Quærendo 47 (2017) 199-221 brill.com/qua The Library of Hélion Jouffroy A Survey and Some Additional Identifications Gregory Hays University of Virginia Charlottesville, VA, United States [email protected] Abstract One of the notable libraries of early sixteenth-century France was that of the Rodez lawyer and canon Hélion Jouffroy (†1529), nephew of the better known cardinal Jean Jouffroy. The younger Jouffroy’s books, which included both printed volumes and man- uscripts, were dispersed after his death. Our knowledge of his holdings depends on a 1530 inventory, first published in 2012 by Matthieu Desachy. This article briefly surveys Jouffroy’s intellectual interests as they emerge from his collection, and offers some new identifications of texts and editions listed in the inventory. Keywords Hélion Jouffroy – libraries – inventories Hélion Jouffroy (†1529) was a doctor of civil law and canon of Rodez Cathedral. Like his better-known uncle, the cardinal Jean Jouffroy, he was a prodigious book collector: at the end of his life he owned well over six hundred manu- scripts and printed volumes. Our knowledge of his library rests on a 1530 inven- tory, first published in 2012 by Matthieu Desachy.1 * I am grateful to David Whitesell for comments on an earlier version of this article. 1 M. Desachy, Deux bibliophiles humanistes. Bibliothèques et manuscrits de Jean Jouffroy et d’Hélion Jouffroy (Paris 2012), pp. 105-150. The introduction to this book is largely identical to Desachy’s earlier article, ‘Bibliophiles d’oncle à neveu: livres et bibliothèques de Jean et Hélion Jouffroy (vers 1460-1530),’ in: Bulletin du bibliophile, n.s. 1 (2010), pp. 36-61. See also my review of the 2012 volume, in: Speculum, 88 (2013), pp. 506-7 and that by Malcolm Walsby, in: Médiévales, 64 (2013), pp. 215-16. I refer to items in the inventory by Desachy’s © koninklijke brill nv, leiden, 2017 | doi 10.1163/15700690-12341382Downloaded from Brill.com09/29/2021 04:48:31AM via free access 200 Hays Desachy’s characterization of the younger Jouffroy’s library as ‘l’une des plus riches de tout le royaume au début du XVIe [siècle]’ is no exaggeration.2 Hélion’s holdings are particularly impressive since for the most part they must represent his own accumulation; most, if not all, of his uncle’s rich manuscript collection had passed to the papal library at his death in 1473. A few books may have remained at Albi to descend ultimately to Hélion. Given the date, how- ever, these are not likely to have included many printed books, which appear to make up the vast majority of Hélion’s collection. In what follows I offer a brief survey of the library, followed by identifications of some items in the inventory not identified (or identified incorrectly) by Desachy. Not surprisingly, a large proportion of the library—well over a third—con- sisted of books relating to law. Jouffroy was well equipped with copies of the basic texts of civil law (the Digest, Codex, Institutes) and their commentators (Alexander de Imola, Bartolus of Saxoferrato, Baldus de Ubaldis, Paulus de Castro, Jason de Mayno and others). He was also well supplied with the essential texts of canon law (Gratian’s Decretum, the Decretals of Gregory IX, Boniface’s Sextus, the Clementinae), along with the major commentators (Bernardus de Montemirato or ‘Abbas,’ Guido de Baisio or ‘Archidiaconus,’ Nicolaus de Tudeschis or ‘Panormitanus,’ etc.), and related works. These entries are so nu- merous and repetitive that it does not seem worthwhile to analyze them in detail. Jouffroy owned, for example, no less than seven copies of the Sextus, in print (37; 207; 224; 291) and manuscript (265; 556; 569), as well as three cop- ies of the commentary on it by Domenico of San Geminiano (190; 427; 567), and one each of those by ‘Archidiaconus’ (192), ‘Abbas’ (620), and Johannes Andreae (640). Also predictable, given Jouffroy’s clerical status, is the large number of reli- gious books. Here we can start with scripture. The inventory lists two apparent- ly complete bibles, one printed (449) and one in manuscript (570); the latter was perhaps a portable ‘Paris’ bible. There is also a glossed psalter (249), and copies of other individual books: Ecclesiastes (261, a manuscript), Titus (402) numbering. Abbreviations: FB = Andrew Pettegree, Malcolm Walsby, and Alexander Wilkinson, French Vernacular Books. Books Published in the French Language before 1601 (Leiden 2007); Andrew Pettegree and Malcolm Walsby, eds. French Books III & IV. Books Published in France before 1601 in Latin and Languages other than French (Leiden 2012); GW = Gesamtkatalog der Wiegendrucke, online at <http://www.gesamtkatalogderwiegendrucke. de>; ISTC = Incunabula Short Title Catalogue, online at <http://data.cerl.org/istc/_search>; USTC = Universal Short Title Catalogue, online at <http://www.ustc.ac.uk/>. 