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Aristotle devised an inductive-deductive method that used inductions from observations to infer general princples, deductions from those principles to check the principles against further observations, and additional cycles of induction and deduction to continue the advance of knowledge pg 45 https://books.google.com/books?id=iVkugqNG9dAC&printsec=frontcover&dq=Histor First scientist[1][2] fiction[3] first professional scientist[4]

Priscianus of Lydia.[6]

theory of vision

From[2] Author: Bartholomaeus, Anglicus, 13th cent. Title: Batman vppon Bartholome his booke De proprietatibus rerum, newly corrected, enlarged and amended: with such additions as are requisite, vnto euery seuerall booke: taken foorth of the most approued authors, the like heretofore not translated in English. Profitable for all estates, as well for the benefite of the mind as the bodie. 1582. Publication Info: Ann Arbor, Michigan: University of Michigan, Digital Library Production Service 2003 January (TCP phase 1) Availability: This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. Searching, reading, printing, or downloading EEBO-TCP texts is reserved for the authorized users of these project partner institutions. Permission must be granted for subsequent distribution, in print or electronically, of this text, in whole or in part. Please contact project staff at [email protected] for further information or permissions.

Print source: Batman vppon Bartholome his booke De proprietatibus rerum, newly corrected, enlarged and amended: with such additions as are requisite, vnto euery seuerall booke: taken foorth of the most approued authors, the like heretofore not translated in English. Profitable for all estates, as well for the benefite of the mind as the bodie. 1582. Bartholomaeus, Anglicus, 13th cent., Trevisa, John, d. 1402,, Batman, Stephen, d. 1584. London: Imprinted by Thomas East, dwelling by Paules wharfe, [1582] Alternate titles: De proprietatibus rerum. English De proprietatibus rerum. Batman uppon Bartholome. Notes: Translated by John Trevisa; edited and revised by Stephen Batman. Reproduction of the original in the Henry E. Huntington Library and Art Gallery. Subject terms: Encyclopedias and dictionaries. URL: http://name.umdl.umich.edu/A05237.0001.001

¶Of the vertue visible. Cap. 17. THe sight is most simple, for it is firie,* and diserueth sodainely things that are farre off. The sight is formed after this manner. In the middle of the eye, that is the blacke thereof, is a certaine humour most pure and cleare. The Phi∣losophers call it Christalloides, for it taketh sodainly diuers formes & shapes of colours, as Christall doth. The sight is a wit of perceiuing and knowing of colours, figures, & shapes, and vtter pro∣perties. Then to make the sight perfect, these things are néedfull, that is to wit, the cause efficient, the lymme of the eye conuenient to the thing that shall bée séene, the aire that bringeth the likenesse to the eye and taking héede, & easie moo∣uing. The cause efficient, is that vertue that is called Animalis. The instrument and lymme is the humor lyke Christall in either eye cléere & round. It is cléere that by the cléerenesse thereof, the eye may shine about the spirite and aire: It is round, that it be stronger to withstand griefes, for a rounde shape hath no sides or corners, that containeth superfluityes that should grieue it. The vtter thing, helping to worke, is the aire, without which being a meane, the sight maye not be perfect. In some beastes to profit the sight, néedeth the cléerenes of aire, and in some the darknesse, and in some the meane, not too darke nor too cléere. For in Cats néedeth darknesse, in Reremice, or Bats and in other flieng beasts née∣deth meane, as it shall be shewed heere∣after. And it néedeth to take héede, for if the soule be occupied about other things then belongeth to the sight, the sight is the lesse perfect, for it déemeth not of the thing that is séene. And easie mouing is néedfull, for if the thing that is seene, moueth too swiftly, the sight is combred and disparced with too swifte and conti∣nuall mouing, as it is in an oare, that séemeth broken in the water, through the swifte mouing of the water. Like∣wise also an euen long trée moued swift∣ly séemeth rounde. How the sight is made, olde men had diuers opinions. Page 18In pri. cap. Perspectiue, the Philosopher saith, that in thrée manners the sight is made. One manner by straight lynes, vpon the which, the lykenesse of ye thing that is séene, commeth to the sight. Ano∣ther manner vpon lynes rebounded a∣gaine: when the lykenesse of a thing commeth there from to a shewer, and is bend, and reboundeth from the shewer to the sight. The thirde manner is by lynes, the which though they be not bent and rebounded, but stretched betwéene the thing that is séene and the sight: yet they passe not alwaye foorthright, but other while they swarue some whether aside from the straight waye. And that is when diuers manner spaces of diuers cléerenesse and thicknesse, be put betwéen the sight and the thing that is séene: and sometime the spaces be of diuers kindes, as when one is thicker, another thin∣ner. And sometime there commeth a meane of another kinde, but the beame or bright likenes is broke, but if it come vpon a line that falleth straight, & Per∣pendiculariter vppon the same middle second occurring. And I cal a line to fall Perpendiculariter vpon a plaine thing, Ad angulos rectos, that is straight and a crosse wise: and vpon a round thing, if it fall into the middle thereof. To the sight, for to speake in the first manner, néed nine things principally, as they be rehersed ther. The first is firm∣nesse or good disposition of the organe or instrument of sight. The seconde is a thing that may be séene set afore ye sight: for in ye manner the sight séeth nothing.* but if the same thing, from the partes, wherof commeth likenes vpon yestraight lynes, that fall into the middle of the eye.* All which lynes drawen from all the parts of the thing that is séene, make one stéeple, the poynt whereof is in the blacke of the eye, and the broad end in the thing that is séene as appeareth in this figure.

  • A and B be the Aristrées,

[illustration] when the séeing direct lye beholdeth the poynt, C. when it beholdeth ye point D. Then these two B C procéeding frō the eyes, be called axiltrees, for they pro∣céede immediatelye from the eyes, by meane to the thing seene. The third is distance proportional. The fourth D C is a certaine stede or place, not too farrre from the lyne of the sight. For though a thing be right before the eye, if it be too far ther from, it is not distinctly known. Axis visualis is the cléere beame or line, the whichlis vnderstood to be deduct from the middle of the sight, to the poynt of the thing séene directly to the opposite, in the mids of the sight, as appereth in this figure A B. The fift is sadnes or thick∣nesse of the thing that is séene. For 〈…〉 be all cleare and without thicknesse, 〈…〉 the aire is, then that is not séene, as saith the Author of the science Perspectiue, that is, the science of the sight. The sixt, is due greatnesse of the thing yt is séene. For a thing may be so lyttle, yt it cannot be séene in no space: for there is no sight but by appearance shapen top wise, that commeth to the eye, yt which if it be ve∣ry little, it shal occupie a very smal part of the sight, & the sight may not sée, but when a part of the vttermost thereof is changed to the likenes of the thing that is séene. The vii. is clearnesse of ye space, that is betwéene the eye & the thing that is séene: for if the space be thick, it letteth the likenesse of that thing, that it may not come lightly & in due manner to the black of the eye. The viii. is light: for the visible lykenesse of the thing, can not chaunge the sight without lyght. The ninth is time for the sight must haue time, as it is proued in Perspectiue: for though a thing come sodainly before the sight: it is not knowne readily and di∣stinctly without some aduisement had, the which needeth time and leasure. And therefore it needeth also that the soule take heede, as it is sayde before. Also the Philosopher sayeth, That not onelye the lykenesse of the thing seene commeth to the sight after a steeple wise, but also the lykenesse of the sight, strotcheth to the thing that is spread, vp∣pon such a steeple in the same place. In lib. 19. De Animalibus, Aristotle saith, That seeing is nought els, but that the sight passeth out to the thing that is seene. Page [unnumbered]And thereto agreeth Austen super Ge∣nesis, lib. pri. & VI. musice, wher he saith, that nought commeth from the thing that is seene, but the likenesse thereof, nor from the sight to the thing that is seene, but the lykenesse of the sight. For nothing of the substance of the eye com∣meth out, but out of the eye commeth a small appearaunce, that is shapen as a stéeple or a top, and the broad end there∣of is spread vpon all the vtter parte of the thing séene. Also the Author of Per∣spectiue, li. i.proueth, That nothing is séene, but by sight that ariseth vpon the thing that is séene, & is multiplyed spée∣delye from the wide thing to the eye. Therefore néedes is required the thirde stéeple of the same light. And of all these thrée stéeples, the poynts are in the eyen, and the broad endes in the things that be séene. Therefore when the lykenesse of the thing commeth to the sight vpon these thrée stéeples, then the likenesse of lyght and colour, passe by the small for∣tells and humors of the eye, euen to the humor that is called Christallinus, like Christall, and there the soule beginneth to giue iudgement of the thing that is séene by that lykenes, but there it is not fulfilled and complete, but the lykenesse is multiplied forth, euen to the sinewe, that is calledObticus,* an hollow sinew, that is hid in the vtter part of ye braine: and ther is the vertue of sight in maure and roote in the first and principalll sub∣iects, and is one: for els euery thing that is seene should séeme two things, because of the two eyen, if they continued not to one lymnie, in the which is the onely well of the vertue of sight, and springeth to the blacknesse of the eye. The Author of Perspectiue sheweth all this. Hée sheweth & expresseth another reson of the sight. li. 3. ca. 11. He saith, that ye spirit vi∣sible, ye eye & the aire, be cléere bodies, the whith lyghten euery other, & make eue∣ry like to other. For the aire, that is next the thing that shall be séene, taketh a likenesse of the propertie of that thing: and in that lykenesse the aire prosereth it selfe to the eye, whereof the spirit vi∣sible taketh a lykenesse. For this vertue of sight, shewing it selfe to the vtter∣most part of the black of the eye, is ioy∣ned to the aire, and is likened and made as it were one therewith: & by meane of the aire, the color is brought and pre∣sented to the iudgement of the soule. For the aire is lightly chaunged and li∣kened by diuersitie of shapes, that are therein. As we sée, that the aire that is nigh the Sunne beame, is coloured and dyed, by red cloath set betwéene. And therefore it is no wonder, though ye eye take likenesse and shape of a cléere thing that is next thereto. Then touching this worke it is now to gather shortly, that the sight or vertue visible is more sub∣till and more liuely than the ether wits, and Visus, the sight, hath the name of Viuacitas, that is, liuelinesse, as saith I∣sidore. Also it is more worthie than the other wits, and therefore it is set aboue the other. Also in effect, as it were a vertue of fire, it is more mightie than the other wits: For the other wits knewe things that be néerer, but this wit by his vertue comprehendeth things farthest of, vnder a right corner and stéeple sight, iudgeth and discerneth after the nobler kinde and disposition of the organe, and discerneth in an easie manner betwéene things to be séene. Wherefore Aristotle lib. 12, saith, that good sight and sharp, is of temperate humour. And therefore Fowles (as the Eagles) with crooked clawes, be sharpe of sight. And that is through the pure and subtill humour, and temperate being, and purifieth that that is in the organe of the sight. And such Fowles sée their pray out of farre and more high places. And such Fowles fiye higher in ye aire than other fowles. But Fowles that remaine on ye ground, be not sharpe of sight: therefore they sée their meate nigh and not farre. Also, Lib. 19. he saith, that yeolow eyen be not sharpe of sight by daye, nor blacke by night, for scarsitie of humors. The yeo∣low eye moueth greatlye, and therefore the vertue of sight is féebled. Blacke cy∣en moue lesse, for multitude and plentie of humors, and the sight of the night is feeble, and the humour by night moueth heauely. Therefore the spirite visible is closed in, and by humor letted. Also thePage 19sight of olde men is not sharpe, because their skins are riueled. Whereby it ap∣peareth, that the vertue of the sight is feeble or strong, by goodnes or feeblenes of the lymme. And he saith, When the eyen of beasts haue lyds, and the humor in the blacke of the eye is cleane and temperate, and soft mouing, and the skin vpon the blacke, tender, supple or thinne, then the sight is sharpe and may sée far. But yet he discerneth not perfectly farre off betwéene coulours and difference of the body: but yet the sight of such beasts is better, than the sight of them that haue much humour in the eyen, & haue no heling nor eye lyddes. For by conti∣nuall opening, the spirite Visibilis is to diminish, and the blacke of the eye is lyghtly grieued and hurt, and so the sight is let. But in men helyngs and eye lids cause the contrarie. Also there it is sayd, that cause of a sharpe sight, in séeing a farre, is for the place of the eyen: For big and ouerswellyng eyen, be féeble of sight, and sée not so well a farre: but déepe eyen see perfectlye a farre of. For the mouing thereof is not departed, nor consumed, but goeth foorth right, and the spirite visible passeth straight forth to the things that be seene. And so if there bée no heling nor couering without the eye, néedes the sight must be féebled, and shal not sée a farre. Hetherto speketh Aristo∣tle lib. 12, & 19. And this that is said ge∣nerally of the properties of the sight, shal suffice at this time. For other things shall be knowen héerafter, wher we shal treate of the propertie of the eye.


