PHILOBIBLON, A TREATISE ON THE LOVE OF BOOKS, BY RICHARD DE BURY, BISHOP OF DURHAM, AND LORD CHANCELLOR OF ENGLAND'FIRST AMERICAN EDITION, WITH THE LITERAL ENGLISH TRANSLATION OF JOHN B. INGLIS. COLLATED AND CORRECTED, WITH NOTES, BY SAMUEL HAND. ALBANY: JOEL MUNSELL. MDCCOLXI. TO THE EHON. ROBERT S. HALE, ONE OF THEE REGENTS OF THE UNIVERSITY OF THE STATE OF NEW YORK, THIS EDITION OF THE PHILOBIBLON OF DE BURY, IS MOST RESPECTFULLY DEDICATED, BY HIS FRIEND, THE EDITOR. EDITOR'S PREFACE. My first intention in undertaking an American edition of this curious little work, was to accompany the text with a careful translation. On consideration, however, I concluded that the object attained would hardly repay the labor requisite to such a performance. The book is one which, it is not likely, will be much read but by scholars and; bibliophilists, to a majority of whom a translation would be of little interest. To those who desire any translation, that of Inglis, which appeared in 1832, and though objected to by some critics as generally clumsy and in places spiritless, is on the whole honest and close to the sense of the original, it was thought would sufficiently answer all needful purposes. In the present edition it has, therefore, been placed opposite the text. Wherever it materially varies from it, I have endeavored to point out the discrepancy in the notes, and refer to the different reading of the original from which the translation was made. A French translation of this work by M. Cocheris, member of the Imperial Antiquarian Society of France, was published at Paris in 1856.. M. Cocheris has pre vi PREFACE. faced his edition with an introduction consisting of three distinct parts; biographical, bibliographical and critical. These prefaces, illustrated with notes, are all spirited, and exhibit much learning and research. Believing that they would add much to its value and interest, I have translated and prefixed them to this edition. The French translation itself was also copiously annotated. Translations of all of these notes, believed to be important or interesting, have been made and are to be found in the following pages. It is of course impossible for one who attempts to edit a work of this kind in our country, possessing no great libraries or repositories of manuscripts to be consulted, to correct any errors of the text by comparison. Conjectural emendations are generally so unsatisfactory, except when suggested by editors of far more genius and scholarship than belongs to me, that I have entirely refrained from inflicting them upon the reader. I have therefore contented myself with placing in this edition the text most recently revised and collated. That of the French edition has been adopted with a translation of the very full notes made by the French editor, exhibiting the various readings. The manuscripts and editions to which he had access and with which he collated it, are enumerated in the bibliographical preface. I have endeavored to follow that text carefully and accurately, and believe that few errors will be found. Original notes of my own I have also inserted in the book occasionally, though sparingly. PREFACE. Vii The notes of Inglis to his English translation have also been nearly all preserved. It is hoped that this humble attempt to bring to the knowledge of American readers, a quaint and beautiful little treatise upon a subject so interesting, written so many centuries ago, and by a man who played so distinguished a part in his time, as a prelate, a statesman, and a scholar, will commend itself to our reading men, and that the faults of the editor may not have so far marred the author, as to preclude the former from at least toleration if not pardon, and the latter from a just appreciation. I shall have accomplished my highest wish in regard to the book, if I in any degree succeed in rescuing from comparative forgetfulness in these modern times, a performancee so truly excellent and in its day so wonderful. SAMUEL HAND. ALBANY, July 20, 1861. E R RATA. Page 16, line 1, for Un read A. " 33, note a, for Theodules read Theodulus. 33, " (f), for Conduiie read Conduite. " 77, " a, for Attinam read atteriam. " 96, " a, for honorum read honorem. "' 104, " b should be omitted, see note 7 same page. CONTENTS. PREFACE,...... iv INTRODUCTION: Biographical Notice,...... 1 Bibliographical Notice,.... 13 Critical Notice,.20 PRILOBIBLON: Prologue,... 40 Chap. I. On the commendation of wisdom, and of books in which wisdom dwelleth,.. 48 Chap. II. Showeth that books are to be preferred to riches and corporal pleasures,. 66 Chap. III. Books ought always to be bought, except in two cases,. 62 Chap. IV. How much good arises from books; and that the corrupt clergy are for the most part ungrateful to books, 66 Chap. V. Good professors of religion write books; bad ones are occupied with other things, 84 Chap. VI. In praise of the ancient, and reprehension of the modern religious mendicants,. 90 Chap. VII. Deploring the destruction of books by war and fire,.. 102 Chap. VIII. Of the numerous opportunities of the author for collecting books from all quarters,.112 Chap. IX. The ancient students surpassed the modern in fervency of learning,.. 126 Chap. X. Science grew to perfection by degrees: the author provided a Greek and Hebrew grammar,.134 B x CONTENTS. Chap. XI. Laws are, properly speaking, neither sciences nor books,.140 Chap. XII. Of the utility and necessity of grammar, 146 Chap. XIII. A vindication of poetry and its utility, 148 Chap. XIV. Of those who ought most particularly to love books,...... 154 Chap. XV. Of the manifold effects of the sciences which are contained in books,.. 158 Chap. XVI. Of writing new books and repairing old ones, 168 Chap. XVII. Of handling books in a cleanly manner, and keeping them in order,... 176 Chap. XVIII. The author against detractors,.. 184 Chap. XIX. A provident arrangement by which books may be lent to strangers,.. 190 Chap. XX. The author desires to be prayed for, and notably teaches students to pray, 196 NOTEs,...202 APPENDIX: I. Of Richard de Bury,..... 225 II. Of the election of Robert de Graystanes,. 229 III. Letter of Edward III to the pope,... 232 IV. Bull of Pope John XXII,.... 233 V. Delivery of the great seal to de Bury,. 234 VI. Surrender by him of the great seal,.. 234 VII. Order to pay the expenses of his embassy,. 235 VIII. Order to pay the expenses of his couriers,. 236 IX. Order for the embarkation of the archbishop of Canterbury and bishop of Durham,.. 236 X. Pastoral letter of R. de Bury, directing cathedral services in honor of the victories over the French, 237 XI. Order for an inquiry into a robbery committed to the detriment of de Bury,. 238 XII. List of the vestments and ornaments composing the chapel of the bishop of Durham,.. 239 XIII. Document concerning the horses which bore the body and chapel of de Bury,.... 240 XIV. Act concerning some vestments belonging to him, 241 INTRODUCTION. BIOGRAPHICAL NOTICE. 1TPHE author of Philobiblon was born in the year _L 1287,1 at Bury St. Edmonds,2 in the county of Suffolk, England. Ilis father, a knight of Norman descent, Richard d'Angerville,3 dying in middle life, the young Richard was entrusted to the care of his maternal uncles, who were descended from the illustrious family of Willoughby. The inclinations displayed by him from infancy induced his guardians to send him to Oxford, there to finish his studies, and thus was given to him the opportunity of developing all the resources of his intellect and precocious learning. Esteemed by his teachers, beloved by his fellow students, he succeeded -not only in keeping at a distance envy, that stain upon lthe most brilliant reputations, but in drawing upon himself the notice of the king, who chose him to be the tutor of the prince of Wales, his son, so celebrated under the name of Edward the Third. 1 And not in 1281, as M. Suard as- inhabitants, and more particularly, a sures us in the article that he has de- fortified place. In 925 Bury was called voted to Bury in the Biog. Univ. (See Bederiksworth, and it was not until the article Aungerville, vol. III, p.71.) 200 years later that it received the name of St. Edmond's Bury. (See An 2 Burg, borough, bury, burc, beri, llustration of the Monastic History and is a word found in all languages of Antiquities of the town and abbey of the Indo-Germanic family. One finds St. Edmond's Bury, by Richard Yates, it in Hindostanee under the form 1 vol., fol, London, 1805.) punr; in Persian, it is burk; in Turkish, burk; in Ancient German, pure; 3 The MSS. have it, Awngeville, Aungerville, Almgerville and Muiein Greek,'srVpy0g; in low Latin, gerville. Lord Campbell calls it Anburgus; in French, bourg. In gene- graville, but we believe the true name ral it signifies, an agglomeration of should be written Angerville. 2 2 INTRODUCTION. The duties of this office, which demanded more sagacity than learning, Richard de Bury knew how to discharge with prudence and tact. Although familiarity with the great is often fraught with hidden dangers, and brings frequent misfortunes and rarely great honors, he had the wisdom to avoid the former, and neglected nothing to secure the latter. He had learned that to succeed at the court of the feeble Edward II, it was necessary to conceal his preferences and to preserve an absolute neutrality, lest a flattery addressed to the favorite of to-day, should appear an insult to him of to-morrow. This policy of pursuing a strict middle course amid circumstances constantly changing, so easily carried out in our days, then demanded the profoundest sagacity, and the most experienced sometimes became victims of their very silence. Bury on one occasion deviated from this course, and would have inevitably lost his influence, had not the party, which he too openly served, obtained thd control of affairs. It was at the. time when Queen: Isabel, who had become embroiled with Spencer, betook herself to Paris, to weave under the protection of her royal brother, Charles the Fair, that perfidious net, entangled in which, the favorite was about to lose his life, Edward II his crown, and she herself, her honor. Richard de Bury was then treasurer of the king in Gascony. As soon as he was apprised of the arrival of the queen, he hastened to join her, and to offer to her the considerable sums which he.had collected in his province, as treasurer of the king of England, and which were, by her, readily accepted. This conduct, blamable in certain. aspects, displeased the lieutenant of Edward in Gascony, who was probably of Spencer's party. He believed it his duty to punish the disloyal treasurer, and therefore pursued him at the head of twenty-four lances to the very gates of Paris. But, as we have seen, Bury had already sent the money to the queen, and fearing that BIOGRAPHICAL NOTICE. 3 his person might be seized, had concealed himself in the campanile of the Franciscans.4 After seven days of voluntary imprisonment, he quitted his belfry, and was able, thanks probably to the queen, to live in Paris without fear, awaiting the issue of events which were preparing, and of which preparation, it is certain, he was not ignorant. On the 14th of January, 1327, Edward II was deposed, and his son Edward III ascended the throne. This revolution established on a sure basis the fortunes of our bibliophilist. He was immediately appointed steward of the palace, treasurer of the wardrobe,5 and afterwards, in 1329, keeper of the privy seal. The next year he was sent ambassador to the Holy See. The autograph letter, which the king on this occasion addressed to Pope John XXII, reflects as much honor upon the sovereign who wrote it, as upon the ambassador whom it accredited. The attention of the Holy Father was called to the assiduous care which had been bestowed upon Edward himself, from infancy, by Bury; and in asking for him the benefices which Gilbert of Middleton, archdeacon of Northampton, had possessed in the churches of Hereford, London, and Chichester, the king adds: " We recommend to your Holi"ness this clerk, the more particularly, because we " know him to be a man wise in counsel, remarkable for' the purity of his life and conversation, endowed with " a knowledge of letters, and prudent in action." Such praises, coming from the mouth of a king, would naturally attract to their object the favor of the pontiff, who failed not to give him a brilliant reception. Richard de Bury was bound to represent his sovereign with becoming magnificence. On the day of his entry, he was 4 The church of the Cordeliers no in, p. 754.) He resigned this office on longer exists. It was situated upon the 24th Sept. of the same year, and the Place de rEcole de Medicine. the inventory of the crown jewels, -:;as -s treasurer that hf!s-..which he prepared on that occasion, is 5 It was as treasurer that he as- very important for the sumptuary hissisted on the 15th of January, 1329, tory of the middle ages. It has been at the delivery of the great seal by published in the xth volume of the the king to the bishop of Lincoln. Archaeologia. (See Rymer, Federa, etc., vol. II, part 4 INTRODUCTION. followed by twenty clerks and thirty-six equerries, dressed in rich and gorgeous robes. This audience cost him five thousand marks, but he received the title of chaplain of the pope,6 and the promise of the first bishopric vacant in England. IHe must have returned home in 1331, for, on the 25th of October of that year, the king wrote to the pope concerning his mission, which seems to have had a most prosperous issue;7 and on the 2d of February, 1332, he was appointed one of the examining commissioners of the royal bursars of the University of Canterbury.8 Nevertheless, he did not long remain at the court, but again, in the following year, departed on a new mission to the pope. This was of short duration, and he was on his way back to London, when, in the month of September, the bishop of Durham died. The decease of this prelate, leaving a see vacant, gave to the king the opportunity of recompensing one of the most worthy of his subjects, and to the pope, of redeeming his promise. The appointment of Richard de Bury seemed therefore certain. It was very nearly defeated, however, and in this manner. The bishops were at that time elected, and the elections were to be perfectly free, according to a provision of the Great Charter, which the king had, on his accession, sworn to observe; but the oath was a political one, and being such, it was rarely kept inviolate, so that in effect, the election, almost invariably, was in accordance with the royal wishes, which are very likely to be manifested in such matters. At the death of Louis de Beaumont, however, the 6 In the bull of John XXII, dated busdam nostris secretis negotiistransin the month of July, 1333, he is called misimus, et laudabili consilio quod a dean of the church of Wales and nobis, super certis articulis quos ildem chaplain of the pope. nuncii nostri vestree mansuetudini exposuerunt, ex parte nostra, vestra 7 See the passage of this letter in paterna circumspectio dignata est imwhich the king expresses his satis- partiri quas valemus et sufficimus faction at the happy issue of this mis- Vestree Beatitudini gratiarum referision: De gratiosaet feliciexpeditione mus actiones. (See Rymer, Federa, dilectorum et fidelium nostrorum ma- etc., tom. lI, part II, p. 287.) gistri Ricard De Bury et Antonii de Pesaigne, militis, quos nuper ad 8 See Rymer, Ftedera, etc., tom. II, vestree sanctitatis preesentiam pro qui- part II, p. 831. BIOGRAPHICAL NOTICE. 5 king seems to have authorised the election without, in any special manner, indicating his own preference as to the successor. A vote was therefore taken, and the name of Robert de Graystanes, doctor of theology and subprior of Durham, leaped from the urn. This election was declared and approved by the archbishop of York, who granted to the new bishop letters of proclamation, and appointed the 9th of November as the day of his confirmation. While this was passing at York, the king wrote to the prior and chapter of Durham in favor of Richard of Bury. The newly chosen -bishop, who was ignorant of the designs of his sovereign, came to him at Lugatersal to inform him of his election. If Edward was surprised at this news, the prelate was not less astonished, when: he heard the king answer:;" We have learned that our " lord the pope had intended this bishopric for our be" loved servant Messire Richard de Bury, and, as we "are unwilling to offend the holy father, we refuse to " confirm your election."9 Far from being intimidated by this reply, Robert lost no time, and before the letters of the king arrived at Durham, he had procured himself to be consecrated at York, installed at Durham, received the oath of fealty from his vassals and returned to Edward to obtain his temporalities. This noble courage, which was prompted by the justice of his cause, could not but prejudice it. In the eyes of power, his boldness became presumption, even insolence, perhaps., It is not then surprising that the king should have denied him the interview which he sought, and made answer through his treasurer, that there never had been seen a bishop consecrated without the permission of his sovereign. Robert de Graystanes returned to Durham, but when he arrived there, the clerks of his competitor, instructed by special orders, occupied the episcopal seat, and the 9 The King here did not tell the matter, Bzovius, who gives a long truth, for it was he who had interceded eulogy upon Richard de Bury. (Anwith the pope on this occasion, and naliurn, ecclesiasticarum. tomus XIV, not the pope with him. See, on this Colon. Agrippa, 1618, folio, col. 694.) 6 INTRODUCTION. archbishop of York himself, who had consecrated him, was compelled to annul the first election, and absolve the inhabitants of Durham from their oath of fealty. Robert at length comprehended that he could make no further resistance, and that under such circumstances, to yield was the only course which remained to him.1 O Richard de Bury, who on this occasion might have played a much nobler part, was consecrated on the 19th of December, 1333, in the Abbey of the Black Monks of Chertsey, by John Stratford, archbishop of Canterbury. On the 5th of June, 1334, the day of his installation by the prior of Durham, William Cowton, he gave a -grand feast, at which the king and queen of England, the queen mother, the king of Scotland, two archbishops, five bishops, and the great English and Scottish lords were present. This entertainment must have made at that time a great noise, for all the national chronicles have preserved for us accounts of it. He had been appointed treasurer of the kingdom, some days before, but he did not long retain this important office, having been called to the highest dignity of the state, that of lord high chancellor of England. " The questions which were then occupying the attention of the ministers were of the gravest importance. Edward sought, on the one hand, to subject Scotland, and on the other, to prosecute his claims to the crown of France. No one could more thoroughly comprehend these two subjects than Bury. As bishop of Dur10 Robert de Graystanes has left us submit on this occasion. (See Apa chronicle, in which he gives an ac- pendix ad historiam litterariam, G. count of this election in very mode- Cave, etc., Oxonii, 1743, fol., p.. 33, rate terms. The reflections suggested col. 2.) to him by this right of reserve, by which the pope can with a single word 11 The act of delivery-of the great stop an election, are very judicious. seal was on the 28th September, 1334, The English boldness shows itself for and Lord Campbell, in his Lives of the an instant, and one feels that the Chancellors, adopts this date. Nevermonk of the 14th century might well theless, his appointment might be put have been the reformer of the 15th. some days earlier, for in a royal decree, When this distinguished man died, by virtue of which he is charged to Bury was himself very much affected. inquire, with two other commission(See upon the subject, the chronicle of ers, into the troubles which had arisen ]Rob. de Graystanes and that of Wil- in the university of Oxford, he is liam de la Chambre.) Wharton says named as bishop of Durham and that he died of chagrin on account of chancellor of England. (See Rymer, the defeat to which he was obliged to bedera, etc., tom. II, part Is, p. 892.) BIOGRAPHICAL NOTICE. 7 ham, a city situated upon the frontiers of Scotland, he must have reflected, with all the sagacity which he so well knew how to use, upon the means of combatting and conquering the great difficulties, which would present themselves in the accomplishment of the royal will. As ambassador, he had completely surveyed France from one end to the other; he knew the men of that country, and he knew in whom, among them, confidence could be placed. His cool and impartial character, and the horror of war which he openly professed, counterbalanced the factious influence of Robert d'Artois, who, to accomplish his revenge, was flattering the boundless ambition of Edward. This intimate acquaintance with the affairs, therefore, rendered the presence of Bury necessary in the ministerial councils, and the king on this occasion could not have made a more judicious choice. This confidence in the sagacity of his old tutor, the king never lost, since, when the deliberation was brought at length to a close, and the moment for action had arrived, he withdrew the great seal from the hands of his chancellor, in order that he might defend abroad the national interests as ambassador, which as minister he had advised upon at home. In effect, Richard de Bury returned the seals' 2 to the king on the 6th June, 1335, and departed the next year for Paris to initiate negotiations'3 in regard to the projected crusade to the Holy Land, but this enterprise appears to have been impracticable, and the conferences were broken off almost immediately. His presence being no longer necessary at the court of Philip VI, he proceeded to Flanders, traveled in that country, Hainault and Germany, and settled the terms of a treaty of alliance between his master and the counts of Hainault Namur, the marquis of Juliers, and the? dukes of Brabantl4 and Guelders. 12 The great seal was given up on ment dated July 6th, 1336, and those the 6th of June, 1335. ordering payment to Bury of the expenses of this embassy. 13 See in Rymer's Pedera, tom. II, part n, p. 941, the letter of appoint- 14 In the treaty concluded on the 8 INTRODUCTION. Hardly had he returned to Durham, where he was busying himself with the government of his diocese and procuring the confirmation of certain ancient rights and privileges of his church, 1 5 when, under new orders from the king, he assisted, as commissioner of the government, at the assemblies held at York, 16 Stamford,1 7 and Newcastle upon Tyne,l8 to discuss Scottish affairs. These debates occupied him the greater part of the year 1337, and he only quitted them to return to France as ambassador. 1 9 This mission must have been very disagreeable to him, for, far from carrying propositions for peace, he bore a declaration of war; and war was, by his calm and lofty mind, regarded as an awful scourge, fatal to the progress of knowledge. It could not have been but from devotion to his sovereign, or to enjoy, once more, the pleasure of beholding Paris, the paradise of the universe, as he was accustomed to call it, that he, a prince of the church, enlightened partizan of peace, and friend of letters, was able so far to sacrifice all his personal feelings, as to declare a war of which ambition was the sole cause, and which not even the most brilliant successes could justify. At the commencement of hostilities, he returned to England, and withdrew to his diocese, watching the shifting changes of that bloody drama, to which, con22d of June, 1339, between Edward 28th of June. 1337, vol. II, part ii, p. III and John, Duke of Brabant, Rich- 979. ard de Bury is made one of the pledges on the partof the king. (See Rymer, 18 See in Rymer another letter of Fcsdera, tom. II, part II, p. 1083.) 6th Oct., 1337, vol. II, part II, p. 1000. 15 Edward III remitted to the exa- 19 The first order of departure was mination of the officers of the ex- dated on the 11th June, 1338 (See chequer the rights and privileges Rymer, vol. II, part II, p. 1044), the claimed by the bishop of Durham. order of embarkation, on the 23d of (See a letter of 18th March, 1337, in- June of the same year (See Rymer, serted in the Fcedera of Rymer, tom. vol. II, part Ir, p. 1045), the letters of II, part II, p. 961.) They were after- safe conduct, the same day (See Rywards confirmed, but William de mer, vol. II, part I, p. 1043), but at Chambre, who so informs us. does not the moment of departure the powers mention the date of this confirmation. of the ambassador were revoked (See a letter of 22 July, 1338, in Rymer, 16 See in Rymer a letter of the 24th vol. II, part ni, p. 1051), and Bury did of March, 1337, vol. II, part II, p, 963. not actually leave until the 15 of November, 1338. (See Rymer, vol. II, 17 See in Rymer another letter of part ci, p. 1065.) BIOGRAPHICAL NOTICE. 9 trary to his own inclinations, he had set his name as author. The victories gained by the English must have pleased his national pride, and caused the fears which he had entertained, of a descent upon England, to vanish.20 He was enjoying, then, perfect tranquillity, when David Bruce suddenly crossed the frontiers of England, laid waste Northumberland, took Durham by assault and besieged Salisbury.a Brought to a stand before this fortress, he soon found himself under the necessity of retreating and entrenching himself in the inaccessible forests of Gideon, where he awaited the enemy. But Edward did not care to make war upon the king of Scotland. He preferred to return to France, and ordered the bishop of Durham to conclude a truce for two years,2 1 which was soon after extended.22 This negotiation was the last public act of Richard de Bury. From this time, he withdrew himself entirely from the world, to live only for and in the midst of his books, sources of all his joys, and for which he had always preserved the warmest attachment. He took advantage of this repose to describe the numerous causes which had produced in him this irresistible desire, and it is the history of this ardent passion which he has bequeathed to us under the title of P7ilobiblon. This treatise may be called his literary testament, for a M. Cocheris has evidently blund- the most lively joy, the greatest asered here in topography. Bruce never tonishment. (See this letter in the could have reached Salisbury. In one 31st volume of the Surtees collection of his irruptions he beseiged the earl entitled: Depositions and other ecclesiof Salisbury in Northumberland, and astical proceedings, 1311 to the reign this must be the origin of the mistake. of Elizabeth, edited by Raine, 1 vol. in I have been unable to find in Holins- 8vo. London, 1845, p, 16.) hed, Laigh, Tytler or Aickman any mention of this foray; nor do I find 21 See a letter of 3d April, 1842, in any gazetteer or other work on the which instructed Richard de Bury and border counties of England or Scotland certain other persons to treat with an notice of the forests of Gideon.- David de Brus. (Rymer, Ficedera, tom. a.n otieoffore sts o idn. II, part II, p. 1191.) 20 It is almost certain that he did 22 See a letter of the 18th August, not anticipate Edward's success in 1345, in which Bury is named by the France, for in a pastoral letter which king one of the commissioners to prehe addressed to the priests of his dio- serve the truce concluded with the cese, ordaining that thanksgivings be Scotch, and to settle all questions offered in honor of the naval victory which may arise in relation thereto. of Ecluse, there is perceptible amidst (See Rymer, vol. II, part II, p. 1230.) 3n 10 INTRODUCTION. he died soon after its completion, on the 14th of April, 1345. He was borne from Auckland, the episcopal resin dence, on the 22d of the same month, and buried, with great pomp, in the cathedral church of ]Durham, at the northern corner of the chapel of St. Mary Magdalen. A magnificent marble tomb, now unfortunately destroyed, upon which he was sculptured as clothed in pontifical robes and surrounded by the twelve apostles, marked his last resting place.23 The church of Durham, as was then the custom, inherited the two horses which transported him to the church, his mule,24 his sacred ornaments,2 5 and his seals.2 6 As to his library, it was, according to the last wishes of the testator, removed to Oxford to the college of Durham, known at the present time as Trinity college. He had prepared an accurate catalogue of it, which up to this time has never been discovered. The books were at first carefully preserved and fastened with chains, and it was not until the reign of Henry VIII, that they were taken from their shelves and went to enrich the collections in the Baliol college of Duke Humphrey and the physician George Owen.27 23 See the description of this monl- of silver which they used to seal their ment in the beginning of the chron- acts. These seals were then broken icle of William de Chambre, published in pieces, sigilla fracta er particulas, by the Surtees society at London and before the officers of the chapter, who Edinburgh in 1839, in 8vo, p. 127, consulted upon the use to which they et seq. should be put. The offering of these seals was made 24 See the Historite Dunelmensis at the offertory, and they recited in scriptores tres, Appendix cxxxnI, Sur- honor of the dead bishop five paters tees society's publications. and one salutatio angelica. After the offertory, the priest who held the seals 25 The sacred ornaments possessed handed them to the artificer to be by Richard de Bury were very numer- broken up. ous and very rich. They may be seen Richard de Bury appears to have described in detail in a volume of the used two seals. The first is of ordinpublicaticns of the Surtees society, ary form, but the other may be reentitled: WTills aned Inventoriesillustira- garded as a chef d'euvre of engraving, tive of the history. manners, language, and in examining it we cannot fail to statistics, etc, of the Northern Counties admire the taste which governed its of England, fronz the 11th century design. downwards, part I, ch. xvii, p. 25. Of these two seals, the chapter decided that one should be converted 26 The custom at Durham then was, into a cup. This was actually done, that the bishops offered at their deaths, and they engraved upon the foot of it adferetrum sancti Cuthberti, the seals the following inscription: RI. Dunelmensis, quarti, natu Buriensis, hic ciphus insignis fit prcasulis ex tetra sigillis. 27 Historia et antiquzitates umniversi- comprehensoe. Oxonii, e theatro Sheltatis Oxoniensis, duobus voluminibus doniano, 1674, fol., lib. II, p. 48. BIOGRAPHICAL NOTICE. 11 Habent sua fata libelli I Cotemporary chronicles confirm the favorable impressions of Bury's character, which the perusal of his book will produce. A prelate, pious and charitable, a statesman wise and skillful, a bibliophilist learned and enthusiastic, heknew how to render himself beloved, not for his honors nor his fortune, but for the valuable qualities which distinguished him at once, as a man of God, a man of the state and a man of learning. Surrounded by friends and men of letters,28 he delighted to discuss some obscure point of philosophy, and, in this, worthy disciple of Aristotle, he failed not to be the first in the assault. His taste for books was but a natural consequence of his ardor for study, and the passion which urged him continually to new acquisitions, was but an imperious desire to enlarge the circle of his acquaintances. To this passion he owed the honor of the friendship of Petrarch, with whom he became acquainted at Avignon, and not at Rome, as has been affirmed by all his biographers. 2 9 The existence of this intimacy, 28 Among the distinguished men suite of the pope, wherever it hapwho habitually enjoyed the company pened to be, whilst the court of Rome of Richard de Bury, the chronicles has a sense very much more restricted. mention Thomas Bradwardin, arch- Besides there can be no doubt in the bishop of Canterbury, Richard Fitz matter, since John XXII never was Ralph, archbishop of Armagh, Richard in Italy, whatever Mr. Merryweather Bentworth, bishop of London, William may say, who seems in his Bibliomania Seagrave, bishop of Chichester, and to vouch the contrary. Indeed, this Robert Holcot, doctor of theology. error of the English bibliophilist is This last, very well known by the unhappily not the only one which commentaries upon several books of occurs in his book, and it is deplorable the Bible which he has left, is regard- that a work, filled with so much valued by some critics as the author of able matter as this, should swarm Plhilobiblon. (See the Bibliographical with the grossest and even incredible notice, p. 15.) blunders, to such a degree that even the Latin texts, which are quoted, are 29 This friendship with Petrarch, sometimes unintelligible. As for inand his mission to the pope, have stance, in place of ad libsorum latebras caused his biographers to suppose that libere perscrutandas, he has ad libros he had visited Italy. They should latebras libere perscrusta tandas; for nevertheless remember, that at the peercrebuit, percreluit; for volatilss, votime Richard was ambassador to the latitis; for cupiditate languescere, cuHoly See, the pope was at Avignon, pidite las vestere. We could easily where Petrarch lived. As to what increase the list, and to amuse my he himself says, in his vIIIth chapter, readers, tell them of nobilissimos monabout his mission to the holy father, asterios, ofjucebant, of anmor excitet for ad sedes Reomee, he is to be understood, amor extaticus, but the enumeration I apprehend, as meaning the Roman would be too long, and in making court, and not the court at Rome. errata, we prefer to confine ourselves The Roman court could be perfectly to our own; suum cuique. well understood as referring to the 12 INTRODUCTION. which a similarity of sentiments and tastes had produced, is proven by a letter of the great poet, in which he speaks of Bury as vir ardentis ingenii.30 In reading this letter, one cannot refrain from drawing a comparison between these two great minds. The former, opposing to the gross sensualism of the Romance of the Rose his platonic passion, which he felt for Laura; the latter, offering in contrast to the materialism of the 14th century his noble and unconquerable love of books. Both determined enemies of war and despotism, both enthusiastic friends of peace and liberty, and both leaving to posterity, as a memorial of their attachment to letters, the one to the Republic of Venice, the other to the University of Oxford, the wandering divinities of antiquity, which they had adored during their lives, and which the world did not learn to venerate, until long after they were dead. 30 See the passage of the letter en- "forte, quod non suspicor, quia hujus titled Tule sive iyle insula, and which "mihi arcani notitiam invlderet, reis very interesting, as it contains the "spondit, certe se dubitationi mese judgment of the greatest writer of the "satisfacturum, sed non priusquam fourteenth century upon a man, who, "ad libros suos, quorum nemo copithough born and educated in Eng- "osior fuit, in patriamn revertisset. land, as he himself remarks, was ne- "Erat enim, cum in amicitiam ejus vertheless one of the most praise- "incidi, tractandis domini sui negoworthy literati of his time: " Indocti "tiis, apud sedem apostolicam pere"' ipsum insulae nomen ignorant: liter- "grinus, ea scilicet tempestate, qua " atis utique clarum nomen insule "inter proefatum dominum suum et "est: insula vero ipsa non minus ig- "Francorum regem prima diuturni "nota, quam vulgo, Mihi quidem de "belli semina pullulabant, qure cru" hac re cum Richardo, quondam Ang- " entam messem postea protulere. Nec lorum regis cancella7-io, sermo non ", dum repositze falces, aut clausa sunt'' otiosus fuit, viro ardentis ingenii nec "horrea; sed cum promissor ille meus' litterarum inscio, et qui, ut in Bri- "abiisset, sive nihil inveniens, sive " tannia genitus atque educatus, abdita- "noviter injuncti pontificalis officii "rumque reum ab adolescentia supra "gravi munere distractus, quamvis eidem curiosus, talibus prasertim "soepe literis interpellatus, exspectaqutestiunculis enodandis aptissimus "tioni mere non aliter quam obstinato'"videretur. IIle autem, seu quia sic "silentio satisfecit. lta mihi Tyle " speraret, seu quia puderet ignoran- " amicitia Britannica nihil notior facta " tiam fateri (qui mos hodie multorum "est,"' etc. (See Franc. Petrarchee " est; qui non intelligunt, quanta mo- philosophi oratoris et poetee Epistola"destive laus sit homini nato, nec rum libri XVII, apud famuelem Cris"nosse omnia volenti profiteri in- pinum, 1601, 1 vol. 8vo, page 80.) " genue se nescire, quod nesciat) seu BIBLIOGRAPHICAL NOTICE. NOTWITHSTANDING the reputation of PhilobibIon in the fourteenth century, the manuscripts are not so numerous as would be supposed. There exists in the British Museum one of the fifteenth century in the Harleian library,l another in the Cottonian,2 under the title, Ricardi de Aungerville Philobiblon. According to the author of the Catalogue of MSS. of England and Ireland, there exists a manuscript of the work in the Bodleian3 library (Digby Collection, No. 147); one in the library of Norfolk, at Gresham college, at London4 (No. 325); one in that of Sidney Sussex, at Canterbury6 (No. 16); another in that of the college of St. Benedict, in the same city6 (No. 280); another in that of the college of the Holy Trinity at Oxford7 (No. 24); and another in that of the college of St. John the Baptist, in the same city8 (No. 9.) The library of Bishop Cosin, at Durham,9 that of the dukes of Burgundy,l~ at Brussels, and that of Basle, 1 contain each a copy, all of the 15th century. The Imperial library at Paris possesses three manuscripts of this work. These are those which I 1 See Cat. Lib. MSS. Biblioth..Harl., nus de planctu naturse; 4th. Papa tom. II, p. 10, No. 3224. stupor mundi; 5th. Philobiblon Ricardi Almgerville cognominati de Buri 2 MS. P. 158, Cl. Faustina, Cotton- quondam episcopi Dunelmensis. The ian library. editor of the catalogue thus describes it: "Tractatus hi scripti sunt lineis 3 See Cat. Lib. MSS. Angiie et Hi- "continuis, literis mediocribus, acutis, berne, Oxoniee, 1697, fol., tom. I, part "non mals; ante annos circa 300 fuit I, p. 84, No. 1748. "Geo. Davenport." (See Ctatalogue of the Library of Durham Cathedral. at 4 Ibid, II, I, 81, No. 3224, various periodsfrom the conquest to the dissolution, including catalogues of the 5 Ibid, I, in, 103, No. 706. library of the abbey of EHulne, and of the AISS. preserved in the library of 6 Ibid, I, ir, 141, No. 1547. bishop Cosin at Durham, London, 1838, 8vo, p. 177.) 7 Ibid, I, Iu, 96, No. 312. 10 See Cat. des MSS. de la Bibioth. 8 Ibid, I, ni, 59, No. 1747. Boy. des Dues de Bourgogne, Brussels, 1842, torn. I, p, 15, No. 738. 9 This manuscript is in octavo, endorsed VV1. It is a collection contain- 11 It is a MS. in 4to, endorsed A6. ing: 1st. Novurnm testamentum angliae See HeTnel. Cat. _MSS., col. 527. versum; 2d. Anticlaudianus; 3d. Ala 14 INTRODUCTION. have collated with the printed text and of which I have made use in my various readings. The first is a small quarto, bound in wood, covered with parchment, upon which may still be seen the marks of clasps. It makes part of the fonds St. Victor and bears the number 797. It is a collection of theological treatises. The Philobiblon occupies the first 45 folios, and the writing is less ancient than that of the succeeding works. After the amen, we read: "H unc " librum acquisivit Monasterio Sancti Victoris prope " Parisius frater Johannes La Masse, dum esset prior " ejusdemu ecclesipe." The second is a folio, bound in red morocco, of which the lids are ornamented with the shield of France, and upon the back of which are seen L, interlaced, and the title: Remigius in apocaljps. et alia opusc. variorum. It, in fact, contains this treatise, as well as some homilies, sermons, &c. It originally bore the number 4107, and now it makes part of the Ancient Latin fonds under the number 2454. The third is of the fourteenth century, and is written upon parchment. It is a folio MS., bound in red morocco, with the arms of Colbert upon the sides. In the library of this minister it bore the number 2167; now it is in the Imperial library, in the same fonds as the preceding, and is marked 3352 C. Another manuscript, which seems very important, formerly belonged to Fabricius. It shows the date of the completion of Philobiblon, and we should rejoice that this celebrated bibliographer has preserved for us this sentence: 12 "In manuscripto codice hujus philo" biblii quod habeo," says he, "leguntur hwec verba. " Explicit Philobiblon domini Ricardi de Muiegervile, " cognominati de Bury, quondam episcopi Dimelmensis. " Completus autem tractatus iste in manerio nostro de " Aukelande xxIv die Januarii, anno domini millesimo " trecentesimo XLIII, atatis nostrae quinquagesimo octavo. 12 See Fabricius, Bibl. Lat. medire et infime setatis, lib. II, tom. II, p. 307, col. 2 BIBLIOGRAPHICAL NOTICE. 15 " proecise completm; pontificatus vero nostri anno unde" cimo finiente, ad laudem Dei feliciter." According to the description which Mr. Merryweather has given of the manuscript of the Cottonian library, I am inclined to believe that it is the same as that of Fabricius, but as I have not seen it, it is impossible for me to establish their identity. To conclude, there are two other manuscripts to which are attached a peculiar interest, as they deprive Richard de Bury of the honor of having composed the Philobiblon. The first of these manuscripts is at the college of Corpus Christi at Oxford,13 under the number 1634. One observes upon it the following note: Philobiblon R. de Bury, quemn librum compilavit Rob. Hoklot ordinis Prwclicatorutm, sub nornine dicti episcopi. The second is found at Venice,l4 and is entitled: Philobiblon magistri Roberti HIolkoth, Angli, ordinis Prwedicatornun. As Hlolcot was a black friar, Echard has not failed to profit by the note of the first manuscript and the title of the second, in drawing from them a conclusion favorable to the literary history of the Dominicans. 15 It is certainly impossible to prove beyond question the title of Richard de Bury to the authorship of this work, but I believe nevertheless that Echard and his partisans, Leland and Fabricius, have deceived themselves in this matter, and that they have not thoroughly read the Philobiblon; otherwise they would have noted the character essentially autobiographic of its composition, and would have taken good care not to add to the literary laurels of Holcot, at the expense of Bury. Holcot was one of the most intimate acquaintances of the Bishop of Durham; he may have copied many times the work of his friend and even set his own name to it. An Ego Holcot scripsi would be enough to cause a scribe, 13 See Cat. lib. MSS. Angl. et Hibern. Jacobi Phillippi Thomasini, Utini, 1650 fol., Oxonire, 1667, tom. I, part II, p. 53. 4to, p. 27. 14 See Bibliotheca Venetee manuscr. 15 See Sceiptores ordinis Prcedicapub. et p iv., quibus diversi scri ptores torum recensiti notisque historicis et hactenus incogniti recensentur, opera criticis illustrati, etc., fol., 1719, tom. I, p. 631, art. Holkot. 16 INTRODUCTION. some time afterwards to believe himself authorized to write a note similar to that which is found upon the manuscript of the college of Corpus Christi, at Oxford, and thus to originate, through his ignorance, the idea of a pseudonym. The ancient editions of the Philobiblon are not less rare than the manuscripts. The first edition was in 1473. It is a small, thin book in octavo of 48 folios, having 26 lines of gothic writing upon each page. Below the amen, one reads: Explicit Philobiblon sci. liber de amore librorum. Colonie impressus, anno domini M. CYCC.LXXIII. The Imperial library possesses in its reserve two copies of this edition, 6 and it is to the courtesy of M. Ravenel that I owe the privilege of examining this precious bibliographic treasure, unknown to Panzer and Quetif. Ten years later, in 1483,1 7 the brothers, John and Conrad Hust, printed at Spire a new edition, which seems to be much more rare than the preceding one, for no public depository at Parisl 8 contains it. According to M. J. Ch. Brunet, this edition is a small gothic quarto of 39 leaves of 34 lines to the page. It has for title:1 9 Richardi d d Bri ilmnelmensis episcopi, Phylobyblon, de querimoniis librorum, omnibus litteradumn amatoribus perutile. Spire, per Johannemr et Conradcunm Hust, inclytee Spirensis urbis librariis, MCCC CLXXXIII. Two new editions appeared at Paris in the year 1500, one under the direction of Jean Petit, the other of Badius Ascensius. The first is entitled simply: Richardi de Bury Philobiblon; the second: Richardi de Bury Philobiblon, sive de amore librorum et institutione bibliothecarum tractatus. Parisiis, 1500. 16 There are wanting the 10th and 18 See Maittaire, Annak. Typogr., 15th leaves in one of the copies. tom. III, p. 22. It was already very rare in the time of Oudin, who says, 17 Peignot, in his Repertoire Biblio- in speaking of it: " Oujus exemnplaria gra.phique (p. 379), reads 1473. and in- " hodie rarissima sunt," (See Cas. Ouquires, in consequence, which of the dini, Commentarius de scriptoribus two editions has priority over the ecclesixe antiquis, etc,, tom. III, col. other. Had he read the two editions 937.) he would not have committed this error. 19 See Manuel duc Libraire, tom. I, p. 502, ed. 1842. BIBLIOGRAPHICAL NOTICE. 17 In 1599 Thomas James published a fifth edition at Oxford, with a title very much more extended: Philobiblon Richarcli Dunelmensis, sive de amore librorwum, et institutione bibliothecme, tractatus pulcherrimus. Ex collatione cum variis manuscriptis editio jam secunda; cui accessit appendix de manuscriptis Oxoniensibus, omnia haec, opera et studio -T. I. novi colt. in alma academia Oxoniensi socii. B. P. N. Non quwtero quod mihi utile est, sed quod multis. Oxoniwe, excudebat Josephus Barnesius, 1599. This edition is a quarto, and prefaced by a letter full of sense and spirit from Thomas James to the celebrated Thomas Bodley. According to Fabricius, the Philobiblon was printed the following year at London. This edition, concerning which all the bibliographers are silent, seems to be very rare. If it exists, it is the last one in which this work has been published separately from others. In fact, from this time, it is no where to be found, except in the collections of Goldast2 o and of Maderus.2 1 These two collections and the edition of Thomas James have been the most instrumental in giving extended circulation to the Philobiblon during the course of the sixteenth and seventeenth centuries. It is moreover mentioned by many authors of that age in their writings. William Fabricius gives almost the same title to his dialogue22 upon sacred and profane literature, which he dedicated to 20 This collection is entitled: Philo- bibliothecis antediluvianis. Antehac logicarum epistolarum centuria una edidit Joachimus Joan. Maderus sediversorum areaatis literis doctissimo- cundam editionem curavit I. A. S. D. rum virorum, in qua veterum theo- Helmstadii, 1702, 4to. The Phleobiblogorum, jurisconsultorum, medico- lon is found in a supplement to this rum, philosophorum, historicorum, work,. entitled: De Bibliothecis nova poeta:rum, grammaticorum, libris dif- accessio collectioni Maderiance adjuncficillimis locisvel emendantur vel illus- ta a I. A. S. D. Helmstadii, 1703. trantur: insuper Richardi de Buri, episcopi Dunelmensis, etc., Philobib- 22 See the title of this work: Gulilo.........omnia nunc primum edita elmi Fabritii Lodunatis canonici Pycex bibliotheca Melchioris tIaiminsfel- taviensis Plil.obibiius, sive dialogus de dii Goldasti, etc. Francofurti, anno studio divinarum et humanarum lit1610, 8vo, pp. 400. erarum, ad eruditissimum virum Gulielmum Budmum libellorum suppli21 See the title of this collection: cum in regia magistrum-Pyctavii, ex De Bibliothecis atque archivis virorum officina Marnesiorum fratrum, 1536, clarissimorum libelli et commenta- 4to, tiones, cum prsefatione de seriptis et 4 18 INTRODUCTION. William Budre.a G. Salden,23 Lomeier,24 and Hierm. Conringius,2 5 cite it many times. Naud6 gives extracts2 6 from it, and Ant. Possevin,27 Richard Smith,28 Du Boulay,29 Wood,30 Barnes,3 GCas. Oudin,32 Tanner,33 Fabricius,34 Moreri,35 each dedicate to it a special article in their respective works. In our days, Surtees,3 6 Petit-Radel,'3 Hallam, 3 8 Dibdin,3 9 Lud. Lalanne,4 othe Archeologia,4 1 the Serapeum and the American Publishers' Circular,42 have recalled a In the edition published by Bohn, Cambridge, 1688, fol., p. 83, 114, 120 London, 1748, Bury is spoken of at and 328. pp. 29 and note, 185, and 186 and note.-Ed. 32 See Comment. de Scriptoribus ecclesime antiquis illorumque sacriptis, 23 See Gulielmi Saldeni, Ultrajectini, etc., Lipsice, 1722, tom. III, col. 936. De libris varioque eorum usu et abusu libri duo, cum indicibus necessariis. 33 See Bibliotheca Britannico-HiberAmstelodami, 1686, Svo, p. 265. nica,Esive de scriptoribus, etc., Lond., 24 See Johannis Lomeieri ecelesiastae fol., 1748. Zutphaniensis, De Bibliothecis liber 34 See Bibliotheca Latina medise et singularis, apud Mader. Collect. ac- indfimm etatis, 6 vols. 4to, Patavi, 1754, cess. Helmst., 1705, p. 222. tom. 1, p. 307. 25 See HIermanni Conringii De Bib. 35 The Historical Dictionary, or the liotheca augusta, quce est in area Wol- curious mingling of sacred and profane fenbuttelensi ad illustr. et generos- history, etc., by Louis Moreri. Paris, um Joan. Christ. L. Bar. a Boineburg 1759, fol., tom. I, art. Auzngerville. Epistola, qua simul de omni re bibliothecaria disseritur. Apud Maderum, 36 The History ond Antiquities of De Bibliothesis, etc., Helmst., 1702, p. the County Palatine of Durham, by 190. Robert Surtees, London, 1816, 3 vols., 26 Advis pour dresser une biblio- fol., tom. I. theque. 2d edition, Paris, 1664, 8vo. p. 97. and Gabr. Naudtei parisiensis, Dis. 37 d esearches upon Ancientand Mosertatio de instruenda bibliotheca, etc dern Libraries, down to the foundaa Gallico in Latinum idioma translate. tion of the Mazarin library, Paris, Apud Mad. Collect. Access., Helmst., 1819, 8vo, p. 13 and 258. 1703, p. 110. 38 L'Europe au moyen age, trans- 27 See Ant. Possevini mantuam, so- lated from the English of Henry Halciet. Jesu. Apparatus sacri, Colonia lam, by Borghers and P. Dudouit, 4 Agrippa, 1608, fol., tom. II, p. 323. vols., 8vo, Paris, 1837, tom. VY. p. 143. 28 See Florumn 7listorime eccles. gen- 39 Dibdin, Bibliomania, p. 247. tis Angl. libri VII, fol., Parisiis, 1654, p. 313. 40 Curiosites Bibliographique, Paris, 184i, 8vo, p. 198, et seq. 29 See Historixe universitatis Parisieeesis, auct. Cmesare Eassio Bul e, tom. 41 Archeologia, or miscellaneous IV, Parislis, fol.. p. 988. cracts relating to antiquity, published by the Society of Antiquaries, 34 vols., 30 See Historia et antiquitates uni- 4to, London, 1770-1852, toms. X and versitatis Oxoniensis. 2 vols. fol., Ox- XXVII. on., 1674-1675, tom. II, p. 48. 42 American Peblishers' Circular 31 See The History of that most Vic- and Literary Gazette, New York, 1855, toriouzs Monarch, Edward First, King vol. I, No. of the 8th December, article of England and France, etc., etc., entitled: Books before printing. BIBLIOGRAPHICAL NOTICE. 19 to the minds of bibliophilists the existence of this singular treatise, which has not failed to receive the honor of an English translation. This translation, which seems at present to be very rare, is unknown to most amateurs. I have made every effort in my power to procure it, but unfortunately have not succeeded. Lord Campbell says, in speaking of it: "' I have chiefly followed an English translation, pub" lished anonymously in the year 1832; printed for " that very worthy bookseller, my friend, Thomas Rodd, " Great Newport street." 43 By whom was it made? Lord Campbell does not seem to know, and it would have been impossible for me to state, had not the spirituel Charles Knight, in his last work, entitled: The Old Printer and the Modern Press,44 mentioned both the translation and the name of the translator, John B. Inglis.45 This translation, which probably would have been very useful to me to consult, is indeed so little known, that a celebrated English bibliophilist, Thomas Lowndes, has not mentioned it in the article which he has devoted to Richard de Bury.46 He names only the edition published at Oxford in 1599, and announces that there would shortly appear a new edition, which would be accompanied by notes, various readings, and an English translation, by Mr. Edward R. Poole; " A new edition," he says,' "of this curious tract is preparing for publication, " with an English translation, notes, and various read"ings, by Edward R. Poole, B. A." We believe we can assert that this last has never appeared. 43 Lives of the Chancellors, vol. I, p. ard de Bury, translated by John B. 219. Inglis, London, 1832. I have since found, in the Bibliomania of Merry44 London, 1854, 12mo. weather, the same information. 45 According to Charles Knight, the 46 See The Bibliographer's AManual title of the translation is: Philobiblon, of English Literature, etc., London, a treatise of the love of books, by Rich- Pickering, 1834, vol. I, p. 309, col. L. ( 20 ) CRITICAL NOTICE. THE Philobiblon of Richard de Bury is what is called by the English in our days an autobiography. It is perhaps the first literary monument of the middle ages of this kind, in which the author-intermingles his own thoughts and the incidents of his life; a particular,by no means the least original of those which characterize this singular book, which we now lay before the public. Without being one of those men whom nature creates in times not fitted for them, Richard de Bury, nevertheless, seems to merit higher eulogies than all other writers of his country, we had almost said, of his age. His work, it is true, is filled with conceits, and one undoubtedly finds there an affectation in the language, which was so much the fashion at a later period, at the court of Elizabeth; but if the form is occasionally absurd, the substance is creditable, and worthy of our admiration. It is one of the greatest merits of our author, that he recognized the downward tendency of his age, and has described it. In his prologue, he shows us students discouraged by poverty, abandoning letters for the mechanical arts, and seeking that fortune which science so rarely bestows. He points out to us that aptitude for trade which had already begun to influence the English character, which would one day be the source of England's wealth. To combat this unworthy inclination, he strives to infuse into students his own passion for books; he endeavors to prove to them that books are above all the things of earth, above the king, wine, and women. We doubt whether those to whom he addressed himself were sufficiently wise to share so exclusive an enthusiasm. CRITICAL NOTICE. 21 We prefer the comparison which he institutes between books and professors. " They are masters," says he, "who instruct us without birch or ferule, without " clamor or without rage, without clothes, and without " fee. If we approach them, we do not find them asleep; " if we interrogate them, they do not conceal their ideas; " if we mistake them, they do not grumble; if we corm" mit a blunder they do not mock us."' One cannot fail to observe in this comparison, a satire pointed at his teachers. If, as we see from the above, he had not forgotten their conduct, the following passage shows that he as clearly remembered their lessons: "The truth," he says, " presents itself to our minds without interruption, "in a permanent manner, and passing by the spiritual " path of the eyes into the vestibule of common sense " and the entrance hall of the imagination, it penetrates " into the palace of the understanding, and there allies "' itself with memory to engender the eternal truth of " thought." These two extracts suffice to show the quintessential language of our bibliophile. His style, which he says was formed in the modern school, sometimes brilliant, abounding in metaphor and vigorous, but always clerical and mystical, errs oftenest in childish elaboration of trifling conceits and playing upon words, a surfeit of superfluous quotations, and a turgidity sometimes ridiculous and so excessive as to weaken itself, as says Montaigne, by its own extravagance. He demonstrates the unspeakable value of books but to draw therefrom this ruinous consequence: " Except "from fear of being cheated by the booksellers, we " should recoil from no sacrifice whatever, where the " occasion seems favorable; for, if wisdom," adds he, "an infinite treasure in the eyes of men, gives them "their value and that value is too great to be expressed, "it is impossible their price should be too high."3 1 See the Philobiblon, chap. I. 3 See the Philobiblon, chap. II. 2 Ibid. 22 INTRODUCTION. What a charming conclusion! And does it not deserve that in our age, in which celebrities are created expressly that statues may be erected to them, the booksellers should unite in raising one to the author of so worthy a maxim? The fourth chapter is undoubtedly the most important of the Philobiblon. It is a striking picture of the moral and intellectual degradation of the regular clergy of the fourteenth century, a picture unhappily too faithful, in which the disorderly manners prevalent in the monasteries, and the ignorance and indolence of their inmates are set forth with as much force as originality. Whatever may be our preconceived desire to find this an exaggerated description, we cannot forget that these accusations are not made by a Guillaume de Lorris, a John de Meun, a Gautier Map or a Langland, but by a man of rank, a learned ecclesiastic; in a word, a prelate, who occupied in the political world a position at least equal to that which he had attained in the church. Accordingly, the doubt which we feel in reading the satires of those first named can no longer exist, when we listen to the lamentations of the latter. Besides, the value we put upon an assertion is always proportioned to the esteem we have for its author, and in this case, we cannot question the elevated sentiments which inspired the pious bishop in making his accusations. As he cannot, however, keep his style up to the height of his indignation, it results that the reader is rather amused than moved, and smiles when he ought to censure. It is impossible, in truth, not to be diverted by his unhappy history of a book, as related by itself. Its misfortunes in the monasteries; the hate which woman, bestia bipedalis, bears it; its miserable condition; its maladies; the operations to which it is compelled to submit by the commentators, the translators, and the plagiarists, make up the incidents of this comic and witty account, as quaint in its style as in its ideas, and CRITICAL NOTICE. 23 portraying with happy correctness the gross manners which it is forced to paint. The two following chapters are a continuation of his diatribes against the monks, and he is not less severe in his criticism of their moral imperfections than he had been in rebuking their idleness. He is filled with indignation at their Epicurean life; he exposes the joys entirely earthly of their monachal estate, and he cannot pardon them for preferring wine to study, " the Liber " Bacchus to the Li6er Codex." He conjures them to change their lives, to give better examples to youth, to the end that it may become " Socratic in its morals and peri" patetic in its doctrine." Could a partisan of Plato and Aristotle close his peroration better? But from these upbraidings and exhortations, he is diverted by a consideration of the disasters which war and despotism bring upon letters and books. He deplores with bitterhess the irreparable losses occasioned by the bloody contests of the ancient world, and invokes for his own times the god of peace. It is in reading this chapter, where the author collects together examples from pagan and Judaic antiquity, that one may exclaim with Dibdin: " What can be more delightful to a lover of his " country's intellectual reputation than to find such a' character as De Bury, in such an age of war and blood"shed, uniting the calm and mild character of a legislator' with the sagacity of a philosopher, and the elegant" mindedness of a scholar."4 Chapter viii is unquestionably the most interesting, as it gives to us a view of the author himself. It is the part of Philobiblon really autobiographic. There only can we appreciate the character of the bibliophilist; there the full expression of his love for books bursts forth; and there, in spite of himself, he makes known to us, what we would never have dared to affirm of ourselves-that any means whatever seemed to him justifiable in acquiring them. Where he frankly avows that 4 Dibdin, Bibliomania, 3d ed., London, 1842, p. 168. 24 INTRODUCTION. he was sufficiently powerful to injure or protect, is it not made evident that his passion hurried him to the point of transgressing, when necessary, the laws of honesty? The chronicler has preserved for us the record of one of these extortions, if one may give a name so severe to the result of one of his compromises with heaven and his conscience. While he was keeper of the privy seal, Richard de Wallingford, abbot of St. Albans, instituted a suit against the inhabitants of that borough to recover certain properties which the monks claimed as belonging to them. Richard de Bury assisted the latter with all his influence, and judgment was rendered in their favor. The abbot immediately convened the chapter, and detailed the secret services which the keeper of the privy seal had performed for them on this occasion. He gave them to understand that it was impossible not to recompense him, and that the only means to render themselves agreeable to him were to present him with some of the manuscripts in the library of the convent, and to permit him to purchase such of therA as he desired. The chapter agreed with the abbot and offered to Bury a Terence, a Virgil, a Quintilian and the treatise of St. Jerome against Rufinus. The volumes sold to him were thirty-two in number, and were purchased for fifty pounds.0 This transaction unfortunately did not please all the monks of the convent, and some of them; not unreasonably denounced it on the ground that to aggrandize its domains, the abbot plundered the convent of its literary treasures. But these remonstrances were in vain, and Richard de Bury retained possession of his manuscripts. This method of forming a library is sufficiently com-r mon among bibliophilists, and Naude, in his Acdvis 5 The British Museum possesses a Michael, abbas Sancti Albani ab exemanuscript containing the Ententicus cutoribus prsedicti episcopi. A D. ]345. of John of Salisbury, where may be (See Warton, Hist. of English t'oetry, read this note: Hunc librum fecit p. cxlvii; Merryweather, Bibliomania dominus Symon, abbas Sancti Albani, in the Middle Ages, etc., 1 vol., 12mo., quempostea venditum domino Ricardo London, 1849, p. 71 et seq.) de Bury, episcopo Dunelmensi, emit CRITICAL NOTICE. 25 pour dresser une bibliotheque, far from censuring, on the contrary recommends it. "' The third means of collect"ing books," says he,. "is one of those practiced by "Richard de Bury, bishop, high chancellor and trea-' surer, which consists in publishing and making known "to every one the love which one has for books, and " the great desire that possesses one to collect a library,'" for this being made generally and widely known, it is "' unquestionable that if he who has this design, is in " sufficient credit and authority to be of service to his " friends, there will be none of them who will not be " eager to present to him the most curious books which " fall into their hands; who will not very willingly give "him access to the libraries of themselves and their " friends; who, in short, will not aid and contribute to "his purpose, everything within their power. All "which is very well remarked by the said Richard de "Bury in his own words, which I the more willingly "here transcribe, as his book is very rare and one of "those which is being lost by our negligence." 6 In the chapters which follow, Richard de Bury endeavors to demonstrate the superiority of the ancientsover the moderns. He labors to prove that the most perfect models are found in antiquity, and that the poets and fabulists ought not to be censured for the faults of which they are accused.7 lHe is of the opinion of Lafontaine: Une morale nue apporte de l'ennui, Le conte fait passer le precepte avec lui. The importance which he gives to the Greek language, is a fact which we cannot silently pass over. It is by no means the least of his merits in our eyes, that he was able so clearly to perceive the unquestionable influence, not only of the Hellenic genius upon the Roman mind, but also of its philosophy upon the Christian religion. 