jamesgray2

 

The first medieval theologian to develop a systematic treatise on free will, the virtues, and the natural law.

1) 245J Guillermus Altissodorensis, or William of Auxerre, c.1150-1231 (sometimes also called William of Beauvai)

Summa aurea in quattuor libros sententiarum : a subtilissimo doctore Magistro Guillermo altissiodore[n]si edita. quam nuper amendis q[uam]plurimis doctissimus sacre theologie professor magister Guillermus de quercu diligenti admodum castigatione emendauit ac tabulam huic pernecessariam edidit

Impressa est Parisiis: Maxima Philippi Pigoucheti cura impensis vero Nicolai vaultier et Durandi gerlier alme vniuersitatis Parisiensis librariorum iuratorum, 3 Apr. 1500. $27,000

Folio,11 x 7 ¾ inches 306, [20]; A-z8, §8ç8A-M8, N10, A-B6, C8.

First edition. Large woodcut device (Davies 82) on title, Durand Gerlier’s woodcut device (Davies 119) within 4-part border at end. Gothic types, double column. There are old manuscript marginalia. This copy is bound in a beatiful Contemporary Flemish blind stamped calf over wooden boards, rebacked with old spine, endpapers renewed, manuscript author’s name on fore-edge. Fine blind-stamped full calf with pineapple stamps in lattice pattern, within a border of double eagle and round rose stamps. Provenance:old ms. inscription ‘Societatis Jesu Brugensis’ on the title page; Bibliotheca Broxbourniana (1949); heraldic ex libris with the letters A and E of Albert Ehrman (motto: pro viribus summis contendo)
F
IRST EDITION of the major work by William of Auxerre. In this commentary on Peter Lombard, William treats creation, natural law, the nature of man, a tripartite God, usury, end the Last Judgment, among other topics. He applies the critical reasoning of classical philosophy to that of scholastic philosophy. He was an Archdeacon of Beauvais before becoming a professor of theology at the university in Paris.

W
illiam of Auxerre’s Summa Aurea, contains an ample disquisition on usury and the natural law basis of economic matters. His Summa Aurea still shows a debt to Peter

L
ombard, yet it advances his ontological argument, further more it shows inovation and an intellectual awareness and insistence on the physical that had not been seen earlier. The “Summa Aurea”, which is not, as it is sometimes described, a mere compendium of the “Books of Sentences” by Peter the Lombard. Both in method and in content it shows a considerable amount of originality, although, like all the
S
Summæ of the early thirteenth century, it is influenced by the manner and method of the Lombard. it discusses many problems neglected by the Lombard and passes over others. It is divided into four books: The One and True God (bk. 1); creation, angels, and man (bk. 2); Christ and the virtues (bk. 3); Sacraments and the four last things (bk. 4). The Summa aurea had extraordinary influence on contemporary authors, such as Alexander of Hales and Hugh of Saint–Cher, and on later scholastics, such as St. Albertus Magnus, St. Thomas Aquinas, and St. Bonaventure. The teacher by whom William was most profoundly influenced was Praepositinus, or Prevostin, of Cremona, Chancellor of the University of Paris from 1206 to 1209. The names of teacher and pupil are mentioned in the same sentence by St. Thomas: Haec est opinio Praepositini et Autissiodorensis (in I Sent., XV, q. 11). William was, in turn, the teacher of the Dominican, John of Treviso, one of the first theologians of the Order of Preachers. The importance of the “Summa Aurea” is enhanced by the fact that it was one of the first Summæ composed after the introduction of the metaphysical and physical treatises of Aristotle.

William of Auxerre, is considered the first medieval writer to develop a systematic treatise on free will and the natural law. Probably a student of the Parisian canon and humanist Richard of St. Victor, William became a Master in theology and later an administrator at the University of Paris. After a long career at the university, he was commissioned in 1230 to serve as French envoy to Pope Gregory IX to advise Gregory on dissension at the university. William pleaded the cause of the students against the complaints of King Louis IX.

I
n 1231 William was appointed by Gregory to a three-member council to censor the works of Aristotle included in the university curriculum to make them conform sufficiently to Christian teaching. Contrary to the papal legate Robert of Courçon and other conservatives, who in 1210 condemned Aristotle’s Physics and Metaphysics as corruptive of Christian faith, William saw no intrinsic reason to avoid the rational analysis of Christian revelation. Confident of William’s orthodoxy, Gregory urged the King to restore him to the university faculty so that he and Godfrey of Poitiers might reorganize the plan of studies. William fell ill and died before any of these projects were begun.

W
illiam’s emphasis on philosophy as a tool for Christian theology is evidenced by his critique of Plato’s doctrine of a demiurge, or cosmic intelligence, and by his treatment of the theory of knowledge as a means for distinguishing between God and creation. He also analyzed certain moral questions, including the problem of human choice and the nature of virtue. His fame rests largely on the Summa aurea, written between 1215 and 1220 and published many times (Paris, n.d.; 1500; 1518; Venice 1591). Inspired by the Sentences of peter lombard,
Preceding as he did the Aristotelian revival, William was largely influenced by St. Augustine, St. Anselm of Canterbury, Richard and Hugh of saint–victor, and Avicenna.. (J. Ribaillier, ed., Magistri Guillelmi Altissiodorensis Summa aurea, 7 vols. (Paris 1980–1987). Gilson, History of Christian Philosophy in the Middle Ages (New York 1955) 656–657. P. Glorieux, Répertoire des maîtres en théologie de Paris au XIIIe siècle (Paris 1933–34); C. Ottaviano, Guglielmo d’Auxerre …: La vita, le opere, il pensiero (Rome 1929). r. m. martineau, “Le Plan de la Summa aurea de Guillaume d’Auxerre,” Études et recherches d’Ottawa 1 (1937) 79–114

Goff G718; BMC VIII, 122 ; GW 11861; Proctor 8206 ; Polain 1787 ; Bod-inc G-295; Sheppard 6326; Pr 8206;
Us copies: Astrik L. Gabriel, Notre Dame IN, Boston Public, Bryn Mawr, Columbia ,Huntington, Univ.of Chicago, Univ. of Wisconsin
1) 269J Thomas Aquinas 1225-1274

Summa theologiae: Pars prima. Ed: Franciscus de Neritono, Petrus Cantianus, and Joannes Franciscus.

Venice : [Nicolaus Jenson] 1477. $ 18,000

Folio 10 ½ x 7 inches. a8, b-z8, [&]8, [Rho]8,[Psi]8, A8-H8, I-L10, M12 (lacking three Blanks)

This copy is bound in full contemporary calf over wooden boards, with the remenents of clasps and replaced corner pieces. It is rubricated through out.

T
This is the second edition of the ‘pars prima”, the first was 1473. The Summa was written 1265–1274 and also known as the Summa Theologica or simply the Summa) is the best-known work of Thomas Aquinas.

Although unfinished, the Summa is “one of the classics of the history of philosophy and one of the most influential works of Western literature.” It is intended as an instructional guide for theology students, including seminarians and the literate laity. It is a compendium of all of the main theological teachings of the Catholic Church. It presents the reasoning for almost all points of Christian theology in the West.
T
The Summa Pars Prima addresses the God’s existence and nature; the creation of the world; angels; the nature of man.
Among non-scholars, the Summa is perhaps most famous for its five arguments for the existence of God, which are known as the “five ways” (quinque viae). The five ways, however, occupy only one of the Summa’s 3,125 articles.

Part I treats of God, who is the “first cause, himself uncaused” (primum movens immobile) and as such existent only in act (actu) – that is, pure actuality without potentiality, and therefore without corporeality. His essence is actus purus et perfectus.
Prima Pars consists of Questions 1-26 and was intended mainly for lay clergy or beginners. Here, many basic premises of Christianity, the Creation and the Existence of God are discussed. The knowledge of God, How God is Known to Us, ideas of Truth and Falsity, The Book of Life, the Power and Beatitude of God, the nature of Man, and many more are some of the metaphysical questions discussed. The Summa deeply influenced contemporary artists and writers like Dante.

A
s God rules in the world, the “plan of the order of things” preexists in him; in other words, his providence and the exercise of it in his government are what condition as cause everything which comes to pass in the world. Hence follows predestination: from eternity some are destined to eternal life, while as concerns others “he permits some to fall short of that end”. Reprobation, however, is more than mere foreknowledge; it is the “will of permitting anyone to fall into sin and incur the penalty of condemnation for sin”. 2

1. Gilson, Etienne (1994). The Christian Philosophy of Saint Thomas Aquinas. Notre Dame, IN: University of Notre Dame Press. p. 502. ISBN 978-0-268-00801-7.
2. “Thomas Aquinas” The New Schaff-Herzog Encyclopedia of Religious Knowledge, Vol. XI, (1911), pp. 422–427.
3. Goff T198; HC 1442*; Mich 118; Pell 1038; CIBN T-170; Zehnacker 2241; Castan(Besançon) 95; Polain(B) 4759; IGI 9573; IBP 5300; Sajó-Soltész 3263; IDL 4392; IBE 5623; IJL2 354; SI 3796; Coll(U) 1431; Madsen 4397; Voull(Trier) 1820; Voull(B) 3669; Ohly-Sack 2743; Sack(Freiburg) 3444; Borm 2610; Bod-inc T-167; Sheppard 3283; Pr 4103; BMC V 177; BSB-Ink T-273; GW M46455

A Sammelband Of Aristotle commentaries. 1499-1509
2) 253J Aristotle,
& Peter Tartaretus (14??-1495)
Ad1) Expositio magistri Petri Tatereti in Summulas Petri Hyspani cum textu, una cum additionibus in locis propriis summa accuratione, summaque animadversione impressa..
Ad2) Clarissima singularisq[ue] totius philosophie necnon methaphisice Aristotelis magistri Petri Tatareti expositio.
Ad 3) Expositio magistri Petri Tatereti super textu logices Aristotelis

Ad1) [Lyons] : [Claudii davost al’s de troys.], 8. August 1509 (Date in the colophon: octaua mensis Augusti anno M.ccccc.ix.)
Ad2) [Lyons] : Impressum cura & industria Claudij davost al[ia]s de troys, 13 July 1509
Ad 3) Imprints suggested by ISTC [Lyons: Claude Davost, after 1500] or [Nicolaus Wolf ? about 1500] or [n.pr., about 1495} $15,000
This is a Very Large Octavo 9 x 5 inches.

Ad1) a-l8 m10.

Ad 2) A-I8, K10, L4, M-T8

Ad3) aa-pp8 qq8.

This copy is bound in its original full calf over wooden boards, as you can see above, much of the leather has been lost exposing all the structural features of the construction of the book. It is lacking clasps but retains the catches and remnants of the attachment points of the clasps. The sewing is very strong and the book is solid and quite useable.
There are many Woodcut initials and quite a few schematic text woodcuts. Spaces and guide letters for large initials not filled in and individual marginalia by old hand. With the old ownership notes (including “Samuel Hoffmanns”, the other deleted) verso with contemporary note. Occasionally contemporary marginalia in red and black ink.
This is a rare incunabula (and post) editions of the commentary on Aristotle’s Logic by Petrus Tartaretus, follower of Duns Scotus and rector of theUniversity of Paris in 1490. The most remarkable Scotist of his time, author of commentaries on the Physics and Ethics of Aristotle, on the Sentences of Peter Lombard and on the Quodlibeta of Duns Scotus.

Most of the bibliographers ascribe the printing of this work to the Lyonese printer Nicolaus Wolff, or Claudij davost al[ia]s de troys, classified as quarto volume, the dating ranges between 1495 and around or shortly after 1500 and 1509.

Ad1) Aristotle ,Petrus Hispanus,Peter of Spain (Petrus Hispanicus Portugalensis). This work, the first bound in this sammelband is Peter Tartareus’ explanation and direction of Peter Of Spains , Tractatus or Summaries, Tartareus’ follows the structure of Peter of Spain who naturally follows “Porphry’s Tree” “For nearly four centuries, when logic was the heart of what we now call the “undergraduate curriculum,” Peter of Spain’s Summaries of Logic (c. 1230) was the basis for teaching that subject. Because Peter’s students were teenagers, he wrote simply and organized his book carefully. Since no book about logic was read by more people until the twentieth century, the Summaries has extensively and profoundly influenced the distinctly Western way of speaking formally and writing formal prose by constructing well-formed sentences, making valid arguments, and refuting and defending arguments in debate. ” (quoted from Peter of Spain: Summaries of Logic: Text, Translation, Introduction, and Notes 1st Edition by Brian P. Copenhaver, Calvin G. Normore and, Terence Parsons. Oxford University Press; (December 16, 2014)

A
rbor Porphyriana, “Expanding on Aristotle’s Categories and visually alluding to a tree’s trunk, Porphyry’s structure reveals the idea of a layered assembly in logic. It is made of three columns of words, where the central column contains a series of dichomatous divisions between genus and species, whcih derive from the supreme genus, Substance.
“It is still not possible to establish the date of origin of the Tractatus,( and their Summaries) the work that has enjoyed such enormous success. Recent scholarship
suggests that it could have been written any time between the 1220s and the 1250s (Ebbessen 2013, 68–69). It has universally been recognised as a work by Peter of Spain. Another work that has been identified as Peter of Spain’s is a Syncategoreumata(Treatise on Syncategorematic Words), which was probably written some years after the Tractatus.[2]Considering the fact that in all the thirteenth-century manuscripts the Syncategoreumata directly follow the Tractatus, and the number of similarities between doctrinal aspects of these two works on logic, it is almost certain that they were written by the same author. Both works seem to have originated from Southern France or Northern Spain, the region where we also find the earliest commentaries on these treatises.”

The Tractatus
The Tractatuscan be divided into two main parts. Part one deals with doctrines found in
The square of opposition is a diagram representing the relations between the four basic categorical propositions
the so-called logica antiquorum—i.e., the logica vetus (old logic) and logica nova (new logic)—and the other contains doctrines covered by the logica modernorum—viz. the tracts that discuss theproprietates terminorum(properties of terms).
The first main part of the Tractatusdivides into five tracts. The first tract, De introductionibus(On introductory topics) explains the concepts used in traditional logic nomen(noun), verbum(verb), oratio(phrase), propositio(proposition)—and presents the divisions of and the (logical) relationships between propositions. The second tract, De predicabilibus(On the predicables) covers matters dealt with in Boethius’s accounts of Porphyry’s Isagoge. It gives an account of the concept predicabileand the five predicables—genus, species, differentia, proprium, accidens—i.e., the common features of and differences between the predicables, as well as of the terms ’predicatio’ and ’denominativum’. Tract three, De predicamentis(On the categories), discusses the ten Aristotelian categories, as well as some items already dealt with in the previous treatise. The fourth tract, De sillogismis what are called paralogisms. syllogisms) mainly goes back to Boethius’s De (On syllogismis categoricis (On categorical syllogisms). It gives an explanation of the basic element of the syllogism, i.e., propositio, and of the syllogism, and then goes into mood and figure, the proper forms of syllogisms, and briefly deals with what are called paralogisms. syllogisms)
The fifth tract, De locis(On topical relationships), is derived from Boethius’s De topicis differentiis(On different topical relationships) I and II. This tract starts off with an explanation of the notions argumentumand argumentatio, and then proceeds to deal with the species of argumentation: syllogism, induction, enthymeme, and example. Next, it gives a definition of locus(the Latin translation of the Greek topos): a locusis the seat of an argument (i.e., the locusis supposed to warrant the inference by bringing it under some generic rule.) The intrinsic loci(= the kind of locusthat occurs when the argument is derived from the substance of the thing involved) are covered first, followed by the extrinsic loci(= the kind of locusthat occurs when the argument is derived from something that is completely separate from the substance of the thing involved) and intermediary loci(= the kind of locusthat occurs when the argument is taken from the things that partly share in the terms of the problem and partly differ from it). Examples are: intrinsic—the locus”from definition”: ‘a rational animal is running; therefore a man is running’; extrinsic—the locus”from opposites”: ‘Socrates is black; therefore he is not white’; intermediary—‘the just is good; therefore justice is good’.
Author and Citation Information for “Peter of Spain”
The latest version of the entry “Peter of Spain” may be cited via the earliest archive in which this version appears: Spruyt, Joke, “Peter of Spain”, The Stanford Encyclopedia of Philosophy (Fall 2015 Edition), Edward N. Zalta (ed.), URL = <https://plato.stanford.edu/archives/fall2015/entries/peter-spain/&gt; .
Ad 2) Petrus Tartaretus commentary of the entirety of Aristotle.
Tartaretus, begins this book by reminding us that he will be following Duns Scotus or as he says “doctoris subtilis” And dives in to The Phisicorum of Aristotle, followed by De Celo & Mundo, De Generatione & coruptione, Metheororum with some very interesting diagrams, De anima, De Sensu & Sensato, De Memoria, and finally Methaphisice.
Ad 3) Peter Tartaretus (14??-1495) on the Logic of Aristotle . Here Tartaretus comments on Aristotles Organon.
“In fact, the title Organon reflects a much later controversy about whether logic is a part of philosophy (as the Stoics maintained) or merely a tool used by philosophy (as the later Peripatetics thought); calling the logical works “The Instrument” is a way of taking sides on this point. Aristotle himself never uses this term, nor does he give much indication that these particular treatises form some kind of group, though there are frequent cross-references between the Topicsand the Analytics. On the other hand, Aristotle treats the Priorand Posterior Analyticsas one work, and On Sophistical Refutationsis a final section, or an appendix, to the Topics). To these works should be added the Rhetoric, which explicitly declares its reliance on the Topics.”
Aristotelian hexagon a conceptual model of the relationships between the truth values of six statements. It is an extension of Aristotle’s square of opposition.

.

Ad 1) Panzer, VII,; p. 292, no. 141 Not in Adams or the BM STC, French Books..

Ad 2) USTC no.: 155038 Panzer, VII,; p. 292, no. 140
LIBRARY COPIES: Universitat de Barcelona , Det Kongelige Bibliotek, Oxford (UK), Wadham College Library : Not in Adams or the BM STC, French Books..

Ad 3) Goff T43 = T40; R 758; Pell Ms 10941; IGI V p.153; IBE Post-incunables 249; Sajó-Soltész p.952; Olivar 391; Sack(Freiburg) 3337a; Walsh 3835a; ISTC it00043000
United States of AmericaHarvard Library, Johns Hopkins , Smithsonian Institution

C.H. Lohr, ‘Latin Aristotle Commentaries, I, Medieval Authors’, Traditio, XXIII, 1967
Parsons, T.: The traditional square of opposition. In: Zalta, E.N. (ed.) Stanford Encyclopedia of Philos- ophy. CSLI (2006)
Khomskii, Y.: William of Sherwood, singular propositions and the hexagon of opposition. In: Be ́ziau, J.Y., Payette, G. (eds.) The Square of Opposition. A General Framework for Cognition, pp. 43–60. Peter Lang (2012)
Read, S.: John Buridan’s theory of consequence and his octagons of opposition. In: Be ́ziau, J.Y., Jacquette, D. (eds.) Around and Beyond the Square of Opposition, pp. 93–110. Springer (2012)

3) 284J Aristotle and Gualtherus Burlaeus. (Walter Burley (c. 1275–1344/5)

Expositio Gualteri Burlei super decem Libros Ethicorum Aristotelis (Contains the text of Robert Grosseteste’s translation of the Nicomachean Ethics)

Venice: Simon de Luere for Andreas Torresanus, 4 September 1500 $10,500

Folio, 12 1/4 X 8 1/2 in. A8 a6 b-x8 y10.

Second edition after that of 1481. This copy is bound in contemporary 1/4 blind-tooled goatskin over wooden boards with 3 (of 4) metal catches on front cover, rebacked retaining most of original backstrip, conspicuous termite damage on front cover, rear cover replaced with modern board, endpapers renewed; contents washed with residual soiling on opening leaves, worming through much of volume generally not impairing legibility, crude restoration in blank margins at beginning and end .G

Ethica Nicomachea, Books 1-10, in the Latin translation of Robertus Grosseteste( 1175-1253) , incipit “[O]Mnis ars et om[n]is doctrina similiter aut[em] [et] actus [et] electio bonum quodda[m] ap=pete[re] videt[ur]. J[de]o b[e]n[e] enunciaueru[n]t bonu[m] q[uo]d omnia appetu[n]t”, b1r-y9v; colophon (Venetijs impresse arte Simonis de Leure: impensis v[ir]o domini Andree Torresani de Asula. Anno M.D. die v[er]o, IIIJ. Septebris.,), y10r; printer’s register, y10r. Wood cut diagrams.

Walter Burley was one of the most prominent logicians and metaphysicians of the Middle Ages

“The first Latin translations of Aristotle’s Nicomachean Ethics, the Ethica vetus and the Ethica nova, are the object of six commentaries from the first half of the thirteenth century, presumably written by Parisian arts masters. Typical for these early commentaries is the interpretation of Aristotle’s doctrine in the light of Christian religion. In 1246/1248, Robert Grosseteste achieved a complete translation of the Nicomachean Ethics. The first to write commentaries on it were Albert the Great (twice) and Thomas Aquinas. Both attempted to interpret Aristotle philosophically, avoiding the theological implications. Burley turned to moral philosophy and varia rather late in his life, completing his exposition of Aristotle’s Ethics in 1333–1334 and of the Politics in 1340–1343.
There are two printed editions of this work, the one offered here is the second, the first is quite rare-Goff B 1300, (3 copies) Harvard,and St Bonaventure Univ. University of Penn
The copy offered today is also rare- Goff B1301 (3 copies)
Free Library of Philadelphia, Newberry Library, U. of Illinois.

