CHAPTER XLV
HERMETIC BOOKS IN THE MIDDLE AGES
Prince Khalid ibn Jazid and The Book of Morienus—Robert of Chester’s preface—The story of Morienus and Calid—The secret of the philosopher’s stone—Later medieval works of alchemy ascribed to Hermes—Medieval citations of Hermes otherwise than as an alchemist—Astrological treatises—Of the Six Principles of Things—Liber lune—Images of the seven planets—Book of Venus of Toz Graecus—Further mentions of Toz Graecus—Toz the same as Thoth or Trismegistus—Magic experiments.
Prince Khalid ibn Jazid and The Book of Morienus.
Al-Mas’udi, who lived from about 885 to 956 A. D., has preserved a single recipe for making gold from the alchemical poem, The Paradise of Wisdom, originally consisting of some 2315 verses and written by the Ommiad prince, Khalid ibn Jazid (635-704 A. D.) of Alexandria. Other Arabic writers of the ninth and tenth centuries represent this prince as interested in natural science and medicine, alchemy and astrology, and as the first to promote translations from the Greek and Coptic. Thus the alchemistic Book of Crates is said to have been translated either by him or under his direction. The Fihrist further states that Khalid was instructed in alchemy by one Morienes, who was himself a disciple of Adfar.[653] There is still extant, but only in Latin translation, what purports to be the book of this same Morienes, or Morienus as he is called in Latin, addressed to this same Khalid. The book cites or invents various Greek alchemists but claims the Thrice-Great Hermes as its original author. It is of this work that we shall now treat as the first of a number of medieval Hermetic books.
Robert of Chester’s preface.
One of the earliest treatises of alchemy translated from Arabic into Latin would appear to be this which Morienus Romanus, a hermit of Jerusalem, edited for “Calid, king of the Egyptians,” and which Robert of Chester turned into Latin[654] on the eleventh day of February in the year 1182 of the Spanish era or 1144 A. D. Of Robert’s other translations we have spoken elsewhere.[655] He opens his preface to the present treatise with an account of three Hermeses—Enoch, Noah, and the king, philosopher, and prophet who reigned in Egypt after the flood and was called Hermes Triplex. This account is very similar to one which we shall presently find prefixed to an astrological treatise by Hermes Trismegistus. It was this Hermes, Robert continues, who rediscovered and edited all the arts and sciences after the deluge, and who first found and published the present work, which is a book divine and most replete with divinity, and which is entitled, The Book of the Composition of Alchemy. “And since,” says Robert, “what alchemy is and what is its composition, your Latin world does not yet know truly,[656] I will elucidate the same in the present treatise.” Alchemy is that substance which joins the more precious bodies which are compounded from one original matter and by this same natural union converts them to the higher type. In other words, it is the philosopher’s stone by which metals may be transmuted. Although Robert is a relatively young man and his Latinity perhaps not of the best, he essays the task of translating this so great and important a work and reveals his own name in the preface lest some other person steal the fruits of his labor and the praise which is his due. Lippmann dismisses the translation rather testily as “surpassed by no later work for emptiness, confusion, and sheer drivel,”[657] but we shall attempt some further description.
The story of Morienus and Calid.
Following Robert’s preface comes an account, in the usual style of apocryphal and occult works, told partly in the first person by Morienus and partly of him in the third person by someone else. Long after Christ’s passion an Adfar of Alexandria found the book of Hermes, mastered it after long study, and himself gave forth innumerable precepts which were spread abroad and finally reached the ears of Morienus, then a young man at Rome. This reminds us of the opening of the Recognitions of Clement. Morienus left his home, parents, and native land, and hastened to Alexandria to the house of Adfar. When Adfar learned that Morienus was a Christian, he promised to divulge to him “the secrets of all divinity,” which he had hitherto kept concealed from nearly everyone. When Adfar died, Morienus left Alexandria and became a hermit at Jerusalem. Not many years thereafter a king arose in Egypt named Macoya. He begat a son named Gezid who reigned after his father’s death and in his turn begat a son named Calid who reigned after his death. This Calid was a great patron of science and searched all lands for someone who could reveal this book of Hermes to him. Morienus was still living, and when a traveler brought him news of Calid and his desire, he came to his court, not for the sake of the gifts of gold which the king had offered, but in order to instruct him with spiritual gifts. Saluting Calid with the words, “O good king, may God convert you to a better,” he asked for a house or laboratory in which to prepare his masterpiece of perfection, but departed secretly as soon as it was consummated. When Calid saw the gold which Morienus had made, he ordered the heads to be cut off of all the other alchemists whom he had employed for years, and grieved that the hermit had left without revealing his secret.
