THE LOVE OF BOOKS THE PHILOBIBLON OF RICHARD DE BURY TRANSLATED INTO ENGLISH BY E. C. THOMAS “TAKE THOU A BOOK INTO THINE HANDS AS SIMON THE JUST TOOK THE CHILD JESUS INTO HIS ARMS TO CARRY HIM AND KISS HIM. AND WHEN THOU HAST FINISHED READING, CLOSE THE BOOK AND GIVE THANKS FOR EVERY WORD OUT OF THE MOUTH OF GOD; BECAUSE IN THE LORD’S FIELD THOU HAST FOUND A HIDDEN TREASURE.” THOMAS A KEMPIS: Doctrinale Juvenum PREFACE The Author of the Book. Richard de Bury (1281-1345), so called from being born near Bury St. Edmunds, was the son of Sir Richard Aungerville. He studied at Oxford; and was subsequently chosen to be tutor to Prince Edward of Windsor, afterwards Edward III. His loyalty to the cause of Queen Isabella and the Prince involved him in danger. On the accession of his pupil he was made successively Cofferer, Treasurer of the Wardrobe, Archdeacon of Northampton, Prebendary of Lincoln, Sarum, and Lichfield, Keeper of the Privy Purse, Ambassador on two occasions to Pope John XXII, who appointed him a chaplain of the papal chapel, Dean of Wells, and ultimately, at the end of the year 1333, Bishop of Durham; the King and Queen, the King of Scots, and all the magnates north of the Trent, together with a multitude of nobles and many others, were present at his enthronization. It is noteworthy that during his stay at Avignon, probably in 1330, he made the acquaintance of Petrarch, who has left us a brief account of their intercourse. In 1332 Richard visited Cambridge, as one of the King’s commissioners, to inquire into the state of the King’s Scholars there, and perhaps then became a member of the Gild of St. Mary—one of the two gilds which founded Corpus Christi College. In 1334 he became High Chancellor of England, and Treasurer in 1336, resigning the former office in 1335, so that he might help the King in dealing with affairs abroad and in Scotland, and took a most distinguished part in diplomatic negociations between England and France. In 1339 he was again in his bishopric. Thereafter his name occurs often among those appointed to treat of peace with Philip of France, and with Bruce of Scotland. It appears that he was not in Parliament in 1344. Wasted by long sickness—longa infirmitate decoctus—on the 14th of April, 1345, Richard de Bury died at Auckland, and was buried in the 14th of April, 1345, Richard de Bury died at Auckland, and was buried in Durham Cathedral. Dominus Ricardus de Bury migravit ad Dominum. The Bishop as Booklover. According to the concluding note, the Philobiblon was completed on the bishop’s fifty-eighth birthday, the 24th of January, 1345, so that even though weakened by illness, Richard must have been actively engaged in his literary efforts to the very end of his generous and noble life. His enthusiastic devoted biographer Chambre[1] gives a vivid account of the bishop’s bookloving propensities, supplementary to what can be gathered from the Philobiblon itself. Iste summe delectabatur in multitudine librorum; he had more books, as was commonly reported, than all the other English bishops put together. He had a separate library in each of his residences, and wherever he was residing, so many books lay about his bed-chamber, that it was hardly possible to stand or move without treading upon them. All the time he could spare from business was devoted either to religious offices or to his books. Every day while at table he would have a book read to him, unless some special guest were present, and afterwards would engage in discussion on the subject of the reading. The haughty Anthony Bec delighted in the appendages of royalty—to be addressed by nobles kneeling, and to be waited on in his presence-chamber and at his table by Knights bare-headed and standing; but De Bury loved to surround himself with learned scholars. Among these were such men as Thomas Bradwardine, afterwards Archbishop of Canterbury, and author of the De Causa Dei; Richard Fitzralph, afterwards Archbishop of Armagh, and famous for his hostility to the mendicant orders; Walter Burley, who dedicated to him a translation of the Politics of Aristototle made at his suggestion; John Mauduit, the astronomer; Robert Holkot, author of many books; Richard de Kilvington; Richard Benworth, afterwards Bishop of London; and Walter Seagrave, who became Dean of Chichester.”[2] [1] Cp. Surtees Society’s edition of Scriptores Tres; also Wharton’s Anglia Sacra. Sacra. [2] An unsuccessful attempt has been made to transfer the authorship of the book to Robert Holkot. Various theories have been advanced against Richard’s claims. It is noteworthy that his contemporary Adam Murimuth disparages him as “mediocriter literatus, volens tamen magnus clericus reputari,” but such disparagement must be taken with the utmost caution. The really difficult fact to be accounted for is the omission on the part of Chambre to mention the book. The Bishop’s Books. In the Philobiblon, Richard de Bury frankly and clearly describes his means and method of collecting books. Anyhow his object was clearly not selfish. The treatise contains his rules for the library of the new College at Oxford—Durham College (where Trinity College now stands)—which he practically founded, though his successor, Bishop Hatfield, carried the scheme into effect. It is traditionally reported that Richard’s books were sent, in his lifetime or after his death, to the house of the Durham Benedictines at Oxford, and there remained until the dissolution of the College by Henry VIII., when they were dispersed, some going into Duke Humphrey’s (the University) library, others to Balliol College, and the remainder passing into the hands of Dr. George Owen, who purchased the site of the dissolved College.