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Aristotle devised an inductive-deductive method that used inductions from observations to infer general princples, deductions from those principles to check the principles against further observations, and additional cycles of induction and deduction to continue the advance of knowledge pg 45 https://books.google.com/books?id=iVkugqNG9dAC&printsec=frontcover&dq=Histor First scientist fiction first professional scientist Damascius, Simplicius of Cilicia, Diogenes, Hermeias, Isidorus, Eulalius, and Priscianus of Lydia.

theory of vision
From Author:	Bartholomaeus, Anglicus, 13th cent. Title:	Batman vppon Bartholome his booke De proprietatibus rerum, newly corrected, enlarged and amended: with such additions as are requisite, vnto euery seuerall booke: taken foorth of the most approued authors, the like heretofore not translated in English. Profitable for all estates, as well for the benefite of the mind as the bodie. 1582. Publication Info:	Ann Arbor, Michigan: University of Michigan, Digital Library Production Service 2003 January (TCP phase 1) Availability: This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. Searching, reading, printing, or downloading EEBO-TCP texts is reserved for the authorized users of these project partner institutions. Permission must be granted for subsequent distribution, in print or electronically, of this text, in whole or in part. Please contact project staff at eebotcp-info@umich.edu for further information or permissions.

Print source:	Batman vppon Bartholome his booke De proprietatibus rerum, newly corrected, enlarged and amended: with such additions as are requisite, vnto euery seuerall booke: taken foorth of the most approued authors, the like heretofore not translated in English. Profitable for all estates, as well for the benefite of the mind as the bodie. 1582. Bartholomaeus, Anglicus, 13th cent., Trevisa, John, d. 1402,, Batman, Stephen, d. 1584. London: Imprinted by Thomas East, dwelling by Paules wharfe, [1582] Alternate titles:	De proprietatibus rerum. English De proprietatibus rerum. Batman uppon Bartholome. Notes: Translated by John Trevisa; edited and revised by Stephen Batman. Reproduction of the original in the Henry E. Huntington Library and Art Gallery. Subject terms: Encyclopedias and dictionaries. URL:	http://name.umdl.umich.edu/A05237.0001.001

¶Of the vertue visible. Cap. 17. THe sight is most simple, for it is firie,* and diserueth sodainely things that are farre off. The sight is formed after this manner. In the middle of the eye, that is the blacke thereof, is a certaine humour most pure and cleare. The Phi∣losophers call it Christalloides, for it taketh sodainly diuers formes & shapes of colours, as Christall doth. The sight is a wit of perceiuing and knowing of colours, figures, & shapes, and vtter pro∣perties. Then to make the sight perfect, these things are néedfull, that is to wit, the cause efficient, the lymme of the eye conuenient to the thing that shall bée séene, the aire that bringeth the likenesse to the eye and taking héede, & easie moo∣uing. The cause efficient, is that vertue that is called Animalis. The instrument and lymme is the humor lyke Christall in either eye cléere & round. It is cléere that by the cléerenesse thereof, the eye may shine about the spirite and aire: It is round, that it be stronger to withstand griefes, for a rounde shape hath no sides or corners, that containeth superfluityes that should grieue it. The vtter thing, helping to worke, is the aire, without which being a meane, the sight maye not be perfect. In some beastes to profit the sight, néedeth the cléerenes of aire, and in some the darknesse, and in some the meane, not too darke nor too cléere. For in Cats néedeth darknesse, in Reremice, or Bats and in other flieng beasts née∣deth meane, as it shall be shewed heere∣after. And it néedeth to take héede, for if the soule be occupied about other things then belongeth to the sight, the sight is the lesse perfect, for it déemeth not of the thing that is séene. And easie mouing is néedfull, for if the thing that is seene, moueth too swiftly, the sight is combred and disparced with too swifte and conti∣nuall mouing, as it is in an oare, that séemeth broken in the water, through the swifte mouing of the water. Like∣wise also an euen long trée moued swift∣ly séemeth rounde. How the sight is made, olde men had diuers opinions. Page 18In pri. cap. Perspectiue, the Philosopher saith, that in thrée manners the sight is made. One manner by straight lynes, vpon the which, the lykenesse of ye thing that is séene, commeth to the sight. Ano∣ther manner vpon lynes rebounded a∣gaine: when the lykenesse of a thing commeth there from to a shewer, and is bend, and reboundeth from the shewer to the sight. The thirde manner is by lynes, the which though they be not bent and rebounded, but stretched betwéene the thing that is séene and the sight: yet they passe not alwaye foorthright, but other while they swarue some whether aside from the straight waye. And that is when diuers manner spaces of diuers cléerenesse and thicknesse, be put betwéen the sight and the thing that is séene: and sometime the spaces be of diuers kindes, as when one is thicker, another thin∣ner. And sometime there commeth a meane of another kinde, but the beame or bright likenes is broke, but if it come vpon a line that falleth straight, & Per∣pendiculariter vppon the same middle second occurring. And I cal a line to fall Perpendiculariter vpon a plaine thing, Ad angulos rectos, that is straight and a crosse wise: and vpon a round thing, if it fall into the middle thereof. To the sight, for to speake in the first manner, néed nine things principally, as they be rehersed ther. The first is firm∣nesse or good disposition of the organe or instrument of sight. The seconde is a thing that may be séene set afore ye sight: for in ye manner the sight séeth nothing.* but if the same thing, from the partes, wherof commeth likenes vpon yestraight lynes, that fall into the middle of the eye.* All which lynes drawen from all the parts of the thing that is séene, make one stéeple, the poynt whereof is in the blacke of the eye, and the broad end in the thing that is séene as appeareth in this figure. [illustration] when the séeing direct lye beholdeth the poynt, C. when it beholdeth ye point D. Then these two B C procéeding frō the eyes, be called axiltrees, for they pro∣céede immediatelye from the eyes, by meane to the thing seene. The third is distance proportional. The fourth D C is a certaine stede or place, not too farrre from the lyne of the sight. For though a thing be right before the eye, if it be too far ther from, it is not distinctly known. Axis visualis is the cléere beame or line, the whichlis vnderstood to be deduct from the middle of the sight, to the poynt of the thing séene directly to the opposite, in the mids of the sight, as appereth in this figure A B. The fift is sadnes or thick∣nesse of the thing that is séene. For 〈…〉 be all cleare and without thicknesse, 〈…〉 the aire is, then that is not séene, as saith the Author of the science Perspectiue, that is, the science of the sight. The sixt, is due greatnesse of the thing yt is séene. For a thing may be so lyttle, yt it cannot be séene in no space: for there is no sight but by appearance shapen top wise, that commeth to the eye, yt which if it be ve∣ry little, it shal occupie a very smal part of the sight, & the sight may not sée, but when a part of the vttermost thereof is changed to the likenes of the thing that is séene. The vii. is clearnesse of ye space, that is betwéene the eye & the thing that is séene: for if the space be thick, it letteth the likenesse of that thing, that it may not come lightly & in due manner to the black of the eye. The viii. is light: for the visible lykenesse of the thing, can not chaunge the sight without lyght. The ninth is time for the sight must haue time, as it is proued in Perspectiue: for though a thing come sodainly before the sight: it is not knowne readily and di∣stinctly without some aduisement had, the which needeth time and leasure. And therefore it needeth also that the soule take heede, as it is sayde before. Also the Philosopher sayeth, That not onelye the lykenesse of the thing seene commeth to the sight after a steeple wise, but also the lykenesse of the sight, strotcheth to the thing that is spread, vp∣pon such a steeple in the same place. In lib. 19. De Animalibus, Aristotle saith, That seeing is nought els, but that the sight passeth out to the thing that is seene. Page [unnumbered]And thereto agreeth Austen super Ge∣nesis, lib. pri. & VI. musice, wher he saith, that nought commeth from the thing that is seene, but the likenesse thereof, nor from the sight to the thing that is seene, but the lykenesse of the sight. For nothing of the substance of the eye com∣meth out, but out of the eye commeth a small appearaunce, that is shapen as a stéeple or a top, and the broad end there∣of is spread vpon all the vtter parte of the thing séene. Also the Author of Per∣spectiue, li. i.proueth, That nothing is séene, but by sight that ariseth vpon the thing that is séene, & is multiplyed spée∣delye from the wide thing to the eye. Therefore néedes is required the thirde stéeple of the same light. And of all these thrée stéeples, the poynts are in the eyen, and the broad endes in the things that be séene. Therefore when the lykenesse of the thing commeth to the sight vpon these thrée stéeples, then the likenesse of lyght and colour, passe by the small for∣tells and humors of the eye, euen to the humor that is called Christallinus, like Christall, and there the soule beginneth to giue iudgement of the thing that is séene by that lykenes, but there it is not fulfilled and complete, but the lykenesse is multiplied forth, euen to the sinewe, that is calledObticus,* an hollow sinew, that is hid in the vtter part of ye braine: and ther is the vertue of sight in maure and roote in the first and principalll sub∣iects, and is one: for els euery thing that is seene should séeme two things, because of the two eyen, if they continued not to one lymnie, in the which is the onely well of the vertue of sight, and springeth to the blacknesse of the eye. The Author of Perspectiue sheweth all this. Hée sheweth & expresseth another reson of the sight. li. 3. ca. 11. He saith, that ye spirit vi∣sible, ye eye & the aire, be cléere bodies, the whith lyghten euery other, & make eue∣ry like to other. For the aire, that is next the thing that shall be séene, taketh a likenesse of the propertie of that thing: and in that lykenesse the aire prosereth it selfe to the eye, whereof the spirit vi∣sible taketh a lykenesse. For this vertue of sight, shewing it selfe to the vtter∣most part of the black of the eye, is ioy∣ned to the aire, and is likened and made as it were one therewith: & by meane of the aire, the color is brought and pre∣sented to the iudgement of the soule. For the aire is lightly chaunged and li∣kened by diuersitie of shapes, that are therein. As we sée, that the aire that is nigh the Sunne beame, is coloured and dyed, by red cloath set betwéene. And therefore it is no wonder, though ye eye take likenesse and shape of a cléere thing that is next thereto. Then touching this worke it is now to gather shortly, that the sight or vertue visible is more sub∣till and more liuely than the ether wits, and Visus, the sight, hath the name of Viuacitas, that is, liuelinesse, as saith I∣sidore. Also it is more worthie than the other wits, and therefore it is set aboue the other. Also in effect, as it were a vertue of fire, it is more mightie than the other wits: For the other wits knewe things that be néerer, but this wit by his vertue comprehendeth things farthest of, vnder a right corner and stéeple sight, iudgeth and discerneth after the nobler kinde and disposition of the organe, and discerneth in an easie manner betwéene things to be séene. Wherefore Aristotle lib. 12, saith, that good sight and sharp, is of temperate humour. And therefore Fowles (as the Eagles) with crooked clawes, be sharpe of sight. And that is through the pure and subtill humour, and temperate being, and purifieth that that is in the organe of the sight. And such Fowles sée their pray out of farre and more high places. And such Fowles fiye higher in ye aire than other fowles. But Fowles that remaine on ye ground, be not sharpe of sight: therefore they sée their meate nigh and not farre. Also, Lib. 19. he saith, that yeolow eyen be not sharpe of sight by daye, nor blacke by night, for scarsitie of humors. The yeo∣low eye moueth greatlye, and therefore the vertue of sight is féebled. Blacke cy∣en moue lesse, for multitude and plentie of humors, and the sight of the night is feeble, and the humour by night moueth heauely. Therefore the spirite visible is closed in, and by humor letted. Also thePage 19sight of olde men is not sharpe, because their skins are riueled. Whereby it ap∣peareth, that the vertue of the sight is feeble or strong, by goodnes or feeblenes of the lymme. And he saith, When the eyen of beasts haue lyds, and the humor in the blacke of the eye is cleane and temperate, and soft mouing, and the skin vpon the blacke, tender, supple or thinne, then the sight is sharpe and may sée far. But yet he discerneth not perfectly farre off betwéene coulours and difference of the body: but yet the sight of such beasts is better, than the sight of them that haue much humour in the eyen, & haue no heling nor eye lyddes. For by conti∣nuall opening, the spirite Visibilis is to diminish, and the blacke of the eye is lyghtly grieued and hurt, and so the sight is let. But in men helyngs and eye lids cause the contrarie. Also there it is sayd, that cause of a sharpe sight, in séeing a farre, is for the place of the eyen: For big and ouerswellyng eyen, be féeble of sight, and sée not so well a farre: but déepe eyen see perfectlye a farre of. For the mouing thereof is not departed, nor consumed, but goeth foorth right, and the spirite visible passeth straight forth to the things that be seene. And so if there bée no heling nor couering without the eye, néedes the sight must be féebled, and shal not sée a farre. Hetherto speketh Aristo∣tle lib. 12, & 19. And this that is said ge∣nerally of the properties of the sight, shal suffice at this time. For other things shall be knowen héerafter, wher we shal treate of the propertie of the eye.
 * A and B be the Aristrées,