THe sight is most simple, for it is firie,* and diserueth sodainely things that are farre off. The sight is formed after this manner. In the middle of the eye, that is the blacke thereof, is a certaine humour most pure and cleare. The Phi∣losophers call it Christalloides, for it taketh sodainly diuers formes & shapes of colours, as Christall doth. The sight is a wit of perceiuing and knowing of colours, figures, & shapes, and vtter pro∣perties. Then to make the sight perfect, these things are néedfull, that is to wit, the cause efficient, the lymme of the eye conuenient to the thing that shall bée séene, the aire that bringeth the likenesse to the eye and taking héede, & easie moo∣uing. The cause efficient, is that vertue that is called Animalis. The instrument and lymme is the humor lyke Christall in either eye cléere & round. It is cléere that by the cléerenesse thereof, the eye may shine about the spirite and aire: It is round, that it be stronger to withstand griefes, for a rounde shape hath no sides or corners, that containeth superfluityes that should grieue it. The vtter thing, helping to worke, is the aire, without which being a meane, the sight maye not be perfect. In some beastes to profit the sight, néedeth the cléerenes of aire, and in some the darknesse, and in some the meane, not too darke nor too cléere. For in Cats néedeth darknesse, in Reremice, or Bats and in other flieng beasts née∣deth meane, as it shall be shewed heere∣after. And it néedeth to take héede, for if the soule be occupied about other things then belongeth to the sight, the sight is the lesse perfect, for it déemeth not of the thing that is séene. And easie mouing is néedfull, for if the thing that is seene, moueth too swiftly, the sight is combred and disparced with too swifte and conti∣nuall mouing, as it is in an oare, that séemeth broken in the water, through the swifte mouing of the water. Like∣wise also an euen long trée moued swift∣ly séemeth rounde. How the sight is made, olde men had diuers opinions.

Page 18 In pri. cap. Perspectiue, the Philosopher saith, that in thrée manners the sight is made. One manner by straight lynes, vpon the which, the lykenesse of ye thing that is séene, commeth to the sight. Ano∣ther manner vpon lynes rebounded a∣gaine: when the lykenesse of a thing commeth there from to a shewer, and is bend, and reboundeth from the shewer to the sight. The thirde manner is by lynes, the which though they be not bent and rebounded, but stretched betwéene the thing that is séene and the sight: yet they passe not alwaye foorthright, but other while they swarue some whether aside from the straight waye. And that is when diuers manner spaces of diuers cléerenesse and thicknesse, be put betwéen the sight and the thing that is séene: and sometime the spaces be of diuers kindes, as when one is thicker, another thin∣ner. And sometime there commeth a meane of another kinde, but the beame or bright likenes is broke, but if it come vpon a line that falleth straight, & Per∣pendiculariter vppon the same middle second occurring. And I cal a line to fall Perpendiculariter vpon a plaine thing, Ad angulos rectos, that is straight and a crosse wise: and vpon a round thing, if it fall into the middle thereof.

To the sight, for to speake in the first manner, néed nine things principally, as they be rehersed ther. The first is firm∣nesse or good disposition of the organe or instrument of sight. The seconde is a thing that may be séene set afore ye sight: for in ye manner the sight séeth nothing.* but if the same thing, from the partes, wherof commeth likenes vpon ye straight lynes, that fall into the middle of the eye.* All which lynes drawen from all the parts of the thing that is séene, make one stéeple, the poynt whereof is in the blacke of the eye, and the broad end in the thing that is séene as appeareth in this figure.

