In 1455, then, the library of Nicholas V consisted of 824 Latin and 352 Greek manuscripts. We must not expect to find in the Latin library any sign that the learning of the schools is losing its interest. The theology and the Canon Law of the later centuries are as fully represented here as in any Abbey library of them all. What we have to note as significant is the presence-partly in old copies newly brought to light, partly in new versions or in manuscripts written to order-of a number of writings whose existence or whose importance was but just beginning to be realised. Of these the most striking may be instanced here. The new version of Chrysostom's Homilies on Matthew, by Ambrogio Traversari, side by side with the old and faulty one of Burgundio of Pisa: Cyril of Alexandria upon John, translated by George of Trebizond: several copies of Origen upon Luke, to which allusion has already been made; then-a noteworthy item-a Latin version of Maimonides on the sense of the Scriptures. Later, and after masses of volumes of Augustine, Jerome, and Thomas Aquinas, appear, first, a translation of the Acts of the Ephesine Council, and then, disguised as "Nicenus Episcopus Lugdunensis," the work of Irenaeus Against Heresies. Worthy of mention also are the following: the Acts of the Five Great Councils; the Praeparatio Evangelica of Eusebius in George of Trebizond's version; Tertullian, Victor Vitensis, the Chronicon of Eusebius, Josephus Against Apion, and a version of Philo Judaeus by Lilio of Cittä di Castello.
Cyprian and Lactantius, and versions, either old or new, of works of Ephrem the Syrian, Athanasius, and Basil, are the remaining indications of the new movement which occur in the catalogue of Nicholas V's Latin library.
The inventory of his Greek books is, of course, in one sense, from end to end a list of novelties; and yet it is rather disappointing. The volumes are shortly and meagrely described. Their contents, if new to the scholars of that day, are just those which are most familiar to us. It is in part consoling to find that Nicholas possessed no great treasure that has since perished; but still the absence of any such entry robs the catalogue of an element of excitement. It is, in truth, somewhat commonplace. Chrysostom heads the list with forty volumes, and Gregory Nazianzen, Basil, Athanasius, and Simeon the Metaphrast, are largely represented. There is but one volume of Origen: there are two of Philo, and two copies of what may be the Clementine Homilies. The Bible is represented by some scattered portions of the Old Testament, a fair number of Gospel-books (Evangelistaria) and a few copies of the Acts and Epistles. No such thing as a complete Greek Bible occurs, though we know that at this date the famous Vatican Codex (B) was already in the Pope's possession.
The character of the collection did not alter materially during the remainder of the fifteenth century. At the death of Sixtus IV in 1484 it had grown considerably in bulk. Instead of 350 Greek manuscripts
