[82] _Die Uebersetz. Arabischer Werke_, Göttingen, 1877, p. 99.
[83] See Lane’s _Modern Egyptians_, vol. i. p. 197 note.
[84] We should remember, however, the Emperor’s instructions to his
translators: ‘verborum fideliter servata virginitate.’ See his circular
of 1230 to the Universities.—Jourdain, _Recherches_, p. 133.
[85] _De Animalibus ad Caesarem_, chap. ix.
[86] Bibl. Laur. Pl. xiii. sin. cod. 9 in fol. perg. This MS. was written
in 1266.
[87] Fifteenth Century s. l. et a. in fol. pp. 54. There are also Venice
editions of 1493 and 1509.
[88] Fondo Vaticano 4428 in fol. perg. saec. xiii. See a complete
inventory of this MS. in Appendix II.
[89] See Roger Bacon, _Opus Majus_, p. 37.
[90] P. 158 _recto_, the last line of the third column.
[91] _Recherches_, p. 133.
[92] See _ante_, p. 10.
[93] There is an evident reference to Prov. i. 9 in these words which
accords well with Scot’s usual style.
[94] Printed, but very incompletely, at Augsburg in 1596 in 8vo.
[95] _Hist. Dip. Frid. II._ vol. iv. pt. i. pp. 381, 382.
[96] Can this have been _Cologna_, a village about four miles north of
Salerno?
[97] Fondo Vaticano 4428.
[98] The words are: ‘Ex libro animalium Aristotelis Domini Imperatoris in
margine’ (p. 158 _recto_): see facsimile at p. 55.
[99] Bibl. Chisiana E viii. 251, at p. 41 bottom margin.
[100] P. 158, _recto_ col. 1.
[101] p. 164.
[102] Pl. xiii. sin. cod. 9. Other MSS. of the _Abbreviatio Avicennae_
are these: Fondo Vaticano 7096; Fondo Regina di Svezia 1151; Bibl.
Burgensis 8557 in 8vo memb. saec. xiii. vel xiv.; Bibl. Pommersfeld,
saec. xiv.; Paris, Anc. Fonds 6443; Venice, Bibl. St. Marc. 171 memb.
saec. xiv. (the same library has another MS. in 4to memb. saec. xiv.,
see the Catalogue by Valentinelli, vol. v. p. 58). Bologna, Bibl. Univ.
1340 in fol. chart. saec. xiv. doubtful; Oxford, Bodl. MSS. Canon. Misc.
562 saec. xiv. et xv.; Merton Coll. MS. 277 saec. xiv.; All Souls MS. 72
saec. xiv.
[103] _Recherches_, p. 133.
[104] P. 13, _recto et verso_, in the undated fifteenth century edition
of the _Abbreviatio_.
[105] _Ibid._ pp. 33 _verso_, 34 _recto_.
[106] See _ante_, p. 32.
[107] _La Chimie au Moyen Age_, Paris, 1893. One cannot praise too highly
the interest and value of this monumental work. I am greatly indebted to
it for many of the facts and conclusions here repeated.
[108] The _Mappae Clavicula_ (Key to Painting) belongs to the tenth
century; the _Compositiones ad Tingenda_ is of the age of Charlemagne.
A MS. of the eighth century (not the ninth as Berthelot says) is extant
at Lucca (Bibl. Capit. Can. I. L.). Muratori has printed it in his
_Antiquitates Italicae_, ii. 364-87. It contains receipts for the colours
used in making _tesserae_ for mosaic, for dyeing skins, cloth, bone, horn
and wood; for making parchment; for various processes such as gold and
silver beating and drawing, and the gilding of iron; for chrysography and
the gilding of leather; ‘quomodo eramen in colore auri transmutetur,’
‘operatio Cinnaberim,’ a perfume for the hands called _lulakin_, and for
certain amalgams of gold and silver called _glutina_.
[109] See Chwolson, _Die Ssabier und der Ssabismus_. The Egyptians
extended this correspondence to the members of the human body.
[110] Σπουδάζουσιν ἐκτόπως περὶ τὰ τῶν παλαιῶν συγγράμματα, μάλιστα τὰ
πρὸς ὠφέλειαν ψυχῆς καὶ σώματος ἐκλέγοντες. Ἔνθεν αὑτοῖς πρὸς θεράπειαν
παθῶν ῥίζαι τε ἀλεξητήριοι καὶ λιθῶν ἰδιότητες ἐνερευνῶνται.—_Bell.
Jud._, ii. 8. § 6.
[111] _Roma, Vincentio Accolti_, 1587. My copy is the one presented by
the author to the great Aldrovandus of Bologna, with whom he seems to
have been on intimate terms.
[112] See the Paris MS. 6514, pp. 133-35.
[113] Of Pannopolis, a chemist of the fourth century.
[114] 6514.
[115] Fondo Vaticano, 4428, p. 114. This treatise is the same as the _De
mineralibus_ published along with the _De Secretis_ at Venice (? 1501) by
Bernardinus de Vitalibus.
[116] Speciale MS. No. vi. See the work by Sac. I. Carini, _Sulle Scienze
Occulte nel Medio Evo_, Palermo, 1872. ‘Kalid Rex’ was Khaled ben Yezid
ibn Moauia, and ‘Morienus’ was Mar Jannos, his Syrian master.
[117] _Gayangos_, i. 8. Eighty thousand books are said to have been
burned in the squares of Granada alone.
[118] In the editions of 1622 and 1659, Argentorati. It has been
stated that the _Quaestio Curiosa_ is a chapter taken from the _Liber
Introductorius_ of Michael Scot. The alternative title of that work,
_Judicia Quaestionum_ would seem to favour this idea, and may in fact
have suggested it. But an examination of the _Liber Introductorius_ (MS.
Bodl. 266), which I have caused to be made, proves that the statement
referred to is without foundation. It was advanced in a paper read before
the Scottish Society of Antiquaries by Mr. John Small, and printed in
their _Proceedings_, vol. xi. p. 179.
[119] See the note to p. 75 _supra_.
[120] _Inf._ iv. 131.
[121] In the _Theatrum_ of Zetzner there is a tract: ‘Aristoteles de
perfecto Magisterio,’ and the Bibl. Naz. of Florence has a MS., ‘De
Tribus Verbis,’ ascribed to the same author.
[122] Sic pro _indagine_, v. cod. xvi. 142 of the Bibl. Naz. Florence,
where this treatise is given to _Alfidius_, _i.e._ Al Kindi. In it
occur the significant words: ‘est (alchimia) de illa parte physice quae
_Metheora_ nuncupatur.’
[123] No. 6514.
[124] ‘Penitus denegatam,’ see _infra_, p. 89.
[125] It is remarkable in this connection that ‘Transubstantiation’ was
finally imposed on the faithful by the Lateran council of 1215. The term
had not been previously used in theology. This was the very epoch of
Michael Scot and of the introduction of alchemy in the West.
[126] MS. Ricc. L. iii. 13. 119, p. 35vo.
[127] ‘In quo talia continentur, Intencio, Causa Intencionis et
Utilitas,’ etc.
[128] See Appendix, No. III.
[129] Pp. 192vo.-195vo.
[130] The Paris MS. 6514 has these words: ‘Magister Galienus scriptor qui
utitur in Episcopatu est alkimista et scit albificare eramen ita quod est
album ut argentum commune.’
[131] Pp. 190ro.-192vo.
[132] Pp. 185vo.-190ro.
[133] Manuel Comnenus reigned as Emperor of the East from 1143 to 1180,
while Frederick I. was Emperor of the West from 1152 to 1190. This would
seem to indicate the twelfth century as the time when these works of the
Pseudo Archelaus were produced. It is curious to notice that Manuel was
the Emperor who suffered defeat by sea at the hands of George of Antioch
the Sicilian admiral (Gibbon, chap. lvi.) This brave seaman was the same
who founded the library of the Martorana in Palermo (see above, p. 25),
and enriched it with the literary spoils of his conquests. It is highly
probable that it was in this way the scholars of Sicily became acquainted
with the Byzantine alchemy.