The secret of the philosopher’s stone
More years passed before Calid’s trusty slave, Galip, learned the identity and whereabouts of Morienus from another hermit of Jerusalem and was despatched with a large retinue to bring him back. The king and the hermit at first engaged in a moral and religious discussion, and many days passed before Calid ventured to broach the subject of alchemy. He then put to Morienus a succession of questions, such as whether there is one fundamental substance, and concerning the nature and color of the philosopher’s stone, also its natural composition, weight and taste, cheapness or expensiveness, rarity or abundance, and whether there is any other stone like unto it or which has its effect. This last query Morienus answered in the negative, since in the philosopher’s stone are contained the four elements and it is like unto the universe and the composition of the universe. In the process of obtaining it decay must come first, then purification. As in human generation, there must first be coitus, then conception, then pregnancy, then birth, then nutrition. To such general observations and analogies, which are commonplaces of alchemy, are finally added several pages of specific directions as to alchemistic operations. Such enigmatic nomenclature is employed as “white smoke,” and “green lion,” but Morienus later explains to Calid the significance of most of these phrases. “Green lion” is glass; “impure body” is lead; “pure body” is tin, and so on.
Later works of alchemy ascribed to Hermes.
In so far as I have examined the alchemical manuscripts of the later middle ages,[658] which I have not done very extensively owing to the fact that most of them consist of anonymous and spurious compositions which are probably of a later date than the period with which we are directly concerned,[659] I have hardly found as many treatises ascribed to Hermes Trismegistus as might be expected. Perhaps as many works are ascribed to Aristotle, Geber, and other famous names as to Hermes or Mercury. Thus out of some forty items in an alchemical miscellany of the fourteenth or fifteenth century[660] two are attributed to Hermes and Mercury, two to Aristotle, one to Plato, three to Geber, two to Albertus Magnus, and others to his contemporaries like Roger Bacon, Brother Elias, Bonaventura, and Arnald of Villanova. Of the two titles connected with Hermes one is simply a Book of Hermes; the other, A Treatise of Mercury to his disciple Mirnesindus. Other specimens of works ascribed to Hermes in medieval Latin manuscripts are: The Secrets of Hermes the philosopher, inventor of metals, according to the nature of transmutation[661] or in another manuscript, “inventor of transformation,”[662] a treatise on the fountain of youth by Trismegistus;[663] and a work on alcohol ascribed to “father Hermes.”[664] The Early English Text Society has reprinted an English translation of the Latin treatise on the fifth essence “that Hermes, the prophet and king of Egypt, after the flood of Noah, father of philosophers, had by revelation of an angel of God to him sent,” which was first published “about 1460-1476 by Fred J. Furnival.”[665] “The book of Hermogenes” is also to be accredited to Hermes Trismegistus.[666]
Medieval citations of Hermes
Among the Arabs and in medieval Latin learning the reputation of Hermes continued not only as an alchemist, but as a fountain of wisdom in general. Roger Bacon spoke of “Hermes Mercurius, the father of philosophers.”[667] Daniel of Morley we have heard cite works of Trismegistus and distinguish between “two most excellent authorities,” the “great Mercury,” and his nephew, “Trismegistus Mercurius.”[668] Albertus Magnus cited “The so-called Sacred Book of Hermes to Asclepius,”[669] an astrological treatise of which the Greek version has been mentioned in our earlier chapter on Hermes, Orpheus, and Zoroaster. And Albert’s contemporary, William of Auvergne, bishop of Paris, makes use several times[670] of the dialogue between Mercurius Trismegistus, “the Egyptian philosopher and magician,” and Asclepius from a Liber de hellera or De deo deorum, which is presumably the Greek Ἱερὰ βίβλος. Trismegistus is represented as affirming that there is divine power in herbs and stones. In the Speculum astronomiae[671] Albert listed a number of bad books on necromantic images[672] by Hermes of which Christians were to beware: a book of images for each of the seven planets, an eighth treatise following them, a work on The seven rings of the seven planets, a book of magical illusions (liber praestigiorum),[673] and a book addressed to Aristotle. William of Auvergne seems to allude to the same literature when he twice repeats a story of two fallen angels from Hermes, citing his Seven Planets in one case and Book of Venus in the other.