Title: Old English Libraries
Author: Savage, Ernest Albert, 1877-1966
Language: English
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OLD ENGLISH LIBRARIES
THE MAKING, COLLECTION, AND USE OF BOOKS
DURING THE MIDDLE AGES

by ERNEST A. SAVAGE



PREFACE

WITH the arrangement and equipment of
libraries this essay has little to do: the
ground being already covered adequately
by Dr. Clark in his admirable monograph on The
Care of Books. Herein is described the making,
use, and circulation of books considered as a means
of literary culture. It seemed possible to throw a
useful sidelight on literary history, and to introduce
some human interest into the study of bibliography,
if the place held by books in the life of the Middle
Ages could be indicated. Such, at all events, was
my aim, but I am far from sure of my success in
carrying it out; and I offer this book merely as
a discursive and popular treatment of a subject
which seems to me of great interest.

The book has suffered from one unhappy circumstance.
It was planned in collaboration with my
friend Mr. James Hutt, M.A., but unfortunately,
owing to a breakdown of health, Mr. Hutt was only
able to help me in the composition of the chapter
on the Libraries of Oxford, which is chiefly his work.
Had it been possible for Mr. Hutt to share all the
labour with me, this book would have been put
before the public with more confidence.

More footnote references appear in this volume
than in most of the series of "Antiquary's Books."
One consideration specially urged me to take this
course. The subject has been treated briefly, and
it seemed essential to cite as many authorities as
possible, so that readers who were in the mood might
obtain further information by following them up.

In a book covering a long period and touching
national and local history at many points, I cannot
hope to have escaped errors; and I shall be grateful
if readers will bring them to my notice.

I need hardly say I am especially indebted to
the splendid work accomplished by Dr. Montague
Rhodes James, the Provost of King's College, in
editing The Ancient Libraries of Canterbury and
Dover, and in compiling the great series of descriptive
catalogues of manuscripts in Cambridge and
other colleges. I have long marvelled at Dr. James'
patient research; at his steady perseverance in an
aim which, even when attained--as it now has been--
could only win him the admiration and esteem of
a few scholars and lovers of old books.

I have to thank Mr. Hutt for much general
help, and for reading all the proof slips. To Canon
C. M. Church, M.A., of Wells, I am indebted for
his kindness in answering inquiries, for lending me
the illustration of the exterior of Wells Cathedral
Library, and for permitting me to reproduce a plan
from his book entitled Chapters in the Early History
of the Church of Wells. The Historic Society of
Lancashire and Cheshire have kindly allowed me
to reproduce a part of their plan of Birkenhead
Priory. Illustrations were also kindly lent by the
Clarendon Press, the Cambridge University Press,
Mr. John Murray, Mr. Fisher Unwin, the Editor
of The Connoisseur, and Mr. G. Coffey, of the Royal
Irish Academy. A small portion of the first chapter
has appeared in The Library, and is reprinted by
kind permission of the editors. Mr. C. W. Sutton,
M.A., City Librarian of Manchester, has been in
every way kind and patient in helping me. So too
has Mr. Strickland Gibson, M.A., of the Bodleian
Library, especially in connexion with the chapter on
Oxford Libraries. Thanks are due also to the
Deans of Hereford, Lincoln, and Durham, to Mr.
Tapley-Soper, City Librarian of Exeter, and to
Mr. W. T. Carter, Public Librarian of Warwick;
also to my brother, V. M. Savage, for his drawings.
The general editor of this series, the Rev. J. Charles
Cox, LL.D., F.S.A., gave me much help by reading
the manuscript and proofs; and I am grateful to him
for many courtesies and suggestions.

ERNEST A. SAVAGE



CONTENTS

I. THE USE OF BOOKS IN EARLY IRISH MONASTERIES

II. THE ENGLISH MONKS AND THEIR BOOKS

III. LIBRARIES OF THE GREAT ABBEYS--BOOK-LOVERS AMONG
     THE MENDICANTS--DISPERSAL OF MONKISH LIBRARIES

IV. BOOK MAKING AND COLLECTING IN THE RELIGIOUS
    HOUSES

V. CATHEDRAL AND CHURCH LIBRARIES

VI. ACADEMIC LIBRARIES: OXFORD

VII. ACADEMIC LIBRARIES: CAMBRIDGE

VIII. ACADEMIC LIBRARIES: THEIR ECONOMY

IX. THE USE OF BOOKS TOWARDS THE END OF THE
    MANUSCRIPT PERIOD

X. THE BOOK TRADE

XI. THE CHARACTER OF THE MEDIEVAL LIBRARY, AND
    THE EXTENT OF CIRCULATION OF BOOKS



OLD ENGLISH LIBRARIES

CHAPTER I

INTRODUCTORY--THE USE OF BOOKS IN
EARLY IRISH MONASTERIES

 "What tyme pat abbeies were first ordeyned
 and monkis were first gadered to gydre."
        --Inscribed in MS. of Life of Barlaam and Josaphat,
                               Peterhouse, Camb.

Section  I

To people of modern times early monachism must seem
an unbeautiful and even offensive life. True piety
was exceptional, fanaticism the rule. Ideals which
were surely false impelled men to lead a life of idleness and
savage austerity,--to sink very near the level of beasts, as
did the Nitrian hermits when they murdered Hypatia in
Alexandria. But this view does not give the whole truth.
To shut out a wicked and sensual world, with its manifold
temptations, seemed the only possible way to live purely.
To get far beyond the influence of a barbaric society, utterly
antagonistic to peaceful religious observance, was clearly the
surest means of achieving personal holiness. Monachism
was a system designed for these ends. Throughout the
Middle Ages it was the refuge--the only refuge--for the
man who desired to flee from sin. Such, at any rate, was
the truly religious man's view. And if monkish retreats
sheltered some ignorant fanatics, they also attracted many
representatives of the culture and learning of the time.
This was bound to be so. At all times solitude has been
pleasant to the student and thinker, or to the moody lover
of books.

By great good fortune, then, the studious occupations
which did so much to soften monkish austerities in the
Middle Ages, were recognised early as needful to the system.
Even the ascetics by the Red Sea and in Nitria did not
deprive themselves of all literary solace, although the more
fanatical would abjure it, and many would be too poor to
have it. The Rule of Pachomius, founder of the settlements
of Tabenna, required the brethren's books to be kept in a
cupboard and regulated lending them. These libraries are
referred to in Benedict's own Rule. We hear of St. Pachomius
destroying a copy of Origen, because the teaching in it was
obnoxious; of Abba Bischoi writing an ascetic work, a copy of
which is extant; of anchorites under St. Macarius of Alexandria
transcribing books; and of St. Jerome collecting a
library summo studio et labore, copying manuscripts and studying
Hebrew at his hermitage even after a formal renunciation
of the classics, and then again, at the end of his life, bringing
together another library at Bethlehem monastery, and
instructing boys in grammar and in classic authors. Basil
the Great, when founding eremitical settlements on the
river Iris in Pontus, spent some time in making selections
from Origen. St. Melania the younger wrote books which
were noted for their beauty and accuracy. And when
Athanasius introduced Eastern monachism into Italy, and
St. Martin of Tours and John Cassian carried it farther
afield into Gaul, the same work went on. In the cells
and caves of Martin's community at Marmoutier the
younger monks occupied their time in writing and sacred
study, and the older monks in prayer.[1] Sulpicius Severus
(c. 353-425), the ecclesiastical historian, preferred retirement,
literary study, and the friendship and teaching of
St. Martin to worldly pursuits. At the famous island
community of Lerins, in South Gaul, were instructed
some of the most celebrated scholars of the West, among
them St. Hilary. "Such were their piety and learning that
all the cities round about strove emulously to have monks
from Lerins for their bishops."[2] Another centre of studious
occupation was the monastery of Germanus of Auxerre;
while near Vienne was a community where St. Avitus
(c. 525) could earn the high reputation for holiness and
learning which won him a metropolitan see. Many other facts
and incidents prove the literary pursuits of the Gallic ascetics;
as, for example, the reputation the nuns of Arles in the
sixth century won for their writing; and the curious story
of Apollinaris Sidonius driving after a monk who was
carrying a manuscript to Britain, stopping him, and there
and then dictating to secretaries a copy of the precious
book which had so nearly escaped him.[3]

[1] Healy, 46.

[2] Healy, 50.

[3] Sandys, i. 245


Section  II

Monachism of this Eastern type came from Gaul to
Ireland.[1] St. Patrick received his sacred education at
Marmoutier; under Germanus at Auxerre; and possibly
at Lerins. His companions on his mission to Ireland, and
the missionaries who followed him, nearly all came from
the same centres. Naturally, therefore, the same practices
would be observed, not only in regard to religious discipline
and organisation, but in regard to instruction and study.
Even the mysterious Palladius, Patrick's forerunner, is said
to have left books in Ireland.[2] But the earliest important
references to that use of books which distinguishes the
educated missionary from the mere fanatical recluse are in
connexion with Patrick. Pope Sixtus is said to have
given him books in plenty to take with him to Ireland.
Later he is supposed to have visited Rome, whence he
brought books home to Armagh.[3] He gave copies of
parts of the Scriptures to Irish chieftains. To one Fiacc
he gave a case containing a bell, a crosier, tablets, and a
meinister, which, according to Dr. Lanigan, may have been
a cumdach enclosing the Gospels and the vessels for the
sacred ministry, or, according to Dr. Whitley Stokes,
simply a credence-table.[4] He sometimes gave a missal
(lebar nuird). He had books at Tara. On one occasion
his books were dropped into the water and were "drowned."
Presumably the books he distributed came from the Gallic
schools, although his followers no doubt began transcribing
as opportunity offered and as material came to hand.
Patrick himself wrote alphabets, sometimes called the
"elements"; most likely the elements or the A B C of the
Christian doctrine, corresponding with the "primer."[5]

[1] On the connection between Eastern and Celtic monachism, see
Stokes (G.T.).

[2] Stokes (W.), T. L., i. 30; ii. 446.

[3] Ib. ii. 421; ii. 475.

[4] D. N. B., xliv. 39; Stokes (W.), T. L., i, 191.

[5] Abgitorium, abgatorium; elementa, elimenta. Stokes (W.), T.
L., i. cliii.; also). 111, 113, 139, 191, 308, 320, 322, 326,
327, 328.


This was the dawn of letters for Ireland. By disseminating
the Scriptures and these primers, Patrick and
his followers, and the train of missionaries who came
afterwards,[1] secured the knowledge and use of the Roman
alphabet. The way was clear for the free introduction of
schools and books and learning. "St. Patrick did not do
for the Scots what Wulfilas did for the Goths, and the
Slavonic apostles for the Slavs; he did not translate the
sacred books of his religion into Irish and found a national
church literature.... What Patrick, on the other hand, and
his fellow-workers did was to diffuse a knowledge of Latin
in Ireland. To the circumstance that he adopted this line
of policy, and did not attempt to create a national
ecclesiastical language, must be ascribed the rise of the
schools of learning which distinguished Ireland in the
sixth and seventh centuries."[2]

[1] In 536, fifty monks from the Continent landed at
Cork.--Montalembert, ii. 248n. Migrations from Gaul were frequent
about this time.

[2] Bury, 217; cp. 220.


Mainly owing to the labours of Dr. John Healy, we
now know a good deal about the somewhat slow growth
of the Irish schools to fame; but for our purpose it will do
to learn something of them in their heyday, when at last
we hear certainly of that free use of books which must
have been common for some time. From the sixth to the
eighth century Ireland enjoyed an eminent place in the
world of learning; and the lives and works of her scholars
imply book-culture of good character. St. Columba was
famed for his studious occupations. Educated first by
Finnian of Moville, then by another tutor of the same
name at the famous school of Clonard, he journeyed to
other centres for further instruction after his ordination.
From youth he loved books and studies. He is represented
as reading out of doors at the moment when the murderer
of a young girl is struck dead. In later life he realized
the importance of monastic records. He had annals
compiled, and bards preserved and arranged them in the
monastic chests. At Iona the brethren of his settlement
passed their time in reading and transcribing, as well as in
manual labour. Very careful were they to copy correctly.
Baithen, a monk on Iona, got one of his fellows to look
over a Psalter which he had just finished writing, but
only a single error was discovered.[1] Columba himself
became proficient in copying and illuminating. He could
not spend an hour without study, or prayer, or writing, or
some other holy occupation.[2] He transcribed, we are told,
over three hundred copies of the Gospels or the Psalter--a
magnification of a saint's powers by a devout biographer,
but significant as it testifies to Columba's love of
studious labours, and shows how highly these ascetics
thought of work of this kind. On two occasions, being a
man as well as a saint, he broke into violence when crossed
in his love of books. One story tells how he visited a holy
and learned recluse named Longarad, whose much-prized
books he wished to see. Being denied, he became wroth
and cursed Longarad. "May the books be of no use to
you," he cried, "nor to any one after you, since you withhold
them." So far the tale is not improbable, but a little
embroidery completes a legend. The books became unintelligible,
so the story continues, the moment Longarad
died. At the same instant the satchels in all the Irish
schools and in Columba's cell slipped off their hooks on to
the ground.

[1] Joyce, i. 478

[2] Adamnan, lib. ii. c. 29, iii. c. 15 and c. 23.


A quarrel about a book, we are told, changed his
career. He borrowed a Psalter from Finnian of Moville,
and made a copy of it, working secretly at night. Finnian
heard of the piracy, and, as owner of the original, claimed
the copy. Columba refused to let him have it. Then
Diarmid, King of Meath, was asked to arbitrate. Arguing
that as every calf belonged to its cow, so every copy of a
book belonged to the owner of the original, he decided in
Finnian's favour. Columba thought the award unjust, and
said so. A little later, after another dispute with Diarmid
on a question of monastic immunity, he called together his
tribesmen and partisans, and offered battle. Diarmid was
defeated. For some reason, not quite clear, these quarrels led
to Columba's voluntary exile(c. 563). He sailed from Ireland,
and landed upon the silver strand of Iona, and to the end of
his days his work lay almost entirely amid the heather-covered
uplands and plains of this little island home.[1] Iona became
a renowned centre of missionary work, quite overshadowing
in importance the earlier "Scottish" settlement
of Whitherne or Candida Casa. Pilgrims went thither
from Ireland and England to receive instruction, and
returned to carry on pioneer work in their own homeland.
Thence went forth missionaries to carry the Christian
message throughout Scotland and northern England.
Perhaps, too, here was planned the expedition to far-off
Iceland. "Before Iceland was peopled by the Northmen
there were in the country those men whom the Northmen
called Papar. They were Christian men, and the people
believed that they came from the West, because Irish
books and bells and crosiers were found after them, and
still more things by which one might know that they were
west-men, i.e. Irish."[2]

[1] Dr Skene says the Psalter incident "bears the stamp of
spurious tradition"; so does the Longarad story; but it is
curious how often sacred books play a part in these tales.

[2] Henderson, Norse Influence on Celtic Scotland, 5-6.


Not only to the far north, but to the Continent, did the
Irish press their energetic way. In Gaul their chief missionary
was Columban (c. 543 - 615), who had been educated at
Bangor, then famous for the learning of its brethren. His
works display an extensive acquaintance with Christian
and Latin literature. Both the Greek and Hebrew
languages may have been known to him, though this
seems improbable and inconceivable.[1] In his Rule he
provides for teaching in schools, copying manuscripts, and
for daily reading.[2]

[1] Moore, Hist. of Ireland, i. 266.

[2] Healy, 379; Stokes (M.) 2, 118. Ergo quotidie jejunandum
est, sicut quotidie orandum est, quotidie laborandum, quotidie
est legendum.


The monasteries of Luxeuil, Bobio, and St. Gall,
founded by him and his companions on their mission in
Gaul and Italy, became the homes of the most famous
conventual libraries in the world--a result surely traceable
to the example set by the Irish ascetics, and to the tradition
they established.[1]

[1] A ninth century catalogue of St. Gall mentions thirty-one
volumes and pamphlets in the Irish tongue--Prof. Pflugk-Harttung,
in R. H. S. (N. S.), v. 92. Becker names only thirty, p. 43. At
Reichenau, a monastery near St. Gall, also famous for its
library, there were "Irish education, manuscripts, and
occasionally also Irish monks." "One of the most ancient
monuments of the German tongue, the vocabulary of St. Gall,
dating from about 780, is written in the Irish character."


Other Irish monks are better known for their literary
attainments than for missionary enterprise. St. Cummian,
in a letter written about 634, displays much knowledge of
theological literature, and a good deal of knowledge of a
general kind.[1] Another monk named Augustine (c. 650)
quotes from Eusebius and Jerome in a work affording many
other evidences of learning.[2] Aileran (c. 660), abbot of
Clonard, wrote a religious work which proves his acquaintance
with Jerome, Philo, Cassian, Origen, and Augustine.[3]

[1] D.C.B. sub nom.

[2] Stokes (G. T.), 221.

[3] Ib. 220.


An Englishman supplies valuable evidence of the state of
Irish learning. Aldhelm's (c. 656-709) works prove him to
have had access in England to a good library; while in one
learned letter he compares English schools favourably with
the Irish, and declares Theodore and Hadrian would put Irish
scholars in the shade. Yet he is on his mettle when communicating
with Irish friends or pupils; he clearly reserves
for them the flowers of his eloquence.[1] The Irish schools
were indeed successful rivals of the English schools, and
Irish scholars could use libraries as good, or nearly as good,
as that at Aldhelm's disposal. At this time the attraction
which Ireland and Iona had for English students was extra-
ordinary. English crowded the Irish schools, although
the Canterbury school was not full.[2] The city of Armagh
was divided into three sections, one being called Trian-
Saxon, the Saxon's third, from the great number of Saxon
students living there.[3]

[1] Haddan, 267.

[2] Hyde, 221.

[3] Joyce, Short Hist of I., 165.


In 664 many English, both high and low in rank, left
their native land for Ireland, where they sought instruction
in sacred studies, or an opportunity to lead a more ascetic
life. Some devoted themselves faithfully to a monkish
career. Others applied themselves to study only, and for
that purpose journeyed from one master's cell to another.
The Irish welcomed all comers. All received without
charge daily food: barley or oaten bread and water, or
sometimes milk--cibus sit vilis et vespertinus--a plain meal,
once a day, in the afternoon. Books were supplied, or
what is more likely, waxed tablets folded in book form.
Teaching was as free as the open air in which it was
carried on.[1]

[1] Bede, H. E., iii. 27; Healy, 101; Stokes (G. T.), 230.


Among the English at one time or another taking advantage
of Irish hospitality were Gildas (c. 540), first native
historian of England;[1] Ecgberht, presbyter, a Northumbrian
of noble birth; Ethelhun, brother of Ethelwin, bishop
of Lindsay; Oswald, king of Northumbria; Aldfrith,
another Northumbrian king, who was educated either in
Ireland or Iona; Alcuin, who received instruction at
Clonmacnoise;[2] one named Wictberht, "notable . . . for his
learning and knowledge, for he had lived many years as
a stranger and pilgrim in Ireland"; and St. Willibrord, who
at the age of twenty journeyed to Ireland for purposes of
study, because he had heard that learning flourished in
that country.[3]

[1] Camb. Lit., i. 66.

[2] Healy, 272.

[3] Alcuin, Willibrord, c. 4.



Section  III

Most of the references we have made above belong to
the sixth and seventh centuries, usually regarded as the
best age of Irish monachism. But the Irish enjoyed their
reputation unimpaired for a long time. Just before and
after the Northmen descended on their land in 795, we find
them making their mark abroad, not so much as missionaries
but as scholars and teachers.[17]

[1] See full account, R. H. S. (N. S.), v. 75.


A few instances will suffice. "The Acts of Charles,
written by a monk of St. Gallen late in the ninth century,
tells us of  two Scots from Ireland,' who  lighted with the
British merchants on the coast of Gaul,' and cried to the
crowd,  If any man desireth wisdom, let him come unto us
and receive it, for we have it for sale.' They were soon invited
to the court of Charles. One of them, Clement, partly
filled the place of Alcuin as head of the palace school."[1]
His reputation soon became widespread, and the abbot of
Fulda sent several of his most capable monks to him to
learn grammar.[2] His companion, Dungal, went on to Italy.
He enjoyed a full share of the learning of his time; was a
student of Cicero and Macrobius; knew Virgil well; and
had some Greek.[3] A few fine books were bequeathed
by him to the Irish monastery of Bobio, where copies
were written and distributed through Italy. According
to the learned Muratori, in one of these manuscripts
is an inscription proving Dungal's ownership.[4] One
of the books so bequeathed was the famous Antiphonary
of Bangor, now in the Ambrosian library at Milan.

[1] Sandys, i. 480.

[2] R. H. S. (N. S.), v. 90.

[3] Sandys, i. 480; Stokes (M.) 2, 210.

[4] "Sancte Columba tibi Scotto tuns incola Dungal
    Tradidit hunc librum, quo fratrum corda beentur.
   Qui leges ergo Deus pretium sit muneris, org."--Healy, 392.


Clement and Dungal were not the only Irishmen of
note on the Continent. One, Dicuil, was an exponent of
geography. He founded his treatise (c. 825) on Caesar,
Pliny, and Solinus; he quotes and names many other
writers, including fourteen Greek; and generally impresses
us with his earnest studentship. An Irish monk named
Donatus wandered to Italy and became bishop of Fiesole
(c. 829); he, too, was a scholar acquainted with Virgil, a
teacher of grammar and prosody, and a lecturer on the
saints.[1] Sedulius, the commentator, an Irish monk of
Liege, copied Greek psalters, wrote Latin verses, knew
Cicero's letters, the works of Valerius Maximus, Vegetius,
Origen, and Jerome; was well acquainted with mythology and
history, and perhaps had some Hebrew.[2] Another Irishman,
John the Scot (Joannes Scotus Erigena), became the most
eminent scholar of his time: he alone, among all the learned
men Charles the Bald had about him, was able to translate
from Greek (c. 858-860). Well might Eric of Auxerre, writing
to Charles, express his astonishment at this train of
philosophers from Ireland, that barbarous land on the
confines of the world.[3] All these wanderers, and many
more, must have been responsible for the dissemination of
the books produced by Irish hands; and, in fact, many
manuscripts of Celtic origin and early in date, are still on
the Continent, or have been found there and brought to
Ireland.[4]


[1] Stokes (M.)2, 206-7, 247.

[2] Sandys, i. 463.

[3] Moore, Hist. of I., i. 299; Boll. Iul. t. vii. 222.

[45] The following, among others, are still on the Continent:
Gospels of Willibrord (Bibl. Nat. Lat. 9389, 739), Gospel of St.
John (Cod. 60 St. Gall c. 750-800); Book of Fragments (No. 1395,
St. Gall, c. 750-800); The Golden Gospels (Royal library,
Stockholm, 871); Gospels of St. Arnoul, Metz
(Nuremberg Museum, 7th c.).--Cp. Maclean, 207-8; Hyde, 267.


In some respects the evidence of book-culture in
Ireland in these early centuries is inconsistent. The jealous
guard Longarad kept over his books, the quarrel over
Columba's Psalter, and the great esteem in which scribes
were held,[1] suggest a scarcity of books. The practice of
enshrining them in cumdachs, or book-covers, points to a
like conclusion. On the other hand, Bede tells us the
Irish could lend foreign students books, so plentiful were
they. His statement is corroborated by the number of
scribes whose deaths have been recorded by the annalists,
the Four Masters, for example, note sixty-one eminent
scribes before the year 900, forty of whom belong to the
eighth century.[17] In some of the monasteries a special
room for books was provided. The Annals of Tigernach
refer to the house of manuscripts.[3] An apartment of this
kind is particularly mentioned as being saved from the
flames when Armagh monastery was burned (1020).
Another fact suggesting an abundance of books was the
appointment of a librarian, which sometimes took place.[4]
Although a special book-room and officer are only to be
met with much later than the best age of Irish monachism,
yet we may reasonably assume them to be the natural
culmination of an old and established practice of making
and using books.

[1] Adamnan, 365n.

[2] Hyde, 220; Stokes (M.), 10, "Connachtach, an Abbot of Iona
who died in 802, is called in the Irish annals  a scribe most
choice.' "--Trenholme, Iona, 32.

[3] Tech-screptra; domus scripturarum.

[4] Leabhar coimedach. Adamnan, 359, note m.


Such statements, however, are not necessarily contradictory.
Manuscripts over which the cleverest scribes
and illuminators had spent much time and pains would be
jealously preserved in cases or shrines; still, when we
remember how many precious fruits of the past must have
perished, the number of beautiful Irish manuscripts extant
goes to prove that books even of this character could not
have been extraordinarily rare. "Workaday" copies of
books would be made as well, in comparatively large
numbers, and would no doubt be used very freely. Besides
books properly so called, the religious used waxed tablets
of wood, which were sometimes called books. St. Ciaran,
for example, wrote on staves, which are called in one place
his tablets, and in two other places the whole collection of
his staves is called a book.[1] Such tablets were indeed
books in which the fugitive pieces of the time were
written.[2] Considering all things, Bede was without doubt
quite correct in saying the Irish had enough books to lend
to foreign students.

[1] Joyce, i. 483

[2] At vero hoc audiens Colcius tempus et horan in tabula
describers.--Adamnan, 66. Columba is said to have blessed one
hundred polaires or tablets (Leabhar Breac, fo. 16-60; Stokes
(M.), 51). The boy Benen, who followed Patrick, bore tablets on
his back (folaire, corrupt for polaire).--Stokes (W.), T. L., 47.
Patrick gave to Fiacc a case containing a tablet. Ib. 344. An
example of a waxed tablet, with a case for it, is in the Museum
of the Royal Irish Academy. The case is a wooden cover, divided
into hollowed-out compartments for holding the styles. This
specimen dates from the thirteenth or fourteenth century. Slates
and pencils were also in use for temporary purposes.--Joyce, i.
483.



Section  IV

Our account of the work accomplished by the Irish
monks would be incomplete without reference to their
writing, illuminating, and book-economy, the relics of which
are so finely rare.

The old Irish runes gave place slowly to the Roman
alphabet, which came into use, as we have already observed,
after St. Patrick's mission. This new writing was in two
forms--round and pointed--but both were derived from the
Roman half-uncial style. The clear and beautifully-shaped
Irish round hand is closely akin to the half-uncial character
of fifth and sixth century Latin writings found on the
Continent. The Book of Kells, written probably at the end
of the seventh century, is the finest example of the
ornamental Irish round hand. St. Chad's Gospels, now at
Lichfield, written about the same time, is a manuscript of
like character, but not so good. A later manuscript, the
Gospels of MacRegol, which dates from the beginning of
the ninth century, shows marked deterioration in the writing.

The Irish pointed style, used for quicker writing, is but
a modified, pointed variety of the round hand, the letters
being laterally compressed. This hand appears in some
pages of the Book of Kells, but the best example is in the
Book of Armagh.[1]


[1] See Thompson, 236, where Irish calligraphy is fully dealt
with; Camb. Lit., i, 13.


Although the Roman alphabet was introduced by
Augustine at the Canterbury school, it wholly failed to
have any effect on the native hand from that source. On
the other hand, when, in the seventh century, Northumbria
was converted by Irish missionaries, the new Christians
copied the Irish writing, so well, indeed, that the earliest
specimens extant can hardly be distinguished from the
beautiful penmanship of the Irish. The Book of Durham,
generally called the Lindisfarne Gospels, of about 700,
is an exquisite Northumbrian example of the Irish round
hand, in the characteristic broad, heavy-stroke letters.
Another good specimen of this style is the eighth century
manuscript of Bede's Ecclesiastical History, in Cambridge
University Library.

Irish illumination is as characteristic as the writing.
Pictures and drawings of the human figure are not so
common as in the work of other schools, and when they
do appear are not often good. Still, some of them, as the
scenes from the life of Christ in the Book of Kells, are quite
unlike the illuminations of any other school; while the
portraits of the Evangelists in the same book, in the Book
of MacRegol, and in the Lindisfarne Gospels, are singularly
interesting. Floral work is also rare. But in geometrical
ornament, beautifully symmetrical--diagonal patterns, zigzags,
waves, lozenges, divergent spirals, intertwisted and
interwoven ribbon and cord work--and in grotesque
zoological forms,--lizards, snakes, hounds, birds, and dragons'
heads,--the Irish school attained their highest artistic
development. Their art is striking, not for originality, not
for its beauty, which is nevertheless great, but for painstaking.
Knowing but one style of making a book beautiful,
they lavished much time and loving care to achieve their
end. The detail is extraordinarily minute and complicated.
"I have counted," writes Professor Westwood, "[with
a magnifying glass] in a small space scarcely three-quarters
of an inch in length by less than half an inch in width, in
the Book of Armagh, no less than 158 interlacements of a
slender ribbon pattern formed of white lines edged with
black ones." But, this intricacy notwithstanding, the designs
as a whole are usually bold and effective. In the best kind
of Irish illumination gold and silver are not used, but the
colours are varied and brilliant, and are employed with
taste and discretion; while the occasional staining of a leaf
of vellum with a fine purple sometimes adds beauty and
much distinction to an excellent design.

Of intricate geometrical ornament and grotesque figures,
the illumination representing the symbols of the Four
Evangelists (fo. 290) of the Book of Kells is perhaps the
best example. Of divergent spirals and interlaced ribbon
work the frontispiece of St. Jerome's Epistle in the Book of
Durrow affords notable examples. Two of the peculiar
features of Irish decoration--the rows of red dots round a
design and the dragon's head--appear in the earliest, or
nearly the earliest, Irish manuscript extant, namely, the
Cathach Psalter, now in the Museum of the Royal Irish
Academy. Whether the essential and peculiar features of
this ornamentation are purely indigenous, as Professor
Westwood contends, or whether they are of Gallo-Roman
origin, as Fleury argues, is a moot point, calling for
complicated discussion which would be out of place
here.

The amount of illumination in the existing manuscripts
varies, but the pages chosen for illuminating are nearly
always the same. In the Book of Kells the illuminations
consist of three portraits of the Evangelists, three scenes
from the life of Christ, three combined symbols of the four
Evangelists, eight pages of the Eusebian canons, and many
initials. The Book of Durham contains four portraits of
the Evangelists, six initial pages, one ornamental page
before each Gospel, and before St. Jerome's Epistle, and
eight pages of the Eusebian canons. The Book of Durrow
has sixteen illuminated pages: four of the symbols of the
Evangelists, six pages of initials, one ornamental page at
the frontispiece, one before the letter of St. Jerome, and
one before each Gospel.

The oldest Irish manuscript in existence is probably
the Domnach Airgrid, or manuscript of the Silver Shrine,
also called St. Patrick's Gospels. Dr. Petrie believed the
Domnach to be the identical reliquary given by St. Patrick
to St. Mac Cairthinn, when the latter was put in charge of
the see of Clogher, in the fifth century. "As a manuscript
copy of the Gospels apparently of that early age is found
with it, there is every reason to believe it to be that identical
one for which the box was originally made."[1] But both
case and manuscript are now held to be somewhat later in
date. Another very early manuscript is the sixth century
fragment of fifty-eight leaves of a Latin Psalter, styled the
Cathach or "Battler." For centuries this fragment has been
preserved in a beautiful case as a relic of Columba; as, indeed,
the actual cause of the dispute between Columba and
Finnian of Moville.

[1] Trans. R. I. Acad., vol. xviii. 1838,



Section  V

Two features of book-economy, although not peculiar
to Ireland, are rarely met with outside that country. The
religious used satchels or wallets to carry their books about
with them. We are told Patrick once met a party of
clerics and gillies with books in their girdles; and he gave
them the hide he had sat and slept on for twenty years to
make a wallet.[1] Columba is said to have made satchels,
and to have blessed them. When these satchels were not
carried they were hung upon pegs set in the wall of the
cell or the church or the tower where they were preserved.[2]
We have already noted the legend which tells how all the
satchels in Ireland slipped off their pegs when Longarad
died. A modern writer visiting the Abyssinian convent
of Souriani has seen a room which, when we remember the
connection between Egyptian and Celtic monachism, we
cannot help thinking must closely resemble an ancient
Irish cell.[3] In the room the disposition of the manuscripts
was very original. "A wooden shelf was carried in the
Egyptian style round the walls, at the height of the top of
the door.... Underneath the shelf various long wooden pegs
projected from the wall; they were each about a foot and
a half long, and on them hung the Abyssinian manuscripts,
of which this curious library was entirely composed. The
books of Abyssinia are . . . enclosed in a case tied up
with leathern thongs; to this case is attached a strap for
the convenience of carrying the volume over the shoulders,
and by these straps the books were hung to the wooden
pegs, three or four on a peg, or more if the books were
small; their usual size was that of a small, very thick
quarto. The appearance of the room, fitted up in this style,
together with the presence of long staves, such as the
monks of all the Oriental churches lean upon at the time of
prayer, resembled less a library than a barrack or guardroom,
where the soldiers had hung their knapsacks and
cartridge boxes against the wall." The few old Irish
satchels remaining are black with age, and the characteristic
decoration of diagonal lines and interlaced markings is
nearly worn away. Two of them are preserved in England
and Ireland: those of the Book of Armagh, in Trinity
College, Dublin, and of the Irish Missal in Corpus Christi
College, Oxford. The wallet at Oxford looks much like
a modern schoolboy's satchel; leather straps are fixed to
it, by which it was slung round the neck. The Armagh
wallet is made of one piece of leather, folded to form a case a
foot long, a little more than a foot broad, and two and a half
inches thick. The Book of Armagh does not fit it properly.
Interlaced work and zoomorphs decorate the leather. Remains
of rough straps are still attached to the sides.

[1] Stokes (W.), T. L., 75. The terms used for satchels are
sacculi (Lat.), and tiag, or tiag liubhair or teig liubair (Ir.).
There has been some confusion between polaire and tiag, the
former being regarded as a leather case for a single
book, the latter a satchel for several books. This distinction is
made in connection with the ancient Irish life of Columba, which
is therefore made to read that the saint used to make cases and
satchels for books (polaire ocus tiaga), v. Adamnan, I l 5. Cf.
Petrie, Round Towers, 336-7. But the late Dr. Whitley Stokes
makes polaire or polire, or the corruption folaire, derive from
pugillares = writing tablets.--Stokes (W.), T. L., cliii. and
655. This interpretation of the word gives us the much more
likely reading that Columba made tablets, and satchels for books.

[2] Stokes (M.), 50.

[3] Curzon, Monasteries of the Levant, 66.


The second special feature of Irish book-economy
was the preservation of manuscripts in cumdachs or rectangular
boxes, made just large enough for the books they
were intended to enshrine. As in the case of the wallet,
the cumdach was not peculiar to Ireland, although the
finest examples which have come down to us were made
in that country.[1] They are referred to several times in
early Irish annals. Bishop Assicus is said to have made
quadrangular book-covers in honour of Patrick.[2] In the
Annals of the Four Masters is recorded, under the year 937,
a reference to the cumdach of the Book of Armagh, or the
Canon of Patrick. "Canoin Phadraig was covered by
Donchadh, son of Flann, king of Ireland." In 1006 the
Annals note that the Book of Kells--"the Great Gospel of
Columb Cille was stolen at night from the western erdomh
of the Great Church of Ceannanus. This was the principal
relic of the western world, on account of its singular cover;
and it was found after twenty nights and two months, its gold
having been stolen off it, and a sod over it."[3] These cumdachs
are now lost; so also is the jewelled case of the Gospels
of St. Arnoul at Metz, and that belonging to the Book of Durrow.

[1] Mr. Allen, in his admirable volume on Celtic Art, p. 208, in
this series, says cumdachs were peculiar to Ireland. But they
were made and used elsewhere, and were variously known as capsae,
librorum coopertoria (e.g.... librorumque coopertoria; quaedam
horum nuda, quaedam vero alia auro atque argento gemmisque
pretiosis circumtecta.--Acta SS., Aug. iii. 659c), and thecae.
Some of these cases were no doubt as beautifully decorated as the
Irish cumdachs. William of Malmesbury asserts that twenty pounds
and sixty masks of gold were used to make the coopertoria
librorum Evangelii for King Ina's chapel. At the Abbey of St.
Riquier was an "Evangelium auro Scriptum unum, cum capsa argentea
gemmis et lapidibus fabricata. Aliae capsae evangeliorum duae ex
auro et argento paratae."--Maitland, 212. In 1295 St. Paul's
Cathedral possessed a copy of the Gospels in a case (capsa)
adorned with gilding and relics.--Putnam, i. 105-6.

[2] Leborchometa chethrochori, and bibliothecae
qruadratae.--Stokes (W.), T. L., 96 and 313.

[3] Stokes (M.), 90.


By good hap, several cumdachs of the greatest interest
are still preserved for our inspection. One of them, the
Silver Shrine of the so-called St. Patrick's Gospels, is a
very peculiar case. It consists of three covers. The first
or inner, is of yew, and was perhaps made in the sixth or
seventh century. The second, of copper, silver-plated, is
of later make. The third, or outermost, is of silver, and
was probably made in the fourteenth century. The
cumdach of the Stowe Missal (1023) is a much more
beautiful example. It is of oak, covered with plates of
silver. The lower or more ancient side bears a cross
within a rectangular frame. In the centre of the cross is a
crystal set in an oval mount. The decoration of the four
panels consists of metal plates, the ornament being a
chequer-work of squares and triangles. The lid has a
similar cross and frame, but the cross is set with pearls and
metal bosses, a crystal in the centre, and a large jewel at
the end of each arm. The panels consist of silver-gilt
plates embellished with figures of saints. The sides, which
are decorated with enamelled bosses and open-work designs,
are imperfect. On the box are inscriptions in Irish, such
as the following: "Pray for Dunchad, descendant of Taccan,
of the family of Cluain, who made this"; "A blessing of
God on every soul according to its merit"; "Pray for
Donchadh, son of Brian, for the king of Ireland"; "And
for Macc Raith, descendant of Donnchad, for the king of
Cashel."[1] Other cumdachs are those in the Royal Irish
Academy for Molaise's Gospels (c. 1001-25), for Columba's
Psalter (1084), and those in Trinity College, Dublin, for
Dimma's book (1150) and for the Book of St. Moling.
There are also the cumdachs for Cairnech's Calendar and
that of Caillen; both of late date. The library of St. Gall
possesses still another silver cumdach, which is probably Irish.

[1] Stokes (M.), 92-3.


These are the earliest relics we have of what was
undoubtedly an old and established method of enshrining
books, going back as far as Patrick's time, if it be correct
that Bishop Assicus made them, or if the first case of the
Silver Shrine is as old as it is believed to be. The
beautiful lower cover of the Gospels of Lindau, now in
Mr. Pierpont Morgan's treasure-house, proves that at least
as early as the seventh century the Irish lavished as much
art on the outside of their manuscripts as upon the inside.[1]
It is natural to make a beautiful covering for a book which
is both beautiful and sacred. All the volumes upon which
the Irish artist exercised his talent were invested with
sacred attributes. Chroniclers would have us believe they
were sometimes miraculously produced. In the life of
Cronan[2] is a story telling how an expert scribe named
Dimma copied the four Gospels. Dimma could only
devote a day to the task, whereupon Cronan bade him
begin at once and continue until sunset. But the sun did
not set for forty days, and by that time the copy was
finished. The manuscript written for Cronan is possibly
the book of Dimma, which bears the inscription: "It is
finished. A prayer for Dimma, who wrote it for God, and
a blessing."[3]

[1] See La Bibliofilia, xi. 165.

[2] Acta SS. Ap., iii. 581c.

[3] Healy, 524.


It was believed such books could not be injured. St.
Ciaran's copy of the Gospels fell into a lake, but was
uninjured. St. Cronan's copy fell into Loch Cre, and remained
under water forty days without injury. Even fire
could not harm St. Cainnech's case of books.[1] Nor is it
surprising they should be looked upon as sacred. The
scribes and illuminators who took such loving care to make
their work perfect, and the craftsmen who wrought beautiful
shrines for the books so made, were animated with the
feeling and spirit which impels men to erect beautiful
churches to testify to the glory of their Creator. As
Dimma says, they "wrote them for God."

[1] Other instances are cited in Adamnan, book ii., chap 8.



CHAPTER II.  THE ENGLISH MONKS AND THEIR BOOKS

"There are delightful libraries, more aromatic than stores of
spicery; there are luxuriant parks of all manner of volumes;
there are Academic meads shaken by the tramp of scholars; there
are lounges of Athens; walks of the Peripatetics; peaks of
Parnassus; and porches of the Stoics. There is seen the surveyor
of all arts and sciences Aristotle, to whom belongs all that is
most excellent in doctrine, so far as relates to this
passing sublunary world; there Ptolemy measures epicycles and
eccentric apogees and the nodes of the planets by figures and
numbers...." Richard De Bury, Philobiblon, Thomas' ed. 200


Section  I

The Benedictine order established monastic study on
a regular plan. Benedict's forty-eighth rule is clear
in its directions. "Idleness is hurtful to the soul.
At certain times, therefore, the brethren must work with
their hands, and at others give themselves up to holy
reading." From Easter to the first of October the monks
were required to work at manual labour from prime until
the fourth hour. From the fourth hour until nearly the
sixth hour they were to read. After their meal at the
sixth hour they were to lie on their beds, and those who
cared to do so might read, but not aloud. After nones
work must be resumed until evening. From October the
first until the beginning of Lent they were to read until
the ninth hour. At the ninth hour they were to take their
meal and then read spiritual works or the Psalms.
Throughout Lent they were required to read until the
third hour, then work until the tenth. Every monk was
to have a book from the library, and to read it through
during Lent. On Sundays reading was their duty throughout
the day, except in the case of those having special
tasks. During reading hours two senior brethren were
expected to go the rounds to see that the monks were
actually reading, and not lounging nor gossiping. But
the brethren were not allowed to have a book or tablets
or a pen of their own.

Benedict's inclusion of these directions was of capital
importance in the advance of monkish learning. Being
milder and more flexible, communal instead of eremitical,
and so altogether more humane and attractive, his Rule
gradually took the place of existing orders. And as the
change came about, ill-regulated theological study gave
way to superior methods of learning, solely due to the
better organisation and greater liberality of the Benedictine
order.

Benedictinism came to England with Augustine (597).
The Rule, however, does not seem to have been strictly or
consistently observed for a long time. But the studious
labours of the monks remained just as important a part of
their lives as they would have been had the monasteries
closely followed Benedict's directions. Especially would
this be the case in the seventh century, and afterwards,
during the time continental monachism was in rivalry
with the Celtic missionaries.



Section  II

From the first we hear of books in connexion with Canterbury.
Gregory the Great gave to Augustine, either just
before his English mission, or sent to him soon afterward,
nine volumes, which were put in St. Augustine's monastery
--the monastery of SS. Peter and Paul, beyond the walls.
Being for church purposes, the books were very beautiful
and valuable. There was the Gregorian Bible in two
volumes, with some of its leaves coloured rose and
purple, which gave a wonderful reflection when held to
the light; the Psalter of Augustine; a copy of the
Gospels called the Text of St. Mildred, upon which a
countryman in Thanet swore falsely and, it is said, lost
his sight; as well as another copy of the Gospels; a
Psalter, with plain silver images of Christ and the four
Evangelists on the cover; two martyrologies, one adorned
with a silver figure of Christ, the other enriched with silver-
gilt and precious stones; and an Exposition of the Gospels
and Epistles, also enriched with gems.[1] Some of these
books were kept above the altar. Bede also records the
gift by Gregory to Augustine of "many manuscripts,"
and his authority is unimpeachable, as he derived his
knowledge of Canterbury affairs from written records and
information supplied by Albinus, first English abbot of
Augustine's house.[2] This monastery "was thus the mother-
school, the mother-university of England,... at a time when
Cambridge was a desolate fen, and Oxford a tangled forest
in a wide waste of waters. They remind us that English
power and English religion have, as from the very first, so
ever since, gone along with knowledge, with learning, and
especially with that learning and that knowledge which
those old manuscripts give--the knowledge and learning
of the Gospel."[3] Few books would be treasured more
carefully and treated with greater reverence by English
churchmen and book lovers than these "first books of the
English church," if any of them could be found. They are
referred to as existing when William Thorne wrote his
chronicle (c. 1397),[4] and Leland tells us he saw and
admired them; but after his time nearly all trace of them
is lost.[5]

[1] Hist. mon. S. Augustini, Cant., 96-99, "Et haec sunt
primitiae librorum totius ecclesiae Anglicanae," 99.

[2] H. E., i. 29.

[3] Stanley, Hist. Mem. of C. (1868), 42.

[4] Hist. mon. S. Aug., xxv.

[5] B. M. Reg. I. E vi. may be a part of the Gregorian Bible, or
the second
copy of the Gospels mentioned above, if this second copy is not
Corpus Christi,
Camb. 286. Corpus C. 286 is a seventh century book, certainly
from St. Augustine's;
it was probably brought to England in the time of Theodore, and
though it
may be one of the books referred to above, is, therefore, not
Augustinian.
The Psalter bearing the silver images is "most likely" Cott.
Vesp. A. I, an
eighth century manuscript; it is, therefore, not Augustinian,
although it may be a
copy of the original Psalter given by Gregory.--James, lxvi.


No further hint of books occurs until Theodore became
Archbishop more than seventy years later. Theodore, who
had been educated both at Tarsus and Athens, where he
became a good Greek and Latin scholar, well versed in secular
and divine literature, began a school at Canterbury for the
study of Greek, and provided it with some Greek books.
None of these books has been traced with certainty. Some
may have existed in Archbishop Parker's time. "The Rev.
Father Matthew," says Lambarde, in his Perambulation of
Kent, . . . "showed me, not long since, the Psalter of David,
and sundry homilies in Greek, Homer also, and some other
Greek authors, beautifully written on thick paper with the
name of this Theodore prefixed in the front, to whose
library he reasonably thought (being led thereto by show
of great antiquity) that they sometime belonged." The
manuscript of Homer, now in Corpus Christi Library,
Cambridge, did not belong to Theodore, but to Prior
Selling, of whom we shall hear later. But possibly the
famous Graeco-Latin copy of the Acts, now in the Bodleian
Library, belonged either to Theodore or to his companion,
Hadrian.[1]

[1] Known as Codex E, or the Laudian Acts (Laud. Gr. 35). Bede
refers to a Greek manuscript of the Acts in his Retractationes;
possibly this is the actual copy. The last page of the book bears
the signature "Theodore"; did Archbishop Theodore bring the
volume to England?" It is at least safe to say that the presence
of such a book in England in Bede's time can hardly be
entirely independent of the influence of Theodore or of Abbot
Hadrian."--James (M. R.), xxiii.


Theodore, with Hadrian's help, not only started the
Canterbury School, but encouraged similar foundations in
other English monasteries. In southern England, however,
Canterbury remained the centre of learning, and many
ecclesiastics were attracted to it in consequence. Bede
amply proves its efficiency as a school. And forasmuch as
both Theodore and Hadrian were "fully instructed both in
sacred and in secular letters, they gathered a crowd of
disciples, and rivers of wholesome knowledge daily flowed
from them to water the hearts of their hearers; and, together
with the books of Holy Scripture, they also taught
them the metrical art, astronomy, and ecclesiastical arithmetic.
A testimony whereof is, that there are still living
at this day some of their scholars, who are as well versed in
the Greek and Latin tongues as in their own, in which they
were born."[1] Elsewhere he mentions some of these scholars
by name. Albinus, already referred to as the first English
abbot of St. Augustine's, "was so well instructed in literary
studies, that he had no small knowledge of the Greek tongue,
and knew the Latin as well as the English, which was his
native language."[2] "A most learned man" was another
disciple, Tobias, bishop of Rochester, who, besides having
a great knowledge of letters, both ecclesiastical and general,
learned the Greek and Latin tongues "to such perfection,
that they were as well known and familiar to him as his
native language."[3]

[1] H. E., iv. 2, tr. Sellar.