THe sight is most simple, for it is firie,* and diserueth sodainely things that are farre off. The sight is formed after this manner. In the middle of the eye, that is the blacke thereof, is a certaine humour most pure and cleare. The Phi∣losophers call it Christalloides, for it taketh sodainly diuers formes & shapes of colours, as Christall doth. The sight is a wit of perceiuing and knowing of colours, figures, & shapes, and vtter pro∣perties. Then to make the sight perfect, these things are néedfull, that is to wit, the cause efficient, the lymme of the eye conuenient to the thing that shall bée séene, the aire that bringeth the likenesse to the eye and taking héede, & easie moo∣uing. The cause efficient, is that vertue that is called Animalis. The instrument and lymme is the humor lyke Christall in either eye cléere & round. It is cléere that by the cléerenesse thereof, the eye may shine about the spirite and aire: It is round, that it be stronger to withstand griefes, for a rounde shape hath no sides or corners, that containeth superfluityes that should grieue it. The vtter thing, helping to worke, is the aire, without which being a meane, the sight maye not be perfect. In some beastes to profit the sight, néedeth the cléerenes of aire, and in some the darknesse, and in some the meane, not too darke nor too cléere. For in Cats néedeth darknesse, in Reremice, or Bats and in other flieng beasts née∣deth meane, as it shall be shewed heere∣after. And it néedeth to take héede, for if the soule be occupied about other things then belongeth to the sight, the sight is the lesse perfect, for it déemeth not of the thing that is séene. And easie mouing is néedfull, for if the thing that is seene, moueth too swiftly, the sight is combred and disparced with too swifte and conti∣nuall mouing, as it is in an oare, that séemeth broken in the water, through the swifte mouing of the water. Like∣wise also an euen long trée moued swift∣ly séemeth rounde. How the sight is made, olde men had diuers opinions.

Page 18 In pri. cap. Perspectiue, the Philosopher saith, that in thrée manners the sight is made. One manner by straight lynes, vpon the which, the lykenesse of ye thing that is séene, commeth to the sight. Ano∣ther manner vpon lynes rebounded a∣gaine: when the lykenesse of a thing commeth there from to a shewer, and is bend, and reboundeth from the shewer to the sight. The thirde manner is by lynes, the which though they be not bent and rebounded, but stretched betwéene the thing that is séene and the sight: yet they passe not alwaye foorthright, but other while they swarue some whether aside from the straight waye. And that is when diuers manner spaces of diuers cléerenesse and thicknesse, be put betwéen the sight and the thing that is séene: and sometime the spaces be of diuers kindes, as when one is thicker, another thin∣ner. And sometime there commeth a meane of another kinde, but the beame or bright likenes is broke, but if it come vpon a line that falleth straight, & Per∣pendiculariter vppon the same middle second occurring. And I cal a line to fall Perpendiculariter vpon a plaine thing, Ad angulos rectos, that is straight and a crosse wise: and vpon a round thing, if it fall into the middle thereof.

To the sight, for to speake in the first manner, néed nine things principally, as they be rehersed ther. The first is firm∣nesse or good disposition of the organe or instrument of sight. The seconde is a thing that may be séene set afore ye sight: for in ye manner the sight séeth nothing.* but if the same thing, from the partes, wherof commeth likenes vpon ye straight lynes, that fall into the middle of the eye.* All which lynes drawen from all the parts of the thing that is séene, make one stéeple, the poynt whereof is in the blacke of the eye, and the broad end in the thing that is séene as appeareth in this figure.


