As European monastic communities were set up (from as early as the 2nd century ad), books were found to be essential to the spiritual life. The rule laid down for observance by several monastic orders enjoined the use of books: that of the Benedictine order, especially, recognized the importance of reading and study, making mention of a “library” and its use under the supervision of a precentor, one of whose duties was to issue the books and take daily inventory of them. Scriptoria, the places where manuscripts were copied out, were a common feature of the monasteries—again, especially in those of the Benedictine order, where there was a strict obligation to preserve manuscripts by copying them. Many—Monte Cassino (529) and Bobbio (614) in Italy; Luxeuil (c. 550) in France; Reichenau (724), Fulda (744), and Corvey (822) in Germany; Canterbury (597), Wearmouth (674), and Jarrow (681) in England—became famous for the production of copies. Rules were laid down for the use of books, and curses invoked against any person who made off with them. Books were, however, lent to other monasteries and even to the secular public against security. In this sense, the monasteries to some extent performed the function of public libraries.
The contents of these monastic libraries consisted chiefly of the scriptures, the writings of the early Church Fathers and commentaries on them, chronicles, histories such as Bede’s Historia ecclesiastica gentis Anglorum (“Ecclesiastical History of the English People”), philosophical writings such as those of Anselm, Peter Abelard, St. Thomas Aquinas, and Roger Bacon, and possibly some secular literature represented by the Roman poets Virgil and Horace and the orator Cicero. After the universities were founded, beginning in the 11th century, monkish students, on returning to their monasteries, deposited in the libraries there the lecture notes they had made on Aristotle and Plato, on law and medicine, and so forth, and in this way expanded the libraries’ contents.
In Europe the libraries of the newly founded universities—along with those of the monasteries—were the main centres for the study of books until the late Middle Ages; books were expensive and beyond the means of all but a few wealthy people. The 13th, 14th, and 15th centuries, however, saw the development of private book collections. Philip the Good, duke of Burgundy, and the French kings Louis IX and Charles V (who may be looked upon as the founder of the Bibliothèque du Roi [“King’s Library”], which later became the Bibliothèque Nationale [“National Library”] in Paris) were great collectors, as were also such princes of the church as Richard de Bury, bishop of Durham (d. 1345), who wrote a famous book in praise of books, Philobiblon (The Love of Books; first printed in Cologne, 1473). But new cultural factors—including the growth of commerce, the new learning of the Renaissance (which was based on newly discovered classical texts), Johannes Gutenberg’s invention of a printing press using movable type, and a substantial expansion of lay literacy—widened the circle of book collectors to include wealthy merchants whose libraries contained herbals, books of law and medicine, and books of hours and other devotional works. Italian humanists, such as Petrarch and Giovanni Boccaccio, searched for and copied manuscripts of classical writings (such as those of Cicero and Tacitus) to establish their scholarly libraries. The scholars Niccolò Niccoli (librarian to Cosimo de’ Medici, the 14th-century ruler of Florence and a considerable patron of the arts) and Gian Francesco Poggio Bracciolini shared this enthusiasm for the classics and ransacked Europe and the Middle East for manuscripts of the writers of Greece and Rome. Notable collections of books were made outside Italy, too (though Florence remained the centre of the rising book trade): by Diane de Poitiers, mistress of Henry II of France; by Jean Grolier, a high French official and diplomat, who was a great patron of bookbinders; by John Tiptoft, earl of Worcester; by Henry VII and Henry VIII of England; and by many others.
On the basis of Niccoli’s library, Cosimo de’ Medici set up the Biblioteca Marciana in Florence in the convent of San Marco. The rich library of Lorenzo the Magnificent, grandson of Cosimo and an even greater patron of learning and the arts, also became a public library. It was opened in 1571 in a fine building designed by Michelangelo and still exists as the Biblioteca Laurenziana (though in 1808 it was amalgamated with the Marciana to form the Biblioteca Medicea-Laurenziana [Medicean-Laurentian Library]). Many other princely libraries were formed at this time, including that of Matthias I (Matthias Corvinus) of Hungary and the library of the Escorial in Madrid (founded 1557), based on the collections of Philip II. The Vatican library also dates its foundation from this time.
In England the end of the monastic libraries came in 1536–40, when the religious houses were suppressed by Henry VIII and their treasures dispersed. No organized steps were taken to preserve their libraries. Even more wholesale destruction came in 1550: Henry VIII and Edward VI aligned with the “new learning” of the humanists; and university, church, and school libraries were purged of books embodying the “old learning” of the Middle Ages. The losses were incalculable. During Elizabeth’s reign, however, the archbishop of Canterbury, Matthew Parker, and Elizabeth’s principal adviser, William Cecil, took the lead in seeking out and acquiring the scattered manuscripts. Many other collectors were also active, including Sir Robert Cotton and Sir Thomas Bodley. As a result, a considerable portion of the libraries that had been scattered at the suppression was, by 1660, reassembled in collections—Parker’s eventually went to Corpus Christi College at Cambridge; Cotton’s to the British Museum library, which now forms part of the British Library; and Bodley’s to form the Bodleian Library at Oxford.
Elsewhere in Europe, the period of the Reformation also saw many of the contents of monastic libraries destroyed, especially in Germany and the northern countries. The Reformation leader Martin Luther, however, did himself passionately believe in the value of libraries, and in a letter of 1524 to all German towns he insisted that neither pains nor money should be spared in setting up libraries. As a consequence, many town libraries in Germany, including those at Hamburg (1529) and Augsburg (1537), date from this time. These, and the libraries of the newly created universities (such as those of Königsberg [now Kaliningrad, Russia], Jena, and Marburg), were partly, at any rate, built up on the basis of the old monastic collections. In Denmark, similarly, some books from the churches and monasteries were incorporated with the new university library, though many were destroyed.
Libraries in Germany suffered severely in the Thirty Years’ War. The Bibliotheca Palatina at the University of Heidelberg (founded 1386), for example, was taken as the spoil of war by Maximilian I of Bavaria, who offered it to Pope Gregory XV in 1623; and Gustavus Adolphus sent whole libraries to Sweden, most of them to swell the library of the University of Uppsala, which he had founded in 1620. The collections of the Royal Library in Stockholm were similarly enriched by the war booty that fell to Sweden during the reigns of Queen Christina and Charles X. In France, Italy, southern Germany, and Austria, where the Roman Catholic faith remained unshaken, the old libraries remained and were supplemented by new ones set up for educational purposes by the Society of Jesus (the Jesuits).
Like the European monastic libraries, book collections in the Islāmic countries at first were attached to religious institutions, both mosques and madrasahs (the theological and law schools centred on study of the Qurʾān). Scholars donated their personal collections to mosques, which usually kept only the religious books, sometimes setting up an adjunct library in which the books of a more secular nature were placed. These secular collections were open to the public. Apart from the libraries associated with mosques, there were many large collections housed in palaces and the homes of the wealthy. Notable libraries were established by the ʿAbbāsid caliph al-Maʾmūn in Baghdad in the 9th century and by the Fāṭimid caliph al-Mustanṣir in 11th-century Cairo. Typical private and public collections usually included regional histories and works of geography, travel, astrology, and alchemy.