[2] Ib. v. 20.

[3] Ib. v. 23.


Canterbury's most notable scholar was Aldhelm, the
first bishop of Sherborne. In him were united the
learning of the Canterbury and the Irish monks, for he
studied first under Maildulf, the Irish monk and scholar
who founded and gave his name to Malmesbury, and then
under Hadrian. When he went to be consecrated an incident
befell him which at once shows his zeal for learning, and casts
a welcome ray of light on the importation of books. While
at Canterbury he heard of the arrival of ships at Dover, and
thither he journeyed to see whether they had brought
anything in his way. He found on board plenty of books,
among them one containing the complete Testaments. He
offered to buy it, but his price was too low; although,
afterwards, when it was believed his prayers had delivered the
owner from a storm, he secured it on his own terms.[1]

[1] This copy was still at Malmesbury in the twelfth century.--W.
of Malmesbury, Ang. Sacr., ii. 21.


Aldhelm at length became abbot of Malmesbury
(c. 675), and under him it grew to much greater eminence,
and attracted a large number of students. Here, in the
solitude of the forest tract, he passed his time in singing
merry ballads to win the ear of the people for his more
serious words, playing the harp, in teaching, and in reading
the considerable library he had at hand. Bede describes
him as a man "of marvellous learning both in liberal and
ecclesiastical studies." Judging by his writings he was in
these respects in the forefront of his contemporaries, although
his learning was heavy and pretentious. From them also
it is perfectly evident he could make use not only of the
Bible, but of lives of the saints, of Isidore, of the
Recognitions
of Clement, of the Acts of Sylvester, of writings by Sulpicius
Severus, Athanasius, Gregory, Eusebius, and Jerome, as well
as of Terence, Virgil, Horace, Juvenal, Persius, and Prosper,
and some other authors.[1]

[1] Sandys, i. 466; Camb. Eng. Lit., i. 75.



Section  III

Meanwhile Northumbria had become one of the leading
centres of learning in Europe, almost entirely through the
labours and influence of Irish missionaries. St. Aidan, an
ascetic of Iona who journeyed to Northumbria at King
Oswald's request, founded Lindisfarne, which became the
monastic and episcopal capital of that kingdom. Aidan
required all his pupils, whether religious or laymen, to read
the Scriptures, or to learn the Psalms. The education of
boys was a part of his system. Wherever a monastery was
founded it became a school wherein taught the monks who
had followed him from Scotland. Cedd, the founder and
abbot of Lastingham, was Aidan's pupil, so was his brother,
the great bishop Ceadda (Chad), who succeeded him in his
abbacy. At Lindisfarne was wrought by Eadfrith (d. 721) the
beautiful manuscript of the Gospels now preserved in the
British Museum, and a little later the fine cover for it.
Lastingham, founded on the desolate moorland of North
Yorkshire, "among steep and distant mountains, which
looked more like lurking-places for robbers and dens of
wild beasts, than dwellings of men," upheld the traditions
of the Columban houses for piety, asceticism, and studious
occupations. Thither repaired one Owini, not to live idle,
but to labour, and as he was less capable of studying, he
applied himself earnestly to manual work, the while better-
instructed monks were indoors reading.

In many directions do we observe traces of Aidan's
good work. Hild, the foundress of Whitby Abbey, was for
a short time his pupil. Her monastery was famous for having
educated five bishops, among them John of Beverley, and
for giving birth, in Caedmon, to the father of English poetry.
"Religious poetry, sung to the harp as it passed from hand
to hand, must have flourished in the monastery of the abbess
Hild, and the kernel of Bede's story concerning the birth of
our earliest poet must be that the brethren and sisters on
that bleak northern shore spoke  to each other in psalms
and hymns and spiritual songs.' "[1] of Melrose, an offshoot
of Aidan's foundation, the sainted Cuthbert was an inmate.
At Lindisfarne, where "he speedily learned the Psalms and
some other books," the great Wilfrid was a novice. Of his
studies, indeed, we know little: he seems to have sought
prelatical power rather than learning. But he and his
followers were responsible for the conversion of the
Northumbrian church from Columban to Roman usages, and the
introduction of Benedictinism into the monasteries; and
consequently for bringing the studies of the monks into line
with the rules of Benedict's order.

[1] Camb, Eng., Lit., i. 45.


Such progress would have been impossible had not the
rulers of Northumbria from Oswald to Aldfrith been friendly
to Christianity. Aldfrith had been educated at Iona, and
was a man of studious disposition. His predecessor had
advanced Northumbria's reputation enormously by giving
Benedict Biscop (629-90) sites for his monasteries of Wearmouth
and Jarrow.[1] We know enough of this Benedict to
wish we knew very much more. He suggests to us enthusiasm
for his cause, and energy and foresight in labouring for it.
Naturally, Aldhelm's writings have gained him far more
attention in literary histories than the Northumbrian has
received. But the influence of Benedict, a man of much
learning, wide-travelled, was at least as great and as far-
reaching Lerins, the great centre of monachism in Gaul,
and Canterbury under Theodore, had been his schools. On
six occasions he flitted back and forth to Rome, and to go
to Rome, in those days, was a liberal education, both in
worldly and spiritual affairs. Not a little of his influence
was the direct outcome of his book-collecting. From all
his journeys to Rome he is said to have returned laden
with books. He certainly came back from his fourth
journey with a great number of books of all kinds.[2] He
also obtained books at Vienne. His sixth and last journey
to Rome was wholly devoted to collecting books, classical
as well as theological. When he died he left instructions
for the preservation of the most noble and rich library he had
gathered together.[3] "If we consider how difficult, fatiguing,
. . . even dangerous a journey between the British Islands
and Italy must have been in those days of anarchy and
barbarism, we can appreciate the intensity of Benedict's
passion for beautiful and costly volumes."[4] The library he
formed was worthy of the labour, we cannot doubt: possibly
was the best then in Britain. It served as the model for
the still more famous collection at York. The scholarship
of Bede, who used it in writing his works, proclaims its
value for literary purposes.[5] Bede tells us he always
applied himself to Scriptural study, and in the intervals of
observing monastic discipline and singing daily in the
church, he took pleasure in learning, or teaching, or writing.[6]
The picture of Bede in his solitary monastery, leading a
placid life among Benedict's books, poring over the beautifully-
wrought pages with the scholar's tense calm to find
the material in the Fathers and the historians, and to seek
the apt quotation from the classics, must always flash to the
mind at the mere mention of his name.[7] Every fact in
connexion with his work testifies to the excellent equipment
of his monastery for writing ecclesiastical history, and to
the cordial way in which the religious co-operated for the
advancement of learning and research.

[1] These foundations were regarded as one house, the inmates
being bound together by "a common and perpetual affection and
intimacy."

[2] "Innumerabilem librorum omnis generis copiam
apportavit."--Vitae Abbatum, Section  4.

[3] "Copiosissima et nobilissima bibliotheca."--Ib. Section  11.

[4] Lanciani, Anc. Rome, 201.

[5] Ceoffrid, Benedict Biscop's successor, added a number of
books to the library, among them three copies of the Vulgate, and
one of the older version. One copy of the Vulgate Ceolfrid took
with him to Rome (716) to give to the Pope. He died on the way.
The codex did not go to Rome; now, it is in the Laurentian
Library, Florence, where it is known as the Codex Amiatinus. The
writing is Italian, or at any rate foreign, so it must have been
imported, or written at Jarrow by foreign scribes. This volume is
the chief authority for the text of Jerome's translation of the
Scriptures.

[6] H. E., v. 24

[7] Bede frequently quotes Cicero, Virgil, and Horace; usually
selecting some telling phrase, e.g. "caeco carpitur igni" (H. E.
ii. 12). In his De Natura rerum he owes a good deal to Pliny and
Isidore. In his commentaries on the Scriptures he displays an
extent of reading which we have no space to give any
idea of. His chronologies were based on Jerome's edition of
Eusebius, on Augustine and Isidore. In his H. E. he uses "Pliny,
Solinus, Orosius, Eutropius Marcellinus Comes, Gildas, probably
the Historia Brittonum, a Passion of St. Alban, and the Life of
Germanus of Auxerre by Constantius"; while he refers to
lives of St. Fursa, St. Ethelburg, and to Adamnan's work on the
Holy Places. Cf. Sandys, i. 468; Camb. Lit., i. 80-81. Bede also
got first-hand knowledge: the Lindisfarne records provided him
with material on Cuthbert; information came to him from
Canterbury about Southern affairs and from Lastingham about
Mercian affairs. Nothelm got material from the archives at Rome
for him.



Section  IV

Canterbury, Malmesbury, Lindisfarne, Wearmouth and
Jarrow, and York were like mountain-peaks tipped with gold
by the first rays of the rising sun, while all below remains
dark. Yet while not indicative of widespread means of
instruction, the existence of these centres, and the character
of the work done in them, suggests that at other places the
same sort of work, on a smaller and less influential scale,
soon began. At Lichfield, on the moorland at Ripon, in
"the dwelling-place in the meadows" at Peterborough, in
the desolate fenland at Crowland and at Ely, on the banks
of the Thames at Abingdon, and of the Avon at Evesham,
in the nunneries of Barking and Wimborne, at Chertsey,
Glastonbury, Gloucester, in the far north at Melrose, and
even perhaps at Coldingham, Christianity was speeding its
message, and learning--such as it was, primitive and
pretentious--caught pale reflections from more famous places.
Now and again definite facts are met with hinting at a spreading
enlightenment. Acca, abbot and bishop of Hexham,
for example "gave all diligence, as he does to this day,"
wrote Bede, "to procure relics of the blessed Apostles and
martyrs of Christ.... Besides which, he industriously gathered
the histories of their martyrdom, together with other
ecclesiastical
writings, and erected there a large and noble library."
Of this library, unfortunately, there is not a wrack left
behind. A tiny school was carried on at a monastery near
Exeter, where Boniface was first instructed. At the
monastery of Nursling he was taught grammar, history,
poetry, rhetoric, and the Scriptures; there also manuscripts
were copied. Books were produced under Abbess Eadburh
of Minster, a learned woman who corresponded with
Boniface and taught the metric art. Boniface's letters
throw interesting light on our subject. Eadburh sent him
books, money, and other gifts. He also wrote home asking
his old friend Bishop Daniel of Winchester for a fine
manuscript of the six major prophets, which had been written
in a large and clear hand by Winbert: no such book, he
explains, can be had abroad, and his eyes are no longer
strong enough to read with ease the small character of
ordinary manuscripts. In another letter written to
Ecgberht of York is recorded an exchange of books, and
a request for a copy of the commentaries of Bede.

A decree of the Council held at Cloveshoe in 747,
pointing out the want of instruction among the religious,
and ordering all bishops, abbots, and abbesses to promote
and encourage learning, whether it means that monkish
education was on the wane or that it was not making such
quick progress as was desired, at any rate does not mean
that England was in a bad way in this respect, or that she
lagged behind the Continent. On the contrary, England
and Ireland were renowned homes of learning in
Western Europe. Perhaps a few centres on the mainland
could show libraries as good as those here; but certainly
no country had such scholars. England's pre-eminence was
recognized by Charles the Great when he invited Alcuin
to his court (781).

Alcuin was brought up at York from childhood. In
company with Albert, who taught the arts and grammar
at this northern school, Alcuin visited Gaul and Rome to
scrape together a few more books. On returning later he
was entrusted with the care of the library: a task for which
he was well fitted, if enthusiasm, breaking into rime, be a
qualification:--

 "Small is the space which contains the gifts of heavenly Wisdom
 Which you, reader, rejoice piously here to receive;
 Better than richest gifts of the Kings, this treasure of Wisdom,
 Light, for the seeker of this, shines on the road to the
Day."[1]

[1] Tr. in Morley, Eng. Writers, ii. 160.


York could not retain Alcuin long. Fortunately, just when
dissensions among the English kings, and the Danish raids
began to harass England, and to threaten the coming
decline of her learning, he was invited to take charge of a
school established by Charles the Great. Charles had
undertaken the task of reviving literary study, well-nigh
extinguished through the neglect of his ancestors; and he
bade all his subjects to cultivate the arts. As far as he
could he accomplished the task, principally owing to the
aid of the English scholar and of willing helpers from
Ireland.

Alcuin was soon at the head of St. Martin's of Tours
where he was responsible for the great activity of the
scribes in his day. He persuaded Charles to send a
number of copyists to York. "I, your Flavius," he writes,
"according to your exhortation and wise desire, have been
busy under the roof of St. Martin, in dispensing to some
the honey of the Holy Scriptures. Others I strive to
inebriate with the old wine of ancient studies; these I
nourish with the fruit of grammatical knowledge; in the
eyes of these again I seek to make bright the courses of
the stars.... But I have need of the most excellent books
of scholastic learning, which I had procured in my own
country, either by the devoted care of my master, or by
my own labours. I therefore beseech your majesty . . .
to permit me to send certain of our household to bring
over into France the flowers of Britain, that the garden of
Paradise may not be confined to York, but may send some
of its scions to Tours." What the "flowers of Britain"
were at this time Alcuin has told us in Latin verse. At
York, "where he sowed the seeds of knowledge in the
morning of his life," thou shalt find, he rimes:--

          "The volumes that contain
 All the ancient fathers who remain;
 There all the Latin writers make their home
 With those that glorious Greece transferred to Rome,--
 The Hebrews draw from their celestial stream,
 And Africa is bright with learning's beam."


Then, after including in his metrical catalogue the names
of forty writers, he proceeds:--

 "There shalt thou find, O reader, many more
 Famed for their style, the masters of old lore,
 Whose many volumes singly to rehearse
 Were far too tedious for our present verse."[1]

[1] Tr. in West, Alcuin, 34-35.


A goodly store indeed in such an age.



Section  V

Sunlight and shadow follow one another rapidly across
England's early history. The migration of York's renowned
scholar took place six years before the Viking
irruptions began, and about twelve years before a heavy
blow was struck at Northumbrian learning by the ravaging
and destruction of the monasteries of Lindisfarne, and
Wearmouth and Jarrow. After this there was but little
peace for England. Kent was often attacked. In 838
the marauders fell upon East Anglia. Between 837 and
845 they made various fierce attacks upon Wessex. In
851 the pillage of Canterbury and London was a severe
blow to the English. About fifteen years later, at the
hands of the Danes, Melrose, Tynemouth, Whitby, and
Lastingham shared Wearmouth's fate. Of York and its
library we hear no more. Peterborough and its large
collection of sacred books perished at the hands of the
same raiders as those who burnt Crowland (870). So bad
grew affairs that Alfred the Great, writing to Bishop
Werfrith, bewailed the small number of people south of the
Humber who understood the English of their service, or
could translate from Latin into English. Even beyond
the Humber there were not many; not one could he
remember south of the Thames when he began to reign.
And he bethought himself of the wise men, both church
and lay folk, formerly living in England, and how zealous
they were in teaching and learning, and how men came
from abroad in search of wisdom and instruction. Apparently
some decline from this standard had been noticeable
before ruin completely overtook the monasteries. He
remembered how, before the land had been ravaged and
burnt, "its churches stood filled with treasures and books,
and with a multitude of His servants, but they had very
little knowledge of the books, and could not understand
them, for they were not written in their own language....
When I remembered all this, I much marvelled that the
good and wise men who were formerly all over England,
and had perfectly learnt all these books, did not wish to
translate them into their own tongues." By way of
remedying this omission, he translated Cura Pastoralis into
English. "I will send a copy to every bishopric in my
kingdom; and on each there is a clasp worth 50 mancus.
And I command in God's name that no man take the clasp
from the book or the book from the minster; it is uncertain
how long there may be such learned bishops as now are,
thanks be to God, nearly everywhere."[1]

[1] Tr. in King's Letters, ed. Steele (1903), I. Cf. Bodl. MS
Hatton, 20;
Cott. MS. Otho B 2; Corpus C. C., Camb. MS. 12.


This letter, written in 890, marks the revival of interest
in letters under Alfred. In adding to his own knowledge,
and in promoting education among his people, he was
assiduous and determined. During the leisure of one
period of eight months, Asser seems to have read to him
all the congenial books at hand, Alfred's custom being to
read aloud or to listen to others reading. Asser was a
Welsh bishop, brought to Wessex to help the king in his
work. For the same purpose Archbishop Plegmund[1] and
Bishop Werfrith were brought from Mercia. Other scholars
came from abroad. One named Grimbald, a monk from
St. Bertin, came to take charge of the abbey of Hyde,
Winchester, which Alfred had planned. John, of Old-Saxony,
a learned monk of the flourishing Westphalian Abbey of
Corvey--where a library existed in this century,[2]--was made
by Alfred abbot of Athelney monastery and school. Perhaps
John, called the Scot or Erigena, also came, but we do
not know certainly. Alfred also introduced teachers, both
English and foreign, into his monasteries, his aim being to
provide the means of educating every freeborn and well-to-
do youth. During the whole of the latter part of his reign
the copying of manuscripts went on, though with only
moderate activity.

[1] MS. Cott. Tib. B xi.--a copy of Alfred's version of the Cura,
or what is left of it--has been connected with Archbishop
Plegmund, the evidence being a Saxon inscription on the
manuscript Wanley, however, doubted the conclusiveness of
this evidence, which, together with most of the text, was lost in
the fire of 1731. --James, xxiii-iv.

[2] Sandys, i. 484.


That Alfred, amid the cares of a troublesome kingship,
could find time to devote to this work, and realised
the importance of vernacular literature, is one of the chief
signs of his greatness. What he did had a lasting influence
upon our literature. He tapped the wellspring of English
prose. Mainly owing to his initiative, from his day till the
Conquest all the literature of importance was in the
vernacular, and the impulse so given to the language as a
literary vehicle was strong enough to preserve it from
extinction during the Norman domination, when it was
superseded as the court and official language. But, so far
as the making and circulation of books is concerned, the
"revival" under Alfred did not prosper. The necessary
machinery was almost entirely wanting. The monastic
schools, the great--the only--means of disseminating the
learning of the time, were few in number and not very
influential. For Athelney, a small monastery, Alfred had
difficulty in finding monks at all: he had to get them from
abroad; while the rule in this house does not seem to have
been wholly satisfactory. At the time of his death (c. 901)
monachism was in a bad way. Fifty years later its plight
would seem to have been worse. Only two houses,
Abingdon and Glastonbury, could be really called monastic.
"In the middle of the tenth century the Rule of St.
Benedict, the standard of monasticism in Western
Christendom, was, according to virtually contemporary
authority, completely unknown in England. This will not
appear strange if we consider that it was never very
generally or strictly carried out here, that the Danish
invasions had broken the continuity of monastic life, and
that not many years earlier the very existence of the Rule
had been forgotten in not a few continental monasteries."[1]
Although England always responded to the slightest effort
to affect her culture, as the long deer grass waves an
answer to every breath of the wind, yet the surprising
eminence of some of the churchmen in the latter half of the
century and the excellence of their work cannot be
accounted for if the influence of Alfred's reign had utterly
died out. But it had not. Only the machinery was
defective. The driving power remained, latent but ready
for action. One indication of a surviving interest in these
matters at this time is the gift of some nine books to
St. Augustine's Abbey by King Athelstan--an interesting
little collection including Isidore de Natura Rerum, Persius,
Donatus, Alcuin, Sedulius, and possibly a work by Bede.
The machinery, however, was soon to be improved.
Dunstan, Oswald, Edgar, and Ethelwold set matters right
by reforming and extending the monastic system, and
by making it the means of encouraging education and
learning.

[1] Hunt, Hist. of Eng. Church, i. 326.


The leaders were Dunstan and Ethelwold. In youth
the former was renowned for his eagerness in studying, and
for the wealth and knowledge he acquired. He was a
"lover of ballads and music," "a hard student, an indefatigable
worker, busy at books"; spending his leisure in reading
sacred authors, and in correcting manuscripts, sometimes
at daybreak. He was also very skilful at working in metal
and at drawing and illuminating. Maybe the picture of
him kneeling before the Saviour which is preserved in the
Bodleian Library is by his own hand; this, however, is not
certain.[1] But some relics of his literary work were
preserved at Glastonbury until the Reformation--passages
transcribed from Frank and Roman law books, a pamphlet
on grammar, a mass of Biblical quotations, a collection of
canons drawn from Dunstan's Irish teachers, a book on
the Apocalypse, and other works.[2] He entirely reformed
Glastonbury and made it a flourishing school, where the
Scriptures, ecclesiastical writings, and grammar were taught.
Ethelwold was a Glastonbury scholar and assistant to
Dunstan. Glastonbury, and Abingdon, where he became
Abbot, and Winchester, to which see he was consecrated,
were the centres whence, during the sixty years succeeding
Edgar's accession, some forty monasteries were founded
or restored. Winchester became pre-eminent. Ethelwold
himself was a teacher of grammar. It was his delight to
teach boys and young men, and to help them in their
translations; hence it came to pass that many of his pupils
became abbots and bishops.[3] A curious story is told in
illustration of his studious disposition. One night, when
reading after prolonged watching, sleep overcame him, and
as he slept the candle fell on the page and remained burning
there until a brother came along and snatched it up,
when the book by a miracle was found to be uninjured.[4]
A vignette of pure and true tnedievalism: the long and
solitary watching, the saintly pursuit of divine wisdom, the
wide-open book, with the bold and beautiful text, and the
quaint decoration, wrought by loving hands, and the inevitable
miracle,--the suggestion of a Divine Providence
watching over and protecting all that is sacred.

[1] Strutt, Saxon Antiq., i. 105, pl. xviii. The picture is in a
large volume containing part of a grammar and certain other
pieces used at Glastonbury.--MS. Auct. F. iv. 32. Over the
picture is the inscription: Pictura et scriptura
hujus paginae subtus visa est de propria muanu Sci. Dunstani.

[2] Stubbs, Mem. of Dunstan, cx.-cxii.

[3] Chron. Mon. de Abingdon, ii. 263.

[4] Ibid., ii. 265.


Some beautiful examples of work of this period have been
preserved. "Winchester" work is a familiar and expressive
term in illumination, and nobody will ask why this is so if
they have seen a manuscript executed there towards the
end of the tenth century. The Benedictional and Missal
of Archbishop Robert, which is certainly English, and most
likely an example of New Minster work, is illuminated with
miniatures, foliated and architectural borders, and capitals
and letters of gold, in virile workmanship. A still finer
example--the finest example of Old Minster craft--is the
Benedictional of Ethelwold, now in the Duke of Devonshire's
library. The versified dedication, inscribed in letters
of gold, tells us, in substance--"The Great Aethelwold . . .
illustrious, venerable and mild . . . commanded a certain
monk subject to him to write the present book: he ordered
also to be made in it many arches elegantly decorated and
filled up with various ornamented pictures expressed in
divers beautiful colours, and gold."[1] Godeman, abbot of
Thorney, was the scribe, but the illuminator is unknown.
Each full page has nineteen lines of writing, with letters
nearly a quarter of an inch long. Alternate lines in gold,
red, and black occur once or twice in the same page. There
are thirty miniatures and thirteen fully illuminated pages,
some of these having framed borders, foliated, others columns
and arches. The figures are remarkably well drawn, the
drapery being especially good. The whole is in a fine
state of preservation, especially the gold ornaments; the
gold used was leaf upon size, afterwards well burnished.
Of the rival craftsmanship at New Minster we have a
splendid example in the Golden Book of Edgar, so called
on account of its raised gold text.[2] Work of this grand
character is the best testimony to the noble spirit of
monachism in the days of Ethelwold.

[1] Archaeologia, xxiv. I9.

[2] B. M. Cott. Vesp., A. viii., written 966.


One of Ethelwold's pupils was Aelfric, who became
Archbishop of Canterbury in 995. He was responsible for
the canon requiring every priest, before ordination, to have
the Psalter, the Epistles, the Gospels, a Missal, the Book
of Hymns, the Manual, the Calendar, the Passional, the
Penitential, and the Lectionary. On his death he bequeathed
all his books to St. Albans.[1]

[1] Hook, Archbishops, i. 453 (1st ed.).


Another pupil of the same name is still more famous.
This scholar's grammar, with its translated passages, his
glossary--the oldest Latin-English dictionary--and his
conversation-manual of questions and answers, with interlinear
translations, suggest that he must have done much
to make the study of Latin easier and more congenial;
while his homilies display his art in making knowledge
popular, and prove him to be the greatest master of
English prose before the Conquest.

Several other interesting and suggestive facts belonging
to this period have been preserved for us. Abbot Aefward,
for example, gave to his abbey of Evesham many sacred
books and books on grammar (c. 1035): here, at any rate,
progress was real.[1] At a manor of the abbey of Bury St.
Edmunds were thirty volumes, exclusive of church books
(1044-65).[2] Bishop Leofric also obtained over sixty books
for Exeter Cathedral about sixteen years before the Conquest,
a collection to which we must refer later.

[1] Chron. Abb. de E., 83.

[2] James 1, 5-6.



CHAPTER III. LIBRARIES OF THE GREAT ABBEYS--BOOK-LOVERS
AMONG THE MENDICANTS--DISPERSAL OF MONKISH LIBRARIES

Section  I

The Conquest wrought both good and evil to literature
--evil because the Normans thought books written
in the vernacular unworthy of preservation;[1] good
because the change brought to the country settled government,
and to the church an opportunity for reformation.
Lanfranc was the moving spirit of reform, both in church
administration and in the learning of its members. While
still in Normandy he had built up a reputation for the
monastic school at Bec, and probably had a share in
collecting the excellent library that we know the monastery
possessed in the twelfth century.[2] When he was appointed
to the see of Canterbury he continued to work for the same
ends, although his primacy can have left him little leisure.
A fresh beginning had to be made in Canterbury. In
1067 a fire destroyed the city, including the cathedral and
almost the whole of the monastic buildings; and in this
disaster many "sacred and profane books" were burned.
It was Lanfranc's task to repair this loss. He brought
books with him,[3] and introduced some changes and more
method in the making and use of them. In the customary
of the Benedictine order which he drew up to correspond
with the best monastic practice, he included minute
instructions about lending and reading books. He was also
responsible in the main for the substitution of the continental
Roman handwriting for the beautiful Hiberno-Saxon hand.
In another respect his influence was more beneficial. Both
at Bec and in England he aimed to turn out accurate texts
of patristic books, and the better to achieve this end he
himself corrected manuscripts. In the abbey of St. Martin
de Secz at one time there was a copy of the first ten
Conferences of Cassian with his corrections; and in the
library of Mans is a St. Ambrose which was overlooked by
him.[4] Happily he was in a position to lend texts to monks
for transcribing, and his help in this direction was sought
by Abbot Paul of St. Albans. Recent research by Dr.
Montagu James suggests that Lanfranc's work for the
Canterbury library was a good deal more practical and
influential than has been usually believed. Among the
survivors of the Canterbury collections at Trinity College,
Cambridge, and elsewhere, "are some scores of volumes
undoubtedly from Christ Church, all of one epoch," the
eleventh and twelfth centuries, and all written in hands
modelled on an Italian style. "Another distinguishing
mark," writes Dr. James, "in these volumes is the employment
of a peculiar purple in the decorative initials and
headings.... The nearest approaches I find to it in
England are in certain manuscripts which were once at
St. Augustine's Abbey, and in others which belonged to
Rochester. It can be shown that books did occasionally
pass from Christ Church to St. Augustine's, and it can also
be shown that certain of the Rochester books were written
at Christ Church." All these books, therefore, Dr. James
believes, were given by Lanfranc or produced under his
direction.[6]

[1] Most old English poems are preserved in unique manuscripts,
sometimes not complete, but in fragments; two fragments, for
example, were found in the bindings of other books.--Warton, ii.
7. In 1248, only four books in English were at Glastonbury, and
they are described as old and useless.--John of G., 435;
Ritson, i. 43. About fifty years later only seventeen such books
were in the big library at Canterbury.--James (M. R.), 51. A
striking illustration of the disuse of the vernacular among the
religious is found in an Anglo-Saxon Gregory's Pastoral Care,
which is copiously glossed in Latin, in two or three hands.
This manuscript, now in Corpus Christi College, Cambridge, No.
12, came from Worcester Priory.--James 17, 33.

[3] Becker, 199, 257

[4] In an eleventh century manuscript in Trinity College Library,
Cambridge (MS. B. 16, 44), is an inscription, perhaps by Lanfranc
himself, recording that he brought it from Bec and gave it to
Christ Church.

[5] At the end of the manuscript of Cassian is written: "Hucusque
ego Lanfrancus correxi."--Hist. Litt. de la France, vii. 117. At
the end of the Ambrose (Hexaemeron) the note reads, "Lanfrancus
ego correxi."

[6] James (M. R.), xxx.


Lanfranc also encouraged original composition, for
Osbern, monk of Canterbury, compiled his lives of St.
Dunstan, St. Alphege, and St. Odo under his eye.

In this work of bookmaking and collecting Lanfranc
was supported or his example was followed by other monks
from Normandy: by Abbot Walter of Evesham, who made
many books;[1] by Ernulf of Rochester, who compiled the
Textus Roffensis; and by many others. At this time grew
up the practice of using English houses to supply books
for Norman abbeys; this partly explains the number of
manuscripts of English workmanship now abroad. A
manuscript preserved in Paris contains a note by a canon
of Ste-Barbe-en-Auge referring to Beckford in Gloucestershire,
an English cell of his house, whence books were sent
to Normandy.[2]

[1] Chron. Abb. de Evesham, 97.

[2] Library of Ste. Genevieve, Paris, MS. E. 1. 17, in 40, fol.
61. The note reads: Quia autem apud Bequefort victualium copia
erat, scriptores etiam ibi habebantur quorum opera ad nos in
Normaniam mittebantur.--Library, v. 2 (1893).


From Lanfranc to the close of the thirteenth century,
was the summer-time of the English religious houses. The
Cluniac or reformed Benedictines settled here about 1077.
In 1105 the Austin Canons first planted a house in this
country. The White Monks, another reformed Benedictine
order, entered England in 1128, and in the course of four
and twenty years founded fifty houses. Soon after, in 1139,
the English Gilbertines were established, then came the
White Canons, and in 1180 the Carthusian monks. The land
was peppered with houses. In less than a century and a half,
from the Conquest to about 1200, it is estimated that no
fewer than 430 houses were founded, making, with 130
founded before the Conquest, 560 in all.[1] Many were
wealthy: some were powerful, because they owned much
property, and popular because, like Malmesbury, they were
"distinguished for their  delightful hospitality' to guests
who, arriving every hour, consume more than the inmates
themselves."[2] The Cluniacs could almost be called a
fashionable order.

[1] Stevenson, Grosseteste, 149.

[2] Gesta R. Angl., lib. v.; Camb. Lit., i. 159-60.


During this prosperous age some of the great houses
did their best work in writing and study. Thus to pick
out one or two facts from a string of them. In 1104
Abbot Peter of Gloucester gave many books to the abbey
library. In 1180 the refounded abbey of Whitby owned
a fair library of theological, historical, and classical
books.[1]
About the same time Abbot Benedict ordered the transcription
of sixty volumes, containing one hundred titles,
for his library at Peterborough.[2] By 1244, in spite of
losses in the fire of 1184, Glastonbury had a library of
some four hundred volumes, historical books consorting
with romances, Bibles and patristical works almost crowding
out some forlorn classics.[3] Nearly half a century later
Abbot John of Taunton added to Glastonbury forty volumes,
a notable gift in those days of costly books, while Adam
of Domerham tells us he also made a fine, handsome, and
spacious library.[4] In 1277 a general chapter of the
Benedictines ordered the monks, according to their capabilities,
to study, write, correct, illuminate, and bind books,
rather than to labour in the field.[5]

[1] Surtees S., Ixix. 341.

[2] Merryweather, 96-7.

[3] Joh. Glaston, Chronica, ed. Hearne (1726), ii. 423-44;
Merryweather, 140.

[4] Librariam fecit optimum pulcherrimum et copiosum.--Holmes,
Wells and Glastonbury, 229.

[5] MS. Twyne, Bodl. L., 8, 272.


To such facts as these should be added the record of
the Canterbury, Dover, and Bury libraries, the histories of
which have been so admirably written by Dr. M. R. James.[1]
Of the library of St. Albans Abbey we have not such a
fine series of catalogues. Yet no abbey could have a
nobler record. From Paul (1077) to Whethamstede
(d. 1465) nearly all its abbots were book-lovers.[2] Paul
built a writing-room, and put in the aumbries twenty-
eight fine books (volumina notabilia), and eight Psalters,
a Collectarium, books of the Epistles and Gospels for
the year, two copies of the Gospels adorned with gold
and silver and precious stones, without speaking of
ordinals, customaries, missals, troparies, collectaria, and
other books. Here, as everywhere, the library began with
church books: later, easier circumstances made the stream
of knowledge broader, if shallower. The next abbot also
added some books. Geoffrey, the sixteenth abbot, was
the author of a miracle play, an industrious scribe, and
the donor of some books finely illuminated and bound.
His successor, at one time the conventual archivist, loved
books equally well, and got together a fair collection.
Great Abbot Robert had many books written--"too many
to be mentioned."[3] Simon, the next abbot (1167), a
learned and good-living man who encouraged others to learn,
was especially fond of books, and had many fine manuscripts
written for the painted aumbry in the church. He
repaired and improved the scriptorium. He also made a
provision whereby each succeeding abbot should have at
work one special scribe, called the historiographer, an
innovation to which we owe the matchless series of
chronicles of Roger of Wendover, Matthew Paris, William
Rishanger, and John of Trokelowe. In a Cottonian
manuscript is a portrait of Abbot Simon at his book-trunk,
a picture interesting because it illustrates his predominant
taste for books, as well as one method--then the usual method
--of storing them.

[1] James, and James 1.

[2] In the fine MS. Cott. Claud. E. iv. (Gesta Abatum) is a
series of portrait miniatures of the abbots, and in most cases
they are represented as reading or carrying books, or with books
about them.

[3] Fecit etiam scribi libros plurimos, quos lougum esset
enarrare.


John, worthy follower of Simon, was a man of learning,
who added many noble and useful books to St. Albans'
store. William of Trompington (1214) distinguished himself
by giving to the abbey books he had taken from his
prior. Abbot Roger was a better man, and gave many
books and pieces; but John III and IV and Hugh are
barren rocks in our fertile valley, for apparently they did
nothing for the library. Richard of Wallingford did worse
than nothing. He bribed Richard de Bury with four
volumes, and sold to him thirty-two books for fifty pounds
of silver, retaining one-half of this sum for himself, and
devoting the other moiety to Epicurus--"a deed," cries the
chronicler, "infamous to all who agreed to it, so to make
the only nourishment of the soul serve the belly, and upon
any account to apply spiritual dainties to the demands of
the flesh."[1] Abbot Michael de Mentmore, who had been
educated at Oxford, and became schoolmaster at St. Albans,
encouraged the educational work of the abbey by making
studies for the scholars. As he also ordered the morning
mass to be celebrated directly after prime, or six o'clock,
instead of at fierce, or about nine, to allow the students
more time, it is safe to assume he was more zealous than
popular. He also gave books which cost him more than
L 100. His successor, Thomas, enlarged his own study,
and bought many books for it; and, with the assistance of
Thomas of Walsingham, then preceptor and master of the
scriptorium, he built a writing-room at his own expense.


[1] Some of the books were restored, others were resold to the
abbey.


But Whethamstede was St. Albans' greatest book-loving
abbot. An ardent book-lover, especially fond of
finely-illuminated volumes, he indulged his passion for
manuscripts, and for conventual buildings, vestments, and
property, until he got the abbey into debt, and was led to
resign. After the death of his successor, Whethamstede
was re-elected. In his time no fewer than eighty-seven
volumes were transcribed.[1] In 1452-53 he built a new
library at a cost of more than L 150. Another library was
erected for the College of the Black Monks at Oxford, for
L 60.[2] It was described as a "new erection of a library
joyning on the south-side of the chapel, containing on each side
five or more divisions, as it may be partly seen to this day
by the windows thereof, to which he gave good quantity of
his own study, and especially those of his own composition,
which were not a few, and to deter plagiaries and others
from abusing of them, prefixt these verses in the front
of every one of the same books, as he did also to those that
he gave to the publick library of the University:

 "Fratribus Oxoniae datur in munus liber iste
 Per patrem pecorum prothomartyris Angligenarum;
 Quem, si quis rapiat raptim, titulumve retractet,
 Vel Judae laqueum, vel furcas sentiat; Amen

[1] A lot of forty-nine, with prices attached, is given in
Annales a J. Amund., ii. 268 et seq.

[2] Gloucester House, now Worcester College.


"In other books which he gave to the said library these:

 "Discior ut docti fieret nova regia plebi
 Culta magisque Deae datur hic fiber ara Minervae,
 His qui Diis dictis libant holocausta ministris
 Et circa bibulam sitinnt prae nectare limpham
 Estque librique loci, idem dator, actor et unus."[1]

[1] Dugdale, iv. 405.


This, in brief, is the story of St. Albans' tribute to
learning. In most monasteries the same kind of work
went on, in a more circumscribed fashion, and without the
same distinction of finish, which could probably only be
attained at the big places where expert scribes and illuminators
could be well trained.[2]

[2] For St. Albans see Gesta Abbatum., i. 58, 70, 94, 106, 179,
184; ii. 200, 306, 363; iii. 389, 393



Section  II


Fortunately, just when the great houses had attained
the summit of their prosperity, and were beginning the
slow decline to dissolution, learning and book-culture were
freshly encouraged by the coming of the Friars.

The Black Friars settled at Canterbury and in London,
near the Old Temple in Holborn, in 1221. The Grey Friars
were at London, Oxford, and Cambridge in 1224, and by
1256 they were in forty-nine different localities.[1] lt is
strange how the latter order, founded by a man who forbade
a novice to own a Psalter, came to be as earnest in
buying books as the Benedictines were in copying them.
St. Francis' ideal, however, was impossible. The peripatetic
nature of their calling, and their duty of tending the sick,
compelled many friars to learn foreign languages, and to
acquire some medical knowledge. Books were, therefore,
useful to them, if not essential; as indeed St. Francis
ultimately recognized. However, they could not own books
themselves, but only in common with other members of the
convent. If a friar was promoted to a bishopric, he had to
renounce the use of the books he had had as a friar; and
Clement IV forbade the consecration of a bishop until he
had returned the books to his friary. When a book was
given to a friar--and this often happened--he was in duty
bound to hand it to his Superior. But if the friar was a
man of parts the gift was devoted to acquiring books for
his studies, or to giving him other necessary assistance;
the duty, it was held, which the Superior owed him.[2] But
these principles do not seem to have been strictly observed.
In little more than thirty years after St. Francis' death it
was found necessary to draw up rules forbidding the
brethren to own books except by leave from the chief officer
of the order, or to keep any books which were not regarded
as the property of the whole order, or to write books, or
have them written for sale.[3]

[1] Mon, Fr., ii., viii.

[2] Bryce, i. 440n, 29.

[3] Clark, 62.


By the end of the thirteenth century the Mendicants
of Oxford were fairly well provided with books. Michael
Scot came to Oxford, at the time of the greatest literary
activity of the brethren, and introduced to them the physical
and metaphysical works of Aristotle (1230).[1] Adam de
Marisco seems to have been responsible for the first considerable
additions to the collection. From his brother, Bishop
Richard, he had already received a library; possibly this,
with his own books, came into possession of the convent.
Then out of love for him, Grosseteste left his writings or
his library--it is not clear which--to the Grey Friars.[2]
This gift may have formed part--it is not certain--of the
two valuable hoards existing in the fifteenth century in the
same friary, one the convent library, open only to graduates,
the other the Schools library, for seculars living among the
brethren for the sake of the teaching they could get. In
these collections were many Hebrew books, which had been
bought upon the banishment of the Jews from England
(1290).[3] Such books were not often found in the abbeys,
although some got to Ramsey, where Grosseteste's influence
may be suspected.

[1] These works would be Latin translations based upon Arabic
versions Opus Majus, iii. 66; Camb. Lit., i. 199; Gasquet 3, 156.

[2] Close roll, 10 Hen. III, m. 6 (3rd Sep.); Trivet, Annales,
243; Mon. Fr., i. 185; Stevenson, 76; O. H. S., Little, 57.

[3] Wood, Hist. Ant. U. Ox. (1792), i. 329.


The White Friars also had a library at Oxford, wherein
they garnered the works of every famous writer of their
order. They are praised for taking more care of their
books than the brethren of other colours.[1] In later times,
at any rate, some cause for the complaint against the Grey
Friars existed. They appear to have sold many manuscripts
to Dr. Thomas Gascoigne (c. 1433). He ultimately gave
them to the libraries of Lincoln, Durham, Balliol, and Oriel
Colleges. As the friars' mode of life grew easier and the
love of learning less keen, they got rid of many more books.
In Leland's time the library had melted away. After
much difficulty he was allowed to see the book-room,
but he found in it nothing but dust and dirt, cobwebs
and moths, and some books not worth a threepenny
piece.[2]

[1] There is an imperfect catalogue of their library in Leland,
iii. 57.

[2] Leland 3, 286.


Roger de Thoris, afterwards Dean of Exeter, presented
a library to the Grey Friars of his city in 1266.[1] What
became of it we do not know. About the same time, in
1253 to be exact, the will of Richard de Wyche, Bishop
of Chichester, is notable for its bequests to the friars; thus
he left books to various friaries of the Grey Brethren--at
Chichester his glossed Psalter, at Lewes the Gospels of St.
Luke and St. John, at Winchelsea the Gospels of St.
Matthew and St. Mark, at Canterbury Isaiah glossed, at
London the Epistles of St. Paul glossed, and at Winchester
the twelve Prophets glossed; as well as some volumes to
the Black Friars--at Arundel the Book of Sentences, at
Canterbury Hosea glossed, at London the Books of Job,
the Acts, the Apocalypse, with the canonical epistles, and
at Winchester the Summa of William of Auxerre.[2] Such
friendliness for the Mendicants was far from common
among the secular clergy. Besides the southern places
mentioned in this bequest, friaries in the east, at Norwich
and Ipswich, and in the west, at Hereford and Bristol, had
goodly libraries.

[1] Oliver, Mon. Dioc. Exon., 332, 333.

[2] Sussex Archaeol. Collections, i. (1848), 168-187.


The friary collections in London seem to have been
important, especially that given to the Grey Friars in
1225,[1] just when they had settled near Newgate. The
Austin Friars may have owned a library before 1364, when
two of their number left the London house, taking with
them books and other goods.[2] Early in the fifteenth
century a library was built and a large addition was made
to the books of this house by Prior Lowe, a friar
afterwards occupying the sees of St. Asaph and of
Rochester.[3] At this time the friars of London were
specially fortunate. The White Friars enjoyed a good
library, to which Thomas Walden, a learned brother of
the order, presented many foreign manuscripts of some
age and rarity.[4] The Grey Friars' library was founded or
refounded by Dick Whittington (1421).[5] The room "was
in length one hundred twentie nine foote, and in breadth
thirtie one: all seeled with Wainscot, having twentie eight
desks, and eight double setles of Wainscot. Which in the
next yeare following was altogither finished in building, and
within three yeares after, furnished with Bookes, to the
charges of" over L 556, "whereof Richard Whittington
bare foure hundred pound, the rest was borne by Doctor
Thomas Winchelsey, a Frier there."[6] On this occasion
one hundred marks were paid for transcribing the works
of Nicholas de Lyra, a Grey Friar highly esteemed for his
knowledge of Hebrew, and "the greatest exponent of the
literal sense of Scripture whom the medieval world can
show."[7]

[1] Mon. Fr., ii. 18.

[2] Cal. of Pap. Letters, iv. 42-43.

[3] Leland, iii. 53.

[4] Camb. Mod. Hist., i., 597.

[5] For date see Stow (Kingsford's ed.), i. 108; i, 318; Mon.
Fr., i. 519,

[6] Stow, i. 318.

[7] Camb. Mod. Hist., i. 591.


Of few of the friary libraries have we definite knowledge
of their size and character. But in the case of the Austin
Friars of York, a catalogue of their library is extant. The
collection was a notable one. The inventory was made in
1372, and the items in it, forming the bulk of the whole,
with some later additions, amounted to 646. One member
of the society named John Erghome was a remarkable
man. He was a doctor of Oxford, where he had studied
logic, natural philosophy, and theology. More than 220
books were his contribution to this splendid library, and he
it was who added the Psalter and Canticles in Greek and a
Hebrew book,--rarities indeed at that date. Classical
literature is fairly well represented in the collection as a
whole, but theology, and especially logic and philosophy,
make up the bulk.[1]

[1] The catalogue is edited by Dr. M. R. James in Fasciculus
Ioanni Willis Clark dicatus, 2-96.


In Scotland, too, the Grey Friars were busy library-
making. We find the convent at Stirling buying five
dozen parchments (1502). Fifty pounds were paid for
books sent to them this year by the Cistercians of Culross,
and to the Austin Canons of Cambuskenneth in the following
year about half as much was paid; and similar records
appear in the accounts.[1]

[1] Bryce, i. 369.


Other interesting testimony to the bookcraft and collecting
habits of the friars is not wanting. Adam de Marisco
writes to the Friar Warden of Cambridge asking for vellum
for scribes.[1] Or he expresses the hope that Richard of
Cornwall may be prevailed upon to stay in England,
but if he goes he will be supplied with books and everything
necessary for his departure.[2] From this letter, it
was evidently usual for friars to seek and obtain permission
to carry away books with them when going abroad,
or going from one custody to another.[3] Then again Adam
writes asking Grosseteste to send Aristotle's Ethics to the
Grey Friars' convent in London.[4] In getting books the
friars were sometimes unscrupulous. A royal writ was
issued commanding the Warden of the Grey Friars at
Oxford and another friar, Walter de Chatton, to return
two books worth forty shillings which they were keeping
from the rightful owner (1330).[5] More striking testimony
to the book-collecting habits of the friars is the complaint
to the Pope of their buying so many books that the monks
and clergy had difficulty in obtaining them. In every
convent, it was urged, was a grand and noble library, and
every friar of eminence in the University had a fine
collection of books.[6] Archbishop Fitzralph, who made
this statement, detested the friars, and was besides prone
to exaggerate; but he was not wholly wrong in this
instance, as De Bury tells a similar tale. "Whenever it
happened," he says, "that we turned aside to the cities and
places where the mendicants . . . had their convents, we
did not disdain to visit their libraries . . .; there we found
heaped up amid the utmost poverty the utmost riches of
wisdom. These men are as ants.... They have added
more in this brief [eleventh] hour to the stock of the sacred
books than all the other vine-dressers."[7] Instead of declaiming
against the hawks, De Bury trained them to prey
for him, and was well rewarded for his pains. Nor is it
beyond the bounds of probability that he enriched his own
collection at the expense of the Grey Friars' library at
Oxford.[8]

[1] Mon. Fr., i. 391.

[2] Ibid. i. 366.

[3] But see O. H. S., Little, 56; Mon. Fr., ii. 91--Libri fratrum
decedentium.

[4] Mon. Fr., i. 114.

[5] Bodl. MS. Twyne, xxiii. 488; O. H. S., Little, 60.

[6] R. Armachanus, Defensorium Curetorum; cf. Wyclif' English
Works, ed. Matthew, 128, 221.

[7] R. de B., Thomas' ed. 203.

[8] Stevenson, 87.


