Commonplace book

Commonplace books (or commonplaces) are a way to compile knowledge, usually by writing information into books. They have been kept from antiquity, and were kept particularly during the Renaissance and in the nineteenth century. Such books are essentially scrapbooks filled with items of every kind: recipes, quotes, letters, poems, tables of weights and measures, proverbs, prayers, legal formulas. Commonplaces are used by readers, writers, students, and scholars as an aid for remembering useful concepts or facts. Each one is unique to its creator's particular interests but they almost always include passages found in other texts, sometimes accompanied by the compiler's responses. They became significant in Early Modern Europe.
"Commonplace" is a translation of the Latin term "locus communis" (from Greek "tópos koinós", see literary topos) which means "a general or common topic", such as a statement of proverbial wisdom. In this original sense, commonplace books were collections of such sayings, such as John Milton's example. Scholars now understand them to include manuscripts in which an individual collects material which have a common theme, such as ethics, or exploring several themes in one volume. Commonplace books are private collections of information, but they are not diaries or
travelogues.
In 1685 the 
English Enlightenment philosopher John Locke wrote a treatise in French on commonplace books, translated into English in 1706 as "A New Method of Making Common-Place-Books", "in which techniques for entering proverbs, quotations, ideas, speeches were formulated. Locke gave specific advice on how to arrange material by subject and category, using such key topics as love, politics, or religion. Commonplace books, it must be stressed, are not journals, which are chronological and introspective."
By the early eighteenth century they had become an information management device in which a note-taker stored quotations, observations and definitions. They were used in private households to collate ethical or informative texts, sometimes alongside recipes or medical formulae. For women, who were excluded from formal higher education, the commonplace book could be a repository of intellectual references. The gentlewoman Elizabeth Lyttelton kept one from the 1670s to 1713 and a typical example was published by Mrs Anna Jameson in 1855, including headings such as "Ethical Fragments; Theological; Literature and Art." Commonplace books were used by scientists and other thinkers in the same way that a database might now be used: Carl Linnaeus, for instance, used commonplacing techniques to invent and arrange the nomenclature of his "Systema Naturae" (which is the basis for the system used by scientists today). The commonplace book was often a lifelong habit: for example the English-Australian artist Georgina McCrae kept a commonplace book from 1828-1865.
History.
Early examples.
Precursors to the commonplace book were the records kept by Roman and Greek philosophers of their thoughts and daily meditations, often including quotations from other thinkers. The practice of keeping a journal such as this was particularly recommended by Stoics such as Seneca and Marcus Aurelius, whose own work Meditations (2nd century AD) was originally a private record of thoughts and quotations. The Pillow Book of Sei Shonagon, a courtier in tenth and eleventh century Japan is likewise a private book of anecdote and poetry, daily thoughts and lists. However, none of these includes the wider range of sources usually associated with commonplace books. A number of renaissance scholars kept something resembling a commonplace book - for example Leonardo da Vinci, who described his notebook exactly as a commonplace book is structured: "A collection without order, drawn from many papers, which I have copied here, hoping to arrange them later each in its place, according to the subjects of which they treat."
Zibaldone.
During the course of the fifteenth century, the Italian peninsula was the site of a development of two new forms of book production: the deluxe registry book and the zibaldone (or hodgepodge book). What differentiated these two forms was their language of composition: a vernacular. Giovanni Rucellai, the compiler of one of the most sophisticated examples of the genre, defined it as a "salad of many herbs."
Zibaldone were always paper codices of small or medium format – never the large desk copies of registry books or other display texts. They also lacked the lining and extensive ornamentation of other deluxe copies. Rather than miniatures, zibaldone often incorporate the author's sketches. Zibaldone were in cursive scripts (first chancery minuscule and later mercantile minuscule) and contained what palaeographer Armando Petrucci describes as "an astonishing variety of poetic and prose texts." Devotional, technical, documentary and literary texts appear side by side in no discernible order. The juxtaposition of taxes paid, currency exchange rates, medicinal remedies, recipes and favourite quotations from Augustine and Virgil portrays a developing secular, literate culture. By far the most popular of literary selections were the works of Dante Alighieri, Francesco Petrarca and Giovanni Boccaccio: the "Three Crowns" of the Florentine vernacular traditions. These collections have been used by modern scholars as a source for interpreting how merchants and artisans interacted with the literature and visual arts of the Florentine Renaissance.
The best-known zibaldone is Giacomo Leopardi's nineteenth-century "Zibaldone di pensieri", however it significantly departs from the early modern genre of commonplace books and is rather comparable to the intellectual diary which was practiced, for example, by Lichtenberg, Joubert, Coleridge, Valery, among others.
English.
By the seventeenth century, commonplacing had become a recognized practice that was formally taught to college students in such institutions as Oxford. John Locke appended his indexing scheme for commonplace books to a printing of his "An Essay Concerning Human Understanding". The commonplace tradition in which Francis Bacon and John Milton were educated had its roots in the pedagogy of classical rhetoric, and “commonplacing” persisted as a popular study technique until the early twentieth century. Commonplace books were used by many key thinkers of the Enlightenment, with authors like the philosopher and theologian William Paley using them to write books. Both Ralph Waldo Emerson and Henry David Thoreau were taught to keep commonplace books at Harvard University (their commonplace books survive in published form).
However, it was also a domestic and private practice which was particularly attractive to authors. Some, such as Samuel Taylor Coleridge, Mark Twain and Virginia Woolf kept messy reading notes that were intermixed with other quite various material; others, such as Thomas Hardy, followed a more formal reading-notes method that mirrored the original Renaissance practice more closely. The older, "clearinghouse" function of the commonplace book, to condense and centralize useful and even "model" ideas and expressions, became less popular over time.