Affected title-pages were not peculiar to the Orientalists; but the Greeks and the Romans have shewn a finer taste. They had their Cornucopias, or horns of abundance; Limones, or meadows; Pinakidions, or tablets; Pancarpes, or all sorts of fruits: titles not unhappily adapted for the miscellanists. The nine books of Herodotus, and the nine epistles of Æschines, were respectively honoured by the name of a Muse; and three orations of the latter, by those of the Graces.
The modern fanatics have had a most barbarous taste for titles. We could produce numbers from abroad, and also at home. Some works have been called, “Matches Lighted at the Divine Fire,” and one “The Gun of Penitence:” a collection of passages from the Fathers, is called, “The Shop of the Spiritual Apothecary:” we have “The Bank of Faith,” and “The Sixpennyworth of Divine Spirit:” one of these works bears the following elaborate one; “Some fine Baskets baked in the Oven of Charity, carefully conserved for the Chickens of the Church, the Sparrows of the Spirit, and the sweet Swallows of Salvation.” Sometimes their quaintness has some humour. One Sir Humphrey Lind, a zealous puritan, published a work, which a Jesuit answered by another, entitled, “A Pair of Spectacles for Sir Humphrey Lind.” The doughty knight retorted, by “A Case for Sir Humphrey Lind’s Spectacles.”
Some of these obscure titles have an entertaining absurdity; as, “The Three Daughters of Job,” which is a treatise on the three virtues of patience, fortitude, and pain. “The Innocent Love, or the Holy Knight,” is a description of the ardours of a saint for the Virgin. “The Sound of the Trumpet,” is a work on the day of judgment; and “A Fan to drive away Flies,” is a theological treatise on purgatory.
The title which George Gascoigne, who had great merit in his day, has given to his collection, may be considered as a specimen of the titles of his times. It was printed in 1576. He calls it “A hundred sundrie Floures bounde up in one small Poesie; gathered partly by translation in the fyne and outlandish gardens of Euripides, Ovid, Petrarche, Ariosto, and others; and partly by invention out of our own fruitefull orchardes in Englande; yielding sundrie sweet savours of tragicall, comicall, and morall discourses, both pleasaunt and profitable to the well-swelling noses of learned readers.”
Literary Labour and Perseverance.—The Rev. William Davy, curate of Lustleigh, Devon, in the year 1807, finished a work in twenty-six volumes, of which the following is the title:—
“A System of Divinity, in a Course of Sermons on the first Institutions of Religion—on the Being and Attributes of God—on some of the most important Articles of the Christian Religion, in Connection—and on the several Virtues and Vices of Mankind; with Occasional Discourses. Being a Compilation of the best Sentiments of the Polite Writers and eminent sound Divines, both ancient and modern, on the same subjects, properly connected, with Improvements; particularly adapted for the Use of Chief Families, and Students in Divinity, for Churches, and for the Benefit of Mankind in general.”
The author of the work bearing this astounding title, once attempted to publish it by subscription; in which he failed: he being poor, and unable to venture its publication, resolved to print it himself; for which purpose he procured as many worn-out types from a country printing-office as enabled him to print two pages at once; which, with the addition of a press of his own manufacture, he set to work in the year 1795, serving every office himself, from compositor to printer’s-devil; and proceeding regularly page by page, he struck off forty copies of the first three hundred pages, half of which he distributed among the reviews, the bishops, and the universities, with a view of attracting public attention; but here also he failed: when he became determined to treat a misjudging world with contempt, and accordingly continued to print off fourteen copies of each, and at the end of twelve years finished the whole six-and-twenty volumes.
Curious account of the Scarcity of Books—Of the scarcity and value of books during the seventh and many subsequent centuries, the following curious account is given by Mr. Warton, in his History of English Poetry, vol. i. “Towards the close of the seventh century, (says he,) even in the papal library at Rome, the number of books was so inconsiderable, that pope St. Martin requested Sanctamand, bishop of Maestricht, if possible, to supply this defect from the remotest parts of Germany. In 855, Lupus, abbot of Ferriers, in France, sent two of his monks to pope Benedict III. to beg a copy of Cicero de Oratore, and Quintilian’s Institutes, and some other books: ‘for (says the abbot) although we have part of these books, yet there is no whole or complete copy of them in all France.’ Albert, abbot of Gemblours, who with incredible labour and immense expense had collected one hundred volumes on theological, and fifty on profane subjects, imagined he had formed a splendid library. About A. D. 790, Charlemagne granted an unlimited right of hunting, to the abbot and monks of Sithin, for making covers for their books of the skins of the deer they killed. These religious were probably more fond of hunting than reading; and, under these circumstances, did not manufacture many volumes. At the beginning of the tenth century, books were so scarce in Spain, that one copy of the Bible, St. Jerome’s epistles, and some volumes of ecclesiastical offices and martyrologies, often served several different monasteries. In an inventory of the goods of John de Pontissara, bishop of Winchester, in his palace of Wulvesey, all the books are only septemdecim speciem librorum de diversis scientiis. This was in 1294. The same prelate, in 1299, borrows of his cathedral convent of St. Swithin, at Winchester, Bibliam bene glossatam; i. e. the Bible with marginal annotations, in two large folio volumes; but gives a bond for due return of the loan, drawn up with great solemnity. This Bible had been bequeathed to the convent by Pontissara’s predecessor, bishop Nicholas de Ely: and in consideration of so important a bequest, pro bona Biblia dicti episcopi bene glossata, and one hundred marks in money, the monks founded a daily mass for the soul of the donor. When a single book was bequeathed to a friend, it was seldom without many restrictions. If any person gave a book to a religious house, he believed that so valuable a donation merited eternal salvation; and he offered it on the altar with great ceremony. The most formidable anathemas were peremptorily denounced against those who should dare to alienate a book presented to the cloister, or library of a religious house. The prior and convent of Rochester declare, that they will every year pronounce the irrevocable sentence of damnation on him who shall purloin or conceal a Latin translation of Aristotle’s Physics, or even obliterate the title. Sometimes a book was given to a monastery, on condition that the donor should have the use of it during his life; and sometimes to a private person, on the terms that he who received it should pray for the soul of his benefactor. When a book was bought, the affair was of so much importance, that it was customary to assemble persons of consequence and character, and to make a formal record that they were present.”
Among the royal manuscripts in the book of the Sentences of Peter Lombard, an archdeacon of Lincoln has left this entry: “This book of the Sentences belongs to master Robert, archdeacon of Lincoln, which he bought of Geoffrey the chaplain, brother of Henry, vicar of Northelkington, in the presence of master Robert de Lee, master John of Lirling, Richard of Luda, clerk, Richard the almoner, the said Henry the vicar, and his clerk, and others: and the said archdeacon gave the said book to God and St. Oswald, and to Peter abbot of Barton, and the convent of Barden.” The disputed property of a book often occasioned the most violent altercations. Many claims appear to have been made to a manuscript of Matthew Paris, belonging to the last mentioned library; in which John Russel, bishop of Lincoln, conditionally defends or explains his right of possession; and concludes thus, A. D. 1488, “Whoever shall obliterate or destroy this writing, let him be anathema.”