6 See Advis pour dresser une biblio. conde edition, revue, corrigee et augtheque, presente a Monseigneur le mentee, Paris, 1664, 8vo, p. 97. president de Mesme, par Naude, se. 7 See Philobiblon, chap. xiii. 5 26 INTRODUCTION. " What," says he, " would their Sallust, their Cicero, "their Boetius, their Macrobius, their Lactantius, the "whole Latin cohort in fine, have produced, had they "not been acquainted with the labors of the Athenians " and the master pieces of the Greeks? Jerome, skilled "in the three languages of scripture, St. Ambrose, St. "Augustine who nevertheless avows his hatred of the'Greek literature, and even St. Gregory, who posi" tively affirms that he knew nothing of it, would have " certainly contributed little to the doctrine of the "church, had they not borrowed from the more learned "' Greeks." 8 This taste for both Greek and Roman antiquity, which shows itself so clearly and decidedly at the commencement of the fourteenth century, is a proof the more, that the classic writers were during the middle ages far more widely studied than is generally believed. And here it may be permitted us to remark, that there has not been a sufficiently just appreciation of the literary epochs, the little revivals, if we may so express ourselves, which flashed up, at intervals, during the middle ages. Like every great revolution, the grand revival of letters was but the result of a train of events commencing long before, and it is not just to say that at that moment antiquity was discovered as if by magic. Antiquity had never been lost. It had only been little attended to and often misunderstood. For our ancestors Scipio was a knight clothed in armor, the lance in his hand, helmet upon his head; Cicero an advocate of Parliament; Virgil a minstrel. They could not imagine other manners, other customs, other dresses, than their own. This mode, little critical, of looking upon antiquity, would naturally hinder them from comprehending it, as it should be comprehended. Nevertheless this disturbing influence did not entirely shut them out from a knowledge of the chefs d'ceuvre which they had in their possession. In an age much nearer to us, 8 Ibid, chap. x. CRITICAL NOTICE. 27 Athalia in a hoop petticoat did not hinder the spectators from applauding the dramas of Racine, and we still profoundly admire, despite the anachronisms of costume, the Nozze cli Cana of Paul Veronese. It would be, moreover, unjust to judge of the knowledge of antiquity in the middle ages from the numerous commentaries upon Aristotle, Hippocrates and Galen, which encumnber the shelves of our libraries. These are often but exercises from the copy books of scholars, and consequently cannot serve as a guide in coming to any accurate conclusion upon so important a point of literary history. In examining the treatises of professors then high in public estimation and the letters of the most celebrated authors, we find traces of a sounder judgment, and one, which although led astray by false ideas, often gives proofs of sufficiently solid erudition. In the ninth century, the attention of the select few were turned towards antiquity. In his description of the library of York cathedral, the celebrated Alcuin9 enumerates the classic authors then most esteemed. Illic invenies veterum vestigia Patrum Quidquid habet pro se Latio Romanus in orbe. rmecia vel quidquid transmisit clara Latinis: Heb'raicus vel quod populus bibit imbre superno Africa lucifiuo vel quidquid lumine sparsit. Quod Pater lHieronymzus, quod sensit tillarius, atque Anmbsrosius promsul, simul Augustinus, et ipse Sanctus Athanasius, quod Orosius edit avitus: Quidquid Gregoriues summus docet, et Leo papa; Basilius quidquid, Fulgentizus atque coruscant. Cassiodo'rus item, Chrysostomus atque Johannes. Quidquid et Althelmius docuit, quid Beda magister, Qume Victorinus scripsere, Boetius: atque Historici veteres, Pompeius, Plinius, ipse Acer Aristoteles, rhetor quoque Tullius ingens. Quid quoque Sedulius, vel quid canit ipse Juvencus, Alcuinus et Clemens, Prosper, Paulinus, Arator, Quid Fortunatus, vel quid Lactantius edunt: 9 See B. Flacci Albini seu Alcuini Poema de pontifJcibus et sanctis ecclesie Opera, 1777, fol., tom. II, p. 257, col. 1, Eboracensis. 28 INTRODUCTION. Quae Mfaro Virgilius, Statius, Lucanus, et auctor, Artis grammaticae vel quid scripsere magistri; Quid Probus atque Focas, Donatus, Priscianusve, Servius, Euticius, Pompeius, Comminianus. Invenies alios perplures, lector, ibidem Egregios studiis, arte et sermone magistros, Plurima qui claro scripsere volumina sensu: Nomina sed quorum prsesenti in carmine scribi Longius est visum, quam plectri postulet usus. Loup de Ferriere,1 o Raban Maur, 1 1 Freculphus 1 2 and Photius fill their works with quotations from the Greeks and Latins, quotations the more precious that they bring to our knowledge, oftentimes, works now destroyed or lost. Thus in the tenth century, the learned Sylvester II speaks of the Republic of Cicero, which, four hundred years later, Petrarch laments that he could not bring again to light. 13 What has been said of civilization, may be applied to the progress of scholarship. It advances in a spiral line. In truth, at the moment when it seems to revive and arrive at a certain degree of development, it, all at once, swerves from its course and vanishes. One would say that intellect, exhausted by its very fecundity, refused to conceive or produce. After the ninth century, a decline makes itself perceived, though not so universal as might be supposed; 14 and it was not until the twelfth century that literary research again came into favor. Pierre le Chantre, Peter of Blois, and the celebrated John of Salisbury, added to the list of authors already known, Herodotus, Tibullus, Quintus Curtius, Esop, 10 Cicero, Sallust, Virgil, Horace, Nepos, Pomponius Mela, Tacitus, PtoCeesar, Trajan, Pompey, Valerius Max- lemy, Eusebius of Ceesarea, Justin, imus, Quintilian, Suetonius, Aulus Egesippus, Tatianus, Clement of Gellius, Servius, Macrobius, Cassio- Alexandria, Archelaus, Anatolius of dorus, Boetius, Priscian. (See Petit- Alexandria, etc. Badel, Researches in the Libraries of Paris, 1819, 8vo.) 13 See Gerberti, Epistola, xxxvei, p. 681. 11 Homer, Aristotle, Cato, Ennius, Plautus, Lucretius, Varro, Ovid, Per- 14 See, on this subject, a very intesius, Lucan, Pliny, Statius, Josephus, resting note of the learned Dom. Petri Juvenal, Martial, Apuleius. in his report of a literary mission to England, pamph. 8vo, p. 11. 12 Dion Cassius, Plato, Cornelius CRITICAL NOTICE. 29 Isocrates, Petronius, Epictetus, etc. The convent of Citeaux possessed at that time a Corpus Poetarurn,1x5 which comprised, beside the Latin poets, a translation in Latin verse of parts of the liad, a circumstance which is opposed to the belief generally held, that the West had no knowledge of the poems of Homer until the fourteenth century, through the labours of Petrarch and the translations of Leontus-Pilate. William of Meerbeke, a Dominican, who lived at the close of the twelfth century, was a Grecian, Latinist and Arabist.1 6 Geoffrey of Waterford and Vitellion, his cotemporaries, also possessed a knowledge of these three languages, and the latter even goes so far as to characterize them respectively, as verbose, involved, and poor. "Libros " itaque veterum tibi super hoc negotio perquirenti "occurrit taedium verbositatis arabic, implicationis " grreee, paucitas quoque enarrationis latinae,"1 7 But an incident which manifests in a striking manner the false ideas of antiquity entertained by some minds, and which, at the same time, illustrates the humorous side of English character, has been preserved to us in the account of Gervais de Tilbury, according to whom, an English traveller came to demand of Roger, king of Sicily, permission to take home the bones of Virgil, that he might interrogate them concerning magic. 18 Virgil and magic, what a strange and absurd collocation of words and ideas! but yet what a characteristic jumble! How natural in an age when Cupid, graven on an antique, is taken for the archangel Michael and surrounded in consequence by a biblical inscription, Ecce mitto angelum mneum, 1 9 and when Socrates, having upon his head Minerva's helmet, is transformed into a 15 This MS. is in the library of quam vulgo perspectivam vocant, lib. Dijon. See Journ. des Sav., year 1839, x, Nuremburg, 1535, fol. p. 42. 18 Otia imlperiaiia inter Liebnitzii 16 See Hist. Litt., vol. XXI. Scriptores Brunsvic. etc., etc., fol., vol. I, p. 1002. 17 See VitellioniBs'pl Of'flX5Tx 19 Seal of the abbot of the monastery of St. Stephen of Caen. 30 INTRODUCTION. Holy Virgin, with the inscription, Ave Maria, gratiac plena! 2 0 Antiquity and sorcery, paganism and the Bible, nothing could be more characteristic of an age when Plato is reconciled with Aristotle, and the latter disguised by Avicenna and Averroes serves the defenders of Christianity as a champion I In spite of this confusion which prevailed in its ideas, the thirteenth century felt nevertheless the effects of the revival of the twelfth. The study of antiquity became popular in the narrow circle of the men of letters of that time, and one encounters in their writings, at every step, evident traces of its powerful influence upon their intellects. Thus Vital de Blois employs himself upon the Aulularica and Amphytrion of Plautus;2 1 William of Blois imitates a poem of Menander newly translated into Latin;2 2 and Geoffrey of Waterford translated into French Dares and the Roman history of Eutropius.23 Under this influence, Philip Gautier, in his Alexancdriad, a metrical version of Quintus Curtius, attempts to imitate Lucan; 24 the historian Rigord commences his chronicle with quotations from Virgil and Horace,25 and Guillaume le Breton, in his Phillipiad, takes Ovid as a model.26 Basingstoke made a voyage to Athens to learn Greek, and his countryman Robert Grossetete, the celebrated bishop of Lincoln, imported Greek manuscripts from Athens to form a magnificent library,2 7 which he afterwards presented to the Franciscans at Oxford. He has left us, as proofs of his learning, translations of Dionysius the Areopagite, Damascenus and Suidas. 20 Seal of the church of Noyon. had great success during the middle ages. See Hist. Litt. de la France, 21 Hist. Litt. de la -lMance, tom. XXII vol. XVI, and Fabricius, Bibl. Latin, p. 40. medie et infime Ttatis, lib. III. 22 Ibid, vol. XXII, p. 52. 25 See Rec. des Histor. de France, tom. XXVIL, p. 1. 23 Ibid, vol. XVI, p. 141, and vol. XX, p. 216. 26 See Ibid, p. 117. 24 This poem. which was many times 27 See R. Bacon, De U7ilitate Scienreprinted in the sixteenth century, tiarum, cap. xxxix. CRITICAL NOTICE. 31 Without enlarging upon Papias and Guiot de Provins, who in his Bible cites certain of the ancient writers, we will mention the anonymous author of the Vocabula a Poetis Usurpata,2s and, above all, Vincent de Beauvais, the great encyclopaedist of the thirteenth century, who was acquainted with almost all the writers of antiquity.29 But the learning of Vincent de Beauvais was not then common, and his contemporary scholars had not generally pushed their studies so far. The fable entitled Le Deapcrtment des Livres, which we insert here, will show that, on the contrary, the works of the ancients were then far from constituting the majority of classic books. Chascuns enquiert et veut savoir Que je ai fet de mon avoir, Et comment je suis si despris Que n'ai chape ne mantiau gris, Cote, ne sorcot, ne tabart, Tout est a16 a male part. Li tremeriaus 30 m'a abatu, Par ma folie ai tout perdu, Tout mon avoir et toz mes livres Grant piega que j'en sui delivres. En duel ai torne mon revel, Quar je cult que il n'aist chastel En France que je n'i alaisse, lEt de mes livres n'i lessaisse. A Gandelus lez La Ferte La lessai-je mon A B C Et mapatenostre h Soisson, Et mon Credo a Monloon, 28 MS. de la Biblioth. imper. No. Eratosthenes, Hipparchus, Polybius, 7598 (anc.fonds talin). Paneetius, Nicander, Posidonius. Latin authors: Plautus, Ennius Cee29 Greek authors (bcoks attributed cilius, Accius, Terence Cato the elder, to Mercurius Trismegistus, Esculapi- Julius Ceesar Cicero, Nigidius, Corneus, MIuseus, etc.), Hesiod, Homer, Ale- lius Nepos, ~Varro, Gallus,'libullus, man, Esop, Thales, Anaximenes, Em- Virgil, Horace, Ovid, Manilius, and pedocles, Ocellus Lucanus, iEschylus, Vitruvius. Anaxagoras, Protagoras, Gorgias. Ar- As to the later Greek and Latin chytas of Tarentum,Herodotus, Sopho- writers, the list would be too long, and cles, Euripides, Socrates, Democritus, the reader is referred to vol. XVIII of Hippocrates, Xenophon, Ctesias, Plato, the Hist. Litt. de la France, p. 483, Speusippus, Eudoxus, Pytheas, Aris- whence we have taken the list of names totle, Demosthenes, Xenocrates, Men- cited above. ander,'l'heophrastus, Metrodorus, Epicurus, Zeno, Diocles, Praxagoras Eras- 30 Game of hazard. istratus, Heraclitus, Euclid, Aratus, 32 INTRODUCTION. Et mes set siaumes a Tornai Mes quinze saaumes A Cambrai, Et mon sautier a Besenron, Et mon kalendier A Dijon. Puis m'en revint par Pontarlie; Iluec vendi ma litanie, Et si bui au vin mon messel, A la ville ou l'en fet le sel Aus espices a Monpellier Lessai-je mon antefinier; Mes legendes et mon greel3l Lessai-je a Dun le Chastel. Mes livres de Divinit6 Perdi a Paris la cite, Et eels d'art et eels de fisique, Et mes conduis 32 et ma musique, Grant partie de mes auctors Lessai a Saint-Martin a Tors: Et mes doves est A Orliens, Et mes chacones a Amiens: A Chartres mes Th6odeles33 A Roen mes Aviones.34 Mes Ovides est a Namur, Ma philosophie Al Saumur, A Bouvines delez Dinant La perdi-je Ovide le grant. Mi regiment sont a Bruieres, Et mes gloses sont a Maisieres. Mon Lucan et mon Juvenal Oubliai-je A Bonival. Estace le grant et Virgile Perdi aus dez a Abevile. Mes Alixandres est a Goivre, Et mon Grecime35 est a Auqoirre, Et mon Thobie est A Compiengne, Ne cuit que je james le tiengne, Et mon doctrinal est A Sens. La perdi-je trestout mon sens. Ainsi com je vous ai conte, James ne seront rachete Mi livre en trestoute ma vie, Toute ai perdu ma clergie 31 Grail. 32 Canticles. 33 Theodulus, a moralist, author of 34 Avienus, a fabulist. a Latin poem upon truth and falsehood. 35 A grammatical work, called Grcismrus, by Eberhard de Bethune. CRITICAL NOTICE. 33 Se je ne truis aucune gent Qui me doingnent de lor argent, Autrement ne les puis ravoir! Or ii doinst Diex sens et savoir, Qui m'en donra par tel convent, Se je revieng en mon couvent, Je ferai proier en chapitre Que Diex set pechiez ii acquite. a a Of this curious old poem, if so it My legends(d) and my grailes(e) may be called, I have made the fol- Left I at Dun le Chastel. lowing translation, rather a free, and My books of divinity in some parts I will admit, a conjee- Lost I at Paris the city. tural one, but retaining the sense and And those of art and physic, form of the original with tolerable ac- And my canticles and music, curacy. Great part of my authors Left I at St. Martin ]e Tours; Every one asks and desires to know And my doves is at Orleans, What I have done with my goods, And my chacones at Amiens. And how I have become so destitute At Chartres my Theodules, That I have neither cope, nor grey At Rouen my Avienus; cloak, My Ovid at Namur; Nor coat, nor surcoat, nor tabard. My Philosophy at Saumur; All is gone to the devil; At Bouvines near Dinant The dice have ruined me wholly. Lost I Ovid the Great; By my folly I have lost all, My regiments(f) at Bruyeres, All my goods and my books. And my glosses at Maissieres; It is a long time since they disappeared. My Lucan and my Juvenal My revelling has turned to grief, I forgot at Bonival; For I think there is no chateau Euetatius the Great and Virgil In France where I have not been, Lost I in play at Abbeville. And left there some of my books. My Alexander is at Goivre, At Gandelus near La Ferte, And my Grsecismus at Augoirre, Left I my A B C And my TIhobie at Compiengne, And my paternoster at Soissons, I do not think I shall ever again have And my credo at Monlon, And my Doctrinal at Sens, [it. And my Seven Psalmes(a) at Tournay; There lost I all my sense. My Fifteen Psalms(b) at Cambray, Thus as I have told you, And my Psalter at Besancon, Never will be returned to me And Calendar at Dijon. My books in all my life. Then I returned by Pontarlie I have lost all my clergy. There I sold my Litany If I do not find somebody And I so drank up my Missal. Who will give me of their money, At the town where they make the salt Otherwise I cannot recover them. With spices, at Montpelier, Now then, may God give to him sense Left I my Antiphoners,(c) and knowledge Who will lend me on this agreement, (a) Seven Penitential Psalms; they are the That when I return to my convent Gth, 25th, 32d, 35th, 38th, 51st and 130th. I will pray in the chapter (b) The gradhal psalms; that is, from the That God may pardon his sins. Ed. 120th to the 135th, so called according to some authorities because they were sung on (d) A Legend, an Antiphonayre, a GraIle the fifteen steps of Solomon's Temple. Psal. and Psalter were the books appointed to be mi graduales-qui ad qlinque parvas horas kept in every parish church of the province congrue distribuuntur in quotidiano officii of Canterblsry by Robert Winchelsea. See Dei para. See 01TIGUE, DICT. DE PLAIN- Ibid, n. 115.-ED. CoHANT. e() A Gradale, or Grail, is a book con(c) An Antiphoner is a book of anthems to taining the office of sprinkling the holy wabe sung with responses, and is mentioned in ter: the beginning of the mass, or the offices Chaucer as a school book of his time. of the Ktyrie, with the verses of GLonIA IN This litel childe, his litel booak lerning EXCELSIS: the GRADALES, or what is graduAs he sate in the scole at his primere ally sung after the epistles; the hallelujah He ALMA REDEnPToasI herde sing and tracts, the sequences, the creed to be As children lered hir ANTIPHONERE. sung at mass, the offertories, the hymns CANT. TALES, V, 13, 446. holy, and Lamb of God, the Communion. See DIBDIN's BIBLIOMANIA, 115, n.-ED. See Ibid, 150.-ED. (f) ltules, Regulations, "'Conduiie."li 34 INTRODUCTION. This indifference in regard to books, which characterizes the author of this story, we find more general than ever during the fourteenth century.3 6 The character of this century is extremely difficult to analyze. It was an era of immaturity, strife, fusion, oscillation, reaction and compromise. In the political world feudalism falls, while the thLird estate begins to rise; in religion, schism and the immorality of the clergy pave the way for reform. Political prejudices favor the general indifference. All is either in embryo or in decay. If you compare the productions of this age with those of the preceding, you cannot fail to remark a sensible decline in all branches of human knowledge. The most celebrated theologians of the fourteenth century do not approach Saint Bonaventure, Saint Thomas Aquinas, William de Saint-Amour, Hugh of Saint-Cher and Robert Sorbonne. No scholar succeeds to Vincent de Beauvais or Brunetto Latini. The pulpit is not deserted, but the preachers who occupy it have not the eloquent tones of St. Francis d'Assise, of St. Antony of Padua, of St. Hyacinthe, and of the credulous J. de Voragine. The civilians display in their writings neither the peculiar originality of P. de Beaunmanoir and Pierre des Fontaines, nor the classic science of Accursius. In spite of the efforts of Bradwardin, P)ondi, and Wallingford, mathematics, chemistry, and astronomy, which, thanks to Roger Bacon, Fibonacci and William d'Auvergne, had made some progress, are abandoned, or transformed into alchemy and astrology. Even the scholastic philosophy ends with Occam, its brilliant but last defender.37 Language alone has made great progress, and Froissart shields with his great reputation the melancholy age in which he lived. The study of antiquity sustained itself but feebly in the midst of such a chaos. Some writers, nevertheless, like Petrarch and Richard de Bury, labored to 36 See Meon, Nouv. rec., vol. 1, p. 37 See Haureau, Upon theScholastic 404, and Hist. Litt. de la Frlance, vol. Philosophy. vol. II, p. 41, et seq. XXI, p. 99 (article by Leclerc). CRITICAL NOTICE. 35 extend it. So Peter Bercheur translated by order of king John the decades of Titus Livy,38 Phillippe de Vitri, bishop of Meaux, made a translation of the Metanmopthoses of Ovid, and Simon of Hesden brought into general notice the works of Valerius Maximus. These translations, then entirely novel, which served to diffuse in some degree a knowledge of the history and literature of ancient times, were due to the influence of the Romance of the Rose and the pecaurmnb,39 two encycloptedias very dissimilar, the one for the use of general readers, the other for the learned only; twinborn, but neither, the ripened product of the twelfth century revival. Had not Thomas Aquinas and Vincent de Beauvais been preaching friars, we might have attributed to their order, that remarkable indifference to the study of the classics, which shows itself in the fourteenth century. The statutes of the Dominicans prohibited them, in fact, from studying pagan books: " L libris gentiliutz n "'philosophorum non studceat, et si ad horam suscipiat " secu6ares scientias non adCliscatt nec artes quas liberales " vocant." This very explicit article is followed by another which exhorts them to read none but theological writings: " Sed tantum libros th7eologicas tam juvenes 4 qutG aijii legant." And, to conclude, a third points out the Bible and the scholastic histories and the sentences as the only works to which they ought to apply themselves: " Statutimus ut quelibet provinzciafratribGus suis missis ad "4 studium ad minus its tribus libris tenentur proviclere "vuidelicet in biblia, historiis scholasticis et sententiis et " ipsi in his tam in textu quam in glosis studeant et intendant." Such rules for men who were to become professors and writers, if strictly obeyed, must have had a disastrous influence, and could have been in no respect similar to those which Vincent de Beauvais and St. Thomas 38 At the same period the Decades 39 The Speculum Historiale was of Livy were translated into the Span- translated for the use of Jeanne of Burish by P. Lopez d'Ayala, who brought gundy, first wife of Philip of Valois. them from Italy. 36 INTRODUCTION. Aquinas observed, in acquiring the knowledge which has rendered them so celebrated. But the question which we raise here, it is necessary to admit, is very difficult of examination, and not one which can be thoroughly discussed and resolved in a few pages. It is a fact, certain and undeniable, that there was a decline, and that it was remarked by the writers of that age. "We see in these sad times, the palladium of Paris "' overturned, Paris where cools or rather is frozen up'" almost entirely the noble ardor of the schools, the light' whence formerly illuminated every part of the world "with its rays. The pens of all the scribes already lie "idle; the race of books is no longer propagated; and'there is no one who seeks to be regarded as a new "author:'N2ec est _qui inzcipiat novwts auctor haberi."40 If the perusal of the Philobiblon is instructive having regard to the literary history of the age in which it was composed, it is not less so in the eyes of bibliographers. In the chapter entitled " de orclinatione provida " qcualiter libri extraneis conceclantur,4l the author establishes certain rules to facilitate the loan of books to strangers. The, question as to the best manner of lending out books, which is still the despair of librarians, Bury solves by a system of pledges. If one asks of you a book, says Bury, lend it to him, but demand a pledge in exchange, and let that which he pledges be of greater actual value than that of the book. Whence did Bury obtain this system, still used at Oxford? Was it the result of his own invention? Or was it a reminiscence of what he had seen practiced elsewhere? This, as a question of bibliographical history, is sufficiently important to be answered, and we very naturily put it to ourselves. If, as editor of the Philobiblon, we regret to deprive Richard de Bury of the honor of having first estab40 See PIhilobiblon, chap. ix. ry (fonds de Sorbonne No. 1280, fol. 9). It was shown to us by our bro41 This precious document is found ther and friend Mr. Vallet de Viriville. in a manuscript of the Imperial libra CRITICAL NOTICE. 37 lished rules for the management of a library, we are nevertheless as Frenchmen, happy to restore to our finest literary institution, the University of Paris, what properly belongs to it. It is, in fact, to the Sorbonne that we are indebted for the first rules for the organization of a library. These regulations,42 entitled De libris et cle librariis, were put in force in 1321, some years before Richard de Bury came to Paris. They are perhaps more minute than those of the bishop of Durham, but do not materially differ from them. The first article prescribes a system of pledges,43 and the second directs the election of the custodians or librarians by the socii. These two fundamental articles are to be found in R. de Bury's scheme and are its essential features. It is therefore quite impossible not to perceive the imitation. It is, besides, easy to explain this borrowing by Bury from the Sorbonne. His literary taste, and the high position which he occupied in the political world, gave him easy access to this institution, where, once admitted, he would not fail to visit the library and learn from its officers the rules for its management. Besides, these rules were the result of the joint labors of several of the professors, among whom was his compatriot, Thomas of England (Thomas de Anglia), and Bury could not have visited the Sorbonne without conversing with him concerning them. With the chapter which contains his library regula42 Observe the wording of this ar- refers to the visits made by R. de ticle: " Ut nullus liber praestetur extra Bury to the Sorbonne. ".it de Bury," "domum alieni nec socio nec extraneo says he, "in former times ambassador "sub juramenta, nisi super vadium, "from the king of England, took a " amplius valens et in re quse servarl "singular pleasure in visiting the uni" potest, puta, auro, argento vel libro "versity." Quantus impetus voluptatis " et hue vadia serventur in cista ad ketificavit cor nostrum quoties parady"hoc deputata." su mundi Parisiis visitare vacavi43 It is even probable that he refers mus, etc. But in the ninth chapter to the library of the"Sorbonne, when he deplores the abuses which were he says: ibi bibliothece jucundwe supa creeping into the study of the humancellas aromatun redolentes (Philobib- ities and of grammar which were cultilon, chap. viii.) The anonymous au- vated only' for the purpose of sooner thor of a factum. of the University, "obtaining a degree, and by means of published in 1678, against the precen- "the degree a benefice." Prisciani retor of the cathedral, concerning the gulas et Donati statim de cunis erepti, et right which he claimed of establishing sic celeriter ablactati pertingunt categrammar schools (second part, p. 84), gorias et peihermenias, etc. 38 INTRODUCTION. tions the Philobiblom properly ends, but the author seems to have thought that the students, who, through his generosity, were in future to reside at his college, and make use of his books, owed him at least a prayer. Notwithstanding the pains taken by him in its composition, we doubt, considering its length, whether it has often been repeated. Let us hope that the bibliophilist who has inherited but this little work, will be willing, more grateful than those to whom our author addressed himself, to cherish the memory of an honest and generous writer to whom he owes the only treatise ever written upon the love of books, and which strangely enough appeared at a period when they were so little prized. PHILOBIBLON, A TREATISE ON THE LOVE OF BOOKS. PHILOBIBLON, TRACTATUS PULCHIERRIMIUS DE AMORE LIBRORUM. PROLOGUS. 1 ITNIVERSIS Christi fidelibus, ad quos proesentis scripturie tenor pervenerit, Richardus de Buri, miseratione divina Dunelmensis episcopus, salutem in Domino sempiternam, piamque ipsius praesentare2 memoriam jugiter3 coram Deo, in vita pariter et post fata. Quid retribuam Domino pro omnibus quwe retribuit mnihid? devotissime4 investigat psalmista, rex invictus5 et eximius prophetarum. In qua quwestione gratissima, semetipsum redditorem voluntarium, debitorem multifarium, et sanctiorem6 optantem consiliarum recognoscit; concordans cum Aristotele philosophorum principe, qui omnemn7 de agibilibus quaestionem consilium probat esse tertio et sexto Ethicorutm. Sane si propheta tam mirabilis,s secretorum prescius divinorum, prtconsulere volebat tam sollicite, quomodo grate -possit gratis data9 refundere, quid nos rudes regratiatores, et avidissimi receptores, onusti divinis beneficiis infinitis poterimus dignius 1 velle? Procul dubio deliberatione sollerti et circumspectione multiplici, invi1 In the ms, 797, St. Victor, it is en- 4 Devotissinis, ms. 797; devotissititled: Incipit prologus Philobiblon; in nmus, ed. 1500, 1610 and 1702. the Oxford ed., 1599: Pre fatio auc- 5 Inunctus, Ox. ed. toris ad lectorem; in the Frankfort 6 Saniorem, ed. 1473. ed., 1610, and Helmstadt, 1702: Rich- 7 Ad omneme, Ox. ed, ardi de Buri episcopi Dunelmensis 8 MirabilisfSeturus, orescius divinPhilobiblion, prologus. orum, Ox. ed. 2 Reprmesentare, Ox. ed. 9 Grata, Ox. ed. 3 This word is omitted in the ed. of 10 Digne, mss. and Ox. ed. 1500. PPHILOBIBLON.a HERE BEG-INNETH THE PROLOGUE TO A TREATISE UPON THE LOVE OF BOOKS. 0O all the faithful in Christ, to whom the tenor of this present writing may descend, Richard de Bury, by divine commiseration Bishop of Durham, wisheth eternal health in the Lord, as also to present a pious memorial of himself before God, while he yet liveth, and likewise after his decease. The invincible king, psalmist, and greatest of prophets, most devoutly asks, "What can I render to the I" Lord for all that he hath conferred upon me?" In which most grateful question he recognizeth in himself the willing retributer, the multifarious debtor, and the most soundly discerning counsellor; agreeing with Aristotle, the prince of philosophers, who proves the whole question about things practicable, to be deliberate choice. 1 —Ethics, book II and VI. Truly, if so admirable a prophet, having a foreknowledge of divine secrets, was willing thus earnestly to premeditate upon the manner in which he might acceptably return gifts by thanks, what more worthily shall we, who are rude thankers and most eager receivers, laden with infinite divine benefactions, be able to resolve upon? Without doubt, in anxious deliberation and increased circumspection, the septiform spirit2 being first invoked, so that an illuminating fire may burn in our meditation, we ought most a Philobiblon, ed. Cologne, 1473, Ox- 1 The references by figures in this ford, 1599; Philobiblion, Paris, 1500. translation ale to the notes of Mr. If the first was the author's own word. Inglis at the end of the work. it ought nog to be altered.-Inglis. 7 42 PHILOBIBLON. tato primitusl spiritu septiformi, quatenus in nostra meditatione ignis illuminans exardescat, viam impedibilem2 prtavidere3 debenlus attentius, quo largitor oninium de collatis muneribus suis, sponte veneretur reciproce, proximus relevetur4 ab onere, et5 reatus contractus per peccantes quotidie eleeml osinarum remnediis redimatur. 6 Hujus ergo7 devotionis monitione praeventuss ab eo qui solus bonam hominis et proevenit voluntatem et perficit, sine quo nec sufficientia suppetit cogitandi;9 cujus, quicquid boni fecerimus, non ambigimus esse munus, diligenter tamn penes nos, quam n cur aliis inquirendo discussimus, quod inter diversorum generumn pietatis officia primo gradu placeret Altissimo, prodessetque potius ecclesioe militanti. Et ecce moxl o nostrae considerationis 1 aspectibus grex occurrit scholarium elegorum, quin potius electorurn in 2 quibus Dens artifex et ancilla natura noorum optimorum et scientiarum celebrium plantaverunt radices; sedl3 ita eosl4 rei famliliaris oppressit penuria, quod obstante fortuna contraria, semina tam' 5 fecunda virtutum, in inculto juventutis agro, roris debiti non rigata favore, arescere compelluntur. Quo1 6 fit, ut lateat in obscuris condita virtus clcara, 17 ut verbis alludamus Boethii et ardentes lucernae non I 8 ponuntur sub modio, sed itaque 1 9 pree defectu olei penitus exstinguuntur': sic ager in vere floriger ante messem exaruit; sic frumenta in lolium, e-t vites degenerant in libruscas, ac sic in oleastros olivae silvescunt, marcescunt omnino tenellwc trabeculee, et qui in fortes columnas ecclesioe poterant exerevisse, subtilis ingenii capacitate dotati, studiorum gymnasia derelinquunt. Sola invidia2 o I Invocato prius, ms. 2454. 11 Cogitationis. Ox. ed. 2 The mss. have it, viaez, non im- 12 Cune, ms. 2454. pedibilen, and the Ox. ed., viam non 13 Scilicet, ed. 1500, 1610 and 1702. redtbilee. 14 This word is not found in the 3 Providere, mss. and Ox. ed. mss. nor in the Ox. ed. 4 Reveletur, ed.1500, 1610 and 1702. 15 otmitted in the Ox. ed. 5 Omitted in the ed. 1500, 1610 and 16 Quizbus. Ox. ed. 1702. 17 Clara tenebris. ms. 2454. 6 Redismant, ed. 1702. 18 Nunc, ms. 2454. 7 Isitur, Ox. ed. 19 Omitted in ms. 797 and ed. 1500; 8 Preeventi, mss. and Ox. ed. in ms. 2454, in Frankfort ed. 1610, and 9 Cogitands solo modo, ms. 797,; Helmstadt, 1702, scilicet replaces sed solumm:do, ms. 2454, and Ox. ed. itaque. Sod pro dejectu, in Ox. ed. 10 Omitted in the Ox. ed. 20 Inedia, mss. and Ox. ed. PHILOBIBLON. 43 attentively to look forward to the unbeaten way in which the Dispenser of all things would willingly be reciprocally venerated on account of his gifts conferred upon us. Let our neighbor be relieved of his burthen, and the guilt daily contracted by our sins be redeemed by the remedy of alms. Forewarned, therefore, by admonition of this devotion, by him who alone anticipates and perfects the good will of man (without whom no sufficiency of thinking in any way suggests itself, of whom we doubt not is the reward for whatever good we shall have done), we have diligently discussed within ourselves, and also inquired of others, which amongst the duties of the various kinds of piety might be in the first degree pleasing to the Most High, and best promote the church militant. And behold a herd of outcast rather than of elect scholars meets the views of our contemplation,3 in whom God the artificer, and Nature his handmaid, have planted the roots of the best morals and most celebrated sciences. But the penury of their private affairs so oppresses them, being opposed by adverse fortune, that the fruitful seeds of virtue, so productive in the unexhausted field of youth, unmoistened by their wonted dews, are compelled to wither. Thence it happens, as Boetius says, that bright virtue lies hid in obscurity, and the burning lamp is not put under a bushel, but is utterly extinguished for want of oil.4 Thus -the flowery field in spring is plowed up before harvest; thus wheat gives way to tares, the vine degenerates to woodbine, and the olive grows wild and unproductive. The slender beams which might have grown into strong pillars of the church entirely decay.a Men endowed with the capacity of subtle wit, relinquish the schools of learning, violently repelled by the sole envy of a stepmother from the nectareous cup of philosophy, having first tasted of it, and by the very taste become more fervently thirsty. Fitted for a According to the text, this should with new intellect abandon the^schools. be: And those who might grow to be Envy alone, acting the part of a stepstrong pillars of the church, endowed mother, they are repelled, etc.-Ed. 44 PHILOBIBLON. novercante, repelluntur1 a philosophiae nectareo poculo violenter, quam primo gustaverunt, ipso2 gustu fe:ventius sitibundi, liberalibus artibus habiles, et scripturis tantum dispositi contemplandis, orbati necessariorum subsidiis, quasi quadam apostasiae specie, ad artes mechanicas, propter victus solius suffragia, ad ecclesive dispendiumn et totius cleri vilipendiuna, revertuntur. Sic mater ecclesia pariendo filios, abortire compellitur, quinimo ab utero foetus infornis menstruose3 dirumpitur, et pro paucis minimisque quibus contentatur natura, alumnos amitit egregios postea promovendos in4 pugiles, fidei et athletas. Heu quam repente tela succiditur, dum texentis manus orditur i Heu quod sol eclipsatur in auroras clarissima et planeta progrediens regiratur retrograde, ac naturanm et speciem verse steille prwetendens, subito decidit6 et fit assub! Quid poterit pius homo intueri miserius? Quid misericordiaa viscera penetrabit aecutius? Quid cor congelatumn intus7 in calentes guttas resolvit8 facilius? Amplius9 argueltes a sensu contlario, quantum profuit toti reipublicae Christianl, non quidem Sardanapali deliciis, neque Cresi divitiis enutrirel o studentes, sed mnelius mediocritate scholastica suffragari pauperibus, ex eventu praeterito recordemur. Quot oculis vidimus, quot ex scripturis collegimus, nullal 1 suorum natalium elaritate fulgentes, nullius haereditatis successione gaudentes, sed tantumn proborum virorumn pietate suffultos, apostolicas cathedras meruisse? Subjectis fidelibus praefuisse probissime? Superborum et humilium 1 2 colla jugo ecclesiastico subjecisse et procurasse propensius ecclesiae libertaten? Quamobremn perlustratis humanis egestatibus usquequaque, caritativae considerationis intuitu, huic tam caliginoso1 3 generi hominum, in quibus tamen tanta 1 Relfelltzutur, Ox. ed. 9 Amplius ergo, ed, 1500, 1599, 1610 2 lProprio, ed. 1500, 1610 and 1702. and 1702. 3 Mfonstrose, Ox. ed. 10 Enervare, mss. and Ox. ed.; Enar4 Et, Ox. ed. rare, ms. 3-52c. 5 Aura, Ox. ed. 11fulla ex suorum, Ox. ed. 6 Decidensfit assub, Ox. ed. 12 Sublimium, mss. and Ox. ed. 7 Ut intus, mss. and Ox. ed. 13 Tandenm calamitoso, mss. 797, 8 Guttaseffundat resolvet, ms. 2454; 3352c. and Ox. ed.; tam calamitoso, Resolvet, Ox. ed. ms. 2454. PHILOBIBLON. 45 the liberal arts, and equally disposed to the contemplation of scripture, but destitute of the needful aid, they revert, as it were, by a sort of apostacy, to mechanical arts solely for the sake of food, to the impoverishment of the church, and the degradation of the whole clerical profession. Thus the mother church conceiving sons, is compelled to miscarry, if indeed some monstrous misshapen abortion is not torn from her womb; and instead of the few and the smallest with which she is by nature contented, she sends forth egregious bantlings, and finally promotes them as the athlete and champions of the faith. Alas, how quickly the web is cut up, while the hand of the weaver is yet at work! How soon the sun is eclipsed in the clearest sky, and the progressing planet becomes retrograde! How suddenly the meteor,5 exhibiting the nature and appearance of a real star, falls down; for it is formed from below. What can the pious man more pitifully behold? What can more keenly penetrate the bowels of compassion? What more readily dissolve a heart, though hard as an anvil, into the warmest tears? Arguing further on the contrary side, let us call to mind from the events of former times, how greatly it profited the whole Christian republic, not indeed to enervate students by the luxuries of Sardanapalus, nor yet by the riches of Croesus, but rather to support the poor in scholastic mediocrity. How many have we seen, how many have we collected froin writings, who, not being distinguished by brilliancy of birth, nor boasting of hereditary succession, but supported alone by the piety of just men, have deserved the apostolical chair, and most honorably presided over its faithful subjects, have subjected the necks of the proud and exalted, to the ecclesiastical yoke,6 and easily procured the liberty of the church! Wherefore, taking a thorough survey of human wants, with a view of charitable consideration for this obscure class of men, in whom, however, such great hopes of 46 PHILOBIBLON. redolet spes profectus eeclesise, praeelegit peculiariter nostrae compassionis affectio pium ferre praesidium, et eisdem non solumn de necessariis victui verum multo magis1 de libris utilissimis2 studio providere. Ad hune effectum acCeptissimum, coram Domino,3 nostra jam ab olim4 vigilavit intentio indefessa. Hie quidem5 amor exstaticus, tam potenter nos rapuit, ut, terrenis allis abdicatis, ab animo acquirendorum librorum solummodo flagremus6 affectu. Ut ergo7 nostri finis intentio tam posteris pateat quam.modernis, et ora loquentium perversa, quantum ad nos pertinet, obstruamus perpetuo, tractatum parvulum8 edidimus, stilo quiderm levissimo modernorum. Est enim ridiculum9 rhetoricis, quando levis materia scribitur grandi stilo.1 0 Qui tractatus, amorem quem ad libros habuimus, ab excessu purgabit, devotionis intentse propositum propalabit, et circumstantias facti nostri, per viginti divisi1l capitula, luce clarius enarrabit. Quia vero de amore librorum principaliter disserit, placuit nobis, more veterum Latinorum, ipsum grseeo vocabulo Philobiblion 12 amicabiliterl 3 nuncupare. 1 Etiam in place of multo magis, -8 Parvuinum, mss. 797, and 3352c. ms. 2454. 9 Ridiculosum, mss. 797, 3352c, and 2 Utitissimo, Ox. ed. Ox. ed. 3 Deo, Ox. ed. 10 Describitur stilo, ms. 3352c and 4 Jam absolvi vigilavit, Ox. ed. Ox. ed. 5 Quidem is omitted in the mss. 11 Divisus, mss. and Ox. ed. and Ox. ed. 12 Philobiblon, Ox. ed. 6 Flagraremus, mss. and Ox. ed. 13 Amabiliter, mss. and Ox. ed. 7 Igitur, mss. 2454, 3352c and Ox. ed. Explicit Prologus. PHILOBIBLON. 47 advantage to the church are felt, the bent of our compassion has peculiarly predisposed us to offer our pious aid; and not only to provide them with necessary food, but, what is more, with the most useful books for study. For this purpose, most acceptable to the Lord, our unwearied attention hath already been long upon the watch. This ecstatic love hath indeed so powerfully seized upon us, that, discharging all other earthly pursuits from our mind, we have alone ardently desired the acquisition of books. That the motive of our object, therefore, may be manifest as well to posterity as to our contemporaries, and that we may, in so far as it concerns ourselves, forever close the perverse mouths of talkers, we have drawn up a little treatise, in the lightest style indeed of the moderns (for it is ridiculous in rhetoricians to write pompously when the subject is trifling), which treatise will purge the love we have had for books from excess, will advance the purpose of our intense devotion, and will narrate in the clearest manner all the circumstances of our undertaking, dividing them into twenty chapters. But because it principally treats of the love of books, it hath pleased us, after the fashion of the ancient Latins, fondly to name it by a Greek word, Philobiblon Here endeth the Prologue. CAPITULUTM PRI3UM. DE COMMENDATIONE SAPIENTI}E ET LIBRORUM IN QUIBUS SAPIENTIA HABITAT.1 IHESAURUS desiderabilis sapientira et scientiae, quem omnes homines per instinctum naturse2 desiderant, cunctas imundi transcendit divitias infinite: cujus respectu lapides pretiosi vilescunt: in3 cujus comparatione ~agentum lutescit, et aurum obryzum exigua fit arena: cujus splendore tenebrescunt visui sol et luna: cujus dulcore mirabili4 amarescunt gustui mel et manna. 0 valor sapientie non mnarcescens ex tempore, virtus virens assidue, omne virus evacuans ab habente!5 munus cceleste liberalitatis divine, descendens a Patre luminum, ut menten rationalem provehas usque ad6 coelum! Tu es intellectus coelestis alimonia, quem qui edunt, adhuc exurient, quen qui bibunt, adhuc sitient, et languentiumn7 animas harmonia lItificans, quam qui audit, nullatenus confundetur. Tu es morum moderatrix et regula, secundum quams operans non peccabit, Per ze reges regnant et legysn conclitores justa cdecernunt. Per te deposita rusticitate natursa,9 elimatis ingeniis atque linguis,l 0 vitiorum sentibus coeffossisI 1 radicitus, apices consequuntur honorumnl 2 fiuntque patres patrise et cornites principum, qui sine te confiassent lanceas in ligones et vomeres, vel cum filio prodigo pascerent fortasse sues. 1 3 Quo namique sic14 lates potissime multum,1 prselec1 The rubric of ms. 797, and the 7 Languentis animse, ms. 797, and title of the chapter ia the Oxford edi- Ox. ed. tion is: Quod thesaurus sapientise po- 8 Quem, ed. 1500. tissime sit in libris. 9 luditate nativa, mss. and Ox. ed. 2 Nature scire desedecrant, Ox. ed. 10 Signis, ms. 797. 3 This word is not in the mss., nor 11 Effbssis, ms. 2454; CoSfossis, ms. in the Ox. ed. 3352c. 4 Admirabili, ms. 2454. 5 Omne virus evacuans ab habente 12 Ronoris, mss. and Ox. ed. omitted in the Ox. ed. 13 Forte sues, mss. and Ox. ed. 6 In, ms. 2454: Lbsque ccelum, ms. 14 Nanmque sic not in mss. or Ox. ed. 3352c. 15 lMultusm omitted in Ox. ed. CHAPTER I. ON THE COMMENDATION OF WISDOM, AND OF BOOKS IN WHICH WISDOM DWELLETH. THE desirable treasure of wisdom and knowledge, which all men covet from the impulse of nature, infinitely surpasses all the riches of the world; in comparison with which precious stones are vile, silver is clay, and purified gold grains of sand; in tWe splendor of which the sun and moon grow dim to the sight; in the admirable sweetness of which, honey and manna are bitter to the taste. The value of wisdom decreaseth not with time; it hath an ever-flourishing virtue that cleanseth its possessor from every venom. Oh celestial gift of divine liberality, descending from the Father of Light to raise up the rational soul even to heaven! Thou art the celestial alimony of intellect, of which whosoever eateth shall yet hunger, and whoso drinketh shall yet thirst; a harmony rejoicing the soul of the sorrowful, and never in any way discomposing the hearer. Thou art the moderator and the rule of morals, operating according to which, none will err. By thee kings reign, and lawgivers decree justly. Through thee, the rusticity of nature being cast off, wits and tongues being polished, and the thorns of vice utterly eradicated, the summit of honor is reached, and they become fathers of their country and companions of princes, who, without thee, might have forged their lances into spades and plowshares, or perhaps have fed swine with the prodigal son. Where then, most potent, most longed-for treasure, art thou concealed? and where shall the thirsty soul find thee? Undoubtedly, indeed, thou hast placed thy desirable tabernacle in books, where the Most High, the Light of Light, the Book of Life, hath established thee. There 8 50 PHILOBIBLON. tel thesaure? et ubi te invenient2 animmae sitibundme? In libris quidem3 procul dubio posuisti tabernaculum desiderabile4 tuum, ubi te fundavit Altissimus, lumen luminum, liber vitae. Ibi namque5 te omnnis, qui petit, accepit:6 qui quaerit, invenit, et pulsantibus7 citius aperietur. In his Cherubin alas suas extendunt, et intellectus studentium ascendunt,8 et a polo usque ad polum prospiciunt9 a solis ortu usque ad occasum,1 0 ab aquilone et mari.l 1 In his comprehensibilisl 2 ipse Deus altissimus apprehensibiliter continetur et colitur; in his patet natura coelestium, terrestrium et infernorum; in his cernuntur jura, quibus omnis regitur politia, hierarchie coelestis distinguuntur officia, et doemonum tyrannides describuntur, quosl3 nec idewe Platonis exsuperant, nec Cratonis14 cathedra continebat. In libris mortuos quasi vivos invenio: in libris futura praevideo: in libris res bellicae disponuntur: de libris prodeunt jura pacis. Omnia corrumpuntur et tabescunt in tempore: Saturnus quos generat, devorare non cessat: quoniam15 mundi gloriam operiret oblivio, nisi Deuns nm.ortalibus librorum remedia providisset. Alexander 1 orbis dominator, 1 7 Julius orbis et urbis invasor, qui et in arce et artel 8 primus, in unitate personae assumpsit imperium, fidelis Fabricius et Cato rigidus, hodie caruissent memoria, si librorum suffragia defuissent. Turres ad terraml sunt dirutme,19 civitates eversie putredine perierunt2 o triumphales. Nee quiequam reperiet rex vel papa, quo perenniter21 privilegium conferatur commodiUs22 quam per libros. Reddit23 vicissitudinem liber 1 Prazfecte, ms. 797. 13 Quas, Ox. ed. 2 Reperient, mss. and Ox. ed. 14 Ms. 797 has it Catonis; Thomas 3 Quidem not in mss. nor Ox. ed. Jalmes, in his Oxford edition, quotes it 4 Desiderabile, is also wanting. differently. 5 Tamqle,:is also wanting. 15 Omnem, mss. and Ox. ed. 6 The words petit et accepit are not 16 Alexander Macedo orbis, ms.2454. in the ed. of 1473. 17 Donzitor, mss. 7 Pulsantibus improbe, mss. and 18 Qui et Marte et arte, mss. and Ox. ed. Ox. ed. 8 Ut intellectus studentis ascesdcat, 19 Dejectwe, Ox. ed. mss. and Ox. ed. 20 Perierunt, Jformice triumphales, 9 Polo ad polum prospiciat, Ibid. mss. and Ox. ed. 10 Ortu et occasu, mss. and Ox. ed. 21 Reperit rex vel papa, quo perhen11 Aquilone ad merlzdiem, ed. 1702. nitatis, mss and Ox. ed. 12 lncomprehensibilis, mss. 2454, 22 Cosmmodius omitted in ed. of 1702. 3352c and Ox. ed. 23 Reddit auctori, mss. and Ox. ed. PHILOBIBLON. 51 then all who ask receive, all who seek find thee, to those who knock thou openest quickly. In books cherubim expand their wings, that the soul of the student may ascend and look around from pole to pole, from the rising to the setting sun, from the north, and from the sea. In them the Most High incomprehensible God himself is contained and worshipped. In them the nature of celestial, terrestrial and infernal beings is laid open. In them the laws by which every polity is governed are decreed, the officers of the celestial hierarchy are distinguished, and tyrannies of such demons are described as the ideas of Plato never surpassed, and the chair of Crato never contained. In books we find the dead as it were living; in books we foresee things to come; in books warlike affairs are methodized; the rights of peace proceed from books. All things are corrupted and decay with time. Saturn never ceases to devour those whom he generates; insomuch that the glory of the world would be lost in oblivion if God had not provided mortals with a remedy in books. Alexander the ruler of the world; Julius the invader of the world and of the city, the first who in unity of person assumed the empire in arms and arts;a the faithful Fabricius, the rigid Cato, would at this day have been without a memorial if the aid of books had failed them. Towers are razed to the earth, cities overthrown, triumphal arches mouldered to dust; nor can the king or pope be found, upon whom the privilege of a lasting name can be conferred more easily than by books. A book made, renders succession to the author: for as long as the book exists, the author remaining accvawros, immortal, cannot perish;b as Ptolemy witnesseth in the prologue of his Almagest, he, he says, is not dead, who gave life to science. What learned scribe, therefore, who draws out things a This translation differs slightly b Here also the translation is simifrom the original and was probably lar to the Oxford edition.-Ed. from the lMarte et arte text.-Ed. 52 PHILOBIBLON. factus, ut, quamdiu liber supererit, actor1 manens athanatos nequeat interire, teste Ptolemneo in prologo Almagesti: non fuit, inquit mortnus, qui scientiam vivificavit. Quis igitur infinito thesauro librorum2 doctus scriba profert nova et vetera, per quodcunque alterius speciei pretium limitabit? Veritas vincens super omnia, qua regem vinum et mulieres supergreditur,3 quam amicis praehonorare beneficium4 obtinet sanctitatis: quae est via sine5 devio et vita6 sine termino, CUi sacer BoSthius attribuit7 triplex esse, in mente, voce et scripto. In libris videtur manere8 utilius et fructificare fecundius ad profectum. Nam veritas9 vocis perit cum sonitu: veritas mente latens est sapientia absconsal 0 et thesaurus invisus: veritas vero quae lucet in libris, omni se disciplinali sensui manifestare desiderat. Visui dum legitur: auditui dum 1 1 auditur, amplius vero et tactui 1 2 se commendat quodam modo, dum transcribi se sustinet, colligari, corrigi et servari. Veritas enim roentisl3 clausa licet sit possessio nobilis animi, tamen cum 14 caret socio, non constat esse jucundam,l5 de qua nec visus judicat nec auditus. Veritas vero vocis soli patet auditui, visum latens, qui plures nobis differentias rerum ostendit,l6 affixaque subtilissimo motui incipit et desinit quasi simul. 17 Sed veritas scripta libri non successiva sed permanens palam se praebet aspectui, et per spirituales vias oculorum veluti vestibula ad sensus comnmunisls et imaginationis atria transiens, thalamum intellectus ingreditur, in cubile memorie se recondens, ubi ieternam mentis congenerat veritatem. 1 Auctor, mss. and Ox. ed. 13 Veritas cunctis ms. 797; Veritas 2 Librorum de quo scriba doctus, mentis, mss. 2454, 3352c and Ox. ed. mss. and Ox. ed. 14 Quia tamen caret, mss. 797, 3352c 3.Muierem superare dicitur, Ox. ed. and Ox. ed.; Que tamen caret, ms. 4 Officium, mss. and Ox. ed. 2454. 5 Qua est et via sive, mss. and Ox. 15 Jucunda, mss. and Ox. ed. ed. 16 AMonstrat, mss. 797, 3352c and 6 Via ed. of 1702. Ox. ed. 7 Tribuit, ms. 2454. 17 Similiter, Ox. ed. 8 Maturare, ms. 2454. 18 Et per spheerulas pervias oculo9 Virtus, mss. and Ox. ed. rum, vestibula sensus communis, mss. 10 Abscondita, Ox. ed. 797 and 3352c; Et per spirituales per11 Cum, ms. 2454. vias oculorum,, vestibula sensus conimu12 Amplius et tactu, ms. 797; Am- nis, ms. 2454; Et per sphterulas perplius et tactui, mss. 2454, 3352c and vias oculorum, vestbiula, (seu vestigia) Ox. ed. sensus commntunis, Ox. ed. PHILOBIBLON. 53 new and old from an infinite treasury of books, will limit their price by any other thing whatever of another kind? Truth overcoming all things, which ranks above kings, wine and women, to honor which above friends obtains the benefit of sanctity, which is the way that deviates not, and the life without end; to which the holy Boetius attributes a threefold existence, in the mind, in the voice, and in writing, appears to abide most usefully and fructify most productively of advantage in books. For the truth of the voice perishes with the sound. Truth latent in the mind, is hidden wisdom and invisible treasure; but the truth which illuminates books desires to manifest itself to every disciplinable sense, to the sight when read, to the hearing when heard: it, moreover, in a manner commends itself to the touch, when submitting to be transcribed, collated, corrected, and preserved. Truth confined to the mind, though it may be the possession of a noble soul, while it wants a companion and is not judged of, either by the sight, or the hearing, appears to be inconsistent with pleasure. But the truth of the voice is open to the hearing only, and latent to the sight (which shows us many differences of things fixed upon by a most subtle motion, beginning and ending as it were simultaneously). But the truth written in a book, being not fluctuating, but permanent, shows itself openly to the sight, passing through the spiritual ways of the eyes, as the porches and halls of common sense and imagination; it enters the chamber of intellect, reposes itself upon the couch of memory, and there congenerates the eternal truth of the mind. Lastly, let us consider how great a commodity of doctrine exists in books, how easily, how secretly, how safely they expose the nakedness of human ignorance without putting it to shame. These are the masters who instruct us without rods and ferules,7 without hard words and anger, without clothes or money. If you approach them, they are not asleep; if investigating you interrogate them, they conceal nothing; if you mistake 54 PHILOBIBLON. Postremo pensandum' quanta doctrine commoditas sit in libris quam facilis, quam arcana, quam tutoaa libris humanae2 ignorantire paupertatem sine verecundia denudamus. Hi sunt magistri, qui nos instruunt sine virgis et ferula, sine verbis et cholera,3 sine pannis et pecunia. Si accedis, non dormiunt, si inquirens interrogas, non se abscondunt, non remurmnurant, si oberres, cacchinos nesciunt, si ignores. 0 libri soli liberales et liberi,4 qui omni petenti tribuitis, et omnes manumititis vobis sedulo servientes! Quot5 rerum millibus typice viris doctis recommendamini,6 in scriptura modo7 divinitus inspirata. Vos enim estis profundissimn sophiae fodinae: ad quas sapiens filium suum mittit, ut inde thesauros effodiat, Proverbiorum secundo8; vos putei aquarum viventium, quos pater Abraham primo fodit, Isaac eruderavit, quosque nituntur obstruere Philistini,9 Genesis vicesimo sexto. Vos estis revera spicae gratissimre, plenae granis, solis apostolicis manibus confricandoe, ut egrediatur cibus gratissimusl~ famelicis animabus; Matth. xii. Vos estis urnae aureve, quibus manna reconditur atque petrte melliflue, imo potius favimellis, ubera uberrima lactis vitie, promptuaria semper plena. Vos lignum vitae, atque quadripartitus fluvius paradisi, quo mens humana pascitur et aridus intellectus imbuitur et rigatur. Vos area Nove et scala Jacob, canalesque quibus foetus intuentium coloratur.l 1 Vos lapides testimonii, et lagenae servantes lampades Gedeonis, pera David, de qua limpidissimi lapides extrahuntur, ut Goliath prosternatur. Vos estis aurea vasa templi, arma clericorum militiae, quibus tela nequissimni destruuntur, olivae fecunde, vineae Engadi, ficus sterilescere nescientes, lucerne ardentes, 12 et optima qumeque scripturae libris adaptare poterimus, si loqui libeat figurate. 1 Toto, ed. 1702. 7 Scripturac nobis mss. and Ox. ed. 2 This word is not found in ms. 8 Qcinto, ed. i50i, 1610 and 1702. 2454. 9 Palestini, mss. and Ox. ed. 3 Hi libri suent magistri qui nos in- 10 Sanissimus, mss. 797 and 3352c; struunt sine virgis et cholera, Ox. ed. Suavissimus, ms. 2454 and Ox. ed. 4 0 liberales et libri qui, ms. 2454. 11 Colorantur, mss. and Ox. ed. 5 Qui, ms. 2454. 12 Ardentes, semper in manibues, pre6 Commendamini, ed. 1702. tendendw, mss. and Ox. ed. PIILOBIBLON. 55 them, they never grumble; if you are ignorant, they cannot laugh at you. You only, oh books, are liberal and independent. You give to all who ask, and enfranchize all who serve you assiduously. How many thousands of things do you typically recommend to learned men, in writing after a divinely inspired manner; for you are the deepest mines of wisdom, to which the wise man sent his son, that he might thence dig up treasure. Prov. ii. You are the wells of living water, which the patriarch Abraham first dug, and Isaac again cleared out after the Philistines had endeavored to fill them up. Genesis, xxvi. Truly you are the ears filled with most palatable grains, to be rubbed out by apostolical hands alone, that the most grateful food for hungry souls may come out of them. Matth. xii. You are golden urns in which manna is laid up, rocks flowing with honey, or rather indeed honey-combs; udders most copiously yielding the milk of life; store-rooms ever full; the tree of life, the four-streamed river of Paradise, where the human mind is fed, and the arid intellect moistened and watered; the ark of Noah, the ladder of Jacob, the troughs by which the foetus in those who look upon them is colored, the stones of the covenant, and the pitchers preserving the lamps of Gideon; the bag of David from which polished stones are taken that Goliah may be prostrated.'You, oh books, are the golden vessels of the temple, the arms of the clerical militia with which the missiles of the most wicked are destroyed; fruitful olives, vines of Engaddi, fig-trees knowing no sterility; burning lamps to be ever held in the hand. And, if it please us to speak figureatively, we shall be able to adapt the best sayings of every writing whatever to books. a fTo all the best things in the if, etc., is according to the text.-Ed. scriptures we could compare books, CAPITULUM II. CAPITULUM AUTEM ISTUD SECUNDUM CANIT QUOD LIBRI DIVITIIS ET DELICIIS CORPORALIBUS SINT PR.EPONENDI. 1 ~I quodlibet2 juxta gradum valoris gradum mereatur J amnoris, valorem vero librorumn ineffabilem persuadet praesens3 capitulurn, non tamen4 liquet lectori, quid sit5 concludendum probabiliter. Non enim dernonstrationibus in morali materia utimur, recordantes, quoniam disciplinati hominis est certitudinem quserere, sicut rei naturamr perspexerit tolerare, Aristotele philosopho6 attestante Ethicorumn prfimo, et Metaphysicwe secundo:7 quoniamn nec Tullius requirit Euclidem, nec Euclidi Tullius facit fidern. Hoc revera sive logice sive rhetorice suadere conamur, quod, quiecunque divitive vel deliciae cedere debent libris in anima spirituali, ubi spiritus, qui est charitas, ordinat charitatem. Primo quidem, quia in libris sapientia continetur8 plus, quam omnes mortales comprehendunt;9 sapientia vero divitias vilipendit, 1 o sicut capitulum antecedens allegat. Proeterea Aristoteles De Problematibus IIII 1 problemate 10, istam determlinat quvestionem, propter quid antiqui in g ymnastiCis 12 et corporalibus1 3 ~agonniispremnia statuerunt potioribus, nuellzm unquaml 4 _preminum sapientiw decreverunt? 1 Qualis amor libris rationabiliter 8 Continetur potissime plus, mss. debeatur, mss. 797, 3352c and Ox. ed. and Ox. ed. 2 zuidlibet, Ox. ed. 9 Mortales naturaliter comprehend3 treecedens, mss. and Ox. ed. ant, mss. and Ox. ed. 4 Capitultnm palarn tiquet, mss. and 10 Parvipendit, mss. 797 and 2454, Ox. ed. and Ox. ed; Coniprehlendit, ms. 3352c. 5 Sit inde concludendum, mss. and 11 Problematibus, particulo 30, mss. Ox. ed. 797, 3352c and Ox. ed. 6 Tolerare archiphitosopho attest- 12 Antiqui pro gymnasticis, mss. ante, mss. and Ox. ed. and Ox. ed. 7 Et metaphysicee secundo is omit- 13 emnporalibus ed. 1702. ted in the mss. and Ox. ed. 14 Uni, ed. 1702; lTno, ed. 1610. CHAPTER II. SHOWETH THAT BOOKS ARE TO BE PREFERRED TO RICHES AND CORPORAL PLEASURES. F anything whatever, according to a degree of value, deserves a degree of love, the present chapter truly proves the ineffable value of books, though its conclusions may probably not appear clear to the reader; for we do not make use of demonstration in moral subjects, seeing that it is the business of a moral man to seek for certainty accordingly as he may have perceived the nature of the subject to bear it, as the archphilosopher witnesseth, Ethics I; JMetcph. II: for Tully neither requires Euclid, nor does Euclid put faith in Tully. But this indeed we endeavor either logically, or rhetorically to inculcate, that riches and pleasures of every kind ought to give way to books in a spiritual mind, where the spirit, which is charity, ordaineth charity. In the first place indeed, because more wisdom is contained in books than all mortals comprehend; and wisdom holds riches in no esteem, as alleged in the preceding chapter. Moreover Aristotle (Problems, sect. 30, dis. 11) determines this question, viz.: Upon what account did the ancients chiefly appoint prizes for gymnastic and- corporal exertions, and never decree any reward for wisdom? Which question he thus solves. In gymnastic exercises, the reward is better and more eligible than that for which it is given; but it is evident, nothing is better than wisdom, wherefore no reward could have been assigned to wisdom;s therefore neither riches nor pleasures are more excellent than wisdom. Again, that friendship is to be preferred to riches, none but a fool will deny; to this the wisest of men bears witness. But the archphilosopher honors 9 58 PHILOBIBLON. Hane qumstionem ita solvit:l in gymnnasticis exercitiis prwmitum est melius et eligibilius illo pro quo datur. Sapientica autem nihil melius esse constat2 quamobrem sapienti3e nullunm potuit pratmrmiu - assignari. Igitur3 nec divitise nec delicioe sapientianm4 antecellunt. Rursus amicitiam divitiis prmeponendam esse solus negabit insipiens, cum sapientissimus hoc testatur; amicitiam vero veritatem archiphilosophus5 prxhonorat, et verus Zorobabel omnibus anteponit. Subsunt igitur delici~e6 veritati. Veritatem vero potissime et tuentur et continent satis7 libri, imo sunt veritas ipsa scripta, quia8 pro nunc librorum asseres librorum non asserimus esse partes. Quamobrem divitie subsunt libris, praesertim cull pretiosissimum genus divitarium omniunm sint amici, sicut secundo de Consolatione testatur Bo6thius: quibus tamen librorum veritas est per Aristotelein praferenda. 9 Amplius vero cuml 0 divitias ad solius corporis subsidia primo et principaliter pertinere noscantur: veritas' 1 vero librorumn sit perfectio rationis, quae bonums humanumn proprie nominatur. Ergol 2 apparet, quod libri homini ratione utenti sunt divitiis cariores. Proeterea enim illud, quo 1 3 fides defen*ditur14 conmmodius, dilatatur15 diffusius, prdclicaturl 6 lucidius, diligibilius debet esse fideli. Hoe autem est libroruml7 veritas libris'l inscripta, quod evidentius figuravit Salvator quando contra tentationeml l prseliaturus viriliter se scuto circunmdedit veritatis, non cujuslibet sed20 scriptre,21 scriptuml est praemittens, quod vivne vocis articulo erat prolaturus;2 22 BraCtth. iv. RIursus igitur23 felicitatem nemo dubitat esse divitiis24 prepon1 Hanc responsione tertia ita solvit, 14 Defenderetur, mss. and Ox. ed. mss. 15 Dilataretur, mss. and Ox. ed. 2 Potest, mss. and Ox. ed. 16'Erctdicaretur, mss. and Ox. ed. 3 Lrgo, alss. and Ox. ed. 17 Librorum omitted in mss. 797, 4 Arianam, ed. 1702. 