 * A and B be the Aristrées,

[illustration] when the séeing direct lye beholdeth the poynt, C. when it beholdeth ye point D. Then these two B C procéeding frō the eyes, be called axiltrees, for they pro∣céede immediatelye from the eyes, by meane to the thing seene. The third is distance proportional. The fourth D C is a certaine stede or place, not too farrre from the lyne of the sight. For though a thing be right before the eye, if it be too far ther from, it is not distinctly known. Axis visualis is the cléere beame or line, the whichlis vnderstood to be deduct from the middle of the sight, to the poynt of the thing séene directly to the opposite, in the mids of the sight, as appereth in this figure A B. The fift is sadnes or thick∣nesse of the thing that is séene. For 〈…〉 be all cleare and without thicknesse, 〈…〉 the aire is, then that is not séene, as saith the Author of the science Perspectiue, that is, the science of the sight. The sixt, is due greatnesse of the thing yt is séene. For a thing may be so lyttle, yt it cannot be séene in no space: for there is no sight but by appearance shapen top wise, that commeth to the eye, yt which if it be ve∣ry little, it shal occupie a very smal part of the sight, & the sight may not sée, but when a part of the vttermost thereof is changed to the likenes of the thing that is séene. The vii. is clearnesse of ye space, that is betwéene the eye & the thing that is séene: for if the space be thick, it letteth the likenesse of that thing, that it may not come lightly & in due manner to the black of the eye. The viii. is light: for the visible lykenesse of the thing, can not chaunge the sight without lyght. The ninth is time for the sight must haue time, as it is proued in Perspectiue: for though a thing come sodainly before the sight: it is not knowne readily and di∣stinctly without some aduisement had, the which needeth time and leasure. And therefore it needeth also that the soule take heede, as it is sayde before. Also the Philosopher sayeth, That not onelye the lykenesse of the thing seene commeth to the sight after a steeple wise, but also the lykenesse of the sight, strotcheth to the thing that is spread, vp∣pon such a steeple in the same place. In lib. 19. De Animalibus, Aristotle saith, That seeing is nought els, but that the sight passeth out to the thing that is seene. Page [unnumbered] And thereto agreeth Austen super Ge∣nesis, lib. pri. & VI. musice, wher he saith, that nought commeth from the thing that is seene, but the likenesse thereof, nor from the sight to the thing that is seene, but the lykenesse of the sight. For nothing of the substance of the eye com∣meth out, but out of the eye commeth a small appearaunce, that is shapen as a stéeple or a top, and the broad end there∣of is spread vpon all the vtter parte of the thing séene. Also the Author of Per∣spectiue, li. i.proueth, That nothing is séene, but by sight that ariseth vpon the thing that is séene, & is multiplyed spée∣delye from the wide thing to the eye. Therefore néedes is required the thirde stéeple of the same light. And of all these thrée stéeples, the poynts are in the eyen, and the broad endes in the things that be séene. Therefore when the lykenesse of the thing commeth to the sight vpon these thrée stéeples, then the likenesse of lyght and colour, passe by the small for∣tells and humors of the eye, euen to the humor that is called Christallinus, like Christall, and there the soule beginneth to giue iudgement of the thing that is séene by that lykenes, but there it is not fulfilled and complete, but the lykenesse is multiplied forth, euen to the sinewe, that is called Obticus,* an hollow sinew, that is hid in the vtter part of ye braine: and ther is the vertue of sight in maure and roote in the first and principalll sub∣iects, and is one: for els euery thing that is seene should séeme two things, because of the two eyen, if they continued not to one lymnie, in the which is the onely well of the vertue of sight, and springeth to the blacknesse of the eye. The Author of Perspectiue sheweth all this. Hée sheweth & expresseth another reson of the sight. li. 3. ca. 11. He saith, that ye spirit vi∣sible, ye eye & the aire, be cléere bodies, the whith lyghten euery other, & make eue∣ry like to other. For the aire, that is next the thing that shall be séene, taketh a likenesse of the propertie of that thing: and in that lykenesse the aire prosereth it selfe to the eye, whereof the spirit vi∣sible taketh a lykenesse. For this vertue of sight, shewing it selfe to the vtter∣most part of the black of the eye, is ioy∣ned to the aire, and is likened and made as it were one therewith: & by meane of the aire, the color is brought and pre∣sented to the iudgement of the soule. For the aire is lightly chaunged and li∣kened by diuersitie of shapes, that are therein. As we sée, that the aire that is nigh the Sunne beame, is coloured and dyed, by red cloath set betwéene. And therefore it is no wonder, though ye eye take likenesse and shape of a cléere thing that is next thereto. Then touching this worke it is now to gather shortly, that the sight or vertue visible is more sub∣till and more liuely than the ether wits, and Visus, the sight, hath the name of Viuacitas, that is, liuelinesse, as saith I∣sidore. Also it is more worthie than the other wits, and therefore it is set aboue the other. Also in effect, as it were a vertue of fire, it is more mightie than the other wits: For the other wits knewe things that be néerer, but this wit by his vertue comprehendeth things farthest of, vnder a right corner and stéeple sight, iudgeth and discerneth after the nobler kinde and disposition of the organe, and discerneth in an easie manner betwéene things to be séene. Wherefore Aristotle lib. 12, saith, that good sight and sharp, is of temperate humour. And therefore Fowles (as the Eagles) with crooked clawes, be sharpe of sight. And that is through the pure and subtill humour, and temperate being, and purifieth that that is in the organe of the sight. And such Fowles sée their pray out of farre and more high places. And such Fowles fiye higher in ye aire than other fowles. But Fowles that remaine on ye ground, be not sharpe of sight: therefore they sée their meate nigh and not farre. Also, Lib. 19. he saith, that yeolow eyen be not sharpe of sight by daye, nor blacke by night, for scarsitie of humors. The yeo∣low eye moueth greatlye, and therefore the vertue of sight is féebled. Blacke cy∣en moue lesse, for multitude and plentie of humors, and the sight of the night is feeble, and the humour by night moueth heauely. Therefore the spirite visible is closed in, and by humor letted. Also the Page 19 sight of olde men is not sharpe, because their skins are riueled. Whereby it ap∣peareth, that the vertue of the sight is feeble or strong, by goodnes or feeblenes of the lymme. And he saith, When the eyen of beasts haue lyds, and the humor in the blacke of the eye is cleane and temperate, and soft mouing, and the skin vpon the blacke, tender, supple or thinne, then the sight is sharpe and may sée far. But yet he discerneth not perfectly farre off betwéene coulours and difference of the body: but yet the sight of such beasts is better, than the sight of them that haue much humour in the eyen, & haue no heling nor eye lyddes. For by conti∣nuall opening, the spirite Visibilis is to diminish, and the blacke of the eye is lyghtly grieued and hurt, and so the sight is let. But in men helyngs and eye lids cause the contrarie. Also there it is sayd, that cause of a sharpe sight, in séeing a farre, is for the place of the eyen: For big and ouerswellyng eyen, be féeble of sight, and sée not so well a farre: but déepe eyen see perfectlye a farre of. For the mouing thereof is not departed, nor consumed, but goeth foorth right, and the spirite visible passeth straight forth to the things that be seene. And so if there bée no heling nor couering without the eye, néedes the sight must be féebled, and shal not sée a farre. Hetherto speketh Aristo∣tle lib. 12, & 19. And this that is said ge∣nerally of the properties of the sight, shal suffice at this time. For other things shall be knowen héerafter, wher we shal treate of the propertie of the eye.

sources for BARTHOLOMEW ANGLICUS
from a translation/critical edition

ADAMANTIUS (fl. 258). Origen it quoted under this name. His commentaries on the Old Testament are the works quoted from. Adamantius (Pseudo-Origen)?

AEGIDIUS CORBOLIENSIS, of Corbeil (d. 1220). A doctor at Montpellier, and Canon of Paris. Gilles de Corbeil

ALANUS DE INSULIS, OR DE RYSSEL Alain de Lille (d. 1202). A monk of Canterbury, most probably an Englishman. His principal work is a poem in 9 books, called ANTI-CLAUDIANUS, largely quoted by all Middle Age writers. An account of it is given in the notes on the Secreta Secretorum (E.E.T.S.). He also wrote DE PLANCTU NATURAE, PARABOLAE, etc.

ALBERTUS MAGNUS Albertus Magnus (1193-1280). A famous doctor in the University of Paris and a Dominican Theologian. The works quoted are commentaries on the Natural Histories of Aristotle. They have often been printed. He was teacher of Thomas Aquinas and a contemporary of our author.

ALBUMAZAR Abu Ma'shar al-Balkhi (d. 886). An Arab astronomer.

ALCUIN Alcuin (735-804). An English theologian: the work quoted is his "De Septem Artibus."

ALEXANDER NECKHAM, OR NEQUAM Alexander Neckam (1157-1217). His principal work is "De Naturis Rerum," a book little known on the Continent. Its use by Bartholomew is thus another proof of his English birth.

Ahmad ibn Muhammad ibn Kathīr al-Farghānī (9th cent.). An Arab astronomer, whose work is notable as being the chief source of the celebrated astronomical treatise, "The Sphere," of Johannes Sacrobosco (John of Halifax), a contemporary Englishman. It was the popular text-book for over three centuries, and was as well known as Euclid.

ALFREDUS ANGLICUS Alfred of Sareshel (fl. 1200). A physician and translator of Aristotle. See JACOB'S AESOP for a discussion on his works.

AL GHAZEL (1061-1137). A sceptic opponent of Averroes.

AMBROSE Ambrose (d. 397). The Hexameron is the work used.

ANSELM Anselm of Canterbury (1033-1109). Theologian, Archbishop of Canterbury. The inventor of Scholasticism.

ARCHELAUS. A Greek geographer. Archelaus ?

ARISTOTLE Aristotle (384-322 B.C.). I would refer the reader to BRÈCHILLET JOURDAIN on the EARLY TRANSLATIONS OF ARISTOTLE, where he will find a mine of information on the works of this writer used in the Middle Age. AUGUSTINE Augustine of Hippo (d. 430).

AURORA, THE. A metrical version of the Bible by Petrus Riga, Canon of Rheims (d. 1209).

AVERROES Averroes (d. 1217). Moorish commentator on Aristotle.

AVICEBRON Solomon ibn Gabirol (d. 1070), OR IBN GEBIROL. A Spanish Jew. Author of the FONTIS VITA. A work translated by Gundisalvi, of the greatest influence on the Metaphysic of the Middle Age. See MUNCK, MÉLANGES.

AVICENNA Avicenna (980-1036). An Arab physician, and commentator on Aristotle.

AYMON, OR HAYMON (d. 1244). An English Franciscan, afterwards General of the Order, who revised the breviary and rubrics.

BASIL Basil of Caesarea (329-379). In Hexameron.

BEDE Bede (673-735). The work by which he was best known in the thirteenth century was not his History but the works on the Calendar, etc.

BELETH, JOHN Jean Beleth (before 1165). A French writer on ecclesiastical matters.

BERNARD Bernard of Clairvaux(1091-1153).

BESTIARIUM. A collection of early myths on animals; of Eastern origin. There are many different forms of this work. All are founded on Physiologus.

BOETHIUS Boethius (470-526). His treatise on arithmetic is the work quoted here. His "Consolation" was almost unknown in the early Middle Age, his popularity resting on his translations of Aristotle and his treatises on Music and Arithmetic, the latter being a very important work in the history of the science.

CALLISTHENES, PSEUDO-. Author of the HISTORIA ALEXANDRI MAGNI DE PRELIIS. Alexander romance See BUDGE'S Syriac Version of this work.

CASSIODORUS Cassiodorus (480-575). DE SEPTEM DISCIPLINIS. One of the favourite Middle Age Text-Books.

CATO Cato the Elder (233-151 B.C.). On AGRICULTURE.

CHALCIDIUS Calcidius (3rd cent.). A commentator on the Timaeus (dialogue) of Plato. Only a part of this is preserved.

Cicero (107-44 B.C.). In SOMN. SCIPIONIS.

CONSTANTINUS AFER Constantine the African (d. 1087). A Benedictine monk of Monte Cassino, and most probably the introducer of Arab medicine into Italy. He wrote the VIATICUM and the PANTEGNA (20 books). He introduced Arab medicine into Europe through the School of Salerno, translating many Arab authors.

