From Cave Paintings to the Internet A Chronological and Thematic Database on the History of Information and Media 600 to 700 Timeline

"The earliest western metalwork bookcovers (though their origin has been disputed) are the pair presented by the Lombard queen Theodolinda (d. 625) to the Basilica of St. John the Baptist in Monza. The covers again are identical, each bearing a gem-encrusted cross over a gold background, surrounded by a frame of red glass cloissonné.

"As with the Syrian and Byzantine silver covers, it is not known what codex Theodelinda's covers might have contained. Not until Carolingian times can the covers of treasure bindings be connected to the original codices, and even then clear-cut examples are few" (Needham, Twelve Centuries of Bookbindings 400-1600 [1979] 22).

The source of the image may be found at this link.

Probably the oldest examples of Latin writing from Ireland are the Springmount Bog tablets — wax tablets, on which are inscribed the Vulgate text of Psalms 30-32, found in a bog in County Antrim, Ireland, in the 20th century.

"These are an unusual survival, given the climatic conditions of northern Europe; they were preserved owing to loss in a peat bog, and they convey graphically the obligation of the priest to be ‘psalteratus’ – to have memorised and be able to recite the Psalms, in the tradition of the Judaic priesthood – and recall exhortations to ordinands to spend whatever time possible learning them, even when travelling (as the person studying these extracts may have been)" (Michelle P. Brown, Preaching with the Pen: the Contribution of Insular Scribes to the Transmission of Sacred Text, from the 6th to 9th Centuries [2004]).

"Muslims say that in 611, at about the age of forty, while meditating in a cave near Mecca, he [Muhammad (Mohammed, Mohamet)] experienced a vision. Later he described the experience to those close to him as a visit from the Angel Gabriel, who commanded him to memorize and recite the verses later collected as the Qur'an [Koran]."

From the early seventh century until roughly the year 1200 monastic scriptoria and other ecclesiastic establishments remained essentially the only customers for books, and they had a virtual monopoly on manuscript book production. Most codices were written on vellum or parchment, but as late as the eighth century some codices were written on papyrus.

"During the middle ages wax tablets were in general use. Daily life cannot be imagined without them: students were supposed to carry a diptych at their belt for easy use, while writers used them for rough notes. They were also employed in private correspondence. Above all, medieval accounts were kept to a large extent on wax tablets, and most of the surviving examples served this purpose; even books of wax tablets were formed. In some places the use of wax tablets for accounting continued up to the nineteenth century" (Bernhard Bischoff, Latin Palaeography. Antiquity & the Middle Ages [1990] 14).

Saint Columbanus founds the Abbazia di San Colombano at Bobbio, in the province of Piacenza and the Emilia-Romagna region of Italy.

Bobbio became famous as a center of resistance to Arianism. The abbey library, founded by Columbanus with manuscripts that he brought from Ireland and treatises which he personally wrote, became one of the greatest libraries of the Middle Ages. Bernhard Bischoff points out:

"many books in its libary are older than the monastery and this demonstrates that Bobbio received many books second-hand. I refer especially to the copies of Cyprian, the biblical codex k of African origin, the Medici Virgil, the very ancient grammatical manuscripts, and especially, to the classical texts which lie buried in palimpsests" (Manuscripts and Libraries in the Age of Charlemagne [2007] 9).

"The learned Saint Dungal (d. after 827) bequeathed to the abbey his valuable library, consisting of some seventy volumes, among which was the famous 'Antiphonary of Bangor'."

"Gerbert of Aurillac (afterwards Pope Sylvester II), became abbot of Bobbio in 982; and with the aid of the numerous ancient treatises which he found there he composed his celebrated work on geometry. It appears that at a time when Greek was almost unknown in western Europe, the Irish monks of Bobbio read Aristotle and Demosthenes in the original tongue."

"A tenth-century catalogue, published by Muratori, shows that at that period every branch of knowledge, divine and human, was represented in this library. Many of the books have been lost, the rest have long since been dispersed and are still reckoned among the chief treasures of the later collections which possess them.

