[Footnote 7: _l.c._ p. 89.]
[Footnote 8: _Ouvrages Inedits d" Abelard_, ed. V. Cousin, p. 16.]
[Footnote 9: _Sic et Non_, CLVI. The Latin text of this book is printed in _Ouvrages Inedits d" Abelard_, ed. V. Cousin.]
[Footnote 10: _Metalogicus_, ed. Giles, I, 2, 3.]
[Footnote 11: _Metalogicus_, II, 10.]
[Footnote 12: Poole, pp. 119,114.]
[Footnote 13: _Metalogicus_, I, 24.]
[Footnote 14: _Metalogicus_, II, 10. The translation of this chapteris adapted from Giles, _Works of John of Salisbury_, I, p. xiii, and R.L.
Poole, _Ill.u.s.trations of the History of Mediaeval Thought_, pp. 210, 212.]
[Footnote 15: _Metalogicus_, II, 9.]
[Footnote 16: Denifle: _Die Entstehung der Universitaten des Mittelalters_, I, 45, 46.]
[Footnote 17: See p. 115. The example given shows also an obvious weakness of the method.]
[Footnote 18: John of Salisbury, _Metalogicus_, IV, 24.]
[Footnote 19: Doc.u.ment printed by Rashdall, Vol. II, Pt. II, p. 754.]
[Footnote 20: Chart. Univ. Paris., I, No. 11, p. 73.]
[Footnote 21: _l.c._ No. 20, p. 78.]
[Footnote 22: _l.c._ No. 79.]
[Footnote 23: _l.c._ No. 246.]
[Footnote 24: Zarncke, _Statutenbucher der Universitat Leipzig_, p. 39.]
[Footnote 25: _Digest_, translated by C.H. Monro, p. xiii (preface to _Code_).]
[Footnote 26: _l.c._ pp. xxv, xxvi.]
[Footnote 27: Rashdall, I, 208.]
[Footnote 28: Preface to the _Inst.i.tutes_; translated by T.C. Sandars, published by Longmans, Green & Co.]
[Footnote 29: _Code_, Bk. 12; 29, 2.]
[Footnote 30: A.D. 333, _Code_, Bk. 10; 53, 6.]
[Footnote A: Exodus, XVII. C.]
[Footnote B: Summary. Four cla.s.ses of men are blamed under this caption, i.e. dialecticians, who wrestle daily with the dialectic art; and physicists, who raise their eyes athwart the heavens; and versifiers; and the avaricious, who acquire wealth by fair means and foul, though at the time they know not to whom they are going to leave it.]
[Footnote C: I.e., incidentally Hugo. Whether the clergy can give attention to the books of the heathen.]
[Footnote D: And he does this as far as the paragraph, "But on the other hand," (p. 66).]
[Footnote E: To the same effect C. de long. tem, praescript 1. fin. XXV.
quaest. I. ideo. Arc.]
[Footnote F: Summary. Under this caption Jerome set forth five cases.
For he says that they are drunken with wine who misunderstand and pervert the sacred scriptures. Secondly, they are drunken with strong drink who make a wrong use of profane wisdom. Thirdly, he sets forth who should be called false prophets. Fourthly, who are divine. Fifthly, that he eats sour grapes who expounds the scriptures otherwise than according to the truth, even though it be not contrary to the faith.]
[Footnote G: Summary. In this section those priests are blamed by Jerome, who cause their sons and nephews to read comedies and the verses of the poets; because also to this purpose and to other base purposes they divert the money of the church. Wherefore he says that such priest should be punished as was Eli who fell prostrate from his seat and died because he did not correct his sons. The statements which follow are clear as far as paragraph "But on the other hand" (p. 64).]
[Footnote H: The ears of those who misunderstand should be torn off.]
[Footnote I: Tropology.]
[Footnote J: And _logos_, speech, whence, _tropologia_, i.e. the [moral]
application of the language. Hugo. As to this see 76 dist. jejunium. in fin.]
[Footnote K: I King. II. C.]
[Footnote L: Another reading: in their disputations.]
[Footnote M: Another reading: "It pleased G.o.d to save his people for his Kingdom" &c.]
[Footnote N: Summary. From now on, Gratian shows that the clergy ought to be learned in profane knowledge. And this is shown from six considerations. The first is stated at the beginning. The second begins: "One reads also." The third begins: "In Leviticus." The fourth begins: "The Magi, too." The fifth begins: "Finally." The sixth begins: "Hence also Ambrose."]
[Footnote O: For as husks load the belly and fill it but do not satisfy, so also this wisdom does not free from spiritual hunger nor banish blindness. But it oppresses with the weight of sins and with the guilt of h.e.l.l. Whoever therefore, for the removing of the blindness of ignorance seeks to learn other arts and knowledge desires to fill his belly, as it were, with husks. According to Hugo.]
[Footnote P: Dan. I. a. Exodi III. & XI.]
[Footnote Q: Summary. Certain men forbade Christians to read the books of the gentiles but Bede blames them, saying that they can well be read without sin because profit may be derived from them, as in the cases of Moses and Daniel, and also of Paul, who incorporated in his Epistles verses of the poets, e.g. "The Cretans &c. &c."]
[Footnote R: Summary. Gratian solves the contradiction by saying that one ought to learn profane knowledge in addition, not for pleasure but for instruction, in order that the useful things, found therein may be turned to the use of sacred learning. Hence Gregory blamed a certain bishop, not for acquiring profane knowledge but because, for his pleasure, he expounded grammar instead of the Gospel.]
[Footnote S: Another reading to the Unknown G.o.d, i.e. dative case.]
[Footnote T: Dionysius was converted by the preaching of Paul.]
[Footnote U: The Apostle used sentences from the poets.]
[Footnote V: Summary. This section is divided into two parts. In the first part it is set down that it is not blameworthy if one learns grammar and logic in order to distinguish the true and the false. In the second part which begins with "Geometry and Arithmetic" it is set down that the knowledges of the quadrivium have a truth of their own. But they are not the knowledges of piety, and are not to be so applied. But the Old and the New Testaments are knowledges of piety, and are to be applied. And grammar, if applied to good uses may be made profitable.]
[Footnote W: Summary. Two questions were propounded by Jerome. The first was whether it is a sin to learn the learning and knowledge of the pagans, and Jerome answers that it is not, and proves this by the example of four youths, Daniel, Ananias, Azarias, Misael, and by the example of Moses. For these, had they known it to be a sin would not have acquired the learning. For they did so in order to convince unbelievers. Otherwise they would have been exposed to ridicule if, when they were disputing with these unbelievers about their dogmas, they were found to know nothing about them. The second question was, whether it is a sin to cite secular laws in preaching or in discussion. And he replies that it is not, because it is necessary to prove that those things which the sacred writers have said are contained in the books of the heathen.]
[Footnote X: Dan. I.]