The basic course was in the arts. Of the other faculties theology was
best represented at Paris, law at Bologna, and medicine at Salerno. Robert de
Courçon's statutes lay down the course in arts and enumerate the books
to be studied. Students were expect to be able to teach as well as learn.
Robert, servant of the cross of Christ, by the divine mercy cardinal
priest with the title of St. Stephen in Monte Celio and legate of the
Apostolic See, to all the masters and scholars at Paris eternal greeting in
the Lord.
Let all know, that having been especially commanded by the lord
pope to devote our energy effectively to the betterment of the condition of
the students at Paris, and wishing by the advice of good men to provide for
the tranquillity of the students in the future, we have ordered and
prescribed the following rules: No one is to lecture at Paris in arts
before he is twenty years old. He is to listen in arts at least six years,
before he begins to lecture. He is to promise that he will lecture for at
least two years, unless he is prevented by some good reason, which be ought
to prove either in public or before the examiners. He must not be stained by
any infamy. When he is ready to lecture, each one is to be examined according
to the form contained in the letter of lord P. bishop of Paris (in which is
contained the peace established between the chancellor and the students by
the judges appointed by the lord pope, approved and confirmed namely by the
bishop and deacon of Troyes and by P. the bishop, and J. the chancellor of
Paris). The treatises of Aristotle, on logic, both the old and the new,
to be read in the schools in the regular and not in the extraordinary
[supplementary]
lectures. [note:
The two Priscians, or at least the second, are to be read in the schools in
the regular courses. [note: On the feast-days [about 100 a year]
nothing is to be read except philosophy, rhetoric, quadrivialia [books
relating to the "quadrivium": arithmetic, geometry, music and astronomy], the
Barbarismus [The third book of the Ars major of Donatus],
the Ethics
[Nichomichean Ethics of Aristotle], if one so chooses, and the fourth book of
the Topics [of Boethius]. The books of Aristotle on Metaphysics or Natural
Philosophy, or the abridgements of these works, are not to be read, nor "the
doctrine" of master David de Dinant, of the heretic Almeric, or of Maurice of
Spain. [note: In the inceptions and meetings of the masters and in
the confutations or arguments of the boys or youths there are to be no
festivities. But they may call in some friends or associates, but only a few.
We also advise that donations of garments and other things be made, as is
customary or even to a greater extent and especially to the poor. No master
lecturing in arts is too wear anything except a cope, round and black and
reaching to the heels-at least, when it is new. But he may well wear a
pallium [proper garment for a monk]. He is not to wear under the round cope
embroidered shoes and never any with long bands. If any one of the
students in arts or theology dies, half of the masters of arts are to go the
funeral, and the other half to the next funeral. They are not to withdraw
until the burial is completed, unless they have some good reason. If any
master of arts or theology dies, all the masters are to be present at the
vigils, each one is to read the psalter or have it read. Each one is to
remain in the church, where the vigils are celebrated, until midnight or
later, unless prevented by some good reason. On the day when the master is
buried, no one is to lecture or dispute. We fully confirm to them the
meadow of St. Germain in the condition in which it was adjudged to them.
Each master is to have jurisdiction over his scholars. No one is to receive
either schools or a house without the consent of the occupant, if he is able
to obtain it. No one is to receive a license from the chancellor or any one
else through a gift of money, or furnishing a pledge or making an agreement.