♦ "In 1616 Cardinal Federico Borromeo took for the Ambrosian Library of Milan eighty-six volumes, including the famous "Bobbio Missal", written about 911, the Antiphonary of Bangor, and the palimpsests of Ulfilas' Gothic version of the Bible. Twenty-six volumes were given, in 1618, to Pope Paul V for the Vatican Library. Many others were sent to Turin, where, besides those in the Royal Archives, there were seventy-one in the University Library until the disastrous fire of 26 January 1904" (Wikipedia article on Bobbio Abbey, accessed 12-03-2008).

♦ Umberto Eco based the location of his 1980-83 novel The Name of the Rose, with its labyrinthine library, on the abbey at Bobbio.

Muhammad's Hijra (هِجْرَة)or emigration of the Islamic Prophet and his followers to the city of Medina traditionally marks the beginning of the Islamic Calendar.

The Codex Usserianus Primus, an Old Latin Gospel Book, also known as the Ussher Gospels, is thought to have been produced in Ireland, and may be the earliest surviving Irish codex. The manuscript is damaged, with the vellum leaves fragmentary and discolored. The remains of the approximately 180 vellum folios have been remounted on paper. It is also known as the Ussher Gospels.

"The manuscript has a single remaining decoration, a cross outlined in black dots at the end of the Luke (fol. 149v). The cross is between the Greek letters alpha and omega. It is also flanked by the explicit (an ending phrase) for Luke and the incipit (first few words) for Mark. The entire assemblage is contained within a triple square frame of dots and small "s" marks with crescent shaped corner motifs. The cross has been compared to similar crosses found in the Bologna Lactantius, the Paris St. John, and the Valerianus Gospels. Initials on folios 94, 101 and 107 have been set off by small red dots. This represents the first appearance of decoration by "dotting" around text, a motif which would be important in later Insular manuscripts" (Wikipedia article on the Codex Usserianus Primus).

The Naples Dioscorides (Codex neapolitanus Ms. Ex Vindob. Gr. 1 Salerno) preserved in the Biblioteca Nazionale, Naples, is an early seventh century Greek herbal based on the De Materia Medica of the first-century Greek military physician Dioscorides (Dioscurides) containing descriptions of plants and  their medicinal uses. Until the early 18th century the manuscript was preserved in the Augustine monastery of San Giovanni a Carbonara in Naples. In 1718, the Habsburgs plundered it for the Viennese Court Library.  At the conclusion of the peace negotiations after World War I, in 1919, the codex returned to the Biblioteca Nazionale in Naples.

"Unlike De Materia Medica, the text is arranged alphabetically by plant. The codex derives independently from the same model as the Vienna Dioscurides, composed ca. 512 for a Byzantine princess, but differs from it significantly: though the illustrations follow the same infered model, they are rendered more naturalistically in the Naples Dioscurides. Additionally, in the Naples manuscript, the illustrations occupy the top half of each folio, rather than being full page miniatures as in the Vienna Dioscurides. The plant descriptions are recorded below the illustration in two or three columns. The style of Greek script used in the manuscript indicates that it was probably written in Byzantine-ruled southern Italy, where ancient Greek cultural traditions remained strong, although it is not known exactly where it was produced. Marginal notes indicate that the manuscript had contact with the medical school at Salerno in the fourteenth and fifteenth centuries" (Wikipedia article on Naples Dioscurides, accessed 02-03-2009).

The cathedral at York, York Minster, is constructed first of wood in 627, and then in 637 in stone ."A period of instability followed with York vulnerable to attack from Penda of Mercia and the Britons of North Wales. We know that the city was overrun at least twice and probably three times between the death of Oswald in 641/2 and the Battle of the Winwaed in 654/5. In about 670 St. Wilfred took over the see of York and found the structure of Edwin's church fairly lamentable 'The ridge of the roof owing to its age let the water through, the windows were unglazed and the birds flew in and out, building their nests, while the neglected walls were disgusting to behold, owing to all the filth caused by the rain and the birds.'

