"Beautiful city! so venerable, so lovely, so unravaged by the fierce intellectual life of our century, so serene!
'There are our young barbarians, all at play.'
And yet, steeped in sentiment as she lies, spreading her gardens to the moonlight, and whispering' from her towers the last enchantments of the Middle Ages, who will deny that Oxford, by her ineffable charm, keeps ever calling us nearer to the true goal of all of us, to the ideal, to perfection—to beauty, in a word, which is only truth seen from another side?"
But this is not the real intellectual charm of Oxford, which has been ever the centre of strenuous life, rather than of dilettante dreamings. From the very beginning, she has been a city of "Movements." Some visitors, then, will come to Oxford as the home and the burial-place of Roger Bacon, representing as he does the Franciscan Order, with its Christ-like sympathy for the poor and its early attempts to develop the knowledge of Natural Science; Oxford was in the thirteenth century the great centre of the Friars' movement in England. Others will remember that in the next century it produced, in John Wycliffe, the great opponent of the Friars, the man who, as the first of the Reformers, is to many the most interesting figure in mediaeval English religious history. In the sixteenth century, Oxford plays no great part in the actual revolution in the English Church; yet it will be a place attractive to many who cherish the memory of the "Oxford Reformers," the members of Erasmus' circle—John Colet, Thomas More, William Grocyn, and other scholars—who hoped by sound learning to amend the Church without violent change. Some, on the other hand, will see in the sixteenth-century Oxford, the school which trained men for the Counter-Reformation, such as the heroic Jesuit, Campion, or Cardinal Alien, the founder of the English College at Douai. The Anglican "Via Media" found its special representatives in Oxford in Jewel and Hooker, and in Laud, the practical genius who carried out its principles in the Church administration of his day. It was fitting that the movement for the revival of Church teaching in England in the nineteenth century should be an Oxford movement, and Newman's pulpit at St. Mary's and the chapel of Oriel College are sacred in the eyes of Anglicans all over the world. In the interval between Laud and Newman, Church principles had found a different development in another Oxford man; John Wesley's character and spiritual life were built up in Oxford, till he went forth to do the work of an Evangelist during more than half of the eighteenth century. Wycliffe, More, Hooker, Laud, Wesley, Newman, these are not the names of men who have affected the religious history of the world as did Luther, Calvin or Ignatius Loyola; but they have affected profoundly the religious life of the English-speaking race, and Oxford must ever be a sacred place for their sakes.
And Oxford has been the starting-point of other than religious movements. No place in England has such a claim on the Englishmen of the New World as has Oxford. It was there that Richard Hakluyt taught geography, and collected in part his wonderful store of the tales of enterprise beyond the sea. Sir Humphrey Gilbert and his half-brother, Sir Walter Raleigh, both Oxford men, were the founders of English colonization. By their failures they showed the way to success later, and Calvert in Maryland, Penn in Pennsylvania, John Locke in the Carolinas, and Oglethorpe in Georgia are all Oxford men who rank as founders of States in the great Union of the West. And in our own day, Cecil Rhodes has once more proved that the academic dreamer can go out and advance the development of a great continent. By his magnificent foundation of scholarships at Oxford, he showed that he considered his old university a formative influence of the greatest importance in world history. Oxford with reason puts up one tablet to mark his lodgings in the city, and another to commemorate him in her stately Examination Schools.
Plate II. St. Mary's Spire
But there are many to whom the past, whether in the realm of action or in the realm of ideas, does not appeal, whether it be from lack of knowledge or from lack of sympathy. To some of these Oxford makes a different appeal as perhaps the best place in England for studying the development of English architecture. The early Norman work of the Castle and St. Michael's, the Transition work of the cathedral, the very early lancet windows of St. Giles' Church (consecrated by the great St. Hugh of Lincoln himself), the Decorated Style as seen in St. Mary's spire and in Merton chapel, the glories of the specially English style, the Perpendicular, in Wykeham's work at New College and in Magdalen Tower, the Tudor magnificence of Wolsey's work at Christ Church, the last flower of Gothic at Wadham and at St. John's, the triumph of Wren's genius, alike in the classical style at the Sheldonian and in "Gothic" as in Tom Tower, the Classical work of Hawkesmore at Queen's and of Gibbs in the Radcliffe, the wonderful beauty of Mr. Bodley's modern Gothic in St. Swithun's Quad at Magdalen, and the skilful adaptation of old English tradition to modern needs by Sir Thomas Jackson at Trinity and at Hertford—what other city can show such a series of architectural beauties? And it must not be forgotten that Oxford disputes with York the honour of having the most representative sequence of painted glass windows in England. Oxford, indeed, is a paradise for the student of Art. Nowhere, except at Cambridge, can the series of architectural works be paralleled, and at both universities the charm of their ancient buildings is enhanced by their beautiful setting in college gardens.