The friars were not merely collectors. The scholarship
of Bacon and other brethren does not concern us.
But their correction of the texts of Scripture, and their
bibliographical work, are germane to our subject. In mid-
thirteenth century some Black Friars of Paris laboured to
correct the text of the Latin Bible; and to enable copyists
to restore the true text when transcribing, they drew up
manuals, called Correctoria. One such manual, now known
as the Correctorium Vaticanum, was prepared by William de
la Mare, a Grey brother of Oxford, in the course of forty
years' labour; and it is "a work which before all others
laid down sound principles of true scientific criticism upon
which to base a correction of the Vulgate text."[1]


[1] Gasquet 3, 140, q.v. for full description of these
Correctoria.


Another special work of the Grey brethren, the Registrum
Librorum Angliae,[1] was less important, although it more
clearly illustrates their high regard for books. Some time
in the fourteenth century, by seeking information from
about one hundred and sixty monasteries, some friars drew
up a list of libraries under the heads of the seven custodies
or wardenships of their order in England, and catalogued
the writings of some eighty-five authors represented in these
collections. In this way was formed a combined bibliography
and co-operative catalogue. Of this catalogue we
are able to reproduce a page on which are indexed five
authors, with numerical references to the libraries containing
each work. Early in the fifteenth century a monk of Bury
St. Edmunds, John Boston by name--possibly the librarian
of that house--expanded the register by increasing to
nearly seven hundred the number of authors, and by adding
a score of names to the list of libraries. He also provided
a short biographical sketch of each author "drawn from
the best sources at his disposal; so that the book in its
completed form might claim to be called a dictionary of
literature."[2]

[1] MS. Bodl. Tanner, 165.

[2] Camb. MKod. Hist., i. 592; James, xlix.



Section  III

We would fain fill in the outline we have given, for the
friars and their book-loving ways are interesting. But
enough has been written to show the origin and growth of
libraries among the religious both of the abbeys and the
friaries. Of the later days of monachism it is not so
pleasant to write. The story has been well told many
times, but no two writers, even in a broad and general way,
let alone in detail, have read the facts alike. On the one
hand it is urged that monachism became degenerate, both
in reverence for spiritual affairs and in love of learning.
Many monks, we are told, came to find more enjoyment in
easy living than in ascetic and religious observances.
Apart from the savage onslaughts in Piers Plowman, and
the yarns of Layton and Legh, now quite discredited, we
have the most credible evidence in Chaucer's gentle
satire:--

     "A monk ther was, a fair for the maistrye,
     An out-rydere, that lovede venerye;         [hunting]
     A manly man, to been an abbot able,
     Ful many a deyntee hors hadde he in stable:
     . . . . . . . .
     He was a lord ful fat and in good point     [well-equipped]
     His eyen stepe, and rollinge in his heed."  [eyes bright]

The friars, too, were sometimes "merye and wantoun," and

     "knew the tavernes wel in every toun,
     And everich hostiler or gay tappestere."

And an indictment of some force might be based on the
fact that the general chapter of the Benedictine order at
Coventry in 1516 found it necessary to make regulations
against immoderate and illicit eating and drinking, and
against hunting and hawking.[1]

[] Hist, et Cart. Mon. Glouc., iii. lxxiv.


No doubt also many a monk would argue with himself:--

     "What sholde he studie, and make him-selven wood [mad]
     Upon a book in cloistre alwey to poure
     Or swinken with his handes, and laboure          [toil]
     As Austin bit?"                   [As St. Augustine bids]

De Bury declaimed against the monks' neglect of books.
"Now slothful Thersites," he cries, "handles the arms of
Achilles and the choice trappings of war-horses are spread
upon lazy asses, winking owls lord it in the eagle's nest,
and the cowardly kite sits upon the perch of the hawk.

     "Liber Bacchus is ever loved,
     And is into their bellies shoved,
          By day and by night.
     Liber Codex is neglected,
     And with scornful hand rejected
          Far out of their sight."

"And as if the simple monastic folk of modern times
were deceived by a confusion of names, while Liber Pater
is preferred to Liber Patrum, the study of the monks
nowadays is in the emptying of cups and not the
emending of books; to which they do not hesitate to add
the wanton music of Timotheus, jealous of chastity, and
thus the song of the merrymaker and not the chant of the
mourner is become the office of the monks. Flocks and
fleeces, crops and granaries, leeks and potherbs, drink and
goblets, are nowadays the reading and study of the monks,
except a few elect ones, in whom lingers not the image
but some slight vestige of the fathers that preceded them."[1]
Specific instances of neglect and worse are recorded. We
have already mentioned the giving and selling of books
by the monks of St. Albans to Richard de Bury. From
the account books of Bolton Abbey it would appear that
three books only were bought during forty years of the
fourteenth century.[2] At St. Werburgh's, Chester, discipline
was very lax. Two monks robbed the abbot of a book
valued at L 20, and of property valued at L 100 or more,
and stole from two of their brethren books and money
(1409). About four years later one of the thieves was
elected abbot, and his respect for learning may be gauged
from the fact that in 1422 he was charged with not
having maintained a scholar at Oxford or Cambridge for
twelve years, although it was his duty to do so by the rules
of his order.[3]

[1] R. de B., c. v. 183.

[2] Whitaker, Hist. of Craven, (1805), 330; another computus,
discovered later, does not refer to books (ed. 1878).

[3] Morris, Chester during Plantagenet and Tudor Reigns, 128-129.


At Bury books were going astray in the first half of
the fifteenth century. Abbot William Curteys (1429-45)
issued an ordinance in which he declares books given out
by the preceptor to the brethren for purposes of study had
been lent, pledged, and even stolen by them. Some of them
he had recovered, and he hoped to secure more, but the
process of recovery had been expensive and troublesome,
both to himself and the people he found in possession of
the books. He therefore sternly forbade the brethren to
alienate books, and decrees certain punishments if his
order was disobeyed. Brethren studying at the University
seem to have been not immune from such faults.[1] The
prior of Michelham sold books, papers, horses, and timber
for his own personal profit (1478). A visitation of
Wigmore showed that books were not "studied in the
cloister because the seats were uncomfortable."[2] Bishop
Goldwell's visitation of his diocese of Norwich in 1492
showed that at Norwich Priory no scholars were sent to
study at Oxford, and at Wymondham Abbey the monks
"refused to apply themselves to their books." At Battle
Abbey, in 1530, the one time fine library was in a sad
state of neglect; no doubt books had been parted with.
And as the last years of the monasteries coincided with a
renewed interest among seculars in learning and with a
revival of book-collecting, the monks of all houses must
have been sorely tempted to sell books which laymen
coveted, as the monks of Mount Athos have been
bartering away their libraries ever since the seventeenth
century.

[1] James, M. R. 1, 109-110.

[2] Bateson, Med. Eng., 339.


But among so many houses some were bound to be ill-
conducted. And it is important to remember that irregularities
would be recorded oftener than more favourable
facts. What had been usual would go unnoted; what was
strange, and a departure from the highest standard of
monachism, would be observed with regret by friends
and dwelt on with spite by enemies. Although human
memory is apt to register evil acts with more assiduity and
fidelity than good, yet a contrary view of the last state of
monachism may be argued with as much reason and with
the support of equally reliable evidence. The great
majority of the houses were not under lax control. The
general organisation was not defective; nor was every
monk a "lorel, a loller, and a  spille-tyme.' " Setting aside
the question of general conduct, with which we have little
to do, plenty of evidence may be collected to show that the
work of the earlier periods was not only continued in the
fourteenth and fifteenth centuries, but that some of the
monks enjoyed special distinction among their contemporaries.
Writing was encouraged by directions of chapters
in 1343, 1388, and 1444.[1] The early part of the fifteenth
century was an age of library building, in the monasteries,
as at the Universities. Special rooms for books were put
up at Gloucester, Christ Church (Canterbury), Durham,
Bury St. Edmunds, and other houses. Large and growing
monastic libraries were in existence--at St. Albans and
Peterborough, two at Canterbury of nearly two thousand
volumes each, two thousand volumes at Bury, a thousand
and more at Durham, six hundred at Ramsey, three hundred
and fifty at Meaux. When John Leland crossed the threshold
of the library at Glastonbury he stood stock still for a
moment, awestruck and bewildered at the sight of books of
the greatest antiquity. In 1482, the abbess of Syon
monastery, Isleworth, entered into a regular contract for
writing and binding books.[2] Some forty years later this
abbey had at least fourteen hundred and twenty-one
printed and manuscript volumes in its library.[3] More
facts of similar character will be noted in the next
chapter. Here we will content ourselves with noting a
few of the most conspicuous instances of monkish
scholarship in these later days. At Glastonbury, Abbot
John Selwood was familiar with John Free's work;
indeed, presents a monk with one of that scholar's translations
from the Greek.[4] His successor, Bere, was a pilgrim
to Italy, and was in correspondence with Erasmus, who
desired him to examine his translation of the New Testament
from the Greek. A monk of Westminster, who
became abbot of his house in 1465, was a diligent student,
noted for his knowledge of Greek.[5] At Christ Church,
Canterbury, Prior Selling was particularly zealous on
behalf of the library, and was one of the first to import
Greek books into England in any considerable quantity.[6]
Two manuscripts now in the library of Corpus Christi
College, Oxford, and one in New College, were transcribed
by a Greek living at Reading Abbey (1497-1500).[7]
These few references to the study of Greek are especially
significant, as the revival of Greek studies had only just
begun.

[1] Gasquet 4, 49.

[2] E. H. R., xxv. 122.

[3] Bateson, vii.

[4] Synesius de laude Calvitii, MS. Bodl. 80.

[5] Gasquet 2, 36-37.

[6] Sandys., ii. 225; and see post, p. 195.

[7] Gasquet 2, 37; Rashdall and Rait, New Coll. (1901), 251.



Section  IV

The whole truth about the later days of the monasteries
will never be known. Many of the original sources of our
knowledge are tainted with partisanship and religious
rancour and flagrant dishonesty. What does seem to be
true is that in the fourteenth and fifteenth centuries monastic
influence grew slowly weaker, although the system may not
have been degenerate in itself. The cause is to be found
in the very prosperity of monachism, which brought to the
religious houses wealth and all its responsibilities. Wealth
always imposes fetters, as every rich man, from Seneca
downwards, has declared with unctuous lamentation. But
what first strikes the student who compares early English
monachism with the later is, that whereas the monks of the
first period were most concerned with their monastic duties,
their religious observances, and their scribing and illuminating,
the monks of the later period, and especially during
the fourteenth and fifteenth centuries, were immersed in
business, in the management of their wealth, the control
of large estates. The possession of wealth led in one
direction to excessive display, and to purchasing land and
building beyond their means; a course which monks might
easily persuade themselves was progressive and exemplary
of true religious fervour, but which attracted to them
envious eyes. Heavy subsidies to the Crown and the Pope
oppressed them. Then again, many houses indulged in
unwise and excessive almsgiving, which the monks might
well believe to be right, but which brought them only the
interested friendship of the needy. And in the management
of their estates much litigation obstinately pursued
caused internal dissension, was costly, and gained them
only bitter enemies. Had the monasteries been allowed to
exist, probably these evils would have cured themselves.
But, owing to these evils,--to the decline of monastic
influence of which they were the cause,--the Dissolution,
once decided upon, could be carried out with terrible swiftness
and completeness; no influence nor power which the
religious could wield was able to delay or avert the blow
struck by the king. Within a few years over one thousand
houses were closed and their lands and property confiscated.

In the hastiness of the overthrow some conventual
books were destroyed, or stolen, or sold off at low prices.
In a few places damage was done even before the actual
dissolution. At Christ Church, Canterbury, for example,
the drunken servants of a royal commission carelessly
brought about a fire, almost entirely destroying the
library of Prior Selling,[1] which he probably designed to
add to the collection of his monastery. But when the
houses were suppressed, we are told, "whole libraries were
destroyed, or made waste paper of, or consumed for the
vilest uses. The splendid and magnificent Abbey of
Malmesbury, which possessed some of the finest manuscripts
in the kingdom, was ransacked, and its treasures either
sold or burnt to serve the commonest purposes of life. An
antiquary who travelled through that town, many years
after the Dissolution, relates that he saw broken windows
patched up with remnants of the most valuable manuscripts
on vellum, and that the bakers had not even then consumed
the stores they had accumulated, in heating their ovens."[2]
John Bale tells us the loss of the libraries had not mattered
so much, "beynge so many in nombre, and in so desolate
places for the more parse, yf the chiefe monumentes and
most notable workes of our excellent wryters had been
reserved. If there had been in every shyre of Englande
but one solempne Iybrary to the preservacyon of those
noble workes, and preferrement of good lernynges in oure
posteryte, it had bene yet sumwhat. But to destroye all
without consyderacyon, is and wyll be unto Englande for
ever, a most horryble infamy amonge the grave senyours
of other nacyons. A great nombre of them whych purchased
these superstycyouse mansyons reserved of those lybrary
bokes, some to serve theyr jakes, some to scoure theyr
candlestycks, and some to rubbe theyr bootes. Some they
sold to the grossers and sopesellers, and some they sent
over see to the bokebynders, not in small nombre, but at
tymes whole shyppes full, to the wonderynge of the foren
nacyons. Yea, the unyversytees of this realme are not all
clere in this detestable fact.... I know a merchant man
which shall at thys tyme be namelesse, that boughte the
contentes of two noble lybraryes for xl shyllynges pryce, a
shame it is to be spoken. Thys stuffe hath he occupyed
in the stede of graye paper by the space of more than these
x years, and yet he hath store ynough for many yeares
to come."[3] To some extent Bale's account of the contemptuous
treatment of books is confirmed by records of
sales: as, for example, the following:--

 Item, sold to Robert Doryngton, old boke, and a cofer in
     the library . . . . . . . . . . . . . . . . . . . . . . ijs.
 Item, old bokes in the vestry, sold to the same Robert. . viiid.
 Item, sold to Robert Whytgreve, a missale . .. . . . . .  viijd.
 Fyrst, sold to Mr. Whytgreve, a masse boke. . . . . . . .  xijd.
 Item, old bokes in the quyer. . . . . . . . . . . . . . . . vjd.
 Item, a fryers masse boke, solde to Marke Wyrley. . .  iiijd.[4]


[1] A few volumes escaped: a copy of Basil's Commentary on
Isaiah, presumably in Greek, and some others. "Among them must in
all probability be reckoned the first copy of Homer whose
presence can be definitely traced in England since the days of
Theodore of Tarsus."--Camb. Mod. Hist,, i. 598. Cp. James, li.

[2] Aubrey, Lett. of Em. Per. from the Bod., i. 278.

[3] Laboryouse Journey and Serche of Johann Leylande for
Englandes Antiquitees, by Bale, 1549. Cf. Strype, Parker (1711),
528.

[4] Accounts of John Scudamore (king's receiver), detailing
proceeds of sale of goods from Bordesley Abbey, and other
monasteries.--Cam. Soc., xxvi. 269, 271, 275.


Bale's statement is sadly borne out by the fate of the
library of the Austin Friars of York. At one time this
friary owned between six and seven hundred books. Now
but five are known to remain.[1] "It is hardly open to
doubt," writes Dr. James, "that nine-tenths of the books
have ceased to exist. To be sure, it is no news to us that
thousands, perhaps hundreds of thousands, of manuscripts
were destroyed in the first half of the sixteenth century;
but the truth comes heavily home when we are confronted
with the actual figures of the loss sustained in one small
corner of the field. We may fairly reckon that what
happened in the case of the Austin Friars at York happened
to many another house situated like it, in a populous centre,
and thus enjoying good opportunities for acquiring books."[2]

[1] Fasciculus I. W. Clark dicatus, 16, and cf. 96.

[2] Fasciculus I. W. CIark dicatus, 16, 17.


But the loss may be--and has been--exaggerated.
In some instances a good part of a library was preserved.
The Prior of Lanthony, a house in the outskirts of
Gloucester, saved the books of his little community. From
him they passed into the hands of one Theyer; later,
possibly through Archbishop Bancroft, they found an
ultimate resting-place in Lambeth Palace. During this
interval many of them were perhaps lost or sold, but to-day
some one hundred and thirty are known certainly to have
come from Lanthony, or may be credited to that place
on reasonably safe evidence.[1]

[1] C. A. S. 8vo. Publ., No. 33 (1900), Dr. James on MSS. in the
Library of Lambeth Palace, pp. 1, 2, 6.


Then again Henry's myrmidons--to use the classic
word--would be unlikely to carry their vandalism too far.
To do so, in view of the great value of books, would bring
them no profit. Knowing their character, may we not
reasonably assume that they sold as many books as they
could to make illicit gains?[1] Sometimes they fell in love
with their finds, as was natural. "Please it you to understand,"
writes Thomas Bedyll, one of Henry VIII's commissioners,
"that in the reding of the muniments and
chartors of the house of Ramesey, I found a chartor of King
Edgar, writen in a very antiq Romane hand, hard to be red
at the first sight, and light inowghe after that a man found
out vj or vij words and after compar letter to letter. I am
suer ye wold delight to see the same for the straingnes and
antiquite thereof.... I have seen also there a chartor of
King Edward writen affor the Conquest."[2]

[1] See Dr. James' view of the dispersion of Bury Abbey
Library.--James 1, 9-10.

[2] Monasticon, Dugdale, ii. 586-587.


John Leland was one of those who saved books.
Already he had been commissioned to examine the libraries
of cathedrals, abbeys, priories, colleges, and other places
wherein the records of antiquity were kept, when, observing
with dismay the threatened loss of monastic treasures, he
asked Cromwell to extend the commission to collecting
books for the king's library. The Germans, he says, perceiving
our "desidiousness" and negligence, were daily
sending young scholars hither, who spoiled the books, and
cut them out of libraries, and returned home and put them
abroad as monuments of their own country.[1]

[1] Ath. Ox. (1721), i. 82, 83.


His request was granted in part, and he tells us he sent
to London for the royal library the choicest volumes in
St. Augustine's Abbey; but very few of these books now
remain.[1] He had, he said, "conservid many good autors,
the which otherwise had beene like to have perischid to no
smaul incommodite of good letters, of the whiche parse
remayne yn the moste magnificent libraries of yowr royal
Palacis. Parte also remayne yn my custodye. Wherby I
truste right shortely so to describe your most noble reaulme,
and to publische the Majeste and the excellent actes of
yowr progenitors."[2]

[1] James (M. R.), lxxxi.

[2] Leland, Itinerary (1907), i. xxxviii.


Robert Talbot, rector of Haversham, Berkshire
(d. 1558), collected monastic manuscripts: the choicest of
them he left to New College. A portreeve of Ipswich,
named William Smart, came into possession of some hundred
volumes from Bury Abbey library. In 1599 he gave them
to Pembroke College, where they are now.[1] John Twyne,
(d. 1581), schoolmaster and mayor of Canterbury, certainly
once owned the fifteenth-century catalogue of the
St. Augustine's Abbey library, and seems to have possessed
many manuscripts. Both catalogue and manuscripts were
transferred to Dr. John Dee, the famous alchemist. The
catalogue, with some other books belonging to the doctor,
got to the library of Trinity College, Dublin. But the
manuscripts passed into the hands of Brian Twyne, John's
grandson, who bequeathed them to Corpus Christi College,
Oxford; they are still there.[2] John Stow, whose gatherings
form part of the Harleian collection, saved some books
which once reposed in claustral aumbries, mainly owing to
the protection and help of Archbishop Parker.

[1] James (M. R.) 1, II.

[2] Notes and Q., 2. i. 485; James (M. R.), lvii, lxxxli.


Archbishop Parker himself was assiduous in garnering
books. "I have within my house, in wages," he writes
to Lord Burleigh, in 1573, "drawers and cutters, painters,
limners, writers and bookbinders." Again, "I toy out my
time, partly with copying of books." He made a strenuous
endeavour to recover as many of the monks' books as
possible, using money and influence to this end; and
accumulated an unusually large library, quite priceless in
character.[1] Most of his choice books were presented to
Corpus Christi College, Cambridge, and twenty-five of them
to Cambridge University Library (1574). Dr. Montagu
James, the leading authority on the provenance of Western
manuscripts, has discovered or made suggestions as to the
origin of nearly two hundred out of about three hundred and
eighty.[2] Forty-seven are traced to Christ Church, Canterbury;
twenty-six to St. Augustine's Abbey. Later Dr.
James extended his work to identifying the manuscripts
which were once in the Canterbury abbeys and in the
priory of St. Martin at Dover. From the fragmentary
Christ Church catalogue of 1170, Dr. James has identified
two, and possibly six, manuscripts; from Henry Eastry's
catalogue (14 cent.) of Christ Church books, he has identified
either certainly or with much probability about one hundred
and eighty; from the catalogue of St. Augustine's Abbey
library (c. 1497) over one hundred and seventy-five; as well
as twenty from the Dover catalogue (1389). In addition,
Dr. James has identified about one hundred and fifty manuscripts
still extant which are certainly or probably attributable
to Christ Church monastic library, but which are not
in the catalogues handed down to us; and over sixty which
are likewise attributable to St. Augustine's monastery.[3]
There are therefore about five hundred and seventy Canterbury
manuscripts now remaining to us.

[1] Strype, Parker (1711), 528.

[2] James (M. R.), Sources of Archbishop Parker's MSS. (Camb.
Antiq. Soc.).

[3] James (M. R.), 505-534.


By making a similarly thorough investigation Dr. James
has traced about three hundred and twenty-two manuscripts
from Bury St. Edmunds.[1] Of the Westminster Abbey
manuscripts it is difficult to say how many are extant, as
the common medieval press marks are absent from the
books of this house. But the presence of eleven manuscripts
in the British Museum; two in Lambeth Palace; one at
Sion College; three at the Bodleian, and five more in
Oxford colleges; two at the Cambridge University Library,
and two more in the colleges there; one at the Chetham
Library, Manchester; and two at Trinity College, Dublin,
well illustrate how the monastic books have been scattered
since the Dissolution.[2] To these special examinations
Dr. James has gradually added vastly to our knowledge of
the provenance of manuscripts by his masterly series of
catalogues of the ancient treasures of the Cambridge
colleges, and he has proved to us that a considerable
number of monastic books still survive.[3] Much more work
of the same kind remains to be done; other labourers are
needed; but the men of parts who are able and content
to labour at a task without remuneration and with small
thanks are few and far between; while fewer still are the
publishers who can be persuaded to produce the results of
these researches.

[1] James (M. R.) 1, 42; ibid. xciv. But later Dr. James was less
certain of some of his identifications. See James (M. R.) 10,
viii.

[2] Robinson.

[3] See also Macray's Annals of the Bodleian.



CHAPTER IV. BOOK-MAKING AND COLLECTING IN THE RELIGIOUS HOUSES

     "For if hevene be on this erthe . and ese to any soule,
     It is in cloistere or in score . be many skilles I fynde;
     For in cloistre cometh no man . to chide ne to fighte,
     But alle is buxolllllesse there and bokes . to rede and to
     lerne."
                         Piers Plowman, B. x. 300

Section  1

Before leaving the subject of monastic libraries,
it is desirable to say something about their
economy.

They were built up partly by importing books, partly
by bequests from wealthy ecclesiastics, but largely--and
in some cases wholly--by the labours of scribes. The
scene of the scribe's craft was the scriptorium or writing-
room, which was usually a screened-off portion of the
cloister, or a room beside the church and below the library,
as at St. Gall, or a chamber over the chapter-house, as at St.
Albans under Abbot Paul, at Cockersand Abbey and Birkenhead
Priory. As a rule the monk was not allowed to write
outside the scriptorium, although in some houses he could
read elsewhere--as at Durham, where a desk to support
books was fitted in the window of each dormitory cubicle.
But brothers whose work was highly valued were allowed
a small writing-room or scriptoriolum. Nicholas, Bernard's
secretary, had a room on the right of the cloister with its
door opening into the novices' room--a cell, he says, "not
to be despised; for it is . . . pleasant to look upon, and
comfortable for retirement. It is filled with most choice
and divine books . . . is assigned to me for reading, and
writing, and composing, and meditating, and praying, and
adoring the Lord of Majesty."[1] Perhaps Nicholas's room
was like that shown in one manuscript, where we see a
monk seated on a stool before a reading-stand of odd shape.
The table, which is the top of a hexagonal receptacle for
parchment and writing materials, or books, can be moved
up and down on the screw. Above the screw is a bookrest;
at the foot a pedestal, with the ink-bottle upon it.
Apparently the room also contains cupboards for storing
books. Nicholas, however, was favoured, for in the same
passage he refers to the older monks reading the "books
of divine eloquence in the cloister." In Cistercian monasteries
certain monks were so favoured, although they were
not allowed to use their studies during the time the monks
were supposed to be in the cloister.[2] At Oxford, after
mid-fourteenth century, every student friar had set apart
for him a place fitted with a combined desk and bookcase,
or studium, of the kind commonly depicted in medieval
illuminations. Grants of timber for making these studia
are recorded: to the Black Friars of Oxford, for example,
of seven oaks to repair their studies.[3]

[1] Maitland, 404-405.

[2] Stat. selecta Cap. Gen. O. Cisterc., A.D. 1278, Martene, iv.
1462; Maitland, 406.

[3] O. H. S., Little, 55.


The arrangements in the cloister are carefully described
in the Durham Rites. At Durham "in the north syde of
the cloister, from the corner over against the church dour
to the corner over againste the Dortor dour, was all
fynely glased, from the highs to the sole within a litle
of the grownd into the cloister garth. And in every
wyndowe iij pewes or carrells, where every one of the old
Monks had his carrell, severall by himselfe, that, when
they had dyned, they dyd resorte to that place of Cloister
and there studyed upon there books, every one in his
carrell, all the after nonne, unto evensong time. This was
there exercise every daie. All there pewes or carrells was
all fynely wainscotted and verie close, all but the forepart,
which had carved wourke that gave light in at ther carrell
doures of wainscott. And in every carrell was a deske to
lye there books on. And the carrells was no greater
then from one stanchell of the wyndowe to another."[1]
There were carrells at Evesham in the fourteenth century.[2]
In 1485 Prior Selling constructed in the south walk at
Christ Church, Canterbury, "the new framed contrivances
called carrells" for the comfort of the monks at
study.[3] Such recesses are to be found at Worcester and
Gloucester; remains of some exist at the south end of the
west walk of the cloisters at Chester, and others were in
the destroyed south walk.[4] At Gloucester Cathedral,
which was formerly the Benedictine Abbey of St. Peter,
are twenty beautiful carrells in the south cloister. They
project below the ten main windows, two in each, and are
arched, with battlemented tops or cornices. Except for
the small double window which lights them, they look like
recesses for statuary.

[1] Surtees Soc., xv., Durham Rites, 70-71.

[2] Chron. abb. de Evesham, 301.

[3] James (M. R.), li.; Cox, Canterbury, 199.

[4] Windle, Chester, 171-172; Library, ii. 285


The Carthusian Rule records that few monks of the
order could not write.[1] But this was by no means invariably
the case. In early monastic times writing was usually
the occupation of the weaker brethren: for example,
Ferreolus, in his rules (c. 550), deems reading and copying
fit occupations for monks too weak for severer work.[2]
Later, in some monasteries, less labour in the field and
more writing was done. At Tours, Alcuin took the monks
away from field labour, telling them study and writing
were far nobler pursuits.[3] But it was not commonly the
case to find in monasteries "ech man a scriveyn able."

[1] Geraud, Essai sur les livres, 181.

[2] Sandys, i. 266.

[3] Cp. Du Cange, Gloss. art. Scriptores; citation from Const. of
Carthusians.


When books were not otherwise obtainable, or not
obtainable quickly enough, it was the practice to hire
scribes from outside the house. Abbot Gerbert, in a letter
to the abbot of Tours, mentions that he had been paying
scribes in Rome and various parts of Italy, in Belgium,
and Germany, to make copies of books for his library
"at great expense."[1] At Abingdon hired scribes were
sometimes employed, and the rule was for the abbot to
find the food, and the armarius, or librarian, to pay for
the labour.[2] This was commonly done when libraries
were first formed. When Abbot Paul began to collect a
library at St. Albans none of his brethren could write well
enough to suit him, and he was obliged to fill his writing-
room with hired scribes. He supplied them with daily
rations out of the brethren's and cellarer's alms-food; such
provision was always handy, and the scribes were not
retarded by leaving their work.[3] Sometimes scribes were
employed merely to save the monks trouble. At Corbie,
in the fourteenth century, the religious neglected to work
in the writing-room themselves, but allowed benefactors to
engage professional scribes in Paris to swell the number
of books. The Gilbertine order forbade hired scribes
altogether, perhaps wisely.

[1] Maitland, 56.

[2] Chron. mon. de Abingd, ii. 371.

[3] Gesta abb. m. S. Albani, i. 57-58.


The scribe's method of work was simple. First he
took a metal stylus or a pencil and drew perpendicular
lines in the side margins of his parchment, and horizontal
lines at equal distances from top to bottom of the page.
Then the task of copying was straightforward. If the
book was to be embellished he left spaces for the illuminator
to fill in. When the illuminator took the book
over, he carefully sketched in his designs for the capitals
and miniatures, and then worked over them in colour,
applying one colour to a number of sketches at a time.
Anybody who is curious as to medieval methods of illuminating
should read a little fifteenth-century treatise which
describes "the crafte of lymnynge of bokys." "Who so
kane wyesly considere the nature of his colours, and
kyndely make his commixtions with naturalle proporcions,
and mentalle indagacions connectynge fro dyvers recepcions
by resone of theyre naturys, he schalle make curius
colourys." Thereafter follow recipes to "temper vermelone
to wryte therewith"; "to temper asure, roses, ceruse, rede
lede," and other pigments; "to make asure to schyne
bry3t{sic}," "to make letterys of gold," "blewe lethyre," and
"whyte lethyre"; with other curious information.[1]

[1] From the Porkington MS.; this treatise has been printed in
Early Engish Miscellanies, ed. J. O. Halliwell, for the Warton
Club (1855), p. 72. Other treatises are in Mrs. Merrifield's Arts
of Painting (1849).


In monasteries where the rule was strict the scribe
wrought at his task for six hours daily.[1] All work was
done by daylight, artificial light not being allowed. Lewis,
a monk of Wessobrunn in Bavaria, in a copy of Jerome's
Commentary on Daniel, speaks of writing when he was
stiff with cold, and of finishing by the light of night what
he could not copy by day.[2] Such diligence was not usual.

[1] Madan, 37.

[2] Pez, Thesaurus, i. xx.


In summer-time work in the cloister may well have
been pleasant; in winter quite the contrary, even when the
cloister and carrells were screened, as at Durham and
Christ Church, Canterbury. Imagine the poor scribe
rubbing his hands to restore the sluggish circulation, and
being at last compelled to forgo his labour because they
were too numbed to write. Cuthbert, the eighth-century
abbot of Wearmouth and Jarrow, writes to a correspondent
telling him he had not been able to send all Bede's works
which were required, because the cold weather of the preceding
winter had paralysed the scribes' hands.[1] Again,
Ordericus Vitalis winds up the fourth book of his ecclesiastical
history by saying--nunc hyemali frigore rigens--he
must break his narrative here, and take up other occupations
for the winter.[2] Jacob, abbot of Brabant (1276),
built scriptoria, or possibly carrells, round the calefactory, or
warming-room, where the common fire was kept burning,
and the lot of the scribe was made somewhat easier to bear.

[1] Bede, Works, ed. Plummer, xx.

[2] O. V., pars II. lib. iv.


A scribe could only write what the abbot or preceptor
set him. When his portion had been given out he could
not change it for another.[1] If he were set to copy
Virgil or Ovid or some lives of the saints the task would
conceivably be pleasant. But such was seldom the scribe's
fortune. The continual transcription of Psalters and
Missals and other service books must have been infinitely
wearisome, at any rate, to the less devout members of the
community. In some large and enterprising houses a
scribe copied only a fragment of a book. Several brethren
worked upon the same book at once, each beginning upon
a skin at the point where another scribe was to leave off.[2]
Or the book to be transcribed was dictated to the scribes,
as at Tours under Alcuin. Both methods had the advantage
of "publishing" a book quickly, but the work was as
mechanical as is that of the compositor to-day. Under
Abbot Trithemius of Sponheim, subdivision of labour was
carried to its extreme limit. One monk cut the parchment,
another polished it, the third ruled the lines to guide the
scribe. After the scribe had finished his copying, another
monk corrected, still another punctuated. In decorating,
one artist rubricated, another painted the miniatures. Then
the bookbinder collated the leaves and bound them in
wooden covers. Even in the case of waxed tablets, one
monk prepared the boards, another spread the wax. The
whole process was designed to expedite production.

[1] Hardy, iii. xiii.

[2] Surtees Soc., vii. xxv.


When a manuscript was fully written the scribe wrote
his colophon or "explicit," a short form of the phrase
"explicitus est fiber." Sometimes the scribe plays upon words,
thus: "Explicit iste liber; sit scriptor crimine liber";
or he exultantly praises: "Deo gratias. Ego, in Dei
nomine, Warembertus scripsi. "Deo gratias"; or he is
modest: "Nomen scriptoris non pono, quia ipsum laudare
nolo";[1] or he feels querulous: "Be careful with your
fingers; don't put them on my writing. You do not know
what it is to write. It is excessive drudgery: it crooks
your back, dims your sight, twists your stomach and sides.
Pray then, my brother, you who read this book, pray for
poor Raoul, God's servant, who has copied it entirely with
his own hand in the cloister of St. Aignan." Another
inscription, in a manuscript at Worcester Cathedral,
suggests that books were not read: why, argues this monk,
write them?--nobody is profited; books are for the edification
of readers, not of scribes. Note also the following:--

 Finito libro sit laus et gloria Christo
 Vinum scriptori debetur de meliori
 Hic liber est scriptus qui scripsit sit benedictus. Amen.[2]


[1] Lecoq de la Marche, 103.

[2] In a MS. of Joh. Andreas, Super Decretales, Peterhouse,
Camb.--James 3, 29.


And this:--

     Here endth the firste boke of all maner sores the
 whyche fallen moste commune and withe the grace of gode I
 will writte the ij Boke the whyche ys cleped the Antitodarie
     Explicit quod scripcit Thomas Rosse.[1]

[1] MS. on surgery, Peterhouse, Camb.--James 3, 137.


To a poor Raoul of mechanical ability the rule of
silence must have been very irksome; the student would
be grateful for it. Alcuin forbade gossip to prevent mistakes
in copying. Among the Cluniacs the rule was strictly
enforced in the church, refectory, cloister, and dormitory.
A chapter of the Cistercian order (1134) enjoined silence
in all rooms where the brethren were in the habit of
writing.[1] The better to maintain silence nobody was permitted
to enter the scriptorium save the abbot, the prior
and sub-prior, and the preceptor. When necessary it was
permissible to speak in a low voice in the ear; But
among the Cluniacs whispering was avoided as far as
possible. Watch the monks communicating with the
librarian. One wants a Missal, and he pretends, as the
children say, to turn over leaves, thereby making the
general sign for a book; then he makes the sign of the
Cross to indicate that he wants a Missal book. Another
wants the Gospels, and he makes the sign of the Cross
on the forehead. This brother wants a pagan book,
and, after making the general sign, he scratches his ear
with his finger as an itching dog would with his feet;
infidel writers were not unfairly compared with such
creatures.[2] If such sign-language were really maintained,
it must have been extensively supplemented as the library
grew in size, for although striking the thumb and little
finger together would describe am Antiphonary, or making
the sign of the Cross and kissing the finger would indicate
a Gradual, yet some additions to the signs for a pagan
book and a tract were necessary to signify what particular
tract or book was wanted. But probably if this rule was
observed at all--and we do not think it likely--the signs
were used only for church books, and most often in church.
In nearly every monastery the rule of silence was made.
In the Brigittine house of Syon "silence after some convenience
is to be kepte in the lybrary, whyls any suster is
there alone in recordyng of her redynge."[3] But it was at
all times difficult to enforce, as the monks, in experience
and habits, were but children.

[1] Du Cange, Gloss., art., Scriptorium.

[2] Martene, De Ant. Mon. Ritibus, v. c. 18, Section  4.

[3] E. H. R., xxv. 121.


For notes, exercises, brief letters, bills, first drafts, daily,
services of the church, the names of officiating brethren,--
for all temporary purposes waxed tablets were used. They
were in common use from classic times: some Greek and
many Latin tablets are still preserved;[1] they were much
used in ancient Ireland, as we have seen; and they continued
to be of service until the late Middle Ages. Anselm
habitually wrote his first drafts upon them. At St.
Augustine's Abbey, Canterbury, the monks were supplied
with tablets, for a novice's outfit included, after profession,
a stylus, tablets, and a knife.[2] The writing was scratched
on the wax with a stylus, a sharp instrument of bone or
metal. The other end of it was usually flattened for
pressing out an incorrect letter; among the Romans the
term "vetere stylum" became common in the sense of
correcting a work.

[1] Thompson, pp. 19 ff., 322.

[2] Customary of St. A. (H. Brads. Soc.), i. 401. These tablets
were called ceratae tabellae, tabellae cerae, or simpty cerae.
The name of a book, caudex, codex, was first given to these
tabellae when they were strung together to form a square
"book."--V. Antiquary, xii. 277.


For all permanent purposes "boc-fel," or book-skin,
was used; either vellum or "parchemyn smothe, whyte
and scribable." Vellum and parchment were interchangeable
terms in medieval times; but parchment was commonly
used. In early monastic days it was prepared by the
monks themselves, being rubbed smooth with pumice-stone;
later it was bought from manufacturers ready-made. It
was not so expensive as vellum: the average price being
two shillings per dozen skins as compared with eight
shillings per dozen skins of vellum. For a Bible presented
to Bury St. Edmunds Abbey, finest Irish (or Scottish) vellum
was procured (c. 1121-48). This special material was
used for the paintings, which seem to have been pasted
down on the leaves of inferior vellum. This manuscript is
now in Corpus Christi College, Cambridge.[1]

[1] James 1, 7; ibid. 17, 3


The pens used for writing were either made of reeds
(calami) or of quills (pennae). The quill was introduced
after the reed, and largely, though not entirely, superseded
it. Other implements of the expert scribe were a pencil,
compasses, scissors, an awl, a knife for erasures, a ruler, and
a weight to keep down the vellum.

Numerous passages might be dug out of old records
warning scribes against errors in transcribing. Aelfric, in
the preface to his homilies, adjures the copyist, by our Lord
Jesus Christ and by His glorious coming, to transcribe
correctly. Chaucer, in a well-known verse, expresses his wish
that Adam the scrivener shall copy Boethius and Troilus
"trewe" and not write it "newe."[1] In copying, however,
especially when it is mechanically done, it is almost as
difficult to write "trewe" as it is to write "newe": the imp
of the perverse makes his home at the elbow of the scribe,
ever ready to profit by drowsiness or trifling inattention.
But, as a rule, monkish scribes were exceedingly careful,
and their work was invariably corrected by another hand.
More than this: they endeavoured to get accurate texts to
copy. Lanfranc's care in this respect, and the Grey Friars'
work in compiling correctoria, have already been noted.
Reculfus expected his clergy to have books corrected
and pointed by those in the "holy mother church"; Adam
de Marisco sent a manuscript to be corrected in Paris,
begging to have it back as soon as done;[2] and Servatus
Lupus, the great abbot of Ferrieres, frequently borrowed
from his friends books which he might collate with his own
copies, and rectify errors and insert omissions.[3]

[1] Works, ed. Skeat, i. 379.

[2] Mon. Fr., i. 359.

[3] Epp., 8. 69; Sandys, i. 487-488.


Before work could be started in the writing-room, books
for copying had to be obtained. Usually a few books
were bought or borrowed; then several copies were made
of each, the superfluous volumes being sold or exchanged
for fresh manuscripts to transcribe. Benedict Biscop, as
we have seen, obtained his books from Rome and Vienne.
Cuthwin, bishop of the East Angles (c. 750) was of those
who went to Rome, and brought back with him a life of
St. Paul, "full of pictures." Herbert "Losinga," abbot of
Ramsey and afterwards bishop of Norwich, was a zealous
book-collector;--asks for a Josephus on loan from a brother
abbot, a request not granted because the binding needed
repair; and sends abroad for a copy of Suetonius. Robert
Grosseteste got a rare book, Basil's Hexaemeron, from Bury
St. Edmunds in exchange for a MS. of Postillae.[1] At Ely,
in the fourteenth century, when the scribes there were very
active, the preceptor was always on the look-out for "copy."
On one occasion he was paid 6s. 7d. for going to Balsham
to inquire for books (1329).[2] Abbot Henry of Hyde
Abbey exchanged a volume containing Terence, Boethius,
Suetonius, and Claudian for four Missals, the Legend of
St. Christopher, and Gregory's Pastoral Care.[3] On one
occasion Adam de Marisco tries to get from a brother of
Nottingham the Moralia of St. Gregory, and Rabanus
Maurus. He sends from Oxford to an abbot at Vercelli
an exposition of the Angelic Salutation, and begs for the
abbot's writings in exchange.[4] Adam had studied at
Vercelli,[5]--a new Italian centre with a close English
connexion. About 1217 Cardinal Guala Bicchieri, afterwards
bishop of Vercelli, was granted the church of
Chesterton, near Cambridge, and when he died ten years
later he left all his estate, including the church, and a
number of books which had been collected at Chesterton
or in England, to Vercelli Abbey. Among the gifts were
two service books in English, and the famous Codex
Vercellensis, which is only less valuable than the Exeter
Book as a first source of Anglo-Saxon poetry. The
Vercelli Book is in Italy to this day.[6]

[1] James (M. R.) 10.

[2] Stevenson, Suppl. to Bentham's Ch. of Ely.

[3] Warton, i. 213

[4] Mon. Fr., i. 206.

[5] O, H, S., Little, 135; best account of Adam in this book.

[6] C. A. S. (N.S.), 8vo ser. vii. 187 (1909). The story of the
connexion between Chesterton and Vercelli is n1ost interesting. A
list of the books is in Lampugnani, Sulla Vita di Guala
Bicchieri, Vercelli (1842), 125 et seq.; but I have not been able
to see the book. See further Bekynton's Correspondence, ii. 344
(Rolls Ser.); and Kennedy, Poems of Cynewulf (1910), 6.


In some abbeys the purchase of books, and the copying
of them for sale, became just as much a business as the
manufacture of Chartreuse. In 1446 Exeter College,
Oxford, paid ten shillings and a penny for twelve quires
and two skins of parchment bought at Abingdon to send to
the monastery of Plympton in Devonshire, where a book
was being written for the College.[1] A part--and by no
means a negligible part--of the income of Carthusian
houses came from copying books. Two continental abbots,
Abbot Gerbert of Bobio and Servatus Lupus of Ferrieres,
were book-makers and sellers on a commercial scale. Lupus,
in particular, betrays the commercial spirit by refusing to
give more than he was obliged in return for what he
received. He will not send a book to a monk at Sens
because his messenger must go afoot and the way was
perilous: let us hope he thought more of the messenger
than of the manuscript. On another occasion he refuses to
lend a book because it is too large to be hidden in the vest
or wallet, and, besides, its beauty might tempt robbers to
steal it. These were good excuses to cover his general
unwillingness to lend. For the loan of one manuscript he
was so bothered that he thought of putting it away in a
secure place, lest he should lose it altogether.[2]

[1] O. H. S., 27 Boase, xxxvii n.

[2] Sandys, i. 486-489, q.v. for other interesting facts about
this abbot.


As a rule the expenses of the writing-room formed a
part of the general expenses of the house, but sometimes
particular portions of the monastic income and endowments
were available to meet them. To St. Albans certain tithes
were assigned by a Norman leader for making books
(c. 1080).[1] The preceptor of Abingdon obtained tithes
worth thirty shillings for buying parchment.[2] St. Augustine's
Abbey, Canterbury, got three marks from the rentals of
Milton Church for making books (1144).[3] The monks of
Ely (1160), of Westminster (c. 1159), of the cathedral
convent of St. Swithin's, Winchester (1171), of Bury St.
Edmunds, and of Whitby, received tithes and rents for a
like purpose.[4] The prior of Evesham received the tithes of
Bengworth to pay for parchment and for the maintenance
of scribes; while the preceptor was to receive five shillings
annually from the manor of Hampton, and ten shillings
and eightpence from the tithes of Stoke and Alcester for
buying ink, colours for illuminating, and what was
necessary for binding books and the necessaries for the
organ.[5]

[1] Gesta Abbatum, i. 57.

[2] Chron. mon. de Abingd., ii. 153. A list of the preceptor's
rents, applied to expenses of the writing-room and the organ,
will be found in ii. 328.

[3] H. Mon. S. A., 392.

[4] Stewart, Ely Cath, 280; Surtees Soc., lxix. 15-20; Robinson,
I.

[5] Chron. abb. de Eivesham, 208-210.


In some houses a rate was levied for the support of the
scriptorium, but we have not met with any instance of this
practice in English monasteries. At the great Benedictine
Abbey of Fleury a rate was levied in 1103 on the officers
and dependent priories for the support of the library; forty-
three years later it was extended, and it remained in force
until 1562.[1] Besides this impost every student in the
abbey was bound to give two books to the library. At
Corbie, in Picardy, a rate was levied to pay the salary of
the librarian, and to cover part of the cost of bookbinding.
Here also each novice, on the day of his profession, had to
present a book to the library; at Corvey, in Northern
Germany, the same rule was observed at the end of the
eleventh century. As all the monasteries of an order were
conducted much on the same lines, it is difficult to believe
that similar rates were not levied by some of the larger
houses in England.

[1] Full document in Edwards, i. 283.


The libraries were also augmented by gifts and bequests,
as well as by purchase and by transcription in the scriptorium.
In most abbeys it was customary for the brethren to give
or bequeath their books to their house. A long list of such
benefactors to Ramsey Abbey is extant, and one of the
brothers, Walter de Lilleford, prior of St. Ives, gave what
was in those days a considerable library in itself.[1] Much
longer still are the lists of presents given to Christ Church
and St. Augustine's, Canterbury. Dr. James has indexed
nearly two hundred donors to Christ Church alone. In
most cases the gifts are of one or a few books, but
occasionally collections of respectable size were received, as
when T. Sturey, senior, enriched the library with nearly sixty
books, when Thomas a Becket left over seventy, and when
Prior Henry Eastry left eighty volumes at his death. As
many or more donors to St. Augustine's are indexed. Here
also some of the donations were fairly large: for example,
Henry Belham and Henry Cokeryng gave nineteen books
each, a prior twenty-seven, a certain John of London eighty-
two, J. Mankael thirty-nine, Abbot Nicholaus sixteen,
Michael de Northgate twenty-four, Abbot Poucyn sixteen,
J. Preston twenty-three, a certain Abbot Thomas over a
hundred, and T. Wyvelesberghe thirty-one. Some sixty
persons are also indexed as donors to St. Martin's Priory,
Dover.[2]

[1] Chron. abb. Rameseiensis, 356.

[2] James, 535-544.


