[450] Scotland for many years formed part of the English province. Mon. Franc. I, 32; Wadding, IV, 136.
[451] Stephen of Ireland, Malachias of Ireland, Maurice de Portu, &c.
[452] William de Prato; perhaps N. de Anilyeres, or Aynelers, or Anivers (Mon. Franc. I, 316, 379, 380). Several English students returned to Oxford from Paris before taking their degree (e.g. Ric. of Cornwall; Mon. Franc. I, 39); and probably many came over during the dissensions at Paris in the middle of the thirteenth century. See also decree of Gen. Chapter of Milan, 1285; ‘Provintia Aquitanie potest mittere unum studentem Oxonie’; Archiv f. L. u. K. Gesch. d. Mittelalters, VI, 56.
[453] See Part II, Peter Philargus of Candia (Alex. V), John de Castro of Bologna, Nic. de Burgo, Francis de S. Simone de Pisa, &c.
[454] Rymer’s Foed. IV, 30. It was probably in Paris that Roger Bacon was laughed at by the Spanish scholars at his lectures; Opera Ined. 91, 467.
[455] Part II, Gundesalvus de Portugalia, Peter Lusitanus, etc.
[456] Mon. Franc. I, 313, Part II, Hermann of Cologne, Mat. Döring; Anal. Francisc. II, 242: ‘Provinciae seu studia, ad quas et quae Provincia Argentinensis studentes de debito transmittere potest; videl. Oxoniae, Cantabrigiae,’ &c.
[457] Mon. Franc. I, 38: ‘Usque adeo fama fratrum Angliae, et profectus in studio aliis etiam provinciis innotuit, ut minister generalis, Frater Helias, mitteret pro Fratre Philippo Walensi et Fratre Ada de Eboraco qui Lugduni legerunt.’ Lyons was not a generale studium; Denifle, I, 223.
[458] Mon. Franc. I, 39. As the passage is of great interest, it may be quoted at some length: ‘An excellent lecturer, who studied with me at Oxford, used always in the schools, when the master was lecturing or disputing, to employ himself in the compilation of original things instead of attending to the lecture. Now when he had become lecturer himself, his hearers became so inattentive, that he said he would as lief shut up his book every day and go home, as lecture; and conscience-stricken he said, “By a just judgment of God, no one will listen to me, because I would never listen to any teacher.” He was besides, since he consorted too much with seculars and thus paid less attention to the brethren than was usual, a living example to the others, that the words of wisdom are only learnt in silence and quiet.... But after he had returned to himself and applied himself to quiet contemplation, he made such excellent progress that the Bishop of Lincoln said that “he himself could not have delivered such a lecture as he had delivered.” So, as his good fame grew, he was called to the parts of Lombardy by the General Minister, and in the very court of the pope was in high repute. But at last, as he was in the extreme agony, the Mother of God, to whom he had always been devoted, appeared to him, and drove away the evil spirits, and he was held worthy, as he afterwards revealed to a friend, to enter happily to the pains of purgatory. For he told him that he was in purgatory and had great pains in his feet, because he was wont to go too often to a holy woman (religiosam matronam) to console her, when he ought to have been intent on his lectures and other more necessary occupations; he begged him also to have masses celebrated for his soul.’
[459] Grostete, Epistolae, p. 334.