CYPRIAN Cyprian (d. 285). A Syriac astrologer, afterwards Bishop of Antioch, and Martyr in the Diocletian persecution.

DAMASCENE (11th cent.). Quoted by Constantinus Afer. A physician.

DAMASCENE, JOHN (end of 12th cent.). An Arab physician.

Damascius (circ. 533). A Syrian commentator on Aristotle, who took refuge in Persia. Author of a work on wonders quoted by Photius.

Pedanius Dioscorides (d. 47 B.C.).

Pseudo-Dionysius the Areopagite, PSEUDO- (circ. 400). De Coelesti Hierarchia, DE DIVINIS NOMINIBUS.

Aelius Donatus (333). A Grammarian.

EUFICIUS (circ. 600). A disciple of Gregory.

FULGENTIUS Fabius Planciades Fulgentius Fulgentius of Ruspe (circ. 550). A grammarian.

Galen (131-210).

Gilbertus Anglicus (circ. 1250). A celebrated English physician in France; wrote COMPENDIUM MEDICINAE.

Pope Gregory I] (circ. 590). [[Commentary on Job.

HALY (circ. 1000). A Jewish physician. Wrote a PANTEGNI or COMPLEMENTUM MEDICINAE. The first medical work translated by Constantius Afer.

HERMES. In ALCHEMIA (not now extant).

Hippocrates (460-351 B.C.).

Huguccio (d. 1210). A jurisconsult and writer on Grammar.

HYGINUS, PSEUDO- (6th cent.). Writer on Astronomy. ?

Pope Innocent III. (d. 1216). Wrote "De Contemptu Mundi," etc.

ISAAC (circ. 660). An Arab physician, who translated many Greek authors into Arabic.

Isidore of Seville (d. 636). Bishop of Seville. He wrote a work on Etymology in 20 books, one of the most popular works of the Middle Age.

Jacques de Vitry (d. 1240). A Crusading Bishop, afterwards Cardinal legate. Wrote an EXEMPLAR, and 3 books of Eastern and Western History.

Jerome (340-420).

JOSEPH BEN GORION (900). Abridgment of Jewish History containing many legends. Josippon

Josephus (37-95). Jewish historian.

JORATH. DE ANIMALIBUS. A Syriac writer (?).

LAPIDARIUM. See MARBODIUS DE GEMMIS. There are many treatises under this name.

Pope Leo IX. (1054). See Jacques Paul Migne, Patrologia.

Lucan (d. 65). One of the most popular Latin poets of the Middle Age.

Aemilius Macer (6th cent.). On THE VIRTUES OF HERBS. The extant hexameter poem known as Floridus or De viribus (aut virtutibus) herbarum, traditionally ascribed to Macer, is actually a medieval production by Odo Magdunensis, a French physician.

Macrobius (circ. 409). His commentary on the dream of Scipio was a favourite work in Medieval times.

Martianus Capella (circ. 400). Wrote a poem, THE MARRIAGE OF MERCURY AND PHILOLOGIA, treating of THE SEVEN LIBERAL ARTS, which was the standard text-book from the 5th century for the schools.

Mashallah ibn Athari (circ. 1100).

METHODIUS, PSEUDO- (8th cent.). DE AGARINI.

Michael Scot (circ. 1235). At this time concerned in the translation of some Arabic works on Astronomy, and Aristotle's DE COELO and DE MUNDO DE ANIMA, and HISTORIA NATURALIS with commentaries.

MISALATH ASTROLOGUS (?).

Papias (lexicographer) (circ. 1053). Grammarian. [Milan, 1467, etc.]

PERSPECTIVA SCIENCIA. I cannot say whether this is Bacon's, Peckham's, or Albertus Magnus', but I believe it to be Peckham's, who was an Englishman, and afterwards Archbishop of Canterbury.

Petrus Comestor (d. 1198). Named MAGISTER HISTORIARUM or Master of Histories, wrote an account of the world from the Creation, which, when translated into French, was called the "Mer des Histoires." A favourite Medieval book.

PHILARETUS (1100). A writer on Medicine. date seems wrong here redirects to Theophilus Protospatharius The real Philaretus wrote on pulses

Physiologus. A Syriac compilation of moralities on animal myths. It first appears in Western Europe as THEOBALDUS DE NATURIS XII. ANIMALIUM. Of Alexandrian origin, it dates from before the fourth century, and appears to have been altered at the will of each writer.

PLATEARIUS SALERNITANUS (circ. 1100) was Johannes, one of a family of physicians at Salerno. His work is called the PRACTICA. A book on the virtues of herbs. [Lugd., 1525, etc.]

Plato (430-348 B.C.). The Timaeus (dialogue) is quoted, probably from Chalcidius.

Pliny (d. 79). Natural History. This and Isidore's work are the two chief sources of medieval knowledge of Nature.

Priscian (circ. 525). Grammarian and physicist.

Ptolemy (circ. 130). An Alexandrian astronomer, known through Arabic translations only at that time. [Ven., 1509, etc.]

Rabanus Maurus (776-856) of Fulda, pupil of Alcuin. A Benedictine, afterwards Archbishop of Mayence, who wrote DE UNIVERSO MUNDO. [1468; Col., 1627, etc.]

Muhammad ibn Zakariya al-Razi (d. 935). An Arab physician, perhaps the greatest of the School. [Ven., 1548, etc.]

Remigius of Auxerre (d. 908). A teacher of Grammar in the School of Paris. His grammar remained in use there four centuries. He wrote a gloss on Marcianus Capella.

Richard of Saint Victor (d. 1173). A Scottish theologian, Prior of St. Victor. A mystic of considerable acuteness. [Ven., 1506, etc.]

Richard Rufus of Cornwall (circ. 1225). A Cornishman who was a doctor in great renown, both at Oxford and Paris. He afterwards joined the Franciscans.

Robert Grosseteste (d. 1253), the celebrated Bishop of Lincoln and patron of Bacon. Taught at Paris and at Oxford. Commentaries on Aristotle. SALUSTIUS (d. 363?). DE DIIS ET MUNDO. A geographer.

Schola Medica Salernitana (circ. 1100). A treatise on the preservation of health in leonine verse for popular use, said to be addressed to Robert of England. It has been translated and commented on hundreds of times. The Middle Age very sensibly thought preservation from disease a branch of medicine equally important with the cure of it.

SECUNDUS. A writer on Medicine. 4th century used Pliny

Gaius Julius Solinus (circ. 100). Wrote an account of things in general—POLYHISTORIA

STEPHANUS (circ. 600). Commentary on Galen.

Walafrid Strabo (d. 847). A Benedictine, Abbot of Reichenau, near Constance. One of the authors of the Gloss.

SYMON CORNUBIENSIS (?).

Marcus Terentius Varro, M. T. (116-26 B.C.). Most celebrated grammarian.

Virgil (70-19 B.C.).

William of Conches (d. 1150). Lectured at Paris, 1139, on Grammar, wrote DE NATURA.

Zeno of Cyprus (circ. 400), A writer on Medicine, and teacher at Alexandria.

tabari
Sources
 * Part I. Treats of certain general philosophical ideas, the categories, natures, elements, metamorphosis, genesis and decay.subdivided into I2 chapters, treats of general philosophical ideas, mostly following Aristotle.
 * On the Name of the Book and its Composition. The author mentions among his sources Hippocrates, Galen and Aristotle Hunayn ibn Ishaq
 * On Matter Shape, Quantity and Quality
 * On simple and compound Temperaments
 * On the Antagonism of these Temperaments and the Refutation of the Opinion of those who allege that the Air is cold (of temper.). diagram of the four temperaments and their antagonistic action.
 * On the Genesis of Temperaments one from another.
 * On Metamorphosis Plato is quoted.
 * On Genesis and Decay.
 * On Activity and Passivity
 * On the Genesis of Things from the Elements, the Action of the Celestial Sphere and the Luminous Bodies therein.
 * On the Effects of the Action of the Elements on the Air and subterranean Conditions
 * On shooting Stars and the Colors which are generated in the Air. (rainbows)
 * Part II embryology, pregnancy, the functions and morphology of different organs, ages and seasons, psychology, the external and internal senses, the temperaments and emotions, personal idiosyncrasies, certain nervous affections, tetanus, torpor, palpitation, nightmare, the evil eye, hygiene and dietetics.
 * Book I
 * Book II
 * Book III
 * Book IV
 * Book V
 * Part III. Treats of nutrition and dietetics. 3 chapters


