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By the Rev. Charles W. Boase, M.A., Fellow of Exeter College.

In 1314 Walter de Stapeldon, Bishop of Exeter, founded Stapeldon Hall, soon better known as Exeter College, for “Scholars” (i.e. Fellows), born or resident in Devon and Cornwall, eight from the former and four from the latter county; and he also founded a grammar-school at Exeter, to prepare boys for Oxford. He had, at first, bought ground in and near Hart Hall (now Hertford College); but this site not proving large enough, he removed the students to St. Stephen’s Hall in St. Mildred’s parish, and gave them Hart Hall, that by its rent their rooms might be kept in repair and be rent-free.

The object of the early founders of Colleges was to pass as many men as possible through a course of training that would fit them for the service of Church or State: and so Stapeldon fixed fourteen years as the outside period of holding his scholarships; he had no idea of giving fellowships for life. The twelve scholars were to study Philosophy; and a thirteenth scholar was to be a priest studying Scripture or Canon Law. Aptness to learn, good character, and poverty were the qualifications required of them; and they were to be chosen without regard to favour, fear, relationship, or love. They were kept in order by punishments, increasing from a stoppage of commons to expulsion, at the discretion of the Rector, who was chosen annually after the audit in October. The Rector also looked after the money, and rooms, and servants; but, if two Fellows demanded the expulsion of a servant he was to appoint another. The Rector must have been always under thirty; it was the younger Masters of Arts that then directed education in the University. Disputations were held twice a week, and of three disputations, two were in Logic, one in Natural Science. Tenpence a week was allowed for commons, and each scholar received in addition the sum of ten shillings a year, the Rector and the Priest twenty shillings each. If any scholar was away for more than four weeks his commons were stopped; and by an absence of five months he forfeited his scholarship.

Stapeldon endowed his Hall with the great tithes of Gwinear in Cornwall, and of Long Wittenham in Berks; and any surplus or legacy was to go to public purposes, such as increasing the number of scholars or buying books. There was a common chest with three keys, kept by the Rector, the senior Scholar, and the Priest; and the audit-rolls (computi) are extant from 1324, though with gaps, as for instance during the Black Death (1349). There is something touching in the number of legacies which Stapeldon left to individual poor scholars in his will.

The scholars were very poor; and to relieve them, Ralph Germeyn (Precentor of Exeter), Richard Greenfield (Rector of Kilkhampton in Cornwall), and Robert Rygge (Fellow 1362–1372; afterwards Canon and Chancellor of Exeter), at several times founded “chests” for making loans to them without interest, on security of books or plate; but all such funds have now disappeared, having been, it seems, absorbed in Charles I’s war-chest. The College itself sometimes borrowed; in 1358 the College accounts show a payment of “£3 for a Bible redeemed from Chichester chest”; in 1374, of “four marks to our barber for a Bible pledged to him in the time of Dagenet” (John Dagenet had been Rector in 1371–1372).

The life was simple. Besides the “commons” (i.e. allowances for food), “liveries” (i.e. clothes) were supplied about once in three years. The scholars were to wear black boots (caligæ); and conform to clerical manners according to their standing as Sophists, Bachelors, or Masters. Meals were taken in the hall (which stood a little north of the present hall), where there was always a large bason with hanging towels. A charcoal fire burned in the middle of the hall, under an opening to let out the smoke; but men were not allowed to linger round the fire, and they went off to bed early because candles were dear, nearly 2d. a pound, i.e. 2s. of our money—they lacked therefore the genial inspiration of writing by good candle-light. All had to be in College by nine o’clock in the evening; and the key of the gate was kept in the Rector’s room, which was over the gate. Lectures began at six or seven in the morning; dinner was at ten; supper at five. Of the servants, the manciple received five shillings a term, the cook two, barber twelvepence, washerwoman fifteen pence. The barber was the newsmonger of that as of other ages.

The scholars might by common consent make any new statutes, not contrary to the Founder’s ordinances; and were to refer all doubts to the Visitor.

The Bishops of Exeter were kind Visitors; and gave books and money several times. Gradually more halls and lodging-houses were obtained, some lying on the lane[124] which ran all along inside the city wall, others along St. Mildred’s (now Brasenose) lane, and others along the Turl. A tower was built on the site of St. Stephen’s Hall, with a gate opening into the lane under the city wall; two windows of this tower survive in the staircase of the present Rector’s house. The present garden is on the site of some of the old buildings, but the ivy-clad buttresses of the Bodleian and the great fig-trees along the College buildings, which make such a show in summer, of course do not date from such early times.