[134] MS. Ricc. L. iii. 13. 119. pp. 19vo.-29ro.
[135] Titles resembling this are not uncommon in the literature of
alchemy. Thus the Paris MS. 6514 has two treatises, both called _Lumen
Luminum_ and both ascribed to Rases. The latter of these, the _Liber
Lumen Luminum et perfecti Magisterii_, is that which has been printed
by Zetzner in the _Theatrum Chemicum_, under the name of Aristotle. It
contains, as we have already observed, the _Liber XII. aquarum_ and other
material derived from the _Liber Emanuelis_. The former treatise bearing
the name of the _Liber Lumen Luminum_ in the Paris MS. (pp. 113-120)
is remarkable on account of the words with which it closes: ‘explicit
liber autoris invidiosi,’ which Berthelot notes, but does not attempt
to explain. The _Mappa_ of the Pseudo-Archelaus mentions the ‘Liber
invidiosus’ (‘quia liber iste invidiosus est ab omnibus hominibus’),
but what may be the true reading of the matter is found in the _Liber
Dyabesi_ or book of the distillation of the land-tortoise (MS. Ricc. p.
4ro.) where these words occur: ‘Omnia ista pondera fuerunt occulta a
philosophis, et dederunt nobis alia pondera … quia fuerunt invidiosi,’
_i.e._ unwilling to make public the secrets of their art. In later days
the title _Lumen Luminum_ is found in use by Raymond Lull and his school.
[136] _Liber Luminis Luminum_, ii. 1.
[137] Corpus Christi MS. cxxv. pp. 116-119.
[138] In MS. Ricc. L. iii. 13, 119, No. 37.
[139] See on the whole subject the _Annales Minorum_ of Wadding,
especially vol. i. p. 109. In vol. ii. p. 242, we find the reproof
addressed by the Pope to Fra Elias. The words referred to above are
these: ‘mutari color optimus auri ex quo caput (_i.e._ Franciscus) erat
compactum.’
[140] For example, ‘quaedam gumma quae invenitur in alumine de pluma, et
ista gumma est rubea, et gumma quae invenitur in alumine rubeo et ista
gumma est preciosa et bona valde.’ The word becomes intelligible when
read as ‘gemma.’
[141] Such as ‘Yader saracenus,’ ‘Arbaranus,’ ‘Theodosius saracenus,’
‘Medibibaz,’ and ‘Magister Jacobus Judaeus.’ The name of the place
‘halaph’ which is probably Aleppo, and of the herb ‘carcha’ point in the
same direction.
[142] Bibl. Naz. Flor. MS. xvi. 142, see _supra_, p. 79.
[143] Romanus de Higuera, a very doubtful authority.
[144] This village gave name to another Moorish writer, Abu Gafar Ahmed
ben Abd-el-Rahman ben Mohammed, also surnamed el Bitraugi. He died in
1147 and his fame survives as that of the author of an encyclopedia of
science.
[145] For the unfavourable judgment of Mirandola on this astronomer, see
_infra_, p. 143.
[146] See the excellent account in Munk.
[147] _Recherches_, p. 133.
[148] These are _Ancien Fonds_ 7399 and _Fonds de Sorbonne_ 1820.
[149] ‘Qui vivit in aeternum per tempora.’
[150] There is a copy in the Barberini library (ix. 25 in fol. chart.
saec. xv.) which reads ‘cum abuteo len̄ite.’ Another at Paris, MSS.
lat. 1665 (olim Sorbonicus) has ‘c. Abuteo Levite.’ It would be rash to
conjecture the sense of this curious phrase. It is evidently a sign of
time, and perhaps astrological.
[151] The Barberini MS. (ix. 25) gives 1221 as the date of the version,
but the consensus of the other copies shows this to be a mistake. Almost
all the MSS. mention that the work was done at Toledo.
[152] See the references made to this work of Scot by Albertus Magnus and
Vincent of Beauvais.
[153] For the life and opinions of Averroës, see the excellent monograph
_Averroës et l’Averroïsme_, which Renan published at Paris in 1866. I
have drawn largely upon it in composing this chapter.
[154] See _infra_, p. 128. Nicolas Damascenus was born B.C. 64.
[155] This was purely Alexandrian doctrine: ‘enseñaron Plotino, Porfirio
y Iamblico, que, en la union extatica, el alma y Dios se hacen uno,
quedando el alma como aniquilada por el _golpe intuitivo_.’ Pelayo,
_Heterodoxos Españoles_, vol. ii. p. 522.
[156] Albertus Stadensis speaks of a heretical sect which appeared at
Halle in 1248. They abused the clergy, the monastic orders and the Pope,
but their preachers exhorted them to pray for the Emperor Frederick and
his son Conrad, _qui perfecti et justi sunt_. Among the Albigenses and
Cathari generally the word _perfecti_ was used in a technical sense to
indicate those who had been received into complete fellowship as opposed
to the _credentes_ who were still on probation. As applied therefore
to the Emperor and his son it would seem to indicate at least certain
leanings to these opinions on Frederick’s part. This might explain the
action he certainly took in trying to detach the Sicilian clergy from
the see of Rome and to set up a national or imperial church in which he
pretended to the earthly headship.
[157] _Opera_, p. 102.
[158] _Averroës_, pp. 28, 254, 291.
[159] See _ante_, p. 18.
[160] This inquiry was afterwards interpreted to Scot’s disadvantage and
in a way that heightened his necromantic fame. See _infra_, ch. ix.
[161] See Appendix, No. I. Averroës had maintained in opposition to Galen
that the best of all climates was that of the fifth terrestrial region:
that in which Cordova was situated.—_Colliget_, ii. 22. Michael Scot can
hardly have shared this opinion.
[162] St. Victor, 171.
[163] De Rossi MS. 354. See _ante_, p. 20.
[164] See preface to the _De Anima_ of Avicenna, MSS. Fondo Vaticano
4428, p. 78vo, and 2089, p. 307ro. Jourdain has reprinted this preface in
his _Recherches_, p. 449, from the MSS. Fonds de Sorbonne 1793 and Ancien
Fonds 6443.
[165] Bibl. Rabb. i. p. 7. ‘Eiusdem Avicennae Physicorum lib. iv.,
Magistro Johanne Gunsalui et Salomone interpretibus, No. 449,’ _i.e._ of
the Fondo Urbinate.
[166] Bibl. Española, ii. pp. 643-4. ‘Conhesso’ may be a mistake for
_converso_. There is reason to think that Andrew had embraced the
Christian faith.
[167] ‘Michael Scotus, ignarus quidem et verborum et rerum, fere omnia
quae sub nomine ejus prodierunt, ab Andrea quodam Judaeo mutuatus
est.’—_Opus Majus._ In his _Compendium Studii_, a much later work, Bacon
repeats the accusation in a milder form: ‘Michael Scotus ascripsit sibi
translationes multas. Sed certum est quod Andreas quidam Judaeus plus
laboravit in his.’ It has been conjectured that Andrew was a convert to
Christianity, _v._ Renan, who cites the preface to Jebb’s edition of the
_Opus Tertium_ of Bacon. It is curious at any rate that the name given
him was that of Scotland’s patron saint.
[168] Bibl. Max. Vett. Patrum, Lugduni, 1677, vol. xxii. p. 1030.
[169] The letter, namely, of Pope Gregory IX.
[170] Paris, Fonds de Sorbonne 924, 950; St. Victor, 171; Navarre, 75;
Venice, St. Mark, vi. 54; Fondo Vaticano, 2184, 2089, p. 6ro.
[171] See ‘Proviniana’ in the _Feuille de Provins_ for 7 Février 1852;
also the _Hist. Litt. de la France_, xvii. 232; the Bibl. Imp. Colb.
_Suite du Reg. Princ. Campan, III._ 50ro. and 199vo.; and the letters of
Gregory IX., anni v. 9 kal. Maii (1231 or 1232), anni vii. kal. Feb., and
3 kal. Martii in the collection of Laporte du Theil.
[172] See _ante_, p. 6.
[173] Paris, Sorbonne, 932, 943; St. Victor, 171; Ancien Fonds, 6504;
Venice, St. Mark, vi. 54.
