The Benedictine monastery of Lindesfarne, or the Holy Island, as it was called, was founded through the instrumentality of Oswald, the son of Ethelfrith, king of Northumberland, who was anxious for the promulgation of the Christian faith within his dominions. Aidan, the first bishop of whom we have any distinct account, was appointed about the year 635. Bede tells us that he used frequently to retire to the Isle of Farne, that he might pray in private and be undisturbed.[153] This small island, distant about nine miles from the church of Lindesfarne, obtained great celebrity from St. Cuthbert, who sought that quiet spot and led there a lonely existence in great continence of mind and body.[154] In 685 he was appointed to the see of Lindesfarne, where, by his pious example and regular life, he instructed many in their religious duties. The name of this illustrious saint is intimately connected with a most magnificent specimen of calligraphical art of the eighth century, preserved in the British Museum,[155] and well known by the name of the Durham Book, or Saint Cuthbert's Gospels; it was written some years after the death of that Saint, in honor of his memory, by Egfrith, a monk of Lindesfarne, who was made bishop of that see in the year 698. At Egfrith's death in 721, his successor, aethilwald, most beautifully bound it in gold and precious stones, and Bilfrid, a hermit, richly illuminated it by prefixing to each gospel a beautiful painting representing one of the Evangelists, and a tesselated cross, executed in a most elaborate manner.
He also displayed great skill by illuminating the large capital letters at the commencement of each gospel.[156] Doubtless, the hermit Bilfrid was an eminent artist in his day. Aldred, the Glossator, a priest of Durham, about the year 950, still more enriched this precious volume by interlining it with a Saxon Gloss, or version of the Latin text of St.
Jerome, of which the original manuscript is a copy.[157] It is therefore, one of the most venerable of those early attempts to render the holy scriptures into the vernacular tongue, and is on that account an interesting relic to the Christian reader, and, no doubt, formed the choicest volume in the library of Lindesfarne.[158]
But imperfectly, indeed, have I described the splendid manuscript which is now lying, in all its charms, before me. And as I mark its fine old illuminations, so bright in color, and so chaste in execution, the accuracy of its transcription, and the uniform beauty of its calligraphy, my imagination carries me back to the quiet cloister of the old Saxon scribe who wrote it, and I can see in Egfrith, a bibliomaniac, of no mean pretensions, and in Bilfrid, a monkish illuminator, well initiated in the mysteries of his art. The manuscript contains 258 double columned folio pages, and the paintings of the Evangelists each occupy an entire page.
We learn the history of its production from a very long note at the end of the manuscript, written by the hand of the glossator.[159]
But sad misfortunes were in store for the holy monks, for about 793, or a little earlier, when Highbald was abbot, the Danes burnt down the monastery and murdered the ecclesiastics; "most dreadful lightnings and other prodigies," says Simeon of Durham, "are said to have portended the impending ruin of this place; on the 7th of June they came to the church of Lindesfarne, miserably plundered all places, overthrew the altars, and carried away all the treasures of the church, some of the monks they slew, some they carried away captives, some they drowned in the sea, and others much afflicted and abused they turned away naked."[160]
Fortunately some of the poor monks escaped, and after a short time returned to their old spot, and with religious zeal set about repairing the damage which the sacred edifice had sustained; after its restoration they continued comparatively quiet till the time of Eardulfus, when the Danes in the year 875, again invaded England and burned down the monastery of Lindesfarne. The monks obtained some knowledge of their coming and managed to effect their escape, taking with them the body of St. Cuthbert, which they highly venerated, with many other honored relics; they then set out with the bishop Eardulfus and the abbot Eadrid at their head on a sort of pilgrimage to discover some suitable resting place for the remains of their saint; but finding no safe locality, and becoming fatigued by the irksomeness of the journey, they as a last resource resolved to pass over to Ireland. For this purpose they proceeded to the sea, but no sooner were they on board the ship than a terrific storm