preserver of many of the most valuable classics. As Commander of the Guard he led the life of a peaceful student: as Patriarch of Byzantium his turbulence rent the fabric of Christendom, and he was 'alternately excommunicated and absolved by the synods of the East and West.' We owe the publication of the work called The Myriad of Books to the circumstance that he was appointed to an embassy at Bagdad. His brother wrote to remind him of their pleasant evenings in the library when they explored the writings of the ancients and made an analysis of their contents. Photius was about to embark on a dangerous journey, and he was implored to leave a record of what had been done since his brother had last taken part in the readings. The answer of Photius was the book already mentioned: he reviews nearly three hundred volumes of the historians and orators, the philosophers and theologians, the travellers and the writers of romance, and with an even facility 'abridges their narrative or doctrine and appreciates their style and character.'
The great Imperial library which stood by St. Sophia had been destroyed in the reign of Leo the Iconoclast in the preceding age, and in an earlier conflagration more than half a million books are said to have been lost from the basilica. The losses by fire were continual, but were constantly repaired. Leo the Philosopher, who was educated under the care of Photius, and his son and successor Constantine, were renowned as the restorers of learning, and the great writers of antiquity were collected again by their zeal in the square hall near the Public Treasury.
The boundaries of the realm of learning extended far beyond the limits of the Empire, and the Arabian science was equally famous among the Moors of Spain and in the further parts of Asia. We are told of a doctor refusing the invitation of the Sultan of Bokhara, 'because the carriage of his books would have required four hundred camels.' We know that the Ommiad dynasty formed the gigantic library at Cordova, and that there were at least seventy others in the colleges that were scattered through the kingdom of Granada. The prospect was very dark in other parts of Western Europe throughout the whole period of barbarian settlement. We shall not endeavour to trace the slight influences that preserved some knowledge of religious books at the Court of the Merovingian kings, or among the Visigoths and Ostrogoths and Burgundians. We prefer to pause at a moment preceding the final onslaught. The letters of Sidonius afford us a few glimpses of the literary condition of Southern Gaul soon after the invasion of Attila. The Bishop of Clermont gives us a delightful picture of his house: a verandah leads from the atrium to the garden by the lake: we pass through a winter-parlour, a morning-room, and a north-parlour protected from the heat. Every detail seems to be complete; and yet we hear nothing of a library. The explanation seems to be that the Bishop was a close imitator of Pliny. The villa in Auvergne is a copy of the winter-refuge at Laurentum, where Pliny only kept 'a few cases contrived in the wall for the books that cannot be read too often.' But when the Bishop writes about his friends' houses we find many allusions to their libraries. Consentius sits in a large book-room when he is composing his verses or 'culling the flowers of his music.' When he visited the Prefect of Gaul, Sidonius declared that he was whirled along in a stream of delights. There were all kinds of out-door amusements and a library filled with books. 'You would fancy yourself among a Professor's book-cases, or in a book-shop, or amid the benches of a lecture-room.' The Bishop considered that this library of the Villa Prusiana was as good as anything that could be found in Rome or Alexandria. The books were arranged according to subjects. The room had a 'ladies' side'; and here were arranged the devotional works. The illuminated volumes, as far as can now be judged, were rather gaudy than brilliant, as was natural in an age of decadence; but St. Germanus was a friend of the Bishop, and as we suppose of the Prefect, and his copy of the Gospels was in gold and silver letters on purple vellum, as may still be seen. By the gentlemen's seats were ranged the usual classical volumes, all the works of Varro, which now exist only in fragments, and the poets sacred and profane; behind certain cross-benches was the literary food of a lighter kind, more suited to the weaker vessels without regard to sex. Here every one found what would suit his own liking and capacity, and here on the day after their arrival the company worked hard after breakfast 'for four hours by the water clock.' Suddenly the door was thrown open, and in his uniform the head cook appeared and solemnly warned them all that their meal was served, and that it was as necessary to nourish the body as to stuff the mind with learning.
When the barbarians were established through Gaul and Italy the libraries in the old country-houses must have been completely destroyed. Some faint light of learning remained while Boethius 'trimmed the lamp with his skilful hand'; some knowledge of the classics survived during the lives of Cassiodorus and Isidore of Seville. Some of the original splendour may have lingered at Rome, and perhaps in Ravenna. When Boethius was awaiting his doom in the tower at Pavia, his mind reverted to the lettered ease of his life before he had offended the fierce Theodoric. His philosophy found comfort in thinking that all the valuable part of his books was firmly imprinted on his soul; but he never ceased regretting the walls inlaid with ivory and the shining painted windows in his old library at Rome.
CHAPTER II.
IRELAND—NORTHUMBRIA.
The knowledge of books might almost have disappeared in the seventh century, when the cloud of ignorance was darkest, but for a new and remarkable development of learning in the Irish monasteries.
This development is of special interest to ourselves from the fact that the church of Northumbria was long dependent on the Irish settlement at Iona. The Anglians taught by Paulinus very soon relapsed into paganism, and the second conversion of the North was due to the missionaries of the school of St. Columba. The power of Rome was established at the Council of Whitby; but in the days when Aidan preached at Lindisfarne the Northumbrians were still in obedience to an Irish rule, and were instructed and edified by the acts and lives of St. Patrick, of St. Brigit, and the mighty Columba.
We shall quote some of the incidents recorded about the Irish books, a few legends of Patrick and dim traditions from the days of Columba, before noticing the rise of the English school.
The first mention of the Irish books seems to be contained in a passage of Æthicus. The cosmography ascribed to that name has been traced to very early times. It was long believed to have been written by St. Jerome; but in its present form, at least, the work contains entries of a much later date. The passage in which Ireland is mentioned may be even as late as the age of Columbanus, when Irish monks set up their churches at Würzburg and on the shores of the Lake of Constance, or illuminated their manuscripts at Bobbio under the protection of Theodolind and her successors in Lombardy. A wandering philosopher is represented as visiting the northern regions: he remained for a while in the Isle of Saints and turned over the painted volumes; but he despised the native churchmen and called them 'Doctors of Ignorance.' 'Here am I in Ireland, at the world's end, with much toil and little ease; with such unskilled labourers in the field the place is too doleful, and is absolutely of no good to me.'
Palladius came with twelve men to preach to the Gael, and we are told that he 'left his books' at Cellfine. The legendary St. Patrick is made to pass into Ulster, and he finds a King who burns himself and his home 'that he may not believe in Patrick.' The Saint proceeds to Tara with eight men and a little page carrying the book-wallet; 'it was like eight deer with one fawn following, and a white bird on its shoulder.'
The King and his chief Druid proposed a trial by ordeal. The King said, 'Put your books into the water.' 'I am ready for that,' said Patrick. But the Druid said, 'A god of water this man adores, and I will not take part in the ordeal.' The King said, 'Put your books into the fire.' 'I am ready for that,' said Patrick. 'A god of fire once in two years this man adores, and I will not do that,' said the Druid.
In the church by the oak-tree at Kildare St.
