CHAPTER XXXII

CONSTANTINUS AFRICANUS: C. 1015-1087. Reputation and influence—His studies in the Orient—His later life in Italy—His works were mainly translations—_Pantegni_—_Viaticum_—Other translations—_The book of degrees_—_On melancholy_—_On disorders of the stomach_—Medical works ascribed to Alfanus—Constantinus and experiment—“Experiments” involving incantations—Superstition comparatively rare in Constantinus—And of Greek rather than Arabic origin—Some signs of astrology and alchemy—Constantinus and the School of Salerno—_Liber aureus_ and John Afflacius—Afflacius more superstitious than his master. [Sidenote: Reputation and influence.] Constantinus Africanus will be here considered at perhaps greater length than his connection with the history either of magic or experimental science requires, but which his general importance in the history of medicine and the lack of any good treatment of him in English may justify.[2950] Our discussion of him as an importer of Arabic medicine will also serve to support our attitude towards the School of Salerno. Daremberg wrote in 1853, “We owe a great debt of gratitude to Constantinus because he thus opened for Latin lands the treasures of the east and consequently those of Greece. He has received and he deserves from every point of view the title of restorer of medical literature in the west.”[2951] Daremberg proceeded to propose that a statue of Constantinus be erected in the center of the Gulf of Salerno or on the summit of Monte Cassino. Yet in 1870 he made the surprising assertion that “the voice of Constantinus towards the close of the eleventh century is an isolated voice and almost without an echo.”[2952] But as a matter of fact Constantinus was a much cited authority during the twelfth and thirteenth centuries in the works both of medicine and of natural science produced in Latin in western Europe, and his translations were cited under his own name rather than those of their original authors.[2953] [Sidenote: His studies in the Orient.] A brief sketch of Constantinus’ career and a list of his works[2954] is twice supplied us by Peter the Deacon, who wrote in the next century,[2955] and who treats of Constantinus both in the chronicle of Monte Cassino, which he continued to the year 1138,[2956] and in his work on the illustrious men of Monte Cassino.[2957] Peter tells that Constantinus was born at Carthage, by which he probably means Tunis, since Carthage was no longer in existence, but went to Babylon, by which Cairo is presumably designated, since Babylon had ages before been reduced to a dust heap,[2958] to improve his education. His birth must have been in about 1015. There he is said to have studied grammar, dialectic, geometry, arithmetic, “mathematics,” astronomy, and physics or medicine (_physica_). To this curriculum in the _Chronicle_ Peter adds in the _Lives of Illustrious Men_ the subjects of music and necromancy. When so little was said of spirits in the occult science of the Arabic authors of the ninth century whom we considered in an earlier chapter, it is rather a surprise to hear that Constantinus studied necromancy, but that subject is listed along with mathematical and natural sciences by Al-Farabi in his _De ortu scientiarum_,[2959] and we shall find this classification reproduced by two western Christian scholars of the twelfth century.[2960] The _mathematica_ and astronomy which Constantinus studied very likely also included considerable astrology and divination. At any rate we are told that he not only pursued his studies among “the Chaldeans, Arabs, Persians, and Saracens,” and was fully imbued with “all the arts of the Egyptians,” but even, like Apollonius of Tyana, visited India and Ethiopia in his quest for learning. It was only after a lapse of thirty-nine or forty years that he returned to North Africa. Most modern secondary accounts here state that Constantinus was soon forced to flee from North Africa because of the jealousy of other physicians who accused him of magic,[2961] or from fear that his fellow citizens would kill him as a wizard. In view of his study of necromancy, this may well have been the case. Peter the Deacon, however, simply states that when the Africans saw him so fully instructed in the studies of all nations, they plotted to kill him,[2962] and gives no further indication of their motives. [Sidenote: His later life in Italy.] Constantinus secretly boarded ship and made his escape to Salerno, where he lived for some time in poverty, until a brother of the caliph (_regis Babiloniorum_) who chanced to come there recognized him, after which he was held in great honor by Duke Robert Guiscard. The secondary accounts say that he became Robert’s confidential secretary and that he had previously occupied a similar position under the Byzantine emperor, Constantine Monomachos,[2963] but of these matters again Peter the Deacon is silent. When Constantinus left the Norman court, it was to become a monk at Monte Cassino, where he remained until his death in 1087. In a work addressed to the archbishop of Salerno he speaks of himself as _Constantinus Africanus Cassinensis_[2964] and Albertus Magnus cites him as _Constantinus Cassianensis_.