In the foregoing chapters I have endeavored to give the reader an insight into the means by which the monks multiplied their books, the opportunities they had of obtaining them, the rules of their libraries and scriptoria, and the duties of a monkish librarian. I now proceed to notice some of the English monastic libraries of the middle ages, and by early records and old manuscripts inquire into their extent, and revel for a time among the bibliomaniacs of the cloisters.

Canterbury

 

On the spot where Christianity—more than twelve hundred years ago—first obtained a permanent footing in Britain, stands the proud metropolitan cathedral of Canterbury—a venerable and lasting monument of ancient piety and monkish zeal. St. Augustine, who brought over the glad tidings of the Christian faith in the year 596, founded that noble structure on the remains of a church which Roman Christians in remote times had built there. To write the literary history of its old monastery would spread over more pages than this volume contains, so many learned and bookish abbots are mentioned in its monkish annals.

Such, however, is beyond the scope of my present design, and I have only to turn over those ancient chronicles to find how the love of books flourished in monkish days; so that, whilst I may here and there pass unnoticed some ingenious author, or only casually remark upon his talents, all that relate to libraries or book-collecting, to bibliophiles or scribes, I shall carefully record; and, I think, from the notes now lying before me, and which I am about to arrange in something like order, the reader will form a very different idea of monkish libraries than he previously entertained.

 

Theodorus of Tarsus (bio)

Theodore of Tarsus

The name that first attracts our attention in the early history of Canterbury Church is that of Theodore of Tarsus, the father of Anglo-Saxon literature, and certainly the first who introduced bibliomania into this island; for when he came on his mission from Rome in the year 668 he brought with him an extensive library, containing many Greek and Latin authors, in a knowledge of which he was thoroughly initiated. Bede tells us that he was well skilled in metrical art, astronomy, arithmetic, church music, and the Greek and Latin languages. At his death the library of Christ Church Monastery was enriched by his valuable books, and in the time of old Lambarde some of them still remained. He says, in his quaint way, "The Reverend Father Mathew, nowe Archbishop of Canterburie, whose care for the conservation of learned monuments can never be sufficiently commended, showed me, not long since, the Psalter of David, and sundrie homilies in Greek; Homer also and some other Greeke authors beautifully wrytten on thicke paper, with the name of this Theodore prefixed in the fronte, to whose librarie he reasonably thought, being thereto led by shew of great antiquitie that they sometimes belonged."

 

Tatwine

Tatwine was a great book lover, if not a bibliomaniac. "He was renowned for religious wisdom (consecrated on the 10th of June, 731), and notably learned in Sacred Writ". If he wrote the many pieces attributed to him, his pen must have been prolific and his reading curious and diversified. He is said to have composed on profane and sacred subjects, but his works were unfortunately destroyed by the Danish invaders, and a book of poems and one of enigmas are all that have escaped their ravages. The latter work, preserved in our National Library, contains many curious hints, illustrative of the manners of those remote days.

 

Nothelm

Nothelm, or the Bold Helm, succeeded this interesting author; he was a learned and pious priest of London. The bibliomaniac will somewhat envy the avocation of this worthy monk whilst searching over the rich treasures of the Roman archives, from whence he gleaned much valuable information to aid Bede in compiling his history of the English Church. Not only was he an industrious scribe but also a talented author, if we are to believe Pits, who ascribes to him several works, with a Life of St. Augustine.

 

St. Dunstan

It is well known that St. Dunstan was an ingenious scribe, and so passionately fond of books, that we may unhesitatingly proclaim him a bibliomaniac. He was a native of Wessex, and resided with his father near Glastonbury Abbey, which holy spot many a legendary tale rendered dear to his youthful heart. He entered the Abbey, and devoted his whole time to reading the wondrous lives and miracles of ascetic men till his mind became excited to a state of insanity by the many marvels and prodigies which they unfolded; so that he acquired among the simple monks the reputation of one holding constant and familiar intercourse with the beings of another world. On his presentation to the king, which was effected by the influence of his uncle Athelm, Archbishop of Canterbury, he soon became a great favorite, but excited so much jealousy there, that evil reports were industriously spread respecting him.

Somerset, Glastonbury Abbey

 

He was accused of practicing magical arts and intriguing with the devil. This induced him to retire again into the seclusion of a monastic cell, which he constructed so low that he could scarcely stand upright in it. It was large enough, however, to hold his forge and other apparatus, for he was a proficient worker in metals, and made ornaments, and bells for his church. He was very fond of music, and played with exquisite skill upon the harp.

