In the eleventh century Croyland monastery was doomed to fresh misfortunes; a calamitous fire, accidental in its origin, laid the fine monastery in a heap of ruins, and scattered its library in blackened ashes to the winds.[218] A sad and irreparable loss was that to the Norman monks and to the students of Saxon history in modern times; for besides four hundred Saxon charters, deeds, etc., many of the highest historical interest and value beautifully illuminated in gold (aureis pictures) and written in Saxon characters,[219] the whole of the choice and ample library was burnt, containing seven hundred volumes, besides the books of divine offices—the Antiphons and Grailes. I will not agonize the bibliophile by expatiating further on the sad work of destruction; but is he not somewhat surprised that in those bookless days seven hundred volumes should have been amassed together, besides a lot of church books and Saxon times?

Ingulphus, who has so graphically described the destruction of Croyland monastery by the Danes in 870, has also given the particulars of their proceedings at the monastery of Peterborough, anciently called Medeshamstede, to which they immediately afterwards bent their steps. The monks, on hearing of their approach, took the precaution to guard the monastery by all the means in their power; but the quiet habits of monastic life were ill suited to inspire them with a warlike spirit, and after a feeble resistance, their cruel enemies (whom the monks speak of in no gentle terms, as the reader may imagine), soon effected an entrance; in the contest however Tulla, the brother of Hulda, the Danish leader, was slain by a stone thrown by one of the monks from the walls; this tended to kindle the fury of the besiegers, and so exasperated Hulda that it is said he killed with his own hand the whole of the poor defenceless monks, including their venerable abbot. The sacred edifice, completely in their hands, was soon laid waste; they broke down the altars, destroyed the monuments, and—much will the bibliophile deplore it—set fire to their immense library "ingens bibliotheca," maliciously tearing into pieces all their valuable and numerous charters, evidences, and writings. The monastery, says the historian, continued burning for fifteen days.[220] This seat of Saxon learning was left buried in its ruins for near one hundred years, when Athelwold, bishop of Winchester, in the year 966, restored it; but in the course of time, after a century of peaceful repose, fresh troubles sprang up. When Turoldus, a Norman, who had been appointed by William the Conqueror, was abbot, the Danes again paid them a visit of destruction. Hareward de Wake having joined a Danish force, proceeded to the town of Peterborough; fortunately the monks obtained some intelligence of their coming, which gave Turoldus time to repair to Stamford with his retinue. Taurus, the Sacrist, also managed to get away, carrying with him some of their treasures, and among them a text of the Gospels, which he conveyed to his superior at Stamford, and by that means preserved them. On the arrival of the Danes, the remaining monks were prepared to offer a somewhat stern resistance, but without effect; for setting fire to the buildings, the Danes entered through the flames and smoke, and pillaged the monastery of all its valuable contents; and that which they could not carry away, they destroyed: not even sparing the shrines of holy saints, or the miracle-working dust contained therein. The monks possessed a great cross of a most costly nature, which the invaders endeavored to take away, but could not on account of its weight and size; however, they broke off the gold crown from the head of the crucifix, and the footstool under its feet, which was made of pure gold and gems; they also carried away two golden biers, on which the monks carried the relics of their saints; with nine silver ones. There was certainly no monachal poverty here, for their wealth must have been profuse; besides the above treasures, they took twelve crosses, made of gold and silver; they also went up to the tower and took away a table of large size and value, which the monks had hid there, trusting it might escape their search; it was a splendid affair, made of gold and silver and precious stones, and was usually placed before the altar. But besides all this, they robbed them of that which those poor monkish bibliophiles loved more than all. Their library, which they had collected with much care, and which contained many volumes, was carried away, "with many other precious things, the like of which were not to be found in all England."[221] The abbot and those monks who fortunately escaped, afterwards returned, sad and sorrowful no doubt; but trusting in their Divine Master and patron Saint, they ultimately succeeded in making their old house habitable again, and well fortified it with a strong wall, so that formerly it used to be remarked that this building looked more like a military establishment than a house of God.

