In the middle ages 49

press themselves clearly on this subject. Speak-

ing of the liberal arts, ''Simt tanquam septem viae"

says a codex of Bamberg; they are, so to speak, the

seven ways that lead to the other sciences — physics

(part of philosophy), theology, and the science of

law/ Hugo of St. Victor and others speak in the

same sense. At the end of the twelfth century, the

iconography of the cathedrals, the sculptures, and

the medallions in the glass windows, as well as the

miniatures in manuscripts, confirm this thesis. The

philosophy which inspired artists is represented as

existing apart from and by the side of the liberal

arts; for instance, at Laon and at Sens, and much

more so in the window at Auxerre placed above the

choir. The copy, still preserved at Paris, of the

Hortus Deliciarum by Herrad of Landsberg (the

original at Strasburg was burnt during the bom-

bardment in 1870) places philosophy in the centre

of a rose with seven lobes disposed around it,В® and

in the mosaic pavement of the cathedral of Ivrea,

philosophy is seated in the middle of the seven arts.^

7 "Ad istas tres scientias (phisica, theologia, scientia legum)

paratae sunt tanquam viae septem liberales artes que in trivlo et

quadrivio continentur." Cod. Q. VI, 30. Grabmann. Die Geschichte

der scholastichen Methode., 1909, Bd. II, p. 39.

8 E, Male, L'art religieux du Xllle siecle en France, Etude sur

I'iconographie et sur ses sources d'inspiration. Paris, 1910, pp. 112 S.

Cf. L. Br^hier, L'art chretien. Son developpement iconographique

des origlnes a nos jours. Paris, 1918.

9 A. K. Porter, Lombard Architecture, New Haven, 1907, vol. I,

p. 3*7.

50 PHILOSOPHY AND CIVILIZATION

But the twelfth century did more than clearly

distinguish the liberal arts from philosophy; it also

inaugurated a completer separation between phi-

losophy and theology. And the establishment of

this doctrine of scientific methodology is of the

highest importance in the study in which we are

engaged. The question of the existence of philoso-

phy as distinct from theology is, for philosophy, a

matter of life or death; and it is now definitely

answered, we may say unhesitatingly. But here

also there are historical stages, and their study is

illuminating and suggestive. The Middle Ages, in

the beginning, took up the Neo-Platonic and Au-

gustinian idea of the entire identification of philos-

ophy with theology. Thus it is that John Scotus

Eriugena wrote in the ninth century: ''Quid est

aliud de philosophia tractare nisi verae religionis,

qua summa et principalis omnium rerum causa

Dens et humiliter colitur et rationabiliter in-

vestigatur, regidas eccponere."^^ But at the end

of the eleventh century, and especially after St.

Anselm had given his solution of the problem of the

relation between faith and reason, the distinction

between the two sciences was practically accepted;

and it is easy to see that St. Anselm, for example,

speaks sometimes as a philosopher and sometimes

as a theologian. The twelfth centuiy advances a

step fiH'ther, and the distinction between philoso-

phy and theology becomes one of its characteristic

10 De divina praedestinatione, I, 1 (Patr. lat. vol. 122, c. 357-358).