Goff; B-1301 ; BM 15th cent.,; V, 576 (IB. 24667); GW; 5779; ; Hain-Copinger; *4144; Harman; 191; ISTC (online); ib01301000; Proctor; 5269; Pellechet; 3080

Lines DF (2002) Aristotle’s ethics in the Italian renaissance (ca. 1300–1650): the universities and the problem of moral education. Brill, Leiden Lohr, Charles. “Medieval Latin Aristotle Commentaries.” Traditio24 (1968): 179–180. List of Burley’s commentaries. Ottman, Jennifer, and Rega Wood. “Walter Burley: His Life and Works.” Vivarium37 (1999): 1–23. This is the lead article in a volume also containing papers by Elizabeth Karger, Paul Vincent Spade, Risto Saarinen, Rega Wood, and Gerhard Krieger on Burley. Two of these articles are on logic and two others are on ethics.
4) 998G Bernardus Basinus 1445-1510
De magicis artibus et magorum maleficiis
(Tractatus exquisitissimus de magicis artibus et ma//gorum maleficiis, per sacre scientie Parisiensem doctorem ma//gistrum Bernardum Basim, canonicum Cesaraugusta//nensem, in suis vesperis compilatus.)

Paris : Antoine Caillaut, 1491-1492?

(Dated by CIBN: Bibliothèque Nationale. Catalogue des incunables. T. I (Xylographes, A-G);. Paris, 1981-2014. B-182) $ 19,000

Quarto. 7 ¾ x 5 ¼ inches a8 b6. 14 of 14 leaves. This copy is bound recently in older limp vellum.
Second Edition. First Published in 1483, (Goff B-279 listing four copies)
T
This treatise on magical practices was based on a speech Basin delivered in Paris before an assembly of cardinals in 1482. Basin was born 1445 in Zaragoza and he received his doctors degree in Paris, having study there theology and canon law. In nine propositions he explains how people enlist the help of demons and if the practise of such diabolic magic makes a person a heretic.

Basin states that magic arts, such as involving the invocation of demons and pacts must be been prohibited by all laws, civil and canon alike. Hain 2703. The editio princeps was published in 1483 and is extant in 12 copies worldwide. This second edition is considerably rarer and exists in 6 copies worldwide. A corner stone text in the study of witchcraft and inquisition.
Only one copy in the United States of America: (not in Goff) Southern Methodist Univ., Bridwell Library
Not in Goff: Dated by CIBN; Pell (Lyon) 40; Bod-inc B-132; Sheppard 6190; Pr 7967; BSB-Ink B-233; GW 3720; CIBN B-182; Aquilon 89; Parguez 146.
5) 242G Abbot Berno Augiensis (of Reichenau). (987-1048)

Libellus de officio Missæ, quem edidit Rhomæ

[Argentorati]: [In aedibus Matthias Schürer], 1511 $ 4,500

Folio 8 X 5 ½ inches A-B8, C5 (lacking C6 blank)

This copy is bound in modern vellum backed boards. This copy is large and clean and beautifully rubricated throughout. Berno was the Abbot of Reichenau from his appointment by Henry II, Holy Roman Emperor, in 1008 on. He worked on the reformation of the Gregorian chant. He compiled a tonarius, dealing with the organisation of the church chants into ‘tones’ – eight modes of the Gregorian chant.
Following the reforms initiated under Abbot Immo, who imposed the Benedictine rule at Reichenau, Berno’s enlightened guidance the abbey reached its peak as a centre of learning, with a productive scriptorium, as a centre of Bendictine monasticism and eleventh-century liturgical and musical reforms in the German churches. At Reichenau he erected the tall western tower and transept that stand today on the island site of Reichenau-Mittelzell. [ UNESCO World Heritage Site #218] One of his most famous students was Hermann of Reichenau, who transmitted Arabic mathematics and astronomy to central Europe.

Politically the abbot cleaved to his patrons Henry and to Henry III, duke of Bavaria and eventually Emperor, and wrote many letters and missives to the Hungarian kings Saint Stephen I of Hungary and Peter Orseolo of Hungary, containing various historical information about the Hungarian kingdom of that time useful for the historian.

Muller, Bibl. Strasbourgeoise II, S. 179; VD 16 B-2051
Ritter no. IV 990:
USTC 709464
The Critical Nexus: Tone-System, Mode, and Notation in Early Medieval Music By Charles M. Atkinson.

No copy of this Edition in North America.

6) 10H Anicius Manlius Torquatus Severinus Boethius 480-525

De Consolatione Philosophiae : Sacti thome de aquino super libris boetii de solatoe philosophie comentum cu expositione feliciter incipit. [fol. 168 recto:] In diui Seuerini Boetij de scolarium disciplina commentarium feliciter incipit.. Add: Pseudo- Boethius: De disciplina scholarium (Comm: pseudo- Thomas Aquinas)
[Lyons: Guillaume Le Roy], 1487 $16,000

Folio 9 ½ x 6 ¾ inches. 235 leaves of 238.
lacking Only three blanks: x6, A1, and I8; a2-8,b-v8 (a1 blank and lacking) x6; A2-8, B-I8. 45 lines of commentary, which surrounds the text, to a page. Ff. 1, 166, 167, 238, blank, are wanting. 235 of 238 leaves,

This copy is bound in modern calf over wooden boards. It is a nice clean copy.
T
The text surrounded by commentary ascribed to Thomas Aquinas, with a second work attributed to Pseudo-Boethius, De Disciplina Scholarium, with commentary of Pseudo-Aquinas.

“B
oethius became the connecting link between the logical and metaphysical science of antiquity and the scientific attempts of the Middle Ages. His influence on medieval thought was still greater through his De consolatione philosophiae (written while in prison at Pavia) and the theological writings attributed to him. Whether Boethius was a Christian has been doubted; and it is certain that the Consolatio makes no mention of Christ, and all the comfort it contains it owes to the optimism of the Neoplatonic school and to the stoicism of Seneca. Nevertheless, for a long time the book was read with the greatest reverence by all Christendom, and its author was regarded as a martyr for the true faith” (Schaff-Herzog). GW ascribes the commentary on De consolatione to Thomas Waleys.

In this prosimetrical apocalyptic dialogue, Boethius our narrator encounters Lady-Philosophy , who appears in his time of need, the muse of poetry has in short failed him. Philosophy dresses among great protest Boethius’ bad interpretations and misunderstandings of fate and free will….

O

ne thousand five hundred years later It is still fair to ask, the same questions which Boethius asks..

And Philosophy answers: “The judgment of most people is based not on the merits of a case but on the fortune of its outcome; they think that only things which turn out happily are good.”

“You have merely discovered the two-faced nature of this blind goddess [Fortune] … For now she has deserted you, and no man can ever be secure until he has been deserted by Fortune.”

“I [Fortune] spin my wheel and find pleasure in raising the low to a high place and lowering those who were on top. Go up, if you like, but only on condition that you will not feel abused when my sport requires your fall.”

Not in Goff. H 3402; C 1103 = 1114; Pell 2502 & 2557; CIBN B-576; Hillard 431; Aquilon 149; Arnoult 309; Parguez 229; Péligry 196; Polain(B) 4217; IGI 1827; Kind (Göttingen) 232;
Pr 8513A; BMC VIII 238.

7) 144J Anicius Manlius Torquatus Severinus Boethius (480-525)

Pseudo- Boethius: De disciplina scholarium (Comm: pseudo- Thomas Aquinas)
[Bound with]
Boetius de consolatione philosophie necnon de disciplina scholariu[m] cum creme[n]to [sic] sancti Thome De consolatione philosophiae (with commentary ascribed in the text to Thomas Aquinas).

Lyon: Jean Du Pré, 3 March 1491/92 $ 7,000

Small Folio 9 1/3 x 61/2 inches. a-P8 aa6; A-F8. 174 of 176 leaves (second part lacking two leaves a1 title and a2 introduction) In this copy the index is bound before the preliminaries. 2 parts in one volume. Bound in old limp vellum with hole in backstrip, lacking ties, the contents are lightly toned with scattered foxing and stains or ink blots, early inscriptions on title of Pseudo-Boethius and last page of Boethius.
F
or over 1,000 years, The Consolation of Philosophy was the most popular book in Europe next to the Bible. “After Augustine, the first thinker of philosophical note was Boethius “

Goff B796 (one copy Harvard) ; Pell 2531; CIBN B-581; Frasson-Cochet 59; Parguez 232; IBE 1118; IGI 1835; IBPort 383; Mendes 278; Walsh 3779; GW 4554
Holdings
FranceBourg-en-Bresse BM
Moulins BM
Paris, Bibliothèque nationale de France
ItalyParma, Biblioteca Palatina
Spain and PortugalLisboa BAJUDA
Lisboa BN
Palma BP
United States of America : Only Harvard

Number of world-wide holdings institutions:8.

8) 262J Saint Bonaventura (1217-1274)

Vita christi. (Meditationes vitae Christi)

[Paris: Philippe Pigouchet, about 1487]. $11,000

[Originally assigned by BL to Caillaut and sometimes attributed to Johannes de Caulibus (BBFN Inc p.119f)]

Quarto 7 3/4 x 5 1/2 inches a-i8. 72 leaves of 72. This copy is completely rubricated, paragraph signs and underlining in red, and bound in an early (but later) limp vellum binding.
This work’s precise date of composition, and its author, has occasioned much debate. Until the late nineteenth century, it was traditionally ascribed to Bonaventure. Once it was realised that the work was not by him, but by an unknown author, the ascription was changed to pseudo-Bonaventure, representing a work previously thought to have been written by Bonaventure, but now of unknown author. It has since been thought to be the work of a Franciscan friar.

The critical editor of the Meditations associated it with a John of Caulibus (Johannes de Caulibus),It was also suggested that the work may have been based on a vernacular work, perhaps one written by an Italian nun, but this view has not won wide acceptance.
N

ewly discovered documentary evidence showed that the work was indeed that of a Franciscan, and was written around 1300 by Jacobus de Sancto Geminiano, who is also identifiable as the leader of a revolt of Tuscan spirituals, one of the Fraticelli, in 1312.

“O
n Monday, start at the beginning (of the Lord’s life), and go as far as the Lord’s flight into Egypt; then stop at this point. On Tuesday, resume there, and meditate as far as his opening of the Book in the synagogue. On Wednesday, proceed from there to the ministry of Mary and Martha. On Thursday, go from there to the passion and death. On Friday and Saturday, go as far as the resurrection. Finally, on Sunday, meditate on the resurrection itself up to the end of his earthly life.” (Ed. and trans. Stallings-Taney et al. Meditations, 332)

Meditationes verosic divide, ut die Lunae incipiens, procurras usque ad fugam Domini in Aegyptum. Et eo dimidimisso, die Martis, pro eo rediens, mediteris usque ad apertionem libri in synagoga; die Mercurii exinde, usque in ministerium Mariae et Marthae; die Jovis abinde, usque ad passionem; die Veneris et Sabbati, usque ad resurrectionem; die vero Dominica, ipsam resurrectionem, et usque in finem. (Meditationes, ed. Peltier, 329

The work’s popularity in the Middle Ages is evidenced by the survival of over two hundred manuscript copies, including seventeen illuminated ones. The popularity of the work increased further with early printed editions, with a surviving Venetian blockbook of 1497.

T
he work’s detailed evocations of moments from the Gospels influenced art, and it has been shown to be the source of aspects of the iconographyof the fresco cycle of the Life of Christ in the Scrovegni Chapel by Giotto. It has also been credited with inspiring the great increase in depictions of the Veil of Veronica from the late 14th century.

Vita Christi Introduction
AMONG the many encomiums and praises bestowed on
the holy Virgin, St. Cecilie, it is recorded of her,
that she kept the Gospel of Christ continually enshrined in
her breast : the meaning of which seems to be, that she
selected such passages from our Lord’s life and actions,
contained in that divine volume, as tended most to raise
her devotion, and inflame her love. On these she medi
tated day and night, and such was the fervor of her heart,
and the ardor of her affections, that she did not content
herself with a single perusal, but was accustomed to read
the most striking parts many times over, and carefully
deposit them in the sanctuary of her heart.
M

ANKIND having for the long and tedious space of more than five thousand years continued in a miserable state of exile, not one of them being able to shake off the clog of original guilt, and soar to his native country Heaven; the blessed choir of angelic spirits, (moved to compassion, and concerned at the dreadful havoc sin had made among them, as well as solicitous to see the numbers of their own heavenly legions again completed) as soon as the fulness of time was come, resolved to renew the instances they had often before made to the Almighty.‘

McNamer, Sarah (1990). “Further evidence for the date of the Pseudo-Bonaventuran Meditationes vitae Christi”. Franciscan Studies. 50 (1): 235–261. doi:10.1353/frc.1990.0003.
Taney, Francis X.; Miller, Anne; Stallings-Taney, C. Mary (2000). Meditations on the life of Christ. Asheville, NC: Pegasus Press. ISBN 978-1-889-81823-8.
World wide holdings:

British Library (IA.40282),Cambridge, France Cambrai BM, Metz BM,Troyes BM
Valognes BM (imperfect),Vire BM (copy destroyed),Germany Isny NikolaiK, Sweden Stockholm Swedish anonymous Switzerland Luzern ZB, Ukraine Kiev NL
Number of holding institutions 11
Not In Goff ; BMC VIII 112; GW 4747;Pell 2698; Arnoult 329; Girard 125; SI 855; Leuze(Isny) 165; Oates 3068;

“the heart of a fool is like a broken vessel, no wisdom at all shall it hold.”

10) 960G Nicolaus de Byard (13th century)

Dictionarius pauperum omnibus pr[a]edicatoribus verbi diuini pernecessarius : in quo multu[m] succinte contine[n]tur materi[a]e singulis festiuitatibus totius anni tam de tempore q[uam] de sanctis accommodand[a]e, vt in tabula huius operis facile & lucide cognoscetur.

Parisiis : ex officinaAmbrosijGirault: 1511 $2,500

Octavo 6 ¼ X 4 inches. a-r8. (lacking r8 blank) This copy is bound in modern full vellum with ties, the text is clean throughout, a nice copy.
A
A popular collection of distinctions, an alphabetical collection of topics used by preachers. It has only recently been attributed to the late fifteenth-century German Augustinian Nicolaus de Byard was, according to Bale, a Dominican theologian at Oxford, where he obtained his doctor’s degree. Pits’s account tends in the same direction, and both biographers praise their author for his knowledge of pontifical law. Bale adds that he was very skilled for his age in Aristotelian studies but accuses him of distorting the Scriptures by ‘allegorical inventions and leisurely quibbles.’ His principal work appears to have been entitled ‘Distinctiones Theologiæ,’ and, according to the last-mentioned authority, this book was largely calculated to corrupt the simplicity of the true faith, as it consisted, like Abelard’s ‘Sic et Non,’ of an assortment of theological opinions opposed to one another arranged alphabetically from “De abstinentia” to “De vita eterna.” Tanner gives a list of other writings of this author that are to be found in English libraries. Byard’s sermons constantly occurred in company with those of William of Auvergne, bishop of Paris (1228–48). More conclusive as to the date is Quétif’s assertion that in the ‘Liber Rectoris Universitatis Parisiensis’ by Bayard is mentioned as being for sale in Paris before the year 1303; that several other discourses of Bayard were for sale in Paris at the same time. Lastly, as regards the order to which Bayard belonged, Quétif observes that there is no certain evidence whether he was a Franciscan or a Dominican. In all the manuscripts excepting one he appears to be called simply Frater Nicholas de Bayard, and in the only one which is more precise he is called a Minorite. Only one of Bayard’s works seems to have been printed, and that one of somewhat doubtful authenticity, the ‘Summa de Abstinentia,’ which was published under the title of ‘Dictionarius Pauperum’ by John Knoblouch at Cologne in 1518, and again at Paris in 1530. (DNB)
11) 942G Michæl Carcano (Michaelis Mediolanensis) ( 1427- 1484)

Sermonarium de poenitentia per adventum et per quadragesimam fratris Michælis Mediolanensis.

Venice : Georgius Arrivabenus,
28 Sept. 1496 $5,000
Large Octavo 7 ¼ x 5 ½ inches. a-z8 [et]8 [con]8 [rum]8 A-E8 F10. 258 of 258 leaves.
This copy is bound in the original bind-tooled pigskin over wooden boards. Highly impressed with blind tool roll stamps of thistles Strawberries and various other flowers. Lacking clasps and catches.

C
arcano was one of the greatest Franciscan preachers of the 15th-century. In this book there are 92 sermons for Advent and Lent, that amount to a systematic treatment of penitence. Carcano’s preaching was much admired by Bernardino da Feltre, who called him ‘alter sanctus apostolus Paulus et Christi Tuba’. He is known for his part in founding the montes pietatis banking system, with Bernardine of Feltre, and for the marked anti-Semitism of his attacks on usury. His sermons were later printed as Sermones quadragesimales fratris Michaelis de Mediolano de decem preceptis (1492). They include arguments in favour of religious art. (see Geraldine A. Johnson, Renaissance Art: A Very Short Introduction (2005), p. 37)
The wording of the colophon suggests that the archetype of this edition is that of Nicholas de Frankfordia,1487
Quadragesimale seu sermonarium de penitentia duplicatum per aduentu[m] videlicet & quadragesima[m] a venerabili
Goff C197; H 4507*;; Walsh 2140; BMC V 386
(HEHL, Harvard, CL, LC, St Bonaventure Univ ,Univ. of Kentucky, Univ. of Minnesota)

The “Praeparitio” is a gigantic feat of erudition

12) 945G Eusebius of Caesarea c. 260-c. 340

Eusebius Pa[m]phili de eua[n]gelica preparac[i]o[n]e ex greco in latinu[m] translatus Incipit feliciter.

[ Cologne, Ulrich Zel, not after 1473] $18,000

Folio 10 ¾ x 7 ¾ inches. [a]12, [b-o]10, [p]8
152 of 152 leaves
O

One of the earliest editions most likely the Second, (editio princeps: Venice 1470) This copy is bound in new quarter calf over original wooden boards. Capitals supplied in Red and Blue.

T
This copy contains the fifteen books of the “Praeparatio evangelica,” whose purpose is “to justify the Christian in rejecting the religion and philosphy of the Greeks in favor of that of the Hebrews, and then to justify him in not observing the Jewish manner of life […] “The following summary of its contents is taken from Mr. Gifford’s introduction to his translation of the “Praeparitio:
“T

he first three books discuss the threefold system of Pagan Theology: Mythical, Allegorical, and Political. The next three, IV-VI, give an account of the chief oracles, of the worship of demons, and of the various opinions of Greek Philosophers on the doctrines of Fate and Free Will. Books VII-IX give reasons for preferring the religion of the Hebrews founded chiefly on the testimony of various authors to the excellency of their Scriptures and the truth of their history. In Books X-XII Eusebius argues that the Greeks had borrowed from the older theology and philosphy of the Hebrews, dwelling especially on the supposed dependence of Plato upon Moses. In the the last three books, the comparson of Moses with Plato is continued, and the mutual contradictions of other Greek Philosphers, especially the Peripatetics and Stoics, are exposed and criticized.”
T
The “Praeparitio” is a gigantic feat of erudition, and according to Harnack (Chronologie, II, p. 120), was, like many of Eusebius’ other works, actually composed during the stress of the persecution. It ranks, with the Chronicle, second only to the Church History in importance, because of its copious extracts from ancient authors, whose works have perished.” (CE)

Eusebius, Greek historian and exegete, Christian polemicist and scholar Biblical canon, became bishop of Cesarea in 314 and is considered as the father of Church History as his writings are very important for the first three centuries of the Christianity.
The Praeparatio consists of fifteen books completely preserved. Eusebius considered it an introduction to Christianity for pagans, but its value for many later readers is more because Eusebius added information from historians and philosophers not recorded elsewhere:

Pyrrho’s translation of the Buddhist three marks of existence upon which Pyrrho based Pyrrhonism. During their Indian sojourn with Alexander the Great, Pyrrho and his teacher, Anaxarchus, met Indian gymnosophists, ‘naked wise men’, and it is said that Pyrrho’s philosophy developed as a result of such meetings. When he returned from India, Pyrrho is said to have taught a philosophical ethics, in the sense of how to live the best and happiest kind of life, in terms of the ideals of apatheia, ‘being without passion’, and ataraxia, ‘undisturbedness, calm’.

A summary of the writings of the Phoenician priest Sanchuniathon; its accuracy has been shown by the mythological accounts found on the Ugaritic tables.

The account of Euhemerus’s wondrous voyage to the island of Panchaea, where Euhemerus purports to have found his true history of the gods, which was taken from Diodorus Siculus’s sixth book.

Excerpts from the writings of the Platonist philosopher Atticus.