Eminently productive was the monastery of Peterborough in Saxon bibliomaniacs. Its ancient annals prove how enthusiastically they collected and transcribed books. There were few indeed of its abbots who did not help in some way or other to increase their library. Kenulfus, who was abbot in the year 992, was a learned and eloquent student in divine and secular learning. He much improved his monastery, and greatly added to its literary treasures.[222] But the benefactors of this place are too numerous to be minutely specified here. Hugo Candidus tells us, that Kinfernus, Archbishop of York, in 1056, gave them many valuable ornaments; and among them a fine copy of the Gospels, beautifully adorned with gold. This puts us in mind of Leofricus, a monk of the abbey, who was made abbot in the year 1057. He is said to have been related to the royal family, a circumstance which may account for his great riches. He was a sad pluralist, and held at one time no less than five monasteries, viz. Burton, Coventy, Croyland, Thorney, and Peterborough.[223] He gave to the church of Peterborough many and valuable utensils of gold, silver, and precious stones, and a copy of the Gospels bound in gold.[224]

But in all lights, whether regarded as an author or a bibliophile, great indeed was Benedict, formerly prior of Canterbury, and secretary to Thomas À Becket,[225] of whom it is supposed he wrote a life. He was made abbot of Peterborough in the year 1177; he compiled a history of Henry II. and king Richard I.;[226] he is spoken of in the highest terms of praise by Robert Swapham for his profound wisdom and great erudition in secular matters.[227] There can be no doubt of his book-loving passion; for during the time he was abbot he transcribed himself, and ordered others to transcribe, a great number of books. Swapham has preserved a catalogue of them, which is so interesting that I have transcribed it entire. The list is entitled:

de libris ejus.

• Plurimos quoque libros 3 scribere fecit, quorum nomina subnotantur.
• Vetus et Novum Testamentum in uno volumine.
• Vetus et Novum Testamentum in 4 volumina.
• Quinque libri Moysi glosati in uno volumine.
• Sexdecim ProphetÆ glosati in uno volumine.
• Duodecim minores glosati ProphetÆ in uno volumine.
• Liber Regum glosatus, paralipomenon glosatus. Job, ParabolÆ Solomonis et Ecclesiastes, Cantica Canticorum glosati in uno volumine.
• Liber Ecclesiasticus et Liber SapientiÆ glosatus in uno volumine.
• Tobyas, Judith, Ester et Esdras, glosati in uno volumine.
• Liber Judicum glosatus.
• Scholastica hystoria.
• Psalterium glosatum.
• Item non glosatum.
• Item Psalterium.
• Quatuor Evangelia glosata in uno volumine.
• Item MathÆus et Marcus in uno volumine.
• Johannes et Lucas in uno volumine.
• EpistolÆ Pauli glosatÆ Apocalypsis et EpistolÆ CanonicÆ glosata in uno volumine.
• SententiÆ Petri Lombardi.
• Item SententiÆ ejusdem.
• Sermones Bernardi Abbatis Clarevallensis.
• Decreta Gratiani.
• Item Decreta Gratiani.
• Summa Ruffini de Decretis.
• Summa Johannes Fuguntini de Decretis.
• Decretales EpistolÆ.
• Item Decretales EpistolÆ.
• Item Decretales EpistolÆ cum summa sic incipiente; Olim. Institutiones Justiniani cum autenticis et Infortiatio Digestum vetus.
• Tres partes cum digesto novo.
• Summa Placentini.
• Totum Corpus Juris in duobus voluminibus.
• Arismetica.
• EpistolÆ SenecÆ cum aliis Senecis in uno volumine.
• Martialis totus et Terentius in uno volumine.
• Morale dogma philosophorum.
• Gesta Alexandri et Liber Claudii et Claudiani.
• Summa Petri HeylÆ de Grammatica, cum multis allis rebus in uno volumine.
• Gesta Regis Henrica secunda et GenealogiÆ ejus.
• Interpretatione Hebraicorum nominum.
• Libellus de incarnatione verbi. Liber Bernardi Abbatis ad Eugenium papam.
• Missale.
• VitÆ Sancti ThomÆ Martyris.[228]
• Miracula ejusdem in quinque voluminibus.
• Liber Richardi Plutonis, qui dicitur, unde Malum Meditationes Anselmi.
• Practica BartholomÆi cum multis allis rebus in uno volumine.
• Ars PhysicÆ Pantegni, et practica ipsius in uno volumine.
• Almazor et Diascoridis de virtutibus herbarum.
• Liber Dinamidiorum et aliorum multorum in uno volumine.
• Libellus de Compoto.