arose, and had it not been for the fond care of their patron saint, a watery grave would have been forever their resting place; but, as it was, their lives were spared, and the holy bones preserved to bless mankind, and work wondrous miracles in the old church of the Saxon monks. Nevertheless, considerable damage was sustained, and the fury of the angry waves forced them back again to the shore. The monks deeming this an indication of God's will that they should remain, decided upon doing so, and leaving the ship, they agreed to proceed on their way rejoicing, and place still greater trust in the mercy of God and the miraculous influence of St. Cuthbert's holy bones; but some whose reliance on Divine providence appears not so conspicuous, became dissatisfied, and separated from the rest till at last only seven monks were left besides their bishop and abbot. Their relics were too numerous and too cumbersome to be conveyed by so small a number, and they knew not how to proceed; but one of the seven whose name was Hanred had a vision, wherein he was told that they should repair to the sea, where they would find a book of Gospels adorned with gold and precious stones, which had been lost out of the ship when they were in the storm; and that after that he should see a bridle hanging on a tree, which he should take down and put upon a horse that would come to him, which horse he should put to a cart he would also find, to carry the holy body, which would be an ease to them. All these things happening accordingly, they travelled with more comfort, following the horse, which way soever he should lead. The book above mentioned was no ways damaged by the water, and is still preserved in the library at Durham,[161] where it remained till the Reformation, when it was stript of its jewelled covering, and after passing through many hands, ultimately came into the possession of Sir Robert Cotton, in whose collection, as we have said before, it is now preserved in the British Museum.
I cannot refrain, even at the risk of incurring some blame for my digression, presenting the reader with a part of a letter full of fraternal love, which Alcuin addressed to the monks of Lindesfarne on this sad occasion.
"Your dearest fraternity," says he, "was wont to afford me much joy. But now how different! though absent, I deeply lament the more your tribulations and calamities; the manner in which the Pagans contaminate the sanctuaries of God, and shed the blood of saints around the altar, devastating the joy of our house, and trampling on the bodies of holy men in the temple of God, as though they were treading on a dunghill in the street. But of what effect is our wailing unless we come before the altars of Christ and cry, 'Spare me, O Lord! spare thy people, and take not thine inheritance from them;' nor let the Pagans say, 'Where is the God of the Christians?' Besides who is to pacify the churches of Britain, if St. Cuthbert cannot defend them with so great a number of saints?
Nevertheless do not trouble the mind about these things, for God chasteneth all the sons whom he receiveth, and therefore perhaps afflicts you the more, because he the more loveth you. Jerusalem, the delightful city of God, was lost by the Chaldean scourge; and Rome, the city of the holy Apostles and innumerable martyrs, was surrounded by the Pagans and devastated. Well nigh the whole of Europe is evacuated by the scourging sword of the Goths or the Huns. But in the same manner in which God preserved the stars to illuminate the heavens, so will He preserve the churches to ornament, and in their office to strengthen and increase the Christian religion."[162]
Thus it came to pass that Eardulphus was the last bishop of Lindesfarne and the first of Cunecacestre, or Chester-upon-the-Street, to which place his see was removed previous to its final settlement at Durham.
After a succession of many bishops, some recorded as learned and bookish by monkish annalists, and nearly all benefactors in some way to their church, we arrive at the period when Aldwine was consecrated bishop of that see in the year 990. The commotions of his time made his presidency a troubled and harassing one. Sweyn, king of Denmark, and Olauis, king of Norway, invaded England, and spreading themselves in bodies over the kingdom, committed many and cruel depredations; a strong body of these infested the northern coast, and approached the vicinity of Chester-on-the-Street. This so alarmed Aldwine, that he resolved to quit his church--for the great riches and numerous relics of that holy place were attractive objects to the plundering propensities of the invaders.