But what is more to our purpose, his biographer tells us that he was remarkably skilful in writing and illuminating, and transcribed many books, adorning them with beautiful paintings, whilst in this little cell. One of them is preserved in the Bodleian Library at Oxford. On the front is a painting of St. Dunstan kneeling before our Savior, and at the top is written "Pictura et Scriptura hujus pagine subtas visi est de propria manu sei Dunstani". But in the midst of these ingenious pursuits he did not forget to devote many hours to the study of the Holy Scriptures, as also to the diligent transcription and correction of copies of them, and thus arming himself with the sacred word, he was enabled to withstand the numerous temptations which surrounded him.

Sometimes the devil appeared as a man, and at other times he was still more severely tempted by the visitations of a beautiful woman, who strove by the most alluring blandishments to draw that holy man from the paths of Christian rectitude. In the tenth century such eminent virtues could not pass unrewarded, and he was advanced to the Archbishopric of Canterbury in the year 961, but his after life is that of a saintly politician, and displays nothing that need be mentioned here.

 

Ælfric

In the year 969, Ælfric, abbot of St. Alban's, was elected archbishop of Canterbury. His identity is involved in considerable doubt by the many contemporaries who bore that name, some of whom, like him, were celebrated for their talent and erudition; but, leaving the solution of this difficulty to the antiquarian, we are justified in saying that he was of noble family, and received his education under Ethelwold, at Abingdon, about the year 960. He accompanied his master to Winchester, and Elphegus, bishop of that see, entertained so high an opinion of Ælfric's learning and capacity, that he sent him to superintend the recently founded monastery of Cerne, in Devonshire. He there spent all his hours, unoccupied by the duties of his abbatical office, in the transcription of books and the nobler avocations of an author. He composed a Latin Grammar, a work which has won for him the title of "The Grammarian," and he greatly helped to maintain the purity of the Christian church by composing a large collection of homilies, which became exceedingly popular during the succeeding century, and are yet in existence. The preface to these homilies contain several very curious passages illustrative of the mode of publication resorted to by the monkish authors, and on that account I am tempted to make the following extracts:

"I, Ælfric, the scholar of Ethelwold, to the courteous and venerable Bishop Sigeric, in the Lord.

"Although it may appear to be an attempt of some rashness and presumption, yet have I ventured to translate this book out of the Latin writers, especially those of the 'Holy Scriptures,' into our common language; for the edification of the ignorant, who only understand this language when it is either read or heard. Wherefore I have not used obscure or unintelligible words, but given the plain English. By which means the hearts, both of the readers and of the hearers, may be reached more easily; because they are incapable of being otherwise instructed, than in their native tongue. Indeed, in our translation, we have not ever been so studious to render word for word, as to give the true sense and meaning of our authors. Nevertheless, we have used all diligent caution against deceitful errors, that we may not be found seduced by any heresy, nor blinded by any deceit. For we have followed these authors in this translation, namely, St. Austin of Hippo, St. Jerome, Bede, Gregory, Smaragdus, and sometimes Haymo, whose authority is admitted to be of great weight with all the faithful. Nor have we only expounded the treatise of the gospels;... but have also described the passions and lives of the saints, for the use of the unlearned of this nation. We have placed forty discourses in this volume, believing this will be sufficient for one year, if they be recited entirely to the faithful, by the ministers of the Lord. But the other book which we have now taken in hand to compose will contain those passions or treatises which are omitted in this volume." ... "Now, if any one find fault with our translation, that we have not always given word for word, or that this translation is not so full as the treatise of the authors themselves, or that in handling of the gospels we have run them over in a method not exactly conformable to the order appointed in the church, let him compose a book of his own; by an interpretation of deeper learning, as shall best agree with his understanding, this only I beseech him, that he may not pervert this version of mine, which I hope, by the grace of God, without any boasting, I have, according to the best of my skill, performed with all diligence. Now, I most earnestly entreat your goodness, my most gentle father Sigeric, that you will vouchsafe to correct, by your care, whatever blemishes of malignant heresy, or of dark deceit, you shall meet with in my translation, and then permit this little book to be ascribed to your authority, and not to the meanness of a person of my unworthy character. Farewell in the Almighty God continually. Amen."