  • A and B be the Aristrées,

[illustration] when the séeing direct lye beholdeth the poynt, C. when it beholdeth ye point D. Then these two B C procéeding frō the eyes, be called axiltrees, for they pro∣céede immediatelye from the eyes, by meane to the thing seene. The third is distance proportional. The fourth D C is a certaine stede or place, not too farrre from the lyne of the sight. For though a thing be right before the eye, if it be too far ther from, it is not distinctly known. Axis visualis is the cléere beame or line, the whichlis vnderstood to be deduct from the middle of the sight, to the poynt of the thing séene directly to the opposite, in the mids of the sight, as appereth in this figure A B. The fift is sadnes or thick∣nesse of the thing that is séene. For 〈…〉 be all cleare and without thicknesse, 〈…〉 the aire is, then that is not séene, as saith the Author of the science Perspectiue, that is, the science of the sight. The sixt, is due greatnesse of the thing yt is séene. For a thing may be so lyttle, yt it cannot be séene in no space: for there is no sight but by appearance shapen top wise, that commeth to the eye, yt which if it be ve∣ry little, it shal occupie a very smal part of the sight, & the sight may not sée, but when a part of the vttermost thereof is changed to the likenes of the thing that is séene. The vii. is clearnesse of ye space, that is betwéene the eye & the thing that is séene: for if the space be thick, it letteth the likenesse of that thing, that it may not come lightly & in due manner to the black of the eye. The viii. is light: for the visible lykenesse of the thing, can not chaunge the sight without lyght. The ninth is time for the sight must haue time, as it is proued in Perspectiue: for though a thing come sodainly before the sight: it is not knowne readily and di∣stinctly without some aduisement had, the which needeth time and leasure. And therefore it needeth also that the soule take heede, as it is sayde before. Also the Philosopher sayeth, That not onelye the lykenesse of the thing seene commeth to the sight after a steeple wise, but also the lykenesse of the sight, strotcheth to the thing that is spread, vp∣pon such a steeple in the same place. In lib. 19. De Animalibus, Aristotle saith, That seeing is nought els, but that the sight passeth out to the thing that is seene. Page [unnumbered] And thereto agreeth Austen super Ge∣nesis, lib. pri. & VI. musice, wher he saith, that nought commeth from the thing that is seene, but the likenesse thereof, nor from the sight to the thing that is seene, but the lykenesse of the sight. For nothing of the substance of the eye com∣meth out, but out of the eye commeth a small appearaunce, that is shapen as a stéeple or a top, and the broad end there∣of is spread vpon all the vtter parte of the thing séene. Also the Author of Per∣spectiue, li. i.proueth, That nothing is séene, but by sight that ariseth vpon the thing that is séene, & is multiplyed spée∣delye from the wide thing to the eye. Therefore néedes is required the thirde stéeple of the same light. And of all these thrée stéeples, the poynts are in the eyen, and the broad endes in the things that be séene. Therefore when the lykenesse of the thing commeth to the sight vpon these thrée stéeples, then the likenesse of lyght and colour, passe by the small for∣tells and humors of the eye, euen to the humor that is called Christallinus, like Christall, and there the soule beginneth to giue iudgement of the thing that is séene by that lykenes, but there it is not fulfilled and complete, but the lykenesse is multiplied forth, euen to the sinewe, that is called Obticus,* an hollow sinew, that is hid in the vtter part of ye braine: and ther is the vertue of sight in maure and roote in the first and principalll sub∣iects, and is one: for els euery thing that is seene should séeme two things, because of the two eyen, if they continued not to one lymnie, in the which is the onely well of the vertue of sight, and springeth to the blacknesse of the eye. The Author of Perspectiue sheweth all this. Hée sheweth & expresseth another reson of the sight. li. 3. ca. 11. He saith, that ye spirit vi∣sible, ye eye & the aire, be cléere bodies, the whith lyghten euery other, & make eue∣ry like to other. For the aire, that is next the thing that shall be séene, taketh a likenesse of the propertie of that thing: and in that lykenesse the aire prosereth it selfe to the eye, whereof the spirit vi∣sible taketh a lykenesse. For this vertue of sight, shewing it selfe to the vtter∣most part of the black of the eye, is ioy∣ned to the aire, and is likened and made as it were one therewith: & by meane of the aire, the color is brought and pre∣sented to the iudgement of the soule. For the aire is lightly chaunged and li∣kened by diuersitie of shapes, that are therein. As we sée, that the aire that is nigh the Sunne beame, is coloured and dyed, by red cloath set betwéene. And therefore it is no wonder, though ye eye take likenesse and shape of a cléere thing that is next thereto. Then touching this worke it is now to gather shortly, that the sight or vertue visible is more sub∣till and more liuely than the ether wits, and Visus, the sight, hath the name of Viuacitas, that is, liuelinesse, as saith I∣sidore. Also it is more worthie than the other wits, and therefore it is set aboue the other. Also in effect, as it were a vertue of fire, it is more mightie than the other wits: For the other wits knewe things that be néerer, but this wit by his vertue comprehendeth things farthest of, vnder a right corner and stéeple sight, iudgeth and discerneth after the nobler kinde and disposition of the organe, and discerneth in an easie manner betwéene things to be séene. Wherefore Aristotle lib. 12, saith, that good sight and sharp, is of temperate humour. And therefore Fowles (as the Eagles) with crooked clawes, be sharpe of sight. And that is through the pure and subtill humour, and temperate being, and purifieth that that is in the organe of the sight. And such Fowles sée their pray out of farre and more high places. And such Fowles fiye higher in ye aire than other fowles. But Fowles that remaine on ye ground, be not sharpe of sight: therefore they sée their meate nigh and not farre. Also, Lib. 19. he saith, that yeolow eyen be not sharpe of sight by daye, nor blacke by night, for scarsitie of humors. The yeo∣low eye moueth greatlye, and therefore the vertue of sight is féebled. Blacke cy∣en moue lesse, for multitude and plentie of humors, and the sight of the night is feeble, and the humour by night moueth heauely. Therefore the spirite visible is closed in, and by humor letted. Also the Page 19 sight of olde men is not sharpe, because their skins are riueled. Whereby it ap∣peareth, that the vertue of the sight is feeble or strong, by goodnes or feeblenes of the lymme. And he saith, When the eyen of beasts haue lyds, and the humor in the blacke of the eye is cleane and temperate, and soft mouing, and the skin vpon the blacke, tender, supple or thinne, then the sight is sharpe and may sée far. But yet he discerneth not perfectly farre off betwéene coulours and difference of the body: but yet the sight of such beasts is better, than the sight of them that haue much humour in the eyen, & haue no heling nor eye lyddes. For by conti∣nuall opening, the spirite Visibilis is to diminish, and the blacke of the eye is lyghtly grieued and hurt, and so the sight is let. But in men helyngs and eye lids cause the contrarie. Also there it is sayd, that cause of a sharpe sight, in séeing a farre, is for the place of the eyen: For big and ouerswellyng eyen, be féeble of sight, and sée not so well a farre: but déepe eyen see perfectlye a farre of. For the mouing thereof is not departed, nor consumed, but goeth foorth right, and the spirite visible passeth straight forth to the things that be seene. And so if there bée no heling nor couering without the eye, néedes the sight must be féebled, and shal not sée a farre. Hetherto speketh Aristo∣tle lib. 12, & 19. And this that is said ge∣nerally of the properties of the sight, shal suffice at this time. For other things shall be knowen héerafter, wher we shal treate of the propertie of the eye.

sources for BARTHOLOMEW ANGLICUS

from[3] a translation/critical edition (Anglicus), Bartholomaeus; Trevisa, John (1988-05-01). On the Properties of Things: John Trevisa's Translation of Bartholomaeus Anglicus De Proprietatibus Rerum: A Critical Text. Clarendon Press.

ISBN 9780198185307
. Retrieved 22 March 2015.

ADAMANTIUS (fl. 258).

Adamantius (Pseudo-Origen)
?

AEGIDIUS CORBOLIENSIS, of Corbeil (d. 1220). A doctor at Montpellier, and Canon of Paris. Gilles de Corbeil

ALANUS DE INSULIS, OR DE RYSSEL Alain de Lille (d. 1202). A monk of Canterbury, most probably an Englishman. His principal work is a poem in 9 books, called ANTI-CLAUDIANUS, largely quoted by all Middle Age writers. An account of it is given in the notes on the Secreta Secretorum (E.E.T.S.). He also wrote DE PLANCTU NATURAE, PARABOLAE, etc.

ALBERTUS MAGNUS Albertus Magnus (1193-1280). A famous doctor in the University of Paris and a Dominican Theologian. The works quoted are commentaries on the Natural Histories of Aristotle. They have often been printed. He was teacher of Thomas Aquinas and a contemporary of our author.

ALBUMAZAR Abu Ma'shar al-Balkhi (d. 886). An Arab astronomer.

ALCUIN Alcuin (735-804). An English theologian: the work quoted is his "De Septem Artibus."

ALEXANDER NECKHAM, OR NEQUAM Alexander Neckam (1157-1217). His principal work is "De Naturis Rerum," a book little known on the Continent. Its use by Bartholomew is thus another proof of his English birth.

Ahmad ibn Muhammad ibn Kathīr al-Farghānī
(9th cent.). An Arab astronomer, whose work is notable as being the chief source of the celebrated astronomical treatise, "The Sphere," of Johannes Sacrobosco (John of Halifax), a contemporary Englishman. It was the popular text-book for over three centuries, and was as well known as Euclid.

ALFREDUS ANGLICUS Alfred of Sareshel (fl. 1200). A physician and translator of Aristotle. See JACOB'S AESOP for a discussion on his works.

AL GHAZEL (1061-1137). A sceptic opponent of Averroes.

AMBROSE Ambrose (d. 397). The Hexameron is the work used.

ANSELM Anselm of Canterbury (1033-1109). Theologian, Archbishop of Canterbury. The inventor of Scholasticism.

ARCHELAUS. A Greek geographer. Archelaus ?

ARISTOTLE Aristotle (384-322 B.C.). I would refer the reader to BRÈCHILLET JOURDAIN on the EARLY TRANSLATIONS OF ARISTOTLE, where he will find a mine of information on the works of this writer used in the Middle Age. AUGUSTINE Augustine of Hippo (d. 430).

AURORA, THE. A metrical version of the Bible by Petrus Riga, Canon of Rheims (d. 1209).

AVERROES Averroes (d. 1217). Moorish commentator on Aristotle.

AVICEBRON Solomon ibn Gabirol (d. 1070), OR IBN GEBIROL. A Spanish Jew. Author of the FONTIS VITA. A work translated by Gundisalvi, of the greatest influence on the Metaphysic of the Middle Age. See MUNCK, MÉLANGES.

AVICENNA Avicenna (980-1036). An Arab physician, and commentator on Aristotle.

AYMON, OR HAYMON (d. 1244). An English Franciscan, afterwards General of the Order, who revised the breviary and rubrics.

BASIL

Hexameron
.

BEDE Bede (673-735). The work by which he was best known in the thirteenth century was not his History but the works on the Calendar, etc.

BELETH, JOHN Jean Beleth (before 1165). A French writer on ecclesiastical matters.

BERNARD Bernard of Clairvaux(1091-1153).

BESTIARIUM. A collection of early myths on animals; of Eastern origin. There are many different forms of this work. All are founded on Physiologus.