 * Part IV. (The longest, comprising 12 Discourses) treats of general and special pathology, from the head to the feet, and concludes with an account of the number of muscles, nerves and veins, and dissertations on phlebotomy, the pulse and urinoscopy. This Fourth Part constitutes nearly two-fifths of the whole book, occupying 107 out of 276 folios and comprising in all 152 chapters. Each chapter is therefore very short, often less than one page and seldom more than two. There is little attempt to go beyond the chief signs and symptoms of each disease and the treatment recommended, and, so far as I have seen, there are no references to actual cases, or clinical notes. The book, indeed, except for the First Part — which deals with general philosophic conceptions, and contains some interesting ideas regarding the genesis of the Four Elements (Earth, Air, Fire and Water) from the Four Natures (Heat, Cold, Dryness and Moisture) and their metamorphosis (*JU^l) — is little more than a Practitioner's Vademecum, chiefly interesting as one of the earliest extant independent medical works in Arabic written by the teacher of the great physician whom we have now to consider.
 * Book 1 (9 chapters) on general pathology, the signs and symptoms of internal disorders, and the principles of therapeutics.
 * Book 2 (14 chapters) on diseases and injuries of the head; and diseases of the brain, including epilepsy, various kinds of headache, tinnitus, vertigo, amnesia, and nightmare.
 * Book 3 (12 chapters) on diseases of the eyes and eyelids, the ear and the nose (including epistaxis and catarrh), the face, mouth and teeth.
 * Book 4(7 chapters) on nervous diseases, including spasm, tetanus, paralysis, facial palsy, etc.
 * Book 5 (7 chapters) on diseases of the throat, chest and vocal organs, including asthma.
 * Book 6 (6 chapters) on diseases of the stomach, including hiccough.
 * Book 7 (5 chapters) on diseases of the liver, including dropsy.
 * Book 8(14 chapters) on diseases of the heart, lungs, gall-bladder and spleen.
 * BooK (19 chapters) on diseases of the intestines (especially colic), and of the urinary and genital organs.
 * Book10 (26 chapters) on fevers, ephemeral, hectic, continuous, tertian, quartan and semi-quartan ; on pleurisy, erysipelas, and small-pox ; on crises, prognosis, favorable and unfavorable symptoms, and the signs of death.
 * Book 11(13 chapters) on rheumatism, gout, sciatica, leprosy, elephantiasis, scrofula, lupus, cancer, tumours, gangrene, wounds and bruises, shock, and plague. The last four chapters deal with anatomical matters, including the numbers of the muscles, nerves and blood-vessels.
 * Book 12 (20 chapters) on phlebotomy, cupping, baths and the indications afforded by the pulse and urine.
 * Part V. Treats of tastes, scents and colors. 1 book, 9 chapters


 * Part VI. Treats of materia medica and toxicology.


 * Part VII. Treats of climate, waters and seasons in their relation to health, outlines of cosmography and astronomy, and the utility of the science of medicine: and concludes, as already noted, with a summary of Indian Medicine in 36 chapters.

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The History and Practice of Ancient Astronomy

schools

 * http://books.google.com/books?id=dXZnwvs6gYIC&printsec=frontcover&dq=history+of+psychology&hl=en&sa=X&ei=k5RdUt_qIoepiAKRtoCIBQ&ved=0CEoQ6AEwBQ#v=onepage&q=history%20of%20psychology&f=false

dowb
Antigonus I Monophthalmos Antigonus I Monophthalmus Antiochus the Great Antisthenes Marc Antony Apollonius of Perga Archimedes Aretaeus of Cappadocia Aristippus Aristophanes Aristotle Aristoxenus Asclepiades of Bithynia Ashurbanipal Ashurnasirpal II Aśoka the Great Asoka Aspasia Saint Athanasius Attila Saint Augustine Augustus Boadicca Marcus Junius Brutus Buddha Julius Caesar Caligula Callimachus Cassius Cato the Censor Cato the Younger Catullus, 169 Aulus Cornelius Celsus, 173 Ch'in Shih Huang-ti, 176 Saint Christopher, 180 Saint John Chrysostom, 184 Ch'ü Yüan, 187 Chuang-tzu, 190 Cicero, 194 Cimon, 198 Claudius I 203 Cleisthenes of Athens, 207 Clement I 210 Cleomenes, 214 Cleopatra VII, 218 Confucius, 222 Constantine the Great, 226 Ctesibius of Alexandria, 231 Cyrus the Great, 233 Darius the Great, 236 David, 241 Deborah, 246 Democritus, 249 Demosthenes, 253 Saint Denis, 257 Diocles of Carystus, 260 Diocletian, 263 Diogenes, 268 Diophantus, 272 Pedanius Dioscorides, 276 Draco, 280 Empedocles, 282 Quintus Ennius, 287 Epaminondas, 290 Epicurus, 295 Erasistratus, 299 Eratosthenes of Cyrene, 303 Euclid, 307 Eudoxus of Cnidus, 310 Eupalinus of Megara Eupalinos Euripides, 317 Eusebius of Caesarea, 322 Ezekiel, 326 Ezra 330 Fabius, 334 Galen, 338 Genseric, 342 The Gracchi, 345 Gregory of Nazianzus, 349 Gregory of Nyssa 352 Hadrian, 356 Hammurabi, 360 Hannibal, 364 Hanno, 368 Hatshepsut, 371 Saint Helena, 375 Hengist, 378 Heraclitus of Ephesus, 382 Hero of Alexandria, 387 Herod the Great, 390 Herodotus, 394 Herophilus, 398 Hesiod, 402 Hipparchus, 407 Hippocrates, 411 Hippolytus of Rome, 415 Homer, 420 Horace, 424 Hsieh Ling-yün Xie Lingyun Hsün-tzu Xunzi Hypatia, 436 Ignatius of Antioch, 440 Imhotep, 443 Saint Irenaeus, 447 Isaiah, 452 Isocrates, 456 Jeremiah, 459 Saint Jerome, 463 Jesus Christ, 467 Johanan ben Zakkai, 471 John the Apostle, 475 John the Baptist, 479 Flavius Josephus, 483 Juvenal, 488 Kālidāsa, 491 Kanishka, 494 Lao-tzu, 498 Leonidas, 501 Livy, 504 Lucian, 507 Lucretius, 511 Lysippus, 515 Gaius Maecenas, 519 Marcus Aurelius, 523 Gaius Marius, 528 Martial, 532 Masinissa, 535 Menander, 538 Menander, 541 Mencius, 543 Menes, 547 Valeria Messallina, 550 Miltiades the Younger, 553 Mithradates the Great, 557 Moses, 561 Nabu-rimanni, 566 Nebuchadnezzar II, 569 Nefertiti, 573 Nero, 577 Origen, 581 Ovid, 585 Pan Ku, 589 Pappus, 593 Parmenides, 596 Saint Patrick, 600 Saint Paul, 604 Pericles, 609 Saint Peter, 614 Phaedrus, 618 Pheidippides, 621 Phidias, 624 Philip II of Macedonia, 628 Philo of Alexandria, 632 Piankhi, 636 Pontius Pilate, 640 Pindar, 644 Pisistratus, 648 Pittacus of Mytilene, 651 Plato, 655 Plautus, 659 Pliny the Elder, 662 Plotinus, 666 Plutarch, 670 Polybius, 673 Polygnotus, 676 Pompey the Great, 679 Porphyry, 683 Posidonius, 686 Praxiteles, 690 Priscillian, 694 Proclus, 698 Sextus Propertius, 702 Protagoras, 705 Psamtik I, 709 Ptolemy 712 Ptolemy Philadelphus, 716 Ptolemy Soter, 720 Pyrrhon of Elis, 724 Pythagoras, 727 Pytheas, 731 Ramses II, 734 Regulus, 739 Sallust, 742 Samuel, 746 Sappho, 750 Sargon II, 754 Scipio Aemilianus, 757 Scipio Africanus, 760 Scopas, 764 Seleucus I Nicator, 767 Seneca the Younger, 770 Sesostris III, 774 Shapur II, 778 Saint Simeon Stylites, 783 Simonides, 787 Saint Siricius, 790 Socrates, 793 Solomon, 798 Solon, 803 Sophocles, 807 Sosigenes, 811 Spartacus, 814 Ssu-ma Ch'ien, 818 Saint Stephen, 822 Flavius Stilicho, 825 Strabo, 828 Lucius Cornelius Sulla, 833 Cornelius Tacitus, 837 T'ao Ch'ien, 841 Terence, 844 Tertullian, 848 Thales of Miletus, 852 Themistocles, 857 Theodore of Mopsuestia, 861 Theodoret of Cyrrhus, 865 Theodosius the Great, 868 Theophrastus, 873 Thespis, 877 Saint Thomas, 880 Thucydides, 885 Thutmose III, 889 Tiberius Tigranes the Great Trajan Tutankhamen Ulfilas Valentinus Vardhamāna Mahavira Marcus Terentius Varro Vercingetorix Vergil Marcus Verrius Flaccus Vespasian, 933 Saint Vincent of Lérins Virgin Mary Wang Ch'ung Wang Hsi-chih Wang Xizhi Wang Pi Xanthippe Xenophanes Xenophon Xerxes Zeno of Citium Zeno of Elea Zoroaster Zoser
 * Aaron
 * Abraham
 * Aeschylus
 * Aesop
 * Agesilaus II
 * Marcus Vipsanius Agrippa
 * Akhenaton
 * Akiba ben Joseph
 * Alcibiades
 * Alcmaeon
 * Alexander the Great
 * Saint Ambrose
 * Anaxagoras
 * Anaximander
 * Anaximenes of Miletus
 * Saint Anthony of Egypt

Latin and Greek to Latin

 * Plato (428-347 B.C.)	Timæus (first 53 chapters)	 Chalcidius from Greek	 4th century
 * Aristotle (384-322 B.C.)	 Some logical works (logicavetus)	 Boethius from Greek	 Italy 6th century
 * Dioscorides ( 1st century A.D.)	Materia Medica	 from Greek	 by 6th century
 * Anon.	 Physiologus ( 2nd century A.D. Alexandria)	 from Greek	 5th century
 * Anon.	 Various technical Compositiones	 from Greek sources	 earliest MSS. 8th century
 * Lucretius (c. 95-55 B.C.)	 De Rerum Natura (known in 12th century
 * Vitruvius ( 1st century B.C.)	 De Architectura (known in 12th century)
 * Seneca ( 4 B.C.-65 A.D.)	 Quæstiones Naturales
 * Pliny (23-79 A.D.)	 Historia Naturalis
 * Macrobius (fl. 395-423)	In Somnium Scipionis
 * Martianus Capella ( 5th century)	Satyricon, sive De Nuptiis Philologiæ et Mercurii et de Septem Artibus Liberalibus
 * Boethius (480-524)	 Works on the liberal arts, particularly mathematics and astronomy, and commentaries on the logic of Aristotle and Porphyry
 * Cassiodorus (c. 490-580)	 Works on the liberal arts
 * Isidore of Seville (560-636)	Etymologiarum sive Originium De Natura Rerum
 * Bede (673-735)	De Natura Rerum De Temporum Ratione

