A few decades ago and the name of Henry of Kirkestede would have been known to very, very few. His major work, a Catalogus scriptorum ecclesie, had from the sixteenth century been ascribed to ‘Boston of Bury’. Even after R. H. Rouse had demonstrated that it should instead by attributed to the monk of Bury St Edmunds who became its mid-fourteenth-century librarian, Henry from the Norfolk village of Kirkestede, the error continued to circulate. In the meantime, in editing the Catalogus for the Corpus of British Medieval Library Catalogues, Richard and his wife Mary Rouse proposed another work for Kirkestede: a Speculum Coenobitarum, discussing the origins of monasticism and celebrating its signifance by listing the saints and other worthy figures who had been monks. The Rouses’ argument that Kirkestede substantially revised and expanded this text produced at Bury, was based on internal similiarities with the Catalogus: what they could not show was a manuscript that made explicit reference to his involvement. Now, we can have yet greater confidence in their inspired supposition because there is a small piece of further evidence that comes from an unexpected location.
I have been mulling over a manuscript in the Vatican, MS. Vat. lat. 1221, largely dedicated to hagiography of Thomas Becket. It is unusual for this type of text in being written on Italian parchment in the fifteenth century in a humanist script with matching bianchi girari initials. It has been known to scholars mainly because it includes an otherwise unknown letter of John of Salisbury. I have had the suspicion that the manuscript, though looking to all intent and purposes as an Italian product was actually the work of an Englishman — there are a couple of moments when the copyist slips into a more gothic script and he shows notable mastery of English placenames. My interest led me to look more closely at all its contents. Near the end, there is a set of lists recording monks who were saints, popes, kings, authors and doctors of the church. Each list is introduced by four lines of verses — verses which also appear in the similar lists that make up the revised Speculum Coenobitarum. But what makes this all the more striking is that those lists include a rubricated colophon which reads ‘Explicit compilatio fratris de kyrkested’.
Now, it might be said that the phrasing is open to interpretation: properly, it should refer to a brother at the monastery of Kirkestede. If so, it would be curious: there is little other evidence of such scholarly activity from that Lincolnshire Cistercian house, and it would beg the question why the compiler of the manuscript does not mention the order in his concluding collection of oaths made on being a monk. A more plausible explanation is that the Christian name ‘Henry’ has been omitted either because the scribe did not know much about him or was transcribing from a copy that itself did not record the forename. It seems to me that the identification with Henry, and thus corroboration of Rouses’ suggestion, is inescapable.
This being so, it raises interesting issues about the popularity of the work. All the manuscripts of the revised Speculum known to date are from English monasteries — in particular, Bury itself, St Albans and Durham. This copy made in Italy (and soon after production, it can be added, in the papal library) could suggest an international fame that has previously been unnoticed. Then again, as its copyist is likely to be an Englishman, most likely in Rome, it might be said that the work had travelled far from Bury but not far from the English community.