GUIDO BONATTI AND BARTHOLOMEW OF PARMA: AN ASTROLOGER AND A GEOMANCER
Guido Bonatti and Dante--The _Liber astronomicus_ of
Guido Bonatti--Career of Bonatti--Arrangement of the
_Liber astronomicus_--Astronomy and astrology--Truth of
astrology--Theological opposition--Bonatti’s defiant
rejoinder--Astrological predictions for Christians and the
clergy--Instances of Bonatti’s detailed treatment--The
planet Jupiter--An astrological image--The _Geomancy_ of
Bartholomew of Parma--How to proceed in geomancy--Questions
answered by geomancy--Appendix I. Some Manuscripts of the
_Liber Astronomicus_ of Guido Bonatti.
“_Vedi Guido Bonatti...._”
--_Inferno, XX, 118._
[Sidenote: Guido Bonatti and Dante.]
With these words Vergil calls the attention of Dante and ourselves to
the presence of that astrologer in the fourth division of the eighth
circle of the Inferno among those spirits who in life had tried to pry
too far into the future and were condemned henceforth to look backwards
with turned heads. This is all that Dante says of Bonatti, although
Benvenuto of Imola, the fourteenth century commentator upon the _Divine
Comedy_, adds a number of tales concerning him, some of which may be
true but most of which are stock stories like that of the speaking
brazen head, told of many other medieval men of learning. But we may
perhaps associate Bonatti and Dante in our minds a little further.
Forlì, Bonatti’s native city, lies almost in a direct line between
Florence, where Dante lived his early life, and Ravenna, where he ended
his exile. Indeed, Filippo Villani[2631] and Fossi[2632] would persuade
us that Guido Bonatti, too, was born a Florentine but, like Dante,
became an exile from the town of his birth and called himself a native
of Forlì because he came to hate the place of his birth which he had
left on account of the strife of political factions. Finally, Bonatti
and Dante had a common interest in astronomy.[2633]
[Sidenote: The _Liber astronomicus_ of Guido Bonatti.]
The most important astrological work produced in Latin in the
thirteenth century seems to have been the _Liber astronomicus_ of
this Guido Bonatti,[2634] which is a voluminous work divided into
some ten or a dozen treatises.[2635] In the preface, after some of
the usual devout opening phrases of medieval authors, Guido states
that he writes the book particularly for the use of his nephew, that
the work will be “long and prolix” and that on this account he will
not include “disputations nor many proofs.” He proposes to compile a
work from past authors which can be understood by those who do not yet
know much of other sciences “and especially for your use, Bonatus, my
nephew.” Indeed, the annalist of Forlì states that Bonatti expounded
the doctrine of astrology so clearly in this book that “it seemed
as if he wished to teach women astrology.”[2636] Guido employs such
classical authorities as Ptolemy, Hermes, and Dorotheus, but still
more such Arabian astrologers as Alcabitius, Albumasar, Messahala,
and Thebit ben Corat.[2637] He also states that he has made additions
of his own,[2638] and many passages demonstrate that he has made
detailed practical application to the present problems of medieval
life of the principles of his art established in the past. The
popularity and influence of Guido’s work is attested by the numerous
manuscripts, including an interesting _de luxe_ manuscript of it and
other astrological treatises made for the use of Henry VII of England,
whose picture is given in the midst of Bonatti’s text.[2639] There are
also several printed editions of the Latin text and translations of the
work into several modern languages. There is an Italian translation
of it in a manuscript in the Laurentian library at Florence; a German
translation was printed at Basel in 1572; and an English translation by
William Lilly appeared in print at London in 1676.[2640] Thus Dante’s
consignment of Bonatti’s soul to hell does not seem to have kept people
from reading his _Liber astronomicus_.
[Sidenote: Career of Bonatti.]