Excerpts from the writings of the Middle Platonist philosopher Numenius of Apamea.

Excerpts from the works of Porphyry, the Neoplatonist critic of Christianity :
“On Images”
“Philosophy from Oracles”
“Letter to Anebo”
“Against the Christians”
“Against Boethus”
“Philological Lecture”

Excerpts from the Book of the Laws of the Countries (also known as the Dialogue on Fate) by the early christian author Bardaisan of Edessa, the Syriac original of which was not discovered until the 19th century.

Goff E119; BMC I 194
(United States of America: Boston Public Library
Indiana Univ., The Lilly Library (- 2 ff.)
YUL);

Hours of the Blessed Virgin MARY

13) 172J [Vellum Printed Book of Hours (Use of Rome) In Latin and French]

Ces presentes heures a lusaige de Ro[m]me ont este faictes pour Simon Vostre Libraire domourant a Paris a la rue neuue nostre dame a le enseigne sainct Jehan l’evangeliste.

Paris [Philippe Pigouchet per] Simon Vostre, 16 Sept 1500. $21,000
Quarto 8 1/4 x 5 1/2 inches. a-l 8; A 8: 88 of 96 leaves printed on vellum. The “Sensuiuent les sept pseaulmes en françoys lacking (the second A 1-8 lacking “not surprisingly other copies are lacking the final ‘A’ quire).

I
nitials, paragraph marks and line fillers illuminated in gold on alternating red and blue grounds, red-ruled. (Some wear and darkening.)
This copy is bound in full 18th century chagrin. It is a beautiful very wide margined copy.

The present Horae are illustrated with 22 full-page engravings in the text and numerous and smaller cuts, metalcut historiated and ornamental borders on every page, many with criblé grounds, depicting biblical scenes, the Virtues, the stag hunt, apple harvest and memento mori vignettes depicting including Pigouchet’s Dance of Death series (Claudin II, 53-53)

Pigouchet appears to have introduced the criblé technique, in which the black areas of a woodblock are punched with white dots, giving the page a lively tonality. Philipee Pigouchet’s collaboration with Simon Vostre lasted for over 18 years, during which period the duo produced hundreds of Books of Hours for European readers. The almanac was apparently kept standing in type for use in several Pigouchet edition.

Goff H412; C 3106; Bohatta, H. Livres d’Heures;(1924) 730 = 705;
Lacombe 109; Pell Ms 5892 (5878); Castan(Besançon) 554; Adams H1007; GW 13263.
Listed copies: Cambridge UL, Oxford Bodley, Quebec Laval UL (vell), Besançon BM, Paris BN
NO copies in the US.
14) 281J Early 15th century Homiliary .

Homiliarius doctorum qui omiliarius dici solet … Augustini, Ambrosii, Jo. Chrysostomi, Gregorii, Origenis, Bede et complures alii…

St Augustrine (354- 430), John Christomos (349-407), Pope Leo I (440-61) ( and others)

Spain, end of the 15th century. $35,000

Large Folio..12 ½ x 9 inches.

187 Leaves /this manuscript begins at Leaf 141 and continues to CCCXXVIII, (141- 328 leaves). For a total of 187 manuscript leaves on vellum. 35 Large decorated initials with penwork. This copy has the original rear board with dark brown/black sheep, which has been restored There is a lot of curious censorship, and vandalism done to this book…which is suprizing, and doesn’t effect the text, though some marginasl notes or decorations have been removed. This is a very large manuscript. At one time bound with another text. The upper inside corner of the first 40 leaves nibbled on by mice (not affecting text). Back cover preserved.

T
he genesis of the Homiliary commenced at some point in the 780s with the commission of Charlemagne to Paul the Deacon to compose a Homiliary

F
rom a very early time the homilies of the Fathers were in high esteem, and were read in connection with the recitation of the Divine Office. That the custom was as old as the sixth century we know since St. Gregory the Great refers to it, and St. Benedict mentions it in his rule (Pierre Batiffol, History of the Roman Breviary, 107). This was particularly true of the homilies of Pope St. Leo I, very terse and peculiarly suited to liturgical purposes. This particular Homilarium has works “post illa verba textus” On new testament subjects by :
St Augustine (354- 430), John Chrysostomus (349-407,
Pope Leo I (440-61),
Peter Chrysologus (380-450), Gregorius (590-604),
Cyrillus of Jerusalem,(313-386) , Saint Benedictus (± 480-547),
Saint Aurelius (d.±430)
Saint Ambrosius[a] (c. 340 – 397)
B
eyond Chrstostoms preaching, the other lasting legacy of John is his influence on Christian liturgy. Two of his writings are particularly notable. He harmonized the liturgical life of the Church by revising the prayers and rubrics of the Divine Liturgy, or celebration of the Holy Eucharist. To this day, Eastern Orthodox and Eastern Catholic Churches of the Byzantine Rite typically celebrate the Divine Liturgy of Saint John Chrysostom as the normal Eucharistic liturgy, although his exact connection with it remains a matter of debate among experts.

(Cyril’s jurisdiction over Jerusalem was expressly confirmed by the First Council of Constantinople (381), at which he was present. At that council he voted for acceptance of the term homoousios, (“consubstantial” this term was later also applied to the Holy Spirit in order to designate it as being “same in essence” with the Father and the Son. Those notions became cornerstones of theology in Nicene Christianity, and also represent one of the most important theological concepts within the Trinitarian doctrinal understanding of God) having been finally convinced that there was no better alternative. Cyril’s writings are filled with the loving and forgiving nature of God which was somewhat uncommon during his time period. Cyril fills his writings with great lines of the healing power of forgiveness and the Holy Spirit, like “The Spirit comes gently and makes himself known by his fragrance. He is not felt as a burden for God is light, very light. Rays of light and knowledge stream before him as the Spirit approaches. The Spirit comes with the tenderness of a true friend to save, to heal, to teach, to counsel, to strengthen and to console”. Cyril himself followed God’s message of forgiveness many times throughout his life. This is most clearly seen in his two major exiles where Cyril was disgraced and forced to leave his position and his people behind. He never wrote or showed any ill will towards those who wronged him. Cyril stressed the themes of healing and regeneration in his catechesis.
Holy God, you gather the whole universe
into your radiant presence
and continually reveal your Son as our Savior.
Bring healing to all wounds,
make whole all that is broken,
speak truth to all illusion,
and shed light in every darkness,
that all creation will see your glory and know your Christ. Amen.
15) 957G Richard Mediavilla [Middleton], d. 1302/3

Commentum super quartem Sententarium..

Venice: Christophorus Arnoldus, [circa 1476-7] $22,000

Folio 12 ¼ 9 ¼ inches. a-z10 [et]10 [cum]10 [per]10 A 10 B-D8 (D8v blank and aa1r blank) aa8 bb10 cc8 {320 leaves complete}

Second edition. This copy is rubricated throughout with nicely complicated red initials. It is bound in an age appropriate binding of full calf over wooden boards with clasps and catches with quite impressive end bands.
“R

Richard of Middleton [Richard de Mediavilla] was a Franciscan friar, theologian, and philosopher, was born about the middle of the thirteenth century in either England or France. He studied at Paris, where he formed part of the so-called neo-Augustinian movement, defending the philosophy and theology of Augustine against the inroads of Aristotelianism, during the years 1276–87. He probably studied under William of Ware and Matteo d’Acquasparta, usually viewed as principal figures in this movement. Middleton’s Commentary on Peter Lombard’s ‘Sentences’ was probably begun in 1281 and was completed in 1284, when he became regent master of the Franciscan school in Paris, a post he held until 1287. The chief characteristic of his Commentary is its sober assessment of many of the positions of Thomas Aquinas. However, the tone of his eighty Quodlibet Questions, produced during his regency, is much more critical and on many issues shows a strong anti-Thomist reaction. In this they have more in common with his disputed questions, which were argued after the condemnations of 1277 but before his Sentences commentary. The latter commentary has been edited along with his Quodlibet Questions. A small number of his disputed questions have also been edited, as have six of his sermons.

F
urthermore; nine questions (23 to 31) in this volume form a veritable treatise on demonology, a rare type in the thirteenth century. Mediavilla’s remark is singular: he is the only thinker who gives autonomy of existence to the demon, in the framework of a rational description.
Mediavilla focuses on the present of the devil and its modes of action on men. He is the great thinker of the demonic turn of the 1290s.
This text offers one of the origins of a Western genre, the “novel of Satan”
The questions of volume IV
23. Did the first sin of the angel come from a good principle?
24. Can the angel at the moment of his creation sin?
25 . In the first sin of the angel, was the comparison of the creature anterior, according to the order of nature, to the distancing from God?
26. Was the first sin of the angel pride?
27 . Did the evil angel repent of his pride?
28 . In the evil angels, does sin follow another sin without end?
29. Does the sorrow of the evil angels leave her with a certain joy?
30 . Would the evil angels not be?
31 . Can bad angels play our sensations?

M
iddleton’s link to the neo-Augustinian movement is seen especially in his treatment of the will, even though he does not entirely follow his teachers, Ware and Acquasparta. For Middleton the will is much more noble than the intellect, since it is much more noble to love God than to understand him. Understanding without the corresponding love separates man from God. However, the key to the will’s nobility is its freedom. The intellect is forced by evidence when evidence is given; the will also is forced by its nature to seek the good, but it is free in choosing the means to its predetermined goal. Even if the intellect were prudent enough to show man the best means to his goal, he would not be forced to adopt them. ‘For although the intellect, like a servant with a lamp, points out the way, the will, like the master, makes the decisions and can go in any direction it pleases’ (Stegmüller, 722).

The superiority of the human will over the intellect further manifests itself in Middleton’s conception of the nature of theology. Certainly, the study of the scriptures attempts to clarify human knowledge of both creator and creatures; principally, however, it aims to stimulate man’s affections. Middleton believes that scripture prescribes laws, forbids, threatens, attracts man through promises, and shows him models of behaviour that he should follow or avoid. The study of scripture perfects the soul, moving it toward the good through fear and love. It is more of a practical science than a speculative endeavour. A theology that is speculative is one that models itself on the theology of the metaphysician or philosopher and tends to reduce Christian faith to reason.
T
he influence of Aquinas is more in evidence in Middleton’s theory of knowledge. Middleton rejects the illumination theory of Bonaventure and his more loyal followers. Man’s intellectual knowledge can be explained, he argues, by the abstraction performed by the agent intellect from the singulars experienced by the human senses. In short, human individuals know, and they know by means of their own intellectual efforts, not by some special divine illumination. Unlike those who endorse the illumination theory, Middleton contends that there is no direct knowledge of spiritual beings, including God. God is not the first thing known. He can be known only by starting with creatures and by reasoning about their origins or final end. Middleton died in Rheims on 30 March 1302 or 1303.” [Oxford DNB]

See also Satan the Heretic: The Birth of Demonology in the Medieval West November 15, 2006 by Alain Boureau (Author), Teresa Lavender Fagan (Translator)
Goff M-424; BMC V 206; HCR 10985; BSB-Ink R-169.050; GW M22505 :
ISTC im00422800

The ISTC shows two US copies:
St Louis Univ., Pius XII Memorial Library (-) & YUL – i.e. both defective.
UCLA.Has a complete copy listed in their catalogue.

16) 202J Nicolas deLyra, 1270-1340
The codex begins
I
ncipit praefatio sancti Hieronymi prƒbti De corpore epist bean Pauli apopot.. Postilla super Actus Apostolorum, Epistolas Canonicales et Apocalypism.
ca 1460 in several hands (see below) $75,000
Folio, 11 ¾ X 7 ¾ . Manuscript on Paper 386 leaves.

T
he Postillae constitute the first Christian Bible commentary to be printed. The literalist approach led Nicholas to *Rashi, whom he often cites by name (Salomo). In this he had been anticipated by the V ictorine scholars, especially by *Andrew of Saint V ictor whom he quotes (G . Calandra, De… Andreae V ictorini… in Ecclesiasten (1948), 83–85). However, Nicholas, who records his perusal of a controversial tract hebraice scriptus (“written in Hebrew”; see Hailperin in bibl., p. 140), used Rashi directly as well. In addition he read some rabbinic material in Raymond *Martini’s Pugio Fidei. Soon after his death, Nicholas’ Postillae were available in virtually every library in western Christendom. Nicholas had abiding influence (Hailperin, p. 282f.). W ycliffe acknowledged his indebtedness to Nicholas in his (later) English version of the Bible (c. 1388).
*Luther was particularly dependent on him, especially on Genesis. In his commentary to Daniel, Abrabanel controverts Nicholas’ christological exegesis.
[A full physical description of the hands and decorative initals are available on request]
T
hus begins the Pauline epistles :(two columns) fol 6 Romans fol 19 first Corinthians fol 31 second Corinthians fol 39 Galations fol 43 Ephesians fol 47 Philippians fol 50 Colossians fol 54 Laodocians fol 53 first Thessalonians fol 56 second Thessalonians fol 57 first Timothy fol 60 second Timothy fol 63 Titus fol 64 Philemon fol 65-80 Hebrews fol 80-97 John revelation( Apokalypse) fol 98 James Apocalypse fol 100 first Peter Apocalypse fol 106 first-third John fol 109 Jude fol 111 preface to Acts fol 113 Acts fol 146 ( new hand / single column)fol 146-170 (at 162 text switches to two columns [ Same hand]Postill (de Lyra?) Sup explanm Romans fol 170-242 Paul vocatus Apls’- thessalonians fol 242 Paul Secundum fol 288 Quatuor fol 353 Explicit postilla Apocalypum.fol 353 Incipit Postilla of Nicolai de Lyra sup apocalipsum- fol 383 -Explicit Postilla of Nicolai de Lyra sup apocalipsum (End ) Nicholas was born at Lyra in Normandy 1270 and he died in Paris in 1340. The report that he was of Jewish descent dates only from the fifteenth century . He took the Franciscan habit at V erneuil, studied theology, received the doctor’s degree in Paris and was appointed professor at the Sorbonne. In the famous controversy on the Beatific vision he took sides with the professors against John XXII. He laboured very successfully both in preaching and writing, for the conversion for the Jews. He is the author of numerous theological works, some of which are yet unpublished. It was to exegesis that Nicholas of Lyra devoted his best years. In his second prologue to his monumental work “Postilla perpetu in universam S. Scripturam” after stating that the literal sense of Sacred Scriptureis the foundation of all mystical exigesis.
T
he literal sense, the avers, is much obscured, owing partly to the unskilfulness of some of the correctors, and partly also to our own translation (the V ulgate) which not infrequently departs from the original Hebrew . He holds with St. Jerome that the text must be corrected from the Hebrew codices, except of course the prophecies concerning the Divinity of Christ. Another reason for this obscurity , Nicholas goes on to say , is the attachment of scholars to the method of interpretation handed down by others, who, though they have said many things well, have yet touched sparingly on the literal sense, and have so multiplied the mystical senses as nearly to choke it. Moreover, the text has been distorted by a multiplicity of arbitrary divisions and concordances. Hereupon he declares his intention of insisting, in the present work, upon the literal sense and of interspersing only a few mystical interpretations. Nicholas utilized all available sources, fully mastered the Hebrew and drew copiously from the valuable commentaries of the Jewish exegetes, especially of the celebrated Talmudist Russia (Rashi).
“T
His (Nicholas de Lyra) is lucid and concise; his observations are are judicious and sound, and always original. The Postilla soon became the favourite manual of exegesis. The solid learning of Nicholas commanded the respect of both Jews and Christians.

Luther owes much to Nicholas of Lyra, but how widely the principles of Nicholas differed essentially from Luther’s views is best seen from Nicholas’s own words:

“ I protest that I do not intend to assert or determine anything that has not been manifestly determined by Sacred Scripture or by the authority of the Church.. Wherefore I submit all I have said or shall say to the correction of Holy Mother Church and of all the learned men.’. (Prol. secund in Postillas…)

Nicholas taught no new doctrine. The early Fathers and the great schoolman had repeatedly laid down the same sound exegetical principles, but owing to adverse tendencies of the times, their efforts had partly failed. Nicholas carried out these principles effectively, and in this lies his chief
merit – one which ranks him among the foremost exegites of all times.”
There is no modern critical edition, nor has there been a census of the surviving manuscripts of this commentary.

Philip D. W. Krey and Lesley Smith, editors, Nicholas of Lyra: The Senses of Scripture (fifteen essays by various authors: the first modern study)
Luther and Lyra on the Song of Solomon: Were They Singing the Same Tune? by James G. Kiecker

Klepper, Deeana Copeland. The Insight of Unbelievers; Nicholas of Lyra and Christian Reading of Jewish Text in the later Middle Ages, Philadelphia, 2007.

17) Paulus Orosius (385-420 AD).
Historiae adversus paganos, edited by Aeneas Vulpes.

Scias velim humanissime lector: Aeneam Vulpem Vicentinum priorem sanctae crucis adiutore Laurentio Brixiensi Historias Pauli Orosii quae continentur hoc codice:
[Vicenza]: Hermannus Liechtenstein, [c.1475]. 17,000
No signatures: [1-7]8 [8]6 [9-12]8 [13]6. 100 leaves unnumbered.

In this copy there is a large opening initial in green, red, blue, and yellow, with floral extensions in the margin, other initials in red, some in blue, initial spaces, most with guide letters, rubricated. It is bound in full modern vellum of appropriate style.
“As this book is the only one of Liechtenstein’s editions which has no printed signatures it is presumably his earliest work”–British Museum catalogue; that is, it predates 13 September 1475. Edited by Aeneas Vulpes and Laurentius Brixiensis, as stated on leaf, (“The concluding pages have 40 lines to the page, with a slightly broader type-page”–British Museum catalogue).
The Second edition of Orosius’s universal history, written to counter the prevailing belief among non-Christians that disasters which had befallen civilisation were the result of the pagan gods, angry with worshippers turning to Christianity. This history is a continuation of the thrust of Augustine’s “City of God”. Augustine urged Orosius to write this history to refute Symmachus who in an address to Emperor Valentinianus in 384 C.E. alledged that the Roman Empire was crumbling due to Christianity. Orosius was a Gallaecian Chalcedonian priest, historian and theologian, a student of Augustine of Hippo as well as Saint Jerome. This history begins with the creation and continues to his own day, was an immensely popular and standard work of reference on antiquity throughout the Middle Ages and beyond. Its importance lay in the fact that Orosius was the first Christian author to write not a church history, but rather a history of the secular world interpreted from a Christian perspective. This approach gave new relevance to Roman history in the medieval period and allowed Rome’s past to become a valued part of the medieval intellectual world. The structure of history and methodology deployed by Orosius formed the dominant template for the writing of history in the medieval period, being followed, for example, by such writers as Otto of Freising and Ranulph Higden. The work treats world history as a concrete proof of the apocalyptic visions of the Bible. This became a kind of textbook of universal history for the Middle Ages; and therefore many manuscripts exist all over Europe. Orosius’s work is crucial for an understanding of early Christian approaches to history, the development of universal history, and the intellectual life of the Middle Ages, for which it was both an important reference work and also a defining model for the writing of history.
Goff O-97; H *12099; GW M28420; BMC VII 1035; Bod-inc O-027; BSB-Ink O-82; ISTC io00097000; Goff O-97

18) 238J Peregrinus of Opole (1305-12, 1322-27) Jacobus de Voragine (1229-1298) & Nicolaus de Dinkelsbuel (1360-1433)
Peregrinus: Sermones de tempore et de sanctis. Add: Jacobus de Voragine: Quadragesimale. Nicolaus de Dinkelsbuel: Concordantia in passionem dominicam
Est autem huius operis ordo talis. Primo ponuntur sermones d[omi]nicales de tempore per anni circulu[m]. Secundo de sanctis, Tercio q[ua]dragesimale Jacobi de Foragine, Q[ua]rto concordantia quatuor euangelista[rum] in passiiones d[omi]nicam a magistro Nicolao Dinckelspubell collectam.”/ At end of leaf m8: “Sermones Peregrini de tempore finiunt.
[Ulm: Johann Zainer, not after 1479] (A copy now in Munich BSB has an ownership inscription dated 1479) $14,000

Folio. 10 ¾ X 7 ¾ inches. Most likely second or third edition. “Pars I (188): a-d8, e-k8/6, l-m8, A-C8, D-I8/6, K-N8; (N8 blank and removed) “Pars II (50.): a-f8/6, g8;” 3.”Pars III (40.): A-E8/ [276 (instead of 278) The two blank leaves are missing. 162 & 188 This copy has been rubricated throughout. It is bound in original Gothic calfskin over wooden boards with blind Stamping. There are remains of clasps (very nicely rebacked and restored using old material). Old handwritten ownership notes, including one from the Convent in Rattenberg.