[3] [3] Mr. J. W. Clark puts the matter as follows:—“Durham College, maintained by the Benedictines of Durham, was supplied with books from the mother- house, lists of which have been preserved; and subsequently a library was built there to contain the collection bequeathed in 1345 by Richard de Bury” (The Care of Books, p. 142). Mr. Thomas points out that De Bury’s executors sold at least some portion of his books; and, moreover, his biographer says nothing of a library at Oxford. Possibly the scheme was never carried out. In the British Museum (Roy. 13 D. iv. 3) is a large folio MS. of the works of John of Salisbury, which was one of the books bought back from the Bishop’s executors. the books bought back from the Bishop’s executors. Unfortunately, the “special catalogue” of his books prepared by Richard has not come down to us; but “from his own book and from the books cited in the works of his friends and housemates, who may reasonably be supposed to have drawn largely from the bishop’s collection, it would be possible to restore a hypothetical but not improbable Bibliotheca Ricardi de Bury. The difficulty would be with that contemporary literature, which they would think below the dignity of quotation, but which we know the Bishop collected.” Early Editions of the Philobiblon. The book was first printed at Cologne in 1473, at Spires in 1483, and at Paris in 1500. The first English edition appeared in 1598-9, edited by Thomas James, Bodley’s first librarian. Other editions appeared in Germany in 1610, 1614, 1674 and 1703; at Paris in 1856; at Albany in 1861. The texts were, with the exception of those issued in 1483 and 1599, based on the 1473 edition; though the French edition and translation of 1856, prepared by M. Cocheris, claimed to be a critical version, it left the text untouched, and merely gave the various readings of the three Paris manuscripts at the foot of the pages; these readings are moreover badly chosen, and the faults of the version are further to be referred to the use of the ill-printed 1703 edition as copy. In 1832 there appeared an anonymous English translation, now known to have been by J. B. Inglis; it followed the edition of 1473, with all its errors and inaccuracies. Mr. E. C. Thomas’ Text.—The first true text of the Philobiblon, the result of a careful examination of twenty-eight MSS., and of the various printed editions, appeared in the year 1888: “The Philobiblon of Richard de Bury, Bishop of appeared in the year 1888: “The Philobiblon of Richard de Bury, Bishop of Durham, Treasurer and Chancellor of Edward III, edited and translated by Ernest C. Thomas, Barrister-at-law, late Scholar of Trinity College, Oxford, and Librarian of the Oxford Union. London: Kegan Paul, Trench, & Co.” For fifteen years the enthusiastic editor—an ideal Bibliophile—had toiled at his labour of love, and his work was on all sides received with the recognition due to his monumental achievement. To the great loss of English learning, he did not long survive the conclusion of his labours. The very limited edition of the work was soon exhausted, and it is by the most generous permission of his father, Mr. John Thomas, of Lower Broughton, Manchester, that the translation—the only trustworthy rendering of Richard de Bury’s precious treatise—is now, for the first time, made accessible to the larger bookloving public, and fittingly inaugurates the present series of English classics. The general Editor desires to express his best thanks to Mr. John Thomas, as also to Messrs. Kegan Paul, for their kindness in allowing him to avail himself of the materials included in the 1888 edition of the work. He has attempted, in the brief Preface and Notes, to condense Mr. Thomas’ labours in such a way as would have been acceptable to the lamented scholar, and though he has made bold to explain some few textual difficulties, and to add some few references, he would fain hope that these additions have been made with modest caution—with the reverence due to the unstinted toil of a Bibliophile after Richard de Bury’s own pattern. Yet once again Richard de Bury’s Philobiblon, edited and translated into English by E. C. Thomas, is presented to new generations of book-lovers:— “LIBRORUM DILECTORIBUS.” THE PHILOBIBLON NEWLY TRANSLATED PROLOGUE I That the treasure of wisdom is chiefly contained in books II The degree of affection that is properly due to books III What we are to think of the price in the buying of books IV The complaint of books against the clergy already promoted V The complaint of books against the possessioners VI The complaint of books against the mendicants VII The complaint of books against wars VIII Of the numerous opportunities we have had of collecting a store of books IX How, although we preferred the works of the ancients, we have not condemned the studies of the moderns X Of the gradual perfecting of books XI Why we have preferred books of liberal learning to books of law XII Why we have caused books of grammar to be so diligently prepared XIII Why we have not wholly neglected the fables of the poets XIV Who ought to be special lovers of books XV Of the advantages of the love of books XVI That it is meritorious to write new books and to renew the old XVII Of showing due propriety in the custody of books XVIII Showeth that we have collected so great store of books for the common benefit of scholars and not only for our own pleasure XIX Of the manner of lending all our books to students XX An exhortation to scholars to requite us by pious prayers PROLOGUE To all the faithful of Christ to whom the tenor of these presents may come, Richard de Bury, by the divine mercy Bishop of Durham, wisheth everlasting salvation in the Lord and to present continually a pious memorial of himself before God, alike in his lifetime and after his death. before God, alike in his lifetime and after his death. What shall I render unto the Lord for all His benefits towards me? asks the most devout Psalmist, an invincible King and first among the prophets; in which most grateful question he approves himself a willing thank-offerer, a multifarious debtor, and one who wishes for a holier counsellor than