[174] _Vita di Gherardo Cremonense_, Roma, 1851. The distinction
between the elder and younger Gerard had been noticed by Flavio Biondo
(1388-1463); by Zaccharia Lilio (_obiit_ _c._ 1522) and by Giulio
Faroldo in the sixteenth century. I have found the same accuracy in the
_Risorgimento d’Italia_ of the Abate Saverio Bettinelli, which appeared
at Bassano in 1786 (vol. i. p. 81). Only foreigners, therefore, seem to
have overlooked it.
[175] _Compendium Studii_, p. 471.
[176] No. 354; see _ante_, pp. 20, 116.
[177] See the list of MSS. already given, p. 123.
[178] _De la Philosophie Scolastique_, i. 470.
[179] _Opera_, ii. 140.
[180] _Averroës_, p. 108.
[181] See _Metaphysica_, xii. 334.
[182] Avicenna. See _Destruction of Destruction_, iii. 350.
[183] The doctrine of spontaneous generation, common among the Arabian
Philosophers, and specially taught by Ibn Tofail.
[184] This is a notable saying which may well have given rise to the
legend of a book _De Tribus Impostoribus_. It was certainly one of the
_foeda dicta_ blamed by Albertus Magnus.
[185] St. Mark, vi. 54 _memb. saec._ xiv. The _De Substantia Orbis_ is
said to have been completed by Averroës in Morocco in 1178.
[186] Also Fondo Vaticano, 2089, p. 1, with commentary by Alfarabius.
[187] This title recalls a passage in the _De Anima_ of Averroës
as reproduced by Pendasius: ‘Si intellectus esset numeratus ad
numerum individuorum, esset aliquod hoc (_i.e._ aliquod particulare)
determinatum, _corpus aut virtus in corpore_. Si hoc esset, esset quid
intellectum potentia.’
[188] No. 620. See _Cat. Gen. des Bibl. des Dep._ vol. iii. Paris, 1855.
[189] See _ante_, p. 125.
[190] Colophon to cod. lxxix. 18 of the Laurentian Library.
[191] See _ante_, p. 59.
[192] _Opus Tertium_, Master of the Rolls ed. p. 91.
[193] _Compendium Studii_, p. 467. The _De Plantis_ is found at p. 83 of
MS. Fondo Vaticano 4087.
[194] Namely the novel called _Il Paradiso degli Alberti_ (Bologna,
Wesseloffsky, 1867, vol. ii. pp. 180-217), and No. xx. of the _Cento
Novelle Antiche_ (Testo Borghiniano).
[195] _Inferno_, xx. 115, 116.
[196] The _faja_ still worn in Spain is a direct survival of this custom.
[197] According to ecclesiastical reckoning; the direction of the altar
being taken as eastward. The frontispiece reproduces part of this fresco.
[198] See _infra_, chap. ix.
[199] The fact that Averroës himself is painted on the opposite wall
holding in his hand the _Great Commentary_ seems highly to increase
the probability that the figure here described was meant for Michael
Scot, the recognised interpreter of that forbidden philosophy. Averroës
occupies a similar position in Orgagna’s fresco in the Campo Santo of
Pisa.
[200] Scot reckoned twelve signs in augury answering to the twelve
celestial houses. Six came from the right hand: Fernova, fervetus,
confert, amponenth, scimasarnova, scimasarvetus; and six from the left:
Confernova, confervetus, viaram, harenan, scassarnova, scassarvetus. See
the _Physionomia_, chap. lvi.
[201] Unless indeed these, or some of them, should prove to be merely
detached fragments of the _Liber Introductorius_ itself, like those at
Milan, Padua, and Rome. See _ante_, p. 27.
[202] No. 1091. It is perhaps the same as the _Astrologorum Dogmata_,
which appears in the lists of Bale and Pitz.
[203] No. 3124. Incipit: ‘Primum signum duodecim signorum.’ Explicit:
‘principio motus earum.’
[204] As a characteristic specimen, we may take the chapter of the _Liber
Introductorius_ on the moon as it is given in the Roman MS. (Fondo
Vaticano 4087, p. 38ro.). It commences thus: ‘Luna terris vicinior est
omnibus planetis.’ Some passages are curious, as when Scot says that the
moon has her light from the sun and he again receives his ‘a summo coelo
in quo Trinitas residet.’ The heathen, he adds, used to call the moon
Diana, and the sister of the sun, whom they named Apollo. Her proper
figure is that of a virgin with a torch in either hand whereof the flames
are triple to signify the Trinity, that ‘true light which lighteneth
every man that cometh into the world’ (S. John i. 9). ‘Virgil saith of
her “tria Virginis ora Dianae,” that is heavenly, earthly, and infernal.
Her power causes hunters to profit more by night than by day, and the
owl and night-hawk sleep all day that they may follow their prey by
night. Such creatures of the night are hated by the rest and hate them
in return. The wolf hates the sheep, and birds the owl. This last is of
use in fowling when they use a night-hawk. Builders, too, know that wood
must be felled in the wane of the moon or it will warp.’ It ends thus:
‘Explicit Liber quem edidit micael scotus de signis et ymaginibus celi,
qui scriptum (sic) et exemplatum fuit per me baltasaram condam (quondam)
Domini Dominici in mcccxx de mense Aprilis Deo gratias Amen.’
[205] _Opera Omnia_, Bale, 1527. _In Astrologiam_, lib. viii. chap. vi.
and lib. xii. chap. vii.
[206] In No. 1 of the _Cento Novelle Antiche_ Frederick answers the
ambassadors of Prester John by saying that the best thing in the world
‘si è misura.’ This may possibly refer to his passion for mathematics.
[207] MSS. of this work are in Paris, Ancien Fonds, 7310; Milan,
Ambrosiana, T. 100; Florence, Bibl. Naz. xi. D. 64, II. ii. 35, and Rome,
Fondo Vaticano, 2975.
[208] See _Narducci’s Catalogue_ of the Boncompagni MSS., Rome, 1862.
[209] _Histoire des Sciences Mathématiques._
[210] _Lay of the Last Minstrel_, Author’s Edition, Note 3 I.
[211] Lenormant, _Quest. Hist._ vol. ii. pp. 144, 145.
[212] _Cento Novelle Antiche_, No. C.
[213] 22 July 1232. See ‘Ann. Colon. Max.’ in Pertz, _Scriptores Rei
Germanicae_, xvii. 843.
[214] ‘Physicorum motuum.’ The passage will be found in the _De Utilitate
Linguarum_.
[215] This city was founded in 1067-68 by En-Nacer ben Alennas ibn
Hammad, who made it his capital.
[216] MSS. of the _Liber Abbaci_ are to be found in Florence, Bibl.
Naz. i. 2616, iii. 25, and xi. 21. The first of these has been exactly
reprinted by Boncompagni at Rome, 1857. Other MSS. are in the Boncompagni
library, see _Narducci’s Catalogue_, Nos. 176 and 255. The most important
work on the whole subject is ‘Della Vita e delle Opere di Leonardo
Pisano,’ by Boncompagni, Rome, 1852.
[217] See _infra_, chap. ix.
[218] The University Library of Genoa has an interesting MS. (F. vii.
10), written in Arabic by an African hand. It belonged, A. H. 483, to
Judah ben Jaygh ben Israel, servant of Abu Abdallah Algani Billah, a
Moor of Malaga. It contains medical works by Johannes ben Mesue, Rases,
Alkindi, Geber, and others.
[219] For an account of the school of Salerno, see Sprengel, _Versuch
einer pragmatischen Geschichte der Artzneykunde_; Carmoly, _Histoire des
Médecins Juifs_, Bruxelles, 1844; and De Renai, _Collectio Salernitana_,
Naples, 1852.
[220] The _De Urinis_. See _ante_, p. 20.
[221] _Historia Ecclesiastica_, xii. 495. Dempster professed at Pisa and
Bologna between the years 1616 and 1625.
[222] This was Symphorien Champier, physician to Henry II. of France.