[2965] What purports to be a picture of Constantinus is preserved in a manuscript of the fifteenth century at Oxford.[2966] [Sidenote: His works were mainly translations.] Peter the Deacon states both in the _Chronicle_ and in the _Illustrious Men_ that while at the monastery of Monte Cassino Constantinus Africanus “translated a great number of books from the languages of various peoples.” Peter then lists the chief of these. It is interesting to note, in view of the fact that Constantinus in prefaces and introductions appears to claim some of the works as his own, and that he was accused of fraud and plagiarism by medieval writers who followed him as well as by modern investigators, that Peter the Deacon speaks of _all_ his writings as translations from other languages. Peter does not, however, give us much information as to who the Greek or Arabic authorities were whom Constantine translated. It may be added that if Constantinus claimed for himself the credit for Latin versions which were essentially translations, he was merely continuing a practice of which Arabic authors themselves had been repeatedly guilty. Indeed, we are told that they sometimes even destroyed earlier works which they had copied in order to receive sole credit for ideas which were not their own.[2967] [Sidenote: _Pantegni._] The longest of Constantinus’ translations and the one most often cited in the middle ages was the _Pantechni_ or _Pantegni_, comprising ten books of theory and ten of practice as printed in 1515 with the works of Isaac,[2968] although Peter the Deacon speaks of Constantinus’ dividing the _Pantegni_ into twelve books and then of a _Practica_ which also consisted of twelve books. What is the ninth book of the _Practica_ in this printed version is listed as a separate book on surgery by Peter in his _Illustrious Men_, although omitted from his list in the _Chronicle_, and was so printed in the 1536 edition of the works of Constantinus.[2969] And the _Antidotarium_ which Peter lists as a separate title is probably simply the tenth book of the _Practica_ as printed with the works of Isaac.[2970] The _Pantegni_, however, is not a translation of any work by Isaac, but an adaptation of the _Khitaab el Maleki_, or Royal Art of Medicine, of Ali Ibn Abbas. The preface of Constantinus[2971] says nothing of Ali but tells the abbot Desiderius that, failing to find in the many works of the Latins or even in “our own writers, ancient and modern,” such as Hippocrates, Galen, Oribasius, Paulus, and Alexander, exactly the sort of treatise desired, he has composed “this little work of our own” (_hoc nostrum opusculum_). But Stephen of Pisa, who also translated Ali into Latin in 1127,[2972] accused Constantinus of having suppressed both the author’s name and title of the book and of having made many omissions and changes of order both in preface and text but without really adding any new contributions of his own.[2973] Stephen further justified his own translation by asserting that not only had the first part of _The Royal Art of Medicine_ of Ali Ibn Abbas been “corrupted by the shrewd fraud of its translator,” but also that the last and greater portion was missing in the version by Constantinus.[2974] Also Ferrarius said in his gloss to the _Universal Diets_ of Isaac that Constantinus had completed the translation of only three books of the _Practica_, losing the rest in a shipwreck.[2975] A third medieval writer, Giraldus Bituricensis, adds[2976] that Constantinus substituted in its place the _Liber simplicis medicinae_ and _Liber graduum_, and that it was Stephen of Pisa who translated the remainder of the work of Ali ben Abbas which is called the _Practica Pantegni et Stephanonis_. Stephen’s translation is indeed different from the ten books of the _Practica_ printed with the works of Isaac. From these facts and from an examination of the manuscripts of the _Practica_ Rose concluded[2977] that Constantinus wrote only its first two books[2978] and the first part of the ninth, which is roughly the same as the _Surgery_ published separately among Constantinus’ works. The rest of this ninth book was translated into Latin at the time of the expedition to besiege Majorca, that is, in 1114-1115, by a John[2979] who had recently been converted to Christianity[2980] and whom Rose was inclined to identify with John Afflacius, “a disciple of Constantinus,” of whom we shall have more to say presently. Rose further held that this John completed the _Practica_[2981] commonly ascribed to Constantinus with the exception of its tenth book which, as we have