I have before alluded to the care observed by the scribes in copying their manuscripts, and the moderns may deem themselves fortunate that they did so; for although many interpolations, or emendations, as they called them, occur in monkish transcripts, on the whole, their integrity, in this respect, forms a redeeming quality in connexion with their learning. In another preface, affixed to the second collection of his homilies, Ælfric thus explains his design in translating them:

"Ælfric, a monk and priest, although a man of less abilities than are requisite for one in such orders, was sent, in the days of King Æthelred, from Alphege, the bishop and successor of Æthelwold, to a monastery which is called Cernel, at the desire of Æthelmer, the Thane, whose noble birth and goodness is everywhere known. Then ran it in my mind, I trust, through the grace of God, that I ought to translate this book out of the Latin tongue into the English language not upon presumption of great learning, but because I saw and heard much error in many English books, which ignorant men, through their simplicity, esteemed great wisdom, and because it grieved me that they neither knew, nor had the gospel learning in their writing, except from those men that understood Latin, and those books which are to be had of King Alfred's, which he skillfully translated from Latin into English."

From these extracts we may gain some idea of the state of learning in those days, and they would seem, in some measure, to justify the opinion, that the laity paid but little attention to such matters, and I more anxiously present the reader with these scraps, because they depict the state of literature in those times far better than a volume of conjecture could do. It is not consistent with my design to enter into an analysis of these homilies. Let the reader, however, draw some idea of their nature from the one written for Easter Sunday, which has been deemed sufficient proof that the Saxon Church ever denied the Romish doctrine of transubstantiation; for he there expressly states, in terms so plain that all the sophistry of the Roman Catholic writers cannot pervert its obvious meaning, that the bread and wine is only typical of the body and blood of our Savior.

Saxon Church

 

To one who has spent much time in reading the lives and writings of the monkish theologians, how refreshing is such a character as that of Ælfric's. Often, indeed, will the student close the volumes of those old monastic writers with a sad, depressed, and almost broken heart; so often will he find men who seem capable of better things, who here and there breathe forth all the warm aspirations of a devout and Christian heart, bowed down and grovelling in the dust, as it were, to prove their blind submission to the Pope, thinking, poor fellows!—for from my very heart I pity them—that by so doing they were preaching that humility so acceptable to the Lord.

Cheering then, to the heart it is to find this monotony broken by such an instance, and although we find Ælfric occasionally diverging into the paths of papistical error, he spreads a ray of light over the gloom of those Saxon days, and offers pleasing evidence that Christ never forsook his church; that even amidst the peril and darkness of those monkish ages there were some who mourned, though it might have been in a monastery, submissive to a Roman Pontiff, the depravity and corruption with which the heart of man had marred it.

To still better maintain the discipline of the church, he wrote a set of canons, which he addressed to Wulfin, or Wulfsine, bishop of Sherbourne. With many of the doctrines advocated therein, the protestant will not agree; but the bibliophile will admit that he gave an indication of his love of books by the 21st Canon, which directs that, "Before a priest can be ordained, he must be armed with the sacred books, for the spiritual battle, namely, a Psalter, Book of Epistles, Book of Gospels, the Missal Book, Books of Hymns, the Manual, or Euchiridion, the Gerim, the Passional, the Pænitential, and the Lectionary, or Reading Book; these the diligent priest requires, and let him be careful that they are all accurately written, and free from faults."

About the same time, Ælfric wrote a treatise on the Old and New Testaments, and in it we find an account of his labors in Biblical Literature. He did more in laying open the holy mysteries of the gospel to the perusal of the laity, by translating them into the Saxon tongue, than any other before him. He gave them, in a vernacular version, the Pentateuch, Joshua, Judges, Esther, Job, Judith, two Books of Maccabees, and a portion of the Book of Kings, and it is for these labors, above all others, that the bible student will venerate his name, but he will look, perhaps, anxiously, hopefully, to these early attempts at Bible propagation, and expect to observe the ecclesiastical orders, at least, shake off a little of their absurd dependence on secondary sources for biblical instruction. But, no; they still sadly clung to traditional interpretation; they read the Word of God mystified by the fathers, good men, many of them, devout and holy saints, but why approach God through man, when we have His own prescription, in sweet encouraging words, to come, however humble or lowly we may be, to His throne, and ask with our own lips for those blessings so needful for the soul. Ælfric, in a letter addressed to Sigwerd, prefixed to his Treatise on the Old and New Testament, thus speaks of his biblical labors:

