Bibliomania in the Middle Ages. F. Somner Merryweather
might be infinitely multiplied, so terrible were those intemperate outrages. All this tends to enforce upon us the necessity of using considerable caution in forming an opinion of the nature and extent of learning prevalent during those ages which preceded the discovery of the art of printing.
FOOTNOTES:
[7] The sad page in the Annals of Literary History recording the destruction of books and MSS. fully prove this assertion. In France, in the year 1790, 4,194,000 volumes were burnt belonging to the suppressed monasteries, about 25,000 of these were manuscripts.
[8] "About this time (Feb. 25, 1550) the Council book mentions the king's sending a letter for the purging his library at Westminster. The persons are not named, but the business was to cull out all superstitious books, as missals, legends, and such like, and to deliver the garniture of the books, being either gold or silver, to Sir Anthony Aucher. These books were many of them plated with gold and silver and curiously embossed. This, as far as we can collect, was the superstition that destroyed them. Here avarice had a very thin disguise, and the courtiers discovered of what spirit they were to a remarkable degree."—Collier's Eccle. History, vol. ii. p. 307.
[9] Any one who can inspect a library of ancient books will find proof of this. A collection of vellum scraps which I have derived from these sources are very exciting to a bibliomaniac, a choice line so abruptly broken, a monkish or classical verse so cruelly mutilated! render an inspection of this odd collection, a tantalizing amusement.
[10] Bale's Leland's Laboryouse Journey, Preface.
[11] The works of the Schoolmen, viz.: of P. Lombard, T. Aquinas, Scotus and his followers and critics also, and such that had popish scholars in them they cast out of all college libraries and private studies.—Wood's Hist. Oxon., vol. i. b. 1. p. 108. And "least their impiety and foolishness in this act should be further wanting, they brought it to pass that certain rude young men should carry this great spoil of books about the city on biers, which being so done, to set them down in the common market place, and then burn them, to the sorrow of many, as well as of the Protestants as of the other party. This was by them styled 'the funeral of Scotus the Scotists.' So that at this time and all this king's reign was seldom seen anything in the universities but books of poetry, grammar, idle songs, and frivolous stuff."—Ibid., Wood is referring to the reign of Edward VI.
[12] Wood's Hist. Oxon, b. i. p. 81.
[13] "Gutch has printed in his 'Collectiana' an order from the Queen's commissioners to destroy all capes, vestments, albes, missals, books, crosses, and such other idolatrous and superstitious monuments whatsoever.'—vol. ii. p. 280."
[14] Fuller's Church History, b. vi. p. 335.
[15] Wood's Oxon, vol. i. b. i. p. 107
CHAPTER II
Duties of the monkish librarian.—Rules of the library.—Lending books.—Books allowed the monks for private reading.—Ridiculous signs for books.—How the libraries were supported.—A monkish blessing on books, etc.
n this chapter I shall proceed to inquire into the duties of the monkish amanuensis, and show by what laws and regulations the monastic libraries were governed. The monotonous habits of a cloistered bibliophile will, perhaps, appear dry and fastidious, but still it is curious and interesting to observe how carefully the monks regarded their vellum tomes, how indefatigably they worked to increase their stores, and how eagerly they sought for books. But besides being regarded as a literary curiosity, the subject derives importance by the light it throws on the state of learning in those dark and "bookless" days, and the illustrations gleaned in this way fully compensate for the tediousness of the research.
As a bibliophile it is somewhat pleasing to trace a deep book passion growing up in the barrenness of the cloister, and to find in some cowled monk a bibliomaniac as warm and enthusiastic in his way as the renowned "Atticus," or the noble Roxburghe, of more recent times. It is true we can draw no comparison between the result of their respective labors. The hundreds, which in the old time were deemed a respectable if not an extensive collection, would look insignificant beside the ostentatious array of modern libraries.
But the very tenor of a monastic life compelled the monk to seek the sweet yet silent companionship of books; the rules of his order and the regulations of his fraternity enforced the strictest silence in the execution of his daily and never-ceasing duties. Attending mass, singing psalms, and midnight prayers, were succeeded by mass, psalms and prayers in one long undeviating round of yearly obligations; the hours intervening between these holy exercises were dull and tediously insupportable if unoccupied. Conversation forbidden, secular amusements denounced, yet idleness reproached, what could the poor monk seek as a relief in this distress but the friendly book; the willing and obedient companion of every one doomed to lonely hours and dismal solitude?
The pride and glory of a monastery was a well stored library, which was committed to the care of the armarian, and with him rested all the responsibility of its preservation. According to the Consuetudines Canonicorum Regularium, it was his duty to have all the books of the monastery in his keeping catalogued and separately marked with their proper names.[16] Some of these old catalogues have been preserved, and, viewed as bibliographical remains of the middle ages, are of considerable importance; indeed, we cannot form a correct idea of the literature of those remote times without them. Many productions of authors are recorded in these brief catalogues whose former existence is only known to us by these means. There is one circumstance in connexion with them that must not be forgotten: instead of enumerating all the works which each volume contained, they merely specified the first, so that a catalogue of fifty or a hundred volumes might probably have contained nearly double that number of distinct works. I have seen MSS. formerly belonging to monasteries, which have been catalogued in this way, containing four or five others, besides the one mentioned. Designed rather to identify the book than to describe the contents of each volume, they wrote down the first word or two of the second leaf—this was the most prevalent usage; but they often adopted other means, sometimes giving a slight notice of the works which a volume contained; others took the precaution of noting down the last word of the last leaf but one,[17] a great advantage, as the monkish student could more easily detect at a glance whether the volume was perfect. The armarian was, moreover, particularly enjoined to inspect with scrupulous care the more ancient volumes, lest the moth-worms should have got at them, or they had become corrupt or mutilated, and, if such were the case, he was with great care to restore them. Probably the armarian was also the bookbinder to the monastery in ordinary cases, for he is here directed to cover the volumes with tablets of wood, that the inside