suggested, seems originally to have been a distinct _Antidotarium_. Different from the _Pantegni_ is the _Compendium megategni Galeni_ by Constantinus published with the works of Isaac, and the _Librum Tegni_, _Megategni_, _Microtegni_ listed by Peter the Deacon. [Sidenote: _Viaticum._] Perhaps the next best known and the most frequently printed[2982] of Constantinus’ translations or adaptations from the Arabic is his _Viaticum_ which, as Peter the Deacon states, is divided into seven books. In the preface Constantinus states that the _Pantegni_ was for more advanced students, this is a brief manual for others. He also adds that he appends his own name to it because there are persons who profit by the labors of others and, “when the work of someone else has come into their hands, furtively and like thieves inscribe their own names.” Daremberg designated Abu Jafar Ahmed Ibn-al-Jezzar as author of the Arabic original of the _Viaticum_. Moses Ibn Tibbon, who made a Hebrew translation in 1259, criticized the Latin version of Constantinus as often abbreviated, obscure, and seriously altered in arrangement.[2983] Constantinus seems to be alluded to in the _Ephodia_ or Greek version of the same work.[2984] [Sidenote: Other translations.] If neither the original of the _Pantegni_ nor of the _Viaticum_ is to be assigned to Isaac, Constantinus nevertheless did translate some of his works, namely, those on diets, urines, and fevers.[2985] Moreover, Constantinus himself admits that these Latin works are translations, stating in the preface to the treatise on urines that, finding no satisfactory treatment of the subject in Latin, he turned to the Arabic language and translated the work which Isaac had compiled from the ancients. Constantinus also states that he translated the treatise on fevers from the Arabic. We have already seen that the alphabetical Latin version of Dioscorides which had most currency in the middle ages is ascribed in at least one manuscript to Constantinus. He also translated some treatises ascribed to Hippocrates and Galen, such as Galen’s commentary on the _Aphorisms_ and _Prognostics_ of Hippocrates[2986] and the _Tegni_ of Galen. Constantinus has also been credited with translating works of Galen on the eyes, on diseases of women, and on human nature, but these are not genuine works of Galen. [Sidenote: _The book of degrees._] In his list of the works which Constantinus translated from various languages.[2987] Peter the Deacon includes _The book of degrees_, but it has not yet been discovered from what earlier author, if any, it is copied or adapted. The work is a development of Galen’s doctrine that various medicinal simples are hot or cold, dry or moist, in varying degrees. Constantinus presupposes four gradations of this sort. Thus a food or medicine is hot in the first degree if its heating power is below that of the normal human body; if it is of the same temperature as the body, it ranks as of the second degree; if its heat is somewhat greater than that of the body, it is of the third degree; if its heat is extreme and unbearable, it is of the fourth degree. The rose is cold in the first degree, is dry towards the end of the second degree, while the violet is cold towards the end of the first degree and moist in the beginning of the second degree. Thus Constantinus distinguishes not only four degrees but a beginning, middle and end of each degree, and Peter the Deacon once gives the title of the work as _The book of twelve degrees_.[2988] This interesting though crude beginning in the direction of scientific thermometry and hydrometry unfortunately rested upon incorrect assumptions as to the nature and causation of heat and moisture, and so was perhaps destined to do more harm than good. [Sidenote: _On melancholy._] A glossary of herbs and species and a work on the pulse, which Peter the Deacon includes in both his lists of Constantinus’ works or translations, do not seem to have been printed or identified as Constantinus’. On the other hand, the printed edition of the works of Constantinus includes treatises on melancholy and on the stomach[2989] which are not mentioned in Peter’s list. In a preface to the _De melancholia_ which is not included in the printed edition[2990] Constantinus Africanus speaks of himself as a monk of Monte Cassino and states that, while he has often touched on the disease of melancholy in the many medical books which he has added to the Latin language, he has decided also to write a separate brochure on the subject because it is an important malady and because it is especially prevalent “in these regions.” “Therefore I have collected this booklet from many volumes of our adepts in this art.” Whether the word “our” here refers to Greek or Arabic writers would be hard to say. Constantinus states that melancholy is a disease to which those are especially liable who are always intent