[SHALL PRIESTS BE ACQUAINTED WITH PROFANE LITERATURE, OR NO?]

=But the question (h) is asked whether these men should be made
acquainted with profane literature.=

Here is what is written upon the matter in the fourth
Carthaginian Council:

=A Bishop should not read the books of the (i) heathen.=

A bishop should not read the books of the heathen: those of heretics he may read carefully, either of necessity (k) or for some special reason.

So Jerome to Pope Damasus on the prodigal son:

=Priests are blameworthy who, to the neglect of the Gospels, read comedies.=

We see priests of God, to the neglect of the Gospels and the Prophets, reading comedies, singing the Amatory words of bucolic verses, keeping Vergil in their hands, and making that which occurs with boys as a necessity (k) ground for accusation against themselves because they do it for pleasure.

Idem:

=They walk in the vanity and darkness of the senses who occupy themselves with profane learning.[B]=

Does he not seem to you to be walking in the vanity of the senses, and in darkness of mind, who day and night torments himself with the dialectic art; who, as an investigator of nature, raises his eyes athwart the heavens and, beyond the depths of lands and the abyss, is plunged into the so-called void; who grows warm over iambics, who, in his over zealous mind, analyses and combines the great jungle of metres; and, (to pass to another phase of the matter), who seeks riches by fair means and foul means, who fawns upon kings, grasps at the inheritances of others, and amasses wealth though he knows not at the time to whom he is going to leave it?

(h) In this thirty-seventh division Gratian asks[C] whether one who is to be ordained ought to be acquainted with profane literature. First, however, he shows that the clergy ought not to give attention to the books of the heathen.[D] Then he gives the argument on the other side and offers this solution, that some read the books of the heathen for amusement and pleasure, and this is forbidden, while some read for instruction, and this is lawful, in order that, through these books they may know how to speak correctly and to distinguish the true from the false. John, as far as "Then why" (p. 68). And notice that in all the chapters up to "But on the other hand" (p. 64) pleasure alone seems to be forbidden.

(i) Therefore they ought not to hear the laws, for it is a disgrace to them if they wish to be versed in forensic training. C. de testa consulta divalia. But, on the other hand, the laws are divinely promulgated through the mouths of princes as XVI. quaest. III, nemo.[E] Some say that it is lawful to hear the laws in order that through them the canons may be better understood. He argues in favor of this division in the section beginning "Some read profane literature" (p. 70). John.

(k) In order that they may know how to speak correctly.

Likewise [Jerome] on Isaiah:

He who misunderstands the sacred scriptures, or makes a wrong use of profane wisdom, is drunken with wine[F] and with strong drink.

They are drunken with wine who (l) misunderstand the sacred scriptures and pervert them, and through strong drink they make a wrong use of profane wisdom and the wiles of the dialecticians, which are to be called, not so much wiles as figures, that is, symbols, so-called, and images, which quickly pass away and are destroyed. Likewise, in accordance with tropology (m), we ought to regard as false prophets those who interpret the words of the scriptures otherwise than as the Holy Spirit utters them, and as divine those who from the inferences of their own minds and apart from the authority of divine words, proclaim as true the uncertain events of the future. Likewise, those who do not understand the Scriptures according to the actual truth eat sour grapes.

Likewise [Jerome] in the Epistle to the Ephesians:

Bishops are blamed who train their own sons in profane literature.[G]

Let those bishops and priests read [this] who train their own sons in profane literature, and have them read those well-known comedies and sing the base writings of the actors of farces, having educated them perhaps on the money of the church.(a) And that which a virgin, or a widow, or any poor person whatever had offered, pouring out her whole substance as an offering for sin, this [is devoted] to a gift (b) of the calendar, and a saturnalian offering, (c) and, on the part of the grammarian and orator, to a thank-offering to Minerva, or else it is turned over for domestic expenses, or as a temple donation, or for base gain. Eli, the priest, was himself holy, but because …

(l) The ears of those who misunderstand the words of the Master should be cut off: as XXIV. quaest. I. si Petrus.[H]

(m) That is, in accordance with the moral[I] meaning, from trope, i.e. a turning[J] or application, when we apply our words to the shaping of character.

XLIII. distinct. sit rector.

Additio. They did the opposite and he writes of penitence, distinct. I. super tribus. Archi.

(a) He argues contrariwise in dist. XXXI. omnino.

(b) Strena,—the first gift which is given at the beginning of the Calendar[K]. It is given for a good omen. XXV. quaest. ulti. non observetis.

It is called Strena as if from sine threna, i.e. without lamentation.