"Saint Wilfred set to work renewing the roof and covering it with lead, whitewashing the interior walls and installing glass windows. Based on descriptions given of other churches built at a similar time it is possible to understand something of how Wilfred's restored church at York would have looked to the 7th century worshippers who entered it. The altar, within which relics were deposited, would have been decorated with purple silk hangings of intricate woven design. Upon the altar, raised by a book rest and in a jewelled binding, would stand the illuminated gospel book. The walls and probably also the testudo (a wooden partition screening the altar) would be adorned with icons painted on wooden panels depicting the types and anti-types of the Old and New Testaments. These church paintings were essential to the evangelization of England, being the only effective way of explaining the 'the new worship' to an illiterate population. Gregory the Great called them 'the books of the unlearned'."

Under the reign of Chinese emperor Taizong of Tang (Chinese: 唐太宗; pinyin: Táng Tàizōng, Wade-Giles: T'ai-Tsung)  a library is erected in the Chinese capital containing "some fifty-four thousand rolls" (Carter, Invention of Printing in China, 2nd ed [1955] 37).

The Chinese practice of cutting in stone the text of the Confucian classics in order to ensure permanency and accuracy may date back as far as 175 CE. However, the earliest date to which ink rubbings on paper from these stones— a kind of pre-printing—can be assigned with certainty is the reign of Taizong of Tang (T'ai Tsung), during which "a rubbing was made which was discovered by Pelliot at Tun-huang" (Carter, History of Printing in China, 2nd ed [1955] 20).

The Library of Maktabat al-Jami` al-Kabir (Maktabat al-Awqaf), The Great Mosque, San`a', Yemen, built in the sixth year of Muhammad's Hijra, contains about 40 Qu'rans dating from the first century of hijra. These are among the oldest Qu'rans known.

Brahmagupta writes Brahmasphutasiddhanta (The Opening of the Universe). "It contains some remarkably advanced ideas, including a good understanding of the mathematical role of zero, rules for manipulating both negative and positive, a method for computing aquare roots, methods of solving linear and some quadratic equations, and rules for summing series, Brahamgupta's identity, and the Brahmagupta's theorem."

By this time a base 10 numeral system with nine symbols is widely used in India, and the concept of zero (represented by a dot) is known.

Death of Muhammad.

"Muhammad, according to tradition, could neither read nor write, but would simply recite what was revealed to him for his companions to write down and memorize. Adherents to Islam hold that the wording of the Qur'anic text available today corresponds exactly to that revealed to Muhammad himself: words of God delivered to Muhammad through Jibtril (Gabriel).

"According to some Muslim traditions, the companions of Muhammad began recording suras in writing before Muhammad died in 632; written copies of various suras during his lifetime are frequently alluded to in the traditions. . . . At Medina, about sixty-five companions are said to have acted as scribes for him at one time or another; the prophet would regularly call upon them to write down revelations immediately after they came."

Saint Aidan, an Irish monk from Iona, founds the monastery on the tidal island at Lindisfarne off the North-East coast of England. It becomes a center of learning with an important library.

Muslims occupy Jerusalem for 451 years, from 638 until 1099.

Having conquered Egypt in 640, General 'Amr ibn al-'As founds the city of Fustat, later to named Cairo. This is the first city on the continent of Africa founded by Muslims.

As the only supply of papyrus came from Egypt, it is thought that the conquest of Egypt by the Arabs may have coincided with a reduced supply of papyrus in Constantinople, either because the papyrus plantations were exhausted or because the Arabs retained the available supply for their own use. This left Byzantine writers dependent on the more expensive medium of parchment, and may have contributed to the eventual adoption in book production of the more economical minuscule hand, which had previously mainly been employed for letters, documents, accounts, etc. "It occupied far less space on the page and could be written at high speed by a practised scribe" (Reynolds & Wilson, Scribes and Scholars, 3rd ed [1991] 59).