Also, the masters and students can make among themselves or with others
agreements and regulations, confirmed by a pledge, penalty or oath, about the
following matters: namely, if a student is killed, mutilated or receives some
outrageous injury and if justice is not done; for taxing the rent of
Hospitia; concerning the dress, burial, lectures and disputations; in such a
manner, however, that the university is not scattered nor destroyed on this
account. We decide concerning the theologians, that no one shall lecture
at Paris before he is thirty-five years old, and not unless he has studied at
least eight years, [later prolonged to 14 years] and has heard the books
faithfully and in the schools. He is to listen in theology for five years, be
he reads his own lectures in public. No one of them is to lecture before the
third hour on the days when the masters lecture. No one is to be
received at Paris for the important lectures or sermons unless he is of
approved character and learning. There is to be no student at Paris who does
not have a regular master. In order moreover that these may be
inviolably observed, all who presume contumaciously to violate these our
statutes, unless within fifteen days from the date of the transgression take
care, to correct their presumption in the presence of the university masters
and scholars, or in the presence of some appointed by the university, by the
authority of the legation with which we are entrusted, we bind with the bond
of excommunication. Done in the year of grace 1215, in the month of
August. From, Chart. Univ. Paris. 1, No. 20, P. 78. Latin., trans in
University of Pennsylvania. Dept. of History: Translations and Reprints from
the Original Sources of European history, published for the Dept. of History
of the University of Pennsylvania., Philadelphia, University of Pennsylvania
Press [1897?-1907?]. Vol 2: no.3, 12-15
Almost all the students at
Paris, foreigners and natives, did absolutely nothing except learn or hear
something new. Some studied merely to acquire knowledge, which is curiosity;
others to acquire fame, which is vanity; others still for the sake of gain,
which is cupidity and the vice of simony. Very few studied for their own
edification, or that of others. They wrangled and disputed not merely about
the various sects or about some discussions; but the differences between the
countries also caused dissensions, hatreds and virulent animosities among
them and they impudently uttered all kinds of affronts and insults against
one another. They affirmed that the English were drunkards and had
tails; the sons of France proud, effeminate and carefully adorned like women.
They said that the Germans were furious and obscene at their feasts; the
Normans, vain and boastful; the Poitevins, traitors and always adventurers.
The Burgundians they considered vulgar and stupid. The Bretons were reputed
to be fickle and changeable, and were often reproached for the death of
Arthur. The Lombards were called avaricious, vicious and cowardly; the
Romans, seditious, turbulent and slanderous; the Sicilians, tyrannical and
cruel; the inhabitants of Brabant, men of blood, incendiaries, brigands and
ravishers; the Flemish, fickle, prodigal, gluttonous, yielding as butter, and
slothful. After such insults from words they often came to blows. I
will not speak of those logicians before whose eyes flitted constantly "the
lice of Egypt," that is to say, all the sophistical subtleties, so that no
one could comprehend their eloquent discourses in which, as says Isaiah,
"there is no wisdom." As to the doctors of theology, "seated, in Moses'
seat," they were swollen with learning, but their charity was not edifying.
Teaching and not practicing, they have "become as sounding brass or a
tinkling cymbal," or like a canal of stone, always dry, which ought to carry
water to "the bed of spices." They not only hated one another, but by their
flatteries they enticed away the students of others; each one seeking his own
glory, but caring not a bit about the welfare of souls. Having listened
intently to these words of the Apostle, "If a man desire the office of a
bishop, he desireth a good work," they kept multiplying the prebends
[stipends from a church appointment], and
seeking after the offices; and yet they sought the work decidedly less than
the preeminence, and they desired above all to have "the uppermost rooms at
feasts and the chief seats in the synagogue, and greetings in the market."
Although the Apostle James said, "My brethren, be not many masters," they on
the contrary were in such haste to become masters that most of them were not
able to have any students except by entreaties and payments. Now it is safer
to listen than to teach, and a humble listener is better than an ignorant and
presumptuous doctor. In short, the Lord had reserved for Himself among them
all only a few honorable and timorous men who had not stood "in the way of
sinners," nor had sat down with the others in the envenomed seat.
from Jacobus de Vitriaco: Hist. occid. Bk.II, Ch.VII. Latin., trans in
University of Pennsylvania. Dept. of History: Translations and Reprints
from the Original Sources of European history, published for the Dept.
of History of the University of Pennsylvania., Philadelphia, University of
Pennsylvania Press [1897?-1907?].Vol II:3, , pp. 19-20 Savigny, Geschschte des römischen
Rechts im Mittelalter, llI, 1822, pp. 501-2, 511. If you
please, 1 will begin the Old Digest on the eighth day or there abouts
after the feast of St. Michael (September 29) and I will finish it entire
with all ordinary and extraordinary, Providence permitting, in the middle of
August or thereabouts. [note: The Code I will always begin within about a fortnight of the
feast of St. Michael and I will finish it with all ordinary and
extraordinary lectures, Providence permitting, on the first of August or thereabouts.