The battle of Valbona, fought in 1277, seems to be the latest event
mentioned by Bonatti. He also speaks of having himself seen many
evidences of the cruelty of Ezzelino, and of that tyrant’s death, which
occurred in 1259. He was alive as early as 1223, when he mentions
having seen a certain man.[2641] Guido seems to have been a professor
at the university of Bologna. He must have died before 1300, when
Dante’s visit to the Inferno is supposed to have occurred. Bonatti’s
death, however, would seem to have been comparatively recent, since
the _Annals of Forlì_[2642] represent him as playing a prominent part
in the defense of that town in 1282 by the famous captain, Guido of
Montefeltro, against a large force sent by Pope Martin IV. Though
Bonatti himself was loyal, it was in a wheat field belonging to him
that conspirators gathered in a vain attempt to betray the town, while
the enemy later encamped outside the city in another field belonging to
him and called, “Of the oak tree.”
Then Guido of Montefeltro, we are told, “captain of the people of
Forlì, together with lord Guido Bonatti, a citizen, philosopher,
and most eminent astrologer, having called the people together in
the public square,” instructed them as to the strategem of a mock
withdrawal from town and subsequent return by which he intended later
to take the superior forces of the enemy unawares after they had
entered the town in triumph and were overcome by feasting and drinking.
The strategem turned out a complete success, and the _Annals_ give much
of the credit to Bonatti, by whose counsel, art, and forecasting the
future it is said to have been planned. He was wounded in the battle,
while carrying medicines, but this too he had foreseen and foretold.
Later, when the pope sent more mercenary troops into Romagna, Forlì
deemed it prudent to submit, and Guido of Montefeltro transferred his
military activities elsewhere and finally, we are told, made his peace
with the pope and spent his declining years in the Franciscan Order.
Some say that Bonatti followed his patron into the convent, but it
seems very improbable in view of the hard things which he had said of
the friars. On the other hand, judging from the number of Franciscans
who have written works on astrology and astrological medicine, he might
not have found such retirement entirely uncongenial, and need scarcely
have surrendered his astrological views in consequence.
[Sidenote: Arrangement of the _Liber astronomicus_.]
But we turn to the contents of the _Liber astronomicus_. Bonatti’s
first treatise is a general introduction in which he defines his
subject, discusses its utility, and meets the objections of its
opponents. The second treatise[2643] deals with the signs of the
zodiac and their characteristics and subdivisions. The third treatise,
in two parts,[2644] deals with the planets, their influences on
things on earth and their effects on one another. The fourth treatise
deals chiefly with conjunctions. The remaining treatises comprise
146 considerations affecting astrological judgments, another brief
introduction of three chapters to the subject of judgments,[2645]
discussions of the four chief departments of astrological prediction,
interrogations, elections, revolutions, and nativities, and a final
treatise upon prognostication of changes in the weather.[2646]
[Sidenote: Astronomy and astrology.]
As the title, _Liber astronomicus_, shows, Bonatti generally uses the
word “astronomy” where we should say “astrology” and _vice versa_. He
states, for instance, that nativities, elections, interrogations, and
revolutions are four varieties of “astronomy,” which he distinguishes
from other forms of divination.[2647] He also says, however, that
the words “astronomy” and “astrology” may be used interchangeably.
He regards both as of great value in the study of first philosophy.
Through these sciences we come to know impassive and unalterable
creatures who cannot be changed into any other essence, and through
these creatures we can attain to as much knowledge of the Creator as
the human mind can reach. Nobler than the profession of the physician
who deals with the four inferior and corruptible elements is that of
the astrologer whose concern is with superior and incorruptible bodies
composed of the fifth essence.[2648]
[Sidenote: Truth of astrology.]
Bonatti asserts confidently and vehemently all the main suppositions
of the astrological art. He affirms that its principles ought not to
be proved but assumed, since they all reduce to one point which he
does not believe that anyone doubts, namely, that the motion of the
heavens surrounding the elements alters fire and air and that these
alter the other elements, earth and water.[2649] “All wise men agree
in this, that inferiors are ruled by superiors.”[2650] The astrologer
understands every motion of each heavenly body; therefore he knows what
impressions they make and what their significations are. “Therefore all
things which are being done now or have existed in the past or will be
done in the future, can be known by the astrologer.”[2651]
[Sidenote: Theological opposition.]