on study and books of philosophy, “because of their scientific investigations and tiring their memories and grieving over the failure of their minds.” This ailment also afflicts “those who lose their beloved possessions, such as their children and dearest friends or some precious thing which cannot be restored, as when scholars suddenly lose their books.” Constantinus also describes the melancholy of “many religious persons who live lives to be revered, but fall into this disease from their fear of God and contemplation of the last judgment and desire of seeing the _summum bonum_. Such persons think of nothing and seek for nothing save to love and fear God alone, and they incur this complaint and become drunk as it were with their excessive anxiety and vanity.”[2991] Such passages would seem to describe Constantinus’ own associates and environment, but they may possibly be a mere translation of some work of an earlier Christian Arab, such as Honein ben Ishak who translated or pretended to translate a number of works of Greek medicine into Arabic. In a later chapter[2992] we shall find that Honein perhaps had something to do with another work called _The Secrets of Galen_, in which remedies for religious ascetics who have ruined their health by their austerities form a rather prominent feature. [Sidenote: _On disorders of the stomach._] That the treatise on disorders of the stomach is Constantinus’ own work is indicated by its preface, which is addressed to Alfanus, archbishop of Salerno from 1058 to 1087 and earlier a monk of Monte Cassino. Alfanus had himself translated Nemesius Περὶ φύσεως ἀνθρώπου[2993] and was the center of a group of learned writers: the dialectician, Alberic the Deacon, the historian, Amatus of Salerno, and the mathematician and astronomer, Pandulf of Capua.[2994] Constantinus states that he writes this treatise for Alfanus as a compensation for his recent failure to relieve a stomach-ache with which that prelate was afflicted. Such instances of self-confessed failure, be it noted in passing, are rare indeed in ancient and medieval medicine, and for this reason we are the more inclined to deal charitably with the charges of literary plagiarism which have been preferred against Constantinus. He goes on to say that he has sought with great care but in vain among ancient writings for any treatise devoted exclusively to the stomach, and has only succeeded in finding here and there scattered discussions which he now presumably combines in the present special treatise. [Sidenote: Medical works ascribed to Alfanus.] This archbishop Alfanus appears to have written on medicine himself, since _A treatise of Alfanus of Salerno concerning certain medical questions_ was listed among the books at Christchurch, Canterbury about 1300.[2995] Also a collection of recipes entitled, _Experiments of an archbishop of Salerno_, in a manuscript of the early twelfth century are very likely by him.[2996] They follow a treatise on melancholy which does not, however, appear to be that of Constantinus Africanus.[2997] [Sidenote: Constantinus and experiment.] Peter the Deacon’s bibliography of the works of Constantinus includes a _De experimentis_ which, if extant, has not been identified as Constantinus’. In such works of his as are available, however, we find a number of mentions of experience and its value. It is of course to be remembered that such expressions as “we state what we have tested and what our authorities have used,”[2998] and “we have had personal experience of the confection which we now mention,”[2999] may refer to the experience of the past authors whose works Constantinus is using or translating rather than to his own. In the _Pantegni_[3000] “ancient medical writers” are divided into _experientes_ and _rationabiles_, and we are told that the empirics declare that compound medicines can be discovered only in dreams and by chance, while the rationalists hold that these can be deduced from a knowledge of the virtues and qualities and accidents of bodies and diseases. This much is of course simply Galen over again. Constantinus occasionally gives medical “experiments,” as in the case of “proved experiments to eject reptiles from the body,”[3001] or the placing of a live chicken on the place bitten by a mad dog. The chicken will then die while the man will be cured “beyond a doubt.”