BOETHIUS Boethius (470-526). His treatise on arithmetic is the work quoted here. His "Consolation" was almost unknown in the early Middle Age, his popularity resting on his translations of Aristotle and his treatises on Music and Arithmetic, the latter being a very important work in the history of the science.

CALLISTHENES, PSEUDO-. Author of the HISTORIA ALEXANDRI MAGNI DE PRELIIS.

Alexander romance
See BUDGE'S Syriac Version of this work.

CASSIODORUS Cassiodorus (480-575). DE SEPTEM DISCIPLINIS. One of the favourite Middle Age Text-Books.

CATO Cato the Elder (233-151 B.C.). On AGRICULTURE.

CHALCIDIUS Calcidius (3rd cent.). A commentator on the Timaeus (dialogue) of Plato. Only a part of this is preserved.

Cicero (107-44 B.C.). In SOMN. SCIPIONIS.

CONSTANTINUS AFER Constantine the African (d. 1087). A Benedictine monk of Monte Cassino, and most probably the introducer of Arab medicine into Italy. He wrote the VIATICUM and the PANTEGNA (20 books). He introduced Arab medicine into Europe through the School of Salerno, translating many Arab authors.

CYPRIAN Cyprian (d. 285). A Syriac astrologer, afterwards Bishop of Antioch, and Martyr in the Diocletian persecution.

DAMASCENE (11th cent.). Quoted by Constantinus Afer. A physician.

DAMASCENE, JOHN (end of 12th cent.). An Arab physician.

Damascius (circ. 533). A Syrian commentator on Aristotle, who took refuge in Persia. Author of a work on wonders quoted by Photius.

Pedanius Dioscorides (d. 47 B.C.).

Pseudo-Dionysius the Areopagite, PSEUDO- (circ. 400). De Coelesti Hierarchia, DE DIVINIS NOMINIBUS.

Aelius Donatus (333). A Grammarian.

EUFICIUS (circ. 600). A disciple of Gregory.

FULGENTIUS Fabius Planciades Fulgentius Fulgentius of Ruspe (circ. 550). A grammarian.

Galen (131-210).

Gilbertus Anglicus (circ. 1250). A celebrated English physician in France; wrote COMPENDIUM MEDICINAE.

[[Pope Gregory I] (circ. 590). Commentary on Job.[7]

HALY (circ. 1000). A Jewish physician. Wrote a PANTEGNI or COMPLEMENTUM MEDICINAE. The first medical work translated by Constantius Afer.

HERMES. In ALCHEMIA (not now extant).

Hippocrates (460-351 B.C.).

Huguccio (d. 1210). A jurisconsult and writer on Grammar.

HYGINUS, PSEUDO- (6th cent.). Writer on Astronomy. [4] ?

Pope Innocent III. (d. 1216). Wrote "De Contemptu Mundi," etc.

ISAAC (circ. 660). An Arab physician, who translated many Greek authors into Arabic.

Isidore of Seville (d. 636). Bishop of Seville. He wrote a work on Etymology in 20 books, one of the most popular works of the Middle Age.

Jacques de Vitry (d. 1240). A Crusading Bishop, afterwards Cardinal legate. Wrote an EXEMPLAR, and 3 books of Eastern and Western History.

Jerome (340-420).

JOSEPH BEN GORION (900). Abridgment of Jewish History containing many legends. Josippon

Josephus (37-95). Jewish historian.

JORATH. DE ANIMALIBUS. A Syriac writer (?).[8]

LAPIDARIUM. See MARBODIUS DE GEMMIS[9]. There are many treatises under this name.

Pope Leo IX. (1054). See Jacques Paul Migne, Patrologia.

Lucan (d. 65). One of the most popular Latin poets of the Middle Age.

medieval production by Odo Magdunensis
, a French physician.

Macrobius (circ. 409). His commentary on the dream of Scipio was a favourite work in Medieval times.

Martianus Capella (circ. 400). Wrote a poem, THE MARRIAGE OF MERCURY AND PHILOLOGIA, treating of THE SEVEN LIBERAL ARTS, which was the standard text-book from the 5th century for the schools.

Mashallah ibn Athari (circ. 1100).

METHODIUS, PSEUDO- (8th cent.). DE AGARINI.

Michael Scot (circ. 1235). At this time concerned in the translation of some Arabic works on Astronomy, and Aristotle's DE COELO and DE MUNDO DE ANIMA, and HISTORIA NATURALIS with commentaries.

MISALATH ASTROLOGUS (?).

Papias (lexicographer) (circ. 1053). Grammarian. [Milan, 1467, etc.]

PERSPECTIVA SCIENCIA. I cannot say whether this is Bacon's, Peckham's, or Albertus Magnus', but I believe it to be Peckham's, who was an Englishman, and afterwards Archbishop of Canterbury.

Petrus Comestor (d. 1198). Named MAGISTER HISTORIARUM or Master of Histories, wrote an account of the world from the Creation, which, when translated into French, was called the "Mer des Histoires." A favourite Medieval book.

PHILARETUS (1100). A writer on Medicine. date seems wrong here redirects to Theophilus Protospatharius The real Philaretus wrote on pulses

Physiologus. A Syriac compilation of moralities on animal myths. It first appears in Western Europe as THEOBALDUS DE NATURIS XII. ANIMALIUM. Of Alexandrian origin, it dates from before the fourth century, and appears to have been altered at the will of each writer.

PLATEARIUS SALERNITANUS (circ. 1100) was Johannes, one of a family of physicians at Salerno.[11] His work is called the PRACTICA. A book on the virtues of herbs. [Lugd., 1525, etc.]

Chalcidius
.

Pliny (d. 79). Natural History. This and Isidore's work are the two chief sources of medieval knowledge of Nature.

Priscian (circ. 525). Grammarian and physicist.

Ptolemy (circ. 130). An Alexandrian astronomer, known through Arabic translations only at that time. [Ven., 1509, etc.]

Rabanus Maurus (776-856) of Fulda, pupil of Alcuin. A Benedictine, afterwards Archbishop of Mayence, who wrote DE UNIVERSO MUNDO. [1468; Col., 1627, etc.]

Muhammad ibn Zakariya al-Razi
(d. 935). An Arab physician, perhaps the greatest of the School. [Ven., 1548, etc.]

Marcianus Capella
.

Richard of Saint Victor (d. 1173). A Scottish theologian, Prior of St. Victor. A mystic of considerable acuteness. [Ven., 1506, etc.]

Richard Rufus of Cornwall (circ. 1225). A Cornishman who was a doctor in great renown, both at Oxford and Paris. He afterwards joined the Franciscans.

Robert Grosseteste (d. 1253), the celebrated Bishop of Lincoln and patron of Bacon. Taught at Paris and at Oxford. Commentaries on Aristotle. SALUSTIUS (d. 363?). DE DIIS ET MUNDO. A geographer.

Schola Medica Salernitana (circ. 1100). A treatise on the preservation of health in leonine verse for popular use, said to be addressed to Robert of England. It has been translated and commented on hundreds of times. The Middle Age very sensibly thought preservation from disease a branch of medicine equally important with the cure of it.

SECUNDUS. A writer on Medicine. 4th century used Pliny[12]

Gaius Julius Solinus (circ. 100). Wrote an account of things in general—POLYHISTORIA

STEPHANUS (circ. 600). Commentary on Galen.[13]

Walafrid Strabo (d. 847). A Benedictine, Abbot of Reichenau, near Constance. One of the authors of the Gloss.

SYMON CORNUBIENSIS (?).

Marcus Terentius Varro, M. T. (116-26 B.C.). Most celebrated grammarian.

Virgil (70-19 B.C.).

William of Conches (d. 1150). Lectured at Paris, 1139, on Grammar, wrote DE NATURA.

Zeno of Cyprus (circ. 400), A writer on Medicine, and teacher at Alexandria.

tabari

Sources[14][15][16][17]

