Bibliomania in the Middle Ages

by F. Somner Merryweather

About this time, and contemporary with Bede, we must not omit one who appears as a bright star in the early Christian church. Boniface,[258] the Saxon missionary, was remarked by his parents to manifest at an early age signs of that talent which in after years achieved so much, and advanced so materially the interests of piety and the cause of civilization. When scarcely four years old his infant mind seemed prone to study, which growing upon him as he increased in years, his parent placed him in the monastery of Exeter. His stay there was not of long duration, for he shortly after removed to a monastery in Hampshire under the care of Wybert. In seclusion and quietude he there studied with indefatigable ardor, and fortified his mind with that pious enthusiasm and profound erudition, which enabled him in a far distant country to render such service to the church. He was made a teacher, and when arrived at the necessary age he was ordained priest. In the year 710, a dispute having occurred among the western church of the Saxons, he was appointed to undertake a mission to the archbishop of Canterbury on the subject. Pleased perhaps with the variety and bustle of travel, and inspired with a holy ambition, he determined to attempt the conversion of the German people, who, although somewhat acquainted with the gospel truths, had nevertheless deviated materially from the true faith, and returned again to their idolatry and paganism. Heedless of the danger of the expedition, but looking forward only to the consummation of his fond design, he started on his missionary enterprise, accompanied by one or two of his monkish brethren.

He arrived at Friesland in the year 716, and proceeded onwards to Utrecht; but disappointments and failures awaited him. The revolt of the Frieslanders and the persecution then raging there against the Christians, dissipated his hopes of usefulness; and with a heavy heart, no doubt, Boniface retraced his steps, and re-embarked for his English home. Yet hope had not deserted him—his philanthropic resolutions were only delayed for a time; for no sooner had the dark clouds of persecution passed away than his adventurous spirit burst forth afresh, and shone with additional lustre and higher aspirations. After an interval of two years we find him again starting on another Christian mission. On reaching France he proceeded immediately to Rome, and procured admission to the Pope, who, ever anxious for the promulgation of the faith and for the spiritual dominion of the Roman church, highly approved of the designs of Boniface, and gave him letters authorizing his mission among the Thuringians; invested with these powers and with the pontifical blessing, he took his departure from the holy city, well stored with the necessary ornaments and utensils for the performance of the ecclesiastical rites, besides a number of books to instruct the heathens and to solace his mind amidst the cares and anxieties of his travels. After some few years the fruits of his labor became manifest, and in 723 he had baptized vast multitudes in the true faith. His success was perhaps unparalleled in the early annals of the church, and remind us of the more recent wonders wrought by the Jesuit missionaries in India.[259] Elated with these happy results, far greater than even his sanguine mind had anticipated, he sent a messenger to the Pope to acquaint his holiness of these vast acquisitions to his flock, and soon after he went himself to Rome to receive the congratulations and thanks of the Pontiff; he was then made bishop, and entrusted with the ecclesiastical direction of the new church. After his return, he spent many years in making fresh converts and maintaining the discipline of the faithful. But all these labors and these anxieties were terminated by a cruel and unnatural death; on one of his expeditions he was attacked by a body of pagans, who slew him and nearly the whole of his companions, but it is not here that a Christian must look for his reward—he must rest his hopes on the benevolence and mercy of his God in a distant and far better world. He who would wish to trace more fully these events, and so catch a glimpse of the various incidents which touch upon the current of his life, must not keep the monk constantly before his mind, he must sometimes forget him in that capacity and regard him as a student, and that too in the highest acceptation of the term. His youthful studies, which I have said before were pursued with unconquerable energy, embraced grammar, poetry, rhetoric, history, and the exposition of the Holy Scriptures; the Bible, indeed, he read unceasingly, and drew from it much of the vital truth with which it is inspired; but he perhaps too much tainted it with traditional interpretation and patristical logic. A student's life is always interesting; like a rippling stream, its unobtrusive gentle course is ever pleasing to watch, and the book-worms seems to find in it the counterpart of his own existence. Who can read the life and letters of the eloquent Cicero, or the benevolent Pliny, without the deepest interest; or mark their anxious solicitude after books, without sincere delight. Those elegant epistles reflect the image of their private studies, and so to behold Boniface in a student's garb, to behold his love of books and passion for learning, we must alike have recourse to his letters.

The epistolary correspondence of the middle ages is a mirror of those times, far more faithful as regards their social condition than the old chronicles and histories designed for posterity; written in the reciprocity of friendly civilities, they contain the outpourings of the heart, and enable us to peep into the secret thoughts and motives of the writer; "for out of the fulness of the hearth the mouth speaketh." Turning over the letters of Boniface, we cannot but be forcibly struck with his great knowledge of Scripture; his mind seems to have been quite a concordance in itself, and we meet with epistles almost solely framed of quotations from the sacred books, in substantiation of some principle, or as grounds for some argument advanced. These are pleasurable instances, and convey a gentle hint that the greater plenitude of the Bible has not, in all cases, emulated us to study it with equal energy; there are few who would now surpass the Saxon bishop in biblical reading.