"Abbot Elfricke greeteth friendly, Sigwerd at last Heolon. True it is I tell thee that very wise is he who speaketh by his doings; and well proceedeth he doth with God and the world who furnisheth himselfe with good works. And very plaine it is in holy scripture, that holy men employed in well doing were in this world held in good reputation, and as saints now enjoy the kingdom of heaven, and the remembrance of them continueth for ever, because of their consent with God and relying on him, carelesse men who lead their life in all idleness and so end it, the memory of them is forgotten in holy writ, saving that the Old Testament records their ill deeds and how they were therefore comdemned. Thou hast oft entreated me for English Scripture .... and when I was with thee great mone thou madest that thou couldst get none of my writings. Now will I that thou have at least this little, since knowledge is so acceptable to thee, and thou wilt have it rather than be altogether without my books...... God bestoweth sevenfold grace on mankind, (whereof I have already written in another English Treatise), as the prophet Isaiah hath recorded in the book of his prophesie." In speaking of the remaining books of the Pentateuch, he does so in a cursory manner, and excuses himself because he had "written thereof more at large." "The book which Moses wrote, called the book of Joshua, sheweth how he went with the people of Israel unto Abraham's country, and how he won it, and how the sun stood still while he got the victory, and how he divided the land; this book also I turned into English for prince Ethelverd, wherein a man may behold the great wonders of God really fulfilled." ...... "After him known it is that there were in the land certaine judges over Israel, who guided the people as it is written in the book of Judges ..... of this whoso hath desire to hear further, may read it in that English book which I translated concerning the same." ..... "Of the book of Kings, I have translated also some part into English," "the book of Esther, I briefly after my manner translated into English," and "The Widow Judith who overcame Holophernes, the Syrian General, hath her book also, among these, concerning her own victory and Englished according to my skill for your example, that ye men may also defend your country by force of arms, against the invasion of a foreign host". "Two books of Machabeus, to the glory of God, I have turned also into English, and so read them, you may if you please, for your instruction." And at the end we find him again admonishing the scribes to use the pen with faithfulness. "Whosoever", says he, "shall write out this book, let him write it according to the copy, and for God's love correct it, that it be not faulty, less he thereby be discredited, and I shent."

This learned prelate died on the 16th of November, 1006, after a life spent thus in the service of Christ and the cause of learning; by his will he bequeathed to the Abbey of St. Alban's, besides some landed possessions, his little library of books; he was honorably buried at Abingdon, but during the reign of Canute, his bones were removed to Canterbury.

Passing on a few years, we come to that period when a new light shone upon the lethargy of the Saxons; the learning and erudition which had been fostering in the snug monasteries of Normandy, hitherto silent—buried as it were—but yet fast growing to maturity, accompanied the sword of the Norman duke, and added to the glory of the conquering hero, by their splendid intellectual endowments. All this emulated and roused the Saxons from their slumber; and, rubbing their laziness away, they again grasped the pen with the full nerve and energy of their nature; a reaction ensued, literature was respected, learning prospered, and copious work flowed in upon the scribes; the crackling of parchment, and the din of controversy bespoke the presence of this revival in the cloisters of the English monasteries; books, the weapons spiritual of the monks, libraries, the magazines of the church militant were preserved, amassed, and at last deemed indispensable (there was an old saying, and a true one, prevalent in those days, that a monastery without a library was like a castle without an armory). Such was the effect on our national literature of that gushing in of the Norman conquerors, so deeply imbued with learning, so polished, and withal so armed with classical and patristic lore were they.

 

Lanfranc

Foremost in the rank we find the learned Lanfranc, that patron of literature, that indefatigable scribe and anxious book collector, who was endowed with an erudition far more deep and comprehensive than any other of his day. He was born at Pavia, in 1005, and received there the first elements of his education; he afterwards went to Bologna, and from thence to Avranches, where he undertook the education of many celebrated scholars of that century, and instructed them in sacred and secular learning, in sacris et secularibus erudivi literis. Whilst proceeding on a journey to Rome he was attacked by some robbers, who maltreated and left him almost dead; in this condition he was found by some peasants who conveyed him to the monastery of Bec; the monks with their usual hospitable charity tended and so assiduously nourished him in his sickness, that on his recovery he became one of their fraternity. A few years after, he was appointed prior and founded a school there, which did immense service to literature and science; he also collected a great library which was renowned and esteemed in his day, and he increased their value by a critical revisal of their text.

He was well aware that in works so voluminous as those of the fathers, the scribes through so many generations could not be expected to observe an unanimous infallibility; but knowing too that even the most essential doctrines of the holy and catholic church were founded on patristical authority, he was deeply impressed with the necessity of keeping their writings in all their primitive integrity; an end so desirable, well repaid the tediousness of the undertaking, and he cheerfully spent much time in collecting and comparing codices, in studying their various readings or erasing the spurious interpolations, engendered by the carelessness or the pious frauds of monkish scribes. He lavished his care in a similar manner on the Bible: considering the far distant period from which that holy volume has descended to us, it is astounding that the vicissitudes, the perils, the darkness of near eighteen hundred years, have failed to mar the divinity of that sacred book; not all the blunders of nodding scribes could do it, not all the monkish interpolations, or the cunning of sectarian pens could do it, for in all times the faithful church of Christ watched over it with a jealous care, supplied each erasure and expelled each false addition. Lanfranc was one of the most vigilant of these Scripture guards, and his own industry blest his church with the bible text, purified from the gross handmarks of human meddling. I learn, from the Benedictines of St. Maur, that there is still preserved in the Abbey of St. Martin de Sécz, the first ten conferences of Cassian corrected by the efficient hand of this great critical student, at the end of the manuscript these words are written, "Hucusque ago Lanfrancus correxi." The works of St. Ambrose, on which he bestowed similar care, are preserved in the library of St. Vincent du Mans.