himself: agreeing with Aristotle, the chief of philosophers, who shows (in the 3rd and 6th books of his Ethics) that all action depends upon counsel. And indeed if so wonderful a prophet, having a fore-knowledge of divine secrets, wished so anxiously to consider how he might gratefully repay the blessings graciously bestowed, what can we fitly do, who are but rude thanksgivers and most greedy receivers, laden with infinite divine benefits? Assuredly we ought with anxious deliberation and abundant consideration, having first invoked the Sevenfold Spirit, that it may burn in our musings as an illuminating fire, fervently to prepare a way without hinderance, that the bestower of all things may be cheerfully worshipped in return for the gifts that He has bestowed, that our neighbour may be relieved of his burden, and that the guilt contracted by sinners every day may be redeemed by the atonement of almsgiving. Forewarned therefore through the admonition of the Psalmist’s devotion by Him who alone prevents and perfects the goodwill of man, without Whom we have no power even so much as to think, and Whose gift we doubt not it is, if we have done anything good, we have diligently inquired and considered in our own heart as well as with others, what among the good offices of various works of piety would most please the Almighty, and would be more beneficial to the Church Militant. And lo! there soon occurred to our contemplation a host of unhappy, nay, rather of elect scholars, in whom God the Creator and Nature His handmaid planted the roots of excellent morals and of famous sciences, but whom the poverty of their circumstances so oppressed that before the frown of adverse fortune the seeds of excellence, so fruitful in the cultivated field of youth, not being watered by the rain that they require, are forced to wither away. Thus it happens that “bright virtue lurks buried in obscurity,” to use the words of Boethius, and burning lights are not put under a bushel, but for want of oil are Boethius, and burning lights are not put under a bushel, but for want of oil are utterly extinguished. Thus the field, so full of flower in Spring, has withered up before harvest time; thus wheat degenerates to tares, and vines into the wild vines, and thus olives run into the wild olive; the tender stems rot away altogether, and those who might have grown up into strong pillars of the Church, being endowed with the capacity of a subtle intellect, abandon the schools of learning. With poverty only as their stepmother, they are repelled violently from the nectared cup of philosophy as soon as they have tasted of it and have become more fiercely thirsty by the very taste. Though fit for the liberal arts and disposed to study the sacred writings alone, being deprived of the aid of their friends, by a kind of apostasy they return to the mechanical arts solely to gain a livelihood, to the loss of the Church and the degradation of the whole clergy. Thus Mother Church conceiving sons is compelled to miscarry, nay, some misshapen monster is born untimely from her womb, and for lack of that little with which Nature is contented, she loses excellent pupils, who might afterwards become champions and athletes of the faith. Alas, how suddenly the woof is cut, while the hand of the weaver is beginning his work! Alas, how the sun is eclipsed in the brightness of the dawn, and the planet in its course is hurled backwards, and, while it bears the nature and likeness of a star suddenly drops and becomes a meteor! What more piteous sight can the pious man behold? What can more sharply stir the bowels of his pity? What can more easily melt a heart hard as an anvil into hot tears? On the other hand, let us recall from past experience how much it has profited the whole Christian commonwealth, not indeed to enervate students with the delights of a Sardanapalus or the riches of a Croesus, but rather to support them in their poverty with the frugal means that become the scholar. How many have we seen with our eyes, how many have we read of in books, who, distinguished by no pride of birth, and rejoicing in no rich inheritance, but supported only by the piety of the good, have made their way to apostolic chairs, have most worthily presided over faithful subjects, have bent the necks of the proud and lofty to the ecclesiastical yoke and have extended further the liberties of the Church! Accordingly, having taken a survey of human necessities in every direction, with a view to bestow our charity upon them, our compassionate inclinations have chosen to bear pious aid to this calamitous class of men, in whom there is nevertheless such hope of advantage to the Church, and to provide for them, not only in respect of things necessary to their support, but much more in respect of the books so useful to their studies. To this end, most acceptable in the sight of God, our attention has long been unweariedly devoted. This ecstatic love has God, our attention has long been unweariedly devoted. This ecstatic love has carried us away so powerfully, that we have resigned all thoughts of other earthly things, and have given ourselves up to a passion for acquiring books. That our intent and purpose, therefore, may be known to posterity as well as to our contemporaries, and that we may for ever stop the perverse tongues of gossipers as far as we are concerned, we have published a little treatise written in the lightest style of the moderns; for it is ridiculous to find a slight matter treated of in a pompous style. And this treatise (divided into twenty chapters) will clear the love we have had for books from the charge of excess, will expound the purpose of our intense devotion, and will narrate more clearly than light all the circumstances of our undertaking. And because it principally treats of the love of books, we have chosen, after the fashion of the ancient Romans, fondly to name it by a Greek word, Philobiblon.