Part 9

Addison, in fact, did get his demyship as the reward of merit. He was originally at Queen’s, but was invited to migrate to Magdalen because his Latin verses were admired. “Addison’s Walk” still keeps his memory alive there. He is even said to have planted some of the trees in the walk, though he was not the sort of man who was likely to spend much of his time in planting trees; but little is recorded of the incidents of his career, except that he “was always very nervous,” and that he “kept late hours.” One pictures him as sleek, correct, precocious, grave, yet with a sound appreciation of good claret.

Of Gibbon there is more to be said; for the historian’s description of the manners and tone of Magdalen society is one of the most pleasant passages in his famous Autobiography. It is well known, but it must nevertheless be quoted:

“The fellows, or monks, of my time” (says Gibbon) “were decent men who supinely enjoyed the gifts of the founder: their days were filled by a series of uniform employments; the chapel and the hall, the coffee-house, and the common-room, till they retired, weary and well-satisfied, to a long slumber.... Their conversation stagnated in a round of college business, Tory politics, personal anecdotes, and private scandal: their dull and deep potations excused the brisk intemperance of youth.”

There were few lectures, he continues, and the tutors did not insist upon attendance at such lectures as there were. He gravely tells us with what impunity he “cut” them:

“As they appeared equally devoid of profit and pleasure, I was once tempted to try the experiment of a formal apology. The apology was accepted with a smile. I repeated the offence with less ceremony; the excuse was admitted with the same indulgence; the slightest motive of laziness or indisposition, the most trifling avocation at home or abroad, was allowed as a worthy impediment; nor did my tutor appear conscious of my absence or neglect.”

Nor does it even appear to have been necessary for Gibbon to apply for an _exeat_, or to plead the necessity of consulting his dentist or attending the funeral of his grandmother, when he wished temporarily to absent himself from Oxford. The tutor who, when granting his pupil a grudging permission to attend such a funeral, added that he “could wish that it had been a nearer relative” belongs to a later generation. Gibbon’s tutor seems never to have known whether his pupil was in residence or not.

“The want of experience, of advice, and of occupation” (he says) “soon betrayed me into some improprieties of conduct, ill-chosen company and inconsiderate expense. My growing debts might be secret; but my frequent absence was visible and scandalous; and a tour to Bath, a visit into Buckinghamshire, and four excursions to London in the same winter, were costly and dangerous frolics.... In all these excursions I eloped from Oxford; I returned to College; in a few days I eloped again, as if I had been an independent stranger in a hired lodging, without once hearing the voice of admonition, without once feeling the hand of control.”

This in the case of a boy of fourteen (for Gibbon was no more when he matriculated) and in a College in which religion, discipline, and learning were jointly and severally endowed with £24,000 a year! There could be no clearer proof of the darkness of the dark ages at Oxford; and, in spite of the testimony of Adam Smith, already quoted, as to the state of things at Balliol, it seems that they were really darker at Magdalen than elsewhere.

They were still dark, though not so dark as they had been, when Charles Reade came into residence.

* * * * *

Charles Reade, in a sense, got his demyship by merit; but it was only by accident that his merit was allowed to count. The nominee of a nepotist had broken down so utterly in the qualifying examination that President Routh for once lost his temper and declared that he would not consent to the election of an absolute ignoramus. The examiners then proceeded to look at the papers of the other candidates; and Charles Reade’s English Essay impressed them. “Look here!” one of them was heard to shout into the deaf President’s ear. “Here is a boy who gives us his own ideas instead of other people’s!” The President read the essay, and agreed that it was so; and Charles Reade was duly elected to a demyship, which led, in due course, to a fellowship, tenable for life.

Even so, however, he still needed accident to befriend him, and did not trust to accident in vain. His election to the fellowship hung upon his ability to pass an examination in the Rudiments of Faith and Religion—an examination which has since come to be known, first as “Ruders” and latterly as “Divers.” Candidates for that examination were required to know all the Thirty-nine Articles by heart. Charles Reade had only learnt three of them; but he happened to be asked to recite one of the three, and came off with flying colours, though the odds, as can be shown by the subtle processes of arithmetic, were thirteen to one against him.

A little later he won the Vinerian Law Scholarship; and that success also was a triumph, if not of accident, at least of favour. The election to that scholarship, in those days, did not depend solely on the examiners, but was decided, in the last resort, by the votes of all the Masters of Arts whose names were on the books. Charles Reade and his mother instituted a careful canvass of the country clergy and the country squires, and even supplied conveyances to drive the voters to the polling station. He was returned at the head of the poll, and defended his corrupt practices by an ingenious argument.

“The way,” he said, “in which my canvass was organised and carried out was rather unusual, but it argues a talent of the practical kind superior to that of my competitors. The University in its wisdom has chosen right.”