An agreement had to be made with the Rector of St. Mildred’s parish, who feared lest the College-chapel should interfere with his rights. This early chapel had rooms under it, and a porch. The computus for building a library in 1383, shows that the building cost £57 13s. 5½d., the leaded roof costing £13 13s. 4d.; and it was completed between Easter and Michaelmas, before the beginning of the Academic year. The timber came from Aldermaston in Berks, the stone from Taynton in Gloucestershire and Whatley near Frome—the latter corresponding to our present Bath stone. Carpenters and masons were paid 6d. a day, and the masons had breakfast and dinner (merenda and prandium). David, the foreman, had 6d. a week for “commons,” and he held the place of a modern architect.

The regard paid to poverty brought forward some distinguished men, such as Walter Lihert (Fellow 1420–1425), Bishop of Norwich, a miller’s son from Lanteglos by Fowey in Cornwall. This consideration for poor scholars did not often fail. Long afterwards John Prideaux (Fellow 1601, Rector 1612–1642) used to say, “If I could have been parish clerk of Ubber (Ugborough in Devon), I should never have been Bishop of Worcester.” Benjamin Kennicott was master of a charity school at Totnes till friends helped him to come to Oxford, where (in 1747) he obtained a Fellowship in Exeter College, and became a great Hebrew scholar. William Gifford, the critic, was apprentice to a shoemaker at Ashburton, where a surgeon helped him to gain a Bible clerkship at Exeter (1779); when he became a leader in the literary world, he remembered his own rise in life, and founded an Exhibition at Exeter for poor boys from Ashburton school. Thus the Universities had formerly something of the character of popular bodies in which learning and study were recommendations, and the avenues of promotion were not closed even to the poorest.

The Wiclifite movement largely influenced Exeter College, and a number of the Fellows suffered in the cause. But, mixed with this, was a wish to uphold the independence of the University, as against the Archbishop of Canterbury’s power of visitation; and perhaps a feeling for the lay government, as against the clergy. A former Fellow, Robert Tresilian, was among Richard II’s chief supporters; and his fate is the first legend in The Mirror for Magistrates, written by William Baldwin in 1559. Later on several Fellows were connected with the House of Lancaster. Michael de Tregury (Fellow 1422–1427) was in 1431 made Rector of the new University, set up at Caen by the English during their rule in France. The physicians of Henry VI. and Margaret were both Fellows. But when Margaret was at Coventry in 1459, levying an army for the War of the Roses, she took “Queen’s gold” from the College, i.e. a tenth of an old fine paid the King for ratifying the grant of a house.

The College was favourably known in the Revival of Learning. William Grocyn taught Greek in the hall; and Richard Croke and Cornelius Vitelli lodged in rooms in the College. Some of the Fellows too were connected with Wolsey; but the College on the whole sided with the opposition to Henry VIII’s measures, like their friends in the West. John Moreman (Fellow 1510–1522) opposed Catherine’s divorce, and was imprisoned under Edward VI. The Cornish insurgents in 1549 demanded that “Dr. Moreman and Dr. Crispin should be safely sent to them.” Moreman was also famous as a schoolmaster; and as Vicar of the College living of Menheniot, he taught the Creed, Lord’s Prayer, and Commandments in English, the people having hitherto used only the old Cornish tongue.

The Valor Ecclesiasticus of 1535 states the College revenues at only £83 2s. But Sir William Petre, a statesman trained under Thomas Cromwell, wishing to benefit his old College, gave it some lands and advowsons which he bought of Queen Elizabeth, and added eight Fellowships for the counties in which his family held or should hold land. Elizabeth’s Charter of Incorporation is dated 22nd March, 1566.

New Statutes were then framed by Petre and the Visitor. The Rectorship had already been made perpetual. Petre allowed the Fellows to retire to the Vicarage of Kidlington in time of plague, an oft-recurring trouble. Under a later ordinance a Fellow was allowed, with Lord Petre’s approval, to travel abroad for four years to study Medicine or Civil Law.

Petre also gave the College a curious Latin Psalm-book, which had been the family Bible of the Tudors, the most learned royal family in Europe. It is from it that we know the birthday of Henry VII., 28th Jan. 1457.

Exeter was still in sympathy with the old faith. Ralph Sherwine (Fellow 1568–1575) was hanged by the side of Edmund Campian of St. John’s, in 1581; and several Fellows fled abroad, such as Richard Bristowe, the chief of the translators who put forth the Douai Bible. Elizabeth remedied this by getting two loyal men appointed Rectors successively, Thomas Glasier in 1578, and Thomas Holland in 1592—the latter was one of the translators of the Authorised Version. Under them Exeter became remarkable for discipline and learning, tinged by Puritan views.