Carrying, therefore, the bones of St. Cuthbert with them--for that box of mortal dust was ever precious in the sight of those old monks--and the costly treasures of the church, not forgetting their books, the monks fled to Ripon, and the see, which after similar adversities their predecessors one hundred and thirteen years ago had settled at Chester, was forever removed. It is true three or four months after, as Symeon of Durham tells us, they attempted to return, but when they reached a place called Werdelan, "on the east and near unto Durham," they could not move the bier on which the body of St. Cuthbert was carried, although they applied their united strength to effect it. The superstition, or perhaps simplicity, of the monks instantly interpreted this into a manifestation of divine interference, and they resolved not to return again to their old spot. And we are further told that after three days' fasting and prayer, the Lord vouchsafed to reveal to them that they should bear the saintly burden to Durham, a command which they piously and cheerfully obeyed. Having arrived there, they fixed on a wild and uncultivated site, and making a simple oratory of wattles for the temporary reception of their relics, they set zealously to work--for these old monks well knew what labor was--to cut down wood, to clear the ground, and build an habitation for themselves. Shortly after, in the wilderness of that neglected spot, the worthy bishop Aldwine erected a goodly church of stone to the honor of God, and as a humble tribute of gratitude and love; and so it was that Aldwine, the last bishop of Chester-on-the-Street, was the first of Durham.
When William Carelepho, a Norman monk, was consecrated bishop, the church had so increased in wealth and usefulness, that fresh wants arose, more space was requisite, and a grander structure would be preferable; the bishop thereupon pulled the old church of Aldwine down and commenced the erection of a more magnificent one in its place, as the beauty of Durham cathedral sufficiently testifies even now; and will not the lover of artistic beauty award his praise to the Norman bishop--those massive columns and stupendous arches excite the admiring wonder of all; built on a rocky eminence and surrounded by all the charms of a romantic scenery, it is one of the finest specimens of architecture which the enthusiasm of monkish days dedicated to piety and to God. Its liberal founder however did not live to see it finished, for he died in the year 1095, two years after laying its foundation stone. His bookloving propensities have been honorably recorded, and not only was he fond of reading, but kept the pens of the scribes in constant motion, and used himself to superintend the transcription of manuscripts, as the colophon of a folio volume in Durham library fully proves.[163] The monkish bibliophiles of his church received from him a precious gift of about 40 volumes, containing among other valuable books Prosper, Pompeii, Tertullian, and a great Bible in two volumes.[164]
It would have been difficult perhaps to have found in those days a body of monks so "bookish" as those of Durham; not only did they transcribe with astonishing rapidity, proving that there was no want of vellum there, but they must have bought or otherwise collected a great number of books; for the see of Durham, in the early part of the 12th century, could show a library embracing nearly 300 volumes.[165]
Nor let the reader imagine that the collection possessed no merit in a literary point of view, or that the monks cared for little else save legends of saints or the literature of the church; the catalogue proves them to have enjoyed a more liberal and a more refined taste, and again display the cloistered students of the middle ages as the preservers of classic learning. This is a point worth observing on looking over the old parchment catalogues of the monks; for as by their Epistles we obtain a knowledge of their intimacy with the old writers, and the use they made of them, so by their catalogues we catch a glimpse of the means they possessed of becoming personally acquainted with their beauties; by the process much light may be thrown on the gloom of those long past times, and perhaps we shall gain too a better view of the state of learning existing then. But that the reader may judge for himself, I extract the names of some of the writers whom the monks of Durham preserved and read:
Alcuin.
Ambrose.
Aratores.
Anselm.
Augustine.
Aviany.
Bede.
Boethius.
Bernard.
Cassian.
Cassiodorus.
Claudius.
Cyprian.
Donatus.
Esop.
Eutropius.
Galen.
Gregory.
Haimo.
Horace.
Homer.
Hugo.
Juvenal.
Isidore.
Josephus.
Lucan.
Marcianus.
Maximian.
Orosius.
Ovid.
Prudentius.
Prosper.
Persius.
Priscian.
Peter Lombard.
Plato.
Pompeius Trogus.
Quintilian.
Rabanus.
Solinus.
Servius.
Statius.
Terence.
Tully.
Theodulus.
Virgil.
Gesta Anglorum.
Gesta Normanorum.