[note: The
extraordinary lectures used not to be given by the doctors. And so all
scholars including the unskilled and novices will be able to make good
progress with me, for they will hear their text as a whole, nor will anything
be left out, as was once done in this region, indeed was the usual practice.
For I shall teach the unskilled and novices but also the advanced students.
For the unskilled will be able to make satisfactory progress in the position
of the case and exposition of the Ietter; the advanced students can become
more erudite in the subtleties of questions and contrarieties. I shall also
read all the glosses, which was not done before my time.... For it is my
purpose to teach you faithfully and in a kindly manner, in which instruction
the following order has customarily been observed by the ancient and modern
doctors and particularly by my master, which method I shall retain. First, I
shall give you the summaries of each title before I come to the text. Second,
I shall put forth well and distinctly and in the best terms I can the purport
of each law. Third, I shall read the text in order to correct it. Fourth, I
shall briefly restate the meaning. Fifth, I shall solve conflicts, adding
general matters (which are commonly called brocardica) and subtle and
useful distinctions and questions with the solutions, so far as divine
Providence shall assist me. And if any law is deserving of a review by reason
of its fame or difficulty, I shall reserve it for an afternoon review.
Medieval Sourcebook: Robert
de Courçon: Statutes for the University of Paris, 1215
The "old logic" (Vetus logica) is a little
indefinite. According to Chartularium
1, No. 246 (A. D. 1255), where the term
is defined, it included the liber Porphyrii, or Introduction to the
Categories of Aristotle; the Predicamenta (Categories); the
Hermeneia
(Interpretations); and the Divisions and
Topics (except the fourth book) of
Boethius. But in Chart. I, No. 201 D. 1252), only the Predicamenta and
Hermeneia seem to be included. These two were always constituent parts and
generally the liber Porphyrii. At what date--before 1255--the two books by
Boethius were added is very uncertain.
The "new logic" (Nova logica)
included the Topics, the Elenchi, the Analytica priora
and Analytica posteriora. ]
The first sixteen books of Priscian's
Institutiones Grammaticae were called the
Priscianus maior or magnus; the
last two the Priscianus minor. ]
David of Dinant was a Disciple of Almeric and
probably died before 1209. Almeric of Bene was one of the most renowned
teachers at Paris at the beginning of the 13th century. He adopted the ideas
of Aristotle's metaphysics and attempted to reconcile them with the teachings
of the Bible. His book, Physion, was condemned in 1204, and he died between
1204 and 1209. His disciples expanded his ideas and called the pope
Antichrist. Both were condemned at the Council of Paris in 1210. We know
nothing of Maurice.] Medieval Sourcebook:
Jacques de Vitry: Life of the Students at Paris
(c)Paul
Halsall Feb 1996
Odofredus Announces his Law Lectures at
Bologna
The Old Digest, like the
Old
Logic, was the portion of the text which had been longest known and of which
the study was earliest revived. It comprised books 1-28 and the first two
titles of book 29. The New Digest included lhe closing books of
Justinian's compendium of Roman legal literature. The intervening section
from book 29, titulus 3, to book 38, titulus 3, was called the Infortiatum
and, like the other two, was usually made the subject of a distinct
course of lectures.
Johannes Jacobus Canis, De modo studendi in
utroque iure, Padua, 1476, 1485, 1488, tells us that the Old Digest
was bound in white; the New Digest, in red, the Infortiatum,
in pitch black; the first nine books of the Code, in green.]
The Code of Justinian. Other books of civil law that were
lectured on were The Three Books (Tres libri), a detached part of the
Code; the Volumen, consisting of Justinian's Institutes
and the Authentica , a Latin translation of the Novels of
Justinian, which were new laws issued by him in Greek; and The Book of
Fiefs (Liber feudorum), [a manual of Lombard law.]