Thereafter he lived a good deal, from time to time, in his Magdalen rooms, and did a good deal of his work there. “The rooms he occupied in No. 2, New Buildings,” say his biographers, “were scantily furnished. MSS. and books littering in heaps on the floor, the walls being decorated with looking-glasses instead of pictures.” He thought so highly of the College cook that, when in London, he often had his dinner cooked at Magdalen and sent up to town in a set of silver dishes. The cook, in return, thought so highly of him that he spoke of “It is Never Too Late to Mend” as “the fifth Gospel.” Mr. Tuckwell relates that he “would beguile acquaintances into his ill-furnished rooms, and read to them _ad nauseam_ from his latest MS.”

Though he was never a College tutor, he held two College offices—those of Dean of Arts and Vice-President. It is on record that he performed the functions of Dean in a bright green coat with brass buttons—a costume considered objectionable by Professor Goldwin Smith, who was then a Magdalen undergraduate. It was also while Charles Reade was Dean that John Conington, the future Professor of Latin, known to his contemporaries as “the sick vulture,” was put under the College pump as a punishment for starting a College debating society, and migrated in consequence to University.

Whether this last incident is really typical of the attitude of Magdalen Philistinism towards culture may be arguable; but it forms, at any rate, a fitting prelude to the story which remains to be told of the great Magdalen outburst which finally overthrew the Æsthetic Movement.

* * * * *

The source of æstheticism is presumably to be found in pre-Raphaelitism—that interesting revolt against the Philistinism and general ugliness of early and mid-Victorian life. It established a new religion of beauty, albeit on what must have seemed to the Philistines a somewhat doleful basis. It lacked laughter. The enemies of Philistinism who laughed, as Matthew Arnold did, were not pre-Raphaelites. The pre-Raphaelites themselves were perhaps a little too conscious that the overthrow of Philistinism was no laughing matter. Ecstasy was perhaps their substitute for hilarity. It was a disposition to a sort of æsthetic ecstasy which they bequeathed to their Oxford successors, specifically known as Æsthetes, who had first Walter Pater, a Fellow of Brasenose, and then Oscar Wilde, a demy of Magdalen, for their prophets.

A number of Oxford men not yet middle-aged can well remember that Æsthetic Movement and the strange jargon, initiated by Oscar Wilde, and talked by the _illuminés_. They were “utter,” they said; they were “too too”; they were “all but.” And no doubt the boast that they were “all but” was the best founded, and received the most ironical justification. They had not, that is to say, the sincerity of conviction which could enable them to stand firm in the day of persecution; and that day of persecution came upon them with the suddenness of a thunder-clap.

What happened, to be precise, was this: Towards the end of a certain summer term, and in the midst of the season of bump suppers, a certain æsthete of some notoriety brought forward a resolution at the Oxford Union proposing that the Society should discontinue its subscription to _Punch_, because that journal was ridiculing the “New Renaissance.” The proposal was rejected; but the end of the matter was not in the Debating Hall, but at the æsthete’s own College, which happened to be Magdalen, where a party of boating men were convivially celebrating their success upon the river. The harmony of the evening ended in an attack upon the æsthete. His collection of blue china was thrown out of his window, and he himself, like John Conington, was put under the College pump. It was threatened that the same measures would be taken with other æsthetes in other colleges, and in the panic which ensued, the Æsthetic Movement perished. The leading æsthetes hurried as one man to the barber’s to get their hair cut, and to the haberdasher’s to buy high collars. Men who, on the previous day, had resembled owls staring out of ivy-bushes now cultivated the appearance of timid cows shyly peeping over white walls; and all the available enthusiasm—since Oxford must always have an enthusiasm of some sort—was transferred to Canon Barnett’s scheme for conveying the higher life to the lower orders through the medium of University Settlements in the slums of London.

Such is the history of the Æsthetic Movement, compressed into a nutshell, and related with the irreducible minimum of reference to Oscar Wilde; but there is not really, at this time of day, any reason for leaving him out. Magdalen, of course, is not proud of him, though he took two firsts and won the Newdigate; but visitors to Magdalen are generally inquisitive about him. He was a feature—an institution; and he belongs to literary history.

Probably no undergraduate ever attracted more attention while still an undergraduate, or left a more enduring trail of legend behind him when he went down. He understood, as the pre-Raphaelites whom he succeeded had not understood it, the great art of posing—the art of challenging attention, not for what he had done but for what he was. He was the first to expound the art of life as the art of “existing beautifully.” The conception appealed to the _âmes sensibles_ and the vain—especially, no doubt, to the vain whose vanity had no _raison d’être_ in the way of visible achievement. It supplied them with passwords and shibboleths; and it filled Oxford with a long, limp, languishing procession of mild-eyed enthusiasts, who preferred the easy morals of Greece to the stern code of Palestine, and took their leader far more seriously than he took himself.

