2. On Urines, which is sufficient to have heard once in either a regular or an extraordinary course.

3. The Viaticum (composed by Abu Djàrfar Ahmad, disciple of Isaac) twice in regular courses.

4. The other books of Isaac (a Jewish physician who wrote several books on medicine which were translated from the Arabic by Constantine the African) 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.

5. The Book of Antidotes (Book of Antidotes was then used in about the same sense as Book of Mendicaments. This one was by Nicholas of Salerno) of Nicholas, once.

6. The Verses of Ægidius are not required. (Egidius of Corbeil taught at Paris under Philip Augustus. He wrote his works in verse.)

II. Also, he ought to have read:

1. The books on Theory and Practice. (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.)

And he ought to swear this. Moreover, if any one is convicted of perjury or lying he, although licensed, may be degraded.

118. Roger Bacon on the Teaching of Theology

(Roger Bacon, Opera Inedita, p. Ivi; trans. by J. S. Brewer. London, 1859) The following comment by the English monk, Roger Bacon, written in 1292, shows how the great mediæval textbooks on theology gradually superseded the study of

the Bible. This tendency increased with time. Luther tells us that he was twenty years old when, by accident, he saw a Bible for the first time in the library of the University of Erfurt.

Although the principal study of the theologian ought to be in the text of Scripture, as I have proved in the former part of this work, yet in the last fifty years theologians have been principally occupied with questions (for debate) as all know, in tractates and summæ, horseloads, composed by many,- and not at all with the most holy text of God. And accordingly, theologians give a readier reception to a treatise of scholastic questions than they will do to one about the text of

Scripture. . . . The greater part of these questions introduced into theology, with all the modes of disputation and solution, are in the terms of philosophy, as is known to all theologians, who have been well exercised in philosophy before proceeding to theology. Again, other questions which are in use among theologians, though in terms of theology, viz., of the Trinity, of the fall, of the incarnation, of sin, of virtue, of the sacraments, etc., are mainly ventilated by authorities, arguments, and solutions drawn from philosophy. And therefore the entire occupation of theologians now-a-days is philosophical, both in substance and method.

119. List of Books left by Will to the University of Paris (Chartularium Universitatis Parisiensis, vol. 1, no. 437, p. 493; trans. by Munro) The following document, reproducing a clause from a will and the list of twenty-seven books contained in the private library of Master Stephen, presented to Paris, in 1271, as a loan collection for poor and deserving theological students, is interesting as showing what a prominent churchman and scholar of that day. had accumulated.

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

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

1. The Bible complete, with a glossary.

2. Genesis and Exodus, glossed, in one volume.
3. The books of Solomon, glossed, in one volume.
4. Exodus, glossed by itself.

5. Job, glossed by itself.

6. Ezekiel, glossed by itself.

7. The Gospels, glossed by themselves, in one volume.

8. The Psalter, with a complete glossary.

9. The four books of Sentences. (Peter Lombard's work.)
10. The books of Numbers.

11. Joshua, Judith, Ruth, Deuteronomy, glossed, in one volume. 12. The four books of Kings, Chronicles, first and second.

13. Esdras, first and second of Maccabees, Amos, glossed, in one volume.

14. The Twelve Prophets, glossed, in one volume.

15. The Psalter, glossed and complete.

16. The Epistles of Paul, glossed.

17. The Psalter, glossed and complete.

18. The Historia Scolastica of Pierre le Mangeur.

19. The four Gospels, glossed.

20. The Epistles of Paul, glossed, with a smaller glossary.

21. The Psalter, glossed and complete.

22. The first and second books of Maccabees, glossed as far as the

tenth chapter.

23. The Gospel of Mark.

24. The Gospels, glossed.

25 and 26. The Bible in two volumes, with marginal notes, which Bishop Stephen presented.

27. 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.

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.

