William of Conches

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Tonsured William of Conches (Magister Wilhelmus, "Master William") teaching the Duke of Normandy that "A thing existing in itself is said to be a substance" (Res extans per se substancia dicitur esse) in a medieval copy of the Dragmaticon (Beck MS 12, c. 1230)

William of Conches (

Chartres and former student of William's, refers to William as the most talented grammarian of the time, after his former teacher Bernard of Chartres
.

Life

Tilleul but now displayed at St Faith's Church (Église Ste-Foy) in Conches-en-Ouche

William was born around 1085

Platonic philosophy, chiefly with reference to the Book of Genesis and Plato's Timaeus.[6]

William began teaching around 1115

heresies the same year, William withdrew from public teaching.[1] William's exemption from prosecution alongside his production of more orthodox revisions of some of his previous works, his departure from public teaching, and the bitterness of some of his discussion of clerics in his later works is suggestive of a compromise worked out between Bernard and his friend the papal legate Geoffroy de Lèves, who as bishop of Chartres would have overseen its affiliated school, but there is no explicit surviving record of such an arrangement.[12]

William then sought the patronage and protection of

count of Anjou.[1] In 1143 or 1144, he became the personal tutor of Geoffrey's 9 to 11-year-old son Henry, later King Henry II of England. He also tutored Henry's brothers in the period from 1146 to 1149[13] and composed his Dragmaticon, a revision of his Philosophia in the form of a dialogue,[1] sometime between 1144 and 1149.[14] He dedicated it to Geoffrey.[1] There are some hints in his works that he may have resumed teaching, possibly in Paris, during the 1150s but these are inconclusive.[15]

He died in 1154[4] or shortly afterward,[3] probably at Paris or the environs of Évreux.[1] The funeral slab with his effigy has been moved from its original location at St Germanus's Church, Tilleul, to St Faith's Church in Conches.[5]

Works

The number and attribution of works by William of Conches has been a persistent problem of medieval bibliography,[16] as has the inaccuracy of the many manuscripts and editions.[17]

It is now certain that William wrote two editions of the encyclopedic De Philosophia Mundi ("On the Philosophy of the World"),

Mirror of Nature[28] that began with an extract from William of Conches's work.[16]

William is also credited with numerous glosses on classic texts. He wrote surviving overviews of commentaries on

Gospels (Glosa super Evangelia) credited to him was either entirely spurious or a misattribution of content from William of Auvergne.[31]

William's generally credited works are marked by special attention to

De Philosophia Mundi

William's chief work appears in manuscript as his Philosophy (Philosophia)

Jean-Barthélemy Hauréau in 1858.[40][41] It has also been known as William's Lesser Philosophy (Philosophia Minor)[42] by comparison with the misnamed, miscredited, and misdescribed Magna de Naturis Philosophia. More recently, Gregor Maurach produced partial and complete editions of the text compiled from numerous manuscripts[43][44][45] before it was fully realized that William had composed two separate editions, one during his youth and another revised around the time of Bernard's attacks on Abelard and others.[46] According to Paul Edward Dutton's tally, 68 manuscripts of the original edition and 16 of the revised edition are currently known to exist.[47][48]

The first edition of the De Philosophia Mundi was divided into four books,

meteorology, and medicine. The revised edition expanded the first book and divided it into three parts, making up six books altogether.[49]

William glosses the composition of the world as rooted in the

moistness: earth was cold and dry, water cold and moist, air hot and moist, and fire hot and dry. These traits compelled the atoms into certain movements, which he discusses in Aristotelian terms.[51] In his later Dragmaticon, he responds to reductio ad absurdum objections against the infinities implicit in atomism with his belief that the atoms are infinitely divisible only in the sense that they are too miniscule for human apprehension and infinitely numerous only in the sense that their number is—for humans—incalculably large.[52]

Discussing cosmology, William elaborates a

The discussion of medicine deals chiefly with

soul, which he considered to provide various powers when joined to the body.[51] He believed that sense perception derived from the world, reason from God, and that memory preserved them both.[51]