[3002] Such medical “experiments” by Constantinus were often cited by subsequent medieval writers. [Sidenote: “Experiments” involving incantations.] Incantations are involved in some of these “experiments.” One approved experiment, we are told, consists in whispering in the ear of the patient the words, _Recede demon quia dee fanolcri precipiunt_. The effect of this procedure is that when the epileptic rises, after remaining like one dead for an hour, he will answer any question that may be put to him. Another experiment to cure epilepsy is frequently cited by subsequent medieval medical writers from Constantinus, and, while it may not have originated with him, is apparently of Christian rather than Greek or Mohammedan origin. If the epileptic has parents living, they are to take him to church on the day of the four seasons and have him hear mass on the sixth day and also on Saturday. When he comes again on Sunday the priest is to write down the passage in the Gospel where it says, “This kind is not cast out save by fasting and prayer.” Presumably the epileptic is to wear this writing, in which case a sure cure is promised, “be he epileptic or lunatic or demoniac.” But it is added that the charm will not work in the case of persons born of incestuous marriages.[3003] [Sidenote: Superstition comparatively rare in Constantinus.] But as a rule incantations and superstitious ceremony are comparatively rare in the works of Constantinus, which contain little to justify the charge of magic said to have been made against him in Africa or the charge of superstition made against the Arabic medicine which his writings so largely reflect. Also these superstitious passages seem limited to the treatment of certain ailments of a mysterious character like epilepsy and insanity, which, Constantinus says, the populace call _divinatio_ and account for by possession by demons.[3004] It is against epilepsy and phantasy that it is recommended to give a child to swallow before it has been weaned the brains of a goat drawn through a golden ring. And it is for epilepsy that we find such suspensions as hairs from an entirely white dog or the small red stones in swallows’ gizzards, from which they must have been removed at midday. When Constantinus is treating of eye and ear troubles, or even of paralysis of the tongue and toothache, use of amulets is infrequent and there is only an occasional suggestion of marvelous virtue. Gout is treated with unguents and recipes but without the superstitious ligatures often found in medieval works of medicine.[3005] Parts of animals are employed a good deal: thus if you anoint the entire body with lion fat, you will have no fear of serpents, and binding on the head the fresh lung of an ox is good for frenzy.[3006] But Constantinus more often explains the action of things in nature from their four qualities of hot, cold, moist, and dry, than he does by assuming the existence of occult virtues. [Sidenote: And of Greek rather than Arabic origin.] It is also to be noted that those passages where Constantinus’ medicine borders most closely upon magic are apt to be borrowed from, or at least credited to, Galen and Dioscorides. Neither Constantinus nor his Arabic authorities introduced most of these superstitious elements into medicine. In his work on degrees Constantinus repeats Galen’s story of the boy who fell into an epileptic fit whenever the suspended peony was removed from his neck.[3007] In the _Viaticum_[3008] he ascribes the suspension of a white dog’s hairs and the use of various other parts of animals for epileptics to Dioscorides, but they do not seem to be found in that author’s extant works. Water in which blacksmiths have quenched their irons is another remedy prescribed for various disorders upon the authority of Dioscorides and Galen.[3009] Theriac and _terra sigillata_ are of course not forgotten. That there is a magnetic mountain on the shore of the Indian Ocean which draws all the iron nails out of passing ships, and that the magnet extracts arrows from wounds is stated on the authority of the _Lapidary of Aristotle_, a spurious work. Constantinus adds that Rufus says that the magnet comforts those afflicted with melancholy and removes their fears and suspicions.[3010] However, it is without citation of other authors that Constantinus states that the plant _agnus castus_ will mortify lust if it is merely suspended over the sleeper.[3011] [Sidenote: Some signs of astrology and alchemy.] There is not a great deal of astrological medicine in the works of Constantinus Africanus. There are some allusions to the moon and dog-days,[3012] Galen being twice cited to the effect that epilepsy in a waxing moon is a very moist disease, while in a waning moon it is very cold. In a chapter of the _Pantegni_[3013] the relation of critical days to the course of the moon and also to the nature of number is discussed. In another passage of the same work[3014] we read that if other remedies fail in the case of a patient who cannot hold his water while in bed, he should eat the bladder of a river fish for eight days while the moon is waxing and waning and he will be freed from the complaint. But Hippocrates testifies that in old men the ailment is incurable. But the principal astrological passage that I have found in the works of Constantinus is that in _De humana natura_[3015] where he traces the formation of the child in the womb and the influence of the planets upon the successive months of the process, and explains why children born in the seventh or ninth month live while those born in the eighth month die. This passage was cited by Vincent of Beauvais in his _Speculum naturale_.