(c) Sportula (a gift) which is given for fables of Saturn, or for celebrating the festival of Saturn, or for games of Saturn,—for good luck.

…he trained not his sons (d) in every form of improving discipline, he fell prostrate and died.

(Also from the replies of Pope Urban to Charles, Chapt. 48).

Palea [Paucapalea, a pupil of Gratian]:

Heretics, when disputing,[L] place the whole strength of their wits upon the dialectic art, which, in the judgment of philosophers, is defined as having the power not of aiding but of destroying study. But the dialectic art was not pleasing[M] to God the Father, Son, and Holy Spirit, for the Kingdom of God is in the simplicity of faith, not in contentious speech.

Also Rabanus on the Afflictions of the Church:

The blessed Jerome is beaten by an angel because he was reading the works of Cicero.

We read about the blessed Jerome that when he was reading the works (e) of Cicero he was chidden by an angel because, being a Christian man, he was devoting himself to the productions of the pagans.

[The discussion which follows, to "Hence Bede," etc., p. 66, is attributed, in modern editions, to Gratian.]

Hence, too, the prodigal son in the Gospel is blamed because he would fain have filled his belly with the husks (f) which the swine did eat.

Hence, too, Origen understands by the flies and frogs with which the Egyptians were smitten, the empty garrulousness of the dialecticians and their sophistical arguments.

From all which instances it is gathered that knowledge of profane
literature is not to be sought after by churchmen.

But, on the other hand[N] one reads that Moses and Daniel were
learned in all the wisdom of the Egyptians and Chaldeans.

One reads also that God ordered the sons of Israel to spoil (g) the Egyptians of their gold and silver; the moral interpretation of this teaches that should we find in the poets either the gold of wisdom or the silver of eloquence, we should turn it to the profit of useful learning. In Leviticus also we are ordered to …

(d) Such a one is rejected by the evidence, as VI. quaest. I. qui crimen. Also, he cannot be a bishop. As XLVIII. dist. § necesse. Nay he is called a dog rather than a bishop. As II. quaest. VII. qui nee. John.

(e) Because he read them for pleasure not for instruction, as de conse. dist. V. non mediocriter.

(f) That is, with profane wisdom which fills but does not satisfy,[O]

(g) XIIII. quaest V. dixit.[P]

…offer up to God the first fruits of honey, that is, the sweetness of human eloquence. The Magi, too, offered three gifts, by which some would have us understand the three parts (h) of philosophy.

[The reader will note that the two paragraphs following belong
more properly to the first part of the argument; they may be
inserted just before the third paragraph above,—"From all which
instances," etc.]

Finally in his exposition of the Psalms, Cassiodorus bears witness that all the splendor of rhetorical eloquence, all the melody of poetic speech, whatever variety there may be of pleasing pronunciation, have their origin in divine Scriptures.

Hence also Ambrose says concerning the Epistle to the Colossians: The sum total of celestial knowledge or of earthly creation is in Him who is their Fountain-head and Author, so that he who knows Him should not seek anything beyond, because He is goodness and wisdom in their completeness; whatever is sought elsewhere, in Him is found in its completeness. In Daniel and Solomon he shows that He is for infidels the source of all their eloquence and wisdom. Infidels do not so think, because they do not, in the Gospels and the prophets, read about astrology and other such like things, which are of slight (i) worth because they avail not for salvation, but lead to error; and whoever devotes himself to these has no care for his soul; while he who knows Christ finds a treasure house of wisdom and knowledge, because he knows that which is of avail.

Hence Bede says in the Book of Kings:

=The clergy should not be prevented from reading profane literature.[Q]=

He harms the mental acumen of readers, and causes it to wane, who thinks that they should in every way be prevented from reading profane books; for whatever useful things (k) are found in them it is lawful to adopt as one's own. Otherwise Moses and Daniel would not have been allowed to become learned in the wisdom and literature of the Egyptians and …

(h) I.e. Ethics, natural philosophy, rational philosophy.

(i) Compared with other knowledge. John.

(k) He argues that the useful is not vitiated by the useless as XVII. q. IV. questi s. dist. IX. si ad scripturas. Contra Joan.

…Chaldeans, whose superstitions and wantonness nevertheless they shuddered at. And the teacher (l) of the gentiles himself would not have introduced (m) some verses of the poets into his own writings or sayings.

[On this Gratian comments:]

Then why[R] are those [writings] forbidden to be read which, it …

(l) For we read that when Paul had come to Athens he saw an altar of the Unknown God on which it was written: "This is an altar of[S] the Unknown God in whom we live and move and have our being." And with this inscription the Apostle began his exhortation and made known to those Athenians the meaning of this inscription,—continuing about our God and saying: "Whom you pronounce Unknown, Him declare I unto you and worship." Then Dionysius,[T] the Areopagite, seeing a blind man passing by said to him (i.e. Paul), "If you will give sight to that blind man I will believe you." Immediately, when the name of Christ had been invoked, he was restored to sight and Dionysius believed.