3352c and Ox. ed. 5 Ieraphilosiiphus, mss. and Ox. ed. 13 Libris omitted in ms. 2454. 6 Ergo divitite, mss. and Ox. ed. 19.'entatorenm, mss. and Ox. ed. 7 Sacri, mss. and Ox. ed. 20 I7mo, mss. and Ox. ed. 8 Quoniani, mss. and Ox. ed. 21 Scripturie, Ox. ed. 9 EPraponeonda, ms. 2454. 22 Tocis oraculo fuerat probaturus, 10 Amplius curm, mss. and Ox. ed. mss. and Ox. ed. 11 Virtus, mss. 24:54, 3352c and Ox. ed. 23 Autemr, mss. 787, 3352c. Ergo, ms. 12.rgo omitted in mss. and Ox. ed. 2454. Etiam, Ox. ed. 13 Prweterea quo, ms. 2454; Pte- 24 Dubitatpraponendan, ms 787. D) terea illud quo, Ox. ed. bitat divitis prmponendam, ms, 2454. PHILOBIBLON. 59 truth above friendship; andsthe ancient Zorobabel gives it precedence over all things; therefore pleasures are inferior to truth. But the sacred books most powerfully preserve and contain the truth; they are assuredly the written truth itself; for upon this occasion we do not assert the main beams of the books to be parts of books, wherefore riches are inferior to books, more especially as the most precious of all kinds of riches are friends (witness Boetius De (Jonsolatione, book II), to which, however, the truth of books is preferred by Aristotle. But, further, as riches are primarily and principally acknowledged to pertain to the aid of the body only, and as the truth of books is the perfection of reason, which is properly named the good of mankind; so it appears that books to a man using them with reason are dearer than riches. -Again, that by which the faith is most conveniently defended, most widely diffused, and most clearly preached, ought to be most beloved by a faithful man; and that is the truth of books, inscribed in books; which our Saviour most evidently figured when, manfully fighting against temptation, he covered himself with the shield of truth, not indeed of writing of any sort; but premising, that what he was about to declare by the sound of his living voice, was also written. lcattth. iv. Again, therefore, nobody doubts that happiness is to be preferred to riches, for happiness is consistent with the operation of the most noble and divine power we possess, namely, when the intellect is entirely at leisure for the contemplation of the truth of knowledge, which is the most delectable of all operations according to virtue, as the prince of philosophersa determines in the Nicomachian Ethics, book x, on which account philosophy also appears to possess admirable delights from its purity and stability, as the same author states in the sequel. But the contemplation of truth is never more a Aristotle is inserted in one text, but not in Oxford ed. See note 2, p. 60.-Ed. 60 PHILOBIBLON. endam. Consistit enim1 felicitas in operatione nobilissinlme et divinioris potentite quam habemus, aum videlicit intellectus vacat totaliter veritati sapientiae contemplandae, quie est delectabilissima omniumn operationum secundum virtutem, sicut princeps philosophorum Aristoteles2 determinat quarto3 Ethicortm; propter quod et philosophia videtur habere admirabiles delectationes, puritate et firmitate, ut ibidem4 scribitur consequenter. Contemplatio autem veritatis nunquam est perfectior quam per libros, dum actualis imaginatio continuata per6 actumn intellectus, super visas veritates non sustinet interrumpi. Quamobreln libri videntur esse felicitatis speculativie immediatissima instrumenta; unde Aristoteles, sol physicee6 veritatis, ubi de eligendis distribuit methodos,7 docet, quod philosophari est simpliciter eligibilius8 quam ditari, quamnvis casu, ex circumlstantiis9 puta necessariis, indigenti ditari quain philosophari sit potius eligendi, tertio Topicorunz. Adhuc 1 cuurm nobis libri sint commodissimi magistri, ut proecedens assumit capitulum, eisdem non immerito tam amorem quam honoremn tribuere convenit magistralem. Tandem cum omnes hominesll natura12 scire desiderant, ac per libros scientiam veritatisl 3 proeoptandam divitiis omnibus adipisci possimus, quis homo secundum naturam vivens, librorum non habeat appetitum? Quamvis vero1 4 porcos margaritas spernere videamus, 15 nihil in hoc prudentis leeditur opinio, quominus oblatas comparet margaritas. Pretiosior igitur est cunctis opibus sapientise libraria, et omnia quse desiderantur, huic non Quisquis igitur valent comparari. Proverbioruim tertio. fatetur se veritatis,l 6 felicitatis, sapientie, 1 7 scientiwe, vell 8 etiam fidei zelatorem, librorum necesse estl9 se fateatur amatorem. 1 Autem,:mss. and Ox. ed. 10 Ad hwc, ed. of 1702. 2 Aristoteles, not in mss. nor Ox. ed. 11 Bromines omitted in ed. of 1702. 8 Decimo, mss. and Ox. ed. 12 Naturalis, Ox. ed. 4 Omitted in the mss and Ox. ed. 13 Scientiam veterum, mss.; Ox. ed. 5 Per librum actum, mss. and Ox. ed. 14 Enim, ibid. 6 Philosophice, Ox. ed. 15 Sciamus, ibid. 7 De eligendis disciplinaruwm me- 16 Veritatis, omitted in Ox. ed. ihodis. ms. 2454. 17 Sapientise vel scientime, mss.; Ox. ed. 8 Eligibilibus, ed. of"_702. 18 Seu, mss. and Ox. ed. 9 Quamvis in casu ex circumstan- 19 Est ut se faciat, ms. 3352c, and tia, mss. and Ox. ed. Ox. ed, PHILOBIBLON. 61 perfect than in books, as the active imagination, kept up by a book, does not permit the operation of the intellect upon visible truths to be interrupted.a For which reason books appear to be the most immediate instruments of speculative happiness; whence Aristotle, the sun of physical truth, where he unfolds the doctrine of objects of choice, teaches that to philosophize is in itself more eligible than to grow rich, although from necessary circumstances in the case, it may be thought more eligible for an indigent man to grow rich than to philosophize. Topics, III. Inasmuch, then, as books are our most convenient masters, as the preceding chapter assumes, it becomes us not undeservedly to bestow upon them, not only love, but magisterial honor. Finally, as all men by nature are desirous of knowledge, and as we are able by books to obtain the knowledge of truth, to.be chosen before all riches, what man, living according to nature, can be without an appetite for books? But although we may see hogs despise pearls, the opinion of a prudent man is in no way injured by that; he will not the less purchase proffered pearls. The library, therefore, of wisdom is more precious than all riches, and nothing that can be wished for is worthy to be compared with it. Prov. iii. Whosoever, therefore, acknowledges himself to be a zealous follower of truth, of happiness, of wisdom, of science, or even of the faith, must of necessity make himself a lover of books. a This translation differs widely from librum as it is, as appears by note 5 on the text, and requires the presence of p. 60, in the Oxford ed. —d. CAPITULUM III. QUOD LIBRI SEMPER DEBENT EMI, NISI IN DUOBUS CASIBUS.1 ORRELARIUM nobis gratum de prealectis2 eliciU mus, paucis tamen (ut credimus) acceptandum. Nullam videlicet debere caristiam hominem impedire ab emptione librorum, cum sibi suppetat, quod petitur pro eisdem, nisi ut3 obsistatur malitiae venditoris, vel tenlpus emendi oportunius exspectetur. Quoniam si sola sapientia, proacipuum facit libri,4 quae est infinitus thesaurus hominibus, et si valor librorum est ineffabilis, ut praedicta5 supponunt, qualiter probabitur carum esse commercium, ubi bonum emitur infinitum? Quapropter libros libenter emendos et invite vendendos, sol hominum, Salomon nos hortatur. Prov. xxiii. Veritatem, inquit, emne, et noli vendere sapientiain. Sed quod rhetorice vel logice suademus, adstruamus historiis rei gestre. Archiphilosophus Aristoteles, quem Averros 6 datum putat quasi regulam in natura, paucos libros Speusippi, post ipsius decessum, pro septuaginta duobus millibus sestertiis statim emit. Plato prior tempore sed doctrinis posterior, Philolai pythagorici librum emit pro7 millibus denariorum, de quo dicitur TiRwni dialogum excerpsisse. Sic refert A. Gellius Xiociuv? Atticarum, libro secundo, 8 capitulo xvi. Hche autem narrat A. Gellius, ut perpendat insipiens, quantum9 vilipendantl 0 sapientes pecuniam comparatione librorum. Et e contrario, ut omni superbiae stultitiam cognoscamus annexam, libet 1 hic Tarquinii 1 Qualiter in libris emendis sit pre- 8 Libro tertio, mss. and Ox. ed. tium estimandurn, ms.' 797 and Ox. ed. 9 Sicut refert A. Gellius, ut perpen2 Prwedictis, Ox. ed. dat insipiens quam nichilipendant, ms. 3 Ut suppetatur obsistatur, ms. 797 3352c. 4 Pretitnfacit libris, Ox. ed. 10 Quam nichilipendant, mss. and 5 Preemissa, mss. and Ox. ed. Ox. ed. 6 Averoys, mss. 11 Autem, ms. 2454. 7 Pro decem millibus, mss.; Ox. ed, CHAPTER III. BOOKS OUGHT ALWAYS TO BE BOUGHT EXCEPT IN TWO CASES. E draw this corollary satisfactory to ourselves from what has been said, although, as we believe, but few will receive it; namely, that no expense ought to prevent men from buying books when what is demanded for them is at their command, unless the knavery of the seller is to be withstood, or a better opportunity of purchasing is expected. Because if wisdom alone, which is an infinite treasure to man, determines the price of books, and if the value of books is ineffable, as the premises suppose, how can a bargain be proved to be dear which purchases an infinite benefit. For this reason Solomon, the sun of mankind (Prov. xxiii), exhorts us to buy books freely and sell sparingly: he says, " Buy truth, and sell not wisdom." But what we now rhetorically and logically inculcate, we can support by histories of past events. The archphilosopher Aristotle, whom Averro&s thinks was given as it were for a rule in nature, bought a few of Speusippus's books immediately after his death for 72,000 sesterces.1 0 Plato, prior to him as to time, but his inferior as to doctrine, bought the library of Philolaus the Pythagorean for 10,000a denarii; from which he is said to have extracted the dialogue of Timuaus, as Aulus Gellius relates, lVoct. Attic. book III, c. xvi. But Aulus Gellius relates these things, that the ignorant may consider how greatly the wise undervalue money in comparison with books: and on the contrary, that we may all know the folly attached to pride, let us here review the folly of Tarquin the a 1000 in the text. See note 7, p. 62. —Ed. 64 PHILOBIBLON. superbi stultitiam recensere in parvipensionel librorum, quani refert idem A. Gellius Noctiumn Atticarum, libro prirno, cap. xix. Vetula quedam omnino incognita ad Tarquinium superbum, regem Romanorum septimum2 dicitur accessisse, venales offerens novem libros, in quibus (ut asseruit) divina continebantur oracula, sed immensam pro iisdem poposcit pecuniam, in tantum ut rex diceret, eamdem3 delirare. Illa commota, tres libros in ignem projecit, et pro residuis summani, quam prius, exegit; rege negante, rursos tres libros4 in ignem projecit, et adhuc5 pro tribus residuis ealndem6 summam poposcit. Tandem stupefactus supra modumn Tarquinius summam pro tribus gaudet exsolvere, pro qua novem poterat redemisse. Vetula statim disparuit, quam nee prius nec postea visa fuit. Hi sunt libri Sibyllini, quos quasi quoddam divinum oraculum, per aliquem de quindecim viris consulebant Romani, et quindecim viratus creditur officium 7 habuisse. Quid aliters hec sibylla prophetissa tam vario9 facto superbum regem edocuit, nisi quod vasa sapientime, sacri libri, omnem hulmanam sestimationem excedunt? Et sicut de regno Coelorum dicitur:l0 tantum valet, quantum habes. 1 Impensione, Ox. ed. 6 Primarm, mss. and Ox. ed. 2 Sextuzm, ms. 2454. 7 Originem, mss.; Oficiumn origin3 Earn., mss. 797, 2454, and Ox. ed.; em, Ox. ed. and ms. 3352c. Earm diceret delirare. ms. 3352c. 8 Aliud, mss. and Ox. ed. 4 Alios, mss. and Ox. ed. 9 Yafiao, ms. 797 and Ox. ed. 5 Ad hwc, ed. 1702. 10 Dicit Gregorius, Ox. ed. PHILOBIBLON. 65 Proud in undervaluing books, as the same Aulus Gellius relates it, Noct. Attic., book I, c. xix. 1" A certain old " woman, quite unknown, is said to have come into the "presence of Tarquin the Proud, the seventh king of "the Romans, and offered him nine books for sale, in "which, as she asserted, the divine oracles were con"tained; but she demanded such an immense sum of "money for them, that the king said she was mad. " Taking offence at this, she threw three of the books " into the fire, and demanded the sum first asked for the' rest. The king refusing, she threw three more of the "books into the fire, and still demanded the same sum'" for the remaining three. At length Tarquin, being " astonished beyond measure, was glad to pay the sum " for three books for which he could have bought the " whole nine. The old woman, who was never seen'"before nor afterwards, immediately disappeared." These are Sibylline books which the Romans consult as divine oracles, through one of the quindecemvir, and from them the quindecemvirate office is supposed to have had its origin. What else did this Sibylline prophetess teach the proud king by so subtle a device, but that the vases of wisdom, the sacred books, surpass all human estimation; and as Gregory says of the kingdom of heaven, " Whatsoever you may possess, that is' its value!" 10 CAPITULUM IV. QUANTA BONA PROVENIANT PER LIBROS ET QUOD MALI CLERICI SUNT LIBRIS PLURIMUM INGRATI.1 IROGENIES viperarum, parentes proprios perimens, -~ atque semen nequam ingratissimi cuculi, quae2 cum vires acceperit, virium largitricem suam nutriculam necat: sic3 clerici degeneres erga libros. Redite proevaricatores ad cor, et quod per libros recipitis fideliter, computetis,4 et invenietis libros, totius nobilis status vestri creatores,5 sine quibus procul dubio defecissent6 promotores. Ex persona librorum. 7 Ad nos nempe rudes penitus et inertes reptastis,s ut parvuli sapiebatis, ut parvuli evigilantes9 implorastis participes fieri lactis nostri. Nos ergo' 0 protinus lacrymis vestris tacti, mamillam grammaticae porreximus exsugendam, quam dentibus atque lingua contractastis assidue, donec direpta nota barbarie,I 1 nostrisl2 linguis inciperetis magnalia Dei fari. Post hoec philosophiae vestibus valde bonis, dialectica et rhetorica, quas apud nos habuimus et habemus, vos induimus, cum essetis nudi atque tabula depingenda. Omnes enim philosophiae domestici sunt vestiti duplicibus, ut tegatur tam nuditas quam ruditas intellectus. Post huec, ut alati more seraphico super cherubin scandentes transmisimus 3 ad 1 Querimonia librorumz contra cleri- 9 Ejulantes, mss. and Ox. ed. cos jam promotos, mss. 797, 3352c and 10 Vero, mss. 797, 3352c and Ox. ed. Ox. ed. 11 Donec dempta nativa, mss. 797, 2 Qui, Ox. ed. 2454; Contrectastis assidue donec demp3 Sunt, mss. and Ox. ed. ta vestra, Ox. ed.; Donec dempta natu4 Et quid per libros recipitis, -fideli- ra, ms. 3352c. ter, computate, Ox. ed. [Donc direpta notatur barbarie5 Vestri quodammodo creatores, mss. nota barbarie-dempta vestra barba797, 3352e and Ox. ed.; Vestri quosdam rie —babbling accents-all wrong percreatores, ms. 2454. haps. —lnglis.] Quere, barbara —t. 6 Defecissent cweteri promotores, mss. 12 Vestris ms. 797 and Ox. ed. and Ox. ed. 13 Cherubin scanderetis, quadrivia7 Ex persona librorum not in the lium pennas vobis adjungentes, transmss. nor in Oxford ed. nisimuLs, mss. 797, 2454, and Ox. ed.; 8 Reptastis ut parvuli loquebamini, Cherubin.......quatuor adjungentes mss. 797, 3352c, and Ox. ed. transmisimus. ms. 3352c. [Quadruvij CHAPTER IV. HOW MUCH GOOD ARISES FROM BOOKS; AND THAT THE CORRUPT CLERGY ARE FOR THE MOST PART UNGRATEFUL TO BOOKS. A PROGENY of vipers destroying its own parents, and the cruel offspring of the most ungrateful cuckow, which, when it hath acquired strength, slays its little nurse, the liberal donor of its power; such are the degenerate clergy with respect to books. Turn to your hearts, ye prevaricators, and faithfully compute how much you have received from books,a and you will find books to have been in a manner the creators of your entire noble estate; without them it would certainly have been deficient of promoters. Hear them speak for themselves. Well then: When you were altogether ignorant and helpless, you spoke like children, you knew like children; and crying like children you crept towards us, and begged to be participators of our milk. We indeed, moved by your tears, instantly tendered you the paps of grammar to suck, which you firmly adhered to with tooth and tongue, till your babbling accentsl 1 were overcome, and you began to utter the mighty acts of God in our own language. After that we clothed you with the right comely garments of philosophy, dialectics, and rhetoric, which we had, and keep by us; as you were naked, and like tablets for painting upon: for all the inmates of philosophy are doubly clothed, that the nakedness, as well as the rudeness of their understandings may be concealed. Lastly, affixing to you the four wings 2 of the four converging a This translation is according to b This sentence varies considerably the Oxford Edition (see note 4 p. 66) from our text. It requires the ejulanand differs from our text decidedly.- tes and ut parvuti loquebamini of the Ed. Oxford edition.-. 68 PHILOBIBLON. amicum, ad cujus ostium, cum taml improbe pulsaretis, tres panesa commodarentur intelligentiae trinitatis, in qua consistit finalis felicitas cujuslibet viatoris. Quod si vos haec munera non habere dixeritis, confidenter asserimus, quod vel ea per incuriam perdidistis collata, vel in principio desides respuistis oblata. Si hujusmodi videantur ingratis pusilla, adjicimus his majora. Vos estis genus electum, regale sacerdotium, gens sacra et populus acquisitionis, vos peculiarem in sortem2 Domini computati, vos sacerdotes et ministri Dei, imo vos antonomastice ipsa ecclesia,3 dicimini, quasi laici non sint ecclesiatici nuncupandi. Vos laicis postpositis,b psalmos et hymnos concinitis in cancellis, et altari Del servitis altario4 participantes, verum conficitis corpus Christi, in quo Deus ipse vos non solum laicis, imo paulo magis angelis honoravit. Cui enim aliquando angelorum dixit: Tu es sacerdos in eternum secundum ordinem llelchisedech? Vos corporis crucifixi testimonium dispensatis5 pauperibus, ubi jam queritur inter dispensatores, ut fidelis quis inveniatur. Vos estis pastores gregis diversi, tam exemplo quam6 verbo doctrinie, qui vobis tenetur rependere lac et lanam. Qui sunt istorum omnium largitores, 0 clerici? Nonne libri? Reminisci libeat, supplicamus, quod per nos cleri cis sunt concessa egregia privilegia libertatum. 7 Per nos, siquidem vasa sapientire et intellectus imbuti, cathedras scanditis magistrales, vocati ab hominibus rabbi. Per pennas may mean the four gospels. people. In describing the ceremony, Arithmetic, geometry, music, astrolo- one of them says: "Then turning his gy, are called quadriwvum in the gloss tail to the people," or words to that on Boetius. Scientiwe quadruviales G. effect.-Inglis. de Monte Rockerij. Littere quadru-s 1 Dum tamen, Ox. ed. idalWe, triviales, Quuadwifda mathesis, J. 2 Gens sancta, populus peculiaris in Stapulensis, used to express the vari- sortemms. 797; Gens sancta etpopulus ous branches of any science, &c.-In- acquisitionis, vos populus peculiaris in glis.] sortem. Ox. ed.: Gens sancta vos popua The three loaves. This idea was ta- lus pecuZiaris, ms. 3852c. ken from Luke xi, 5; but the 8th verse 3 Ecclesia Dei, mss. 797, 33520, and is rather against the bishop's expla- Ox. ed. nation of the three loaves: "He will 4 Et allari deservientes, cum altario, give him as many as he needeth."- mss. and Ox. ed. I~iglis]......i..: 5 Vos crsucifxi patrimonium dispenb Postpositis,! placed behind. The satis, mss. and Ox. ed. reformers were very indignant at the 6 Dominici tam exemplo vite quam, manner in which mass is celebrated. Ox. ed. The priest stands with his back to the 7 Priilegia sacerEdotum, ms. 797. PHILOBIBLON. 69 ways,a that being winged in a seraphic manner you might soar above the cherubim, we transmitted you to a friend, at whose door, while you yet knocked earnestly, the three loaves of the intelligence of the Trinity, upon which the final happiness of every wayfaring man whatever depends, would be prepared for you. What if you should say, You have no such gifts; we confidently assert that you either lost them, when conferred upon you, throu carelessness, or rejected them from the beginning,! 3 when offered to you, through indolence. If trifles of this kind are found disagreeable, we will add something more important. You are the elect race, the royal priesthood, the holy tribe and people of the acquisition;14 you are held to be in the peculiar lot of the Lord, the priests and ministers of God; indeed you may be called by antonomasia the church itself, inasmuch as laymen cannot be called churchmen. You chant psalms and hymns in the chancel, and serve at the altar of God, participating with the altar, while the laity are placed behind you.15 You concoctb the true body of Christ, in which God himself hath honored you, not only above laymen, but even somewhat above his angels; for to which of the angels hath he ever said, Thou art a priest for ever after the order of Melchisedech?16 You dispense the testimony of Christ crucified to the poor. Where is it now sought for amongst the dispensers, so that any faithful man can find it?c You are the pastors of the flock of the Lord, as well by the example of your lives as by the words of your doctrine, which is kept by you to distribute the milk and the wool. Who, O clergy, are the liberal bestowers of these gifts? Are -they not books? We beg it may please you to remember how many excellent privileges of exemption and freedom have been conceded to the clergy through us. Qualified indeed by us alone, the vessels of wisdom and intellect, you ascend the maa This is not in the text, but is b Concoct is a bad translation. —Ed. in the Ox ed. See note 13, p. 66.-Ed. c This differs from the text.-Ed. 70 PHILOBIBLON. nos, in oculis laicorum mirabiles, velut magna mundi luminaria, dignitates ecclesiee, secundum sortes varias, possidetis. Per nos, cum adhuc carebatis genarum lanugine, in vetate tenera constituti, tonsuram portatis in vertice, prohibentem statum ecclesiee sententia formidandum.I Nolite tangere christos meos, et in prophetis meis nolite malignari. Et qui eos tetigerit temere, violenter anathematis vulnere ictu proprio2 feriatur. Tandem a3tate succumbente malitive, figuree Pythagoricae bivium attingentes, ramum leevum eligitis, et retrorsum abeuntes, sortem Domini proeassumptam dimittitis, socii facti furum. Sicque3 proficientes in pejus, latrociniis, homicidiis et multigenis impudicitiis maculati, tam fama quam conscientia tabefacta sceleribus, compellente justitia in manicis et compedibus coarctati servamini, morte turpissima puniendi. Tune elongatur amicus et proximus, nec est, qui doleat vicem vestram. Petrus jurat se hominem non novisse: vulgus clamat justitiario: Crucifige eumn, crucifige, quoniam, si hunc dimiseris, non es amicus Cwesaris. Jam periit omnis fuga, jam4 ante tribunal oportet assisti, nec locus suppetit appellandi, sed solum suspendium exspectatur. Dum sic tristitia compleverit cor miseri et solve camenee lacerve5 fletibus ora rigant, fit balatus6 angustiis undique, memor nostri, et ut evitet mortis propinquve periculum, anticquatee tonsurve quam dedimus, parvum priefert signaculum,a supplicans ut vocemur in medium et collati muneris testes simus. Tune misericordia statim moti, occurrimus filio prodigo, et a portis mortis, servum eripimus fugitivum. Legendus liber porrigitur non ignotus, et ad modicam balbutientis proo timore lecturam, judicis potestas dissolvitur, accusator subtrahitur, mors fugatur. a Parvum prfert signaculum. The 1 Prohibente statim ecclesiastica senbenefit of clergy is alluded to. From tentiaformidanda, mss. 797, 3352c, and this and what follows, it appears to Ox. ed. have been only intended for clergy- 2 Proprio protinus, mss. and Ox. ed. men, and not for everybody that could 3 Sicque semper, mss. 797, 3352c, and read as some have supposed. A par- Ox. ed. ticular verse in the psalms was gene- 4 INam, ibid. rally read; it is mentioned somewhere 5 Lacrymse, Ox. ed. but I cannot recollect where.-.-nglis. 6 Valatus, mss. 797, 3352c; Ox. ed. PHILOBIBLON. 71 gisterial chair, and men call you rabbi. Through us you are admirable in the sight of the laity, as the great luminaries of the world; and you possess the dignities of the church according to your various destinies. Constituted by us. at a tender age, while you yet wanted the down upon your chins, you bore the tonsure upon your crowns, bespeaking the formidable state of the church in the decree, Touch not my anointed, and do my prophets no harm: and whoever rashly toucheth them, his own blow shall instantly recoil upon him with the wound of an anathema. At length, falling into the age of wickedness, arriving at the double way of the Pythagoric symbol Y,a you choose the left-hand branch, and turning aside cast off the preassumed destination of the Lord, and become companions of thieves; and thus over progressing to worse, you are defiled by robberies, homicide, and various shameful crimes, your character and conscience being equally corrupted by wickedness. Being called to justice, you are kept bound in manacles and fetters, to be punished by a most ignominious death. Then your friend and neighbor is absent, nor is there any one to pity your fate. Peter swears he never knew the man; the mob cry out to the judge, Crucify him! crucify him! for if you discharge this man you will not be the friend of Caesar. It is now too late to fly; you must stand before the tribunal; no place of appeal offers itself; nothing but hanging is to be expected. When sorrow and the broken song of lamentation alone shall have thus filled the heart of a wretched man;b when his cheeks are watered with tears, and he becomes surrounded with anguish on every side, let him remember us; that he may avoid the peril of approaching death, let him display the little token, 7 of the antiquated tonsure which we gave him, a An allusion, says 5M. Cocheris, in of Ox. ed., in place of the lacer-e of the a note to this passage, to the letter Y text. The text is: While the heart of of Pythagoras, which represents the the wretched man is thus filled with road of virtue and vice.-Ed. sadness, and the dishevelled Muses b This translation requires lacrymze alone weep over him.-Ed. 72 PHIILOBIBLON. O carminis empirici mira virtus! 0 dire cladis antidotum salutare! 0 lectio pretiosa psalterii, quae meretur hoc ipso liber vitae deinceps appellari! Sustineant laici saeculare judicium, ut vel insuti culleis enatent ad Neptunum, vel in terra plantati Plutoni fructificent, aut Vulcano per incendia holocausta se offerant medullata, vel certe suspensi victima sint Junoni; dum noster alumnus, ad lectionem unicam libri vitce, pontificis commendatur custodive, et rigor in favorem convertitur. Ac dum forum transfertur a laico,a a librorum alumno clerico mors defertur. Ceterum jam de clericis, qui sunt vasa virtutum, nos loquamur.l Quis de vobis pulpitum vel scabellum proedicaturus ascendit, nobis penitus inconsultis? Quis scholas lecturus vel disputaturus vel proedicaturus2 ingreditur, qui nostris comatibus3 non fulcitur? Primum oportet volumen cum Ezechiele comedere, quo venter memorize dulcescat extrinsecus.4 Et modo sint5 pantheroe refertoe, redoleat extrinsecus conceptorum aromnatum odor suavis, ad cujus anhelitum coanhelent accedere homines, bestise6 et jumenta. Sic natura nostra in vobis familiarius 7 operante latenter, auditores accurrunt benevoli, sicut adamas trahit ferrum nequaquaam invite, Quinimo infinita librorum multitude jacet8 Parisiis vel Athenis, similiter resonant in Britannia vel in Roma. Quiescentes quippe moventur, dum ipsis loca sua tenentibus, auditorum intellectibus circumquaque feruntur. Nos denique sacerdotes, pontifices, cardinales, et papam, ut cuncta in hierarchia ecclesiastica9 collocentur, in ordine literarum scientia stabilimus. A libris namque sumit originem, quicquid boni provenit statui clericali. Sed a Dem.forum transfertur a laico, in 2 Vel pr edicaturus wanting in mss. all the editions. Query, laicus trans- 797, 3352c, and in Ox. ed. fertur adforum. 3 Conatibus, Ox. ed. "Then went he to the market place, 4 Intrinsecus, mss. and Ox. ed. As fast as he could hye, 5 Et modo sic, ms. 2454. Et sic A payre of new gallows he there set up, more, ms. 797, and Ox. ed. Beside the pillory." 6 0mnes bestie, Ox. ed, The layman transferred to the mar- 7 In nostrisfamiliaitbus, OX. ed. ket place, would be more intelligible, 8 Ovirtuse infinita librorum, jccent, -Inglis i.s. 3352c, and Ox. ed. 1 Vasa virtutis loquamur, mss. 797, 9 Ecclesiastiea, wanting in Ox. ed. 3352c, and Ox. ed. PHILOBIBLON. 73 begging that we may be called in on his behalf, and bear witness to the benefit conferred. Then moved by pity we instantly run to meet the prodigal son, and snatch the fugitive servant from the gates of death; the well known book is tendered to be read, and after a slight reading by the criminal stammering from fear, the power of the judge is dissolved, the accuser is withdrawn, death is put to flight. Oh wonderful virtue of an empiric verse! Oh salutary antidote to dire calamity! Oh precious reading of the Psalter, which deserves henceforth from this itself to be called the book of life! Laymen must undergo secular punishment; either being sewn up in sacks they may be consigned to Neptune; or planted in the ground may fructify for Pluto; or may offer themselves up by fire, as fattened holocausts to Vulcan; or at all events, being hanged they may be victims to Juno,a while our pupil, by a single reading of the book of life, is commended to the custody of the pontiff, and rigor is converted into favor. And while the bench is transferred from the layman,s 8 death is averted from the clerical nursling of books. Let us now speak of those clergy who are the vessels of virtue. Which of you ascends the pulpit or desk to preach without first consulting us? Which enters the schools either to lecture, dispute or preach, who is not enlightened by our rays? You must first eat the volume with Ezekiel, that the stomach of your memory may be internally sweetened; and thus after the manner of the perfumed pantherb (to the breath of which men, beasts and cattle draw near that they may inhale it), the sweet odor of your aromatic conceptions will be externally redolent. Thus our nature secretly and most intimately working within you, benevolent auditors flock about you, as the magnet attracts iron, by no means unwillingly. What though a The pious prelate waxes merry haled a pleasant aroma, and drawing upon so cheerful a subject.-Ed. to him by this means his prey, seized b An allusion to the idea prevailing upon it.-Pliny, Nat. Hist. book viI, in former times that the panther ex- chap. xxiii.-Ed. 11 74 PHILOBIBLON. haec hactenus. Piget'. reminisci, quee dedimus populo clericorum degeneri, qute2 magis videntur perdita, quam collata qumecumque munera tribuuntur ingratis. Deinceps insistemus parum pro3 recitandis injuriis, quas rependunt vilipensionibus et jacturis; de quibus nec singula genera recitare suficimus, imo vix proxima genera singularumn. In primis de domiciliis clericorum, nobis, jure hereditario, debitis vi et armis expellimur. In quodam interiori4 cubiculo cellulas habebamus quietas,5 sed proh dolor! his nefandis temporibus, penitus exsulantes improperium patimur extra portas. Occupant enim6 loca nostra nune canes et aves,7 nunec bestia bipedalis, scilicet mulier, cujus habitatio vitabatur a clericis,s a qua semper super aspidem et basiliscum alumnos nostros docuimus fugiendum; quamobrem ista9 bestial 0 nostris studiis semper emula, nullo die placanda, finaliter nos conspectos in angulo jam defunctoe arenve sola tela protectos, in rugam fronte collecta, virulentis sermnonibus detrahit et subsannat. Ac nos in tota domnus suppellectili semper vacuos hospitaril 1 demonstrat, et ad unumquodque ceconomire servitium quaeritur otiosos, et mox in capitegia pretiosa, syndonem et sericum, et coccum bis tinctum, vestes et varias farraturasa lanamn et linum consulit 12 commutandos. Et quidem merito, si videret intrinseca cordis nostri: si nostris privatis interfuisset consiliis: si Theophrasti vel Valerii perlegisset volumen, vel saltem Ecclesiastici xxv capitulum auribus intellectus audisset. Quapropter conquerimur de hospitiis nobis injuste ablatis, de vestibus non quidem datis, sed de datis antia Farraturas, al. fu3rraturas. It 7 Nunc canes, nunc aneti, ms. 797; should be forraturas, from fourrures, Nunc canes, nunc aves, ms. 3352c and Fr. it is so written by Ja. de Vitriaco, Ox. ed. in Vita Marie de Ocgines circa 1200, 8 Scilicet muienr is wanting in mss. and other authorities.'It properly 797, and 3352c, also in Ox. ed: the means fur trimmings, fourritures.- phrase is thus expressed: Nun.c bestia Ingltis. bipedalis cujus cohlabitatio curm clericis 1 Piget enim, mss. 797, 3352c, and vetabatur antiquitus. Ox. ed. 9 Fugere quamobrem istis, Ox. ed. 2 Quia, ibid. 10 Bestia, wanting in mss. 797, 3352c, 3 arumper, mss and Ox. ed. and in Ox. ed. 4 Expellinzur, qui quondam in inte- 11 Super vacaneos hospitari, mss. riori, mss. 797. 3352c, and Ox. ed. 797, 3352c, and in Ox. ed. 5 Quietis, ibid. 12 Nos consulit, ibid. 6 Et enim, Ox. ed. PHIILOBIBLON. 75 an infinite multitude of books be deposited in Paris or Athens, do they not likewise speak aloud in Britain and in Rome-for even being at rest they are moved; while confining themselves to their proper places, they are everywhere carried about to the understandings of hearers. Finally, we establish priests, pontiffs, cardinals, and the pope, that all things in the ecclesiastical hierarchy may be set in order by the knowledge of letters; for every benefit that arises out of the clerical state has its origin in books. But even now it grieves us to reflect upon what we have given to the degenerate race of clergy, because gifts bestowed upon the ungrateful appear to be rather lost than conferred. In the next place, let us stop a little to recite the injuries, indignities and reproaches they repay us with, of which we are not competent to recount all of every kind-scarcely indeed the first kinds of them all. In the first place, we are expelled with heart and hand from the domiciles of the clergy, apportioned to us by hereditary right, in some interior chamber of which we had our peaceful cells: but, to their shame, in these nefarious times we are altogether banished to suffer opprobrium out of doors; our places, moreover, are occupied by hounds and hawks, and sometimes by a biped beast; woman, to wit, whose cohabitationa was formerly shunned by the clergy, from whom we have ever taught our pupils to fly, more than from the asp and the basilisk; wherefore this beast, ever jealous of our studies, and at all times implacable, spying us at last in a corner, protected only by the web of some long deceased spider, drawing her forehead into wrinkles, laughs us to scorn, abuses us in virulent speeches, points us out as the only superfluous furniture lodged in the whole house; complains that we are useless for any purpose of domestic economy whatever, and recommends our being bartered away forthwith for costly head-dresses, cambric, silk, a Habitatio in the text. —Ed. 76 PHILOBIBLON. quitus violenterl manibus laceratis, in tantum quod adhasit2 pavimento anima nostra,3 conglutinatus in terra est venter noster, et gloria nostra in pulverem redacta4 est. Morbis variis laboramus dorsa lateraque: dolentes jacemus membratim paralysi dissoluti, nec est, qui cogitet, nec est, qui benigne malagma5 procuret. Candor nativus et luce perspicuus, jam in fuscum et croceum est conversus, ut nemo medicus, qui nos reperiat, dubitet6 ictericia nos infectos. Atteriam7 patiuntur nonnulli de nobis, sicut extremitates retortme insinuant evidenter. Fluvius aut8 fumus ac pulvis, quibus infestamur assidue, radiorum visualiumn aciem hebetarunt, et jam lippientibus oculis ophthalmium superducunt. Ventres nostri duris torsionibus viscerum, qume vermes edaces non cessant corrodere, consumuntur, et utriusque lateris9 sustinemus putredinem, nec invenitur quisquam, qui cedri resina nos liniat, vel'o quatriduano jam putrido clamans dicat, Lazare, veniforas! Nullo circumligantur ligamine 1 vulnera nostra smeva, quam nobis innoxiis inseruntur atrociter, nec est ullus, qui super vulnera 2 nostra cataplasmet: sed pannosi et algidi, in angulos tenebrosos abjicimur in lacrymis, vel cum sancto Hiob in sterquilinio collocamur, vel quod nefas videtur mihi effari, 3 in abyssis abscondimur cloacarum. Pulvinar subtrahitur evangelicis supponendum lateribus, quibus primo deberent de sortibus clericoruml4 subsidia, et sic ad16 suo famulatui deputandos prosperel6 communis victus necessariis, 17 derivari. Rursus de alio genere ecalamitatis conquerimur, qum personis nostris crebrius irrogatur inj uste. Nam in servos 1 Violentis mss. 797, 3352c; Ox. ed. and 3362c, and in Ox. ed. We believe 2 Laceratis adh.esit, ibid. it should be pluvia. 3 Aea, ms..352c. Led. 9 Lazari, ms. 797, and Ox. ed.; Vi4 Deducta, mss. 797, 3352c. and Ox. riusqae Lazari, ms. 3352c. 5 Nec est qui recogitet. nec est idlus 10 Vet qui, mss. and Ox. ed. qui malapma, mss. 797, 3352c, and Ox. 11 Medicamine, mss. 797 and 3352c, ed.; Nec est qui benina aut maligna, and Ox. ed. ms. 2454. 12 Ulcera, Ox. ed. 6 Ut nemo medicus dubitet, mss. 797, 13 Videtur aoffatu, mss. 797, 3352c and 3352c, and Ox. ed. 14 Clericorumprovenire, ibid. [Ox.ed. 7 Archeticam, ms.; Arthreticam, Ox, 15 Ad nos suo, ibid. edition. 16 Pro semper, ibid. 8 Fluvius aut wanting in mss. 797 17 Necessarius, ibid. PHILOBIBLON. 77 twice dipped purple garments, woolen, linen and furs: and indeed with reason, if she could see the interior of our hearts, or be present at our secret councils, or could read the volumes of Theophrastus and Valerius, or at least hear the 25th chapter of Ecclesiasticus with ears of understanding. 17 We complain, therefore, because our domiciles are unjustly taken from us-not that garments are not given to us, but that those which, were formerly given are torn off by violent hands, insomuch that our souls adhereito the pavement, our belly is agglutinated to the earth, and our glory is reduced to dust (Ps. xliv and cxix). We labor under various diseases; our back and sides ache, we lie down disabled and paralyzed in every limb, nobody thinks of us, nor is there any one who will benignly apply an emollient to our sores. Our native whiteness, perspicuous with light, is now turned tawny and yellow; so that no.medical man who may find us out, can doubt that we are infected with jaundice. Some of us are gouty,a as our distorted extremities evidently indicate. The damp, smoke and dust with which, we are constantly infested, dim the field. of our visual rays, and superinduce ophthalmia upon our already bleared, eyes. Our stomachs are destroyed by the severe griping of our bowels, which greedy worms never- cease to gnaw. We suffer corruption inside and out, and nobody, is found to annoint us with turpentine; or, who, calling to us on the fourth day of putrefaction, will say, Lazarus, come forth! The cruel wounds atrociously inflicted upon us who are harmless, are not bound up with any bandage, nor does any one apply a plaster to our ulcers. But we are thrown into dark corners, ragged, shivering and weeping, or with holy, Job seated on a dung hill, or (what appears too indecent to be told) we are buried in the abysses of the common sewer. The supporting cushion is drawn.from under our evangelical sides, from whose oracles the subsidies of the clergy ought first of a AttUiam probably means a wast- has arthreticam, allied to the classical ing or wearing away;' but Oxford ed. word arthritis, meaning gout. —D. 78 PHILOBIBLON. venundamurl et ancillas, et obsides in tabernis absque redemptione2 jacemus. In cellariis3 crudelibus subdimur, ubi mactari tam peeora quam jumenta sine piis lacrymis non videmus, et ubi millesies moritur, ipso metu morimur, qui4 in virum posset5 cadere constantem. Judaeis commitimur, Sarracenis, hoereticis, et paganis, quorum semper6 toxicum formidamus, per quos nonnullos de nostris parentibus per venenum pestiferum constat csse corruptos. Sane nos, qui architectonici reputari debemus in scientiis, et subjectis nobis mechanicis imperamus, subalternorum7 regimini vice versa committimur, tanquam si monarcha summe nobilis, rusticanis calcaneis substernatur. Sartor et sutor et scissor quicumque ant cujuslibet operis artifex, inclusos nos custodit in carcere, pro superfluis et lascivis deliciis clericorum. Jam volumus prosequi novum genus injurim, quo tam in nostris personis lkedimur quam in fama, qua9 nihil carius possidemus. Generositati nostree oinni die detrahitur, dum per pravos compilatores, translatores, transformatores nova nobis auctorum nomina imponuntur, et antiqua nobilitate mutata, regeneratione multiplici renascentes degeneramus omnino. Sic quod vilium vitricorum4 nobis nolentibus affiguntur vocabula, et verorum patrum nomina filiis subducuntur. Versus Virgilii adhuc ipso vivente quidam pseudoversificus usurpavit, et Martialis Cocia libellos Fidentinus quidam sibi mendaciter arrogavit, quem idem Martialis merito redarguit sub his verbis: Quem recitas, meus est, 0 Fidentine, libellus: Sed male quum recitas, incipit esse tuns. Quid ergo mirum, si defunctis nostris auctoribus suas per nos fimbrias simice clericorum magnificant, cum eisa Martialis Coci, Martial the cook. 3 M2acellariis, mss. 797, 3352c and The monks always call him so. It is Ox. ed. said to have originated from a mistake 4 Aillesies morimur ipso metu qui, lb. in a dedication; but Martial very of- 5 Ipso metu quiposset, ibid. ten speaks of cookery; this may have 6 Super omnnia, ibid, led somebody to speak of him in a way 7 Subalternatorum, ibid. that a careless reader may have mis- 8 Quia, ms. 797. taken.-Inglis. 9 Victritiorum, ms. 797 and Ox. ed. I Vendinmur, mss. 797, 3352c; Ox. ed. That edition gives the variation auc2 Redemptore, ibid. torum. PHILOBIBLON. 79 all to come, they being deputed to us for their service, and thus the common provision for their maintenance ought forever to be derived from us.a " Again: we complain of another kind of calamity that is very often unjustly imposed upon our persons; for we are sold like slaves and female captives, or left as pledges in taverns without redemption.b We are given to cruel butchers to be cut up like sheep and cattle; we do not behold this without pious tears,c and where there is death in a thousand forms, we die of fear itself. a This translation differs decidedly Aeger dives habet nummos, se non habet from our text, which we confess is not ipsUTon. very intelligible to us. M. Cocheris's Women and wine and play too libenter version of the passage I have translated into English as follows: They A little game after supper cum deciis even go so far as to remove the cush- olo, ions placed under the gospels, to which Though well I know the dice non sunt the clergy ought especially to give aid sine dolo: from their revenues, thus furnishing Uncz rice I lose, I win on another the necessaries of life to those who were throw; charged with their own maintenance. Ounia sunt hominzsm tenui pendentia -Ed. filo. b I have thought the following note They even went so far as to parody appended by M Cocheris to his'rench the most sacred things; and in Engtranslation, worth translating and pre- land, the native country of Dame serving in this edition: Drunkenness, according to the minThe fable, Departement des Livres strel Robert de Houdan, they com(see Critical Preface), is vividly re- posed a mass for drunkards; in Gercalled by this passage, but there are many, for gamesters. There was a two poems which describe still better credo for drinkers, another for usurthe joyous lives led by the clergy. ers, and aconfiteorof Bacchus. "Our The first is by Walter Maps, the jolly Father" was parodied as follows: "Paarchdeacon of Oxford the procotype, " ternoster, qui es in scyp7is, sanctifcenot to say father, of tAe Goliardi. "ter vinusa istud. Adveniat Bacc/si Tales versus facio, quale vinum bibo. "potus; fiat tempestas tua, sicet in Nihil possum scribere, nisi sumpto "vine et in taberspsa. Panem nostrim cibo. " ad devorandum da nobis hodie, et Nihil valet penitus, quod jejunus "dzmittis nobis poczula magna, sicuzt et scribo: " nos dismeittimus potatorsibus nostris, et Nasonem, post calices, carmine prcT- "ne nos inducas in vini tentationem, ibo. " sed libera nos a vestimento." Mihi nunquam spiritus poetrime datur, The clergy were then for nothing Nisi tune cum fuerit venter bene satur; but women, wine and gaming; and Cum in arce cerebri Bacchus domina- reading over these buffooneries, we tur, may say with the author of the folIn me Phoebus irruit, et miranda fa- lowing couplets: tur. Je ne voi abe, ne moine, The following, entitled: Des Fames, Ne clerc, no prestro no chanoine des Dez, et de la Teaverne, has been Qui tuit ne s' accordebt au vin lablished by Quo tuit no s' accordent au yin. published by Meon (Fuablaux, vol. Iv, The reader desirous of becoming p. 48), and it is even gayer than the more thoroughly acquainted with this preceding: little reverential, not to say blasphemI live a pretty godly life semper quan- ouns literature of an age reputed relitun possum, gious, can consult the spicy article But when the landlord calls on me, I devoted to it by M. Victor Leclerc, in answer:,Ecce assuem. the 22d volume of the Hist. Litt. de To spend and scatter all my cash sem-.France.-Ed. per paratus sum, c The text is: Where we do not see For in my heart, I've often thought, without pious tears sheep and cattle et meditatus sum, butchered, etc.-Ed. 80 PHILOBIBLON. dem superstitibus nos, recenter editos rapere moliantur. Ah, quoties nos antiquos fingitis nuper natos, et qui patres sumLus, filios nomlinare conamini. Quique vos ad esse clericale creavimus, studiorum vestrorum fabricas appellatis. Revera de Athenis exstitimus oriundi, qui fingimur nune Romani,1 semper nanique Carmentis latruncula fuit Cadmi, et qui nuper naseebamur in Anglia, eras Parisiis renaseemur: et inde delati Bononiam, Italicam sortietnur originem nulla consanguinitate suffultam. Heu! quam falsis seriptoribus nos exarandos eommittitis, quam corruptea nos legitis et medicando2 necatis, quos3 pio zelo corrigere debebatis!4 Interpretes barbaros sustinemus multoties, et qui linguarum idiomata neseiunt, nos de lingua ad linguam transferre presumunt: sicque proprietate sermonis ablata, fit sententia contra sensum auctoris turpiter maculata!5 Bone generosa6 fuisset librorum conditio, si turris Babelonis7 nullatenus obfuisset proesumlptio, si totius humani generis unica deseendisset sermonis species propagata! a Notwithstanding all the warnings the work of one whom the Bishop the author has given to transcribers, would have debarred from the use of his own book has probably suffered any book but a ledger. The transmore from them than any other work lator has no quarrel with him on that of so little importance. There is not a account, and has nowhere willfully single page of the Oxford text that misrepresented him; on the contrary, agrees with the first or Cologne edition he holds him in great respect, believof 1473, from which the present trans- ing him to have been a lover of truth, lation is made, with only such correc- and an exception to his order; he has tions of evident errors as were neces- therefore endeavored to give his meansary. Some omissions are also sup- ing literally and correctly. It was plied, but there are some in all the curiosity to find out what manner of editions. The translator accidentally people lived, and how they acted and discovered from another work of Mr. thought in the middle ages of our era, James's, that he was not a man to be that induced the translator to read satisfied with correcting errors or sup- the language they usually wrote in, plying omissions of transcribers and and to translate this book, which was printers; he even doubts his having done some years ago as an exercise: collated various ancient manuscripts, the regular bred scholar may find but has no doubt of his having pre- blunders in it, but it is hoped not ferred his own words to those of the such as to alter the meaning of the author. He may or may not have author. Many readers will be pleased been a better Latinist than the Bishop: to see it in any form, for the Latin but he was not better versed in the editions are not easily to be found.dialect used by him and others of his Inglis. time and country, who spoke it flu- 1 Nunc de Roma, mss. 797, 3352c, ently, and wrote as they were accus- and Ox. ed. tomed to speak. It would be as great 2 Et quoties meditando, ibid. an absurdity to modernize every other 3 Quod, Ox. ed. line of Chaucer, as to reduce every 4 (redebatis, mss. 797, 3352c, and other line of monkish Latin to the best Ox. od. ancient standard. This translation 5 Mutilata, ibid. would not have appeared if there had 5 Gratiosa, ibid. been any other, good or bad. It is 7 Babel, Ox. ed. PHILOBIBLrON. 81 which is able to overthrow irresolute man. We are turned over to Jews, Saracens, heretics and pagans, whose poison we dread above all things, and by whose pestiferous venom it is evident some of our forefathers have been corrupted. Truly, we who ought to be considered as the master builders in science, who give orders to our subject mechanics, are on the contrary subjected to the government of subalterns: as if a most noble monarch should be trampled upon by rustic heels. Every botcher, cobbler, and tailor whatever, or any artificer of whatever trade, keeps us shut up in prison, for the superfluous and lascivious pleasures of the clergy. We will now proceed to a new sort of insult by which we are injured both in our persons and in our fame, than which we possess nothing dearer to us. Our genuineness is every day detracted from, for new names of authors are imposed upon us by worthless compilers, translators, and transformers; being reproduced in multiplied regeneration, our ancient nobility is changed, and we become altogether degenerate: and thus the names of vile authors are fixed upon us against our will, and the words of the true fathers are filched from them by the sons. A certain pseudo-versifier usurped the verses of Virgil while he was yet living; and one Fidentinus falsely arrogated to himself the books of Martial the cook, upon whom the said Martial justly retorted in these words: The book thou recitest, Fidentinus, is mine, Though from vile recitation it passeth for thine. What wonder is it then if clerical apes magnify their margins from the works of authors who are dead; as while they are yet living they endeavor to seize upon their recent editions? Ah, how often do you pretend that we who are old are but just born, and attempt to call us sons, who are fathers? and to call that which brought you into clerical existence, the fabric of your own studies? In truth, we who now pretend to be 12 82 PHILOBIBSLON. Ultimam prolixse nostre querelke, sed pro:materia quam habermus brevissimse,a elausulam subjungimus. ln noibis etenim commutatur naturalis usus in eum usum, qui est contra naturam, dum passim pietoribus subdimur literarum ignaris et aurifabris, proh dolor! commendamur nos, qui sumus lumen fideliaum animarum, ut fiamus ac si non essemus sapientise sacra vasa, repositoria bractearum:- devolvimur indebite, in laicorum domiinium, quod est nobis amarins; omni muorte, quoniam hi vendiderunt populum nostrum sine pretio, et inimici nostri judices, nostri sunt. Liquet omnibus ex prsemissis,. quod infinita possemus in clericos invectiva convitiari,2 si non honestati proprie parceremus. Nam miles emeritus elypeum veneratur et arma, gratusque Coridon aratro tepeseenti3 bigae trahse, tribulh ac, ligoni: et omnis artifex manualis hypoduliamn4 propriam suis. exhibet instrumentis:: solus ingratus clericus parvipendit, et negligit ea, per5 queu sui honoris auspicia semper sumit. a Quere, brevissimel-Ed. 3 Tabescente, Ox. ed. 1 PrYedctis, mss. 797, 3352c,, and: 4 Hyperdouliam, Ox. ed. Ox. ed. 5 Negligit per, Ox. ed.; Negligit ea 2 niscere; ibid. que, ms. 3352g. PHILOBIBLON. 83 Romans, are evidently sprung from the Athenians; for Carmentis was ever a pillager of Cadmus: and we who are just born in England shall be born again to-morrow in Paris, and being thence carried on to Bononia, shall be allotted an Italian origin, unsupported by any consanguinity. Alas, to how many false transcribers have you committed us to be copied; how corruptly do you read us, and by amending, destroy what in pious zeal you intend to correct. In how many ways do we suffer from barbarous interpreters, who presume to translate us from one language to another, though ignorant of the idioms of either. The propriety of speech being thus taken away, its sense is basely mutilated, and contrary to the meaning of the author. The condition of books would have been right genuine, if the presumption of the Tower of Babel had not come in its way, and the only preserved form of speech of the whole human race had descended to us. We will now subjoin the last of our prolix complaints, but most briefly, in proportion to the matter we have to complain of; for indeed natural use in us is converted into that which is contrary to nature: as, for instance, we are given up to painters ignorant of letters; and we who are the light of faithful souls are shamefully consigned to goldsmiths, that we may become repositories for gold leaf, as if we were not the sacred vessels of science. We fall unduly into the power of laymen, which to us is more bitter than any death; for they sell our people without a price, and our enemies become our judges. It is clear from all these premises, what infinite invectives we could have thrown out against the clergy if we had not spared them for our own credit. For the pensioned soldier venerates his shield and arms. Carts, harrows, flails,.and spades are grateful to the worn-out plowman Coridon; and every manual artificer exhibits extraordinary care for his own tools.ls The ungrateful clerk alone undervalues and neglects those things from which he must ever take the prognostics of his future honor. CAPITULUM V. QUOD BONI RELIGIOSI LIBROS SCRIBUNT, MALI ALIIS OCCUPANTUR. 1 R ELIGIONUM veneranda devotio in librorum cultu R - solet esse sollicita et in eorum colloquiis2 sicut in omnibus divitiis delectari. Scribunt3 namque nonnulli propriis manibus inter-horas canonicas, intervallis captatis et tempora pro quiete corporis accommodata4 fabricandis codicibus concesserunt. De quorum laboribus hodie, in plerisque splendent monasteriis, illa sacra gazophylacia, cherubicis literis5 plena, ad dandam scientiam salutis studentibus, atque lumen delectabile semitis laicorum. 0 labor manualis felicior omni cura georgica! 0 devota sollicitudo, qua6 nec meretur Martha corrumpi7 nec Maria! 0 domus jucunda, in qua Racheli formosre Lya non invidet ftecunda, sed contemplatio cum activa gaudia sua miscet. Felix providentia pro futuro infinitis posteris valitura, cui nulla virgultorum plantatio, nulla seminum statio comparatur, nulla castrorum constructio munitorum! Quamobrem immortalis debet esse patrum illorum memoria, quos solius sapientire delectabat thesaurus. Qui contra futuras caligines, luminosas lucernas artificiosissime providerunt, et contra famem audiendi verbum Dei, panes non subcinericeos, neque hordeaceos, nec muscidos, sed panes azymos de purissima simila sacroe Sophime confectos accuratissime parant, quibus esuririentes feliciter cibantur. 9 Hi fuerunt autem probissimi pugiles Christianire militiTe, qui nostram infirmitatem 1 Querimonia librorum contra reli- 7 Corripi, Ox. ed. This sentence, 0 giosos possessionatos, mss. 797, 3352c devota, etc., is omitted in ms. 3352c. and Ox. ed. 8 Comparatur, nulla bucolica curios2 Eloquiis, ibid. itas quorum libet arnentorum, mss. 797, 3 Scribebant, ibid. 3352c and Ox. ed. 4 Commodata, ibid. 9 Paraverunt quibus esurientes ani5 Libris, ibid. mwefeliciter cibarentur, ibid. 6 Sollicitudo ubi, ms. 797 and Ox. ed. CHAPTER V. GOOD PROFESSORS OF RELIGION WRITE BOOKS; BAD ONES ARE OCCUPIED WITH OTHER THINGS. THERE used to be an anxious and reverential devotion in the culture of books of religious offices, and the clergy delighted in commnuning with them as their whole wealth; for many wrote them out with their own hands in the intervals of the canonical hours, and gave up the time appointed for bodily rest to the fabrication of volumes: those sacred treasuries'of whose labors, filled with cherubic letters, are at this day resplendent in most monasteries, to give the knowledge of salvation to students, and a delectable light to the paths of the laity. Oh happy manual labor above all agricultural cares! Oh devout solicitude, from which neither Martha nor Mary would have earned the wages of corruption! Oh joyful house, in which the fair Rachael envieth not the prolific Lya, but where contemplation mingles with its own active pleasures! Happy provision for the future, available to infinite posterity; to which no planting of trees, no sowing of seeds, no pastoral curiosity about any sort of cattle,a no building of fortified castles is to be compared. Wherefore the memory of those fathers ought to be immortal, whom the treasure of wisdom alone delighted, who most artificially provided luminous lanterns against future darkness, and prepared, against a dearth of hearing the word of God, bread not baked in ashes, nor musty, nor of barley, but unleavened loaves most carefully composed of the purest flour of holy wisdom, with which they fed the souls of the hungry. But these were the most virtuous coma This sentence is wanting in our tion. See note 8, on the opposite page. text. It appears in the Oxford edi- -Ed. 86 PHILOBIBLON. armis fortissimis munierunt. Hi fuerunt suis temporibus vulpium veneratores1 cautissimi, qui nobis jam sua retia reliquerunt, ut parvulas eaperemus vulpeculas, quae non cessant florentes vineas demoliri. Vere patres egregii benedietione perpetua recolendi, felices merito fuissetis, si vobis similem sobolem genuisse, si prolem2 degenerem nee oequivoeam reliquisse in3.sequentis temporis subsidium licuisset. Sed, quod dolentes referimus, jam Thersites ignavus arma contreetat Achillis et dextrariorum phalerae eleetVe4 pigritantibus asinis substernuntur, aquilarum nidis cGecutientes noctuae dominantur, et in accipitris pertica residet vecors milvus. Liber Bacechus respicitur, et in ventrem projicitur5 noete dieque, liber codex despicitur, 6 et a. manu rejicitur longe lateque, atque7 si eujusdam qequivocationis multiplicitate fallatur simplex plebss moderna, dum Liber potationum9 promponitur libro patrum, calicibus epotandis non codicibus emendandis indulget hodie:10 quibus lascivam Timothei musicam pudicis moribus nmulam non verentur adjungere, sicque cantus ludentis non planctus lugentis officium efficitur monachale. Greges et valera, fruges et horrea, porri et holera, potus et patera, lectiones sunt hodie et studia monachorum, exceptis quibusdam paucis electis, in quibus patrum' precedentium non imago, sed vestigium remanet aliquale. Rursus nulla nobis materia ministratur omnino, qua de1l nostro cultu vel studio commendentur hodie canonici regulares, qui licet a geminata regula nomen portant eximium, Augustini tamen reguln notabilem neglexere versiculum, quo sub his verbis clericis suis commendamur: (Jodices certa hora sinqulis diebus petantur: extra horam qui petierit, non accipiet. Hune devotum studii canonem vix observat aliquis post ecclesiastica cantica repetita, sed sapere quwe sunt saculi et 1 This should certainly be venatores. 7 Tanquam, mss. 797, 3352c and 2 Prolurn non, mss. 797, 3352c and Ox. ed. 3 Ad, ibid. [Ox. ed. 8 Simplez monachica proles, ibid. 4 Pr9electe, ibid. 9 Liber pater, mss. and Ox. ed. 5 Trajicitur, mss. 797 and Ox. ed. 10 Hodie studium monachorum, mss. 6 Aquilasrum nidis cxcutientes nocte 797, 3352c and Ox. ed. dieque liber codex despicitur, ms. 3352c. 11 Quam ut de, Ox. ed. PHILOlImBLON. 87 batants of the Christian militia, who fortified our infirmity with most powerful arms. They were the most cunning fox hunters of their tilles, who have yet left us their snares, that we may catch the little foxes which never cease to demolish the flourishing vines. Truly these mighty fathers are to be remembered with perpetual benedictions. Deservedly happy would you be, if a. similar progeny were begotten by you, if it were permitted to you to leave an heir neither degenerate nor doubtful, to be a help in times to come. But now (we say it with sorrow) base Thersites handles the arms of Achilles; the choicest trappings are thrown away upon lazy asses; blinking night-birds lord it in the nests of eagles, and the silly kite sits on the perch of the hawk. Liber Bacchus is respected, and passes daily and nightly into the belly: Liber C(odex is rejected far and wide out of reach; so that the simple modern people are deceived by a multiplicity of equivocations of every kind; Liber Patera takes precedence of Liber Patrum (libations, of the lives of the fathers).a The study of the monks b nowadays dispenses with emptying bowls, not emending books, to which they neither scruple to add the lascivious music of Timotheus,c nor to emulate his shameless manners; and thus the song of merriment, not the plaint of mournfulness, is become the monasterial duty.d Flocks and fleeces, crops and barns, gardens and olive yards, drink and cups, are now the lessons and studies of monks; excepting, of some chosen few, in whom not the image but a slight vestige of their forefathers remains.e a This translation seems to us sense- the invention of the pays de la cuisine, less; libro patrum simply means, the otherwise called Cocaigne, stories conbook of the fathers: liber potationcrn, cerning which, both French and Engthe god of drink.-Ed. lish, have been published by Meon and 6 Studieum monachorasm omitted in by Ellis, the former in his Recueit de our text.-Ed. fabliaux (Iv,175), the latter in his Specic A musician born in 446 A. D., au- mens of the Early. nglish I'oetry (I, 66), thor of Semele, alicentious poem. This Warton has inserted in his History ef passage, according to our text, should English Poetry (, 49), an interesting be: A lascivious music, rivaling that document entitled L'ordre du bel eyse, of Timotheus.-Ed. which contains curious details of the d The drunkenness and gluttony of jolly life led by the monks in the counthe lower clergy, says M. Cocheris, of ties of York and Lincolnshire.-Ed. which we have already spoken, caused e This whole paragraph is in the 88 PHILOBIBLON. relictum aratrum intueri summa prudentia reputatur. Tollunt pharetram et arcum, apprehendunt arma et scutum, eleemosynarum tributum canibus tribuunt, non egenis, inserviunt aleis et taxillis, et his, quae nos specularibus inhibere solebamus. Ut non quidem miremur, si nos non dignemurl respicere, quot sic suis moribus cernunt2 contraire. Patres igitur3 reverendi, patrum vestrorum dignemini vos reminisci et librorum sacrorum propensius indulgere4 studio, sine quibus qumelibet vacillabit religio,5 et sine quibus nullum praeberi poterit6 lumen mundo. 1 Sole-mus; ut non miremur si nos 5 Vacillabit religio; sine quibus ut non dignentur, mss. 797, 3352c and testa, virtus devotionis arescet; sine, 2 Cernerent, ibid. [Ox. ed. mss. 797, 3352c and Ox. ed. 3 Ergo, ms. 797 and Ox. ed. 6 Lumen poteritis mundo prebere, 4 Et librorum propensius indulgete, Ox. ed., mss. and Ox, ed, PHILOBIBLON. 89 Again: none whatever of that matter is administered to us, touching our culture and study, for which the regular canons can at this day be commended; who, though they bear the great name of Augustine from the double rule, yet neglect the notable little verse by which we are recommended to his clergy in these words: " Books are to be asked for at certain hours every day;' he who demands them out of hours shall not receive "them." This devout canon of study scarcely any one observes after repeating the church service or Horea; a but to be knowing in secular affairs, and to look after the neglected plough, is held to be the height of prudence. They carry bows and arrows; assume arms and bucklers; distribute the tribute of alms amongst their dogs, not amongst the necessitous; use dice and draughts, and such things as we are accustomed to forbid to secular men; so that indeed we wonder not that they never deign to look upon us, whom they thus perceive to oppose their immoral practices. Condescend therefore, reverend fathers, to remember your predecessors, and to indulge more freely in the study of the sacred books; without which, all religion whatever will vacillate; without which, as a watering pot, the virtue of devotion will dry up;b and without which, no light will be held up to the world. original extremely neat, forcible and the monks dispenses with emptying epigrammatic. The author puns very bowls, not emending books." We conaptly. He even breaks into rhyme in fess that the only meaning we can exthe following sentence, though per- tract from it is exactly the r -verse of haps unconsciously: that of the text.