When he was promoted to the See of Canterbury, he brought with him a copious supply of books, and spread the influence of his learning over the English monasteries; but with all the cares inseparably connected with the dignity of Primate of England, he still found time to gratify his bookloving propensities, and to continue his critical labors; indeed he worked day and night in the service of the church, servitio Ecclesiæ, and in correcting the books which the scribes had written. From the profusion of his library he was enabled to lend many volumes to the monks, so that by making transcripts, they might add to their own stores—thus we know that he lent to Paulen, Abbot of St. Albans, a great number, who kept his scribes hard at work transcribing them, and built a scriptorium for the transaction of these pleasing labors; but more of this hereafter.

 

The Old Canterbury See

 

Anselm

Anselm, too, was a renowned and book-loving prelate, and if his pride and haughtiness wrought warm dissensions and ruptures in the church, he often stole away to forget them in the pages of his book. At an early age he acquired this fondness for reading, and whilst engaged as a monkish student, he applied his mind to the perusal of books with wonderful perseverance, and when some favorite volume absorbed his attention, he could scarce leave it night or day. Industry so indefatigable ensured a certain success, and he became eminent for his deep and comprehensive learning; his epistles bear ample testimony to his extensive reading and intimate acquaintance with the authors of antiquity; in one of his letters he praises a monk named Maurice, for his success in study, who was learning Virgil and some other old writers, under Arnulph the grammarian.

All day long Anselm was occupied in giving wise counsel to those that needed it; and a great part of the night pars maxima noctis he spent in correcting his darling volumes, and freeing them from the inaccuracies of the scribes. The oil in the lamp burnt low, still that bibliomaniac studiously pursued his favorite avocation. So great was the love of book-collecting engrafted into his mind, that he omitted no opportunity of obtaining them—numerous instances occur in his epistles of his begging the loan of some volume for transcription; in more than one, I think, he asks for portions of the Holy Scriptures which he was always anxious to obtain to compare their various readings, and to enable him with greater confidence to correct his own copies.

In the early part of the twelfth century, the monks of Canterbury transcribed a vast number of valuable manuscripts, in which they were greatly assisted by monk Edwine, who had arrived at considerable proficiency in the calligraphical art, as a volume of his transcribing, in Trinity college, Cambridge, informs us; it is a Latin Psalter, with a Saxon gloss, beautifully illuminated in gold and colors; at the end appears the figure of the monkish scribe, holding the pen in his hand to indicate his avocation, and an inscription extols his ingenuity in the art.

Succeeding archbishops greatly enriched the library at Canterbury. Hubert Walter, who was appointed primate in 1191, gave the proceeds of the church of Halgast to furnish books for the library; and Robert Kildwardly, archbishop in 1272, a man of great learning and wisdom, a remarkable orator and grammarian, wrote a great number of books, and was passionately fond of collecting them.

I learn from Wanley, that there is a large folio manuscript in the library of Trinity Hall, Cambridge, written about the time of Henry V by a monk of St. Augustine's Abbey, Canterbury, containing the history of Christ Church; this volume proves its author to have been something of a bibliophile, and that is why I mention it, for he gives an account of some books then preserved, which were sent over by Pope Gregory to St. Augustine; these precious volumes consisted of a Bible in two volumes, called "Biblia Gregorian," beautifully written, with some of the leaves tinted with purple and rose-color, and the capital letters rubricated. This interesting and venerable MS. so immediately connected with the first ages of the Christian church of Britain, was in existence in the time of James I, as we learn by a passage in a scarce tract entitled "A Petition Apologetical," addressed by the Catholics to his majesty, where, as a proof that we derive our knowledge of Scripture originally from the church of Rome; they say, "The very original Bible, the self-same Numero which St. Gregory sent in with our apostle, St. Augustine, being as yet reserved by God's special providence, as testimony that what Scriptures we have, we had them from Rome".