(m) E.g. In the Epistle of Paul to Titus,[U] the quotation from Epimenides the poet: "The Cretians are always liars, evil beasts, slow bellies." I. quaest, i. dominus declaravit.

Also he introduced in the first Epistle to the Corinthians this from Menander: "Evil communications often corrupt good manners." XXVIII. quaestio I. saepe.

He used also this verse: "I shall hate if I can: if not, I shall love against my will." But Jerome in his fifth division on Consecration often used verses from Virgil and Augustine, this of Lucan's: "Mens hausti nulla" &c. XXVI. quaestio V. nee mirum. And, as a lawyer, he uses the authority of Vergil, ff. de rerum divisione, intantrum § cenotaphium; and also, of Homer, insti. de Dontrahen. emp. § pretium.

…is shown so reasonably, should be read? Some (n) read profane literature for their pleasure, being delighted with the productions of the poets and the charm of their words; while others learn them to add to their knowledge, in order that through reading the errors, of the heathen they may denounce them, and that they may turn to the service of sacred and devout learning the useful things they find therein. Such are praiseworthy in adding to their learning profane literature. Whence blessed Gregory did not blame a certain bishop for learning it but because, contrary to his episcopal obligation, he read grammar to the people in place of the Gospel lesson.

Hence also Ambrose writes concerning Luke:

=Profane writings should be read that they may not be unknown.=

Some we read (o) that we may not neglect (a) them; we read that we may not be ignorant of them; we read not that we may embrace them but that we may reject them.(b)

So Jerome on the Epistle to Titus:

=Grammar should be read in order that through it the Sacred
Scriptures may be understood.=

If anyone[V] has learned grammar or dialectics in order to have the ability to speak correctly and to discriminate between the true and the false, we do not blame them. Geometry (c) and Arithmetic and Music contain truth in their own range of knowledge, but that knowledge is not the knowledge of piety. The knowledge of piety is,—to know the law, to understand the prophets, to believe the Gospel, (and) not to be ignorant of the Apostles. Moreover the teaching of the grammarians can contribute to life, provided it has been applied to its higher uses.

Idem:

=From the example of Daniel it is established that it is not a sin to be learned in profane literature.=[W]

(n) Whence Saint Gregory in his LXXXVI Division, and in many places.

(o) This entire section should be read with regard to profane knowledge according to Jerome, and the threefold reason why it should be acquired is shown: namely that it be not neglected, that it be not unknown, that it may be refuted[X]. So we read some, as the Old and New Testament, that we may not neglect them. Some we read (as the Arts) that we may not be ignorant of them. Some, as the writings of the heretics, that we may refute them. Some (we read) that they be not neglected, as the Old Testament.

(a) For although of no use yet knowledge of them is necessary, as in dist. VII. cap. ult.

(b) As the books of heretics. As XXIV. quaestio III. cap. ult.

Those who are unwilling to partake of the table (d) [i.e. meat] and wine of the king, that they may not be defiled, surely would never consent to learn that which was unlawful if they knew that (e) the wisdom and learning of the Babylonians was sinful. They learn, however, not that they may conform thereto, but that they may judge and convict. For example, if any one ignorant of mathematics should wish to write against the mathematicians, he would expose himself to ridicule; also in contending against the philosophers, if he should be ignorant of the dogmas of the philosophers. With this intent therefore they would learn the wisdom of the Chaldeans just as Moses had learned all the wisdom of the Egyptians. So too: If ever we are compelled to call to mind profane literature, and from it to learn things we before had omitted, it is not a matter of our personal desire, but, so to speak, of the weightiest necessity,—in order that we may prove that those events which were foretold (f) many ages ago by the holy prophets are contained (g) in the writings of the Greeks, as well as in those of the Latins and other Gentiles.

So, too, from the synod of Pope Eugene:

=Bishops should appoint teachers and instructors in suitable places.=[Y]

The report has come to us with regard to certain regions that neither teachers, nor care for the pursuit of letters, is found. Therefore, in every way, care and diligence should be used by all the bishops among the peoples subject to them, and in other places where the necessity may arise, that teachers and instructors be appointed to teach assiduously the pursuit of letters and the principles of the liberal arts, because in them especially are the divine commands revealed and declared.