-Ed. Liber Bacchus respicitur, a Hori. This word is inserted be. Et in ventrem projicitur, cause it was the daily service of the Nocte dieque, monks, invented to help them to pass Liber codex despicitur, their time. The nuns also used the Et a manu rejicitur Hore' Beati Virginis, and many a deep Longe lateque. drawn sigh have the words ecce conczIt is of course impossible to give a per- pies forced from the bottom of their fect translation of such a passage, but hearts.-Inglis. this one seems to us particularly clum- b Ut testa virtus devotionis arescet, sy, and entirely lacking in spirit and wanting in our text, is here translatjudgment. What sense is there in this ed. —Ed sentence, for example? "The study of 13 CAPITULUM VI. DE LAUDE RELIGIOSORUM MENDICANTIUM PRIORUM CUM REPREHENSIONE MODERNORUM.1 pAUPERES spiritu, sed fide ditissimi, mundi peripsema et sal terrve, seeculi contemptores, et hominum piscatores, quam beati estis, si penuriam patientes pro Christo, animas vestras scitis in patientia possidere. Non enim vos ultrix iniquitatis inopia, nee parentum adversa fortuna, nec violenta necessitas sic2 oppressit inedia, sed devota voluntas et electio Christi formis, qua vitam illam optimam proodicavit. 3 Sane vos estis semper post parentes novi foetus,4 pro patribus et prophetis noviter substituti divinitus, ut in omnem terrain exeat sonus vester, ut nostris salutaribus instituti doctrinis, cunctis regibus5 et gentibus, promulgetis inexpugnabilem fidem Christi. Porro fidem patrum potissime libris esse inclusam secundum capitulum supra satis asseruit, quo constat luce clarius, quod librorum debetis esse zelotypi, qui proe ceteris Christianis seminare jubemini super omnes aquas, quia6 non est personarum acceptor Altissimus, nec vult mortem peccatorum piissimus, qui occidi voluit pro eisdem: sed contritos corde mederi desiderat atque lapsos erigi et perversos corrigi spiritu lenitatis. Ad quem effectumn saluberrimum, alma mater ecclesia vos plantavit gratuitos, plantatosque rigavit favoribus et rigatos privilegiis suffulcivit,a ut curm pastoribus et curatis coadjutores essetis ad procurandam salutem fidelium animarum. 7 1 Querimonia librorum contra religio- 4 Semper parientis ecclesise novus sos mendicantes, mss. 797, 3352c, Ox. ed. fcetus, mss. 797, 3352c and Ox. ed. 2 Nec ulla violenta sic, Ox. ed. 5 Coram regibus, ibid. 3 Estimastis, quam Deus omnipotens 6 Quoniam, ibid. factus homo, tam verbo quamn exemplo, 7,Salutem animarum, Ox. ed. optimam prsedicavit, mss. 797, 3352c a Seeffulsit is the ordinary form of and Ox. ed. the preterit.-E-d. CHAPTER VI. IN PRAISE OF THE ANCIENT, AND REPREHENSION OF THE MODERN RELIGIOUS MENDICANTS. POOR in spirit, but most rich in faith, the offscourings of the world,19 the salt of the earth, despisers of worldly affairs, and fishers of men! how happy are you if, suffering penury for Christ, you know you possess your souls in suffering 120 For thus neither the revenger, from lack of injury, nor the adverse fortune of relations, nor any violent necessity, nor hunger oppresses you; if the will is devout and the election Christiform, by which you have chosen that best life, which God Almighty made man set forth both by word and example.a Truly you are the new birth of the ever procreating church,b recently and divinely substituted for the fathers and prophets, that the sound of your voice may go forth over.all the earth; for being instructed in our salutary doctrines, you can promulgate the unassailable doctrine of the faith of Christ to all kings and people. Moreover, our second chapter superabundantly proves the faith of the fathers to be most amply contained in books; wherefore it most clearly appears that you ought to be zealous lovers of books, who above all other Christians are commanded to sow upon all waters. For the Most High is no respecter of persons; nor doth the most pious, who was willing to be slain for sinners, wish for the death of sinners, but he desires the broken-hearted to be healed, the fallen a This is not found in our text, but lent necessity, forces you to this abstiis in the Oxford edition; see note 3 of nence, but a devout desire, a free the opposite page. The translation of choice of that life of Christ which he the whole sentence varies from the has taught you to be the best. —Ed. text, of which the literal version is b Differing from the text, but conmore like the following: For neither forming to that of the Ox. ed. See misery the punisher of crime, nor the note 4 opposite page.-Ed. misfortunes of your family, nor a vio 92 PHILOBIBLON. Unde et Proedicatorum ordinem, propter sacree scripturie studiurn, et proximorum salutem principaliter institutum, constitutiones pronunciant eorumdem: ut non solum ex regulal prwesulis Augustini, qui codices singulis diebus jubet esse petendos; verum mox cum earumdem constitutionum prologum legerint, ex ipsius libri capite, ad amorem librorum se noverint obligatos. Sed, proh dolor! quod tam hos quam alios istorum sectantes effigiem a paterna cura2 librorum et studio subtraxit triplex cura superflua, ventris videlicet vestiurnm et domorum. Sunt enim (neglecta Salvatoris providentia, quern Psalmista circa paupererm et nmendicum promittit esse sollicitum) circa labentas corporis indigentias occupati, ut sint epulae splendidie, vestesque contra regulam delicatoe: nec non et vedificiorum fabrice, ut castrorum propugnacula tali proceritate, quoe paupertati non conveniat exaltatae. Propter hlec tria, nos libri qui semper eos proveximus ad perfectum,3 et inter potentes et nobiles sedes honoris concessimus, elongati a cordis affectibus quasi inter supervacua reputamur: excepto quod quibusdanm quaternis parvi valoris insistunt, de quibus naenias4 et apocrypha deliramenta producunt, non ad refocillativum 5 animorum eduliumn, sed potius ad pruritum aurium auditorurn. Sacra scriptura non exponitur sed seponitur6 quasi trita per vicos et omnibus divulgata supponitur; cujus tamen fimbrias paucissimi tetigerunt, cujus etiam tanta est7 profunditas, ut ab humano intellectu, quantumcunque vigilet,8 summno otio et maximo studio nequeat comprehendi, sicut sanctus asserit Augustinus. De hac mille moralis discipline sententias enucleare poterit, qui indulget assidue, si tamen9 ostium aperire dignetur ille qui condidit spiritum pietatis, quve et recentissima novitate pollebunt, et sapientissimal0 suavitate auditorum 1 Regula reverendi ms. 797 and Ox. 6 Sed omnino deponitur Ox. ed. ed.; E rergula parwesutis Beatissimi Au- 7 Est litterarum, mss. 797, 3352c and gustini, ms. 3352c. Ox. ed. 2 dultura, mss. 797, 3352c and Ox. 8 Invigilet, ms. 797. 3 Prfectum, ibid. [ed. 9 Tumrn, Ox. ed. 4 Quibus venias hiberas, ibid. 10 Sapidissima, ma. 797 and Ox. ed. 5 Refocillationem, ms. 797 and Ox. ed. PHILOBIBLON. 93 to be raised up, and the perverse to be corrected in the spirit of lenity.21 For which most salutary purpose, our fostering mother church gratuitously planted you; being planted, she watered you with favors; and being watered, propped you with privileges that you might be coadjutors to pastors and curates in procuring the salvation of faithful souls. Whence also, as their constitutions declare, the order of preachers22 was principally instituted for the study of holy writ2 3 and for the salvation of their neighbors; as not only from the rule of their founder Augustine, who ordered books to be sought for every day, but immediately upon reading the preface of the said constitutions, at the beginning of his own volume, they know the love of books to be an obligation imposed upon them. But, to their shame,a both these and others following their example are withdrawn from the study and paternal care of books by a threefold superfluous care; namely, of their bellies, clothing and houses.b For, neglecting the providence of our Saviour, whom the psalmist premises to be solicitous about the poor and mendicant, they are occupied about the wants of their perishable bodies-such as splendid banquets, delicate garments contrary to their rule, and even piles of buildings like the bulwarks of fortifications, raised to a height little consistent with the profession of poverty. For the sake of these three things, we their books, who have ever advanced them to prefermentc and conceded the seat of honor to them amongst the powerful and noble, are estranged from the affections of their hearts and looked upon as useless lumber, excepting that they make some account of certain tracts24 of little value, from which they produce mongreld trifles and a The text is dolor, not pudor,-Ed. Se font bien laver et pinguier b Guiot de Provins, says M. Cocheris Les barbes et enveloper in a note to his translation of this Et en trois parties bender passage reproaches the monks of the Por estre beles et luisans. order of Grand Mont with taking too c This is the translation of the promuch care of their beards: fectum of the Oxford edition.-Ed. La nuit (dit it) quand ils doivent d Not in our text.-Ed. couchier, 94 PHILOBIBLON. intelligentias removebunt. 1 Quamobrem paupertatis evangelica professores primarii post utrumque2 salutatas scientias seeculares, toto mentis ingenio recollecto, hujus se sacrwe scripturie laboribus, devenerunt3 nocte dieque in lege Domini meditantes. Quiequid vero poterant a famescente ventre furari vel corpori semitecto surripere, illud lucrum preecipuum arbitrantes4 codicibus adscripserunt. Quorum contemporanei saeculares tam officium intuentes quam studium libros eos,5 quos in diversis hine inde mundi partibus sumptuose collegerant, ad totius ecclesiae vadificationem contulerunt. Sane diebus istis cum sint6 tota diligentia circa qutestus intenti, praesumptione probabili credi potest, si per antropospathos sermo fiat, Deum7 circa eos8 minorem sollicitudinem gerere, quos de sua promissione perpendit diffidere, in humanis providentiis, spem habentes, corvum non considerantes9 nee lilia, quos pascit et vestit Altissimus. Danielem et Habacuc cocti pulmenti discophorum non pensatis, nec Eliam recolitis nune in deserto per angelos, nunc in torrente per corvos, nunc in Sarepta per viduam, largitate divina, qune dat escam omni carni tempore opportuno, a famis inedia liberatum. Climate miserabilil~ (ut timetur) descenditis, cum divinae pietatis diffidentia prudentire sollicitudinem generat terrenorum; 1 1 sollicitudo quoque nimia terrenorum amorem adimit tam librorum quamr studiorum:12 et sic cedit paupertas hodie per abusum in verbil3 Dei dispendium, quod solum propter ipsius adminiculum elegistis. 1 Refovebunt, mss. 797, 3352c and 10 Mirabili, ms. 3352c. Ox. ed. 11 Climate miserabili (ut timetur) de2 Utcunque, Ox. ed. scenditis, dumq divinxe pietatis dfifden3 Hujus se scripturge laboribus devo- tia, prudeentixe proprime producit inviverunt, mss. 797, 3352c and Ox. ed. sum. Invisus vero prudentie proprixe 4 Arbitrantes vel emendis vel eden- sollicitudinem geneat terrenorumn. Mss. dis, ibid. and Ox. ed. Apropos of the word in5 Libris eis, Ox. ed. visum. James, in his Ox. ed., makes 6 Sitis, mss. 797, 3352c and Ox. ed. this remark: " Locus eatis obscurus, 7 ewo ~Bl sermo ~ J legendum arbitror innisum." 7 A ip('o0-q.&zlov sermo fiat 12 Studium, miss. 797, 3352c; Ox. ed. Dei, 0x. ed.; Domini, ms. 797. 13 Paupertas homini per abusum ho8 Vos, mss. and Ox. ed, die verbi, Ox. ed. 9 C(onsideratis, Ox. ed. PHILOBIBLON. 95 apocryphal ravings, not for the refreshment of hungry souls, but rather to tickle the ears of their auditors. The holy scriptures are not expounded, but exploded as trite sayings supposed to be already divulged in the streets and to all men, whose margins however very few have touched, whose profundity is even so great that it cannot be comprehended by human intellect, however vigilant it may be, at its utmost leisure and with the greatest study. He who constantly studies these, will be able to pick out the thousand maxims of moral discipline which they enforce with the most perfect novelty, refreshing the understandings of their hearers with the most soothinga suavity, if he who founded the spirit of piety will only deign to open the door. For which reason the first professors of evangelical poverty, taking leave of every secular science whatever, gathering together the whole force of their minds, devoted themselves to the labors of these holy writings, meditating daily and nightly on the law of the Lord. Whatsoever they could steal from their famishing stomachs or tear from their half-covered bodies, they applied to emending or editing books,b esteeming them their greatest gain; their secular contemporaries, holding both their office and studies in respect, having conferred such books upon them as they had collected at great cost, here and there in divers parts of the world, to the edification of the whole church. Truly in these days, when with all diligence you are intent upon lucre, it might be believed with probable presumption, according to anthropospathos (if the word may be allowed) or human feeling, that God entertains little anxiety about those whom he considers to distrust his promises, placing their hopes upon human foresight, neither considering the crow nor the lily which the a Sapientissima in the text.-Ed. ginal than does M. Cocheris, who renb This follows the text of the Oxford ders the passage thus: Thus poverty edition. See note 4 oppositepage. —Ed. now comes upon the man who loses c This passage is difficult, and the the word of God, which you have chotranslation is certainly not very clear, sen on account of its support. alone.but I think it comes nearer the ori- Ed. 96 PHILOBIBLON. Uncinis pomorum, ut populus fabulatur, puerulos ad religionemr attrahitis, quos professos doctrinis non instruitis: vi et metu, sicut exigit vatas illa, mendicativis1 discursibus sustinetis intendere, atque tempus, in quo possent addiscere in captandis favoribus amicorum, consumere sinitis in offensam parentum, puerorum2 periculum et ordinis detrimentum. Sicque nimirum contingit, quod qui parvuli discere minime cogebantur inviti, grandiores effecti docere prtesumant indigni penitus et indocti, et parvus error in principio, maximus fit in fine. Est sic namque3 in grege vestro promiscuo, laicorum quaedam multitudo plurimis4 onerosa, qui tamen se ad proedicationis officium tanto improbius ingerunt, quanto minus ea, quae loquuntur, intelligunt in contemptum sermonis Domini5 et in perniciem animarum. Sane contra legem in bove et asino aratis, cum doctis et indoctis culturam agri Dominici committitis. Pari passu, scriptum est, boves arabant et asinae pascebantur juxta eos. Quanquam discretorum est6 proadicare, simplicium vero per auditum sacri eloquii sub silentio se cibare. Quot lapides mittitis in acervum Mercuriia his diebus? Quot eunuchis sapientiae nuptias procuratis? Quot coecos speculatores super7 ecclesive muros circumire praecipitis? 0 piscatores inertes solis retibus alienis utentes, qui rupta vix empirice reficitis:8 nova vero nullatenus commodatis,9 aliorum studia recitatis, aliorum sapientiam superficialiter repetitis,l~0 theatrali strepitu labiatis. Quemadmodum psittacus idiota auditas voces effigiat, sic tales a M, Cocheris explains this by the eth a stone upon a heap of stones.following note: An allusion to the Ed. words of the Bible, "Celui qui eleve en honneur un homme qui n'est pas 1 Sed menducaturis, Ox. ed. sage, est comme celui qui jette une 2 Parvorum, ibid. pierre dans le monceau de Mercure." 3 Succrescit namque, mss. 797 and Proverbs, xxvi, 8. 3352c and Ox. ed. This verse in our English version is: 4 Plurinmurm, Ox. ed. "As he that bindeth a stone in a sling, 5 Divini, mss. 797, 3352c, and Ox.ed. so is he that giveth honor to a fool." 6 Quoniams discretorum interest, ibid. The vulgate is thus: Sicut qui mit- 7 Quot coecos super, Ox. ed. tit lapidem in acervum Mercurii: ita 8 Imperite resusitss, ibid. qui tribuit insipienti honorum. 9 Cobnmodatis atiorum labores intraThe septuagint has the Greek like tis aliorum, etc., ms. 797 and Ox. ed. our English version. The original He- 10 Repetitam, mss. 797, 3352c, and brew seems to be literally: Who bind- Ox. ed. PHILOBIBLON. 97 Most High feeds and clothes. You ponder not upon Daniel, nor Habakkuk the bearer of the dish of boiled pottage, nor remember Elijah fed by angels in the desert, again by crows at the brook, and, lastly, by the widow at Zarepta, relieved from the cravings of hunger by the divine bounty, which gives food to all flesh in due season. You are descending, we fear, by a wretched ladder, while a reliance upon self-sufficiency produces distrust of divine piety, but reliance upon self-sufficiencybegets solicitude about worldly affairs, and too much solicitude about worldly affairs takes away the love of books and study, and thus poverty now gives way through abuse, at the expense of the word of God, though you chose it only for its support.a You draw boys into your religion with hooks of apples as the people commonly report, whom having professed, you do not instruct in doctrines by compulsion and fear as their age requires, but maintain them to go upon beggarly excursions, and suffer them to consume the time in which they might learn, in catching at the favors of their friends, to the offence of their parents, the danger of the boys, and the detriment of the order. And thus without doubt it happens that unwilling boys, in no way compelled to learn, when grown up presume to teach, being altogether worthless and ignorant. A small error in the beginning becomes a very great one in the end; for thus also a certain and generally burthensome multitude of laymen grows up in your promiscuous flock, who however thrust themselves into the office of preaching the more impudently the less they understand what they talk about, in contempt of the word of the Lord and to the ruin of souls. Verily you plough with the ox and the ass contrary to the law, when you commit the culture of the Lord's field to the learned and unlearned without distinction. It is written, oxen plough and asses feed by them; because it is the business of the discreet to preach, but of the simple to feed themselves in silence by hearing saa See note c, p. 95. 14 98 PHILOBIBLON. recitatores fiunt omnium,1 sed nullius auditores;2 asinam Balaam imnitantes, quac licet3 intrinsecus insensata, lingua tamen diserta facta est tam Domini, quam4 prophetoe magistra. Resipiscite5 pauperes Christi, et nos libros inspicite studiose, sine quibus in preeparatione a evangelii pacis nunquam poteritis debite calciari. Paulus apostolus, pradicator veritatis et doctor eximius gentium, ista sibi per Timotheum, pro omni supellectili, tria jussit afferri, penulam, libros et memlbranas, secunda Timothei, caplitulo ultirno. 6 Yiris evangelicis7 formam praebens, ut habitum deferant ordinatum, libros habeant ad studendi subsidium, et membranas, quas apostolus maxime ponderat ad scribendum, mnaxime, inquit, et membranas. Revera mancus est clericus 8 et ad multarum rerum jacturamn, turpiter quidem mutilatus,9 qui artis scribendi totaliter est ignarus. A//rem vocibus verberat, et proesentes tantunm edificat, absentibus et posteris nihil parat. Atramentarium scriptoris gestabat vir in renibus, qui frontes gementium Taub signabat,.izech. ix. Insinuans figurate, quial0 si quis scribendi peritia careat, praedicandi poenitentiam llc officium non presumat. Tandem in proesentis calce capituli supplicant vobis libri, juvenes nescios ingenio1 2 aptos studiis applicare, 13 necessaria ministrantes, quos non solum modo veritatem 14 verum et disciplinam et sententiam'l 5 doceatis, verberibus terreatis, attrahatis blanditiis, molliatis munusculis, et poenosis rigoribus, ut et Socraticil 6 moribus et doca Properationem -prweperationem — and Ox. ed. Secunda ad J'hunum ultOx. ed., in advancement.-Inglis. imo, ms. 3352c. b Tau, Ezek. ix, 3.'The T', is not in 7 Ecclesiasticis, Ox. ed. the text, nor in our translation; but 8 Est ille clericus, ibid. it is in the older Lnglish Bibles, and 9 Ad multorum jacturaam turpiter in the Latin and Hebrew, if we are to mutilatus, mss. 797, 3352c, and Ox. ed.' believe Jerome and Pagninus.-Inglis. 10 Quod, ibid. c Pi-Tdicandi pccnitentiamn, preach 11 _Provtnciam, Ox. ed. penitence; the church of Rome preach- 12 Ingenio vestros, mss. 797, 3352c, es nothing else, it is a profitable doc- and Ox ed. trine.-Inrglis. 13 A2pplicate, ibid. 1 Omnino, ms. 797 and Ox. ed. 14 Bonitatemrn, ms. 797 and Ox. ed. 2 Auctor-es, mss. 797, 3352c; Ox. ed. Bonitatern rerum etiam, ms. 3352c. 3 Licet esset, ibid.:5 Scientiam, Ox. ed. 4 Facta est tarm diu, quam, Ox. ed. 16 Rigoribuss urgeatis, urt Socratici, 5 Respicite, ibid. Ox. ed. 6 Secundo ad Timotherum ult, ms. 797 PHILOBIBLON. 99 cred eloquence. How many stones do you throw upon the heap of Mercury in these days? how many marriages do you procure for the eunuchs of wisdom? how many blind speculators do you teach to go about upon the walls of the church? Oh slothful fishermen, who only use other men's nets, which you have hardly skill to mend if broken, and none whatever to weave anew! you intrude upon the labors of others, recite their compositions, repeat their wisdom by rote, and mouth it with theatrical rant. As the stupid parrot imitates the words it hears, so such as you become reciters of everything, authorsa of nothing, imitating Balaam's ass, which though naturally insensible of language, yet by her eloquent tongue was made the schoolmistress both of a master and a prophet. Repent, ye paupers of Christ, and studiously revert to us your books, without whom you will never be able to put on your shoes in advancement of the gospel of peace. Paul the apostle, preacher of the truth and first teacher of the Gentiles, ordered these three things to be brought to him by Timothy instead of all his furniture-his cloak, books and parchment (2 Tim.); exhibiting a formulary to evangelical men, that they may wear the habit ordained, have books to aid them in studying, and parchment for writing, which the apostle lays most stress upon, saying, " but especially the " parchments.'? Truly that clergyman is maimed, and indeed basely mutilated, to the wreck of many things, who is totally ignorant of the art of writing: he beats the air with his voice; he edifies only the present, and provides nothing for the absent or for posterity. " A man "carried the inkhorn of a writer at his loins, who set " the mark T upon the foreheads of those who sighed," figuratively insinuating that if any man is deficient in the skill of writing he must not take upon himself the office of preaching penitence. Finally, in closing the present chapter, your books, a Hearers in the text (auditores), but see note 2, p. 98.-Ed. 100 PHILOBIBLON. trinis Peripatetici simul fiant. Heri quasi' undecima vos discretus pater familias introduxit in vineam, ante sero penitus pigeat otiari. Utinam cum prudenti villico mendicandi tam improbe verecundiam haberetis, tune enim proculdubio, nobis libris2 et studio propensius vacaretis. 1 Quasi hora, mss. 797, 3352c, and 2 Tunc proculdubio libris, Ox. ed. Ox. ed, PHILOBIBLON. 101 administering the needful, supplicate you to turn the attention of ignorant youths of apt wit to their studies, that you may not only truly teach them truth, discipline and knowledge, but terrify them with the rod, attract them with blandishments, soothe them with presents, and urge them with penal severities, that they may at once be made Socratics in morals and Peripatetics in doctrine. Yesterday, as it were at the eleventh hour, the discreet landlord introduced you into the vineyard; repent therefore of being idle before it is altogether too late. Would that with the prudent steward you would be ashamed of begging so dishonorably! for then without doubt you would have, leisure for us your books, and for study. CAPITULUM VII DEPLORATIO DESTRUCTIONIS LIBRORUM PER BELLA ET INCENDIA.1 pACIS auctor et amator altissime, dissipa gentes bella volentes, qute2 super omnes pestilentias libris nocent. Bella namque carentia rationis judicio, furiosos efficiunt impetus in adversa: et dum rationis moderamine non utuntur, sine differentia discretionis progressa, vasa destruunt rationis. Tune prudens Apollo Plutoni3 subjicitur: et tunc Phronesisa pariens mater fit phrenesis, et in phrenesis redigitur potestatem.4 Tune pennatus Pegasus stabulo Coridonis includitur, et facundus Mercurius suffocatur. Tune Pallas prudens erroris mucrone tunditur,5 et jucundae Pierides truculenta furoris tyrannide supprimuntur. 0 crudele spectaculum, ubi Phoobum philosophorum6 Aristotelem, cui omni dominii Dominus ipse7 commisit dominium, scelerosis manibus vinculatum, ferramentis infamibus compeditum, lanistarum humeris a Socratiss vedibus cernitur asportari, et qui in mundi magistratu magisterium atque super imperatorem imperium meruit obtinere, injustissimo jure belli videres subjici vili scurro! 0 potestas iniquissima tenebrarum, quve Platonisb non veretur pessumdare divinitatem probatam,9 qui solus, aspectuil 0 creatoris, a The three daughters of Phronesis 4 Et tune Phlronesis pia mater infreare, Philosophy, Philology, and Philo- nesis redigitur potestatem, mss. and calia. In the contemplation of divine Ox. ed. things Phronesis is called Sophia.-In- 5 Chnciditur, ibid. glis. 6 Philosophorum archisophum, ibid. b Plato, says M. Cocheris, was placed 7 Cui orbis Dominium Deus ipse, by some authorities of the church mss. and Ox. ed. Cui in omnibus Doof Rome among the saints.-Ed. mini, edition 1610. 1 Querimonia librorum contra bella, 8 Socratis redibus asportari, mss. and mss. 797, 3352c and Ox. ed. Ox. ed. 2 Qsia, Ox. ed. 9 Deitatem approbatam, ms. 797 and 3 Fytoni, mss. and Ox. ed. Phitoni, Ox.ed. Deitatemprobatam, ms. 3352c. ms. 3352c. 10 Conspectui, mss. and Ox. ed. CHAPTER VII. DEPLORING THE DESTRUCTION OF BOOKS BY WARS AND FIRE. OH most high author and lover of peace! scatter the nations that are desirous of war, more injurious to books than all other plagues; for war, wanting the discretion of reason, furiously attacks whatever falls in its way, and, not being under the guidance of reason, it destroys the vessels of reason, having no scale of discretion. Then the wise Apollo is subjected to Pluto, the prolific mother Phronesis becomes _phrenesis, and is submitted to the power of frenzy. Then the winged Pegasus is shut up in the stable of Corydon, and the eloquent Mercury is choked. The prudent Pallas is pierced by the dart of error, and the jocund Pierides are suppressed by the truculent tyranny of fury. Oh cruel sight! where Aristotle the Phoebus of philosophers, to whom the lord of the domain himself committed the dominion over all things, is seen bound by impious hands, fettered with infamous chains, and carried off from the house of Socrates upon the shoulders of gladiators; and him who deserved to obtain the magistracy in the government of the world, and the empire over its emperor, you may see subjected to a vile scoffer, by the most unjust rights of war. Oh most iniquitous power of darkness! that feared not to trample upon the approved divinity of Plato, who alone in the sight of the Creator was worthy to interpose ideal forms, before he could appease the strife of jarring chaos, and before he could invest matter with permanent form;2 5 that he might demonstrate the archetype world from its author, and that the sensible world might be deduced from its supernal prototype. 104 PHILOBIBLON. priusquam bellantis ehaos placaret litigium, et antequam hylen entelechiam induisset, species ideales objicere dignus fuit, utl mundum archetypum demonstraret auctori, et2 de superno exemplo mundus sensibilis duceretur. O lacrymosus intuitus! quo moralis Socrates, cujus actus, virtus et sermo doctrinme, qui de natura principiis politim produxit justitiam vitiosi vespillonis addictus videtur3 servituti! Pythagoram plangimus harmoniae parentem cum cantricibus furiis4 flagellatuni atrociter, vice cantus gemitus edere columbinos. Miseremur Zononisa principis stoicorum, qui ne consilium proderet,5 linguam mnorsu secuit et exspuit in tyrannum intrepide. Heu jam rursus Adiomerita tritus in mortarioc6 pistillatur. Certe non sufficimus singulos libros luctu lamentari condigno, qui in diversis mundi partibus bellorum discrimine perierunt. Horribilem tamen stragem, quae per auxiliares milites secundo bello Alexandrino contigit in IEgypto, stylo flebili memoramus, ubi decem7 millia voluminumb ignibus conflagrarunt, quee sub regibus Ptolommeis per multa curricula temporum sunt collecta, sicut recitat Aulus Gellius Noctium Atticarutm, lib. VI, cap. xvi.8 Quanta proles Atlantica tune occubuisse putabitur, orbium motus, omnes conjunctiones planetarum, galaxiTe natura, et generationes prognosticat cometarum, et quaecumque in coelo fiunt vel athere comprehenduntur?9 Quis tam infaustum holocaustum, ubi loco cruoris incaustum offertur, non exhorreat? Pruinaelo candentes pergameni crepitantis sanguine vernabantur, ubi tot innocentium millia, in quorum ore non inventuml est mendacium, flamma vorax consumpsit: a Zeno the Stoic died a natural 2454. Parentem; libellorum incentrideath, at an advanced age. Probably cibus furtis, ms. 3352c. the author has confounded hinm with 5 Perderet, ms. 797 and Ox. ed. a Zeno of Elis mentioned by Plutarch. 6 Bursus adiometonta tlritus in tor— Ccheris. tario, ms. 797. Rursus a Dyomedonta b 700,000 is the ordinary account, tritus in morta io, mss. 2454 and 3352c. not 70,000 as in the text.-Cocheris. Nam rursus Anaxarchus t-itus in 1 Vec, Oxford edition. mortaio, ux. ed. 2 Quo, mss. 797, 3352c, and Ox. ed. 7 Septuaginta, mss. and Ox. ed. 3 (ersnitur, ibid. 8 Cap. xvii, Ox. ed. Cap. xvi, ms. 4 Parenteme, bellorum incentricibus 2454. furiis, ms. 797 andOx.ed. larentem, 9 Comprehendens, mss. Comprehenbellorum cun cantatricibusfuriis, ms. dentes edition 1702. 10 bipiruine, Ox. ed. PHILOBIBLON. 105 Oh sorrowful sight! where the moral Socrates, whose acts are virtue, and whose words are doctrine, who produced justness of policy from the principles of nature, is seen devoted to the service of a depraved undertaker. a We lament Pythagoras26 the parent of harmony, atrociously scourged by furious female singers, uttering plaintive groans instead of songs. We pity Zeno2 7 the chief of the Stoics, who rather than divulge a secret, bit off his tongue, and boldly spat it in the face of a tyrant. Alas, now again, for the bruised Anaxarchusb pounded in a mortar by Nicrocreon. Certainly, we are not competent to lament with befitting sorrow each of the books which has perished in various parts of the world by the hazards of war. We may however record with a tearful pen the horrible havoc that happened through the auxiliary soldiers in the second Alexandrine war in Egypt, where 700,000c volumes, collected by the Ptolemies kings of Egypt during a long course of time, were consumed by fire, as Aulus Gellius relates, Attic Nights, book vi, c. xvii. What an Atlantic progeny is supposed to have then perished! comprehending the motions of the spheres, all the conjunctions of the planets, the nature and generation of the galaxy, the prognostications of comets, and whatsoever things are done in heaven or in the air. Who is not horrified by such an evil-omened holocaust, in which ink is offered up instead of blood, where glowing sparks spring from the blood of crackling parchment? where voracious flames consume so many thousands of innocents in whose mouths no falsehood is found; where fire that knows not when to spare, converts so many shrines of eternal truth into fetid ashes. The pious virgin daughters of Jephthah and Agamemnon, murdered for the glory of their fathers, may be thought victims of a minor a Vespillonis. Among the classics b Adiomerita in the text,-Ed. this word means one who carries out c Ten thousand in the text Seven the corpse by night. It was applied to hundred thousand is the ordinary acthe undertakers of the poor, who could count.'I his was the first Alexandrine not afford the pomp necessary to a war, not the second.-Ed. funeral in the day time.-Ed. 15 106 PHILOBIBLON. ubi tot scrinia veritatis Peternm ignis parcere nesciens in foetentem cinerem commutavit. Minoris facinoris estiinatur tam Jeptse quam Agarnemnonis victima, ubi pia filia virgo, patris glorial jugulatur. Quot labores celebris Herculis tune periisse putanmus, qui ob astronomiae peritiam, collo flexo,2 coelum describitur sustulisse, cum jam secundo Hercules flammis sit injectus. Arcana coelorum, quae Jonanchus3 non ab homine neque per hominem didicit, sed divinitus inspiratus accepit; quaecunque4 Zoroastes germanus ejusdem immundorumn servitor spirituum 5 deseruit; 6 quae etiam sacratus Enneck 7 ParadisiS proefectus, priusquam deferretur9 de steculo, prophetavit; imo, qum primus Adam filios docuit, ut raptus in exstasi in libro eternitatis proaviderat, fiammis illis nefandis probabiliter vestimantur esse destructa. 1 0 ZEgyptiorum religio, quam liber Logostaliosiwel 1 commendat egregie polios 1 2 veterum Athenarum: que cum millibus 3 annorum Athenis Groeciae prlecesserunt carmina, Chaldaeorum considerationas, Arabum et Indorum cerenonic, Judmorum architecta, 14 Babyloniorum Noe georgica, Mosis prwesagial 5 Josuas planimetria, Samsonis Psnigmata, Salomonis problemata a cedro Libani usque ad hyssopum planissime disputata, ZiEsculapii antidota, Cadmi grammatica, Parnassi poemata, Apollinis oracula, argonautica Jasonis, stratagemata Palamedis, et alia infinita scientiarum secreta, hujusmodi incendiis credunturl 6 sublata. Numquid Aristotelem de circuli quadratura syllogis1 Si pia filia, virgo, patris gladio, 8 Prothi ed. 1500. 1610 and 1702. mss. and Ox. ed. 9'TranJi-rretur, Ox. ed. 2 Irreflexo. mss. 797, 3352c, Ox. ed. 10.Estimantur destructa, mss. and 3 Jonathas. Ox. ed.; Jovi et thus, ms. Ox. ed. 797; Joinchus, mss. 2454 and 3352c. 11. Logostilius, sic, Ox. ed. 4 Qeqeque, ms. 2454 and ed 1610; 12 E(lregiepolitia. mss. 797, 3352c, and Quem Rosoastes, ms. 3352c; Quem Zo- Ox. ed.; kEgregie eliopoleos, nms. 2454. roastres, Ox. ed. 13 Qut nroverw millibus,mss.797, 3352c 5 Spiritumz Bacteranis, ms. 2454; and Ox. ed. Spirituewm Brachmannis, Ox. ed.; Ba- 14 Architectura, mss. and Ox. ed. chianis. ms 3352c. 15 Prwcstigia, ibid. 6 Accepit servitor spirituu Bactri- 16 HIujus incendii tempestate credunanis disseruit. ms. 797. tur, ibid. 7 Sanctus Enoch, mss. and Ox. ed. PHILOBIBLON. 107 crime. How many labors of the celebrated Hercules, who, for his skill in astronomy, is described as having supported the heavens upon his shoulders, may we imagine to have perished, when he was now for the second time thrown into the flames! The secrets of heaven, that Inachusa neither learned from man nor by human means, but received by divime inspiration; whatsoever his half-brother Zoroaster, the servant of unclean spirits, disseminated amongst the Bramins; b whatsoever holy Enoch, the governor of Paradise, prophesied before he was transferred from the world; yea, whatsoever the first Adaml taught his sons, as he had previously seen it in the book of eternity, when rapt in an ecstasy —may with probability be thought to have been destroyed by those impious flames. The religion of the Egyptians, which the book called Logistoricus c so highly commends; the polity of the ancient Athenians, who preceded the Athenians of Greece 9000 years d the verses of the Chaldeans; the astronomy of the Arabs and Indians; the ceremonies of the Jews; the architecture of the Babylonians; the georgics of Noah; the divinations of Moses; the trigonometry of Joshua; the enigmas of Samson; the problems of Solomon, most clearly argued from the cedar of Lebanon to the hyssop: e a Jonaanchuls, an apocryphal son of cated the wisdom of- the Egyptians to ENoah. The author m'ices Zoroaster the Greeks. Thales, however, was of his brother, on what authority I do Miletus. ia d not an Athenian. —Ecd. not know. t1l.Cocheris says that Abr)a- d See Pl:ato's Critias. The bishop ham and Zoroaster are accordingl to may have given a latitude to his thncy the Persian ma-i the same, and Abra- in this enumeration of lost books. h:mn was of counse not the brother of Some of the authors can be traced, if the son f Noah. —Ed. other names mayi be eiven to them, b'I'his varies slightly from the text according to the chronicles of various and is wrong in fact; but see note 5, countries. The sutbject is too compliopposite page.-Ed. cated for this platce. — glis. c Logostoricus, a sort of note book, e This chapter alludes to manny trawritten by Varro, in which the sub- ditions tnd works now regarded as jects were arranged under different tapocryphal.'I he punctuation of the heads: it is not extant.. —Ingqis. text is such, that the translelti. n vtlries The text has Logostaliosie. M3. Co- from it considerably.'IThe text is thus: cheris conjectures that this is Logos T'he religion of the Egypti:ns, which Tales (toyao 0C5XErl) that is, the the book Lognstalios taught to the ex) that is, the cellent repurtlic of old Athens; the treatise of Thales: and he supports songsoftireece which were composed this opinion by citing the belief, pre- thousands of years before Athens exvailing among the learned in the mid- isted; the observaltions of the Chaldedie ages, that Thales first communi- ans; the ceremonies of the Arabs and 108 PHILOBIBLON. mus apodicticus latuisset, si libros veterum, methodos naturam totius habentium, permisissent nefanda pralia superesse. Necl de mundi iaternitate problema neutrum fecisset, nec de intellectuum humanorum pluralitate eorumque perpetuitate, ut verisimiliter creditur, dubitasset ullatenus, si perfectoa scientive veterum invisorumn bellorum pressuris obnoxim non fuissent. Per bella namque ad patrias peregrinas dissipamur2 obtruncalnur, vulneramur, et enormiter mutilamur, sub terra fodilnur, in mari submergimur, flammis exurimur, et onni necis genere trucidamur. Quantum sanguinis nostri effudit3 Scipio bellicosus cum eversioni Carthaginis Romani imperii impugnatricis et emnule anxius incumbebat! Quot millia millium prtelium decennale Trojanum ab hac luce transmisit! Quot per Antonium, Tullio jam occiso, externarum provinciarum latebras adierunt! Quot de nobis per Theodoricunm, exsulante Boethio, in diversa mrundi climata, sicut oves percusso pastore sunt dispersi! Quot Seneca succumbente Neronis malitive, cum et nolens et volens portas mortis adiret, ab eo divisi retrocessimus lacrymantes, et in quibus partibus hospitari deberemus ignorantes!4 Felix fuit illa librorum translatio, quam in Persas de Athenis Xerxes fecisse describitir, quos rursus de Persis in Athenas Seleucus reduxit. 0 gaudium gratiosum,5 o mira letitia, quam tune cerneres in Athenis cum proli sume genetrix obviaret tripudians, matrisque thalamum senescenti jam soboli denuo demonstraret, reassignatis hospitiis veteribus inquilinis. Mox tabulata cedrina cum lignis et trabibus levigatis aptissime complanantur auro et ebore, epigranlmata designantur camerulis, quibus ipsa volumina reverenter illata suavissime collocantur, sic ut nullum alterius ingressum impediat vel propinquitate vero nimia fratrem suum lkedat.7 1 Nec enim. mss. and Ox. ed. Opost liminium salutareet gratiosum? 2 Distrahimur, ibid. Ox. ed. 3 Futdit. ibid. 6 Camerulis singulis, mss. and Ox. 4 Hospitari possemus penitus igno- edition. rantes, ibid. 7 Propinquitate nimia fratrem Ie5 0 post liminum gratiosum, mss.; dat, ibid. PHILOBIBLON. 109 the antidotes of Esculapius; the grammatics of Cadmus; the poems of Parnassus; the oracles of Apollo; the argonautics of Jason; the stratagems of Palamedes; a and an infinity of other secrets of science-are believed to have been lost in like manner by fires. Would the demonstrative syllogismb of the quadrature of the circle have been concealed from Aristotle, if wicked wars had permitted the books of the ancients, containing the methods of the whole of nature, to be forthcoming? or would he have left the problem of the eternity of the world undecided, or have at all doubted about the plurality of human intellects, and of their perpetuity, as he is with some reason -believed to have done, if the perfect sciences of the ancients had not been exposed to the pressure of odious wars? For by wars we are dispersed in foreign countries, dismembered, wounded, and enormously mutilated, buried in the earth, drowned in the sea, burned in the fire, and slain by every species of violent slaughter. How much of our blood did the warlike Scipio shed, when earnestly bent upon the overthrow of Carthage, the emulous assailant of the Roman empire! How many thousands of thousands did the ten years Trojan war send out of the world! How many, upon the murder of Tully by Anthony, went into the recesses of remote provinces! How many of us, when Bo&tius was banished by Theodorick, were dispersed into the various regions of the world like sheep whose shepherd is slain! How many, when Seneca fell by the malice of Nero, and willingly or unwillingly went towards the gates of death, withdrew weeping, and not knowing where we ought to take Indians; the architecture of the Jews; a An allusion to the game of chess, the agriculture taught by Noah to the supposed to have been invented by Babylonians; the prophecies of Moses, Palamedes at the siege of Troy.-E-d. &c. b No positive proof of the practicaThe prophecies of Enoch, the teach- bility or impracticability of the soluings of Noah, and the presages of Mo- tion of this problem has yet been proses, here mentioned, are apocryphal duced. When it appears. it will be books, now little known. The treatise most remarkable for its simplicity.of Solomon upon trees is mentioned in Ingpis. 1 Kings, chap. iv.-E-d. 110 PHILOBIBLON. Ceterum quidem infinita sunt dispendia, quse per seditiones bellorum, librorum generi illata. Et quoniam quidem infinita nullatenus transgredi atque pertransirel contingit. Hic familiariter2 statuemus querimonive nostroe Gades et ad preces, quibus incepimus, regyramus habenas, rogantes suppliciter, ut rector Olympi ac mundi totius dispensator Altissimus firmet pacem, et bella removeat, ac tempora faciat sua protectione tranquilla. 1 Et quoniam infinita nullatenus 2 Finaliter, Ox. ed. pertransire, mss. and Ox. ed. PHILOBIBLON. 111 up our abode, when separated from him. Fortunate was that transfer of books which Xerxes is described to have made from the Athenians to the Persians, and which Zeleucus a brought back from the Persians to Athens. Oh, what becoming pride, what admirable exultation might you behold, when the mother, leaping for joy, met her children, and the bride-chamber of the now aged parent was once more pointed out to her offspring as the lodging assigned to its former tenants! Now cedar shelves with light beams and supporters are most neatly planed, labels are designed in gold and ivory for each partition, in which the volumes themselves are reverently deposited and most nicely arranged, so that no one can impede the entrance of another, or injure its brother by over pressure. In all other respects indeed, the damages which are brought on by the tumults of war, especially upon the race of books, are infinite; and forasmuch also as it is a property of the infinite, that it can neither be stepped over nor passed through, we will here finally b set up the pillars of our complaints, and, drawing in our reins, return to the prayers with which we set out, suppliantly beseeching the ruler of Olympus and the most high Dispenser of all the world, that he may abolish war, establish peace, and bring about tranquil times under his own special protection. a Should be Seleucus.-Ed. b Famzliariter, in the text.-&-d. CAPITULUM VIII. DE MULTIPLICI OPPORTUNITATE AUCTORIS IN COLLIGENDIS LIBRIS CIRCUMQUAQUE.1 CUM omni negotio tempus sit et2 opportunitas, ut testatur Ecclesiastes, cap. viii,3 jam progredimur enarrare multiplices opportunitates, quibus in acquisitione librorum, proposita4 divinitate propitia, juvabamur. Quamvis enim ab adolescentia nostra semper specialem socialemque communionem5 cum viris literatis et librorum dilectoribus deleetaremur habere, succedentibus6 prosperis regiwe majestatis consecuti notitiam, et in ipsius acceptati familia, facultatem suscepimus7 ampliorem ubilibet visitandi pro libito, et venandi quasi saltus8 quosdam delicatissimos, tum privatas, tum communes, turn regularium, turn saecularium librarias. Sane duni invictissimi principis ac semper magnifice triumphantis regis9 Anglive Eduardi III post conquvestumn, cujus tempora conservarel~ dignetur Altissimus, diutine et tranquille, primo quidem suam concernentibus curam,1 1 deinde vero rempublicam regni sni cancellarii scilicet ac thesaurarii fungeremlur officiis, proestabatur12 nobis aditus facilis, regalis favoris intuitu, ad librorum latebras libere perscrutandas. Amoris quippe nostri fama volatilis jam ubique percrebuit, tantumque librorum et maxime veterum ferebamur cupiditate languescere; posse vero quem libet nostrum per quaternos facilius quam per pecuniam adi1 De multiplici opportunitate quam 6 Succedentibus tamen, ibid. habuimus lib1rorum copiam conquiren- 7 Accepimus, ibid. di, mss. 797, 3352c and Ox. ed. 8 Venandi saltus, Ox. ed. 2 Ut, ms. 3352c. 9 Sane dum invictissimi regis, Ox.ed. 3 Sapiens Ecclesiastis, iii, Ox. ed.: 10 Servare, mss. 797, 3352c; SereSapiens Ecclesiastes, viii, mss. a are, Ox. ed. 4 Nostrispropositis, nmss. and Ox. ed. 11 CuOriasn, mss. 797, 3352c, Ox. ed. 5 Semper socialem7 communionenm, ib. 12 Batescebat, ibid. CHAPTER VIII. OF THE NUMEROUS OPPORTUNITIES OF THE AUTHOR OF COLLECTING BOOKS FROM ALL QUARTERS. A/S there is a time and opportunity for every purpose, as Ecclesiastes witnesseth (ch. iii), we will now proceed to particularize the numerous opportunities we have enjoyed, under divine propitiation, in our proposed acquisition of books. For, although from our youth we have ever been delighted to hold special and social communion with literary men and lovers of books, yet prosperity attending us, having obtained the notice of his majesty the king, and being received into his own family, we acquired a most ample facility of visiting at pleasure and of hunting as it were some of the most delightful covers, the public and private libraries both of the regulars and seculars. Indeed, while we performed the duties of chancellor and treasurer of the most invincible and ever magnificently triumphant king of England, Edward III (of that name) after the conquest, whose days may the Most High long and tranquilly deign to preserve! after first inquiring into the things that concerned his court, and then the public affairs of his kingdom, an easy opening was afforded us, under the countenance of royal favor, for freely searching the hiding places of books. For the flying flame of our love had already spread in all directions, and it was reported not only that we had a longing desire for books, -and especially for old ones, but that any body could more easily obtain our favor by quartos than by money. Wherefore when supported by the bounty of the aforesaid prince of worthy memory, we were enabled to oppose or advance, to appoint or discharge; crazy quartos and tottering folios, precious however in our sight as 16 114 PHILOBIBLON. pisci favorem: quamobrem cum supra dicti Principis recolendee memoriam bonitatis suffulti possemus obesse et prodesse, profieere et officere vehementer tam majoribus quam pusillis, affluxerunt loco encoenioruml et munerum, locoque donorum et joealium, evenulenti quaterni ac deerepiti codices, nostris tam aspectibus quam affectibus pretiosi. Tune nobilissimorum monasteriorum aperiebantur armaria, referebantur scrinia et cistulpe solvebantur, et per longa seecula in sepulchris soporata volumina expergiseuntur attomata,2 queeque in locis tenebrosis latuerant, novee lucis radiis perfunduntur. Delicatissimi quondam libri corrupti et abominabiles jam effecti murium quidem foetibus cooperti, et vermium morsibus terebrati, jacebant exanimes. Et qui olim purpura vestiebantur et bysso, nune in cinere et cilicio recubantes, oblivioni traditi videbantur domicilia tinearum. Inter hvec nihilominus captatis temporibus magis voluptuose concedimus, quem fecisset medicus delicatus inter aromatum apothecas, ubi amoris3 objecturn reperimus et fomentum. Sic sacra vasa scientiae ad nostroe dispensationis pervenerunt4 arbitrium; quvedam data, qumedam vendita, et nonnulla pro tempore accommodata. Nimirum cum nos plerique de hujusmodi donariis cernerent contentatos, ea sponte nostris usibus studuerunt tribuere quibus ipsi libentius caruerunt, quam ea, quae nostris assistentes servitiis abstulerunt. Quorum5 tamen negotia sic expedire curavinius gratiose, ut eisdem emolumentum accresceret, nullum tamen justitia detrimentum sentiret. Porro si seyphos aureos et argenteos, si equos egregios, si nummorum summas non modicas amassemus, tune temporis dives nobis aerarium instaurasse potuissemus.6 Sed revera libros non libras mnaluimus codicesque plus dileximus, quam7 florenos ac panfletos exiguos phale1 Keniorum, mss. 797, 2454, and 4 Provenerunt, ms. 797 and Ox. ed. Ox. ed. 5 Libentius caruerunt: quorum, Ox. 2 Expergiscunt attonita, mss. 797, ed. 3352c, and Ox. ed. 6 Possemus, mss. and Ox. ed. 3 A4moris nostri, mss. and Ox. ed. 7 Codicesqueplus quarz, Ox. ed. PHILOBIBLON. 115 well as in our affections, flowed in most rapidly from the great and the small, instead of new year's gifts and remunerations, and instead of presents and jewels. Then the cabinets of the most noble monasteries were opened; cases were unlocked; caskets were unclasped, and astonished volumes which had slumbered for long ages in their sepulchres were roused up, and those that lay hid in dark places were overwhelmed with the rays of a new light. Books heretofore most delicate, now become corrupted and abominable, lay lifeless, covered indeed with the excrements of mice and pierced through with the gnawing of worms; and those that were formerly clothed with purple and fine linen, were now seen reposing in dust and ashes, given over to oblivion, the abodes of moths. Amongst these nevertheless, as time served, we sat down more voluptuously than the delicate physician could do amidst his stores of aromatics; and where we found an object of love, we found also an assuagement. Thus the sacred vessels of science came into the power of our disposal —some being given, some sold, and not a few lent for a time. Without doubt, many who perceived us to be contented with gifts of this kind, studied to contribute those things freely to our use, which they could most- willingly do without themselves. We took care, however, to conduct the business of such so favorably, that the profit might accrue to them; justice therefore suffered no detriment. Moreover, if we would have amassed cups of gold and silver, excellent horses, or no mean sums of money, we could in those days have laid up abundance of wealth for ourselves; but indeed we wished for books, not bags; we delighted more in folios than florins, and preferred paltry pamphlets to pampered palfreys. In addition to this, we were charged with the frequent embassies of the said prince of everlasting memory, and, owing to the multiplicity of state affairs, were sent first to the Roman chair, then to the court of France, then to various other kingdoms of the world, on tedious embassies, 116 PHILOBIBLON. ratis' prsetulimus palfridis. Ad hsee ejus Principis2 sempiternae memnorise legationibus crebris funeti, et ob multiplicia regni negotia, nune ad sedem Romse, nunc ad curiam Francise, nunc ad mundi diversa dominia teediosis ambassiatibus et periculosis temporibus mittebamur, circumferentes tanmen3 illam quam aquae plurimae nequiverunt exstinguere, charitatem librorum. Hvec enim peregrinationum4 absinthia quasi quadam pigmenta5 dulcoravit. Haec post perplexas intricationes et serupulosis causarum anfractus, et vix egressibiles reipublicee labyrinthos ad respirandum parumper temperiern aurse lenis aperiunt. 0 beate Deus Deorum in Sion, quantus fluminis impetus voluptatis lsetificavit cor nostrum, quoties paradysum mundi Parisiis visitare vacavimus6 moraturi: ubi nobis semper dies pauci pras armoris magnitudine videbantur. Ibi bibliothecea jucundse super cellas aromatum redolentes: ibi virens viridarium universortum voluminum: ibi prata7 academica terrae motum trementia, Athenarum Peripateticorum diverticula,8 Parnassi promunctoria, et porticus Stoicorum: ibi cernitur tam artis quam scientive mensurator Aristoteles, cujus est totum, quod est optimum in doctrinis, in regione duntaxat transmutabili sublunari: ibi Ptolemseus epicyclos et eccentricos auges, atque Genzachar planetarum figuris et numeris emetitur: ibi Paulus arcana revelat: ibi Dionysius9 hierarchias coordinat et distinguit: ibi quicquid 1 o Cadmus grammatice recollegit, et Phsenices, totum virgo Carmentis charactere reprvesentat Latino: ibi revera thesauris apertis et sacculorum corrigiis resolutis, pecuniam leeto corde dispersimus, atque libros impreciabiles luto redemimus et arena. Nequaquam malum est, insonuit omnis emptor. Sed 1 Incrassatis, Ox. ed. 5'igmentaria potio, mss. and Ox.ed. 2 Adhec ejus illustrissimi principis, 6 Vacavimus ibi, Ox. ed. ms. 797; Adh-ec, ejusdem illustrissimi 7 Porta, ibid. sempiterne, Ox. ed.; Ad hTec ejusdem 8 Btenarum diverticula, Peripatetiillustrissimni principis, ms. 3352c. corum itinera, mss. and Ox. ed. 3 Turn ubique, Ox. ed.; Tamen ubi- 9 Dionysius convicinus, mss. 797, que, mss. 3352c and Ox. ed.; Dionysius Corinth4 HEec omnia poererinarum nation- ius, ms. 24i:4. urn, Ox. ed. 10 Quoque quod, Ox. ed. PHILOBIBLON. 117 and in perilous times, carrying about with us, howeV.er, that fondness for books which many waters could not extinguish; for this, like a certain drug, sweetened the wormwood of peregriinatioi,;.this- after the perplexing intricacies, scrLupulo'us ciioua4il:cutions of' debate, and almost inextricable labyrinths of public business, left an opening for.lLttl U Irhule to breathe the temperature of a mildeT:-atni.o[ e. Oh blessdCIG'od. of gods in Sion I what a-'Skdif'-the' flood of ioeasfiuie: rejoiced our heart as often as we visited Pari~ h:di -iparadise of the world [ There we longed to: Mninil;~ where, on account of the greatness of our love,'the days ever appeared to us to be few. There are delightful libraries in cells redolent of aromatics; there flou'ishing greenhouses of all sorts of volumes; there acadlenllc meads trembling' with the earthquake of Aithenian Peripatetics pacing up and down; there the promontories of Parnassus, and the porticos of the Stoics. There is to be seen Aristotle the surveyor of arts and sciences, to whom alone belongs all that is most excellent in doctrine in this transitory world. There Ptolemy extends cycles and eccentrics; and Gensachar plans out the figures and numbers of the planets. There Paul reveals his arcana; and Dionysius arranges and distinguishes the hierarchies. There whatsoever Cadmus the Phoenician collected of gramimatics, the virgin Carmentis represents entire in the Latin character. There in very deed, with an open treasury and untied purse strings, we scattered money with a light heart, and redeemed inestimable books with dirt and dust. Every buyer is apt to boast of his great bargains; but consider, how good, how agreeable it is to collect the arms of the clerical militia into one pile, that it may afford us the means of resisting the attacks of heretics if they rise against us. Furthermore, we are conscious of having seized the greatest opportunity in this-namely, that from an early age, bound by no matter what partial favor, we attached ourselves with most exquisite solicitude to the society of masters, scholars and professors of various 118 PHILOBIBLON. ecce quam bonum et quam jucundum, arma clericalis militiw congregare in unum, ut suppetat nobis unde hoereticorum bella conterere,l si insurgant. Amplius opportunitatem maximam nos captasse cognoscimus per hoe, quod ab retate tenera, magistrorum et seholarium ac diversorum artium professorum,2 quos ingenii perspicacitas ac doctrinre celebritas clariores effecerant, relegato quolibet partiali favore, exquisitissima sollieitudine, nostrm comitiv.T conjunximus;3 quorum consolativis colloquiis confortati, nune argunmentorum ostensivis investigationibus, nune physicorum4 processuum ac catholicorum doctorum tractatuum recitationibus,5 velut multiplicatis et alternatis ingenii ferculis, dulcius fovebamur. Tales in nostro tirocinio commilitones elegimus; tales in thalamo collaterales habuimus; tales in itinere comites; tales in hospitio commensales; et tales penitus in omni fortuna sodales. Verum quia nulla felicitas diu durare permittitur, privabamus non nunquam luminum aliquorum proesentia corporali, cum eisdem promotiones ecclesiasticee ae dignitates debitre, prospiciente justitia de coelo, provenerunt. Quo fiebat, ut incumbentes, sicut oportuit, cure proprise, se a nostris cogerentur obsequiis absentare. Rursus compendiosissimam semitam subjungemus, per quam ad manus nostras pervenit librorum tam veterum quam novorum plurima multitudo. Religiosorumn6 siquidem paupertatem susceptam pro Christo nunquam indignantes horruimus: verum ipsos ubique terrarum in nostrwe compassionis ulnas admisimus mansuetas, affabilitate familiarissima in persona nostroe devotionem alleximus, allectosque beneficiorum liberalitate munifica fovimus propter Deum; quorum sic eramus omnium benefactores communes, ut nihilominus videremur quadam paternitatis proprietate singulos adoptasse. Istis in statu quodlibet facti sumus refugium, istis nunquam clausimus grative nostrae sinum, quamobrem istos 1 Conteramus, Ox. ed. 4 Philosophicorum, ms. 2454; Ox.ed. 2 Professores, ed. 1500, 1610, & 1702. 5 Recitationibus, nunc moralitatum 3 Nostra semper conjunxious corn- excitattivis collationibus, mss. & Ox. ed. mercia, Ox. ed. 6 Religiosorum mendicantium, ibid. PHILOBIBLON. 119 arts, whom perspicacity of wit and celebrity in learning had rendered most conspicuous; encouraged by whose consolatory conversation, we were most deliciously nourished, sometimes with explanatory investigation of arguments, at others with recitations of treatises on the progress of physics, and of the Catholic doctors, as it were with multiplied and successive dishes of learning. Such were the comrades we chose in our boyhood; such we entertained as the inmates of our chambers; such the companions of our journeys; such the messmates of our board and such entirely our associates in all our fortunes. But as no happiness is permitted to be of long duration, we were sometimes deprived of the personal presence of some of these luminaries, when, Justice looking down upon them from heaven, well earned ecclesiastical promotions and dignities fell in their way; whence it came to pass, as it should do, that, being incumbents of their own cures, they were compelled to absent themselves from our courtesies. Again. We will add a most compendious way by which a great multitude of books, as well old as new, came into our hands. Never indeed having disdained2 8 the poverty of religious devotees, assumed for Christ, we never held them in abhorrence, but admitted them from all parts of the world in the kindly embraces of our compassion; we allured them with most familiar affability into a devotion to our person, and, having allured, cherished them for the love of God with munificent liberality, as if we were the common benefactor of them all, but nevertheless with a certain propriety of patronage, that we might not appear to have given preference to any; to these under all circumstances we became a refuge; to these we never closed the bosom of our favor. Wherefore we deserved to have those as the most peculiar and zealous promoters of our wishes, as well by their personal as their mental labors, who, going about by sea and land, surveying the whole compass of the earth, and also inquiring into the general studies of the universities of 120 PHILOBIBLON. votorum nostrorum peculiarissimos zelatores meruimus habere et tam opere quam opera promotores. Qui circumeuntes mare et aridam, orbis ambitum perlustrantes, universitatum quoque diversaruml provinciarum generalia studia perscrutantes, nostris desideriis militare studebant, certissima spe mercedis. Quis inter tot argutissimos venatores lepuseulus delitesceret? Quis pisciculus istorum nune hamos, nune retia, nunc sagenas evaderet? A corpore legis divinae2 usque ad quaternum sophismatum externorum, nihil istos printerire potuit scrutatores. Si in fonte fidei Christiane, Curia sacrosancta Romana, sermo devotus insonuit, vel si pro novis causis questio ventilabatur extranea; si Parisiensis soliditas, que plus antiquitati discendse, quam veritati subtiliter producendae jam studet: si Anglicana perspicacitas, quce antiquis perfusa luminaribus novos semper radios veritatis emittit, quicquid ad augmentumn scientive vel declarationem fidei promulgavit; hoe statim nostris recens infundebatur auribus,3 nullo denigratum semi verbio, nulla nugacitate4 corruptum, sed de prelo purissimi torcularis in nostroe memorime dolia deferendum5 transibat. Cum vero nos ad civitates et loca contingeret declinare, ubi praefati pauperes conventus habebant, eorum armaria ac quaecunque librorum repositoria visitare non piguit: imo ibi in altissima paupertate, altissimas divitias6 thesaurizatas invenimus: non solum in eorum sarniculis et sportellis, micas de mensa dominorum cadentes reperimuns pro catellis, verum etiam panes popositionis absque fermento, panemqnue angelorum omne in se delectamentum habentem: imo horrea Joseph plena frumentis, totamque AEgypti supellectilem, atque dona ditissima,7 quae regina Saba detulit Salomoni. Hi sunt formicae continue8 congregantes in messe et 1 Qui circuentae mare et aridam, ac 4 Semini verbo nulloque nugace, ibid. orbis ambitum perlustrantes, universi- 5 Torcularis, nostre memorit dolium tates, diversarsunque, mss. 797, 3352e, defiecandum, Ox. ed. 2454, and Ox. ed. 6 Divitias sapientie, mss. 797, 3352c, 2 Sancte legis dominics, Ox. ed.; and Ox. ed. Sacr'e legis divinte, ms. 3352c. 7 Altissima, Ox. ed. 3 Auditibas, mss. and Ox. ed. 8 Quetidio, ibid. PHILOBIBLON. 121 the various provinces, were anxious to administer to our wants, under a most certain hope of reward. Amongst so many of the keenest hunters, what leveret could lie hid? What fry could evade the hook, the net, or the trawl of these men? From the body of divine law, down to the latest controversial tract of the day, nothing could escape the notice of these scrutinizers. If a devout sermon resounded at the fount of Christian faith, the most holy Roman court, or if an extraneous question were to be sifted on account of some new pretext; if the dullness of Paris, which now attends more to studying antiquities than to subtly producing truth; if English perspicacity overspread with ancient lights always emitted new rays of truth —whatsoever it promulgated, either for the increase of knowledge or in declaration of the faith-this, while recent, was poured into our ears, not mystified by imperfect narration nor corrupted by absurdity, but from the press of the purest presser it passed, dregless, into the vat of our memory. When indeed we happened to turn aside to the towns and places where the aforesaid paupers2 9 had convents, we were not slack in visiting their chests and other repositories of books; for there, amidst the deepest poverty, we found the most exalted riches treasured up; there, in their satchels and baskets, we discovered not only the crumbs that fell from the master's table for the little dogs, but indeed the show bread without leaven, the bread of angels, containing in itself all that is delectable-yea the granaries of Joseph full of corn and all the furniture of Egypt, and the richest gifts that the queen of Sheba brought to Solomon. These are the ants that lay up in harvest, the laborious bees that are continually fabricating cells of honey; the successors of Belzaleel, in devising whatsoever can be made by the workman in gold, silver and precious stones, with which the temple of the church may be decorated; these, the ingenious embroiderers who make the ephod and breastplate of the pontiff, as also the various garments of the 17 122 PHTLOBIBLON. apes argumentosse fabricantes jugiter cellas mellis. Hi successores Bezeleel ad excogitandum quicquid fabrefieri poterit' in argento et auro et gemmis, quibus templum ecclesike decoretur. Hi prudentes polymitarii, qui superhumerale ac rationale pontificis, sed et vestes varias efficiunt sacerdotum. Hi cortinas, saga, pellesque arieturn rubricatas resarciunt, quibus ecclesiae militantis tabernaculum contegatur. Hi sunt agricolae2 seminantes, boves triturantes, tuba0 buccinantes, Pleiades emicantes et stellhe manentes in ordine suo, quwe Sysaram expugnare non cessant. Et ut veritas honoretur, salvo. judicio cujuscunque, licet, hi nuper hora undecima, vineam sint ingressi Dominicam, sicut amantissimi nobis libri cap. vi supra anxius allegabant, plus tamen in hac hora brevissima sacratorum librorum adj ecerunt propagini3 quam omnes residui vinitores. Pauli sectantes vestigia, qui vocatione novissimus, prsedicatione primus, multo latius4 evangelium Christi sparsit. De istis ad statum pontiffcalem assumptis, nonnullos habuimus de duobus ordinibus, Prsedicatorum videlicit et Minorum, nostris assistentes lateribus, nostree quoque familian commensales, viros utique tam moribus quam litteris insignitos: qui diversorum voluminum correctionibus, expositionibus, tabulationibus, ac compilationibus, indefessis studiis incumbebant. Sane quamvis omnium religiosorum communicatione multiplici, plurimorum operum copiam tam novorum quam veterum assecuti fuerimus, Preodicatores tamen extollimus merito. speciali preconio in hac parte, quod eos prie cunctis religiosis, suorum sine invidia gratissime communicationis invenimus, ac divina quadam liberalitate perfusos, sapientice luminosae probavimus non avaros sed idoneos possessores.5 Praeter has opportunitates omnes preatactas, stationariorum ac librariorum notitiam non solum intra natalis soli6 provinciam, sed per regnum Francine, Teutoniae et Italive comparavimus dispersorum, faciliter pecunia prse1 A fabreJierzi potest, Ox. ed. 4 Latius aliis, mss. and Ox. ed. 2 Contegatur Agricole, ibid. 5 PrOfssores, ed. 1500, 1610, & 1702. 