[223] See the Sibbald Collections, Advocates’ Library, Edinburgh.
[224] See D’Herbelot. This author was a Jew.
[225] See _ante_, pp. 20, 151. Further investigation might show that it
was Michael Scot himself who undertook this work for the Emperor. In
that case it would probably be the original from which the two Italian
versions mentioned above were made. Nor is it unlikely he should have
devoted himself to medicine as early as 1212 considering the nature of
the work by Avicenna on which we know he was engaged in 1210.
[226] In Ideler’s _Physici et Medici Graeci Minores_, Berlin, 1842, vol.
ii.
[227] Florence, Bibl. Naz. xv. 27, cod. chart. saec. xv.; Naples, Bibl.
Naz. cod. chart. saec. xv. from the Minieri Riccio collection.
[228] Vatican, Fondo della Regina di Svezia, 1159, p. 149. This treatise
closes thus: ‘et istud sufficit tempore presenti facto urinarum. Finis
urinarum Magistri Michaelis Scoti. Incipit Practica Magistri R. de Parma
Medecinarum.’
[229] British Museum, add. MSS. 24,068. This is a volume in 8vo
containing a medical collection. It belonged in 1422 to Heinrich Zenner
and afterwards to Magister Wenceslaus Brock. No. 22, at fol. 97vo, is
as follows: ‘Pillulae Magistri Michaelis Scoti, quae fere competunt
omnibus egritudinibus, et non possit scribi earum bonitas, unde nolo eas
amplius laudare etc. Recipe Aloe epatice optimum, uncias iii., brionie,
mirobolonorum indorum, reb. belliricorum, emblicorum, citrinorum,
masticiis, dyagridii, azari, rosarum, Reubarbari an. unciam i. Confice
cum succo caulium vel absynthii. Dosis sit vii. vel v. Et iste competunt
convenienti et ydonea dieta observata. Et valent iste pillulae contra
omnem dolorem capitis, ex quacumque causa, vel ex quocumque humore
procedat, purgant mire omnes humores, Leticiam generant, mentem acuunt,
visum reddunt et reparant, auditum restituunt, Juventutem conservant,
Scotomiam et vertiginem reparant, canes (? canities) retardant, memoriam
conservant, Emigraneam depellunt, oculos illuminant, aciem reparant, et
in puerilem etatem reducunt. Et si aliquis humorum est impedimenti in
gingivis et dentibus, medifica[n]t et in soliditatem conservant, arterias
de flemate purgant, Epiglotum et uvam (? uvulam) cum voce clarificant,
appetivam virtutem confortant, Stomachum epar et splenem coadjuvant.
Sonitum aurium et surditatem tollunt, causas febrium omnino extingunt et
auferunt, ascarides vermes necant, omnibus etatibus et temporibus tam
masculino quam feminino sexui conveniunt.’ In the Laurentian Library,
xii. 27. p. 48, I find a similar prescription which may have been given
either by Michael Scot or Master Volmar who succeeded him as court
physician. It is as follows: ‘Pulvis Domini Fred. Imperatoris, valens
contra omnium humorum exceptionem et precipue contra fleumaticum et
melanconicum, ex quibus diuturnae infirmitates capitis et stomachi
habent [?] provenire. Valet quippe contra defectum visus et stomachi
debilitatem cibaria sumpta digeri et membris incorporari facit, valet
contra stomachi ventositatem Scotomiam ante oculos inducentem, restaurat
memoriam quocumque humore perditum, verum (?) dolorem ex frigiditate
provenientem mitigat. Recipe: Carium, petrosillini anisi, marati,
sexmontani, Bethonice, Cymini, calamite, pulegii, ysopi, spicenardi,
piperis, sal gemme, rute, centrumgalli, herbae regiae, heufragie,
olibani, mastici, croci, mirabolanorum, omnium, et plus de citrinis, an.
ʒ 1. et utaris omni tempore indifferenter. Addenda sunt ista; Cynamomi,
Schināti, maiorane, folii balsamite, mzimi, (?) cardamomi, galenge,
regulitie, an. ʒ 1. pulverizza, et utaris indifferenter.’ The MS. is in a
hand of the thirteenth century. The Myrobalans, long discarded from the
Pharmacopœia, were the dried fruits of various species of Phyllanthus and
Terminalia which grow in India. They are still used in native practice,
especially in the preparation of the _Bit laban_, a remedy in rheumatic
gout prepared by calcining these seeds with the fossil muriate of soda.
See _Asiatic Researches_, xi. pp. 174, 181, 192. The bellirica and
emblica are other species of the same plant, the Terminalia. See Bauhin’s
_Historia Plantarum_, 1613. The Dyagridium or Dacridium is an alternative
name for scammony. Azarum, the same as asarum, the Aristolochia. Maratum
or Marathrum an old name for fennel. Reb. is probably the Robes of the
early chemical authors = a vinegar, here impregnated with the active
principle of the fruits prescribed. Cyminum = cumin. Calamita = mint.
Pulegium = pennyroyal, another of the mints. Salgemma = rock-salt. We
shall become familiar with this term in perusing the _Liber Luminis_ of
Michael Scot. Centrumgallus, according to Du Cange, the common garden
cockscomb. Herbia regia, the Ocymum citrinum or citron basil. Olibanum,
frankincense. Galengha, the root of a species of Alpinia. Regulitia,
liquorice. I have been greatly helped in identifying several of these
forgotten simples by the kindness of Mr. J. M. Shaw, sub-librarian to the
Royal College of Physicians, Edinburgh.
[230] Year viii. of his Pontificate, namely Jan. 16, 1223. See the
interesting article by Milman in the _Miscellany of the Philobiblon
Society_, vol. i. 1854. He refers to the papers of Mr. W. R. Hamilton in
the British Museum, and especially to vol. ii. pp. 214, 228, 246.
[231] _Monumenta_, _sub anno_ 1259, Feb. 12.
[232] ‘Quod inter literatos vigeat dono scientiae singulari.’
[233] Theiner, _Monumenta_, p. 23, _ad annum_ viii. Hon. III. _i.e._ 1223.
[234] Declinature noted June 20, 1223.
[235] Milman’s _Church History_, vol. iv. p. 17.
[236] ‘Nec contentus littera tantum erudire Latina, ut in ea melius
formaretur, Hebraice et Arabice insudavit laudabiliter et profecit, et
sic doctus in singulis grata diversorum varietate nitescit.’—Hamilton
MSS. in British Museum, vol iii. p. 57.
[237] He was a Calabrian abbot, who died in 1202.
[238] This author died in 1306.
[239] See Muratori ‘Rerum Italicarum Scriptores,’ viii. (1726) ad calcem
_Mem. Potest Reg._
[240] Muratori, _Op. cit._ ix. 669 B.
[241]
‘Quaedam de Te presagia, Cesar,
A Michaele Scoto me percepisse recordor.
Qui fuit astrorum scrutator, qui fuit Augur,
Qui fuit Ariolus, et qui fuit alter Apollo.’
Poem of Henri d’Avranches in ‘Forschungen zur Deutschen Geschichte,’
xviii. (1878), p. 486.
[242] Vol. x. p. 105. See also the same vol., pp. 101 and 148.
[243] L. ii. xvii. 338, p. 183vo.
[244] Bibl. Univ. No. 1557, p. 43. This MS. is of the fifteenth century.
[245] ‘Chronica F. Salimbene,’ Parma 1857, pp. 176-177.
[246] Muratori, _Op. cit._ ix. 660 B.
[247] Similar deceitful prophecies are not uncommon in mediæval story.
Walter Map in the _De Nugis Curialium_ tells how Silvester II. was
assured by his familiar spirit that he would not die till he had said
Mass at Jerusalem. The prediction was fulfilled, however, when the Pope
did so at the altar called ‘in Gerusalemme’ in one of the Roman Churches,
and soon thereafter expired.
[248] Muratori, _Op. cit._ ix. pp. 128 B, 670; and xiv. p. 1095. Other
forms of this word are _cerebrerium_, _celeberium_ or _cerobotarium_. It
is of course derived from _cerebrum_, and the English equivalent would be
_brainpiece_.
