RICHARD DE BURY
Born in 1281, died in 1345; the son of Sir Richard Aungerville, his own name being taken from his birthplace, Bury St. Edmonds; educated at Oxford, and became a Benedictine monk; tutor to Edward III; dean of Wells Cathedral in 1333; bishop of Durham the same year; high chancellor of England in 1334; founded a library at Oxford; his "Philobiblon" first printed at Cologne in 1473.
IN PRAISE OF BOOKS[1]
The desirable treasure of wisdom and knowledge, which all men covet from the impulse of nature, infinitely surpasses all the riches of the world; in comparison with which, precious stones are vile, silver is clay, and purified gold grains of sand; in the splendor of which, the sun and moon grow dim to the sight; in the admirable sweetness of which, honey and manna are bitter to the taste. The value of wisdom decreaseth not with time; it hath an ever-flourishing virtue that cleanseth its possession from every venom. O celestial gift of divine liberality, descending from the Father of light to raise up the rational soul even to heaven; thou art the celestial alimony of intellect, of which whosoever eateth shall yet hunger, and whoso drinketh shall yet thirst; a harmony rejoicing the soul of the sorrowful, and never in any way discomposing the hearer. Thou art the moderator and the rule of morals, operating according to which none err. By thee kings reign, and lawgivers decree justly. Through thee, rusticity of nature being cast off, wits and tongues being polished, and the thorns of vice utterly eradicated, the summit of honor is reached and they become fathers of their country and companions of princes, who, without thee, might have forged their lances into spades and plowshares, or perhaps have fed swine with the prodigal son.
Where, then, most potent, most longed-for treasure, art thou concealed? and where shall the thirsty soul find thee? Undoubtedly, indeed, thou hast placed thy desirable tabernacle in books, where the Most High, the Light of light, the Book of Life, hath established thee. There then all who ask receive, all who seek find thee, to those who knock thou openest quickly. In books Cherubim expand their wings, that the soul of the student may ascend and look around from pole to pole, from the rising to the setting sun, from the north and from the south. In them the Most High, Incomprehensible God himself is contained and worshiped. In them the nature of celestial, terrestrial, and infernal beings is laid open. In them the laws by which every polity is governed are decreed, the offices of the celestial hierarchy are distinguished, and tyrannies of such demons are described as the ideas of Plato never surpassed, and the chair of Crito never sustained.
In books we find the dead as it were living: in books we foresee things to come; in books warlike affairs are methodized; the rights of peace proceed from books. All things are corrupted and decay with time. Satan never ceases to devour those whom he generates, insomuch that the glory of the world would be lost in oblivion, if God had not provided mortals with a remedy in books. Alexander, the ruler of the world; Julius[2] the invader of the world and the city, the first who in unity of person assumed the empire in arms and arts; the faithful Fabricius,[3] the rigid Cato, would at this day have been without a memorial if the aid of books had failed them. Towers are razed to the earth, cities overthrown, triumphal arches moldered to dust; nor can the king or pope be found, upon whom the privilege of a lasting name can be conferred more easily than by books. A book made renders succession to the author; for as long as the book exists, the author, remaining immortal, can not perish; as Ptolemy witnesseth; in the prolog of his Almagest,[4] he (he says) is not dead, who gave life to science.
What learned scribe, therefore, who draws out things new and old from an infinite treasury of books, will limit their price by any other thing whatsoever of another kind? Truth, overcoming all things, which ranks above kings, wine, and women, to honor which above friends obtains the benefit of sanctity, which is the way that deviates not, and the life without end, to which the holy Bœthius attributes a threefold existence in the mind, in the voice, and in writing, appears to abide most usefully and fructify most productively of advantage in books. For the truth of the voice perishes with the sound. Truth, latent in the mind, is hidden wisdom and invisible treasure; but the truth which illuminates books, desires to manifest itself to every disciplinable sense, to the sight when read, to the hearing when heard; it, moreover, in a manner commends itself to the touch, when submitting to be transcribed, collated, corrected, and preserved. Truth confined to the mind, tho it may be the possession of a noble soul, while it wants a companion and is not judged of, either by the sight or the hearing, appears to be inconsistent with pleasure. But the truth of the voice is open to the hearing only, and latent to the sight (which shows as many differences of things fixt upon by a most subtle motion), beginning and ending as it were simultaneously. But the truth written in a book being not fluctuating, but permanent, shows itself openly to the sight passing through the spiritual ways of the eyes, as the porches and halls of common sense and imagination; it enters the chamber of intellect, reposes itself upon the couch of memory, and there congenerates the eternal truth of the mind.
Lastly, let us consider how great a commodity of doctrine exists in books, how easily, how secretly, how safely they expose the nakedness of human ignorance without putting it to shame. These are the masters that instruct us without rods and ferulas, without hard words and anger, without clothes or money. If you approach them, they are not asleep; if investigating you interrogate them, they conceal nothing; if you mistake them, they never grumble, if you are ignorant, they can not laugh at you.
FOOTNOTES:
[1] From the "Philobiblon," a treatise on books, translated from the original Latin into English in 1852 by John Englis. The Latin text and a new translation by Andrew J. West were printed by the Grolier Club of New York in 1887.
[2] The reference is to Julius Cæsar.
[3] The Roman Consul, general and ambassador to Pyrrhus in 280, who was noted for inflexible honesty.
[4] The best-known work of Ptolemy of Alexandria, astronomer and mathematician, who lived in the first half of the second century.
SIR JOHN MANDEVILLE
Reputed author of a book of "Travels" of the fourteenth century, a compilation intended as a guide to pilgrims in the Holy Land, and based upon works by William of Boldensele (1336) and Friar Odoric of Pordenone (1330).
I.
THE ROUTE FROM ENGLAND TO CONSTANTINOPLE[5]
He that will pass over the sea and come to land, to go to the city of Jerusalem, he may wend many ways, both on sea and land, after the country that