P
J
eregrinus of Opole, was a Silesian Dominican friar, Prior in Wrocław and Racibórz and Provincial of the Polish-East German Order Province. “The numerous manuscripts and early prints testify to the popularity of his ‘Sermones de tempore et de sanctis'” (LThK VIII, 82). He was twice elected a provincial of his Order and became designated an inquisitor of Wrocław by the pope John XXII. His major literary achievement is this twofold collection of Latin sermons: Sermones de tempore (sermons on the feasts of the liturgical year) and Sermones de sanctis (sermons on feasts of particular saints).

acobus de Voragine wrote several series of sermons, The Lenten sermons (Quadragesimale) were written between 1277 and 1286. These sermons were only slightly less popular than his “Legend,” and also known as ‘Golden’ on account of their popularity (there are more than 300 known manuscript copies). The genre of the Sermones quadragesimale did not exist as a distinct genre before the 1260’s This Dominican best-seller author Jacopo da Voragine, and the works of preachers from his own generation, like Peregrinus von Opeln [See above] have a strong sermo modernus structure and contain numerous exempla drawn from the world of nature.
.
N
icolaus de Dinkelsbuel was born in 1360. He studied at the University of Vienna where he is mentioned as baccalaureus in the faculty of Arts in 1385. Magister in 1390, he lectured in philosophy, mathematics and physics until 1397, and then from 1402 to 1405. From 1397 he was dean of the faculty; he studied theology, lecturing until 1402 on theological subjects, first as cursor biblicus, and later on the Sentences of Peter Lombard. In 1405 he became Bachelor of Divinity, in 1408 licentiate and in 1409 doctor and member of the theological faculty. Rector of the university, 1405-6, he declined the honor of a re-election in 1409. From 1405 he was also canon at the Viennese cathedral of St. Stephen. Eminent as teacher and pulpit orator, Nikolaus possessed great business acumen and was frequently chosen as ambassador both by the university and the reigning prince. He represented Duke Albert V of Austria at the Council of Constance (1414–18) and the University of Vienna. When Emperor Sigismund came to Constance, Nikolaus delivered an address on the abolition of the schism. He took part in the election of Martin V, and delivered an address to the new pope (Sommerfeldt, “Historisches Jahrbuch”, XXVI, 1905, 323-7). Together with John, Patriarch of Constantinople, he was charged with the examination of witnesses in the proceedings against Hieronymus of Prague. During the preparations for the Council of Basle, he was one of the committe to draw up the reform proposals which were to be presented to the council.

Peregrini de Opole sermones de tempore et de sanctis. Warsaw, 1997. (Introductory notes in German, Latin and Polish.)
Voragine see: In the Mirror of the Prodigal Son: The Pastoral Uses of a Biblical Narrative (c. 1200-1550) Pietro Delcorno 2017
CE} Herbermann, Charles, ed. (1913). “Nikolaus von Dinkelsbühl”. Catholic Encyclopedia. New York
(Schaff-Herzog vi:83).

Only two North American copies, both defective.
Harvard University (- ff 189-278)
Bryn Mawr College, (ff 239-278)

Goff P267; HC 12581*; C 4407; IGI 7404; IBP 4241; Madsen 3083; Voull(B) 2629,5; Hubay(Augsburg) 1582; Hubay(Eichstätt) 794; Borm 2059; Walsh 909; Rhodes(Oxford Colleges) 1340; BMC II 529; BSB-Ink P-183; GW M30917 – Wegener, Zainer 9 – BSB-Ink P-183 – Proctor 2542 ISTC ip00267000
19) 145J Paulus Pergulensis ca -1451.

Logica magistri Pauli Pergulensis.

Venice: Johannes Emericus, de Spira, 22 Feb. 1495/96
$12,500

Quarto. 10 x 8 ½ inches. a-e8, f4 44 0f 44 leaves (complete)
Signature of Thomas Stewart, Knight of St. John of Jerusalem, dated Rome 1837 on title. Bound in early 19th-century quarter sheep; light dampstaining in lower margins throughout, title and last page soiled.
I
Italy, the centre of humanism, produced the best logicians of the Renaissance. Paulus Pergulensis (d. 1451) was a pupil of Paul of Venice, author of the Logica magna and parva.. Introducing the theory of reference, sometimes called supposition, is an explanation of the ways in which words refer to objects in function of certain linguisitc signs.

Paul of Venice maintains a threefold division: Material Reference, Simple Reference, and Personal Reference, all of which are identified The present is a more succinct and highly systematized logic, composed entirely in the form of theses.
From 1420 to 1454 Pergulensis taught logic and natural philosophy, and then also mathematics, astronomy and theology, to the Venetian school of Rialto (founded in 1408 ), to which he gave a real university organization. He was nominated ( 1448 ) bishop of Koper, which he renounced so as not to leave the teaching. We are left of him, manuscripts or press, some treatises of logic ( Dubia in consequentias Strodi , De sensu composite and divided , In regulas insolubilium , De scire et dubitare , Compendium logicae ), in which he discusses the new logical doctrines of the Oxford school in Padua by Paolo Veneto.

Paul of Pergula (died 1451) became the first publicly paid lecturer in philosophy in Venice, where he was officially honored in a public ceremony. In 1448, he was offered a bishopric, which he refused, and at the end of his life he accepted the administration of the Church of Saint John Almoner. He translated some works of Aristotle from Greek to Latin and was considered “on a par with the renowned Greek and Latin philosophers” (Brown, pp. vi-vii). Depending on the Logica Parva of Paul of Venice, De sensu composito et diviso should be regarded as a “mosaic of the treasury of logic known at the time” (Brown, p. viii).

Lohr, C.H. “A Note on Manuscripts of Paulus Venetus, Logica,” Manuscripta, 17(1973), pp. 35-36; reprinted in Bulletin de philosophie medievale, 15 (1973), pp. 145-146.

The first edition was printed in Pavia, Martinus de Lavalle, 5 November 1488 (Goff P-198).
Perreiah, Alan. Paul of Venice: Logica Parva [English translation], Munich, Philosophia Verlag, 1984.
All editions are rare:

P190 1481 Ratdolt 2 us Pml ,HeHl
P191. 1483 Tortis 2 us Hehl, JHU
P192. 1486 Tortis 2 us UPaL, (EHLS Rockport
maine)
P193. 1489 Tridinesis 1 us LOC
P194. 1491 deStrada 1 us WartG
P195 1495 Emericus , 3 us NewL, PrinUL, and this
copy
P196. 1489 Quarengiia 3 us LC, UILL, YUL

Paulus Pergulensis ca -1451. Ennio De Bellis, Nicoletto Vernia e Agostino Nifo: aspetti storiografici e metodologici, Congedo, 2003, p. 9.

Logica; and, Tractatus de sensu composito et diviso by Paolo della Pergola, edited by Mary Anthony Brown, Saint Bonaventure, New York: Franciscan Institute, 1961.

http://plato.stanford.edu/entries/paul-venice/ BABCOCK, ROBERT G. “AN UNRECORDED SESSA IMPRINT.” The Yale University Library Gazette, vol. 64, no. 3/4, 1990, pp. 124–131. JSTOR,www.jstor.org/stable/40859597.

Goff P195; H 12626; R 1314; Sander 5476; IBE 4363; IGI 7322; IBPort 1357; Horch(Rio) Suppl 13; Mendes 957; GW M30234US Copies (Princeton Univ (2) and The Newberry Library) Not in Copinger or British museum Catalogue of books printed in the XVth century

20) 181J Psalterium Latinum.
A early fifteenth century Manuscript Psalter surrounded on every page by an untitled 18th century English History manuscript.
Tours, France circa 1430 $95,000

Quarto: 19.5 X 14 cm.[ 7 ½ x 5 ½ inches] 171 parchment leaves plus 1 unsigned with vertical catchwords.
A fifteenth-century manuscript Psalter with an early eighteenth-century English manuscript written in the margins throughout. The English work is mainly historical with long polemical passages concerning the Church of England. The primary aim of the author, who writes with a strong Catholic bias, is to demonstrate the illegitimacy of the reformed Church. This copy has been recently rebound in appropriate style , of full calf and clasps.
This psalter has a long English Provenance, stretching back to the first quarter of the sixteenth-century, when this Psalter was owned by Alice Lupset, the mother of the English humanist Thomas Lupset (See below for a full discussion.)
The Psalter:
The illuminations in this volume is exquisite, with all of the large initials done in gold and colors, with great skill. The nine large (7-line) gilt initials are all accompanied by fullilluminated borders containing leaves, fruit, flowers, and vines in many shades of blue, red, green, yellow, and orange, with gilded highlights. There are several other 4-line gilt initials in the text as well as many two and one –line initial letters.

This manuscript prayer book contains the complete text of the Psalms of David. The first 118 Psalms. These are followed by eighteen named Psalms(Beth, Gimel, et cetera) These are followed by Psalms 119 through 150 and, finally, eight other Psalms.
This manuscripts dates to ca 1430. None of the popular saints canonized in the 1440’s and 1450’s appear either in the calendar or in the litany of saints. This manuscript contains almost exclusively the names of universally honored saints and festival occasions for the church as its “red letter days”

Provenance:
1) The sixteenth century:
A sixteenth century inscription on the final leaf informing us that this book belonged to Alice Lupset (died 1543/4) wife of the goldsmith Thomas Lupset (died 1522/3) and mother of the English Humanist.

The Inscription reads:
“Thes boke belongeth unto syster Lupshed sum tyme the wife of Thomas Lupshed gol smyth”

A second shorter inscriptionapparently in the same hand reads:
“Lent to syster Baker”
The feast days for English saints have been added to the calendar in an early sixteenth century hand (for example Cuthbert lear 2 recto) In accordance with Henry VIII’sProclamation of 1534 the word “Papa” has been duly erased from all entriesin the calendar bearing the names of popes. The Addition of English names (which are written in an English cursive hand similar to the one usedfor the ownership inscriptions) and the erasure of the word “
Pope’ were quite possibly made by Alice Lupset herself.
2) Now to the seventeenth-century. There is a single signature, only partly legible, on the final leaf: “George {???}”
3) The eighteenth-century and nineteenth-century: The ownership inscription of James Leatherbarrow appears on the first leaf and reads :
“Jas Leatherbarrow’s book 1751 No[vember] 13”
A nineteenth-century inscription on the rear flyleaf records the names of the subsequent owners of this manuscript: “This book belonged to James Leatherbarrow in 1751. See the name on the first page_by whom it was given to his Brother John Leatherbarrow, who gave it to his Daughter Mrs. Ann Lithgow, who gave it to her edest Daughter Mrs.Gasney & from her it came into the possession of her sister Elizabeth Lithgow. February 14, 1841” In another inscription John Lithgow identifies hiself as the son of Anne Lithgow.
From John Lithgow the manuscript passed to William Ormerod (1818-1860)

The English manuscript :
Surrounding, or rather filling the entire margins of the Psalter. The work is part religious, part history, and part chronicle. The, as of now, unidentified author’s purpose is to expose the usurpation of the Church and the throne of England by Protestants, beginning with Lord Somerset, and to demonstrate the legitimate authority of the Catholic Church by tracing the history of Christanity in England and chronicling – using lists excerpted from other sources- the succession of the kings and bishops of England. A number of printed and at least one manuscript work are quoted in full while others are digested or presented only in excerpt. The author of the manuscript then comments then comments upon these works, often at length, making the voices of our author and his sources difficult to parse.
The author cites a number of late seventeenth-century works, including Burnet’s “History of the Reformation”,and Jeremy Collier’s Historical Dictionary. A reference to John Harris’ Lexicon Technicum gives a terminus post quem of 1704.
.

21) 235J Nicolaus Tygrinus or Tegrinus or Tegrini (1448-1527)

Lucensium Oratio Luculentissima Pont. Maximo Alexandro Sexto per Nicolaum Tygrinu[m] Lucensem Vtriusq]ue] Iuris.

[Rome], [Andreas Freitag ],15 October 1492 $5,900

Quarto, A4. 7¾ x 5 inches First Edition (see below). This copy is bound in later black roan & gray boards, spine letters gilt. The binding is slightly worn, and the first leaf is slightly soiled. Ex-libris Walter Goldwater (owner of University Place Book Shop)
.

O
ration such as this are usually rare and short this one is both it is a tribute from the City of Lucca to the election of Pope Alexander VI. This is one of three almost simultaneously published prints of this on October 25, 1492 before the newly elected Borgia Pope Alexander VI. held this speech. – “”This was the typical ‘Oratio’ – in the style of the times, both florid and unctous – which extolled the virtues of the Pope, traits which subsequent events failed to confirm!”” (Bühler) According to Bühler’s study, The Freitag printing was preceded by the editions of Stephan Planck (in Roman type) , whose corrections Freitag employed in his edition.”

CF Bühler, The Earliest Editions of the “”Oratio”” (1492) by Nicolaus Tygrinus (in: Gutenberg JB 1975, pp. 97-99)”
Goff T563; HC 15751*; Pell Ms 10972; CIBN T-51; Nice 209; IGI 9670; IBE 5542; BMC IV 137;
United States of America
Baltimore MD, The Walters Art Museum Library
Bryn Mawr College, Goodhart Medieval Library
Library of Congress, Rare Books Division
New York, Columbia University, Butler Library
San Marino CA, Huntington Library
Southern Methodist Univ., Bridwell Library
Southern Methodist Univ., de Golyer Library
New Haven CT, Yale University, Beinecke Library
Andreas Freitag and most of the of other Roman printers of note, Have Gernan names which might indicate German birth and education. This conclusion is warranted by their occasional use of Gothic types for devotional books of inferior size. A few unnamed Italians were connected with these early printing houses, but mainly as patrons or money-lenders. They did not desire to have their names appear as partners. Freitag printed one book at Gaeta dated 1487, then he turns up in Rome in 1492 and seems to have been still printing 1495.
22) 246J Gerardus de Zutphania (1367-1398)

[ De spiritualibus ascensionibus.] Tractatus de spiritualibus ascensionibus Add: David de Augusta: De exterioris et interioris hominis compositione Lib. II, 1 (De quatuor in quibus incipientes deo servire debent esse cauti)

[Basel : Johann Amerbach and Johann Petri de Langendorff, not after 1489]. $11,000

Octavo 5 ¾ x 4 ¼ inches.
a-h8 i4. /67 of 68 leaves. Lacking a1 title. Rubricated in red, initials painted in red, blue and green. Contemporary binding in full calf, with blind tooling, spine slightly rubbed Final leaf blank.

Z
erbolt was born in 1367 into a wealthy burgher family in Zutphen, then in the Duchy of Guelders. He was first education in his hometown, and after attending one or more Latin schools elsewhere, between 1383 and 1385 he joined the Brothers of the Common Life’s at St. Lebwin school in nearby Deventer.[1] This school had been founded by Gerhard Groote (1340–1384) and in Zerbolt’s time it was directed by Florentius Radewyns (1350–1400).

Even in the Brothers of the Common Life’s community of “plain living and high thinking” Gerard was remarkable for his absorption in the sacred sciences and his utter oblivion of all matters of merely earthly interest. He held the office of librarian, and his deep learning in moral theology and canon law did the brothers good service, in helping them to meet the prejudice and opposition which their manner of life at first aroused. In Radewijns’ absence, Zerbolt assumed his responsibilities as rector.

In June 1398, the plague drove most of the Brethren, including Zerbolt, from Deventer. They found refuge in Amersfoort until November. Here the legality of the Brotherhood was attacked regularly by the local clergy. Soon after his return to Deventer, Zerbolt traveled to the Benedictine monastery at Dikninge in Drente to confer with its learned abbot Arnold about the attacks. On his way home on December 3, Zerbolt and his companion stopped for the night at Windesheim, a small village just south of Zwolle. He felt mortally ill and died within a few hours, at the age of 31. Because of his heralded status, the Windesheim canons buried him quickly in an honored spot in their own chapel, before the Brethren from Deventer could collect the body.[1]

This is the inaugural treatise by Gerard Zerbolt of Zütphen, described by Post (in “The Modern Devotion”) as “the most fertile and the most successful writer the Brothers [of the Common Life] ever produced.” Zerbolt was an early member of the “Devotio Moderna” and served as librarian to the Brethren of the Common Life in Deventer. Despite his lack of university training, he “was remarkable for his absorption in the sacred sciences and his utter oblivion of all matters of merely earthly interest.” (Cath. Ency.) Here, Zerbolt outlines how one can redeem the soul from its fallen state, moving to higher and higher levels through “self-knowledge, repentance, combat of sin, mortification, the practice of humility and obedience.” (Post)

The “Devotio Moderna” helped pave the way for the religious reform movements of the 15th and 16th centuries, in particular with its emphasis on the importance of every person developing a personal relationship with God, as Zerbolt details here. According to Pollard, our printer Amerbach (1430-1513) issued his first book from a Basel establishment in 1478, and in his career printed about 100 incunabula, all in Latin and mostly works on theology or Bibles. He was the first printer in his city to use roman type. He also used several fonts that are nearly identical to those of Anton Koberger of Nuremberg, for whom he likely worked at some point in his career. Amerbach printed other works related to the “Devotio Moderna,” including Thomas à Kempis’ “Meditationes Goff M432 and this book “which he presented 14 copies each to the Basel Charterhouse in 1488/89.
Herbermann, Charles, ed. (1913). “”. Catholic Encyclopedia.
The Spiritual Ascent: A Devotional Treatise
by Zerbolt, Gerard, 1367-1398; Thomas, à Kempis, ca. 1380-1471
G. H. Gerrits “Inter Timorem Et Spem: A Study of the Theological Thought of Gerard Zerbolt”, BRILL publisher, 1986.
Marguerin de la Bigne, Bibliotheca Patrum, XXVI
Karl Ullmann, Reformatoren vor der Reformation; and K. Hirsche in Herzog’s Realencyklopädie, 2nd ed.
Material Evidence in Incunabula,; 02019755

Goff,; G177;ISTC,; ig00177000; Oates,; 2803; Bod-inc,; G-081; Pr,; 7638; BMC,; III:752; BSB-Ink,; G-127; GW,; 10689

United States of America:
Boston Public Library
Bryn Mawr College,
Free Library of Philadelphia
Library of Congress
Ohio State Univ
Huntington Library (2)
Newberry Library
Univ. of Houston
Yale (2)

INDEX XIX

234J Magister Adam also Raymmundus de Pennaforti. Goff A48 (Harvard, Library of Congress, Univ. of California, Law Library, Yale) https://data.cerl.org/istc/ia00048000 sold
245J Guillermus Altissodorensis Goff G718 https://data.cerl.org/istc/ig00707500
269J Aquinas Goff T198 Columbia, Free Library of Philadelphia, Morgan,Huntington, UCLA, U.of Illinois. https://data.cerl.org/istc/it00198000
253J Aristotle, and Tartaretus Goff T43=T40 (Harvard, Johns Hopkins Univ ,Smithsonian Institution,) https://data.cerl.org/istc/it00043000
998G Bernardus Basinus Not in Goff, 1 US copy SMU. https://data.cerl.org/istc/ib00279500

10H Boethius. Not in Goff . no US copies. https://data.cerl.org/istc/ib00782500

144J Boethius Goff B796 (one copy Harvard) https://data.cerl.org/istc/ib00796000

262J Saint Bonaventura Not In Goff ; https://data.cerl.org/istc/ib00895300

942G Carcano Goff C197; (HEHL,Harv,CL,LC,St Bonaventure, Univ of Kentucky, Univ. of Minn)
https://data.cerl.org/istc/ic00197000

945G Eusebius Goff E119; (Boston Public Library, Indiana Univ., The Lilly Library (- 2 ff.) YUL)
https://data.cerl.org/istc/ie00119000

276J. Jean Gerson Goff G 260 (Indiana, Johns Hopkins, LOC, U.S. NLM, Princeton) https://data.cerl.org/istc/ig00260000 sold

172J [Vellum Printed Book of Hours} Goff H412;( Cambridge, Oxford, Bodleian Library, Canada;Quebec Laval UL (vell)
France;Besançon BM,Paris, BNF) Number of holding institutions 5) https://data.cerl.org/istc/ih00412000

251J Hugo of St. Cher Not in Goff https://data.cerl.org/istc/ih00527600 sold

256J Isocrates Goff I215 (Harvard, Phyllis and John Gordan, Huntington) https://data.cerl.org/istc/ii00215000

957G Richard Mediavilla [Middleton], Goff M 424;.( St Louis Univ., Pius XII Memorial Library (-) & YUL – i.e. both defective)
add UCLA. https://data.cerl.org/istc/im00422800

277J. Orosius Goff O-97. https://data.cerl.org/istc/io00097000

238J Peregrinus of Opole Goff P267 (Harvard University (- ff 189-278)Bryn Mawr College, (ff 239-278))
https://data.cerl.org/istc/ip00267000

145J Paulus Pergulensis Goff P195 (Princeton Univ (2) and The Newberry Library)
https://data.cerl.org/istc/ip00195000

233J De Monte Rochen Not in Goff; GW 11779; Kraus Cat. 182 no.125; IGI 4593 sold
Holding institutions 3: Aosta Sem, Bucharest BN: Brown Univ. https://data.cerl.org/istc/ig00608500
235J Nicolaus Tygrinus Goff T563 https://data.cerl.org/istc/it00565500

246J Gerardus de Zutphania Goff G177 (B.P.L, Bryn Mawr College, Free Library of Philadelphia, LC,Ohio State Univ
HEHL (2),Newberry Library, Univ. of Houston,Yale (2)) https://data.cerl.org/istc/ig00177000

James Gray Booksellers
617-678-4517
Fascicule
III
XIX MMXIX

Pars
Hiemalis
All books are subject to prior sales and Returnable.
Prices are in U.S Dollars.
Credit cards are encouraged.
46 Hobbs Road Princeton Ma.01541

The first medieval theologian to develop a systematic treatise on free will, the virtues, and the natural law.