Hugh de Pussar,[166] consecrated bishop in 1153, is the next who attracts our attention by his bibliomanical renown. He possessed perhaps the finest copy of the Holy Scriptures of any private collector; and he doubtless regarded his "_unam Bibliam in_ iv. _magnis voluminibus_," with the veneration of a divine and the fondness of a student. He collected what in those times was deemed a respectable library, and bequeathed no less than sixty or seventy volumes to the Durham monks, including his great Bible, which has ever since been preserved with religious care; from a catalogue of them we learn his partiality for classical literature; a Tully, Sedulus, Priscian, and Claudius, are mentioned among them.[167]
Anthony Bek, who was appointed to the see in the year 1283, was a most ambitious and haughty prelate, and caused great dissensions in his church. History proves how little he was adapted for the responsible duties of a bishop, and points to the field of battle or civil pomp as most congenial to his disposition. He ostentatiously displayed the splendor of a Palatine Prince, when he contributed his powerful aid to the cause of his sovereign, in the Scottish war, by a retinue of 500 horse, 1000 foot, 140 knights, and 26 standard bearers,[168] rendered doubly imposing in those days of saintly worship and credulity, by the patronage of St. Cuthbert, under whole holy banner they marched against a brave and noble foe. His arbitrary temper caused sad quarrels in the cloister, which ultimately gave rise to a tedious law proceeding between him and the prior about the year 1300;[169] from a record of this affair we learn that the bishop had borrowed some books from the library which afterwards he refused to return; there was among them a Decretal, a history of England, a Missal, and a volume called "The book of St.
Cuthbert, in which the secrets of the monastery are written," which was alone valued at 200,[170] probably in consideration of the important and delicate matters contained therein.
These proceedings were instituted by prior Hoton, who was fond of books, and had a great esteem for learning; he founded a college at Oxford for the monkish students of his church.[171] On more than one occasion he sent parcels of books to Oxford; in a list of an early date it appears that the monks of Durham sent at one time twenty volumes, and shortly after fifteen more, consisting principally of church books and lives of saints.[172] The numbers thus taken from their library the monks, with that love of learning for which they were so remarkable, anxiously replaced, by purchasing about twenty volumes, many of which contained a great number of small but choice pieces.[173]
Robert de Graystane, a monk of Durham, was elected bishop by the prior and chapter, and confirmed on the 10th of November, 1333, but the king, Edward III., wishing to advance his treasurer to that see, refused his sanction to the proceeding; monk Robert was accordingly deposed, and Richard Angraville received the mitre in his stead. He was consecrated on the 19th of December in the same year, by John Stratford, archbishop of Canterbury, and installed by proxy on the 10th of January, 1334.
Angraville, Aungerville, or as he is more commonly called Richard de Bury, is a name which every bibliophile will honor and esteem; he was indeed a bibliomaniac of the first order, and a sketch of his life is not only indispensable here, but cannot fail to interest the book-loving reader. But before entering more at large into his bookish propensities and talents, it will be necessary to say something of his early days and the illustrious career which attended his political and ecclesiastical life. Richard de Bury, the son of Sir Richard Angraville, was born, as his name implies, at Bury St. Edmunds, in Suffolk, in the year 1287.[174]
Great attention was paid to the instruction of his youthful mind by his maternal uncle, John de Willowby, a priest, previous to his removal to Oxford. At the university he obtained honorable distinction, as much for his erudition and love of books as for the moral rectitude of his behavior. These pleasing traits were the stepping stones to his future greatness, and on the strength of them he was selected as one fully competent to undertake the education of Edward Prince of Wales, afterwards the third king of that name; and to Richard de Bury "may be traced the love for literature and the arts displayed by his pupil when on the throne. He was rewarded with the lucrative appointment of treasurer of Gascony."[175]
When Edward, the prince of Wales, was sent to Paris to assume the dominion of Guienne, which the king had resigned in his favor, he was accompanied by queen Isabella, his mother, whose criminal frailty, and afterwards conspiracy, with Mortimer, aroused the just indignation of her royal husband; and commenced those civil dissensions which rendered the reign of Edward II. so disastrous and turbulent. It was during these commotions that Richard de Bury became a zealous partizan of the queen, to whom he fled, and ventured to supply her pecuniary necessities from the royal revenues; for this, however, he was surrounded with imminent danger; for the king, instituting an inquiry into these proceedings, attempted his capture, which he narrowly escaped by secreting himself in the belfry of the convent of Brothers Minor at Paris.[176]
When the "most invincible and most magnificent king" Edward III. was firmly seated upon the throne, dignity and power was lavishly bestowed on this early bibliomaniac. In an almost incredible space of time he was appointed cofferer to the king, treasurer of the wardrobe, archdeacon of Northampton, prebendary of Lincoln, Sarum, Litchfield, and shortly afterwards keeper of the privy seal, which office he held for five years.
