In the introduction to this book Bartholomew takes the view, supported by the authority both of Pliny and of John of Damascus,[1411] that all kinds of animals were created for man’s benefit. Even fleas and vermin, like wild beasts and reptiles, are useful in leading him to recognize his own infirmity and to invoke the name of God. But furthermore “there is nothing in the body of an animal which is without manifest or occult medicinal virtue.” Escolapius in The Occult Virtues of Members states that hemorrhoids may be cured by sitting on a lion’s skin, and Bartholomew lists other examples of amulets, ligatures, and suspensions from Pliny and the Viaticum of Constantinus Africanus as well as “Dyascorides” and “Pitagoras in The Book of the Romans.” The knowledge of medicinal herbs and the semi-human emotions or moral virtues supposed to be possessed by animals also receive the usual treatment. Bartholomew informs us that the deadly basilisk loses its venomous character when burned to an ash, and that its ashes are considered useful in operations of alchemy and especially in the transmutation of metals.[1412] Jerome and Solinus are cited concerning dragons who overturn ships by flying against their sails, and of the use made by the Ethiopians of the blood of dragons against the summer’s heat and of their flesh for divers diseases. For as David says, “Thou gavest him for food to the peoples of Ethiopia.”[1413] Marvelous monsters of India are not forgotten, and Aristotle is cited concerning a terrible man-eating wolf in India with three sets of teeth, a lion’s foot, a scorpion’s tail, human face and voice. Its voice is furthermore terrible like the sound of a trumpet, and it is swift as a deer.[1414] Bartholomew’s credulity and scepticism vary with the attitude of his authorities. When he finds them in disagreement over the question whether the beaver castrates itself in order to escape its hunters—Cicero, Juvenal, Isidore, and Physiologus asserting this, while Pliny, Dyascorides, and Platearius deny it—he prefers the arguments of the latter, especially since the experience of his own time supports their view.[1415]
Physiologus.
Physiologus is cited a number of times[1416] by Bartholomew concerning the snake, crocodile, elephant, wolf, wild ass or onager, the onocentaur who is half human and half ass, panther, siren, and taxo or melus. Rather strangely he does not cite Physiologus in describing the lion. Bartholomew’s citations of Physiologus bear out the points we have made in an earlier chapter that Physiologus is one thing, and the allegorical interpretation of passages cited from Physiologus another thing, that Physiologus means what it says, “Natural Scientist,” and not allegorist or moralizer. For although a primary purpose of Bartholomew’s own work is supposed to be the elucidation of the truth concealed in Scripture under the symbolism of natural phenomena, he cites Physiologus simply for zoological data and omits entirely the moral application and spiritual allegory which it has become customary to associate with the term Physiologus. Moreover, much which Bartholomew ascribes to Physiologus cannot be found in any of the bestiaries which are commonly associated with that name.[1417] This again shows how the middle ages added to its ancient authorities.
Color, odor, savor, liquor.
In his nineteenth and last book Bartholomew states that he will treat “first of color, then of odor, then of savor, last of liquor.” The discussion of color occupies the first thirty-six chapters in which Aristotle is more frequently cited than any other authority. The citations become less numerous from chapter eleven to thirty-six[1418] while particular colors are being described, and where Bartholomew perhaps gives us some original information. Isaac seems to be Bartholomew’s chief authority in the chapters upon smell and taste. Concerning the latter matter Bartholomew states that the theories of philosophers and medical men disagree.[1419] Under the caption of Liquor he describes honey, mead, claretum (which was a mixture of wine, honey, and spices), milk, butter, and cheese. These last suggest eggs, and chapters 77 to 113 are devoted to those of various animals. The work then proceeds to consider weights and measures, and concludes with chapters describing various musical instruments.[1420]
[1317] Bartholomew has already been presented in part to English-speaking readers in Steele’s Medieval Lore, London, 1907, and more recently in excerpts in Coulton’s Social Life in Britain from the Norman Conquest to the Reformation, Cambridge, 1918, but their quotations and most other modern references to him are based upon the later medieval English versions of his work and not upon his own original Latin text. My summary is based directly upon the Latin text as printed by Lindelbach at Heidelberg in 1488:
“Explicit liber de proprietatibus rerum editus a fratre Bartholomeo anglico ordinis fratrum minorum. Anno domini Mcccclxxxviii kalendas vero Junii xii.”
I am indebted to the liberality of the John Crerar Library in Chicago in allowing this rare volume to be transported to Cleveland for my use.
I have also checked up the printed text to some extent by examination of the following MSS at Paris. On the whole the discrepancies between the MSS and printed version seem slight, although a modern critical edition of Bartholomew’s work is certainly desirable, especially in view of the rarity of the editio princeps.
BN 16098, 13th century.