Likewise Augustine in his book against the Manichaeans:

=The vanity of the gentiles is repressed and refuted by the use of their own authorities.=

If the Sibyl or Orpheus or other soothsayers of the gentiles,

(d) Daniel, Ananias, Misael[Z], Azarias.[AA] For it is disgraceful for one who is in a discussion not to know the law in question.

(e) From the fact that Jerome here quotes the example of Daniel, the argument is derived that in doubtful cases recourse should be had to the example of our forefathers and others. XVI. quaest. I. sunt nonnulli. XXII. quaest. I. ut noveritis. I quaest. VII. convenientibus. XII. quaest. II questa. XVI. quaest. III. praesulum. XVI. quaest. I. cap. ult. XXVI. quaest. II. non statutum. et cap. non examplo. C. de sen. et interlo. nemo[AB] contra. The solution is that where rules fail recourse must be had from similars to similars, otherwise not. XX. distinct. de quibus;[AC] assuming that it is as there stated. Likewise the argument holds that good is assumed from the very fact that it has come from something good. As VII. quaest. I. omnis qui. & XXXIIII. quaest. I. cum beatissimus. IX. quaest. II. Lugdunensis. XII. quaest. I. expedit. XXVIII. quaest. I. sic enim. XXXI distinct, omnino. John.

(f) For example, as to the Incarnation, that passage in Virgil[AD]: "Jam nova progenies caelo demittitur ab alto."

(g) As that passage from Ovid[AE], "Odero si potero: si non, invitus amabo."

[The notes on the remaining paragraphs of the text are here omitted owing to their length.]

…or philosophers, are said to have foretold any truth, it certainly has weight in overcoming the vanity of the pagans; not, however, in leading to the acceptance of their authority. For as great as is the difference between the prediction of the coming of Christ by the angels and the confession of the devils, so great a difference is there between the authority of the prophets and the curiosity of the sacrilegious.

Likewise Pope Clement:

=For the understanding of Sacred Scriptures knowledge of profane writings is shown to be necessary.=

It has been reported to us that certain ones dwelling in your parts are opposed to the sacred teaching, and seem to teach just as it seems best to them, not according to the tradition of the fathers, but after their own understanding; for, as we have heard, certain ingenious men of your parts draw many analogies of the truth from the books they read. And there special care must be taken that when the law of God is read, it be not read or taught according to the individual's own mental ability and intelligence. For there are many words in divine scripture which can be drawn into that meaning which each one, of his own will, may assume for himself; but this should not be so, for you ought not to seek out a meaning that is external, foreign, and strange, in order, by any means whatsoever, to establish your view from the authority of scriptures; but you should derive from the scriptures themselves the meaning of the truth. And therefore it is fitting to gain knowledge of the scriptures from him who guards it according to the truth handed down to him by the fathers, and that he may be able correctly to impart that which he rightly learned. For when each one has learned from divine scriptures a sound and firm rule of truth, it will not be strange if from the common culture and liberal studies, which perhaps he touched upon in his youth, he should also bring something to the support of true doctrine,—in such manner, however, that when he learns the truth, he rejects the false and the feigned.

Likewise Isidorus in his book of Maxims:

=Why Christians should be forbidden read the productions of the poets.=

Christians are forbidden to read the productions of the poets because through the allurements of their fables the mind is too much stimulated toward the incentives to unlawful desires.

For not only by the offering of incense is sacrifice made to devils, but also by accepting too readily their sayings.

[Gratian draws the CONCLUSION.]

As therefore is evident from the authorities already quoted ignorance ought to be odious to priests. Since, if in ignorance of their own blindness they undertake to lead others, both fall into the ditch. Wherefore in the Psalm it is said: "Let their eyes be darkened that they may not see, and bow down their back always." For when those who go ahead are darkened, they who follow are easily inclined to bear the burdens of sinners. Therefore priests must endeavor to cast off ignorance from them as if it were a sort of pestilence. For although, in a few instances, it is said that a slave is flogged who does not do his master's will through ignorance of that will, this is not, generally understood of all. For the Apostle says: "If any man be ignorant, let him be ignorant," which is to be understood as referring to him who did not wish to have knowledge that he might do well.

Hence Augustine in his book of Questions:

Not every man who is ignorant is free from the penalty. For the ignorant man who is ignorant because he found no way of learning (the law) can be excused from the penalty, while he cannot be pardoned who having the means of knowledge did not use them.[31]

(d) Theology

As above noted, one of the two great contributions of the twelfth-century revival of learning to the field of university studies was scholastic theology. The number of books written on this subject was enormous. The ponderous tomes, loaded with comments, make a long array on the shelves of our great libraries, but they are memorials of a battlefield of the mind now for the most part deserted. The importance of the subject in the scheme of mediaeval education has been much exaggerated; it was the pursuit of a very small minority of students. It has a certain interest to the historian of education, however, as an illustration of the way in which a method struck out by a single original thinker may influence the work of scholars and universities for generations. The method of scholastic theology is mainly due to Abelard.