3 Pagine, ibid. 6 Sui;, ed. 1702. PHILOBIBLON. 123 priests. These keep in repair the curtains, cloths, and red ram skins with which the tabernacle of the church militant is covered over. These are the husbandmen that sow; the oxen that tread out the corn the blowers of the trumpets; the twinkling Pleiadesj and the stars remaining in their order, which cease not to fight against Sisera. And that truth may be honored (saving the opinion of any man), although these may have lately entered the Lord's vineyard at the eleventh hour, as our most beloved books anxiously alleged in the sixth chapter, they have nevertheless in that shortest hour trained more layers of the sacred books, than all the rest of the vinedressers, following the footsteps of Paul,I who, being the last in vocation but the first in preaching, most widely spread the gospel of Christ. Amongst these we had some of two of the orders, namely, Preachers and Minors,22 who were raised to the pontifical state, who had stood at our elbows, and been the guests of our family; men in every way distinguished as well by their morals as by their learning, and who had applied themselves with unwearied industry to the correction, explanation, indexing and compilation of various volumes. Indeed, although we had obtained abundance both of old and new works through an extensive communication with all the religious orders, yet we must in justice extol the Preachers with a special commendation in this respect; for we found them above all other religious devotees ungrudging of their most acceptable communications, and overflowing with a certain divine liberality; we experienced themj not to be selfish hoarders, but meet professors of enlightened knowledge. Besides all the opportunities already touched upon, we easily acquired the notice of the stationers and librarians, not only within the provinces of our native soil, but of those dispersed over the kingdoms of France,. Germany, and Italy, by the prevailing power of money; no distance whatever impeded, no fury of the sea deterred them; nor was cash wanting for their expenses when they sent 124 I PHILOBIBLON. volante: nec eos ullatenus impedivit distantia, n eque furor maris absterruit, nec eis mes pro' expensa deficit, quin ad nos optatos libros transmitterent vel afferrent. Sciebant enim pro certo, quod2 spes eorum in sinu nostro reposita defraudari non poterat, sed restabat apud nos copiosa redemptio cum usuris. Denique nec rectores scholarium3 puerorumque rudium pwedagogos, nostra neglexit communio4 singulorum captatrix amoris. Sed potius cum vacaret eorum hortulos et allegos ingressi, flores superficietenus redolentes collegimus, ac radices effodimus obsoletas, studiosis tamen accommodatas, et quae possent, digesta barbarie rancida, pectorales arterias eloquentiae munere medicare.5 Inter hujusmodi pleraque, comperim.us renovari dignissima, quee solerter elimata, turpi6 larva vetustatis deposita, merebantur venustis vultibus denuo reformari. Quae nos adhibita necessariorum sufficentia, in futuree resurrectionis exemplum, resuscitata quodam modo, redivivie reddidimus sospitati. Ceterum apud nos, in nostris atriis7 multitudo non modica semper erat, antiquariorum, scriptorum, colligatorum, correctorum, illuminatorum et generaliter omnium, qui poterant librorum servitiis utiliter insudare. Postremo omnes utriusque sexus, omnisque status vel dignitatis conditio, cujus erat cum libris aliquale commercium, cordis nostri januas pulsu poterant aperire facillime, etin nostro gremio 8 commodosum reperire cubile. Sic omnes admisimus codices afferentes, ut nec9 proecedentum multitudo fastidium posteriorum efficeret vel hesternum beneficium prsecollatum, praejudicium pareret hodierno. Quapropter cum omnibus memoratis personis, quasi quibusdam adamantibus attractivis librorum, jugiter uteremur, fiebat ad nos desideratus accessus vasorum scientie, et multifarius volatus voluminum optimorum. Et hoc est, quod proesenti capitulo sumpsimus enarrare. 1 Nec eis pro, Ox. ed. 6 Rubigine turpi, ibid. 2 Siebant profecto quod, ibid. 7 Maneriis, ibid. 3 Scholarum ruraZium, ibid. 8 Nostrwe gratiwe gremio, mss. 797, 4 Communes, ed. 1500, 1610 & 1702. 3352c, and Ox. ed. 5 AMeditari, mss. and Ox. ed. 9 Nunquam, mss. and Ox. ed. PHILOBIBLON. 125 or brought us the wished for books; for they knew to a certainty that their hopes reposed in our bosom could not be disappointed, but ample redemption with interest was secure with us. Lastly, our common captivatrix of the love of all men (money) did not neglect the rectors of country schools nor the pedagogues of clownish boys; but rather, when we had leisure to enter their little gardens and paddocks, we culled redolent flowers upon the surface, and dug up neglected roots (not however useless to the studious), and such coarse digests of barbarism as with the gift of eloquence might be made sanative to the pectoral arteries. Amongst productions of this kind we found many most worthy of renovation, which when the foul rust was skillfully polished off and the mask of old age removed, deserved to be once more remodelled into comely countenances, and which, we having applied a sufficiency of the needful means, resuscitated for an examplar of future resurrection, having in some measure restored them to renewed soundness. Moreover, there was always about us in our halls no small assemblage of antiquaries, scribes, bookbinders, correctors, illuminators, and generally of all such persons as were qualified to labor advantageously in the service of books. To conclude. All of either sex of every degree, estate or dignity, whose pursuits were in any way connected with books, could with a knock most easily open the door of our heart, and find a convenient reposing place in our bosom. We so admitted all who brought books, that neither the multitude of first-comers could produce a fastidiousness of the last, nor the benefit conferred yesterday be prejudicial to that of to-day. Wherefore, as we were continually resorted to by all the aforesaid persons as to a sort of adamant attractive of books, the desired accession of the vessels of science, and a multifarious flight of the best volumes were made to us. And this is what we undertook to relate at large in the present chapter. CAPITULUM IX. QUOD ANTIQUI STUJDENTES PR2ECEDUNT MODERNOS FERVORE DISOENDI. 1 L ICET nostris desideriis novitas modernorum nunLquam fuerit onerosa, 2 qui vacantes studiis, ac primorum3 patrum sententiis4 quicquid vel subtiliter vel utiliter adjicientes, grata semper affectione coluimus, antiquorum tamen examinatos5 labores, securiori cupiditate cupivimus perscrutari. Sive enim naturaliter viguerunt perspicaciori mentis ingenio, sive instantiori studio forsitan indulserunt, sive utriusque suffulti6 subsidio profecerunt,7 hoc unum comperimus evidenter, quod vix sufficiunt successores priorum comperta discutere, atque ea per doctrinse captare compendium,8 que antiqui anfractuosis adinventionibus effoderunt. Sicut enim corporis probitate prsestantiores legimus prsecessisse, quam moderna tempora exhibere noscantur, ita luculentioribus sensibus prsefulsisse, plerosque nitimur opinari,9 nullatenus est absurdum, cum utrosque opera qum fecerunt, 1 0 inattingibiles posteris seque preebent. Unde Focas in prologo grammaticre sum scribit. Omnia cum veterum sint explorata libellis, Multa loqui breviter sit novitatis opus. Nempe si de fervore discendi ac diligentia studii fiat sermo, ille philosophie: vitam totam integre devoverunt. Nostri vero sseculi contemporanei, paucos annos fervidae juventutis sestuantes, vicissim incendiis vitiorum segniter 1 Quod licet opera veterum amplius 6 MAentis ingenio, sive utriusque sutfamaremus, non tamen dampnamus stu- fulti, ibid. dia modernorum, mss. 797, 3352c, and 7 Perfecerunt, ibid. Ox. ed. 8 Dispendium, ibid. 2 Odiosa, mss. and Ox. ed. 9 Plerosque veterum qpinari, mss. 3 Priorum, ibid. 797, 3352c, and Ox. ed.- Plerosque 4 Semitis, Ox. ed. opinari, ms. 2454, and ed. 1702. 5 Examinatos libros vel, ibid. 10 Gesserunt, Ox. ed. CHAPTER IX. THE ANCIENT STUDENTS SURPASSED TEE MODERN IN FERVENCY OF LEARNING. A LTHOUGH the novelties of the moderns were never the burthen of our desires, we have always with grateful affection honored those who found leisure for the studies and opinions of the primitive fathers, and ingeniously or usefully added anything to them. We have nevertheless coveted with a more undisturbed desire, the well digested labors of the ancients. Whether they were naturally invigorated with the capacity of a more perspicacious mind, whether they addicted themselves perhaps to more intense study, or whether they succeeded by the support of both these aids, we have clearly discovered this one thing-that their successors are scarcely competent to discuss the discoveries of those who preceded them, or to comprehend those things by the shorter way of instruction which the ancients quarried up by their own roundabout contrivances. For as we read that they possessed a more excellent proportion of body than what modern times are known to exhibit, so there is no absurdity in believing that most of the ancients were more refulgent in the clearness of their understandings, as the works they performed, by both appear alike unattainable by their successors. Whence Phocas in the prologue of his grammar writes: As in the books of the ancients all things have been explored, Novelty is requisite much in few words to, afford. For certainly if the question is about ardor in learning and diligence in study, these devoted their whole life entirely to philosophy; but the contemporaries of our age negligently apply a few years of ardent youth, burn 128 PHILOBIBLON. applicant, et cum sedatis passionibus, discernendoe ambigurn veritatis acumen attigerint, externis1 implicati negotiis retrocedunt, et philosophiae gymnasiis valedicunt. Mustum fumosum juvenilis ingenii philosophie difficultati delibant, vinumque maturius defaecatum aeconomicoe sollicitudini largiuntur. Amplius sicut Ovidius, primo De Vetula, merito lamentatur: Omnes declinant ad eas, quae lucra ministrant. Utque sciant discunt pauci, plures ut abundent. Sic te prostituunt, 0 virgo scientia! sic te Venalem faciunt castis amplexibus aptam, Non te propter te quserentes, sed lucra per te. Ditarique volunt potius, quam philosophari. Et infra2 sic: Sed Philosophia Exilium patitur, et Philopecunia regnat. Quam constat esse violentissimum toxicum disciplinee. Qualiter vero non alium terminum studio posuerunt antiqui quam vitie, declarat Valerius ad Tiberium lib. vIII, cap. vii, per exempla multorum. Carneades, inquit, laboriosus ac diutinus scientia3 miles fuit. Siquidem expletis nonaginta annis idem illi vivendi ac philosophandi finis fuit. Et Socrates4 xciv agens, nobilissimum librum scripsit. Sophocles prope centesimum annum agens (Ecipodleon, id est, librumn de gestis Edipodis, scripsit. Simonides5 lxxx anno carmina scripsit. A. Gellius non effectavit diutius vivere, quam esset idoneus ad scribendum, teste se ipso in prologo Noctium Atticarumn. Fervoreml vero studii, quem habebat Euclides Socraticus, recitare solebat Taurus philosophus, ut juvenes ad studium animaret, sicut refert A. Gellius lib vi, cap. x voluminis memorati. Athenienses namque cum Megarenses odirent, decreverunt, quod si quis de Megarensibus Athenas intraret, capite plecteretur. Tune Euclides, qui Megarensis erat, et ante illud decre1 Alox externms mss. and Ox. ed. 4 Tuit consocrates, ms. 3352c. 2 Infra, ms. 3352c.; Ita sicut phio- 5 Annum agens; Simonides, etc., sophia, Ox. ed. mss. and Ox. ed. 3 Sapientie, mss. and Ox. ed. PHILOBIBLON. 129 ing by turns with the fire of vice; and when they have attained the acumen of discerning a doubtful truth, they immediately become involved in extraneous business, retire, and say farewell to the schools of philosophy; they sip the frothy must of juvenile wit over the difficulties of philosophy, and pour out the purified old wine with economical care. Further, as Ovid justly laments, De Vetula:30 All men incline to things affording gain; Few study wisdom, more for riches strain; Thee they prostitute, oh virgin Science; Thee venal make, whose chaste compliance None for thy own sake ask. Man rather tries Through thee to thrive, than to philosophize. And thus as the love of wisdom is doomed to exile, the love of money rules, which is evidently the most violent poison of discipline. In what manner indeed the ancients set no other limit to their studies than that of their life, Valerius Maximus shows to Tiberius by the examples of many: book viii, chap. vii. Carneades (he says) was a laborious and constant soldier of science; for having completed his ninetieth year, that same was the end of his living and philosophizing. Socrates during his ninety-fourth year wrote a most noble book. Sophocles being nearly one hundred years old wrote his (Edipodeon, that is the book of the acts of (Edipus. Simonides wrote verses in his eightieth year. Aulus Gellius wished to live no longer than while he was competent to write, as he testifies in the prologue of his Attic Nights. But the philosopher Taurus, in order to excite young people to study, used to adduce the fervor of study that possessed Euclid the Socratic, as Aulus Gellius relates in his aforesaid volume, book vI, chap. x. For as the Athenians hated the Megarenses, they decreed that if any one of them should enter Athens he should be beheaded; but Euclid,31 who was a Megarenr sian, and had heard Socrates before that decree, went afterwards to hear him in the night disguised as a woman and returned, the distance from Megara to Athens 18 130 PHILOBIBLON. turn Socratem audierat, muliebri ornamento contectus,l de nocte ad Socratem, ut eum audiret, ibat de Megaris ad Athenas viginti millia passuum et redibat. Imprudens et nimius fuit fervor Archimedis, qui geometriwe facultatis amator nomen edicere2 noluit, nec a figura protracta caput erigere, quo vitae mortalis faturn prolongasset;3 sed indulgens studio plus quam vitre, studiosam figuram vitali sanguine cruentavit. Quam plurima hujusmodi nostri propositi sunt exempla, nec ea quidern transcurrere brevitas effectata permittit. Sed quod dolentes referimus, iter prorsus diversum incedunt clerici celebres his diebus. Ambitione siquidem in Getate tenera laborantes, ac proesumptionis pennas Icareas ineptis et inexpertis4 lacertis fragiliter coaptantes, pileum magistralem immaturi praeripiunt; fiuntque pueruli facultatum plurimumrn5 professores immeriti, quas nequaquam pedetentim pertranseunt, sed ad instar caprearum saltatim ascendunt. Cumque parum de grandi torrente gustaverint, arbitrantur se totum funditus sorbuisse, vix faucibus humectatis. Et quia in primis rudimentis tempore congruo non fundantur super instabile6 fundamentum, opus sedificant ruinosuml. Jamque profectos7 pudet addiscere, quee tenellos decuerat didicisse, et sic profecto coguntur perpetuo luere quod ad fasces indebitos proepropere salierunt. Propter hiec et his8 similia, tyrones scholastici soliditatem doctrinse quam veteres habuerunt, eam paucis lucubratiunculis non attingunt, quantumque 9 fungantur honoribus, censeantur nominibus, auctorizentur habitibus, locenturque solemuniter in cathedris seniorum. Prisciani regulas et Donati statim de cunis erepti, et sic celeriter ablactati perlingunt Categorias 1 o Perihiermenias, in cujus scriptura summus Aristoteles calamum in corde tinxit,,l infantuli balbutie resonant impubes 1 Cnmtentus est, Ox. ed. 6 Debile, mss. and Ox. ed. 2 Edisserere, mss. 797, 2454; Ox. ed. 7 Provectos, Ox. ed. 3 Fata poterat prolongasse, ms. 797 8 Et alia, ibid. and Ox. ed.; -iatum poterat prolong- 9 Quantumeunque, ibid. asse, ms. 3352c. 10 Categorias et perihermenias, ibid. 4 Icarias inexpertis, mss. 797, 3352c 11 Winxisse confingitur ms. 3352c and and Ox. ed. Ox. ed.; Calamurm balbutie resonant, 5 Proripiunt.Jfiuntqueparvulifacul- ms. 797; Calamum in corde configitur, tatum plurium, Ox. ed. ms. 2454. PHILOBIBLON. 131 being twenty miles. Imprudent and excessive was the fervor of Archimedes, a lover of the geometric art, who would neither tell his name, nor raise his head from a figure he had drawn, by doing which he might have prolonged the fate of his mortal life; but thinking more of his study than his life, he imbrued his favorite figure with his vital blood. There are many more examples of the same sort to our purpose, which the brevity we affect does not permit us to detail. But with sorrow we say, that the celebrated clerks of these days fall into a very different course. Laboring, indeed, under ambition at an early age, fitting Icarian wings upon their feeble and untried arms, they immaturely seize upon the magisterial cap, and become worthless puerile professors of many faculties, which they by no means pass through step by step, but ascend to by leaps, after the manner of goats; and when they have tasted a little of the great stream, they think they have drunk it to the bottom, their mouths being scarcely wetted. They raise up a ruinous edifice upon an unstable foundation, because they were not founded in the first rudiments at the proper time: being now promoted, they are ashamed to learn what it would have become them to have learnt when younger, and thus in effect they are perpetually compelled to pay the penalty of having, too hastily leaped into undue authority. ]For these and other similar causes scholastic tyros do not obtain, by their scanty lucubrations, that soundness of learning that the ancients possessed, inasmuch as they can now be endowed with honors, distinguished by names, authorized by the garb of office, and solemnly placed in the chairs of their seniors, as soon as they have crept out of their cradles, been hastily weaned, and can repeat the rules of Priscian and Donatus by rote. In their teens and beardless, they re/echo with infantine prattle the Categories and Perihermenics,3 2 in the writing of which the great Aristotle is feigned to have dipped his pen in his heart's blood. Passing the routine of which faculties, with dangerous brevity and a baneful diploma,33 they lay violent hands 132 PHILOBIBLON. et imberbes. Quarum facultatum itinera dispendioso compendio, damniosoque diplomate transmeantes, in S. Moisem manus injiciunt violentas, ac se tenebrosis aquis in nubibus aeris faciliter' aspergentes, ad pontificatus infulam caput parant, nulla decoratum canicie senectutis. Promovent plurimum istam pestem juvantque ad istum phantasticum clericatum tam2 pernicibus passibus attingendum; papalis provisio seductivis3 precibus impetrata, nee non et preces, quoe repelli non possunt, cardinalium et potentium, amicorum cupiditas et parentum, qui aedificantes Sion in sanguinibus prius suis nepotibus et alumnis ecclesiasticas dignitates aucupant,4 quam naturae successu, vel doctrinae tempore5 maturescant. Ideo6 proh dolor paroxismo quem plangimus, Parisiense palladium nostris moestis temporibus cernimus jam sublatum, ubi tepuit imo, ubi fere friguit zelus scholw tam nobilis, cujus olim radii lucem dabant universis angulis orbis terra. Quiescit ibidem jam calamus omnis scriboe, nec librorum generatio propagatur ulterius, nee est, qui Incipiat novus auctor haberi. Involvunt sententias sermonibus imperitis, et omnis logice proprietate privantur; nisi quod Anglicanas subtilitates, quibus palam detrahunt, vigiliis furtivis addiscunt. Minerva mirabiles7 nationes hominum circuire videtur et a fine usque ad finem attingit fortiter, ut se ipsam communicet universis. Indos, Babylonios, IEgyptios atque Graecos, Arabes et Latinos eam jam pertransisse8 cernimus, jam Athenas deseruit, jam a Roma recessit, jam Parisios proeterivit, jam ad Britanniam insularum insignissimam, quin potius microcosmum, accessit feliciter, ut se Graecis et Barbaris debitricem ostendat. Quo miracu1o9 conjicitur a plerisque, quod sicut Galliae jam Sophia tepescit, sic ejusdem militia penitus evirata languescit. 1 Peraliter, Ox. ed.; Facialiter, mss. 5 Temperie, ibid. 797 and 3352c. 6 Isto, mss. 797, 3352c and Ox. ed. 2 Cum, Ox. ed. 7 Mirabilis, Ox. ed.. 3 dductoris, ibid. 8 Pretermisisse, ibid. 4 Anticipant, mss. and Ox. ed. 9 Mtiraculoperfecto, ibid. PHILOBIBLON. 133 upon holy Moses; and sprinkling their faces with the dark waters34 of the clouds of the air, they prepare their heads, unadorned by any of the greyness of old age, for the mitre of the pontificate. By such pernicious steps are these pests put forward, and aided in attaining to that fantastical clerkship. The papal provision is importuned by the seductive entreaties, or rather prayers of cardinals and powerful friends which cannot be rejected, and the cupidity of relations, who, building up Sion upon their own blood, watch for ecclesiastical dignities for their nephews and wards before they are matured by the course of nature or sufficient instruction. Hence not without shame we observe the Parisian palladium in our woeful times, suffering under the paroxysm we are deploring. There, where zeal was lately hot, it now almost freezes: where the rays of so noble a school formerly gave light to every corner of the earth, there the pen of every scribe is now at rest, the generation of books is no longer propagated, nor is there any one who can attempt to be considered as a new author. They involve their opinions in unskillful language, and are destitute of all logical propriety, excepting, that with furtive vigilance they find out English subtleties, which they manifestly carry off. The admirable Minerva seems to have made the tour of the nations of mankind, and casually come in contact with them all, from one end of the world to the other, that she might communicate herself to each. We perceive her to have passed through the Indians, Babylonians, Egyptians, Greeks, Arabians, and Latins. She next deserted Athens, and then retired from Rome: and having already given the slip to the Parisians, she has at last happily reached Britain, the most renowned of islands, or rather the microcosm, that she may show herself indebted 35 to Greeks and barbarians. From the accomplishment of which miracle it is conjectured by many, that as the Sophia of Gaul has now become lukewarm, so her emasculated militia is become altogether languid. CAPITULUM X. QUOD SUCCESSIVE SCIENTIA AD PERFECTIONEM CREVIT ET QUOD AUCTOR GRAMMATICAM GRIECAM ET HEBRAEAM PROCURAVIT.1 SAPIENTIAM veterum exquirentes assidue, juxta - sapientis consilium Ecclesiast. xxxix,2 " Sapientianm" inquit, " omnium antiquorum exquirit sapiens;" non in illam opinionem dignum duximus declinandum, utprimos artium fundatores omnem ruditatem elimasse dicamus, scientes ad inventionem cujusque fidelium conamine3 ponderatam, pusillam efficere scientive portionem; sed4 plurimorum investigationes sollicitas, quasi datis symbolis singulatim, scientiarum ingentia corpora, ad immensas quas cernimus copias, successivis augmentationibus succreverunt. Semper namque discipuli, magistrorum sententias, iterata fornace liquantes, prmeneglectam scoriam excoxerunt, donec fieret aurum electum, probatum, 6 terroe purgatum, septuplum, et7 nullius erronei vel dubii admixtione fucatum. Neque enim Aristoteles, quamvis ingenio giganter floreret, in quo natura complacuit experiri, quantum mortalitati,s rationis posset admittere,9 quemque paulo minus ab angelis minoravit Altissimus, illa mira volumina, quea totus vix capit orbis, ex digitis suis suxit. Quin imol0 Babyloniorum, Egyptiorum, Chaldaeorum, Persarum, et Medorum, quos omnes disertaGraecia in thesauros suos transtulerat, sacros libros oculis lynceis penetrando perviderat. Quorum recte dicta recipiens, aspera complanavit, superflua resecuit, 1 De successivr librorum perfectione, 6 Electum purgatum, Ox. ed. Ox. ed. 7 Et perfectme, mss. 797, 3352c, and 2 xxe, ibid. Ox. ed. 3 deli canone, mss. 797, 2454, and 8 Immortalitati, Ox. ed. Ox. ed - Canonio, ms. 3352c. 9 Committere, ibid. 4 Sedpe', Ox ed. 10 Imo Hebrecorum, mss. 797, 3352c, 5 Quantitates, mss. and Ox. ed. and Ox. ed. CHAPTER X. SCIENCE GREW TO PERFECTION BY DEGREES. THE AUTHOR PROVIDED A GREEK AND A HEBREW GRAMMAR. A SSIDUOUSLY searching out the wisdom of the ancients according to the advice of the wise man (Ecc. xxxix), who says: " A wise man searches out all "the wisdom of the ancients;" we have not led ourselves into that opinion for the purpose of saying that the first founders cleared away all the rudeness of the arts, knowing that the invention of every one has been weighed, in the faithful endeavor to make a small portion of science efficient. But through the careful investigations of many, the symbols being given as it were one by one, the vigorous bodies of the sciences grew up by successive augmentations into the immense copiousness we now behold: for scholars ever melted down the opinions of their masters in renewed furnaces, running off the previously neglected dross till they became choice gold, proved, seven times purged of earth, and unalloyed by any admixture of error or doubt. Even Aristotle, although of gigantic mind, in whom it pleased nature to try how great a portion of reason she could admit into mortality, and whom the Most High made but little inferior to the angels, who sucked those wonderful volumes out of his own fingers which the whole world scarcely comprehends, would not have flourished if he had not, with the penetrating.eyes of a lynx, looked through the sacred books of the Babylonians, Egyptians, Chaldeans, Persians, and Medes, all which he transferred into his own treasuries in eloquent Greek. Receiving their correct assertions, he polished their asperities, cut off their superfluities, supplied their deficiencies, expunged their 136 PHILOBIBLON. diminuta supplevit et erroneal delevit. Ac non solum sincere docentibus, sed etiam oberrantibus regratiandum censuit, quasi viam praebentibus, veritatem facilius inquirendi, sicut ipsemet in secundo Metaphysice clare docet. Sic multi jurisperiti condidere Pandectam, sic medici multi Tegni, sic et Avicenna Canonem, sic Plinius molem illam Historide Naturalis, sic Ptolemaeus edidit Almagestum. Quemadmodum namque in scriptoribus annalium considerare non est difficile, quod semper posterior prmesupponit prioremr, sine quo prmelapsa tempora nullatenus enarrare valeret: sic est in scientiarum auctoribus aestimandum. Nemo namque solus quamcunque scientiam generavit. cum inter veterrimos2 et novellos, intermedios reperimus; antiquos quidem si nostris aetatibus3 comparentur, novos vero, si ad4 fundamina referantur, et istos doctissimos arbitramur. Quid fecisset Virgilius Latinorum poeta precipuus, si Theocritum, Lucretium, et Homerum minime spoliasset, et in eorum vitula non errasset? 5 Quid nisi Parthenium Pindarumque, cujus eloquentiam non modo potuit imitari, aliquatenus lectitasset? Quid Sallustius, Tullius, Boethius, Macrobius, Lactantius, Martianus, imo tota cohors generaliter Latinorum, si Athenarum studia vel Graecorum volumina non vidissent? Parum certe Hieronymus trium linguarum peritus in scripture gazophylacium, Ambrosius, Augustinus, qui tamen literas Gramcas se fatetur odisse, imo Gregorius, qui prorsus eas nescisse describitur,5 ad doctrinam ecclesiwe contulissent, si nihil eisdem doctior Graecia commodasset. Cujus rivulis Roma rigata; sicut prius generavit philosophos ad Grmecorum effigiem, pari forma postea protulit orthodoxvn fidei tractatores. Sudores sunt Groecorum, symbola quae cantamus, eorumdem declarata conciliis, et multorum martyrio confirmata. Cedit tamen, ad gloriam Latinorum per accidens hebetudo7 nativa, quoniam sicut fuerunt in 1 Errata, mss. and Ox. ed. and Ox. ed.; 1Ad fundamenta, ms. 2 Tamen irter vetustissimos, ibid. 3352c. 3 Temporibus, Ox. ed, 5 Arasset, mss. and Ox. ed. 4 Ad studioruimfundamina, ms. 797, 6 -as se nescire describit, ibid. 7 Habit udo, Ox. ed. PHILOBIBLON. 137 errors, and thought it right to return thanks, not only to those who taught truly, but also to those who erred, as their errors point out a way of more easily investigating truth, as he himself clearly shows (2 Metaph.). Thus many lawyers compiled the Pandect, many physicians the Tegni,3 6 and Avicenna the Canon. Thus Pliny edited that mass of Natural.History, and Ptolemy the Almagest: for after this manner it is not difficult to perceive in writers of annals that the last always presupposes a prior, without whom he would in no way have been competent to detail past events. The same thing holds good amongst the authors of science, as no man produced any science whatever alone; for between the more ancient and the more recent we find interjmediates, old, indeed, if compared with our times, but new, if referred to the ground-work of science; and these are held to be the most learned. What would Virgil, the greatest poet of the Latins, have done, if he had not at all plundered Theocritus, Lucretius, and Homer, or ploughed with their heifer? What could Horace37 anyhow have pored over, but Parthenius and Pindar, whose eloquence he could in no way imitate? What Sallust, Tully, Boetius, Macrobius, Lactantius, Martianus, nay, the whole cohort of the Latins in general, if they had not seen the labors of the Athenians or volumes of the Greeks? Jerome, skilled in the treasures of the three languages of scripture; Ambrose; jAugustine, who, however, confessed that he hated Greek literature; and still more, Gregory, who is described as altogether ignorant of it-would certainly have contributed little to the doctrines of the church, if they had borrowed nothing from the more learned Greeks; watered by whose rivulets, Rome, as she first generated philosophers after the image of the Greeks, so afterwards in like form she brought forth treatisers3 of the orthodox faith. The creeds we chant are the sweat of the Greeks, declared in their councils and confirmed by the martyrdom of many. Native dullness, however, as it falls out 19 138 PHILOBIBLON. studiis minus docti, sic et in erroribus minus mali. Ariana nempe malitia fere totam eclipsavitleccelesiam. Nestoriana nequitia, 2 blasphema3 rabie debacchari proesumpsit in virginem, nam tam nomen quam definitionem Oko aoXos abstulisset regine,4 nisi miles invictus Cyrillus monomachive congressum paratus exsufflasset.5 Innumerabiles nobis sunt Grsecarum hveresium tam species quam auctores; nam sicut fuerunt sacxosanetse fidei primitivi cultores, ita primi zizaniorum satores, prout dicitur et producuntur historiis6 fide dignis. Sicque posterius profecerunt in pejus, quod dum inconsutilem Domini tunicam scindere niterentur, claritatem doctrina philosophicem perdiderunt totaliter,7 ac novis tenebris exca.cati, decidunt in abyssum, nisi ille sua occulta dispenset potentia, cujus sapientiam numerus non metitur. HIme hactenus, nam hic nobis subducitur judicandi facultas. Unum tamen elicimus ex predictis, quod damnosa hodie nimis est studio Latinorum Grveci sermonis inscitia,8 sine quo scriptorum veterum dogmata, sive Christianorum sive gentilium nequeunt comprehendi.9 Idemque de Arabico in plerisque tractatibus astronomicis, ac de Hebraico textu1 0 Sacrwe Biblixe versimiliter est censendum, quibus defectibus proinde Clemens quintus occurrit, si tamen prvelati, que faciliter statuunt, fideliter observarent. Quamobrem graimmaticam tam GrTecam quam Hebrveam nostris scolaribus providere curavimus, cum quibusdam adjunctis, quorum adminiculo, studiosi lectores in dictarum linguarum scriptura, lectura, neeno'l intellectu poterunt' 1 informari, licet proprietatern idiomatis solus auditus auris animol 2 repraTsentet. 1 Eclipsarat, mss. 797, 3352e, and porodiderunt totaliter, Ox. ed. and ms. Ox. ed. 2454; Quod dum tueantur claritatem 2 Nequitia qur, ibid. doctrince philosophicam perdideratnt to3 Mlatitia que blasphema, ms. 2454. taliter, ms. 797; inconsubilem tunicamn 4 Regince; non pugnando. sed dis- scicldere nolirentur, claritatemn dactriputando, nisi. ms. 3352c and Ox. ed. ne pr habitam perdideruant totaliter, 5 CyariltZs, ad monomachice congress- mP. 3352c. urn paratus, earn (fJiente consilio Sinscientia, Ox. ed.; ]gnorantia, ms. Ephesinso) in spiritu vehementi penitus 2454. exsuflasset, mss. 797, 3352e and Ox. ed. 9,lppraehendi, Ox. ed. [Ox. ed. 6 Satores, produntur historJis, ibid; 10 lEt Hebraico pro textu, mss. and Satores, pro ut dicitur historiis, sicque, 11 Scriotura, histo et indellectu plurims. 2454. mumn potearut, Ox. eO..; aVec non etiam 7 Inconsutilem tunicam sciundere mo- intelleatupla'limtmm poteruazaat. nms. 3352c. ii? entur, claritatem doctrinreprohibitam 12 Audcitus aurium anicm, Ox. ed. PHILOBIBLON. 139 gives way to the glory of the Latins; inasmuch as, if they were less learned in their studies, so they were less wicked in their errors. For instance, the Arian malice nearly eclipsed the whole church. The Nestorian profligacy presumed to rave against the Virgin with blasphemous madness; for it would have taken from her the name of queen as well as the definition theotocos,39 so0r-oxos'(divine genetrix), had not the invincible soldier, Cyril, been prepared to attack and extinguish it in a single combat. We can neither enumerate the various kinds nor the authors of the heresies of the Greeks; for as they were the primitive cultivators of the most holy faith, so they were also the first sowers of darnel, as already said, and as they are declared to have been in histories worthy of credit. From this they afterwards proceeded to worse; for while they endeavored to rend the seamless garment of the Lord, they entirely lost the light of philosophical doctrine; and being blind, they will fall into the abyss of new darknesses, unless He, by his hidden power, shall take care of them, whose wisdom numbers cannot measure. But enough of this, for here the power of judging is taken from us. We draw this one conclusion, however, from what has been said; namely, that ignorance of the Greek language is at this day highly injurious to the study of the Latins, without which the dogmas either of the ancient Christians or Gentiles cannot be comprehended. The same may credibly be supposed of the Arabic in many astronomical treatises, and of the Hebrew in reading the Holy Bible. Clement the Vth providently meets these defects, if prelates would only faithfully observe what is easily ordained. Wherefore we have taken care to provide for our scholars -a Hebrew as well as a Greek grammar, with certain adjuncts, by the help of which studious readers may be instructed in writing, reading and understanding the said languages, although the hearing alone with the ears can represent propriety of idiom to the mind. CAPITULUM XI. QUOD LEGES PROPRIE NON SUNT SCIENTIUE NEC LIBRI. 1 IN libris juris positivi,2 lucrativa peritia dispensandis terrenis accommoda, quanto hujus seeculi filiis famulatur utilius, tanto minus, ad capescenda sacrve scripture mysteria et arcana fidei sacramenta, filiis lucis confert: utpote quve disponit peculiariter ad amicitiam hujus mundi, per quam homo, Jacobo testante, Dei constituitur inimicus. lHec3 nimirum lites humanas, quas infinita producit cupiditas,4 intricatis legibus, quae ad utrumque duci possunt," extendit crebrius quam exstinguit: ad quas tamen sedandas, a jurisconsultis et piis6 principibus dignoscitur7 emanasse. Sane cum contrariorum sit eadem disciplina, potentiaque rationalis ad opposita valeat, simulque8 sensus humanus proclivior sit ad malum, hujus facultatis exercitatoribus accidit, ut plerumque litibus extendendis9 indulgeant plusquam paci, et jura non secundum legislatorisl~ intentum referant, sed ad suse machinationis effectum verba retorqueant violenter. Quamobrem licet mentem nostram librorum. amor haeres possideret l a puero, quorum zelo languore vitael2 voluptatis accepimus, minus tamen librorum civilium appetitus nostris adhlesit affectibus, minusque hujusmodi voluminibus acquirendis concessimus tam operas quam 1 Quare libros hiberalium artiumprm- 6 t'ropriis, ibid. tulimus librisjuris, ms. 797 and Ox ed.; 7 Nfoscitur, mss. and Ox. ed.; Et Quare libros liberalium litterarum, etc., principibus noscitur, ms. 2454. ms. 3352c. 8 Similisque, Ox. ed. 2 Juris positivi, mss. 797, 3352c. and 9 intendendis, mss. 797, 3362c. and Ox. ed.; In libris positivis, ms. 2454. Ox ed. 3 Hinc, Ox. ed. 10 Non ad legislatoris, mss. and Ox.ed. 4 Tepiditas, ibid. 11 Amor possideret, ed. 1702. 5 Ad utrumlibet dicipossunt, ibid. 12 Zelo languescere vice, Ox. ed. CHAPTER XI. LAWS ARE, PROPERLY SPEAKING, NEITHER SCIENCES NOR BOOKS. gTf'HE lucrative skill adapted to worldly dispensations in the books of positive law, is the more usefully serviceable to the sons of the world, the less it contributes to the sons of light, towards comprehending the mysteries of holy scripture and the arcane sacraments of the faith, inasmuch as it peculiarly disposes to the friendship of this world, by which man is made the enemy of God, as James witnesseth (iv, 4). Hence, without doubt, human cupidity produces infinite contentions, which it extends oftener than it extinguishes, by intricate laws that can be turned to either side. Positive law, however, is distinguished as having emanated from lawyers and pious princes to appease such contentions.a Because the discipline of contraries is one and the same, and the reasoning power is available to opposites, and at the same time human feelings are most prone to mischief, it happens, that the practitioners of this faculty indulge more in protracting litigation than in peace; and quote the law, not according to the intention of the legislator, but violently twist his words to the purpose of their own machinations.b a This sentence is not a translation " A lawyer had often sold his tongue of our text, though no different read- " when livingt; when he opened his ing is mentioned in the notes.-Ed. " mouth to take his last gasp, it disb Of this chapter, it may be said " appeared." It is to be hoped he had generally, that the church and the law redeemed the rest of his body The were never on good terms, because following ditty was found in a brevialawyers were often obliged to defend ry, apparently of the 13th century, themselves and others against the ra- set to music so as to resemble the pacity of the church: if they were also hymns: rapacious, the dislike between the par- Venditores labiorum, ties would be the more confirmed. Flleant advocatsl'i'he lawyers were perhaps too prudent Qui plus student premiorum, to write much against the church; but Dande qu.tntitati. the church did not spare them as may Quam causve qu:llitati, be seen in the legends and collections Ad consulta. prelatorum, of miracles. Multi sunt vocati. 142 PHILOBIBLON. expens. 1 Sunt enim utilia, sicut scorpio in Tyriaca,2 quemadmodum libro De Pomo et Morte a Aristoteles,3 sol doctrinse, de logica diffinivit. Cernebamus inter4 leges et scientias quamdam naturae differentiam5 manifestam, dum omnis scientia jucundatur et appetit, quod suorum principiorum prvecordia, introspectis visceribus pateant, et radices sue pullulationis emineant, suveque scaturiginis emanatio luceat evidenter; sic enim ex cognato et consono lumine veritatis conclusionis ad principia, ipsum corpus scientiae lucidurn fiet totum, non habens partem aliquam tenebrarum. At vero leges, cum sint qutedam pacta humana, statuta ad civiliter vivendum vel juga principum superjecta cornibus6 subditorum, recusant reduci ad ipsam synderisim7 veritatis ac vequitatis originem, eo quod8 plus habere se timeant, de voluntatis imperio, quam de rationis arbitrio. Quapropter causas a This tract describes Aristotle as him and other ancients for all its patiently awaiting the approach of knowledge, alnd for the little it wrote death, and refreshing himself with the well, as the 10th chapter admits. It smell of an apple or some other fruit. would be a tedious task to point out His friends or disciples lamented his how many of the dogmasof the church situation, but expressed their surprise were taken from the ancients, and at his cheerfulness and resign:ation. how often they were quoted and misHe smiled and said: " Think not that quoted in support of some they never "I am cheerful because I am about to heard of-auricular confession for in-'escape the smallest of my infirmities stance:' Sane est nocturna vigilia et "(disease). I well know that I must " oris apertio" "Bied tune per oris aper"die, and cannot evHde death; its "tionem confessio de4ignatur." Ari" ains increase, and I might already stot. De Jegpimine P'incipum. Hippohave teen dead but for the reft'esh- crates is also quoted to the same effect. "ment I receive from this apple, which In the Mletalogicon of John of Salisbury " may have prolonged my life for a we are told why Aristotle was distin"few moments." He continued phi- guished by the name of philosopher losophizing till he expired. Hence the above all other men: "beca:use he substance of his discourse, which was " settled the demonstrative discipline, afterwards put in writing) was called " ia science of the greatest authority De Pomo en aiorte. Speaking of those'; amongst the leripatetics." Pytharhetoricians who make a bad use of goras, however, was the first to whom their powers, to mislead others, he the name was given. Thomas Aquinas says: " Disputations are necessary, as labors hard to prove Aristotle's ortho-' the scorpion is useful in treacle, it doxy, against those who doubt his be" diminishes pain, but affords a reme- lief in the immortality of the soul " dy." The treacle of the old physi- See p. 109," with some reason."-InTglis. cians was a mixture: they pretended 1 Taen opera quaen impensis, Ox. ed. it was made of scorpions and serpents Tarm opere quam impense, ms. 3352c. in some remote country; it came from 2 Scorpio et Therioaca, Ox. ed. Eggypt, where sugar was made. Ve- 3 Ptemoe. Aristfieles, mss. 797, 3352c, nice treacle is a remnant of the ancient and Ox. ed. quackery.'lhe numerous pane-gyrics 4 ETliam ienter se, mss. and Ox. ed. upon Aristotle in this tract arise from 5 Habere- Ox. ed. his authoritv having been c(.nsildered 6 Cervicilus, mss. and Ox. ed. as infallible,. in the middle ages, in all 7.Ad 7psamn syrtteresim, equitatis, things that did not interfere with the mss. and Ox. ed. church: even that, was dependent on 8 Eoque, Ox. ed. PHILOBIBLON. 143 Wherefore although the master love of books possessed our mind from childhood, a longing for which we took to instead of a desire for pleasure, yet an appetite for the books of civilians took little hold of our affections, and we bestowed but little labor and expense on acquiring volumes of that sort. They are nevertheless useful things, like the scorpion in treacle, as Aristotle the sun of doctrine said of logic in the book De Pomo et Morte. We have even perceived a certain manifest difference of nature between laws and sciences; as every science is delightful, and desires that, its bowels being inspected, the vitals of its principles may be laid open, the roots of its germination appear, and the emanation of its spring come to light; for thus, from the connate and consistent light of the truth of conclusion from principles, the body itself of science will become entirely lucid without any particle of obscurity. But laws, indeed, as they are certain covenants and human enactments for regulating civil life, or yokes of princes thrown over the horns of their subjects, they refuse to be reduced to the very synderesis of truth and origin of equity, and on that account may be feared to have more of the empire of will in them than of the judgment of reason: for the same reason it is the opinion of wise men that the causes of laws are for the most part not to be discussed. For many laws acquire strength by custom alone, not from syllogistic necessity, like the arts, as Aristotle, the Phoebus of the school, affirms in the 2d book of his Politics, where he argues against the policy of Hippodamus, which promised to bestow rewards upon the inventors of new laws, because to abolish old laws and decree new, is to weaken the validity of those that exist; for things which receive stability from custom alone, must necessarily go to ruin by disuse. Sed electi pauci quorum, Nummis obligati. Adquiescat animorum, Duplices probati, Virtus equitati. Mala fovent perversorum, Parcunt veritati, Scelus operati, Stantes causis pro reorum. Quod attentat occultorum. Jus pervertunt decretorum, Judex Chrite non eorum, Sanctas leges antiquorum, Parcat falsitati. —lnglis. 144 PHILOBIBLON. legum discutiendas non esse, suadet in pluribus sententia sapientum. Nempe consuetudine sola, leges multe vigorem acquirunt, non necessitate syllogistica, sicut artes, prout secundo 1 Politicme adstruit Aristoteles, Phoebus scholwe, ubi politiam redarguit Hypodami, quae novarum legum inventoribus prmemia largiri pollicetur,2 quia leges veteres abrogare et novas statuere, est ipsarum quse sunt valetudinem infirmare. Quae enim sola consuetudine stabilitatem accipiunt, hcae necesse est dissuetudine dirimantur.3 Ex quibus liquide satis constat, quod sicut leges nee artes sunt, nee scientive, sic nec libri legum, libri scientiarum vel artium proprie dici possunt. Nec est hiec facultas inter scientias recensenda, quam licet geologianm a appropriato vocabulo nominare. Libri vero liberalium literarum tam utiles sunt scripture divinte, quod sine ipsorum subsidio frustra ad ipsius notitiam intellectus aspiret. a Geology. The earliest authority I 1 Artes provenire secundo, Ox. ed. have met with for this word; and here 2.Prsemia pollicetur, mss. and Ox.ed. it is but a poor joke-an earthly sci- 3 Dimnittantur, Ox. ed. ence.-Inglis. PHILOBIBLON. 145 From all which it appears sufficiently clear, that as laws are neither arts nor sciences, so neither can law books be properly called books of science or art; nor is this faculty to be numbered amongst the sciences, though by an appropriate word it may be called geology; but books of liberal literature are so useful to divine scripture, that the understanding may in vain aspire to a knowledge of it, without their aid.a a I have thought the following note there concerning certain important appended by M. Cocheris in his French affairs in the name of the king of Engtranslation, at the end of the 11th land, he entered one day a bookseller's chapter, worth translating and print- shop, in which he found a collection ing in this edition: of law books, which he hastened to At the beginning of the 13th cen- purchase. Unfortunately when he retury, scholars began to abandon the turned to take them away, they had study of the liberal arts for that of disappeared. Another book lover, the sciences more lucrative, such as juris- provost of Sexeburgh, had passed by, prudence and medicine. Matthew and finding them to his taste, carried Paris, in 1250, writes that this was the them off with him. paying a much larreason of the neglect of grammar. In ger price. (See Bibl. Vetr. Patr. xxIv; truth, after the close of the 12th centu- Petri Blesei, Epistol. lxxi, 990.) ry, the desire of gain induced students Theological studies were so entirely to learn law. Even the monks became abandoned that Pope Honorius III, to advocates,and it was only by the autho- revive a taste for that science, thought rity of the bishops and the prohibition it proper, in 1218, to prohibit lectures of the councils that they were prevent- upon law. ed from devoting themselves to that Richard de Bury upon this subject pursuit. Peter of Blois recounts abiblio- agrees with John of Salisbury, the philistic anecdote which proves that at learned author of Policraticon, who that time treatises upon urisprudence advised St. Thomas of Canterbury to were held in the highest estimation. apply himself as little as possible to Being at Paris in 1170, to negotiate the study of the law.-Ed. 20 CAPITULUM XII. DE lUTILIT-ATE ET' NECESSITATE GRAMMIATIOM.1 (-UM librorum lectionibus fovreemur assidue, quos % moris erat quotidie legere vel audire, perpendiimus evidenter, quantum impediat intelleetus officium ve.l unius vocabuli semi plena notitia, dum nullius enuneiationis sententia capitaur cuouus pars quantalibet ignoratnr. Quaprolpter exarticorum2 verborum interpretationes mira sedulltatea jussimus annotari, autiq.uoruma grammaticorum orthographiam, prosodyam, etymologiam et diasyn5hesim,4 inconcussa curiositate consicderavimus, terminosque vetustate nimia ealigantes, descriptionibus eongruis delucidae 5 euravijus, quatenus iter pl'anum nostris studentibhus pararemus. Hlec est; sane sententia6' totalis, quare tot grammaticorum antiqua v, olamina, emendatis codicibus, renovare studuimus, iut stratas, regias sterneremus, quibus ad artes quascunque, nostri futuri scolares incederent inoffense. 1 Quare libros grammaticals tanta 4 Ac syntaxin, ms. 797 and Ox. ed.; diligentia curavimus renovare, mss 797 Dyasenteticam, ms. 3352c. 3352c and Ox. ed. 5 Lucidare, mss. 797, 3352c, and 2 Exoticorum, Ox. ed. Ox. ed. 3 Mira subtilitate, ibid. 6 Summa, ibid. CHAPTER XII. OF THE UTILITY AND NECESSITY OF GRAMMAR. S3 we were carefully nurtured in the reading of books, which it wa, our custom to read or hear daily, we duly considered how much an imperfect knowledge even of a single word may impede the business of the understanding, as the meaning of a proposition, of which any part whatever is unknown, cannot be corn. prehended. Wherefore, with wonderful perseverance, we ordered the interpretation of exotic words to be noted down.40 We considered the orthography, prosody, etymology, and diasynthesis, of the ancient grammarians a with unyielding curiosity, and we took care to elucidate terms becoming obscure from too great age with suitable descriptions, so that we might prepare a level way for our students. And this is really the whole reason why we have labored to renovate so many ancient volumes of the grammarians in emended editions; that we might so pave the king's highway with them, that our future scholars might walk towards any of the arts whatever without stumbling. a The grammarians were very nu- Magnus; the Grammar of Vincent de merous in the middle ages. Under Beauvais, which forms the second hook Charlemagne, a period when this st udy of his Speculum Doctrinale, and which was in great favor, the systems of Do- is taken in great part from Priscian, nati, of Nicomachus, of Dositheus, of Isidore of Seville and Pierre HIelie; Priscian, of Smaragdos, and above all, and lastly the treatise of William of of Alcuin, were used. In the 11th Tournay, entitled De Modo Docendi century, Papias composed his Elements Paueros. But after the 13th century. and R]emi of Auxerre his Commtentaries this study fell into entire neglect, and upon Priscian. In the 12th century, logictookthefirstplace. Henry d'Anthe small and large Priscian, and the deli, in a very curious work entitled work of Petit Helie were studied. In Bataille des Sept Arts shows this dethe 131h appeared the celebrated Gras- dine of grammar, and the importance cismus of Eberhard de Bethune the which logic immediately attained. (ExDoctrinal of Alexander of Ville-Dieu, tract translated from a note of XI. Cothe Exposition upon Priscian of Albert cheris.) —Ed. CAPITULUM XIII. DE EXCUSATIONE POESIS ET UTILITATE EJUSDEM.1 (MNIA genera machinarum, quibus contra poetas solius nudw veritatis amatores objiciunt, duplici refelluntur umbone; quia vel in obscena materia, gratus2 cultus sermonis addiscitur, vel ubi ficta sed honesta sententia tractatur, naturalis vel histiorialis veritas indagatur sub eloquio typicee fictionis. Quamvis nimirum omnes homines natura3 scire desiderent, non tamen omnes delectantur equaliter addiscere, quinimo studii labore gustato, et sensuum fatigatione percepta, plerique nucem4 abjiciunt inconsulte, priusquam testa soluta, nucleus attingatur. Innatus est homini duplex amor, videlicet propriav libertatis5 in regimine et aliquantme voluptatis in opere; unde nullus sine causa alieno se subdit imperio vel opus quodounque exercet cum tvedio sua sponte. Delectatio namque perficit operationem, sicut pulchritudo juventutem, sicut Aristoteles verissime dogmatizat x Ethicorum. Idoirco prudentia veterum adinvenit remedium quo lascivum genus6 humanum caperetur, quodammodo pio dolo, dum sub voluptatis iconio delicata Minerva7 delitesceret in occulto. Muneribus parvulos solemus allicere, ut illa gratis velint addiscere, quibus eos vel invitos intendimus applicare. Non enim natura corrupta eo impetitur,8 quo prona se pellit ad vitia, transmigrat ad virtutes. Hoc enim brevi versiculo nobis declarat Horatius, ubi artem poeticam tradit dicens: Aut prodesse volunt, aut delectare poetre. 1 Quare non omnino negleximusfa- 5 Innatus est enim hominum 24 annobulas poetarum, Ox. ed. rum, amor propriae libertatis, ibid. 2 In obscena ingratus, ibid. 6 Ingenium, mss. and Ox. ed. 3 Naturaliter, ibid. 7 lMunera, Ox. ed. 4 Invicem, ibid. 8 Eo impetu, ibid. CHAPTER XIII. A VINDICATION OF POETRY AND ITS UTILITY. THE missiles of all sorts, which lovers of naked truth only, cast at poets, may be warded off by a twofold shield; because either a graceful turn of language is to be learned, where the subject is impure, or natural or historical truth may be traced where feigned but honest sentiments are treated of under the eloquence of typical fiction. Although all men certainly desire to know, yet all do not equally like to learn. Wherefore, feeling the labor of study, and finding it to fatigue the senses, most of them inconsiderately throw away the nut before they have broken the shell and got at the kernel: for there is a twofold innate love in mankind; namely, of self-liberty in conduct, and of a certain portion of pleasure in labor; whence no man submits himself to the rule of another without cause, or undertakes any labor whatever, that is tiresome, of his own free will; for cheerfulness perfects labor as beauty does youth,4 1 as Aristotle most truly affirms (10 Nic. Eth.). Wherefore the prudence of the ancients discovered a remedy by which the wanton part of mankind might, in a manner, be taken in by a pious fraud, and the delicate Minerva lie hid under the dissembling mask of pleasure. We are accustomed to allure children42 with gifts, to make them willing to learn those things freely which we mean them to apply to, even if unwilling; for does not corrupt nature impel itself by the same instinct by which, being prone to vice, it transmigrates to-virtue? This, Horace declares to us in a short verse, where he treats of the art of poetry, saying: Poets would improve or delight mankind. 150 PHILOBIBLON. Hoc idem alio versu ejusdem libri potenter insinuavit, ita dicens:1 Omne tulit punctum, qui miscuit utile dulci. Quot Euclidis discipulos rejecit Ellefuga2 quasi scopulus eminens et abruptus, qui nullo scholarium suffragio3 scandi posset. 1Durus est, inquiunt, hic sermo et quis potest eum audire. Filius inconstantiae, qui tandem in asinum transformari volebat, philosophie nullatenus forsitan studium dimisisset, si eidem contecta voluptatis velamine familiariter occurrisset; sed mox Cratonis cathedra stupefactus et quaestionibus infinitis quasi quodam fulmine subito repercussus, nullum prorsus videbat refugium nisi fugam. Haec in excusationem adduximus poetarum, jamque studentes intentione debita in eisdem ostendimus inculpandos. Ignorantia quidem solius unius vocabuli, praegrandis sententioe impedit intellectum, sicut proximo capitulo est assumptum. Cum ergo dicta sanctorum, poetarum figmentis frequenter alludant, evenit, necesse est, ut nescio4 poemate introducto, tota ipsius auctoris intentio penitus obstruatur; et certe sicut dicit Cassiodorus libro sueo de Institutione Divinarum Litterarum, non sunt parva censenda sine quibus magna constare non possunt. Restat ergo5 ut ignoratis poesibus ignoretur Hieronimus, Augustinus, Boethius, Lactantius, Sidonius, et plerique alii, quorum litaniam prolixum capitulum non teneret. Venerabilis Beda vero hujusmodi dubitationis articulum discussione6 declaravit dilucida, sicut recitat compilator egregius Gratianus, plurium repetitor auctorum, qui sicut fuit avarus in compilationis7 materia, sic confusus reperitur in forma, scribens8 distinctione tricesima septima. Turbat acumen, smeculares litteras quidam le1 In alio versu ejusdem libri, patenter 5 JIitur, ibid. insinuat ita scribens, mss. and Ox. ed. 6 Distinctione, mss. 797, 3352c, and 2 Retrojecit Eleqfuga, ibid. Ox. ed. 3 Nullo scalarum suffragio, Ox. ed. 7 Avarior, in compilationibus, Ox.ed. 4 Alludant; evenire necesse est, ut 8 Scribit tamen sic, mss. 797, 3352c, nescito, mss. and Ox. ed. and Ox. ed. PHILOBIBLON. 151 And the same thing in another of his verses, writing, He carries every point who mixes the useful with the de-, lightful.. How many scholars has the Helleflight43 of Euclid repelled, as if it were a high and steep cliff that could not be scaled by the help of any ladder! a This is crabbed language, say they, and who can listen to it? That son of inconstancy,44 who at last wished to be transformed into an ass, would perhaps never have rejected the study of philosophy if it had familiarly fallen in his way, covered with this same veil of pleasure; but being suddenly stupified at the chair of Crato, and thunderstruck as it were by his infinite questions, he saw no safety whatever but in flight. We have adduced this much in exculpation of poets, and will now show, that those who study them with a proper intention are blameless. Ignorance indeed of a single word impedes the understanding of the most important sentences, as assumed in the preceding chapter. As the sayings therefore of the sacred poets frequently allude to fictions, b it necessarily follows, that the poem introduced being unknown, the whole meaning of the author is entirely obstructed; and certainly, as Cassiodorus says, in his book upon the institution of divine literature, those things are not to be thought small, without which great ones cannot subsist. It holds good, therefore, that, being ignorant of poetry, we cannot understand Jerome, Augustine, Boetius, Lactantius, Sidonius, and many others, whose joyful songs a long chapter would not contain. But venerable Bede has in a lucid discussion settled the point of this sort of doubtfulness, as the great compiler Gratian, the repeater of many authors, recites, who, as he was niggardly in the matter, so he is found to be confused in the manner of his compilation. He writes, in distinction 37, beginning, Turbat acumen:45 "d Some "'read secular literature for pleasure, being delighted a Nullo scholarium suffragio in the b In the text: as the sayings of the text; the meaning is, by no labor of saints frequently allude to the fictions the scholars.-Ed. of the poets.-Ed. 152 PHILOBIBLON. gunt1 ad voluptatem, poetarum figmentis et verborum ornatu2 delectati; quidam vero ad eruditionem eas addiscunt, ut errores gentilium legendo detestentur, et utilia quae in eis invenerint,3 ad usum sacrae eruditionis devoti innectant.4 Tales laudabiliter sveculares litteras addiscunt. H.ec Beda. Hac institutione salutifera moniti, sileant detrahentes studentibus in poetis ad tempus, nec ignorantes hujusmodi connescientes5 desiderent, quia hoc simile est solatio miserorum. Statuat sibi6 quisque pise intentionis affectum, et de quacunque materia, observatis virtutis circumstantiis, faciat studium Deo gratum. Et si in poeta profecerit, quemadmodum magnus Maro7 de se fatetur in Ennio, non amisit. 1 &Seculares quidem nostros legunt, 4 Convertant, ms. 797, and Ox. ed. ed. 1702. 5 Hujusmodi quxestiones, Ox. ed. 2 Ordinatu, Ox. ed. 6 Statuat igitur, ibid. 3 inveniuzntur, ibid. 7 Varro, differs from the Ox. ed. PHILOBIBLON. 153' with the fictions of poets, and the ornament of their' words; but others study them for erudition, that, by " reading the errors of the gentiles, they may detest " them, and that they may devoutly carry off what they "' find in them useful for the service of sacred erudition; " such as these, study secular literature laudably." Thus far Bede.46 Admonished by this salutary instruction, let the detractors of poetical students be silent for the present; nor should ignorant people of this sort wish for fellowignoramuses, for this is like the solace of the miserable. Let every man therefore confine himself to the feelings of a pious intention; he may thus make his study grateful to God from any materials whatever, the circumstances of virtue being observed. And if he should become a poet, as the great Maro4 7 confesses himself to have done by the help of Ennius, he has not lost his labor.a a The author, in this chapter, touches In truth it has always seemed to us upon a question which has been often that the danger to morals arising from since discussed. Whether it is wise the study of the Greek and Roman or prudent to put into the hands of poetical literature, has been often youth the lying, impure, and even in greatly overrated. We doubt whether many instances obscene literature of in any case vicious inclinations or conthe ancients, some of the works of Ho- duct have ever been traced, or could race, Juvenal, Martial, Propertius, ever be fairly attributed to it as a Anacreon and Aristophanes, for ex- cause, though I am aware that Burton ample. The argument in favor of the has in his Anatomy of Alelancholy expractice, occurring to our worthy bi. pressed himself to the contrary. Beshop, we regard as rather an unfortu- sides the same objection can be raised nate one. lie seems to advocate it on to almost every great literary producthe ground, that it is necessary to en- tion of former times, to Shakespeare tice students by means of such allure- Spencer and Chaucer. Even the Old ments to the acquisition of knowledge. Testament is liable to the same critiThe man, at the present day, who cism. should, with however good an intent, The expurgated editions of classic supply such seasoning to books pre- authors to which resort has been had pared for the use of the young, would to avoid the fancied evil, have, in our bring upon himself universal execra- opinion, been far from effecting their tion. It is perhaps fair to say how- purpose. They even have the effect to ever that Bury may refer rather to inflame the curiosity and lead the mind the beauties of thought and diction to to conjectures worse than the reality.be found in the classics than to their Ed. falsehoods and impurities. 21 CAPITULUM XIV. DE ILLIS QIUI PRAECIPUE DEBERENT LIBROS DILIGERE. 