It will hardly be profitable for us to follow Bonatti’s rehearsal of
familiar arguments for and against the influence of the stars and
the practicability of the art of astrology. But we may well note
those passages in which he suggests the existence of a contemporary
ecclesiastical and theological opposition to his art. Bonatti at
least does not appear to have any fear of the clerical detractors of
astrology, of whom he speaks quite disdainfully, hurling back at them
the charges of heresy which they had perhaps directed at him. “I would
have you know,” he affirms in the introduction to his treatise on
Elections, “that fortune rules in everything, although some fools among
those wearing the tunic (that is, the friars) may say that fortune does
not exist, but only what God wills. But the wiser of them dissent from
this in secret, although they may seem to assent in public, rather
from fear that their Orders be thought less of than from a conviction
of its truth. For if fortune did not exist, who would be so stupid as
not to know how to acquire at will an abundance of the necessaries of
life? Yet we daily see quite the contrary. For do you not see wise men
of integrity and intelligence who do not have enough to eat?” Bonatti
consequently contends that those who deny the existence of fortune
“impute madness to their Creator, falsely representing Him as unjust,
and falling into a hateful heresy.” He then continues, “And although at
times many fools and idiots in tunics have arisen against me, declaring
elections to be of absolutely no value, nevertheless elections and the
other parts of astronomy have stood in their strength, nor has their
truth diminished any on this account.”
[Sidenote: Bonatti’s defiant rejoinder.]
As for those self-styled theologians who object that the stars are
so countless in number that their influence cannot be measured and
estimated, Bonatti assures them that astrologers know vastly more about
the stars than the theologians do about God, “Of Whom they none the
less preach daily.”[2652] He further asserts that the holy fathers of
old employed astrology, that Abraham taught it to the Egyptians, and
that Christ implied the truth of the doctrine of elections. For when
the disciples endeavored to dissuade Him from returning to Judea,
where recently He had been nearly stoned to death, He replied, “Are
there not twelve hours in the day?” meaning that He might now select
a more fortunate time than before. “And this makes it plain that
He used elections and did not blaspheme astronomy as some jealous
detractors do today.” Bonatti then mentions “some silly fools, of whom
that hypocrite, John of Vicenza, of the Order of Preaching Friars was
one, who said that astrology was neither an art nor a science.” Guido
scarcely thinks it worth while to notice such men.[2653] This John of
Vicenza mentioned by Bonatti was the well-known friar of that name to
whom manifold miracles were attributed and who in the Alleluia year of
1233 had been made duke of Vicenza, but so abused his power that he was
soon imprisoned and discredited. Bonatti complains that no one had ever
seen a single one of the eighteen men whom John was said to have raised
from the dead, and affirms that he himself long sought in vain for
anyone who had either been cured by John or had himself witnessed one
of John’s miracles.[2654] On the other hand, the friar Salimbene tells
us in his _Chronicle_ that Guido Bonatti, who reviled the preaching of
the friars, “was so confounded by” a “Brother Ugo before the university
and people of Forlì that he not only feared to speak, but even to show
himself during all the time that the Brother was in those parts.”[2655]
But perhaps Brother Hugo was one of those persons whom Guido thought it
scarcely worth while to notice.
[Sidenote: Astrological predictions for Christians and the clergy.]
Against these allusions to an opposition to astrology among the friars,
or at least, among the Dominicans, should be set other passages which
indicate that Bonatti’s book is intended for the use of Christians and
even of the clergy, whose preaching and practice anent astrology seem
divergent. One of the illustrations which he employs against those
who argue that it is better not to know the future, since to learn of
ills beforehand will only make one so much the sadder, is that even
if one learns that his disease is fatal, he is forewarned to make
his will and receive the last sacrament in season.[2656] Among the
interrogations which Bonatti lists are whether a bishopric or abbotship
or cardinalate, or other clerical dignity, rank, or order, even up to
the papacy, will be attained by the inquirer.[2657] In this connection
Guido grants that it may not seem honorable to seek ecclesiastical
offices, but that the fact is that many clergy do it and that it
is necessary for the astrologer to be prepared to answer them, if
they consult him as to their prospects. In the treatise on elections
instructions are given how to choose the favorable hour for building
churches as well as castles and cities. The treatise on revolutions
tells what will be the state during any year of the bishops and other
secular clergy or the religious and regular clergy, as well as of
other social classes such as kings or princes, rich men or magnates,
soldiers, women, merchants, populace, and serfs. Indeed, that even
a Preaching Friar in the middle ages was not necessarily opposed to
astrology, is seen from an Oxford manuscript of the fifteenth century,
where not far from _Rules one should know concerning various matters
relating to the sick, according to Guido Bonatti and others_, is a
treatise in astrological medicine by Nicholas of Aquila of the Order of
Preachers.[2658]
[Sidenote: Instances of Bonatti’s detailed treatment.]
