But Whethamstede was St. Albans’ greatest book-loving abbot. An ardent book-lover, especially fond of finely-illuminated volumes, he indulged his passion for manuscripts, and for conventual buildings, vestments, and property, until he got the abbey into debt, and was led to resign. After the death of his successor, Whethamstede was re-elected. In his time no fewer than eighty-seven volumes were transcribed.[108] In 1452-53 he built a new library at a cost of more than £150. Another library was erected for the College of the Black Monks at Oxford, for £60.[109] It was described as a “new erection of a library joyning on the south-side of the chapel, containing on each side five or more divisions, as it may be partly seen to this day by the windows thereof, to which he gave good quantity of his own study, and especially those of his own composition, which were not a few, and to deter plagiaries and others from abusing of them, prefixt these verses in the front of every one of the same books, as he did also to those that he gave to the publick library of the University:
“Fratribus Oxoniae datur in munus liber iste
Per patrem pecorum prothomartyris Angligenarum;
Quem, si quis rapiat raptim, titulumve retractet,
Vel Judae laqueum, vel furcas sentiat; Amen
“In other books which he gave to the said library these:
“Discior ut docti fieret nova regia plebi
Culta magisque Deae datur hic liber ara Minervae,
His qui Diis dictis libant holocausta ministris
Et circa bibulam sitiunt prae nectare limpham
Estque librique loci, idem dator, actor et unus.”[110]
This, in brief, is the story of St. Albans’ tribute to learning. In most monasteries the same kind of work went on, in a more circumscribed fashion, and without the same distinction of finish, which could probably only be attained at the big places where expert scribes and illuminators could be well trained.[111]
§ II
Fortunately, just when the great houses had attained the summit of their prosperity, and were beginning the slow decline to dissolution, learning and book-culture were freshly encouraged by the coming of the Friars.
The Black Friars settled at Canterbury and in London, near the Old Temple in Holborn, in 1221. The Grey Friars were at London, Oxford, and Cambridge in 1224, and by 1256 they were in forty-nine different localities.[112] It is strange how the latter order, founded by a man who forbade a novice to own a Psalter, came to be as earnest in buying books as the Benedictines were in copying them. St. Francis’ ideal, however, was impossible. The peripatetic nature of their calling, and their duty of tending the sick, compelled many friars to learn foreign languages, and to acquire some medical knowledge. Books were, therefore, useful to them, if not essential; as indeed St. Francis ultimately recognized. However, they could not own books themselves, but only in common with other members of the convent. If a friar was promoted to a bishopric, he had to renounce the use of the books he had had as a friar; and Clement IV forbade the consecration of a bishop until he had returned the books to his friary. When a book was given to a friar—and this often happened—he was in duty bound to hand it to his Superior. But if the friar was a man of parts the gift was devoted to acquiring books for his studies, or to giving him other necessary assistance; the duty, it was held, which the Superior owed him.[113] But these principles do not seem to have been strictly observed. In little more than thirty years after St. Francis’ death it was found necessary to draw up rules forbidding the brethren to own books except by leave from the chief officer of the order, or to keep any books which were not regarded as the property of the whole order, or to write books, or have them written for sale.[114]
By the end of the thirteenth century the Mendicants of Oxford were fairly well provided with books. Michael Scot came to Oxford, at the time of the greatest literary activity of the brethren, and introduced to them the physical and metaphysical works of Aristotle (1230).[115] Adam de Marisco seems to have been responsible for the first considerable additions to the collection. From his brother, Bishop Richard, he had already received a library; possibly this, with his own books, came into possession of the convent. Then out of love for him, Grosseteste left his writings or his library—it is not clear which—to the Grey Friars.[116]