William de Carilef, bishop of Durham, endowed his
church with books and bequeathed some more at his death
(1095). John, bishop of Bath, bequeathed to the abbey
church his whole library and his decorated copies of the
Gospels (1160). Another bishop of Durham, Hugh Pudsey,
bequeathed many books to his church (1195). Thomas de
Marleberge (d. 1236), when he became prior of Evesham,
gave a large collection of books in law, medicine, philosophy,
poetry, theology, and grammar.[2] Simon Langham bequeathed
seven chests of books to Westminster Abbey
(1376).[1] William Slade (d. 1384) left to the Abbey of
Buckfast, of which he was abbot, thirteen books of his own
writing.[2] Cardinal Adam Easton (d. 1397) sent from Rome
"six barrells of books" to his convent of Norwich, where
he had been a monk.[3] One of these books, a fourteenth-
century manuscript in an Italian hand, is now preserved in
the library of Corpus Christi College, Cambridge: the inscription
attesting this reads--"Liber ecclesie norwycen per
magistrum Adam de Eston monachum dicti loci." Nor did
the poor priest forget to add his mite to the general hoard:
"I beqweth to the monastery of Seynt Edmund forseid,"
willed a priest named Place, "my book of the dowses of
Holy Scryptur, to ly and remayn in the cloister of the seid
monastery as long as yt wyll ther indure."[4] Such gifts
were always highly valued, and in Lent the librarian was
expected to remind the brethren of those who had given
books, and to request that a mass should be said for them.[5]

[1] Chron. abb. de Evesham, 267.

[2] Robinson, 4.

[3] O. H. S., 27, Boase, 19.

[4] Rymer, Foedera, viii. 501; cf. James 17, 153.

[5] Cam. Soc., Bury Wills (1850), 105. Many of the gifts to Syon
monastery came from priests.--Bateson, xxiii-xxvii. Cf. also
lists of donors in James (M. R.), 535 et seq.

[6] Cf James (M R.), lxxii n.



Section  II

Some miniatures in early manuscripts give us a good
idea of the way books were stored in the Middle Ages.
They are shown lying flat on sloping shelves which extend
part-way round the room. Curtains are occasionally shown
hanging in front of the shelves to protect the books from
dust. Or a sloping shelf was fitted to serve as a reading-
desk, and a second flat shelf ran beneath it to take books
lying on their sides one above the other. In several
miniatures lecterns of very curious design are often depicted;
some of them stood on a cupboard or cupboards
wherein books were stowed away.

In the monasteries books were stored in various places,
--in chests, cupboards, or recesses in the wall. When the
collection was small, a chest served; a receptacle of this
kind is illustrated at p. 50. Cassiodorus had the books
of his monastery stored in presses, or armaria. The
manuscripts of Abbot Simon of St. Albans were preserved
in "the painted aumbry in the church." An aumbry was
a recess in the wall well lined inside with wood so that the
damp of the masonry should not spoil the books. It was
divided vertically and horizontally by shelves in such a
way that it was possible to arrange the books separately
one from al other, and so to avoid injury from close
packing, and delay in consulting them.[1] The same term
was applied to a detached closet or cupboard. At Durham
the monks distributed their books--keeping some in the
spendimentum or cancellary, some near the refectory, and
the bulk in the cloister. Two classes of books were in
the cancellary: one stored in a large closet with folding
doors, called an armariolum, and used by all the monks;
the other kept in an inner room, and apparently reserved
for special uses. The books assigned to the reader in
the refectory were stored by the doorway leading to the
infirmary, and not in the refectory itself, as we should
expect: maybe this arrangement was exceptional, and was
adopted for special reasons of convenience. Probably
two places were reserved for books in the cloister. One
case or chest contained the books of the novices, whose
place of study was in that part of the cloister facing the
treasury. The main store was on the north side of the
cloister. "And over against the carrells against the church
wall did stande sertaine great almeries of waynscott all full
of bookes, wherein dyd lye as well the old auncyent written
Doctors of the church as other prophane authors, with
dyverse other holie mens wourks, so that every one dyd
studye what Doctor pleased them best, havinge the librarie
at all tymes to goe studie in besydes there carrells."[2]
Dr. J. W. Clark, the leading authority on early library
fittings, has tried to show, from evidences of a similar
arrangement at Westminster, that this part of the cloister
formed a long room, with glazed windows and carrells on
the one hand, bookcases on the other, and screens at each
end shutting off the library and writing-place from the rest
of the cloister.[3]

[1] Customary of Barnwell (Harl. MS, 3061).

[2] Surtees Soc. xv., Durham Rites, 70-71. The library would be
that built by Wessington in 1446.

[3] But see Robinson, 3.


Along the south wall of the cloister at Chester is a
series of recesses which are believed to have been used for
bookcases. Two recesses for aumbries are still to be seen
in the cloister at Worcester: it is recorded that one book,
the Speculum Spiritualium, was to be delivered "to ye
cloyster awmery." At Beaulieu the arched recesses in the
south wall of the church may have been put to a similar
use. These recesses are shown on the plan here reproduced;
so also is the common aumbry in the wall of the south
transept.

In large continental houses a bookroom was sometimes
needed very early. One of the monasteries of Cassiodorus
included a special room for the library, with at least nine
presses in it.[1] At St. Gall, a special bookroom was
planned, if not actually built, as early as the ninth century.
According to the old drawing still preserved at St. Gall,
this room was to be on the north side of the presbytery,
symmetrically with the sacristy on the south side. It was
in two stories. The ground floor was to be arranged as a
writing-room,--infra sedes scribentium,--the furniture being
a large table in the centre, and seven writing-desks against
the walls. The upper story was the library.[2] In England
we hear of bookrooms oftenest in the fifteenth century,
They were a usual feature in later Cistercian houses. The
plan just given shows the position of this room between
the church and the chapter-house, and not far from the
common claustral aumbry. At Whalley Abbey, also a
Cistercian house, there was evidently a separate library
room, because an inventory of the house's goods taken
in 1537 refers to the "litle Revestry next unto the
lebrary."[3] Kirkstall and Furness also had bookrooms.
On each side of the massive arch of the Chapter House
at Furness Abbey is a similar arch leading to a small
square room, most likely used for books. The illustrations
facing this show the position of these rooms on either
side of the Chapter House doorway. An extant
catalogue of another Cistercian house, that of Meaux
in Yorkshire, clearly indicates the whereabouts of the
conventual books. Some church books were before
the great altar, others were in the choir, a few in the
infirmary chapel, and in the common press and other
presses of the church. The bulk of them was in the
common aumbry, not apparently in the open cloister, but
in a room off the cloister. Over the door, on a shelf or in
a cupboard, were four Psalters; thirty-six books were on
the top shelf on the other side of the room; the remainder,
to the number of about 270, were on other shelves marked
by letters of the alphabet.[4]

[1] Sandys, i. 266.

[2] Archaeol. Jour. (1848), v. 85.

[3] Lancs. and Ches. Hist. Soc., xix. 106.

[4] Chron. mon. de Melsa, iii. lxxxiii,


At the Premonstratensian Abbey of Titchfield the
books were stored in a small room, in four cases, each
having eight shelves. We do not positively know that
a separate room existed at the Benedictine house of
Christ Church, Canterbury, before the fifteenth century,
"yet," as Dr. James says, "the form of Prior Eastry's
catalogue, with its division into Demonstrations and
Distinctions, irresistibly suggests that the collection must
in his time [1284-1331] have occupied a special room,
of which the two Demonstrations represent the two sides.
The Distinctions would be narrow vertical divisions of
these, and each of them would have its numerous subdivisions
into Gradus. As the best English equivalent
of Demonstratio I would suggest the word  Display,'
which fairly gives the idea of a wall-surface covered with
books; and I figure the building to myself as an enlarged
example of those Cistercian bookrooms with which
Dr. J. W. Clark's researches have familiarized us. It
would thus be no place for study, such as the later
libraries were, but merely a storeroom whence books were
fetched to be read at leisure in the cloister."[1] Between
1414 and 1443 a library was built over the Prior's Chapel
by Archbishop Chichele: it was about sixty-two feet long
on the north side, fifty-four on the south side, and twenty-
two feet broad. This was the room which Prior Selling
fitted up with wainscot, and put books in for the benefit
of the studious.[2] At St. Augustine's Abbey, Canterbury,
there was a bookroom in 1340, for the manuscript of the
Ayenbite of Inwyt contains a note that it belongs to the
"bochouse."[3] The form of the catalogue of c. 1497 also
suggests that a bookroom was then in use.

[1] James (M. R.), xliv.

[2] Anglia Sacra, i, 245-6; James (M. R), l-li.

[3] MS. Arundel 57, Brit. Mus. See James (M. R.), lxxvii. "This
boc is dan Michelis of Northgate, y-write an englis of his ozene
hand. thet hatte: Ayenbyte of Inwyt. And is of the bochouse of
Saynt Austines of Canterberi. mid the lettres CC." "Ymende, thet
this boc is volveld ine the eve of the holy apostles Symon an
Judas, of ane brother of the cloystre of Sanynt Austin of
Canterberi, ine the yeare of oure Ihordes beringe (birth) 1340."


At Gloucester a special room was built, probably in
the fourteenth century. Durham apparently did without
a room until early in the fifteenth century. "There ys a
lybrarie in the south angle of the lantren, whiche is nowe
above the clocke, standinge betwixt the Chapter-House
and the Te Deum wyndowe, being well replenished with
ould written Docters and other histories and ecclesiasticall
writers."[1] To this room the books were transferred gradually
from the cloister and chancellery: the words "in libraria,"
or "Ponitur in libraria," being written in the margin of the
catalogue opposite to the book upon its removal.

[1] Surtees Soc., xv., Durham Rites, 26.


The Benedictine houses of Winchester, Worcester, Bury
St. Edmunds,[1] and St. Albans also had special bookrooms.

[1] C. 1429-45. Most likely over the cloister. The books seem to
have been arranged flat on sloping desks, to which they were
chained.--James (M. R.) 1, 41.


For the safe keeping of the conventual books the
preceptor was responsible.[1] As he had charge of the
armarium or press for storing books, he was also sometimes
styled "armarius." He was required to keep clean all the
boys' and novices' presses and other receptacles for books;
when necessary he was to have these fittings repaired. To
provide coverings for the books; to see that they were
marked with their proper titles; to arrange them on the
shelves in suitable order, so that they might be quickly
found, were all duties within his province.[2] He had to keep
them in repair: in some houses he was expected to
examine all of them carefully several times a year, and to
check, if possible, the ravages of bookworms and damp.
If necessary, he could call in skilled labour to keep his
library and books in order; but usually several brethren
were trained in the necessary arts, as at Sponheim. The
Abingdon regulations, which are in the usual form, forbade
him to sell, give away, or pledge books. All the materials
for the use of the scribes and the manuscripts for copying
were to be provided by him.[3] He made the ink, and could
dole it out not only to the brethren but to lay folk if they
asked for it civilly.[4] He also controlled the work in the
scriptorium: setting the scribes their tasks, preventing
them from idling or talking; walking round the cloister
when the bell sounded to collect the books which had been
forgotten by careless monks.

[1] Chron. mon. de Abingd., ii. 373.

[2] Hardy, iii. xiii.

[3] Chron. mon. de Abingd., ii. 371; Customary of St. August.,
Cant. (H. Brads. Soc.), introd.

[4] Customary of St. August., i. 96; ii. 36.


As a rule the monks so highly prized their books--
saving them first, for example, in time of danger, as when
the Lombards attacked Monte Cassino and the Huns
St. Gall--that rules for the care of them would seem almost
superfluous. Still, such rules were made. When reading,
the monks of some houses were required to wrap handkerchiefs
round the books, or to hold them with the sleeve of
their robe. Coverings, perhaps washable, were put upon
books much in use.[1] The Carthusian brethren were exhorted
in their statutes to take all possible care to keep
the books they were reading clean and free from dust.[2]
Elsewhere we have referred to an "explicit" urging readers
to have a care for the scribe's writing: in another manuscript
once belonging to Corbie, the kind reader is bidden
to keep his fingers off the pages lest he should mar the
writing on them--a man who knows nothing of the scribe's
business cannot realize how heavy it is, for though only
three fingers hold the pen, the whole body toils.[3]

[1] Panni, camisiae librorium.

[2] Stat. ant. ord Carthus., c. xvi. Section  9.

[3] MS. Lat. 12296, Bibl. Nat., Paris.



Section  III

One of the preceptor's chief duties was to regulate
lending books. At Abingdon he could only lend to outsiders
upon a pledge of equal or greater value than the
book required, and even so could only lend to churches
near by and to persons of good standing. It was deemed
preferable to confiscate the pledge than to proceed against
a defaulting borrower. In some houses more than a pledge
was demanded if the book were lent for transcription, the
borrower being required to send a copy when he returned
the manuscript. "Make haste to copy these quickly,"
wrote St. Bernard's secretary, "and send them to me; and,
according to my bargain, cause a copy to be made for me.
And both these which I have sent you, and the copies, as
I have said, return them to me, and take care that I do
not lose a single tittle."[1] The extra copy was demanded,
not so much for purposes of gain as to put a check upon
borrowing, a practice which many abbots did not encourage,
on account of the danger of loss. Books, like gloves, are
soon lost. We can well understand how uncommonly easy
it was to forget to return a coveted manuscript. To help
borrowers to overcome the insidious temptation, the scribe
sometimes wrote upon the manuscript the name of the
monastery it belonged to, and threatened a defaulter with
anathema. In some of the St. Albans' books is the
following note in Latin: "This book is St. Alban's book:
he who takes it from him or destroys the title be anathema."[2]

[1] Bibl. Cluniacensis, lib. i.; Maitland, 440.

[2] James (M. R.) 10, 171.


The prior and convent of Rochester threatened to pronounce
sentence of damnation on anyone who stole or
hid the Latin translation of Aristotle's Physics, or even
obliterated the title.[1] Apparently no fate was too bad for
the thief who took the Vulgate Bible: let him die the
death; let him be frizzled in a pan; the falling sickness
and fever should rage in him; he should be broken on the
wheel and hanged; Amen.[2] Two curious notes are to be
found in a manuscript of the works of Augustine and
Ambrose in the Bodleian Library. "This book belongs to
St. Mary of Robert's Bridge: whoever steals it, or sells it,
or takes it away from this house in any way, or injures it,
let him be anathema-maranatha." Underneath, another
hand has written: "I, John, bishop of Exeter, do not know
where the said house is: I did not steal this book, but got
it lawfully."[3] In a beautiful manuscript of Chaucer's
Troilus, not perhaps a conventual book, occurs the
following:--

     "he that thys Boke rents or stelle
     God send hym sekenysse swart (?) of helle."[4]

[1] B. M. MS. Reg. 12 G. ii.; Warton, i. 182.

[2] Harl. MS. 2798.

[3] See anathema in Trim Coll. Camb. MS. B. S. 17.

[4] James 17, 126.


All the same, losses were common. About 1290 William
of Pershore, once a Benedictine monk, and at the time
a Grey Friar, returned to his old order at Westminster,
and took with him some books. A big dispute arose over
this apostate, and one of the items of the subsequent settlement
was that the Westminster monks should return the
books.[1]

[1] Mon. Fr., ii. 41.


A similar thing took place in Scotland (1331). A
friar of Roxburgh forsook his grey habit for the Cistercian
white by entering Kelso Abbey. He made his new associates
envious with an account of the goods of the friaries at
Roxburgh and Berwick. They persuaded him and two other
apostate friars to rob these convents of the "Bibles, chalices,
and other sacred books," and, with the aid of night, the
enterprise met with more success than they deserved.[1]

[1] Bryce, i. 27.


The prior and convent of Ely traced some of their
books to Paris. They wrote to Edward III (1332):
"Because a robber has taken out of our church four books
of great value, viz.--The Decretum, Decretals, the Bible
and Concordance, of which the first three are now at Paris,
arrested and detained under sequestration by the officer of
the Bishop of Paris, whom our proctor has often prayed in
form of law to deliver them, but he behaves so strangely
that we shall find in him neither right, grace, nor favour:--
We ask you to write to the Bishop of Paris to intermeddle
favourably and tell his official to do right, so that we may
get our things back."[1] In 1396-7 William, prior of Newstead,
and a brother canon, proceeded against John
Ravensfield for the return of a book by Richard of
Hampole, entitled Pricke of Conscience, "and now the
parties aforesaid are agreed by the licence of the court,
and the said John is in  misericordia'; he paid the
amercement in the hall."[2] Another record tells us of two
monks of Christ Church, Canterbury, being sent into
Cambridgeshire to recover a book.

[1] Hist. MSS., 6th Rept. 296b.

[2] Records of the Borough of Nottingham, i. 335.


The risk of loss owing to the practice of lending books
was great--how great may be judged from the fact that
of the equal portions of the Peterhouse College library of
1418, 199 volumes of the chained portion remain, but
only ten of all those assigned to the Fellows are left.[1]
In spite of the risk, lending was extensively carried on.

[1] C. A. S. (N.S.), iii. 397.


In one year (1343), for example, the unimportant priory
of Hinton lent no fewer than twenty books to another
monastery.[1] Then again, it was thought to be only
common charity to lend books to poor students, and in
1212 a council at Paris actually forbade monks to refuse
to lend books to the poor, and requested them to divide
their libraries into two divisions--one for the use of the
brothers, the other for lending.[2] Whether this ever
became a practice in England is more than doubtful.
But seculars of position or influence appear to have been
able to borrow monastic books. For example, in 1320,
the prior and convent of Ely acknowledge receiving ten
books from the executors of a rector of Balsham, who had
borrowed them.[3] Some years later, at an audit of books
of Christ Church, Canterbury, seventeen manuscripts--
thirteen of them on law--were noted as in the hands of
seculars, among whom was Edward II.[4]

[1] See particularly James (M. R.), xlv-xlvi, 146-149.

[2] Delisle, Bibl. de Ecole des chartes, iii ser. i. 225.

[3] Hist. MSS. 6th Rept. 296a.

[4] Literae Cantuarienses, ii. 146.


Lending books to brethren in the monastery was conducted
according to strict rules, of which those of Lanfranc,
based on the Cluniac observances, afford a good example.
Before the brethren went into chapter on the Monday
after the first Sunday in Lent, the librarian laid out on a
carpet in the chapter-house all the books which were not
on loan. After the assembly of the brethren, the librarian
read his register of the books lent to the monks. Each
brother, on hearing his name, returned the book which
had been entrusted to him. If he had not made good use
of the book, he was expected to prostrate himself, confess
his neglect, and beg forgiveness. When all books were
returned, others were issued, and a new record made. In
some monasteries the abbot would question the monks on
the books they had read, to test their knowledge of them,
and whenever the answers were unsatisfactory would lend
the same books again instead of fresh ones. As a rule
only one book was issued at a time, so that the monk had
plenty of time to digest its contents. In Carthusian houses
two books were lent at a time. Sick brethren were freely
permitted to borrow books for their solace, but such books
were returned to the library nightly, at lighting-up time.

Among the Cluniacs it was the custom to take stock of
the books given out to the monks once a year; while the
Franciscans kept a register of their books, and every year
it was read and corrected before the convent in assembly.[1]

[1] Mon. Fr., ii. 91.


An excellent example of a stocktaking record made
at Christ Church, Canterbury, has been preserved. The
inspection took place in 1337. First are recorded the
books missing from the two "demonstrations," as recorded
"in magnis tabulis," e.g.,

     Primo: deficit liber Transfiguratus in Crucifixum, ad
          quem est in nota Frater W. de Coventre.

Nineteen books were missing from the two "demonstrations,"
or displays. Nineteen service books were missing
"in parvis tabulis." No less than thirty-eight books,
twenty-eight of them for service, either of the large or the
small tables, were wanting: for these deceased brethren
had been responsible.[1]

[1] Literae Cantuarienses, ii. 146; James (M. R.), 146.


The "large tables" are believed to be boards whereon
the borrowers of books had their names and borrowings
noted. "I find," writes Dr. James, "in a St. Augustine's
manuscript a note written on the fly-leaf by a monk, of
the books  pro quibus scribor in tabula'--'for which I am
down on the board.' "[1] Large tables were in use at
Pembroke College, Cambridge; probably they were of a
similar kind. "And let the said keeper,"--so the statute
runs--"have ready large pieces of board (tabulas magnas),
covered with wax and parchment, that the titles of the
books may be written on the parchment, and the names
of the Fellows who hold them on the wax beside it."[2]
Monastic catalogues were sometimes written on such
boards. At Cluni, Mabillon and Martene found the
catalogue inscribed on parchment-covered boards three
feet and a half long and a foot and a half wide--great
tablets which closed together like a book.

[1] James (M. R.), xiv, 502-503; Camb. Univ. Lib. MS., Ff. 4. 40,
last fol.

[2] Clark, 133.


Besides the example of an audit at Canterbury we have
one belonging to Durham, a little later in date (1416).
The list of books assigned to the Spendement was evidently
read over, and a tick or point was put against every
volume found in its place. On a second check certain
books were accounted for, and notes of their whereabouts
were added to the inventory. Some were found in the
cloister, others were in the library; the prior of Finchale
had a number; many had been sent to Oxford. In one
case a book is noted as given to Bishop Kempe of London.[1]

[1] Surtees Soc., vii. 85.


The catalogue was usually a simple inventory. Sometimes
the entries were classified, as in the case of a
catalogue of the York library of the Friars Eremites of
the Augustinian order. The fifteenth-century catalogue
of St. Augustine's, Canterbury, is classified under sixteen
headings, but it is probably incomplete.[1] As a rule the
entries were only just sufficient to identify the books: all
the treatises in a volume were not often recorded, but only
the title of the first. This is an entry from a Durham
catalogue:--
     F. Legenda Sanctorum, sive Passionarum pro mensibus
          Februaria et Marcii. II. fo., non surrexerunt.

[1] See also Bateson, vi-vii.


The letter F was employed as a distinctive mark. The
note "II fo., non surrexerunt" signifies that the second
folio began with these words, and was used as the most
convenient method of distinguishing two copies of the
same book, for it would rarely happen that one scribe
would begin the second sheet with the same word as
another. In some houses the practice was extended to
printed books in the sixteenth century; and consequently
no fewer that nearly four hundred editions have been
named in the catalogue of Syon monastery.[1] In some
other catalogues the information given was fuller. The
catalogue of Syon notes first the press-mark in a bold
hand; then on the left side the donor's name, and on the
opposite side the words of the second folio; and beneath
the description of the book.

[1] Bateson, vii.


GRAUNTE P1m indutum est

Biblia perpulcra et complete cum interpretacionibus.
{P} Tabula sentencialis super eandem per totum. {P} Item
alla tabula expositoria vocabulorum difficilium eiusdem
Biblie.

WOODE P2 osee 2o

Concordancie cum textu expresso.

The catalogue of St. Augustine's, already referred to,
recorded the general title of the volume, or of the first
treatise in it; the name of the donor; the other contents
of the volume; the first words of the second leaf, and
the press-mark. Where necessary, cross-references were
supplied. The press-marks used for monastic books are
generally of two kinds: press-marks properly so called, or
class-marks. At St. Augustine's, Canterbury, the
distinctions or tiers were numbered, as D3; and the
gradus or shelves of each distinction were numbered, as
G 4. A similar method seems to have been adopted for
St. Albans; in one book from that abbey is this mark:
"de armariolo 4/A et quarto gradu fiber quartus."[1] But
such a mark assigned a book to one particular place and
fixed its relation to other books. Consequently, if any
large accession were made to the library, the classification
of the books in broad subject-divisions could only be
maintained by the alteration of many press-marks, both
on the books and in the catalogue. At Titchfield each
class was marked with a letter of the alphabet, and the
shelves bearing it were numbered: thus a book might be
assigned to G2, or class G, shelf 2.[2] This method of
marking was more flexible. But at Syon Monastery the
books were arranged quite independently of the presses
and shelves; each volume receiving a different number, as
well as a class-letter.

[1] Pemb. Coll., Camb., MS. 180.

[2] Madan, 7, 8.


The most elaborate example of monkish cataloguing
comes from Dover Priory, a cell belonging to Canterbury.
One John Whytefield compiled it in 1389. The note
preceding the catalogue tells of unbounded enthusiasm for
the library and a meticulous regard for order. No better
proof of the care taken of books by most monks could be
found. The catalogue is in three parts. First there is
a brief inventory of the books as they are arranged on the
shelves. This is a shelf-list designed for the use of the
preceptor; just the sort of record modern librarians regard
as indispensable in the administration of their libraries.
Secondly, our industrious monk has provided a catalogue,
--a repetition of the shelf-list, but with all the contents
of each volume set out. His chief aim in making this
compilation is to show up fully the resources of his
collection, and to lead studious brethren to read zealously
and frequently. Lastly, an analytical index to the
catalogue is supplied: it is in alphabetical order, and is
intended to point out to the user the whereabouts in a
volume of any individual treatise. A similar index, by
the way, is appended to the catalogue of Syon monastery.[1]
The library seems to have been spread over nine tiers
(distinctions) of book-casing, each marked with a letter of
the alphabet. A tier had seven shelves (gradus) marked
by Roman numeral figures, the numbers beginning from
the bottom of the tier. Each book bore a small Arabic
figure which fixed its order on the shelf. The full pressmark
of a book was therefore A. v. 4. Such marks were
written inside the books and on their bindings. On the
second, third, or fourth leaf of a book, or thereabouts, the
title was written on the bottom margin, with the pressmark
and the first words of that leaf. All these marks
were copied in the inventory or shelf-list: first the tier
letter, then the shelf number, afterwards the book number;
followed by the title, the number of the leaf whence the
identifying words were taken, then the identifying words,
with the number of leaves in the volume, and finally the
number of tracts it contains. Here are some entries:--

            A. v.

           Nomina                 Dicciones
          voluminum.              probatorie.
  1  Psalterium vetus glosa-  6 apprehendite disci  105  1

  2  Prima pars psalterii     4 cument que il fait  195  2
          glosata gallice
  3  Glose super sp Iterio    6 nullas habebunt veri 104 2


[1] Bateson, 202. Ut scilicet prima particula de numero et
perfecta voluminum cognicione loci precentorem informet, secunda
ad solicitam leccionis frequenciam ffratres studiosos provocet,
et tercia de singulorum tractatuum repercione festina scolaribus
itinera manifestet.--James, 407.


In the second part, or catalogue following the shelf-list, are
set out the tier letter, shelf number, book number, short
title; then the number of the folio on which each tract in
a volume begins, and finally the first words of the tract
itself.[1]

[1] James (M. R.), 410. For further information on monastic
catalogues consult Surtees Soc., vii; Becker; James (M. R.);
Bateson; Zentralblatt; Gottlieb.


Most books were bound by the monks themselves.
The commonest materials used for ordinary manuscripts
were wooden boards, covered with deerskin and calfskin,
either coloured red or used in its natural tint, and
parchment usually stained or painted red or purple.
Charles the Great authorised the Abbot of St. Bertin to
enjoy hunting rights so that the monks could get skins for
binding. In mid-ninth century, Geoffroi Martel, Count of
Anjou, commanded that the tithe of the roeskins captured
in the island of Oleron should be used to bind the books in
an abbey of his foundation. Few monastic bindings have
been preserved, because many great collectors have had
their manuscripts rebound. Several examples of Winchester
work remain. Mr. Yates Thompson has a mid-twelfth
century manuscript bound in the monastic style, the leather
being stamped with cold irons of many curious rectangular
shapes. The manuscript of the Winton Domesday has a
binding with stamps exactly like those on Mr. Thompson's
book. "At Durham in the last half of the twelfth century
there was an equally important school of binding, with
some one hundred and fourteen different stamps. The
binding for Hugh Pudsey's Bible has nearly five hundred
impressions."[1] In Pembroke College library an excellent
specimen of twelfth century stamped binding remains on
MS. 147. Such stamps were small, and frequently of
geometrical or floral design, always rudimentary; but
animals of the quaintest form--grotesque birds and dragons
--were also introduced. A hammer or mallet was employed
to obtain an impression from the stamp. Sometimes the
oak boards were not covered with skin but were painted.

[1] Bateson, Med. Eng., 86.


If a book was specially prized the binding was often
rich. The covers of the Gospels of Lindau, a superb
example of Carolingian art, bear nearly five hundred gems
encrusted in gold.[1] Abbot Paul of St. Albans gave to his
church two books adorned with gold and silver and gems.
Abbot Godfrey of Malmesbury, partly to meet a heavy tax
imposed by William Rufus, stripped twelve Gospels of their
decorations. "Books are clothed with precious stones," cried
St. Jerome, "whilst Christ's poor die in nakedness at the
door."[2] In spite of the many references to jewelled
monastic bindings in medieval records, very few are extant.


[1] Now in Mr. Pierpont Morgan's library, Illustrated in La
Bioliofilia, xi. 169.

[2] Cf. Register of S. Osmund, ii. 127. Textus unus aureus magnus
continens saphiros xx., et smaragdos [emeralds] vi., et thopasios
viii., et alemandinas [? carbuncle or ruby] xviii., et gernettas
[garnets] viii., et perlas xii. Also i. 276; ii. 43. Jerome, Ad
Eustoch, Ep. t8.



CHAPTER V. CATHEDRAL AND CHURCH LIBRARIES

Section  I

To the books of the monastery some human interest
clings: we can at once conjure up a picture of the
cloister and the scribe at his work; the handling of
an old manuscript, the turning over of finely-written and
quaintly-illuminated yellow pages, throws the mind flashing
back centuries to the silent writer in his carrell. But the
church library is not rich in associations. It was a small
"working" collection: one part for the use of the clergy,
the other part--consisting of a few chained books--for
the use of the people. These chained books, which now
suggest a scarcely conceivable restriction upon the circulation
of literature--even theological literature--were, in fact,
the sign of a glimmer of liberal thought in the church.
During the fourteenth and fifteenth centuries, not only
were monastic books issued to lay people more freely, but
many more books were chained in places of worship than
in the sixteenth century, when the proclamation for the
"setting-up" of Bibles in churches was granted unwillingly.

Some collections which later were distinctively church
libraries were at first claustral. For convenience' sake we
shall treat all of them as church libraries. The amount of
information on medieval church libraries is surprisingly
extensive, albeit a great deal more must remain hidden
still, for all our cathedral libraries have not been subjects
of such loving scholarship as Canon Church has bestowed
upon the ancient treasure-house at Wells. Still the material
is extensive, and our difficulty in making a selection for
such a compendious book as the present is complicated,
because we often do not find it possible to say whether the
books referred to in the available records are merely service
books, or books of an ordinary character. To evade this
difficulty we must ignore all material relating to unnamed
books, which we cannot reasonably suppose to have been
the nucleus of a more general collection, or an addition to it.

Exeter Cathedral Library was a monastic hoard. It
originated with Bishop Leofric, who got together over sixty
books about sixteen years before the Conquest. His books
were a curious collection: among copies of the classics and
ecclesiastical works were books of night songs, summer and
winter reading books, a precious book of blessings, and a
"Mycel Englisc boc"--a large English book, on all sorts
of things, wrought in verse. The last is the famous Exeter
book, still preserved in the library. A small folio of 130
leaves of vellum, it is remarkable to the student of
manuscripts for its bold, clear, and graceful calligraphy, and
priceless to the student of literature as the only source of
much of our small store of Anglo-Saxon poetry. Some
other Leofrican books remain. In the library of Corpus
Christi College, Cambridge, is an eleventh century copy
of Bede's history in Anglo-Saxon, which was given to
Exeter by Leofric, although it is not mentioned in the list
of his gifts in the Bodleian manuscript. The inscription in
it reads: Hunc librum dat leofricus episcopus ecclesie sancti
petri apostoli in exonia ubi sedes episcopalis est ad utilitatem
successorum suorum. Si quis illum abstulerit inde, subiaceat
malediction). Fiat. Fiat. Fiat.[1] A manuscript of Bede on
the Apocalypse, now at Lambeth Palace, seems almost
certainly to have come from St. Mary's Church, Crediton,
and it bears the inscription:--"A: in nomine domini.
Amen. Leofricus Pater."[2] Another book given by Leofric,
a missal dating from 969, is preserved in the Bodleian
Library.[3]

[1] M.S., 41; James 17, 81.

[2] C. A. S., 8vo. publ. No. 33 (1900), 25.

[3] MS. Bodl., Auct. D. 2. 16 fo. Ia; Dugdale, ii. 527; Oxford
Philol. Soc.  Trans., 1881-83, p. 2.


Although the age of these books suggests that the
collection has existed continuously since the eleventh
century, after Leofric's time no important reference to
the library occurs until 1327, when an inventory of the
books was drawn up. Then about 230 volumes (excluding
service books) were in the possession of the Chapter.[1] In
this same year a breviary and a missal were chained up in
the choir for the use of the people.[2] Twelve months later
John Grandisson arrived at Exeter to take charge of his
diocese. A book-loving bishop, he was a benefactor to
the library, maybe to a very praiseworthy extent; but a
few words will record what is definitely known about this
part of his work. In 1366 he gave two folio volumes,
still extant. One contains Lessons from the Bible, and
the homilies appointed to be read, and the other is the
Legends of the Saints.[3] In his will he gave two other
books, perhaps Pontificals of his own compilation, to his
successors.[4] He himself owned an extensive library, which
he divided principally between his chapter and the collegiate
churches of Ottery, Crediton, and Boseham, and Exeter
College, Oxford.[5] All St. Thomas Aquinas' works he
bequeathed to the Black Friars' convent at Exeter. To
Simon Islip, Archbishop of Canterbury, he gave a fine
copy of St. Anselm's letters, now by good fortune in the
British Museum. A Hebrew Pentateuch once belonging
to him is in the capitular library of Westminster: is it
possible that the bishop was a Hebrew scholar?[6] Among
the books of Windsor College was a volume, De Legendis
et Missis de B. V. Maria, which had been given by him.

[1] Full inventory in Oliver, Lives of the Bps., 301-310.

[2] C. A. S. (N.S.), 8vo. ser. iv. 311.

[3] Ego I. de G. Exon., do Eccle. Exon librum istum cum pari suo,
in festo Annuntiationis Dominice. Manu mea, anno consecrationis
mee xxxix.--Oliver, Lives of the Bps., 85.

[4] Lego eisdem libros meos episcopales, majorem et minorem, quos
ego compilavi.--Ibid, 86.

[5] In 1329 he wrote to Richard de Ratforde from Chudleigh:
"Regraciamur vobis quod Librum Sermonum Beati Augustini pro
nobis, prout Magister Ricardus filius Radulphi, ex parte nostra,
vos rogavit, retinuistis, nobisque et condiciones
ejusdem significastis et precium. Et, quia ipsum Librum habere
volumus, lx solidos sterlingorum Magistro Johanni de Sovenaisshe
[Sevenashe], Magistro Scolarum nostre Civitatis Exoniensis, pro
ipso Libro tradi fecimus, ut nobis eundem, quamcicius nuncii
securitas affuerit, transmittatis. Libros, eciam,
Theologicos Originales, veteres saltem et raros, ac Sermones
antiquos, eciam sine Divisionibus Thematum, pro nostris usibus
exploretis; scribentes nobis condiciones et precium
eorundem."--O.H.S., 27 Boase, 2.

[6] Robinson, 63.


A library room was built over the east cloister in
1412-13.[1] Probably the building was found necessary on
account of a considerable accession of books, and we hazard
a guess that Grandisson's bequest, received in 1370, formed
the bulk of the accretion. At all events, among the
accounts for the building are charges for 191 chains for
books not secured before. No fewer than 67 books
were also sewed or bound on this same occasion, the
master binder being paid L 6 and his man 36s. 8d. Thus
at the beginning of the fifteenth century--the age of
library building--the capitular hoard at Exeter was furbished
up, newly housed, and arranged. But the interest in the
collection seems to have waned. Another chain was
bought for sixteenpence in 1430-31 for a copy of Rationale
Divinorum, which was given by one Rolder; but such gifts
were few and far between. In 1506 the Chapter owned
363 volumes, but 133 more than in 1327,[2] so that few
additions besides Grandisson's were made in nearly two
centuries, or many books were lost.[3] According to this
second inventory the books were arranged in eleven desks;
eight books were chained opposite the west door; twenty-
eight were not chained; seven were chained behind the
treasurer's stall (a Bible in three volumes, Lyra also in
three, and a Concordance); and fourteen volumes of canon
and civil law behind the succentor's stall.[4] The Dean and
Chapter were in a strangely generous mood at the end of
this century. In 1566 they gave one of Leofric's books to
Archbishop Parker: it is now in Corpus Christi College,
Cambridge. The collection was despoiled of eighty-one
of its finest books to enrich Bodley's foundation at Oxford,
1602.[5] Although the book-lover does not like to see
treasures torn from their associations, yet in this instance
the alienation was fortunate. By 1752 only twenty
volumes noted in the inventory of 1506 were left at
Exeter.[6]

[1] Building accounts in C. A. S. (N.S.), 8vo. ser. iv. 296.

[2] Oliver, 366-375.

[3] Between 1385 and 1425 the bishops were giving books to Exeter
College, Oxford.

[4] Oliver, 359, 360, 366-375.

[5] List in Oliver, Lives, 376; C. A. S. (N.S. ), iv. 306 (8vo.
ser.).

[6] Oliver, 376.


Besides the Exeter Book, one other very ancient and
valuable manuscript is preserved in the Cathedral: this is
the part of the Domesday Book referring to Devon, Cornwall,
and Somerset, which is probably not much later in
date than the Exchequer record. Two ancient book-boxes
are also to be found there. These are fixed in a sloping
position by means of iron supports embedded in the pillars.
The late Dr. J. W. Clark was led to believe them to be
intended for books by finding a wooden bookboard nailed to
the inside bottom of one of the boxes. For the protection
of the book each box has a cover, which does not seem ever
to have been fastened: a reader would raise the lid when
he wanted to use the manuscript, and close it before he
went away.[1] Erasmus seems to have seen similar boxes
fixed to the pillars in the nave at Canterbury.[2]

[1] C. A. S. (N.S.), iv. 312.

[2] I have to thank my friend Mr. Tapley Soper, F.R,Hist,S., for
his willing help in sending me information about this library.
Our account of church libraries will appear inadequate if it is
not borne in mind that we do not propose to go beyond the
manuscript age. An excellent account of modern church libraries
is given in English Church Furniture, in this series. Also see
Clark, 257.



Section  II

When gifts or bequests were received by a church or
monastery, it was a beautiful custom to lay them, or something
to represent them, upon the altar: "a book, or turf,
or, in fact, almost any portable object, was offered for
property such as land; or a bough or twig of a tree, if
the gift were a forest." King Offa's gift of churches to
Worcester monastery in 780 was accompanied by a great
book with golden clasps, with every probability a Bible.[1]
A gift was made under similar circumstances in c. 1057,
about the time Bishop Leofric was founding the library at
Exeter, when Lady Godiva, the wife of another Leofric,
restored some manors to Worcester, and with them gave
a Bible in two parts. Before this, Bishop Werfrith, to
whom we have referred before as a helper of King Alfred,
had sent to Worcester the Anglo-Saxon version of Gregory's
Cura Pastoralis; the very copy of it is now in the Bodleian
Library.

[1] Reliquary, vii, II (Floyer).


Such were perhaps the beginnings of the library of
Worcester Cathedral. We cannot but think that a collection
of books was formed slowly and steadily here, as in
other foundations of the same kind, although actual records
are scanty and meagre. In over forty of the manuscripts
now at Worcester are inscriptions on fly-leaves stating where
they were procured: sometimes the price is given. The
dates of these inscriptions run from about 1283 to 1462,
or later.[1] "In 1464," writes the Rev. J. K. Floyer, in his
article entitled A Thousard Years of a Cathedral Library,
"we first hear of a regular endowment for the acquisition of
books. Bishop Carpenter made a library in the charnel
house chantry, and endowed it with L 10 for a librarian.
The charnel house was near the north porch of the
Cathedral, and stood on or near the site of the present
Precentor's house. It was a separate institution from the
monastery, and had its own endowments and priests.
Bishop Carpenter's foundation was probably entirely
separate from the collection of books kept for
the use of the monks in the cloister."[2] At the
same time, the bishop made regulations for the use
of the library. The keeper was to be a graduate in
theology, and a good preacher. He was to live in the
chantry, where a dwelling had been erected for him at the
end of the library. Among other duties he had to take
care of the books. The library was to be open to the
public every week day for two hours before Nones (or nine),
and for two hours after Nones. This alone was a most
liberal regulation, for making which Bishop Carpenter
deserves all honour. But he went still further. When
asked to do so the keeper was to explain difficult passages
of Scripture, and once a week was to deliver a public
lecture in the library. The Bishop's idea of a library is
precisely that embodied in the modern town library: a
collection of good books, for the free use of the public, with
some personal help to the proper use of them when
necessary. Three lists of the books were to be drawn up,
one to be kept by the Bishop, the second by the sacrist,
and the third by the keeper. Once a year stock was
taken, and if a book were missing through the keeper's
neglect, he was to forfeit its value within a month, or in
default was to pay forty-shillings more than the value of
it, one half of the sum to go to the Bishop, the other
half to the sacrist. Unfortunately these and other regulations
were not observed with care, and within forty years
the Bishop's work was completely neglected and forgotten.

[1] Reliquary, vii. 14 (Floyer).

[2] Ibid., 17.


At the Dissolution the Priory was deprived of much of
its church plate, service books and vestments, and probably
of many of its books. But the library there suffered a good
deal less than those of other houses, and the Cathedral now
has in its possession some respectable remains of its ancient
collection of books.[1]

[1] The best account of Worcester Cathedral Library is in
Reliquary, vii. Il, by the Rev. J. K. Floyer, M.A.



Section  III

The history of an old library can only be traced intermittently,
the facts playing hide and seek like a distant
lantern carried over broken ground. Little is known of the
early history of Hereford's cathedral library. An ancient
copy of the Gospels, said to have been bequeathed by the
last Saxon bishop, Athelstan (1012), is one of the earliest
gifts. In 1186 Bishop Robert Folliott gave "multa bona
in ferris et libris." Bishop Hugh Folliott also left ornaments
and books. Another bishop, R. de Maidstone, although "vir
magnae literaturae, et in theologia nominatissimus," only
seems to have given the church two antiphonaries, some
psalters, and a Legenda. Bishop Charleton (1369) left a Bible,
a concordance, a glossary, Nicholas de Lyra, and five Books
of Moses, all to be chained in the cathedral. Very shortly
afterwards we hear of fittings, for in 1395 Walter of
Ramsbury gave L 10 for making the desks. Probably a
book-room, which was over the west cloister, was then put
up. A long interval elapsed, during which little seems to
have been done for the library. But between c. 1516-35
Bishop Booth and Dean Frowcester left many fine volumes.
In 1589 the book-room was abandoned and the contents
shifted to the Lady Chapel.

A new library was built in 1897. Herein are to be
seen what are almost certainly the original bookcases, albeit
they have been taken to pieces and somewhat altered before
being fitted together again. One of the bookcases still has
all the old chains and fittings for the books, and it presents
a very curious appearance. Every chain is from three to
four feet long, with a ring at each end, and a swivel in the
middle. One ring is strung on to an iron rod, which is
secured at one end of the bookcase by metal work, with
lock and key. For convenience in using the book on the
reading slope which was attached to the case, the ring at
the other end of the chain was fixed to the fore edge of the
book-cover instead of to the back; when standing on
the shelves the books therefore present their fore edges to
the reader. The cases are roughly finished, but very solid
in make.[1]

[1] Havergal, Fasti Heref. (1869), 181-182.



Section  IV

At Old Sarum Church, Bishop Osmund (1078-99)
collected, wrote, and bound books.[1] In his time, too, the
chancellor used to superintend the schools and correct
books: either books used in the school or service books.[2]
The income from a virgate of land was assigned to correct-
ing books towards the end of the twelfth century (1175-80).[3]
The new Salisbury Cathedral was erected in the thirteenth
century; but apparently a special library room was not
used until shortly after 1444, when it was put up to cover
the whole eastern cloister. This room was altered and
reduced in size in 1758. About the time the room was
completed one of the canons gave some books, on the
inside covers of two of which is a note in a fifteenth century
hand bidding they should be chained in the new library.[4]
Nearly two hundred manuscripts, of various date from the
ninth to the fourteenth century, are now in the library.
Among them several notable volumes are to be found: a
Psalter with curious illuminations; another Psalter, with the
Gallican and Hebrew of Jerome's translation in parallel
columns, also illuminated; Chaucer's translation of Boethius;
Geoffrey of Monmouth's History of the Kings of Britain of
the twelfth century; a thirteenth century Lectionary, with
golden and coloured initials; a Tonale according to Sarum
use, bound with a fourteenth century Ordinal; and a
fifteenth century Processional containing some notes on local
customs.

[1] W. of Malmesbury, Gesta Pont., 184.

[2] Register of St. Osmund, i. 8, 214.

[3] Register of St. Osmund, i. 224.

[4] Cox and Harvey, English Church Furniture, 331.



Section  V

Books were given to Lincoln Cathedral about 1150 by
Hugh of Leicester; one of them bears the inscription, Ex
dono Hugonis Archidiaconi Leycestriae. They may still be
seen at Lincoln. Forty-two volumes and a map came into the
charge of Hamo when he became chancellor in 1150.[1] During
his chancellorship thirty-one volumes were added by gift, so
making the total seventy-three volumes: Bishops Alexander
and Chesney were among the benefactors. But here, as at
Salisbury, not until the fifteenth century was a separate
library room built. Two gifts "to the new library" by
Bishop Repyngton who also befriended Oxford University
Library--and Chancellor Duffield in 1419 and 1426, fix
the date. It was put up over the north half of the eastern
cloisters, relatively the same position as at Salisbury and
Wells. Originally it had five bays, but in 1789 the two
southernmost bays were pulled down: In this room the
fine fifteenth century oaken roof, with its carved ornaments,
has been preserved, but at Salisbury the roof is modern, with
a plaster ceiling. Lincoln's new library, designed by Wren
and erected in 1674, is next to this old room. According
to a 1450 catalogue now preserved at Lincoln the library
contained one hundred and seven works, more than seventy
of which now remain. Among the most important manuscripts
are a mid-fifteenth century copy of old English
romances of great literary value, collected by Robert de
Thornton, archdeacon of Bedford (c. 1430); and a contemporary
copy of Magna Carta.

[1] See list in Giraldus Cambrensis, vii. 165-166.



Section  VI

In an inventory of St. Paul's Cathedral, taken in 1245,
mention is made of thirty-five volumes.[1] Before this, in
Ralph of Diceto's time, a binder of books was an officer
of the church. As at Salisbury, the chancellor's duties
included taking charge of the school books. In 1283 a
writer of books was included among the ministers. The
two offices were combined in the beginning of the next
century. When Dean Ralph Baldock made a visitation
of St. Paul's treasury in 1295, he found thirteen Gospels
adorned with precious metals and stones; some other
parts of the Scriptures; and a commentary of Thomas
Aquinas. In 1313 Baldock, who died Bishop of London,
bequeathed fifteen volumes, chiefly theological books.[2]
To Baldock's time probably belongs the reference to
twelve scribes, no doubt retained for business purposes
as well as for book-making. They were bound by an
oath to be faithful to the church and to write without
fraud or malice. Aeneas Sylvius tells us he saw a Latin
translation of Thucydides in the sacristy of the cathedral
(1435).[3]

[1] Archaeologia, I. 496.

[2] Hist. MSS., 9th Rept., App. 46a.

[3] Ep., 126; Creighton, Papacy, iii 53n.