The roots of the nobly developed systems of the thirteenth century theology lie in the twelfth century; and all Sums of Theology, of which there was a considerable number, not only before Alexander of Hales [thirteenth century] but also before and at the time of Peter Lombard, may be traced back directly or indirectly to Paris.[32]

In this mass of theological writings one book stands out as the contribution which for three centuries most influenced university instruction in theology. This is the "Sentences" (Sententiae) of Peter Lombard (c. 1100-1160), in four books. The subjects discussed in this work are similar to those treated by Abelard in the Sic et Non (see p. 20). In not a few instances it adopts the form of presentation used in that book, i.e., the citation of authorities on both sides of the case. Like the Decretum of Gratian, it is an illustration of the widespread influence of the Sic et Non.

A great number of commentaries were written upon this book. A manuscript note in one of the copies in the Harvard library states that four hundred and sixty such commentaries are known; but I have been unable to verify the statement.

In theory, the Bible was studied in the Faculties of Theology in addition to the "Sentences"; but in the thirteenth century and later it seems to have occupied, in practice, a minor share of the student's attention. To this effect is the criticism of Roger Bacon in 1292:

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 summae,—horse-loads, 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 (see p. 115) 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.[33]

(e) Medicine

The medical learning of western Europe was greatly enlarged during the eleventh and twelfth centuries by the translation into Latin of numerous works by Greek, Arabic, and Jewish physicians. These became the standard text-books of the Faculties or Schools of Medicine. The Greek writers most commonly mentioned in the university lists of studies are Hippocrates (fifth century B.C.) and Galen (second century A.D.). Several of their more important works were first translated—like those of Aristotle—from Arabic versions of the original Greek. Avicenna (c. 980-1037) furnished the most important Arabic contribution. Accounts of these men and their writings may be found in any good encyclopedia. For the program of studies at Paris see D.C. Munro, "Translations and Reprints," Vol. II, Pt. III. A list of the books used at Montpellier, one of the most important medical schools, is given in Rashdall, Vol. II, Pt. I, p. 123, and Pt. II, p. 780; the list for Oxford, p. 454 f.

(f) Other University Text-books

The foregoing sections indicate the books which furnished the intellectual basis for the rise of universities, and particularly the basis for their division into Faculties. They do not indicate by any means the whole list of books used in the universities between 1200 and 1500; nor is it possible here to give such a list. Two facts only are to be noted concerning them: First, a considerable number of books already well known in the twelfth century were used in addition to those mentioned above. Among these may be mentioned the Latin grammars of Donatus (fl. 350 A.D.) and Priscian (fl. 500 A.D.), treatises by Boethius (c. 475-525) on Rhetoric, Logic, Arithmetic, and Music, and his translations of various portions of the Organon of Aristotle, and of the Iagoge, or Introduction to the Categories of Aristotle, by Porphyry (c. 233-306). The Geometry of Euclid (fl. 300 B.C.) was translated about 1120 by Adelard of Bath, and the Astronomy (Almagest) of Ptolemy (second century A.D.) was pharaphrased from the Arabic by Gerard of Cremona toward the close of the twelfth century, under the title Theorica Planetarum.

Second, during the whole period under discussion there was an active production of new text-books on the established subjects, some of which were widely used in the universities. Among the grammars was the Doctrinale of Alexander da Villa Dei, written in 1199. This rhyming grammar was enormously popular, and continued to be so, well into the sixteenth century. The Grecismus and Labyrinthus of Eberhard of Bethune (early thirteenth century), also grammars in rhyme, were widely used. Logical treatises often mentioned in university programs of study were De Sex Principiis (On the Six Principles), written about 1150 by Gilbert de la Porrée, a teacher of John of Salisbury; and the Summulae of Petrus Hispanus (thirteenth century). In the thirteenth century Albertus Magnus made a digest of all the works of Aristotle, which proved to be easier for students than the originals, and which were sometimes used in place of them. Among mathematical works of this century were the Algorismus (Arithmetic) and the Libellus de Sphaera (On the Sphere) by John Holywood (Sacrobosco); and the Perspectiva Communis, i.e. Optics, by John (Peckham) of Pisa. A treatise on Music by John de Muris of Paris was produced in the early part of the fourteenth century. All of these were well-known university text-books. They appear in the list at Leipzig throughout the fifteenth century (see p. 139).