1) 245J Guillermus Altissodorensis, or William of Auxerre, c.1150-1231 (sometimes also called William of Beauvai)

Summa aurea in quattuor libros sententiarum : a subtilissimo doctore Magistro Guillermo altissiodore[n]si edita. quam nuper amendis q[uam]plurimis doctissimus sacre theologie professor magister Guillermus de quercu diligenti admodum castigatione emendauit ac tabulam huic pernecessariam edidit

Impressa est Parisiis: Maxima Philippi Pigoucheti cura impensis vero Nicolai vaultier et Durandi gerlier alme vniuersitatis Parisiensis librariorum iuratorum, 3 Apr. 1500. $27,000

Folio,11 x 7 ¾ inches 306, [20]; A-z8, §8ç8A-M8, N10, A-B6, C8.

First edition. Large woodcut device (Davies 82) on title, Durand Gerlier’s woodcut device (Davies 119) within 4-part border at end. Gothic types, double column. There are old manuscript marginalia. This copy is bound in a beatiful Contemporary Flemish blind stamped calf over wooden boards, rebacked with old spine, endpapers renewed, manuscript author’s name on fore-edge. Fine blind-stamped full calf with pineapple stamps in lattice pattern, within a border of double eagle and round rose stamps. Provenance:old ms. inscription ‘Societatis Jesu Brugensis’ on the title page; Bibliotheca Broxbourniana (1949); heraldic ex libris with the letters A and E of Albert Ehrman (motto: pro viribus summis contendo)
F
IRST EDITION of the major work by William of Auxerre. In this commentary on Peter Lombard, William treats creation, natural law, the nature of man, a tripartite God, usury, end the Last Judgment, among other topics. He applies the critical reasoning of classical philosophy to that of scholastic philosophy. He was an Archdeacon of Beauvais before becoming a professor of theology at the university in Paris.

W
illiam of Auxerre’s Summa Aurea, contains an ample disquisition on usury and the natural law basis of economic matters. His Summa Aurea still shows a debt to Peter

L
ombard, yet it advances his ontological argument, further more it shows inovation and an intellectual awareness and insistence on the physical that had not been seen earlier. The “Summa Aurea”, which is not, as it is sometimes described, a mere compendium of the “Books of Sentences” by Peter the Lombard. Both in method and in content it shows a considerable amount of originality, although, like all the
S
Summæ of the early thirteenth century, it is influenced by the manner and method of the Lombard. it discusses many problems neglected by the Lombard and passes over others. It is divided into four books: The One and True God (bk. 1); creation, angels, and man (bk. 2); Christ and the virtues (bk. 3); Sacraments and the four last things (bk. 4). The Summa aurea had extraordinary influence on contemporary authors, such as Alexander of Hales and Hugh of Saint–Cher, and on later scholastics, such as St. Albertus Magnus, St. Thomas Aquinas, and St. Bonaventure. The teacher by whom William was most profoundly influenced was Praepositinus, or Prevostin, of Cremona, Chancellor of the University of Paris from 1206 to 1209. The names of teacher and pupil are mentioned in the same sentence by St. Thomas: Haec est opinio Praepositini et Autissiodorensis (in I Sent., XV, q. 11). William was, in turn, the teacher of the Dominican, John of Treviso, one of the first theologians of the Order of Preachers. The importance of the “Summa Aurea” is enhanced by the fact that it was one of the first Summæ composed after the introduction of the metaphysical and physical treatises of Aristotle.

William of Auxerre, is considered the first medieval writer to develop a systematic treatise on free will and the natural law. Probably a student of the Parisian canon and humanist Richard of St. Victor, William became a Master in theology and later an administrator at the University of Paris. After a long career at the university, he was commissioned in 1230 to serve as French envoy to Pope Gregory IX to advise Gregory on dissension at the university. William pleaded the cause of the students against the complaints of King Louis IX.

I
n 1231 William was appointed by Gregory to a three-member council to censor the works of Aristotle included in the university curriculum to make them conform sufficiently to Christian teaching. Contrary to the papal legate Robert of Courçon and other conservatives, who in 1210 condemned Aristotle’s Physics and Metaphysics as corruptive of Christian faith, William saw no intrinsic reason to avoid the rational analysis of Christian revelation. Confident of William’s orthodoxy, Gregory urged the King to restore him to the university faculty so that he and Godfrey of Poitiers might reorganize the plan of studies. William fell ill and died before any of these projects were begun.

W
illiam’s emphasis on philosophy as a tool for Christian theology is evidenced by his critique of Plato’s doctrine of a demiurge, or cosmic intelligence, and by his treatment of the theory of knowledge as a means for distinguishing between God and creation. He also analyzed certain moral questions, including the problem of human choice and the nature of virtue. His fame rests largely on the Summa aurea, written between 1215 and 1220 and published many times (Paris, n.d.; 1500; 1518; Venice 1591). Inspired by the Sentences of peter lombard,
Preceding as he did the Aristotelian revival, William was largely influenced by St. Augustine, St. Anselm of Canterbury, Richard and Hugh of saint–victor, and Avicenna.. (J. Ribaillier, ed., Magistri Guillelmi Altissiodorensis Summa aurea, 7 vols. (Paris 1980–1987). Gilson, History of Christian Philosophy in the Middle Ages (New York 1955) 656–657. P. Glorieux, Répertoire des maîtres en théologie de Paris au XIIIe siècle (Paris 1933–34); C. Ottaviano, Guglielmo d’Auxerre …: La vita, le opere, il pensiero (Rome 1929). r. m. martineau, “Le Plan de la Summa aurea de Guillaume d’Auxerre,” Études et recherches d’Ottawa 1 (1937) 79–114

Goff G718; BMC VIII, 122 ; GW 11861; Proctor 8206 ; Polain 1787 ; Bod-inc G-295; Sheppard 6326; Pr 8206;
Us copies: Astrik L. Gabriel, Notre Dame IN, Boston Public, Bryn Mawr, Columbia ,Huntington, Univ.of Chicago, Univ. of Wisconsin
1) 269J Thomas Aquinas 1225-1274

Summa theologiae: Pars prima. Ed: Franciscus de Neritono, Petrus Cantianus, and Joannes Franciscus.

Venice : [Nicolaus Jenson] 1477. $ 18,000

Folio 10 ½ x 7 inches. a8, b-z8, [&]8, [Rho]8,[Psi]8, A8-H8, I-L10, M12 (lacking three Blanks)

This copy is bound in full contemporary calf over wooden boards, with the remenents of clasps and replaced corner pieces. It is rubricated through out.

T
This is the second edition of the ‘pars prima”, the first was 1473. The Summa was written 1265–1274 and also known as the Summa Theologica or simply the Summa) is the best-known work of Thomas Aquinas.

Although unfinished, the Summa is “one of the classics of the history of philosophy and one of the most influential works of Western literature.” It is intended as an instructional guide for theology students, including seminarians and the literate laity. It is a compendium of all of the main theological teachings of the Catholic Church. It presents the reasoning for almost all points of Christian theology in the West.
T
The Summa Pars Prima addresses the God’s existence and nature; the creation of the world; angels; the nature of man.
Among non-scholars, the Summa is perhaps most famous for its five arguments for the existence of God, which are known as the “five ways” (quinque viae). The five ways, however, occupy only one of the Summa’s 3,125 articles.

Part I treats of God, who is the “first cause, himself uncaused” (primum movens immobile) and as such existent only in act (actu) – that is, pure actuality without potentiality, and therefore without corporeality. His essence is actus purus et perfectus.
Prima Pars consists of Questions 1-26 and was intended mainly for lay clergy or beginners. Here, many basic premises of Christianity, the Creation and the Existence of God are discussed. The knowledge of God, How God is Known to Us, ideas of Truth and Falsity, The Book of Life, the Power and Beatitude of God, the nature of Man, and many more are some of the metaphysical questions discussed. The Summa deeply influenced contemporary artists and writers like Dante.

A
s God rules in the world, the “plan of the order of things” preexists in him; in other words, his providence and the exercise of it in his government are what condition as cause everything which comes to pass in the world. Hence follows predestination: from eternity some are destined to eternal life, while as concerns others “he permits some to fall short of that end”. Reprobation, however, is more than mere foreknowledge; it is the “will of permitting anyone to fall into sin and incur the penalty of condemnation for sin”. 2

1. Gilson, Etienne (1994). The Christian Philosophy of Saint Thomas Aquinas. Notre Dame, IN: University of Notre Dame Press. p. 502. ISBN 978-0-268-00801-7.
2. “Thomas Aquinas” The New Schaff-Herzog Encyclopedia of Religious Knowledge, Vol. XI, (1911), pp. 422–427.
3. Goff T198; HC 1442*; Mich 118; Pell 1038; CIBN T-170; Zehnacker 2241; Castan(Besançon) 95; Polain(B) 4759; IGI 9573; IBP 5300; Sajó-Soltész 3263; IDL 4392; IBE 5623; IJL2 354; SI 3796; Coll(U) 1431; Madsen 4397; Voull(Trier) 1820; Voull(B) 3669; Ohly-Sack 2743; Sack(Freiburg) 3444; Borm 2610; Bod-inc T-167; Sheppard 3283; Pr 4103; BMC V 177; BSB-Ink T-273; GW M46455

A Sammelband Of Aristotle commentaries. 1499-1509
2) 253J Aristotle,
& Peter Tartaretus (14??-1495)
Ad1) Expositio magistri Petri Tatereti in Summulas Petri Hyspani cum textu, una cum additionibus in locis propriis summa accuratione, summaque animadversione impressa..
Ad2) Clarissima singularisq[ue] totius philosophie necnon methaphisice Aristotelis magistri Petri Tatareti expositio.
Ad 3) Expositio magistri Petri Tatereti super textu logices Aristotelis

Ad1) [Lyons] : [Claudii davost al’s de troys.], 8. August 1509 (Date in the colophon: octaua mensis Augusti anno M.ccccc.ix.)
Ad2) [Lyons] : Impressum cura & industria Claudij davost al[ia]s de troys, 13 July 1509
Ad 3) Imprints suggested by ISTC [Lyons: Claude Davost, after 1500] or [Nicolaus Wolf ? about 1500] or [n.pr., about 1495} $15,000
This is a Very Large Octavo 9 x 5 inches.

Ad1) a-l8 m10.

Ad 2) A-I8, K10, L4, M-T8

Ad3) aa-pp8 qq8.

This copy is bound in its original full calf over wooden boards, as you can see above, much of the leather has been lost exposing all the structural features of the construction of the book. It is lacking clasps but retains the catches and remnants of the attachment points of the clasps. The sewing is very strong and the book is solid and quite useable.
There are many Woodcut initials and quite a few schematic text woodcuts. Spaces and guide letters for large initials not filled in and individual marginalia by old hand. With the old ownership notes (including “Samuel Hoffmanns”, the other deleted) verso with contemporary note. Occasionally contemporary marginalia in red and black ink.
This is a rare incunabula (and post) editions of the commentary on Aristotle’s Logic by Petrus Tartaretus, follower of Duns Scotus and rector of theUniversity of Paris in 1490. The most remarkable Scotist of his time, author of commentaries on the Physics and Ethics of Aristotle, on the Sentences of Peter Lombard and on the Quodlibeta of Duns Scotus.

Most of the bibliographers ascribe the printing of this work to the Lyonese printer Nicolaus Wolff, or Claudij davost al[ia]s de troys, classified as quarto volume, the dating ranges between 1495 and around or shortly after 1500 and 1509.

Ad1) Aristotle ,Petrus Hispanus,Peter of Spain (Petrus Hispanicus Portugalensis). This work, the first bound in this sammelband is Peter Tartareus’ explanation and direction of Peter Of Spains , Tractatus or Summaries, Tartareus’ follows the structure of Peter of Spain who naturally follows “Porphry’s Tree” “For nearly four centuries, when logic was the heart of what we now call the “undergraduate curriculum,” Peter of Spain’s Summaries of Logic (c. 1230) was the basis for teaching that subject. Because Peter’s students were teenagers, he wrote simply and organized his book carefully. Since no book about logic was read by more people until the twentieth century, the Summaries has extensively and profoundly influenced the distinctly Western way of speaking formally and writing formal prose by constructing well-formed sentences, making valid arguments, and refuting and defending arguments in debate. ” (quoted from Peter of Spain: Summaries of Logic: Text, Translation, Introduction, and Notes 1st Edition by Brian P. Copenhaver, Calvin G. Normore and, Terence Parsons. Oxford University Press; (December 16, 2014)

A
rbor Porphyriana, “Expanding on Aristotle’s Categories and visually alluding to a tree’s trunk, Porphyry’s structure reveals the idea of a layered assembly in logic. It is made of three columns of words, where the central column contains a series of dichomatous divisions between genus and species, whcih derive from the supreme genus, Substance.
“It is still not possible to establish the date of origin of the Tractatus,( and their Summaries) the work that has enjoyed such enormous success. Recent scholarship
suggests that it could have been written any time between the 1220s and the 1250s (Ebbessen 2013, 68–69). It has universally been recognised as a work by Peter of Spain. Another work that has been identified as Peter of Spain’s is a Syncategoreumata(Treatise on Syncategorematic Words), which was probably written some years after the Tractatus.[2]Considering the fact that in all the thirteenth-century manuscripts the Syncategoreumata directly follow the Tractatus, and the number of similarities between doctrinal aspects of these two works on logic, it is almost certain that they were written by the same author. Both works seem to have originated from Southern France or Northern Spain, the region where we also find the earliest commentaries on these treatises.”

The Tractatus
The Tractatuscan be divided into two main parts. Part one deals with doctrines found in
The square of opposition is a diagram representing the relations between the four basic categorical propositions
the so-called logica antiquorum—i.e., the logica vetus (old logic) and logica nova (new logic)—and the other contains doctrines covered by the logica modernorum—viz. the tracts that discuss theproprietates terminorum(properties of terms).
The first main part of the Tractatusdivides into five tracts. The first tract, De introductionibus(On introductory topics) explains the concepts used in traditional logic nomen(noun), verbum(verb), oratio(phrase), propositio(proposition)—and presents the divisions of and the (logical) relationships between propositions. The second tract, De predicabilibus(On the predicables) covers matters dealt with in Boethius’s accounts of Porphyry’s Isagoge. It gives an account of the concept predicabileand the five predicables—genus, species, differentia, proprium, accidens—i.e., the common features of and differences between the predicables, as well as of the terms ’predicatio’ and ’denominativum’. Tract three, De predicamentis(On the categories), discusses the ten Aristotelian categories, as well as some items already dealt with in the previous treatise. The fourth tract, De sillogismis what are called paralogisms. syllogisms) mainly goes back to Boethius’s De (On syllogismis categoricis (On categorical syllogisms). It gives an explanation of the basic element of the syllogism, i.e., propositio, and of the syllogism, and then goes into mood and figure, the proper forms of syllogisms, and briefly deals with what are called paralogisms. syllogisms)
The fifth tract, De locis(On topical relationships), is derived from Boethius’s De topicis differentiis(On different topical relationships) I and II. This tract starts off with an explanation of the notions argumentumand argumentatio, and then proceeds to deal with the species of argumentation: syllogism, induction, enthymeme, and example. Next, it gives a definition of locus(the Latin translation of the Greek topos): a locusis the seat of an argument (i.e., the locusis supposed to warrant the inference by bringing it under some generic rule.) The intrinsic loci(= the kind of locusthat occurs when the argument is derived from the substance of the thing involved) are covered first, followed by the extrinsic loci(= the kind of locusthat occurs when the argument is derived from something that is completely separate from the substance of the thing involved) and intermediary loci(= the kind of locusthat occurs when the argument is taken from the things that partly share in the terms of the problem and partly differ from it). Examples are: intrinsic—the locus”from definition”: ‘a rational animal is running; therefore a man is running’; extrinsic—the locus”from opposites”: ‘Socrates is black; therefore he is not white’; intermediary—‘the just is good; therefore justice is good’.
Author and Citation Information for “Peter of Spain”
The latest version of the entry “Peter of Spain” may be cited via the earliest archive in which this version appears: Spruyt, Joke, “Peter of Spain”, The Stanford Encyclopedia of Philosophy (Fall 2015 Edition), Edward N. Zalta (ed.), URL = <https://plato.stanford.edu/archives/fall2015/entries/peter-spain/&gt; .
Ad 2) Petrus Tartaretus commentary of the entirety of Aristotle.
Tartaretus, begins this book by reminding us that he will be following Duns Scotus or as he says “doctoris subtilis” And dives in to The Phisicorum of Aristotle, followed by De Celo & Mundo, De Generatione & coruptione, Metheororum with some very interesting diagrams, De anima, De Sensu & Sensato, De Memoria, and finally Methaphisice.
Ad 3) Peter Tartaretus (14??-1495) on the Logic of Aristotle . Here Tartaretus comments on Aristotles Organon.
“In fact, the title Organon reflects a much later controversy about whether logic is a part of philosophy (as the Stoics maintained) or merely a tool used by philosophy (as the later Peripatetics thought); calling the logical works “The Instrument” is a way of taking sides on this point. Aristotle himself never uses this term, nor does he give much indication that these particular treatises form some kind of group, though there are frequent cross-references between the Topicsand the Analytics. On the other hand, Aristotle treats the Priorand Posterior Analyticsas one work, and On Sophistical Refutationsis a final section, or an appendix, to the Topics). To these works should be added the Rhetoric, which explicitly declares its reliance on the Topics.”
Aristotelian hexagon a conceptual model of the relationships between the truth values of six statements. It is an extension of Aristotle’s square of opposition.

.

Ad 1) Panzer, VII,; p. 292, no. 141 Not in Adams or the BM STC, French Books..

Ad 2) USTC no.: 155038 Panzer, VII,; p. 292, no. 140
LIBRARY COPIES: Universitat de Barcelona , Det Kongelige Bibliotek, Oxford (UK), Wadham College Library : Not in Adams or the BM STC, French Books..

Ad 3) Goff T43 = T40; R 758; Pell Ms 10941; IGI V p.153; IBE Post-incunables 249; Sajó-Soltész p.952; Olivar 391; Sack(Freiburg) 3337a; Walsh 3835a; ISTC it00043000
United States of AmericaHarvard Library, Johns Hopkins , Smithsonian Institution

C.H. Lohr, ‘Latin Aristotle Commentaries, I, Medieval Authors’, Traditio, XXIII, 1967
Parsons, T.: The traditional square of opposition. In: Zalta, E.N. (ed.) Stanford Encyclopedia of Philos- ophy. CSLI (2006)
Khomskii, Y.: William of Sherwood, singular propositions and the hexagon of opposition. In: Be ́ziau, J.Y., Payette, G. (eds.) The Square of Opposition. A General Framework for Cognition, pp. 43–60. Peter Lang (2012)
Read, S.: John Buridan’s theory of consequence and his octagons of opposition. In: Be ́ziau, J.Y., Jacquette, D. (eds.) Around and Beyond the Square of Opposition, pp. 93–110. Springer (2012)

3) 284J Aristotle and Gualtherus Burlaeus. (Walter Burley (c. 1275–1344/5)

Expositio Gualteri Burlei super decem Libros Ethicorum Aristotelis (Contains the text of Robert Grosseteste’s translation of the Nicomachean Ethics)

Venice: Simon de Luere for Andreas Torresanus, 4 September 1500 $10,500

Folio, 12 1/4 X 8 1/2 in. A8 a6 b-x8 y10.

Second edition after that of 1481. This copy is bound in contemporary 1/4 blind-tooled goatskin over wooden boards with 3 (of 4) metal catches on front cover, rebacked retaining most of original backstrip, conspicuous termite damage on front cover, rear cover replaced with modern board, endpapers renewed; contents washed with residual soiling on opening leaves, worming through much of volume generally not impairing legibility, crude restoration in blank margins at beginning and end .G

Ethica Nicomachea, Books 1-10, in the Latin translation of Robertus Grosseteste( 1175-1253) , incipit “[O]Mnis ars et om[n]is doctrina similiter aut[em] [et] actus [et] electio bonum quodda[m] ap=pete[re] videt[ur]. J[de]o b[e]n[e] enunciaueru[n]t bonu[m] q[uo]d omnia appetu[n]t”, b1r-y9v; colophon (Venetijs impresse arte Simonis de Leure: impensis v[ir]o domini Andree Torresani de Asula. Anno M.D. die v[er]o, IIIJ. Septebris.,), y10r; printer’s register, y10r. Wood cut diagrams.

Walter Burley was one of the most prominent logicians and metaphysicians of the Middle Ages

“The first Latin translations of Aristotle’s Nicomachean Ethics, the Ethica vetus and the Ethica nova, are the object of six commentaries from the first half of the thirteenth century, presumably written by Parisian arts masters. Typical for these early commentaries is the interpretation of Aristotle’s doctrine in the light of Christian religion. In 1246/1248, Robert Grosseteste achieved a complete translation of the Nicomachean Ethics. The first to write commentaries on it were Albert the Great (twice) and Thomas Aquinas. Both attempted to interpret Aristotle philosophically, avoiding the theological implications. Burley turned to moral philosophy and varia rather late in his life, completing his exposition of Aristotle’s Ethics in 1333–1334 and of the Politics in 1340–1343.
There are two printed editions of this work, the one offered here is the second, the first is quite rare-Goff B 1300, (3 copies) Harvard,and St Bonaventure Univ. University of Penn
The copy offered today is also rare- Goff B1301 (3 copies)
Free Library of Philadelphia, Newberry Library, U. of Illinois.

