Part 6 (1/2)

3 The Sixth Book (_Liber sextus_), a supplement to the Decretals by Pope Boniface VIII, 1298

4 The Constitutions of Clementine (_Constitutiones Clementinae_), 1317

5 Several collections of papal laws not included in those above, known by the general title of _Extravagantes_, ie, laws _extra vagantes_, or outside of, the four co all these the _Decretureat innovation which first , separate froy and Roreat text-books which take the world by storm” It created an entirely new class of students, separate froy, Ro and other new professional studies have created new groups of university students to-day,--and thereby increased the resort to the universities

The selection following illustrates numerous characteristics of mediaeval university study (1) The question itself is a very ancient subject of debate; the controversy, on religious grounds, concerning the study of the classics, had already continued for nearly a thousand years, and was destined to continue for centuries after the appearance of the _Decretuenerations The debate on the classics still rages, though the arguer raise the point of their influence on religious belief (2) The selection is one a many examples of the powerful influence of Abelard'sThe reader will at once see in it the forood idea of the substance of a university lecture, which would ordinarily consist in reading the actual text and comments here set down (see p 111) (4) It sho the inal text, and by consequence to absorb the greater part of the attention of teachers and students One object of university refor of the sixteenth century was to sweep away this burdensome and often useless material, and to return to the study of the text itself (see p 48) (5) It illustrates a coes frourative s and flies which Moses brought upon Egypt typify ”the eunify ”the three parts of philosophy,” etc Mediaeval literature contains a great loss,” or coes for the sake of clearness The text is a compilation, chiefly from earlier compilations; Gratian did not as a rule consult the sources themselves His pupil, Paucapalea, made many additions to the text, one of which appears in this selection The gloss here translated is the standard colossa ordinaria_) which was used for centuries in the regular university lectures (see p 108) Like the text, it is a compilation from many sources It was first made (c 1212) by John the Gerned ”John”--to his selections frolossators The names or titles, often abbreviated, of commentators who John of Fa[enza], Hugo [of Pisa], C[ardinalis], Lau[rentius Hispanus]; ned About 1238 the coed by Bartholomew of Brescia, who also added co

Arc [hidiaconus] This revision forloss which appears below

The cross-references, in the comments below, are left untranslated They are es in the _Decretum_ itself Such references as XVI quaest III neinning _Nemo_; XLVIII dist sit rector_Sit rector_ Several of the references in this selection are incorrect

The gloss on this page belongs to the first line of text on page 60 It fores, a complete analysis of the text It indicates, first, the five subdivisions of the _distinctio_; second, its general purport Later summaries analyze small portions of the text (Cf the description of the lecture by Odofredus, p 111)

This division is divided into five sections; the second begins: ”Then why ” (p 68); the third begins: ”The report has coins: ”Christians are forbidden” (p 75); the fifth begins: ”As therefore is evident” (p 75) John of Fa[A]

Summary Here follows the thirty-seventh division in which the question is asked whether it is fitting that the clergy be made acquainted with profane literature, that is, the books of the heathen And first he proves that they should not be read (as far as ”But on the other hand,”

p 64) Then he proves the opposite and afterwards gives the solution (to ”Then why,” p 68) The first two chapters are plain

[SHALL PRIESTS BE ACQUAINTED WITH PROFANE LITERATURE, OR NO?]

=But the question (_h_) is asked whether these men should be made acquainted with profane literature=

Here is what is written upon the inian Council:

=A Bishop should not read the books of the (_i_) heathen=

A bishop should not read the books of the heathen: those of heretics he may read carefully, either of necessity (_k_) or for some special reason

So Jeroal son:

=Priests are blalect of the Gospels, read colect of the Gospels and the Prophets, reading co Vergil in their hands, and round for accusation against themselves because they do it for pleasure

Idem:

=They walk in the vanity and darkness of the senses who occupy the[B]=

Does he not see in the vanity of the senses, and in darkness of ht torator of nature, raises his eyes athwart the heavens and, beyond the depths of lands and the abyss, is plunged into the so-called void; who groarm over iambics, who, in his over zealous le of metres; and, (to pass to another phase of the matter), who seeks riches by fair rasps at the inheritances of others, and ah he knows not at the ti to leave it?

(_h_) In this thirty-seventh division Gratian asks[C] whether one who is to be ordained ought to be acquainted with profane literature First, however, he shows that the clergy ought not to give attention to the books of the heathen[D] Then he gives the argument on the other side and offers this solution, that some read the books of the heathen for amusement and pleasure, and this is forbidden, while some read for instruction, and this is lawful, in order that, through these books they uish the true from the false John, as far as ”Then why” (p 68) And notice that in all the chapters up to ”But on the other hand” (p 64) pleasure alone seeht not to hear the laws, for it is a disgrace to the C de testa consulta divalia But, on the other hand, the laws are divinely proh the mouths of princes as XVI quaest III, nemo[E]

Soh theues in favor of this division in the section beginning ”Some read profane literature” (p 70) John