  • Part I. Treats of certain general philosophical ideas, the categories, natures, elements, metamorphosis, genesis and decay.subdivided into I2 chapters, treats of general philosophical ideas, mostly following Aristotle.
    • On the Name of the Book and its Composition. The author mentions among his sources Hippocrates, Galen and Aristotle Hunayn ibn Ishaq
    • On Matter Shape, Quantity and Quality
    • On simple and compound Temperaments
    • On the Antagonism of these Temperaments and the Refutation of the Opinion of those who allege that the Air is cold (of temper.). diagram of the four temperaments and their antagonistic action.
    • On the Genesis of Temperaments one from another.
    • On Metamorphosis Plato is quoted.
    • On Genesis and Decay.
    • On Activity and Passivity
    • On the Genesis of Things from the Elements, the Action of the Celestial Sphere and the Luminous Bodies therein.
    • On the Effects of the Action of the Elements on the Air and subterranean Conditions
    • On shooting Stars and the Colors which are generated in the Air. (rainbows)
  • Part II embryology, pregnancy, the functions and morphology of different organs, ages and seasons, psychology, the external and internal senses, the temperaments and emotions, personal idiosyncrasies, certain nervous affections, tetanus, torpor, palpitation, nightmare, the evil eye, hygiene and dietetics.
    • Book I
    • Book II
    • Book III
    • Book IV
    • Book V
  • Part III. Treats of nutrition and dietetics. 3 chapters
  • Part IV. (The longest, comprising 12 Discourses) treats of general and special pathology, from the head to the feet, and concludes with an account of the number of muscles, nerves and veins, and dissertations on phlebotomy, the pulse and urinoscopy. This Fourth Part constitutes nearly two-fifths of the whole book, occupying 107 out of 276 folios and comprising in all 152 chapters. Each chapter is therefore very short, often less than one page and seldom more than two. There is little attempt to go beyond the chief signs and symptoms of each disease and the treatment recommended, and, so far as I have seen, there are no references to actual cases, or clinical notes. The book, indeed, except for the First Part — which deals with general philosophic conceptions, and contains some interesting ideas regarding the genesis of the Four Elements (Earth, Air, Fire and Water) from the Four Natures (Heat, Cold, Dryness and Moisture) and their metamorphosis (*JU^l) — is little more than a Practitioner's Vademecum, chiefly interesting as one of the earliest extant independent medical works in Arabic written by the teacher of the great physician whom we have now to consider.
    • Book 1 (9 chapters) on general pathology, the signs and symptoms of internal disorders, and the principles of therapeutics.
    • Book 2 (14 chapters) on diseases and injuries of the head; and diseases of the brain, including epilepsy, various kinds of headache, tinnitus, vertigo, amnesia, and nightmare.
    • Book 3 (12 chapters) on diseases of the eyes and eyelids, the ear and the nose (including epistaxis and catarrh), the face, mouth and teeth.
    • Book 4(7 chapters) on nervous diseases, including spasm, tetanus, paralysis, facial palsy, etc.
    • Book 5 (7 chapters) on diseases of the throat, chest and vocal organs, including asthma.
    • Book 6 (6 chapters) on diseases of the stomach, including hiccough.
    • Book 7 (5 chapters) on diseases of the liver, including dropsy.
    • Book 8(14 chapters) on diseases of the heart, lungs, gall-bladder and spleen.
    • BooK (19 chapters) on diseases of the intestines (especially colic), and of the urinary and genital organs.
    • Book10 (26 chapters) on fevers, ephemeral, hectic, continuous, tertian, quartan and semi-quartan ; on pleurisy, erysipelas, and small-pox ; on crises, prognosis, favorable and unfavorable symptoms, and the signs of death.
    • Book 11(13 chapters) on rheumatism, gout, sciatica, leprosy, elephantiasis, scrofula, lupus, cancer, tumours, gangrene, wounds and bruises, shock, and plague. The last four chapters deal with anatomical matters, including the numbers of the muscles, nerves and blood-vessels.
    • Book 12 (20 chapters) on phlebotomy, cupping, baths and the indications afforded by the pulse and urine.
  • Part V. Treats of tastes, scents and colors. 1 book, 9 chapters
  • Part VI. Treats of materia medica and toxicology.
  • Part VII. Treats of climate, waters and seasons in their relation to health, outlines of cosmography and astronomy, and the utility of the science of medicine: and concludes, as already noted, with a summary of Indian Medicine in 36 chapters.[18]

test

The History and Practice of Ancient Astronomy[24]

schools

dowb

Antigonus I Monophthalmos Antigonus I Monophthalmus

Antiochus the Great

Antisthenes

Marc Antony

Apollonius of Perga
Archimedes
Aretaeus of Cappadocia
Aristippus
Aristophanes
Aristotle
Aristoxenus
Asclepiades of Bithynia
Ashurbanipal
Ashurnasirpal II

Asoka

Aspasia

Saint Athanasius

Attila

Saint Augustine

Augustus

Boadicca

Marcus Junius Brutus

Buddha

Julius Caesar
Caligula
Callimachus
Cassius

Cato the Censor

Cato the Younger
Catullus, 169
Aulus Cornelius Celsus, 173

Ch'in Shih Huang-ti
, 176
Saint Christopher, 180

Saint John Chrysostom
, 184

Ch'ü Yüan
, 187
Chuang-tzu, 190
Cicero, 194
Cimon, 198

Claudius I
 203

Cleisthenes of Athens
, 207

Clement I
 210
Cleomenes, 214

Cleopatra VII
, 218
Confucius, 222
Constantine the Great, 226

Ctesibius of Alexandria
, 231
Cyrus the Great, 233
Darius the Great, 236
David, 241
Deborah, 246
Democritus, 249
Demosthenes, 253
Saint Denis, 257
Diocles of Carystus, 260
Diocletian, 263
Diogenes, 268
Diophantus, 272
Pedanius Dioscorides, 276
Draco, 280
Empedocles, 282

Quintus Ennius
, 287
Epaminondas, 290
Epicurus, 295
Erasistratus, 299

Eratosthenes of Cyrene
, 303
Euclid, 307
Eudoxus of Cnidus, 310
Eupalinus of Megara Eupalinos
Euripides, 317

Eusebius of Caesarea
, 322
Ezekiel, 326
Ezra 330
Fabius, 334
Galen, 338

Genseric
, 342

The Gracchi
, 345
Gregory of Nazianzus, 349
Gregory of Nyssa 352
Hadrian, 356
Hammurabi, 360
Hannibal, 364
Hanno, 368
Hatshepsut, 371
Saint Helena, 375

Hengist
, 378

Heraclitus of Ephesus
, 382
Hero of Alexandria, 387
Herod the Great, 390
Herodotus, 394

Herophilus
, 398
Hesiod, 402
Hipparchus, 407
Hippocrates, 411
Hippolytus of Rome, 415
Homer, 420
Horace, 424

Hsieh Ling-yün Xie Lingyun


Xunzi

Hypatia, 436
Ignatius of Antioch, 440
Imhotep, 443

Saint Irenaeus
, 447
Isaiah, 452
Isocrates, 456
Jeremiah, 459

Saint Jerome
, 463

Jesus Christ
, 467

Johanan ben Zakkai
, 471
John the Apostle, 475
John the Baptist, 479

Flavius Josephus
, 483
Juvenal, 488

Kālidāsa
, 491
Kanishka, 494

Lao-tzu
, 498

Leonidas
, 501
Livy, 504
Lucian, 507
Lucretius, 511

Lysippus
, 515
Gaius Maecenas, 519
Marcus Aurelius, 523
Gaius Marius, 528
Martial, 532
Masinissa, 535
Menander, 538
Menander, 541
Mencius, 543
Menes, 547

Valeria Messallina
, 550

Miltiades the Younger
, 553

Mithradates the Great
, 557
Moses, 561

Nabu-rimanni
, 566
Nebuchadnezzar II, 569
Nefertiti, 573
Nero, 577
Origen, 581
Ovid, 585

Pan Ku
, 589
Pappus, 593
Parmenides, 596
Saint Patrick, 600

Saint Paul
, 604
Pericles, 609
Saint Peter, 614
Phaedrus, 618
Pheidippides, 621
Phidias, 624

Philip II of Macedonia
, 628

Philo of Alexandria
, 632

Piankhi
, 636
Pontius Pilate, 640
Pindar, 644
Pisistratus, 648
Pittacus of Mytilene, 651
Plato, 655
Plautus, 659
Pliny the Elder, 662
Plotinus, 666
Plutarch, 670
Polybius, 673
Polygnotus, 676

Pompey the Great
, 679
Porphyry, 683
Posidonius, 686
Praxiteles, 690
Priscillian, 694
Proclus, 698

Sextus Propertius
, 702
Protagoras, 705
Psamtik I, 709
Ptolemy 712

Ptolemy Philadelphus
, 716

Ptolemy Soter
, 720

Pyrrhon of Elis
, 724
Pythagoras, 727
Pytheas, 731

Ramses II
, 734
Regulus, 739
Sallust, 742
Samuel, 746
Sappho, 750
Sargon II, 754
Scipio Aemilianus, 757
Scipio Africanus, 760
Scopas, 764
Seleucus I Nicator, 767
Seneca the Younger, 770

Sesostris III
, 774
Shapur II, 778

Saint Simeon Stylites
, 783

Simonides
, 787

Saint Siricius
, 790
Socrates, 793
Solomon, 798
Solon, 803
Sophocles, 807
Sosigenes, 811
Spartacus, 814

Ssu-ma Ch'ien
, 818
Saint Stephen, 822

Flavius Stilicho
, 825
Strabo, 828

Lucius Cornelius Sulla
, 833

Cornelius Tacitus
, 837
T'ao Ch'ien, 841
Terence, 844
Tertullian, 848
Thales of Miletus, 852
Themistocles, 857
Theodore of Mopsuestia, 861

Theodoret of Cyrrhus
, 865

Theodosius the Great
, 868
Theophrastus, 873
Thespis, 877
Saint Thomas, 880
Thucydides, 885
Thutmose III, 889
Tiberius
Tigranes the Great
Trajan

Tutankhamen

Ulfilas
Valentinus
Vardhamāna Mahavira
Marcus Terentius Varro
Vercingetorix

Vergil


Marcus Verrius Flaccus

Vespasian, 933

Saint Vincent of Lérins


Virgin Mary


Wang Ch'ung


Wang Hsi-chih Wang Xizhi

Wang Pi
Xanthippe
Xenophanes
Xenophon
Xerxes
Zeno of Citium
Zeno of Elea
Zoroaster