His sayings were quoted, and anecdotes of his strange doings were passed round. One heard, and talked, of the blue china which he “lived up to” in the most æsthetically furnished rooms in Oxford, and of his discovery of the “utter” loveliness of sunflowers. One was particularly proud of the stories of his contemptuous treatment of the Professor of Poetry. Principal Shairp, it was said, had read over his prize poem with him and suggested alterations. He had listened with the politeness of a potentate negotiating with a rival potentate, and had then printed his poem without adopting a single one of the proposed amendments.

There was a time when he was “ragged” on account of his eccentricities, but he was ragged in vain. On one occasion eight stalwart Philistines bound him with ropes and trailed him along the ground to the top of a hill. Instead of losing his temper, he expressed himself as lost in admiration of the view. After that, it seems to have been felt that he had earned his right to be eccentric. At all events, the Philistines troubled him no more. He had founded his school. It continued to flourish for some years after his departure, and to feed itself upon stories of his sayings and doings in the wider world.

There were the stories, for instance, of his lecturing tour in America. He had gone “to carry culture to a continent,” but he had been “disappointed with the Atlantic Ocean.” There was the story of his comment on the case of the man—a brother poet named John Barlas—who was reported to have gone mad as the result of reading the Bible. “When I think,” said Oscar, “of all the harm that book has done I despair of ever writing anything to equal it.” And, finally, there were the innumerable stories which identified him with Du Maurier’s Postlethwaite. A feeble follower of his—one of those who ultimately suffered martyrdom for the cause—was ridiculed in the Union, in the course of the debate above referred to, as “the least of all the a-Postlethwaites and scarce worthy to be called an a-Postlethwaite.”

Afterwards, of course—but why dwell upon what happened afterwards?

Wilde’s biographer, Mr. Sherard, suggests that he was “to a very large extent a victim of the Oxford educational system, of the Oxford environment.” He supports his view by the statement that Oxford “produces side by side the saint, the sage, and the depraved libertine,” and “sends men to Parnassus or to the public-house, to Latium or the lenocinium.” But that will not do at all; for precisely the same thing might be said, with equal truth, of any curriculum through which large masses of young men pass, or any environment which they frequent. The descent to Avernus is easy, and hell has many gates quite as accessible from the seats of ignorance as from the seats of learning.

“With my brain,” Oscar Wilde once said in later life, “I might have become anything that I chose.”

Undoubtedly he might; and it is a great tragedy that he chose so ill; but it would be a gross injustice to hold Oxford responsible for his choice. Oxford, as we have seen, did its best to curb his wantonness by trailing him on the ground to the top of a hill; and even when he was no longer _in statu pupillari_, Oxford planned a second effort for his salvation.

He was at Oxford, on a visit to a friend at University College on the night of the riot, already spoken of, which put the Æsthetic Movement down. He had even accepted, for that night, an invitation to the rooms of a Magdalen disciple; and the plot had been laid to seize him, and submit him, together with his disciple, to the discipline of the College pump. One of the conspirators privately warned him of his danger, and he made an excuse, and stayed away.

Perhaps, if he had gone, the pump would have saved him from himself; but that, after all, is an idle speculation.

BRASENOSE COLLEGE

The eponymous nose—The Hell Fire Club and its ghost—The Phœnix—Dean Hole as the typical Brasenose man—Bishop Heber and his prize poem—His _jeux d’esprit_—The note of satire in his missionary hymns—Richard Heber the greatest bibliophile that the world has never seen—The author of “Ingoldsby Legends”—Robertson of Brighton—Oxford objections to private initiative in religion—Walter Pater and his Philosophy of Life.

There are two questions which every visitor to Brasenose can be relied upon to ask: What, he will demand, is the origin of the eponymous nose? And what are the rights of the story about the Hell Fire Club and its ghost?

[Illustration: BRASENOSE KNOCKER.

[To face p. 171.]

As regards the nose, two doctrines have gained currency. The first is contained in the works of the French traveller, Dr. Sorbière:

“I shall not take upon me,” writes the Doctor, “to describe all the colleges to you. There is one at whose gate I saw a great brazen nose, like Punchinello’s vizard. I was also told they call it ‘Brasen-Nose College,’ and that John Duns Scotus taught here, in remembrance of which they set up the sign of his nose at the gate.”

The other explanation is to be found in that entertaining classic, “Verdant Green”:

“Mr. Larkyns,” we there read, “drew Verdant’s attention to the brazen nose that is such a conspicuous object over the entrance gate. ‘That,’ said he, ‘was modelled from a cast of the principal feature of the first Head of the College, and so the College was named Brazen-nose. The nose was formerly used as a place of punishment for any misbehaving Brasenosian, who had to sit upon it for two hours.... These punishments were so frequent that they gradually wore down the nose to its present small dimensions.’”