The Dunhuang Chinese Sky, a set of sky maps drawn on a roll of thin paper, displaying the full sky visible from the Northern hemisphere, included in the medieval Chinese manuscript (Or. 8210/S.3326) preserved in the British Library, is the oldest known star atlas. It was discovered in 1907 by the archaeologist Aurel Stein in in the Mogao Caves in Dunhuang, a town on the northern Silk Road, in Gansu province, China.  The earliest later star atlases in China date from the eleventh century.

The Dunhuang star atlas, drawn in two inks on fine paper and remarkably well preserved,  represents more than 1300 individual stars in the total sky as could be seen with the naked eye from the Chinese imperial observatory along with an explanatory text. It displays the sky "as in the most modern charts with twelve hour-angle maps, plus a North polar region."

"It was discovered by the British-nationalised but Hungarian-born archaeologist Aurel Stein in 1907 among the pile of at least 40,000 manuscripts enclosed in the so-called Library Cave (Cave 17) in the Mogao ensemble, also known as the ‘Caves of the Thousand Buddhas’ near Dunhuang (Gansu). The Mogao caves are a set of several hundred Buddhist temples cut into a cliff and heavily decorated with statues and murals. The site was active from about +3602 to the end of the Mongol period. In about +1000, one cave was apparently sealed (Rong Xinjiang, 1999) to preserve a collection of precious manuscripts and some printed material including the world’s earliest dated complete printed book . The sealed cave was rediscovered by accident and re-opened only a few years before the arrival of Stein in 1907. He was therefore the first European visitor to see the hidden library" (Bonnet-Bidaud, Praderie & Whitfield, The Dunhuang Chinese Sky: A Comprehensive Study of the Oldest Known Star Atlas [2004] 2)

The Cathach of St. Columba, an early seventh century Irish Psalter, was traditionally associated with the copy made by St. Columba of a book loaned to him by St. Finnian, and which led to the Battle of Cúl Dreimhne in 561; however palaeographic evidence suggests that it is a later copy.

"The Cathach is the first Insular book in which decoration begins to assume a significant role in articulating the text, with its decorated initials (their crosses and fish perhaps influenced by manuscripts associated with production in Rome under Pope Gregory the Great, combined with native Celtic ornament) and the diminuendo effect of the following letters linking them to the actual text script. Herein lie the origins of the magnificent full-page illuminated incipits of the Lindisfarne Gospels and the Book of Kells." (Michelle P. Brown, Preaching with the Pen: the Contribution of Insular Scribes to the Transmission of Sacred Text, from the 6^th to 9^th Centuries [2004]).

"The 58 folios in the damaged and incomplete vellum manuscript contain the text of Psalms 30:10 to 105:13 in Latin (the Vulgate version). Rubrics written in Old Irish appear above the text of the Psalms. It may be the oldest known Irish manuscript . . . .

"The decoration of the Cathach is limited to the initial letter of each Psalm. Each initial is in black ink and is larger than the main text. They are decorated with trumpet, spiral and guilloch patterns and are often outlined with orange dots. These patterns are not merely appended to the letters or used to fill spaces. They instead distort the shape of the letters themselves. The letters following the enlarged initials gradually reduce in size until they reach the same size as the main text. Although the motifs of the Cathach decoration are not similar to decorations in later manuscripts, such as the Book of Durrow (which followed the Cathach by as many as seventy years), the ideas of decoration which distorts the shape of the letters and the diminution of initial letters are ideas which are worked out in great detail in later Insular art.

"The Cathach was enclosed in a shrine in the eleventh century by Cathbar O'Donnell head of the O'Donnell Clan and Domnall McGroarty Abbot of Kells. The shrine was carried into battle by the McGroartys as a talisman, consistent with its psalter's origins starting the Battle of Cúl Dreimhne between saints Finnian of Moville and Columba (hence the name: Cathach = "Battler"). The manuscript was rediscovered in 1813, when the shrine was opened. The Cathach was entrusted to the Royal Irish Academy in 1842 by Sir Richard O'Donnell. The O'Donnell family has since claimed ownership of the Cathach but the manuscript remains in the custody of the McGroartys, its official "Keepers". The Cathach's shrine is now in the National Museum of Ireland, Dublin." (quotes from the Wikipedia).