He next mentions two Psalters, one of which I have seen; it is among the manuscripts in the Cotton collection, and bears full evidence of its great antiquity. This early gem of biblical literature numbers 160 folios; it contains the Roman Psalter, with a Saxon interlinear translation, written on stout vellum, in a clear, bold hand. On opening the volume, we find the first page enriched with a dazzling specimen of monkish skill—it is a painting of our Saviour pointing with his right hand to heaven, and in his left holding the sacred book; the corners are occupied with figures of animals, and the whole wrought on a glittering ground work, is rendered still more gorgeous by the contrast which the purple robes of Jesus display; on the reverse of this fine illumination there is a beautiful tesselated ornament, interwoven with animals, flowers, and grotesque figures, around which are miniatures of our Saviour, David, and some of the apostles. In a line at the bottom the word Catvsvir is inscribed. Very much inferior to this in point of art is the illumination, at folio 31, representing David playing his harp, surrounded by a musical coterie; it is probably the workmanship of a more modern, but less skilful scribe of the Saxon school. The smaller ornaments and initial letters throughout the manuscript display great intricacy of design.

The writer next describes two copies of the Gospels, both now in the Bodleian Collection at Oxford. A Passionarium Sanctorum, a book for the altar, on one side of which was the image of our Savior wrought in gold, and lastly, an exposition of the Epistles and Gospels; the monkish bookworm tells us that these membranous treasures were the most ancient books in all the churches of England.

 

Henry de Estria and his Catalogue

A good and liberal monk, named Henry De Estria, who was elected prior in the year 1285, devoted both his time and wealth to the interests of his monastery, and is said to have expended £900 in repairing the choir and chapter-house. He wrote a book beginning, "Memoriale Henerici Prioris Monasteri Xpi Cantuariæ," now preserved in the Cotton collection; it contains the most extensive monastic catalogue I had ever seen, and sufficiently proves how Bibliomania flourished in that noble monastery. It occupies no less than thirty-eight treble-columned folio pages, and contains the titles of more than three thousand works. To attempt to convey to the reader an idea of this curious and sumptuous library, without transcribing a large proportion of its catalogue, I am afraid will be a futile labor; but as that would occupy too much space, and to many of my readers be, after all, dry and uninteresting, I shall merely give the names of some of the most conspicuous. Years indeed it must have required to have amassed a collection so brilliant and superb in those days of book scarcity. Surprise and wonder almost surpass the admiration we feel at beholding this proud testimonial of monkish industry and early bibliomania. Many a choice scribe, and many an Amator Librorum must have devoted his pen and purse to effect so noble an acquisition. Like most of the monastic libraries, it possessed a great proportion of biblical literature—copies of the Bible whole and in parts, commentaries on the same, and numerous glossaries and concordances show how much care the monks bestowed on the sacred writings, and how deeply they were studied in those old days. In patristic learning the library was unusually rich, embracing the most eminent and valuable writings of the Fathers, as may be seen by the following names, of whose works the catalogue enumerates many volumes:

 

· Augustine.

· Ambroise.

· Anselm.

· Alcuin.

· Aldelm.

· Benedict.

· Bernard.

· Bede.

· Beranger.

· Chrysostom.

· Eusebius.

· Fulgentius.

· Gregory.

· Hillarius.

· Isidore.

· Jerome.

· Lanfranc.

· Origen.

 

Much as we may respect them for all this, our gratitude will materially increase when we learn how serviceable the monks of Canterbury were in preserving the old dead authors of Greece and Rome. We do not, from the very nature of their lives being so devoted to religion and piety, expect this; and knowing, too, what "heathen dogs" the monks thought these authors of idolatry, combined with our notion, that they, far from being the conservers, were the destroyers, of classic MSS., for the sake, as some tell us, of the parchment on which they were inscribed, we are somewhat staggered in our opinion to find in their library the following brilliant array of the wise men of the ancient world:

 

· Aristotle,

· Boethius,

· Cicero,

· Cassiodorus,

· Donatus,

· Euclid,

· Galen,

· Justin,

· Josephus,

· Lucan,

· Martial,

· Marcianus,

· Macrobius,

· Orosius,

· Plato,

· Priscian,

· Prosper,

· Prudentius,

· Suetonius,

· Sedulus,

· Seneca,

· Terence,

· Virgil,

· Etc., etc.