Zoser

Latin and Greek to Latin

  • Plato (428-347 B.C.) Timæus (first 53 chapters) Chalcidius from Greek 4th century
  • Aristotle (384-322 B.C.) Some logical works (logicavetus) Boethius from Greek Italy 6th century
  • Dioscorides ( 1st century A.D.) Materia Medica from Greek by 6th century
  • Anon. Physiologus ( 2nd century A.D. Alexandria) from Greek 5th century
  • Anon. Various technical Compositiones from Greek sources earliest MSS. 8th century
  • Lucretius (c. 95-55 B.C.) De Rerum Natura (known in 12th century
  • Vitruvius ( 1st century B.C.) De Architectura (known in 12th century)
  • Seneca ( 4 B.C.-65 A.D.) Quæstiones Naturales
  • Pliny (23-79 A.D.) Historia Naturalis
  • Macrobius (fl. 395-423) In Somnium Scipionis
  • Martianus Capella ( 5th century) Satyricon, sive De Nuptiis Philologiæ et Mercurii et de Septem Artibus Liberalibus
  • Boethius (480-524) Works on the liberal arts, particularly mathematics and astronomy, and commentaries on the logic of Aristotle and Porphyry
  • Cassiodorus (c. 490-580) Works on the liberal arts
  • Isidore of Seville (560-636) Etymologiarum sive Originium De Natura Rerum
  • Bede (673-735) De Natura Rerum De Temporum Ratione

Nestorians

Jundi-Shapur
, the Greek works were translated into Syriac for use in the curriculums. These works included Theophania, Martyrs of Palestine, and Ecclesiastical History by Eusebius; the Isagoge of Porphyry (an introduction to logic); Aristotle's Hermeneutica and Analytica Priora. Hibha [a Nestorian] had introduced the Aristotelian logic to illustrate and explain the theological teaching of Theodore, of Mopseustia, and that logic remained permanently the necessary introduction to the theological study in all Nestorian education. Ultimately it was the Aristotelian logic which, with the Greek medical, astronomical, and mathematical writers, was passed on to the Arabs. [page 61] Nestorian missions pushed on towards the south and reached the Wadi l-Qura', a little to the north-east of Medina, an outpost of the Romans garrisoned, not by Roman troops, but by auxiliaries of the Qoda' tribes. In the time of Muhammad most of these tribes were Christian, and over the whole wadi were scattered monasteries, cells, and hermitages. From this as their headquarters Nestorian monks wandered through Arabia, visiting the great fairs and preaching to such as were willing to listen to them. Tradition relates that the Prophet as a young man went to Syria and near Bostra was recognized as one predestined to be a prophet by a monk named Nestor (Ibn Sa'd, Itqan, ii, p. 367). Perhaps this may refer to some contact with a Nestorian monk. The chief Christian stronghold in Arabia was the city of Najran, but that was mainly Monophysite. What was called its Ka'ba seems to have been a Christian cathedral. [page 68].

  • Maraba II, skilled in Philosophy, medicine, and astronomy, and to have been learned in the wisdom of the Persians, Greeks, and Hebrews, wrote a commentary (in Syriac) on the Dialectics of Aristotle.
  • Shem'on of Beth Garmai translated Eusebius' Ecclesiastical History.
  • Henan-isho' II, Catholicos (Patriach) from 686 to 701, composed a commentary (again, in Syriac) on Aristotle's Analytica.

Syriac/Greek/Arabic

  • Sergius of Reshaina d.536 thirty treatises by Galen, the pseudo-Aristotelian De Mundo,[8] a treatise by Alexander of Aphrodisias On the Principles of the All (lost in Greek),[9] the writings of Dionysius the Pseudo-Areopagite and Evagrius Ponticus; he is also the author of a treatise on Aristotle's Categories and another one on the scope of Aristotle's writings
  • Yuhanna Ibn Batriq, Sirr al-asrarSirr al-asrar Secretum Secretorum
  • Abu Yahya Ibn al-Batriq
    Ptolemy's Tetrabiblos
  • Al-Ḥajjāj ibn Yūsuf ibn Maṭar (786–833 CE) Euclid's Elements and 829, he translated Ptolemy's Almagest[25]
  • Abd al-Mashi b. Na’imah of Emessa
  • Yuhana ibn Masawaih Mesue the Elder
  • Hunayn ibn Ishaq known in Latin as Johannitius) (809–873)
    • 1. De sectis
    • 2. Ars medica
    • 3. De Pulsibus ad tirones
    • 4. Ad Glauconem de medendi methodo
    • 5. De ossibus ad tirones
    • 6. De musculorum dissectione
    • 7. De nervorum dissectione
    • 8. De venraum arteriumque dissectione
    • 9. De elementis secumdum Hippocratem
    • 10. De temperamentis
    • 11. De facultatibus naturalibus
    • 12. De causis et symptomatibus
    • 13. De locis affectis
    • 14. De pulsibus (four treatises)
    • 15. De typis (febrium)
    • 16. De crisibus
    • 17. De diebus decretoriis
    • 18. Methodus medendi
  • Qusta ibn Luqa of Ba’albeck translated Hypsicles, Theodosius' Sphaerica, Heron's Mechanics, Autolycus Theophrastus' Meteora, Galen's catalog of his books, John Philoponus on the Phsyics of Aristotle and revised the existing translation of Euclid.
  • Ishaq ibn Hunayn known for his translations of Euclid's Elements and Ptolemy's Almagest. He is the son of the famous translator Hunayn Ibn Ishaq.
  • Abu bishr Mata b. Yunus
  • Abu Zakariyah Yahia b. Adi
  • Abu ‘Ali b. Zur’a
  • Thabit ibn Qurrah
    of Harran the Sabaean Syriac, which was the eastern Aramaic dialect from Edessa, and he was fluent in Greek and Arabic. He translated from Greek into Arabic works by Apollonius, Archimedes, Euclid and Ptolemy. He revised the translation of Euclid's Elements of Hunayn ibn Ishaq. He also rewrote Hunayn's translation of Ptolemy's Almagest and translated Ptolemy's Geography. Thabit's translation of a work by Archimedes which gave a construction of a regular heptagon was discovered in the 20th century, the original having been lost.
  • Sinan b. Thabit b. Qurrah also Sinan ibn Thabit
  • Hubish b. Hassan al-Asam texts of Hippocrates and the botanical work of Dioscorides[26]
  • Aub uthaaman al-Dimashqi
  • Isa b. Zur’ah[27]
  • Abu al-Khai
  • Bar Hebraeus

[5]

Arabic Sources from c. 1000

  • Jabir ibn Hayyan (fl. c. 776) Various chemical works from Arabic 12th and 13th centuries
  • Al-Khwarizmi ( 9th century) Liber . . . Alchorismi (aritmetic) Adelard of Bath from Arabic c. 1126 Astronomical tables (trigonometry) Adelard of Bath from Arabic c. 1126
  • Al-Khwarizmi( 9th century) Algebra Robert of Chester from Arabic Segovia 1145
  • Alkindi (d. c. 873) De Aspectibus; De Umbris et de Diversitate Aspectuum Gerard of Cremona from Arabic Toledo 12th century
  • Thabit ibn Qurra (d. 901) Liber Charastonis(on the Roman balance) Gerard of Cremona from Arabic Toledo 12th century
  • Rhazes (d. c. 924) De Aluminibus et Salibus(chemical work) Gerard of Cremona from Arabic Toledo 12th century
    • Liber Continens(medical encyclopædia) Moses Farachi from Arabi Silicy 1279
    • Liber Almansoris (medical compilation based on Greek sources) Gerard of Cremona from Arabic Toledo 12th century
  • Alfarabi (d. 950) Distinctio super Librium Aristotelis de Naturali Auditu Gerard of Cremona from Arabic Toledo 12th century
  • Haly Abbas (d. 994) Part of Liber Regalis (medical encyclopædia) Constantine the African(d. 1087) and John the Saracen from Arabic South Italy 11th century
    • Liber Regalis Stephen of Antioch from Arabic c. 1127
  • pseudo- Aristotle De Proprietatibus Elementorum (Arabic work on geology) Gerard of Cremona from Arabic Toledo 12th century
  • Alhazen (c. 965-1039) Opticæ Thesaurus From Arabic End of 12th century
  • Avicenna (980-1037) Physical and philosophical part of Kitab al-Shifa (commentary on Aristotle) Dominicus Gundissalinus and John Seville from Arabic Toledo 12th century
    • De Mineralibus (geological and alchemical part of Kital al-Shifa) Alfred of Sareshel from Arabic Spainc. 1200
    • Canon (medical encyclopædia) Gerard of Cremona from Arabic Toledo 12th century
  • Alpetragius ( 12th century) Liber Astronomiæ (Aristotelian concentric system) Michael Scot from Arabic Toledo 1217
  • Averroës (1126-1198) Commentaries on Physica, De Cælo et Mundo, De Anima and other works of Aristotle Michael Scot from Arabic early 13th century
  • Leonardo Fibonacci of Pisa Liber Abaci (first complete account of Hindu numerals) using Arabic knowledge 1202