[249] See the _Epistolarium_ of Petrus de Vineis. Jourdain reprints this
letter with a French translation in his _Recherches_, pp. 156-162.
[250] In 1224.
[251] Frederick sought at Bologna for scholars to fill the chairs in
Naples.
[252] Martenne, ‘Vett. scriptt. et Monumenta,’ ii. 1220.
[253] _Opus Majus_, pp. 30, 37, ed. Jebbi. ‘Tempore Michaelis Scoti, qui,
annis 1230 transactis, apparuit, deferens librorum Aristotelis partes
aliquas de naturalibus et mathematicis, cum expositoribus sapientibus,
magnificata est Aristotelis philosophia apud Latinos.’
[254]
‘Veridicus Vates Michael, haec pauca locutus,
Plura locuturus obmutuit, et, sua mundo
Non paciens archana plebescere, jussit
Eius ut in tenues prodiret hanelitus auras.
Sic acusator fatorum fata subivit.’
_Op. cit._ verse 80 _et seq._
[255] ‘History of the Rt. Hon. Name of Scot,’ in _Lay of the Last
Minstrel_, Note W.
[256] The diploma is dated at Melfi on the 9th of August 1232. The
colophon to the copy then made of the _Abbreviatio Avicennae_ is as
follows: ‘Completus est liber Avicenne de animalibus, scriptus per
Magistrum Henricum Coloniensem, ad exemplar magnifici Imperatoris nostri
Domini Frederici, apud Meffiam civitatem Apulie, ubi Dominus Imperator
eidem Magistro hunc librum premissum commodavit, anno Domini MCCXXXII, in
Vigilia Beati Laurentii, in domo Magistri Volmari medici Imperatoris.’
See Huillard-Bréholles, _Hist. Diplom. Frid._ II., vol. iv. part i. pp.
381-2.
[257] See this poem, canto xxv. oct. 42 and 259. Consult also Soldan,
_Magia Antica_, and _Storia dei Processi di Stregheria_, and _Conrad de
Marburg_.
[258] _Illustrium Miraculorum_, v. 4. See also i. 33 for another tale of
the same kind.
[259] See Lenormant, _La Magie Chaldéenne_.
[260] See Wright’s Cat. of the Syriac MSS. in the British Museum.
Iamblicus occurs in cod. dccxxix.
[261] I use this word in the general sense then given to it, which seems
to indicate how little the Greek language was understood in those days.
[262] Said to be written by Norbar the Arab, who compiled it from
many sources in the twelfth century. It consists of four books: I. De
Coelo, II. De figuris Coeli, III. De proprietatibus Planetarum, IV. De
proprietatibus Spirituum; and was translated into Latin by command of
Alfonso X. (1252-84). Two MSS. of this version exist in the Bib. Naz. of
Florence, xx. 20 and 21. Arpenius gives some account of it in his ‘De
prodigiosis Naturae,’ Hamburg, 1717, p. 106. It is to be hoped it may
never be translated into any modern language.
[263] As the author of the _De Coelo et Mundo_, the treatise most nearly
bordering on this magical doctrine.
[264] ‘In quo exposuit secretiora Naturae.’—_Opus Majus_, p. 37.
[265] That the Arabian magic was familiar to Scot, there can, however,
be no manner of doubt. Take, for instance, the following passage from
the _Liber Introductorius_ (MS. Bodl. 266, p. 113): ‘Puteus, qui alio
nomine sacrarius, navigantibus per contrarium eo quod sequitur caudam
scorpionis inter astra, et dicitur poetice quod Dii prius fecerunt in eo
con[junctio]nem et sacrificium, cum esset locus secretus intrinsecus,
et locus plenus spiritibus multe sapientie, a quorum astuciis pauci
evadunt, et ipsi sunt fortiores ceteris ad opera conjuratorum de
omni dum con[junctio]ne removentur obedientes vate (?) et[iam] ante
pyromancie. Illos libentius convocant contra ceteros, et sibi reperiunt
in agendo valentiores, set ipsi sunt multis penis ignis afflicti, et
ex hac de causa nigromantici requirunt studiose Puteum intueri, sive
stellas Sacrarii, ut eorum auxilio plenius operentur optata. Et dicitur
a multis quod de illo exeunt lapides et sagipte tonitruale, opere
spirituum inferorum. Cum non sit ymago celi, habet stellas pervisibiles
quatuor, dispositio quarum sic certificatur: in superfitie flammarum
exeuntium sunt duo, et duo parum sub ore puthealis, et hec est forma
in celo aspectus sui.’ Over against this we find the application, as
follows: Natus in hoc signo erit gratiosus habere experimenta et scire
incantationes, constringere spiritus et mirabilia facere, et mulieres
convincere artis ingeniosus erit, quietus, sagax, et plus pauper quam
dives, et uti metallis, et alchemesta, et nigromanticus et erit homo
quietus, ingeniosus, sagax, secretus, debilis, pauidus, timidus, etc.’
The superstition of which Mirandola accuses Scot is very evident here,
but it is no less plain that the author’s purpose was astrological and
not magical.
[266] See especially the circular letter of Gregory IX., anno 1239.
[267] Albert Beham, _Regist. Epistol._ p. 128.
[268] Book iv. chap. ix. ‘De imaginibus quae virtutes faciunt mirabiles,
et fuerunt inventae in libro qui fuit inventus in Ecclesia de Cordib.’
[269] Nectanebus, sometimes spelt Neptanebus, is perhaps the ‘Naptium’
of the _Picatrix_ (iii. 8). See also on this curious subject the
_Pancrates_ of Lucian, the verses of Adalberone or Ascelin (A.D. 1006) in
the _Recueil des Hist. des Gaules_ (Bouquet x. 67), the English romance
of _Alisaundre_ (Early English Text Soc. 1867) and the _Alexander_ of
Juan Lorenzo Segura de Astorga. In this last poem, which belongs to the
thirteenth century, the hero’s arms are said to have been forged by the
fairies. There is an article on ‘Nectanebo’ by D. G. Hogarth in the
_Eng. Hist. Review_, Jan. 1896. The same mystic fame attached itself to
Pythagoras.
[270] In the poem of Albéric de Besançon.
[271] St. Chrysostom (A.D. 398) speaks of the custom of using brass coins
of Alexander as amulets.
[272] It is a curious fact that under the historic Nekhtneb (362-45 B.C.)
the Greek philosophers Eudoxus and Chrysippus spent eleven years in Egypt
to learn the astronomical secrets of the priests.
[273] A _Geomancy_, said to be the work of Scot, is preserved in the
Munich Library, No. 489 in 4to, saec. xvi. See the _Thousand Nights_ for
instances of the prevalence of this art.
[274] This MS. reached me from Germany. It is unbound and contained in an
envelope made from the leaf of an old choir-book covered with manuscript
music. This cover is secured by three large seals bearing the arms of
Dunkelsphuhl, to which family it seems to have belonged. The preface is
dated at Prague. It is possible the MS. may have had something to do with
the magical studies of Dr. John Dee, who spent some time in Prague at the
beginning of the seventeenth century. See Appendix IV.
[275] Leonardo Pisano uses this word in the _Liber Abbaci_. See p.
187vo of the Florence MS. Bibl. Naz. i. 2616, where the following
passage occurs: ‘Secundum modum algebrae et almuchabalae, scilicet ad
proportionem et restaurationem.’ In an ancient list of works by Gerard
of Cremona (? the younger) found in the Vatican (No. 2392) we have
this title: ‘Liber alcoarismi de iebra et almucabala tractatus.’ See
Boncompagni’s _Life of Gerard_, Rome 1851. Works on almuchabola are found
also under the names of Al Deinouri, Al Sarakhsi, Al Khouaresmi, Khamel
Schagia ben Aslam, and Al Thoussi. See D’Herbelot.
[276] They show a distinct likeness to the Magreb or West African writing.
[277] This resemblance should be studied in the remarkably beautiful MS.
of the _Liber Abbaci_, numbered xi. 21 in the Bibl. Naz. Florence.