John Prideaux was an equally well-known Rector under Charles I., and came into conflict with Laud. There was more intercourse then between English and foreign Protestant Universities than there is now; and Sixtinus Amama, the Dutch Hebraist, speaks in the most grateful terms of the kindness he received from Prideaux and the Fellows. Exeter was now training men like Sir John Eliot, William Strode, William Noye, and John Maynard. Maynard afterwards gave his old College money to found a Catechetical and a Hebrew lectureship. In 1612 the members included 134 commoners, 37 poor scholars, and 12 servitors—the number of the whole University was 2920. Western friends, the Aclands, Peryams, and others, now built a new hall; and John Peryam also built the rooms between the hall and the library, while George Hakewill, a Fellow, gave money to build a new chapel in 1623.

As to the life of the place, Shaftesbury, the famous statesman, who was a member of the College in 1637, gives an amusing account of “coursing” (now become a sort of free fight) in the schools; of how he stopped the evil custom of “tucking” freshmen (i.e. grating off the skin from the lip to the chin); and how he prevented the Fellows “altering the size of” (i.e. weakening) “the College beer.” Shaftesbury’s future colleague in the Cabal, Clifford, was also at Exeter.

Charles I., in 1636, gave an endowment out of confiscated lands to found Fellowships for the Channel Islands at Exeter, Jesus, and Pembroke, that men so trained might devote themselves to work in the Islands. He made John Prideaux (Rector 1612–1642) and Thomas Winniff (Fellow 1595–1609), Bishops, the former of Worcester, the latter of Lincoln, when he at last tried to conciliate the gentry, who were almost all opposed to Laud’s innovations.

In the Civil War most of the Fellows took the King’s side, and Archbishop Usher sojourned in some wooden buildings then known as Prideaux Buildings, situated behind the old Rector’s house, buildings now partly re-erected in the Turl. The College plate was taken by Charles, although the Fellows had redeemed it by a gift of money; but the King’s needs were overwhelming.

Under the Commonwealth John Conant became Rector, and increased the fame of the College for learning and discipline. “Once[125] a week he had a catechetical lecture in the Chapel, in which he went over Piscator’s Aphorisms and Woollebius’ Compendium Theologiæ Christianæ; and by the way fairly propounded the principal objections made by the Papists, Socinians, and others against the orthodox doctrine, in terms suited to the understanding and capacity of the younger scholars. He took care likewise that the inferior servants of the College should be instructed in the principles of the Christian religion, and would sometimes catechise them in his own lodgings. He looked strictly himself to the keeping up all exercises, and would often slip into the hall in the midst of their lectures and disputations. He would always oblige both opponents and respondents to come well prepared, and to perform their respective parts agreeably to the strict law of disputation. Here he would often interpose, either adding new force to the arguments of an opponent, or more fullness to the answers of the respondent, and supplying where anything seemed defective, or clearing where anything was obscure in what the moderator[126] subjoined. He would often go into the chambers and studies of the young scholars, observe what books they were reading, and reprove them if he found them turning over any modern author, and send them to Tully, that great master of Roman eloquence, to learn the true and genuine propriety of that language. His care in the election of Fellows was very singular. A true love of learning, and a good share of it in a person of untainted morals and low circumstances, were sure of his patronage and encouragement. He would constantly look over the observator’s roll and buttery-book himself, and whoever had been absent from chapel prayers or extravagant in his expenses, or otherwise faulty, was sure he must atone for his fault by some such exercise as the Rector should think fit to set him, for he was no friend to pecuniary mulcts, which too often punish the father instead of the son. The students were many more than could be lodged within the walls: they crowded in here from all parts of the nation, and some from beyond the sea. He opposed Cromwell’s plan of giving the College at Durham the privileges of a University, setting forth the advantages of large Universities and the dangers which threaten religion and learning by multiplying small and petty Academies. He was instrumental in moving Mr. Selden’s executors to bestow his prodigious collection of books, more than 8000 volumes, on the University. In his declining age he could scarce be prevailed upon by his physicians to drink now and then a little wine. He slept very little, having been an assiduous and indefatigable student for about threescore years together. Whilst his strength would bear it, he often sat up in his study till late at night, and thither he returned very early in the morning.”

The Restoration put an end alike to learning and to discipline, to the grief of a few good men, such as Ken, though the Royalists in general issued numerous squibs and satires against the Puritans, which still impose on some writers. Anthony Wood, a strong Royalist and constant resident in Oxford, makes frequent allusion in his diaries to the disastrous effects of the Restoration. “Some cavaliers that were restored,” he says in one place, “were good scholars, but the generality were dunces.” “Before the war,” he says in another place, “we had scholars that made a thorough search in scholastic and polemical divinity, in humane learning, and natural philosophy: but now scholars study these things not more than what is just necessary to carry them through the exercises of their respective Colleges and the University. Their aim is not to live as students ought to do, viz. temperate, abstemious, and plain and grave in their apparel; but to live like gentry, to keep dogs and horses, to turn their studies into places to keep bottles, to swagger in gay apparell and long periwigs.” The difference between a Puritan and a Restoration Head of a House is strongly set out by the contrast between Conant’s government of Exeter and that of Joseph Maynard, who was elected on Conant’s ejection for refusing submission to the Act of Conformity (1662). Wood says—“Exeter College is now (1665) much debauched by a drunken governor; whereas before in Dr. Conant’s time it was accounted a civil house, it is now rude and uncivil. The Rector (Maynard) is good-natured, generous, and a good scholar; but he has forgot the way of a College life, and the decorum of a scholar. He is given much to bibbing; and when there is a music-meeting in one of the Fellows’ chambers, he will sit there, smoke, and drink till he is drunk, and has to be led to his lodgings by the junior Fellows.”