Nestorians
Schools at Edessa, Nisibis, and Jundi-Shapur, the Greek works were translated into Syriac for use in the curriculums. These works included Theophania, Martyrs of Palestine, and Ecclesiastical History by Eusebius; the Isagoge of Porphyry (an introduction to logic); Aristotle's Hermeneutica and Analytica Priora. Hibha [a Nestorian] had introduced the Aristotelian logic to illustrate and explain the theological teaching of Theodore, of Mopseustia, and that logic remained permanently the necessary introduction to the theological study in all Nestorian education. Ultimately it was the Aristotelian logic which, with the Greek medical, astronomical, and mathematical writers, was passed on to the Arabs. [page 61] Nestorian missions pushed on towards the south and reached the Wadi l-Qura', a little to the north-east of Medina, an outpost of the Romans garrisoned, not by Roman troops, but by auxiliaries of the Qoda' tribes. In the time of Muhammad most of these tribes were Christian, and over the whole wadi were scattered monasteries, cells, and hermitages. From this as their headquarters Nestorian monks wandered through Arabia, visiting the great fairs and preaching to such as were willing to listen to them. Tradition relates that the Prophet as a young man went to Syria and near Bostra was recognized as one predestined to be a prophet by a monk named Nestor (Ibn Sa'd, Itqan, ii, p. 367). Perhaps this may refer to some contact with a Nestorian monk. The chief Christian stronghold in Arabia was the city of Najran, but that was mainly Monophysite. What was called its Ka'ba seems to have been a Christian cathedral. [page 68].
 * Maraba II, skilled in Philosophy, medicine, and astronomy, and to have been learned in the wisdom of the Persians, Greeks, and Hebrews, wrote a commentary (in Syriac) on the Dialectics of Aristotle.
 * Shem'on of Beth Garmai translated Eusebius' Ecclesiastical History.
 * Henan-isho' II, Catholicos (Patriach) from 686 to 701, composed a commentary (again, in Syriac) on Aristotle's Analytica.

Syriac/Greek/Arabic

 * Sergius of Reshaina d.536 thirty treatises by Galen, the pseudo-Aristotelian De Mundo,[8] a treatise by Alexander of Aphrodisias On the Principles of the All (lost in Greek),[9] the writings of Dionysius the Pseudo-Areopagite and Evagrius Ponticus; he is also the author of a treatise on Aristotle's Categories and another one on the scope of Aristotle's writings
 * Yuhanna Ibn Batriq, Sirr al-asrarSirr al-asrar Secretum Secretorum
 * Abu Yahya Ibn al-Batriq Ptolemy's Tetrabiblos
 * Al-Ḥajjāj ibn Yūsuf ibn Maṭar (786–833 CE) Euclid's Elements and 829, he translated Ptolemy's Almagest
 * Abd al-Mashi b. Na’imah of Emessa
 * Yuhana ibn Masawaih Mesue the Elder
 * Hunayn ibn Ishaq known in Latin as Johannitius) (809–873)
 * 1. De sectis
 * 2. Ars medica
 * 3. De Pulsibus ad tirones
 * 4. Ad Glauconem de medendi methodo
 * 5. De ossibus ad tirones
 * 6. De musculorum dissectione
 * 7. De nervorum dissectione
 * 8. De venraum arteriumque dissectione
 * 9. De elementis secumdum Hippocratem
 * 10. De temperamentis
 * 11. De facultatibus naturalibus
 * 12. De causis et symptomatibus
 * 13. De locis affectis
 * 14. De pulsibus (four treatises)
 * 15. De typis (febrium)
 * 16. De crisibus
 * 17. De diebus decretoriis
 * 18. Methodus medendi
 * Qusta ibn Luqa of Ba’albeck translated Hypsicles, Theodosius' Sphaerica, Heron's Mechanics, Autolycus Theophrastus' Meteora, Galen's catalog of his books, John Philoponus on the Phsyics of Aristotle and revised the existing translation of Euclid.
 * Ishaq ibn Hunayn known for his translations of Euclid's Elements and Ptolemy's Almagest. He is the son of the famous translator Hunayn Ibn Ishaq.
 * Abu bishr Mata b. Yunus
 * Abu Zakariyah Yahia b. Adi
 * Abu ‘Ali b. Zur’a
 * Thabit ibn Qurrah of Harran the Sabaean Syriac, which was the eastern Aramaic dialect from Edessa, and he was fluent in Greek and Arabic. He translated from Greek into Arabic works by Apollonius, Archimedes, Euclid and Ptolemy. He revised the translation of Euclid's Elements of Hunayn ibn Ishaq. He also rewrote Hunayn's translation of Ptolemy's Almagest and translated Ptolemy's Geography. Thabit's translation of a work by Archimedes which gave a construction of a regular heptagon was discovered in the 20th century, the original having been lost.
 * Sinan b. Thabit b. Qurrah also Sinan ibn Thabit
 * Hubish b. Hassan al-Asam texts of Hippocrates and the botanical work of Dioscorides
 * Aub uthaaman al-Dimashqi
 * Isa b. Zur’ah
 * Abu al-Khai
 * Bar Hebraeus

Arabic Sources from c. 1000

 * Jabir ibn Hayyan (fl. c. 776)	 Various chemical works	 from Arabic	 12th and 13th centuries
 * Al-Khwarizmi ( 9th century)	Liber . . . Alchorismi (aritmetic)	 Adelard of Bath from Arabic	c. 1126 Astronomical tables (trigonometry)	 Adelard of Bath from Arabic	c. 1126
 * Al-Khwarizmi( 9th century)	 Algebra	 Robert of Chester from Arabic	 Segovia 1145
 * Alkindi (d. c. 873)	 De Aspectibus; De Umbris et de Diversitate Aspectuum	 Gerard of Cremona from Arabic	 Toledo 12th century
 * Thabit ibn Qurra (d. 901)	 Liber Charastonis(on the Roman balance)	 Gerard of Cremona from Arabic	 Toledo 12th century
 * Rhazes (d. c. 924)	 De Aluminibus et Salibus(chemical work)	 Gerard of Cremona from Arabic	 Toledo 12th century
 * Liber Continens(medical encyclopædia)	 Moses Farachi from Arabi	 Silicy 1279
 * Liber Almansoris (medical compilation based on Greek sources)	 Gerard of Cremona from Arabic	 Toledo 12th century
 * Alfarabi (d. 950)	Distinctio super Librium Aristotelis de Naturali Auditu	 Gerard of Cremona from Arabic	 Toledo 12th century
 * Haly Abbas (d. 994)	 Part of Liber Regalis (medical encyclopædia)	 Constantine the African(d. 1087) and John the Saracen from Arabic	 South Italy 11th century
 * Liber Regalis	 Stephen of Antioch from Arabic	c. 1127
 * pseudo- Aristotle	 De Proprietatibus Elementorum (Arabic work on geology)	 Gerard of Cremona from Arabic	 Toledo 12th century
 * Alhazen (c. 965-1039)	Opticæ Thesaurus	 From Arabic	 End of 12th century
 * Avicenna (980-1037)	 Physical and philosophical part of Kitab al-Shifa (commentary on Aristotle)	 Dominicus Gundissalinus and John Seville from Arabic	 Toledo 12th century
 * De Mineralibus (geological and alchemical part of Kital al-Shifa)	 Alfred of Sareshel from Arabic	 Spainc. 1200
 * Canon (medical encyclopædia)	 Gerard of Cremona from Arabic	 Toledo 12th century
 * Alpetragius ( 12th century)	 Liber Astronomiæ (Aristotelian concentric system)	 Michael Scot from Arabic	 Toledo 1217
 * Averroës (1126-1198)	 Commentaries on Physica, De Cælo et Mundo, De Anima and other works of Aristotle	 Michael Scot from Arabic	 early 13th century
 * Leonardo Fibonacci of Pisa	 Liber Abaci (first complete account of Hindu numerals)	 using Arabic knowledge	 1202