The Book of Mulling, preserved along with its jeweled shrine in Dublin at Trinity College Library, is an Irish pocket Gospel Book that was probably copied from an autograph manuscript of St. Moling. The text includes the four Gospels, a service which includes the "Apostles' Creed", and a plan of St. Moling's monastery. The script is a fine Irish minuscule. The decoration includes illuminated initials and three surviving Evangelist portraits: those of Matthew, Mark and John.

The St. Cuthbert Gospel of St. John, also known as the Stonyhurst Gospel, a small 7th-century pocket gospel book, written in Latin, which belonged to Saint Cuthbert of Lindisfarne, was discovered in 1104 when Cuthbert's tomb was opened so that his relics could be transferred to a new shrine behind the altar of Durham Cathedral. It was kept with other relics until the Dissolution of the monasteries by Henry VIII between 1536-1541, when it passed to collectors.

"The state of preservation of this small volume (less than 5½ inches tall) might fairly be described as miraculous. Its leather is crimson-stained goatskin, stretched over thin wooden boards. Various details of the workmanship and decoration reveal a generally Mediterranean if not specifically Coptic influence. A direct Coptic influence is not indeed impossible, the relations between Coptic and Hiberno-Saxon art at this time having been long recognized; but it should be recalled that bookbinding models would also have been available at Wearmouth and Jarrow from the codices, already mentioned, recently imported from Italy. In any case the specific decorative technique of the upper cover of the Stonyhurst Gospel is precisely paralleled in Egyptian leatherwork. This technique involves the applciation of glued cords to the board, laid out in a pattern. Leather is then stretched over the board, and worked around the cords, bring out the pattern in relief.

"Three more European leather bindings of roughly comparable antiquity are preserved in the Landesbibliothek, Fulda. All come from the monastery of Fulda, where by ancient tradition they were thought to have belonged to St. Boniface (d. 754), the Anglo-Saxon martyr and apostle to the Germans, who was buried there. The binding of one of these, the Cadmug Gospels (written by an Irish scriber of that name), has many points of similarity with the Stonhurst Gospel binding. Both are small volumes; their leather is similar in color and character; and both have pigments in the scribed lines decorating the covers. They are sewn in what may very generally be called the Coptic manner: the quires are linked by the sewing thread(s), without the use of cords, and the threads are attached directly to the boards, by loops passing through holes drilled in the boards near their back edges. . . ." (Needham, Twelve Centuries of Bookbindings 400-1600 [1979] 57-58).

"According to an inscription pasted to the inside cover of the manuscript, the Stonyhurst Gospel was obtained by the 3rd Earl of Lichfield (d. 1743) who gave it to Reverend Thomas Phillips (d. 1774) who donated it to the English Jesuit college at Liege on 20 June 1769.

"At only three and a half by five inches the Stonyhurst Gospel is one of the smallest surviving Anglo-Saxon manuscripts. The text is the Gospel of John. It was written at the monastery of Monkwearmouth-Jarrow Abbey during the abbacy of Ceolfrith. The original tooled goatskin binding is the earliest surviving western binding in Europe, and the virtually unique survivor of Insular leatherwork. It includes colour, and the panels of geometrical decoration with interlace closely relates to Insular illuminated manuscripts, and can be compared to the carpet pages found in these.

"The manuscript has been owned since 1769 by the Society of Jesus (British Province) and was formerly in the library of Stonyhurst College, Lancashire. It has been on loan to the British Library since the 1970s where it has been (almost) permanently on display in its exhibition gallery" (Wikipedia article on Stonyhurst Gospel, accessed 11-22-2008).