[674] Albertus Magnus also cites “books of incantations” by Hermes in his work on vegetables and plants;[675] and a Liber Alcorath is ascribed to Hermes in the Liber aggregationis or Experimenta Alberti which is current under Albert’s name. The astrologer Cecco d’Ascoli in the early fourteenth century cites a treatise by Hermes entitled De speculis et luce (Of mirrors and light).[676] These few instances of medieval citation of Hermes could of course be greatly multiplied but suffice to suggest the importance of his name in the later history of magic and astrology as well as of alchemy.
Astrological treatises.
We may, however, briefly examine some specimens of the works themselves, chiefly, as in the citations, of a magical and astrological character, which are current under Hermes’ name in the medieval manuscripts. A treatise on fifteen stars, fifteen stones, fifteen herbs, and fifteen images to be engraved on the stones, is ascribed sometimes to Hermes and sometimes to Enoch.[677] The number fifteen is difficult to relate to planets, signs, or decans; in fact the fifteen stars are fixed stars supposed to exceed others in virtue. John Gower in the fourteenth century treated of the same subject in his Confessio amantis.[678] In the middle ages a Centiloquium, or series of brief astrological dicta, was ascribed to Hermes as well as to Ptolemy. Some manuscripts imply that the Centiloquium of Hermes was a selection from the astrological treatises of Hermes put together by Stephen of Messina for Manfred, king of Sicily.[679] In a fifteenth century manuscript is ascribed to Hermes a Latin astrological treatise of considerable length opening with the thirty-six decans and their astrological influence[680] but dealing with various other matters bearing upon the prediction of nativities; and a much briefer but equally astrological work on Accidents, which we are told was rewritten by Haly before it was translated into Latin.[681] Two books of “Hermes the Philosopher” on the revolutions of nativities by some unspecified translator were printed by H. Wolf in 1559.[682] A work on medical diagnosis of diseases from the stars without inspection of urine which is ascribed to Hermes in a Wolfenbüttel manuscript[683] would probably turn out upon examination to be the treatise on that theme of William of England.
Of the Six Principles of Things.
By the thirteenth century, if not before, a treatise was in existence by “Hermes Mercurius Triplex” on the six principles of things[684] with a prologue concerning the three Mercuries,[685] of whom we have already heard Robert of Chester speak in his preface. Here too the first is identified with Enoch, the second with Noah, and the third is called triplex because he was at once king, philosopher, and prophet, ruling Egypt after the flood with supreme equity, renowned in both the liberal and mechanical arts, and the first to elucidate astronomy. He wrote The Golden Bough, Book of Longitude and Latitude, Book of Election, Canons on the Planets, and a treatise on the astrolabe. Among his pastimes he brought to light alchemy which the philosopher Morienus developed in his writings. The Six Principles of Things is a treatise part astronomical and part astrological, considering the natures of the signs and the powers of the planets in their houses. Citations of such authors as Zahel and Dorotheus show that the work is much later than Hermes. It is followed by four other brief treatises, of which the first discusses time, the winds, pestilences, divination from thunder, and eclipses of the sun and the moon; the second and the third deal with the astrological topics, Of the triple power of the celestial bodies, and Of the efficacy of medicines according to the power of the planets and the effect of the signs. The fourth treatise tells how to use the astrolabe.