[278] _Epistola de Secretis_, ed. Master of the Rolls, Longmans, 1859,
pp. 531, 544.
[279] _Explanatio in Prophetias Merlini_, iii. 26.
[280] See the interesting work by Graf, _Miti, Leggendi e Superstizioni
del Medio Evo_, Torino, Loescher, 1893.
[281] ‘Otia Imperialia’ in Leibnitz _Scriptores Rerum Brunsvicensium_, i.
921.
[282] _Illustrium Miraculorum_, xii. 12. The next tale, in chap. xiii.,
relates how some men, wandering by chance on Etna, heard a voice cry from
under the hill ‘Prepare the fires.’ This was heard by them a second time,
and then the cry was ‘Prepare a great fire,’ upon which other voices
asked for whom this should be done, and the answer came back that it was
for the Duke of Thuringia, a friend and trusty servant of these lower
powers. This the hearers made faith of in a writing given to the Emperor
Frederick, and it presently appeared that Bertolph of Thuringia, a noted
tyrant, heretic and persecutor of the Church, had died at the very day
and hour when these voices were heard on Etna.
[283] See _Anecdotes Historiques_, by Lecoy de la Marche, Paris, 1877, p.
32.
[284] This romance was published by the Roxburghe Club, London, 1873.
[285] See Grimm’s _Deutsche Mythologie_.
[286] The sarcophagus was opened in 1781 and all was found as described
above. The body of the great Emperor was in good preservation and with it
were remains of Peter II. of Aragon, and Duke William, son of Frederick
II. of Aragon.
[287] German prophecies of the same kind are given by Grimm, _op. cit._
[288] See Pertz _Scriptores Rerum Germanicarum_, xviii. 796.
[289] For example, he is called: Dei ‘coöperator, et Vicarius constitutus
in terris’; ‘the cornerstone of the Church,’ etc. See Huillard-Bréholles
_Vie et correspondance de Pierre de la Vigne_, Paris, Plon, 1864.
[290] See also another romance called _L’Histoire de Maugis d’Aygremont_.
[291] See also Leyden’s _Scenes of Infancy_, pt. ii.
[292] Timbs’s _Abbeys, Castles, and Ancient Halls of England and Wales_:
London, Warne, vol. iii. p. 126.
[293] _Lay of the Last Minstrel_, Note Y.
[294] I quote from the edition of Florence, 1580.
[295] P. 343. See _ante_, pp. 140, 192, and Renan’s _Averroës_, p. 314.
[296] P. 375.
[297] I cannot leave this interesting though obscure author without
noticing the undoubted reference he makes in his _Specchio_ to the
Gipsies. ‘Certain people,’ he says (p. 351), ‘have a superstition
regarding lucky and unlucky days, which have been pointed out to them
by those who call themselves Egyptians.’ We have hitherto supposed that
1422 was the time when Gipsies first appeared in the West. That year is
cited by Muratori in his _Dissertazioni_ as the date of a document which
speaks of the coming of Andrew, who called himself Duke of Egypt, and all
his tribe. Passavanti, however, wrote about 1350, so that the epoch of
migration must be carried back at least a century.
[298] _Inferno_, xx. 116, 117.
[299] Lane’s _Modern Egyptians_, 1837, vol. i. p. 360. For a tract on _Es
Seémiya_, by the Shaik Ali Al Tarabulsio (of Tripoli), who composed it in
1219, see Asseman, Cat. Bibl. Pal. Med. p. 362.
[300] See the _De Secretis_ of Bacon for a curious account of these
tricks as practised in his day.
[301] _Inferno di Dante col Comento di Jacopo della Lana_, Bologna, 1866,
vol. i. p. 351.
[302] In the ninth novel of the eighth day.
[303] _Wesseloffsky_, Bologna, 1867, vol. ii. pp. 180-217.
[304] No. xx.
[305] _Chiose sopra Dante_, published by Lord Vernon; Florence, 1846, pp.
162-163.
[306] Pl. lxxxix. sup. cod. 38.
[307] No. 489.
[308] Fondo Vaticano 2392, p. 97vo. and 98ro. See Boncompagni, _Della
vita e delle opere de Gherardo Cremonese_; Roma, 1851, p. 7.
[309] _Maccheronea_, xviii.
[310] ‘Innumerabiles fabulae aniles circumferuntur, et jam nunc hodie.’
_Hist. Eccl._ p. 494.
[311] _Obiit_ 1625.
[312] ‘Chiose anonime alla prima Cantica della _Divina Commedia_’;
Torino, Salmi, 1865, p. 114.
[313] _Lay of the Last Minstrel_, Note W.
[314] _Ibid._ Note Z.
[315] _Lay of the Last Minstrel_, Note Y.
[316] _Lay of the Last Minstrel_, Note Y.
[317] ‘Et, ut puto, in Scotia libri ipsius dicebantur, me puero, extare,
sed sine horrore quodam non posse attingi ob malorum daemonum praestigias
quae, illis apertis, fiebant.’—_Hist. Eccl._ p. 495.
[318] _Lay of the Last Minstrel_, Note W.
[319] _Apologie des Grands Hommes accusez de Magie_, Paris, 1669.
[320] _De Michaele Scoto, Veneficii injuste damnato_, 1739.
[321] My readers owe these tales to the kindness of Mr. C. G. Leland,
who procured them for me from an old Florentine woman. She is familiar
to Mr. Leland’s friends as ‘Maddalena,’ and is the depository of that
traditional lore on which he has so happily drawn in his _Legends of
Florence_. Her stories are interesting if only as an example of folklore
up to date, and of the way in which an Italian mind deals with the legend
of Michael Scot, while some points they offer are certainly original and
highly curious.
[322] This may be a variant of ‘Maugis’ or Merlin. In the romance of
_Maugis d’Aygremont_ we find the following passage: ‘Il n’y avoit
meilleur maistre que lui … et l’appelloit-on Maistre Maugis.’ On the
other hand Mengot is a genuine early Teutonic name. ‘Et hic liber finitus
est per manus Mengoti Itelbrot, Anno domini mºcccºlxxxv.’ is the colophon
to a manuscript of the _Almagest_ of Ptolemy in the Vatican, Fondo
Palatino, 1365, p. 206ro.
[323] ‘M’hai _scottato_ me, ma ora _scotto_ te.’ This play on words is
the turning-point of the tale.
[324] ‘Scorticata.’ It may be that a play on words is intended here also.
[325] This is no doubt the _benj_ or _bhang_ of the Arabs and Indians
which still furnishes them with a potent narcotic.
[326] Laurentian Library, P. lxxxix, sup. cod. 38, p. 409 (old number
256) verso.
[327] Here and elsewhere in this text are astrological signs which cannot
be reproduced in print.
Transcriber’s Note: By comparison with a copy of Scot’s manuscript
(Florence, Biblioteca Medicea Laurenziana, MS Plut. 89 sup. 038, ff.
409v-413r), the correct astrological signs have here been added.
[328] _Cf._ with the expression in the colophon ‘qui summus inter alios
nominatur magister.’
[329] The manuscript shows a drawing of a magic circle here. It has the
names of demons alternately with those of the cardinal points.
[330] These are names of philosophers probably the same as the ‘vnay
et melchia’ of the _Luminis Luminum_, the rather that the phrase ‘non
convertitur perfecte in lunam’ occurs in both passages. I do not know how
to explain the fact that two paragraphs of the _Liber Dedali_ correspond
so closely with one in the _Liber Luminis_.
[331] There is probably a reference here to the disputes which divided
the different alchemical schools.
[332] The nature of this powder of moles is explained a little further on
in the Liber Dedali, par. 10.
[333] A double chloride of ammonium and mercury, represented by the
formula _2NH₄Cl. HgCl₂, H₂O_.
[334] The use of matters derived from the animal kingdom, carbonised
toads or moles, may be illustrated from the Liber Dyabesi (Ricc. ms.
l. iii. 13, 119, p. 4 recto) which treats of what had been ‘ab omni
Latinitate intemptatum’ viz. the distillation of a white land-tortoise
(v. p. 7 verso). Pliny remarks that goat’s blood sharpens and hardens
iron tools and polishes steel better than any file.
