selves, in one volume. Also, the Psalter, with a complete glos sary. Also, the four books of Sentences.' Also, the books of Numbers. Also, Joshua, Judith, Ruth, Deuteronomy, glossed, in one volume. Also, the four books of Kings, Chronicles, first and second. Also, Esdras, first and second of Maccabees, Amos, glossed, in one volume. Also, the Twelve Prophets, glossed, in one volume. Also, the Psalter, glossed and complete. Also, the Epistles of Paul, glossed. Also, the Psalter, glossed and complete. Also, the Scholastic Histories. Also the four Gospels, glossed. Also, the Epistles of Paul, glossed, with a smaller glossary. Also, the Psalter, glossed and complete. Also, the first and second books of Maccabees, glossed as far as the tenth chapter. Also, the Gospel of Mark. The Gospels, glossed. We, the above-mentioned official, have thought indeed that, in testimony and witness of all the above-mentioned, we ought to place on the present writing the seal of the court at Paris, together with the seal of the aforesaid chancellor; hoping and asking that his successors, who shall be chancellors, shall order and do with the aforesaid books, for the sake of the divine piety, according to the contents of the aforesaid clause. Done in the year of our Lord, 1271, Wednesday, the feast of the Apostles Simon and Jude. Also, the Bible, in two volumes, with marginal notes, which bishop Stephen presented. Also, the original of the Sentences of master Peter Lombard, in a certain volume, bound in calf, now somewhat worn, with round copper nails in the covers. THE COURSE IN MEDICINE. 1270–1274. Chart. Univ. Paris. I, No. 453, p. 517. Latin. This is the form for licensing bachelors of medicine. First, the master under whom the bachelor is, ought to testify to the chancellor, in the presence of the masters called together for this purpose, concerning the suitability of licensing the bachelor. He ought to prove his time of study by at least two examinations; and the time which he ought to have studied is five and one-half years, if he has ruled in arts or has been a licentiate; or six, if he has not. 1 Peter Lombard's work. 'Probably the Historia Scolastica of Pierre le Mangeur, which is quoted by Stephen of Bourbon. The course of study is as follows: he ought to have heard the Ars Medica' twice in the regular courses and once in an extraordinary course with the exception of Theophilus: On Urines, which it is sufficient to have heard once in either a regular or an extraordinary course; the Viaticum' twice in regular courses: the other books of Isaac once in a regular course, twice in extraordinary courses, except the Particular Diets, which it is sufficient to have heard in an extraordinary or regular course; the Book of Antidotes of Nicholas, once. The Verses of Ægidius are not required. Also, he ought to have read the books on Theory and Practice." And he ought to swear this. Moreover, if any one is convicted of perjury or lying he, although licensed, may be degraded. III. CONDEMNATION OF ERRORS. One important function of the University of Paris was to act as a body of expert witnesses as to what was heretical. They did not hesitate to condemu even the utterances of a pope. Peter Lombard, their great master and authority, was harshly criticised and eighteen errors were found in his writings. (See Chart. I, No. 194, for eight of these errors.) The following heresies are printed here as examples of the kind of problems on which the students were exercising their reason. TEN ERRORS CONDEMNED AT PARIS, Jan. 13, 1241. Chart. Univ. Paris. I, No. 128, p. 170. Latin. These are the ariicles rejected as contrary to true theology and 'Rashdall, I, 429 seems to identify this with the Liber Tegni of Galen. "Theophilus "was a Byzantine physician, said to have lived in the seventh century A. D." (Rashdall.) 'Composed by Abu Djàfar Ahmad, disciple of Isaac. Cf. Journal Asiatique, Ve série, t. I, p. 289 ff. A Jewish physician who wrote a Liber dietarum universalium, Liber dietarum particularium, Liber urinarum, Liber febrium, all translated from the Arabic by Constantine the African. 5 Book of Antidotes was then used in about the same sense as Book of Medicaments. This one was by Nicholas of Salerno. 'Egidius of Corbeil taught at Paris under Philip Augustus. He wrote his works in verse. Cf. Histoire litt. XXI, 333, 840. 'By this Denifle thinks the Opus Pantegni, by Ali ben Abbâs, is meant. This was divided into Theory and Practice. It was sometimes attributed to Constantine the African. Cf. M. Paris. Chron. Major. (Rolls Series), IV, 281 ff. condemned by Odo, the chancellor of Paris, and the masters ruling in theology at Paris, in the year of our Lord 1240, on the second Sunday after the octaves of Christmas. The first [error] is, that the Divine essence in itself will not be seen by any man or angel. We condemn this error, and by the authority of William, the bishop, we excommunicate those who assert and defend it. Moreover, we firmly believe and assert that God in His essence or substance will be seen by the angels and all saints, and is seen by glorified spirits. The second, that although the Divine essence is one in Father, Son and Holy Ghost, nevertheless that as far as regards form it is one in Father and Son, but not one in these with the Holy Ghost, and yet this form is the same as the Divine essence. We condemn this error, for we firmly believe that the essence or substance is one in the Father and Son and Holy Ghost, and the essence is the same in regard to form. The third, that the Holy Ghost, as it is a bond of