120. The Scarcity of Books on Morals

(Roger Bacon; trans. by J. S. Brewer. London, 1859)

Roger Bacon (1214?-94), writing as to the scarcity of books on morals, especially in the works of four classic writers, says:

The scientific books of Aristotle, of Avicenna, of Seneca, of Cicero, and other ancients cannot be had except at a great cost; their principal works have not been translated into Latin, and copies of others are not to be found in ordinary libraries or elsewhere. The admirable books of Cicero De Republica are not to be found anywhere, as far as I can hear, although I have made anxious inquiry for them in different

parts of the world and by various messengers. And so of many other books of which I send extracts to your beatitude. I could never find the works of Seneca, until after the time when I received your commands, although I made diligent search for them during twenty years and more. And so it is with many more most useful books connected with the sciences of morals.

121. Methods of Instruction in the Arts Faculty at Paris (Bulæus, Historia Universitatis Parisiensis, vol. IV, p. 332; trans. by Norton) The following Statute of the Masters of Arts at Paris, enacted in 1355, compares the two methods of lecturing, and also throws an interesting side-light on university classroom manners of the time. Two methods of reading the books of the Liberal Arts have been tried:

By the first, the Masters of Philosophy from their chairs rapidly set forth their own words, so that the mind of the listener can take them in, but his hand is not able to write them down; by the second, they pronounce them slowly so that the listeners are able to write them down in their presence with the pen. By diligent examination and mutual comparison of these ways the first method is found to be the better, because the conceptual power of the ordinary mind warns us to imitate it in our lectures. Therefore, we, one and all, Masters of Arts, both lecturing and not lecturing, being especially convoked for this purpose... have made a statute to this effect:

All lecturers, Masters as well as Scholars, of the same Faculty, whenever and wherever they happen to be reading any book in regular order or course in the same Faculty, or to be discussing a question according to this or any other method of exposition, shall follow the former method of reading to the best of their ability, to wit: presenting it as though no one were writing it in their presence. It is in accordance with this method that discourses and recommendations are made in the University, and it is followed by Lecturers in the rest of the Faculties.

Transgressors of this Statute, whether Masters or Scholars, we deprive thenceforth of their positions as lecturers, or honors, offices, and the rest of their means of support under our Faculty, for one year. But if any one repeats the offense, we double the penalty for the first repetition; for the second we quadruple it, and so on. And auditors who interfere with the execution of this our Statute by shouting or whistling or raising a din, or by throwing stones, either personally or through their attendants or accomplices, or in any other way, we deprive of and cut off from our company for one year, and for each repetition we increase the penalty to twice and four times the length as above.

122. Time-Table of Lectures in the Arts Faculty at the
University of Toulouse, 1309

(Constructed from the Latin Statute of that date by Paetow, S. J., in his The Arts Course at Mediæval Universities. Univ. Ill. Studies, vol. I, no. 7, p. 96. 1910)

The time-table given on page 180 was sanctioned in 1309 (the University was founded in 1230), to avoid conflicts and disputes between masters and students, and is one of the earliest known. Norton gives a somewhat similar though less well-arranged timetable for the Arts Faculty at Leipzig, under date of 1519 (R. 123). Both schedules show the great hold of Aristotle.

The statute does not name the exact hour when lectures began in the morning, but it was probably about six o'clock, the usual opening hour at most mediæval universities. The various periods must have been something like an hour and a half long, including the intermission between, as period six is stated as beginning at three in the afternoon. Period seven had no definite length, being all the time left after the close of period six.

Books used as a basis for the lectures are given in italics. Unless otherwise indicated on the schedule, all books are those of Aristotle.

123. Schedule of Lectures, Faculty of Arts, University of Leipzig (Compiled by Norton from Zarncke's Statutenbücher der Universität Leipzig. Reproduced in his Readings in the History of Education; Mediæval Universities, p. 134. Cambridge, 1909)

The earliest orderly arrangement of lectures which Norton discovered was the one framed for Leipzig, in 1519, which the Statutes of that date announce as "an accurate arrangement of the Lectures of the Faculties of Fine Arts, hour by hour, adapted to a variety of intellects and to diverse interests." It is reproduced on page 181. A comparison of this schedule with that of the Arts portion of a modern university, or even with the program of studies in a normal school, will be interesting.