We may not follow Bonatti through his long technical discussions
of houses and exaltations of the planets, of _triplicitates_ and
_termini_, of why the naming of the signs of the zodiac begins at
Aries and not at any other sign, or of what part of the body each
planet signifies in each sign, and a hundred other similar questions.
It must suffice to give a few suggestions of the thoroughness of his
detailed treatment. The treatise on nativities promises to reveal
everything which will “naturally”--a saving word for those who insist
on freedom of the will--befall the child from birth to death, “and
also what will be said of him after death.” Pursuant of his promise,
Guido considers such topics as length of life, physical and mental
qualities, offices and property to be held by the person concerned,
the fate of his brothers, parents, and children, serfs, and domestic
animals, his sickness or health, mental afflictions, marriage, feuds,
death, religion, learning, and journeys. The treatise on interrogations
answers questions on all sorts of matters from winning crowns or
gaining one’s freedom to learning how many courses and what kind of
food there will be at a dinner to which one has been invited and
which one is in a quandary whether to accept or not. The treatise
on elections selects favorable hours for any and every act of life
from weaning and circumcising infants to trimming one’s nails, hair,
and beard. The treatise on revolutions descends from the fate of
monarchs and nations during the year in question to such matters as the
prospects for a good crop of melons or cucumbers.
[Sidenote: The planet Jupiter.]
Some further idea of Bonatti’s method and content may be derived
from the following translation of his account of the properties,
significations, and effects of the planet Jupiter.
“Alchabitius has said that Jupiter is fortunate, masculine,
diurnal; and is by nature significant of property, since
property is the second accident that happens to the child
after birth ... and Jupiter is second in the order of the
planets. Jupiter is likewise the second planet to exert
its influence on the child before birth, giving it spirit
and life. And its nature produces heat and moisture, and
is temperate, aerial, and sanguine. Of man’s age Jupiter
signifies the period called _iuventus_ from youth to the
prime of life, namely, from fourteen or twenty-one to forty
or forty-five years. It governs those offices pertaining to
law and just and honest judgments. And it attends when it
sees any persons engaged in altercation or litigation, and
makes peace between them and bestows harmony upon them, and
ever is engaged in good pursuits. And it signifies abundant
property. And such business occupations as are performed
without deceit.
“It signifies spirit, life, joy, religion, truth, patience,
and every precept that is good, lovely, and precious, and
everything that is honorable. It indicates abundant charm.
Of infirmities it signifies those due to excess of blood....
It is the planet of wisdom, of intellect, of sound practice.
Moreover, if Jupiter be well disposed and in the east and
at a favorable angle, the child will be of good quality,
benign, just; he will honor the aged, and will be a good
counselor, a helper of the needy, and of good repute. He
will cherish his friends; he will be of good intellect.
“But if Jupiter shall be unfavorable, Ptolemy is witness
that the child will be ignorant of well doing, versed
in diabolical practices, that he will intrigue under a
hypocritical exterior, will linger in places of prayer,
will gladly live in crypts and caverns and caves, and there
will predict the future. He will love no one, though he may
have a few friends; he will abhor his children, will shun
human conversation, will seek no honors from anyone, will
be untrustworthy, and no one can depend on him. In fine, he
will be bad, weak, stupid, weary and heavy-laden, of evil
election.”
Having thus considered the properties of Jupiter _per se_, Bonatti next
proceeds to record its tendencies when in conjunction with Saturn and
the other planets.
[Sidenote: An astrological image.]
One of the stories told of Bonatti may be noted in conclusion, since it
concerns an astrological image. Pitying a poor apothecary with whom he
used to play chess, Guido gave him a wax image of a ship, telling him
to keep it hid in a box in a secret place and he would grow rich, but
that if he removed it, he would grow poor again. True enough, the man
became wealthy, but then began to fear lest the image be the work of
witchcraft. So, having made his fortune, he decided to save his soul
and confessed concerning the image to a priest who bade him destroy it.