Liber lune.
Of the books of bad necromantic images for each of the seven planets by Hermes, which the Speculum astronomiae censured, at least one seems to have been preserved for our inspection in the manuscripts, since it has the same Incipit as that cited by Albert, “Probavi omnes libros ...,” and the same title, Liber lune,[686] or Book of the Moon, or, as it is more fully described, of the twenty-eight mansions and twenty-eight images of the moon and the fifty-four angels who serve the images. And as Albert spoke of a treatise of magic illusions which accompanied the seven books of necromantic images for the planets, so this Liber lune is itself also called Mercury’s magic illusion.[687] It probably is the same Book of Images of the Moon which William of Auvergne described as attempting to work magic by the names of God. The treatise opens in the usual style of apocryphal literature by narrating how this marvelous volume came to be discovered. After some “investigator of wisdom and truth and friend of nature had read the volumes of many wise men,” he found this one in a golden ark within a silver chest which was in turn placed in a casket of lead,—a variant on Portia’s method. He then translated it into Arabic for the benefit of the many. Nevertheless we have the usual caution to fear God and not show the book to anyone nor allow any polluted man to touch it, since with it all evils as well as all goods may be accomplished. It tells how to engrave images as the moon passes through each of its twenty-eight houses. The names of angels have to be repeated seven times and suffumigations performed seven times in the name of God the merciful and pious. Just as the moon is nearer to us than other planets and more efficacious, so this book, if we understand it aright, is more precious than any other. Hermes declares that he has proved all the books of the seven planets and not found one truer or more perfect than this most precious portion. Balenuch, however, a superior and most skilful philosopher, does much of the talking for his master Hermes. The Latin text retains the Arabic names for the mansions of the moon, the fifty-four angels also have outlandish names, and a wood that grows in an island in India is required in the suffumigations. Instructions are given for engraving images which will destroy villa, region, or town; make men dumb; restrain sexual intercourse within a given area; heat baths at night; congregate ten thousand birds and bees; or twist a man’s limbs. Four special recipes are given to injure an enemy or cause him to sicken.
Hermes on images of the seven planets.
We shall leave until our chapter on the Pseudo-Aristotle “The book of the spiritual works of Aristotle, or the book Antimaquis, which is the book of the secrets of Hermes ... the ancient book of the seven planets.” But in at least one manuscript the work of Hermes on the images of the moon is accompanied by another briefer treatise ascribed to him on the images of the seven planets, one for each day of the week, to be made in the first hour of that day which is ruled by the planet after which the day is named. This little treatise begins with the words, “Said Hermes, editor of this book, I have examined many sciences of images.”[688] Altogether I have noted traces of it in four manuscripts.
Book of Venus of Toz.
In two of these manuscripts the work of Hermes on images of the seven planets is immediately followed by a work of Toc or Toz Graecus on the occult virtues of stones called the Book of Venus or of the twelve stones of Venus.[689] The first part of the treatise, however, consists of instructions, largely astrological in character but also including use of names of spirits and suffumigations, for casting a metal image in the name of Venus. Astrological symbols are to be placed on the breast, right palm, and foot of the image.
In the discussion of stones each paragraph opens with the words, “Said Toz.” The use of these stones is mainly medicinal, however, and consists usually in taking a certain weight of the stone in question. Of astrology, spirits, and power of words there is little more said. Some marvelous virtues are attributed to stones nevertheless. With one, if you secretly touch two persons who have hitherto been firm friends, you will make them enemies “even to the end of the world. And if anyone grates from it the weight of one argenteus and mixes it with serpent’s blood (possibly the herb of that name) and gives it to anyone to drink, he will flee from place to place.”
Further mentions of Toz Graecus.
