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Bernard Silvester and the Hermetic Asclepius

Published online by Cambridge University Press:  29 July 2016

Robert B. Woolsey*
Affiliation:
Yale University

Extract

Examination of the De universitate mundi by Bernard Silvester and the Hermetic La tin Asclepius proves that Bernard had studied the Hermeticist's work. It is the intent of this paper to report not only that proof, but as well to explain to what extent Bernard applied to his own composition what he had learned from his study.

Type
Miscellany
Copyright
Copyright © 1948 by Cosmopolitan Science & Art Service Co., Inc. 

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References

1 Clerval, , Les écoles de Chartres (Paris 1895) 158163, first makes the distinction. For a general discussion, cf. Thorndike, L., History of Magic and Experimental Science (New York 1929) II, 99ff.Google Scholar

2 De univ. mundi (hereafter DUM), ed. Wrobel, and Barach, (Bibl. Philos. mediae aetatis, Innsbruck 1876) 5.Google Scholar

3 Hauréau, B., Le Mathematicus de Bernardus Silvestris (Paris 1895) 11.Google Scholar

4 Thorndike, , op. cit. 100; and cf. Poole (English Historical Review 35 [1920] 331) who dates it 1145 or 1147–1148.Google Scholar

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10 Hauréau, B., Notices et extraits de quelques manuscrits latins de la Bibliothèque Nationale 1 (Paris 1890) 61. The quote is Latin Asclepius II, 14b (p. 310.26–27) and III, 16b (p. 314.29ff). All references to the Latin Asclepius are taken from Mr. Walter Scott’s Hermetica (Oxford 1924) vol. I. Roman numerals refer to his division of the dialogue into three parts.Google Scholar

11 Poole, , Illus. of Med. Thought 119.Google Scholar

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13 III, 19b (p. 324.14–15).Google Scholar

14 III, 39, 40a (the general doctrine of destiny, that is Imarmene). Google Scholar

15 III, 39, 40a (p. 362.19–20).Google Scholar

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17 Ibid. II, 3, 97100.Google Scholar

18 III, 19b (p. 324.10–12).Google Scholar

19 DUM II, 3, 9597.Google Scholar

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24 1 did at first think that the term could be explained by a corruption of some Arabic philosophical term. However, I can find no basis for this assumption. Stonecipher, A.H.M., Graeco-Persian Names (New York and Cincinnati 1918), lists óάρσης and cites Plutarch’s ‘Life of Artaxerxes’ as its source. He believes it may be from the ancient Persian uvarsân (of good virility, strength). I consider it untenable to claim any knowledge by Bernard of Plutarch. And, too, the meaning of οάρσης as applied to Artaxerxes (accepting Stonecipher’s derivation) does not aptly fit what I feel is Bernard’s interpretation of the term.Google Scholar

25 Cf. vol. III, 107ff. for Mr. Scott’s complete analysis of the Hermetic thought.Google Scholar

26 DUM II, 5, 131137.Google Scholar

27 Ibid. II, 3, 9192.Google Scholar

28 DUM II, 10, 1922.Google Scholar

29 Op. cit. 1516.Google Scholar

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31 DUM II, 10, 35–46.Google Scholar

32 DUM II, 10, 4750.Google Scholar

33 I, 8 (p. 300.20ff.) and cp. I, 6a (p. 294.23ff.) Google Scholar

34 DUM II, 10, 38; I, 6a (p. 294.23).Google Scholar