affection or love, does not proceed from the Son, but only from the Father. We condemn this error, for we firmly believe that as it is a bond of affection or love, it proceeds from both. The fourth, that glorified spirits are not in the empyreal heaven with the angels, nor will the glorified bodies be there, but in the aqueous or crystalline heaven, which is above the firmament; which they also presume to think concerning the blessed Virgin. We condemn this error, for we firmly believe that angels and sanctified souls and corporeal bodies will occupy the same corporeal place, namely, the empyreal heaven. The fifth, that the bad angel was bad from his very creation, and never was anything but bad. We condemn this error, for we firmly believe that he was created good, and afterward through sinning be became bad. The sixth, that an angel can at the same moment be in different places and can be omnipresent if he chooses. We condemn this error, for we firmly believe that an angel is in one definite place; so that, if he is here, he is not elsewhere at the same moment; for it is impossible that he should be omnipresent, for this is peculiar to God alone. The seventh, that many truths, which are not God, have existed eternally. We condemn this error, for we firmly believe that one truth alone, which is God, has existed eternally. The eighth, that the beginning, the present time, the creation and the passion may not have been created. We condemn this error, for we firmly believe that each is both created and creature. The ninth, that he who has greater talents, will of necessity have greater grace and glory. We condemn this error, for we firmly believe that God will give grace and glory to each one according to what he has decided and fore-ordained. The tenth, that the bad angel never had ground whereon he was able to stand, nor even Adam in his state of innocence. We condemn this error, for we firmly believe that each one had ground whereon he was able to stand, but not anything by which he was able to profit. IV. LIFE OF THE STUDENTS. The testimony is unanimous as to the evil life of a large proportion of the students. It was inevitable that young men-in many cases, mere boysliving under practically no restraint and not subject to the full penalties of the law, should have been boisterous and obstreperous. Many of the socalled students resorted to the universities simply for enjoyment and with no idea of study. Conflicts between the different nations were every day Occurrences. Town and gown rows were frequent. But the citizens as a rule seem to have been favorably disposed toward the students. In the Chartularium of Paris there are many proofs of the evil lives led by a part of students, (see Vol. I, Nos. 60, 197, 425, etc.). But Jacques de Vitry is preferred here because of his account of the jealousies among the different nations. The first part of his description is very characteristic, but cannot be quoted. LIFE OF THE STUDENTS AT PARIS. Jacobus de Vitriaco: Hist. occid. Bk. II, Ch. VII. Latin. Almost all the students at Paris, foreigners and natives, did absolutely nothing except learn or hear something new. Some studied merely to acquire knowledge, which is curiosity; others to acquire fame, which is vanity; others still for the sake of gain, which is cupidity and the vice of simony. Very few studied for their own edification, or that of others. They wrangled and disputed not merely about the various sects or about some discus sions; but the differences between the countries also caused sensions, hatreds and virulent animosities among them, and impudently uttered all kinds of affronts and insults agains They affirmed that the English were drunkards and had ta the sons of France proud, effeminate and carefully adorned They said that the Germans were furious and obs at their feasts; the Normans, vain and boastful; the Poite traitors and always adventurers. The Burgundians they sidered vulgar and stupid. The Bretons were reputed to fickle and changeable, and were often reproached for the deat Arthur. The Lombards were called avaricious, vicious cowardly; the Romans, seditious, turbulent and slanderous; Sicilians, tyrannical and cruel; the inhabitants of Brabant, of blood, incendiaries, brigands and ravishers; the Flem fickle, prodigal, gluttonous, yielding as butter, and sloth After such insults from words they often came to blows. I will not speak of those logicians before whose eyes fli constantly "the lice of Egypt," that is to say, all the sophist subtleties, so that no one could comprehend their eloquent courses in which, as says Isaiah, "there is no wisdom." As to doctors of theology, "seated in Moses' seat," they were swo with learning, but their charity was not edifying. Teaching not practicing, they have "become as sounding brass or a tinkl cymbal," or like a canal of stone, always dry, which ought carry water to "the bed of spices." They not only hated another, but by their flatteries they enticed away the students others; each one seeking his own glory, but caring not a w about the welfare of souls. Having listened intently to these words of the Apostle, "I man desire the office of a bishop, he desireth a good work," th keot multiplying the prebends, and seeking after the offices; a yet they sought the work decidedly less than the preeminen and they desired above all to have "the uppermost rooms feasts and the chief seats in the synagogue, and greetings in market." Although the Apostle James said, "My brethren, For the belief that Englishmen had tails, see S. Baring-Gould: Curi |