Toz Graecus was cited by more than one medieval writer and the work which we have just been describing was not the only one that then circulated under his name, although it seems to be cited by Daniel Morley in the twelfth century.[690] Albertus Magnus in his list of evil books on images in the Speculum astronomiae included a work on the images of Venus,[691] another on the four mirrors of Venus, and a third on stations for the cult of Venus. This last is also alluded to by William of Auvergne, bishop of Paris, in his De universo, and ascribed by him to “Thot grecus.”[692] There also was once among the manuscripts of Amplonius at Erfurt a “book of Toz Grecus containing fifty chapters on the stations of the planets.”[693] Cecco d’Ascoli, the early fourteenth century astrologer, mentions together “Evax king of the Arabs and Zot grecus and Germa of Babylon.” Which reminds one of Albert’s allusion in his theological Summa[694] to “the teachings of that branch of necromancy” which treats of “images and rings and mirrors of Venus and seals of demons,” and is expounded in the works of Achot of Greece—who is probably our Toz Graecus, Grema of Babylon, and Hermes the Egyptian. And again in his work on minerals[695] Albert lists together as authorities on the engraving of gems with images the names of Magor Graecus, Germa of Babylon, and Hermes the Egyptian.
Toz the same as Thoth or Hermes Trismegistus.
Moreover, not only is the work of Toz closely associated both in the extant manuscripts and by Albertus Magnus with that of Hermes, but William of Auvergne’s spelling “Thot” shows what has perhaps already occurred to the reader, that this Toc or Toz Graecus is no other than the Greek equivalent of the Egyptian god Thoth; in other words, Hermes Trismegistus himself. I have not yet mentioned one other treatise found in a seventeenth century manuscript, and which, while very likely a later invention, shows at least that Toz remained a name to conjure with down into modern times.[696] The work is called A commentary by Toz Graecus, philosopher of great name, upon the books of Solomon to Rehoboam concerning secrets of secrets. A long preface tells how Solomon summed up all his vast knowledge in this book for the benefit of his son Rehoboam, and Rehoboam buried it in his tomb in an ivory casket, and Toz after its discovery wept at his inability to comprehend it, until it was revealed to him through an angel of God on condition that he explain it only to the worthy.
Magic experiments.
The text is full of magic experiments: experiments of theft; experiments in invisibility; love experiments; experiments in gaining favor; experiments in hate and destruction; “extraordinary experiments”; “playful experiments”; and so on. These with conjurations, characters, and suffumigations make up the bulk of the first book. The second book deals chiefly with “how exorcists and their allies and disciples should conduct themselves,” and with the varied paraphernalia required by magicians: fasts, baths, vestments, the knife or sword, the magic circle, fumigations, water and hyssop; light and fire, pen and ink, blood, parchment, stylus, wax, needle, membrane, characters, sacrifices, and astrological images. Two of its twenty-two chapters deal with “the places where by rights experiments should be performed” and with “all the precepts of the arts or experiments.” In another seventeenth century manuscript are Seven Books of Magical Experiments of Hermes Trismegistus. “And they are magic secrets of the kings of Egypt,” drawn, we are told, from the treasury of Rudolph II, Holy Roman emperor from 1576 to 1612.[697] Another manuscript at Vienna contains a German translation of the same work.[698]
[653] For detailed references for this and the preceding statements see Lippmann (1919), pp. 357-9.
[654] I have used the edition of Paris, 1564, Liber de compositione alchemiae quem edidit Morienus Romanus Calid Regi Aegyptiorum Quem Robertus Castrensis de Arabico in Latinum transtulit. A number of MSS of the work will be found listed in the index of Black’s Catalogue of the Ashmolean MSS, and elsewhere, as in Sloane 3697 and Digby 162, 13th century, fols. 21v and 23r. Other editions are Basel, 1559; Basel, 1593, in Artis Auriferae quam Chemiam vocant, II, 1-54; and Geneva, 1702, in J. J. Manget, Bibliotheca Chemica Curiosa, I, 509-19.
[655] See above, chapter 38, p. 83.