A Coptic bookbinding removed from an illuminated manuscript on parchment of the Four Gospels (MS M. 569) attributed to the Monastery of Holy Mary Mother of God, Perkethoout near Hamuli, the Fayum, Egypt, and preserved in the Pierpont Morgan Library, is considered "the finest surviving Coptic bookbinding." It is tooled goatskin over papyrus boards; decorated with onlaid panels of red leather tracery sewn to a gilded leather ground, with plain edges. 

"In 1910 the library of the ancient Coptic monastery of St. Michael of the Desert was discovered in southern Faym, near the village of Hamuli. Nearly sixty parchment volumes were found in a stone cistern, many still in their original bindings; they compose the largest surviving group of inact Coptic codices coming from a single source. The following year, Pierpont Morgan purchased the Hamuli manuscripts from a Paris art dealer, almost en bloc. At least five of the codices had already strayed, and are now in the Coptic and Egyptian Museums in Cairo, and a number of fragments, broken up from whole codices after the find, were more widely dispersed. That the remainder was kept together was due especially to the efforts of Professors Emile Chassinat and Henry Hyvernat.

"Before the discovery of the Hamuli codices there was no record of the monastery of Archangel Michael, but it was well known that the Fayum had been a thriving center of Coptic religious life, and that dozens of monasteries had been situated there. The Hamuli codices are all service books, intended for public reading, and their format is large. Only six are less than thirteen inches tall (33 cm.), and only one less than twelve inches (30cm.). They include various parts of the Bible, a Lectionary, an Antiphonary, and many volumes of Synaxeries, collections of readings--hagiographic, homiletic, and more generaly devotional--belonging to particular feast days. The number of distinct texts, exclusive of the Bible, numbers well over one hundred, many otherwise unknwon. Twenty of the codices have dated colophons, from 823 to 914, containing valuable information concerning the organization and personnel of St. Michael's, and its relations with neighboring monasteries. The relatively narrow chronological span of the codices suggests that the monastery disbanded or was destroyed sometime in the tenth century.

"It should be explained that through this period Egypt was part of the Islamic world, having fallen abruptly out of the Byzantine sphere in 641. This transfer of imperium had few if any immediate deleterious effects on Egyptian Christianity, which was already thoroughly aliented from Byzantium. Its submergence into a minority role in Egypt (but always and still an important one) came about gradually, as did the disappearance of the Coptic language. The general policy of medieval Islam toward Christian and Jewish subjects was tolerant, though they were required to pay a special infidels' tax. There were a number of sporadic instances of persecution in Egypt, the most extensive being that initiated by the Fatimid caliph al-Hakim (996-1020), which is known to have resulted in the destruction of many churches and monasteries. It may have been at this time that St. Michael of the Desert went under" (Needham, Twelve Centuries of Bookbindings 400-1600 [1979] no. 2, 12).

The third Caliph Uthman ibn Affan causes the text of the Qur'an (Koran) to be codified. He places Zayd ibn Thabit (Zaid Ibn Thabit), the personal scribe of Prophet Muhammad, in charge of the project. Identifical copies are sent to every Muslim province to be used as the standard text from which all copies of the Qur'an will be made.

Balthild, widow of Clovis II, and her son Clotaire III, found Corbie Abbey.

The first monks at Corbie came from Luxeuil Abbey, which had been founded by Saint Columbanus in 590, and the Irish respect for classical learning fostered at Luxeuil was carried forward at Corbie. The rule of these founders was based on the Benedictine rule, as modified by Columbanus.

"Above all, Corbie was renowned for its library, which was assembled from as far as Italy, and for its scriptorium. In addition to its patristic writings, it is recognized as an important center for the transmission of the works of Antiquity to the Middle Ages. An inventory (of perhaps the 11th century) lists the church history of Hegesippus, now lost, among other extraordinary treasures. In the scriptorium at Corbie the clear and legible hand known as Carolingian minuscule was developed, in about 780, as well as a distinctive style of illumination.

"Three of Corbie's ninth-century scholars were Ratramnus (died ca. 868), Radbertus Paschasius (died 865) and the shadowy figure of Hadoard. Jean Mabillon, the father of paleography, had been a monk at Corbie.