During this time he twice undertook a visit to Italy, on a mission to the supreme pontiff, John XXII., who not only entertained him with honor and distinction, but appointed him chaplain to his principal chapel, and gave him a bull, nominating him to the first vacant see in England.
He acquired whilst there an honor which reflected more credit than even the smiles of his holiness--the brightest of the Italian poets, Petrarch of never dying fame--bestowed upon him his acquaintance and lasting friendship. De Bury entered Avignon for the first time in the same year that Petrarch took up his residence there, in the house of Colonna, bishop of Lombes: two such enlightened scholars and indefatigable book collectors, sojourning in the same city, soon formed an intimacy.[177]
How interesting must their friendly meetings have been, and how delightful the hours spent in Petrarch's library, which was one of great extent and rarity; and it is probable too that De Bury obtained from the poet a few treasures to enrich his own stores; for the generosity of Petrarch was so excessive, that he could scarcely withhold what he knew was so dearly coveted. His benevolence on one occasion deprived him and posterity of an inestimable volume; he lent some manuscripts of the classics to his old master, who, needing pecuniary aid, pawned them, and Cicero's books, _De Gloria_, were in this manner irrecoverably lost.[178]
Petrarch acted like a true lover of learning; for when the shadows of old age approached, he presented his library, full of rare and ancient manuscripts, many of them enriched by his own notes, to the Venetian Senate, and thus laid the foundation of the library of Saint-Marc; he always employed a number of transcribers, who invariably accompanied him on his journeys, and he kept horses to carry his books.[179] His love of reading was intense. "Whether," he writes in one of his epistles, "I am being shaved, or having my hair cut, whether I am riding on horseback or taking my meals, I either read myself or get some one to read to me; on the table where I dine, and by the side of my bed, I have all the materials for writing."[180] With the friendship of such a student, how charming must have been the visit of the English ambassador, and how much valuable and interesting information must he have gleaned by his intercourse with Petrarch and his books. At Rome Richard de Bury obtained many choice volumes and rare old manuscripts of the classics; for at Rome indeed, at that time, books had become an important article of commerce, and many foreign collectors besides the English bibliomaniac resorted there for these treasures: to such an extend was this carried on, that the jealousy of Petrarch was aroused, who, in addressing the Romans, exclaims: "Are you not ashamed that the wrecks of your ancient grandeur, spared by the inundation of the barbarians, are daily sold by your miscalculating avarice to foreigners? And that Rome is no where less known and less loved than at Rome?"[181]
The immense ecclesiastical and civil revenues which Aungraville enjoyed, enabled him whilst in Italy to maintain a most costly and sumptuous establishment: in his last visit alone he is said to have expended 5,000 marks, and he never appeared in public without a numerous retinue of twenty clerks and thirty-six esquires; an appearance which better became the dignity of his civil office, than the Christian humility of his ecclesiastical functions. On his return from this distinguished sojourn, he was appointed, as we have said before, through the instrumentality of Edward III., to the bishopric of Durham. But not content with these high preferments, his royal master advanced him to still greater honor, and on the 28th of September, 1334, he was made Lord Chancellor of England, which office he filled till the 5th of June, 1335, when he exchanged it for that of high treasurer. He was twice appointed ambassador to the king of France, respecting the claims of Edward of England to the crown of that country. De Bury, whilst negociating this affair, visited Antwerp and Brabant for the furtherance of the object of his mission, and he fully embraced this rare opportunity of adding to his literary stores, and returned to his fatherland well laden with many choice and costly manuscripts; for in all his perilous missions he carried about with him, as he tells us, that love of books which many waters could not extinguish, but which greatly sweetened the bitterness of peregrination.