Editions

See also

Notes

  1. ^ William's birth was placed in Cornwall by John Bale on the supposed authority of John Boston of Bury St Edmunds Abbey, although Mary Bateson and others have considered this implausible.[1]
  2. ^ He has sometimes been identified as the "Guillaume de Conques" listed as born 1080 and died 1154 who figures in the list of faculty of the medical school of the University of Montpellier, although this remains a minority opinion.[7]
  3. ^ ... Willelmus de Conchis, grammaticus, post Bernardum Carnotensem, opulentissimus ...[9]
  4. ^ Elementum ergo, ut ait Constantinus in Pantegni, est simpla et minima pars alicuius corporis—simpla ad qualitatem, minima ad quantitatem.[50]
  5. ^ Si ergo illis digna velimus imponere nomina, particulas praedictas dicamus "elementa", ista quae videntur "elementata".[50]
  6. ^ Quae elementa numquam videntur, sed ratione divisionis intelliguntur.[50]

References

Citations

  1. ^ a b c d e f g h i j k DNB (1900).
  2. ^ a b Ferrara (2016), p. 13.
  3. ^ a b Ramírez-Weaver (2009), p. 1.
  4. ^ a b c d e f g h Brit. (2024).
  5. ^ a b Ferrara (2016), pp. 2–3.
  6. ^ Parra (1943), p. 178.
  7. ^ Ferrara (2016), p. 14.
  8. ^ a b Ramírez-Weaver (2009), p. 8.
  9. ^ Migne (1855), col. 832.
  10. ^ Anderson (2016), p. 169.
  11. ^ Adamson (2019), p. 97.
  12. ^ Ferrara (2016), pp. 26–28.
  13. ^ Ferrara (2016), p. 10.
  14. ^ Ferrara (2016), p. 9.
  15. ^ Ferrara (2016), p. 33.
  16. ^ a b c Poole (1920), Appendix VI: Excursus on the Writings of William of Conches.
  17. ^ Jeauneau (1973), pp. 23–24.
  18. ^ a b c d Ferrara (2016), p. 35.
  19. ^ a b Migne (1850).
  20. ^ a b Petri (1531).
  21. ^ Migne, Phil. Mundi (1854).
  22. ^ a b Poole (1920), Appendix V: Excursus on a Supposed Anticipation of Saint Anselm.
  23. ^ a b Ottaviano (1935).
  24. ^ a b Ferrara (2016), pp. 39–41.
  25. ^ Glosae super Priscianum, p. 10.
  26. ^ Ferrara (2016), p. 49.
  27. ^ Ferrara (2016), pp. 43–48.
  28. ^ Ferrara (2016), pp. 35–36.
  29. ^ Jourdain (1862); Parent (1938); & Lodi (1999).
  30. ^ Cousin (1836); Migne, Comm. Tim. (1854); Parent (1938) & Jeauneau (1957), pp. 88–100; Delhaye (1949), pp. 95–96; Jeauneau (1965); Jeauneau (2006); Martello (2011); & Martello (2012).
  31. ^ a b c Ferrara (2016), p. 36.
  32. ^ a b Cath. Enc. (1913).
  33. ^ a b Adamson (2019), p. 96.
  34. ^ Herwagen (1563).
  35. ^ Friessem (1688).
  36. ^ Cratander (1544).
  37. ^ Migne (1854).
  38. ^ Oudin (1722), col. 1230.
  39. ^ Jourdain (1838), pp. 101–104.
  40. ^ Hauréau (1858), cols. 668–670.
  41. ^ Ferrara (2016), pp. 36–37.
  42. ^ Ferrara (2016), p. 37.
  43. ^ Maurach, Phil. Mundi (1974).
  44. ^ Maurach, Acta Cl. (1974).
  45. ^ Maurach & al. (1980).
  46. ^ Ferrara (2016), pp. 38–39.
  47. ^ Dutton (2006), pp. 37–39.
  48. ^ Dutton (2011), pp. 477–485.
  49. ^ a b Parra (1943), p. 177.
  50. ^ a b c De Philosophia Mundi, Book I, Ch. 22.
  51. ^ a b c d e f Parra (1943), p. 179.
  52. ^ Adamson (2019), p. 99.
  53. ^ Parra (1943), pp. 179–180.
  54. ^ a b Parra (1943), p. 180.
  55. ^ a b Adamson (2019), pp. 99–100.
  56. ^ Genesis 1:6–8
  57. ^ Genesis 2:21–22
  58. ^ a b Adamson (2019), pp. 100.

Bibliography

External links