[656] Berthelot (1893) I, 234, took the date to be 1182 A. D. and so, on the basis of this remark, placed the introduction of Arabic alchemy into Latin learning 38 years too late. It is rather amusing that Lippmann, who elsewhere avails himself of petty pretexts to belittle the work of Berthelot, should have overlooked this error. He still (1919), pp. 358 and 482, states the date as 1182 A. D., although he is puzzled how to reconcile it with that of 1143 A. D. for Robertus Castrensis or Robert de Retines. He also is at a loss as to the identity of this Robert or the meaning of “Castrensis,” and has no knowledge of the publications of Karpinski (1915) and Haskins, EHR (1915).
[657] Lippmann (1919), p. 358.
[658] Berthelot is a poor guide in any such matter since his pretentious volumes on medieval alchemy are based on the study of a comparatively small number of MSS at Paris. He made little or no use of the Sloane collection in the British Museum which is very rich in alchemical MSS, a subject in which Sir Hans Sloane was apparently much interested, or of the Ashmolean collection at Oxford, although Elias Ashmole edited the Theatrum Chemicum Britannicum, 1652, “containing several poetical pieces of our famous English philosophers who have written the hermetic mysteries in their own ancient language,”—a work in which Ashmole himself is called Mercuriophilus Anglicus.
[659] The two earliest MSS used by Berthelot for medieval Latin alchemy were BN 6514 and 7156 of the late 13th or early 14th century. In an earlier chapter we have mentioned Berlin 956 of the 12th century, fol. 21, “Hic incipit alchamia,” and probably a fairly long list could be made of alchemical MSS of the 13th century, like Digby 162 mentioned in a previous note to this chapter. However, as a rule the numerous alchemical collections in the Sloane MSS—a majority of the MSS numbered from about 3600 to about 3900 are in whole or part concerned with alchemy, as well as a number of earlier numbers—are not earlier than the 14th and 15th centuries, and many are subsequent to the invention of printing.
[660] Riccard. 119.
[661] Sloane 1698, 14th century, fol. 53-, “Hic incipiunt secreta Hermetis inventoris metallorum secundum transmutationis naturam ... / ... Explicit Hermes de salibus et corporibus.”
Corpus Christi, 125, fols. 39-42, “Incipiunt secreta Hermetis philosophi inventoris metallorum secundum mutacionis naturam.”
[662] Library of the Dukes of Burgundy 4275, 13th century, Secreta Hermetis philosophi “Inventor transformationis.” The preceding item 4274 is in the same MS and consists of an exposition of Hermes’ words, “Quoniam ea quae ...” etc.
[663] Vienna 2466, 14th century, fols. 85-88, Trismegistus, aqua vite.
[664] Wolfenbüttel 2841, anno 1432, fols. 138-44v, De aque ardentis virtutibus mirabilibus que de vino utique fit....
[665] Reprinted London, 1866; revised, 1889. Treatises of alchemy are also ascribed to Hermes in Sloane 2135, 15th century, and 2327, 14th century.
[666] Arezzo 232, 15th century, fols. 1-14, “Liber transmissus ab Alexandro rege ex libra Hermogenis”; Bodleian 67, fol. 33v (Secret of Secrets of the pseudo-Aristotle), “Et pater noster Hermogenes qui triplex est in philosophia optime philosophando dixit.”
[667] Opus minus, ed. Brewer (1859), in RS XV, 313.
[668] Arundel 377, 13th century, Philosophia magistri danielis de merlai, fols. 89r, 92v; these citations, like many others, are not included in V. Rose’s faulty list of Daniel’s authorities in his article, “Ptolemaeus und die Schule von Toledo,” Hermes, VIII (1874), 327-49.
[669] De animalibus, XX, i, 5, “dicit Hermes ad Esclepium.”
[670] The passages are mentioned in the chapter on William of Auvergne; see below, p. 350.
[671] Spec. astron., cap. 11 (Opera, ed. Borgnet, X, 641).
[672] A book on necromantic images by Hermes is listed in the 1412 A. D. catalogue of MSS of Amplonius: Math. 54.
[673] See in the same catalogue, Math. 9, Mercurii Colotidis liber prestigiorum.
[674] Opera, Venetiis, 1591, pp. 831, 898.
[675] De veget. et plantis, V, ii, 6.
[676] P. G. Boffito, Il Commento di Cecco d’Ascoli all’ Alcabizzo, Firenze, 1905, p. 43.