In 1666 pressure was put upon Maynard to resign, and he did so on advice of the Visitor and his brother, Sir John Maynard. The resignation was made smooth for him by the understanding that he should be appointed Prebendary of Exeter in room of Dr. Arthur Bury, who was now elected Rector of Exeter. Dr. Bury wrote a book, famous in the Deist controversy, called The Naked Gospel, which had the distinction of being impeached by several Masters of Arts, and formally condemned and burnt by order of the Convocation of the University. About the time of its publication, Bury got into trouble with Trelawney the Visitor, the same whose name became a watchword in the West (“and shall Trelawney die”), over questions of discipline and jurisdiction. The Visitor expelled Bury and his supporters, July 1690; the decision was appealed against in the Court of King’s Bench, and in the House of Lords, but was finally upheld.

The evil effects of the Restoration in studies and in morals continued. Later on, Dean Prideaux can still say, “There is nothing but drinking and duncery. Exeter is totally spoiled, and so is Christ Church. There is over against Baliol, a dingy, horrid, scandalous ale-house, fit for none but dragooners and tinkers. Here the Baliol men, by perpetual bubbing, add art to their natural stupidity to make themselves perfect sots.”

Exeter and Christ Church were both reformed by John Conybeare,[127] a writer famous for his answer to the Christianity as old as the Creation of Matthew Tindal, also an Exeter man.

Jacobite feeling was strong in Oxford, and at the election of county members in 1755, when the Jacobites guarded the hustings in Broad Street, twenty men deep, the Whigs passed through Exeter and succeeded in voting. The Vice-Chancellor, a strong Jacobite, remarked on “the infamous behaviour of one College”; and this led to a war of pamphlets. Christ Church, Exeter, Merton, and Wadham were the four Whig Colleges.

Early in the eighteenth century the front gate and tower and the buildings between this and the Hall were erected by the help of such friends as Narcissus Marsh, Archbishop of Armagh, formerly a Fellow. But in 1709 the library was burnt. The fire began “in the scrape-trencher’s room. This adjoining to the library, all the inner part of the library was destroyed, and only one stall of books or thereabouts secured.” The wind was west, and the smoke must have reached the nostrils of Hearne as he lay abed at St. Edmund Hall, for “he was strangely disturbed with apprehensions of fire.” The library was rebuilt in 1778, and had many gifts of books and manuscripts, and a fund for buying more was established by Dr. Hugh Shortridge.

When the time of religious revival came, John Wesley influenced some members of the College, such as Thomas Broughton (Fellow 1733–1741). During the present century other Fellows were noted in the Evangelical movement; and in the Tractarian movement the names of William Sewell, John Brande Morris, and John Dobree Dalgairns (better known as Father Dalgairns), were conspicuous.

Nor did the College lack among the fellows and scholars names in Science, such as Milman and Rigaud; or in Oriental Learning, as Kennicott and Weston; or in Classics and Literature, as Stackhouse and Upton; or in Law, as Judge Coleridge; or in Theology, as Forshall the editor of Wiclif’s Bible, and Milman, Bishop of Calcutta, and Jacobson, Bishop of Chester; while among its other members it counted Sir Gardner Wilkinson and Sir Charles Lyell. Of the living men who uphold the repute of the College, this is not the place to speak.

In 1854 the Commissioners threw the Fellowships open, and turned eight of them into scholarships, ten open, ten for the diocese of Exeter, and two for the Channel Islands. In the same year new buildings were begun facing Broad Street, and next year a library, and the year after a chapel and a rectory. Since the chapel absorbed the site of the former rector’s house (east of the old chapel), the new house was built on the site of St. Helen’s quadrangle. The liberality of the members was conspicuous on the occasion of these buildings. Stained-glass and carved oak stalls have been since given to the chapel, and some fine tapestry, representing the Visit of the Magi, executed by Burne Jones and William Morris, old members of the College.

Many changes have been made in old arrangements, but the foundation of the new scholarships carried out the real spirit of the Founder’s views, in passing men rapidly through a University training. It is hoped that Walter de Stapeldon would, if now living, approve of the care for educating scholars which he had so much at heart.