Sixty volumes! perhaps containing near 100 separate works, and all added to the library in the time of one abbot; surely this is enough to controvert the opinion that the monks cared nothing for books or learning, and let not the Justin, Seneca, Martial, Terence, and Claudian escape the eye of the reader, those monkish bookworms did care a little, it would appear, for classical literature. But what will he say to the fine Bibles that crown and adorn the list? The two complete copies of the Vetus et Novum Testamentum, and the many glossed portions of the sacred writ, reflect honor upon the Christian monk, and placed him conspicuously among the bible students of the middle ages; proving too, that while he could esteem the wisdom of Seneca, and the vivacity of Terence, and feel a deep interest in the secular history of his own times, he did not lose sight of the fountain of all knowledge, but gave to the Bible his first care, and the most prominent place on his library shelf. Besides the books which the abbots collected for the monastery, they often possessed a private selection for their own use; there are instances in which these collections were of great extent; some of which we shall notice, but generally speaking they seldom numbered many volumes. Thus Robert of Lyndeshye, who was abbot of Peterborough in 1214, only possessed six volumes, which were such as he constantly required for reference or devotion; they consisted of a Numerale Majestri W. de Montibus cum alliis rebus; Tropi Majestri Petri cum diversis summis; SententiÆ Petri Pretanensis; Psalterium Glossatum; Aurora; Psalterium;[229] Historiale. These were books continually in requisition, and which he possessed to save the trouble of constantly referring to the library. His successor, abbot Holdernesse, possessed also twelve volumes,[230] and Walter of St. Edmundsbury Abbot, in 1233, had eighteen books, and among them a fine copy of the Bible for his private study. Robert of Sutton in 1262, also abbot of Peterborough, possessed a similar number, containing a copy of the Liber Naturalium Anstotelis; and his successor, Richard of London, among ten books which formed his private library, had the Consolation of Philosophy, a great favorite in the monasteries. In the year 1295 William of Wodeforde, collected twenty volumes, but less than that number constituted the library of Adam de Botheby, who was abbot of Peterborough many years afterwards, but among them I notice a Seneca, with thirty-six others contained in the same volume.[231]

Abbot Godfrey, elected in the year 1299, was a great benefactor to the church, as we learn from Walter de Whytlesse, who gives a long list of donations made by him; among a vast quantity of valuables, "he gave to the church two Bibles, one of which was written in France," with about twenty other volumes. In the war which occurred during his abbacy, between John Baliol of Scotland and Edward I. of England, the Scots applied to the pope for his aid and council; his holiness deemed it his province to interfere, and directed letters to the king of England, asserting that the kingdom of Scotland appertained to the Church of Rome; in these letters he attempt to prove that it was opposed to justice, and, what he deemed of still greater importance, to the interests of the holy see, that the king of England should not have dominion over the kingdom of Scotland. The pope's messengers on this occasion were received by abbot Godfrey; Walter says that "He honorably received two cardinals at Peterborough with their retinues, who were sent by the pope to make peace between the English and the Scotch, and besides cheerfully entertaining them with food and drink, gave them divers presents; to one of the cardinals, named Gaucelin, he gave a certain psalter, beautifully written in letters of gold and purple, and marvellously illuminated, literis aureis et assuris scriptum et mirabiliter luminatum.[232] I give this anecdote to show how splendidly the monks inscribed those volumes designed for the service of the holy church. I ought to have mentioned before that Wulstan, archbishop of York, gave many rare and precious ornaments to Peterborough, nor should I omit a curious little book anecdote related of him. He was born at Jceritune in Warwickshire, and was sent by his parents to Evesham, and afterwards to Peterborough, where he gave great indications of learning. His schoolmaster, who was an Anglo-Saxon named Erventus, was a clever calligraphist, and is said to have been highly proficient in the art of illuminating; he instructed Wulstan in these accomplishments, who wrote under his direction a sacramentary and a psalter, and illuminated the capitals with many pictures painted in gold and colors; they were executed with so much taste that his master presented the sacramentary to Canute, and the psalter to his queen."[233]