"Among students of Tertullian, the library is of interest as it contained a number of unique copies of Tertullian's works, the so-called corpus Corbiense and included some of his unorthodox Montanist treatises, as well as two works by Novatian issued pseudepigraphically under Tertullian's name. The origin of this group of non-orthodox texts has not satisfactorily been identified.

"Among students of medieval architecture and engineering, such as are preserved in the notebooks of Villard de Honnecourt, Corbie is of interest as the center of renewed interest in geometry and surveying techniques, both theoretical and practical, as they had been transmitted from Euclid through the Geometria of Boëthius and works by Cassiodorus (Zenner).

"In 1638, 400 manuscripts were transferred to the library of the monastery of St. Germain des Prés in Paris. In the French Revolution, the library was closed and the last of the monks dispersed: 300 manuscripts still at Corbie were moved to Amiens, 15 km to the west. Those at St-Germain des Prés were loosed on the market, and many rare manuscripts were obtained by a Russian diplomat, Petrus Dubrowsky, and sent to St. Petersburg. Other Corbie manuscripts are at the Bibliothèque Nationale. Over two hundred manuscripts from the great library at Corbie are known to survive" (Wikipedia article on Corbie Abbey, accessed 08-20-2009).

"The earliest reference in the Mediterranean world to the Indian system of numeration [Arabic numerals] dated from the mid-seventh century, just after the rise of Islam. In a fragment, dated 662, of a work by Severus Sebokht, the learned bishop of the monastery of Quinnasrin (located on the Euphrates in Syria), the bishop expresses his admiration for the Indians because of their valuable method of computation 'done by means of nine signs.' Severus had probably learned about the system from Eastern merchants active in Syria. This ingenious and eminently simple system of representing any quantity by using nine symbols in decimal place value (there was orignally no zero) arose in India perhaps as early as the fifth century. The indian system seems to have been known in Baghdad as early as 770, or less than a decade after its founding, but it was principally diffused through the writings of the Abbasid mathematician and geographer Muhmmad ibn Musa al-Khwarizmi (al-Khwarazmi) who died around 846" (Bloom, Paper Before Print. The History and Impact of Paper on the Islamic World [2001] 129).

At the Synod of Whitby held at St. Hild's monastery in Whitby, England, to resolve disputes between the "Roman" church founded by Augustine and the "Celtic" church founded by Columba, King Oswiu of Northumbia decided in favor of the Roman church, ruling that his kingdom would calculate Easter and observe the monastic tonsure according to the customs of Rome, rather than the customs practiced by Iona and its satellite institutions. This decision caused Britain to embrace the mainstream of Christianity.

Arabs begin their invasion of North Africa.

Under the direction of Abbot Ceolfrid (Ceolfrith), teacher of Bede, the huge Bible, later known as the Codex Amiatinus, which weighs over 75 pounds, was  completed in a monatery either at Wearmouth or Jarrow, in the north of England in the late seventh century. It was "modelled on a lost Vivarium manuscript taken to Northumbria from Rome in 678 by the founder of the monasteries, Benedict Biscop"  (M. Davies, "Medieval Libraries" in D. Stam (ed.) International Dictionary of Library Histories, I [2001] 105).  This lost manuscript was most probably one of Cassiodorus's Bibles from the Vivarium—probably the Codex grandior littera clariore conscriptus.

The frontispiece illustrated here shows a saintly figure, presumably the Old Testament prophet Ezra, or possibly Cassiodorus himself characterized as Ezra, writing a manuscript on his lap and seated before an open book cupboard or armaria which contains a Bible in nine volumes, like the Codex grandior, known to have been owned by Cassiodorus. This is one of the earliest surviving images of bookbindings, and also one of the earliest surviving images of an early form of bookcase. Clasps holding the covers of the bindings closed are clearly visible on the fore-edges of the bound manuscripts lying on the shelves—one of the earliest images of this binding feature.  In Twelve Centuries of Bookbindings 400-1600 (1979; p. 57) Paul Needham suggested that the designs on the bookbindings as they are represented in the minature bear similarities to the designs of early Coptic bookbindings.