A library room was erected in the fifteenth century. "Ouer
the East Quadrant of this Cloyster, was a fayre Librarie,
builded at the costes and charges of Waltar Sherington,
Chancellor of the Duchie of Lancaster, in the raigne of
Henrie the 6 which hath beene well furnished with faire
written books in Vellem."[1] The catalogue of 1458 bears out
Stow's description of the library as well-furnished. Some one
hundred and seventy volumes were in the Chapter's possession;
they were of the usual kind, grammatical books, Bibles
and commentaries, works of the fathers; books on medicine
by Galen, Hippocrates, Avicenna, and Egidius; Ralph de
Diceto's chronicles; and some works of Seneca, Cicero,
Suetonius, and Virgil.[2] In 1486, however, only fifty-two
volumes were found after the death of John Grimston the
sacrist.[3] Leland gives a list of only twenty-one manuscripts,
but it was not his habit to make full inventories. In Stow's
time, however, few books remained.[4] Three volumes only
can be traced now--(1) a manuscript of Avicenna, (2) the
Chronicle of Ralph de Diceto in the Lambeth Palace
Library, and (3) the Miracles of the Virgin, in the Aberdeen
University Library.[5]

[1] Stow, i. 328.

[2] Dugdale, Hist. of St. Paul's, 392-398.

[3] Ibid., 399.

[4] Stow, i. 328.

[5] Ibid., ii. 346; Simpson, Reg. S. Pauli, 13, 78, 133, 173,
227.



Section  VII

Although neither a monastic nor a collegiate church,
Wells was already in the thirteenth century a place with
some equipment for educational work. Besides the
choristers' school, a schola grammaticalis of a higher
grade was in existence. After 1240 the Chancellor's
duties included lecturing on theology. Not improbably,
therefore, a collection of books was formed very early.
And indeed the Dean and Chapter in 1291 received from
the Dean of Sarum books lent by the Chapter, and some
others bequeathed to them. Hugo of St. Victor, Speculum
de Sacramentis, and Bede, De Temporibus, were the books
returned from Sarum; among those bequeathed were
Augustine's Epistles and De Civitate Dei, Gregory the
Great's Speculum, and John Damascenus. We know
nothing of the character and size of the library at this
time, although it seems to have been preserved in a special
room. In 1297, the Chapter ordered the two side doors
of the choir screen in the aisles to be shut at night. One
door near the library (versus librarium) and the Chapter
was only to be open from the first stroke of matins until
the proper choir door was opened at the third bell. At
other times during the day it was always to be closed,
so that people could not injure the books in the library,
or overhear the conferences of the Chapter (secreta capituli).
This library was most likely on the north side of the
church, with the Chapter House beside it, in the north
transept, as shown conjecturally in the plan given in
Canon Church's admirable Chapters in the Early History of
the Church of Wells.[1] That so early, in a church neither
monastic nor collegiate, a school was at work, and a
library had been formed, is a specially significant fact in
the study of our subject.

[1] Pp. 1, 325-327.


In this position the library remained until the fifteenth
century. Two notices occur of it, one in 1340 and
another in 1406, in both cases in connection with an
image of the Holy Saviour, "near the library."

But in the fifteenth century a new library was built
over the eastern cloister. Bishop Nicholas of Bubwith,
in his will of 1424, bequeathed one thousand marks to
be faithfully applied and disposed for the construction and
new building of a certain library to be newly erected upon
the eastern space of the cloister, situate between the south
door of the church next the chamber of the escheator of
the church and the gate which leads directly from the
church by the cloister into the palace of the bishop.[1] The
work was begun by his executors, but certain signs of
break in the building suggest some delay in finishing it.
This room is probably the only cathedral library built over
a cloister which remains in its original completeness. It
is 165 feet by 12 feet; now only about two-thirds of it
are devoted to the library. When this room was first
fitted up as a library no one knows; but tradition fixes
the date at 1472. The present fittings were put in during
Bishop Creighton's time (1670-72).

[1] In the fifteenth century the bishops of Wells were good
friends of learning: Skirlaw gave books to University College,
Oxford; Bowet left a large library; Stafford gave books; Bekynton
was the companion of the most cultivated men of his time. Dean
Gunthorpe is well known as a pilgrim to Italy, who returned laden
with manuscripts (see p. 192).

Shortly after the date of Bubwith's will Bishop Stafford
(1425-43) gave ten books--not an inspiriting collection--
but he desired to retain possession of them during his
lifetime.[1] In 1452 Richard Browne (alias Cordone),
Archdeacon of Rochester, left to the library of Wells,
Petrus de Crescentiis De Agricultura, and two other books,
Jerome's Epistles, and Lathbury Super librum Trenorum,
which were to be kept in the church in wooden cases.[2]
Were these cases to resemble the boxes still remaining
in Exeter Cathedral? The same will ordered the Decretales
of Clement, which had been borrowed for copying, to be restored
to this library; two other books were also given back;
and the will further notes that there are several books
belonging to the library in a certain great bag in the inner
room of the treasury at Wells.[3]

[1] Hist, MSS. Rept. 3, App. 363a.

[2] Mun. Acad., 649,

[3] Mun. Acad., 652-653.


Leland only mentions forty-six books in the library
in his time. "I went into the library, which
whilome had been magnificently furnished with a considerable
number of books by its bishops and canons,
and I found great treasures of high antiquity." Among
the books he found were sermons by Gregory and Aelfric
in Anglo-Saxon, Terence, and "Dantes translatus in
carmen Latinum." Very few books belonging to the
old library before the Dissolution have survived. Some
are in the British Museum, the Bodleian, and certain
collegiate libraries; and several manuscripts remain in the
hands of the Dean and Chapter. Among them are three
manuscripts known as Liber albus I, Liber ruber II, and
Liber albus III, which contain an extremely valuable series
of documents.[1]

[1] L. A. R., viii. 372; Canon Church's account of the library,
in Archaeologia, lvii. pt. 2, is very full and interesting.



Section  VIII

In the York fabric rolls appear from time to time
expenses for writing, illuminating, and binding church
books; but we know little or nothing about the Chapter
library, if such existed. William de Feriby, a canon,
bequeathed his books in 1379. Between 1418 and 1422,
a library was built at the south-west corner of the south
transept. The building is in two floors, and the upper
appears to have been the book-room; it is still in existence.
In the rolls are several references to the building.


1419. Et de 26l. 13s. 4d. de elemosina domini Thomae Haxey ad
cooperturam novi librarii cum plumbo.

Haxey was a good friend to the cathedral; and he gave
handsomely toward the library. His arms were put up in
one of the new library windows.

1419. In sarracione iiij arborum datarum novo librario per
Abbatem de Selby, 6/8.

1419. Et Johanni Grene, joynor, pro joynacione tabularum pro
libraria et planacione et gropyng de waynscott, per annum,
17s. 8d.

In operacione cc ferri in boltes pro nova libraria per Johannem
Harpham, fabrum, 8s.[1]

[1] Surtees Soc., xxxv. 36-40.


In 1418 John de Newton, the church treasurer,
bequeathed to the Chapter a number of books, including
Bibles, commentaries, and patristical and historical works,
as well as Petrarch's De remediis utriusque fortunae.[1]
They were chained to the library desks, and were guarded
with horn and studs, to protect them from the consequences
of careless use by readers.

[1] Hunter, Notes of Wills in Registers of York, 15.


1421. Johanni Upton pro superscriptura librorum nuper magistri
Johannis Neuton thesaurarii istius ecclesiae legatorum librario,
2s. Thomae Hornar de Petergate pro hornyng et naillyng
superscriptorum librorum, 2s. 6d. Radulpho Lorymar de
Conyngstrete pro factura et emendacione xl cathenarum pro
eisdem libris annexis in librario predicto, 23s. Id.[1]

[1] Surtees Soc., xxxv., 45-46.


From time to time a few other bequests were made:
thus, Archdeacon Stephen Scrope bequeathed some books
on canon law, after a beneficiary had had them in use
during his life (1418). Robert Ragenhill, advocate of the
court of York, enriched the church with a small collection
(1430); and Robert Wolveden, treasurer of the church,
left to the library his theological books (1432).[1]

[1] Ibid., iv. 385; xiv. 89, 91.



Section  IX

The Sacrist's Roll of Lichfield Cathedral, under date
1345, contains en inventory of the books then in possession
of the church. All of them were service books, excepting
only a De Gestis Anglorum.[1] Thereafter we cannot discover
a notice of the library until 1489, when Dean Thomas
Heywood gave L 40 towards building a home for the books.
Dean Yotton assisted in the good work. By 1493 the
building was finished. It stood on the north side of the
Cathedral, west of the north door, or "ex parte boreali in
cimeterio."[2] The Dean and Chapter had it pulled down
in 1758.

[1] W. Salt Arch. Soc., vi. pt. 2, 211.

[2] Capit. Acts, v. 3.


Nearly all the books of the early collection perished
during the Civil War; but the finest manuscript, known as
St. Chad's Gospels, was saved by the preceptor. Among
the other manuscripts in the possession of the Chapter are
a fine vellum copy of Chaucer's Canterbury Tales, with
beautiful initials, and the Taxatio Ecclesiastica, a tithe book
showing the value of church property in Edward I's time.[1]

[1] Harwood, Hist. and Antiq. of the Ch.... of Lichfield (1806),
109.



Section  X

Many other churches, some of them small and unimportant,
owned books, and received them as gifts or
bequests. In the time of Richard II the Royal collegiate
chapel of Windsor Castle had, besides service books,
thirty-four volumes on different subjects chained in the
church, among them a Bible and a Concordance, and two
books of French romance, one of which was the Liber de Rose.[1]

[1] Vict. County Hist. of Berkshire, ii. 109.


The library of St. Mary's Church, Warwick, was first
formed by the celebrated antiquary, John Rous. Before
his time we hear only of one or two books. In 1407
there was a collection of fifty service books, and a
Catholicon, the latter being perhaps the nucleus of a
library.[1] "At my lorde's auter," that is, at the Earl of
Warwick's altar, were to be found among other goods and
books, the Bible, the fourth book of the Sentenccs, Pupilla
Oculi, a work by Reymond de Pennaforte, Isidore, and
some canon law.[2] John Rous seems to have inherited the
bookish tastes of his relative, William Kous. William had
bequeathed his books to the Dean, charging him to allow
John to read them when he came of age and had received
priest's orders.

[1] Vict. Hist. Warwickshire, ii. 127 b.

[2] Ibid., ii. 128a.


Among the Harleian MSS. in the British Museum is
a small volume written on parchment by Humphrey Wanley,
which includes a copy of a curious inventory of vestments,
plate, books, and other goods made in the time of John
Rous, 1464. A portion of this inventory has been printed
in Notices of the Churches of Warwickshire, i. 15--16. "It.
v bokes beynge in the handes of Maister John Rous now
priest whuche were Sir William Rous and bequath hem to
the Dean and Chapitre of the forseide Chirche Collegiall
under condicon that the seid maister John beynge priest
shulde have hem for his special edificacon duryng his fief.
And after his decees to remayne and to be for ever to the
seide Dean and Chapitre as it appereth by endentures
thereof made whereof one party leveth with the Dean and
Chapitre. That is to say i book quem composuit ffrater
Antoninus Rampologus de Janis 2 fo Chorinth 14. It.
1 book cald pars dextera et pars sinistra 2 fo non carere.
It. 1 bible versefied cald patris in Aurora 2 fo huic opifox.
It. 1 book of powles epistoles glosed 2 fo de Jhu qui dr
Xtus. It. 1 book cald pharetra 2 fo hora est jam nos de
sompno surgere. It. 1 quayer in the whuche is conteyned
the exposicon of the masse 2 fo cods offerim."

John also seems to have given books as well as a room
to house them.[1] An old view of the church, taken before
the great fire which destroyed the town in 1694, shows
the south porch surmounted with his library, as then
standing; but this room was destroyed in the fire, and it
seems certain the books were burnt. The present library
was founded in 1701, and includes no part of the original
collection.[2]

[1] Johannes Rous, capellanus Cantariae de Guy-Cliffe, qui super
porticum australem librariam construxit, et libris
ornavit.--Gentleman's Magazine (N.S), xxv. 37. The chapel of
Guy's Cliffe was erected by Richard Beauchamp for the repose of
the soul of his "ancestor," Guy of Warwick, the hero of
romance.

[2] Mr. W. T. Carter, of the Warwick Public Libtary, has kindly
given me much information about St. Mary's Church library.


Bequests to churches of service books, such as that to
the church of St. Mary, Castle-gate, York (1394), were
numerous; they may be set apart with bequests of vestments,
plate, and money. Some bequests have a different
character. A chancellor of York, Thomas de Farnylaw,
leaves books, bound and unbound, to the Vicar of Waghen;
a volume of sermons and a "quire" to the church of
Embleton; and a Bible and Concordance to be chained in
the north porch of St. Nicholas' Church, Newcastle, "for
common use, for the good of the soul of his lord William
of Middleton" (1378). A chaplain leaves service books,
Speculum Ecclesiae, and the Gospels in English to Holy
Trinity Church, Goodramgate, York (1394). A Bristol
merchant bequeaths two books on canon law to St. Mary
Redcliffe Church, there to be preserved for the use of the
vicar and chaplains (1416). In the same year a Canon of
York enriches Beverley Church with all his books of canon
and civil law. Books were also chained in the church of
St. Mary of Oxford. Bishop Lyndwood of St. David's
bequeaths a copy of his digest of the synodal constitutions
of the province of Canterbury for chaining in St. Stephen's
Chapel, "to serve as a standard for future editions" (1443).
Richard Browne, or Cordone, who has left books to Wells,
reserves for the parish church of Naas in Ireland a Catholicon
and other manuscripts (1452). To Boston Church a
rector of Kirkby Ravensworth bequeaths several books,
but one named John Bosbery was to have the use of them
for life: among the gifts was Polichronicon (1457). Canon
Nicholas Holme leaves Pupilla Oculi to the parish church
of Redmarshall (1458). A chaplain bequeaths one book
to St. Mary's Church, Bolton, another to St. Wilfrid's
Church, Brensall in Craven, and a third to All Saints'
Church, Peseholme, York (1466). Sir Richard Willoughby
orders church books and a Crede mihi to be given to
Woollaton Parish Church (1469). Robert Est, possibly
a chantry-priest in York Minster, enriches the parish
church of his native Lincoln village, Brigsley, with a copy
of Legends of the Saints, Speculum Christiani, Gesta
Romanorum cum aliis fabulis Isopi et mutis narrationibus,
and a Psalter (1474-75). To the church of St. Mary's,
Nottingham, the vicar leaves a Golden Legend, a Polichronicon,
besides Pupilla Oculi, and a portiforium to Wragby
Church, and a missal to Snenton Church (1476). Sir
Thomas Lyttleton befriends King's Norton Church by
leaving it a Latin-English dictionary, and that of Halesowen
in Worcestershire by leaving a Catholicon, the Constitutiones
Provinciales (possibly Lyndwood's digest, the Provinciale),
and the Gesta Romanorum (1481). A man of Leicester
was sued by the church wardens of the parish church of
Welford, in the county of Leicester, on a charge of having
taken away certain books belonging to the church and
sold them (1490). The vicar of Ruddington bequeaths
three books, "ad tenendum et ligandum cum cathena ferrea
in quadam sede in capella B. M. de Rodington" (1491).
Thomas Rotherham, benefactor of Cambridge University
Library, gave to the church of Rochester ten pounds for
building a library (1500). To Wetheringsett Church a
chaplain of Bury carefully reserves "a book called
Fasiculus Mors [Fasciculus morum], to lye in the chauncell,
for priests to occupye ther tyme when it shall please them,
praying them to have my soule in remembraunce as it shall
please them of their charite" (1519).[1]

[1] Arch. Inst. City of York (1846), 10-11; Surtees Soc., iv.
102-103, 196; xiv. 57-59, 159, 171, 220-222, 221n; xxvi. 2-3;
xxx. 219, 275; Cox and Harvey, English Church Furniture, 331;
Mun. Acad., 648-649; Library, i. 411; Cam. Soc., Bury Wills, 253.


A very little research would add considerably to our
list; while, apart from records of gifts and bequests, are
numberless references to books in churches. For example:
in the churchwarden's account book (c. 1525) of All Saints,
Derby, occurs an entry beginning: "These be the bokes in
our lady Chapell tyed with chenes yt were gyffen to
Alhaloes church in Derby--

In primis one Boke called summa summarum.
Item A boke called Summa Raumundi [Summa poenitentia et
     matrimonio of Reymond de Pennaforte of Barcelona].
Item Anoyer called pupilla occult [Pupilla oculi, by J. de
     Burgo].
Item Anoyer called the Sexte [Liber Sextus Decretalium].
Item A boke called Hugucyon [see pp. 223-4].
Item A boke called Vitas Patrum.
Item Anoyer boke called pauls pistols.
Item A boke called Januensis super evangeliis dominicalibus
     [Sermons of Jacobus de Voragine, Abp. of Genoa, on the
     Gospels for the Sundays throughout the year].
Item a grette portuose [a large breviary].
Item Anoyer boke called Legenda Aurea [Legenda sanctorum
     aurea of Jacobus de Voragine]. [l]

[1] Cox, J. C., and Hope, W. H. St. John, Chronicles of the
Colleg. Ch. of All Saints, Derby (1881), 175-177.


This is a respectable list for such a church. Some
sixty years before there were apparently only service
books (1465).[1]

[1] Ibid., 157.


From 1456 to 1475 charges occur in the accounts of
St. Michael's Church, Cornhill, for chains to fix psalters,
and for writing.[1] At St. Peter's upon Cornhill there would
appear to have been a good library. "True it is," writes
Stow, "that a library there was pertaining to this Parrish
Church, of olde time builded of stone, and of late repayred
with bricke by the executors of Sir John Crosby Alderman,
as his Armes on the south end doth witnes. This library
hath beene of late time, to wit, within these fifty yeares,
well furnished of bookes: John Leyland viewed and commended
them, but now those bookes be gone, and the place
is occupied by a schoolemaister."[2] In 1483 the Church of
St. Christopher-le-Stocks, London, seems to have had a
collection only of service books; but five years later
mention is made of "a grete librarie." "On the south side
of the vestrarie standeth a grete librarie with ii longe
lecturnalles thereon to lay on the bookes."[3] About the
middle of the sixteenth century certain inhabitants of
Rayleigh held a meeting one Sunday, after service, and,
without the consent of the churchwardens, sold fifteen
service books, and "four other manuscript volumes," as
well as some other church goods, for forty shillings.[4]

[1] Library, i. 417.

[2] Stow, i. 194. Leland, iv. 48, has a note of four MSS. "in
bibliotheca Petrina Londini." Possibly this library was formed by
Rector Hugh Damlet, who was a learned man, and gave several books
to Pembroke College, Cambridge.--James 10, 184.

[3] Archaeologia, xiv. 118, 120.

[4] R. H. S., vi. 205.


But we might continue for a long time to bring
togather facts of this kind. Enough has been written to
suggest the character and extent of the work done by the
churches. Many of these small collections were for use
in connexion with the schools; they were formed for the
benefit of clergy and the increase of clergy. The few
books chained up in the churches for the use of the people
were displayed for various reasons. The Catholicon, a
Latin grammar and a dictionary, was a large book,
obtainable only at great cost, yet for reference
purposes all students and scholars constantly needed it.
Wealthy ecclesiastics and benefactors would therefore
naturally leave such a book for chaining up in the church,
which was then the real centre of communal life. The
Catholicon was chained up for reference in French churches,
and the practice was imitated here, possibly in nearly all
the large churches.[1] The Medulla grammatice, left to
King's Norton Church by Sir Thomas Lyttleton, was a
book of similar character, and would be deposited in church
for a like purpose. Books of canon law would also be
useful for reference purposes when chained in the church.
Some other shackled books were homiletical in character.
Should we be accused of excess of imagination if we
conjured up a picture of a little cluster of people standing
by a clerk who reads to them a sermon or a passage of
Holy Writ? The collection of tales, each with a moral,
known as the Gesta Romanorum, would make especially
attractive reading. Some books often found in churches
and frequently mentioned in this book, as the Summa
Praedicantium of John de Bromyarde, Pupilla Oculi, by
John de Burgo, and the Speculum Christiani, by John
Walton, were manuals for the instruction of priests.

[1] Sandys, i. 606; Le Clerc, Hist. Litt. (2nd ed.), 430.



CHAPTER VI. ACADEMIC LIBRARIES: OXFORD

"Ingenia hominum rem publicam fecerunt."

Section  I

Probably a few scribes plied their craft in Oxford
in early days long before the students began to
make a settlement, for the town had been a flourishing
borough, one of the largest in England. But until the
end of the twelfth century we hear nothing about books
and their makers or users in Oxford. Then we find illuminators,
bookbinders, parchmenters, and a scribe referred
to in a document relating to the sale of land in Cat Street.
This record is very significant, as it suggests the active
employment of book-makers in the centre of Oxford's
student life. St. Mary's Church was the hub. Cat Street,
School Street running parallel with it from High Street
to the north boundary, and Schydyard Street, the continuation
of School Street on the southern side of High Street,
alleys of the usual medieval narrowness and mean appearance,
the buildings on either hand almost touching one
another, and the way dark--were the haunts of masters
and scholars and all those depending on them. Students,
old and young, of high station and low, are crowded in
lodging-houses, many of which are shabby, dirty, and
disreputable. Hence they come forth to play their games
or carry on their feuds. Some haunt taverns and worse
places. Others eke out their means by begging at street
corners. All get their teaching by gathering round masters
whose rostrum is the church doorstep or the threshold of
the lodging-house. Amid the manifold distractions of this
queerly-ordered life the maker and seller of books earns
what living he can; his chief patrons being indigent
masters, who often must starve themselves to get books, and
students so poor that pawning becomes a custom regulated
by the University itself.

Not till the University became firmly established as a
corporate body could a common library be formed. The
beginning was simple. The first books reserved for
common use had their home in St. Mary's Church: some
lay in chests, and were lent in exchange for a suitable
pledge; others were chained to desks so that students
could readily refer to them. These books were almost
certainly theological in character, and all were no doubt
given by benefactors, now unknowm. Such a gift was
received early in the thirteenth century from Roger de
L'Isle, Dean of York, who gave a Bible, divided into four
parts for the convenience of copyists, and the Book of
Exodus, glossed, but old and of little value.[1] Possibly
some books remained in the church even after an independent
library was founded, for as late as 1414 a copy
of Nicholas de Lyra was chained in the chancel for public
use, where it was inspected by the Chancellor and proctors
every year.[2]

[1] N. Bishop's Collectanea, now at Cambridge; Wood, Hist. and
Antiq. U. of O., ed. Gutch, 1796 2, vol. ii. pt. 2, 910.

[2] Mun. Acad., 270.


To a "good clerk" who had gathered his learning at
three Universities--the arts at Paris, canon law at Oxford,
and theology at Cambridge--the University library appropriately
owes its origin. Bishop Cobham left his books
and three hundred and fifty marks for this purpose in
1327. He had proposed to build a two-storied building,
the lower chamber to be the Congregation House, and the
upper a library; or perhaps the Congregation House was
already standing, and he had the idea of adding another
story, for use as an oratory and library. Therein his
books would bide when he died.[1] Not till long after his
death was the building completed. His books did not
come to the University without much trouble. Bequests
were elusive in the Middle Ages, for people sometimes
dreamed of projects they could not realize while they lived,
and sanguinely hoped their executors would win prayers
for the dead by successfully stretching poor means to a
good end. Cobham died in debt. His books were pawned
to settle his estate and pay for his funeral. Adam de
Brome redeemed the pledges, and handed them over, not
to the University, but to his newly-founded college of
Oriel.[2] In peace the books were enjoyed at Oriel until
four years after de Brome's death. The Fellows claimed
them, it appears, not only because he redeemed them, but
because, as impropriating rectors of the church, both
building and library were theirs, they argued, by right.
The University was equally persistent in its claim. At
last, ten years after Cobham's death, the Commissary,
taking mean advantage of the small number of Fellows in
residence in autumn, went to Oriel with "a multitude of
others," and brought the books away by force. Thereafter
the University held them, but it took nearly seventy years
to settle the dispute about them, and to decide the ownership
of the Congregation House (1410).[3]

[1] Clark, 144; Pietas O., 5; Lyte, 97; Oriel document.

[2] O. H. S. 5, Collect., i, 62-65.

[3] Univ. Arch. W. P. G., 4-6.


Long before 1410 the "good clerk's" books had been
made of real service to students. Fittings were put up in
the library room (1365). Then regulations for managing
the library were drawn up (1367). The books were to be
put in the chamber over the Congregation House, marshalled
in convenient order and chained. There, at certain times,
scholars were to have access to them. Now first appeared
upon the scene a University librarian. The University's
means were slender, and L 40 worth of the books were sold
to provide a stipend for a chaplain-librarian: in place of
these books others of less value were bought; probably
some of Cobham's books were finely illuminated, and the
intention was to purchase less costly copies in their stead.
The chaplain was to pray for the souls of Cobham and of
University benefactors; and to have the charge of the
bishop's books, of the books in the chests, and of any books
coming to the University afterwards.[1]

[1] Mun. Acad., 226-228.


We can easily imagine what the library was like. The
chamber over the Congregation House is small, scarcely
larger than the average class-room of to-day; lighted by
seven windows on each side. Between some, if not all, of
the windows bookcases would stand at right angles to the
wall, forming little alcoves, fit for the quiet pursuit of
knowledge. Learning itself was shackled. Chains from a
bar running the length of each case secured the books,
which could only be read on the slope fixed a few feet
above the floor. In each alcove was a bench for readers
to sit upon. A large and conspicuous board, with titles
and names of benefactors written upon it in a fair hand,
hung up in the room.[1] Here then would come the flower
of Oxford scholarship to study, any time after eight in the
morning. Every student is welcome if he does not enter
in wet clothing, or bring in ink, or a knife, or dagger. We
like to picture this small room, fitted with solid, rude
furniture, monastic in its austerity of appearance; full of
students working eagerly in their quest for knowledge--
making extracts in pencil, or with styles on their tablets,
amid a silence broken only by the crackle of vellum leaves,
and the rattle of a chain.

[1] Ibid., 267.


Such a picture would perhaps be overdrawn. Young
Oxford was not always quiet, or whole-heartedly studious.
The liberal regulations seem to have been liable to abuse.
Students soiled and damaged the books. The little room
was more than full: it was overcrowded with scholars, and
with "throngs of visitors" who disturbed the readers.
After 1412 only graduates and religious who had studied
philosophy for eight years could enter the library, and
while there they must be robed. Even such mature
students had to make solemn oath, in the Chancellor's
presence, to use the books properly: make no erasures or
blots, or otherwise spoil the precious writing.[1] Under these
regulations the library was open from nine to eleven in the
morning, and from one to four in the afternoon, Sundays
and mass days excepted. Strangers of eminence and the
Chancellor could pay a visit at any time by daylight. The
chaplain, who was to be a man of parts, of proved
morality and uprightness, now received 106s. 8d. a year.
The Proctors were bound to pay this stipend half-yearly,
with punctuality, or be fined the heavy sum of forty
shillings: the chaplain, it is explained, must have no
grievance to nurse--no ground for carrying out his duties
in a slovenly or perfunctory manner. He, indeed, was an
important officer. For health's sake he must have a
month's holiday during the long vacation. As it was
absurd for him to have fewer perquisites than those below
him in station, every beneficed graduate, at graduation, was
required to give him robes.[2] The finicking character of
these regulations suggests that the University statute-
maker had as great a dislike for "understandings" as
Dr. Newman.

[1] Mun. Acad., 265.

[2] Ibid,, 261 et seq.


Thus was established firmly, in the early years of the
fifteenth century, a University Library, an important resort
of students; the proper place, as the common rendezvous
of members of the University, for publishing the Lollard
doctrines condemned at London in 1411. No town in
England was better supplied with libraries than Oxford,
for besides the collections of the University, the monastic
colleges and the convents, libraries were already formed at
Merton, University, Oriel and New Colleges. Such progress
in providing scholars' armouries is remarkable, the greater
part of it being accomplished during a period of great
social and religious unrest--not the unrest of a wind-fretted
surface, but of a grim and far-sweeping underswell--a
period when pestilence, violent tempests and earthquakes,
seemed bodeful of Divine displeasure; not a time surely
when the studious life would be attractive, or when much
care would be taken to establish libraries, unless indeed
controversy made recourse to books more necessary or the
signs of the times gave birth to a greater number of
benefactors.[1]

[1] After the Black Death, Trinity Hall, Cambridge, possibly
Corpus Christi, Cambridge, Canterbury College and New College,
Oxford, were founded, and University (Clare) Hall, Cambridge, was
enlarged, partly, at any rate, to repair the ravages the plague
had made among the clergy.--Camb. Lit., ii. 354; cf. Hist. MSS.,
5th Rep., 450.


But the University library was to become the richest
and most considerable in the town. Benefactors were well
greeted. Besides praying for their souls--and some of
them, like Bishop Reed, were pathetically anxious about
the prayers--the University showed every reasonable sign
of its gratitude: posted up donors' names in the library
itself; submitted each gift to congregation three days after
receiving it, and within twelve days later had it chained
up.[1] Many gifts of books were received, some from the
highest in the land: from King Henry the Fourth and his
warlike and ambitious sons--Henry V, Clarence, Bedford,
and Gloucester; from Edmund, Earl of March; from
prelates--Archbishop Arundel, Repyngton of Lincoln,
Courtney of Norwich, and Molyneux of Chichester; from
great Abbot Whethamstede of St. Albans; from wealthy
Archdeacon Browne or Cordone; from rich citizens of
London--Thomas Knolles the grocer and T. Grauntt; and
from Henry VI's physician, John Somersett. John Tiptoft,
Earl of Worcester, also promised books worth five hundred
marks, but after his death they did not come to hand.[2]

[1] Mun. Acad., 267.

[2] Ibid., 266; O. H. S. 35-36, Anstey, 222, 229, 279, 313, 373,
382, 397.


By far the most generous of friends was the Duke of
Gloucester, whose first gift was made before 1413,[1] and his
last when he died in 1447. His record as the helper and
protector of Oxford, his patronage of learning, and of such
exponents of it as Titus Livius of Forli, Leonardo Bruni,
Lydgate and Capgrave, the fact that, notwithstanding his
"staat and dignyte,"

 "His courage never cloth appall
 To study in bokes of antiquitie,"

earned for him the name of the "good" duke--an appellation
to which the shady labyrinth of his career as a politician,
as a persecutor of the Lollards, and as a licentious man, did
not entitle him. But then Oxford--and its library--was
most in need of such a friend as this English Gismondo
Malatesta; not only on account of his generosity, but
because his royal connexions enabled him to exert influence
on the University's behalf, both at home and abroad.

[1] Mun. Acad., 266.


Of the character of the Duke's gifts in 1413 and in
1430 we know nothing: in 1435 he gave books and money,
but how many books or how much money is not recorded.
Three years later the University sought another gift from
him, and he forthwith sent no fewer than 120 volumes
(1439).[1] The University's gratitude was unbounded. On
certain festivals during the Duke's lifetime prayers were to
be said for him, within ten days after he died a funeral
service was to be celebrated, and on every anniversary of
his death he and his consort were to be commemorated.[2]
Their letters were fulsome: as a founder of libraries he was
compared with Julius Caesar--a compliment also paid him
about the same time by Pier Candid Decembrio; Parliament
was besought to thank him "hertyly, and also prey Godd
to thanke hym in tyme commyng, wher goode dedys teen
rewarded";[3] as a prince he was most serene and illustrious,
lord of glorious renown, son of a king, brother of a king,
uncle of a king, "the very beams of the sun himself"; as a
donor, as greatly and munificently liberal as the recipients
were lowly and humble.[4]

[1] The indenture in which the books are catalogued mentions nine
books received before: possibly these were the gift of
1435.--Mun. Acad., 758; O. H. .S. 35, Anstey, 177.

[2] O. H. S. 35, Anstey, 184-90.

[3] O. H. S. 35, Anstey, 184.

[4] Mun. Acad., 758.


Congregation further marked its appreciation by decreeing
a fresh set of library regulations. A new register,
containing a list of the books already given, was to be
made, and deposited in the chest "of five keys"; lists were
also to be written in the statute books. No volume was
to be sold, given away, exchanged, pledged, lent to be
copied, or removed from the library--except when it needed
repair, or when the Duke himself wanted to borrow it, as
he could, though only under indenture.[1] All books for
the study of the seven liberal arts--the trivium and the
quadrivium--and the three philosophies were to be kept in
a chest called the "chest of the three philosophies and the
seven sciences"; a name suggesting a talisman, like the
golden fleece or the Holy Grail, for which one would
exchange the world and all its ways. The librarian had
charge of this wonderful chest. From it, by indenture, he
could lend books--apparently these books were excepted
from the general rule--to masters of arts lecturing in these
subjects, or, if there were no lecturers, to principals of halls
and masters. And, following older custom, a stationer set
upon each book a price greater than its real value, to lead
borrowers to take more care of it.[2] From a manuscript
preserved in the library of Earl Fitzwilliam at Wentworth
Woodhouse are taken the following curious lines indicating
the character and arrangement of his books:--

 "At Oxenford thys lord his bookie fele [many]
 Hath eu'y clerk at werk. They of hem gete
 Metaphisic; phisic these rather feele;
 They natural, moral they rather trete;
 Theologie here ye is with to mete;
 Him liketh loke in boke historial.
 In deskis XII hym serve as half a strete
 Hath looked their librair uniu'al."[3] [universal]


[1] O. H. S: 35, Anstey, 246.

[2] O. H. S. 35, Anstey, 187-89; Mun. Acad., 326-29.

[3] Athenaeum, Nov. 17, '88, p. 664; Hulton, Clerk of Oxford in
Fiction, 35.


A year later Gloucester sent 7 more books; then
after a while 9 more (1440-41);[1] and a little later still
his largest gift, amounting to 135 volumes. These handsome
accessions made the collection the finest academic
library in England, not excepting the excellent library of
380 volumes then at Peterhouse. It had a character
of its own. The usual overwhelming mass of Bibles,
of church books, of the Fathers and the Schoolmen
does not depress us with its disproportion. The collection
was strong in astronomy and medicine: Ptolemy,
Albumazar, Rhazes, Serapion, Avicenna, Haly Abenragel,
Zaael, and others were all represented. Besides these, there
was a fine selection of the classics--Plato, Aristotle, including
the Politica and Ethica, Aeschines' orations, Terence, Varro's
De Originae linguae Latinae, Cicero's letters, Verrine and
other orations, and "opera viginti duo Tullii in magno
volumine," Livy, Ovid, Seneca's tragedies, Quintilian, Aulus
Gellius, Noctes Attacae, the Golden Ass of Apulelus, and
Suetonius. But the most interesting items in the list of
his books are the new translations of Plato, and of Aristotle,
whose Ethica was rendered by Leonardo Bruni; the Greek
and Latin dictionary; and the works of Dante, Petrarch
(de Vita solitaria, de Refiais memorandis, de Remediis
utriusque fortunae), Boccaccio, and of Coluccio Salutati's
letters.[2]

[1] O. H. S. 35, Anstey, 197 204.


[2] See lists of Gloucester's books in Mun. Acad., 758-65; O. H.
S., Anstey, 179, 183, 232


The library's character might still further have been
freshened had Gloucester's bequest of his Latin books--the
books, we may suppose, he himself prized too highly to
part with during his lifetime--been carried into effect.[1]

[1] He also owned some French manuscripts: what he gave to Oxford
formed part of a much larger private library.


"Our right special Lord and mighty Prince the Duke of
Gloucester, late passed out of this world,--whose soul God
assoil for his high mercy,--not long before his decease,
being in our said University among all the doctors and
masters of the same assembled together, granted unto us
all his Latin books, to the loving of God, increase of clergy
and cunning men, to the good governance and prosperity
of the realm of England without end . . . the which gift
oftentimes after, by our messengers, and also in his last
testament, as we understand, he confirmed." But alas!
Gloucester's bequest was even more elusive than
Cobham's. These books they could, "by no manner of
labours, since he deceased, obtain."[1] What followed is
interesting. Letters asking for the books were sent to the
king, to Mr. John Somersett, His Majesty's physician, "lately
come to influence," to William of Waynflete, provost of the
king's pet project, Eton College, and much in favour; and
to the king's chamberlain (1447). As these appeals were
unavailing, another letter was sent to the king in 1450,
and several others to influential persons, some being to
Gloucester's executors; then, in the same year, the House of
Lords was petitioned. All this wire-pulling failed to serve
its end. The University became angry. An outspoken
letter was sent to Master John Somersett, "lately come to
influence": "Our proctor, Mr. Luke, tells us of your
efforts for us to obtain the books given by the late Duke
of Gloucester, and of your intercession with the king in our
cause: also that you propose to add, of your own gift,
other books to his bequest." All this is very good of you,
the letter proceeds, in effect, "but how is it that, under
these circumstances, the Duke's books, which came into
your custody, are not delivered to us, unless it be that
some powerful influence is exerted to prevent it; for a
steadfast and good man will not be made to swerve from
the path of justice by interest or cupidity. Use your
endeavours to get these books: so do us a good favour; and
clear your character." Three years later it was discovered
the books were scattered and in private hands (1453),[2] or,
as seems likely, at King's College, Cambridge, and Eton.

[1] O. H. S. 35, Anstey, 294-95.

[2] O. H. S. 35, Anstey, 285-86, 300-I, 318.

Now the library over the Congregation House was all
too small. A Divinity School seems to have been first
projected in 1423; building began about seven years
later;[1] but the work proceeded very slowly, owing to
want of money, which the authorities tried to raise in
various ways, even by granting degrees on easy terms.
When Gloucester's books came to overcrowd the old
library--and the books were chained so closely together
that a student when reading one prevented the use of
three or four books near to it--the idea was apparently
first mooted of erecting a bigger room over the new school,
where scholars might study far from the hum of men (a
strepitu succulari). The University sent an appeal to the
Duke for help to carry out this scheme (1445), but he had
then lost power and was in trouble, and does not seem to
have responded favourably, albeit they suggested adroitly
the new library should bear his name.[2] The building was
finished forty years after his death. This ultimate success
was due chiefly to the generosity of Cardinal Beaufort, the
Duchess of Suffolk, and Cardinal Kempe--whose own
library was magnificent.[3]

[1] O. H. S. 35, Anstey, 9, 46.

[2] O. H. S. 35, Anstey, 245-46.

[3] O. H. S. 35-36, Anstey, 326, 439.


By 1488, then, the University was in full enjoyment of
the chamber known ever since as Duke Humfrey's Library,
the noblest storehouse of books then existing in England.[1]
In the same year an old scholar, not known by name,
gave 31 books, and in 1490 Dr. Litchfield, Archdeacon
of Middlesex, presented 132 volumes and a sum of L 200.
These gifts mark the culminating point in the history of the
first University library--a collection over a century and a
half old, accumulated slowly by the forethought and generosity
of the University's friends, only, alas! in a few years'
time to be almost completely dispersed and destroyed.

[1] The plan resembled that of the old library built by Adam de
Brome. For notes on the architectural history of this library,
see Pietas O.



Section  II

Before speaking of the dispersion of the University
collection it will be well to observe what had been done in
the colleges, where libraries must have formed an important
part of the collegiate economy. Books, indeed, were eagerly
sought, carefully guarded and preserved; and wealthy Fellows
--even Fellows not to be described as wealthy--often proved
their affection for their college by giving manuscripts.

The first house of the University, William of Durham's
Hall orUniversity Hall (now University College), was founded
between 1249 and 1292, when its statutes were drawn up.
In these statutes are the earliest regulations of the University
for dealing with books in its possession.[1] It seems clear that
the college enjoyed a library--perhaps of some importance,--with
excellent regulations for its use, at the end of the thirteenth
century. What is true of University College is true also of
nearly all the other colleges. Although most of them were not
rich foundations, one of the first efforts of a society was to
collect books for common use. A few years after Merton's
inception (1264) the teacher of grammar was supplied with books
out of the common purse, and directions were given for the care
of books.[2] To Balliol, Bishop Gravesend of London bequeathed
books (1336) some fifty years after the statutes were given by
the founder's wife.[3] Four years later Sir William de
Felton presented to the college the advowson of the
Church of Abboldesley, so that the number of scholars
could be raised, each could have sufficient clothing, receive
twelvepence a week, and possess in common books relating
to the various Faculties.[4] The earliest reference to the
library of Exeter College, or Stapledon Hall, occurs also
about half a century after its foundation: in 1366 payment
was made for copying a book called Domyltone--possibly
one of John of Dumbleton's works. Oriel College either
had a library from its foundation, or the regulations of
1329 were drawn up for Bishop Cobham's books, which
Adam de Brome had redeemed. In 1375 Oriel certainly
had its own library of nearly one hundred volumes, more
than half of them being on theology and philosophy, with
some translations of Aristotle, but otherwise not a single
classic work; a collection to be fairly considered as
representative of the academic libraries of this period.[5]
Queen's College was one of those to which Simon de Bredon,
the astronomer, bequeathed books in 1368, nearly thirty
years after its foundation.[6] "Seint Marie College of
Wynchestr," or New College, made a better start than any
house (1380). The founder, William of Wykeham, endowed
it with no fewer than 240 or 243 volumes, of which
135 or 138 were theology, 28 philosophy, 41 canon law,
36 civil law; somebody unnamed, but possibly the founder,
presented 37 volumes of medicine and 15 chained books
in the library; and Bishop Reed--also the good friend of
Merton--gave 58 volumes of theology, 2 of philosophy,
and 3 of canon law.[7] Lincoln College had a collection of
books at its foundation (1429); Dr. Gascoigne gave 6
manuscripts worth nearly three pounds apiece (1432); and
Robert Flemming, a cousin of the founder, renowned for
his travels and studies and collections in Italy, left a
number of manuscripts, variously estimated at 25
and 38 in number, to his house. In 1474 this
college had 135 manuscripts, stored in seven presses.
Rules for the use of books were included in the first
statutes of All Souls College, founded in 1438. At
Magdalen the library had a magnificent start when
William of Waynflete brought with him no fewer than
800 volumes on his visit in 1481; many of these were
printed books.

[1] Mun. Acad., 58, 59; cf. Smith, Annals of U.C., 37-39.

[2] Commiss. Docts., Oxford, i., Statutes, p. 24.

[3] Lyte, 181.

[4] Paravicini, Ball. Coll., 169, 173.

[5] O. H. S. 5, Collect., i. 66.

[6] Hist. MSS., ix. 1, 46.

[7] O, H. S. 32, Collect., iii. 225; cf. Hist. MSS. 2nd Rep.,
App. 135a; Walcott, W. of Wykeham, 285.


To tell the story of each of these early college libraries
with continuity is not to our purpose, and is perhaps not
feasible. So many details are lacking. We do not know
whether all the libraries, once started, were constantly
maintained; but it is reasonable to assume they were, as
records--a few only--of purchases and donations are
preserved. Usually gifts were made only to the college in
which the donor felt special interest, but sometimes generous
men were more catholic. Four colleges--University, Balliol,
Merton, and Oriel--benefited under Bishop Stephen
Gravesend's will (1336); six--University, Balliol, Merton,
Exeter, Oriel, and Queen's--under the will of Simon de
Bredon, astronomer and sometime Proctor of the University
(1368): in both cases the testators distributed their gifts
among all the secular colleges in existence at the time.[1]
Dr. Thomas Gascoigne gave many books to Balliol, Oriel,
Durham, and Lincoln Colleges (1432)[2] William Reed,
Bishop of Chichester, also was the friend of more than
one society, for New College, as we have seen, got 63
volumes from him, Exeter some others, and Merton
99.[3] Roger Whelpdale (d. 1423) bequeathed books to
Balliol and Queen's Colleges. Henry VI gave 23 manuscripts
to All Souls College (1440). Robert Twaytes
gave books to Balliol in 1451: his example was followed
by George Nevil, Bishop of Exeter and afterwards Archbishop
of York (1455, 1475), Dr. Bole (1478), and John
Waltham (1492). An old Fellow showed his gratitude
to University College by bestowing 68 books, mostly
Scriptural commentaries, on its library (1473). Some of
the gifts were smaller.[4] A chancellor of the church of
York bequeathed a single volume to Merton. Bishop
Skirlaw--a good friend of the college in other ways--gave
6 books to University in 1404: they were to be chained
in the library and never lent. Such gifts were received as
gratefully as the larger donations; indeed, it was esteemed
a feather in the cap of the Master that while he held office
Skirlaw's books were received. Never at any time were
books more highly appreciated than in Oxford of the
fourteenth and fifteenth centuries. Sometimes gifts took
the form of money for a curious purpose. For example,
Robert Hesyl, a country rector, bequeathed the sum of
6s. 8d. "ad intitulandum nomina librorum in libraria collegii
Lincoln: contentorum, supra dorsa eorum cooperienda
cornu et clavis."[5] But the colleges did not depend wholly
on gifts, for records are preserved of purchases for Queen's
College in 1366-67;[6] All Souls College between 1449 and
1460; for Magdalen College between 1481 and 1539; for
Merton College between 1322 and 1379; and for New
College between 1462 and 1481.

[1] Hist. MSS. 8th Rep., i. 46; Reg. Abp. Whittlesey, fo. 122,
cited by Lyte,

[2] Rogers, Agric. and Prices, iv. 599-600.

[3] O. H. S. 32, Collect., 223, 214-15.

[4] See the gifts to Exeter College, O. H. S. 27, Boase, passim.

[5] Mun. Acad., ii. 706.

[6] Hist. MSS. 2nd Rep., 140a.


The growth of the libraries made the provision of
special bookrooms a necessity. A library on the ground
floor of University College is referred to in the Bursar's
Roll (1391). At Merton the books were originally kept
in a chest under three locks. A room was set apart quite
early: books were chained up in it in 1284. In 1354 a
carpenter was paid for fittings and "deskis." Bishop
Reed of Chichester erected a library building in 1377-79;
Wyllyot and John Wendover contributed towards the cost,
which amounted to L 462. With the exception of the
room thrown into the south library at its eastern end, of
two large dormers, and of the glass in the west room, the
original structure has been altered very little, and it is
therefore one of the best examples of a medieval library in
this country. When the old library of Exeter College was
first used we do not know: it was possibly one of the
tenements originally given to the college by Peter de
Skelton and partly repaired by the founder. Money was
disbursed for thatching it in 1375.[1] Nearly ten years
later a new library was put up. Bishop Brantingham and
John More, rector of St. Petrock's, Exeter, contributed
handsomely towards the cost; another Bishop of Exeter,
Edmund Stafford,--in whose time the name of the house
was changed from Stapledon Hall to Exeter College,--
enlarged the building in 1404; and Bishops Grandisson,
Brantingham, Stafford, and Lacy gave books.[2] In the
library room some of the books were chained to desks, and
some were kept in chests.[3] All this points to a flourishing
library at Exeter; although, on occasions when their yearly
expenses were heavier than usual, the Fellows were obliged
to pawn books to one of the loan chests of the University,
or even to their barber.[4]

[1] Hist. MSS. App. 2nd Rep., 129; O. H. S. 27, Boase, xlvii.

[2] Brantingham gave L 20 towards the building; More, L 10.
Account of building expenses, amounting to L 57, 13s. 5 1/2 d.,
is given in O. H. S., 27, Boase, 345, see p. xiii.

[3] O. H. S., 27, Boase, xlviii. In 1392 "iiiis pro ligacione
septem librorum et Id pro cervisia in eisdem ligatoribus, VId
erario pro labore suo circa eosdem libros, et IId Johanni Lokyer
pro impositione eorundem librorum in descis."

[4] Ibid., xlviii.


The monastic college of Durham enjoyed a "fayre
library, well-decked and well flowred withe a timber Flowre
over it," built in 1417 and fitted in 1431.[1] Another college
belonging to the monks of Christ Church, Canterbury,
also had a library, which had been replenished with books
from the mother-house.[2] In 1431 a library building was
begun at Balliol College by Mr. Thomas Chace, after he
had resigned the office of Master. Bishop William Grey,
besides enriching his college with manuscripts, also
completed the home for them (c. 1477), on a window of which
are still to be read his name and the name of Robert
Abdy, the Master.