Greek sources from c. 1100

  • Hippocrates and school(5th, 4th centuries B.C.) Aphorisms Burgundio of Pisa from Greek 12th century
    • Various treatises Gerard of Cremona and others from Arabic Toledo 12th century
    • William of Moerbeke from Greek after 1260
  • Aristotle (384-322 B.C.) Posterior Analytics (part of logica nova) Two versions from Greek 12th century from Arabic Toledo 12th century
    • Meteorologica (Book 4) Henricus Arisippus from Greek Sicily c. 1156
    • Physica, De Generatione et Corruptione, Parva Naturalia, Metaphysica (1st 4 books), De Anima from Greek 12th century
    • Meteorologica (Books 1-3), Physica, de Cælo et Mundo, De Generatione et Corruptione Gerard of Cremona from Arabic Toledo 12th century
    • De Animalibus (Historia animalium, De partibus animalium, De generatione animalium trans. into Arabic in 19 books by el-Batric, 9th century) Michael Scot from Arabic Spain c. 1217-20
    • Almost complete works William of Moerbeke, new or revised translations from Greek c. 1260-71
  • Euclid (c. 330-260 B.C.) Elements (15 books, 13 genuine) Adelard of Bath from Arabic c. 1126 revised by Campanus of Novara c. 1254
    • Optica and Catoptrica from Greek probably Sicily
  • Apollonius ( 3rd century B.C.) Conica perhaps Gerard of Cremona from Arabic 12th century
  • Archimedes (287-212 B.C.) De Mensura Criculi Gerard of Cremona from Arabic Toledo 12th century
    • De Iis quæ in Humido Vehuntur (on floating bodies) William of Moerbeke from Greek 1269
  • Diocles ( 2nd century B.C.) De Speculis Comburentibus Gerard of Cremona from Arabic Toledo 12th century
  • Hero of Alexandria ( 1st century B.C.?) Pneumatica from Greek Sicily 12th century
    • Catoptrica (attributed to Ptolemy in Middle Ages) William of Moerbeke from Greek after 1260
  • pseudo- Aristotle Mechanica from Greek early 13th century Bartholomew of Messina from Greek Sicily, c.1260
    • De Plantis or De Vegetabilibus (now attributed to Nicholas of Damascus, 1st century B.C.) Alfred of Sareshel from Arabic Spain,probably before 1200
  • pseudo- Euclid Liber Euclidis de Ponderoso et Levi (statics) from Arabic 12th century
  • Galen (129-200 A.D.) Various treatises Burgundio of Pisa from Greek c. 1185
    • Various treatises Gerard of Cremona and others from Arabic Toledo 12th century
    • Various treatises William of Moerbeke from Greek 1277
  • Ptolemy ( 2nd century A.D.) Almagest from Greek Sicily c.1160
    • Gerard from Cremona from Arabic Toledo 1175
    • Optica Eugenius of Palermo from Arabic c. 1154
  • Alexander of Aphrodisias (fl. 193 -217 A.D.) Commentary on the Meteorologica William of Moerbeke from Greek 13th century
    • De Motu et Tempore Gerard of Cremona from Arabic Toledo 12th century
  • Simplicius ( 6th century A.D.) Part of commentary on De Cælo et Mundo Robert Grosseteste from Greek 13th century
    • Commentary on Physica from Greek 13th century
    • Commentary on De Cælo et Mund William of Moerbeke from Greek 1271
  • Proclus (410-85 A.D.) Physica Elementa (De motu) from Greek Sicily 12the century

ref

  1. ISBN 9781594161315
    . Retrieved 15 February 2015.
  2. ISBN 9780312270261
    . Retrieved 15 February 2015.
  3. ISBN 9781472112125
    . Retrieved 15 February 2015.
  4. ISBN 9783034600378
    . Retrieved 15 February 2015.
  5. ^ Smith, Sir William (1871). A New Classical Dictionary of Greek and Roman Biography,mythology and Geography: Partly Based Upon the Dictionary of Greek and Roman Biography and Mythology. p. 241. Retrieved 10 October 2016.
  6. ^ The Classical Review. D. Nutt. 1918. pp. 21–.
  7. ^ I, Pope Gregory (1844). Morals on the Book of Job. J.H. Parker. Retrieved 22 March 2015.
  8. ISBN 9780231087957
    . Retrieved 22 March 2015.
  9. ^ Marbode; Cornarius (1799). Marbodi Liber lapidum, seu de Gemmis. typis J. C. Dieterich. Retrieved 22 March 2015.
  10. ISBN 9781486434411
    . Retrieved 22 March 2015.
  11. ISBN 9780313308178
    . Retrieved 22 March 2015.
  12. ISBN 9781442601031
    . Retrieved 22 March 2015.
  13. ISBN 9789004109353
    . Retrieved 22 March 2015.
  14. ^ `Alî at-Tabarî's ``Paradise of Wisdom, one of the oldest Arabic Compendiums of Medicine Max Meyerhof Isis, Vol. 16, No. 1 (Jul., 1931), pp. 6-54 Published by: The University of Chicago Press on behalf of The History of Science Society Article Stable URL: http://www.jstor.org/stable/224348
  15. ^ "Meyerhof Ali Tabari Paradise Wisdom". Scribd. Retrieved 16 September 2014.
  16. ^ Siddiqi, Muḥammad Zubair (1959). Studies in Arabic and Persian medical literature. Calcutta University [on label: sole agents: Luzac, London]. Retrieved 16 September 2014.
  17. ISBN 9781108013970
    . Retrieved 16 September 2014.
  18. ^ http://www.new1.dli.ernet.in/data1/upload/insa/INSA_1/20005b58_20.pdf. Retrieved 17 September 2014. {{cite web}}: Missing or empty |title= (help)
  19. ISBN 9781848728745
    . Retrieved 17 October 2013.
  20. ISBN 9781133958093
    . Retrieved 17 October 2013.
  21. ISBN 9780299148430
    . Retrieved 17 October 2013.
  22. ^ Dessoir, Max; Fisher, Donald (1912). Outlines of the history of psychology. Macmillan. Retrieved 17 October 2013.
  23. ISBN 9780393319804
    . Retrieved 22 November 2013.
  24. ISBN 9780199874453
    . Retrieved 23 June 2014.
  25. ^ Thomas Hockey et al. (eds.). The Biographical Encyclopedia of Astronomers, Springer Reference. New York: Springer, 2007, pp. 460-461 [1]
  26. ^ http://www.aina.org/aol/peter/greek.htm
  27. ISBN 9780231055338
    . Retrieved 3 January 2013.

RFC

the RFC was a good faith effort brought on by years of problem behavior. It was closed by agreement. The editor in question admitted to being sometimes incompetent. Some thought that (regurgitating everything he could find on Islamic science et al) this was a good faith but misguided effort to build an encyclopedia. Others Pointing to the single direction of the edit saw it as passive-aggressive boosterism with out regard for the damage to wikipedia. If he had called it a Euro-centric witch he would have been banned. Wikipedia:Our_social_policies_are_not_a_suicide_pact[[6]] whether we assume good faith or not. the actual accomplishments/ contributions are well reported in reliable sources

eee=

Haque Amber (2004), "Psychology from Islamic Perspective: Contributions of Early Muslim Scholars and Challenges to Contemporary Muslim Psychologists", Journal of Religion and Health, 43 (4): 357–377 [375],

doi:10.1007/s10943-004-4302-z
as the name implies and the paper expressly states it is for use by professionals to help Muslims adapt to western theories of psychology.

  • Achoui, M. (1998). ‘‘Human Nature from a Comparative Psychological Perspective.’’American Journal of Islamic Social Sciences, 15: 4,71–95.
  • Achoui, M. (1998). ‘‘Human Nature from a Comparative Psychological Perspective.’’

American Journal of Islamic Social Sciences, 15: 4, 71–95. Ahmad, J. (1984). Hundred Great Muslims. Pakistan: Forezsons Limited. Ansari, Z. A. (1992). Quranic Concepts of Human Psyche . Islamabad, Pakistan: Islamic ResearchInstitute Press.Badri, M. B. (1979). The Dilemma of Muslim Psychologists. London: MWH Publishers.Faruqi, I. R. (1982). Al-Tawhid: Its meaning and Implications. VA, USA: International Institute of Islamic Thought, Herndon.Haddad, Y. (1991). The Muslims of America. New York: Oxford University Press.Hamarneh, S. K. (1984). In M.A. Anees (Ed.), Health Sciences in Early Islam: collected Papers,Vol. 2 , Blanco, TX: Zahra Publications, 353.Haque, A. (1998). ‘‘Psychology and Religion: Their Relationship and Integration from IslamicPerspective,’’ The American Journal of Islamic Social Sciences, 15 , pp. 97–116.Haque, A. (2004). ‘‘Religion and Mental Health: The Case of American Muslims.’’ Journal of Religion and Health, 43:1 , pp. 45–58.Haque, A. and Anuar, K. M. (2002). ‘‘Religious psychology in Malaysia.’’ International Journal forthe Psychology of Religion, 12:4 , pp. 277–289.Hofmann, M. (2000). Islam the Alternative. Lahore, Pakistan: Suhail Academy.Hussain, A. and Hussain, I. (1996). A brief history and demographics of Muslims in the UnitedStates. In Asad Hussain, John Woods and Javed Akhtar (eds.)–

  • Muslims in America: Opportu-nities and Challenges.Chicago: International Strategy and Policy Institute.Jordan, N. (1995). Themes in speculative psychology. In David Cohen (Ed.),
  • Psychologists on Psychology, New York: Routledge.Kimble, G. (1984). ‘‘Psychology’s Two Cultures.’’