[335] This passage is highly significant, and furnishes a key to the
title of the treatise.
[336] The doctrine of the vitriols is here substantially the same as in
the great work of Ibn Beithar of Malaga.
[337] There is a well-known tract _De aluminibus et salibus_ ascribed to
Rases in the Paris MS. (6514 p. 128); it also occurs in the Speciale MS.
[338] This phrase is found in the _De aluminibus et salibus_ of Rases
(Paris ms. 6514 p. 128) who calls the place ‘Elebla.’ Vincent of Beauvais
ascribes the saying to Geber.
[339] The use of the first person singular here agrees with the notion
that in this part of the _Liber Luminis_ we have the record of the
author’s own experiments. See _ante_, p. 87.
INDEX
_Abbreviatio Avicennae_, 53-59, 66, 152, 177, 178.
Abd-el-Mumen, 112.
Aboasar, 101, 143.
Abraxas gems, 132.
Abrincensis, Henry, 164, 176.
Achinas, 31.
Alain de l’Isle, 195.
Alamout, Castle of, 147.
Albategni, 100.
Albertus Magnus, 78, 127, 143, 185.
Albigenses, 109, 111.
Albigensian Crusade, 111, 112, 193.
Alchemy, 65-95.
⸺ Disputes concerning, 73, 259.
Alexander the Great, 32, 33.
⸺ Legend of, 187-189.
Alexandria, 32, 69.
Alfarabi, 129.
Al Faquir, 49, 118.
Alfargan, 101.
Algebra and Magic, 100, 190-192.
Al Khowaresmi, 100.
Al Kindi, 71, 73, 74, 79.
_Almagest_, 98.
Al Mamun, 100.
Al Mansour, 112.
Almuchabola, 190, 192, 270.
Alpetrongi, 99-105, 124.
Alphagirus or Al Faquir, 49, 118.
Alphonso of Castile, 112, 143.
Ambassador, Scot as an, 169-175, 218.
Andrew, Scot’s interpreter, 119.
Anonymous Florentine, The, 8, 210, 211.
_Apologie des Grands Hommes_, 222.
Aquinas, S. Thomas, 204.
Arabic known to Scot, 24.
Arabs, their influence, 42-45.
‘Archelaus,’ Alchemy of, 82, 83.
Archimedes, 67.
Aristotle, 33, 46, 47, 107, 129.
⸺ Legend of, 187-189.
_Ars Aurifera_, 77.
Ars Notoria, 192, 195, 204.
Arthurian Legend, The, 195-205.
_Assephae, Liber_, 54, 235, 237.
_Astrologia_ of Scot, 141.
_Astrologorum Dogmata_ of Scot, 142.
Astrology and Magic, 184, 189.
Astrology taught by Scot, 141, 142.
_Astronomia_ of Scot, 26, 27, 28, 40.
Astronomy of the Arabs, 96-105.
Avalon, 194-205.
Avendeath, John, 35, 46, 53, 117-119, 235-239.
Averroës, vii, 106-110, 140, 185.
Avicenna, 46, 47, 53, 54, 73, 74, 106, 129, 183, 235-239.
Azarchel, 101, 103.
Bacon, Roger, 5, 12, 13, 14, 16, 118, 126, 135, 136, 145, 174, 175,
183, 185, 192, 195.
Baconthorpe, John, 15.
Baldi, Bernardino, vii-ix.
Balwearie, Scotts of, 9.
Bartholomew of Messina, 38.
Benefice sought for Scot, 157-163.
Benvenuto da Imola, 210.
Berwick, Bar of, 218.
_Bibliotheca_ of Manget, 77.
Birth of Scot, when, 10; where, 7-10.
Boccaccio, 16, 211, 212.
Boece, Hector, 222.
Bologna, 16, 173, 174, 210.
Bonacci, Leonardo, 148, 149.
Bonatti, Guido, 6, 124.
Book of Might, Scot’s, 203, 218, 221.
Burgh-under-Bowness, 221.
Byzantine Alchemy, 83.
Camperius, 153.
Canterbury, Archbishop of, 158.
_Capitulum_ of Scot, 142.
Cashel, Archbishopric, 160, 161.
Castrensis, Robert, 75, 80.
Catskin, the bewitched, 225-227.
_Cento Novelle Antiche_, 197, 214.
Cervilerium, The, 168.
Character of Scot, 168, 169.
_Cheiromantia_, The, 215.
Circular Letter of Frederick II., 173.
_Compositiones ad Tingenda_, 67.
Constantia, Queen, 19.
⸺ Empress, 29, 111.
Cordova, 106, 112-114, 132.
⸺ Magic at, 19, 114, 115, 169, 215, 216, 231-234.
Courçon, Robert de, 110.
Crates _or_ Democritus, The Alchemy of, 33.
_Cronica dei Matematici_, viii, ix.
Crusades, 30, 156, 171, 172.
Da Buti, Francesco, 211.
Dante and his Commentators, ix, 16, 138, 206-211.
D’Avranches, Henry, 164, 176.
_De Alchimia_ of Scot, 88-94.
_De Aluminibus_, 262, 264.
_De Anima_, 125, 236.
_De Animalibus Avicennae_, 236, 237.
_De Animalibus ad Caesarem_, 48-53, 117.
Death of Scot, 175-178.
_Decamerone_, 212.
_De Causis_, 132, 237.
_De Coelo et Mundo_, 123, 235, 237.
_De Deo Benedicto_, 132.
Dee, Dr. John, 190.
_De Generatione_, 126, 237.
_De Generatione Lapidum_, 236.
_De Gestis Baldi_, 215, 216.
_De Mineralibus_, 73, 78, 79.
Democritus, 72.
Dempster, 6, 15, 152, 153, 216, 217, 221.
_De Partibus Animalium_, 59, 60, 134.
_De Presagiis_ of Scot, 142.
_De Secretis_, of Bacon, 209.
Despondency of Scot, 163-170.
_De Substantia Orbis_, 126, 237.
_De Tribus Impostoribus_, 130, 131, 186, 203.
_De Urinis_, 20, 153.
Dioscorides, 155.
_Dittamondo_, The, 207, 208.
Doxopatros, 163.
Dress of Scot, 138-140.
Dryburgh School, 11.
Dunkeld, See of, 161, 162.
Durham, 8, 11, 12.
Education of Scot, 11-16.
Eildon Hills, The, 10, 199, 200, 217.
Elias, Fra, 90-92.
El Mohdy, 198, 199.
Emanuel, Alchemy of, 83-85.
⸺ Comnenus, 163.
Erythræan Sibyl, the, 163.
Es-Seémiya, 208-209.
Essenes, 32.
Étienne de Rheims, 124.
Etna haunted, 194, 195.
Eugenio, Admiral, 145, 164.
Falsehope, Witch of, 219-221.
Familiar Spirit, Scot’s, 217, 218.
Fata Morgana, The, 195, 202, 203.
Fazio degli Uberti, 207.
Florentine tales of Scot, 222-227.
_Florian and Florete_, 195.
Folengo, Teofilo, 215, 218.
Frederick I., 30, 196.
⸺ II., 18, 19, 20, 22, 29, 56, 57, 110-112, 116, 131, 137, 138, 144,
147, 150, 151, 167, 171-174, 186, 196-198, 212, 214, 218.
Fresco at Florence, 139, 140, 203.
Galienus, 83.
Gazzali, 109.
Geber, 72, 264.
Geomancy, 190.
_Geomantia_, The, 215.
George of Antioch, 25, 83.
Gerard of Cremona, 20, 46, 191, 215, 238.
⸺ Sabloneta, 115, 125, 126.
Gervase of Tilbury, 194, 195.
Giovacchino di Fiora, 164.
Gipsies, The, 204, 205.
Glamour, what, 208, 209.
Grammar Schools of Scotland, 4, 11.
Grave of Scot, where, 177.
Greek, Scot’s knowledge of, 24, 38, 133-135.
Gregory IX., 162, 163, 171, 172.
Gundisalvus, Dominicus, 46, 53, 117-119, 236, 238.