     "His Deus adjecit; Deus his det gaudia celi,
     Abdy perfecit opus hoc Gray presul et Ely."[3]


[1] The building, which is still standing as a part of Trinity
College, cost L 42; fittings, L 6, 165. 8d. Blakiston, Trin.
Coll., 26.

[2] James, xlvii.

[3] Cf. Willis, Arch. Hist. Camb., ii. 410.


In another window, on the north side, was inscribed--

     "Conditor ecce novi structus hujus fuit Abdy.
     Praesul et huic Oedi Gray libros contulit Ely."


The first library of Oriel College, on the east side of
the quadrangle, was not erected until about 1444; before
that the books seem to have been kept in chests, although
the collection was large for the time.[1] As early as 1388-89
payments were made for making desks for the library of
Queen's College.[2] In the case of New, Lincoln, All Souls,
and Magdalen Colleges, library rooms were included when
the college buildings were first erected. Magdalen's library
was copied from All Souls: the windows in it were "to be
as good as or better than" those in the earlier foundation.

[1] Willis, iii. 410.

[2] Hist. MSS. 2nd Rep., 141a.



Section  III

Towards the end of the fifteenth century the beginning
of the sad end of all this good work may be traced. Some
part of the collections disappeared gradually. In 1458
books were chained at Exeter College, because some of
them had been taken away. When volumes became
damaged and worn out, they were not replaced by others.
Some were pledged, and although every effort was made
to redeem them, as at Exeter College in 1466, 1470,
1472 and 1473, yet it seems certain many were permanently
alienated. Others were perhaps sold, or given
away, as John Phylypp gave away two Exeter College
manuscripts in 1468.[1] The University library was in
similar case. When Erasmus saw the scanty remains of
this collection he could have wept. "Before it had
continued eighty years in its flourishing state," writes
Wood of the library, "[it] was rifled of its precious treasure!
by unreasonable persons. That several scholars would,,
upon small pledges given in, borrow books . . . that were
never restored. Polydore Virgil . . . borrowed many after
such a way; but at length being denied, did upon petition
made to the king obtain his license for the taking out of
any MS. for his use (in order, I suppose, for the collecting
materials for his English History or Chronicle of England),
which being imitated by others, the library thereby suffered
very great loss." Matters became still worse. Owing to
the threatened suppression of the religious houses, the
number of students at Oxford decreased enormously. In
1535, 108 men graduated, in the next year only 44 did
so; until the end of Henry VIII's reign the average number
graduating was 57, and in Edward's reign the average was
33.[2] Naturally, therefore, some laxity crept into the
administration of the University and the colleges. Active
enemies of our literary treasures were not behindhand,
In 1535 Dr. Layton, visitor of monasteries, descended
upon Oxford. "We have sett Dunce [Duns Scotus] in
Bocardo, and have utterly banisshede hym Oxforde for
ever, with all his blinde glosses, and is nowe made a comon
servant to evere man, faste nailede up upon posses in all
comon howses of easment: id quod oculis meis vidi.
And the seconde tyme we came to New Colege, affter we
trade declarede your injunctions, we fownde all the gret
quadrant court full of the leiffes of Dunce, the wynde
blowyng them into evere corner. And ther we fownde
one Mr. Grenefelde, a gentilman of Bukynghamshire,
getheryng up part of the saide bowke leiffes (as he saide)
therwith to make hym sewelles or blawnsherres to kepe the
dere within the woode, therby to have the better cry with
his howndes."[3] A commission assembled at Oxford in
1550, and met many times at St. Mary's Church. No
documentary evidence of their treatment of libraries
remains, but it was certainly most drastic. Any illuminated
manuscript, or even a mathematical treatise illustrated with
diagrams, was deemed unfit to survive, and was thrown out
for sale or destruction. Some of the college libraries did
not suffer severely. Most of Grey's books survived in
Balliol, although the miniatures were cut out. Queen's,
All Souls, and Merton came through the ordeal nearly
unscathed. But Lincoln lost the books given by Gascoigne
and the Italian importations of Flemming; Exeter College
was purged. The University library itself was entirely
dispersed. One of the commissioners, "by name Richard
Coxe, Dean of Christ Church, shewed himself so zealous
in purging this place of its rarities . . . that . . . savoured
of superstition, that he left not one of those goodly MSS.
given by the before mentioned benefactors. Of all which
there were none restored in Q. Mary's reign, when then an
inquisition was made after them, but only one of the parts
of Valerius Maximus, illustrated with the Commentaries of
Dionysius de Burgo, an Augustine Fryer, and with the
Tables of John Whethamsteed, Abbat of St. Alban's.
That some of the books so taken out by the Reformers were
burnt, some sold away for Robin Hood's pennyworths,[4]
either to Booksellers, or to Glovers, to press their gloves,
or Taylors to make measures, or to bookbinders to cover
books bound by them, and some also kept by the Reformers
for their own use. That the said library being
thus deprived of its furniture was employed, as the schools
were, for infamous uses. That in laying waste in that
manner, and not in a possibility (as the academians
thought) of restoring it to its former estate, they ordered
certain persons in a Convocation (Reg. 1. fol. 157a held
Jan. 25, 1555-56 to sell the benches and desks "herein; so
that being strips stark naked (as I may say) continued so
till Bodley restored it."[5] The only cheerful reference to
this period is that by Wood, who tells us some friendly
people bought in a number of the manuscripts, and
ultimately handed them over to the University after the
library's restoration.[6] But of all the books given by the
Duke of Gloucester only three are now in the Bodleian,
and only three others in Corpus Christi, Oriel, and
Magdalen. The British Museum possesses nine; Cambridge
one; private collectors two. Six are in France:
two Latin--both Oxford books--and three French manuscripts
in the Bibliotheque Nationale, and one manuscript
at the Bibliotheque Ste. Genevieve. The Ste. Genevieve
book[7] is a magnificent Livy, once belonging to the famous
Louvre Library. It bears the inscription: "Cest livre est a
moy Homfrey, duc de Gloucestre, du don mon tres chier
cousin le conte de Warewic."[8]

[1] O. H. S. 27, Boase; O. H. S. 5, Collect., 62. At C. C, Christ
Church, and St. John's Colleges the least useful books could be
sold if the libraries became too large.--Oxford Stat.

[2] Camb. Lit., iii. 50.

[3] Cam. Soc., xxvi. 71.

[4] I.e. for practically nothing, a mere song.

[5] Wood (Gulch), 918-19.

[6] With Bodley's noble work this book has no concern. The story
has been told briefly in Mr. Nicholson's Pietas Oxoniensis, and
with more detail in Dr. Macray's Annals of the Bodleian.

[7] MS. francais, I. I.

[8] Delisle, Le Cabinet des MSS., i. 152.



CHAPTER VII. ACADEMIC LIBRARIES: CAMBRIDGE

Section  I

AS the libraries of Cambridge were mostly of later
foundation than those at Oxford, and as the collections
were of the same character, it is less necessary
to describe them in detail, especially after having dealt
fully with the collections of the sister university. Cambridge
University does not seem to have owned books in
common until the first quarter of the fifteenth century.
Before that, in 1384, the books intended for use in the
University were submitted to the Chancellor and Doctors,
so that any containing heretical and objectionable opinions
could be weeded out and burnt. In 1408-9 it was
ordered that books suspected to contain Lollard doctrines
should be examined by the authorities of both Universities;
if approved by them and by the Archbishop of Canterbury,
they could be delivered to the stationers for copying, but
not before. And in 1480 keepers of chests were forbidden
to receive as a pledge any book written on paper.[1] Certain
regulations were also made with regard to the status of
stationers and others engaged in book-making in the town.
But there seems to have been no common library.

[1] Cooper, i. 128, 152, 224.


About the time when Gloucester made his first gift of
books to Oxford University a public library was possibly
"founded" by John Croucher, who gave a copy of Chaucer's
translation of Boethius' De Consolatione philosophiae. Richard
Holme, Warden of King's Hall, who died in 1424, gave
sixteen volumes. At this time the collection amounted to
seventy-six volumes. Robert Fitzhugh, Bishop of London,
now left two books, a Textus moralis philosophiae and
Codeton Super quatuor libros Sertentiarum (1435-6). By
1435 or 1440 it had increased to one hundred and
twenty-two books: theology accounting for sixty-nine,
natural and moral philosophy for seventeen, canon law
for twenty-three, medicine for five, grammar for six, and
logic and sophistry for one each. Besides Holme's books
there were in this library eight books given by John
Aylemer, six given by Thomas Paxton, ten by James
Matissale, five each by John Preston, John Water,
Robert Alne (1440),[1] and John Tesdale: other benefactors
gave one or two or three.[2]

[1] Surtees Soc., xxx. 78-79.

[2] Bradshaw, 19-34; Willis, iii. 404.


In 1423 one John Herrys or Harris gave ten pounds
for the library, possibly for a building, as books do not
seem to have been bought with it.[1] A common library
is mentioned in 1438.[2] In the same year a grant was
made by the king of the manor of Ruyslip and a place
called Northwood for a library. The first room was erected
between this year and 1457. After 1454 many entries
occur in the University accounts for the roof of the new
chapel and the library, for the general repairs of the same
buildings, for the chaining and binding of books, and for
their custody during a fire in King's College in 1457.[3] A
sketch of the Schools quadrangle drawn about 1459 shows
this library, libraria nova, above the Canon Law schools, on
the west side.[4] Between the completion of this library
and 1470 the south side of the quadrangle was built, the
school of civil law occupying the ground floor, and the
Great Library or Common Library the first floor. The
second extant catalogue of books (1473) relates to the
books in this room: possibly the west room had been
cleared for other purposes. Now the inventory proves the
library to have been in possession of three hundred and
thirty volumes, stored upon eight stalls or desks on the north
side and upon nine stalls on the southern side, facing King's
College Chapel.[5] But in a few years the buildings were
extended and the collection augmented munificently by
Thomas Rotherham or Scot, then Chancellor of the
University and Bishop of Lincoln, afterwards Archbishop
of York. Rotherham completed the building begun on
the east side of the quadrangle by erecting the library
which occupies the whole of the first floor (1470-75). In
this libraria domini cancellarii his own books were stored.
His generosity was recognised by the University in the
fullest possible manner; special care was taken of his
books, and his library came to be known as the private
library, to which only a few privileged persons were
admitted, while the great library remained in use as the
public room.[6]

[1] Cooper, i. 170; Rotuli Parl., iv. 321.

[2] Willis, Arch. Hist. Camb., iii. 11.

[3] Ibid., iii. 12.

[4] Ibid., iii. 5.

[5] Bradshaw, 35-53; C.A.S Comm., ii. 258.

[6] Willis. iii. 25.


The learned Bishop Tunstall gave some Greek books
to the library in 1529, just before he was translated to
the see of Durham. Even then, however, the collection
was on the down grade. Nine years later, owing to a
decline in numbers at the University and a loss of revenue,
some of the books, described as "useless," were sold.[1]
Then again, in 1547, occurs a more significant notice. A
Grace was passed recommending the conversion of the
great or common library into a school for the Regius
Professor of Divinity, because "in its present state it is no
use to anybody."[2] Neglect and worse had laid this part
of the library as waste as Dulce Humfrey's room at Oxford.
Apparently then only the Chancellor's library remained.
More "old" books were removed from the collection in
1572-3. In this same year a catalogue was drawn up.
Only one hundred and seventy-seven volumes were left:
"moste parse of all theis bookes be of velam and parchment,
but very sore cut and mangled for the lymned letters and
pictures."[3] Clearly sad havoc had been played with this
library, which had started with so much promise.

[1] Mullinger, ii. 50.

[2] Willis, iii. 25.

[3] Ibid., iii. 25-26n.



Section  II

The earliest collegiate libraries were Peterhouse,
Pembroke Hall, Clare Hall, Trinity Hall, and Gonville.
Peterhouse had the first library in Cambridge. Hugh of
Balsham, Bishop of Ely, introduced into an Augustinian
Hospital at Cambridge a number of scholars who were to
live with the brethren. Before Hugh died the brethren
and the scholars quarrelled, and the latter were removed
to two hostels on the site of the present college (1281-84).
He did not forget to provide his new foundation with
books, among other properties. In the statutes of 1344
are stringent provisions for the care of books, which prove
that the society had a library worthy of some thought.
Clare College was founded by the University as University
Hall (1326), then refounded twelve years later by Lady
Elizabeth de Clare as Clare Hall. In 1355 she bequeathed
a few books. Pembroke College, founded in 1346, received
a gift of ten books from the first Master, William
Styband. The statutes of Trinity Hall, which was
founded by Bishop William Bateman in 1350, partly to
repair the losses of scholarly clergy during the Black
Death, also contain a special section relating to the college
books. It was not drawn up in anticipation of the formation
of a library, for the founder himself gave seventy
volumes on civil and canon law and theology, besides
fourteen books for the chapel; forty-eight, including seven
chapel books, were reserved for the Bishop's own use during
his life.[1] To Gonville College, founded as the Hall of the
Annunciation in 1348, Archdeacon Stephen Scrope left a
Catholicon in 1418[2] King's Hall, later absorbed in
Trinity College, some sixty years after its foundation,
possessed a library of eighty-seven volumes (1394). Gifts
of books were made to Corpus Christi College soon after
its foundation in 1352, but a library is not referred to in
the old statutes. Thomas de Eltisle, the first Master,
gave several books, among them a very fine missal, "most
excellently annotated throughout all the offices, and bound
with a cover of white deer leather, and with red clasps."
At this time (1376) we find an inventory showing that
the contents of the library were chiefly theological and
law books.

[1] C. A. S. Comm., ii. 73; Willis, iii. 402.

[2] Surtees Soc,, iv. 385.


The intention of King Henry VI was to make the
library of King's College and that of Eton very good. In
his great plan for the former, which was never carried out,
Henry proposed to have in the west side of the court,
"atte the ende toward the chirch," "a librarie, conteynyng
in lengthe . cx . fete, and in brede . xxiiij . fete, and under
hit a large hous for redyug and disputacions, conteynyng
in lengthe . xl . fete, and . ij . chambres under the same
librarie, euery conteynyng . xxix. fete in lengthe and in
brede . xxiiij . fete."[1] But an apartment was set aside
for books, and, as a charge was incurred for strewing it
with rushes in expectation of a visit from the king, it was
evidently a repository worth seeing.[2] Early in 1445 the
king sent Richard Chester, sometime his envoy at the
Papal court, to France and other countries, and to certain
parts of England, in search of books and relics for his
foundations. Within two years, however, a joint petition
came from Eton and King's College, stating that neither
of these colleges "nowe late fownded and newe growyng"
"were sufficiently supplied with books for divine service and
for their libraries and studies, or with vestments and
ornaments,  whiche thinges may not be had withoute
great and diligente labour be longe processe and right
besy inquisicion.' They therefore begged that the king
would order Chester to  take to hym suche men as shall
be seen to hym expedient and profitable, and in especial!
John Pye,' the King's  stacioner of London, and other
suche as teen connyng and have undirstonding in such
matiers,' charging them all  to laboure effectually, inquere
and diligently inserche in all place that ben under' the
King's  obeysaunce, to gete knowleche where suche bokes,
onourmentes, and other necessaries for' the  saide colleges
may be founder to selle.' They were anxious that
Richard Chester should have authority  to bye, take, and
receive alle suche goodes afore eny other man . . . satisfying
to the owners of suche godes suche pris as thei may
resonably accorde and agree. Soo that he may have the
ferste choise of alle suche goodes afore eny other man,
and in especiall of all maner bokes, ornementes, and other
necessaries as nowe late were perteyning to the Duke of
Gloucestre.' "[3] At King's College many charges were
incurred for books a year later, in 1448 By 1452 this
foundation had 174 or 175 books, on philosophy, theology,
medicine, astrology, mathematics, canon law, grammar, and
in classical literature.[4] The only volume now remaining
of this collection once belonged to Duke Humfrey, and as
the list contains a fair number of classical books--Aristotle,
Liber policie Platonis, Tullius in noua rethorica, Seneca,
Sallust, Ovid, Julius Caesar, Plutarch--besides a book of
Poggio Bracciolini, it seems likely that King's College, and
perhaps Eton, received some of the books promised by the
Duke to Oxford University and begged for repeatedly and
in vain by that University, after his death.[5]

[1] Willis, i. 370.

[2] Willis, i. 537.

[3] Lyte, Eton, 28-29.

[4] James 2, 72-83.

[5] James 2, 70-71; and see p. 144.


Likewise at Eton--which may be referred to appropriately
here--the king desired to have a good library.
"Item the Est pane in lengthe within the walles . ccxxx.
fete in the myddel whereof directly agayns the entre of
the cloistre a librarie conteynyng in lengthe . lij . fete and
in brede . xxiiij . fete with . iij . chambres aboue on the
oon side and . iiij . on the other side and benethe . ix.
chambres euery of them in lengthe . xxvj . fete and in brede
. xviij . fete with . v. utter toures and . v. ynner toures."[1]

[1] Willis, i. 356.


A library room is referred to in 1445 or 1446; then
"floryshid" glass was bought for the windows of it.[1] In
1484-85 it is again mentioned in connexion with repairs.
A year later a lock and twelve keys for the library were
paid for.[2] Then in 1517, we are told, "the fyrst stone was
layd yn the fundacyon off the weste parse off the College,
whereon ys bylded Mr. Provost's logyn, the Gate, and the
Lyberary."[3] It would seem that these several references
are to the vestry of the Chapel, in which the books were
first kept, and then to the Election Hall, to which they were
subsequently removed.[4] Henry VI seems to have given
L 200 "for to purvey them books to the pleasure of God."[5]

[1] Lyte, Eton, 37; Willis, i. 393.

[2] Willis, i. 414

[3] Lyte, Eton, 101.

[4] James 14 viii.

[5] Lyte, Eton, 29.


St. Catharine's Hall, founded in 1473-75, in a few
years enjoyed the use of 104 volumes, of which 85 were
given by the founder, Dr. Robert Wodelarke. At Queens'
College a library was included in the first buildings; and
some twenty-five years after the foundation in 1448, no
fewer than 224 volumes were on the desks.[1]

[1] C. A. S. Comm., ii. 165.


As at Oxford, these collections were augmented by the
gifts of generous friends and loyal scholars. Peterhouse
had many friends. Thomas Lisle, Bishop of Ely, gave a
large Bible (1300).[1] In 1418 a welcome gift came from
a former Master, John de Newton, who had reserved some
theological books, Seneca, Valerius Maximus, and other
books for his old house. At this time Peterhouse had 380
volumes: at Oxford the University library was no larger,
although it was possibly richer, and in numbers only the
library of New College can have beaten it. Sir Thomas
Beaufort, Duke of Exeter, bequeathed a volume of sermons
in 1427.[2] Later Dr. Thomas Lane gave some good books
(1450). Then Dr. Roger Marshall presented a large
number of volumes, some of which were to be placed in
libraria secretiori, and in chains, if the Master and Fellows
thought fit, while the remainder were to be chained in apertiori
libraria, where they could not be borrowed, but were
easily accessible (1472): this benefactor evidently fully
appreciated Peterhouse's division of its library into reference
and lending sections. Less than a decade later Dr. John
Warkworth, the Master, presented fifty-five manuscripts,
among which was his own Chronicle. "Among the gifts
made to the library in the fifteenth century are one or two
which raise curious questions. One book comes from Bury
and has the Bury mark. Another belonged to the canons
of Hereford; another to Worcester; another to Durham (it
is still identifiable in the Durham catalogue of 1391); and
there are other instances of the kind. Such a phenomenon
makes one very anxious to know how freely and under what
conditions collegiate and monastic bodies were in the habit
of parting with their books during the time before the
Dissolution. Was there not very probably an extensive
system of sale of duplicates? I prefer this notion," writes
Dr. James, "to the idea that they got rid of their books
indiscriminately, because the study of monastic catalogues
shows quite plainly that the number of duplicates in any
considerable library was very large. On the other hand, it
is clear that books often got out of the old libraries into the
hands of quite unauthorised persons: so that there was
probably both fair and foul play in this matter."[3] To
Pembroke College came gifts from successive Masters and
from friends between the date of foundation and the year
1484, when the College had received 158 volumes in this
way.[4] One of the donors was Rotherham, the great friend
of the public library. During the same period a number of
books were also purchased. Corpus Christi received a like
series of donations. The third Master, John Kynne, gave
a Bible, which he had "bought at Northampton at the time
(1380) when the Parliament was there, for the purpose of
reading therefrom in the Hall at the time of dinner." The
fifth and sixth Masters, Drs. Billingford and Tytleshale,
were benefactors to the library; and during the latter's
mastership one of the fellows, Thomas Markaunt the
antiquary, bequeathed seventy-six volumes, then valued at
over L 100 (1439).[5] Later Dr. Cosyn presented books; and
Dr. Nobys, the twelfth Master, left a large number of
volumes, which were chained in the library.

[1] C. A. S. (N.S.), iii. (8vo. ser.) 398.

[2] Ibid., 399.

[3] C. A. S. (N.S.), iii. (8vo. ser.), 399.

[4] James (M. R.) 10, xiii.-xvii.; C. A. S., ii, (8vo. ser.
1864), 13-21.

[5] MS. 232, in the library, contains his will, a list of his
books with their prices another catalogue, and a register of the
borrowers of the books from 1440 to 1516.


A vicar of St. Mary's, Nottingham, named John Hurte,
gave books to several colleges--to Clare Hall seven books,
including Guido delle Colonne's Troy book, Ptolemy in
Quadripartito; to the College of God's House, afterwards
absorbed in Christ's College, Egidius and a Doctrinale; to
King's College Isaac de Urinis; to the University Library
three books; as well as an astronomical work to Gotham
Chest (1476).[1]

[1] Surtees Soc., xiv. 220-22.


At Peterhouse in 1414 special provision was being
made for the books in a long room on the first floor. The
workman employed on the job was to receive, in addition
to his wages, a gown if the College were pleased with his
work. By 1431 a new library was necessary, and a
contract was entered into for building it. Sixteen years
later the work had so progressed that desks were being
made. In 1450 the old desks were broken up, and locks
and keys were bought for sixteen new cases. This library
was on the west side of the quadrangle. A library for
Clare Hall was built between 1420 and 1430. A little
before this a new library was begun for King's Hall,
probably to replace a smaller room. For the books of
Pembroke College a storey was added to the Hall about
1452. The early collection of Gonville Hall was kept in
a strong-room; then in 1441 a special room was included
in the buildings on the west side of the quadrangle. At
Trinity Hall the books were stored in a room over the
passage from one court to the other and at the east end of
the chapel, and here they remained until after the Reformation.
The early library room of Corpus Christi was in
the Old Court, on the first floor next to the Master's lodge.
In Queens', St. Catharine's, Jesus Christ's, St. John's and
Magdalene a library formed a part of the original quadrangle.[1]

[1] Willis, i. 200, 226; iii. 411.



CHAPTER VIII. ACADEMIC LIBRARIES: THEIR ECONOMY

Here it will be convenient to give some account of the
regulations for the use of books in colleges, both at
Oxford and Cambridge. The University libraries
were for reference: the College libraries were for both
reference and lending use, and the regulations are therefore
different in essentials. By the statutes of University
College (1292) one book of every kind that the college had
was to be put in some common and safe place, so that
the Fellows, and others with the consent of the Fellows,
might have the use of it. Sometimes, especially in the
colleges of early foundation, this common collection was
kept in chests; usually the books were securely chained to
desks. The common books were chained at New College
(statutes, 1400) and at Lincoln College (1429). At Peterhouse,
soon after 1418, some 220 volumes were preserved for
reference, and 160 were distributed among the Fellows.[1] At
All Souls College a number of books selected by the warden,
vice-wardens, and deans, were chained, together with the
books given on the express condition that they should be
chained (statutes, 1443). This collection, then, was the
college reference library; corresponding with the common
aumbry of the monastery, but also indicative of the principle
of all library organisation that, while it is desirable to lend
books, it is also necessary to keep a number of them all
together in one fixed place for reference.

[1] Clark, 140.


The libri distribuendi, or books for lending, were the
special feature of the college library. At Merton the
books were distributed by the warden and sub-warden
under an adequate pledge (1276). Once a year, after
the books had been inspected, each Fellow of Oriel could
select a book on the subject he was reading up, and could
keep it, if he chose, until the next distribution a year
later, while if there were more books than Fellows, those
over could be selected in the same way (statutes, 1329). At
Peterhouse, the Senior Dean distributed the books to scholars
in the manner he saw fit; later it was ruled that all the
books not chained might be circulated once every two years
on a day to be fixed by the Master and Senior Dean
(statutes, 1344, 1480). At New College students in civil
and canon law could have two books for their special use
during the time they devoted themselves to those faculties,
if they did not own the books themselves. If books
remained over, after this distribution, they were to be
distributed annually in the usual way (statutes, 1400).
Similarly the books were circulated at All Souls (statutes,
1443), at Magdalen (1459), at Exeter[1] and at Queen's. At
Lincoln College bachelors could only have logical and
philosophical books distributed to them, and not theology
(statutes, 1429).

[1] In winter 1382 "viid. ob pro ligature cuiusdam textus
philosophic de eleccione Johannis Mattecote." Winter 1405, "id.
ob pro pergameno empto pro novo registro faciendo pro eleccione
librorum"; winter 1457, "iiiid. More stacionario pro labore suo
duobus diebus appreciando libros collegii qui traduntur in
eleccionibus sociorum." Autumn 1488, "iis. id. pro redempcione
librorum quondam eleccionis domini Ricardi Symon."--O. H. S. 27,
Boase, xlix.


The procedure was the same as at the annual claustral
distribution. Although these regulations suggest restrictions
and little else, the students were as a rule fairly
well provided with books. Even if they did not own a
single volume of their own, they had the use of the public
library of the University, and of the college common
library. It is true the distribution or electio librorum took
place only once or twice a year, and then a student got
only a few volumes. Yet we should not assume that he
was obliged to confine his attention to this small dole alone,
for it is but reasonable to suppose he could exchange his
books with those selected by another student. The electio
librorum was a method of securing the safety of the books
by distributing the responsibility for making good losses
equally over the whole community. In the case of
University College an Opponent in theology, a teacher
of the Sentences, and a Regent who also taught, had the
right to borrow freely any book he wanted if he would
restore it, when he had done with it, to the Fellow who
had chosen it at the distribution (statutes, 1292).

A register of loans was carefully maintained. The
Fellows of All Souls were required to have a small
indenture drawn up for each book borrowed, and such
indenture was to be left with the warden or the vice-
warden (statutes, 1443) At Pembroke College, Cambridge,
the librarian or keeper was to prepare large tablets covered
with wax and parchment: on the latter were to be written
the titles of books, on the former the names of the
borrowers; when each book was returned, the borrower's
name was pressed out. This was a monastic practice.
Such records, even if trifling, were in turn the subject of an
indenture if they were transferred from one person to
another.[1]

[1] P. R. O., Anc. Deeds, c. 1782.


The rules drawn up to prevent loss were as stringent
for college as for monastic libraries. No Fellow of
University College could take away, sell, or pawn books
belonging to his house without the consent of all the
fellows (statutes, 1292). At Peterhouse scholars were
bound by oath to similar effect (statutes, 1344). A
statute of Magdalen is most insistent--a book could not be
alienated, under any excuse whatever, nor lent outside
the college, nor could it be lent in quires for copying to
a member of the College or a stranger, either in the Hall
or out of it, nor could it be taken out of the town, or
even out of the Hall, either whole or in sheets, by the
Master or any one else, but to the schools it could be
taken when necessary and on condition that it was brought
back to the college before nightfall (1459). A like
injunction was given at Pembroke College, Cambridge, and
Brasenose College.

Lending outside a college was unusual, but was sometimes
allowed, as in monasteries, under indenture, and upon
deposit of a pledge of greater value than the book lent,
and with the general consent of Fellows (University College
statutes, 1292; All Souls statutes, 1443). Every book
belonging to University College had a high value set upon
it, so that a borrower should not be careless in his use of
it (statutes, 1292); and at Peterhouse the Master and two
Deans were expected to set a value upon the books (special
statute, 1480). Punishment for default was severe. Any
Fellow of Oriel neglecting or refusing to restore his books,
or to pay the value set upon them, forfeited his right of
selecting for another year, and if he failed to make good
the loss before the following Christmas, he was no longer a
Fellow--eo facto non socius ibidem existat (1441). If a
Fellow of Peterhouse did not produce his book at the fresh
selection, or appoint a deputy to bring it, he was liable to be
put out of commons until he restored it (statute, 1480).

Equal care was taken of the books which were not
circulated. At Merton they were to be kept under three
locks (1276). The deeds, books, muniments, and money
of Stapeldon Hall or Exeter College were kept in a
chest, of which one key was in the hands of the Rector,
another of the Senior Scholar, and a third of the Chaplain
(statutes, 1316). Three different locks, two large and one
small, were used to secure the library door of New College:
the Senior Dean and the Senior Bursar had the keys of the
large locks, and each Fellow had a key of the small lock;
all three locks were to be secured at night (statutes, 1400).
An indenture was drawn up of all the books, charters, and
muniments of Peterhouse in the presence of the greater
number of the scholars: all the books were named and
classified according to faculty. One part of the indenture
was retained by the Master, the other part by the Deans.
All these books and records were preserved in chests, each
of which had two keys, one in the care of the Master, the
other in the hands of the Senior Dean (statutes, 1344).
Books being regarded as an inestimable treasure, which
ought to be most religiously guarded, they could not be
taken from Peterhouse, if chained up, except with the
consent of the Master and all the Fellows in residence, who
must be a majority of the whole Society; and books given
on condition of being chained were not to be removed
under any pretext, excepting only for repair. Even libri
distribuendi were not to be without the college at night,
except by permission of the Master or a Dean, and then
they could not be retained for six months in succession
(statute, 1480).

To detect missing books stock was taken, usually once
a year: again, as in the monasteries. Once a year on a
fixed day the books of Oriel were to be brought out and
displayed for inspection before the Provost or his deputy
and all the Fellows (statutes, 1329). The same ceremony
took place at Trinity Hall twice a year; the books were to
be laid out one by one, so that they could be seen by
everybody (statutes, 1350); at Peterhouse the inspection
was held only once in two years (statute, 1480). At All
Souls an inspection was held (statutes, 1443); at the
Pembroke College inspection each book was exhibited in
order to the Masters and Fellows. At Magdalen, as elsewhere,
the inspection was thorough: the books were to be
shown realiter, visibiliter, et distincte.

The above rules embody the common practice of the
colleges. Certain houses had unusual provisions. Every
Fellow of Magdalen College was to close the book he had
been reading before he left, and also shut the windows
(statutes, 1459). With the beginning of the sixteenth
century comes a faint hint of discrimination in selecting
books. No book was to be brought into the library of
Corpus Christi College, Oxford, or chained there, if it were
not of sufficent worth and importance (nisi sit competentis
pretii aut utilitas) (unless it had been given with specific
direction that it should be chained), but it was to go among
the books for lending (statutes, 1517).[1]

[1] See further, Documents relating to the University and
Colleges of Cambridge (3v. 1852); Statutes of the College of
Oxford (3v. 1853), especially i. 54, 97; ii. 60, 89; and Mun.
Acad. Cf. Willis, Camb., iii. 387.


In certain of the colleges a book was read aloud during
meals. It is noted that in 1284 the scholars of Merton
were so noisy that the person appointed to read from
Gregory's Moralia could not be properly heard.[1] Reading
aloud was also enjoined at University Hall, Oxford.[2]
This was, of course, a monastic practice.

[1] Lyte, 81.

[2] Ibid., 84.


This brief description of the practice of the colleges in
regard to books may be concluded fittingly with an account
of the rules which Richard de Bury proposed to apply for
the safety of his library when reposed within the walls of
Durham Hall. These provisions are specially interesting
as an example of the care with which a fussy bookworm
attempted to safeguard his treasures, and because they
permit free lending of books outside the Hall. Five of
the scholars sojourning in the Hall were to be appointed
by the Master to have charge of the books, "of which five
persons three and not fewer" might lend any book or
books for inspection and study. No book was to be
allowed outside the walls of the house for copying.
"Therefore, when any scholar, secular or religious, whom
for this purpose we regard with equal favour, shall seek
to borrow any book, let the keepers diligently consider if
they have a duplicate of the said book, and if so, let
them lend him the book, taking such pledge as in their
judgment exceeds the value of the book delivered, and
let a record be made forthwith of the pledge, and of the
book lent, containing the names of the persons delivering
the book and of the person who receives it, together with
the day and year when the loan is made." But if the
book was not in duplicate, the keepers were forbidden to
lend it to anybody not belonging to the Hall, "unless
perhaps for inspection within the walls of the aforesaid
house or Hall, but not to be carried beyond it."

A book could be lent to any of the scholars in the
Hall by three of the keepers, on condition that the
borrower's name and the date on which he received the
book were recorded. This book could not be transferred
to another scholar except by permission of three keepers,
and then the record must be altered.

"Each keeper shall take an oath to observe all these
regulations when they enter upon the charge of the books.
And the recipients of any book or books shall thereupon
swear that they will not use the book or books for any
other purpose but that of inspection or study, and that
they will not take or permit to be taken it or them beyond
the town and suburbs of Oxford.

"Moreover, every year the aforesaid keepers shall render
an account to the Master of the House and two of his
scholars whom he shall associate with himself, or if he
shall not be at leisure, he shall appoint three inspectors,
other than the keepers, who shall peruse the catalogue of
books, and see that they have them all, either in the
volumes themselves or at least as represented by deposits.
And the more fitting season for rendering this account we
believe to be from the first of July until the festival of
the Translation of the Glorious Martyr S. Thomas next
following.

"We add this further provision, that anyone to whom
a book has been lent, shall once a year exhibit it to the
keepers, and shall, if he wishes it, see his pledge. Moreover,
if it chances that a book is lost by death, theft, fraud,
or carelessness, he who has lost it or his representative or
executor shall pay the value of the book and receive back
his deposit. But if in any wise any profit shall accrue to
the keepers, it shall not be applied to any purpose but
the repair and maintenance of the books."[1]

[1] R. de B., ed. Thomas, pp. 246-48.


It will be seen that had De Bury's aim been consummated,
a small public lending library would have been
founded in Oxford, from which at first only a few duplicates
would be issued, but which might, in time, have become
an important institution.



CHAPTER IX. THE USE OF BOOKS TOWARDS THE END OF THE MANUSCRIPT
PERIOD

Section  I

The cheapening of books has brought many pleasures,
but has been the cause of our losing--or almost
losing--one pleasant social custom,--the pastime
of reciting tales by the fireside or at festivities, which was
popular until the end of the manuscript age.

 "Men lykyn jestis for to here
 And romans rede in divers manere."

At their games and feasts and over their ale men were
wont to hear tales and verses.[1] The tale-tellers were
usually professional wayfaring entertainers: "japers and
 mynstralles' that sell  glee,' " as the scald sang his lays
before King Hygelac and roused Beowulf to slay
Grendel--

 "Gestiours, that tellen tales
 Bothe of weping and of game."[2]

Call hither, cries Sir Thopas, minstrels and gestours, "for
to tellen tales"--

 "Of romances that been royales,
 Of popes and of cardinals,
     And eek of love-lykinge." (II. 2035-40).

[1] Troilus, Bk. v. Il. 1797-98.

[2] Piers Plowman.


Rhymers and poets had these entertainments in mind
when they wrote--

 "And red wher-so thou be, or elles songe,
 That thou be understonde I god beseche,"

cries Chaucer.[1] Note also the preliminary request for
silence and attention at the beginning of Sir Thopas--

 "Listeth, lordes, in good entent,
 And I wol telle verrayment
 Of mirthe and of solas [solace];
 Al of a kuyght was fair and gent [gallant]
 In bataille and in tourneyment,
 His name was Sir Thopas."

[1] Hous of Fame, 1. 1198.


At the beginning of his metrical chronicle of England
Robert Mannyng of Brunne begs the "Lordynges that be
now here" to listen to the story of England, as he had
found it and Englished it for the solace of those "lewed"
men who knew not Latin or French.[1]

[1] Furnivall's ed., Rolls S., pt. 1, p. 1.


References to these minstrels are common--

 "I warne you furst at the beginninge,
 That I will make no vain carpinge [talk]
 Of cedes of armys ne of amours,
 As dus mynstrelles and jestours,
 That makys carpinge in many a place
 Of Octoviane and Isembrase,
 And of many other jestes,
 And namely, when they come to festes;
 Ne of the life of Bevys of Hampton,
 That was a knight of gret renoun,
 Ne of Sir Gye of Warwyke."[2]

[2] MS. Reg. 17, C, viii. f. 2; cited in Skeat's Chaucer, v. 194.


The monks of Hyde Abbey or New Minster paid an
annuity to a harper (1180). No less a sum than seventy
shillings was paid to minstrels hired to sing and play the
harp at the feast of the installation of an abbot of St.
Augustine's, Canterbury (1309). When the bishop of
Winchester visited the cathedral priory of St. Swithin or Old
Minster, a minstrel was hired to sing the song of Colbrond the
Danish giant--a legend connected with Winchester--and
the tale of Queen Emma delivered from the ploughshares
(1338). Payments to minstrels were commonly made by
monks: at Bicester Priory, for example (1431), and at
Maxstoke, where mimi, joculatores, jocatores, lusores, and
citharistae were hired. A curious provision occurs in the
statutes of New College, Oxford (1380). The founder gives
his permission to the scholars, for their recreation on festival
days in the winter, to light a fire in the hall after dinner
and supper, where they could amuse themselves with songs
and other entertainments of decent sort, and could recite
poems, chronicles of kingdoms, the wonders of the world,
and such like compositions, provided they befitted the
clerical character. At Winchester College--where minstrels
were often employed--and Magdalen College the same
practice was followed. Commonly minstrels formed a
regular part of the household of rich men.[1]

[1] Warton, 96-99; Rashdall and Rait, New Coll., 60.


This part of the subject is so interesting that we feel
tempted to linger over it, but it is sufficient for our purpose
to observe that minstrelsy, before and after the Conquest
--indeed, up to nearly the end of the manuscript period--
was the chief and almost the only means of circulating
literature among seculars. This fact should be borne in
mind when any comparison is made between the number
of religious and scholastic books in circulation and the
number of books of lighter character. Even books of the
scholastic class were read aloud to students in class, and
often to small audiences of older people; but this method
had obvious disadvantages, and the necessity of studying
them personally soon came to be recognised as imperative.
Hence such books, and especially those which summarised
the subject of study, were greatly multiplied. On the other
hand, romances were better heard than read, and only
enough copies of them were made to supply wealthy
households and the minstrels and jesters whose business
it was to learn and recite them. Rarely, therefore, did the
ordinary layman of medieval England own many books.
The large class to whom romances appealed seldom owned
books at all, simply because the people of this class, even
if wealthy and of noble rank, could not in ninety cases out
of one hundred read at all, or could read so poorly that the
pastime was irksome. Among the educated classes, the
books needed were those with which a reader had made
acquaintance at his university, or which were necessary
for his special study and occupation. Yet it is uncommon
to find private libraries; and with few exceptions they
were ridiculously small. The vast majority of the books
were owned in common by monastic or collegiate societies.

Let us bring together the meagre records of three
centuries, and some exceptions to the general rule which
serve only to show up the general poverty of the land.
Henry II, an ardent sportsman, a ruler almost completely
immersed in affairs of State, made time for private reading
and for working out knotty questions,[1] and very probably
he had a library to his hand. King John received from
the sacristan of Reading a small collection of books of
the Bible and severe theology, perhaps as a diplomatic
gift, perhaps as a subtle reminder that a little food for the
spirit would improve his morals and ameliorate the lot of
his subjects. Edward II borrowed at least two books, the
Miracles of St. Thomas and the Lives of St. Thomas and
St. Anselm, from Christ Church, Canterbury.[2] Great Earl
Simon had a Digestum vetus from the same source. Guy
de Beauchamp, Earl of Warwick (d. 1315), had a little
hoard of romances, and some other books. Hugh le
Despenser the elder enjoyed a "librarie of bookes"
(c. 1321), how big or of what character we do not know.
Archbishop Meopham (d. 1333) gave some books to Christ
Church, Canterbury; and his successor, John Stratford,
presented a few to the same house. Lady Elizabeth de
Clare, foundress of Clare Hall, bequeathed to her foundation
a tiny collection of service books and volumes on canon
law (1355). William de Feriby, Archdeacon of Cleveland,
left a small theological library (1378). One John Percyhay
of Swinton in Rydal (1392), Sir Robert de Roos
(1392), John de Clifford, treasurer of York Church (1392),
Canon Bragge of York (1396), and Eleanor Bohun, Duchess
of Gloucester (1399), all left Bibles; and small collections
of books, much alike in character, consisting usually of
psalters, books of religious offfices, legends of the saints,
Peter of Blois, Nicholas Trivet, the Brut chronicle, books
of Decretals, and the Corpus Juris Civilis,--most of it sorry
stuff, the last achievements of dogmatism on threadbare
subjects. "Among all the church dignitaries whose wills
are recorded in Bishop Stafford's register at Exeter (1395-
1419), the largest library mentioned is only of fourteen
volumes. The sixty testators include a dean, two archdeacons,
twenty canons or prebendaries, thirteen rectors,
six vicars, and eighteen layfolk, mostly rich people. The
whole sixty apparently possessed only two Bibles between
them, and only one hundred and thirty-eight books
altogether: or, omitting church service-books, only
sixty; i.e. exactly one each on an average. Thirteen of
the beneficed clergy were altogether bookless, though
several of them possessed the baselard or dagger which
church councils had forbidden in vain for centuries past;
four more had only their breviary. Of the laity fifteen
were bookless, while three had service books, one of these
being a knight who simply bequeathed them as part of the
furniture of his private chapel."[3]

[1] Stubbs, Lect. on Med. Hist., 137.

[2] James (M. R.), 148.

[3] Coulton, Chaucer and his England, 99.


A few exceptions there were, as we have said. Not
till the fifteenth century do we find that a few books were
commonly in the possession of well-to-do and cultivated
people; suggesting an advance in culture upon the prevlous
age. But before 1400 several book collectors were sharp
aberrations from the general rule. Richard de Gravesend,
Bishop of London, owned nearly a hundred books, almost
all theological, and each worth on an average more than
a sovereign a volume, or in all about L 1740 of our money.
A certain Abbot Thomas of St. Augustine's Abbey,
Canterbury, gave to his house over one hundred volumes.[1]
To the same monastery a certain John of London, probably
a pupil of Friar Bacon, left a specialist's library of
about eighty books, no fewer than forty-six being on
mathematics, astronomy, and medicine.[2] Simon Langham,
too, bequeathed to Westminister Abbey ninety-one works,
some very costly.[3] John de Newton, treasurer of York,
left a good library, part of which he bequeathed to York
Minster and part to Peterhouse (1418). A canon of York,
Thomas Greenwood, died worth more than thirty pounds
in books alone (1421). And Henry Bowet, Archbishop
of York, left a collection of thirty-three volumes, nearly all
of great price,--copies de luxe, finely illuminated and
embellished, worth on an average a pound a volume
(1423).

[1] James (M. R.), lxxli.; this number is probably correct, but
owing to confusion between three Abbots of this name it is not
certainly right.

[2] Ibid., lxxiv.

[3] Robinson, 4-7.


But Richard de Bury, Bishop of Durham, is at once the
bibliomaniac's ideal and enigma (1287-1345). All accounts
agree in saying he collected a large number of books.

What became of them we do not know. In the
Philobiblon, of which he is the reputed author, he expressed
his intention of founding a hall at Oxford, and of leaving
his books to it. Durham College, however, was not completed
until thirty-six years after his death. Among the
Durham College documents is a catalogue of the books it
owned at the beginning of the fifteenth century, and only
the books sent to Oxford in 1315, and as many more are
mentioned, so that his large library did not go to the
college, but was probably dispersed." De Bury, like
Cobham, was a heavy debtor, and as he lay dying his
servants stole all his moveable goods and left him naked
on his bed save for an undershirt which a lackey had
thrown over him.[2] His executors, as we know, were glad
to resell to St. Albans Abbey the books he had bought
from the monks there.

[1] O. H. S., 32, Collect. 36-40; also 9.

[2] Blakiston, Trin. Coll. 5, 7; A. de Murimuth, 171.


De Bury has left us an account of his methods of collecting which
throws some light upon the trade in books in his time. "Although
from our youth upwards we had always delighted in holding social
commune with learned men and lovers of books, yet when we
prospered in the world, . . . we obtained ampler facilities for
visiting everywhere as we would, and of hunting as it were
certain most choice preserves, libraries private as well as
public, and of the regular as well as of the secular clergy....
There was afforded to us, in consideration of the royal favour,
easy access for the purpose of freely searching the retreats of
books. In fact, the fame of our love of them had been
soon winged abroad everywhere, and we were reported to
burn with such desire for books, and especially old ones,
that it was more easy for any man to gain our favour by
means of books than of money. Wherefore, since supported
by the goodness of the aforesaid prince of worthy memory,
we were able to requite a man well or ill . . . there flowed in,
instead of presents and guerdons, and instead of gifts and
jewels, soiled tracts and battered codices, gladsome alike to
our eye and heart. Then the aumbries of the most famous
monasteries were thrown open, cases were unlocked and
caskets were undone, and volumes that had slumbered
through long ages in their tombs wake up and are
astonished, and those that had lain hidden in dark places
are bathed in the ray of unwonted light. These long lifeless
books, once most dainty, but now become corrupt and
loathesome, covered with litters of mice and pierced with
the gnawings of the worms, and who were once clothed in
purple and fine linen, now Iying in sackcloth and ashes,
given up to oblivion, seemed to have become habitations of
the moth.... Thus the sacred vessels of learning came into
our control and stewardship; some by gift, others by
purchase, and some lent to us for a season."[1]

[1] R. de B., 197-199.


If his words are true, monastic and other libraries must
have been seriously despoiled to build up his own collection.
He was bribed by St. Albans Abbey, and nobody need
disbelieve him when he says he got many presents from
other houses, for the merit of being open-handed was
rewarded with more good mediation and favours than the
giver's cause deserved; indeed, De Bury himself seems to
have made judicious use of bribes for his own advancement.[1]
Usually gifts were in jewels or plate, but books
were given to men known to love them; as when
Whethamstede presented Humfrey of Gloucester and
the Duke of Bedford with books they coveted.

[1] "R. de Bury . . . qui ipsum episcopatum et omnia sua
beneficia prius habita per preces magnatum et ambitionis vitium
adquisivit, et ideo toto tempore suo inopia laboravit et prodigus
exstitit in expensis."--Murimuth, 171.