1 RECOLLIGENTI prredicta palam est perspieuum, qui deberent esse librorum preacipui dilectores. Qui namque sapientia magis egent, ad sui status officium utiliter exsequendum, hi potissime sacris vasis sapientire, propensiorem procul dubio exhibere tenentur sollicitum grati cordis affectum. Est autem sapientis officium bene ordinare et alios et se ipsum secundum Phoebum philosophorum Aristotelem, procemio Metaphysicme, qui nec fallit nec fallitur in humanis. Quapropter principes et praelati judices et doctores et quicumque reipublicoe directores, sicut prm aliis, sapientia opus habent, ita prmo aliis, vasorum2 sapientir zelum debent habere. Philosophiam nirnirum confinxit3 Boethius, in sinistra quidena sceptrum et in dextra libros gestantem, per quod universis evidenter ostenditur, nullam posse rempublicam debite regere sine libris. Tun, inquit Boethius, loquens philosophioe, hanc sententiam Platonis ore sanxisti, beatas fore respublicas, si eas vel studiosi sapientiae regerent, vel earum rectores studere sapientine contigisset. Rursus hoc nobis insinuat ipse gestus imaginis, quod quanto dextra sinistram prrecellit, tanto contemplativa vita dignior4 est activa, simulque sapientis5 interesse monstratur, nunc studio veritatis, nune dispensationi temporalium indulgere vicissim. Philippum legimus Diis regratiatum devote, quod Alexandrum concesserant temporibus Aristotelis esse 1 Quinam deberent esse librorum it, mss. 797 and 3252c; Ita pre allis, potiss'mi dilectores, mss. 797, 3352c, vasis sapientiw opus habent..Philosoand Ox. ed. phiam nimnirunm respexit, Ox. ed. 2 Vasis, mss. 4 0ontemplativa dignior, mss. and 3 Ita prwe aliis vasis sapientie zelum Ox. ed. debent, philosophiam nimirum cons.pex- 5 Sapientissime, Ox. ed. CHAPTER XIV. OF THOSE WHO OUGHT MOST PARTICULARLY TO LOVE BOOKS. O him who recollects what has been said, it is evident and perspicuous who ought to be the greatest lovers of books. For who stand most in need of wisdom, in fulfilling the duties of their calling usefully? Those, without doubt, who are most firmly bound to exhibit the most ready and anxious affection of a grateful heart for the sacred vessels of wisdom. But as Aristotle, the Phoebus of philosophers, who is neither mistaken nor to be mistaken in human affairs, says in the proem of his Metaphysics: " It is the business of a wise man to re"' gulate both himself and others properly." Wherefore princes and prelates, judges and teachers, and all other directors of public affairs whatever, as they have need of wisdom beyond other men, so they ought to be zealous beyond other men about the vessels of wisdom. Boetius indeed emblematically represented Philosophy holding a sceptre in her left hand, and a book in her right; by which it is evidently shown to all men, that no one can duly govern a state without books. You, says BoZtius, addressing himself to Philosophy, sanctioned this axiom by the mouth of Plato, " That states "would be happy, if those who studied wisdom ruled " them, or if it could happen that wisdom had the ap" pointment of their rulers." Again, the bearing of the emblem itself insinuates this to us-that in as much as the right hand excels the left, in so much a contemplative life is more worthy than an active; and at the same time it is shown to be the business of a wise man, first to employ himself in the study of truth, and then in the dispensation of temporal affairs, each in its turn. 156 PHILOBIBLON. natum, cujus instructionel educatus, regni paterni moderamine dignus esset. Dum Pha/ton ignarus regiminis, fit currus auriga paterni; nunec vicinitate nimia, nunc remota distantia, mortalibus restum Phoebus2 infeliciter administrat, ac3 ne omnes periclitarentur subjecti, pro iniquo regimine juste meruit4 fulminari. Referunt tam Graecorum quam Latinorum historiae, quod nobiles inter eos principes non fuerunt, qui litterarum peritia caruerunt. Sacra lex Moysaica proescribens regi regulam per quam regat, librum legis divina sibi prmecipit habere descriptum, Deuteronomi xvii; secundum exemplar a sacerdotibus exhibendum, in quo sibi legendum esset omnibus diebus vitae suam. Sane labilitatemn humanve memoria et instabilitatem virtuosae voluntatis in homine, satis noverat Deus ipse, qui condidit, qui et fingit quotidie corda hominum singillatim. Quamobrem quasi omnium malorumn antidotum voluit esse librum, cujus lectionem et usum tanquam saluberrimumn spiritus alimentum quotidianum jugiter esse jussit. Quo refocillatus intellectus, nec enervis nec dubius trepidaret ullatenus in agendis. lstud5 eleganter Johannes Saresburiensis~ pertractat in suo Polic-raticon, libro quarto. Ceterum omne genus hominum qui tonsura vel nomine clericali prmefulgent, contra quos libri quarto, quinto et sexto capitulis querebantur, libris tenenturveneratione perpetua7 famulari. 1 Tempore Aristotelis concesserant 4 Metuit, ed.'1702. esse natumre; cujus instructionibus, Ox. 5 llMud Ox. ed. ed. 6 Salisberiensis, ms. 3352c. 2 Wstumn Phebi, ms. 3352c. 7 Papme; ed. 1500, 1610, and 1702. 3 At, Ox. ed. PHILOBIBLON. 157 We read that Philip devoutly returned thanks to the gods, because they had granted to Alexander to be born in the days of Aristotle, educated under whose tuition he might be worthy to govern his paternal kingdom. As Phaeton, become the driver of his father's chariot, was ignorant of its management, and unfortunately administered the heat of Phoebus sometimes at too near and sometimes at too remote a distance, he justly deserved to be struck with thunder for his unsteady driving, and that all below might'not be put in peril. The histories both of the Greeks and Latins relate that there were no noble princes amongst them, who were unskilled in literature. The sacred Mosaic law, prescribing a rule for a king by which he must reign, commands him to have the book of divine law written out for himself, a according to the copy set forth by the priests, in which he is to read all the days of his life. Truly God himself, who made, and daily and individually fashions the hearts of men, had sufficiently known the slipperiness of human memory, and the instability of virtuous intentions in mankind. For which reason it was his will that there should be a book, an antidote as it were to all evil, of which he ordered the continued reading and use, as the most wholesome daily food of the spirit; by which the understanding, being refreshed and neither enervated nor doubtful, might be altogether fearless in action. This, John of Salisbury elegantly touches upon in his Policraticon, book iv. To conclude: b All sorts of men who are distinguished by the tonsure or clerical name, against whom the 4th, 5th and 6th chapters of this book complained, are bound to render service to books with perpetual veneration. a The reference to the chapter in to be omitted here.-Ed. Deuteronomy, made in the text, seems b Wanting in the text.-E-d. CAPITULUM XV. DE MULTIPLICI EFFECTU SCIENTIAE QU.E IN LIBRIS CONTINETUR. 1 UMANUM excedit2 ingenium, quantumcunques de fonte Pmegaseo potatum, instantis capituli titulum explicare perfecte, si linguis4 hominum et angelorum quis loquatur, si in Mercurium transformaretur aut Tullium, si dulcescat Titi Livii eloquentia lactea, si Demosthenis suavitate peroret, aut Moysi balbutiem allegabit, vel cum Jeremia se puerum nescientem confitebitur,5 adhuc loqui, vel imitabitur resonantem in montibus altis echo. Amorem namque librorum, amorem sapientiae constat esse, sicut secundo capitulo est probatum;6 hic autem amor philosophia Graeco vocabulo nuncupatur,7 cujus virtutem nulla comprehendit creatas intelligentia, quoniam creditur9 omnium bonorum mater esse, Sapientiie septimo. IEstus quippe carnalium vitiorum quasi coelicus ros exstinguit, dum motus incensus virtutum animalium, vires naturalium virtutum remittit, otio penitus effugato. Quo sublato. periere Cupidinis arcus a Omnes 1 o Hine Plato in Phedone. In hoc, inquit, manifestus est philosophus, si absolvit animam a corporis differentisI 1allis hominibus. "Ama, inquit Hieronimus, scien1 Quot commoda confrt amor libro. Arcus omnes, mss. 2454 and 3352c; rum, mss. 797, 3352c and Ox. ed. Cupidinis arcus, Ox. ed. 2 Transcendit, mss. and Ox. ed..1 A carporis communione di.ffre7t 3 Quodcunqueftierit, Ox. ed. tius, mss. and Ox. ed. 4 1Jerfcte, linguis, ed. 1702. 5 Fatebitur, Ox. ea. a Periere C(upidinis arcus. The Ox6 Compertum, ibid. ford edition makes a quotation of this. 7 Appellatur, ms. 3352c. It may be an allusion in the original, 8 Creatura, Ox. ed. but quotation appears to have been 9 Vere creditur, mss. and Ox. ed. purposely avoided —"perierunt Cupid10 Coupidinis artes omnes, ms. 797; nis arcusa omnes." —lnglis. CHAPTER XV. OF THE MANIFOLD EFFECTS OF T-HE SCIENCES WHICH ARE CONTAINED IN BOOKS. ~T is beyond the wit of man, however deeply he may have drunk of the Pegasean fountain, perfectly to unfold the title of this present chapter. If any one can speak with the tongues of men and angels; if he can be transformed into Mercury or Tully; if he can charm with the creamy eloquence of Livy; if he can plead with the suavity of Demosthenes-even he, will allege the hesitation of Moses, or confess with Jeremiah that he is a child, not yet knowing how to speak, or will imitate the echo resounding in the lofty mountains: for the love of books is evidently the love of wisdom, which has been proved to be ineffable. a This love is also called by a Greek word, philosophy, whose virtue no created intelligence comprehends, wherefore it is believed to be the mother of- everything that is good ( Wisd. vii), for like a heavenly dew it extinguishes the heat of carnal vices, when the intense commotion of the animal powers abates the force of natural virtue; by entirely expelling idleness, which being removed, every particle of concupiscence will perish.48 Hence Plato says, in Phaxdo: " The philosopher is man-'; ifest in this, that he separates the soul more widely from " communion with the body than other men." b Love (says Jerome) the knowledge of the scriptures, and you will not love the vices of the flesh. The godlike Zenocrates demonstrated this in the firmness of his purpose, a Literally: as has been proved in translation of the same reading as that the 2d chapter. In the 2d chapter it of our text.-Ed. was attempted to be proved, that the b This follows the Oxford edition. value of books was ineffable. This is See note 11 opposite page. therefore probably intended as a free 160 PHILOBIBLON. tiam scripturarum et carnis vitia non amabis." Demonstravit hoc Zenocrates deiformis in constantia rationis, quem nobile scortum Phrynve a nomine statuam diffinivit non hominem, cum nullis valeret eum illecebris evirare, quemadmodum Valerius libro quarto, cap. tertio, plene refert. Hoc ipsum noster Origenes ostendit qui, ne eum ab omnipotenti femina effeminari contingeret, utriusque sexus medium, per abnegationem extremorum, elegit, animosum quippe remedium nee naturae tamen consentaneum nee virtuti: cujus est hominem non insensibilem facere passionum, sed subortasa fomite rationis enecare mucrone. Rursus mundana et pecunias' parvipendunt,2 quotquot amor afficit librorum, dicente Hieronimo ad3 Vigilantium, epistola LIV. Non est ejusdem hominis aureos nummos et scripturas probare. Unde a quodam metrico sic dictum est. b Nulla libris erit apta manus ferrugine tincta, Nec nummata queunt corda vacare libris4 Nummipete5 cum libricolis nequeunt simul esse. Ambos, crede mihi, non tenet una domus. Nullus ergo potest Mammoni et libris servire. 6 Vitiorum deformitas in libris maxime reprobatur, ut inde dicatur omnimode7 vitia detestari, qui libros dilexerit perscrutari. DIemon, c qui a scientia nomen habet, per 1 Mandanas pecunias, ms. 3352c name for his Stoic: it is not usual to and Ox. ed. contract proper names.-Inglis. 2 Parvipendunt ex animo, mss. and b In the first edition the two middle Ox. ed. lines are omitted: they are taken from 3 Contra, ms. 797 and Ox. ed. John of Salisbury. and are not'all to4 This verse is followed by two oth- gether in the original. Many ideas in ers in mss. 797, 3352c and Ox. ed. this book are from the same sourcewhy say "somebody?" the bishop Non est ejusdem nummos librosque probare knew whose verses they were.-Inglis. Persequitur libros grex, Epicure, tuus. c The demon appears by the context to be Lucifer. Cornelius Agrippa says: 5 Nummicol Ox. ed. James gives " Some worshipped a serpent as the the variation, 2Aummipete. inventor of science, that is, the devil 6 Deservire, ms. 797 and Ox. ed.; who taught Eve. Others say that it Nullus igitur potest libris et Mlammone was a certain spirit called Theutus, an deservire, ms. 3352c. enemy to mankind" (Thoth). It is said 7 Et inducatur, omnimode, mss.; by some that the commander sent to Ut inducatur, etc., Ox. ed. the Trojan war from Arcadia was Ornytus; but Homer calls him Teuthis: a " N'obilem stoycum phime nomi- he is also called T'l'heutis. He wounded ne,"-Cologne edition. " Nobile scortum Minerva, who appeared to him after phyrne."-Paris ed. The Cologne ed- his return. Homer had some reason itor seems to have been at a loss for a for choosing this name.-lnglis. PHILOBIBLON. 161 whom the noble strumpet Phryne defined to be a statue, and not a man, as no enticement was able to shake his chastity; as Valerius relates at large, book IV, chap. iii. Our Origen is another example; who, that he might not chance to be effeminated by omnipotent woman, chose the medium between the two sexes by the abnegation of his extremities. A spiteful remedy truly; neither consonant to nature nor to virtue, whose business is not to make man insensible of the passions, but to check the first efforts of insubordination by the power of reason. Again: All who are affected by the love of books, hold worldly affairs and money very cheap, as Jerome writes to Vigilantius (Epist. LIV): a " It is not' for the same man to a.seertain the value of gold coins "and of writings;" which somebody thus repeated in verse; No tinker's hand shall dare a book to stain; No miser's heart can wish a book to gain; The gold assayer cannot value books; On them the epicure disdainful looks. One house at once, believe me, cannot hold Lovers of books and hoarders up of gold. No man, therefore can serve mammon and books. The deformities of vice are highly reprobated in books; so that they are thence said to detest vice in all its forms, who delight in perusing books. The demon who is named after science, is most easily triumphed over by the knowledge of books; his numerous versatile frauds and thousand pernicious meanderings, are laid open to the readers of books, that he may not fraudulently circumvent the innocent, by transforming himself into an angel of light. The divine reverence is revealed to us by books; the virtues by which it is cultivated are most expressly divulged, and the reward is described which the truth, which neither deceives nor is deceived, proa An allusion, says M. Cocheris, to mos et scripturas probare, et degustare the following sentence of Jerome: Non vino et prophetas vel apostolos intelliest ejusdem hominis, et aureos num- gere.-Ed. 22 162 PHILOBIBLON. librorum scientiam potissime triumphatur. Cujus fraudes multipliciter flexuosoa, milleque perniciosi meandri per libros panduntur legentibus, ne se transfigurans in angelum lucis, dolis circumveniat innocentes. Divina nobis per libros reverentia revelatur, virtutes quibus colitur, propalantur expressius, atque merces describitur, quam que neec fallit nee fallitur veritas pollicetur. Imago similima futurse beatitudinis, est sacrarum contemplatio litterarum, in quibus nunc creator nune creatura conspicitur; ac de torrente perpetuae jucunditatis hauritur fides, fundatur potentia litterarum; apes librorum solatio confirmatur, ut per patientiam et consolationem scripturarum, spem habeamus. Charitas non inflatur sed aedificatur per verarum litterarum notitiam, imo super libros sacros constat luce clarius ecclesiam stabilitam. Delectant libri prosperitate feliciter arridente; consolantur individue nubila fortuna terrente;1 pactis humanis robur attribuunt, nee feruntur sententire graves sine libris. Artes et scientioe consistunt in libris, quorume molumenta nulla mens sufliceret enarrare. Quanti pendenda est mira librorum potentia, dum per eos fines tam orbis quam temporis cernimus,2 et ea quie non sunt, tanquam ea quoe sunt, quasi3 in quodam veternitatis speculo contemplamur. Montes scandimus et abyssorum voragines in libris perscrutamur,4 species piscium, quos communis aer nequaquam salubriter5 continet, intuetmur.6 Codicibus, fluviorum et fontium et diversarum terrarum proprietates distinguimus, metallorum, atque gemmarum genera et minerie cujusque materias, de libris effodimus. Herbarumque vires arborum et plantarum,7 prolemque totam pro libito cernimus Neptuni, Cereris 1 Torrente, Ox. ed. 5 Similiter, Ox. ed. 2 Temporis terminum, mss. 797 and 6 Communis aer intuemur, ms. 797. 24:54, and Ox. ed. 7 Plantarum addiscimus, mss. 797 3 Et ea qua non saunt, sicut ea quae and 3352c; Planetarum addiscimus, sunt. quasi, mss. and Ox. ed. Ox. ed. 4 Voragines perscrutamur, ibid. PHILOBIBLON. 163 mises. The contemplation of divine literature, in which the Creator and the creature are alternately beheld, and which is drawn from the eternal stream of pleasure, is a perfect representation of future beatitude. Faith is founded on the power of letters; Hope is confirmed by the solace of books, as we retain it by patience and the consolation of scripture; Charity is not inflated, but edified by the knowledge of true literature; nay, thne church appears in the clearest light, to be established upon the sacred books. Books are delightful when prosperity happily smiles; when adversity threatens, they are inseparable comforters. They give strength to human compacts, nor are grave opinions brought forward without books.; Arts and sciences, the benefits of which no mind can calculate, depend upon books. How great is the wonderful power arising from books! for by them we see not only the ends of the world, but of time; and we contemplate alike things that are, and things that are not, as in a sort of mirror of eternity. In books, we ascend mountains and fathom the depths of the abyss; we behold varieties of fishes which the common atmosphere can by no means contain in soundness; we distinguish the peculiarities of rivers and springs, and different countries, in volumes. We dig up the various kinds of metals, gems and minerals, and substances of all sorts, out of books; and we learn the virtues of herbs, trees and plants, and behold at leisure the whole offspring of Neptune, Ceres and Pluto; for if we are pleased to visit the inhabitants of Heaven, by walking up Taurus, Caucasus and Olympus, we transcend the kingdoms of Jove, and with lines and compasses measure the territories of the seven planets, and at last survey the great firmament itself, decorated with signs, degrees and configurations in endless variety. There we survey the antarctic pole, which eye hath not seen nor ear heard, and with delectable pleasure we admire the luminous way of the galaxy, and the zodiac painted with celestial animals. From this we pass on, 164 PHILOBIBLON. et Plutonis. Quod si nos.coelicolas visitare delectat, suppeditantes Taurum Caucasum et Olimpum, Jovisl regna transcendimus, et septem territoria planetarum funiculis et circulis emetimur. Ipsum tandem firmamentum supremum, signis,:gradibus et imaginibus, varietate maxima decoratum, lustr-amus. Ibi polum antareticum, qluem nec oculis vidit nec auris audivit, inspicimus; luminosum iter galaxive, et animalibus coelestibus picturatum zodiacum, delectabile jucunditate miranmu r. Hine per libros ad separatas transimus substantias, et ut cognatas intelligentias intellectus salutet, primamque causam omnium, aut motorem immobilem infinitme virtutis oculo mentis cernat, -et,amore inhaereat sine fine. Ecce per libros adducti, beatitudinis nostrve mercedem attingimus, dum adhuc existimus viatores. Quid plural! procul dubio sicut Seneca docente,octogesima quarta epistola qua incipit, Desii jam de te esse sollicitus dicimus, otium2 sine litteris mots est, et vivi hominis sepultura, ita revera a sensu contrario, litterarum seu-librorum negotium concludi'tus3 esse vitam. Rursus per libros tam amicis -quam hostibus intimamus, -que nequaquam secure nunciis commendamuss: quoniarm libro ple — rumique ad principum thalamos ingressus conceditur, quo repelleretur penitus vox auctoris, -sicut Tertullianus in principio4 A4pologetici sui dicit. Carceribus et vinculis custoditi, ademptaque penitus corporis libertate, Hibrorum legationibus utimur ad amicos, eisque causas nostras expediendas committimus, 5 quo nobis fieret causa mortis - accessus. Per libros praeteritorum reininiscimur, de futuris quodammodo prophetamus, prmsentia, qum labuntur et fiuunt, scripturge memoria stabilimus. Felix studiositas et studiosa felicitas proepotentis eunuchi,: de quo Actuum octavo narratur, quem amor prophetice lectionis accenderat6 tam ardenter, quod nec Vatidne itineris a leetione cessaret, reginie Gandacis pala1 Jnnbnis, mss,: ind Ox. ed. 4 Priiho, 0x. ed. 2 Sicut Seizeca docenteddiicimus, ti- 5 Commzttinus, atque illuc trntsmn., Ims. 797 aund )Ox. ed.; Si*cut nSetea'mittimus,' mss. 797, 3352c, an'd Ox. ed. docente addiscimus otium, ms. 3352c. 6 QuoniamamorprophetiTe ctionis,'3 Concludimus hZominis, mss. 797, succenderat, mss. and Ox. ed. 3352c, and Ox. ed. PHILO3IBLO.N. 165 through books, to separate sbsstances;:and as the intelleet greets ikindred intelligences with'the eye of the mind, it discerns land tcleaves to -the first.cause -of -all, the i;mmovable mover of infinite:power, in love'without end. Behold how, being led on by books, we obtain the reward of ours beatitude while -we:are yet -wayfarers:: what more can we wish for? Withoutldoubt, as Seneca teaches -us tin his 84th letter,:beginning IDesij,:" Leisure "without letters is death, and the sepulture of the "living man;" a so we j:ustly:conclude, from -a converse meaning, that to be employed with literature and books is life. Again, through books we intimate both to friends and enemies things that we can by no means safely entrust to messengers, inasmuch as access to the chambers of princes is generally conceded to a book, from which the voice of the author would be altogether excluded, as Tertullian says in the beginning of his Apologetics. When we are kept in prison, in chains, and entirely deprived of bodily liberty, we make use of the embassies of books to our friends, and to them we commit the expediting of our causes, and we transmit them there where access could not be made by ourselves in case of death. By books we remember the past, and in a certain manner prophesy the future, and we fix things present that are vacillating and transient in the memory of writing. It was a felicitous studiousness and a studious felicity' of the powerful eunuch, of whom it is related, in the 8th chapter of Acts, that the love of prophetic reading so vehemently excited him, that he never ceased to read on account of traveling: he had given up the form of Queen Candace to oblivion, had removed the treasures he had the charge of from the care of his heart, and was alike regardless of the road, and of the chariot in which he was carried; the love of his book a Taken, says Cocheris, almost word Seneca differs from this somewhat.for word, from Siger de Brabant, men- Ed. tioned by Dante. The expression of 166 PHILOBIBLON. tium l oblivioni tradiderat, Gazas, quibus praerat, a cura cordis se moverat, et tam iter quam currum quo ferebatur, neglexerat. Solus amor libri totum sibi vendicaverat domicilium castitatis, quo modo disponente, mox fidei januam meruit introire. O gratiosus2 amor librorum, qui Gehennee filium et alumnum Tartari, per baptismalem gratiam, filium fecit regni! Cesset jam stilus impotens infiniti negotii consummare tenorem, ne videatur aggredi temere, quod in principio fatebatur impossibile cuiquam esse. 1 Regiam speciosam, ms. 797; A le- ed.; Populosam, ed. 1476. gendo cessaret, regin-a Candacis regiam 2 Generosus, Ox. ed. populosam, mss. 2454, 3352c, and Ox. PHIITOBIBLON. 167 alone had claimed this domicile of chastity, disposed by which he was already worthy to enter the gate of faith. O gratifying love of books, that by the grace of baptism made this son of Hell and nursling of Tartarus a son of the kingdom of Heaven! Let the impotent pen now cease to consummate the tenor of an infinite undertaking, lest it may seem rashly to encounter what in the beginning was acknowledged to be impossible for any one to accomplish. a a The author, in this chapter, grows on private happiness? Who shall say warm in praise of books and the influ- how many thousands have been made ence of letters. Some passages, and wiser, happier, and better, by those especially on page 162, recall to our pursuits in which she has taught minds the much more felicitous lan- mankind to engage' to how many the guage of Cicero upon the same subject, studies which took their rise from her, in his oration pro Archia poeta: Nam have been wealth in poverty-liberty coetera, he says, neque temporum sunt, in bondage-health in sickness-socieneque wetatum omnium, neque loco- ty in solitude. Her power is indeed rum: at heec studia adolescentiam manifested at the bar; in the pulpit; alunt, senectutem oblectant, secundas in the senate; in the field of battle; res ornant, adversis perfugium ac so- in the schools of philosophy. But latium proebent, delectant domi, non these are not her glory. Wherever impediunt foris, pernoctant nobiscum literature consoles sorrow or assuages peregrinantur rusticantur. pain, wherever it brings gladness to Macaulay, also. in the closing para- eyes which fail with wakefulness and graphs of his review of Mitford's His- tears, and ache for the dark house tory of Greece, is equallyeloquent upon and the long sleep, there is exhibited a similar theme. Speaking of the lite- in its noblest form the influence of rary influence of Athens, he exclaims: Athens.-Ed.' But who shall estimate her influence CAPITULUM XVI. DE LIBRIS NOVIS SCRIBENDIS ET ANTIQUIS REPARANDIS. 1.ICUT necessarium est reipublicem pugnaturis militiKbus arma providere militaria,2 et congestas victualium copias praeparare, sic ecclesiae militanti contra paganorum et hereticorum insultus, opere pretium constat esse librorum sanorum multitudine cormmunire, Verum quia omne quod servit mortalibus, per lapsum temporis mortalitatis dispendium patitur, necesse est, vetustate tabefacta, volumina innovatis successoribus instaurari, ut perpetuitas, qum repugnat naturva individui, concedatur3 speciei. Hine est, quod signanter dicit Ecclesiastes,4 faciendi plures libros nullus est finis. Sicut enimn librorum corpora, ex contrariorum commixtione compacta sume compositioni$6 continuum sentiunt detrimentum, sic per prudentiam clericorum est reperiri7 remedium, per quod liber sacer solvens naturve debitum, haereditarium obtineat substitutum, et simile semen sacrisacro mortuo8 sustineatur,9 verificeturque statim illud Ecclesiastici, xxx: "N Mortuus est pater illius, et quasi non est mortuus, similem enim reliquit post se filium." 0 Sunt ergo transcriptores veterum, quasi quidam propagatores recentium filiorum, ad quos paternum ~ devolvatur officium, ne municipiuml2 minuatur. 1 Quam. sit meritorium libros scri- 7 Clericorum, debet reperiri, mss bere, et veteres renovare, ms. 797 and and Ox. ed, Ox. ed. 8 Semen fratri mortuo suscitet, mss. 2 Vulcania, ms. 797 and Ox. ed.; 797, 3352c and Ox. ed.; Semen sacri Vulcana, ms. 3352c. mortuo, ms. 2454. 3 Concedatur privilegio, mss. and 9 Suscitet, Ox. ed. Ox. ed. 10 Enim sibi relinquit post se, mss. 4 Dicitur ecclesiastes xii, ibid. and Ox. ed. 5 Enim nec, Ox. ed. 11 Patr-um, Ox. ed. 6 ERx contrariorum compositione com- 12 lYe librorum municipium, mss. mixta, sum compositionis, ibid. and Ox. ed. CHAPTER XVI. OF WRITING NEW BOOKS AND REPAIRING OLD ONES. AS it is necessary for a state to provide military arms, and prepare plentiful stores of provisions for soldiers who are about to fight, so it is evidently worth the labor of the church militant to fortify itself against the attacks of pagans and heretics with a multitude of sound books. But because everything that is serviceable to mortals suffers the waste of mortality through lapse of time, it is necessary for volumes corroded by age to be restored by renovated successors, that perpetuity, repugnant to the nature of the individual, may be conceded to the species. Hence it is that Ecclesiastes significantly says, in the 12th chapter: "There is no'l end of making many books." For as the bodies of books suffer continual detriment from a combined mixture of contraries in their composition, so a remedy is found out by the prudence of clerks, by which a holy book paying the debt of nature may obtain an hereditary substitute, and a seed may be raised up like to the most holy deceased, and that saying of Ecclesiasticus, chapter 30, be verified: " The father is dead, and as it were not " dead, for he hath left behind him a son like unto him" self." The transcribers therefore of old books are as it were a sort of propagators of new sons, to whom that paternal duty has devolved, that the common stock may not be diminished. Transcribers of this sort are justly called antiquaries, whose studies Cassiodorus confessed pleased him most of all the things that are accomplished by bodily labor, thus noticing it in his Institution of Divine Letters, cap. iii: "Happy science (he says), "praiseworthy diligence, to unfold language with the "fingers, to give salvation to mortals in silence, and to 23 170 PHILOBIBLON. Sanel hujusmodi transcriptores antiquarii nominantur, quorum studia, inter ea qute complentur labore corporeo, Cassiodorus2 sibi placere confitetur, De Institutione Divinarum Litterarum, xxx capitulo, ita subdens:3 Felix, inquit, scientia,4 laudanda sedulitas manu hominibus przedicare, linguas digitis aperire, salutem mortalibus tacitam5 dare, et contra diaboli temptationes6 illicitas calamo et atramento pugnare. Haec ille, porro scriptoris officium Salvator exercuit, dum inclinans se deorsum, digito scribebat in terra, Johannis octavo, ut nullus quantumecunque nobilis dedignetur7 hoc facere, quod sapientiam Dei patris intuetur fecisse. 0 scripturae serenitas singularis, ad cujus fabricam inclinatur Artifex orbis terrae, in cujus tremendo nomine flectitur omne genu. 0 venerandum artificium, singulariter prae cunctis praxibus, quae hominis mann fiunt, cui pectus Dominicum incurvatur humiliter, cui digitus Dei applicatur vice calami functus. Ceterum Dei8 filium vel arasse, texuisse vel fodisse non legimus: nec quicquam aliud de mechanicis decebat divinam sapientiam humanatam, nisi scribendo litteras exarare: ut discat quilibet generosus ant sciolus, quod hominibus digiti tribuuntur,9 ad scribendi negotium potius quam ad bellum. Unde librorum sententiaml 0 approbamus, qua clericum inertem scripturin, censuerunt quodammodo mancum fore, capitulo sexto supra. Scribit justos in libro viventium Deus ipse; lapideas quidem tabulas, digito Dei scriptas, Moyses accepit. Scribat librum qui judicat, Job proclamat; digitos scribentis in pariete, Mene, Thecell 2 Phares, Balthasarl 3 tremens vidit, Danielis quinto. Ego, inquit Jeremias, scribebam in volu1 Scientime, ms. 3352c. ed.; Sententia, ms. 2454. 2 Plinius in the first edition. This 5.actu, Ox. ed. error probably arises from the word 6 Surreptiones, mss. and Ox. ed. plus, which is found in all the manu- 7 lndignetur, Ox. ed. scripts and in the Oxford edition, and 8 Functus.;Sevisse Dei, mss. 797, which the compositor would seem to 2454 and Ox. ed. have read Plinius. J. Petit, in his edi- 9 Tribuuntur divinitus, mss. and tion of 1500, sought to amend this er- Ox. ed. ror by inserting Cassiodorus and sup- 10 Sententiam plurimum, ibid. pressing plus. 11 Librum ipse, ibid. 3 Scribens, Ox. ed. 12 Methel, ms. 3352c. 4 Intentio, mss. 797, 3352c, and Ox. 13 Nabuchodonosora, mss. and Ox. ed. PHILOBIBLON. 171 " fight against the illicit temptations of the devil with " pen and ink!" So far Cassiodorus. Moreover4 8 our Saviour exercised the office of a writer, when stooping down he wrote with his finger on the ground (John viii), that no man, however noble, may disdain to do that which the wisdom of God the Father is seen to have done. Oh singular serenity of writing, in the delineation of which the Artificer of the world, at whose tremendous name every knee is bent, bowed down! Oh venerable invention, singularly above all contrivances made by the hand of man, in which the breast of the Lord was humbly inclined, in which the finger of God was applied to perform the office of a pen! We do not read4s8 that the Son of God sowed or plowed, or wove or dug, or that any other of the mechanical arts were becoming to the divine wisdom humanized, a excepting to trace letters by writing, that every noble man and sciolist may learn that fingers were given to man for the business of writing rather than for fighting. Wherefore we approve of the opinion of many books, which deem a clergyman unskilled in writing to be in a certain manner maimed, 4 9 as aforesaid in chapter vi. God himself inscribes the just in the book of the living. Moses indeed received stone tables written upon by the finger of God. Job exclaims: "Let him who gives "'judgment write a book." b The trembling Balthasar saw fingers writing on the wall, Mene Techel Phares (Dan. v). "I," says Jeremiah, "wrote in a volume 4" with ink" (Jer. xxx). Christ thus commanded his beloved John: "What you see, write in a book" (Apoc. i). The office of a writer was also enjoined by Isaiah and by Joshua, that the practice as well as the skill might be commended to posterity. The King of kings, and Lord of lords, Christ himself, had writing upon his garment and upon his thigh; c as without a The author does not seem to have as so engaged.-Ed. had any idea of the dignity of labor, b Job, xxxi, 35. In our version, so much insisted upon now —a-days. Job denounces it as a calamity upon That our Savior did work as a carpen- his enemies: " Oh that mine adversater when a youth, is very probable, ry had written a book."-E-d. and he is often represented by painters c Rev. xix, 6.-Inglis. 172 PHILOBIBLON. mine atramento, Jeremie xxxvi.l Quod vides scribe in libro, Christus Johanni caro suo prsecepit, Apocalipsis primo. Sic Ysaise, sic Josuae officium scriptoris injungitur, ut tam actus quam peritia2 futuris in posterum commendetur. In vestimento et in femore scriptum habet rex regum et dominus dominantium Christus ipse, ut sine scriptura nequeat apparere, perfectum omnipotentis regium ornamentum. Defuncti docere non desinunt, qui sacroe scientise libros scribunt. Plus Paulus scribendo sacras epistolas ecclesise profuit fabricandse, quam gentibus et Judeis evangelizando sermone. Nempe per libros quotidie continuat comprehensor, quod olim in terra positus inchoavit viator; sicque verificatur, de doctoribus libros scribentibus, sermo propheticus, Danielis xii, qui ad justitiam erudiunt multos,, crunt quasi stellte in perpetuas seternitates. Porro sollicitudinem3 antiquorum, priusquam Deus originalerm mundumr cataclismo dilueret, adscribendam miraculo non naturae, catholici decrevere doctores, ut Deus tantum eis vita4 con edeeret, quantum reperiendis et in libris scribendis scientiis conveniret: inter quas astronomite miranda diversitas, ut experimentaliter5 visui subderetur, sexcentorum annorumn periodum, secundum Josephum, requirebat. Verumtamen non abnuunt, quin terra nascentia illius temporis primitivi, utilius alimentum prsestarent mortalibus, quam moderni, quo dabatur non solum hilarior corporis endelechia6 sed etiam7 diuturnior florens atas ad quam non modicum contulit, quod virtuti vivebant, omnimode resecato superfluo voluptatis. Igitur quisquis Dei munere est ditatus8 juxta consilium Spiritus Sancti, Ecciesiastici xxxviii, sapientiam scribe in tempore vacuitatis ut ad prsemium tibi cum beatis etspatium9 augeatur retatis. Ceterum si ad mundi principes divertamus sermonem, I zxx, Ox. ed. 5 E xerimento, Ox. ed. 2 Ut tante artis peritia, ed. 1500, 6 Enechia, ms. 3352c. 1610, and 1702. 7 Sed et, ms. 3352c, and Ox. ed. 3 Pulchritudinem, Ox. ed.; Policra- 8 Dei munere scientia est dotatus, tudinem, mss. Ox. ed. 4 Deus ipse tantumr vitme, mss. 797, 9 Ut et prcemium eum beatis, et spla3352c, and Ox. ed. tium in preesenti, mss. and Ox. ed. PHILOBIBLON. 173 writing, the perfect regal ornament of the Omnipotent cannot be apparent. Those who write books of holy science do not cease to teach when dead. Paul did greater service in forming the church by writing holy epistles, than by evangelizing verbally to the Gentiles and Jews; for the compiler continues by books from day to day what the traveler laid in the earth formerly began-and thus the prophetic words about teachers writing books are verified: " They who teach many according to righteousness shall exist like the stars to all eternity" (Dan. xii). Moreover, catholic doctors have determined that the deep researches of the ancients, before God deluged the original world by a general flood, are to be ascribed to miracle and not to nature; as God granted them as much of life as was requisite for discovering and inscribing the sciences in books, amongst which, according to Josephus, the wonderful diversities of astronomy required a period of 600 years, that they might be experimentally submitted to observation. But indeed they do not insinuate that the productions of the earth did not afford a more useful aliment to mortals in those primitive times, than they do now; by which not only a more exhilarating energy of body was given, but also a more durable and flourishing age; added to which, it conferred not a little to their strength, that the superfluities of voluptuousness were in every way discarded. a Therefore whosoever thou art, being endowed with the gift of God according to the counsel of the holy spirit (Ecclus. xxxviii), write wisdom while you have leisure, that your reward with the blessed and the length of your days may be increased. Now if we turn our discourse to the princes of the world, we find great a The bishop seems, very sensibly it knowledge, and then destroy all by a appears to us, to reject the supposition deluge, would be strange indeed. But of the catholic doctors: though it was we know now, that the observations less absurd, when it was believed that merely of even a thousand years would Noah had preserved the result of these give but little knowledge of the moveastronomical observations (see chapter ments of the earth or of the heavenly vii). To prolong the lives of the ante- bodies.-Ed. diluvians to enable them to obtain this 174 PHILOBIBLON. imperatores egregios invenimus, non solum artis scribendi peritia floruisse, sed et ipsius operi plurimum indulsisse. Julius Caesar, primus omnium et tempore et virtute, Commentarios reliquit tam belli Gallici quam civilis, a semetipso conscriptos. Item de Analogia duos libros, et Anticathones totidem, et poema quod inscribitur Iter, et opuscula alia multa fecit; ut tam Julius' quam Augustus cautelas scribendi litteram occultarent. 2 Nam Julius quartam litteram posuit3 loco primae, et sic deinceps alphabetum expendit: Augustus vero secundam pro prima, et pro secunda tertiam, et ita deinceps usus fuit. Hic in Mutinensi bello, in maxima mole rerum, quotidie et legisse et scripsisse traditur, ac etiam declamasse. Tiberius lyricum carmen scripsit, et poemata qusedamn Graeca. Claudius similiter tam Grreci quam Latini sermonis peritus, varios libellos fecit. Sed prse aliis et his, Titus in scribendi peritia floruit, qui cujuscunque volebat litteram mutuavit4 facilime, unde se fatebatur6 falsarium maximum, si libuisset, fieri potuisse. Hsec omnia, Suetonius, de Vita Duodecimn (Cnesaruzm, annotavit. I Iter fecit. Tam Jutius, etc., ms. 3 Pt~eposuit, Ox. ed. 3351c, and Ox. ed. 4 Imitabatur, mss. 797, 3352c, and 2 cribendi litterampro littera adin- Ox. ed.; Mutabat,ms 2454. venit, ut que scriberent occultarent, 5 Profitebatur, mss. and Ox. ed. mss. 797, 3352c, and Ox. ed. PHILOBIBLON. 175 emperors not only to have flourished by skill in the art of writing, but for the most part to have indulged in the practice of it. Julius Caesar, the first of them all as well in time as in virtue, a left Commentaries upon the Gallic and civil wars, written out by himself: he also made two books of Analogy, and as many against Cato (Anticatos), and a poem titled The Journey, and many other tracts. And Julius, as well as Augustus, invented secret modes of writing letters, that they might conceal what they wrote; for Julius put the fourth letter for the first, and so went through the alphabet; but Augustus put the second for the first, and the third for the second; and such was the custom afterwards, This last is said to have read and written daily, and even to have declaimed, in the greatest pressure of affairs, during the Mutinensian war. Tiberius wrote lyric verse and some Greek poems. Claudius in like manner, skilled both in the Greek and Latin languages, made various books. But in the art of writing, Titus went beyond these and others, who imitated the hand-writing of whomsoever he pleased, with the utmost facility, and therefore confessed that, if he had chosen, he could have become a great forger. All these things Suetonius notices in his Lives of the Twelve Ceesars. a Is not valor a closer translation? —E. CAPITULUM XVII. DE LIBRIS MUNDE TRACTANDIS ET COLLOCANDIS.1 N ON solum Deo preastamus obsequium, novorum librorum prseparando volumina, sed et sacratea pietatis exercemus officium, si eosdem nune illkese tractemus, nune locis idoneis redditos, illibatse custodiae commendemus; ut gaudeant puritate, dum habentur in manibus, et requiescant secure, dum in suis cubilibus reconduntur. Nimirum post vestes et vascula corpori dedicata Dominico, sacri libri merentur a clericis honestius contrectari, quibus toties eos proesumunt attingere manu fseda.2 Quamobrem exhortari studentes super negligentiis variis reputamus expediens, quse mutari3 faciliter4 semper possent, et mirabiliter libris nocent. In primis quidem circa claudenda et aperienda volumina, sit matura modestia, ut nec prsecipiti festinatione solvantur, nec inspectione finita, sine clausura debita dimittantur. Longe namque diligentius librum, quam calceum convenit conservari. Est enim scholarium gens perperam educata communiter, et nisi majorum regulis refraenentur infrunitis inscitiis5 insolescit. Aguntur petulantia, prsesumptione tumescunt; de singulis judicant tanquam certi, cum sint in omnibus inexperti. Videbis fortasse juvenern cervicosum, in studio segniter residentem, et dum hiberno tempore hiems alget, nasus irriguus frigore comprimente6 distillat, nec prius 1 De debita honestate circa librorum 797, 3352c, and Ox. ed. custodiam adhibendam, mss. 797 and 3 Vitar, mss. and Ox. ed.; Imitari, 3352c, and Ox. ed.; De custodia libro- ed. 1500, 1610, and 1702. rum, ms. 2454. 4 Falliciter ms. 3352c. 2 Toties irrogatur injuria, quoties 5 Infinitis infaz2tiis, mss. and Ox. ed. eisdent apponitur omanus fAeda, mss. 6 Opprimente, Ox. ed. CHAPTER XVII. OF HANDLING BOOKS IN A CLEANLY MANNER, AND KEEPING THEM IN ORDER. ~W~7 E not only set before ourselves a service to God, in preparing volumes of new books, but we exercise the duties of a holy piety, if we first handle so as not to injure them, then return them to their proper places, and commend them to undefiling custody, that they may rejoice in their purity while held in the hand, and repose in security when laid up in their repositories. Truly, next to the vestments and vessels dedicated to the body of the Lord, holy books deserve to be most decorously handled by the clergy, upon which injury is inflicted as often as they presume to touch them with a dirty hand. Wherefore we hold it expedient to exhort students upon various negligencies, which can always be avoided, but which are wonderfully injurious to books. In the first place, then, let there be a mature decorum in opening and closing of volumes, that they may neither be unclasped with precipitous haste, nor thrown aside after inspection without being duly closed, for it is necessary that a book should be much more carefully preserved than a shoe. But school folks are in general perversely educated, and if not restrained by the rule of their superiors, are puffed up with infinite absurdities; they act with petulance, swell with presumption, judge of everything with certainty, and are unexperienced in anything. You will perhaps see a stiff-necked youth, lounging sluggishly in his study; while the frost pinches him in winter time, oppressed with cold, his watery nose drops, nor does he take the trouble to wipe it with his hand24 178 PHILOBIBLON. se dignatur emunctorio tergere, quam subjectum librum madefecerit turpi rore. Cui utinam loco codicis, corium subderetur sutoris. Unguem habet fimo f~etenti refertum, giganti similimum,l quo placentis materime signat locum. Paleas dispertitur innumeras, quas diversis in locis collocat evidenter, ut festuca reducat, quod memoria non retentat. HUo paleva, quia nec venter libri digerit, nec quisquam2 eas extrahit, primo quidem librum, a solita junctura distendunt, et tandem negligenter oblivioni commissoe putrescunt. Fructus et caseum super librum expansum non veretur comedere, atque seyphum hine inde dissolute transferre; et quia non habet eleemosinarum sacculum3 prmeparatum, in libris dimittit reliquias fragmentorum. Garrulitate continua, sociis oblatrare non desinit, et dum multitudinem rationum adducit a sensu physieo4 vacuarum, librum in gremio subexpansum, humectat spargine salivarum.5 Quid plura! statim duplicatis cubitis, reclinatur in codicem, et per breve studium, soporem invitat prolixum; ac pro6 reparandis rugis, limbos replicat foliorum, ad libri non modicum detrimentum. Jam imber abiit et recessit, et flores apparuerunt in terra nostra, tune scholaris, quem describimus, librorum neglector potius quam inspector, viola,7 primula atque rosa, nec non quadrifolio, farciet librum suum. Tune manus aquosas et scatentes sudore, volvendis voluminibus, applicabit; tune pulverulentis undique chirotecis, in candidam membranam impinget, et indice veteri pelle vestito, venabitur paginam lineatam;8 tune ad pulicis mordentis aculeum sacer liber objicitur; qui tamen9 vix clauditur infra mensem, siequel 0 pulveribus introjectis tumeseit, quod claudentis instantiem non obedit. Sunt autem specialiter coereendi, a contractione librorum, juvenes impudentes, qui cum litterarum figuras 1 Gagati similimum, mss. 797, 6 Atque, Ox. ed.; Ac reparandis, 3352c and Ox. ed. ms. 3352c. 2 _PiAusquam, ed; 1702. 7 Violata, Ox. ed. 3 Eleemosinarium, mss. and Ox. ed. 8 Lineatim, ibid. 4 Philosophico, Ox ed. 9 Turn, ibid. 5 Oliva? um, ed. 1702. 10 Sed si, ibid. PHILOBIBLON. 179 kerchief till it has moistened the book beneath it with its vile dew. For such a one I would substitute a cobbler's apron in the place of his book. He has a nail like a giant's, perfumed with stinking ordure, with which he points out the place of any pleasant subject. He distributes innumerable straws in various places, with the ends in sight, that he may recall by the mark what his memory cannot retain. These straws, which the stomach of the book never digests, and which nobody takes out, at first distend the book from its accustomed closure, and being carelessly left to oblivion, at last become putrid. He is not ashamed to eat fruit and cheese over an open book, and to transfer his empty cup from side to side upon it; and because he has not his alms-bag at hand, he leaves the rest of the fragments in his books. He never ceases to chatter with eternal garrulity to his companions; and while he adduces a multitude of reasons void of physical meaning, he waters the book, spread out upon his lap, with the sputtering of his saliva. What is worse, he next reclines with his elbows on the book, and by a short study invites a long nap; and by way of repairing the wrinkles, he twists back the margins of the leaves, to the no small detriment of the volume. He goes out in the rain, and returns, and now flowers make their appearance upon our soil. Then the scholar we are describing, the neglecter rather than the inspector of books, stuffs his volume with firstling violets, roses and quadrifoils. He will next apply his wet hands, oozing with sweat, to turning over the volumes, then beat the white parchment all over with his dusty gloves, or hunt over the page, line by line, with his fore-finger covered with dirty leather. Then, as the flea bites, the holy book is thrown aside, which, however is scarcely closed once in a month, and is so swelled with the dust that has fallen into it, that it will not yield to the efforts of the closer. But impudent boys are to be specially restrained from meddling with books, who, when they are learning to 180 PHILOBIBLON. effigiare'didieerint, mox pulcherrimorum voluminum, si copia concedatur, incipiunt fieri glossatores incongrui, et ubi largiorem marginem circa textum perspexerint, monstruose appareant alphabeturm,1 vel aliud frivolum, qualecunque, quod inmaginationi occurrit,2 incastigatus calamus protinus exarare proesumit. Ibi Latinista, ibi sophista, ibi quilibet scriba indoctus, aptitudinem pennam probat, quod formosissimis3 codicibus, quoad usum et pretium, creberrime vidimus obfuisse. Sunt iterum fures quidam, libros enormiter detruncantes, qui. pro epistolarum cartis,4 schedulas laterales abscindunt, littera sola salva, vel finalia folia, quve ad libri custodiam dimittuntur, ad varios usus et abusus assnmunt.A Quod genus sacrilegii, sub interminatione anathematis, prohiberi deberet. Convenit autemoprorsus scholarium honestati, ut quoties ad studium a refectione reditur, priocedat omnino lotio lectionem, ne digitis sagimine6 delibutis, aut signacula libri solvat, aut folia prius volvat. Puerulus autem lacrimosus, capitalium litterarum non admiretur imagines, ne manu fluida poiluat pergamenum: tangit enim illico, quidquid videt. Porro laici, qui librum toque respieiunt7 resupine transversum, sicut serie naturali expansum, omnium librorum communione penitus sunt indigni. Hoc etiam clericus disponat, ut olens ab ollis lixa cinereus, librorum folias non contingat, illotus, sed qui ingreditur sine macula, pretiosis codieibus9 ministrabit. Conferret' 0 autem plurimum tam libris quam scholaribus, manuum honestarum munditia, si non essent scabies et pustulm, characteres clericales. Librorum defectibus, quoties advertuntur, est citius 1 occurendum: quoniam nihil grandescit citius quam cissura, et fractura, quee ad tempus negligitur, reparabitur postea cum usura. 1 Monstrosis apparitant alphabetis, 6 Lotio, nec digitus sanguine, mss. Ox. ed. and Ox. ed. 2 Occurrit, celerius, mss. and Ox. ed. 7 Librum e converse respiciunt Ox.ed 3 Firmissimis, Ox. ed. 8 Lilia, mss. 797,3352c, and Ox. ed. 4 Cartulis, mss. 797, 3352c, and Ox. 9 Manibus, Ox. ed. ed. 10 Confert, ibid. 5 Ad varios abususcassumunt, ibid. 11 Otius, mss. 797, 3352c. and Ox. ed. PHILOBIBLON. 181 draw the forms of letters, if the copies of the most beautiful books are allowed them, begin to become incongruous annotators, and wherever they perceive the broadest margin about the text, they furnish it with a monstrous alphabet, or their unchastened pen immediately presumes to draw any other frivolous thing whatever, that occurs to their imagination. There the Latinist, there the sophist, there every sort of unlearned scribe tries the goodness of his pen, which we have frequently seen to have been most injurious to the fairest volumes, both as to utility and price. There are also certain thieves who enormously dismember books by cutting off the side margins for letter paper, leaving only the letters or text, or the fly leaves put in for the preservation of the book, which they take away for various uses and abuses, which sort of sacrilege ought to be prohibited under a threat of anathema. But it is altogether befitting the decency of a scholar, that washing should without fail precede reading, as often as he returns from his meals to study, before his fingers besmeared with grease loosen a clasp or turn over the leaf of a book. Let not a crying child admire the drawings in the capital letters, lest he pollute the parchment with his wet fingers, for he instantly touches whatever he sees. Furthermore, laymen, to whom it matters not whether they look at a book turned wrong side upwards or spread before them in its natural order, are altogether unworthy of any communion with books.a Let the clerk also take order that the dirty scullion, stinking from the pots, do not touch the leaves of books, unwashed; but he who enters without spot shall give his services to the precious volumes. The cleanliness of delicate hands, as if scabs and pustules could not be clerical characteristics, might also be most important, as well to books as to scholars, who as often as they perceive defects in books a This sentence strikingly illustrates ecclesiastical prohibition has indeed the difference between the age in which been in vain, and the laity have long the author wrote and the present. The since ceased to regard it. —d. 182 PHILOBIBLON. De librorum armariis mundissime fabricandis, ubi ab omni loesione serventurl securi, Moyses mitissimus nos informat Deuteronom. xxxi. Tollite, inquit, istum et ponite eum in latere archae foederis domini DIei vestri. O locus idoneus et bibliothecae conveniens, quae de lignis Sethim imputribilibus facta fuit, auroque per totum interius et exterius circumtecta! Sed et omnem inhonestatis negligentiam circa libros tractandos, suo Salvator excludit exemplo, sicut legitur Lucan iv. Cum enim scripturam propheticam de se scriptam, in libro tradito2 perlegisset, non prius librum ministro restituit, quam eumdem suis sacratissimis manibus plicuisset. Quo facto, studentes docentur clarissime, circa librorum custodiam, quantumlcunque minima negligi non debere. 1 Salventur, mss. and Ox. ed. 2 Traditamt, Ox. ed. PHILOBIBLON. 183 should attend to them instantly, for nothing enlarges more quickly than a rent, as a fracture neglected at the time, will afterwards be repaired with increased trouble. The most meek Moses instructs us about making cases for books in the neatest manner, wherein they may be safely preserved from all damage. "Take this book," says he, " and put it in the side of the ark of the cove" nant of the Lord your God" (Dent. xxxi). Oh, befitting place, appropriate library, which was made of imperishable Shittim wood, and covered all over inside and out with gold! But our Saviour also, by his own example, precludes all unseemly negligence in the treatment of books, as may be read in Luke iv. For when he had read over the scriptural prophecy written about himself in a book delivered to him, he did not return it to the minister till he had first closed it with his most holy hands; by which act students are most clearly taught that they ought not in the smallest degree whatever to be negligent about the custody of books.a a This chapter is very tersely and scholars. Those who have charge of vigorously written. The invectives of our public libraries especially can testthe worthy bishop upon the abuse of ify to the destruction of many valubooks have not lost their applicability able works by the same abuses so truly at the present day. All the misuses and bitterly characterized in this chapwhich he enumerates and rebukes, are ter.-Ed. at present practiced to the disgrace of CAPITULUM XVIII. AUCTOR CONTRA SUOS DETRACTORES.1 NIHIL iniquius in humanis perpenditur, quam quod ea, quse geruntur justissime, malignorum obliquiis pervertuntur, et inde reportat quis famam criminis,2 unde magis meruit speciem3 honoris. Oculo simplici perpetrantur plurima,4 nec sinistra dextfre se commiscet, nullo fermento massa corrumpitur, neque vestis ex lino lanaque contexitur; perversorum tamen proestigiis, opus pium mendaciter transformatur in monstrum. Hoew est nimirum peccatricis animae5 reprobanda conditio, quod non solum in factis moraliter dubiis, pro pejore6 sententiat; imo frequenter illa, quat speciem boni habent, nequitiosa subversione depravat. Quamnvis enim amor librorum,7 ex objecti natura proeferat honestatem, miro tamen modo obnoxios nos efficit judiciis plurimorum; quorum admirationibus obtrectati, nunc de curiositate superflua,8 nune de cupiditate in illa duntaxat materia, nunc de vanitatis apparentia, nunc de voluptatis intemperantia circa litteras notabamur; quorum revera vituperiis non plus quam caniculorum latratibus movebamur, illius solius testimonio contentati, ad quem renes et corda pertinet perscrutari. Cum enim voluntatis secretae finalis intentio homines lateat, 9 cordium inspectori, perniciosae temeritatis merentur redargui, qui humanis actibus, quorum non vident fontale principium, epigramma tam 1 Quod tantam libr orum copiam co- 4 Quam plurima, mssnd O. ed. legimus, ad communem profectum scho- 5 Natur, mss. 797, 3352, and Ox. latium, et non solurm ad propriam vo- ed. luptaten, ms. 797 and Ox. ed.; except 6 Pejore parle, Ox. ed. the word voluptatem, is voluntatem, in 7 Librormu in clerico, ms. 797 and Ox. ed. and ms. 3352c. Ox. ed.; Librorum enim in clerico, ms. 2 Obloquiispervertantur, et inde quis 3352c. reperiat infamiam criminos, mss. 797, 8 Curiosa superfluitate, Ox. ed. 3352c, and Ox. ed. 9 Lateat, unicoque Deo pateat, mss. 3 Sper, ms. 3352c. and Ox. ed. 797, 3352c and Ox. ed. CHAPTER XVIII. THE AUTHOR AGAINST DETRACTORS. NOTHING is held to be more unjust in human affairs, than that those things which are most justly done, should be perverted by the obloquies of the malignant, as if he who reports the news of a fault should thereby deserve the highest degree of respect. Many things are done with an honest intention; the right hand does not interfere with the left; the mass ismnot corrupted by any ferment, nor is the garment woven of flax and wool. A pious work, however, is mendaciously transformed into a monster by the legerdemain of perverters. This state of a sinful mind is without doubt to be reprobated, because it not only judges for the worst of acts morally doubtful, but even with iniquitous perversity very often depraves those that bear the stamp of goodness. Now, although the love of books, in a clerical man, from the nature of the object, bears honor in the face of it, yet it made us in a wonderful manner obnoxious to the criticisms of many; traduced by whose wonderings we were sometimes remarked upon for superfluous curiosity, sometimes for earnestness in that matter alone, sometimes for a display of vanity, and sometimes for immoderate pleasure in literature; but in truth, these vituperations no more discompose us than the barking of a lap-dog, being contented with the testimony of Him, to whom alone it belongs to search the reins and heart. For as the final intention of the secret will is concealed from man and exposed to God alone, the inspector of hearts, they deserve to be rebuked for pernicious rashness, who, not perceiving the mainspring of human actions, so readily set the sinister mark of their 25 186 PHILOBIBLON. faciliter superscribunt sinistrum. Finis enim se habet in operabilibus, sicut principia in speculativis, vel suppositiones in mathematicis, teste philosophorum principe VII Ethicorunm. Quapropter sicut ex principiorum evidentia, conclusionis veritas declaratur; ita plerumque in agibilibus, ex honesti finis intentione, bonitas moralis in opere sigillatur; ubi alias opus ipsum judicari deberet indifferens, quoad mores. Nos autem ab olim in praecordiis mentis nostram propositum gessimus radicatum, quatenus opportunis temporibus exspectatis, divinitus aulam quamdam, in reverenda universitate Oxoniensi, omnium artium liberalium nutrice proocipua, in perpetuam eleemosinam fundaremus, necessariisque redditibus ditaremus, quam numerosis scholaribus occupatam, nostrorum librorum jocalibus' super ditaremus,2 ut ipsi libri3 et singuli eorundem communes fierent, quantum ad usum et studium, non solum scholaribus4 aulhe tactoe, sed per eos omnibus universitatis prcdictae studentibus in aeternum, secundum rmodulm et formam quam sequens capitulum declarabit. Quapropter sincerus amor studii, zelusque orthodoxas fidei, ad vedificationem ecclesie confirmande,3 pepererunt in nobis sollicitudinem hane stupendam nummicolis, ut collectos codices undecunque venales, neglectis sumptibus, emerelnus, et qui venundari non debebant, transcribi honestius faceremus. Cum enim delectationes hominum, ex dispositione corporum coelestium, cui mixtorum complexio frequenter obedit, diversimode distinguantur: ut hi in architectura, illi in agricultura, hi in venationibus, illi in navigationibus, hi in bellis, illi in ludis eligant conversari; cecidit circa6 nostrae Mercurialis species voluptatis honestn, quam ex rectae rationis arbitrio, cujus nulla sidera dominantur imperio, in honorem ordinavimus majestatis supremie, ut unde mens nostra tranquillitatem reperit requiei, inde devotissime cresceret cultus Dei. QuaI Misprinted localibus in ed. of 1473. 4 Studium scholaribus, Ox. ed. 2 Jocalibus ditaremus, mss. 2454, 5 C'onfirmandam, ibid. 3352c and Ox. ed. [ms. 797. 6 aGrca libros, mss. and Ox. ed. 3 Redditibus dotaremus ut ipsi libri, PHILOBIBLON. 187 baneful temerity upon them. For the end, in things practicable, sustains itself like principles in speculative, and assumptions in mathematical propositions, as Aristotle, the prince of philosophers, witnesses (Ethics, vII). Wherefore, as the truth of a conclusion is made clear from the evidence of principles, so, for the most part, moral goodness in things practicable is stamped upon the performance by the intention of an honest purpose, where on the contrary the work itself ought to be deemed indifferent as to morals. But we have -for a long time held a rooted purpose in the inmost recesses of our mind, looking forward to a favorable time and divine aid, to found, in perpetual alms, and enrich with the necessary gifts, a certain hall in the revered University of Oxford, the first nurse of all the liberal arts; and further to enrich the same, when occupied by numerous scholars, with deposits of our books, so that the books themselves and every one of them may be made common as to use and study, not only to the scholars of the said hall, but through them to all the students of the aforesaid university for ever, according to the manner and form which the following chapter will declare. Wherefore a sincere love of study, and a zeal for confirming the orthodox faith, to the edification of the church, brought forth in us this to money-lovers stupendous solicitude in purchasing such books, collected from all parts, as were to be sold, regardless of the expense, and of causing those that ought not to be sold to be handsomely transcribed. For as the pleasures of men are diversified in many manners, according to the disposition of the heavenly bodies, to which a complexion of mixtures frequently accommodates itself, so that some choose to be conversant with architecture, some with agriculture, some with field sports, some with navigation, some with war, and some. with games —so our Mercurial sort of honest pleasure about books fell under the will of right reason (in the control of which no stars are dominant), which we have so regulated in honor of 188 PHILOBIBLON. mobrem desinant obtrectantes,l sicut caci de coloribus judicare, vespertiliones de luce2 disceptare non audeant, atque trabes gestantes in oculis propriis, alienas festucas eruere non presumant. Cessent commentis satyricis3 suggillare, quva nesciunt, et occulta discutere, que humranis experientiis non patescunt. Qui nos fortassis affectu commendassent benevolo, si ferarum venatui, alearumque lusui, dominarum applausui vacassemus. I Obtrectatores, Ox. ed. 3 Satyricorum, ibid. 2 Luminibus, ibid. PHILOBIBLON. 189 the Supreme Majesty, that our mind might find the tranquillity of rest, and that the worship of God might most devoutly increase thereby. Wherefore let detractors like the blind desist from judging of colors. Let not bats dare to argue about lights, nor those who have beams in their own eyes presume to pluck the motes out of other people's. Let those cease to defame what they know nothing of with satirical remarks, and to discuss secrets which are not open to human research, who perhaps would have commended us with a benevolent affection, if we had found leisure for hunting wild beasts, playing at hazard, or for the favors of mistresses.a a The custom of abusing and defy- has shown the attempt, either to moling critics in anticipation of their ma- lify the enemy or forestall public opinlignity, which was universal among ion, to be futile. authors for many centuries, and of Some of these tirades against critics which this chapter is an example, has however are very witty and amusing, now happily nearly passed away. The especially those of Cervantes, genial reason cannot be that the critics are and kindly as they could not help less numerous or less severe, but pro- being despite their professed purpose, bably lies in the fact that experience and also those of Fielding.-E-d, CAPITULUM XIX. DE ORDINATIONE PROVIDA QUALITER LIBRI EXTItANEIS, CONCEDANTUR. 