Truly, because the masters and students, who harassed by damages and injuries, have taken a mutual oath to depart from Paris and have broken up the school, have seemed to be waging a contest not so much for their own benefit as for the common good; we, consulting the needs and advantages of the whole church, wish and command that after the privileges have been granted to the masters and students by our most dearly beloved son in Christ, the illustrious king of the French, and amends have been paid by the malefactors, they shall study at Paris and shall not be marked by any infamy or irregularity on account of their staying away or return.

It is not lawful for any man whatever to infringe this deed of our provision, constitution, concession, prohibition and inhibition or to act contrary to it, from rash presumption. If any one, however, should dare to attempt this, let him know that he incurs the wrath of almighty God and of the blessed Peter and Paul, his apostles.

Given at the Lateran, on the Ides of April, in the fifth year of our pontificate.

II. THE COURSES OF STUDY.

Of the other

The basis of all study at a university was the course in arts. faculties, theology was best represented at Paris, law at Bologna, medicine at Salerno. The study of civil law and medicine was discouraged by the church, but in vain. The latter had long flourished at Salerno and, owing to the new knowledge acquired by contact with the Arabs and Greeks, was making comparatively rapid progress in the thirteenth century. But the medical faculty became much more prominent in the next century. The study of civil law flourished in the twelfth century at Bologna and easily maintained its position later. In Roger Bacon's Compendium studii philosophiae, ch. IV. (Opera ined., Vol. I, in Rolls Series), we have a vivid picture of the prominence of the civil law and of the church's dislike of it.

Robert de Courçon's statutes lay down the course in arts and enumerate carefully the books to be studied. (Consult also Chart. I, No. 246.) There was no need for him to specify the books for the course in theology, as will appear below. It is significant that he does not mention the law or medical students. Note also that the students are expected not only to learn, but also to teach.

In spite of the great preponderance of biblical books given by Stephen of Canterbury, the Sentences of Peter Lombard formed the more important part of the course in theology. The latter was expounded in the regular courses, the Bible in the extraordinary courses. (See Roger Bacon in Chart. I, No. 419.) The exposition of these two books formed practically

the whole instruction. But it must be remembered that the theological students had already passed through the course in arts.

Anatomy was considered sacrilegious, although required by Frederick II. at Naples. The instruction in medicine was similar to that in all other branches. The students heard the standard books explained, but had no opportunities for practice. Rashdall, I, 428-430 discusses this subject.

There is not space for a satisfactory document on the course in law. It is well summed up in Compayré.

On all of these subjects, consult Histoire littéraire de la France, Vol. XVI, and for the studies included in the Trivium and Quadrivium, Ibid., Vol. XXIV, 384, ff.

STATUTES OF ROBERT DE COURÇON FOR PARIS. 1215.

Chart. Univ. Paris. I, No. 20, p. 78. Latin.

R., servant of the cross of Christ, by the divine mercy cardinal priest with the title of St. Stephen in Monte Celio and legate of the apostolic seat, to all the masters and scholars at Paris-eternal safety in the Lord.

Let all know, that having been especially commanded by the lord pope to devote our energy effectively to the betterment of the condition of the students at Paris, and wishing by the advice of good men to provide for the tranquility of the students in the future, we have ordered and prescribed the following rules:

No one is to lecture at Paris in arts before he is twenty years old. He is to listen in arts at least six years, before he begins to lecture. He is to promise that he will lecture for at least two years, unless he is prevented by some good reason, which he ought to prove either in public or before the examiners. He must not be smirched by any infamy. When he is ready to lecture, each one is to be examined according to the form contained in the letter' of lord P. bishop of Paris (in which is contained the peace established between the chancellor and the students by the judges appointed by the lord pope, approved and confirmed namely by the bishop and deacon of Troyes and by P. the bishop, and J. the chancellor of Paris).

The treatises of Aristotle on logic, both the old and the new,'

1 See No. 16 in the same volume.

'The "old logic" (Vetus logica) is a little indefinite. According to Chartularium I, No. 246 (A. D. 1255), where the term is defined, it included the liber Porphyrii, or Introduction to the Categories of Aristotle; the Pre

are to be read in the schools in the regular and not in the extraordinary courses.' The two Priscians," or at least the second, are also to be read in the schools in the regular courses. On the feast-days nothing is to be read except philosophy, rhetoric, quadrivialia, the Barbarisms, the Ethics, if one so chooses, and the fourth book of the Topics. The books of Aristotle on Metaphysics or Natural Philosophy, or the abridgements of these works, are not to be read, nor "the doctrine" of master David de Dinant, of the heretic Almaric," or of Maurice of Spain."

9

8

In the inceptions" and meetings of the masters and in the confutations or arguments of the boys or youths there are to be no

dicamenta (Categories); the Hermeneia (Interpretations); and the Divisions and Topics (except the fourth book) of Boethius. But in Chart. I, No. 201 (A. D. 1252), only the Predicamenta and Hermeneia seem to be included. These two were always constituent parts and generally the liber Porphyrii. At what date—before 1255—the two books by Boethius were added is very uncertain.