While acting as emissary for his "illustrious prince,"
de Bury hunts his quarry in the narrow ways of Paris,
and captures "inestimable books" by freely opening his
purse, the coins of which are, to his mind, "mud and sand"
compared with the treasures he gets. He blesses the friars
and protects them, and they rout out books from the
"universities and high schools of various provinces"; but
how, whether rightfully or wrongfully, we do not know.
He "does not disdain," he tells us--in truth, he is surely
overjoyed--to visit "their libraries and any other repositories
of books"; nay, there he finds heaped up amid the utmost
poverty the utmost riches of wisdom. He freely employs
the booksellers, but the wiles of the collector are as notorious
as the wiles of women, and his chief aim is to "captivate
the affection of all" who can get him books;--not even
forgetting "the rectors of schools and the instructors of rude
boys," although we cannot think he gets much from them.
If he cannot buy books, he has copies made: about his
person are scribes and correctors, illuminators and binders,
and generally all who can usefully labour in the service of
books; in large numbers--in no small multitude. And by
these means he gets together more books than all the other
English bishops put together: more than five waggon
loads; a veritable hoard, overflowing into the hall of his
house, and into his bedroom, where he steps over them to
get to his couch. He was a man "of small learning," says
Murimuth; "passably literate," writes Chambre; at the
best, according to Petrarch, "of ardent temperament, not
ignorant of literature, with a natural curiosity for out-of-the-
way lore": an antiquarian, not of the lovable kind, but
unscrupulous, pedantic, and vain, indulging an inordinate taste
for collecting and hoarding books, perhaps to satisfy a
craving for shreds and patches of knowledge, but more
likely to earn a reputation as a great clerk.[1] For De Bury
was something of a humbug; the Philobiblon, if it is his
work, reaches the utmost limit of affectation in the love of
books.

[1] "Volens tamen magnus clericus reputari."--Murimuth, 171.



Section  II

The literature of the later part of the fourteenth century
affords us glimpses of other readers who were not merely
collectors. The author--or authors--of Piers Plowman
seems to have had within his reach a fair library. His
reading was carelessly done for the most part, his references
are vague and incorrect, and his quotations not always exact.
But he was well read in the Scriptures, which he knew far
better than any other book. From the Fathers he gathered
much, perhaps by means of collections of extracts from
their works. He used the Golden Legend, Huon de Meri's
allegorical poem of the fight between Jesus and the Antichrist,
Peter Comestor's Bible History, Rustebeuf's La Voie
de Paradis, Grosseteste's religious allegory of Le Chastel
d' Amour, the paraded learning of Vincent of Beauvais in
Speculum Historiale, and other works--numerous and small
signs of booklore, which are completely overshadowed by
his illuminating comprehension of the popular side in the
politics of his day. Gower, too, had at his disposal a little
library of some account, including the Scriptures, theological
writings and ecclesiastical histories, Aristotle, some of
the classics, and a good deal of romance in prose and verse.

But Chaucer was the ideal book-lover: knowing Dante,
Boccaccio, and in some degree "Franceys Petrark, the
laureat poete," who "enlumined al Itaille of poetry," Virgil,
Cicero, Seneca, Ovid--his favourite author--and Boethius;
as well as Guido delle Colonne's prose epic of the story of
Troy, the poems of Guillaume de Machaut, the Roman de
la Rose, and a work on the astrolabe by Messahala.[1] We
have some excellent pictures of Chaucer's habit of reading.
When his day's work is done he goes home and buries
himself with his books--

     "Domb as any stoon,
 Thou sittest at another boke,
 Til fully daswed is thy loke."[2]

[1] Skeat's Chaucer, vi. 381.

[2] Hous of Fame, Works, iii. bk. ii. l. 656-58.


In the Parliament of Fowls he tells us that he read books
often for instruction and pleasure, and the coming on of
night alone would force him to put away his book. He
would not have been a true reader had he not developed
the habit of reading in bed.

     ". . . Whan I saw I might not slepe,
 Til now late, this other night,
 Upon my bedde I sat upright
 And bad oon reche me a book,
 A romance, and he hit me took
 To rede and dryve the night away;
 .   .    .    .    .    .    .    .    .
     And in this boke were writen fables
 That clerkes hadde, in olde tyme,
 And other poets, put in ryme...."[1]

[1] Book of the Duchesse, 44.


So he found solace and delight, as countless thousands
have done, in his Ovid. The world of books and of
reading is apt to seem stuffy, the favoured home of the
moody spirit, a lair to which a dirty and ragged Magliabechi
retreats, a palace where a Beckford gloats solitary
over his treasures--a world whence we often desire to
escape, since we know we can return to it when we will.
For if good books shelter us from the realities of life, life
itself refreshes the student like cool rain upon the fevered
brow. Chaucer was the bright spirit who let his books fill
their proper place in his life. In books, he says--

          "I me delyte,
 And to hem give I feyth and ful credence,
 And in myn heart have hem in reverence
 So hertely that ther is game noon
 That fro my bokes maketh me to goon."

Yet books are something much less than life: there is the
open air,--the meadows bright with flowers,--the melody
of birds,--

     ". . . Whan that the month of May
 Is comen, and that I hear the foules singe,
 And that the flowers 'ginnen for to spring
 Farwel my book...."[1]

[1] Legend of Good Women, prol. 30ff.



Section  III

By the end of the fourteenth century we find signs
that books more often formed a part of well-to-do households,
and that the formal reading and reciting entertainments
were giving place gradually to the informal and
personal use of books. Among many pieces of evidence
that this was so, Chaucer himself furnishes us with two of
the best, one in the Wife of Bath's Tale, and the other in
his Troilus and Criseide. The Wife took for her fifth
husband, "God his soule blesse," a clerk of Oxenford--

 "He was, I trowe, a twenty winter old,
 And I was fourty, if I shal seye sooth."

Joly Jankin, as the clerk was called,

 "Hadde a book that gladly, night and day,
 For his desport he wolde rede alway.

 He cleped [called] it Valerie and Theofraste,[1]
 At whiche book he lough alwey ful faste.
 And every night and day was his custume,
 .   .    .    .    .    .    .    .    .
 When he had leyser and vacacioun
 From other worldly occupacioun,
 To reden on this book of wikked wyves."[2]

[1] Valerie: possibly Epistola Valerii ad Rifinum de uxore non
ducenda, attributed to Walter Mapes; it is a short treatise of
about eight folios; it is printed in Cam. Soc. xvi. 77.
Theofraste: Aureolus liber de Nuptiis, by one Theophrastus.

[2] Ll. 669-85.


And having quickly taken measure of the Wife's character,
he could not refrain from reading to her stories which
seemed to contain a lesson and to point a moral for her.
She lost patience, and was "beten for a book, pardee."

 "Up-on a night Jankin, that was our syre,
 Redde on his book, as he sat by the fyre."

And when his wife saw he would "never fyne" to read
"this cursed book al night," all suddenly she plucked
three leaves out of it, "right as he radde," and with
her fist so took him on the cheek that he fell "bakward
adoun" in the fire. Springing up like a mad lion he
smote her on the head with his fist, and she lay upon the
floor as she were dead. Whereupon he stood aghast, sorry
for what he had done; and "with muchel care and wo"
they made up their quarrel: our clerk, let us hope, winning
peace, and his wife securing the mastery of their household
affairs and the destruction of the "cursed book."

In Troilus we are told that Uncle Pandarus comes
into the paved parlour, where he finds his niece sitting
with two other ladies--

          ". . . And they three
 Herden a mayden reden hem the geste
 Of the Sege of Thebes . . ."

"What are you reading?" cries Pandarus. "For
Goddes love, what seith it? Tel it us. Is it of love?"
Whereupon the niece returns him a saucy answer, and
"with that they gonnen laughe," and then she says--

 "This romaunce is of Thebes, that we rede;
 And we can herd how that King Laius deyde
 Thurgh Edippus his sone, and al that cede;
 And here we stenten [left off] at these lettres recle,
 How the bisshop, as the book can telle,
 Amphiorax, fil through the ground to helle."[1]

[1] Troilus, ii. 81-105.


This picture of a little informal reading circle is not to be
found in like perfection elsewhere in English medieval
literature.[1]

[1] It seems to be Chaucer's own; only ahout one-third of the
poem comes from Boccaccio's Filostrato. Chaucer had a copy of the
Thebais of Statius.--Troilus, v. 1. 1484.



Section  IV

By the middle of the fifteenth century book-collecting
was a more fashionable pastime. Had it not been so we
should have been surprised. From 1365 to 1450 was an
age of library building. Oxford University now had its
library: in quick succession the colleges of Merton,
William of Wykeham, Exeter, University, Durham, Balliol,
Peterhouse, Lincoln, All Souls, Magdalen, Queens'
(Cambridge), Pembroke (Cambridge), and St. John's
(Cambridge) followed the example. Library rooms also
had been put up in the cathedrals of Hereford, Exeter,
York, Lincoln, Wells, Salisbury, St. Paul's, and Lichfield.
Moreover, in London had been established the first
public library. Dick Whittington, of famous memory,
and William Bury founded it between 1421 and 1426.
The civic records tell us that "Upon the petition of John
Coventry, John Carpenter, and William Grove, the executors
of Richard Whittington and William Bury, the Custody of
the New House, or Library, which they had built, with the
Chamber under, was placed at their disposal by the Lord
Mayor, Aldermen, and Commonalty."[1] The foundation is
described as "a certen house next unto the sam Chapel
apperteynyug, called the library, all waies res'ved for
students to resorte unto, wt three chambres under nithe
the saide library, which library being covered wt slate is
valued together wt the chambres at xiijs. iiijd. yerely....
The sated library is a house appointed by the sated Maior
and cominaltie for . . . resorte of all students for their
education in Divine Scriptures."[2] Stow, writing in 1598,
spoke of it as "sometime a fayre and large library, furnished
with books.... The armes of Whitington are placed on
the one side in the stone worke, and two letters, to wit,
W. and B., for William Bury, on the other side." Wealthy
citizens came forward with pecuniary aid then as they have
ever done. William Chichele, sometime Sheriff, bequeathed
"xli to be bestowyed on books notable to be layde in the
newe librarye at the gildehall at London for to be memoriall
for John Hadle, sumtyme meyre, and for me there while
they mowe laste."[3] This was in 1425. Eighteen years
later one of Whittington's executors, named John Carpenter,
made this direction in his will: "If any good or rare books
shall be found amongst the said residue of my goods,
which, by the discretion of the aforesaid Master William
Lichfield and Reginald Pecock, may seem necessary to the
common library at Guildhall, for the profit of the students
there, and those discoursing to the common people, then I
will and bequeath that those books be placed by my
executors and chained in that library that the visitors and
students thereof may be the sooner admonished to pray for
my soul" (1442)[4] But this library, like so many others, did
not survive the disastrous years of mid-sixteenth century.

[1] Letter book K, fo. 39, July 4, 1426.

[2] From schedule of the possessions of the Guildhall College,
July 24, 1549.--L. A. R., x. 381.

[3] Chichele Register, pt. I, fo. 392b, Lamb. Pal.; L. A. R., x.
382.

[4] Conf. of Librarians (1877), 216; L. A. R., x. 382.


It would be singular if this progress in library making
were not reflected in the habits of a considerable section of
the people. The court and its entourage set the fashion.
Henry VI was a lover of books and a collector. His
uncle, John, Duke of Bedford, although much occupied
with public affairs and mercilessly warring with France,
got together a rich library, particularly noteworthy for
finely illuminated books: the famous library of the
Louvre was a part of his French booty. Of his
brother Gloucester we have already spoken. Archbishop
Kempe owned a library of theology, canon and
civil law, and other books, worth more than L 260. He
also gave money towards the cost of Gloucester's library at
Oxford; as did also Cardinal Beaufort and the Duchess of
Gloucester. Sir John Fastolf possessed a small number
of books at Caistor (c. 1450). The collection was of some
distinction, as the inventory will show: "In the Stewe
hous; of Frenche books, the Bible, the Cronycles of France,
the Cronicles of Titus Levius, a booke of Jullius Cesar, lez
Propretez dez Choses [by Barth Glanville], Petrus de
Crescentiis, fiber Almagesti, fiber Geomancie cum iiij aliis
Astronomie, fiber de Roy Artour, Romaunce la Rose,
Cronicles d'Angleterre, Veges de larte Chevalerie, Instituts
of Justien Emperer, Brute in ryme, fiber Etiques, fiber de
Sentence Joseph, Problemate Aristotelis, Vice and Vertues,
fiber de Cronykes de Grant Bretagne in ryme, Meditacions
Saynt Bernard."[1] Perhaps this little hoard may be taken
as a fair example of a wealthy gentleman's library in the
fifteenth century. A collection perhaps accurately representing
the average prelatical library was that of Richard
Browne, running to more than thirty books of the common
medieval character (1452). A canon residentiary of York
named William Duffield had a library of forty volumes, as
fine as Archbishop Bowet's collection, and valued at a
higher figure (1452). Ralph Dreff, of Broadgates Hall,
possessed no fewer than twenty-three volumes, a larger
collection than Oxford students usually had. A vicar of
Cookfield owned twenty-four books, some of them priced
cheaply (1451).

[1] Hist. MSS., 8th Rept., pt. I, 268a


Some collections were pathetically small. A disreputable
student of Oxford, John Brette, had among his "bits
of things" a book and a pamphlet. Thomas Cooper,
scholar of Brasenose Hall, enjoyed the use of six volumes.
Another scholar, John Lassehowe, had a like number;
and another, Simon Berynton, had fifteen books, worth
sixpence (c. 1448)! A rector also had six, one of them
Greek; a chaplain was equipped with six medical works;
and James Hedyan, bachelor of canon and civil law,
could employ his leisure in reading one of his little store
of eight volumes. One Elizabeth Sywardby owned eight
books, three being costly (1468).



Section  V

More records of the same kind may be obtained from
almost any collection of wills and inventories, the number
of them increasing towards the end of the manuscript age.
How far this change was due to the influence of Italy we
do not fully know. Certainly before the end of Henry VI's
reign the first impulse of the Italian renascence--the
impulse to gather up the materials of a more catholic and
liberal knowledge--had been transmitted to England.
Students left our shores to widen their studies in Italy.
Public men in England corresponded with Italians, and
fall into sympathy with their aims. Occasianally scholars
came hither from Italy. Manuel Chrysoloras, one of the
leading revivers of Greek studies in Italy, visited England
in the service of Manuel Palaeologus, and possibly stayed
at Christ Church monastery in 1408.[1] Poggio Bracciolini
came to this country in 1418-23 at the invitation of
Cardinal Beautort: what he did while here we know far
too little about, but this visit of Italy's greatest book-
collector and discoverer of Latin classical manuscripts
cannot have been without some effect upon English
students. For Poggio the visit was almost without result.
He was in search of manuscripts, but apparently failed to
get any with which he was unacquainted. He dismissed
our libraries with the sharp criticism that they were full of
trash, and described Englishmen as almost devoid of love
for letters.[2] Aeneas Sylvius also came here, and his visit
likewise must have borne some fruit (1435).

[1] Gasquet 2, 20; Sandys, ii. 220; Legrand, Bibliographie
Hellenique, i. (1885) xxiv., where the date is 1405-6.

[2] Epp. (ed. Tonelli, 1832-61), i. 43, 70, 74.


Much also was accomplished by correspondence.
Among those in communication with Italians and acquainted
with the course of their studies, were Bishop
Bekington, one of the earliest alumni of Wykeham's
foundation at Oxford, Adam de Molyneux, the correspondent
of Aeneas Sylvius, Thomas Chaundler, warden
of New College, Archdeacon Bildstone, Archbishop Arundel,
the benefactor of Oxford University Library and correspondent
of Salutati, Cardinal Beaufort's secretary, and
Humfrey of Gloucester. Upon the last-named Italian
influence was strong. Among the books he gave to
Oxford were Petrarch, Dante, and Boccaccio, but probably
the strongest evidence of this influence would be found in
the books he retained for his own use. He sought a
rendering of Aristotle's Politics from Bruni; of Cicero's
Republic from Decembrio; of certain of Plutarch's Lives
from Lapo da Castiglionchio; and had other works
translated.[1]

[1] "Cest livre est a moy Homfrey Duc de Glocestre, lequel je fis
translater de Grec en Latin par un de mes secretaires, Antoyne de
Beccariane de Verone." --Cam. Soc. 1843, Ellis, Letters, 357.


But many English students were attracted to visit Italy
for the express purpose of sitting under Italian teachers.
As early as 1395, one Thomas of England, a brother of
the Augustine order, went to Italy and purchased manuscripts,
"books of the modern poets," and translations and
other early works of Leonardo Bruni.[1] Thomas was one
of the first of a number of enlightened Englishmen who
journeyed laboriously and in steady procession to Italy,
this time not only to Rome, but to the northern towns,
then, with Venice, "the common ports of humanity,"
whither they were attracted by the fame of the bright
galaxy of humanists--of Coluccio Salutati, collector of
Latin manuscripts, Manuel Chrysoloras, Niccolo de' Niccoli,
grubbing Poggio Bracciolini, Pope Nicholas, sometime
Cosimo de' Medici's librarian and the founder of the
Vatican Library, Giovanni Aurispa, famous collector of
Greek manuscripts in the East, the renowned Guarino da
Verona, Palla degli Strozzi, would-be founder of a public
library, Cosimo de' Medici, whose princely collections are
the chiefest treasures of the Laurentian Library, Francesco
Filelfo, another importer of Greek books from Constantinople,
and Vespasiano, the great bookseller.

[1] Gherardi, Statuti della Univ. e Studio Fiorentino, 364;
Sandys, ii. 220; Einstein, 15.


Sometimes these pilgrims to Italy were poor men,
as were John Free, and the two Oxford men, Norton
and Bulkeley, who went thither in 1425-29.[1] But as a
rule such a journey was only possible for wealthy men.
An important pilgrim was Andrew Holes, who represensed
England at the Pope's court in Florence.[2] In
the eyes of Vespasiano, Holes was one of the most
cultivated of Englishmen. He appears to have bought
too many books to send by land, and so was obliged to
wait for a ship to transport them. What became of these
books?--did he collect for his own use?--or was he acting
merely for Duke Humfrey or the king?--or did he leave
them, as it is said, to his Church? Unfortunately these
are questions which cannot be answered.

[1] O. H. S., 35, Anstey, 17, 45.

[2] "Messer Andrea Ols" in Italian authority; identified by Dr.
Sandys.


Four other men, Tiptoft, Grey, Free, and Gunthorpe,
all of Balliol College, where the influence of Duke Humfrey
may fairly be suspected, journeyed to Italy. "Butcher"
Tiptoft, an intimate of another enlightened community at
Christ Church, visited Guarino, walked Florentine streets
arm-in-arm with Vespasiano, thrilled Aeneas Sylvius, then
Pope, with a Latin oration, and returned to his own country
with many books, some of which he intended to give
to Oxford University--one of the best deeds of his
unhappy and calamitous life.[1] While in Italy, William
Grey, who sat under Guarino, and made Niccolo Perotti,
well known as a grammarian, free of his princely establishment,
was conspicuously industrious in accumulating books.
If he could not obtain them in any other way he employed
scribes to copy for him, and an artist of Florence to adorn
them in a costly manner with miniatures and initials. In
nearly six years he collected over two hundred volumes
of manuscripts, some as old as the twelfth century;
probably the finest library sent to England in that age.
No fewer than 152 of his manuscripts are now in the
Balliol College library, to which he gave his whole collection
in 1478; unfortunately most of the miniatures are
destroyed. To his patronage of learning and his book-
collecting propensities Grey owed his friendship with
Nicholas V, and his bishopric of Ely. Grey was also a
good friend to Free or Phreas, a poor student, and aided
him in Italy with money for his expenses of living and to
obtain Greek manuscripts to translate.[2] Free and John
Gunthorpe, Dean of Wells, went to Italy together: Free
did not live to return, but Gunthorp brought home
manuscripts. He gave the bulk of them to Jesus College,
where only one or two are left; some have found their
way to other Cambridge Colleges.[3] Another Oxford
scholar, Robert Flemming, was in Italy in 1450: here he
became the friend of the great librarian of the Vatican,
Platina; and got together a number of manuscripts,
afterwards given to Lincoln College.

[1] O. H. S., 36, Anstey, ii. 380-01; Sandys, ii. 221-26;
Einstein, 26.

[2] MS. 587 Bodl.

[3] Leland 3, 463; Leland, iii. 13; Einstein, 23, 54-5; C. A.
S., 8vo ser., No. 32 (1899), 13.



Section  VI

The intercourse of all these scholars with Italians was
carried on before mid-fifteenth century. Their chief interest
was in Latin books, although a large number of Greek
manuscripts had been brought to Italy by Angeli da
Scarparia, Guarino, Giovanni Aurispa, and Filelfo. After
the fall of Constantinople the Greek immigrants introduced
books into Italy much more freely. George Hermonymus
of Sparta, a Greek teacher and copyist of Greek manuscripts,
visited England on a papal mission in 1475, but
whether he had any influence on our intellectual pursuits
does not appear.[1] Certainly, however, English scholars
soon appreciated this new literature.

[1] E. H. R., xxv. 449.


Letters sent to Pope Sixtus in 1484 by the king, refer
to the skill of John Shirwood, bishop of Durham, in Latin
and Greek.[1] Shirwood seems to have collected a respectable
library. His Latin books were acquired by Bishop Foxe,
and formed the nucleus of the library with which the latter
endowed Corpus Christi College, Oxford. Some thirty
volumes, a number of them printed, now remain at the
College to bring him to mind: among them we find Pliny,
Terence, Cicero, Livy, Suetonius, Plutarch, and Horace.
Less fortunate has been the fate of his Greek books, which
went to the collegiate church of Bishop Auckland. At the
end of the fifteenth century this church owned about forty
volumes. The only exceptions to its medieval character
were Cicero's Letters and Offices, Silius Italicus, and
Theodore Gaza's Greek grammar.[2] But Leland tells us
that Tunstall, who succeeded to the bishopric in 1530,
found a store of Shirwood's Greek manuscripts at this
church. What became of them we do not know.[3]

[1] Rymer, Foedera, xii. 214, 216; E. H. R., xxv. 450.

[2] Now MS. lit 4, 16, at Cambridge University Library.

[3] On Shirwood's books see E. H. R., xxv. 449-53.


About this same time a certain Emmanuel of Constantinople
seems to have been employed in England as a
copyist. For Archbishop Neville he produced a Greek
manuscript containing some sermones judiciales of Demosthenes,
and letters of Aeschines, Plato, and Chion (1468).[1]
Dr. Montague James has shown that this manuscript of
Emmanuel is by the same hand as the manuscripts known
as the "Ferrar group," which comprises "a Plato and
Aristotle now at Durham, two psalters in Cambridge
libraries, a psalter and part of a Suidas at Oxford, and
the famous Leicester Codex of the Gospels."[2] Dr. James
believes the Plato and the Aristotle to have been transcribed
for Neville by Emmanuel. In 1472 the archbishop's household
was broken up, and the "greete klerkys and famous
doctors" of his entourage went to Cambridge. Among
them, it is conjectured, was Emmanuel, and so it came to
pass that three manuscripts in his writing have been at
Cambridge; two psalters, as we have said, are there now,
land in the beginning of the sixteenth century one of them,
with the Leicester Codex, was certainly in the hands of the
Grey Friars at Cambridge. This happy fruit of Dr. James'
research throws a welcome ray of light on the pursuit of
Greek studies in the last quarter of the fifteenth century.[3]

[1] Leiden, Voss. MSS. Graec., 56.

[2] On this group see Harris, Jas. Rendel, The Leicester Codex.

[3] E. H. R., xxv. 446-7; James.


In view of all the hard things which have been said of
the religious, it is significant to find them taking a leading
part in bringing Greek studies to England. We cannot
collate all the instances here, but a few may be brought
together. Two Benedictines named William of Selling and
William Hadley, some time warden of Canterbury College,
Oxford, were in Italy studying and buying books for
three years after 1464.[1] The former became distinguished
for his aptitude in learning the ancient tongues, and
consequently won the friendship of Angelo Poliziano.
At least two other visits to Italy were made by him;
the last being undertaken as an emissary of the king.
On these occasions he got together as many Greek
and Latin books as he could, and brought them--a
large and precious store--to Canterbury. [2] For some
reason the books were kept in the Prior's lodging
instead of in the monastic library, and here they perished
through the carelessness of Layton's myrmidons.[3] Among
the books lost was possibly a copy of Cicero's Republic.
Only five manuscripts have been found which can be connected
with Selling's library: a fifteenth-century Greek
Psalter, a copy of the Psalms in Hebrew and Latin, a
Euripides, a Livy, and a magnificent Homer.[4] This
Homer we have already referred to in an earlier chapter,
when describing the work of Theodore of Tarsus. The
signature  has now been more plausibly explained,
"The following note," writes Dr. James, "which I found in
Dr. Masters's copy of Stanley's Catalogue, preserved in
[Corpus Christi] College Library, suggests another origin
for this Homer. I have been unable to identify the document
to which reference is made. It should obviously be a
letter of an Italian humanist in the Harleian collection....
Mr. Humphrey Wanley, Librarian to the late Earl of
Oxford, told Mr. Fran. Stanley, son of the author, a little
before his death, that in looking over some papers in the
papers in the Earl's library, he found a Letter from a learned
Italian to his Friend in England, wherein he told him there
was then a very stately Homer just transcribed for Theodorus
Gaza, of whose Illumination he gives him a very particular
description, which answer'd so exactly in every part to that
here set forth, that he [Wanley] was fully perswaded it was
this very Book, and yet the  at the bottom of 1st
page order'd to be placed there by Gaza as his own name,
gave occasion to Abp. Parker to imagine it might have
belonged to Theodore of Canterbury, which however Hody
was of opinion could not be of that age. "Th. Gaza,"
continues Dr. James, "died in 1478; the suggestion here
made is quite compatible with the hypothesis that Sellinge
was the means of conveying the Homer to England,
and does supply a rather welcome interpretation of the
 inscription." This reasonable hypothesis may
be strengthened if we point out that Gaza was in Rome
from 1464 to 1472, and Selling visited that city between
1464 and 1467 and again in 1469. Selling may have got
the manuscript from Gaza on one of these occasions.

[1] Literae Cant. (Rolls Seh), iii. 239; cf. Campbell, Matls for
Hist. of H. VII., ii. 85, 114, 224.

[2] Leland 3, 482. The Obit in Christ Church MS. D. 12 refers
to Selling as "Sacrae Theologiae Doctor. Hic in divinis agendis
multum devotus et lingua Graeca et Latina valde
eruditus."--Gasquet 2, 24,

[3] Gasquet 2, 24; James, li.

[4] Homer and Euripides are in Corpus Christi College, Cambridge,
the others are in Trinity College, Cambridge.--James 16, 9;
Gasquet 2, 30.


There is evidence of Greek studies at other monasteries,
--at Westminster after 1465, when Millyng, an "able
graecian," became prior at Reading in 1499 and 1500,
and at Glastonbury during the time of Abbot Bere.[1]

[1] Gasquet 2, 37.


But Canterbury's share was greatest Selling seems
to have taught Greek at Christ Church. In the monastic
school there Thomas Linacre was instructed, and probably
got the rudiments of Greek from Selling himself. Thence
Linacre went to Oxford, where he pursued Greek under
Cornelius Vitelli, an Italian visitor acting as praelector in
New College.[1] In 1485-6 Linacre went with his old
master to Italy--his Sancta Mater Studiorum--where Selling
seems to have introduced him to Poliziano. Linacre
perfected his Greek pursuits under Chalcondylas, and
became acquainted with Aldo Manuzio the famous printer,
and Hermolaus Barbarus. A little story is told of
his meeting with Hermolaus. He was reading a copy of
Plato's Phaedo in the Vatican Library when the great
humanist came up to him and said "the youth had no
claim, as he had himself, to the title Barbarus, if it were
lawful to judge from his choice of a book"--an incident
which led to a great friendship between the two. Grocyn
and Latimer were with Linacre in Rome. The former
was the first to carry on effectively the teaching of Greek
begun at Oxford possibly by Vitelli; but he was nevertheless
a conservative scholar, well read in the medieval
schoolmen, as his library clearly proves. This library is of
interest because one hundred and five of the one hundred
and twenty-one books in it were printed. The manuscript
age is well past, and the costliness of books, the chief
obstacle to the dissemination of thought, was soon to give
no cause for remark.

[2] The point is disputed; cf. Einstein, 32; Lyte, 386; Camb.
Lit., iii. 5, 6; Rashdall and Rait, New. Coll., 93; Dr. Sandys
does not mention Vitelli.



CHAPTER X. THE BOOK TRADE

Secular makers of books have plied their trade in
Europe since classic times, but during the early age
of monachism their numbers were very small and
they must have come nigh extinction altogether. In and
after the eleventh century they increased in numbers and
importance; their ranks being recruited not only by
seculars trained in the monastic schools, but by monks
who for various reasons had been ejected from their order.
These traders were divided into several classes: parchment-
makers, scribes, rubrishers or illuminators, bookbinders,
and stationers or booksellers. The stationer usually controlled
the operations of the other craftsmen; he was the
middleman. Scribes were either ordinary scriveners called
librarii, or writers who drew up legal documents, known as
notarii. But the librarius and notarius often trenched
upon each other's work, and consequently a good deal of
ill-feeling usually existed between them.

Bookbinders, and booksellers or stationarii, probably
first plied their trade most prosperously in England at
Oxford and Cambridge. By about 1180 quite a number of
such tradesmen were living in Oxford; a single document
transferring property in Cat Street bears the names of
three illuminators, a bookbinder, a scribe, and two
parchmenters.[1]

[1] Rashdall, ii. 343.


Half a century later a bookbinder is mentioned
in a deed as a former owner of property in the parish of
St. Peter's in the East; another bookbinder is witness to the
deed (c. 1232-40).[1] After this bookbinders and others of
the craft are frequently mentioned. Towards the end of the
thirteenth century Schydyerd Street and Cat Street, the
centre of University life, were the homes of many people
engaged in bookmaking and selling; the former street
especially was frequented by parchment makers and
sellers. In this street, too, "a tenement called Bokbynder's
is mentioned in a charter of 1363-4; and although bookbinding
may not have been carried on there at that date,
the fact of the name having been attached to the place
seems sufficient to justify the assumption that a binder
or guild of binders had formerly been established there.
In Cat Street a Tenementum Bokbyndere, owned by Osney
Abbey, was rented in 1402 by Henry the lymner, at a somewhat
later date by Richard the parchment-seller, and in
1453 by All Souls' College."[2]

[1] Biblio. Soc. Monogr. x. (S. Gibson), 43-6.

[2] Ibid, p. 1; O H.S, 29; Madan, 267, contains long list of
references.


Stationers had transcripts made, bought, sold and hired
out books and received them in pawn. They acted as
agents when books and other goods were sold; in 1389, for
example, a stationer received twenty pence for his services
in buying two books, one costing L 4 and the other five
marks.[1] They attended the fair at St. Giles near Oxford
to sell books. This was not their only interest, for they
dealt in goods of many kinds. They were in fact general
tradesmen: sellers, valuers, and agents; liable to be called
upon to have a book copied, to buy or sell a book, to set a
value upon a pledge, to make an inventory and valuation
of a scholar's goods and chattels after his death. Their
office was such an important one for the well-being of
the scholars that it was found convenient to extend to
them the privileges and protection of the University, and
in return to exact an oath of fairdealing from them.[2]

[1] O. H. S., 27, Boase, xxxvi.

[2] Cf. Grace B.  ix, xiii, xliii.; O. H. S., 29, Madan,
Early Oxf. Press, 266; Mun. Acad., 532, 544, 579.


Before the end of the thirteenth century the University's
privileges had been extended to servientes known
as parchment-makers, scribes, and illuminators; in 1290
the privileges were confirmed.[1] Certain stationers were
then undoubtedly within the University as servientes, but
in 1356 they are recorded positively as being so with
parchmenters, illuminators, and writers: and again in 1459 "alle
stacioners" and "alle bokebynders" enjoyed the privileges
of the University, with "lympners, wryters, and pergemeners."[2]
These privileges took them out of the jurisdiction
of the city, although they still had to pay taxes, which
were collected by the University and paid over to the city
treasurer.

[1] Mun. Acad., 52.

[2] Ibid., 174, 346.


Stationers regarded as the University's servants were
sworn, as we have already indicated. The document
giving the form of their oath is undated, but most likely
the rules laid down were observed from the time the
stationers were first attached to the University. The oath
was strict. A part of their duties was the valuation of
books and other articles which were pledged by scholars
in return for money from the University chests. These
chests or hutches were expressly founded by wealthy men
for the assistance of poor scholars. By the end of the
fifteenth century there were at Oxford twenty-four such
chests, valued at two thousand marks; a large pawnbroking
fund, but probably by no means too large.[1] Mr. Anstey, the
editor of Munimenta Academica, has drawn a vivid picture
of the inspection of one of these chests and of the business;
conducted round them, and we cannot do better than
reproduce it. Master T. Parys, principal of St. Mary Hall,
and Master Lowson are visiting the chest of W. de Seltone.
We enter St. Mary's Church with them, "and there we
see ranged on either side several ponderous iron chests,
eight or ten feet in length and about half that width, for
they have to contain perhaps as many as a hundred or
more large volumes, besides other valuables deposited as
pledges by those who have borrowed from the chest.
Each draws from beneath his cape a huge key, which one
after the other are applied to the two locks; a system of
bolts, which radiate from the centre of the lid and shoot
into the iron sides in a dozen different places, slide back,
and the lid is opened. At the top lies the register of
the contents, containing the particulars;--dates, names,
and amounts--of the loans granted. This they remove
and begin to compare its statements with the contents of
the chest. There are a large number of manuscript
volumes, many of great value, beautifully illuminated and
carefully kept, for each is almost the sole valuable possession
perhaps of its owner! Then the money remaining in
one corner of the chest is carefully counted and compared
with the account in the register. If we look in we can
see also here and there among the books other valuables
of less peaceful character. There lie two or three daggers
of more than ordinary workmanship, and by them a silver
cup or two, and again more than one hood lined with
minever. By this time a number of persons has collected
around the chest, and the business begins. That man in
an ordinary civilian's dress who stands beside Master
Parys is John More, the University stationer, and it is his
office to fix the value of the pledges offered, and to take
care that none are sold at less than their real value. It is
a motley group that stands around; there are several
masters and bachelors,. . . but the larger proportion is of
boys or quite young men in every variety of coloured dress,
blue and red, medley, and the like, but without any
academical dress. Many of them are very scantily clothed,
and all have their attention rivetted on the chest, each with
curious eye watching for his pledge, his book or his cup,
brought from some country village, perhaps an old treasure
of his family, and now pledged in his extremity, for last
term he could not pay the principal of his hall the rent
of his miserable garret, nor the manciple for his battels, but
now he is in funds again, and pulls from his leathern
money-pouch at his girdle the coin which is to repossess
him of his property."[2] Naturally their duty as valuers of
much-prized property invested the stationers with some
importance. Their work was thought to be so laborious
and anxious that about 1400 every new graduate was
expected to give clothes to one of them; such method of
rewarding services with livery or clothing being common in
the middle ages.[3] The form of their oath was especially
designed to make them protect the chests from loss. All
monies received by them for the sale of pledges were to be
paid into the chests within eight days. The sale of a pledge
was not to be deferred longer than three weeks. Without
special leave they could not themselves buy the pledges,
directly or indirectly: a wholesome and no doubt very
necessary provision. Pledges were not to be lent for more
than ten days. All pledges were to be honestly appraised.
When a pledge was sold, the buyer's name was to be
written in the stationer's indenture. No stationer could
refuse to sell a pledge; nor could he take it away from
Oxford and sell it elsewhere. He was bound to mark all
books exposed for sale, as pledges, in the usual way, by
quoting the beginning of the second folio. All persons
lending books, whether stationers or other people, were
bound to lend perfect copies. This oath was sworn afresh
every year.[4]

[1] Ibid., xxxviii.

[2] Mun, Acad., xl.-xlii.

[3] Ibid., 253.

[4] Mun. Acad., 383-7.


Many stationers were not sworn. They speedily
became serious competitors with the privileged traders.
By 1373 their number had increased largely, and restrictions
were imposed upon them. Books of great value were
sold through their agency, and carried away from Oxford.
Owners were cheated. All unsworn booksellers living within
the jurisdiction of the University were forbidden, therefore,
to sell any book, either their own property, or belonging
to others, exceeding half a mark in value. If disobedient
they were liable to suffer pain of imprisonment for the first
offence, a fine of half a mark for the second--a curious
example of graduated punishment--and a prohibition to ply
their trade within the precincts of the University for the
third.[1]

[1] Ibid., 233-4.


At this time bookselling was a thriving trade. De
Bury tells us: "We secured the acquaintance of stationers
and scribes, not only within our own country, but of those
spread over the realms of France, Germany and Italy,
money flying forth in abundance to anticipate their demands:
nor were they hindered by any distance, or by the fury of
the seas, or by the lack of means for their expenses, from
sending or bringing to us the books that we required."[1]

[1] R. de B., 205.


Records of various transactions are extant, of which the
following may serve as examples. In 1445, a stationer and
a lymner in his employ had a dispute, and as the two arbiters
to whom the matter was referred failed to reach a settlement
in due time, the Chancellor of the University stepped
in and determined the quarrel. The judgment was as
follows: the lymner, or illuminator, was to serve the
stationer, in liminando bene et fideliter libros suos, for one
year, and meantime was to work for nobody else. His
wage was to be four marks ten shillings of good English
money. The lymner in person was to fetch the materials
from his master's house, and to bring back the work when
finished. He was to take care not to use the colours
wastefully. The work was to be done well and faithfully,
without fraud or deception. For the purpose of superintending
the work the stationer could visit the place
where the lymner wrought, at any convenient time.[1]
The yearly wage for this lymner was nearly fifty pounds
of our money.

[1] Mun. Acad., 550.


An inscription in one codex tells us it was pawned
to a bookseller in 1480 for thirty-eight shillings. Pawnbroking
was an important part of a bookseller's business.
Lending books on hire was usual among both booksellers
and tutors, for it was the exception, rather than the rule,
for university students to own books, while in the college
libraries there were sometimes not enough books to go
round. For example, the statutes of St. Mary's College,
founded in 1446, forbade a scholar to occupy a book in
the library above an hour, or at most two hours, so that
others should not be hindered from the use of them.[1]

[1] Bodl. MS. Rawlinson, 34, fo. 21, Stat. Coll. 5. Mariae pro
Oseney: De Libraria.

At Cambridge the trade was not less flourishing. From
time to time it was found necessary to determine whether
the booksellers and the allied craftsmen were within the
University's jurisdiction or not. In 1276 it was desired
to settle their position as between the regents and scholars
of the University and the Archdeacon of Ely. Hugh de
Balsham, Bishop of Ely, when called in as arbiter, decided
that writers, illuminators, and stationers, who exercise offices
peculiarly for the behoof of the scholars, were answerable to
the Chancellor; but their wives to the Archdeacon. Nearly
a century later, in 1353-54, we find Edward III issuing a
writ commanding justices of the peace of the county of
Cambridge to allow the Chancellor of the University the
conusance and punishment of all trespasses and excesses,
except mayheim and felony, committed by stationers,
writers, bookbinders, and illuminators, as had been the
custom. But the question was again in debate in 1393-94,
when the Chancellor and scholars petitioned Parliament to
declare and adjudge stationers and bookbinders scholars'
servants, as had been done in the case of Oxford. This
petition does not seem to have been answered. But by
the Barnwell Process of 1430, it was decided that
"transcribers, illuminators, bookbinders, and stationers have
been, and are wont and ought to be--as well by ancient
usage from time immemorial undisturbedly exercised, as
by concession of the Apostolic See--the persons belong
and are subject to the ecclesiastical and spiritual jurisdiction
of the Chancellor of the University for the time
being." Again in 1503 was it agreed, this time between
the University and the Mayor and burgesses of Cambridge,
that "stacioners, lymners, schryveners, parchment-makers,
boke-bynders," were common ministers and servants of the
University and were to enjoy its privileges.[1]

[1] Cooper, i. 57, 104, 141, 262; cf. Biblio. Soc. Monogr. 13, p.
1-6.


Fairs were so important a means of bringing together
buyers and sellers that we should expect books to be sold
at them. And in fact they were. The preamble of an
Act of Parliament reads as follows: "Ther be meny feyers
for the comen welle of your seid lege people as at
Salusbury, Brystowe, Oxenforth, Cambrigge, Notyugham,
Ely, Coventre, and at many other places, where lordes
spirituall and temporall, abbotes, Prioures, Knyghtes,
Squerys, Gentilmen, and your seid Comens of every Countrey,
hath their comen resorte to by and purvey many thinges
that be gode and profytable, as ornaments of holy church
chalets, bokes, vestmentes [etc.] . . . also for howsold, as
vytell for the tyme of Lent, and other Stuff, as Lynen Cloth,
wolen Cloth, brasse, pewter, beddyng, osmonde, Iren, Flax and Wax
and many other necessary thinges."[1] The chief fairs for
the sale of books were those of St. Giles at Oxford, at
Stourbridge, Cambridge, and St. Bartholomew's Fair in
London.

[1] 3 H. vii., Cap. 9, 10, Stat. of the Realm, ii. 518.


London, however, speedily asserted its right to be
regarded as England's publishing centre. The booksellers
with illuminators and other allied craftsmen established
themselves in a small colony in "Paternoster Rewe,"
and they attended St. Bartholomew's Fair to sell books.
By 1403 the Stationers' Company, which had long been
in existence, was chartered; its headquarters were in
London, at a hall in Milk Street. This guild did not
confine its attention to the book-trade; nor did the booksellers
sell only books. Often, indeed, this was but a small
part of general mercantile operations. For example.
William Praat, a London mercer, obtained manuscripts
for Caxton. Grocers also sold manuscripts, parchment,
paper and ink. King John of France, while a prisoner in
England in 1360, bought from three grocers of Lincoln
four "quaires" of paper, a main of paper and a skin of
parchment, and three "quaires" of paper. From a scribe
of Lincoln named John he also bought books, some of
which are now in the Bibliotheque Nationale, Paris.[1]

[1] Donnee des comptes des Roys de France, au 14e siecle
(1852), 227; Putnam, i. 312; Library, v. 3-4.

We have a record of an interesting transaction which
took place at the end of the manuscript period (1469).
One William Ebesham wrote to his most worshipful and
special master, Sir John Paston, asking, in a hesitating,
cringing sort of way, for the payment of his little bill,
which seems to have been a good deal overdue, as is the
way with bills. All this service most lowly he recommends
unto his good mastership, beseeching him most tenderly
to see the writer somewhat rewarded for his labour in the
"Grete Boke" which he wrote unto his said good mastership.
And he winds up his letter with a request for alms
in the shape of one of Sir John's own gowns; and beseeches
God to preserve his patron from all adversity, with which
the writer declares himself to be somewhat acquainted.
He heads his bill: Following appeareth, parcelly, divers
and sundry manner of writings, which I William Ebesham
have written for my good and worshipful master, Sir John
Paston, and what money I have received, and what is
unpaid. For writing a "litill booke of Pheesyk" he was
paid twenty pence. Other writing he did for twopence
a leaf. Hoccleve's de Regimine Principum he wrote
for one penny a leaf, "which is right wele worth."
Evidently Ebesham did not find scrivening a too profitable
occupation.[1]

[1] Gairdner, Paston letters, v. 1-4, where the whole bill is
transcribed.



CHAPTER XI.  THE CHARACTER OF THE MEDIEVAL LIBRARY,
AND THE EXTENT OF CIRCULATION OF BOOKS

 "Some ther be that do defye
 All that is newe, and ever do crye
 The olde is better, away with the new
 Because it is false, and the olde is true.
 Let them this booke reade and beholde
 For it preferreth the learning most olde."

A Comparison betwene the old learrynge and the newe (1537).[1]

[1] Cited in Gasyuet 2, 17.

Section  I

After a storm a fringe of weed and driftwood
stretches a serried line along the sands, and now
and then--too often on the flat shores of one of
our northern estuaries, whence can be seen the white teeth
of the sea biting at the shoals flanking the fairway--are
mingled with the flotsam sodden relics of life aboard ship
and driftwood of tell-tale shape, which silently point to a
tragedy of the sea. Usually the daily paper completes
the tale; but on some rare occasion these poor bits of
drift remain the only evidence of the vain struggle, and
from them we must piece together the narrative as best
we can. And as the sea does not give up everything, nor
all at once, some wreckage sinking, or perishing, or floating
upon the water a long time before finding a well-
concealed hiding-place upon some unfrequented shore, so
the past yields but a fraction of its records, and that
fraction slowly and grudgingly. So far this book has
been a gathering of the flotsam of a past age: odd relics
and scattered records, a sign here and a hint there; often
unrelated, sometimes contradictory. In more skilful hands
possibly a coherent story might be wrought out of these
pieces justificatives; but the author is too well aware of
the difficulty of arranging and selecting from the mass of
material, remembers too well the tale of mistakes thankfully
avoided, and is too apprehensive that other errors
lurk undiscovered, to be confident that he has succeeded
in his aim. Whether the story is worth telling is another
matter. Surely it is. To be able to follow the history
of the Middle Ages, to become acquainted with the people,
their mode of life and customs and manners, is of profound
interest and great utility; and it is by no means the least
important part of such study to discover what books they
had, how extensively the books were read, and what
section of the people read them.

Let us here sum up the information given in detail in
the foregoing pages; adding thereto some other facts of
interest. And first, what of the character of the medieval
library?

During the earlier centuries monastic libraries contained
books which were deemed necessary for grammatical
study in the claustral schools, and other books,
chiefly the Fathers, as we have seen, which were regarded
as proper literature for the monk. The books used in the
cathedral schools were similar. Such schools and such
libraries were for the glory of God and the increase of
clergy and religious. At first, especially, the ideal of the
monks was high, if narrow. It is epitomised in the
untranslatable epigram--Claustrum sine armario (est)
quasi castrum sine armamentario.[1] "The library is the
monastery's true treasure," writes Thomas a Kempis;[2]
"without which the monastery is like . . . a well without
water . . . an unwatched tower." Again: "Let not the
toil and fatigue pain you. They who read the books
formerly written beautifully by you will pray for you
when you are dead. And if he who gives a cup of cold
water shall not lack his guerdon, still less shall he who
gives the living water of wisdom lose his reward in
heaven."[3] St. Bernard wrote in like terms. Books were
their tools, "the silent preachers of the divine word," or
the weapons of their armoury. "Thence it is," writes a
sub-prior to his friend, "that we bring forth the sentences
of the divine law, like sharp arrows, to attack the enemy.
Thence we take the armour of righteousness, the helmet
of salvation, the shield of faith, and the sword of the
Spirit which is the Word of God."[4] With such an end
in view Reculfus of Soissons required his clergy to have
a missal, a lectionary, the Gospels, a martyrology, an
antiphonary, a psalter, a book of forty homilies of Gregory,
and as many Christian books as they could get (879).

[1] Martene, Thesaurus, i. 511.

[2] Opera, fo. 1523. Fo. xlvii. 7, Doctrinale juvenum, c. v.

[3] Ibid., c. iv.

[4] Maitland, 200.


With this end in view were chosen for reading in the
Refectory at Durham (1395) such books as the Bible,
homilies, Legends of the Saints, lives of Gregory, Martin,
Nicholas, Dunstan, Augustine, Cuthbert, King Oswald, Aidan,
Thomas of Canterbury, and other saints.[1] With this end
in view the monastic libraries contained a very large
proportion of Bibles, books of the Bible, and commentaries
--a proportion suggesting the Scriptures were studied with
a closeness and assiduity for which the monks have not
always received due credit.[2] A great deal of room was
given up to the works of the Fathers--their confessions,
retractations, and letters, their polemics against heresies,
their dogmatic and doctrinal treatises, and their sermons
and ethical discourses. Of all these writings those of
Hilary, Basil, Ambrose, Chrysostom, Jerome, and the great
Augustine were most popular. John Cassian, Leo, Prosper,
Cassiodorus, Gregory the Great, Aldhelm, Bede, Anselm,
and Bernard, and the two encyclopaedists, Martianus Capella
and Isidore of Seville, were the church's great teachers, and
their works and the sacred poetry and hymns of Juvencus
the Spanish priest, of Prudentius, of Sedulius, the author
of a widely-read and influential poem on the life of Christ,
and of Fortunatus, were nearly always well represented in
the monastic catalogues, as may be seen on a cursory
examination of those of Christ Church and St. Augustine's,
Canterbury, of Durham, of Glastonbury in 1248, of Peterborough
in 1400, and of Syon in the sixteenth century.
In the earlier libraries the greater part of the books were
Scriptural and theological; to these were added later a
mass of books on canon and civil law; so that the
monastic collection may be characterised as almost entirely
special and fit for Christian service, as this service was
conceived by the religious.