Goff; B-1301 ; BM 15th cent.,; V, 576 (IB. 24667); GW; 5779; ; Hain-Copinger; *4144; Harman; 191; ISTC (online); ib01301000; Proctor; 5269; Pellechet; 3080

Lines DF (2002) Aristotle’s ethics in the Italian renaissance (ca. 1300–1650): the universities and the problem of moral education. Brill, Leiden Lohr, Charles. “Medieval Latin Aristotle Commentaries.” Traditio24 (1968): 179–180. List of Burley’s commentaries. Ottman, Jennifer, and Rega Wood. “Walter Burley: His Life and Works.” Vivarium37 (1999): 1–23. This is the lead article in a volume also containing papers by Elizabeth Karger, Paul Vincent Spade, Risto Saarinen, Rega Wood, and Gerhard Krieger on Burley. Two of these articles are on logic and two others are on ethics.
4) 998G Bernardus Basinus 1445-1510
De magicis artibus et magorum maleficiis
(Tractatus exquisitissimus de magicis artibus et ma//gorum maleficiis, per sacre scientie Parisiensem doctorem ma//gistrum Bernardum Basim, canonicum Cesaraugusta//nensem, in suis vesperis compilatus.)

Paris : Antoine Caillaut, 1491-1492?

(Dated by CIBN: Bibliothèque Nationale. Catalogue des incunables. T. I (Xylographes, A-G);. Paris, 1981-2014. B-182) $ 19,000

Quarto. 7 ¾ x 5 ¼ inches a8 b6. 14 of 14 leaves. This copy is bound recently in older limp vellum.
Second Edition. First Published in 1483, (Goff B-279 listing four copies)
T
This treatise on magical practices was based on a speech Basin delivered in Paris before an assembly of cardinals in 1482. Basin was born 1445 in Zaragoza and he received his doctors degree in Paris, having study there theology and canon law. In nine propositions he explains how people enlist the help of demons and if the practise of such diabolic magic makes a person a heretic.

Basin states that magic arts, such as involving the invocation of demons and pacts must be been prohibited by all laws, civil and canon alike. Hain 2703. The editio princeps was published in 1483 and is extant in 12 copies worldwide. This second edition is considerably rarer and exists in 6 copies worldwide. A corner stone text in the study of witchcraft and inquisition.
Only one copy in the United States of America: (not in Goff) Southern Methodist Univ., Bridwell Library
Not in Goff: Dated by CIBN; Pell (Lyon) 40; Bod-inc B-132; Sheppard 6190; Pr 7967; BSB-Ink B-233; GW 3720; CIBN B-182; Aquilon 89; Parguez 146.
5) 242G Abbot Berno Augiensis (of Reichenau). (987-1048)

Libellus de officio Missæ, quem edidit Rhomæ

[Argentorati]: [In aedibus Matthias Schürer], 1511 $ 4,500

Folio 8 X 5 ½ inches A-B8, C5 (lacking C6 blank)

This copy is bound in modern vellum backed boards. This copy is large and clean and beautifully rubricated throughout. Berno was the Abbot of Reichenau from his appointment by Henry II, Holy Roman Emperor, in 1008 on. He worked on the reformation of the Gregorian chant. He compiled a tonarius, dealing with the organisation of the church chants into ‘tones’ – eight modes of the Gregorian chant.
Following the reforms initiated under Abbot Immo, who imposed the Benedictine rule at Reichenau, Berno’s enlightened guidance the abbey reached its peak as a centre of learning, with a productive scriptorium, as a centre of Bendictine monasticism and eleventh-century liturgical and musical reforms in the German churches. At Reichenau he erected the tall western tower and transept that stand today on the island site of Reichenau-Mittelzell. [ UNESCO World Heritage Site #218] One of his most famous students was Hermann of Reichenau, who transmitted Arabic mathematics and astronomy to central Europe.

Politically the abbot cleaved to his patrons Henry and to Henry III, duke of Bavaria and eventually Emperor, and wrote many letters and missives to the Hungarian kings Saint Stephen I of Hungary and Peter Orseolo of Hungary, containing various historical information about the Hungarian kingdom of that time useful for the historian.

Muller, Bibl. Strasbourgeoise II, S. 179; VD 16 B-2051
Ritter no. IV 990:
USTC 709464
The Critical Nexus: Tone-System, Mode, and Notation in Early Medieval Music By Charles M. Atkinson.

No copy of this Edition in North America.

6) 10H Anicius Manlius Torquatus Severinus Boethius 480-525

De Consolatione Philosophiae : Sacti thome de aquino super libris boetii de solatoe philosophie comentum cu expositione feliciter incipit. [fol. 168 recto:] In diui Seuerini Boetij de scolarium disciplina commentarium feliciter incipit.. Add: Pseudo- Boethius: De disciplina scholarium (Comm: pseudo- Thomas Aquinas)
[Lyons: Guillaume Le Roy], 1487 $16,000

Folio 9 ½ x 6 ¾ inches. 235 leaves of 238.
lacking Only three blanks: x6, A1, and I8; a2-8,b-v8 (a1 blank and lacking) x6; A2-8, B-I8. 45 lines of commentary, which surrounds the text, to a page. Ff. 1, 166, 167, 238, blank, are wanting. 235 of 238 leaves,

This copy is bound in modern calf over wooden boards. It is a nice clean copy.
T
The text surrounded by commentary ascribed to Thomas Aquinas, with a second work attributed to Pseudo-Boethius, De Disciplina Scholarium, with commentary of Pseudo-Aquinas.

“B
oethius became the connecting link between the logical and metaphysical science of antiquity and the scientific attempts of the Middle Ages. His influence on medieval thought was still greater through his De consolatione philosophiae (written while in prison at Pavia) and the theological writings attributed to him. Whether Boethius was a Christian has been doubted; and it is certain that the Consolatio makes no mention of Christ, and all the comfort it contains it owes to the optimism of the Neoplatonic school and to the stoicism of Seneca. Nevertheless, for a long time the book was read with the greatest reverence by all Christendom, and its author was regarded as a martyr for the true faith” (Schaff-Herzog). GW ascribes the commentary on De consolatione to Thomas Waleys.

In this prosimetrical apocalyptic dialogue, Boethius our narrator encounters Lady-Philosophy , who appears in his time of need, the muse of poetry has in short failed him. Philosophy dresses among great protest Boethius’ bad interpretations and misunderstandings of fate and free will….

O

ne thousand five hundred years later It is still fair to ask, the same questions which Boethius asks..

And Philosophy answers: “The judgment of most people is based not on the merits of a case but on the fortune of its outcome; they think that only things which turn out happily are good.”

“You have merely discovered the two-faced nature of this blind goddess [Fortune] … For now she has deserted you, and no man can ever be secure until he has been deserted by Fortune.”

“I [Fortune] spin my wheel and find pleasure in raising the low to a high place and lowering those who were on top. Go up, if you like, but only on condition that you will not feel abused when my sport requires your fall.”

Not in Goff. H 3402; C 1103 = 1114; Pell 2502 & 2557; CIBN B-576; Hillard 431; Aquilon 149; Arnoult 309; Parguez 229; Péligry 196; Polain(B) 4217; IGI 1827; Kind (Göttingen) 232;
Pr 8513A; BMC VIII 238.

7) 144J Anicius Manlius Torquatus Severinus Boethius (480-525)

Pseudo- Boethius: De disciplina scholarium (Comm: pseudo- Thomas Aquinas)
[Bound with]
Boetius de consolatione philosophie necnon de disciplina scholariu[m] cum creme[n]to [sic] sancti Thome De consolatione philosophiae (with commentary ascribed in the text to Thomas Aquinas).

Lyon: Jean Du Pré, 3 March 1491/92 $ 7,000

Small Folio 9 1/3 x 61/2 inches. a-P8 aa6; A-F8. 174 of 176 leaves (second part lacking two leaves a1 title and a2 introduction) In this copy the index is bound before the preliminaries. 2 parts in one volume. Bound in old limp vellum with hole in backstrip, lacking ties, the contents are lightly toned with scattered foxing and stains or ink blots, early inscriptions on title of Pseudo-Boethius and last page of Boethius.
F
or over 1,000 years, The Consolation of Philosophy was the most popular book in Europe next to the Bible. “After Augustine, the first thinker of philosophical note was Boethius “

Goff B796 (one copy Harvard) ; Pell 2531; CIBN B-581; Frasson-Cochet 59; Parguez 232; IBE 1118; IGI 1835; IBPort 383; Mendes 278; Walsh 3779; GW 4554
Holdings
FranceBourg-en-Bresse BM
Moulins BM
Paris, Bibliothèque nationale de France
ItalyParma, Biblioteca Palatina
Spain and PortugalLisboa BAJUDA
Lisboa BN
Palma BP
United States of America : Only Harvard

Number of world-wide holdings institutions:8.

8) 262J Saint Bonaventura (1217-1274)

Vita christi. (Meditationes vitae Christi)

[Paris: Philippe Pigouchet, about 1487]. $11,000

[Originally assigned by BL to Caillaut and sometimes attributed to Johannes de Caulibus (BBFN Inc p.119f)]

Quarto 7 3/4 x 5 1/2 inches a-i8. 72 leaves of 72. This copy is completely rubricated, paragraph signs and underlining in red, and bound in an early (but later) limp vellum binding.
This work’s precise date of composition, and its author, has occasioned much debate. Until the late nineteenth century, it was traditionally ascribed to Bonaventure. Once it was realised that the work was not by him, but by an unknown author, the ascription was changed to pseudo-Bonaventure, representing a work previously thought to have been written by Bonaventure, but now of unknown author. It has since been thought to be the work of a Franciscan friar.

The critical editor of the Meditations associated it with a John of Caulibus (Johannes de Caulibus),It was also suggested that the work may have been based on a vernacular work, perhaps one written by an Italian nun, but this view has not won wide acceptance.
N

ewly discovered documentary evidence showed that the work was indeed that of a Franciscan, and was written around 1300 by Jacobus de Sancto Geminiano, who is also identifiable as the leader of a revolt of Tuscan spirituals, one of the Fraticelli, in 1312.

“O
n Monday, start at the beginning (of the Lord’s life), and go as far as the Lord’s flight into Egypt; then stop at this point. On Tuesday, resume there, and meditate as far as his opening of the Book in the synagogue. On Wednesday, proceed from there to the ministry of Mary and Martha. On Thursday, go from there to the passion and death. On Friday and Saturday, go as far as the resurrection. Finally, on Sunday, meditate on the resurrection itself up to the end of his earthly life.” (Ed. and trans. Stallings-Taney et al. Meditations, 332)

Meditationes verosic divide, ut die Lunae incipiens, procurras usque ad fugam Domini in Aegyptum. Et eo dimidimisso, die Martis, pro eo rediens, mediteris usque ad apertionem libri in synagoga; die Mercurii exinde, usque in ministerium Mariae et Marthae; die Jovis abinde, usque ad passionem; die Veneris et Sabbati, usque ad resurrectionem; die vero Dominica, ipsam resurrectionem, et usque in finem. (Meditationes, ed. Peltier, 329

The work’s popularity in the Middle Ages is evidenced by the survival of over two hundred manuscript copies, including seventeen illuminated ones. The popularity of the work increased further with early printed editions, with a surviving Venetian blockbook of 1497.

T
he work’s detailed evocations of moments from the Gospels influenced art, and it has been shown to be the source of aspects of the iconographyof the fresco cycle of the Life of Christ in the Scrovegni Chapel by Giotto. It has also been credited with inspiring the great increase in depictions of the Veil of Veronica from the late 14th century.

Vita Christi Introduction
AMONG the many encomiums and praises bestowed on
the holy Virgin, St. Cecilie, it is recorded of her,
that she kept the Gospel of Christ continually enshrined in
her breast : the meaning of which seems to be, that she
selected such passages from our Lord’s life and actions,
contained in that divine volume, as tended most to raise
her devotion, and inflame her love. On these she medi
tated day and night, and such was the fervor of her heart,
and the ardor of her affections, that she did not content
herself with a single perusal, but was accustomed to read
the most striking parts many times over, and carefully
deposit them in the sanctuary of her heart.
M

ANKIND having for the long and tedious space of more than five thousand years continued in a miserable state of exile, not one of them being able to shake off the clog of original guilt, and soar to his native country Heaven; the blessed choir of angelic spirits, (moved to compassion, and concerned at the dreadful havoc sin had made among them, as well as solicitous to see the numbers of their own heavenly legions again completed) as soon as the fulness of time was come, resolved to renew the instances they had often before made to the Almighty.‘

McNamer, Sarah (1990). “Further evidence for the date of the Pseudo-Bonaventuran Meditationes vitae Christi”. Franciscan Studies. 50 (1): 235–261. doi:10.1353/frc.1990.0003.
Taney, Francis X.; Miller, Anne; Stallings-Taney, C. Mary (2000). Meditations on the life of Christ. Asheville, NC: Pegasus Press. ISBN 978-1-889-81823-8.
World wide holdings:

British Library (IA.40282),Cambridge, France Cambrai BM, Metz BM,Troyes BM
Valognes BM (imperfect),Vire BM (copy destroyed),Germany Isny NikolaiK, Sweden Stockholm Swedish anonymous Switzerland Luzern ZB, Ukraine Kiev NL
Number of holding institutions 11
Not In Goff ; BMC VIII 112; GW 4747;Pell 2698; Arnoult 329; Girard 125; SI 855; Leuze(Isny) 165; Oates 3068;

“the heart of a fool is like a broken vessel, no wisdom at all shall it hold.”

10) 960G Nicolaus de Byard (13th century)

Dictionarius pauperum omnibus pr[a]edicatoribus verbi diuini pernecessarius : in quo multu[m] succinte contine[n]tur materi[a]e singulis festiuitatibus totius anni tam de tempore q[uam] de sanctis accommodand[a]e, vt in tabula huius operis facile & lucide cognoscetur.

Parisiis : ex officinaAmbrosijGirault: 1511 $2,500

Octavo 6 ¼ X 4 inches. a-r8. (lacking r8 blank) This copy is bound in modern full vellum with ties, the text is clean throughout, a nice copy.
A
A popular collection of distinctions, an alphabetical collection of topics used by preachers. It has only recently been attributed to the late fifteenth-century German Augustinian Nicolaus de Byard was, according to Bale, a Dominican theologian at Oxford, where he obtained his doctor’s degree. Pits’s account tends in the same direction, and both biographers praise their author for his knowledge of pontifical law. Bale adds that he was very skilled for his age in Aristotelian studies but accuses him of distorting the Scriptures by ‘allegorical inventions and leisurely quibbles.’ His principal work appears to have been entitled ‘Distinctiones Theologiæ,’ and, according to the last-mentioned authority, this book was largely calculated to corrupt the simplicity of the true faith, as it consisted, like Abelard’s ‘Sic et Non,’ of an assortment of theological opinions opposed to one another arranged alphabetically from “De abstinentia” to “De vita eterna.” Tanner gives a list of other writings of this author that are to be found in English libraries. Byard’s sermons constantly occurred in company with those of William of Auvergne, bishop of Paris (1228–48). More conclusive as to the date is Quétif’s assertion that in the ‘Liber Rectoris Universitatis Parisiensis’ by Bayard is mentioned as being for sale in Paris before the year 1303; that several other discourses of Bayard were for sale in Paris at the same time. Lastly, as regards the order to which Bayard belonged, Quétif observes that there is no certain evidence whether he was a Franciscan or a Dominican. In all the manuscripts excepting one he appears to be called simply Frater Nicholas de Bayard, and in the only one which is more precise he is called a Minorite. Only one of Bayard’s works seems to have been printed, and that one of somewhat doubtful authenticity, the ‘Summa de Abstinentia,’ which was published under the title of ‘Dictionarius Pauperum’ by John Knoblouch at Cologne in 1518, and again at Paris in 1530. (DNB)
11) 942G Michæl Carcano (Michaelis Mediolanensis) ( 1427- 1484)

Sermonarium de poenitentia per adventum et per quadragesimam fratris Michælis Mediolanensis.

Venice : Georgius Arrivabenus,
28 Sept. 1496 $5,000
Large Octavo 7 ¼ x 5 ½ inches. a-z8 [et]8 [con]8 [rum]8 A-E8 F10. 258 of 258 leaves.
This copy is bound in the original bind-tooled pigskin over wooden boards. Highly impressed with blind tool roll stamps of thistles Strawberries and various other flowers. Lacking clasps and catches.

C
arcano was one of the greatest Franciscan preachers of the 15th-century. In this book there are 92 sermons for Advent and Lent, that amount to a systematic treatment of penitence. Carcano’s preaching was much admired by Bernardino da Feltre, who called him ‘alter sanctus apostolus Paulus et Christi Tuba’. He is known for his part in founding the montes pietatis banking system, with Bernardine of Feltre, and for the marked anti-Semitism of his attacks on usury. His sermons were later printed as Sermones quadragesimales fratris Michaelis de Mediolano de decem preceptis (1492). They include arguments in favour of religious art. (see Geraldine A. Johnson, Renaissance Art: A Very Short Introduction (2005), p. 37)
The wording of the colophon suggests that the archetype of this edition is that of Nicholas de Frankfordia,1487
Quadragesimale seu sermonarium de penitentia duplicatum per aduentu[m] videlicet & quadragesima[m] a venerabili
Goff C197; H 4507*;; Walsh 2140; BMC V 386
(HEHL, Harvard, CL, LC, St Bonaventure Univ ,Univ. of Kentucky, Univ. of Minnesota)

The “Praeparitio” is a gigantic feat of erudition

12) 945G Eusebius of Caesarea c. 260-c. 340

Eusebius Pa[m]phili de eua[n]gelica preparac[i]o[n]e ex greco in latinu[m] translatus Incipit feliciter.

[ Cologne, Ulrich Zel, not after 1473] $18,000

Folio 10 ¾ x 7 ¾ inches. [a]12, [b-o]10, [p]8
152 of 152 leaves
O

One of the earliest editions most likely the Second, (editio princeps: Venice 1470) This copy is bound in new quarter calf over original wooden boards. Capitals supplied in Red and Blue.

T
This copy contains the fifteen books of the “Praeparatio evangelica,” whose purpose is “to justify the Christian in rejecting the religion and philosphy of the Greeks in favor of that of the Hebrews, and then to justify him in not observing the Jewish manner of life […] “The following summary of its contents is taken from Mr. Gifford’s introduction to his translation of the “Praeparitio:
“T

he first three books discuss the threefold system of Pagan Theology: Mythical, Allegorical, and Political. The next three, IV-VI, give an account of the chief oracles, of the worship of demons, and of the various opinions of Greek Philosophers on the doctrines of Fate and Free Will. Books VII-IX give reasons for preferring the religion of the Hebrews founded chiefly on the testimony of various authors to the excellency of their Scriptures and the truth of their history. In Books X-XII Eusebius argues that the Greeks had borrowed from the older theology and philosphy of the Hebrews, dwelling especially on the supposed dependence of Plato upon Moses. In the the last three books, the comparson of Moses with Plato is continued, and the mutual contradictions of other Greek Philosphers, especially the Peripatetics and Stoics, are exposed and criticized.”
T
The “Praeparitio” is a gigantic feat of erudition, and according to Harnack (Chronologie, II, p. 120), was, like many of Eusebius’ other works, actually composed during the stress of the persecution. It ranks, with the Chronicle, second only to the Church History in importance, because of its copious extracts from ancient authors, whose works have perished.” (CE)

Eusebius, Greek historian and exegete, Christian polemicist and scholar Biblical canon, became bishop of Cesarea in 314 and is considered as the father of Church History as his writings are very important for the first three centuries of the Christianity.
The Praeparatio consists of fifteen books completely preserved. Eusebius considered it an introduction to Christianity for pagans, but its value for many later readers is more because Eusebius added information from historians and philosophers not recorded elsewhere:

Pyrrho’s translation of the Buddhist three marks of existence upon which Pyrrho based Pyrrhonism. During their Indian sojourn with Alexander the Great, Pyrrho and his teacher, Anaxarchus, met Indian gymnosophists, ‘naked wise men’, and it is said that Pyrrho’s philosophy developed as a result of such meetings. When he returned from India, Pyrrho is said to have taught a philosophical ethics, in the sense of how to live the best and happiest kind of life, in terms of the ideals of apatheia, ‘being without passion’, and ataraxia, ‘undisturbedness, calm’.

A summary of the writings of the Phoenician priest Sanchuniathon; its accuracy has been shown by the mythological accounts found on the Ugaritic tables.

The account of Euhemerus’s wondrous voyage to the island of Panchaea, where Euhemerus purports to have found his true history of the gods, which was taken from Diodorus Siculus’s sixth book.

