Bibliomania in the Middle Ages. F. Somner Merryweather
versed in the subject on which the book treated, recited from the copy whilst they wrote; so that, on a word being given out by him, it was copied by all.[45] The multiplication of manuscripts, under such a system as this, must have been immense; but they did not always make books, fecit libros, as they called it, in this wholesale manner, but each monk diligently labored at the transcription of a separate work.
The amount of labor carried on in the Scriptorium, of course, in many cases depended upon the revenues of the abbey, and the disposition of the abbot; but this was not always the case, as in some monasteries they undertook the transcription of books as a matter of commerce, and added broad lands to their house by the industry of their pens. But the Scriptorium was frequently supported by resources solely applicable to its use. Laymen, who had a taste for literature, or who entertained an esteem for it in others, often at their death bequeathed estates for the support of the monastic Scriptoria. Robert, one of the Norman leaders, gave two parts of the tythes of Hatfield, and the tythes of Redburn, for the support of the Scriptorium of St. Alban's.[46] The one belonging to the monastery of St. Edmundsbury was endowed with two mills,[47] and in the church of Ely there is a charter of Bishof Nigellus, granting to the Scriptorium of the monastery the tythes of Wythessey and Impitor, two parts of the tythes of the Lordship of Pampesward, with 2s. 2d., and a messuage in Ely ad faciendos et emandandos libros.[48]
The abbot superintended the management of the Scriptorium, and decided upon the hours for their labor, during which time they were ordered to work with unremitting diligence, "not leaving to go and wander in idleness," but to attend solely to the business of transcribing. To prevent detraction or interruption, no one was allowed to enter except the abbot, the prior, the sub-prior, and the armarian,[49] as the latter took charge of all the materials and implements used by the transcribers, it was his duty to prepare and give them out when required; he made the ink and cut the parchment ready for use. He was strictly enjoined, however, to exercise the greatest economy in supplying these precious materials, and not to give more copies "nec artavos, nec cultellos, nec scarpellæ, nec membranes," than was actually necessary, or than he had computed as sufficient for the work; and what the armarian gave them the monks were to receive without contradiction or contention.[50]
The utmost silence prevailed in the Scriptorium; rules were framed, and written admonitions hung on the walls, to enforce the greatest care and diligence in copying exactly from the originals. In Alcuin's works we find one of these preserved; it is a piece inscribed "Ad Musæum libros scribentium;" the lines are as follows:
"Hic sideant sacræ scribentes famina legis,
Nec non sanctorum dicta sacrata Patrum,
Hæc interserere caveant sua frivola verbis,
Frivola nec propter erret et ipsa manus:
Correctosque sibi quærant studiose libellos,
Tramite quo recto penna volantis eat.
Per cola distinquant proprios, et commata sensus,
Et punctos ponant ordine quosque suo.
Ne vel falsa legat, taceat vel forte repente,
Ante pios fratres, lector in Ecclesia.
Est opus egregium sacros jam scribete libros,
Nec mercede sua scriptor et ipse caret.
Fodere quam vites, melius est scribere libros,
Ille suo ventri serviet, iste animæ.
Vel nova, vel vetera poterit proferre magister
Plurima, quisque legit dicta sacrata Patrum."[51]
Other means were resorted to besides these to preserve the text of their books immaculate, it was a common practice for the scribe at the end of his copy, to adjure all who transcribed from it to use the greatest care, and to refrain from the least alteration of word or sense. Authors more especially followed this course, thus at the end of some we find such injunctions as this.
"I adjure you who shall transcribe this book, by our Lord Jesus Christ and by his glorious coming, who will come to judge the quick and the dead, that you compare what you transcribe and diligently correct it by the copy from which you transcribe it—this adjuration also—and insert it in your copy."[52]
The Consuetudines Canonicorum, before referred to, also particularly impressed this upon the monks, and directed that all the brothers who were engaged as scribes, were not to alter any writing, although in their own mind they might think it proper, without first receiving the sanction of the abbot, "on no account were they to commit so great a presumption."[53] But notwithstanding that the scribes were thus enjoined to use the utmost care in copying books, doubtless an occasional error crept in, which many causes might have produced, such as bad light, haste, a little drowsiness, imperfect sight, or even a flickering lamp was sufficient to produce some trivial error; but in works of importance the smallest error is of consequence, as some future scribe puzzled by the blunder, might, in an attempt to correct, still more augment the imperfection; to guard against this, with respect to the Scriptures, the most critical care was enforced. Monks advanced in age were alone allowed to transcribe them, and after their completion they were read—revised—and reread again, and it is by that means that so uniform a reading has been preserved, and although slight differences may here and there occur, there are no books which have traversed through the shadows of the dark ages, that preserve their original text so pure and uncorrupt as the copies of the Scriptures, the fathers of the church, and the ancient writings of the classic authors; sometimes, it is true, a manuscript of the last order is discovered possessing a very different reading in some particular passage; but these appear rather as futile emendations or interpolations of the scribe than as the result of a downright blunder, and are easily perceivable, for when the monkish churchmen tampered with ancient copies, it generally originated in a desire to smooth over the indecencies of the heathen authors, and so render them less liable to corrupt the holy contemplations of the devotee; and while we blame the pious fraud, we cannot but respect the motive that dictated it.
But as regards the Scriptures, we talk of the carelessness of the monks and the interpolations of the scribes as if these were faults peculiar to the monastic ages alone; alas! the history of Biblical transmission tells us differently, the gross perversions, omissions, and errors wrought in the holy text, proclaim how prevalent these same faults have been in the ages of printed literature, and which appear more palpable by being produced amidst deep scholars, and surrounded with all the critical acumen of a learned age. Five or six thousand of these gross blunders, or these wilful mutilations, protest the unpleasant fact, and show how much of human grossness it has acquired, and how besmeared with corruption those sacred pages have become in passing through the hands of man, and the "revisings" of sectarian minds. I am tempted to illustrate this by an anecdote related by Sir Nicholas L'Estrange of Hunstanton, and preserved in a MS. in the Harlein collection.—"Dr. Usher, Bish. of Armath, being to preach at Paules Crosse and passing hastily by one of the stationers, called for a Bible, and had a little one of the London edition given him out, but when he came to looke for his text, that very verse was omitted in the print: which gave the first occasion of complaint to the king of the insufferable negligence, and insufficience of the London printers and presse, and bredde that great contest that followed, betwixt the univers. of Cambridge and London stationers, about printing of the Bibles."[54] Gross and numerous indeed were the errors of the corrupt bible text of that age, and far exceeding even the blunders of monkish