1 IFFICILE fuit semper sic homines limitare legibus honestatis, quin astutia successorum terminos niteretur precedentiumn transilire et statutas infringere regulas insolentia libertatis;- quamobrem de prudentium consilio, certum mlodum praefiximus, per quem, ad utilitatem studentium, librorum nostrorum communicationem et usum volumus devenire. In primis enim libros omnes et singulos, de quibus catalogum fecimus specialema, concedimus et donavimus, intuitu caritatis, comitati scholarium in aula3 Oxoniensi degentium, in perpetuam eleemosynam, pro anima nostra et parentum nostrorum, nec non pro anima illustrissiini regis Angliae Eduardi tertii post conquestum, et devotissimex dominte regina Philippro consortis ejusdem; ut iidem libri omnibus et singulis universitatis dictae villve scholaribus et magistris, tam regularibus quam seecularibus commodentur pro tempore, ad profectum et usum studentium, juxta modum quem immediate subjungimus, qui est talis. Quinque de scholaribus in aula praefata commorantibus, assignentur per ejusdem aulee magistrum, quibus librorum4 custodia deputetur, de quibus quinque personis tres, et nullatenus pauciores, librum vel libros ad inspectionem et usum duntaxat studii valeant commodare: ad copiandum vero et transcribendum, nullum librum volumus extra septa domus concedi. Igitur cum scholaris quicunque secularis vel religiosus, quos in preesenti favore ad paria judicamus, librum aliquem commodan1 De modo communicandi studenti- 3 Communitati scholarium in aula bus omnes libros nostros, mss. 797, nostra, Ox. ed. 3352c and Ox. ed. 4 Omnium librorum, mss. and Ox. 2 Donamus, mss. and Ox. ed. edition. CHAPTER XIX. A PROVIDENT ARRANGEMENT BY WHICH BOOKS MAY BE LENT TO STRANGERS. IT was always a difficult matter so to limit men to the rules of honesty, that the knavery of the last generation might not overstep the boundaries of its predecessor, and infringe established rules by the licentiousness of liberty. Wherefore by the advice of prudent men we have devised beforehand a certain method by which we wish the communication and use of our books to descend to the service of students. In the first place, therefore, we have conceded and given with a charitable view, to a company of scholars residing in a hall at Oxford, as a perpetual alms-deed for our own soul and for the souls of our parents, as well as for the souls of the most illustrious king of England, Edward the Third, after the conquest, and of the most devout Lady Philippa his consort, all and singular the books of which we have made a special catalogue,a that all and singular the said booksb may be lent out for a time to the scholars and masters, as well regulars as seculars, of the university of the said city, for the advantage and use of students, according to the manner immediately subjoined, which is to this effect. Five of the scholars dwelling in the aforesaid hall are to be appointed by the master of the same hall, to whom the custody of the books is to be deputed. Of which five, three, and in no case fewer, shall be competent to lend any books for inspection and use only; but for copying and transcribing we will not allow any book to pass without the walls of the house. Therefore when a Cocheris says in his preface that b The text is: the said books to all this catalogue has never been found. and singular the scholars and masters, * —Ed.,&c. —A.F 192 PHILOBIBLON. dum petiverit, considerent diligenter custodes, an librum talem habuerint duplicatum, et si sic, commodent ei librum cautione recepta, qun librumn traditumn in valore transcendat, judicio eorum; fiatque statim tam de cautione quam de libro commodato memorialis scriptura, continens nomina personarum, qum librum tradunt, et illius, qui recepit, curn die et anno Domini, quo contingit fieri connmmodatumn. Si vero custodes invenerint, quod ille liber qui petitur, duplicatus non fuerit, talem' librum non columodent2 cuicunque nisi fuerit de conhitiva scholarium dictm aull, nisi forte ad inspectionem infra septa donlus vel aul1e prxdictte, sed non ad ulterius deferenduln. Scholari3 vero cuilibet prvedictcC4 aulae, liber quicunque per tres5 de proedictis custodibus valeat commodari, nomine tamnen suo, curm die, quo librum recipit, primitus annotato. Nec tanmen ipse possit librum sibi traditum alteri conlmodare, nisi de assensu trium de custodibus supradictis, et tune deleto normine primi, nomen secundi, curi tempore traditionis scribatur. Ad hoec omnia observandum, custodes singuli fidern proestent, quando eis custodia hujus modi deputatur. Recipientes autem libruin vel libros, ibidemn jurabunt, quod eutn vel eos ad alium usuln, nisi ad inspectionem vel studium, nullatenus applicabunt, quodque illurn vel illos,6 extra villam Oxoniensem cum suburbio, nec deferent nec deferri permittent. Singulis autem annis, computum reddent proadicti custodes magistro domus et duobus,7 quos seculn duxerit de suis scholaribus assureendum, vel si cidem non vacaverit, tres deputet inspectores alios a custodibus, qui librorumn catalogum perlegentes, videant quod eomnsa habeant vel in voluminibus propriis vel saltem per cautiones presentes. Ad hunc etianm8 computum persolvendumn, tempus credimus opportunius, a kalendis Junii a This is unquestionably a misprint 4 Dictm ms. 3352c. for omnes.-Ed. 5 Per aliquem, Ox. ed. 1 Nullatenus talenz, mss. and Ox. ed. 6 Ipsum, vel ipsos, ibid. 2 Librum nullatenus commsodent, ms. 7 Ducibus, ibid. 3352c. 8 Autem, mss. 797, 3352c and Ox. ed. 3 Scholarium, ms. 797 and Ox. ed. PHILOBIBLON. 193 any scholar, whether secular or religious, whom we have deemed qualified for the present favor, shall demand the loan of a book, the keepers must carefully consider whether they have a duplicate of that book; and if so, they may lend it to him, taking a security which in their opinion shall exceed in value the book delivered; and they shall immediately make a written memorandum both of the security and the book lent, containing the names of the persons who delivered the book, and of him who received it, with the day and year of our Lord on which the loan took place. But if the keepers shall find that there is no duplicate of the book demanded, they shall not lend such book to any one whomsoever, unless he be of the company of scholars of the said hall, except as it may happen for inspection within the walls of the aforesaid hall, but not to be carried beyond them. But to every scholar whatever of the aforesaid hall, any book whatever may be available by loan; his name, and the day on which he received the book, being first noted down. He however is not to have the power of lending the book delivered to him, to another, without the assent of three of the aforesaid keepers, and then the name of the first borrower being erased, the name of the second, with the time of delivery, is to be inscribed. For observing all these conditions each of the-keepers shall pledge his faith, when a custody of this kind is deputed to him. But the receivers of a book or books shall swear in like manner that he or they shall in no way apply a book to any other use but to inspection or study, and that they will neither carry nor permit it to be carried without the city of Oxford and the suburbs. And the aforesaid keepers must render an account every year to the master of the house, and two of his scholars to be selected by him; or if he has not leisure, he shall depute three inspectors, not being keepers, who reading over the catalogue must see that they have the whole, either in the books themselves or at least in the securities representing them. 26 194 PHILOBIBLON. usque ad festum sequens gloriosissimi martyris sancti Thomre. Hoc autem omnino adjicimus, quod quilibet, cui liber aliquis fuerit commodatus, semel in anno librum prMesentet custodibus, et suam, si voluerit, videat cautionem. Porro si contingatl fortuito per mortem, furturn, fraudem vel incuriam librum perdi, ille qui perdiderit,2 vel ejusdem procurator, seu etiam executor, pretium libri solvat, et ejusdem recipiat cautionem. Quod si qualitercunque custodibus ipsis lucrum evenerit, in nihil3 aliud quam in librorum reparationem et subsidium convertatur.4 1 Contingit, ed. 1702. [ed. 4 Ric multas librorum conditiones 2 Perditum esse 71ie qui perdidit, Ox. circam librorum custodiamprmteenitto, 3 Eveniat, nihil, nuss. 797, 2454 and eo quod mihipro presen2ti videatur inOx. ed. utile talia recitare, ms. 797 and Ox. ed. PHILOBIBLON. 195 We also think the most convenient time for settling this account will be from the kalends of June to the subsequent feast of the most glorious martyr St. Thomas. But we have to add this, that every person, in every instance, to whom any book has been lent, shall exhibit the book once in the year to the keepers, and if he wishes it he shall see his security. Moreover if any book should happen to be lost, through death, theft, fraud or carelessness, he who lost it or his administrator or executor shall in like manner pay the price of the book and receive the security; but if profit should in any way arise to the keepers themselves, it is not to be converted to any other purpose than to the aid and repairing of the books. Here we pass over many particulars relating to the care of books, because it appears unnecessary to detail them at present. CAPITULUM XX. AUCTORI PETIT ORATIONES ET NOTABILITER DOCET ORARE STUDENTES.1 TjIEMPUS jam efflagitat terminare tractatum, quem _ de amlore libroruni compegimus; in quo contemporaneorum nostrorum admirationibus, de eo quod tantum libros dileximus, rationem reddere nisi sumus. Verum quia vix datur aliquid2 operari3 mortalibus, quod nullius pulvere aspergatur4 vanitatis; studiosum amorem, quem ita5 diuturnum ad libros habuimus, justifieare penitus non audemus, quin fuerit forsitan nobis quandoque occasio6 alicujus negligentiae venialis, quamvis amoris materia sit honesta, et intentio regulata. Si nainque cum omnia fecerimus, servos nos inutiles dicere teneamrur; si Job sanctissimus sua opera omnia verebatur; si juxta Ysayam, quasi pannus menstruate, omnes sunt justitive nostrse: quis de perfectione cujuscunque virtutis praesumat jactare? quin ex aliqua circumstantia valeat reprehendi, quve forsitan a se ipsa non poterat deprehendi. Bonum enim ex integris causis, malum autem omnifarie, sicut iDionisius, De _Divinis Nominibus, nos informat. Quamobrem in nostrarum iniquitatum remedium, quibus nos omnium Creatoremr erebrius offendisse cognoscimus, orationum suffragia petituri, studentes nostros futuros dignum duximus exhortari, quatenus sic, tam nobis quam aliis eorumdem futuris benefactoribus fiant grati, quod beneficiorum nostrorum providentiam spiritualibus retributionibus recompensent. Vivamus in corum me1 Exhortatio scholarium ad repend- 3 Opera, ms. 2454. endum pro nobis sufi'ragia debitwpie- 4 Respergatur, Ox. ed. tatis, mss. 797, 3352c, and Ox. ed. 5 Jam, ibid. 2 Dicitur atiquod, Ox. ed. 6 Forsan nobis interdum occasio, ib. CHAPTER XX. THE AUTHOR DESIRES TO BE PRAYED FOR, AND NOTABLY TEACHES STUDENTS TO PRAY. rrIME now urges us to finish the tract we are tagging together, about the love of books, in which we have endeavored to account for the amazement of our contemporaries at our taking such great delight in books. But because scarcely anything can be said to be performed by mortals that has not some sprinkling of the powder of vanity in it, we will not attempt entirely to justify the zealous love we have so constantly had for books, as it may perhaps at times have been the cause of some venial neglect on our part, although the object of our love were honorable, and the intention regulated. For may we not still be bound to call ourselves unprofitable servants, when we shall have done all these things? Indeed if the most holy Job was fearful in all his works; if, according to Isaiah, all our righteousness is as a menstruous cloth, who shall presume to boast of the perfection of any virtue whatever? or shall not deserve to be reprehended for some circumstances which perhaps he was not able to perceive of himself? For good arises out of pure causes; but evil is omnifarious (as Dionysius instructs us, on Divine Names). Wherefore, being about to demand the aid of prayers as a remedy for the sins by which we acknowledge ourselves very often to have offended the Creator of all things, we have thought proper to exhort our future students, that they may in so far become grateful as well to ourselves as to their other future benefactors, as to recompense our providential benefactions by spiritual retributions, that we may live entombed in their memo 198 PHILOBIBLON. moriis funerati, qui in nostris vixerunt benevolentiis nondum nati, nostrisque nunc vivunt beneficiis sustentati. Clementiam Redemptoris implorent instantiis indefessis, quatenus negligentiis nostris pareat, peccatorum reatibus pius Judex indulgeat, lapsus nostrme fragilitatis' pallio pietatis operiat, et offensas quas et pudet et paenitet comisisse, benignitate divina remittat; conservit in no bis, ad sufficiens spatium peanitendi, suarum numera gratiarum, fidei firmitatem, spei sublimitatem,2 et ad homines3 latissimam caritatem; flectat superbum arbitrium ad culparum suarum lamentum, ut deploret transactas elationes vanissimas, et retractet indignationes amarissimas ac delectationes insanissimas detestetur. Vigeat4 sua virtus in nobis, cum nostra defecerit, et qui nostrum ingressum sacro baptismo5 consecravit gratuito, nostrum processum 6 ad statum apostolicum sublimavit. 7 Laxetur a nostro spiritu amor carnis; evanescat penitus metus mortis, desideret dissolvi et esse cum Christo. Et in terris solo corpore constituti, cogitatione et aviditate in eterna patria conversemur. Pater misericordiarum et Deus totius consolationis, filios de siliquis revertenti benignus occurrat; drachmam denuo repertam recipiat, et in thesauros -eternos per sanctos angelos transmittat. Castiget vultu terrifico exitus nostri hora, spiritus tenebrarum, ne latens in limine portea mortis Leviathan, serpens vetus, insidias improvisas calcaneo nostro paret. Cum vero ad terrendum9 tribunal fuerimus advocati, ut cuncta, qu1'l 0 corpore gessimus, attestante conscientia referamus, consideret humanitas juncta Deo effusi sui sancti sanguinis pretium, et advertat divinitas humana carnalis naturae figmentum, ut ibi transeat fragilitas impunita, ubi clemens pietas cernitur infinita; et ibi respiret spiritus miseri, ubi exstat judicis proprium misereri. Amplius refugium spei nostrme post Deum, 1 Nostri fragilitatem pallio, Ox. ed. 7 Sublimavit immerito, nostrum dig2 Suavitatem, ibid. netur egressum sacramentis idoneis 3 Oinnes homines, mss. and Ox. ed. communire, ibid. 4 Urgeat, Ox. ed. 8 Filio prodgo, ibid. 5 Sacramento baptismatis, ibid. 9 Tremendum, ms. 797, and Ox. ed. 6 Progressurn, mss. and Ox. ed. 10 Que in, Ox. ed. PHILOBIBLON. 199 ries, who being yet unborn lived in our benevolence, and now live supported by our benefactions. Let them, with unwearied importunity, implore the clemency of our Redeemer, to the end that he may spare our neglects; that the pious Judge may be indulgent to the guilt of our sins; that he may throw the cloak of charity over the omissions of our frailty, and through his divine benignity remit the offences which with shame and repentance we acknowledge ourselves to have committed; that he may preserve in us sufficient time for repentance, for returning thanks for his gifts, for the confirmation of our faith, for the exaltation of our hope, and for the most unbounded charity towards all mankind; that he may incline our proud will to lament its errors, to deplore its former most vain elations, retract its most bitter indignations, and detest its most insane pleasures; that his strength may grow in us as our own decays, who alike gratuitously consecrated our entrance into holy baptism, and undeservedly exalted our progress to the apostolical state. That the love of the flesh may be weakened in our spirit, and the fear of death entirely vanish from it; that it may desire to be set at liberty, and to be with Christ; and that when in body alone we are placed in the earth, we may dwell in thought and earnest desire in the eternal country! May the Father of mercy and the God of all consolation run to meet the prodigal son returning from the husks! May he receive the drachm found again, and transmit it by holy angels into the eternal treasury! May He, with terrific countenance, castigate the spirit of darkness in the hour of our departure, that the old serpent Leviathan, lurking at the threshold of the gate of death, may not prepare unlooked for snares for our feet! But when we shall be called up to the tremendous tribunal, that we may relate everything that we did in the body (our conscience bearing witness), may humanity joined to God consider the price of his holy blood poured out for us! and may divinity made man advert 200 PHILOBIBLON. virginem et reginam theotocam benedictam, nostri semper studentes salutationibus satagant frequentare devotis, ut qui propter nostra facinora triplicata meruimus judicem invenire turbatum, per ipsius suffragia semper grata mereamur eundem reperire placatum. Deprimat pia manus brachium aequvelibrae,l qua nostra tam parva quam pauea merita pensabuntur, ne, quod absit, prmeponderet gravitas criminum et dampnandos dejiciat in abyssum. Clarissimum autem meritis2 Cuthbertum, cujus gregem pascendum indigni suscepimus, omnium eultu studeant venerari, devote rogantes assidue, ut suum quidem licet indignum vicarium, precibus excusare dignetur feliciter, et quem3- sueeessorem admisit in terris, procuret efieci confessorem in coelis. Puris denique tam mrentis quam corporis precibus rogent Deum, ut spiritum ad imaginem Trinitatis creatum, post praesentis miserire incolatum, ad suum reducat primordiale prototypum, ac ejusdem concedat perpetuum fruibilis faciei eonspectum,4 per dominum nostrum Jesum Christum. Amen. 1 Equilibre, mss. and Ox. ed. 3 Dignetur, et quem, ibid. 2 Clarissimum meritis confessorem, 4 Conspectum. Amen. The ms.and ibid. Oxford edition terminate thus. EXPLICIT PHILOBIBLON. PHILOBIBLON. 201 to the composition of carnal nature, that its fragility may pass on with impunity to that place where clement piety is declared to be infinite, where the spirit of mercy breathes, and where the peculiar office of the Judge is to be exceedingly merciful! Furthermore, the refuge of our hope, next to God and the Blessed Virgin and Queen Mother, is that our students may always be careful to reiterate devout salutations5 that we who deserve to meet an angry Judge may be made worthy to find him appeased by their ever grateful suffrages! May a pious hand depress to an equipoise the scale in which our merits, as small as few, shall be weighed, lest (which God forbid!) the weight of crime may preponderate, and cast us to be damned in the abyss! Moreover, let them be devoutly anxious to venerate the merits of St. Cuthbert the confessor, whose flock we, though unworthy, took upon ourselves to feed, earnestly praying that he may favorably condescend to exculpate his vicar, though indeed undeserving, and that he may bring it about that the successor he admitted on earth, may be made a confessor in heaven! Finally, let them beseech God with holy prayers, as well bodily as mental, that he may bring back the spirit created in the image of the Trinity, after its sojourn in this life of misery, to its primordial prototype, and grant it a perpetual view of his rejoicing countenance, through our Lord Jesus Christ! Amen. Here endeth the Philobiblon, or Book upon the Love of Books, Printed at Cologne in the year of our Lord M.CCCC.LXXIII. 27 NOTES. BY JOHN B. INGLIS. 1. Page 41. Deliberate choice. The English translation of npacigsoa is substituted for the consilium of the monks, which does not give the effect of the compound word preference, that is, deliberate and not accidental choice. The allusion to Aristotle in this place is not much to the purpose. 2. Page 41. Septiform spirit. If the reader can make out from the following quotations, what this spirit is, he will be much edified; if not, he may invoke it himself, or consult Astexanus, Aquinas, the Salisbury Hore, and many other like authorities. The septenary number in the new law designates what the decenary does in the old. The seven gifts of the Holy Ghost are designated in the Decalogue; viz: wisdom, understanding, knowledge, council, mercy, fortitude, fear. This septiform grace, according to the seven properties or effects of fire, which signifies the Holy Ghost, occasions the diversity of gifts in the said spirit. The seven effects of fire are, destruction, as of sin by wisdom; illumination, as enlightening the understanding; conjunction, as of the knowledge of many; ascension, as of the mind by council; melting, as to mercy; consolidation, as producing fortitude; fervency, as in contemplation and the fear of God. NOTES. 203 3. Page 43. Eleyorum quinpotius electorum. The bishop never misses an alliteration, even to punning: elegorum may have a different meaning from what is here given to it; but it may also be derived from some old law term, as we have utleyary for outlawry in the Vieux Abrigement. 4. Page 43. Want of oil. Tertullian says the wild olive springs from the stem of the true tree, and the wild fig from the seed of the fruitful tree. This appears to be reversing the order of nature. The wild plant must be the original, though fruit may be improved by cultivation; the plant may however degenerate by neglect. 5. Page 45. Meteor. Naturam et speciem veree stellke proecedens subito decidit et fit a sub. The various readings are, proetendens, decidens, assub. This passage is rather paraphrased than translated; the allusion is evidently to what is called a shooting star; but fit a sub is said of a comet, describing it as a meteor formed in a lower sphere than that of the planets, and as a thing that will burn out and be extinguished: " Stella crinita-nubes ignea " accensa-vapor terrenus grossus." Ptolemy and others are quoted for these descriptions. 6. Page 45. Liberty of the church. An inexhaustible subject, though it may be cut very short, by allowing the said liberties to have no limits. In 1491, while his holiness was standing on the pinnacle of the glorious edifice his predecessors had raised, taking a view of the world over which he meant to extend his sway, as opportunity offered, and little dreaming how soon he might have a fall, his prothonotary, John Lupus (an awkward name in a sheepfold), was writing a book, De Libertate Ecclesiastica, &c.; that is, on eccclesiastical liberty, and on the confederation of princes, together with certain golden questions most worthy of notice. Such is the title; the effect is to show that the pope is lord of the creation. The book was printed at Strasburg in 1511, perhaps before. If the reformers had translated it into every European language, with a proper comment, as a warning to princes and people, we should by this time have known little about spiritual lords temporal, church and state, and many other absurdities that have made the Christian religion a name with no other definition than what 204 NOTES. every individual or sect chooses to give it, while no two can agree about what it ought to be. To some it is a burthen they bear for the sake of Christianity; and some have shown a disposition to shake off Christianity itself, on account of the mass of rubbish it is encumbered with, and which they know not how to separate from it. A disputed brief of Pius II is taken as a text and pretext for writing this tract. What is said of it is of no consequence; whether spurious or not, the church had a right to give it. There are about seventy questions in the tract, and about as many leaves: it would have made a ponderous volume if the authorities referred to had been given at length. Q. 2. Whether the liberty of churches and priests is of right divine? Answered in the affirmative. Q. 3. Whether the pope can dispense contrary to divine law? Whether tithes are of natural or divine right: how they are comprehended under the moral precepts; and whether the pope can give dispensation for not paying tithes? All affirmed, though not without qualification; rights may be declared either human or divine, as may appear most convenient, and are therefore easily disposed of; but whether even the pope can give up so divine a right as tithes is a serious question. "'Dum tangit Dei honorem;" so says Solomon, Prov. iii, " Honora Dominum de tua substantia." It touches the honor of God; this was Solomon's feeling when he said, " Honor "the Lord with thy substance." King James's bishops have added five marginal references to this verse, one of them in favor of tithes, Malachi iii, 10. The last is rather unfortunate, but he was an honest man who made it, Luke xiv, 13. "' But when thou makest a feast, call the poor, the maimed, "the lame, and the blind," and "thou shalt be recompensed at "'the resurrection of the just." Was it not once the law that part of the tithes should go to the poor? We are nowhere told by the church, though it is a self-evident fact, that under a government entirely ecclesiastical (a warlike one at times), like that of the Jews, the tithes were the revenue of the state, for the church was the state. 1 Samutel viii, 14 to 17, says, if you have a king he will tithe you, speaking of it as a grievance. This proves one of three positions: either that no tithes were paid in his time; or, that no other government taxes were paid; or, that the church would not give up its tithes, even though it kept them for private use; for it would have been no grievance to the people to pay the king instead of the church, if they paid no more than they did before. It shows also why' David was so anxious about building the temple, and making himself the head of it; why he called Solomon a priest and a tithe collector, for he could have ad NOTES. 205 dressed the 110th psalm to nobody else; why Solomon built the temple at the seat of government, where it ought not to have been; why the Jews built another in what they considered the right place, and made a schism that weakened the empire,: and was one of the causes of its fall. It is true that the tithes were given to the Lord, or to the Levites-the words are used separately and jointly. But who were the people given to? Were they not the Lord's, and did they not hold themselves to be under his peculiar government spiritually and temporarily? Who ordered them to make war and peace? the church; and the church must have paid: Jews do not fight for nothing. Q. 7. Admitting, though it is not conceded, that a community may receive taxes from the clergy, can such taxes be augmented? non licet hodie clericis augmentare. The allusion is to tolls taken at the gates of cities, or in markets upon commodities brought for sale, of which the produce of church lands, tithe in kind, &c., were no small portion. Ans. If such produce pays toll from custom, the toll cannot be augmented on the clergy. It is certain a community may augment its toll on the people, and the clergy their taxes, but no notice is taken of this-the church only protects itself. Q. 11. Part 2. From whom did ecclesiastical liberty emanate? and what such liberty and immunity is. It would take a fortnight to read the three pages of this chapter with all the references, if the books were at hand. "That we may better understand this matter, it is to be in"quired what is properly called ecclesiastical liberty, &c. "Et. glo'in. c. cmi devotissima xij. q. ij. ait;" that is, "And the gloss on chapter beginning Cume devotissimca, dis"'tinction xii, question ii, says:" The author is sometimes named, but oftener not, being supposed to be known from the subject. This gloss says:' "Immunity is the privilege the "church enjoys," i. e. it keeps all it has'got, and takes as much more as it can get, and so the privilege is always good. Chrysostom says: " The greatest care has been taken by God "not to surround the church with mountains, but to fence it "round with faith; for heaven is stretched out, the air ex"panded, the sea poured out, and paradise planted for the "church; for on account of the church the only begotten son "of God was made man, who himself says,' I who founded "' heaven and created the angels established her; but I was not "crucified on account of heaven, I did not receive a celestial "body on account of heaven, nor assume the nature of angels.' "Wherefore Isaiah, alluding to the same words of the Lord, "says,' quasi sponsa posuit mitra mihi, et quasi sponsus or"navit me ornamento:'" which quotation disagrees with four 206 NOTES. Bibles, that all disagree with each other. The turn given to it seems to be, that the bride, or church, puts a mitre on the bridegroom, who in return adorns the bride. The conclusion is, that the Roman church is called catholic, and the head of other churches. There is a shuffle about the word universal, but that is claimed afterwards. "It obtained the primacy from "the voice of our Lord and Saviour, who created it upon the "rock of the rising faith. Solomon claimed immunities for the "temple — Exaudivi orationem,' I have heard your prayer.' "God promised to give Moses immunities (Exodus xxi); God "gave cities, &c. (Joshuta xx), and made them free from all "subjection, jurisdiction, and exactions of temporal princes. "' God says,'All the earth is mine' (Fxocdus xix); the Psalmist "adds,'and the plenitude thereof.' From these and many " other authorities that it would be tedious to quote, it appears " that churches and their priests, ministers and tithes, are ex" empted by Almighty God himself from all superiority and ju"risdiction of temporal rulers and other seculars; and so it is "interpreted by holy men and supreme pontiffs." He should have said (for the quotations include it), because all the world, &c.. belongs to the church. There is one more question that confirms the whole: Whether kings can be compelled at the instance of pontiffs to defend the church, &c.? They can. Indeed they now know what it is to turn knights-errant for the church. "Being the minister of peace and the head of "c all nations, it is proper that the sovereign pontiff should cor"rect by evangelical denunciation, paternal admonition, cen"sure and penalties; but as he cannot assist one party (with "force) without injuring another, it is more convenient he " should assist neither than that one should be aggrieved." That is, the church should make no enemies for itself, though it may artfully and secretly throw the onus of discord upon whoever will take the risk of it. What has it gained by it? What has any nation gained by setting itself up as the arbiter of the rights of others, and the rectifier of political wrongs that did not concern itself? Mordecai, who sits at the king's gate, can answer the last question for all Europe. His old clothes bag, filled to the brim with pawned crowns, presents a better moral and political lesson than even the history of his race. Wars are expensive: the church knew it; but it could find no divine authority for paying; its greatest and best privilege is to be a receiver. There can be no greater treason against the human race, than a false arrogation of divine authority, nor a more dangerous power than that which is assumed under it. It is not in the nature of man not to abuse unlimited power, because he has not unlimited wisdom NOTES. 207 to control it. Neither does such power accord with the nature of man as a social being, for society is a nullity without the seal of reciprocity; the ruler and the ruled must be of one accord, or there can be no peace between them, and no stability in their institutions. The church of Rome, in assuming unlimited power under the new law, was compelled to look to the old for its authority, though it made no scruple of abolishing that, wherever it was found unprofitable. Its head calls himself, what the gospel commands him to be, Servus servorum Dei. It is the business of a church to govern its own servants or priests and nobody else. It is the business of a Christian priest to do the duties of his office, to instruct the people in theirs, to persuade and exhort them to attend to it; and to do all this as the most humble servant of the servants or people of God. It is for the interest of civil society to provide priests with a moderate competency, but not to support them in idleness, and luxury, nor to give to any priest more than is necessary for his individual support: if he requires more on account of his family, he may earn it honestly, as many do, in a becoming manner. He is educated for a teacher; he gets a preference oftener than he deserves it, and in that respect is better off than the multitude, who know not where to look for the means of subsistence. Overlooking all these things, to say nothing of the poverty enjoined in the gospel, the church of Rome (and every church will do the same if it can) assumes the right of disposing of the souls, bodies, and possessions, of all the people in the world, at its own will and pleasure. Not finding sufficient authority for its pretensions, even by misinterpreting the Old Testament, it quotes (in Lupus's treatise and elsewhere) Pharaoh and Mahomet, the priesthood of Egypt, Greece, and Rome, its own barbarians, and traditions of all sorts, of which nobody knows the origin. Long as this note is, it is to the purpose of the Philobiblon, the author's objects being to promote the church of Rome, to increase its love of literature, and diminish its love of wealth. Whether the love of money will not always be the ruling passion of a political church, is a problem not difficult to solve, if experience is worth anything in the solution. As to literature, what church has not corrupted its own and every other branch of knowledge it had the teaching of? 7. Page 53. Ferrules. Omitted in ed. 1599. The worst scholars know best what this means. 208 NOTES. 8. Page 57. Reward for wisdom. Aristotle says, the judges of intellectual contests should be wiser than those they judge of. If the wisest contended, who could decide? Such contests would be a source of enmity. In bodily contests, men are not indignant against the judges, but they are apt to be angry with anybody that thinks them less wise than themselves. Qui docet indoctos, licet indoctissimus esset, Ipse brevi reliquis doctior esse queat.-Lilly. 9. Page 59. Virtue. Al. veritatem. Not so in Aristotle. 10. Page 63. 72,000 sesterces. Aristotle left his library to Theophrastus, who left his to Neleus; he carried it to Scepsis (Palmscepsis, or Scaptis), where, being placed in the hands of ignorant men, it was shut up and neglected; but it being known that the kings of the Attali, under whom these men lived, were desirous of founding a library at Pergamus, the books were concealed in a cellar under ground, (probably for fear of seizure), till they were damaged by moths and damp. They afterwards came into the hands of Apelicon, who gave a large sum of money for the works of Aristotle and Theophrastus: but Apelicon, like many we know in our times, was more fond of books than of learning; and being desirous to have perfect copies, he caused them to be transcribed; but the lost writing not being properly supplied, he edited books full of errors. After the death of Apelicon, Sylla (who took Athens) brought his library to Rome, where Tyrannion the grammarian, a great admirer of Aristotle, ingratiating himself with the librarian, caused them to be reedited; but still less correctly, owing to certain inferior writers being employed, and their copies not being duly collated. If then the Greek copies were corrupted, what is to be thought of the Latin translations, especially the earlier ones? which those who read them labor not so much to know what is said in them, as what ought to be said. Truly, if Aristotle were to revive, he would deny many things attributed to him; but he has fared better than some whose works have perished entirely, though he is partly the cause that many have perished, having drawn the glory of others to himself. Ruet etiam ipse quamvis magnus.-Pius II. NOTES. 209 11. Page 67. Babbling accents. Pius II says: It may be asked why, amongst all the barbarous nations that came to the assistance of Priam, Homer calls the Carians alone barbarous of speech. Strabo thought, from the name being first conferred on them, that those who spoke with difficulty, harshly, or in an uncultivated manner, were called barbarians, such as we call blesos and balbos, lispers and stammerers, for we (Romans) also are ingenious in contriving names akin to things. All those, therefore, who spoke confusedly were called barbarians; such were all nations except the Greeks; the name, by misuse, came to signify all other nations. The apostle Paul calls all people barbarians who do not understand each other's language: "If I "know not the meaning of the voice (is this a barbarous trans"lation?) I shall be unto him that speaketh a barbarian, and "he that speaketh shall be a barbarian unto me," 1 Cor. xiv, 11. This does not prove that the world is not older than Homer: its origin may be the ba, ba, of children; and that appears to be the meaning of it here. May it not have represented the burr, or imperfect guttural pronunciation of the letter i, common in the North of England, in France, and perhaps elsewhere? 12. Page 67. FPour wings. See note 13, pp. 66, 68. 13. Page 69. Lost, or rejected. That is, the Trinity was overlooked; for John was not asked to explain what his witnesses bore witness to, and it would have been entirely lost but for the controversies of the clergy. This is true; but the controversy began about words, and ended in the discovery of a trinity, and an accumulation of blunders about it, from which the church could not extricate itself. The Athanasian Creed was intended by the church to make an end of the question, by forcing its blunders on the people with all their inconsistencies, upon pain of damnation: it never thought the people worth throwing away an argument upon. A similar controversy took place about the immaculate conception of the Virgin Mary: the church refused to decide it. The controversy about the proper time for keeping Easter lasted 1200 years: the church had the worst of it; their opponents were the Jews. The day was at last fixed at a wrong time, for the sake of convenience. It was this dispute that finally brought about the change of style, by detecting the error in 28 210 NOTES. the common era; which was first done at Rome, though not perfectly. The merit of it belongs to Paul (a Jew) of Middelburg, not of Burgos. It has been attributed to somebody else. 14. Page 69. People of the acquisition. This word, used in the Rhemish New Testament, was objected to by Fulke, as unintelligible to the vulgar reader; if it is a good word, that is a bad reason: it is certainly not synonymous with peculiar, nor does peculiar mean purchased. See 1 Peter, ii, 9, and the margin. If peculiar is notin the original text, what right had our translators to put it there! Were the Christians intended to be a universal or a peculiar people? 15. Page 69. Placed behind. See note b, p. 68. 16. Page 69. After the order of Jelchisedech. It was the anonymous author of the Epistle to the Hebrews who first applied this to Jesus, taking it from the 110th Psalm. The councils of the church found something in this epistle that suited their purpose, and therefore put it into the Canon, and endeavored to pass it off as a production of Paul. But to say nothing of other evidence, Paul knew better than to address a letter to the Hebrews, who are never once mentioned in any other book in the New Testament; and for a very good reason, namely, there had been no people who went by that name for 500 years before this writer's time. Josephus says they were called Jews after the return from Babylon, 461 B. c.; and so he and every body else who knew any thing about them called them from that time. The probability is, the church wished to preserve some of the doctrines of the epistle; but having no partiality for the writer or those he wrote to (perhaps the Ebionites or some other sect), altered the address, and concealed the name of the author. What occasion had this author, in applying the words of the psalm to Jesus, to repeat them six times over, and to lay such a stress upon tithes? See chap. vii, 2, &c. But the 8th verse has been enforced by the church of England, "he receiveth them of whom "it is witnessed that he liveth," the italics denoting an interpolation. Is this true or false of Jesus, or who is it spoken of? "Levi paid tithes in Abraham, for he was yet in the loins of "his father when Melchisedech met him." It has been argued whether a child could be baptized in the womb; but nobody else ever thought of taxing a man in his father's loins, though NOTES. 211 "the child that is yet unborn" has been taxed by those who neither thought of nor cared for the consequences. The importance of Melchisedech to the church is, that he was a king, a priest, and a tithe-collector. It is for the churches that sanction this application of the text to Jesus to give satisfaction upon that head. The author before us applies it also to priests and tithe-collectors; so far, well: but what makes priests kings? They are kings when kings are weak enough to be ruled by them, and to believe they strengthen their political government by an alliance with them-blind' enough not to see when they are undermining their' thrones by oppressing and irritating their subjects, and that all their acts of legislation are for their own benefit-church and state being a partnership in which the principal of the' firm' receives all the profit, the junior stands all the loss,:and no little risk of going into the gazette solus. It is a partnership between man and wife, with a settlement. on the wife: this has been verified to the letter in Spain; but there may.be cases where the wife would not even contribute to the personal support of her. husband if he had the misfortune to stand in need of it, and still less to discharge the debts of the firm. Let us suppose a church and state to enter into' a war for the sake of religion and morality. Who were most. likely to have'advised such a war? Who pays for it? Who profits by. it-not. only by the rise in the value of its possessions, tithes, &c., &c., but actually demands increase of salaries on account of the increased expense of living?: The war ends in something like bankruptcy, or in the impoverishment of the people; does the church lower its increased rates, or give up any thing? Has it not even in a calamitous peace in some instances. raised its de-' mands, sought out an old act of parliament to make 2s 9d the tithe of 20s, and raised the tax on a parish from ~250 a year to ~2500. Now, if a parish can affo'rd to pay ~2000 a year more than it formerly paid, why, not pay it to the impoverished state, and not to a pampered individual, perhaps the holder of two livings, and a magistrate, in a place connected with neither-a man who studies the value of brick and mortar, watches every nail that is driven in his parish, and tithes every paltry improvement to the last farthing! As to tithes, it is an absurdity to say they cannot be abolished without injury to anybody; and a greater to leave the commutation of them to the church, which will.only. contrive something that will ultimately turn to its own advantage. This was the case with the act above alluded to; it was meant to fix the tithe upon the' rent of the day, never to be raised; it was purposely not enrolled, and probably falsified; for the 212 NOTES. ministers of state at the time were churchmen. Does any church care whether it is held in respect or not, while it can tax even those who are disgusted with its abuses and leave it on that account? Is it likely to recall them by erecting new buildings at their expense, taxing them at the door for entering them; not even exempting children at school from an enormous charge, and publicly avowing pecuniary advantage to be all its object, by setting up a shop-board in front of them, with "Orders taken in here?" Verily the handwriting is: already on the wall! 17. Page 77. 25th Eccles. It has been said that if lions were painters there would be more pictures of lions killing men than of men killing them. Women have written less than men, upon a subject they could certainly have given another turn to. It is no proof of the boasted superiority of man, and still less of the superior learning and sanctity of the clergy, that they have not entered into a controversy upon it. But why has a clergy sworn to celibacy and chastity, shown itself to have known more of the secrets of women, and of the worst class of them, than all other writers? Or where did it get the knowledge but by illicit intercourse, which it appears rather to have gloried in than endeavored to conceal. A book, called De Remedio Amoris, written by one Andreas, chaplain to Pope Innocent IV, 1243-53, contains all that can be said in abuse of women, and more than anybody else ever thought of. It is in the catalogue of manuscripts appended to the Oxford edition of this work; but the editor does not say whether these were the bishop's books. It is also in print; but I only know of one copy, very old, without date. 18. Page 83. Every artificer, Wc.' The height of prudence," Ecclus. xxxviii, 25, &c.'" How,"can he get wisdom that holdeth the plough?" The monks read, for wisdom, &c., money, and holdeth not. The church makes others hold the plough for them. 19. Page 91. Offscourings of the world. Peripsema, an elegant Greek word, for the preservation of which we are indebted to Paul, whose vocabulary in this way is copious. See 1 Tim., i, 10; Ephes. v, 5; 1 Cor., vi, 9, &c., where " some of you," is a mistranslation. Jerome introducedperipsima into Latin; Erasmus follows his orthography; Trithemius corrects it. His works, De Statu et Ruina Monas NOTES. 213 tici Ordinis; De Triplici Regione Claeustratium, &c., are worth consulting: his editor calls them not less useful than pleasant and necessary. It was found necessary to remind the monks of the twelve degrees of humility; but twelve- verses upon that subject being found too much for their memories, they were reduced to four: "Cerne deum: nec velle tuum fac: te regat alter. Dura feras: nil corde tegas: sed in infima queras. Esto peripsema: solivagus non: obstrue linguam. Risus parcus: sermo gravis: gestus humiles sint." The humility of a monk was chiefly required towards his superiors; it consisted in the most passive obedience, and rigid observance of rules. It was part of Augustine's rule, that no monk should go out of his convent alone; "two or more," that their conduct might always be under watch. 20. Page 91. In suffering. Si penuriam patientes, animas vestras scitis in patientia possidere. The real meaning of this passage is, perhaps: If you know how to retain self-possession. It alludes to what may be a garbled quotation, in Lu/ke xxi, 16 to 19, where the context is: "Ye shall be betrayed-put to death-but there "shall not a hair of your head perish." Upon which our translators add, " In your patience possess ye your souls." Here it has been asked what the vulgar understand by patience: some indeed, not of the vulgarest, can make nothing of this translation. Jerome reads, "In your suffering you "shall possess." "Viriliter feras quod necesse est, dolor pa"tientia vincitur," says a school book called Seneca's Mroral Sentences. To such works the knowledge of our translators was confined. 21. Page. 93. Lenity. The old edition levitatis. From this and other similar errors, it is inferred, that as no pains were taken to correct errors, none were taken to alter the text., and that it is therefore upon the whole more genuine than the Oxford edition. The edition 1473 was printed 129 years after the work was written, and the manuscript was probably of much earlier date. See, note a, page 80. 22. Page 93. The order of preachers. Dominic was the founder of the order of Preachers, but rather at an unfortunate time; for the 4th Lateran council had 214 NOTES. just prohibited the erection of any new religious order, which he was not aware of till after he had matured his, and associated himself with sixteen others for the purpose of carrying it into effect: this was in 1215. The pope died soon after, and his successor, Honorius III, is pretended to have confirmed the order in 1216. But the constitutions of the order, revised and published in 1515, are satisfied with something short of a positive assertion on that head, hinting at but concealing the truth. Butler, much against his will, alludes to a verbal confirmation. The fact is, Innocent III, the predecessor of Honorius, was well inclined towards Dominic, but could not break the order so recently established; he had, however, a correspondence with him, and while on a journey, in which he died at Perugia, he ordered his secretary to write a letter according to his dictation. The secretary being ready to begin, his holiness said, "Write to Friar Dominic and the Preaching "Friars"-here he made a. long pause, being unwell and not able to collect his ideas. The secretary in the mean time wrote the superscription. The pope at last recovering himself began again, repeating the last words to keep up the connection: but not exactly recollecting them, he said, "and the "Friars Preachers. " The secretary, who was in Dominic's interest, and had his wits about him, saw that this was a good title; he therefore took a fresh paper, and began again: the letter was finished and properly signed, and Dominic and his associates did not fail to take advantage of it. Honorius appointed Dominic master of the sacred palace, with liberty to serve by deputy. Either owing to the interference of one of these deputies, or because Innocent had done so before him, Honorius continued to call the friars Predicatores-confirming the name, but not the order. When Dominic was canonized in 1234, the pope (Gregory IX) desired the notary to put the word Prtedicantes into the act of canonization, but he wrote Prwedicatores; and when called to account for it, maintained that Predicantes was ungrammatical in the place in question, as it had an adjective signification, applicable only to persons in the act of preaching; while the bull meant to commend the saint for having founded an order of preachers. The word was therefore allowed to remain, and the order was considered as confirmed by the bull. Dominic originally observed the rule of Augustine, and it was always prefixed to his own; hence the double rule, and the reference to Augustine. There were other friars appointed to preach against the heresies of the times, but they were not preachers by profession; and moreover, there were some who associated the idea of prophet with the word proedicator. See p. 91, where " divinely sub NOTES. 215 "stituted" applies to the Preachers. The order was founded to oppose the Albigenses and other heretics. The church was better pleased to occupy the people with its ceremonies than with preaching, which had nearly got into disuse. Luxury and ease were the objects of the clergy, and if heresy could have been overcome by force, doctrine might have gone to sleep: the bishop, indeed, proves that it was sufficiently neglected. That there was a great scarcity of preachers long after this time is certain. The archbishop of St. Andrew's in Scotland published a catechism in 1552, in which he says: "And to be short and plain with all you that are spiritual " curates under us, our whole intention (as we take God to "witness) is to help as much as lies in us the Christian people " your parishioners out of blind and dangerous ignorance, and "to bring them to the knowledge of things that belong to their "salvation. And therefore every Sunday and principal holi"day, when there comes no preacher (or traveling monk) to "them, to show them the word of God, this catechism may be "used and read to them instead of preaching, till God of his "goodness provide a sufficient number of catholic and able "preachers, which shall be within few years, as we trust in "God, to whom be honor and glory for ever. Amen." It would appear that these Roman Catholic preachers were yet to be taught, though John Knox was at the church door. In 1538 Dean Thomas Forrest, vicar of Dolour, was called before the bishop of Dunkeld, for preaching every Sunday on the epistles and gospels of the day, and desired to forbear, as it brought him under suspicion of heresy; but if he could find a good gospel or epistle that made for the liberty of holy church, he might preach that. The dean said, he had read the Old and New Testament, and had never found a bad gospel or epistle in either. The bishop said, Thank God, I have lived well these many years, and never knew of the said testaments; and if you, Dean Thomas, leave not these fantasies, you will repent when you cannot mend it. The dean neglected the warning, and was burnt. The bishop's notion of a gospel, &c., seems to have been derived from the portions selected for church service. 23. Page 93. Study of holy writ. Some objected, though improperly, to the Preachers and Minors, because they did no manual labor. Those who labored became cultivators of land, and not of religion. See note 18. 216 NOTES. 24. Page 93. Certain tracts. The lives of Christ, the virgin, and of the saints, as written by the Roman Catholics, are taken from the tracts here alluded to. Some of them are very ancient, and some bear marks of being altered from legends even older than Christianity; for there were monks in all ages, especially in the east, whose acts were sufficiently remarkable to deserve a record. Even in the lives of the primitive fathers there are some extraordinary allusions: " This new sect of philosophy "(the Christian) which we profess, heretofore flourished -"amongst the barbarians. Afterwards, under the reign of "Augustus (who died in the 13th year of Jesus), it spread it"self over the provinces of your (the Roman) empire." The writer was Melito, bishop of Sardis about the year 170. The Nazarites could have been nothing but monks (see N2um. vi.). In Matlth. ii, 23, read Nazarite, for so the prophet spoke. The quotation is from Judges xiii, 5 and 7. 25. Page 103. Permanent form. Ylen endelecheia-entelecheia would be perfect. These words were introduced into Latin by the old translators. " Hyle. es. en..-primordial matter-something between some"thing and nothing, between substance and no substance, in"corporeal body, the receptacle of forms." Calcidius on Plato says, seeing darkness we see nothing, and hearing nothi -g we hear silence; so by understanding nothing (or what it means) we understand hyle. Augustine says: I conceive something shapeless before I can understand what nothing is. The wise men of Gotham found a lobster on Salisbury plain; after due consultation about what it might be, they came to the conclusion that it was something, or something else. Hermolaus Barbarus could not discover what Aristotle meant by entelecheia, without consulting the devil. Perhaps he was not aware of two words having different derivations and meanings, for there seems to be some uncertainty whether both were formerly used.' Entelecheia, or the intellect of matter, may apply to the earth as a whole, the mass remaining the same in quantity, though its parts undergo change, having their origin, perfection and decay. But their perfection has not endelecheia, for they are not permanent in any state: in this way entelecheia is applicable also to perishable animate nature. Amongst the various and often improper attributes men think proper to give to the great first cause of all (for they multiply them in the ratio of their own ignorance) endelecheia is per NOTES. 217 haps one of the least objectionable, if it means intellect itself, without qualification; that is, the perfect (range of) idea and comprehension, that has so arranged the universe that it can go on for ever as a whole, without the possibility of obstruction or destruction from the changes and convulsions its parts may be liable to: it is also the soul of the whole, for it lives with it, and the whole would not exist without its cause. This, if we can find no better, we may call the attribute of divinity; it is superior to reason, which belongs to inferior nature and not to divinity; for reason is useless where there is no possibility of error, it is a guide where the perfect foreknowledge and intelligence of endelecheia is wanting. If there is anything intuitive in man, it may be a slight emanation, an extra portion of soul, given to him to teach him to value and make a good use of his other gifts. After all, there was no occasion for making two words of endelecheia, unless it was for technicality; for permanence and perfection, as they relate to matter, must be subject to the same limited meaning. The Egyptians seem to have considered chaos as a fluid mixture of all substances. Plato's hyle was their first form on being separated; they are now called primitive, which may answer well enough for distinction-; but how can that be primitive, which is composite? 26. Page 105. We lament Pythagoras. There may be an omission here of what was said of Pythagoras. Orpheus was lacerated by Ciconian women, but them) is no authority for any such story of Pythagoras 27. Page 105. We pity Zeno. Nearly the same story is told of Anaxarchus: his name is accidentally omitted in the first edition 1473; but the words "heu jam rursus" show that it must have been in the original text. 28. Page 119. Never having disdained....preference to any. There is a particular reason for these remarks. The great quarrel between the monks and parochial clergy was warmly carried on at this time. In page 93 the Preachers are called coadjutors: as teachers they were so: but they also took the offices of the church upon themselves, received confessions, &c., and were no doubt paid for it. This took the people from the church, many of whom never even received the sacrament in it, though the rule of the church for doing so, and previously confessing at least once a year, to the parochial 29 218 NOTES. clergyman, was peremptory. The convent had many attract tions for the people; they were educated in it, attended its chapel, and above all made companions of the monks, with whose conversation and stories they were much delighted. Richard Fitz-Ralp,- archbishop of Armagh, was the principal mover in this controversy, though Wickliff's name is better known in it, owing to the effect his writings had in Bohemia, and perhaps to his translation of the Bible. Fitz-Ralp translated it into Irish, if not into English: it is certain there are two distinct translations of the time, and equally certain that there was an understanding between the translators. This is now known to a learned antiquary, who may perhaps be able to make further discoveries. The partiality shown to the Mendicants, in page 123, is reasonable: the author does not spare the idle part of them in other places. See page 101.. 29. Page 121. The aforesaidpaupers. Alludes to the Mendicants; as also the "eleventh hour," in page 123. See also note on page 93, "study, " &c. 30. Page 129. Ovid, De Vetula. A poem in three books, formerly attributed to Ovid, and printed in some of the early editions of his works. Those who reject this as a monkish performance may be very good critics; but why overlook 3ietamorphosis and Metempsychosis? If the soul of Ovid passed into a monk, there let it remain; indeed there never was a soul more likely than his to pass into the body of a monk. The monks were Ovids in everything but poetry. Unluckily there are no English translations of these and some other verses in this work; the translator was therefore obliged to take Mr. Tonson's method, of getting them done by various hands, and after all to take a bit from one and a bit from another. MoliBre, or somebody else, speaks of a poet who could make a thousand first verses, but not one to rhyme to any of them. Poets who complain of poverty mistake their calling; they should write by the fathom, and leave writing by the foot to those who were born, like Pope, with a tongue in their head of the exact measure. 31. Page 129. Euclid. This story has been doubted. Aulus Gellius does not say he went every night, nor how he traveled; the danger was greater than the labor: 20,000 paces are less than 20 English miles. NOTES. 219 32. Page 131. Perihermenias. IIEp6 IEpisvsVcE, On Interpretation; a logical treatise which follows that on the Categories. " In his heart's blood:" this is a corruption of the eulogy bestowed on Aristotle by a Greek writer, who says "he dipped his pen in intellect." 33. Page 131. Baneful diploma. " Passing through a dangerous abridgement of the regular "course of study, they take out a baneful diploma:" the translation should have been more to this effect. 34. Page 133. Dark waters. 1 Corinthians, x, 1, 2. 35. Page 133. Show herself indebted. Se debitricem ostendat. Query, show herself to England, replete with the knowledge of all nations. The whole sentence is carelessly written. The Parisian school was spoken of with contempt by many about this time, and more so afterwards. Its doctors excommunicated Thomas Aquinas, who laughed at them for their pains: the sentence remained on record, till after he was a canonized saint in heaven; when somebody happening to notice it, the doctors stupidly reversed it by a public decree, instead of privately cancelling it and concealing their own folly and ignorance. 36. Page 137. Tegni. One of Galen's tracts is so called. 37. Page 137. Horace. The name of Horace is inserted here, though omitted in all the editions. 38. Page 137. Treatisers. Tractatores, of the orthodox faith. "' This black-mouthed treatiser," says an old writer. Such are the orthodox in general, for their faith is their own, and they have an evil word for all who do not adopt it. The bishop meant to speak no better of them. 220 NOTES. 39. Page 139. Theotoctos. According to the doctrine of the Athanasian creed, the virgin is the mother of God: she is expressly called his wife and mother in the Hore for the use of Rome. Bonaventure made a service for her, in which not only the Psalms but the Athanasian Creed is parodied: "Whosoever will be saved, "before all things it is necessary that he must hold a firm "faith in Mary, which unless he shall preserve entire and s" unviolated, without doubt he shall perish to all eternity," &c. As Bonaventure was canonized, the church denies that he wrote this; but the proof is extant: it would not have been questioned but for the reformers. 40. Page 147. Exotic words. The bishop's glossary, mentioned in Chap. xii, ought to have been preserved, as well as his amended books. 41. Page 149. Youth. Cheerfulness gives energy to labor, as beauty adds perfection to youth-is Aristotle's meaning. 42. Page 149. To allure children. Ut pueris, olim dant crustula, blandi doctores, elementa velint ut discere prima. 43. Page 151. Helleflight. Ellefuga.-This word was a pons asinorum to some good Grecians-but that is probably its meaning; at least making it the name of a problem gets over all difficulty. The allusion is to the flight of Helle, who turned giddy in taking a flying leap, mounted on a ram; and fell into the sea; so a weak head fails in crossing the pons. The problem was invented by Pythagoras, " and it hath been called by barbarous writers of the "' latter time dulcarnon."-Billingsley. This name may have been invented after our author's time. Query, 6oXxoupvov. 44. Page 151. That son of inconstancy. There may be others to whom this would apply, but NigelluS is probably the person alluded to. He converts himself into an ass, and takes a fancy that his tail is not long enough; that is, a monk who wished, or whose friends wished him, to NOTES. 221 be an abbot or bishop, He went to Paris for his education, but he could not learn. He associated with the English, of whom he says: "Morsibus egregij verbis vultuq; venusti. "Ingenio pollent, consiloq; vigent. "Dona pluunt populis et detestantur avaros "Fercula multiplicant, et sine lege bibunt." It would not all do. " Cum nihil ex toto quodcunq; (docente "magistro aut socio) potuit discere praeter A. B." It is impossible to give an idea of the curious book containing the adventures of this worthy in a note. It was written about the end of the 12th century by an English monk named Wereker-if that is not a mistake for Yorick. "Et si contigat me pontificalibus uti " Quo poterit capitis mitra sedere loco." If it had rained mitres, none of them would have fitted his head. 45. Page 151. Turbat acumen. Desij, p. 163.-A mode of reference very convenient in old books that are not paged, &c. 46. Page 153. Venerable Bede. Bede, is more quoted, and for a greater variety of learning, than any other writer. The name of Venerable was given him by common consent. One of the popes was long after asked to canonize him; he said, "he had done it better for himself,' and the church could do him no greater honor." 47. Page 153. Maro. Mr. James puts Varro in the margin. The story may be found in Donatus's preface to Virgil. 48. Page 171. Moreover-we do not read. We have only the authority of John for what the author first alludes to; but John vii, 15, allows the Jews to say " Jesus "never learnt letters or learning," without contradiction. In this place learning, and not writing, is the question: the word wrote, in John viii, 6, should perhaps have been translated, marked or drew, which it also means. If he wrote, why not tell us what? Translators need not make the apostles contradict themselves. Mark vi, 3, does not contradict the Jews, 222 NOTES. who ask "Is-not this the carpenter?" They knew he was. Indeed, if he did not study, how was he employed till he was thirty years old? Many churchmen differ in opinion from the bishop on this subject. 