Excerpts from the writings of the Platonist philosopher Atticus.

Excerpts from the writings of the Middle Platonist philosopher Numenius of Apamea.

Excerpts from the works of Porphyry, the Neoplatonist critic of Christianity :
“On Images”
“Philosophy from Oracles”
“Letter to Anebo”
“Against the Christians”
“Against Boethus”
“Philological Lecture”

Excerpts from the Book of the Laws of the Countries (also known as the Dialogue on Fate) by the early christian author Bardaisan of Edessa, the Syriac original of which was not discovered until the 19th century.

Goff E119; BMC I 194
(United States of America: Boston Public Library
Indiana Univ., The Lilly Library (- 2 ff.)
YUL);

Hours of the Blessed Virgin MARY

13) 172J [Vellum Printed Book of Hours (Use of Rome) In Latin and French]

Ces presentes heures a lusaige de Ro[m]me ont este faictes pour Simon Vostre Libraire domourant a Paris a la rue neuue nostre dame a le enseigne sainct Jehan l’evangeliste.

Paris [Philippe Pigouchet per] Simon Vostre, 16 Sept 1500. $21,000
Quarto 8 1/4 x 5 1/2 inches. a-l 8; A 8: 88 of 96 leaves printed on vellum. The “Sensuiuent les sept pseaulmes en françoys lacking (the second A 1-8 lacking “not surprisingly other copies are lacking the final ‘A’ quire).

I
nitials, paragraph marks and line fillers illuminated in gold on alternating red and blue grounds, red-ruled. (Some wear and darkening.)
This copy is bound in full 18th century chagrin. It is a beautiful very wide margined copy.

The present Horae are illustrated with 22 full-page engravings in the text and numerous and smaller cuts, metalcut historiated and ornamental borders on every page, many with criblé grounds, depicting biblical scenes, the Virtues, the stag hunt, apple harvest and memento mori vignettes depicting including Pigouchet’s Dance of Death series (Claudin II, 53-53)

Pigouchet appears to have introduced the criblé technique, in which the black areas of a woodblock are punched with white dots, giving the page a lively tonality. Philipee Pigouchet’s collaboration with Simon Vostre lasted for over 18 years, during which period the duo produced hundreds of Books of Hours for European readers. The almanac was apparently kept standing in type for use in several Pigouchet edition.

Goff H412; C 3106; Bohatta, H. Livres d’Heures;(1924) 730 = 705;
Lacombe 109; Pell Ms 5892 (5878); Castan(Besançon) 554; Adams H1007; GW 13263.
Listed copies: Cambridge UL, Oxford Bodley, Quebec Laval UL (vell), Besançon BM, Paris BN
NO copies in the US.
14) 281J Early 15th century Homiliary .

Homiliarius doctorum qui omiliarius dici solet … Augustini, Ambrosii, Jo. Chrysostomi, Gregorii, Origenis, Bede et complures alii…

St Augustrine (354- 430), John Christomos (349-407), Pope Leo I (440-61) ( and others)

Spain, end of the 15th century. $35,000

Large Folio..12 ½ x 9 inches.

187 Leaves /this manuscript begins at Leaf 141 and continues to CCCXXVIII, (141- 328 leaves). For a total of 187 manuscript leaves on vellum. 35 Large decorated initials with penwork. This copy has the original rear board with dark brown/black sheep, which has been restored There is a lot of curious censorship, and vandalism done to this book…which is suprizing, and doesn’t effect the text, though some marginasl notes or decorations have been removed. This is a very large manuscript. At one time bound with another text. The upper inside corner of the first 40 leaves nibbled on by mice (not affecting text). Back cover preserved.

T
he genesis of the Homiliary commenced at some point in the 780s with the commission of Charlemagne to Paul the Deacon to compose a Homiliary

F
rom a very early time the homilies of the Fathers were in high esteem, and were read in connection with the recitation of the Divine Office. That the custom was as old as the sixth century we know since St. Gregory the Great refers to it, and St. Benedict mentions it in his rule (Pierre Batiffol, History of the Roman Breviary, 107). This was particularly true of the homilies of Pope St. Leo I, very terse and peculiarly suited to liturgical purposes. This particular Homilarium has works “post illa verba textus” On new testament subjects by :
St Augustine (354- 430), John Chrysostomus (349-407,
Pope Leo I (440-61),
Peter Chrysologus (380-450), Gregorius (590-604),
Cyrillus of Jerusalem,(313-386) , Saint Benedictus (± 480-547),
Saint Aurelius (d.±430)
Saint Ambrosius[a] (c. 340 – 397)
B
eyond Chrstostoms preaching, the other lasting legacy of John is his influence on Christian liturgy. Two of his writings are particularly notable. He harmonized the liturgical life of the Church by revising the prayers and rubrics of the Divine Liturgy, or celebration of the Holy Eucharist. To this day, Eastern Orthodox and Eastern Catholic Churches of the Byzantine Rite typically celebrate the Divine Liturgy of Saint John Chrysostom as the normal Eucharistic liturgy, although his exact connection with it remains a matter of debate among experts.

(Cyril’s jurisdiction over Jerusalem was expressly confirmed by the First Council of Constantinople (381), at which he was present. At that council he voted for acceptance of the term homoousios, (“consubstantial” this term was later also applied to the Holy Spirit in order to designate it as being “same in essence” with the Father and the Son. Those notions became cornerstones of theology in Nicene Christianity, and also represent one of the most important theological concepts within the Trinitarian doctrinal understanding of God) having been finally convinced that there was no better alternative. Cyril’s writings are filled with the loving and forgiving nature of God which was somewhat uncommon during his time period. Cyril fills his writings with great lines of the healing power of forgiveness and the Holy Spirit, like “The Spirit comes gently and makes himself known by his fragrance. He is not felt as a burden for God is light, very light. Rays of light and knowledge stream before him as the Spirit approaches. The Spirit comes with the tenderness of a true friend to save, to heal, to teach, to counsel, to strengthen and to console”. Cyril himself followed God’s message of forgiveness many times throughout his life. This is most clearly seen in his two major exiles where Cyril was disgraced and forced to leave his position and his people behind. He never wrote or showed any ill will towards those who wronged him. Cyril stressed the themes of healing and regeneration in his catechesis.
Holy God, you gather the whole universe
into your radiant presence
and continually reveal your Son as our Savior.
Bring healing to all wounds,
make whole all that is broken,
speak truth to all illusion,
and shed light in every darkness,
that all creation will see your glory and know your Christ. Amen.
15) 957G Richard Mediavilla [Middleton], d. 1302/3

Commentum super quartem Sententarium..

Venice: Christophorus Arnoldus, [circa 1476-7] $22,000

Folio 12 ¼ 9 ¼ inches. a-z10 [et]10 [cum]10 [per]10 A 10 B-D8 (D8v blank and aa1r blank) aa8 bb10 cc8 {320 leaves complete}

Second edition. This copy is rubricated throughout with nicely complicated red initials. It is bound in an age appropriate binding of full calf over wooden boards with clasps and catches with quite impressive end bands.
“R

Richard of Middleton [Richard de Mediavilla] was a Franciscan friar, theologian, and philosopher, was born about the middle of the thirteenth century in either England or France. He studied at Paris, where he formed part of the so-called neo-Augustinian movement, defending the philosophy and theology of Augustine against the inroads of Aristotelianism, during the years 1276–87. He probably studied under William of Ware and Matteo d’Acquasparta, usually viewed as principal figures in this movement. Middleton’s Commentary on Peter Lombard’s ‘Sentences’ was probably begun in 1281 and was completed in 1284, when he became regent master of the Franciscan school in Paris, a post he held until 1287. The chief characteristic of his Commentary is its sober assessment of many of the positions of Thomas Aquinas. However, the tone of his eighty Quodlibet Questions, produced during his regency, is much more critical and on many issues shows a strong anti-Thomist reaction. In this they have more in common with his disputed questions, which were argued after the condemnations of 1277 but before his Sentences commentary. The latter commentary has been edited along with his Quodlibet Questions. A small number of his disputed questions have also been edited, as have six of his sermons.

F
urthermore; nine questions (23 to 31) in this volume form a veritable treatise on demonology, a rare type in the thirteenth century. Mediavilla’s remark is singular: he is the only thinker who gives autonomy of existence to the demon, in the framework of a rational description.
Mediavilla focuses on the present of the devil and its modes of action on men. He is the great thinker of the demonic turn of the 1290s.
This text offers one of the origins of a Western genre, the “novel of Satan”
The questions of volume IV
23. Did the first sin of the angel come from a good principle?
24. Can the angel at the moment of his creation sin?
25 . In the first sin of the angel, was the comparison of the creature anterior, according to the order of nature, to the distancing from God?
26. Was the first sin of the angel pride?
27 . Did the evil angel repent of his pride?
28 . In the evil angels, does sin follow another sin without end?
29. Does the sorrow of the evil angels leave her with a certain joy?
30 . Would the evil angels not be?
31 . Can bad angels play our sensations?

M
iddleton’s link to the neo-Augustinian movement is seen especially in his treatment of the will, even though he does not entirely follow his teachers, Ware and Acquasparta. For Middleton the will is much more noble than the intellect, since it is much more noble to love God than to understand him. Understanding without the corresponding love separates man from God. However, the key to the will’s nobility is its freedom. The intellect is forced by evidence when evidence is given; the will also is forced by its nature to seek the good, but it is free in choosing the means to its predetermined goal. Even if the intellect were prudent enough to show man the best means to his goal, he would not be forced to adopt them. ‘For although the intellect, like a servant with a lamp, points out the way, the will, like the master, makes the decisions and can go in any direction it pleases’ (Stegmüller, 722).

The superiority of the human will over the intellect further manifests itself in Middleton’s conception of the nature of theology. Certainly, the study of the scriptures attempts to clarify human knowledge of both creator and creatures; principally, however, it aims to stimulate man’s affections. Middleton believes that scripture prescribes laws, forbids, threatens, attracts man through promises, and shows him models of behaviour that he should follow or avoid. The study of scripture perfects the soul, moving it toward the good through fear and love. It is more of a practical science than a speculative endeavour. A theology that is speculative is one that models itself on the theology of the metaphysician or philosopher and tends to reduce Christian faith to reason.
T
he influence of Aquinas is more in evidence in Middleton’s theory of knowledge. Middleton rejects the illumination theory of Bonaventure and his more loyal followers. Man’s intellectual knowledge can be explained, he argues, by the abstraction performed by the agent intellect from the singulars experienced by the human senses. In short, human individuals know, and they know by means of their own intellectual efforts, not by some special divine illumination. Unlike those who endorse the illumination theory, Middleton contends that there is no direct knowledge of spiritual beings, including God. God is not the first thing known. He can be known only by starting with creatures and by reasoning about their origins or final end. Middleton died in Rheims on 30 March 1302 or 1303.” [Oxford DNB]

See also Satan the Heretic: The Birth of Demonology in the Medieval West November 15, 2006 by Alain Boureau (Author), Teresa Lavender Fagan (Translator)
Goff M-424; BMC V 206; HCR 10985; BSB-Ink R-169.050; GW M22505 :
ISTC im00422800

The ISTC shows two US copies:
St Louis Univ., Pius XII Memorial Library (-) & YUL – i.e. both defective.
UCLA.Has a complete copy listed in their catalogue.

16) 202J Nicolas deLyra, 1270-1340
The codex begins
I
ncipit praefatio sancti Hieronymi prƒbti De corpore epist bean Pauli apopot.. Postilla super Actus Apostolorum, Epistolas Canonicales et Apocalypism.
ca 1460 in several hands (see below) $75,000
Folio, 11 ¾ X 7 ¾ . Manuscript on Paper 386 leaves.

T
he Postillae constitute the first Christian Bible commentary to be printed. The literalist approach led Nicholas to *Rashi, whom he often cites by name (Salomo). In this he had been anticipated by the V ictorine scholars, especially by *Andrew of Saint V ictor whom he quotes (G . Calandra, De… Andreae V ictorini… in Ecclesiasten (1948), 83–85). However, Nicholas, who records his perusal of a controversial tract hebraice scriptus (“written in Hebrew”; see Hailperin in bibl., p. 140), used Rashi directly as well. In addition he read some rabbinic material in Raymond *Martini’s Pugio Fidei. Soon after his death, Nicholas’ Postillae were available in virtually every library in western Christendom. Nicholas had abiding influence (Hailperin, p. 282f.). W ycliffe acknowledged his indebtedness to Nicholas in his (later) English version of the Bible (c. 1388).
*Luther was particularly dependent on him, especially on Genesis. In his commentary to Daniel, Abrabanel controverts Nicholas’ christological exegesis.
[A full physical description of the hands and decorative initals are available on request]
T
hus begins the Pauline epistles :(two columns) fol 6 Romans fol 19 first Corinthians fol 31 second Corinthians fol 39 Galations fol 43 Ephesians fol 47 Philippians fol 50 Colossians fol 54 Laodocians fol 53 first Thessalonians fol 56 second Thessalonians fol 57 first Timothy fol 60 second Timothy fol 63 Titus fol 64 Philemon fol 65-80 Hebrews fol 80-97 John revelation( Apokalypse) fol 98 James Apocalypse fol 100 first Peter Apocalypse fol 106 first-third John fol 109 Jude fol 111 preface to Acts fol 113 Acts fol 146 ( new hand / single column)fol 146-170 (at 162 text switches to two columns [ Same hand]Postill (de Lyra?) Sup explanm Romans fol 170-242 Paul vocatus Apls’- thessalonians fol 242 Paul Secundum fol 288 Quatuor fol 353 Explicit postilla Apocalypum.fol 353 Incipit Postilla of Nicolai de Lyra sup apocalipsum- fol 383 -Explicit Postilla of Nicolai de Lyra sup apocalipsum (End ) Nicholas was born at Lyra in Normandy 1270 and he died in Paris in 1340. The report that he was of Jewish descent dates only from the fifteenth century . He took the Franciscan habit at V erneuil, studied theology, received the doctor’s degree in Paris and was appointed professor at the Sorbonne. In the famous controversy on the Beatific vision he took sides with the professors against John XXII. He laboured very successfully both in preaching and writing, for the conversion for the Jews. He is the author of numerous theological works, some of which are yet unpublished. It was to exegesis that Nicholas of Lyra devoted his best years. In his second prologue to his monumental work “Postilla perpetu in universam S. Scripturam” after stating that the literal sense of Sacred Scriptureis the foundation of all mystical exigesis.
T
he literal sense, the avers, is much obscured, owing partly to the unskilfulness of some of the correctors, and partly also to our own translation (the V ulgate) which not infrequently departs from the original Hebrew . He holds with St. Jerome that the text must be corrected from the Hebrew codices, except of course the prophecies concerning the Divinity of Christ. Another reason for this obscurity , Nicholas goes on to say , is the attachment of scholars to the method of interpretation handed down by others, who, though they have said many things well, have yet touched sparingly on the literal sense, and have so multiplied the mystical senses as nearly to choke it. Moreover, the text has been distorted by a multiplicity of arbitrary divisions and concordances. Hereupon he declares his intention of insisting, in the present work, upon the literal sense and of interspersing only a few mystical interpretations. Nicholas utilized all available sources, fully mastered the Hebrew and drew copiously from the valuable commentaries of the Jewish exegetes, especially of the celebrated Talmudist Russia (Rashi).
“T
His (Nicholas de Lyra) is lucid and concise; his observations are are judicious and sound, and always original. The Postilla soon became the favourite manual of exegesis. The solid learning of Nicholas commanded the respect of both Jews and Christians.

Luther owes much to Nicholas of Lyra, but how widely the principles of Nicholas differed essentially from Luther’s views is best seen from Nicholas’s own words:

“ I protest that I do not intend to assert or determine anything that has not been manifestly determined by Sacred Scripture or by the authority of the Church.. Wherefore I submit all I have said or shall say to the correction of Holy Mother Church and of all the learned men.’. (Prol. secund in Postillas…)

Nicholas taught no new doctrine. The early Fathers and the great schoolman had repeatedly laid down the same sound exegetical principles, but owing to adverse tendencies of the times, their efforts had partly failed. Nicholas carried out these principles effectively, and in this lies his chief
merit – one which ranks him among the foremost exegites of all times.”
There is no modern critical edition, nor has there been a census of the surviving manuscripts of this commentary.

Philip D. W. Krey and Lesley Smith, editors, Nicholas of Lyra: The Senses of Scripture (fifteen essays by various authors: the first modern study)
Luther and Lyra on the Song of Solomon: Were They Singing the Same Tune? by James G. Kiecker

Klepper, Deeana Copeland. The Insight of Unbelievers; Nicholas of Lyra and Christian Reading of Jewish Text in the later Middle Ages, Philadelphia, 2007.

17) Paulus Orosius (385-420 AD).
Historiae adversus paganos, edited by Aeneas Vulpes.

Scias velim humanissime lector: Aeneam Vulpem Vicentinum priorem sanctae crucis adiutore Laurentio Brixiensi Historias Pauli Orosii quae continentur hoc codice:
[Vicenza]: Hermannus Liechtenstein, [c.1475]. 17,000
No signatures: [1-7]8 [8]6 [9-12]8 [13]6. 100 leaves unnumbered.

In this copy there is a large opening initial in green, red, blue, and yellow, with floral extensions in the margin, other initials in red, some in blue, initial spaces, most with guide letters, rubricated. It is bound in full modern vellum of appropriate style.
“As this book is the only one of Liechtenstein’s editions which has no printed signatures it is presumably his earliest work”–British Museum catalogue; that is, it predates 13 September 1475. Edited by Aeneas Vulpes and Laurentius Brixiensis, as stated on leaf, (“The concluding pages have 40 lines to the page, with a slightly broader type-page”–British Museum catalogue).
The Second edition of Orosius’s universal history, written to counter the prevailing belief among non-Christians that disasters which had befallen civilisation were the result of the pagan gods, angry with worshippers turning to Christianity. This history is a continuation of the thrust of Augustine’s “City of God”. Augustine urged Orosius to write this history to refute Symmachus who in an address to Emperor Valentinianus in 384 C.E. alledged that the Roman Empire was crumbling due to Christianity. Orosius was a Gallaecian Chalcedonian priest, historian and theologian, a student of Augustine of Hippo as well as Saint Jerome. This history begins with the creation and continues to his own day, was an immensely popular and standard work of reference on antiquity throughout the Middle Ages and beyond. Its importance lay in the fact that Orosius was the first Christian author to write not a church history, but rather a history of the secular world interpreted from a Christian perspective. This approach gave new relevance to Roman history in the medieval period and allowed Rome’s past to become a valued part of the medieval intellectual world. The structure of history and methodology deployed by Orosius formed the dominant template for the writing of history in the medieval period, being followed, for example, by such writers as Otto of Freising and Ranulph Higden. The work treats world history as a concrete proof of the apocalyptic visions of the Bible. This became a kind of textbook of universal history for the Middle Ages; and therefore many manuscripts exist all over Europe. Orosius’s work is crucial for an understanding of early Christian approaches to history, the development of universal history, and the intellectual life of the Middle Ages, for which it was both an important reference work and also a defining model for the writing of history.
Goff O-97; H *12099; GW M28420; BMC VII 1035; Bod-inc O-027; BSB-Ink O-82; ISTC io00097000; Goff O-97

18) 238J Peregrinus of Opole (1305-12, 1322-27) Jacobus de Voragine (1229-1298) & Nicolaus de Dinkelsbuel (1360-1433)
Peregrinus: Sermones de tempore et de sanctis. Add: Jacobus de Voragine: Quadragesimale. Nicolaus de Dinkelsbuel: Concordantia in passionem dominicam
Est autem huius operis ordo talis. Primo ponuntur sermones d[omi]nicales de tempore per anni circulu[m]. Secundo de sanctis, Tercio q[ua]dragesimale Jacobi de Foragine, Q[ua]rto concordantia quatuor euangelista[rum] in passiiones d[omi]nicam a magistro Nicolao Dinckelspubell collectam.”/ At end of leaf m8: “Sermones Peregrini de tempore finiunt.
[Ulm: Johann Zainer, not after 1479] (A copy now in Munich BSB has an ownership inscription dated 1479) $14,000

Folio. 10 ¾ X 7 ¾ inches. Most likely second or third edition. “Pars I (188): a-d8, e-k8/6, l-m8, A-C8, D-I8/6, K-N8; (N8 blank and removed) “Pars II (50.): a-f8/6, g8;” 3.”Pars III (40.): A-E8/ [276 (instead of 278) The two blank leaves are missing. 162 & 188 This copy has been rubricated throughout. It is bound in original Gothic calfskin over wooden boards with blind Stamping. There are remains of clasps (very nicely rebacked and restored using old material). Old handwritten ownership notes, including one from the Convent in Rattenberg.