[1] Surtees Soc., vii. 80.

[2] V. Catalogues in Becker; James (M. R.); Bateson; Surtees
Soc., vii.; etc.


And classical literature was received into the fold for a
like purpose. From the earliest days of Christendom
prejudice against the classics was widespread among
Christians. Such books, it was urged, had no connexion
with the Church or the Gospel; Ciceronianism was not the
road to God; Plato and Aristotle could not show the way
to happiness; Ovid, above all, was to be avoided.[1] In
dreams the poets took the form of demons; they must be
exorcised, for the soul did not profit by them. The precepts
--and for these the Christian sought--in the poems were
like serpents, born of the evil one; the characters, devils.
Some Christians sighed as they thrust the tempting books
away. Jerome frankly confesses he cared little for the
homely Latin of the Psalms, and much for Plautus and
Cicero. For a time he renounced them with other vanities
of the world; yet when going through the catacombs at
Rome, where the Apostles and Martyrs had their graves, a
fine line of Virgil thrills him; and later he instructed boys
at Bethlehem in Plautus, Terence, and Virgil, much to the
horror of Rufinus. Even in the eleventh century this feeling
existed. Lanfranc wrote to Dumnoaldus to say it was unbefitting
he should study such books, but he confessed
that although he now renounced them, he had read them
a good deal in his youth. Somewhat later Herbert
"Losinga," abbot of Ramsey, had a dream which led him
to cease reading and imitating Virgil and Ovid; but elsewhere
he recommends his pupils to accept Ovid as a model
in Latin verse, while he quotes the Tristia.[2] The rules of
some orders, as those of Isidore, St. Francis, and St.
Dominic, forbade the reading of the classics, save by permission.
For their value in teaching grammar and as
models of literary style, however, certain classic authors--
especially Virgil, Ovid, Cicero, Horace, Juvenal, and Statius
--were regarded as supplementary to the grammatical
works of Donatus, Victorinus, Macroblus, and Priscian, and
were studied by the religious throughout the Middle Ages.
They were grammatical text-books, as indeed they are still;
but then they were very little else. A man would call
himself Virgil, not from inordinate vanity, but from a naive
pride in his profession of grammarian: to his way of thinking
the great poet was no more.[3] "As decade followed decade,"
writes Mr. H. O. Taylor, "and century followed century,
there was no falling off in the study of the Aeneid. Virgil's
fame towered, his authority became absolute. But how?
In what respect? As a supreme master of grammatical
correctness and rhetorical excellence and of all learning.
With increasing emptiness of soul, the grammarians--the
Virgils'--of the succeeding centuries put the great poet to
ever baser uses."[4]

[1] Sandys, i. 638; and see Jerome, Ep. xxii., ed. 1734, i. 114.

[2] Sandys i. 618.

[3] Comparetti, Vergil in the M. A., 77.

[4] Taylor, Classical Heritage, 37.


From time to time the use of the classics even for
grammatical purposes was condemned, though unavailingly.
They were necessary in the schools; evils, doubtless, but
unavoidable. Then, again, some of the classics were looked
upon as allegorical: from the sixth century to the Renascence
the Aeneid was often interpreted in this way; and Virgil's
Fourth Eclogue was thought to be a prophecy of Christ's
coming. Ovid allegorised contained profound truths; his
Art of Love, so treated, was not unfit for nuns.[1] Other
writers, as Lucan, were appreciated for their didacticism;
Juvenal, Cato and Seneca the younger as moralists. And
some of the religious fell a prey to these evils, inasmuch as
they assessed them at their true value as literature.

[1] Sandys, i. 638-39; see what is said about use of Ovid at
Canterbury.


The classics therefore were accepted. Anselm recommended
Virgil. Horace, in his most amorous moods, was
sung by the monks. Ovid, either adapted or in his natural
state, was a great favourite. In an appendix we have
scheduled the chief classics found in English monastic
catalogues to indicate roughly the extent to which they
were collected and used. A glance at Becker's sheaf of
catalogues will show us that Aristotle, Horace, Juvenal,
Lucan, Persius, Plato, Pliny the elder, Porphyry, Sallust,
Statius, Terence, and especially Cicero, Ovid, Seneca, and
Virgil are well represented. But it must not be supposed
that they were in monastic libraries in excessive numbers.
On the contrary. An inspection of almost any catalogue of
such a library will prove that only a small proportion of it
consisted of classical writings, especially in those catalogues
compiled prior to the time when Aristotle's works dominated
the whole of medieval scholarship. The monastic library
was throughout the Middle Ages the armoury of the
religious against evil, and the few slight changes of character
which it underwent at one time and another do not alter
the fact that on the whole it was a fit and proper collection
for its purpose.[1]

[1] On the use of classics in the Middle Ages see Sandys, i. 630
(Plautus and Terence), 631 (Lucretius), 633 (Catullus and
Virgil), 635 (Horace), 638 (Ovid), 641 (Lucan), 642 (Statius),
643 (Martial), 644 (Juvenal), 645 (Persius), 648 (Cicero), 653
(Seneca), 654 (Pliny), 655 (Quintilian), etc.



Section  II

After the twelfth century broadening influences were at
work. The education given in the cathedral and monastic
schools was found to be too restricted; the monasteries,
moreover, now began to refuse assistance to secular students.[1]
To some extent the catechetic method of the theologians
was forced to give place to the dialectic method, equally
dogmatic, but more exciting and stimulating. Hence
was compiled such a book as Peter Lombard's Sentences
(1145-50), a cyclopaedia of disputation, wherein theological
questions were collected under heads, together with Scriptural
passages and statements of the Fathers bearing on these
questions. By the thirteenth century Lombard was the
standard text-book of the schools: a work of such reputation
that it was studied in preference to the Scriptures, as
Bacon complained.

[1] Rashdall, i. 42.


A demand also arose for instruction in civil and canon
law, which the existing schools did not supply. This
broader learning was provided in the early universities, at
first to the dislike of the Church, and sometimes to the
annoyance of royal heads. Particular objection was taken
to the study of law. An Italian named Vicario (Vacarius)
lectured on Justinian at Oxford in 1149. Then he abridged
the Code and Digest for his students there. King Stephen
forbade him to proceed with his lectures, and prohibited the
use of treatises on foreign law, many manuscripts of which
were consequently destroyed. But these measures were
not very effectual. Within a short time civil law became
recognised in the University as a proper subject of study.
By 1275, when another Italian jurist named Francesco
d'Accorso, a distinguished teacher at Bologna, came to
Oxford to lecture, the study of civil law was pursued with
the royal favour.[1]

[1] Lyte, 88-89; Einstein, 180.


The searcher among old wills cannot fail to be struck
with the number of law books in the small private libraries.
Sometimes the whole of one of these little collections consists
of law books; often there are more books of this
kind than of any other. For example, of eighty books
bequeathed by Prior Eastry to Christ Church, Canterbury,
forty-three were on canon and civil law: of eighty-four
books given to Trinity Hall, Cambridge, by the founder,
exactly one-half were juridical. A wealthy canon of York
left but half a dozen books, all on law. The books bequeathed
to Peterborough Abbey by successive abbots were
chiefly on law. Many other examples could be recited.
There was a reason for this. Friar Bacon,writing in 1271,
complained that jurists got all rewards and benefices, while
students of theology and philosophy lacked the means of
livelihood, could not obtain books, and were unable to pursue
their scientific studies. Canonists, even, were only rewarded
because of their previous knowledge of civil law: at Oxford
three years had to be devoted to the study of civil law
before a student could be admitted as bachelor of canon
law. Consequently a man of parts, with a leaning towards
theological and philosophical learning, took up the study of
civil law, with the hope of more easily winning preferment.[1]
"Compared with such [legal] lore," writes Mr. Mullinger,
"theological learning became but a sorry recommendation
to ecclesiastical preferment; most of the Popes at Avignon
had been distinguished by their attainments in a subject
which so nearly concerned the temporal interests of the
Church; and the civilian and the canonist alike looked down
with contempt on the theologian, even as Hagar, to use the
comparison of Holcot, despised her barren mistress."[2] The
most casual glance through some pages of monastic records
will show how frequent and endless was the litigation in
which the Church was engaged, and consequently how useful
a knowledge of civil law would be.

[1] Bacon, Op. ined., 84, 148.

[2] Mullinger, 211.


But these changes were trifling compared with the
stimulus given to medieval learning by the influx of Greek
books and of Arabic versions of them. In the second half
of the eleventh century the works of Galen and Hippocrates
were re-introduced into Italy from the Arabian empire by a
North African named Constantine, who translated them
at the famous monastery of Monte Cassino. These translations,
with the numerous Arabian commentaries, and
the conflict of the physicians of the new school with those
of the old and famous school of Salerno, constitute the
revival of medical studies which occurred at that time.[1]
It would seem that this revival was felt quickly in England,
as in the twelfth century four books by Galen and two by
Hippocrates, with some Arabian works, were to be found
in the monastic library of Durham; a number significant of
the liberal feeling of the monks of this house, inasmuch as
in all the catalogues transcribed by Becker appear only
ten books by Galen and nine by Hippocrates.[2] Before
1150 the whole of the Organon of Aristotle was known to
scholars;[3] but not till about that time did the other works
begin to be exported from Arabic Spain. Then Latin
versions of Arabic translations of the Physics and Metaphysics
were first made.

[1] Rashdall, i. 77-8.

[2] Becker, 244.

[3] Cf. Becker, index.


Daniel of Morley (fl. 1170-90) brought into this country
manuscripts of Aristotle, and commentaries upon him got
in the Arab schools of Toledo, then the centre of
Mohammedan learning. Michael the Scot (c. 1175-1234),
"wondrous wizard, of dreaded fame," was another agent
of the Arab influence. He received his education perhaps
at Oxford, certainly at Paris and Toledo. From manuscripts
obtained at the last place he translated two
abstracts of the Historia animalium, and some commentaries
of Averroes on Aristotle (1215-30).[1] A third
pilgrim from these islands, Alfred the Englishman, also
made use of Arabic versions; and most likely both he
and Michael brought home with them manuscripts from
Toledo and Paris. Of the renderings made by these men
and by some foreign workers in the same field, Friar Bacon
speaks with the utmost contempt. Their writings were
utterly false. They did not know the sciences they dealt
with. The Jews, the Arabs, and the Greeks, who had good
manuscripts, destroyed and corrupted them, rather than let
them fall into the hands of unlettered and ignorant
Christians.[2] Aristotle should be read in the original, he
also says; it would be better if all translations were burnt.
The criticism is acrid; but the men he contemns served
scholarship well by quickening the interest in Greek books,
and they succeeded so well because they gave to the
schoolmen not only versions of Aristotle's text, but
commentaries and elucidations written by Arabs and
Jews who had carefully studied the text, and could
explain the meaning of obscure passages in it.[3]

[1] On Michael, see Bacon, Op. maj., 36, 37; Dante, Inferno, xx.
116; Boccaccio, 8 day, 9 novel; Scott, Lay, II. xi.; Brown, Life
and Legend of M. S. (1897)

[2] Bacon, Op. ined, Comp. stud., 472 (Rolls Series).

[3] In Peterhouse Library, Cambridge, is a manuscript of
Aristotle's Metaphysica, with Latin translations from the Arabic
and the Greek in parallel columns: the one being called the old
translation, the other the new. The manuscript is of the
thirteenth or fourteenth century.--James 3, 43.

When these translations were coming to England,
travellers were bringing Greek books directly from the
East. A doctor of medicine named William returned to
Paris from Constantinople in 1167, carrying with him
"many precious Greek codices."[1] About 1209 a Latin
translation of Aristotle's Physics or Metaphysics was made from
a Greek manuscript brought straight from Constantinople.
Some of these few importations were certainly destroyed
at once, probably all were, for Aristotle was proscribed in
Paris in the following year, and again in 1215, at the
very time when Michael the Scot was procuring versions
in another direction, at Toledo.[2] Not until mid-thirteenth
century was the ban wholly removed.

[1] Gasquet 3, 143-44; see other instances, Camb. Med. Hist.,
i. 588.

[2] Jourdain, Recherches . . . traductions Latines d'A., 187;
Gasquet 3, 148.

For a time, owing to the capture of Constantinople by
the Crusaders, intercourse between East and West had
become far freer than it had been for centuries (1203-61).
Certain Greek philosophers of learned mien came to
England about 1202, but did not stay; and some
Armenians, among them a bishop, visited St. Albans.
Whether they or Nicholas the Greek, clerk to the abbot
of that monastery, brought books with them we do not
know; Nicholas, at any rate, seems to have assisted
Grosseteste in his Greek studies.[1] John of Basingstoke,
Grosseteste's archdeacon, carried Greek manuscripts--many
valuable manuscripts, we are told--from Athens, whither
Grosseteste had sent him. The bishop himself imported
books to this country, probably from Sicily and South
Italy.[2] He had a copy of Suidas' Lexicon, possibly the
earliest copy brought to the West. The Testaments of the
Twelve Patriarchs was also in Grosseteste's possession: the
manuscript was brought home by John of Basingstoke, and
still exists in the Cambridge University Library.[3] These
forged Testaments were translated by Nicholas the Greek,
and as no fewer than thirty-one copies of the Latin version
still remain they must have had a good circulation.[4]
Possibly the Greek Octateuch (Genesis to Ruth), now in
the Bodleian Library, was imported into this country by
Grosseteste or by somebody for him; at one time the
manuscript was in the library of Christ Church, Canterbury.[5]
Among other Greek books which Grosseteste used and
translated, or had translated under his direction, were the
Epistles of St. Ignatius, a Greek romance of Asenath, the
Egyptian wife of the patriarch Joseph, and some writings
of Dionysius the Areopagite. At Ramsey, where the
bishop's influence may be suspected, Prior Gregory (fl. 1290)
owned a Graeco-Latin psalter, still extant.[6] Possibly all the
importations were of similar character, and the number of
them cannot have been great or we should have heard more
of them.

[1] Paris, Chron. Maj., iv. 232-3; cp. Bacon, Op. ined., 91, 434.

[2] Stevenson, 224, 227; Camb. Mod. Hist., i. 586; James, lxxxvi.

[3] MS. Ff. i. 24; Paris, C.M. iv. 232; cf. v. 285.

[4] Sandys, i. 576.

[5] Now Canon. gr. 35 Bodleian; James, lxxxvi. This may be the
Liber grecorum in the list of books repaired in 1508.--James,
lxxxvi., 163.

[6] James 16, 10.


Friar Bacon, writing about 1270, complains that he could
not get all the books he wanted, nor were the versions of
the books he had satisfactory. Parts of the Scriptures were
untranslated, as, for example, two books of Maccabees,
which he knew existed in Greek, and books of the Prophets
referred to in the books of Kings and Chronicles; the
chronology of the Antiquities of Josephus was incorrectly
rendered, and biblical history could not be usefully studied
without a true version of this book. Books of the Hebrew
and Greek expositors were almost wanting to the Latins:
Origen, Basil, Gregory, Nazianzene, John of Damascus,
Dionysius, Chrysostom, and others, both in Hebrew and
Greek.[1] The scientific books of Aristotle, of Avicenna, of
Seneca, and other ancients could only be had at great cost.
Their principal works had not been translated into Latin.
"The admirable books of Cicero De Republica are not to
be found anywhere, as far as I can hear, although I have
made anxious inquiry for them in different parts of the
world and by various messengers."[2]

[1] Op. Maj, 46.

[2] Op. Tertium, p. 55, 56.


The period during which the intellectual life of the
Middle Ages was broadened by the introduction of new
knowledge and ideas originally from Greek sources, began,
as we have said, with the influx of translations from the
Arabic. The movement culminated with the work of
William of Moerbeke, Greek Secretary at the Council of
Lyons (1274), who, between 1270 and 1281, translated
several of Aristotle's works from the Greek, including the
Rhetorica and the Politica. Fortunately we have a record
belonging to this time of a collection of books which shows
admirably the character of the change. A certain John of
London (c. 1270-1330), believed to have been Bacon's
pupil, probably became a monk of St. Augustine's Abbey,
Canterbury, and in due course bequeathed a library of
books to his house. This collection amounted to nearly
eighty books, of which twenty-three were on mathematics
and astronomy, a like number on medicine, ten on
philosophy, six on logic, four historical, three on grammar,
one poetry, and the rest collections.[1] Such a collection is
remarkable not only for its character, but on account of its
size, which was very large for anybody to own privately in
that age.

[1] James (M. R.), lxxiv.



Section  III

On one occasion, after spending much time in searching
wills and in examining catalogues without finding a
reference to an interesting book--to either an ancient or a
medieval classic the writer well remembers the little
shock of pleasure he felt when, in a single half-hour, he
noted Piers Plowman in one brief unpromising will, and
six English books among the relics of a mason. Nearly
all the libraries of private persons and of academies are
depressing in character. Rarely can be found a bright
human book gleaming like a diamond in the dust. Score
after score of decreta, decretales, Sextuses, and Clementines,
and chestsful of the dreariest theological disquisition impress
upon the weary searcher the fact that academic libraries
were usually even more dryasdust than monastic collections,
and he begins to understand how prosperous law
may be as a calling, and to have an inkling of what is
known, in classic phrase, as a good plain Scotch education.

Between an academic library and a monastic collection
there were differences of character and in the beauty and
value of the manuscripts. As a general rule a large proportion
of the monks' books were more or less richly
ornamented: they were the treasures as well as the tools
of the community. The books of the colleges were usually
for practical purposes: they were tools, treasured, doubtless,
for their contents, not for the beauty of the writing or
because they were decorated. The difference in character
of the collections as a whole was one of proportion in the
representation of the various classes of books. Generally
speaking, the monastic collection comprised proportionately
more theology and less canon and civil law than the
academic library. In the subjects of the trivium and
the quadrivium, and in philosophy, a college was more
strongly equipped than a monastery; on the other hand, a
monastery frequently had a larger proportion of classical
literature, and always more "light" or romance literature.

Early university studies were in two parts, the trivium
--grammar, rhetoric, and logic, and the quadrivium--
music, astronomy, geometry, and arithmetic. These were
the seven liberal arts. A fresco in a chapel in the Church
of S. Maria Novella at Florence illustrates these arts.
On the right of the cartoon is the figure of grammar;
beneath is Priscian. For the study of this subject John
Garland recommended Priscian and Donatus. Priscian
was a leading text-book on the subject, and it was supported
by a short manual compiled from Donatus. At Oxford
extracts from these authors were thrown into the form of
logical quaestiones to afford subjects of argument at the
disputations held once a week before the masters of
grammar.[1] To these books should be added a dictionary,
with some peculiar and quaint etymologies, by Papias
the Lombard; grammatical works by John Garland;
Bishop Hugutio's etymological dictionary (c. 1192);
a dreary hexameter poem by Alexander Gallus, the
Breton Friar (d. 1240)--"the olde Doctrinall, with his
diffuse and unperfite brevitie"; Eberhard's similar poem
(c. 1212), called Graecismus, because it includes a chapter
on derivations from the Greek; and a very large book, the
Catholicon (c. 1286), partly a grammar and partly a
dictionary, with copious quotations from Latin classics,
which had been compiled with some skill and care by John
Balbi, a Genoese Black Friar. Papias and Hugutio were
sharply condemned by Friar Bacon, but they remained
in use long after his time, and Balbi owed much to both
of them. Many copies of the Catholicon seem to have
been made, although the transcription of so large a book
was costly: even before it was printed (1460), copies for
reference were sometimes chained up in English churches,
and after it was printed this practice became more general,
at any rate in France. By the fourteenth century Priscian
was almost superseded by Alexander and Eberhard, whose
versified grammars came into common use; a jingle,
whether it be--

 "Ne facias' dices  oroque ne facias.'
 Humane, dure, large, firmeque, benigne,
 Ignaveque, probe vel avare sive severe,
 Inde rove, plene, vel abunde sive prolerve,
 Dicis in er vel'in e, quamvis sint illa secundae,"

in the fourteenth century, or

 "Feminine is Linter, boat
 Learn these neuters nine by rote,"

in the twentieth century, seems to help the harassed student
along the linguistic path. The reading of Virgil and
Statius and some other writers put flesh upon these
grammatical dry bones. But as the masters of grammar
at Oxford were expected to be guardians of morals as
well, they were expressly forbidden to read and expound
to their pupils Ovid's Ars amandi, the Elegies of Pamphilus,
and other indecent books.[2]

[1] Mun. Acad., 86, 430, 444; cf. Lyte, 235. Donatus came to be
regarded as a synonymous term for grammar. In Piers Plowman a
grammatical lesson or text book is called "Donet." A Greek
grammar was called a "Donatus Graecorum."

[2] Mun. Acad., 441.


Next to the figure of Grammar is Rhetoric, with Cicero
seated beneath. Cicero, with Aristotle, Quintilian and
Boethius were the chief exponents of rhetoric; with Virgil,
Ovid, Statius, and sometimes such a book as Guido delle
Colonne's epic of Troy, as examples of literary style.
John Garland (fl. 1230) recommended Cicero's De
Inventione (Rhetorica), De Oratore, the Ad Herennium
ascribed to Cicero, Quintilian's Institutes and the Declamationes
ascribed to him. The third figure is Logic, coupled
with the figure of Aristotle. The Categories and Porphyry's
Isagoge were the books of greatest service in the study of
this subject; with Boethius' translations and expositions of
Aristotle and Porphyry. All the foregoing and Cicero's
Topica are selected by John Garland. Later the
Summulae logicales of Peter the Spaniard (fl. 1276), William
of Heytesbury's Sophismata (c. 1340), the Summa logices
of the great English schoolman, William of Ockham
(d. c. 1349), and the Quaestiones of William Brito (d. 1356)
were the chief manuals of dialectic.

The first figure in the representation of the quadrivium
is Music, with Tubal Cain beneath. In this subject, for
which few books were necessary, Boethius was the guide.
With Astronomy is associated Ptolemy. The Cosmographia
and Almagest of Ptolemy, and the works of some
Arabian authors, with books of tables, were the student's
manuals. In our cartoon Geometry has Euclid for companion.
Arithmetic is associated with Pythagoras in the
picture: for this subject Boethius was the text-book.[1]

[1] In the right-hand doorway of the west front of Chartres
Cathedral are figures of the Seven Arts, Grammar being associated
with Priscian, Logic with Aristotle, Rhetoric with Cicero, Music
with Pythagoras, Arithmetic with Nicomachus, Geometry with
Euclid, and Astronomy with Ptolemy. Cf. Marriage, Sculp. of
Chartres Cath., 71-73 (1909).


Besides the seven liberal arts, natural, metaphysical, and
moral philosophy, or the three philosophies, were added in
the thirteenth century. For these studies Aristotle and his
commentators were the chief guides. The medical
authorities of the middle ages have been catalogued for us
by Chaucer in his description of a doctor of "phisyk"--

 "Wel knew he the olde Esculapius
 And Deiscoricles, and eek Rufus,
 Old Ypocras, Haly and Galien;
 Serapion, Razis and Avicen;
 Averrois, Damascien and Constantyn;
 Bernard, and Gatesden, and Gilbertyn."

Of these names eight are included in Duke Humfrey's gifts
to Oxford in 1439 and 1443; and ten of them are
represented in the catalogue of Peterhouse Library in 1418.
Besides the writers mentioned by Chaucer, works on fevers
by Isaac the Arab, the Antidotarium of Nicholas, and the
Isagoge of Johannicius were in general use.

Next to theology--in which class the chief books were
the same as in the claustral library, although liturgical books
are more rarely found--the largest section of an academic
collection was that of civil and canon law. It comprised
the various digests, the works of Cinus of Pistoia and Azo;
texts of decrees, decretals, Liber Sextus Decretalium, Liber
Clementinae, with many commentaries, the Constitutions of
Ottobon and Otho, the book compiled by Henry of Susa,
Cardinal Bishop of Ostia, called Summa Ostiensis, the
Rosarium of Archdeacon Guido de Baysio, and Durand's
Speculum Judiciale. The last three books are frequently
met with, and were highly esteemed by medieval jurists.[1]

[1] On medieval studies see further Mun. Acad., 34, 242-43, 285,
412-13; Sandys, i 670.


In a previous chapter we have noted the somewhat
fresher character of the library given to Oxford University
by the Duke of Gloucester. We have two later records
which may be referred to now to indicate the change
wrought by the Renascence. A catalogue of William
Grocyn's books was drawn up soon after his death in 1519.
This collection proves its owner to have been conservative
in his tastes, as the medieval favourites are well represented.
Of Greek books there are only Aristotle, Plutarch in a
Latin translation, and a Greek and Latin Testament--a
curiously small collection in view of his interest in Greek,
and in view of the fact that many of the chief Greek
authors had been printed before his death. It seems likely
that his Greek books had been dispersed. But the change
is apparent in the excellent series of Latin classics, which
included Tacitus and Lucretius, and in the number of
books by Italian writers, Petrarch, Boccaccio, Ficino, Filelfo,
Lorenzo della Valle, Aeneas Sylvius, and Perotti.

Still more significant of the change are the references
to the course of study in the statutes of Corpus Christi
College, Oxford (1517). The approved prose writers are
Cicero--an apology is offered for the use of barbarous
words not known to Cicero--Sallust, Valerius Maximus,
Suetonius, Pliny, Livy, and Quintilian. Virgil, Ovid
Lucan, Juvenal, Terence and Plautus are approved as poets.
Suitable books to study during the vacations are the
works of Lorenzo della Valle, Aulus Gellius, and Poliziano.
In Greek the writings--most of them quite new to the
age--of Isocrates, Lucian, Philostratus, Aristophanes,
Theocritus, Euripides, Sophocles, Pindar, Hesiod,
Demosthenes, Thucydides, Aristotle, and Plutarch are
recommended. Such a list bears few resemblances to the
academic library we have attempted to describe.[1]

[1] Oxford Stat., c. 21.



Section  IV

In the fourteenth and fifteenth centuries romances
began to creep into all libraries, save the academic, in
which they are rarely found. As soon as romance
literature took a firm hold upon public favour the monks
added some of it to their collections. Probably romances
were first bought to be copied and sold to augment the
monastic income; and more perhaps were sold than
preserved. Ascham avers that "in our fathers tyme
nothing was red, but bookes of fayned cheualrie, wherein a
man by redinge, shuld be led to none other ende, but
onely to manslaughter and baudrye.... These bokes
(as I haue heard say) were made the moste parte in Abbayes
and Monasteries, a very lickely and fit fruite of suche an
ydle and blynde kinde of lyuyne."[1] Thomas Nashe, in his
story of The Unfortunate Traveller, describes romances as
"the fantasticall dreams of those exiled Abbie lubbers,"
that is, the monks.[2] These writers were but echoing such
charges as that in Piers Plowman, which declares that a
friar was much better acquainted with the Rimes of Robin
Hood and Randal Erle of Chester than with his Paternoster.
A number of romances are indeed found in monastic
catalogues. The library at Glastonbury included four
romances (1248); that at Christ Church, Canterbury,
contained a few in late thirteenth century. Guy de Beauchamp
bequeathed romances to Bordesley Abbey (1315),
In the first year of the fifteenth century Peterborough had
some romances. At the end of the same century St.
Augustine's Abbey, Canterbury, had in its library of over
eighteen hundred books only a few romances; while in
Leicester Abbey, among a library of about three hundred
and fifty books, we find only the Troy book, Drian
and Madok, Beves of Hamtoun, all in French, Gesta
Alexandri Magni, and one or two others. Edward III
bought a book of romance from a nun of Amesbury
in 1331--a work of such interest that he kept it in his
room. There are plenty of other instances. But in no
case have we found an excessive number of romances
in monastic libraries, and the charges--if they can
worthily be called charges--so often made against monks
on this score fall to the ground.[3]

[1] Toxophilus, Arber's ed., p. 19.

[2] Camb. Eng. Lit., iii. 364.

[3] Cf Warton, ii. 95.


The romances oftenest appearing in monastic catalogues
and other records are the following: The Story of Troy,
especially Joseph of Exeter's Latin version, the great
Arthurian cycle, the beautiful story of Amis and Amiloun,
renowned all over Europe, Joseph of Arimathea, Charlemagne,
Alexander, which was of the best of romances,
Guy of Warwick, which was very popular, and the semi-
historical Richard Coeur de Lion. But many others were
in circulation. In Cursor mundi a number of the popular
stories of the day are mentioned--

 "Men lykyn jestis for to here,
 And romans rede in divers maneree,
 Of Alexandre the conquerour,
 Of Julius Caesar[1] the emperour,
 Of Greece and Troy the strong stryf,
 Ther many a man lost his lyfe:
 Of Brut,[2] that baron bold of hond,
 The first conquerour of Englond,
 Of King Arthur that was so ryche;
 Was non in hys tyme so ilyche [alike, equal]:
 Of wonders that among his knyghts felle,
 And auntyrs [adventures] dedyn as men her telle
 As Gaweyn, and othir full abylle,
 Which that kept the round tabyll,
 How King Charles and Rowland fawght,
 With Sarazins, nold thei be cawght;
 Of Tristram and Ysoude the swete,
 How thei with love first gall mete,
 Of Kyng John, and of Isenbras,
 Of Ydoine and Amadas."[3]

[1] By Jehan de Tuim, c. 1240.

[2] Wace or Layamon.

[3] Amadas et Idoine, an anonymous Norman French poem of the
twelfth century.


Again, many "speak of men who read romances--

 Of Bevys,[1] Gy, and Gwayane,
 Of Kyng Rychard, and Owayne,
 Of Tristram and Percyvayle,
 Of Rowland Ris,[2] and Aglavaule,
 Of Archeroun, and of Octavian,
 Of Charles, and of Cassibelan.
 Of Keveloke,[3] Horne, and of Wade
 In romances that ben of hem bimade,
 That gestours dos of hem gestes,
 At maungeres, and at great festes,
 Her dedis ben in remembrance,
 In many fair romance."

[1] Sir Beves of Hamtoun (Fr. 13 cent., Eng. 14 cent.).


[2] Character in romance of Tristrem, by Thomas the Rymer.

[3] Haveloke. For other metrical catalogues see first and second
prologues to Richard Coeur de Lion.--Ritson, Anc, Eng Metr.
Romances, i. 55.


Popular romances of this kind had a great influence
upon the lives of the people. The long lists of medieval
theology and sophistry usually laid before us, and the
great majority of the writings which have survived, sometimes
lead us to believe the culture of the Middle Ages
to have been of a more serious cast than it really was.
The oral circulation of romance literature must have been
enormous. The spun-out, dreary poems which now make
such difficult reading are infinitely more entertaining when
read aloud: the voice gives life and character to a humdrum
narrative, and the gestour would know how to make the
best of incidents which he knew from experience to be
specially interesting to an audience. Such yarns would
be most attractive to "lewd" or illiterate men--

 "For lewde men y undyrtoke
 On Englyssh tunge to make thys boke:
 For many ben of swyche manere
 That talys and rymys wyl blethly[1] here,
 Ye gamys and festys, and at the ale."[2]

[1] Gladly, blithely.

[2] From beginning of Handlyng Synne, by Robert Mannying of
Brunne.


The need of multiplying manuscripts of these poems
would not be greatly felt. The reciter would be obliged
to learn them off by heart; he need not, and often did
not, possess written versions of the poems he recited. And
even literate men, as Bishop Grosseteste, preferred to
listen to these gestours, rather than to read the narrative
themselves. Therefore, any estimate we may form of the
number of manuscripts of romances in existence at any
time in the fourteenth century, for example, would give
not the smallest idea of the extent to which these tales
were known.



Section  V

The medieval collector of books sometimes, and the
monastic librarian nearly always, took care that his library
was strong in hagiology and history. He felt the need of
books which would tell him of the past history of his church
and of the lives of her greatest teachers. When collected
these books were an incentive to the more cultivated of the
monks to begin the history of his country or his house,
or to write or re-write the lives of saints. The fruit is
preserved for us in a long line of monkish historians and
hagiographers. As a rule the histories they wrote were of
little value; but when they had brought the tale down to
their own times they continued it with the help of records
to their hand, narrated events within their own memory,
and maintained the narrative in the form of annals. The
method of annalising was simple. At the end of the incomplete
manuscript a loose or easily detachable sheet
was kept, whereon events of importance to the nation and
the monastery and locality of the annalist were written in
pencil from time to time during the year. At the end of
the year the historian welded these jottings into a narrative.
When this was done another leaf for notes was placed after
the manuscript. The value of the work so accomplished
is incalculable. Without these records it would now be
impossible for us to realise what the Middle Ages were like.
This service, added to the enormously greater service which
monachism did for us in preserving ancient literature, will
always breed kind thoughts of a system so repugnant to
our modern view of human endeavour.



Section  VI

What was the extent of circulation of books during the
manuscript age? For the period before the Conquest we
can only offer the merest conjecture, which does not help
us materially. The rarity of the extant manuscripts of
this age is no guide to the extent of their production.
During the raids of the northmen the destruction and loss
must have been very great indeed. After the Conquest
the indifference and contempt with which the conquerors
regarded everything Saxon must have been responsible for
the destruction of nearly every manuscript written in the
vernacular. But, on the other hand, we find suggestions of
a greater production than is commonly credited to this
period. Religious fervour to make books was not wanting,
as some of our most beautiful relics--works exhibiting
much painstaking and skilful and even loving labour,
calligraphy, and decoration aflame with high endeavour--
belong to the Hiberno-Saxon period and the days of
Ethelwold. Nor after Alfred's day was regard lacking
for vernacular literature itself rather than for the glory of
a faith: how else are we to explain the precious fragments
of Anglo-Saxon manuscript which have been preserved for
us, especially the Exeter book and the Vercelli book? That
the production was considerable is suggested by the records
we have. Think of the Irish manuscripts now scattered
on the continent; of the library of York; of Bede's workshop
and the northern libraries; and of those in the south,
at Canterbury, Malmesbury, and elsewhere. But the use of
such manuscripts as were in existence was restricted to
monks, wealthy ecclesiastics, and a few of the wealthy
laity.

After the Conquest the state of affairs was the same.
The period of the greatest literary activity in the monasteries
now began, and large claustral libraries were soon formed.
The monks then had plenty of books; wealthy clergy also
had small collections. An ecclesiastic or a layman who
had done a monastery some service, or whose favour it was
politic to cultivate, could borrow books from the monastic
library, under certain strict conditions. Some people
availed themselves of this privilege; but not at any time
during the manuscript period to a great extent.[1]

[1] Bateson x.; Gasquet 4, 30-31; James (M. R.), 148.


Outside this small circle the people were almost bookless:
nearly the whole of the literary wealth of the Middle
Ages belonged to the monks and the church. Books were
extremely costly. The medieval book-buyer paid more for
his book on an average than does the modern collector of
first editions and editions de luxe, who pays in addition
several guineas a volume for handsome bindings. The prices
we have tabulated will fully bear out this statement. But
even more striking evidence of the high value set upon
books is the care taken in selling or bequeathing them.
To-day a line or two in a wealthy man's will disposes of
all his books. He commonly throws them in with the
"residue," unmentioned. In the manuscript age a testator
distributed his little hoard book by book. Often he not
only bequeaths a volume to a friend, but determines its fate
after his friend's death. For example, a daughter is to
have a copy of the Golden Legend, "and to occupye to hir
owne use and at hir owne liberte durynge hur lyfe, and after
hur decesse to remayne to the prioress and the convent of
Halywelle for evermore, they to pray for the said John
Burton and Johne his wife and alle crystene soyles (1460)."[1]
A manuscript now in Worcester Cathedral Library bears
an inscription telling us that, likewise, one Thomas Jolyffe left
it to Dr. Isack, a monk of Worcester, for his lifetime, and after
his death to Worcester Priory. A manuscript now in the British
Museum was bought in 1473 at Oxford by Clement of Canterbury,
monk and scholar, from a bookseller named Hunt for twenty
shillings, in the presence of Will. Westgate, monk.[2] In a
manuscript of the Sentences is a note telling us that it was
the property of Roger, archdeacon of Lincoln: he bought
it from Geoffrey the chaplain, the brother of Henry, vicar of
North Elkington, the witnesses being master Robert de Luda,
clerk, Richard the almoner, the said Henry the vicar, his
clerk, and others.[3] An instance of a different kind will
suffice. When, after a good deal of rioting at Oxford,
many of the more studious masters and scholars went to
Stamford, the king threatened that if they did not return
to Oxford they would lose their goods, and especially their
books. The warning was disregarded, but the threatened
forfeiture of their books was evidently thought to be a strong
measure.[4]

[1] Written at the end of the manuscript, which is in the Douce
collection.-- Warton, i. 182-83.

[2] MS. gurney, II; James (M.R.), 515.

[3] B. M. MS. Reg., 9 B ix. I.

[4] Lyte, 135


In his poems Chaucer endows two poor clerks with
small libraries. His first portrait of an Oxford clerk is
delightful--

 "For him was lever have at his beddes heed [rather]
 Twenty bokes, clad in blak or reed,
 Of Aristotle and his philosophye,
 Than robes riche, or fithele, or gay sautrye [fiddle, psaltery].
 But al be that he was a philosophre,
 Yet hadde he but liter gold in cofre;
 But al that he mighte of his freendes hente [get],
 On bokes and on lerninge he it spente,
 And bisily gan for the soules preye
 Of hem that yaf him wherewith to scoleye [gave, study].
 Of studie took he most cure and most hede.
 Noght o word spak he more than was nede,
 And that was seyd in forme and reverence,
 And short and quik, and ful of hy sentence [high].
 Souninge in moral vertu was his speche [conducing to],
 And gladly wolde he lerne, and gladly teche."


Almost equally pleasing is his picture of another who
lived with a rich churl--

 "A chambre hadde he in that hostelrye
 Allone, with-outer any companye,
     . . . . . . . .
 His Almageste and bokes grete and smale,
 His astrelabie, longinge for his art,
 His augrim-stones layen faire a-part
 On shelves couched at his beddes heed."

Both descriptions have been used as evidence that books
were not so scarce as supposed; that poor people could
get books if they specially needed them. But are these
pictures quite true? Has not the poet taken advantage of
the licence allowed to his kind? The records preserved at
Oxford do not corroborate him. Some of the students were
very poor. It seems likely that a would-be clerk attached
himself to a master or scholar as a servant in return for
teaching in the "kunnyng of writyng" and perhaps other
knowledge--

"This endenture bereth witnesse that I, John Swanne, the sone
of John Swanne of Bridlington, in the counte of Yorke, have putte
me servante unto William Osbarne, forto serve him undir the
foorme of a servante for te terme of iiii. yere, and the seide
William Osbarne forto enfoorme the seide John Swann in the
kunnyng of writyng, and the seide John Swann forto have the first
yere of te seide William Osbarne iijs. iiijd. in money, and ij.
peter [pairs] of hosen, and ij. scherts [shirts] and iiij. peire
schoon [pairs of shoes], and a gowne, and in the secunde yeere
xiijs. iiijd., and in the iij. yere xxs. and a gowne, and in the
iiij. yeere xls. And in the witnesse hereof, etc." (1456).[1]

[1] Mun. Acad., 665. Cf. p. 661.


Mr. Anstey points out that a very large number,
probably the majority of scholars, were not well provided
for. They eked out their precarious allowances by begging,
by learning handicrafts, and by "picking up the various
doles at funerals and commemoration masses, where such
needy miserables were always to be found."[1] Such students
would not be likely to have many or perhaps any books.
"The stock of books possessed by the YOUNGER scholars seems
to have been almost nil. The inventories of goods, which we
possess, in the case of non-graduates contain hardly any
books. The fact is that they mostly could not afford to
buy them.... The chief source of supplying books was by
purchase from the University sworn stationers, who had to
a great extent a monopoly, the object of which was to
prevent the sale and removal from Oxford of valuable
books. Of such books there were plainly very large
numbers constantly changing hands; they were the pledges
so continually deposited on borrowing from chests, and
seem, from scattered hints, to have been a very fruitful
source of litigation and dispute."[2] Most of these books
were in the hands of seniors. Truly enough many a
poor clerk would as lief have twenty "bokes" to his name
as anything else treble the value. But he would undergo
much sharp self-denial and receive much "wherewith to
scoleye" ere he got together so considerable a collection of
"bokes grete and smale," to say nothing of instruments.
As such a large proportion of the scholars were poor, and
unable to acquire books, nearly all the instruction given
was oral. Well-to-do scholars would not find, therefore,
books of very great service; and indeed they were as ill-
equipped in this respect as their poorer brethren. The
accounts of the La Fytes, two scholars whose expenses
were paid by Edward I himself, contain records of the
purchase of two copies of only the Institutions of Quintilian
(c. 1290).[3] Is not Chaucer describing his own room in
both passages--the room he loved to seek after his day's
work at the desk? Here at the bedhead are his books,
including the astronomical treatise of Ptolemy called
Almagest. Beside them is the astrolabe, an instrument
about which he wrote; and trimly arranged apart his
augrim-stones, or counters for making calculations. Such
an outfit we might expect him to have: just such a library,
neither smaller nor larger.

[1] Mun. Acad., ci.

[2] Mun. Acad., lxxvii.

[3] Lyte, 93.


This supposition calls to mind another argument sometimes
used to prove how easy it was to make a small
collection of books. Chaucer's poems display his acquaintance,
more or less thoroughly, with many authors. Surely,
it is urged, his library was a good one for the time: then
how was it possible for a man of his means to own such?
He was not wealthy. As a courtier and a public officer
the calls upon his purse must have been heavy: little indeed
could be left for books. The explanation is probably
simple. Books were freely lent, more freely than
nowadays; and Chaucer would be able to eke out his
library in this way. Another point is important. Professor
Lounsbury, who has spent years in an exhaustive
study of Chaucer, points out a curious circumstance. "It
must be confessed," he says--a shade of disparagement
lurks in the phrase--"it must be confessed that Chaucer's
quotations from writers exhibit a familiarity with prologues
and first books and early chapters which contrasts ominously
with the comparative infrequency with which he makes
citations from the middle and latter parts of most of the
works he mentions."[1] Surely the implication is unjust.
Stationers used to let out on hire parts of books or quires.
Manuscript volumes were also often made up of parts of
works by several authors. Books being scarce, it was
preferable to make some volumes select miscellanies, little
libraries in themselves. Hear Chaucer himself--

 "And eek ther was som-tyme a clerk at Rome,
 A cardinal, that highte Seinte Jerome,
 That made a book agayn Jovinian;
 In whiche book eek ther was Tertulan,
 Crisippus, Trotula, and Helowys,
 That was abbesse net fer fro Parys;
 And eek the Parables of Salomon,
 Ovydes Art, and bokes many on,
 And alle thise were bounder in o volume."[2]

[1] Lounsbury, Studies in Chaucer, ii. 265.

[2] Wife of Bath's Prologue, ll. 673-81.


In composite volumes often only the earlier parts of
authors' works were included. If Chaucer owned a few
books of this kind, his familiarity with parts of authors--
and oftenest with the earlier parts--is accounted for
satisfactorily; so also is the range and variety of his
reading. Examine the Christ Church Canterbury catalogue
in Henry Eastry's time, and note what a remarkable
variety of subjects is comprised in what we nowadays
consider rather a paltry number of books. There is
another point worth bearing in mind. Speaking of Bishop
Shirwood's books, a writer in the English Historical Review
says: "Many of the books bear his mark, Nota, scattered
over the margins, or a hand with a long pointing finger.
These notes occur usually at the beginnings. In the days
when chapters and sections were unknown and division
into books rare, when headlines were not and pages sometimes
had no signatures even, not to speak of numbers, a
reader had to go solidly through a book, and could not
lightly turn up a passage he wished for, by the aid of a
referenre. But except in Cicero and in Plutarch--which is
read almost from beginning to end--the marks do not
often go far. Shirwood was doubtless too busy to find
much time for reading, and before he had made much way
with a book a new purchase had come to arouse his
interest."[1]

[1] E. H. R., XXV. 453.


But to the general rule of scarcity of books some
exceptions are known. When a book won a reputation,
the cost of producing copies was not wholly restrictive of
circulation. Copies of some works of the Fathers were
produced in great numbers. The Bible, whole or in part,
was copied with such industry that it became the commonest
of manuscripts, as it now is the commonest of printed
books. Peter Lombard's Sentences became a famous book:
the standard of the schools; everywhere to be found side
by side with the Bible, everywhere discussed and commented upon.
A twelfth century author of quite different character had a good
hold upon the people; the number of copies of Geoffrey of
Monmouth must have been considerable, for the British Museum now
has thirty-five copies and Bodley's Library sixteen. "Possibly,
no work before the age of printed books attained such immediate
and astonishing popularity . . . translations, adaptations,
and continuations of it formed one of the staple exercises
of a host of medieval scribes."[1] A glance at the monastic
and academic library catalogues of later date than mid-
thirteenth century will prove more clearly than a shelf full
of books how enormous was the influence of Aristotle. If
such a collocation as the Bible and Shakspere sums up the
present-day Englishman's ideals of spiritual sustenance and
literary power, a similar collocation of the Bible and
Aristotle would sum up, with a greater approach to truth,
the ideals of the medieval schoolman. Popularity fell to
Piers Plowman. Apart from the large currency given to it
by ballad singers, many manuscripts were in existence, for
even now forty-five of them, more or less complete, remain.
As M. Jusserand aptly remarks: "This figure is the more
remarkable when we consider that, contrary to works written
in Latin or in French, Langland's book was not copied
and preserved outside his own country."[2] Again, but a
few years after the writing of the Canterbury Tales, a copy
of it was bequeathed, among other books, by a clerk named
Richard Sotheworth of East Hendred, Berks (1417).[3]
The impression is left upon one's mind that this work had
found its way quickly and in many copies into country
places.

[1] Camb. Lit., i. 262.

[2] Piers Plowman, 186.

[3] "Quendam libru' meu' de Canterbury Tales."--N. & Q., II ser.
ii. 26.


But as only a few books had a comparatively large
circulation, these few had a disproportionately powerful
influence. The Bible was paramount. Aristotle dominated
the whole mental horizon of the schoolmen. Alfred of
Beverley tells us that Geoffrey of Monmouth's book "was so
universally talked of that to confess ignorance of its stories
was the mark of a clown."[1] So great was the influence of
Piers Plowman, that from it were taken watchwords at the
great rising of the peasants.[2] The power of such works
could not be wholly hemmed in by the barrier of manuscript:
like a spring torrent it would burst forth and carry
all before it. In the manuscript period a book of great
originality and power, or a work which reproduced the
thought of the time accurately and with spirit, ran no
great risk of being passed over and forgotten; too little
was produced for much that was good to be lost. It was
copied once and again; became very slowly but very
surely known to a few, then to many; and all the time
waxed more and more influential in its teaching. The
growth was slow, but then the lifetime was long. Now
the chance of a good book going astray is much greater
What watcher of the great procession of modern books
does not fear that something supremely fine and great has
passed unobserved in the huge, motley crowd?

[1] Camb. Lit., i. 262.

[2] Jusserand, Piers, 13.





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