But then, as Bonatti had predicted, he rapidly lost his entire fortune.
He then begged Guido to make him another image, but Bonatti cursed him
and told him that the image had been no magic one but had derived its
virtue from constellations which would not recur for another fifty
years.[2659]
[Sidenote: The geomancy of Bartholomew of Parma.]
If the _Liber astronomicus_ of Guido Bonatti was the leading Latin work
on astrology in the thirteenth century, probably the most elaborate
treatise in the associated art of geomancy was that by another
Italian, Bartholomew of Parma, who appears to have written a long
_Summa_[2660] on the subject in 1288 in Bologna at the request of
Theodosius de Flisco, bishop-elect of Reggio in northern Italy;[2661]
and then in October, 1294, a briefer treatment for two German friends
and disciples named John and Paul,[2662] and again in November, 1295,
another abbreviated treatment for the beginner.[2663] Titles in
manuscripts at Vienna indicate that Bartholomew also wrote astrological
treatises,[2664] but perhaps they would prove to be merely extracts
from his longer work on geomancy, although Houzeau and Lancaster
give the date of a _Liber de occultis_ by him as 1280.[2665] None of
Bartholomew’s works seems to have been printed. The interest of the
canon of Laon and bishop elect of Reggio in the art of geomancy is
another of numerous indications that we have had that such occult and
superstitious arts were at least not consistently condemned by the
church and clergy.
[Sidenote: How to proceed in geomancy.]
Bartholomew of Parma tells us that the art of geomancy originated from
God and was taught to the sons of Noah by an angel who took on human
form before the time of the flood. Whoever intends to practice that art
should be “a friend of God” and a good man of praiseworthy life. No
one should make use of it without real necessity of knowing the future
and geomancers should beware of persons who try to catch them in error
by asking questions about sure things. On the other hand, in certain
cases one may ask questions for another person, and even without his
knowledge, and questions may be put at any time and place, for the
art of geomancy is simple and easy of operation. The only instrument
needed is something to make a series of points or marks with. These
dots should be set down in four rows like the four fingers of a hand,
but at random without noting how many dots one puts in each row or how
long the row is.[2666] These four rows indicate the elements, points
of the compass, and so on. Next one cancels the points in each line,
cancelling two at a time until only one or two points remain in each
line. When this is done we have one of the following sixteen possible
geomantic figures, which I have indicated numerically rather than
graphically: 2121, 2212, 1211, 1222, 2111, 2222, 2112, 2211, 1212,
2122, 1121, 2221, 1112, 1111, 1221, 1122. Of these the first eight are
favorable, the last eight are unfavorable. They bear such names as
gain, white, childhood, joy, head (_acquisitio_, _albus_, _pueritia_,
_laetitia_, _caput_). The first inventors of the art are supposed to
have worked out these figures “with great ingenuity and subtlety” from
careful observations of the stars and of the virtues of the sky. Hence
these figures have the property of signifying much concerning the
future. Each is associated with some particular sign of the zodiac and
with one of the planets. Also with a day, month, color, odor, taste,
stone, tree, metal, and human type.[2667]
[Sidenote: Questions answered by geomancy.]
Among the questions which geomancy undertakes to answer are how long
one will live, whether one will better one’s present position, whether
one should enter the clergy or remain a layman, whether a journey will
be dangerous, whether a rumor is true or false, whether to buy or not,
whether the year will be a fertile one, and concerning gain and loss,
hidden treasure, the condition of a city or castle, and which side
is stronger in a war. Whether a child will be born or not, of what
sex it will be, and whether it is legitimate or a bastard. Which of
two magistrates is superior in wisdom, whether a scholar can by study
become an honor to the convent or not, whether the soul of some dead
person is in paradise or before the doors of paradise or in purgatory
or in hell. In answering such questions the figure found by chance
from the points is compared with and related to figures appropriate to
the person inquiring and the thing sought, and a decision is rendered
according as enmity or friendship is found to exist between them. In
determining this the figures are reduced to terms of the twelve signs
of the zodiac, and the astrological aspects are thus investigated.