Most students have felt, at some period or other, a thirst after knowledge without the means of assuaging it—have felt a craving after books when their pecuniary circumstances would not admit of their acquisition, such will sympathize with Boniface, the student in the wilds of Germany, who, far from monastic libraries, sorely laments in some of his letters this great deprivation, and entreats his friends, sometimes in most piteous terms, to send him books. In writing to Daniel, Bishop of Winchester, he asks for copies, and begs him to send the book of the six prophets, clearly and distinctly transcribed, and in large letters because his sight he says was growing weak; and because the book of the prophets was much wanted in Germany, and could not be obtained except written so obscurely, and the letters so confusedly joined together, as to be scarcely readable ac connexas litteras discere non possum.[260] To "Majestro Lul" he writes for the productions of bishop Aldhelm, and other works of prose, poetry, and rhyme, to console him in his peregrinations ad consolationem peregrinationis meæ.[261] With Abbess Eadburge he frequently corresponded, and received from her many choice and valuable volumes, transcribed by her nuns and sometimes by her own hands; at one period he writes in glowing terms and with a grateful pen for the books thus sent him, and at another time he sends for a copy of the Gospels. "Execute," says he, "a glittering lamp for our hands, and so illuminate the hearts of the Gentiles to a study of the Gospels and to the glory of Christ; and intercede, I pray thee, with your pious prayers for these pagans who are committed by the apostles to our care, that by the mercy of the Saviour of the world they may be delivered from their idolatrous practices, and united to the congregation of mother church, to the honor of the Catholic faith, and to the praise and glory of His name, who will have all men to be saved, and to come unto the knowledge of the truth."[262]

All this no doubt the good abbess faithfully fulfilled; and stimulated by his friendship and these encouraging epistles, she set all the pens in her monastery industriously to work, and so gratified the Saxon missionary with those book treasures, which his soul so ardently loved; certain it is, that we frequently find him thanking her for books, and with famishing eagerness craving for more; one of his letters,[263] full of gratitude, he accompanies with a present of a silver graphium, or writing instrument, and soon after we find him thus addressing her:

"To the most beloved sister, Abbess Eadburge, and all now joined to her house and under her spiritual care. Boniface, the meanest servant of God, wisheth eternal health in Christ."

"My dearest sister, may your assistance be abundantly rewarded hereafter in the mansions of the angels and saints above, for the kind presents of books which you have transmitted to me. Germany rejoices in their spiritual light and consolation, because they have spread lustre into, the dark hearts of the German people; for except we have a lamp to guide our feet, we may, in the words of the Lord, fall into the snares of death. Moreover, through thy gifts I earnestly hope to be more diligent, so that my country may be honored, my sins forgiven, and myself protected from the perils of the sea and the violence of the tempest; and that He who dwells on high may lightly regard my transgression, and give utterance to the words of my mouth, that the Gospel may have free course, and be glorified among men to the honor of Christ."[264]

Writing to Egbert, Archbishop of York, of whose bibliomaniacal character and fine library we have yet to speak, Boniface thanks that illustrious collector for the choice volumes he had kindly sent him, and further entreats Egbert to procure for him transcripts of the smaller works opusculi and other tracts of Bede, "who, I hear," he writes, "has, by the divine grace of the Holy Spirit, been permitted to spread such lustre over your country."[265] These, that kind and benevolent prelate sent to him with other books, and received a letter full of gratitude in return, but with all the boldness of a hungry student still asking for more! especially for Bede's Commentary on the Parables of Solomon.[266] He sents to Archbishop Nothelm for a copy of the Questions of St. Augustine to Pope Gregory, with the answers of the pope, which he says he could not obtain from Rome; and in writing to Cuthbert, also Archbishop of Canterbury, imploring the aid of his earnest prayers, he does not forget to ask for books, but hopes that he may be speedily comforted with the works of Bede, of whose writings he was especially fond, and was constantly sending to his friends for transcripts of them. In a letter to Huetberth he writes for the "most sagacious dissertations of the monk Bede,"[267] and to the Abbot Dudde he sends a begging message for the Commentaries on the Epistles of Paul to the Romans and to the Corinthians[268] by the same. In a letter to Lulla, Bishop of Coena, he deplores the want of books on the phenomena and works of nature, which, he says, were omnio incognitum there, and asks for a book on Cosmography;[269] and on another occasion Lulla supplied Boniface with many portions of the Holy Scriptures, and Commentaries upon them.[270] Many more of his epistles might be quoted to illustrate the Saxon missionary as an "amator librorum," and to display his profound erudition. In one of his letters we find him referring to nearly all the celebrated authors of the church, and so aptly, that we conclude he must have had their works on his desk, and was deeply read in patristical theology. Boniface has been fiercely denounced for his strong Roman principles, and for his firm adherence to the interests of the pope.[271] Of his theological errors, or his faults as a church disciplinarian, I have nothing here to do, but leave that delicate question to the ecclesiastical historian, having vindicated his character from the charge of ignorance, and displayed some pleasing traits which he evinced as a student and book-collector. It only remains to be mentioned, that many of the membranous treasures, which Boniface had so eagerly searched for and collected from all parts, were nearly lost forever. The pagans, who murdered Boniface and his fellow-monks, on entering their tents, discovered little to gratify their avarice, save a few relics and a number of books, which, with a barbarism corresponding with their ignorance, they threw into the river as useless; but fortunately, some of the monks, who had escaped from their hands, observing the transaction, recovered them and carried them away in safety with the remains of the martyred missionary, who was afterwards canonized Saint Boniface.

The must remarkable book collector contemporary with Boniface, was Egbert of York, between whom, as we have seen, a bookish correspondence was maintained. This illustrious prelate was brother to King Egbert, of Northumbria, and received his education under Bishop Eata, at Hexham, about the year 686. He afterwards went on a visit to the Apostolic See, and on his return was made Archbishop of York.[272] He probably collected at Rome many of the fine volumes which comprised his library, and which was so celebrated in those old Saxon days; and which will be ever renowned in the annals of ancient bibliomania. The immortal Alcuin sang the praises of this library in a tedious lay; and what glorious tomes of antiquity he there enumerates! But stay, my pen should tarry whilst I introduce that worthy bibliomaniac to my reader, and relate some necessary anecdotes and facts connected with his early life and times.