[677] Catalogue of Amplonius (1412 A. D.) Mathematica 53, “Liber Hermetis de quindecim stellis, tot lapidibus, tot herbis, et totidem figuris.” But in Amplon. Quarto 381, fols. 43-5, the work is ascribed to Enoch, whom it is not surprising that Robert of Chester classed as one of three Hermeses.
Ashmole 1471, 14th century, fols. 50r-55, “Incipit liber Hermetis de 15 Stellis, 15 lapidibus, 15 herbis et 15 ymaginibus.”
Ashmole 341, 13th century, fols. 120v-28.
Corpus Christi 125, fols. 70-75.
Royal 12-C-XVIII, 14th century.
Harleian 80, 14th century.
Harleian 1612.
Sloane 3847, 17th century.
BN 7440, 14th century. No. 4.
Vienna 5311, 14-15th century, fols. 37-40.
Vienna 3124, 15th century, fols. 161-2, De Stellis fixis, translatus a Mag. Salione, is perhaps the same work. This Salio, who seems to have been a canon at Padua, also translated Alchabitius on nativities from Arabic into Latin: Ibid., fols. 96-123; BN 7336, 15th century, #13; S. Marco XI-110, 15th century, fols. 40-111.
By the fourteenth century the work had been translated into French:
CU Trinity 1313, early 14th century, fol. 11-, “Cy commence le livre Hermes le Philosofre parlaunt des 15 esteilles greyndres fixes et 15 pierres preciouses,” etc.
[678] Sloane 3847, fol. 83. “What stones and hearbes are appropriated unto the 15 Starres accordinge to John Gower in his booke intituled De confessione amantis.”
[679] Amplon. Quarto 354, mid 14th century, fols. 1-3, “Centiloquium Hermetis ... domino Manfrido inclito regi Cicilie Stephanus de Messana has flores de secretis astrologie divi Hermetis transtulit.”
CLM 51, 1487-1503 A. D., fols. 46v-49, Hermetis divini Propositiones sive flores Stephanus de Messana transtulit. Other MSS are numerous.
Printed before 1500; I have used an edition numbered IA.11947 in the British Museum. It was printed behind Ptolemy at Venice in 1493.
[680] Harleian 3731, 15th century, fols. 1r-50r, “Incipit liber hermetis trismegisti de XXXVI decanis XII signorum et formis eorum et de climatibus et faciebus quas habent planete in eisdem signis.” After this rubric the text opens, “Triginta sex autem decani”; closes, “... aspexerit illum dictis prius mori.” It is obviously different from the Dialogue with Asclepius included in the works of Apuleius and longer than the Greek astrological text dealing with the thirty-six decans published by J. B. Pitra, Analecta Sacra, V, ii, 284-90. The discussion of the decans terminates at the bottom of fol. 2.
[681] Harleian 3731, fols. 170v-172v, “Incipiunt sermones hermetis de accidentibus. Ordina significationes fortiorem ... / ... erit res egritudo. Explicit sermo hermetis de accidentibus rescriptus ab Haly.”
[682] Hermetis philosophi de revolutionibus nativitatum libri duo incerto interprete, in an astrological collection by H. Wolf, Basel, 1559, pp. 201-79.
[683] Wolfenbüttel 2841, anno 1432 fols. 380-2. Liber Hermetis philosophi de iudiciis urine sine visu eiusdem urine et de prognosticatione in egritudinibus secundum astronomiam.
Vienna 5307, 15th century, fol. 150, has a “Fragmentum de iudicio urinae” ascribed to Hermes, but it follows the treatise of William of England.
[684] Digby 67, end of 12th century according to the catalogue but I should have placed it in the next century, fols. 69-78, “Hermes Mercurius Triplex de vi rerum principiis multisque aliis naturalibus; partibus quinque; cum prologo de tribus Mercuriis.”
Bodleian 464, 1318 A. D., fols. 151-162r, Hermetis Trismegisti opuscula quaedam; primum de 6 rerum principiis, is almost identical.