FOOTNOTES:
[2631] Cited by Boncompagni (1851), p. 5.
[2632] Fossi (1793-5), p. 395.
[2633] Orr (1913). p. 4. says: “Where Dante speaks of appearances he is
remarkably accurate, far more so than most modern artists and writers
of fiction.”
[2634] My citations, unless otherwise specified, will be to the
following edition of Augsburg, 1491: _Liber astronomicus Guidonis
Bonati de forlivio explicit feliciter. Magistri Johannis Angeli viri
peritissimi diligenti correctione Erhardique Ratdolt viri solertis
eximia industria et mira imprimendi arte qua nuper Veneciis nunc
Auguste Vindelicorum excellit nominatissimus. Septimo kal. Aprilis,
1491_. Quarto, 422 leaves, no pagination. There is a copy of this
edition at Columbia University in this country and not merely at Brown,
as stated in CFCB.
Other editions of the Latin text were printed at Venice, 1506; and at
Basel in 1530 and 1550.
For a list of MSS of the work see Appendix I to this chapter.
[2635] The titles more often speak of ten treatises, but some of these
sub-divide into two or more lesser treatises. Such sub-division and
combination also varies in different editions and MSS, and the order
of the component treatises also varies. In the edition of 1550, for
instance, the work is divided into six parts, of which the first
contains what are usually listed as the first five or six of the ten or
twelve component treatises. But the order of the edition of 1550 is the
same as in that of 1491, while in Arundel 66 the order of the last six
treatises is different.
[2636] Muratori, _Rerum Italicarum Scriptores_, revised edition, Fasc.
20, 1903, p. 104.
[2637] Some others mentioned are, II, ii, 1, Atezdegoz, Adila,
Al-hayat, Astaphan, Arastellus; these are probably indirect citations.
Elsewhere Aoma (Haomar) and Aboali (Haly) are mentioned.
[2638] _Ibid._, “Et addendo ea quae mihi utilia videbuntur.”
[2639] Arundel 66, membr. folio maximo, fols. 48-249.
[2640] _Will. Lilly_, _Student in Astrology, Anima Astrologiae; or
a Guide for Astrologers: being the Considerations of the famous G.
Bonatus rendered into English: as also the choicest Aphorisms of
Cardan’s VII Segments_, London, 1676.
[2641] For the sources of these events see _Della vita e delle opere di
Guido Bonatti astrologo ed astronomo del secolo decimoterzo, Notizie
raccolte da B. Boncompagni, Roma, 1851. Estratte dal Giornale Arcadico,
Tomo CXXIII-CXXIV_.
[2642] Muratori, _Rerum Italicarum Scriptores_, revised edition, Fasc.
20, 1903, pp. 37-8.
[2643] In the 1491 edition it divides into three parts; in Arundel 66
it is divided into two treatises listed as the second and third of the
work.
[2644] In Arundel 66 these are listed as books 4 and 5, and have a
different division into chapters.
[2645] If we wish to reckon only ten treatises, this must be combined
with the following treatise on interrogations.
[2646] As has been stated in a previous note, the order varies in
different MSS. In Arundel 66 the 146 considerations come later between
nativities and revolutions. In Vienna 2359 the treatise on revolutions
follows that on weather prediction.
[2647] I, 11-12.
[2648] I, 1.
[2649] I, 2.
[2650] I, 5.
[2651] I, 3.
[2652] I, 4.
[2653] I, 13.
[2654] _Liber astronomicus_, 1491, fol. 99.
[2655] MG _Scriptores_, vol. 32, p. 163.
[2656] I, 9.
[2657] In this connection it may be noted that Wolfenbüttel 2637, 15th
century, fols. 132-42v, contains “Prognostications for Pope Paul II’s
forty-eighth year (1466) according to Guido Bonatti,” and also other
astrological predictions which were sent to that pope: fols. 325-34,
Prognostica de rumoribus et motibus currentibus anni 1468 et anni 1469
ad papam (Paulum II) missa.
