ond
leaf _sunt_), and another, namely, S. Jerome's
exposition of Isaiah, Jeremiah, and Ezekiel (second
leaf, _Audi cela_).

Lastly, I will quote a record of the solemn reception of a gift to the
library:

On the same day [2 August, 1493] a handsome book was
given to the College through John Godehew, Bachelor, by
two venerable men, Robert Aubrey and Robert Feyld, to be
chained in the common library of the House for the
perpetual use of those studying in it. It is Hugh of
Vienne on the Apocalypse, on the second leaf _quod
possessio eius_. Let us therefore pray for them[282].

These provisions savour of the cloister. The "common books" represent the
"common press (_armarium commune_)" with which we are so familiar there;
the double or triple locks with which the book-chests are secured recall
the rules for safeguarding the said press; the annual audit and
distribution of books is directed in Lanfranc's statutes for English
Benedictines; the borrowing under a pledge, or at least after an entry
made by the Librarian on his roll of the name of the book and the name of
the brother who borrowed it, was universal in monasteries; and the setting
apart of certain books in a separate room to which access was readily
permitted became a necessity in the larger and more literary Houses.
Lastly, the commemoration of donors of books is specially enjoined by the
Augustinians[283].

This close similarity between monastic and secular rules need not surprise
us. I have shewn in the preceding chapter how faithfully the Benedictine
rules for study were obeyed by all the Monastic Orders; and I know not
from what other source directions for library-management could have been
obtained. Besides, in some cases the authors of the rules which I have
been considering must themselves have had experience of monastic
libraries. Walter de Merton is said to have been educated in an
Augustinian Priory at Merton; Hugh de Balsham, founder of Peterhouse, was
Bishop of Ely; William Bateman, whose library-statute was so widely
applied, had been educated in the Benedictine Priory at Norwich, and his
brother was an abbat; Henry Chichele was Archbishop of Canterbury, where,
as I have shewn, a very extensive collection of books had been got
together, to contain which worthily he himself built a library.

Secondly, monastic influence was brought directly to bear on both
Universities through student-monks; and at Oxford,