From these few facts relative to Peterborough Monastery, the reader will readily perceive how earnestly books were collected by the monks there, and will be somewhat prepared to learn that a catalogue of 1,680 volumes is preserved, which formerly constituted the library of that fraternity of bibliophiles. This fine old catalogue, printed by Gunton in his history of the abbey, covers fifty folio pages; it presents a faithful mirror of the literature of its day, and speaks well for the bibliomanical spirit of the monks of Peterborough. Volumes of patristic eloquence and pious erudition crowd the list; chronicles, poetry, and philosophical treatises are mingled with the titles of an abundant collection of classic works, full of the lore of the ancient world. Although the names may be similar to those which I have extracted from other catalogues, I must not omit to give a few of them; I find works of—

• Augustine.
• Ambrose.
• Albinus.
• Cassiodorus.
• Gregory.
• Cyprian.
• Seneca.
• Prosper.
• Tully.
• Bede.
• Basil.
• Lanfranc.
• Chrysostom.
• Jerome.
• Eusebius.
• Boethius.
• Isidore.
• Origin.
• Dionysius.
• Cassian.
• Bernard.
• Anselm.
• Alcuinus.
• Honorius.
• Donatus.
• Macer.
• Persius.
• Virgil.
• Isagoge of Porphry.
• Aristotle.
• Entyci Grammatica.
• Socrates.
• Ovid.
• Priscian.
• Hippocrates.
• Horace.
• Sedulus.
• Theodulus.
• Sallust.
• Macrobius.
• Cato.
• Prudentius.

But although they possessed these fine authors and many others equally choice, I am not able to say much for the biblical department of their library, I should have anticipated a goodly store of the Holy Scriptures, but in these necessary volumes they were unusually poor. But I suspect the catalogue to have been compiled during the fifteenth century, and I fear too, that in that age the monks were growing careless of Scripture reading, or at least relaxing somewhat in the diligence of their studies; perhaps they devoured the attractive pages of Ovid, and loved to read his amorous tales more than became the holiness of their priestly calling.[234] At any rate we may observe a marked change as regards the prevalence of the Bible in monastic libraries between the twelfth and the fifteenth century. It is true we often find them in those of the later age; but sometimes they are entirely without, and frequently only in detached portions.[235] I may illustrate this by a reference to the library of the Abbey of St. Mary de la PrÉ at Leicester, which gloried in a collection of 600 volumes, of the choicest and almost venerable writers. It was written in the year 1477, by William Chartye,[236] prior of the abbey, and an old defective and worn out Bible, Biblie defect et usit, with some detached portions, was all that fine library contained of the Sacred Writ. The bible defect et usit speaks volumes to the praise of the ancient monks of that house, for it was by their constant reading and study, that it had become so thumbed and worn; but it stamps with disgrace the affluent monks of the fifteenth century, who, while they could afford to buy, in the year 1470,[237] some thirty volumes with a Seneca, Ovid, Claudian, Macrobius, Æsop, etc., among them, and who found time to transcribe twice as many more, thought not of restoring their bible tomes, or adding one book of the Holy Scripture to their crowded shelves. But alas! monachal piety was waxing cool and indifferent then, and it is rare to find the honorable title of an Amator Scripturarum affixed to a monkish name in the latter part of the fifteenth century.

[215] Gough's Hist. Croyland in Bibl. Top. Brit. xi. p. 3.