P
J
eregrinus of Opole, was a Silesian Dominican friar, Prior in Wrocław and Racibórz and Provincial of the Polish-East German Order Province. “The numerous manuscripts and early prints testify to the popularity of his ‘Sermones de tempore et de sanctis'” (LThK VIII, 82). He was twice elected a provincial of his Order and became designated an inquisitor of Wrocław by the pope John XXII. His major literary achievement is this twofold collection of Latin sermons: Sermones de tempore (sermons on the feasts of the liturgical year) and Sermones de sanctis (sermons on feasts of particular saints).

acobus de Voragine wrote several series of sermons, The Lenten sermons (Quadragesimale) were written between 1277 and 1286. These sermons were only slightly less popular than his “Legend,” and also known as ‘Golden’ on account of their popularity (there are more than 300 known manuscript copies). The genre of the Sermones quadragesimale did not exist as a distinct genre before the 1260’s This Dominican best-seller author Jacopo da Voragine, and the works of preachers from his own generation, like Peregrinus von Opeln [See above] have a strong sermo modernus structure and contain numerous exempla drawn from the world of nature.
.
Nicolaus de Dinkelsbuel was born in 1360. He studied at the University of Vienna where he is mentioned as baccalaureus in the faculty of Arts in 1385. Magister in 1390, he lectured in philosophy, mathematics and physics until 1397, and then from 1402 to 1405. From 1397 he was dean of the faculty; he studied theology, lecturing until 1402 on theological subjects, first as cursor biblicus, and later on the Sentences of Peter Lombard. In 1405 he became Bachelor of Divinity, in 1408 licentiate and in 1409 doctor and member of the theological faculty. Rector of the university, 1405-6, he declined the honor of a re-election in 1409. From 1405 he was also canon at the Viennese cathedral of St. Stephen. Eminent as teacher and pulpit orator, Nikolaus possessed great business acumen and was frequently chosen as ambassador both by the university and the reigning prince. He represented Duke Albert V of Austria at the Council of Constance (1414–18) and the University of Vienna. When Emperor Sigismund came to Constance, Nikolaus delivered an address on the abolition of the schism. He took part in the election of Martin V, and delivered an address to the new pope (Sommerfeldt, “Historisches Jahrbuch”, XXVI, 1905, 323-7). Together with John, Patriarch of Constantinople, he was charged with the examination of witnesses in the proceedings against Hieronymus of Prague. During the preparations for the Council of Basle, he was one of the committe to draw up the reform proposals which were to be presented to the council.

Peregrini de Opole sermones de tempore et de sanctis. Warsaw, 1997. (Introductory notes in German, Latin and Polish.)
Voragine see: In the Mirror of the Prodigal Son: The Pastoral Uses of a Biblical Narrative (c. 1200-1550) Pietro Delcorno 2017
CE} Herbermann, Charles, ed. (1913). “Nikolaus von Dinkelsbühl”. Catholic Encyclopedia. New York
(Schaff-Herzog vi:83).

Only two North American copies, both defective.
Harvard University (- ff 189-278)
Bryn Mawr College, (ff 239-278)

Goff P267; HC 12581*; C 4407; IGI 7404; IBP 4241; Madsen 3083; Voull(B) 2629,5; Hubay(Augsburg) 1582; Hubay(Eichstätt) 794; Borm 2059; Walsh 909; Rhodes(Oxford Colleges) 1340; BMC II 529; BSB-Ink P-183; GW M30917 – Wegener, Zainer 9 – BSB-Ink P-183 – Proctor 2542 ISTC ip00267000
19) 145J Paulus Pergulensis ca -1451.

Logica magistri Pauli Pergulensis.

Venice: Johannes Emericus, de Spira, 22 Feb. 1495/96
$12,500

Quarto. 10 x 8 ½ inches. a-e8, f4 44 0f 44 leaves (complete)
Signature of Thomas Stewart, Knight of St. John of Jerusalem, dated Rome 1837 on title. Bound in early 19th-century quarter sheep; light dampstaining in lower margins throughout, title and last page soiled.
I
Italy, the centre of humanism, produced the best logicians of the Renaissance. Paulus Pergulensis (d. 1451) was a pupil of Paul of Venice, author of the Logica magna and parva.. Introducing the theory of reference, sometimes called supposition, is an explanation of the ways in which words refer to objects in function of certain linguisitc signs.

Paul of Venice maintains a threefold division: Material Reference, Simple Reference, and Personal Reference, all of which are identified The present is a more succinct and highly systematized logic, composed entirely in the form of theses.
From 1420 to 1454 Pergulensis taught logic and natural philosophy, and then also mathematics, astronomy and theology, to the Venetian school of Rialto (founded in 1408 ), to which he gave a real university organization. He was nominated ( 1448 ) bishop of Koper, which he renounced so as not to leave the teaching. We are left of him, manuscripts or press, some treatises of logic ( Dubia in consequentias Strodi , De sensu composite and divided , In regulas insolubilium , De scire et dubitare , Compendium logicae ), in which he discusses the new logical doctrines of the Oxford school in Padua by Paolo Veneto.

Paul of Pergula (died 1451) became the first publicly paid lecturer in philosophy in Venice, where he was officially honored in a public ceremony. In 1448, he was offered a bishopric, which he refused, and at the end of his life he accepted the administration of the Church of Saint John Almoner. He translated some works of Aristotle from Greek to Latin and was considered “on a par with the renowned Greek and Latin philosophers” (Brown, pp. vi-vii). Depending on the Logica Parva of Paul of Venice, De sensu composito et diviso should be regarded as a “mosaic of the treasury of logic known at the time” (Brown, p. viii).

Lohr, C.H. “A Note on Manuscripts of Paulus Venetus, Logica,” Manuscripta, 17(1973), pp. 35-36; reprinted in Bulletin de philosophie medievale, 15 (1973), pp. 145-146.

The first edition was printed in Pavia, Martinus de Lavalle, 5 November 1488 (Goff P-198).
Perreiah, Alan. Paul of Venice: Logica Parva [English translation], Munich, Philosophia Verlag, 1984.
All editions are rare:

P190 1481 Ratdolt 2 us Pml ,HeHl
P191. 1483 Tortis 2 us Hehl, JHU
P192. 1486 Tortis 2 us UPaL, (EHLS Rockport
maine)
P193. 1489 Tridinesis 1 us LOC
P194. 1491 deStrada 1 us WartG
P195 1495 Emericus , 3 us NewL, PrinUL, and this
copy
P196. 1489 Quarengiia 3 us LC, UILL, YUL

Paulus Pergulensis ca -1451. Ennio De Bellis, Nicoletto Vernia e Agostino Nifo: aspetti storiografici e metodologici, Congedo, 2003, p. 9.

Logica; and, Tractatus de sensu composito et diviso by Paolo della Pergola, edited by Mary Anthony Brown, Saint Bonaventure, New York: Franciscan Institute, 1961.

http://plato.stanford.edu/entries/paul-venice/ BABCOCK, ROBERT G. “AN UNRECORDED SESSA IMPRINT.” The Yale University Library Gazette, vol. 64, no. 3/4, 1990, pp. 124–131. JSTOR,www.jstor.org/stable/40859597.

Goff P195; H 12626; R 1314; Sander 5476; IBE 4363; IGI 7322; IBPort 1357; Horch(Rio) Suppl 13; Mendes 957; GW M30234US Copies (Princeton Univ (2) and The Newberry Library) Not in Copinger or British museum Catalogue of books printed in the XVth century

20) 181J Psalterium Latinum.
A early fifteenth century Manuscript Psalter surrounded on every page by an untitled 18th century English History manuscript.
Tours, France circa 1430 $95,000

Quarto: 19.5 X 14 cm.[ 7 ½ x 5 ½ inches] 171 parchment leaves plus 1 unsigned with vertical catchwords.
A fifteenth-century manuscript Psalter with an early eighteenth-century English manuscript written in the margins throughout. The English work is mainly historical with long polemical passages concerning the Church of England. The primary aim of the author, who writes with a strong Catholic bias, is to demonstrate the illegitimacy of the reformed Church. This copy has been recently rebound in appropriate style , of full calf and clasps.
This psalter has a long English Provenance, stretching back to the first quarter of the sixteenth-century, when this Psalter was owned by Alice Lupset, the mother of the English humanist Thomas Lupset (See below for a full discussion.)
The Psalter:
The illuminations in this volume is exquisite, with all of the large initials done in gold and colors, with great skill. The nine large (7-line) gilt initials are all accompanied by fullilluminated borders containing leaves, fruit, flowers, and vines in many shades of blue, red, green, yellow, and orange, with gilded highlights. There are several other 4-line gilt initials in the text as well as many two and one –line initial letters.

This manuscript prayer book contains the complete text of the Psalms of David. The first 118 Psalms. These are followed by eighteen named Psalms(Beth, Gimel, et cetera) These are followed by Psalms 119 through 150 and, finally, eight other Psalms.
This manuscripts dates to ca 1430. None of the popular saints canonized in the 1440’s and 1450’s appear either in the calendar or in the litany of saints. This manuscript contains almost exclusively the names of universally honored saints and festival occasions for the church as its “red letter days”

Provenance:
1) The sixteenth century:
A sixteenth century inscription on the final leaf informing us that this book belonged to Alice Lupset (died 1543/4) wife of the goldsmith Thomas Lupset (died 1522/3) and mother of the English Humanist.

The Inscription reads:
“Thes boke belongeth unto syster Lupshed sum tyme the wife of Thomas Lupshed gol smyth”

A second shorter inscriptionapparently in the same hand reads:
“Lent to syster Baker”
The feast days for English saints have been added to the calendar in an early sixteenth century hand (for example Cuthbert lear 2 recto) In accordance with Henry VIII’sProclamation of 1534 the word “Papa” has been duly erased from all entriesin the calendar bearing the names of popes. The Addition of English names (which are written in an English cursive hand similar to the one usedfor the ownership inscriptions) and the erasure of the word “
Pope’ were quite possibly made by Alice Lupset herself.
2) Now to the seventeenth-century. There is a single signature, only partly legible, on the final leaf: “George {???}”
3) The eighteenth-century and nineteenth-century: The ownership inscription of James Leatherbarrow appears on the first leaf and reads :
“Jas Leatherbarrow’s book 1751 No[vember] 13”
A nineteenth-century inscription on the rear flyleaf records the names of the subsequent owners of this manuscript: “This book belonged to James Leatherbarrow in 1751. See the name on the first page_by whom it was given to his Brother John Leatherbarrow, who gave it to his Daughter Mrs. Ann Lithgow, who gave it to her edest Daughter Mrs.Gasney & from her it came into the possession of her sister Elizabeth Lithgow. February 14, 1841” In another inscription John Lithgow identifies hiself as the son of Anne Lithgow.
From John Lithgow the manuscript passed to William Ormerod (1818-1860)

The English manuscript :
Surrounding, or rather filling the entire margins of the Psalter. The work is part religious, part history, and part chronicle. The, as of now, unidentified author’s purpose is to expose the usurpation of the Church and the throne of England by Protestants, beginning with Lord Somerset, and to demonstrate the legitimate authority of the Catholic Church by tracing the history of Christanity in England and chronicling – using lists excerpted from other sources- the succession of the kings and bishops of England. A number of printed and at least one manuscript work are quoted in full while others are digested or presented only in excerpt. The author of the manuscript then comments then comments upon these works, often at length, making the voices of our author and his sources difficult to parse.
The author cites a number of late seventeenth-century works, including Burnet’s “History of the Reformation”,and Jeremy Collier’s Historical Dictionary. A reference to John Harris’ Lexicon Technicum gives a terminus post quem of 1704.
.

21) 235J Nicolaus Tygrinus or Tegrinus or Tegrini (1448-1527)

Lucensium Oratio Luculentissima Pont. Maximo Alexandro Sexto per Nicolaum Tygrinu[m] Lucensem Vtriusq]ue] Iuris.

[Rome], [Andreas Freitag ],15 October 1492 $5,900

Quarto, A4. 7¾ x 5 inches First Edition (see below). This copy is bound in later black roan & gray boards, spine letters gilt. The binding is slightly worn, and the first leaf is slightly soiled. Ex-libris Walter Goldwater (owner of University Place Book Shop)
.

O
ration such as this are usually rare and short this one is both it is a tribute from the City of Lucca to the election of Pope Alexander VI. This is one of three almost simultaneously published prints of this on October 25, 1492 before the newly elected Borgia Pope Alexander VI. held this speech. – “”This was the typical ‘Oratio’ – in the style of the times, both florid and unctous – which extolled the virtues of the Pope, traits which subsequent events failed to confirm!”” (Bühler) According to Bühler’s study, The Freitag printing was preceded by the editions of Stephan Planck (in Roman type) , whose corrections Freitag employed in his edition.”

CF Bühler, The Earliest Editions of the “”Oratio”” (1492) by Nicolaus Tygrinus (in: Gutenberg JB 1975, pp. 97-99)”
Goff T563; HC 15751*; Pell Ms 10972; CIBN T-51; Nice 209; IGI 9670; IBE 5542; BMC IV 137;
United States of America
Baltimore MD, The Walters Art Museum Library
Bryn Mawr College, Goodhart Medieval Library
Library of Congress, Rare Books Division
New York, Columbia University, Butler Library
San Marino CA, Huntington Library
Southern Methodist Univ., Bridwell Library
Southern Methodist Univ., de Golyer Library
New Haven CT, Yale University, Beinecke Library
Andreas Freitag and most of the of other Roman printers of note, Have Gernan names which might indicate German birth and education. This conclusion is warranted by their occasional use of Gothic types for devotional books of inferior size. A few unnamed Italians were connected with these early printing houses, but mainly as patrons or money-lenders. They did not desire to have their names appear as partners. Freitag printed one book at Gaeta dated 1487, then he turns up in Rome in 1492 and seems to have been still printing 1495.
22) 246J Gerardus de Zutphania (1367-1398)

[ De spiritualibus ascensionibus.] Tractatus de spiritualibus ascensionibus Add: David de Augusta: De exterioris et interioris hominis compositione Lib. II, 1 (De quatuor in quibus incipientes deo servire debent esse cauti)

[Basel : Johann Amerbach and Johann Petri de Langendorff, not after 1489]. $11,000

Octavo 5 ¾ x 4 ¼ inches.
a-h8 i4. /67 of 68 leaves. Lacking a1 title. Rubricated in red, initials painted in red, blue and green. Contemporary binding in full calf, with blind tooling, spine slightly rubbed Final leaf blank.

Z
erbolt was born in 1367 into a wealthy burgher family in Zutphen, then in the Duchy of Guelders. He was first education in his hometown, and after attending one or more Latin schools elsewhere, between 1383 and 1385 he joined the Brothers of the Common Life’s at St. Lebwin school in nearby Deventer.[1] This school had been founded by Gerhard Groote (1340–1384) and in Zerbolt’s time it was directed by Florentius Radewyns (1350–1400).

Even in the Brothers of the Common Life’s community of “plain living and high thinking” Gerard was remarkable for his absorption in the sacred sciences and his utter oblivion of all matters of merely earthly interest. He held the office of librarian, and his deep learning in moral theology and canon law did the brothers good service, in helping them to meet the prejudice and opposition which their manner of life at first aroused. In Radewijns’ absence, Zerbolt assumed his responsibilities as rector.

In June 1398, the plague drove most of the Brethren, including Zerbolt, from Deventer. They found refuge in Amersfoort until November. Here the legality of the Brotherhood was attacked regularly by the local clergy. Soon after his return to Deventer, Zerbolt traveled to the Benedictine monastery at Dikninge in Drente to confer with its learned abbot Arnold about the attacks. On his way home on December 3, Zerbolt and his companion stopped for the night at Windesheim, a small village just south of Zwolle. He felt mortally ill and died within a few hours, at the age of 31. Because of his heralded status, the Windesheim canons buried him quickly in an honored spot in their own chapel, before the Brethren from Deventer could collect the body.[1]

This is the inaugural treatise by Gerard Zerbolt of Zütphen, described by Post (in “The Modern Devotion”) as “the most fertile and the most successful writer the Brothers [of the Common Life] ever produced.” Zerbolt was an early member of the “Devotio Moderna” and served as librarian to the Brethren of the Common Life in Deventer. Despite his lack of university training, he “was remarkable for his absorption in the sacred sciences and his utter oblivion of all matters of merely earthly interest.” (Cath. Ency.) Here, Zerbolt outlines how one can redeem the soul from its fallen state, moving to higher and higher levels through “self-knowledge, repentance, combat of sin, mortification, the practice of humility and obedience.” (Post)

The “Devotio Moderna” helped pave the way for the religious reform movements of the 15th and 16th centuries, in particular with its emphasis on the importance of every person developing a personal relationship with God, as Zerbolt details here. According to Pollard, our printer Amerbach (1430-1513) issued his first book from a Basel establishment in 1478, and in his career printed about 100 incunabula, all in Latin and mostly works on theology or Bibles. He was the first printer in his city to use roman type. He also used several fonts that are nearly identical to those of Anton Koberger of Nuremberg, for whom he likely worked at some point in his career. Amerbach printed other works related to the “Devotio Moderna,” including Thomas à Kempis’ “Meditationes Goff M432 and this book “which he presented 14 copies each to the Basel Charterhouse in 1488/89.
Herbermann, Charles, ed. (1913). “”. Catholic Encyclopedia.
The Spiritual Ascent: A Devotional Treatise
by Zerbolt, Gerard, 1367-1398; Thomas, à Kempis, ca. 1380-1471
G. H. Gerrits “Inter Timorem Et Spem: A Study of the Theological Thought of Gerard Zerbolt”, BRILL publisher, 1986.
Marguerin de la Bigne, Bibliotheca Patrum, XXVI
Karl Ullmann, Reformatoren vor der Reformation; and K. Hirsche in Herzog’s Realencyklopädie, 2nd ed.
Material Evidence in Incunabula,; 02019755

Goff,; G177;ISTC,; ig00177000; Oates,; 2803; Bod-inc,; G-081; Pr,; 7638; BMC,; III:752; BSB-Ink,; G-127; GW,; 10689

United States of America:
Boston Public Library
Bryn Mawr College,
Free Library of Philadelphia
Library of Congress
Ohio State Univ
Huntington Library (2)
Newberry Library
Univ. of Houston
Yale (2)

INDEX XIX

234J Magister Adam also Raymmundus de Pennaforti. Goff A48 (Harvard, Library of Congress, Univ. of California, Law Library, Yale) https://data.cerl.org/istc/ia00048000 sold
245J Guillermus Altissodorensis Goff G718 https://data.cerl.org/istc/ig00707500
269J Aquinas Goff T198 Columbia, Free Library of Philadelphia, Morgan,Huntington, UCLA, U.of Illinois. https://data.cerl.org/istc/it00198000
253J Aristotle, and Tartaretus Goff T43=T40 (Harvard, Johns Hopkins Univ ,Smithsonian Institution,) https://data.cerl.org/istc/it00043000
998G Bernardus Basinus Not in Goff, 1 US copy SMU. https://data.cerl.org/istc/ib00279500

10H Boethius. Not in Goff . no US copies. https://data.cerl.org/istc/ib00782500

144J Boethius Goff B796 (one copy Harvard) https://data.cerl.org/istc/ib00796000

262J Saint Bonaventura Not In Goff ; https://data.cerl.org/istc/ib00895300

942G Carcano Goff C197; (HEHL,Harv,CL,LC,St Bonaventure, Univ of Kentucky, Univ. of Minn)
https://data.cerl.org/istc/ic00197000

945G Eusebius Goff E119; (Boston Public Library, Indiana Univ., The Lilly Library (- 2 ff.) YUL)
https://data.cerl.org/istc/ie00119000

276J. Jean Gerson Goff G 260 (Indiana, Johns Hopkins, LOC, U.S. NLM, Princeton) https://data.cerl.org/istc/ig00260000 sold

172J [Vellum Printed Book of Hours} Goff H412;( Cambridge, Oxford, Bodleian Library, Canada;Quebec Laval UL (vell)
France;Besançon BM,Paris, BNF) Number of holding institutions 5) https://data.cerl.org/istc/ih00412000

251J Hugo of St. Cher Not in Goff https://data.cerl.org/istc/ih00527600 sold

256J Isocrates Goff I215 (Harvard, Phyllis and John Gordan, Huntington) https://data.cerl.org/istc/ii00215000

957G Richard Mediavilla [Middleton], Goff M 424;.( St Louis Univ., Pius XII Memorial Library (-) & YUL – i.e. both defective)
add UCLA. https://data.cerl.org/istc/im00422800

277J. Orosius Goff O-97. https://data.cerl.org/istc/io00097000

238J Peregrinus of Opole Goff P267 (Harvard University (- ff 189-278)Bryn Mawr College, (ff 239-278))
https://data.cerl.org/istc/ip00267000

145J Paulus Pergulensis Goff P195 (Princeton Univ (2) and The Newberry Library)
https://data.cerl.org/istc/ip00195000

233J De Monte Rochen Not in Goff; GW 11779; Kraus Cat. 182 no.125; IGI 4593 sold
Holding institutions 3: Aosta Sem, Bucharest BN: Brown Univ. https://data.cerl.org/istc/ig00608500
235J Nicolaus Tygrinus Goff T563 https://data.cerl.org/istc/it00565500

246J Gerardus de Zutphania Goff G177 (B.P.L, Bryn Mawr College, Free Library of Philadelphia, LC,Ohio State Univ
HEHL (2),Newberry Library, Univ. of Houston,Yale (2)) https://data.cerl.org/istc/ig00177000

James Gray Booksellers
617-678-4517