 

Nor were they mere fragments of these authors, but, in many cases, considerable collections; of Aristotle, for instance, they possessed numerous works, with many commentaries upon him. Of Seneca a still more extensive and valuable one; and in the works of the eloquent Tully, they were also equally rich. Of his Paradoxa, de Senectute, de Amiticia, etc., and his Offices, they had more copies than one, a proof of the respect and esteem with which he was regarded. In miscellaneous literature, and in the productions of the middle age writers, the catalogue teems with an abundant supply, and includes:

 

· Rabanus Maurus,

· Thomas Aquinas,

· Peter Lombard,

· Athelard,

· William of Malmsbury,

· John of Salisbury,

· Girald Barry,

· Thomas Baldwin,

· Brutus,

· Robert Grosetete,

· Gerlandus,

· Gregory Nazianzen,

· History of England,

· Gesti Alexandri Magni,

· Hystoria Longobardos,

· Hystoriæ Scholasticæ,

· Chronicles Latine et Anglice,

· Chronographia Necephori.

 

But I trust the reader will not rest satisfied with these few samples of the goodly store, but inspect the catalogue for himself. It would occupy, as I said before, too much space to enumerate even a small proportion of its many treasures, which treat of all branches of literature and science, natural history, medicine, ethics, philosophy, rhetoric, grammar, poetry, and music; each shared the studious attention of the monks, and a curious "Liber de Astronomia" taught them the rudiments of that sublime science, but which they were too apt to confound with its offspring, astrology, as we may infer, was the case with the monks of Canterbury, for their library contained a "Liber de Astrolœbus," and the "Prophesies of Merlin."

Many hints connected with the literary portion of a monastic life may sometimes be found in these catalogues. It was evidently usual at Christ Church Monastery to keep apart a number of books for the private study of the monks in the cloister, which I imagine they were at liberty to use at any time.

A portion of the catalogue of monk Henry is headed "Lib. de Armariole Claustre," under which it is pleasing to observe a Bible, in two volumes, specified as for the use of the infirmary, with devotional books, lives of the fathers, a history of England, the works of Bede, Isidore, Boethius, Rabanus Maurus, Cassiodorus, and many others of equal celebrity. In another portion of the manuscript, we find a list of their church books, written at the same time; it affords a brilliant proof of the plentitude of the gospels among them; for no less than twenty-five copies are described. We may judge to what height the art of bookbinding had arrived by the account here given of these precious volumes. Some were in a splendid coopertoria of gold and silver, and others exquisitely ornamented with figures of our Saviour and the four Evangelists. But this extravagant costliness rendered them attractive objects to pilfering hands, and somewhat accounts for the lament of the industrious Somner, who says that the library was "shamefully robbed and spoiled of them all."

 

Chiclely. Sellinge. Rochester. Gundulph. Radulphus.Ascelin of Dover. Glanvill, etc.

Our remarks on the monastic library at Canterbury are drawing to a close. Henry Chiclely, archbishop in 1413, an excellent man, and a great promoter of learning, rebuilt the library of the church, and furnished it with many a choice tome. His esteem for literature was so great, that he built two colleges at Oxford. William Sellinge, who was a man of erudition, and deeply imbued with the book-loving mania, was elected prior in 1472. He is said to have studied at Bonania, in Italy; and, during his travels, he gathered together "all the ancient authors, both Greek and Latine, he could get," and returned laden with them to his own country. Many of them were of great rarity, and it is said that a Tully de Republica was among them. Unfortunately, they were all burnt by a fire in the monastery.

I have said enough, I think, to show that books were eagerly sought after, and deeply appreciated, in Canterbury cloisters during the middle ages, and when the reader considers that these facts have been preserved from sheer accident, and, therefore, only enable us to obtain a partial glimpse of the actual state of their library, he will be ready to admit that bibliomania existed then, and will feel thankful, too, that it did, for to its influence, surely, we are indebted for the preservation of much that is valuable and instructive in history and general literature.

We can scarcely leave Kent without a word or two respecting the church of the Rochester monks. It was founded by King Ethelbert, who conferred upon it the dignities of an episcopal see, in the year 600; and, dedicating it to St. Andrew, completed the good work by many donations and emoluments. The revenues of the see were always limited, and it is said that its poverty caused it to be treated with kind forbearance by the ecclesiastical commissioners at the period of the Reformation.