Guy, Bishop of Tripoli, 37.
Hakim, Caliph, 112.
Heisterbach, Cæsar von, 180, 195.
Hemp used in Magic, 225.
Henry of Colonia, 57, 177.
Hermannus Alemannus, 5, 134.
Hispalensis, Johannes, 34, 36, 143.
Hispanus, Johannes, 35, 36.
_History of Animals_, Aristotle’s, 38, 43-63.
Ibn-Badja, 108.
Ibn-Beithar, 95, 155, 260.
Ibn-el-Bitriq, 34-36.
Ibn-Moauia, 72-75.
Ibn-Tofail, 100, 109.
Images, Magic of, 216.
Ittisal, The, 108, 109, 132.
Jacopo della Lana, 211.
Jacopone da Todi, 164.
Joachim, Abbot, 197.
Josephus, 32, 70.
Kitab Alchefâ, The, 54, 235.
Kyffhauser, The, 196.
Landino, 210.
Legend of Scot, 179-227.
Leonardo Pisano, 190, 192.
Lesley, 152.
_Liber Abbaci_, 148, 149, 190, 192.
_Liber Dedali_, 82, 84-86, 241-265.
_Liber duodecim Aquarum_, 84-85.
_Liber Dyabesi_, 85, 252.
_Liber Introductorius_, of Scot, 27, 28, 40, 77, 97, 141, 142, 184.
_Liber Invidiosus_, 85.
_Liber Lumen Luminum_, 85.
_Liber Luminis Luminum_, of Scot, 81-89, 240-268.
_Liber Particularis_, of Scot, 27, 28, 40, 97.
_Logica_, The, 235.
Lucken Howe, The, 200.
Lydgate’s version of the _Secreta_, 38.
Maddalena’s Tales, 223-227.
Magic, Arabian, 181-184.
⸺ Book ascribed to Scot, 191, 192, 270-274.
⸺ not impossible, 179.
⸺ power, how obtained, 224, 225.
⸺ Schools of, 180, 184.
⸺ Scot familiar with, 184.
⸺ Tales of, 180.
Magician, Was Scot a, 184.
⸺ Why Scot called a, 185-193.
Magisterium, what, 90.
_Magisterium_ of Scot, 79, 80.
Magna Grecia, 24.
Maimonides, 132.
Manuel Comnenus, 83.
_Mappae Clavicula_, 67, 68.
Mar Iannos, 72, 75.
Martorana, Library of the, 25, 83.
Master, Scot’s title of, 14, 19, 22, 23, 233.
Mathematician, Michael the, 13, 26.
Mathematics, Scot’s studies in, 26.
Maugis, 223.
_Maugis and Vivien_, 199.
Mauritius Hispanus, 110.
Medicine, 66, 149-156.
Mengot, Master, 223-227.
Merlin, 164, 199, 223.
Merlin Coccajo, 215.
_Metaphysica_, The, 126, 127, 235.
_Meteora_, The, 36, 71, 73, 79, 126, 237.
Mirandola, Pico della, 142, 143.
Mohammed, 199.
Monk’s Heath, tale of, 200-202.
Moorish Libraries, 76.
Morgana, The Fata, 195, 202, 203.
Naples, A Legend of, 146, 147.
Nationality of Scot, 5, 7.
Natural History, The Arabian, 60-63.
Naudé, x, 222.
Nectanebus, 187-189, 198.
Nicolas Peripateticus, 108.
_Notitia Convinctionis_ of Scot, 142.
_Nova Ethica_, 133.
Oakwood Tower, 10, 219.
Old Man of the Mountain, 147.
_Optica_ of Ptolemy, 145.
Oxford, 12, 175.
Palermo, 23, 25, 29, 30, 40, 41.
_Paradiso degli Alberti_, 212.
Paris, 13-15, 17, 174.
⸺ Council of, 109.
⸺ Tale of, 218, 219.
Parma, Tale of, 214.
_Parva Naturalia_, The, 125.
Pascal compared with Scot, 169.
Passavanti, Fra Jacopo, 203, 204.
Patronage, Abuse of, 158.
Pendasius, 132.
Peter the Notary, 119.
⸺ of Toledo, 119.
⸺ the Venerable, 119.
Philemon _or_ Polemon, 31.
Philip of Salerno, 37.
⸺ of Tripoli, 36, 37, 116, 157.
Philippus Clericus, 19, 21, 36.
Philopon, Johannes, 129.
_Physica_, The, 126, 127.
_Physionomia_ of Aristotle, 38.
⸺ of Scot, 30-40, 51, 52.
_Picatrix_, The, 183, 187, 216.
_Pillulae_ of Scot, 154, 155.
Plague, The, 40, 41, 156.
Plato, 130.
Pliny, 252.
Porphyry, 107.
Proclus, 132.
Prophecies of Scot, 163-168.
‘Province of Scotland,’ what, 8.
_Pseudo Boccaccio_, The, 214.
Ptolemy, 97-99, 101, 103, 143, 145.
Publication of Scot’s Works, 169-175, 177, 178.
_Pulvis Dom. Fred._, 154, 155.
Quadrivium, The, 28.
Quattrami, Fra Evangelista, 71.
_Quaestio Curiosa_, The, 77, 78.
_Quaestiones Nicolai Peripatetici_, 108, 127-132.
Rases, 32, 65, 73, 74, 79, 80, 152, 262, 264.
Raymon, Archbishop of Toledo, 45, 46, 53, 117.
Rossetti, 222.
Roxburgh School, 11.
Sacrobosco, Johannes, 11, 145.
Salerno, Philip of, 19, 20, 21, 23, 37.
⸺ School of, 150.
Salimbene, his tale, 144.
Saracens, The, 30, 198.
Satchells, 176, 221, 222.
Schmutzer, x, 222.
Scot, Bishop of Dunkeld, 161, 162.
Scotland dislikes Rome, 159.
⸺ in the twelfth century, 1-5.
⸺ Magic in, 217.
Scott, Sir Walter, 222.
Scottish Grammar Schools, 4, 11.
Scotus Erigena, 4, 7.
_Secreta Naturæ_, 82-84, 89.
_Secreta Secretorum_, 20, 25, 37.
Seismometer, a, 147.
Sergius of Resaina, 72.
Sicily, Arthurian, 194.
⸺ Court of, 18, 40, 137.
⸺ Languages spoken in, 24, 25, 194.
Signatures, Doctrine of, 31.
_Sirr-el-asrar_, The, 32-38.
Spain, Scot visits, 41.
_Specchio di Penitenza_, 203, 204.
_Sphera_, 98, 99.
⸺ of Sacrobosco, ix, 145.
Stephen of Bourbon, 195.
⸺ of Provins, 123, 124.
Suppression of Scot’s _Averroës_, 141, 157.
Tarasia, Queen of Spain, 35, 36.
‘Thales,’ Scot called, 214.
_Theatrum Chemicum_, 77, 79.
Themistius, 129.
Theological studies and style of Scot, 14, 15, 50, 56, 89.
Therapeutæ, The, 32, 33, 70.
Thuringia, Bertolph of, 195.
Tibbun, Samuel, 36.
Toledo, 63, 64.
⸺ Schools of, 35, 45, 46, 54, 106, 115-123.
⸺ Astronomy at, 97, 98, 104.
⸺ Magic at, 187.
Transformation a ruling idea, 80, 81.
Tripoli, Bishop of, 37.
⸺ Philip of, 20, 21, 36, 37.
Troubadours, The, 195, 196.
Trouvères, The, 195.
Tweed, The River, 218.
Urine, Works on the, 20, 153.
_Vergilius_, Romance of, 146.
Vincent of Beauvais, 176, 185, 264.
Vivien, 203.
Volmar, Master, 178.
Witchcraft, 182.
Zosimus, 72.
FINIS.
ERRATA
Page 55, line 11. _For_ ‘mºcºcºx,’ _read_ ‘mºccºx.’
Page 81, note 1. _For_ ‘The term had not been previously used in
theology,’ _read_ ‘The term seems not to have been previously used in
pure theology.’
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