And as late as 1704 A. D. we find P. Ercole Corazzi arguing “against
the fallacious and superstitious art of a certain astrologer who dares
to predict and promise the promotion of cardinals”:--Bologna University
Library 963, #4.
[2658] Canon. Misc. 46, fols. 68-79, Regulae ad sciendum de diversis
ad aegrotantes spectantibus secundum Guidonem Bonatum aliosque; fols.
51-61, Nicolai de Aquila, ord. Praed., tractatus in Astronomia qui
medicinalis scientiae compendium nuncupatur, praevia ad Jo. de Olegio
de Vicecomitibus de Mediolano praefatione.
[2659] Muratori, _Rerum Italicarum Scriptores_, revised edition, Fasc.
20, 1903. p. 105.
[2660] Digby 134, 15th century, 128 fols, in an Italian hand, “Ars
Geomantie que docet hominem solvere omnes questiones de quibus vult
certificari divina virtute per istam artem ... / ... Compositus quidem
est iste presens liber a magistro Bartholomeo de Parma in Bononia ad
preces domini Tedesii de Flisco, qui erat tunc ellectus in episcopum
civitatis Regii, curentibus annis Domini MCCLXXXVIII.”
See also CLM 436, 16th century, fol. 46-.
Vienna 5523, 15-16th century, 208 fols.
Emmanuel 70, 15th century, fol. 80-, gives the date as 1286 instead of
1288; “Inc. breviloquium mag. bartholomei nacione parmensis bononie
compilatum et confirmatum per prudentes viros de fructis tocius
astronomie ad preces domini Thedesii de fusco anno 1286.”
[2661] Between 1283 and 1290 the bishopric of Reggio was vacant owing
to a disputed election between Franciscus de Fullano, a canon of
Reggio, and this Theodosius, who was a canon of Laon (Eubel, p. 439).
[2662] CLM 489, 16th century, fol. 61, “Incipit breviloquium artis
Geomantiae noviter compilatae a mgro Batholomeo de Parma, quod
breviloquium extraxit de summa eius artis quam compilavit anno 1288 ad
partes (preces) nobilis viri Theoderici de flisco. Et sic complevisse
fatetur utrumque opus fideliter et verius quam scivit utilia scribens
et superflua relinquens in hoc opusculo ad preces duorum suorum
amicorum et discipulorum Johannes et Paulus Theutonicorum sub Anno
Domini 1494 (1294) de mense Octobris in Bononia.”
Magliabech. XX, 13, 15th century, fols. 1-60, “Incomincia il libro
dell’ arte della geomançia nuovamente compilato da maestro Bartholomeo
da Parma a contemplatione de’ suoi scholari da Bologna anno Domini
MCCLXXXXIIII.”
See also CLM 196, 15-16th century, fols. 1-10.
CLM 240, 15th century.
CLM 398, fol. 1-.
CLM 192, 1544 A. D., fol. 3.
[2663] CLM 489, fol. 1r-, “Incipit Prologus Libri Geomantiae editi
a mro Bartholomeo Parmensi Astrologo. Erba collecta de libro magno
Geomantiae quae introducunt novum discipulum ut sciat sufficienter
principia eiusdem artis per quae poterit cognoscere tot et tanta de
arte Geomantia quod per se sciat universales regulas artis doctrinae
ac questiones quaerentium generales iudicare absque errore si Deus
voluerit. Hoc quidem opus est Bartholomaei astrologi Natione Parmensis
Compilatum Anno Domini MCCLXXXXV Mense Novembris Sole existente in
primo gradu Sagittarii.”
Also contained in CLM 192, 240, and 398.
[2664] Vienna 3124, 15th century, fol. 198, “Liber de occultis. Secreta
scientia philosophorum est ... / ... et pauce utilitatis”; fol. 199,
“e libro de iudiciis astrologiae loci”; fol. 202, “Significationes
planetarum de libro consiliorum. Saturnus dicitur de antiquis deus ...
/ ... Item significat Lavatrices panni petisequas ruffianas monachas,”
etc.
Vienna 5438, 15th century, fols. 116v-128r, Judicium particulare de
mutationibus aeris. “In coniunctione solis et lune considera ... / ...
sibi perhibet per naturam.”
