Now, don't imagine, my dear Lisardo, that this anguish of heart proceeded from his leaving behind all the woodbines, and apple-trees, and singing birds, which were wont to gratify his senses near the said cell, and which he could readily meet with in another clime!—No, no: this monody is the genuine language of a bibliomaniac, upon being compelled to take a long adieu of his choicest book-treasures, stored in some secretly-cut recess of his hermitage; and of which neither his patron, nor his illustrious predecessor, Bede, had ever dreamt of the existence of copies! But it is time to think of Johannes Scotus Erigena; the most facetious wag of his times, notwithstanding his sirname of the Wise. "While Great Britain (says Bale) was a prey to intestine wars, our philosopher was travelling quietly abroad amidst the academic bowers of Greece;"[236] and there I suppose he acquired, with his knowledge of the Greek language, a taste for book-collecting and punning.[237] He was in truth a marvellous man; as we may gather from the eulogy of him by Brucker.[238]
[236] Freely translated from his Script. Brytan. Illustr., p. 124.
[237] Scot's celebrated reply to his patron and admirer, Charles the Bald, was first made a popular story, I believe, among the "wise speeches" in Camden's Remaines, where it is thus told: "Johannes Erigena, surnamed Scotus, a man renowned for learning, sitting at the table, in respect of his learning, with Charles the Bauld, Emperor and King of France, behaved himselfe as a slovenly scholler, nothing courtly; whereupon the Emperor asked him merrily, Quid interest inter Scotum et Sotum? (what is there between a Scot and a Sot?) He merrily, but yet malapertly answered, 'Mensa'—(the table): as though the emperor were the Sot and he the Scot." p. 236. Roger Hoveden is quoted as the authority; but one would like to know where Hoveden got his information, if Scotus has not mentioned the anecdote in his own works? Since Camden's time, this facetious story has been told by almost every historian and annalist.
[238] Hist. Philosoph., tom. 3, 616: as referred to and quoted by Dr. Henry; whose account of our book-champion, although less valuable than Mackenzie's, is exceedingly interesting.
In his celebrated work upon predestination, he maintained that "material fire is no part of the torments of the damned;"[239] a very singular notion in those times of frightful superstition, when the minds of men were harrowed into despair by descriptions of hell's torments—and I notice it here merely because I should like to be informed in what curious book the said John Scotus Erigena acquired the said notion? Let us now proceed to Alfred; whose bust, I see, adorns that department of Lorenzo's library which is devoted to English History.
[239] "He endeavours to prove, in his logical way, that the torments of the damned are mere privations of the happiness, or the trouble of being deprived of it; so that, according to him, material fire is no part of the torments of the damned; that there is no other fire prepared for them but the fourth element, through which the bodies of all men must pass; but that the bodies of the elect are changed into an ætherial nature, and are not subject to the power of fire: whereas, on the contrary, the bodies of the wicked are changed into air, and suffer torments by the fire, because of their contrary qualities. And for this reason 'tis that the demons, who had a body of an ætherial nature, were massed with a body of air, that they might feel the fire." Mackenzie's Scottish Writers: vol. i., 49. All this may be ingenious enough; of its truth, a future state only will be the evidence. Very different from that of Scotus is the language of Gregory Narienzen: "Exit in inferno frigus insuperabile: ignis inextinguibilis: vermis immortalis: fetor intollerabilis: tenebræ palpabiles: flagella cedencium: horrenda visio demonum: desperatio omnium bonorum." This I gather from the Speculum Christiani, fol. 37, printed by Machlinia, in the fifteenth century. The idea is enlarged, and the picture aggravated, in a great number of nearly contemporaneous publications, which will be noticed, in part, hereafter. It is reported that some sermons are about to be published, in which the personality of Satan is questioned and denied. Thus having, by the ingenuity of Scotus, got rid of the fire "which is never quenched"—and, by means of modern scepticism, of the devil, who is constantly "seeking whom he may devour," we may go on comfortably enough, without such awkward checks, in the commission of every species of folly and crime!
This great and good man, the boast and the bulwark of his country, was instructed by his mother, from infancy, in such golden rules of virtue and good sense that one feels a regret at not knowing more of the family, early years, and character, of such a parent. As she told him that "a wise and a good man suffered no part of his time, but what is necessarily devoted to bodily exercise, to pass in unprofitable inactivity"—you may be sure that, with such book-propensities as he felt, Alfred did not fail to make the most of the fleeting hour. Accordingly we find, from his ancient biographer, that he resolutely set to work by the aid of his wax tapers,[240] and produced some very respectable compositions; for which I refer you to Mr. Turner's excellent account of their author:[241] adding only that Alfred's translation of Boethius is esteemed his most popular performance.
[240] The story of the wax tapers is related both by Asser and William of Malmesbury, differing a little in the unessential parts of it. It is this: Alfred commanded six wax tapers to be made, each 12 inches in length, and of as many ounces in weight. On these tapers he caused the inches to be regularly marked; and having found that one taper burnt just four hours, he committed them to the care of the keepers of his chapel; who, from time to time gave him notice how the hours went. But as in windy weather the tapers were more wasted—to remedy this inconvenience, he placed them in a kind of lanthorn, there being no glass to be met with in his dominions. This event is supposed to have occurred after Alfred had ascended the throne. In his younger days, Asser tells us that he used to carry about, in his bosom, day and night, a curiously-written volume of hours, and psalms, and prayers, which by some are supposed to have been the composition of Aldhelm. That Alfred had the highest opinion of Aldhelm, and of his predecessors and contemporaries, is indisputable; for in his famous letter to Wulfseg, Bishop of London, he takes a retrospective view of the times in which they lived, as affording "churches and monasteries filled with libraries of excellent books in several languages." It is quite clear, therefore, that our great Alfred was not a little infected with the bibliomaniacal disease.
[241] The History of the Anglo-Saxons; by Sharon Turner, F.S.A., 1808, 4to., 2 vols. This is the last and best edition of a work which places Mr. Turner quite at the head of those historians who have treated of the age of Alfred.
After Alfred, we may just notice his son Edward, and his grandson Athelstan; the former of whom is supposed by Rous[242] (one of the most credulous of our early historians) to have founded the University of Cambridge. The latter had probably greater abilities than his predecessor; and a thousand pities it is that William of Malmesbury should have been so stern and squeamish as not to give us the substance of that old book, containing a life of Athelstan—which he discovered, and supposed to be coeval with the monarch—because, forsooth, the account was too uniformly flattering! Let me here, however, refer you to that beautiful translation of a Saxon ode, written in commemoration of Athelstan's decisive victory over the Danes of Brunamburg, which Mr. George Ellis has inserted in his interesting volumes of Specimens of the Early English Poets:[243] and always bear in recollection that this monarch shewed the best proof of his attachment to books by employing as many learned men as he could collect together for the purpose of translating the Scriptures into his native Saxon tongue.