Examination papers are set, but no one heeds them very much. The real ordeal is the awful interview with the Master and the Dean. The former regards you with the eyes of a judge, while the Dean says, "Master, I am pleased to say that Mr. Brown's PAPERS are very fair, very fair. But in the matters of CHAPELS and of CATECHETICS, Mr. Brown sets--for a SCHOLAR--a very bad example to the other undergraduates. He has only once attended divine service on Sunday morning, and on that occasion, Master, his dress consisted exclusively of a long great-coat and a pair of boots." After this accusation the Master will turn to the culprit and observe, with emphasis ill represented by italics, "Mr. Brown, the COLLEGE cannot hear with pleasure of such behaviour on the part of a SCHOLAR. You are GATED, Mr. Brown, for the first fortnight of next term." Now why should this tribunal of the Master and the Dean, and this dread examination, be called collections? Because (Munimenta Academica, Oxon., i. 129) in 1331 a statute was passed to the effect that "every scholar shall pay at least twelve pence a-year for lectures in logic, and for physics eighteenpence a-year," and that "all Masters of Arts except persons of royal or noble family, shall be obliged to COLLECT their salary from the scholars." This collection would be made at the end of term; and the name survives, attached to the solemn day of doom we have described, though the college dues are now collected by the bursar at the beginning of each term.
By this trivial example the perversions of old customs at Oxford are illustrated. To appreciate the life of the place, then, we must glance for a moment at the growth of the University. As to its origin, we know absolutely nothing. That Master Puleyn began to lecture there in 1133 we have seen, and it is not likely that he would have chosen Oxford if Oxford had possessed no schools. About these schools, however, we have no information. They may have grown up out of the seminary which, perhaps, was connected with St.
Frideswyde's, just as Paris University may have had some connection with "the School of the Palace." Certainly to Paris University the academic corporation of Oxford, the Universitas, owed many of her regulations; while, again, the founder of the college system, Walter de Merton (who visited Paris in company with Henry III.), may have compared ideas with Robert de Sorbonne, the founder of the college of that name. In the early Oxford, however, of the twelfth and most of the thirteenth centuries, colleges with their statutes were unknown.
The University was the only corporation of the learned, and she struggled into existence after hard fights with the town, the Jews, the Friars, the Papal courts. The history of the University begins with the thirteenth century. She may be said to have come into being as soon as she possessed common funds and rents, as soon as fines were assigned, or benefactions contributed to the maintenance of scholars. Now the first recorded fine is the payment of fifty-two shillings by the townsmen of Oxford as part of the compensation for the hanging of certain clerks. In the year 1214 the Papal Legate, in a letter to his "beloved sons in Christ, the burgesses of Oxford," bade them excuse the "scholars studying in Oxford" half the rent of their halls, or hospitia, for the space of ten years. The burghers were also to do penance, and to feast the poorer students once a year; but the important point is, that they had to pay that large yearly fine "propter suspendium clericorum"--all for the hanging of the clerks. Twenty-six years after this decision of the Legate, Robert Grossteste, the great Bishop of Lincoln, organised the payment and distribution of the fine, and founded the first of the CHESTS, the chest of St. Frideswyde. These chests were a kind of Mont de Piete, and to found them was at first the favourite form of benefaction. Money was left in this or that chest, from which students and masters would borrow, on the security of pledges, which were generally books, cups, daggers, and so forth.
Now, in this affair of 1214 we have a strange passage of history, which happily illustrates the growth of the University. The beginning of the whole affair was the quarrel with the town, which, in 1209, had hanged two clerks, "in contempt of clerical liberty."
The matter was taken up by the Legate--in those bad years of King John the Pope's viceroy in England--and out of the humiliation of the town the University gained money, privileges, and halls at low rental. These were precisely the things that the University wanted.
About these matters there was a constant strife, in which the Kings, as a rule, took part with the University. The University possessed the legal knowledge, which the monarchs liked to have on their side, and was therefore favoured by them. Thus, in 1231 (Wood, Annals, i.
205), "the King sent out his Breve to the Mayor and Burghers commanding them not to overrate their houses"; and thus gradually the University got the command of the police, obtained privileges which enslaved the city, and became masters where they had once been despised, starveling scholars. The process was always the same. On the feast of St. Scholastica, for example, in 1354, Walter de Springheuse, Roger de Chesterfield, and other clerks, swaggered into the Swyndlestock tavern in Carfax, began to speak ill of John de Croydon's wine, and ended by pitching the tankard at the head of that vintner. In ten minutes the town bell at St. Martin's was rung, and the most terrible of all Town-and-Gown rows began. The Chancellor could do no less than bid St. Mary's bell reply to St. Martin's, and shooting commenced. The Gown held their own very well at first, and "defended themselves till Vespertide," when the citizens called in their neighbours, the rustics of Cowley, Headington, and Hincksey.
The results have been precisely described in anticipation by Homer:
[Greek text which cannot be reproduced]