The "

new logic" (Nova logica) included the Topica, the Elenchi, the Analytica priora and posteriora.

1 For a discussion of the differences between the two kinds of courses, see Compayré, 173, n., or Rashdall, I, 426.

"The first sixteen books of Priscian's Institutiones Grammaticæ were called the Priscianus major or magnus; the last two the Priscianus minor.

3 There were nearly 100 holidays each year.

'Books relating to the subjects included in the quadrivium, viz., arithmetic, geometry, music and astronomy.

"The third book of the Ars major of Donatus.

Nichomachean Ethics of Aristotle.

'The Topics of Boethius, of which the other three books are included in the "Vetus logica."

8 See Chart. I, No. II.

"Disciple of Almaric (next note). Probably died before 1209. See Histoire littéraire, Vol. XVI, p. 588; Rashdall, II, 356.

1o Almaric was one of the most renowned teachers at Paris at the beginning of the thirteenth century. He adopted the ideas of Aristotle's metaphysics and attempted to reconcile them with the teachings of the Bible. His book, Physion, was condemned in 1204, and he died between 1204 and 1209. His disciples expanded his ideas and called the pope Anti-christ. See Hist. litt. XVI, 586 ff.

"We know nothing of Maurice.

12

Principium is the act of obtaining the grade of doctor. Ducange.

festivities. But they may call in some friends or associates, but only a few. We also advise that donations of garments and other things be made, as is customary or even to a greater extent, and especially to the poor. No master lecturing in arts is to wear anything except a cope, round and black and reaching to the heels-at least, when it is new. But he may well wear a pallium.' He is not to wear under the round cope embroidered shoes and never any with long bands.

If any one of the students in arts or theology dies, half of the masters of arts are to go the funeral, and the other half to the next funeral. They are not to withdraw until the burial is completed, unless they have some good reason. If any master of arts or theology dies, all the masters are to be present at the vigils, each one is to read the psalter or have it read. Each one is to remain in the church, where the vigils are celebrated, until midnight or later, unless prevented by some good reason. On the day when the master is buried, no one is to lecture or dispute.

We fully confirm to them the meadow of St. Germain in the condition in which it was adjudged to them.'

Each master is to have jurisdiction over his scholars.

No one

is to receive either schools or a house without the consent of the occupant, if he is able to obtain it. No one is to receive a license from the chancellor or any one else through a gift of money, or furnishing a pledge or making an agreement. Also, the masters and students can make among themselves or with others agreements and regulations, confirmed by a pledge, penalty or oath, about the following matters: namely, if a student is killed, mutilated or receives some outrageous injury and if justice is not done; for taxing the rent of Hospitia; concerning the dress, burial, lectures and disputations; in such a manner, however, that the university is not scattered nor destroyed on this account.

We decide concerning the theologians, that no one shall lecture at Paris before he is thirty-five years old, and not unless he has studied at least eight years, and has heard the books faithfully and in the schools. He is to listen in theology for five years, be

'Proper garment for a monk.

See Chart. Introd. No. 47.

3

At the beginning of the fourteenth century the course was prolonged to fourteen years.

fore he reads his own lectures in public.

No one of them is to lecture before the third hour on the days when the masters lecture. No one is to be received at Paris for the important lectures or sermons unless he is of approved character and learning. There is to be no student at Paris who does not have a regular

master.

In order moreover that these may be inviolably observed, all who presume contumaciously to violate these our statutes, unless they take care, within fifteen days from the date of the transgression, to correct their presumption in the presence of the university of masters and scholars, or in the presence of some appointed by the university, by the authority of the legation with which we are entrusted, we bind with the bond of excommunication.

Done in the year of grace 1215, in the month of August.

LIBRARY OF THEOLOGICAL BOOKS GIVEN TO THE UNIVERSITY OF PARIS. 1271.

Chart. Univ. Paris. I, No. 437, p. 493. Latin.

To all the officers of the court at Paris who shall read this document, greeting in the Lord. We make known that John of Orleans, constituted master in our presence, canon and chancellor of Paris, acknowledges and admits that he has received and had from the venerable man master Nicholas, arch-deacon of the church at Paris, formerly chancellor of the aforesaid church at Paris, the books named below-to be lent to the poor students studying theology,- according to a certain clause contained in the will of master Stephen of blessed memory, formerly arch-deacon of Canterbury, which is inserted in the present document, as follows:

I will and command that my books on theology shall be delivered to the chancellor of Paris who, for the sake of piety, shall lend them to poor students studying theology at Paris who are without books; in such a manner, however, that each chancellor, each year, shall receive back the aforesaid books and after receiving them shall again deliver and lend them, each year, to the poor students, as shall seem expedient.

The names of the books are as follows: the Bible complete, with a glossary. Also, Genesis and Exodus, glossed, in one volume. Also, the books of Solomon, glossed, in one volume. Also, Exodus, glossed by itself. Also, Job, glossed by itself. Also, Ezekiel, glossed by itself. Also, the Gospels, glossed by them