184 THE LIFE AND LEGEND OF MICHAEL SCOT 



of natural philosophy. 1 The science of those days 

 left an acknowledged place for the occult and the 

 mysterious among its doctrines. This place was 

 filled by magic, a study forbidden indeed by the 

 Church, but generally recognised as occupying a 

 real though secret department among the other 

 sciences and arts. The tradition we so often meet 

 with that masters of necromancy actually taught 

 the art of magic in Toledo, Salamanca, and perhaps 

 Padua, seems but a reflection in later times of what 

 was then the genuine belief of European scholars. 



There is thus no reason why Michael Scot should 

 not have devoted himself to what was the subject 

 of actual and serious study during the times in 

 which he lived, and especially so in the country 

 where his chief literary labours were carried on. 

 Were we to follow the mere likelihood of the case, 

 his interest in astronomy and alchemy would lead 

 us to think it very possible he might have studied 

 an art that was so closely connected with these. 

 But to change such a possibility into a certainty, 

 or even a probability, something more convincing 

 than any a priori argument must be found. If no 

 actual proof of Scot's magical practice be forthcoming 

 we must be content to leave the matter where we 

 found it ; in the realm of dim and unsubstantial 

 tradition. 2 



1 ' la quo exposuit secretiora Naturae.' Opus Majus, p. 37. 



2 That the Arabian magic was familiar to Scot, there can, however, be 

 no manner of doubt. Take, for instance, the following passage from the 

 Liber Introductorius (MS. Bodl. 266, p. 113) : ' Puteus, qui alio nomine 

 sacrarius, navigantibus per contrarium eo quod sequitur caudam scorpionis 

 inter astra, et dicitur poetice quod Dii prius fecerunt in eo con[junctio] 

 nem et sacrificiuin, cum esset locus secretus intrinsecus, et locus plenus 

 spiritibus multe sapientie, a quorum astuciis pauci evadunt, et ipsi sunt 

 fortiores ceteris ad opera conjuratorum de omni dum con[junctio] ne 

 removentur obedientes vate(?) et[iam] ante pyrouiancie. Illos libentius 

 convocant contra ceteros, et sibi repenunt in agendo valentiores, set ipsi 



