metal bosses, a crystal in the centre, and a large jewel at the end of each arm. The panels consist of silver-gilt plates embellished with figures of saints. The sides, which are decorated with enamelled bosses and open-work designs, are imperfect. On the box are inscriptions in Irish, such as the following: “Pray for Dunchad, descendant of Taccan, of the family of Cluain, who made this”; “A blessing of God on every soul according to its merit”; “Pray for Donchadh, son of Brian, for the king of Ireland”; “And for Macc Raith, descendant of Donnchad, for the king of Cashel.”[51] Other cumdachs are those in the Royal Irish Academy for Molaise’s Gospels (c. 1001-25), for Columba’s Psalter (1084), and those in Trinity College, Dublin, for Dimma’s book (1150) and for the Book of St. Moling. There are also the cumdachs for Cairnech’s Calendar and that of Caillen; both of late date. The library of St. Gall possesses still another silver cumdach, which is probably Irish.
These are the earliest relics we have of what was undoubtedly an old and established method of enshrining books, going back as far as Patrick’s time, if it be correct that Bishop Assicus made them, or if the first case of the Silver Shrine is as old as it is believed to be. The beautiful lower cover of the Gospels of Lindau, now in Mr. Pierpont Morgan’s treasure-house, proves that at least as early as the seventh century the Irish lavished as much art on the outside of their manuscripts as upon the inside.[52] It is natural to make a beautiful covering for a book which is both beautiful and sacred. All the volumes upon which the Irish artist exercised his talent were invested with sacred attributes. Chroniclers would have us believe they were sometimes miraculously produced. In the life of Cronan[53] is a story telling how an expert scribe named Dimma copied the four Gospels. Dimma could only devote a day to the task, whereupon Cronan bade him begin at once and continue until sunset. But the sun did not set for forty days, and by that time the copy was finished. The manuscript written for Cronan is possibly the book of Dimma, which bears the inscription: “It is finished. A prayer for Dimma, who wrote it for God, and a blessing.”[54]
It was believed such books could not be injured. St. Ciaran’s copy of the Gospels fell into a lake, but was uninjured. St. Cronan’s copy fell into Loch Cre, and remained under water forty days without injury. Even fire could not harm St. Cainnech’s case of books.[55] Nor is it surprising they should be looked upon as sacred. The scribes and illuminators who took such loving care to make their work perfect, and the craftsmen who wrought beautiful shrines for the books so made, were animated with the feeling and spirit which impels men to erect beautiful churches to testify to the glory of their Creator. As Dimma says, they “wrote them for God.”
CHAPTER II
THE ENGLISH MONKS AND THEIR BOOKS
“There are delightful libraries, more aromatic than stores of spicery; there are luxuriant parks of all manner of volumes; there are Academic meads shaken by the tramp of scholars; there are lounges of Athens; walks of the Peripatetics; peaks of Parnassus; and porches of the Stoics. There is seen the surveyor of all arts and sciences Aristotle, to whom belongs all that is most excellent in doctrine, so far as relates to this passing sublunary world; there Ptolemy measures epicycles and eccentric apogees and the nodes of the planets by figures and numbers....”
Richard De Bury, Philobiblon, Thomas’ ed. 200
§I
THE Benedictine order established monastic study on a regular plan. Benedict’s forty-eighth rule is clear in its directions. “Idleness is hurtful to the soul. At certain times, therefore, the brethren must work with their hands, and at others give themselves up to holy reading.” From Easter to the first of October the monks were required to work at manual labour from prime until the fourth hour. From the fourth hour until nearly the sixth hour they were to read. After their meal at the sixth hour they were to lie on their beds, and those who cared to do so might read, but not aloud. After nones work must be resumed until evening. From October the first until the beginning of Lent they were to read until the ninth hour. At the ninth hour they were to take their meal and then read spiritual works or the Psalms. Throughout Lent they were required to read until the third hour, then work until the tenth. Every monk was to have a book from the library, and to read it through during Lent. On Sundays reading was their duty throughout the day, except in the case of those having special tasks. During reading hours two senior brethren were expected to go the rounds to see that the monks were actually reading, and not lounging nor gossiping. But the brethren were not allowed to have a book or tablets or a pen of their own.
Benedict’s inclusion of these directions was of capital importance in the advance of monkish learning. Being milder and more flexible, communal instead of eremitical, and so altogether more humane and attractive, his Rule gradually took the place of existing orders. And as the change came about, ill-regulated theological study gave way to superior methods of learning, solely due to the better organisation and greater liberality of the Benedictine order.