Greek sources from c. 1100

 * Hippocrates and school(5th, 4th centuries B.C.)	 Aphorisms	 Burgundio of Pisa from Greek	 12th century
 * Various treatises	 Gerard of Cremona and others from Arabic	 Toledo 12th century
 * William of Moerbeke from Greek	 after 1260
 * Aristotle (384-322 B.C.)	 Posterior Analytics (part of logica nova)	 Two versions from Greek	 12th century from Arabic	 Toledo 12th century
 * Meteorologica (Book 4)	 Henricus Arisippus from Greek	 Sicily c. 1156
 * Physica, De Generatione et Corruptione, Parva Naturalia, Metaphysica (1st 4 books), De Anima	 from Greek	 12th century
 * Meteorologica (Books 1-3), Physica, de Cælo et Mundo, De Generatione et Corruptione	 Gerard of Cremona from Arabic	 Toledo 12th century
 * De Animalibus (Historia animalium, De partibus animalium, De generatione animalium trans. into Arabic in 19 books by el-Batric, 9th century)	 Michael Scot from Arabic	 Spain c. 1217-20
 * Almost complete works	 William of Moerbeke, new or revised translations from Greek	c. 1260-71
 * Euclid (c. 330-260 B.C.)	 Elements (15 books, 13 genuine)	 Adelard of Bath from Arabic	c. 1126 revised by Campanus of Novara	c. 1254
 * Optica and Catoptrica	 from Greek	 probably Sicily
 * Apollonius ( 3rd century B.C.)	 Conica	 perhaps Gerard of Cremona from Arabic	 12th century
 * Archimedes (287-212 B.C.)	 De Mensura Criculi	 Gerard of Cremona from Arabic	 Toledo 12th century
 * De Iis quæ in Humido Vehuntur (on floating bodies)	 William of Moerbeke from Greek	 1269
 * Diocles ( 2nd century B.C.)	De Speculis Comburentibus	 Gerard of Cremona from Arabic	 Toledo 12th century
 * Hero of Alexandria ( 1st century B.C.?)	Pneumatica	 from Greek	 Sicily 12th century
 * Catoptrica (attributed to Ptolemy in Middle Ages)	 William of Moerbeke from Greek	 after 1260
 * pseudo- Aristotle	 Mechanica	 from Greek	 early 13th century Bartholomew of Messina from Greek	 Sicily, c.1260
 * De Plantis or De Vegetabilibus (now attributed to Nicholas of Damascus, 1st century B.C.)	 Alfred of Sareshel from Arabic	 Spain,probably before 1200
 * pseudo- Euclid	 Liber Euclidis de Ponderoso et Levi (statics)	 from Arabic	 12th century
 * Galen (129-200 A.D.)	 Various treatises	 Burgundio of Pisa from Greek	c. 1185
 * Various treatises	 Gerard of Cremona and others from Arabic	 Toledo 12th century
 * Various treatises	 William of Moerbeke from Greek	 1277
 * Ptolemy ( 2nd century A.D.)	 Almagest	 from Greek	 Sicily c.1160
 * Gerard from Cremona from Arabic	 Toledo 1175
 * Optica	 Eugenius of Palermo from Arabic	c. 1154
 * Alexander of Aphrodisias (fl. 193 -217 A.D.)	 Commentary on the Meteorologica	 William of Moerbeke from Greek	 13th century
 * De Motu et Tempore	 Gerard of Cremona from Arabic	 Toledo 12th century
 * Simplicius ( 6th century A.D.)	 Part of commentary on De Cælo et Mundo	 Robert Grosseteste from Greek	 13th century
 * Commentary on Physica	 from Greek	 13th century
 * Commentary on De Cælo et Mund	 William of Moerbeke from Greek	 1271
 * Proclus (410-85 A.D.)	 Physica Elementa (De motu)	 from Greek	 Sicily 12the century

RFC
the RFC was a good faith effort brought on by years of problem behavior. It was closed by agreement. The editor in question admitted to being sometimes incompetent. Some thought that (regurgitating everything he could find on Islamic science et al) this was a good faith but misguided effort to build an encyclopedia. Others Pointing to the single direction of the edit saw it as passive-aggressive boosterism with out regard for the damage to wikipedia. If he had called it a Euro-centric witch he would have been banned. Wikipedia:Our_social_policies_are_not_a_suicide_pact[] whether we assume good faith or not. the actual accomplishments/ contributions are well reported in reliable sources

eee
as the name implies and the paper expressly states it is for use by professionals to help Muslims adapt to western theories of psychology. American Journal of Islamic Social Sciences, 15: 4, 71–95. Ahmad, J. (1984). Hundred Great Muslims. Pakistan: Forezsons Limited. Ansari, Z. A. (1992). Quranic Concepts of Human Psyche . Islamabad, Pakistan: Islamic ResearchInstitute Press.Badri, M. B. (1979). The Dilemma of Muslim Psychologists. London: MWH Publishers.Faruqi, I. R. (1982). Al-Tawhid: Its meaning and Implications. VA, USA: International Institute of Islamic Thought, Herndon.Haddad, Y. (1991). The Muslims of America. New York: Oxford University Press.Hamarneh, S. K. (1984). In M.A. Anees (Ed.), Health Sciences in Early Islam: collected Papers,Vol. 2, Blanco, TX: Zahra Publications, 353.Haque, A. (1998). ‘‘Psychology and Religion: Their Relationship and Integration from IslamicPerspective,’’ The American Journal of Islamic Social Sciences, 15 , pp. 97–116.Haque, A. (2004). ‘‘Religion and Mental Health: The Case of American Muslims.’’ Journal of Religion and Health, 43:1 , pp. 45–58.Haque, A. and Anuar, K. M. (2002). ‘‘Religious psychology in Malaysia.’’ International Journal forthe Psychology of Religion, 12:4 , pp. 277–289.Hofmann, M. (2000). Islam the Alternative. Lahore, Pakistan: Suhail Academy.Hussain, A. and Hussain, I. (1996). A brief history and demographics of Muslims in the UnitedStates. In Asad Hussain, John Woods and Javed Akhtar (eds.)– American Psychologist , 39, pp. 833–839.Mohamed, Y. (1998). Human Nature in Islam . A.S. Noordeen: Kuala Lumpur, Malaysia.Murken, S. and Shah, A. A (2002). ‘‘Naturalistic and Islamic Approaches to Psychology, Psycho-therapy, and Religion: Metaphysical Assumptions and Methodology—A Discussion.’’ The International Journal for the Psychology of Religion , 12: 4, pp. 239–254.Nasr, S. H. (1988). A Young Muslim’s Guide to the Modern World. Lahore, Pakistan: Suhail Academy.Nasr, S. H. and Leaman, O. (1996). History of Islamic Philosophy. London, UK: Routledge.Norager, T. (1998). ‘‘Metapsychology and Discourse: A Note on some Neglected Issues in thePsychology of Religion.’’ The International Journal for the Psychology of Religion, 6, pp. 139–149.Polkinghorne, D. (1984). ‘‘Further Extensions of Methodological Diversity for Counseling Psy-chology.’’ Journal of Counseling Psychology, 31, pp. 416–429.Reich, K. H., and Paloutzian, R. F. (2001). Editors’ Note: From Conﬂict to Dialogue: ‘‘ExaminingWestern and Islamic Approaches in Psychology of Religion.’’ The International Journal for the Psychology of Religion, 12: 4, pp. 215–216.Zuberi, M. H. (1986). Aristotle and Al Ghazali. Karachi, Pakistan: Royal Book Company.
 * Achoui, M. (1998). ‘‘Human Nature from a Comparative Psychological Perspective.’’American Journal of Islamic Social Sciences, 15: 4,71–95.
 * Achoui, M. (1998). ‘‘Human Nature from a Comparative Psychological Perspective.’’
 * Muslims in America: Opportu-nities and Challenges.Chicago: International Strategy and Policy Institute.Jordan, N. (1995). Themes in speculative psychology. In David Cohen (Ed.),
 * Psychologists on Psychology, New York: Routledge.Kimble, G. (1984). ‘‘Psychology’s Two Cultures.’’

clean-up
Michael Dols, “Insanity in Byzantine and Islamic Hospitals,” in John Scarborough, ed., Dumbarton OaksSymposium on Byzantine Medicine, Dumbarton Ecclesiastical History Oaks Papers 38, 1984, Washington, D.C., 1985, pp. 135-48. Idem, “The Origins of the Islamic Hospital: Myth and Reality,” Bulletin of the History of Medicine 41, 1987, pp. 367-90. Idem, “Syriac into Arabic: The Transmission of Greek Medicine,” Aram 1/1, winter 1989, pp. 45-53.

editwar
Because our talk spans several sections and several pages and edit warring is disruptive I bring the issues here. You revert Medicine from mostly Greek sources with additions from Persian, Syrian, India, and Byzantine became the health sciences which the early medical community translated, added to, expounded on, codified and Islamicized. [my edit but content that you seem to agree with] on the talk page you accuse me of only translated Greek medicine. You abandon talk at Talk:The Cannon of Medicine. You revert with the edit summary not what the source says when in fact it is what the source says. Then you revert ''Galenic"" with the edit summary "revert euro-centric carp" "remove unfounded claim"
 * Islamic Medicine:Medieval Islamic Medicine by Peter E. Pormann and Emilie Savage-Smith Only the Intro. is on line
 * Psychology from Islamic perspective: Contributions of early Muslim scholars and challenges to contemporary Muslim psychologists (Amber Haque) – Academia.edu
 * Iranicaonline
 * Iranicaonline

balancing thru addition

 * history of science project
 * science in late antiquity
 * Aristotle on scientific methode
 * 1204 latinkingdom and crusader states
 * identify "best" sources
 * rework time lines/geo

useraa see edit summary moon illusion   talk page talk  lithotomy  mine

. Even.


 * Oribasos of Pergamum(325-400) - "Medical Collection" - 70 books
 * Mikhail Psellos and Anna Komnena were considering themselves medics
 * And Anna Komnena is mentioning the hospitals in her book. There was one in Constantinople "which required one whole day to visit everything"(Steven Runciman).
 * The Greeks had had asklepieia, religious institutions for the treatment of the sick
 * Romans had maintained hospitals for their soldiers; but it was Christian charity that gave the institution a wide development
 * 369 St. Basil founded at Caesarea in Cappadocia an institution called after him the Basilias, with several buildings for patients, nurses, physicians, workshops, and schools
 * St. Ephraim opened a hospital at Edessa in 375
 * 400 The first hospital in Latin Christendom was founded by Fabiola at Rome about 400
 * 502-575 Aetios of Armida(502-575; Justinian's personal medic) - Medical enciclopedia
 * Alexandros of Tralles(VI th century) - Treaty on general medicine(was a big hit...was translated into Latin, Arabic and Hebrew)
 * Paul of Egina(VII century) - Medical enciclopedia(translated in Arabic, it influenced very much the Arabic medicine)
 * 873 only detailed description of an early Islamic hospital. Hospital founded by Ahamad ibn Tulun (description by Maqrizi?)
 * 1084 The first English hospital known to history (not necessarily the first) was established at Canterbury in
 * Constantinople had many hospitals. There is one still standing(at least that's what I know...) made by Ioannos I Komnen in 1112
 * The Byzantine Greeks had nosocomia for the sick, brephotrophia for foundlings, orphanotrophia for orphans, ptochia for the poor, xenodochia for poor or infirm pilgrims, and gerontochia for the old.
 * Innocent III organized at Rome in 1204 the hospital of Santo Spirito (in the thirteenth century, over a hundred such "hospitals of the Holy Spirit.)
 * 1260 Louis IX established at Paris an asylum, Les Quinze-vingt; originally a retreat for the blind, it became a hospital for eye diseases, and is now one of the most important medical centers in Paris.