[685] A Liber mercurii trismegisti de tribus mercuriis appears in the 15th century catalogue of the MSS of St. Augustine’s Abbey, Canterbury.
[686] Corpus Christi 125, fols. 62-68 (“Liber lunae” is written in the upper margin of fol. 62), “Hic incipit liber ymaginum tr. ab Hermete id est Mercurio qui latine prestigium Mercurii appellatur, Helyanin in lingua Arabica ... / ... Explicit liber lune de 28 mansionibus lune translatus ab Hermete.”
Digby 228, 14th century, fols. 54v-55v, incomplete. Macray describes it as “‘Liber lune’; tractatus de 28 mansionibus et 28 imaginibus lunae, et de 54 angelis ‘qui serviunt ymaginibus.’”
Florence II-iii-214, 15th century, fol. 8-, “Dixit Hermes huius libri editor, lustravi plures imaginum”; fol. 9-, “Hec sunt ymagines septem planetarum et characteres eorum”; fols. 9-15, “liber ymaginum lune”.... fols. 33-43, “Liber planetarum inventus in libris Hermetis.”
[687] The Incipit, however, which Albert gave for Hermes’ Liber praestigiorum, namely, “Qui geometriae aut philosophiae peritus, expers astronomiae fuerit,” identifies it with Thebit ben Corat’s work on images.
[688] See Florence II-iii-214, fols. 8-9, already listed with Incipits among the MSS of the Liber lune on p. 223, note 1 above. Also Bodleian 463, 14th century, written in Spain, fol. 77v, “Dixit hermes editor huius libri lustranti plures imaginum (?) scientias invenit.” The work is mutilated at the end, as a leaf has been torn out between those now numbered 77 and 78. See also Sloane 3883, 17th century, fol. 95-; Arundel 342, fol. 78v, “Hermetis ut fertur liber de imaginibus et horis.”
[689] Owing to the missing leaf above mentioned only the latter part of the Liber Toc is now contained in Bodleian 463. Sloane 3883, fols. 96r-99, “Liber Toc; et vocatur liber veneni (sic), et liber de lapidibus veneris. Dixit Toc Graecus observa Venerem cum perveniret ad pliades et coniuncta fuerit.” In the text and Explicit, however, the author’s name is often spelled Toz. This MS seems to be directly copied from Bodleian 463, for not only is it preceded by the Hermes on images for the seven planets and also by an “Instructio ptholomei” which deals with the subject of astrological images, but furthermore it exactly reproduces its text, down even to such a manuscript copyist’s pi as “ad dumtanpo itulia” for “alicui ad potandum.”
[690] Arundel 377, fol. 100v, “Thoz Grecus Liber Veneris.”
[691] Spec. astron., cap. 11 (Borgnet, X, 641), “Toz Graeci, de stationibus ad cultum Veneris” opening “Commemoratio historiarum”; “de quatuor speculis eiusdem” opening “Observa Venerem cum pervenerit ad Pleiades”;—this is the Incipit of our treatise in Sloane 3883, but the title does not seem to fit very well; perhaps Albert, who says that he last looked at these bad books long ago and then with abhorrence, so that he is not sure he always has the titles and Incipits exact, has exchanged the Incipit with that of the third treatise, “de imaginibus veneris,” which opens, “Observabis Venerem cum intrabit Taurum.”
[692] De universo II, ii, 96 (p. 895, ed. 1591), “Thot grecus in libro quern scripsit de cultu veneris dixit quandam stationem cultus illius obtinere ab ipsa venere colentes septem qui illi et veneri serviant.”
[693] Math. 8 in the catalogue of 1412 A. D., Liber Toz Greci continens 50 capitula de stacionibus planetarum.
[694] II, 30.
[695] II, iii, 3.
[696] BN 15127, fols. 1-100, Toz Graeci philosophi nominatissimi expositio super libros salomonis de secretis secretorum ad Roboam.
[697] Wolfenbüttel 3338, 17th century, 43 fols.
[698] Vienna 11267, 17-18th century, fols. 2-31.