American Psychologist , 39 , pp. 833–839.Mohamed, Y. (1998). Human Nature in Islam . A.S. Noordeen: Kuala Lumpur, Malaysia.Murken, S. and Shah, A. A (2002). ‘‘Naturalistic and Islamic Approaches to Psychology, Psycho-therapy, and Religion: Metaphysical Assumptions and Methodology—A Discussion.’’ The International Journal for the Psychology of Religion , 12: 4 , pp. 239–254.Nasr, S. H. (1988). A Young Muslim’s Guide to the Modern World. Lahore, Pakistan: Suhail Academy.Nasr, S. H. and Leaman, O. (1996). History of Islamic Philosophy. London, UK: Routledge.Norager, T. (1998). ‘‘Metapsychology and Discourse: A Note on some Neglected Issues in thePsychology of Religion.’’ The International Journal for the Psychology of Religion, 6, pp. 139–149.Polkinghorne, D. (1984). ‘‘Further Extensions of Methodological Diversity for Counseling Psy-chology.’’ Journal of Counseling Psychology, 31, pp. 416–429.Reich, K. H., and Paloutzian, R. F. (2001). Editors’ Note: From Conflict to Dialogue: ‘‘ExaminingWestern and Islamic Approaches in Psychology of Religion.’’ The International Journal for the Psychology of Religion, 12: 4, pp. 215–216.Zuberi, M. H. (1986). Aristotle and Al Ghazali. Karachi, Pakistan: Royal Book Company.

clean-up

Michael Dols, “Insanity in Byzantine and Islamic Hospitals,” in John Scarborough, ed., Dumbarton OaksSymposium on Byzantine Medicine, Dumbarton Ecclesiastical History Oaks Papers 38, 1984, Washington, D.C., 1985, pp. 135-48. Idem, “The Origins of the Islamic Hospital: Myth and Reality,” Bulletin of the History of Medicine 41, 1987, pp. 367-90. Idem, “Syriac into Arabic: The Transmission of Greek Medicine,” Aram 1/1, winter 1989, pp. 45-53.

editwar

Because our talk spans several sections and several pages and edit warring is disruptive I bring the issues here. You revert Medicine from mostly Greek sources with additions from Persian, Syrian, India, and Byzantine became the health sciences which the early medical community translated, added to, expounded on, codified and Islamicized. [my edit but content that you seem to agree with] on the talk page you accuse me of only translated Greek medicine. You abandon talk at Talk:The Cannon of Medicine. You revert [7] with the edit summary not what the source says when in fact it is what the source says. Then you revert Galenic"" with the edit summary "revert euro-centric carp" "remove unfounded claim"

  • Shanks, N. J.; Al-Kalai, D. (1984). "Arabian medicine in the Middle Ages". Journal of the Royal Society of Medicine. 77 (1): 60–65.
    PMID 6366229. {{cite journal}}: Unknown parameter |month= ignored (help)CS1 maint: date and year (link
    )
  • [8] Islamic Medicine:Medieval Islamic Medicine by Peter E. Pormann and Emilie Savage-Smith Only the Intro. is on line
  • [9] Psychology from Islamic perspective: Contributions of early Muslim scholars and challenges to contemporary Muslim psychologists (Amber Haque) – Academia.edu
  • [10] Iranicaonline

balancing thru addition

  • history of science project
    • science in late antiquity
    • Aristotle on scientific methode
    • 1204 latinkingdom and crusader states
    • identify "best" sources
    • rework time lines/geo

useraa see edit summary [11] moon illusion [12] talk page talk [13] lithotomy [14] mine [15]

. Even .


  • Oribasos of Pergamum(325-400) - "Medical Collection" - 70 books[citation needed]
  • Mikhail Psellos and Anna Komnena were considering themselves medics[citation needed]
  • And Anna Komnena is mentioning the hospitals in her book. There was one in Constantinople "which required one whole day to visit everything"(Steven Runciman).[citation needed]
  • The Greeks had had asklepieia, religious institutions for the treatment of the sick
  • Romans had maintained hospitals for their soldiers; but it was Christian charity that gave the institution a wide development
  • 369 St. Basil founded at Caesarea in Cappadocia an institution called after him the Basilias, with several buildings for patients, nurses, physicians, workshops, and schools
  • St. Ephraim opened a hospital at Edessa in 375
  • 400 The first hospital in Latin Christendom was founded by Fabiola at Rome about 400
  • 502-575 Aetios of Armida(502-575; Justinian's personal medic) - Medical enciclopedia
  • Alexandros of Tralles(VI th century) - Treaty on general medicine(was a big hit...was translated into Latin, Arabic and Hebrew)
  • Paul of Egina(VII century) - Medical enciclopedia(translated in Arabic, it influenced very much the Arabic medicine)
  • 873 only detailed description of an early Islamic hospital. Hospital founded by Ahamad ibn Tulun (description by Maqrizi?)[1]
  • 1084 The first English hospital known to history (not necessarily the first) was established at Canterbury in
  • Constantinople had many hospitals. There is one still standing(at least that's what I know...) made by Ioannos I Komnen in 1112
  • The Byzantine Greeks had nosocomia for the sick, brephotrophia for foundlings, orphanotrophia for orphans, ptochia for the poor, xenodochia for poor or infirm pilgrims, and gerontochia for the old.
  • Innocent III organized at Rome in 1204 the hospital of Santo Spirito (in the thirteenth century, over a hundred such "hospitals of the Holy Spirit.)
  • 1260 Louis IX established at Paris an asylum, Les Quinze-vingt; originally a retreat for the blind, it became a hospital for eye diseases, and is now one of the most important medical centers in Paris.

ref

  1. ^ {{Insanity in Byzantine and Islamic Medicine Michael Dols Dumbarton Oaks Papers Vol. 38, Symposium on Byzantine Medicine (1984), pp. 135-148 Published by: Dumbarton Oaks, Trustees for Harvard University Article Stable URL: http://www.jstor.org/stable/1291501

G.A.

The authorities named by Gilbert are

ISBN 9781449981945
. Retrieved 5 December 2012.

greek mathematicians

Eudoxus Eudoxus of Cnidus

Anaxagoras Anthemius Archytas Aristaeus the Elder Aristarchus Apollonius Archimedes Autolycus Bion Boethius Bryson Callippus Carpus Chrysippus Cleomedes Conon Ctesibius Democritus Dicaearchus Diocles Diophantus Dinostratus Dionysodorus Domninus Eratosthenes Eudemus Euclid Eudoxus Eutocius Geminus Heron Hipparchus Hippasus Hippias Hippocrates Hypatia Hypsicles Isidore of Miletus Leo the Mathematician Marinus Menaechmus Menelaus Metrodorus Nicomachus Nicomedes Nicoteles Oenopides Pappus Perseus Philolaus Philon Porphyry Posidonius Proclus Ptolemy Pythagoras Serenus Simplicius Sosigenes Sporus Thales Theaetetus Theano Theodorus Theodosius Theon of Alexandria Theon of Smyrna Thymaridas Xenocrates Zeno of Elea Zeno of Sidon Zenodorus

Presocratic philosophers

  • Milesian School
Thales
(624 – c 546 BCE)
Anaximander (610 – 546 BCE)
Anaximenes of Miletus (c. 585 – c. 525 BCE)
Pythagoras (582 – 496 BCE)
Philolaus (470 – 380 BCE)
Alcmaeon of Croton
Archytas (428 – 347 BCE)
Xenophanes (570 – 470 BCE)
Parmenides (510 – 440 BCE)
Zeno of Elea (490 – 430 BCE)
Melissus of Samos (c. 470 BCE – ?)
  • Pluralists
Empedocles (490 – 430 BCE)
Anaxagoras (500 – 428 BCE)
Leucippus (first half of 5th century BCE)
Democritus (460 – 370 BCE)
Metrodorus of Chios (4th century BCE)
Protagoras (490 – 420 BCE)
Gorgias (487 – 376 BCE)
Antiphon
(480 – 411 BCE)
Prodicus (465/450 – after 399 BCE)
Hippias (middle of the 5th century BCE)
Thrasymachus (459 – 400 BCE)
Callicles
Critias
Lycophron

Greek philosophers


astronomers

Acoreus Aglaonike Agrippa Anaximander Andronicus Apollonius Aratus Aristarchus Aristillus Attalus Autolycus Bion Callippus Cleomedes Cleostratus Conon Eratosthenes Euctemon Eudoxus Geminus Heraclides Hicetas Hipparchus Hippocrates of Chios Hypsicles Menelaus Meton Oenopides Philip of Opus Philolaus Posidonius Ptolemy Pytheas Seleucus Sosigenes of Alexandria Sosigenes the Peripatetic Strabo Thales Theodosius Theon of Alexandria Theon of Smyrna Timocharis

astro

Astronomy, A history of man's investigation of the universe,

koin

Our standard is Wikipedia:Verifiability please also see the essay Wikipedia:Verifiability, not truth Quoting; Wikipedia's core sourcing policy, Wikipedia:Verifiability, previously defined the threshold for inclusion in Wikipedia as "verifiability, not truth". "Verifiability" was used in this context to mean that material added to Wikipedia must have been published previously by a reliable source . The claim [2] [3]

References

  1. ISBN 9780408107648
    . Retrieved 6 July 2014.
  2. ^ Gas Engine. Gas Engine Publishing Company. 1920. pp. 168–.
  3. ^ Gas Engine. Gas Engine Publishing Company. 1920. pp. 32–33.
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