2 Desachy, op. cit. (n. 1), p. 54. He describes the collection in general terms at pp. 54-8 but does not attempt a full analysis. QuærendoDownloaded from 47 Brill.com09/29/2021 (2017) 199-221 04:48:31AM via free access The Library of Hélion Jouffroy 201 and the Pauline Epistles (562). These too were presumably glossed. Jouffroy also owned a set of the Glossa Ordinaria (371-43), the commentaries of Hugh of St. Cher (321-7)4 plus an additional copy of the commentaries on the Gospels (384-5), and at least some of the Postillae of Nicholas of Lyra (312-313; 628), in- cluding the sections on Kings and on the minor prophets. These were supple- mented by Guido da Vicenza’s Margarita Bibliae (163), Giovanni Marchesini’s Mammotrectus super Bibliam (197) and several unidentified finding aids and repertories (320; 453). There are two manuscript breviaries (179; 435). Works on the liturgy and sac- raments include Hugh of St. Victor’s De sacramentis (184), Durandus’s Rationale divinorum officiorum (399), and the Manipulus Curatorum of Guido de Monte Rocherii (417). General theology is represented by Antoninus of Florence’s Summa theologica (375-8; 381-2; 531) and Confessorum refugium (436; 451), the Summa Angelica of Angelo di Chivasso (180-1), the Pantheologia of Raynerius de Pisis (230-1), a manuscript Tractatus super Pater Noster (600), and a Liber Christi (48) tentatively identified by Desachy as Thomas à Kempis.5 Popular spirituality is also represented by Jacobus de Teramo’s Processus Luciferi con- tra Iesum (155). Marian literature includes Johannes Vitalis, Defensorium Beate Marie Virginis (364) and a Corona Virginis (478).6 Hagiography includes a vol- ume of (Jerome’s?) Vitas Patrum (446), and a Textus sanctorum (188). Jouffroy’s duties as canon might well have included preaching, and there are books related to this area as well. Thus we find volumes of sermons by Peter the Venerable (452), Bernard of Clairvaux (530), Johann Herolt (461), and Leonardo of Udine (357), as well as Paul the Deacon’s Homiliarius doctorum (477) and various collections not further identifiable (203; 254; 263; 488, all manuscripts). Preaching needs may also explain the presence of a small number of books related to fables or proverbs: the Speculum sapientiae sive quadripartitus apolo- geticus of Ps. Cyril, now identified as Boniohannes de Messana (489), the Cato moralisatus (589), and the mysterious Proverbia Vulgurium (596). To these could be added the Fabulae of Francesco Filelfo (490), although here Jouffroy’s interest may have been at least partially literary; he also had Filelfo’s orations and two volumes of his letters (see below). 3 For 373 as part of this grouping see p. 214 below. 4 See p. 212 below for this item. 5 Other possibilities would be the Meditationes vitae Christi of Giovanni di Cauli (but some- times attributed to St. Bonaventura) or Ludolphus of Saxony’s Liber de vita Christi. 6 Probably the anonymous Corona Mystica Beate Virginis Marie, which appeared in various French editions (e.g. Paris: Pierre Le Caron, not before 1492 or ca. 1495 [ISTC ic00927000, GW 7576]). Quærendo 47 (2017) 199-221 Downloaded from Brill.com09/29/2021 04:48:31AM via free access 202 Hays We also find a variety of patristic texts: Origen (396-7), Eusebius (170; ?213; 226; 408), Ambrose’s De virginitate (185) and other works (456), Jerome’s letters (307-8; 331-2; 624) and other works (659), Augustine’s Enarrationes in Psalmos (160; 472-37), De Trinitate (622), and City of God (658); Chrysostom (306; 400- 1), Orosius (501), Cassian’s Institutes (454), Epiphanius/Cassiodorus’s Historia Tripartita (507), Gregory’s Dialogues (563).8 The three Greek authors (Origen, Eusebius, and Chrysostom) were no doubt in Latin translation. Among medi- eval thinkers St. Bernard is notably prominent (482; 517; 530; 553). There also appears to have been a volume of Anselm (455).9 Apart from some Aquinas (379-80), a commentary on him (257), and a volume of Duns Scotus (480), there is little in the way of scholastic theology, although we do find a small cluster of books on Aristotelian logic: Peter of Spain (210), Georgius Bruxellensis (172),10 along with an unidentified glosa logices (193) and unspecified textus logices, both in manuscript. So far there is nothing very unexpected; all of the above are, in some sense, the tools of Jouffroy’s trade. But his interests did not end with law and the church. The library includes a rich selection of classical Latin authors: Terence (222), Sallust (204), Caesar (252; 316), Cicero’s speeches (586;11 613), rhetorical works (221), Tusculan Disputations (471) and Ad Atticum (534), Vergil (183; 621), Ovid’s Remedia (174) and Ex Ponto (557), Livy (229), Valerius Maximus (195; 218), Curtius (219; 540), Pomponius Mela (176), Pliny’s Natural History (214), Persius (520), Seneca’s tragedies (585) and philosophical works (585; 587), Lucan (462), Quintilian (646), Juvenal (159; 392; 543), Suetonius (208; 314), Florus (593), Gellius (47), Eutropius (522), and Boethius (486).