To offer the Codex Amiatinus as a present to Pope Gregory II, Abbot Ceolfrid, made the long journey to Rome in old age, departing in 716. Though Ceolfrid died on the journey, his associates brought the volume to the Pope as a cultural "ambassador of the English nation."

It is the earliest surviving manuscript of the complete Bible in the Latin Vulgate version, and is considered the most accurate copy of St. Jerome's text. It was used in the revision of the Vulgate by Pope Sixtus V in 1585-90. The manuscript, long kept in the abbey of Monte Amiata in Tuscany, from which its name is derived, is preserved in the Laurentian Library (Bibliotheca Medicea Laurenziana) in Florence.

"For centuries it was considered an Italo-Byzantine manuscript, and it was only recognized for its English production about a century ago" (Browne, Painted Labyrinth. The World of the Lindisfarne Gospels [2004] 9).

The Ceolfrid Bible, a fragment of a late 7th or early 8th century Bible, is almost certainly a portion of one of the three single-volume Bibles ordered made by Ceolfrid (Ceolfrith), Abbot of Monkwearmouth-Jarrow. It is closely related to the Codex Amiatinus, which is the only surviving complete Bible of the three ordered by Ceolfrid. The eleven surviving vellum leaves of the manuscript contain portions of the Latin Vulgate text of the third and fourth Books of Kings. The manuscript is preserved in the British Library (MS Add. 45025).

"An additional single leaf, now in the British Library (Add. MS 37777) contains the another portion of the Third Book of Kings and shares all of the similarities shared by the Ceolfrid Bible and the Codex Amiatinus. This leaf almost certainly is either also from the Ceolfrid Bible or from the third Bible ordered made by Ceolfrid.

"The leaves of the Ceolfrid Bible were used in the 16th century as covers for the Chartulary of the lands of the Willoughby family. They were afterwards preserved at Wollaton Hall in Nottinghamshire. Additional MS 37777 was discovered by Rev. William Greenwell in Newcastle" (Wikipedia article on Ceolfrid Bible, accessed 01-30-2010).

The script of the Ceolfrid Bible and MS 37777 are thought to have originated in the same scriptorium as the Codex Amiatinus.

"It is recorded by Bede that Ceolfrid had two other copies of the Bible made, besides that which he took as a gift to the Pope. In 1909 a single leaf, in writing closely resembling that of the Amiatinus, was discovered by the Rev. W. Greenwell in a curiosity shop in Newcastle, and within this last year eleven more leaves, which had been utilised to form the covers of estate accounts in the north of England, were . . . secured for the nation. All twelve leaves, which include parts of 1 and 2 Kings, and unquestionably form part of one of the sister codices of the Amiatinus, are now in the British Museum, where they are a monument of the time when, under the leadership of Benedict Biscop, Ceolfrid, and especially Bede, the north of England led the Western world in scholarship" (Kenyon, Our Bible & the Ancient Manuscripts 4th Ed. [1939] 175).

A manuscript entitled Romana computatio, dated 688, appears to be the earliest extant document on ancient Roman techniques of finger reckoning. It was probably used as a source by the Venerable Bede for his De tempore ratione liber (725).

Sherman, Writing on Hands. Memory and Knowledge in Early Modern Europe (2000) 28.

Rulers of the Umayyad Caliphate in Damascus, Syria, establish a palace library for which they obtain manuscripts from all parts of the known world.

To commemorate the Prophet Muhammad's "Night Journey," Caliph 'Abd al-Malik builds the Dome of the Rock in Jerusalem on the site of the Temple Mount.

According to Bernhard Bischoff, Manuscripts and Libraries in the Age of Charlemagne (2007) p.1, "approximately 1800 Latin manuscripts" survive from the fifth to the eighth centuries.