I have not been able to meet with any catalogue of its monastic library, and the only hints I can obtain relative to their books are such as may be gathered from the recorded donations of its learned prelates and monks. In the year 1077, Gundulph, a Norman bishop, who is justly celebrated for his architectural talents, rebuilt the cathedral, and considerable remains of this structure are still to be seen in the nave and west front, and display that profuse decoration united with ponderous stability, for which the Norman buildings are so remarkable. This munificent prelate also enriched the church with numerous and costly ornaments; the encouragement he gave to learning calls for some notice here. Trained in one of the most flourishing of the Norman schools, we are not surprised that in his early youth he was so studious and inquisitive after knowledge as to merit the special commendation of his biographer. William of Malmsbury, too, highly extols him "for his abundant piety," and tells us that he was not inexperienced in literary avocations; he was polished and courageous in the management of judicial affairs, and a close, devoted student of the divine writings; as a scribe he was industrious and critical, and the great purpose to which he applied his patience and erudition was a careful revisal of the Holy Scriptures. He purged the sacred volume of the inadvertencies of the scribes, and restored the purity of the text; for transcribing after transcribing had caused some errors and diversity of readings to occur, between the English and foreign codices, in spite of all the pious care of the monastic copyists; this was perplexing, an uniformity was essential and he undertook the task; labors so valuable deserve the highest praise, and we bestow it more liberally upon him for this good work than we should have done had he been the compiler of crude homilies or the marvelous legends of saints. The high veneration in which Gundulph held the patristic writings induced him to bestow his attention in a similar manner upon them, he compared copies, studied their various readings and set to work to correct them. The books necessary for these critical researches he obtained from the libraries of his former master, Bishop Lanfranc, St. Anselm, his schoolfellow, and many others who were studying at Bec, but besides this, he corrected many other authors, and by comparing them with ancient manuscripts, restored them to their primitive beauty. Fabricius notices a fine volume, which bore ample testimony to his critical erudition and dexterity as a scribe. It is described as a large Bible on parchment, written in most beautiful characters, it was proved to be his work by this inscription on its title page, "Prima pars Bibliæ per bona memoriæ Gundulphum Rossensem Episcopum." This interesting manuscript, formerly in the library of the monks of Rochester, was regarded as one of their most precious volumes.

An idea of the great value of a Bible in those times may be derived from the curious fact that the bishop made a decree directing "excommunication to be pronounced against whosoever should take away or conceal this volume, or who should even dare to conceal the inscription on the front, which indicated the volume to be the property of the church of Rochester." But we must bear in mind that this was no ordinary copy, it was transcribed by Gundulph's own pen, and rendered pure in its text by his critical labors. But the time came when anathemas availed nought, and excommunication was divested of all terror. "Henry the Eighth," the "Defender of the Faith," frowned destruction upon the monks, and in the tumult that ensued, this treasure was carried away, anathema and all. Somehow or other it got to Amsterdam, perhaps sent over in one of those "shippes full," to the bookbinders, and having passed through many hands, at last found its way into the possession of Herman Van de Wal, Burgomaster of Amsterdam; since then it was sold by public auction, but has now I believe been lost sight of. Among the numerous treasures which Gundulph gave to his church, he included a copy of the Gospels, two missals and a book of Epistles. Similar books were given by succeeding prelates; Radolphus, a Norman bishop in 1108, gave the monks several copies of the gospels beautifully adorned. Earnulphus, in the year 1115, was likewise a benefactor in this way; he bestowed upon them, besides many gold and silver utensils for the church, a copy of the gospels, lessons for the principal days, a benedictional, or book of blessings, a missal, handsomely bound, and a capitular. Ascelin, formerly prior of Dover, and made bishop of Rochester, in the year 1142, gave them a Psalter and the Epistles of St. Paul, with a gloss. He was a learned man, and excessively fond of books; a passion which he had acquired no doubt in his monastery of Dover which possessed a library of no mean extent. He wrote a commentary on Isaiah, and gave it to the monastery; Walter, archdeacon of Canterbury, who succeeded Ascelin, gave a copy of the gospels bound in gold, to the church; and Waleran, elected bishop in the year 1182, presented them with a glossed Psalter, the Epistles of Paul, and the Sermons of Peter.

Glanvill, bishop in the year 1184, endeavored to deprive the monks of the land which Gundulph had bestowed upon them; this gave to rise to many quarrels which the monks never forgave; it is said that he died without regret, and was buried without ceremony; yet the curious may still inspect his tomb on the north side of the altar, with his effigies and mitre lying at length upon it. Glanvill probably repented of his conduct, and he strove to banish all animosity by many donations; and among other treasures, he gave the monks the five books of Moses and other volumes.

Osbern of Shepey, who was prior in the year 1189, was a great scribe and wrote many volumes for the library; he finished the Commentary of Ascelin, transcribed a history of Peter, a Breviary for the chapel, a book called De Claustra animæ, and wrote the great Psalter which is chained to the choir and window of St. Peter's altar. Ralph de Ross, and Heymer de Tunebregge, also bestowed gifts of a similar nature upon the monks; but the book anecdotes connected with this monastic fraternity are remarkably few, barren of interest, and present no very exalted idea of their learning.