[3016] Belief in alchemy is suggested when Constantinus repeats the assertion of some book on stones that lead would be silver except for its smell, its softness, and its inability to endure fire.[3017] [Sidenote: Constantinus and the School of Salerno.] The relation of Constantinus Africanus to the School of Salerno has been the subject of much dispute and of divergent views. Some have held that Salerno’s medical importance practically began with him; others have tried to maintain for Salernitan medicine a Neo-Latin character quite distinct from Constantinus’ introduction of Arabic influence. From the fact that Constantinus passed from Salerno to Monte Cassino, where most, if not all, of his writing seems to have been done, it has been assumed that there was an intimate connection between the monks and the rise of a medical school at Salerno. On the other hand, Renzi and Rashdall have ridiculed the notion, declaring the distance and difficulty of communication between the two places to be an insurmountable difficulty. It must be remembered, however, that Constantinus himself both attended the archbishop of Salerno in a case of stomach trouble and sent a treatise on the subject to him afterwards. A strong personal influence by him upon the practice and still more upon the literature of Salernitan medicine is therefore not precluded, though his stay at Salerno may have been brief and his literary labor performed entirely at the monastery. In any case a Master John Afflacius, who is associated with other Salernitan writers in a compilation from their works, was a disciple of Constantinus and, as we are about to see, perhaps the author of some of the treatises which have been published under Constantinus’ name. It certainly would seem that Constantinus and his disciple have as good a right to be called Salernitan as most of the authors included in Renzi’s collection. [Sidenote: _Liber aureus_ and John Afflacius.] In a medical manuscript which Henschel discovered at Breslau in 1837[3018] and which he regarded as a composition of the School of Salerno and dated in the twelfth century, he found in the case of two works compiled from various authors[3019] that the passages ascribed to a Master John Afflacius, who was described as “a disciple of Constantinus,”[3020] were identical with passages in the _Liber aureus_ or _De remediorum et aegritudinum cognitione_ published as a work of Constantinus in the Basel edition of 1536. He also identified a _Liber urinarum_ attributed to the same John Afflacius, disciple of Constantinus, in the Breslau manuscript with the _De urinis_ which follows the _Liber aureus_ in the printed edition of Constantinus’ works. Thus either the pupil appropriated or completed and published the work of his master, or Constantinus had the same good fortune in having his own name attached to the compositions of his pupil[3021] as in the case of the writings of his Arabic predecessors. [Sidenote: Afflacius more superstitious than his master.] It may be further noted that the disciple seems to have been more superstitious than the master, for in one of the passages ascribed to Afflacius in the aforesaid compilation, after the correspondence with the _Liber aureus_ has ceased, the text goes on to prescribe the suspension of goat’s horn over one’s head as a soporific and gives the following “prognostic of life or death.” Smear the forehead of the patient from ear to ear with _musam eneam_. “If he sleeps, he will live; but if not, he will die; and this has been tested in acute fevers.” Another method is to try if the patient’s urine will mix with the milk of a woman who is suckling a male child. If it will, he will live. Another procedure to induce sleep is then given, which consists in reading the first verse of the Gospel of John nine times over the patient’s head, placing beneath his head a missal or psalter and the names of the seven sleepers written on a scroll. This is not the first instance of such Christian magic that we have encountered in connection with the School of Salerno and we begin to suspect that it was rather characteristic. At any rate it was not uncommon in medieval medicine in general and was almost certainly introduced before Innocent III who in 1215 forbade ordeals and who frowned on other superstitious practices. Probably such Christian magic dates from a period before Arabic influence began to be felt. Thus again we have reason to doubt whether early medieval medicine or Salernitan medicine was less superstitious than Arabic medicine or than medieval medicine after the introduction of Arabic medicine. At least Constantinus Africanus who represents the