[2665] Houzeau et Lancaster, _Bibliographie générale de l’astronomie_,
Brussels, 1887. They ascribe other astrological works to him.
[2666] “ad fortunam Dei sine certo numero et sine certa mensura
longitudinis linearum.”
[2667] Thus in the _Geomancy_ ascribed to Michael Scot, from which I
happen to have notes on this point rather than from Bartholomew’s work,
_Acquisitio_ signifies a man of medium size, of handsome form, somewhat
tall, with pleasing eyes, delicate nostrils, a graceful forehead, a
subtle mind, a long neck, abundant hair, with his two front teeth
larger than the others; a man of luxurious tastes and fond of money and
ambitious for honor and power, kindly and loyal and giving many good
things to others.
APPENDIX I
SOME MANUSCRIPTS OF THE LIBER ASTRONOMICUS OF GUIDO BONATTI
Boncompagni states that there are several MSS in the Bibliothèque
Nationale at Paris and the following are noted in the old catalogue: of
the 14th century, BN 7326 and 7327: of the 15th century BN 7328, 7329
(a fragment), 7441 (defective), 7442 (containing only the treatises
on elections and revolutions), 7443 (only the treatise _De imbribus
et aeris mutationibus_). Perhaps the following also has reference to
Bonatti: BN 7316, 15th century, #20 (and last item), _Guidonis Bonafors
liber abbreviatus per Fratrem Hugolinum de Faventia ordinis sancti
Augustini qui ea tantum excerpsit quae ad astrologiam judiciariam
pertinebant_.
Some MSS in English libraries are:
Arundel 66, 15th century, fols. 48-249, membr. folio maximo,
a _de luxe_ MS made for the use of Henry VII, whose
portrait occurs at fol. 201.
Additional 26768, 15th century.
Savile 15 (Bernard 6561), a large MS in which it is the last
treatise.
Peterhouse 86, 15th century. Here we have the _Liber
introductorius_ in two parts, then come Nativities,
Revolutions, Conjunctions, the 146 considerations,
weather prediction, _De partibus_, and finally _tractatus
principalis de electionibus_.
CU Trinity 1418, 15th century, contains portions of
Bonatti’s work (James III, 445).
Other MSS are:
Vienna 2359, 14th century, fols. 1-38, _Guido Bonactus de
Foro Livii, Liber introductorius ad iudicia stellarum_:
fols. 39-50, _Considerationes super iudiciis ..._;
fols. 51-52, _Introductorium sub breviloquio ad
iudicia stellarum_; fols. 53-92, _Explicit tractatus
interrogationum seu questionum_; fols. 93-119, _Tractatus
de electionibus secundum dicta sapientum_; fol. 120v,
_Tabula magnitudinis et parvitatis diei_; fols. 121-61,
_Tractatus super nativitatibus_; fols. 162-6, _De imbribus
et de aeris mutationibus_; fols. 167-200, _De revolutione
annorum et mundi_; fols. 201-210, _Tractatus proiectionum
quarumlibet partium_.
Vienna 3124, 15th century, some scattered parts from it.
Wolfenbüttel 2734, 14-15th century, in several hands, _Liber
introductorias ad iudicia stellarum_ ... _editus a Guidone
Bonacco de Forlivio_....
Amplon. Folio 381.
CLM 59, 15th century, contains some of its treatises.
Arsenal 1129, 15th century, fol. 207, _Liber astronomicus_.
Dukes of Burgundy 1462, 15th century, _Guidonis de Forlino_,
_De judiciis astrorum_, “_Ex hiis autem ad judicia_....”
Magliabech. XX, 14, 15th century, mutilated, ending at VIII,
18, in 129 fols. _Incipit liber introductorius ad iuditia
stellarum. Et est non solum introductorius ad iuditia set
est Iuditiorum astronomie. Editus a Guidone Bonatto de
Forlivio. Et collegit in eo ex dictis philosophorum ea que
visa sunt._
Ravenna 356, 15th century, 6 fols, containing _De imbribus
et de aeris mutationibus et que circa illa versantur_.
Vienna 3276, 14th century, fols. 275-80, _Die kunst
augurium_, in German by _Guido Astronomus_, is perhaps an
extract from Bonatti.