months. Cosimo was so pleased with the books, that he employed the successful purveyor to supply the illuminated Psalters and Missals for the Church of the new Convent of San Marco.18 No wonder, perhaps, that Vespasiano expresses his great dislike for the new-fangled art of printing. Every century has its own social convulsion, and thinks it the most important of all time. We talk of the revolutionary change made by the introduction of machinery in the nineteenth century, but we seldom realise how great a change in the occupations of the people took place in the fifteenth century, at the period of the invention of printing. Large numbers of men entirely dependent on their labours as scribes were thrown out of work. Many of these men were members of influential bodies, who were not inclined to sit down idly under their misfortunes, so they petitioned against the use of printing; but fate was too powerful for them, and their endeavours to boycott the printing-press were not successful, even though Vespasiano di Bisticci said that Duke Federigo would have been ashamed to have a printed book in his library.
John of Trittenheim, Abbot of Spanheim, who is known in literature as Trithemius, said some hard things against printing in an essay, De Laude Scriptorum Manualium, thus—
“A work written on parchment could be preserved for a thousand years, while it is probable that no volume printed on paper will last for more than two centuries. Many important works have not been printed, and the copies required of these must be prepared by scribes. The scribe who ceases to perform his work because of the invention of printing can be no true lover of books, in that, regarding only the present, he gives no due thought to the intellectual cultivation of his successors. The printer has no care for the beauty and the artistic form of books, while with the scribe this is a labour of love.”
When, however, Trithemius found it necessary to exhort his own monks, he was not able to speak very favourably of their love of books—