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.v x Hoffmann,  Beiträge , 129 44.v y Juan A.Paniagua,  El Maestro Arnau de Vilanova, Médico , 2nd edn., in StudiaArnaldiana (Barcelona: Fundación Uriach 1838, 1994), 73 4; see also Diepgen,  Studienzu Arnold von Villanova IV , 92.w p So and Vienna, Österreichische Nationalbibliothek MS 5315 name Arnold; Mu andVa name Constantine; Florence, Biblioteca Medicea Laurenziana MS Ashburnham 143names Petrus.See Appendix 1 for sigla, text, and references to manuscript catalogues anddescriptions.w ¹ See Ch.6, n.65.Medicine, 1240 1400 181It is possible to discern broadly two versions of the Remedies.The first isfound in Br, So, Fl, Mp, and Va.These manuscripts contain the chapter onmagically-caused impotence from the Pantegni in its full version, includ-ing the final cure in which the couple make confession and are given apiece of parchment inscribed with a biblical verse.They do not containpassages from either Petrus Hispanus Thesaurus Pauperum or GilbertusAnglicus Compendium of Medicine.The second version is found in Muand in the sixteenth-century printed editions of the Remedies.Here thefinal cure from the Pantegni is omitted (as it is in some manuscripts ofthe Pantegni itself), but in its place are remedies from Petrus and, in theprinted editions, from Gilbertus as well.The two versions of this text mayin fact represent two independent uses of the Pantegni, because if theauthors of Mu and the printed versions simply added cures from Gilbertusand Petrus to the version of the text found in the other manuscripts, itseems strange that they would have omitted the final cure.The text could also be adapted.Most of the cures from the Pantegni,and Gilbertus and Petrus where they were used, were copied word forword, but the compiler or copyist of Mu left out many of the curesfrom Petrus Hispanus that are found in the sixteenth-century printedversions of the Remedies, and changed the order of the remaining ones.Also, in both Mu and the printed editions, one of Petrus recipes wasaltered to make it more relevant to impotence.The Remedies reads:  Ifsomeone is bewitched so that they do not love some man or woman, thefaeces of the person they love should be put in the lover s right shoewhen they put it on.As soon as he smells the odour, the magic willbe dissolved. Petrus version was different:  Item if someone has beenbewitched so that they love some man or woman too much. w ² Thecompiler of this version of the Remedies thus altered a cure for love magicto a cure for impotence magic.If the compiler changed this deliberately(and did not simply misread  nimis as  non ) it raises questions aboutwhether anyone was actually expected to try this remedy, since the com-piler changed its result to the opposite of what it was originally supposedto be.However, it also suggests that the compiler was trying to producea coherent text dealing with impotence magic, and so was prepared toadapt his remedies to fit.w ²  Item si quis maleficiatus fuerit ad nimis amandum aliquem uel aliquam. PetrusHispanus, Thesaurus, 237 9.182 Medicine, 1240 1400The additions made to the text in two other versions, the 1509 printededition and Fl, have not been traced to written sources.These twoversions show how readers of the Remedies could take very different viewsof the relationship between magic and medicine.One of the cures inthe 1509 edition, like the written charm recommended by GilbertusAnglicus, contained unknown words and so was superstitious accordingto the definition of Thomas Aquinas, but it seems to have presented noproblems for the writer who added it to the Remedies.The reader wasrequired to  take a dish or a cup.In the middle of it write a cross and thesefour names on the four sides of the cross: avis, gravis, seps, sipa, and onthe inside rim of the cup write the entire gospel of St John. The wordswere then washed off into a cup of holy water, or wine, which the couplehad to drink  with devotion.Gerda Hoffmann suggested that since thewhole gospel of John would never fit into a cup, only the first verse wasmeant,  In the beginning was the word. w ³ This passage was widelyseen as powerful: it was used in healing charms, and there was a belief thatanyone who crossed themselves while it was recited at mass would cometo no harm that day.w t Thus despite its use of unknown words, thisprocess had affinities with orthodox piety.These affinities can also befound in the other cures added to the 1509 edition, which often recom-mend prayer, confession, communion, and plants collected while sayingthe Lord s Prayer.The manuscripts in which the Remedies is found suggest that mostof the men who copied the Remedies shared the compiler of the 1509edition s view that the remedies contained in it were orthodox, even ifsome might be superstitious by the standards of Thomas Aquinas.Theyalso suggest that in most cases, the Remedies was read as a medical work,rather than as a collection of magical remedies.Of the eight known manu-scripts, seven contain medical recipes, works on medicine, and workson the properties of natural substances: Br; So; Mu; Va; Mp; Florence,Biblioteca Medicea Laurenziana, Ashburnham 143; and Vienna, AustrianNational Library MS 5315.Other works that told readers how to produceunexplained but not explicitly demonic effects seem to have beenperceived in the same way.For example, many texts of non-demonic imagew ³ Hoffmann,  Beiträge , 138, n.2.w t Eamon Duffy, The Stripping of the Altars: Traditional Religion in England 1400 1580(New Haven and London: Yale University Press, 1992), 215 16.Medicine, 1240 1400 183magic are also found bound with works on medicine and the wondersof nature.w uThere is one exception to this pattern, however.In Fl, the Remedies isfound alongside explicitly magical texts: not just works on image magic thatcould be part of an interest in the natural world, but also works that explic-itly discuss angel names and demons.The extra cures added to the text inthis manuscript also have affinities with the rituals found in magical textsrather than with orthodox religious practices.One of these cures is to writemysterious words on parchment, which is then used as an amulet similar tothat recommended by Gilbertus Anglicus, but in contrast to Gilbertus, thewords in question have no link to the Bible:  astea.astia.assa.assa.alnab.liberate. Another involves writing  ha.ha.at. on a sword, which is then putin the couple s bed [ Pobierz caÅ‚ość w formacie PDF ]