It is hardly necessary to add that Dr. Sorbière, as well as Mr. Verdant Green, was hoaxed. The nose seems originally to have been a knocker of no importance, though, at a later date, it came to be regarded almost as a fetish or a mascot, and acquired an accretion of legend. When, in the year 1334, some members of Brasenose Hall (which preceded Brasenose College) migrated from Oxford to Stamford, in Lincolnshire, because Oxford was too riotous a place to suit their tastes, they took the knocker with them. The students who stayed in Oxford procured another nose in place of it; but the nose which had gone astray was bought back by the College, 656 years after its removal, and now embellishes the dining-hall.

That point cleared up, we may go on to the story of the Hell Fire Club and the ghost.

* * * * *

The Brasenose Hell Fire Club was an imitation of the more famous Hell Fire Club of Medmenham Abbey. It flourished from 1828 to 1834, and its _raison d’être_ was the defiance of religion and mortality. The meetings were held in the various members’ rooms. The members sat at a table with a vacant chair at the head of it—the theory being that their chairman was the invisible but omnipresent Enemy of Mankind—and they drank hard and competed with one another in blasphemous declamation and the telling of indecorous stories. The dons, it appears, had some vague inkling of their proceedings, but no precise information on which it was possible for them to act. They did not know how the Club differed from other wine clubs, nor had they a list of its members; but the truth was to be revealed to them in a sudden and dramatic manner.

One of the Brasenose dons had been dining with the dons of Exeter—in the Senior Common-room of which College an excellent port is dispensed—and his way home took him along Brasenose Lane, which, as strangers will remark, is one of the darkest and loneliest thoroughfares in Oxford. On one side of it is the forbidding _façade_ of Brasenose itself, with savage iron bars fastened across all the windows to prevent undergraduates from climbing out of them and seeking adventures at unseemly hours; on the other side is the high, blank wall of the Exeter Fellows’ garden.

The hour was midnight, and as the don pursued his solitary way he heard sounds of revelry—and then sounds which were not of revelry—proceeding from a room on the ground floor in which the members of the Hell Fire Club were assembled. He was startled; he stopped; he looked up, and saw an astounding and appalling spectacle. The first figure which met his eyes was that of Beelzebub, the Prince of Darkness—blue fire, and horns, and hoofs, and all; and then he perceived that Beelzebub was not alone. An undergraduate, well known to the don as a _mauvais sujet_, was in his grip, struggling, resisting, with agony and terror in his face, while the Evil One dragged his body in mocking triumph through the bars.

Doubting the evidence of his senses, the don took to his heels and ran all the way to the College gate. He knocked and was admitted, and staggered, in an almost fainting condition, into the porch. At the same time there was a cry and a rush of men from one of the rooms on the right of the quadrangle. They came from a meeting of the Hell Fire Club, with the news that the owner of the rooms in which the session had been held had suddenly fallen dead—of apoplexy, as one gathers—in the midst of a blasphemous tirade.

The story is told by the Rev. F. G. Lee in his “Glimpses of the Supernatural.” It was current in his own Oxford days, Mr. Lee says, “on what could not but be regarded as good authority.” It is still current, whatever be the value of the authority, and is invariably recalled whenever a College debating society discusses the motion, “That this House believes in ghosts.” Probably, since the ghost does not appear in the record of the circumstances preserved in the Vice-Principal’s Register, the supernatural element in the story is a later accretion, due to the mythopœic faculty of youth; but the sudden death of the member of the Hell Fire Club is history.

Even that fact, indeed, has sometimes been denied by rationalising sceptics, who have gone so far as to declare that there was no death in the College in the year in which the Hell Fire Club was wound up; but the death of Edward Leigh Trafford, the member in question, is duly chronicled in the Register above referred to, and the present writer has even heard a contemporary witness, an aged clergyman whose acquaintance he made in a hotel smoking-room, relate that the dead man’s coffin was solemnly laid out in the College hall, and that all the undergraduates in residence were paraded before it, and warned of the judgment by which sinners might at any hour be overtaken.

* * * * *

Another Brasenose Club, hardly less famous than the Hell Fire Club, and much more worthy of fame, is the Phœnix. It is sometimes said that the Phœnix was so called because it rose from the ashes of the Hell Fire Club; but that is a mistake. The Phœnix is the older society of the two, dating from 1781 or 1782, and is, in fact, the oldest social club in the University. Its traditions, though convivial, are seemly. Many of its members have risen to high places, alike in the University and in Church and State. Five of its original twelve members, indeed, became Fellows of Colleges; and one of its later members, Frodsham Hodson, became Principal of Brasenose, and so great a man that, according to Mark Pattison, when he returned to College after the Long Vacation, he drove the last stage into Oxford with post horses, lest it should be said that “the first Tutor of the first College of the first University of the world entered it with a pair.”