[2932] See Chapter 68, p. 845, note 2.
[2933] Peterhouse 101, 13-14th century, No. III, fol. 6r, “Expl. lib. Rabynoisis cordubensis translatus barthinone a mag. hermengaldo blasii in honorem reverentissimi summi pontificis Clementis quinto (sic) anno ab incarnacione verbi 1307.”
APPENDIX VIII
PETER AND THE INQUISITION
His own statement in the Conciliator.
The relations of Peter of Abano with the church and the Inquisition and the question whether he was accused, tried, or condemned for heresy, magic, or astrology, are matters which have seldom been either carefully investigated or correctly stated, although allusions are often made to these points as if they were definitely settled. We shall inquire here what real evidence there is. In the Conciliator, written in 1303, occurs a germane statement by Peter himself at the close of a chapter in which he has discussed the determination of periods in history and the rise of new prophets and religions by the courses of the stars, and the connection of seven angelic intelligences with the seven planets. After this somewhat bold indulgence in astrology Peter concludes, “So much then has been said as can be comprehended by reason concerning this according to the skill of the world’s scholars, in no way derogating from divine wisdom in what has been written but rather confirming it in all points since it alone is truth and life. In this matter, however, some mischief-makers, unwilling or rather unable to hear, for a long time have freely vexed me, from whose hands at last the said Truth has laudably snatched me and mine, with the intervention too of an apostolic mandate.”[2934] Before 1303, therefore, Peter’s astrology had aroused considerable opposition, perhaps at Paris, which however was checked at least for the time being by papal protection, and to which Peter does not so far as I know allude again in his subsequent works.
His professions of orthodoxy.
In many passages of his works, however, Peter recognizes that the Peripatetic philosophy and Christian dogma do not agree, and, while stating the philosophical position, gives his adhesion to the orthodox Faith.[2935] In the preface to the Conciliator he states that the work is divided into three parts in honor of the Trinity. In the Addition to Mesuë he argues that trust in God is of avail in the art of medicine. Pious phralses such as Si deo placet and Deo gratias occur with fair frequency in his works. Finally, in his will of 1315, or rather in a statement made the day before the will was drawn up, he makes profession of firm faith in the Trinity, Creed, and articles of faith, and declares that he believes “in all respects just as Holy Mother Church believes and teaches,” and that he has always so believed and will until his last breath. “And if it should be found that he has ever said anything contrary to the Faith, he said it not because he believed it, but probably for purposes of disputation.”[2936]
Does his will show fear of the Inquisition?
There is perhaps no sufficient reason for doubting the sincerity and spontaneity of these professions of faith, but the question arises whether Peter did not make this confession of faith in order to demonstrate that he was no heretic and so secure the validity of the will which he made on the day following. This would be a prudent step on his part if he had any fear of future action by the Inquisition, since the property of a heretic who was condemned to life imprisonment or to the stake was subject to confiscation. Moreover, the number of judgments of confiscation against deceased persons was “relatively high.”[2937] We now turn to the will itself to inquire if there is anything in it to suggest fear of the Inquisition on Peter’s part. The most, if not the only, extraordinary feature of the will is the attitude shown by Peter toward his sons. We have seen that three survived him and were concerned in legal transactions in 1318 and 1321. There is, however, only one or at most two mentions[2938] of them in the will. After a list of legacies for various purposes and to various persons, including his nephews and grandnieces, and the bequest of two thousand pounds of back salary to the Commune of Padua, the will continues, “Also he has commended himself, his sons, and his property to the Commune and men of the city of Padua as if it were the tutelage and infallible defense of their own sons and property.” Then he names the executors of his will (suos fideicommissarios) and as his heirs Jacobum qu. domini Marsilii de Carrara de Padua and Conradum qu. domini Bonzanelli da Viguntia, whom he describes as “trustworthy men and of eminent virtue and repute.” Jacobus became captain-general of Padua in 1318.