49. Page 99, 171. Maimed. And therefore disqualified by the canonical law. 50. Page 197. Duly closed. There is no better preservationfor a large book than a clasp, as it keeps out dust; but if hard substances are put into it they spoil it-a very curious pair of scissors for instance, rusty and -adhering to the leaves. Some old volumes are so heavy that they will not keep in shape without clasps. Erasmus says, "As for Thomas Aquinas's Secunda Secundwe' no man can carry it about, much less get it into his head." To add to the weight of such a volume, there are generally five large brass nails on each side, corners of the same, and four pegs to stand on; the title is on one of the sides (outside), written on parchment, with a piece of transparent horn over it, and a frame: some have an iron chain attached to them, perhaps to fasten them to a desk. The anathema, recommended in page 181, is often to be found on the first leaf: " Cursed be he who shall steal or tear out the leaves, or in "any way injure this book." 51. Page 181. Laymen. The Church of Rome always had that sort of dread of books coming into the hands of laymen that marks a guilty conscience. But what is a layman? Albertus Magnus, commenting on Isaiah i, 3, "The ox knoweth his owner, and the ass his "master's crib "-says, "The ox is the priest who cultivates "the soil of the hearts of the faithful;-the ass is the layman " that carries the burthen of his master; he carries his pack"saddle, and carries his master, that food may be set before "him in his manger." Our Author says (in page 97), "Oxen plough and asses feed by them." Job i, 14. Still calling the layman an ass:-it was a standing joke, and is yet so, even out of the Church of Rome. The very name of layman was invented as a mark of contempt, to denote an inferior animal, which the word people would not do without an offensive adjective. Every thing that the Roman churchmen do and say is full of contradiction and perversity, because something sinister lurks under their acts and sayings, that even NOTES. 223 they, the most artful of men, cannot help mixing up with them. It was a bungle to call a priest an ox, for it is written, "The ox shall do no work on the sabbath." Isaiah never meant to say that an ox did not know his master's manger as well as an ass, nor that the ox and the ass did not both work in their way for the same master, but neither solely to feed the other. Albertus Magnus was, in the opinion of some, the greatest man the church ever produced; that is, that he was equal if not superior to Thomas Aquinas in learning; though one of the popes said Aquinas was superior in sanctity, and therefore decreed that his works should be received as the highest authority, next to the gospel. The fact is, Albertus was far superior to Aquinas in secular learning. They may both have been good moral men, but they taught nothing to the people, unless it were their duty to a church that was any thing but Christian; to believe in the church and not in the gospel, which they universally perverted, and consequently found it necessary to withhold from public inspection, though it was intended to be the people's own book, and to be adapted to the understandings of men, women, and children, of all conditions. Our author says, "The clergy ought to teach by "sound doctrine, and by the example of their lives.'" Of their example generally, John of Salisbury says,." Terret me " Aggeus, parabola mystica sacerdotij periculum exprimens et "manifeste docens, quia populus sacerdotum moribus facilius "vitia contrahit quam virtutes." —Policrat. vi, 7, —" because "the people more readily contract vice than virtue from the "manners of the priesthood." So say all the Roman Catholic writers, and so they would have it, because the sins of the people must all be confessed and redeemed by large gifts to the church. So say all sectaries-they alone know the road to salvation-it is through their meeting, which he who would be saved must patronize. A national church would stand clear of such an imputation, if it enforced no incredible or absurd doctrines; if its priests were clean-handed, and as moral as those who are considered good members of society; if they received their salaries from a fund, without being their own collectors; and above all, if their body had no political character, and the individuals composing it, would abstain from forcing themselves into judicial situations. Truly, it is a very suspicious mark of the merciful feelings of a parson, to commit his parishioner and pupil, to prison, to be tried for life or death, who would perhaps not have been a criminal if he had been better instructed; and whom he ought rather, if possible, to save and restore to virtuous habits, that he may not only make his peace with the society he has injured, but 224 NOTES. thereby more certainly insure his peace with God. " Father, "forgive them, for they know not what they do." 52. Page 181. Scullion. The monks in many monasteries performed all the menial offices-it was a proof of humility. When the pope sent two nuncios to Bonaventure with a cardinal's hat, they found him in a convent, where he was only a visitor, washing dishes. Quisquis theologus, quisquis legista peritus Vis fieri; multos semper habeto Libros Pristina gestorum quve condita vulgus haberet Cum legis in charta, mens tua commemorat Non in mente manet quicquid nos vidimus ipsi, Quisque sibi libros vendicet ergo. Vale. THE END. APPENDIX. EXTRACTS FROM ANCIENT RECORDS CONCERNING RICHARD DE BURY. I. DE RIGARDO DE BURY.1 f-tICARDUS de Bury natus fuit in quadam villula prope _ Edmondis Bury, patre Domino Ricardo Awngeville milite; et a suo avunculo domino Johanne de Willyby rectore exhibitus est primo ad scolas grammaticales, et postea ad studiumr Oxonire, per aliquod certum tempus; deinde assumptus ad instruendum Edwardum de Wyndesor, tune principem, qui postmodum dictus Edwardus tertius; postmodum ordinatus est principalis receptor patris ejusdem Edwardi in Wasconia. Quo tempore dictus Edwardus fugit cum matre Parisius; quibus expensis deficientibus, venit ipse Ricardus clam cum magna summa auri quam collegit in officio proedicto. Qua de causa insequebatur eum locumtenens Regis cum viginti quatuor lanceis usque Parisius; ubi, prae metu mortis, abPost hmec ordinatus est Coferarius Regis, deinde Thesaurarius sconditus est in campanili Fratrum Minorum per septem dies. de wardrop, postea clericus privati sigilli, per quinque annos. Quo tempore bis adiit summum Pontificem Johannem. Et primo tempore, quo sibi advenit, ordinatus est ad ipso Capellanus principalis capelloe sume; et recepit ab eo rochetam in loco bulloe, pro proximo episcopatu vacante ex post in Anglia. lEt eo tempore promotus est de beneficiis ecclesiasticis; [ad] quod potuit expendere ad valorem quinque millia marcarum. l This chapter commences the Robert de Graystanes. See PublicaChronicle of William de Chambre, in- tions qf thie Surtees Society, Lond., serted at the end of the Chronicle of 1839, p. 127 et seq.-Cocheris. 30 226 APPENDIX. Et secundo tempore quo [proedictum] summum Pontificem adiit, adeptus est ab eo trescentas gratias [et septem] pro clericis promovendis. Et omni tempore quo venit ad preesentiam summi Pontificis sive Cardinalium, venit ipse cum viginti clericis suis in vestibus unius sectue, et triginta sex armigeris alterius sectue. Post hue, cum rediret Angliam, audiens Parisius de morte Lodowici, episcopi Dunelmensis, et regem misisse literas ad summum Pontificem pro ipso episcopatu sibi adquirendo, multum dolebat. Insuper cum quidam clericus ipsius, nomine Willielmus de Tykall, rector de Stanhop, instigaret eum mittere literas ad Cardinales et ad alios amicos suos in Curia, pro proedicto episcopatu habendo, respondit se nec pro illo episcopatu nec pro aliquo alio literas missurum. Dominica ante Natale, xlvi oetatis sum anno, consecratus est episcopus Dunelmensis ab archiepiscopo Cantuariensi, Johanne Stretford, in abbathia Nigrorum Monachorum de Cherdsay. In qua consecratione episcopus Lincolnioe, Henricus Burwesch, fundebat omnes expensas, jussu domini Regis. Post hwc, factus est thesaurarius Anglime; et eodem anno [quinto die Junii, per Willelmum Cowton, priorem Dunelmensem] est installatus. In qua installatione fecit grande convivium; ubi interfuerunt Rex et Regina Angliv, mater regis Anglia, Rex Scotive, duo archiepiscopi et quinque episcopi, septem comites cum uxoribus suis, et omnes magnates citra Trentam, multi milites et armigeri, plures etiam abbates et priores et viri religiosi, cum innumera multitudine communitatis. Eodem anno institutus est Cancellarius Angliee. Et infra triennium ex post ter adiit Regem Francine, Parisius, in nuncio regis Angline, ad vendicandum regnum Francice. Postea adiit Handewarpe, et alia vice ad Braban; et ita fatigatus fuit per diversa loca pro prnedicta legatione novem annis. Et medio tempore fuerunt omnes libertates Dunelmensis ecclesiae conservatoe sine aliquo detrimento. Post haec Angliam rediit. Multum [enim] delectabatur de [comitiva] clericorum; et plures senmper clericos habuit in sua familia. De quibus fuit Thomas Bradwardyn, postea Cantuariensis archiepiscopus, et Ricardus Fyzt Rauf, postmodum archiepiscopus Armachanae, Walterus Burley, Johannes Maudit, Robertus Holcot, Ricardus de Kylwyngton, omnes doctores in theologia; Ricardus Benworth, postea episcopus Londoniensis, et Walterus Segraffe, postea episcopus Cicestrensis. Et quolibet die in mensa solitus erat habere lectionem nisi forte per adventum magnatum impediretur; et post prandium singulis diebus disputationem cum clericis prmenominatis, et allis sure domus, nisi major causa impediret. Et, allis vicibus, aut servitio APPENDIX. 227 divino aut libris vacabat: nisi foret ex causis arduis impeditus. Omni etiam septimana distribuit in cibos pauperum octo quartaria frumenti pista, praeter fragmenta solita domus sume. Et, si plures supervenirent, post distributionem dictwe eleemosinae, contulit singulo obolum. Praeter hrec, veniens aut rediens A Novo Castro usque Dunelmum, aliquando duodecim marcas contulit in eleemosynis, etiam'a Dunelmo usque Stokton quandoque viii marcas, et A Dunelmo usque Aukland v marcas A Dunelmo usque Middellam c solidos. Post ejus obitum inventa fuit una de suis capsellis plena lintheaminibus, camisiis et braccis cilicinis, in qua putabatur thesaurum inveniri. Prreterea praefatus dominus Ricardus, in floribus vitae suae, contulit duo vestimenta ecclesie, unum rubeum de velveto, cum tribus capis ejusdem sectre, subtiliter broudatis, et aliud de nigra camica, cum tribus capis ejusdem sectre, cum largis orariis decenter ornatis: plura proponens ecclesiai reliquisse, videlicet unum de rubeo velveto, quod sui executores vendiderunt domino Radulph6 de Neville, qui postea, conscientia motus, illud reddidit ecclesiae;2 aliud etiam dedit, de alba camica, cum tribus capis ejusdem sectre, quod fecit in honore sanctae Marire, nobiliter broudatum, quod sacrista, post ejus mortem, de ejusdem executoribus cum multa difficultate conquisivit.3 Item, in exequiis ejus, sicut patet per instrumentum publicum inde factum, habuit sacrista duos equos magnos portantes corpus ejus in lectica, et unum equum mulum portantem capellam.4 Hlabuit etiam idem sacrista duas cistulas, unum baculum pastoralem, unam mitram, annulum et sandalia, duo candelabra argentea, unum thuribulum argenteum et deauratum, cum una navicula, item ix bawdkyns de panno serico rubeo cum vitibus [et literis] intextis, item ix pannos sericos cum quadrupedibus habentibus pedes et capita deanratos, item unum pannumn viridem cum gallis albis et rubeis intextum. Ex quibus omnibus facta sunt vestinaenta ad magnum altare et alia altaria in ecclesia. Item ex quatuor si2 This garment of red velvet was naculis stantibus ditissime brudatis; given to the church by Raoul de Ne- viz. unam casulam cum duabus tunivill, in 1355. See the following pass- cis, et una capa, et duobus pannis pro age from the Chronicle of William de altari, et una alba, et una stola, et Chambre, relative to that gift. Nevill manipula, quod habuit in cautione ab was the first layman interred in the executoribus domini Ricardi Burye, church of Durham -Cocheris. episcopi Dunelmice, pro centum libris "Anno domini MCCcLV dominus Ra- argenti; et quod idem episcopus pro dulphus de Nevill, qui primus fuit magno altari illud ordinavit; ille, post saecularis, exceptis episcopis, qui in mortem ejusdem episcopi eidem altari ecclesia Dunelmensi habuit sepultu- et ecclesive illud libere condonavit."]ram, dedit sancto Cuthberto et eccle- Hist. Dunzelm. script., p. 134. sire unum vestimentum de rubeo vel- 3 See No. xiv of this appendix. veto, [auro et serico et magnis parlis 4 See appendix, No. xIm.rr cum imaginibus sanctorum in taber 228 APPENDIX. gillis ejusdem factus est unus calix deauratus; ut patet per hos versus sub pede ipsius inscriptos: RI. DVNELMENSIS, QUARTI, NATV BVIYIENSIS. 1IC CIPHVS INSIGNIS FIT PRaSVLIS EX TETRA SIGILLIS.5 Item, dum, quadam die, sederet ad mensam, apud Eboracum, cum vii comitibus, subito superveniens dominus Johannes Wawham, nunciavit sibi dominum Robertum de Graystanes fore defunctum; qui tantum de ejus morte condoluit, quod proesentiam nunciantis ferre non potuit. Quem cum comites interrogarent, quare tantum doleret de morte ejus, "Certe" inquit, "si tam bene novissetis industriam ejus, quantum ego "novi, credo quod tantum quam ego doleo, doleretis." Et addidit "fuit enim habilior ad- papatum, quam ego vel omnes "mei consimiles ad dignitatem minimam in ecclesia sancta, "Dei." Multum etiam affectabat retinere secum in familia filios generosorum episcopatus sui. Quod factum nutrivit magnam amicitiam inter ipsum et ipsius patriae generosos; et monachos Dunelmensis ecclesize semper habuit in maximo honore. Item Ricardus de Bury fuit sufficientis literaturie, in regendo familiam discretus, in convivando extraneos dapsilis, in erogando eleemosinam sollicitus. Iste, audito quod displicuit, fuit faciliter provocatus, sed facillime revocatus. Iste summe delectabatur in multitudine librorum. Plures enim libros habuit, sicut passim dicebatur, quam omnes pontifices Anglise. Et, proeter eos, quos habuit in diversis maneriis suis, repositos separatim, ubicunque cum sua familia residebat, tot libri jacebant [sparsim] in camera qua dormivit, quod ingredientes vix stare poterant vel incedere, nisilibrum aliquem pedibus conculcarent. Iste ornamenta ecclesiastica quamplurimum pulchra et decentia contulit ecclesiae Dunelmensi; plura proponens, si vixisset diutius, contulisse. Cum, igitur, episcopatum Dunelmensem, quem habuit ex provisione apostolica, rexisset in tranquillitate competenti, ceteris partibus Angliae contribu5 In an act of February, 1496, in Bery, quandam Dunelmensis episcopi, which the chancellor of the church of sub tenore qui sequitur: Durham acknowledges the receipt of Ri. Dvnelmensis qvarti natv beriensis." the silver seals of John Sherewood, Hic calix insignis fit praesvlis ex tetra signis bishop deceased, is cited apropos of the According to a marginal note writuse that should. be made of them, the ten upon the same act, we observe that inscription placed upon the foot of the the chalice was used at the altar of chalice of Richard de Bury; as it does Thomas Hatfeld, and that it had disnot exactly conform to that given by appeared sixteen years before, that is the chronicler, we reproduce it here: in 1480. (See Hist. Dunelm. scrip. " Et pro certa et veridica attestaci- tres, app., p. cccLXxxvIII.) The seals one deliberacionum sigillorum episco- which he made use of are given in fac rum primitus habitorum hujusmodi simile in the first volume of the Bisversus insculpti sunt in pede unius tory of Durhanz, by Surtees,. Lond., calicis compositi ex sigillis Ricardi de 1816, folio.-Cocheris. APPENDIX. 229 tionibus et angariis multipliciter fatigatis, per xi annos, duos menses, et xii dies; in anno duodecimo, longa infirmitate decoctus, apud Aukland diem clausit extremum, xiv die Aprilis, anno Domini MccxrL quinto, qui xxi die ejusdem mensis fuit, quodammodo honorificei, non tamen cum honore satis congruo, coram altari beat e Marite Magdalenee ad australem angulum Dunelmensis ecclesiae tumulatus.6 II. DE ELECTIONE FRATRIS DOMINI ROBERTI DE GRAYSTANES.7 pETITA a domino Rege eligendi licentia et obtenta, voca-; tisque fratribus in cellis, et infra, Idus Octobris, Die ad hoc statuto, per compromissarios electus est dominus Robertus de Graystanes, supprior domus et doctor theologicus, in episcopum Dunelmensis ecclesiae et pastorem. Nomina vero compromissariorum heec erant; Galfridus de Burdon, quondam prior Dunelmensis, tune vero pro provisione habens cellam de Wermuth (cum decimis ejusdem ville, et de Fulwell), Willielmus de Dunelmo sacrista, Johannes de Seton prius et post supprior Dunelmensis; Gilbertus de Ellewyk, prior insule sacrwe paginweque professor; Emericus de Lumley, prior de Lythum; Thomas de Lund, prior de Fincale, doctor theologicus; Johannes Fossour, prior Sancti Leonardijusta Stanford; Alexander de Lamesley, magister de Jarow; Petrus de Hilton, Feretrarius, Walterus de Scaresbek hostillarius; Johannes de Beverlaco, prior Oxonite et bacularius theologicus; Willielmus de Dalton, et ipse electus tertius decimus. Publicata electione et ab omnibus approbata, ipse electus in itinere versus regem obtinuit literas proclamatorias ab archiepiscopo Eboracensi et diem pro confirmatione habenda, v idus Novembris. Rex vero, inventus apud Lugo tersale, penultimo die 6 In chap. iii of the same chronicle, nastical church of Durham, before the entitled Of Thomas Hatfeld, Bishop suppression. Written in 1593. of Durham, William de Chambre thus "- Richard de Bury Bishopp of Durrecurs to the death of Richard de ham, lyeth buried before this altar Bury: under a faire marble stone, whereon "Anno Domini MCCCXsLIIII (1345) his owne ymage was most curiously xiii die Aprilis, obiit Ricardus de and artificially ingraven in brass, Bury. episcopus Dunelmensis, apud with the pictures of the twelve aposAuklande, et xxi die mensis ejusdem ties decided imbordered [devided and in ecclesia Dunelmensi coram altari bordered] of either side of him, and B. Mariae Virginis (sic) Magdalenpee in other fine imagery worke about it, australi angulo ejusdem ecclesiae, est much adorninge the marble stone."sepultus." Cocheris. His burial is thus described in a 7 What follows is taken from the document of the end of the sixteenth Chronicle of Graystanes, edited by the century, printed by the Surtees Socie, care of the Surtees Society, with the ty, under the title Description of all Chronicle of William de Chambre. the ancient monuments, rites, and cus- See Hist. Dunelm. scriptores tres, p. toms belonging or being withis the mo- 120 et seq. —Cocheris. 230 APPENDIX. octobris, tale responsum dedit. " Intelleximus quod dominus "papa de illo episcopatu providit domino Ricardo de Bury familiari "clerico nostro; nec ipsum Pacpan ofendere volumus: ideo electioni "tuce consentire nequimus." Dominus enim rex pro prsefato clerico non solum Papae sed etiam Priori et Capitulo scripserat, ipsos rogando ut eum eligerent, ipsum ut episcopatum reservando ei conferret. Redliit ergo electus Eboracum; et non obstante quod non intervenisset consensus regius, deliberatione habita cum canonicis ecclesise Eboracensis et utriusque juris peritis, consentientibus etiam priore et conventu Dunelmensi, quarto Idus Novembris in ecclesia beat2e Malrie Eboraci est confirmatus, et dominica proxima sequente, scilicet xviii kl. Decembris, per venerabiles patres Eboracensem, Karleolensem, Armanachanum, in capella Archiepiscopi in palatio consecratus; et die Jovis proxima subsequente, in octavis scilicet sancti Martini, Dunelmi installatus. Acceptaque obedientia a subditis, et vicario geonerali ibi dimisso, iter arripuit episcopus versus regem, temporalia petiturus. Sed rex cum eo loqui noluit, sed per thesaurarium suum respondit; quod invisum erat ante illud tempus, quod aliquis in Anglia absque consensu regio in episcopum consecraretur vel electus confirmaretur; et ideo super tam arduo et inaudito noluit rex inconsulte respondere; et ad proximum parliamentum distulit respondendum. Interim tamen domino Ricardo de Byry, cui ad rogatum regis, Papa episcopatum contulerat, uno die ante electionem de ipso Roberto factam, scilicet pridie Idus Octobris, Rex temporalia episcopatus Dunelmensis dederat; ex hoc delationem ad parliamentum non nisi in sui illusionem factam episcopus advertebat. DE RICARDO DE BURY. Venerunt ergo clerici domini Ricardi de Bury Dunelmum cum Bullis et literis regiis; et in possessionem temporalium statim inducitur. Archiepiscopus vero Eboracensis, visis bullis, et intellectis comminationibus regiis, de temporalibus suis in manu regis capiendis, inductus per regales, clero et populo Dunelmensi scripsit, ut Ricardo de Bury obedirent, non obstantibus prioribus literis eis pro Roberto episcopo destinatis. Unde et iv Idus Januarii clerus et populous Dunelmensis dioceseos Ricardo de Bury obedientiam juraverunt. Et sic Robertum episcopum, non vocatum, non monitum nec contumacem, spoliarunt; cum tamen jus commune habuisset pro co, et contra impetrationem Ricardi et provisionem, legitimas defensiones debuit habuisse. Et cum satis haberet quod contra provisionem Ricardi objiceret; condescendens APPENDIX. 231 tamen statui domus et prioris, qui propter guerram et casus varios depauperati sustinere non potuerunt onera litis, maxime contra regem, habentem Papam ita sibi propitium, et contra Ricardum, qui jam eis proeerat in temporalibus et spiritualibus; et etiam quia contra quemcunque objicere est vile et odiosum: elegit potius dissimulando. voluntatem Dei cum patientia expectare, quam finam litis, quse dubios solet habere exitus, quserere per objectus; maxime cum sanctum Cuthbertum et plerosque alios [sanctos] episcopos legimus renunciasse episcopatibus pacifice jam possessis; sed paucos vel nullos sanctos circa episcopatus per objectus legimus litigasse. Color pro Roberto fuite iste. Papa episcopatum Dunelmensem unica vice et non semper suoe dispositioni reservavit, et de eodem disposuit ante electionem Roberti, quia per unum diem ante, ut patet ex dictis. Cum igitur disponere sit verbum facti et non juris; per provisionem factam Ricardo expiravit reservatio qune prsecessit. Non enim stant simul, quod Papa disposuit, et quod reservatio facta sure dispositioni adhuc in suo robore mansit. Posset enim tune papa de eodem episcopatu iterato disponere, virtute reservationis praedictze. Tempore ergo electionis Roberti nulla reservatio fuit, ergo electioni sure nihil obstitit nisi provisio facta domini Ricardo. Si ergo illa posset infici per objectus; foret jus Roberti clarum. Item ita clarum jus habet capitulum ad eligendum, sicut aliquis clericus ad quodcunque beneficium, quia collatum sibi a rege et per multos Papas confirmatum. Quare igitur potest magis auferre ab eis electionem suam, sibi a Regibus concessam et per Papas confirmatam, quam alteri clerico beneficium sibi a suo episcopo collatum, maxime sine causse cognitione, et eorum negligentia hoc nullantenus promerente! Item maxime est hoc in praejudicium Regis; quia eadem ratione posset Papa reservare omnes episcopatus Angliae et eos conferre Cardinalibus vel aliis extra regnum commorantibus; et depauperaretur regnum per abductionem pecuniee, et periclitaretur propter defectum consilii, quod vigere solet in episcopis regni: vel alienigenis conferre posset, qui in terra remanerent. Et adhuc foret Regi periculum, quod tot extranei occuparent episcopatus in Anglia, castra et alia eis pertinentia, quia insurgerent cum alienigenis contra Regem. Rex etiam juratus est ad magnam cartam; cujus unus articulus est, ut electionis sint liberae. Multa erant alia, quee majores regni monebant ad loquendum de ista materia. 232 APPENDIX. III. AD PAPAM, LITER}E PROPRIA REGIS MANUJ SCRIPT2E, PRO RICARDO DE BURY.8 A. D. 1330. An. 4 Edwardi In. )AP2E Rex, devota pedum oscula beatorum. Pater desideJ ratissime, ob affectionis intimae puritatem qua personam dilecti clerici et secretarii nostri, magistri Ricardi de Bury, amplectimur in visceribus caritatis, fructuosa obsequia qume nobis, A pueritia nostra, impendit multipliciter laboribus indefessis, et indies impendere non desistit, nostro assidue lateri assistendo, nec non ipsius merita probitatis et industrise magnitudinem contemplando, ipsum vestrae clementime nostris literis, conscriptis propria manu nostra, ut cordis nostri desiderium super hoc benignitati vestrue plenius nudaretur, recommendavimus vicibus iteratis. Et proeter hoc, dilectum et fidelem nostrum, Willielmum de Monte Acuto, quem nuper unh cum aliis fidelibus nostris, pro quibusdam nostris negotiis, ad vestrae sanctitatis presentiam destinavimus, oneravimus, ut ipse eundem clericum nostrum commendaret vestroe beatitudini ex parte nostra; cui vestra tunc, ut nobis retulit, sanctitudo respondit, quod de statu suo disponere volebatis tempore oportuno. Verum quia ejusdem clerici nostri promotionem, prae coeteris nostris clericis, peroptamus eo quod novimus ipsum virum in conslifis providum, conversationis et vitwe munditia decorum, literarum scientia proeditum, etrin agendis quibuslibet circumlspectum; Sanctitati vestrte votivis affectibus supplicamus, quatinus, nostram in eodem clerico nostro, si placet, contemplantes personam, ei praebendas illas, quas magister Gilbertus de Middleton, archidiaconus Northampton, jam defunctus, habuit in ecclesiis cathedralibus Hereford', London', et Cicestr', et quarum provisio ac aliorum beneficiorum quee idem Gilbertus habuit in diversis partibus regni nostri, dum adhuc viveret, fuit dispositioni vestrae et sedis apostolicre, ut dicetur, specialiter reservata. Conferre dignemini de nostrae apostolicae plenitudine potestatis, literasque vestras apostolicas gratiosas inde jubere fieri, nobisque, per praesentium bajulum, destinari, non obstante quod idem Ricardus quandam exilem prwebendam obtinet in 8 This document is printed in the Lond. ed., vol. II, part 2, p. 804.-CoFadera, Conventiones, etc., of Rymer, cheris. APPENDIX. 233 dicta ecclesia Cicestr', quam paratus erit demittere, juxta juris exigentiam in eventu. Conservet, etc. Datum apud Guldeford', xvii die decembris. IV. BULLA JOHANNIS XXII PAPAE, DE CENSU UNIUS ANNI ET DIMIDII REGNI ANGLIAE ET TERRiA HIBERNIIE:, AB AMBASSIATORE REGIS RECEPTO.9 A. D. 1333. An. 7 Edwardi m. OHIANNES episcopus, servus servorum Dei, carissimo in jChristo filio, Edwardo, Regi Angliae illustri, salutem et apostolicam benedictionem. Cum censum annuum mille marcharum Sterlingorum argenti, pro regno Angli.e, ac terris tuis Ibernixe, nobis et ecclesiae Romane solvere annis singulis tenearis; Censumque hujusmodi videlicet; Mille marchas sterlingorum argenti pro uno anno, terminato in festo apparitionis beati Michaelis, de anno Domini millesimo trecentesimo tricesimo. Nec non et ulterius, de eodem censu, pro termino sexti Resurrectionnis Dominicae, de anno Domini millesimo trecentesimo tricesimo primo, quingentas marchos sterlingorum argenti. Per manus dilecti filii, magistri Richardi de Bury, decani ecclesiae Wellensis, capellani nostri, tuique ambassiatoris et nuncii, in sex millibus florenorum auri, singulis marchis pro quatuor florenis auri computatis, die datae proasentium, nostrae camerae persolvi feceris, ac etiam assignari; Nos, tuis in hac parte volentes indempnitatibus praecavere, solutionem et assignationem hujusmodi ratam et gratam, habentes; Te, fili carissime, ac regnum et terras tua prmedicta de dictis mille et quingentis marchis sterlingorum, in dictis sex millibus florenorum auri, sicut et prout exprimitur superiurs, solutis et assignatis, absolvimus imperpetuum et quitamus. Datum Avinione, iii nonas julii, pontificatus nostri anno decimo septimo. Sub filis canabeis. 9 See Fredera, etc., ibid., p. 864. 31 '234 APPENDIX. V. DE MAGNO SIGILLO LIBERATO.l0 A. D. 1334. An. 8 Edwardi III. EMORANDUM quod venerabilis pater J. Cantuariensis archiepiscopus tocius Angline primas, cancellarius domini Regis, vicesimo octavo die Septembris, anno Regni dicti regis octavo, horh vesperarum, in camera ipsius Regis in palacio suo apud Westm', liberavit magnum sigillum suum, in quadam bursa sigillo ipsius archiepiscopi consignata, in praesencia venerabilis patris H. Lincoln' episcopi, thesaurarii ipsius regis, Johannis comitis.Cornub', Ricardi comitis Arundell', magister [sic] Roberti de Stretford archidiaconi Cantuar', domini Roberti de Taunton, et aliarum tunce ibidem existentium; Et idem dominus Rex sigillum illud a prnefato archiepiscopo recepit, et illud venerabili patri R. Dunolmensi episcopo, quem ca.cellarium suum ibidem constituit, liberavit; Et idem epsicopus sigillum illud a domino Rege recepit, et debitum juramentum ibidem prwestitit; Et die Jovis proximo sequenti idem. Cancellarius sigillum praedictum in capitulo Fratrum Praedicatorum London' apperuit, et inde brevia fecit consignari. VI. DE MAGNO SIGILLO LIBERATO JOHANNI ARChIlEPISCOPO CANTUARIENSI.n A. D. 1335. An. 9 Edwardi InI. EMORANDUM, quod venerabilis pater R. Dunolm' episcopus, Cancellarius domini regis, sexto die Junii, anno regni dicti Regis nono, horaA nona, in camera Fratrum Minorum de Eborum, ubi idem dominus Rex hospitabatur, liberavit eidem domino Regi magnum sigillum suum, in quadam bursa, sigillo ipsius episcopi consignata, in prsesencia venerabilis patris H. Lincoln' episcopi, thesaurarii ipsius domini Regis, dominorum Johannis de Warenna comitis Surr', Radulphi de Nevill' senescalli hospicii ipsius domini Regis, Galfridi le Scrop', ac Magistri Willielmi la Zousche, et aliorum tunc ibidem existencium; Et idem dominus Rex sigillum illud a praefato.episcopo 10 This act may be found in the 11 Feedera, p. 909.-Cocheris, Fcedera, p. 893.-Cocheris. APPENDIX. 235 reocepit, et sigillum illud venerabili patri J. Cantuar',. archiepiscopo, tocius Angliae primati, quem cancellarium ibidem constituit, liberavit; et idem archiepiscopus sigillum illud a domino rege recepit, et debitum juramentum ibidem praestitit; Et eadem die post prandium magister Robertus de Stretford, archidiaconus Cantuar', frater ipsius archiepiscopi, sigillum illud ad ecclesiam abbacioe beat~e Marine Eborum, de mandato ipsius archiepiscopi detulit, et illud ibidem aperuit, et inde brevia fecit consignari. VII. PRO EPISCOPO DUNOIIMENSI SUPER EXPENSIS IN AMBASSIATA SUA.12 A. D. 1336. An. 10 Edwardi III. EX, thesaurario et baronibus de Scaccario, ac camerariis, suis, salutem. Cum, duodecimo die Julii, proxim' preterito, miserimus venerabilem patrem R. episcopum Dunolmensem, ad partes Francie, ad tractandum cum magnifico principe domino Philippo, Rege Francine illustri, consanguineo nostro carissimo, super quibusdam negotiis, nos tangentibus; Et ei concesserimus, pro singulis diebus, quibus in hujusmodi obsequio nostro staret, usque ad reditum suum; quinque marcas pro vadiis suis percipiendas, eique diversas summas pecunise, super expensis suis, in itinere illo fecerimus liberari; Ac idem episcopus jam nobis supplicaverit ut, cum ipso, tam de vadiis suis prdelictis quam de expensis, per ipsum circa passagia sua maritima, eundo versus dictas partes, et exinde' redeundo, factis, computari, et sibi ulterius inde fieri faciamus quod est justum; Nos, supplicationi sue in hac parte annuentes, vobis mandamus quod compotum preedicti episcopi, in hac parte, audiatis, et allocetis sibi quinque marcas pro singulis diebus, quibus sic stetit in obsequio nostro, videlicet, a praedicto duodecimo die Julii (eodem die computato) usque vicesimum nonum diem Septembris, tune proxim6, sequentem, quo die ad nos rediit (eodem die similiter computato) id quod sibi, per compotum praedictum, tam pro dictis vadiis suis diurnis quam pro expensis, circa passagia sua factis, ultra prmedictas sum12 This document as well as the following, is inserted in the Fcadera, p. 950. —ocheris. 236 APPENDIX. mas receptas, deberi inveniri contigerit, vos, prwefati thesaurarie et camerarii, de thesauro nostro, solvatis. Teste Rege, apud Stryvelyn, iv die Novembris. Per ipsum Regem. VIII. DE EXPENSIS PER CURSORES SUOS. A. D. 1336. An. 10 Edwardi In. J EX, eisdem, salutem. Supplicavit nobis venerabilis pater RB R. episcopus Dunolmensis, ut, cum ipse nuper (tempore quo ipsum misimus in nuncium nostrum ad partes Francine) diversos cursores suos, tam ad nos, ad partes Scotiae quam alibi ad partes Allemanniae et Britannise, pro quibusdam negotiis nostris ibidem, prout idem episcopus per nos oneratus extitit, per diversas vices transmississet, et eis diversas pecuniarum, summas, de denariis propriis, pro vadiis et expensis suis, in hac parte, liberasset; Velimus ei de eisdem summis solutionem fieri jubere, nos, supplicationi sure hujusmodi annuentes, ut est justum, vobis mandamus quod eidem episcopo, de summis, quos bona fide asserit se pro obsequiis nostris praedictis solvisse, ut est dictum, vos, praefati thesaurarii et camerarii, solutionem celerem, de thesauro nostro, habere faciatis, Teste ut supra. Per ipsum Regem. IX. DE PASSAGIO JOHANNIS, ARCHIEPISCOPI CANTUARIENSIS, ET RICARDI, EPISCOPI DUNOLMENSIS, AD PARTES TRANSMARINAS.13 A. D. 1338. An. 12 Edwardi m. II EX, dilecto et fideli suo Willielmo de Clynton, comiti HunR tyngdon', constabulario castri sui Dovorr' et custodi Quinque Portuum suorum, vel ejus locum tenenti in portu Dovorr,' salutem. Cum venerabiles patres J. archiepiscopus Cantuariensis, totius Angliae primas, et R. episcopus Dunolmensis, ad partes transmarinas, pro quibusdam arduis negotiis nostris, unA cum venerabilibus patribus sanctEe Romanae ecclesive cardinalibus, de mandato nostro, proficiscantur. 13 Foadera, etc., 1045. APPENDIX. 237 Vobis mandamus, quod eisdem archiepiscopo et episcopo, cum ad dictum portum Dovorr' declinaverint, naves, competentes et bene munitas pro passagio suo, et familiarium, equorum, hernesiorum, et rerum suorum, habere; navesque illas, unh cum ipsis, ad partes proedictas proficisci faciatis, prout iidem archiepiscopus et episcopus, vel eorum alter, vobis scire faciet ex parte nostra; Ita quod pro defectu navium hujusmodi, negotia nostra prsedicta infecta seu retardata, non remaneant ullo modo. Teste Rege, apud Walton, xxiii die Junii. Per ipsum Regem. X. LITERA AD DEPRECANDUM PRO DOMINO REGE.14 Jul. 1340. An. 14 Edwardi m. R ICARDUS, permissione divina Dunolmensis episcopus, dilectis filiis priori et conventui ecclesiie nostrae cathedralis Dunolmensis, cum sinceren caritatis augmento, benedictionem. Quantis et qualibus periculorum procellis et invasionum horroribus regnum Anglile subjacuerit, temporibus retroactis, vestram discrecionem credimus immo scimus certitudinaliter, non latere; sed, ecce, ubi plus timebatur adversitas ibi subito, benedictus Altissimus! Versa est vis turbinis in tranquillum. Jam enim ex literis domini Cantuariensis, omni hesitacione semota, recepimus, quod justus Dominus et misericors, cui non est in tibiis viri beneplacitum, nec in fortitudine equi voluntas 15 nos de affligentibus nos salvavit, et odientes nos inimicos, videlicet notros Francigenas, per manum famuli sui domini nostri Anglise et in mari conclusit 16 Quocirca caritati vestrae firmiter injungimus et mandamus, quatenus, hac instanti sexta feria, coacta processione solempni, ac laxatis vocis organis, in laudum praeconiis, Altissimo pro tanta triumphi gracia humili et sincero corde offeratis victimam labiorum. Valete. Scripta apud Middelham. 3 Jul. 1840. 14. This letter appears in the Sur- 15 Psalm cxlvi. tees Collection, vol. xxi, entitled De- 16 The king came in person to depositions and other ecclesiastical pro- stroy the French fleet lhe 24th of ceedings, 1311 to the reign of Eliza- June preceding, on St. John Baptist's beth, edited by Raine. day. 238 APPENDIX. XI. PRO EPISCOPO DUNOLMENSI, SUPER BAL(ENIS ET STURIONIBUS INFRA DOMINIUM CAPTIS.17 A. D. 1343. An. 17 Edwardi iII. EX, dilectis et ficlelibus suis, Ricardo de Alcleburgh, Alexandro de Nevill, Willielmo Basset, Thomme de Metham, et Thomae de Fencotes, salutem. Ex gravi querela, venerabilis patris, Ricardi episcopi Dunolmensis accepimus quod, cmin nos nuper susceperimus in protectionem et defensionem nostram ipsum episcopum, homines, terras, res, redditus, et omnes possessiones suas, omnibus et singulis inhibentes ne quis eis, in personis, ant rebus suis, injuriam, molestiam, dampnum inferret aut gravamen; Idemque episcopus habeat, et habere debeat, ipseque et praedecessores sui, quondam episcopi loci proedicti, h tempore quo non extat memoria, habere consueverint wreccum maris infra dominium manerii sui de Hoveden, tam de piscibus regalibus, quam de allis rebus quibuscumnque, ad terram ibidem projectis; Quidam malefactores, et pacis nostrae perturbatores, duo cete et duos sturiones, pretii trium milium librarum, ad terram, ad terrain, infra dominium ipsius episcopi preclictum, per maris intemperiem projecta, quwe ad praedictum episcopum, tanquam wreccum suum, pertinere debent, dum idem episcopus in diversis obsequiis nostris, tam in transmarinis quam cismarinis partibus, et sub protectione nostra proedicta fuit, vi et armis ceperunt et asportaverunt, et alia enormia ei intulerunt ad grave dampnum ipsius episcopi, et contra protectionem, nostram praclictam, ac contra pacem nostram; Et quia transgressiones preclictas, si taliter perpetratae fuerint, relinquere nolumus impunitas, assignavimus vos quatuor, tres et duos vestrum (quorum vos, praefate Willielme, unum esse volumus) justiciarios nostros ad inquirendum, per sacramentum proborum et legalium hominum de comitatu Eborum, per quos rei veritas melius sciri poterit, de nominibus malefactorum prmedictorum, qui transgressiones praedictas perpetrarunt, et de transgressionibus illes plenius veritatem, et ad easdem transgressiones audiendum et terminandum secundum legew et consuetudineom regni nostra Angliae: Eet ide6 vobis mandamus quod ad certos dies, etc., quos, etc... quorum, etc... ad hoc provideritis, inquisitionem illam 17 This curious document may be found in the Faedera, ii, 1225. APPENDIX. 239 faciatis, et transgressiones predictas audiatis et terminetis in forma praedicta, facturi, etc... salvis, etc. Mandavimus enim vicecomiti nostro comitatus praeledicti, quod ad certos, etc... quorum, etc... ei scire faciatis, venire faciat coram vobis, etc... tot, etc... per quos, etc... et inquiri. In cujus, etc. Teste Rege apud Westm'. xx die Maii. Per ipsum Regem. XII. CAPELILA RICARDI BYRY EPISCOPI.18 TN exequiis domini Ricardi Byry episcopi, habuit ecclesia [Dunelmensis] tres equos deferentes corpus ejusdem at capellam a manerio suo de Auklancl usque Dunelmum et ex ejus capella, unum vestimentum de alba camica, substiliter brudata, cum ii tunicis et iii capis et ii pannis pro altari ejusdem brudaturne, cum historia navitatis (sic) dominicae et Dormicionis et Assumpcionis ejusdem matris gloriose; quod viz vestimentum idem episcopus fieri fecerat in honorem virginis Mariae pro eodem altari; et ii curtinas albas stragulatas, pro cornibus altaris; et i pannum aureum, viridis coloris pro tumba ejusdem; unam mitram brudatam cum multis parvis perlis diversi coloris et cathenis et nodis aureis; unum baculum pastorale argenteum cum capite deaurato; cerotecas et sandalia; et unum thuribulum argenteum et deauratum; et unum pannum longum de rubea camica cum vinea et literis intextis; ex quo facta sunt quatuor vestimenta et i casula; ex quibus unum ad magnum altare pro Dominicis, cum duabus tunicis et ii capis, et iv albis; caitera altaribus in ecclesia sunt distributa. Item, ex done dicti domini Elicardi diu ante mortem suam, vi panni aurei marmorei coloris cum leonibus et cervis viridis coloris intextis et unus pannus viridis cum albis gallis et viridibus intextis, ex quibus facta sunt vestimenta diversis altaribus in ecclesia. Item, ex done ejusdem, ii vestimenta, i de nigra camica, cum iii capis cumr largis orariis decenter brudatis, aliud de rubeo welveto, cum multis ymaginibus Sanctorum in tabernaculis stantibus, cum auro et serico nobiliter brudatis; et ii panni pro altari de eodem panno et brudatura: sed et unum aliud vestimentumn ejusdem panni et coloris, secld et multo dicioris brudaturoe, cum i capa et duobus pannis pro altari, proposuit ecclesire reliquisse, sed necessitate coactus, posuit illud in caucionem 18 See Surtees Society publications, ries, etc. of Northern Counties of volume entitled Wills and Invento- England, part I, chap. xxii, p. 25. 240 APPENDIX. domino Radulpho de Nevyll pro centum libris; qui Radulphus postea sancto Cuthberto optulit. Post mortem Ricardi Byry episcopi, fracta fuerunt iiii sigilla ejusdem, et sancto Cuthberto oblata, ex quibus Ricardus de Wolveston feretrarius fecit unum calicem argenteum et deauratum qui est ad altare sancti Johannis Baptistma in Orientali parte ecclesie': sub cujus calicis pede sculpti sunt hi duo versus subscripti. Hie ciphus insignis fit preesuiis ex tetra signis Ri: Dunelmensis quarti, natu Byriensis. 19 XIII. INSTRUMENTUM DE EQUIS PORTANTIBUS LITERAM ET CAPELLAM EPISCOPI.20 A. D. 1345. N Dei nomine, amen. Appareat, quod anno ab incarnatione Domini mccc quadragesimo quinto, die vicesima mensis Aprilis, in meis Symonis de Charryng notarii publici et testiumr preesentia subscriptorum, infra prioratum ecclesiae Dunelmensis, in quodam stabulo inter magnam portam et bracinum prioratus ejusdem constructo, constitutus personaliter venerabilis vir et discretus magister Johannes de Whytchyrche, rector ecclesihe de Seggeffeld, Dunolmensis diocesis, executorem testamenti domini Ricardi de Bury, nuper episcopi Dunolmensis se dicens, liberavit executorio nomine supradicto, ut dicebat, et tradidit fratri Waltero Gategang monacho et sacristne ipsius ecclesiwe Dunelmensem, presenti tune ibidem, duos equos magnos griseos,quiliteram, in qua jacebat corpus di6ti domini episcopi tune defuncti, portabant ad ipsam ecclesiam Dunolmensem, ecclesiasticte tradendum ibidem sepulturce; et eciam unum equum mulum, videlicet qui capellam dicti defuncti ad ecclesiam portabat eandem; quos omnes tres equos memoratos idem magister Johannes asserebat ex consuetudine debitos esse priori et conventui ecclesioe Dunolmensis occasione portacionis et sepultura proedictarum. Praesentibus tune ibidem Willielmo Pichecoc capellano, ac Petro de Clif, Thoma Brounesgrove et Willielmo Page testibus.21 19 This is a third reading of this 20 See Duznolmensis historin scripinscription, which I have quoted tores tres, append., p. cxxxii. —Cocheris. above.-Cocheris. 21 Ibid, p. cxxxiii.-lb. APPENDIX. 241 XIV. LITERA DIRECTA EPISCOPO. PRO VESTIMENTIS, QUiE NOBIS CONTULIT DOMINUS RICARDUS DE BURY, EPISCOPUS DUNOLMENSIS. A. D. 1345. pATEAT universis, per proesentes, quod cum quwedam conptencio fuisset mota inter nos priorem et conventum ecclesime Dunolmensis super vestimentis quwe nuncupantur alba et serico brudata, videlicet una casula, una dalmatica et una tunica, tribus capis et duobus frontellis, ex largicione Ricardi de Bury, duclum Dunolmensis episcopi, ad nos et ecclesiam Dunolmensem pertinentibus, et in possessione nostra existentibus, quwe prwefato domino Ricardo, dum vixit, pro vita sua gratanter accomodavimus, et qua dominus Robertus Calne, Willielmus de IIemmyngton et Willielmnus de Assh, executores testamenti dicti defuncti occupant et detinent minus juste, petentes, ex parte una, et dictos executores contradicentes, ex altera, conquievit in hunc mocdum; videlicet quod dicti executores omnia vestimenta et frontalia supra dicta nobis traderent, restituerent, et de eisdem satisfacerent ad plenum; ita quod nos ipsos executores erga quoscumque, occasione premissorum, conservaremus indempnes. Cujus concordiwe pretextu dicti executores nobis vestimenta prwedicta cum frontellis supra dictis tradiderunt et liberaverunt; et nos eodem pretextu cavemus et obligamus nos per prmesentes ad conservandum dictos executores semper indempnes racione hujus deliberacionis dictorum vestimentorum cum frontellis, ut praemittitur, erga omnes. In cujus rei testimonium, sigillum nostrum commune praesentibus est appensum. Data Dunolmi, xxi die mensis Septembris, anno McccxL quinto. 32 INDEX TO NAMES OF PERSONS, PLACES AND BOOKS. Abbeville, 32, 33. Angerville, Richard de, 1, 13, 14, 225. Abraham, 55, 107, 210. Anglia (see England). Accius, 31. Annales Typographici, 16. Accursius, 34. Annalium Ecclesiasticarum, 5. Achilles, 87. Anthony, 109. Acts, 165. Anticatos, 175. Adam, 107. Antiphoner. 32, 33. Advis pour dresser un Bibliotheque, Apelicon, 208. 13, 24, 25. Apocalypse, 171. _Eschuylus, 31. Apollo, 103, 109..Esculaplus. 31, 109. Apologetics of Tertullian, 165. Aisop (see Esop). Apparatus sacri, 18. Agamemnonrl's daughter, 105. Apuleius,'28. Agrippa, Cornelius, 160. Aquinas, Thomas, 34, 142, 195, 202, Albert Magnus, 147. 219, 222. Albigenses, 215. Arab astronomy, 107. Albini, B. Flacci, 27. Arabians, 133. Alcoman, 31. Arabic, 139. Alcuill, 27, 147. Arator, 27. Aldebulrgh, Richard de, 238. Aratus, 31. Alexander, 32, 33, 51, 157. Arcadia, 160. of Ville-Dieu, 147. Archbeologia, 3, 18. Alexandriad, 30. Archelanus. 28. Alexandrine war, 105. Archimedes, 131. Almagest, 51, 137. Archytas of Tarentum, 31. Alngervi]le (see Angerville). Arian malice, 139. Althemius, 27. Aristotle, 11, 23, 27, 28, 30, 31, 40, 57, Ambrose, 27, 137. 59, 61, 63, 103, 109, 117, 131, 135, Amerfcan Plublishers' Circular, 18. 142, 143, 149, 155, 157, 202, 2C8, Amiens, 32, 33. 216, 219, 220. Amphytrion, 30. Aristophanes, 153. Amsterdam, 18. Armagh, archbishop of, 11, 218. Anacreon, 153. Artois, Robert d', 7. Analogy of Cwsar, 175. Arundell, Richard. 234. AnatoliuS of Alexandria, 28. Asceeisius, Badius, his edition of PhiAnatomy of Melancholy, 153. lobiblon, 1i. Anaxagora,s, 31. Assh, William de, 241. Anaxarchus, 105, 217. Assize, St. Francis d', 31. Anaximenes, 31. Astexanus, 202. Ancient Latin fonds, 14. Athalia, 27. Andreas, 212. Athanasian creed, 209, 220. 24d4 INDEX. Athens, 30, 75, 107, 129, 133, 167, 208. Bibliothece Venetle, 15. books from, 14. Bibliothecis virorum claris, 17. mss. imported from, 30. liber singularis, 18. Athenian labors, 26, 137. Billingsley, 220. polity, 107. Biographie Universelle, 1. Atlantic progeny, 105. Black friar, 15. Attali, 2C8. Black monks, 6, 226. Attic Nights, 105, 129. Blesei, Petri, 145. Augoirre, 32, 33. Blois, Peter de, 28. Auckland, 10, 14, 227, 229, 239. JBodieian library, 13. Augustine, 27, 89, 93, 151. Bodley, Thomas, 17. hated Greek literature, 137. Boetius, 26, 27, 28, 53, 59j 68, 137, 151, rule of, 213, 214. 155. Augustus, 175, 216. banished, 109. Aulularia, 30. Bohn, 18. Aulus Gellius, 28, 63, 65, 105, 129, Boineburg, 18. 218. Bonaventure, 34, 220. Aungerville (see Angerville) Bonivll, 32, 33. Auvergne, William d', 34. Bononia, 83. Averroes, 30: 63. Borghers, 18 Avicenna, 30, 137. Boulard, du, 18. Avienus, 32, 33.'Bonuvines, 32, 33. Avignon, 11, 233. Braban, 226. Awrgeville (see Angerville). Brabant, dukes of, 7. Babel, tower of, 83. Johnl of, 8, 9. Babylon, 210. Bradwardin, Thornmas, 11, 34, 226. Babylonian architecture, 107. Breton, Guilllmule le, 30. books, 135. Britain, 12, 75, 236. Babylonians, 133. visited by Minerva, 133. Bacchus, 79. British Museum, 13, 24. Bacon, Roger, 30, 34. Brounesgrove, Thomas, 240. Balaam's ass, 99. Bruce, David, 9. Baliol college, 10. Brunet, J. Ch., 16. Balthasar, 171. Brussels, 13. Barbarus, Hermolaus, 216. Bruyeres, 32, 33. Barnes, 18. Budre, William, 17, 18. Basilius, 27. Bule, Caesar Egassio, 18. Basingstoke, 30. Burdoen G. de, 229. Basle, 13. Burg, signification of, 1. Bassett, William, 238. Burgoe, 210. Batavia, 18. Burgundy, dukes of, 13. Beaumanoir, P. de, 34. Burley, Walter, 226 Beaumont, Louis de, 4. Burton, 153. Beauvais, Vincent de, 31, 34, 147. Burwesch, Henry, 226. Bede, 27, 151, 153, 221. Bury, derivation of, 1. Bederiksworth, 1. Richard de, 2, 241. Bentworth, archbishop, 11. St. Edmonds, 1. Benworth, Richard, 226. Bzovius, 5. Besangon, 32, 33. Catlmus, 83, 109, 117. Bethlulle, Eberhard de, 147. C'ecillius, 31. Beverlhoo, John de, 229. Cesar, 28, 71. Bible of Guiot de la Provins, 31. Julius, 31, 51, 175. Irish, 218. Calcidius, 216. Bibles, disagreement anmong, 206. Calne, Robertus, 241. Bibl. Vet. Patr., 145. Campbell, lord, 1, 6, 19. Bibliographet's -,lanual, 19. Camlbray, 32, 33. Bibliomania of Dibdin, 18, 23, 33, Cambridge, 18. of Merryweather, 11,'19, 24. Can dace, queen, 165. Bibliothec, Augusta, 18. Canon, 210. Britannica-Hibernica, 18. of Avicenna, 137. Latina, 18, 30. Canterbury, 13, 33. INDEX. 245 Canterbury, archbishop, 6, 11, 226, Consolatione of Boetius, 59. 234, 236. Cordeliers, 3. Tales, 33. Coridon, 83 university, 4. Corinthians, 219. Canticles, 32, 33. Cornelius Agrippa, 160. Carians, 209. Nepos, 28, 31. Carmentis, 83, 117. Corpus Christi college, 15, 16. Carneades, 129. Poetarunm, 29. Carthage, 109. Corydon, 103. Cassiodorus, 27, 28, 151, 169, 170. Cosin, bishop, 13. Catalogue mss. England and Ireland, Cottonian library, 13, 15. 13, 15 Cowton, William, 6, 226. Categories, 131, 219. Crato, 51. Cato, 28, 51, 175. chair of, 151. the eldel, 31.: Crispin, Samuel, 12 Cauoasus, 163. Critias, 107. Cave, G., 6. Cresus, 45. Ceres, 163. Clesias, 31. Cervantes, 189. Cupid mistaken for Michael, 29. Chaldean books, 135. Curiosities Bibliographique, 18. vei ses, 107. Cyril, 139. Chambre, William deo 6, 8, 10, 15, Damascenus, 30. 225. 227, 229. Datiel, 97, 171. Chancelloir of England, 6. Dares trasiated, 30. Chantre, Pierro do, 28. Davenport, George, 13. Charing, Simon de, 240. David, 55, 2,J4. Charlemagne, 147. Deealogue, 202. Charles the Fair, 2. Democrlitus, 31. Chartres, 32, 33. Demlosthenes, 31, 159. Chaucer, 33, 153. Departement des Livres, 31. Cherdsay, 226. Deuteronomy, 157, 183. Chertsey, 6 t Dibdin, T F., 18, 23. Chichester, bishop of, 11. Dibdin's Bibliomania, 18 23, 33. cllurcil, 3.,Dictionnaire de Plain-Chant, 33. Christ, 91, 191 201, 216. Digby collection, 13. Christian dogmals, 139. Dijon, 32, 33. philosophy, 216 Dinant, 32, 33. Chronicle of Wm. de Chambre, 10. Diocles, 31. of Robert de Graystanes, 225, Dion Cassius, 28 229.' Dionysius, 3U, 117. Chryeostom, 27, 205. Doctrinal, 32, 33. Cicero, 26, 28, 31, 167. Doctrinale of Alexander, 147. Ciconian women, 217. Dolour, vicar of, 215. Citeaux, convent of, 29. Domllinic, 213, 2146 Claudius, 175. Dominicans, 15. Clemens, 27. Donati, 147. Clement of Alexandria, 28. Donatus, 28, 37, 131. V, 139. Dondi, 34. Clif, Peter de, 240. Dositheus, 147. Clinton, Williamr de, 236. Dover, 236, Cocaigne, 87. Dudouit. 18. Colbert arms, 14. Dunolmensis, Hist, 10, 240. Cologne, 5, 16, 18. Dunkeld, bishop, 215. Colon. Agrippa (see Cologne). Dun le Chastel, 32, 33. Commentaries of Caesar, 175. Durham, 4, 5, 6, 8, 9, 10, 13, 18, 225, of Remi, 147. 227, 228, 241. Commentarius de scriptoribus, 16, bishop of, 40. 18. died, 4. Comminianus, 28. William de, 229. Compeigne, 32, 33. Easter, 209. Conringius, Herm., 18. Ebionites, 210. 246 INDEX. Eboracum (see York). Fidentinus, 81. Ecclesiastes, 113, 135, 169, 173, 212. Fielding, 189. Ecclesiasticus, 77, Fincale, 229. Echard, 15. Fitz Ralph, Richard, 11, 218, 226. Ecluse, victory of, 9. i Flanders, 7. Edmondis Bury, 225. Florum Historime, 18. Edward I, 18. Focas, 28. II, 2, 3. Federa, 3, 4, 6, 7, 8, 9, 234, 235, 238. III, 1, 3, 4, 6, 7, 8, 9, 113, 191, 225, Fontaines, Pierre des, 34. 233. Forrest, Thomas, 215. Egesippus, 28. Fortunatus, 27. Egypt, 105. France, 7, 8, 9, 12, 14, 209, 236. furniture of, 121. embassy to, 115. priesthood of, 207. librarians of, 123. Egyptian books, 135. Franciscans, 3. chaos, 217. magnificent library, 30. Egyptians, 133. Freculphus, 28. Elements of Papias, 147. Froissart, 34. Elij ah, 97. Fulgentius, 27. Elizabeth, court of, 20. Fulke, 210. Ellewyk, G. de, 229. Fulwell, 229. Ellis, 87. Galetn, 27. Empedoles, 31. Galen's tracts, 219. England, 8, 12, 28, 37, 79, 83, 219, 225. Gallus, 31. 226, 230, 233. Gandelus, 31, 33. king oft; 191. Gascony, kiig of, 2. north of, 209. Gategarig, Walter, 240. English, 221. Gaul, Sophia of, 133. miles, 219. Gellius (see Aulus Gellius). perspicacity, 121. Genesis, 55. subtleties, 133. Genlsachar, 117. Ennius. 28, 31, 153. Gentile dogmas, 139. Enoch, 107. Gentiles, 173. Entenltlcus, 24. Geoffrey of Waterford, 29, 33. Epictetus, 29 Geology, first mention, 144. Epicurus, 31. Georgias, 31. Epistolarumn of Petrarch, 12. Gerberti, 28. Erasistratus, 31. Germalny, 7. 236. Erasmus, 212, 222. librarians of, 123. Eratostheites, 31. Gideon, forests of, 9. Esop, 28, 31. lamps of;, 55. Ethics ot Aristotle, 40, 57, 149, 187. Goldast, M. H., 17, of Nichotnachus, 59. Goliali, 55. Euclid, 31, 57, 129, 151, 218. Goliardi, 79. Eudoxus, 31. Goivro, 32, 33. Euripides, 31. Gothaml, wise men of, 216. Eusebius of Ceesaria, 28. Grwacisnlus, 32, 33, 147. Eustatius, 32, 33. Graile, 32, 33. Euticius, 28. Grand Moint monks, 93. Eutropius, 30. Gratian, 151. Eve, 160. Graystanles, Robert de, 5, 6, 225, 228, Exodus, 206. 229. Exposition of Albert Magnus, 147. Great seal, 7. Ezekiel, 73. Greece, priesthood of, 207. Fabliaux cf Meon, 79. Gregorius, 27. Fablio!us, 14, 15, 18, 30, 51. Gregory, 65. Faustina, Cl., 13. ignoralnt of Greek literature, Fencotes, Thomas de, 238. 137. Fessour, John, 129. IX, 214. Ferriere, Loup de, 28. Greek corruptions, 208. Fibonacci, 34. eulogy, 219. INDEX. 247 Greek heresies, 139. Horas, 220. language, 25, 139. Beati Virginis, 89. masterpieces, 26. Horace, 28, 30, 31, 137, 149, 219. manuscripts imported, 30. Houdan, Robert de, 79. sweat, 137. Hovedon, 238. volumes, 137. Humphrey, duke, 10. writers, 31. Huntington, 236. Greeks, 133, 209. Hust, John and Conrad, 16. literature of, 157. Iliad, 29. Gresham college, 13. Imperial library at Paris, 13, 14, 16. Grosseetee, Robert, 30. Inachus, 107. Guatier, Philip, 30. Indian astronomy, 107. Guelders, 7. Indians, 133. Guiot de Provins, 31, 93. Inglis, J. B. v, 19, 41. Guldeford, 233. Innocent III, 214. Habakkuk, 97. IV, 212. Hsenel, 13. Institution of divine letters, 169. Hainault, 7. Isaac, 55. Hallam, Henry, 18. Isabel, queen, 2. Handewarpe, 226. Isaiah, 171, 197, 205, 222. Harleian library, 13. Isocrates, 29. Haureau, 34. Italy, 11. Hatfield, Thomas, 228. librarians of, 123. Heaven, 163, 167. Jacob, ladder of, 55. Hebrew, 139. James, 141. Hebrews, epistle to, 210. Thomas, 17. Helie, Petit, 147. edition of Philobiblon, 94, 221. Hell, 167. Jarow, 229. Hellefiight, 151, 220. Jason, 109. Hellenic genius, 25. Jephthah's daughter, 105. Helmstadt, 17, 18. Jeremiah, 159, 171. Hemmyngton, William de, 241. Jerome, 26, 98, 137, 151, 159, 161, 212, Henry VII, 10. 213. Heraclitus, 31. Jesus, 210 216, 221. Hercules, 107. Jewish ceremonies, 107. Hereford cathedral, 232. Jews, 173, 201, 209, 221. church, 3. so called, 210. Herodotus, 28, 31. Job, 77, 171, 197, 222. Hesiod, 31. Johannes, 27. Hibernia, 233. John, evangelist, 171, 221. Hieronymus, 27. of Salisbury, 142, 157, 160, 223. Hilarius, 27. XXII, 3, 4, 11, 225, 233. Hilton, Peter de, 229. Jonanchus, 107. Hipparchus, 31. Joseph, granaries of, 121. Hippocrates, 27, 31, 142. Josephus, 28, 173, 210. Hippodamus, 143. Joshua, 171, 206. Histoire Litt. de la France, 30, 31, 34, trigonometry of, 107. 79. Journey of Cesar, 175. Historiae Universitatis, 18. Jove, 163. Historical Dictionary, 18. Judges, 216. HIistory and Antiquities of Durham, Juliers, marquis, 7. 18, 227. Julius Csesar (see CEesar). Edward I, 18. Juno, 73. English Poetry, 87. Justin, 28. of Greece, 167. Juvenal, 28, 32, 33, 153. Holcot, Robert, 11, 15, 226. Juvencus, 27. Holy Bible, 139. Knight, Charles, 19. Land, 7. Knox, John, 215. Homer, 28, 29, 31, 160, 209. Kylwyngton, Richard de, 226. plundered by Virgil, 137. Lactantius, 26, 27, 137, 151. Honorius III, 145, 214. La Ferte, 31, 33. 248 INDEX. Lalanne, Lud., 18. Maps, Walter, 22, 79. Lamesley, Alex. de, 229. Mark, 221. Langland, 22. Marnesio brothers, 17. Lateran council,:213. Maro, 153. Latin poets, 29. Martha, 85. writers, 31. Martial, 28, 153. Latini, Brunetto, 34. the cook, 81. Latins, 133. Martianus, 137. literature of, 157. Mary, 85. study of; 139. faith in, 220. Laura, 12. Maydalen, 229. Lebanon cedar, 107. Virgin, 29, 209. Leclerc, 34, 79. Masse, Johannes la, 14. L'Europe au moyen age, 18. Mattaire, 16. Leipsic, 18. Matthew, 55, 59, 216. Leland, 15. Maudit, John, 226. Leo, pope, 27. Maul, Laban, 28. Leontus Pilate, 29. I Mazarin library, 18. Levi,.210. Median looks, 135. Leviathan, 199. Megara, 129. Liber Bacchus, 23, 87. Mela (see Pomponins Mela). Codex, 23, 87. Melchisedech, 69, 210, 211. Patera, 87..Melito, 216. Patrum, 87. Mlenander, 30, 31. Libertate Ecclesiastlca, 203. Menldic:lnt s, 218. Library, first rules of organization, Sieoon, 22, 34, 79, 87. 37. Mercuius Trismeogistus, 31. Lincoln, bishop of, 3, 30, 226, 234. Mercury, 99, 103, 159. Lil-colnshire monks, 87. Morryweather, 11, 15, 19, 24. Lives of Chancellors, 6, 19. Metalogicon, 142. twelve Csesars, 175. Met mo rphosis, 218. Livy, 159.. Metaphysics, 137, 155. Lodowic, 226. of Aristotle, 57. Logostoricus, 107. Metompsycllosis, 218. Lomeier, Johannis, 18. Meth ro, Thomas de, 238. London, 4, 13, 18, 19, 226, 232. Metrodorus, 31. bishop, 11, 226. Meun, John (l de (see Meon). church, 3. Michael, Cupid mistaken for, 29. edition, 17, 19. of St. Albans, 24. Lorris, Guillaume de, 22. Middelburg, 210. Loup de Ferriere, 28.: Middelhlam, 237. Lowndes, Thomas, 19. Middleton, Gilbert of, 3, 232. Lucan, 28, 30, 31, 32, 33. Miletus, 107. Lucifer. 160. Minervw, 133, 160. Lucretius, 28. helliet on Socrates, 29. plundered by Virgil, 137. MIinors, older of, 123, 215, 225, 234. Luke, 183, 204, 213. Mitford, 167. Lumley, E. de, 229. Moliere, 218. Lund, Thomas de, 229. Moillon, 31, 33. Lupus, John, 203, 207. Montaigne, 21. Lya, 85. Monte Acuto, William de, 232. Lythum, 229. Rockerij, G. de, 68. Macauley, 167. Montpelier. 32, 33. Macrobius, 26, 28, 137. Mordecai, 206. Maderus, 17. Moreri, Louis, 18. Magnus, Albertus, 222, 223. Mosaic law, 157. Mahomet, 207. Moses, 133, 159, 171, 183, 206. Maissieres, 32, 33. divinations of, 107. Malachi, 204. Muiegerville (see Angerville). Manillus, 31. Mussus, 31. Manuel du Libraire, 16. Namur, 7, 32, 33. INDEX. 249 Natural History of Pliny, 73, 137. Paris editions, 16. Naude, Gabriel, 18, 24, 25. Matthew, 145. Nazarites monks, 216. Parisian palladium, 133. Neleus, 208. school, 219. Nepos (see Cornelius Nepos). Parisians, 133. Neptune, 73, 163. Parnassus, 109, 117. Nero, 109. Parthenius, 137. Nestorian profligacy, 139. Paul, 117, 123, 173, 209, 210, 212. Nevill, Alexander, 238. Veronese, 27. R. de, 227, 234, 240. Paulinus, 27. Newcastle upon Tyne, 8. Pegasus, 103. New York, 18. Pegasean fountain, 159. Nicander, 31. Peignot, 16. Nichomachus, 147. Pergamus, 208. Nichomachian ethics, 59. Perihermenias, 131, 219. Nicroceron, 105. Peripatetics, 117. Nigellus, 220. Persia, books sent to, 111. Nigidius, 31. Persian magi, 107. Noah, ark of, 55. books, 135. georgics of, 107. Persius, 28. Noct. Attic. of Gellius, 63, 65. Perugia, 214. Norfolk library, 13. Pesaigne, Antony de, 4. Northampton, 3, 232. Peter, 71, 210. Northumberland, 9. of Blois, 145. Nouvelle Receuil, 34. Petit, Jean, 16. Noyon church, 30. edition of Philobiblon, 170. Nozze di Carla, 27. Petit-Radel, 18, 28. Occam, 34. Petrarch, 11, 12, 28, 29, 34. Ocellus, 31. Petri, 28. (Edipodeon, 129. Petronius, 29. Old Printer and Modern Press, 19. PhWdo, 159. Olympus, 111, 163. Phlaton, 157. Origen, 161. Pharaoh, 207. Orleans, 32, 33. Philip, 157. Ornytls, 160. of France, 235. Orosius, 27. VI, 7. Orpheus, 217. Philippa, queen, 191. Ortigue, 33. Pltillipiad, 30. Oudin, Cas., 16, 18. Philobiblon, orthography of, 40, 41. Ovid, 28, 30, 31, 32, 33, 129, 218. Philolaus's library, 63. Owen, George, 10. Philologicarum, etc., 17. Oxford, 1, 10, 12, 15, 16, 17, 30, 193. Phocas, 127. archdeacon, 79. Phcebus, 79, 103, 157. editions, 17, 18, 19, 213. Plotius, 28. manuscript, 15. Phronesis, 103. prior of, 229. Phryno, 161. university, 187, 191. Pichecoc, William, 240. Oxonie,/225. Pickering, 19. Page, William, 240. Pierides, 103. Pagninus, 98. Pindar, 137. Palescepsis 208. Pius II, 208, 209. Pallas, 103. Place de l'Ecole de Medicine, 3. Palamedes, 109. Plato, 23, 28, 30, 31, 51, 63, 107, 155, Panaetius, 31. 159, 216. Pandect, 137. among the saints, 102, 103. Panzer, 16, hyle of, 217. Papias, 31, 147. Plautus, 28, 30, 31. Paradise, governor of,.107. Pleiades, 123. river of, 55: Pliny, 27 28, 137. Paris, 2, 3, 7, 8, 13, 16, 18, 32, 33, 37, Natural History, 73. 75, 83, 121, 221, 225, 226. Pluto, 73, 103, 163. 33 250 INDEX. Poema de Pontificibus, 27. Romans, 209. Policraticon, 145, 157, 223. Rome, 11, 75, 133, 208, 210, 220. Polybius, 31. church of, 207. Politics of Aristotle, 143. embassy to, 115. Pomo et Morte, 143. priesthood of, 207. Pompeius, 27, 28. Rouen, 32, 33. Pompey, 28. Rymer (see Feedera). Pomponius Mela, 28. Saint-Amour, William de, 34. Pontarlie, 32, 33. Saint-Cher, Hugh of, 34. Poole, Edward R., 19. St. Albans, abbot of, 24. Pope, 218. St. Ambrose, 26. Posidonius, 31. St. Andrews, 215. Possevin, Ant., 18. St. Antony of Padua, 34. Praedicatores, 214. St. Athanasius, 27. Praxagoras, 3i. St. Augustine,'26. Preachers, order of, 123, 215, 217, 234. St. Benedict college, 13. founder of, 213. St. Bonaventure, 34. Priam, 209. St. Cuthbert, 201, 227, 240. Priscian, 28, 37, 131, 147. St. Edmunds Bary, 1. Problems of Aristotle, 57. St. Francis d'Assize, 34. Probus, 28. St. Gregory, 26. Propertius, 153. St. Hyacinthe, 34. Prosper, 27. St. John Biptist, 240. Protagoras, 31. college,. 13. Proverbs, 55, 61, 63, 204. day, 237. Psalms, 77, 210, 220. St. Jerome against Rufinus, 24. seven penitential, 32, 33. St. Leonard, 229. fifteen, 32, 33. St. Martin le Tours, 32, 33. Psalter, 32, 33, 73. St. Thomas martyr, 195. Ptolemy, 28, 51, 117, 137. Aquinas (see Aquinas). Ptolemies, 105. of Canterbury, 145. Pyctavi, 17. St. Victor, 40. Pythagoras, 71, 105, 142, 217, 220. fonds, 14. Pythias, 31. Salden, G., 18. Quetif, 16. Salisbury, 9. Quintillian, 24, 28. earl of, 9. Quintus Curtius, 28, 30. Horee, 202. Rachael, 85. John of, 24, 28. Racine, 27. plain, 216. Radulphus, 240. Sallust, 26, 28, 137. Raine, 237. Samson, enigmas of, 107. Ravenel, M., 16. Samuel, 204. Receuil de Fabliaux, 87. Sardanapalus, 45. Hist. France, 30. Sardis. bishop of, 216. Regimine Principium, 142. Saturn, 51. Remedio Amoris, 212. Saumur, 32, 33. Remi of Auxerre, 147. Scaccario, 235. Repertoire Bibliographique, 16. Scaptis, 208. Republic ol Cicero, 28. Scepsis, 208. Researches upon Libraries, 18. Scaresbek, Walter de, 229. in Paris libraries, 28. Scholastic Philosophy, 34. Rhemish Testament, 210. Scipio, 26, 109. Rigord, 30. Scotland, 7, 9, 215, 226, 236. Rodd, Thomas, 19. king ol; 6. Roger of Sicily, 29. Scriptores ordinis, 15. Romance of the Rose, 12. Scrop', G. le, 234. Roman churchman, 222. Seagrave, William, 11. court, 121. Seals of bishops, 10, 234. empire, 216. Secunda Secunde, 222. history of Eutropius, 30. Sedulius, 27. treatisers, 137. Seggefeld, bishop of, 240. INDEX. 251 Segraffe, Walter, 226. Tartarus, 167. Seleucus, 111. Tatianus, 28. Semele, 87. Taunton, R. de, 234. Seneca, 109, 165. Taurus, 129, 163. Sens, 32, 33. Tegni, 137, 219. Serapeum, 18. Terence, 24, 31. Servius, 28. Tertullian, 165. Seton, John de, 229. Teuthis, 160. Seven Psalms, 32, 33. Thales, 31. Sexeburgh, provost of, 145. Logcs of, 107. Shakspeare, 153. Theocritus, plundered by Virgil, 137. Sheba, queen of, 121. Theodolus, 32, 33. Sibylline books, 65. Theodorick, 109. Sidney Sussex colleges, 13. Theophrastus, 31, 77, 208. Sldontus, 151. Thersites, 87. Simonides, 129. Theutus, 160. Sisera, 123. Third estate, 34. Smaragdos, 147. Thobie, 32, 33. Smith, Richard, 18. Thomas d'Anglia, 37. Society of Antiquaries, 18. Thomasini, Jacobi Phil., 15. Socrates, 31, 103, 105, 129. Thoth, 160. mistaken for Virgin Mary, 29. Trajan, 28. Soissons, 31, 33. Tiberius, 129, 175. Solomon, 63, 121, 204. Tibullue, 28, 31. problems of, 107. Tilbury, Gervais de, 29. Solomron's temple, 33. Timaus, 63. Sophia of Gaul, 133. Timotheus, 87. Sophocles, 31, 129. Timothy, 99. Sorbonne, 37. Titus, 175. Robert, 34. Tonson's method, 218. Spain, 211. Topics of Aristotle, 61. Specimens Early English Poetry, 87. Tournay, 32, 33. Spencer, 153. Trente, 226. earl, 2. Trinity college, 10. Speusippus, 31. Triplici Rigione, 213. his books, 63. Trismegistus, Mercurius, 31. Spires, 16. Trithemius, 212. edition of Philobiblon, 16. Trojan war, 109. Stamford, 8. Tully, 57, 109, 137, 159. Stanford, 229. Tullius, 27. Stanhope, rector of, 226. Tykall, William de, 226. Stapulensis, J., 68. Tyrannian, 208. Statius, 28. Ultrajectini, 18. Statu et Ruina, 212. University of Oxford, 187, 191. Stoics, 117. of Paris, 37. Stokton, 227. Utilitate Scientiarum, 30. Strasburg, 203. Utilti, 15. Stratford, John, 6, 226, 234. Valerius, 77, 161. Stryvelyn, 236. Maximus, 28, 129. Suard, M., 1. Varro, 28, 31, 107, 221. Suetonius, 28, 175. Venice, 12, 15. Suidas, 30. Vetula of Ovid, 129, 218. Surtees, Robert, 18. Victorinus, 27. publications, 9, 10, 225, 228, 229, Vieux Al)rigement, 203. 237, 239. Vigilantius, 161. Sylla, 208. Virgil, 24, 28, 30, 31, 32, 33. Sylvester II, 28. bones of, 29. Symon of St. Albans, 24. plagiarist, 137. Tacitus, 28. usurper of, 81. Tanner, 18. Virgin Mary, Socrates mistaken for, Tarquin the Proud, 63, 65. 29. 252 INDEX. Vincent de Beauvais, 31. William of Meerbeke, 29. Vital de Blois, 30. Willoughby family, 1. Vitellion, 29. Winchelsea, Robert, 33. Vitruvius, 31. Willyby, Johanne de, 225. Vocabula a Poetis Usurpata, 31. Wolfenbuttel, 18. Voragine, J. de, 34. Wolveston, R. de, 240. Vulcan, 73. Wood, 18. Wales, church of, 4, 233. Wyndesor, Edw. de, 225. prince of, 1. Xenocrates, 31. Wallingford, 34. Xenophon, 31. Richard de, 24. Xerxes, 111. Walton, 237. Y of Pythagoras, 71. Warren, John de, 234. Yates, Richard, 1. Warton, 87. York, 5, 6, 8, 228. Wasconia, 225. cathedral libraries, 27. Wawham, John, 228. monks, 87. Wereker, 221. Zarepta, 97. Wermuth, 229. Zeno, 31, 105, 217. Westminster, 239. Zenocrates, 159. Wharton 6. Zoroaster, 107. Whytchurch, John de, 240. Zorobabel, 59. Wicklift; 218. Zouche, William de, 234. William of Blois, 30. Zutphaniensis, 18.