G.A.
The authorities named by Gilbert are Pythagoras, Hippocrates, Plato, Aristotle, Galen, Rufus, Maerobius, Boetius, Alexander of Tralles, Theodoras Priscianus, Theophilus Philaretes, Stephanon (of Athens?), the Arabians Haly Abbas, Rhazes, Isaac Judaeus, Joannitius, Janus Damascenus, Jacobus Alucindi, Avicenna and Averroes; the Salernian writers, quoted generally as Salernitani and specifically Constantine Africanus, Nicholas Praepositus, Romoaldus Ricardus and Maurus, and two otherwise unknown authors, Torror and Funcius, classed by Gilbert as "antiqui." The latter author is also said to have written a "Liber de lapidibus." Certainly this list suggests a pretty good medical library for a practitioner of the 13th century.

greek mathematicians
Eudoxus Eudoxus of Cnidus Anaxagoras Anthemius Archytas Aristaeus the Elder Aristarchus Apollonius Archimedes Autolycus Bion Boethius Bryson Callippus Carpus Chrysippus Cleomedes Conon Ctesibius Democritus Dicaearchus Diocles Diophantus Dinostratus Dionysodorus Domninus Eratosthenes Eudemus Euclid Eudoxus Eutocius Geminus Heron Hipparchus Hippasus Hippias Hippocrates Hypatia Hypsicles Isidore of Miletus Leo the Mathematician Marinus Menaechmus Menelaus Metrodorus Nicomachus Nicomedes Nicoteles Oenopides Pappus Perseus Philolaus Philon Porphyry Posidonius Proclus Ptolemy Pythagoras Serenus Simplicius Sosigenes Sporus Thales Theaetetus Theano Theodorus Theodosius Theon of Alexandria Theon of Smyrna Thymaridas Xenocrates Zeno of Elea Zeno of Sidon Zenodorus
 * Anaxagoras x
 * Anthemius of Tralles x
 * Antiphon the Sophistx
 * Apollonius of Pergax
 * Archimedesx
 * Archytasx
 * Aristaeus the Elder x
 * Aristarchusx
 * Aristotlex
 * Autolycus of Pitanex
 * Bryson of Heracleax
 * Callippusx
 * Chrysippusx
 * Cleomedesx
 * Conon of Samos x
 * Democritusx
 * Dinostratusx
 * DioclesX
 * Dionysodorusx
 * Diophantus xx
 * Domninusx
 * Eratosthenesx
 * Euclidx
 * Eudemus of Rhodes
 * Eutociusx
 * Geminusx
 * Heraclides of PontusX
 * Heronx
 * Hipparchusx
 * Hippias
 * Hippocrates of Chiosx
 * Hypatiax
 * Hypsicles x
 * Leucippus
 * Marinus of Neapolisx
 * Menaechmusx
 * Menelaus of Alexandriax
 * Nicomachusx
 * Nicomedes (mathematician)x
 * Oenopides of Chios
 * Pappus of Alexandriax
 * Perseus (geometer)x
 * Philon of Byzantium
 * Platox
 * Porphyry (philosopher)x
 * Posidoniusx
 * Proclusx
 * Ptolemyx
 * Pythagorasx
 * Serenus of Antinouplis x
 * Simplicius
 * Sporus of Nicaeax
 * Thalesx
 * Theaetetus (mathematician)x
 * Theodorusx
 * Theodosius of Bithyniax
 * Theon of Alexandriax
 * Theon of Smyrnax
 * Thymaridas
 * Xenocratesx
 * Zeno of Eleax
 * Zeno of Sidonx
 * Zenodorus (mathematician)x

Presocratic philosophers

 * Milesian School
 * Thales (624 – c 546 BCE)
 * Anaximander (610 – 546 BCE)
 * Anaximenes of Miletus (c. 585 – c. 525 BCE)


 * Pythagoreans
 * Pythagoras (582 – 496 BCE)
 * Philolaus (470 – 380 BCE)
 * Alcmaeon of Croton
 * Archytas (428 – 347 BCE)


 * Heraclitus (535 – 475 BCE)
 * Eleatic School
 * Xenophanes (570 – 470 BCE)
 * Parmenides (510 – 440 BCE)
 * Zeno of Elea (490 – 430 BCE)
 * Melissus of Samos (c. 470 BCE – ?)


 * Pluralists
 * Empedocles (490 – 430 BCE)
 * Anaxagoras (500 – 428 BCE)


 * Atomists
 * Leucippus (first half of 5th century BCE)
 * Democritus (460 – 370 BCE)
 * Metrodorus of Chios (4th century BCE)


 * Pherecydes of Syros (6th century BCE)
 * Sophists
 * Protagoras (490 – 420 BCE)
 * Gorgias (487 – 376 BCE)
 * Antiphon (480 – 411 BCE)
 * Prodicus (465/450 – after 399 BCE)
 * Hippias (middle of the 5th century BCE)
 * Thrasymachus (459 – 400 BCE)
 * Callicles
 * Critias
 * Lycophron


 * Diogenes of Apollonia (c. 460 BCE – ?)

Greek philosophers

 * Socrates (469 – 399 BCE)
 * Euclid of Megara (450 – 380 BCE)
 * Antisthenes (445 – 360 BCE)
 * Aristippus (435 – 356 BCE)
 * Plato (428 – 347 BCE)
 * Speusippus (407 – 339 BCE)
 * Diogenes of Sinope (400 – 325 BCE)
 * Xenocrates (396 – 314 BCE)
 * Aristotle (384 – 322 BCE)
 * Stilpo (380 – 300 BCE)
 * Theophrastus (370 – 288 BCE)
 * Pyrrho (365 – 275 BCE)
 * Epicurus (341 – 270 BCE)
 * Metrodorus of Lampsacus (the younger) (331 – 278 BCE)
 * Zeno of Citium (333 – 263 BCE)
 * Cleanthes (331 – 232 BCE)
 * Timon (320 – 230 BCE)
 * Arcesilaus (316 – 232 BCE)
 * Menippus (3rd century BCE)
 * Archimedes (c. 287 – 212 BCE)
 * Chrysippus (280 – 207 BCE)
 * Carneades (214 – 129 BCE)
 * Clitomachus (187 – 109 BCE)
 * Metrodorus of Stratonicea (late 2nd century BCE)
 * Philo of Larissa (160 – 80 BCE)
 * Posidonius (135 – 51 BCE)
 * Antiochus of Ascalon (130 – 68 BCE)
 * Aenesidemus (1st century BCE)
 * Agrippa (1st century CE)


 * Cynicism
 * Eclecticism
 * Epicureanism
 * Middle Platonism
 * Neo-Platonism
 * Neopythagoreanism
 * Peripatetic School
 * Pyrrhonism
 * Stoicism
 * Sophism


 * Cicero (106 – 43 BCE)
 * Lucretius (94 – 55 BCE)
 * Seneca (4 BCE – 65 CE)
 * Musonius Rufus (30 – 100 CE)
 * Plutarch (45 – 120 CE)
 * Epictetus (55 – 135 CE)
 * Marcus Aurelius (121 – 180 CE)
 * Clement of Alexandria (150 – 215 CE)
 * Alcinous (philosopher) (2nd century CE)
 * Sextus Empiricus (3rd century CE)
 * Alexander of Aphrodisias (3rd century CE)
 * Ammonius Saccas (3rd century CE)
 *  Plotinus (205 – 270 CE)
 * Porphyry (232 – 304 CE)
 * Iamblichus (242 – 327 CE)
 * Themistius (317 – 388 CE)
 * Augustine of Hippo (354 – 430 CE)
 * Proclus (411 – 485 CE)
 * Damascius (462 – 540 CE)
 * Boethius (472 – 524 CE)
 * Simplicius of Cilicia (490 – 560 CE)
 * John Philoponus (490 – 570 CE)

astronomers
Acoreus Aglaonike Agrippa Anaximander Andronicus Apollonius Aratus Aristarchus Aristillus Attalus Autolycus Bion Callippus Cleomedes Cleostratus Conon Eratosthenes Euctemon Eudoxus Geminus Heraclides Hicetas Hipparchus Hippocrates of Chios Hypsicles Menelaus Meton Oenopides Philip of Opus Philolaus Posidonius Ptolemy Pytheas Seleucus Sosigenes of Alexandria Sosigenes the Peripatetic Strabo Thales Theodosius Theon of Alexandria Theon of Smyrna Timocharis

astro
Astronomy, A history of man's investigation of the universe,

koin
Our standard is Verifiability please also see the essay Verifiability, not truth Quoting; ''Wikipedia's core sourcing policy, Wikipedia:Verifiability, previously defined the threshold for inclusion in Wikipedia as "verifiability, not truth". "Verifiability" was used in this context to mean that material added to Wikipedia must have been published previously by a reliable source ''. The claim