Minio-Paluello, Lorenzo. Aristoteles Latinus: Codices. Supple-
menta altera. Bruges: Desclée de Brouwer, 1961, pp. 23,
38–39. (Specimens of the translation of scholia to Meteorol-
ogy, Book 4.)
——, ed. Phaedo interprete Henrico Aristippo. Plato Latinus, 2.
London: Inaedibus Instituti Warburgiani, 1950.
Manuscripts
Lacombe, Georges, et al. Aristoteles Latinus: Codices. Rome:
Libreria dello Stato, 1939 (Vol. 1); Cambridge: Cambridge
University Press, 1955 (Vol. 2, suppl.); Bruges: Desclée de
Brouwer, 1961 (suppl. altera).
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Bluck, R. S., ed. Plato’s Meno. Cambridge: Cambridge University
Press, 1961, pp. 142–145.
Dorandi, Tiziano. “La versio latina antiqua di Diogene Laerzio
e la sua recezione nel Medioevo occidentale: Il Compendium
moralium notabilium di Geremia da Montagnone e il Liber de
vita et moribus philosophorum dello ps. Burleo.” Documenti
e Studi sulla Tradizione Filosofi ca Medievale, 10, 1999, pp.
371–396.
Grant, Edward. “Henricus Aristippus, William of Moerbeke, and
Two Alleged Medieval Translations of Hero’s Pneumatica.”
Speculum, 46, 1971, pp. 656–669.
Hankins, James. Plato in the Italian Renaissance. Leiden: Brill,
1990, Vol. 1, pp. 40–48.
Jamison, Evelyn. Admiral Eugenius of Sicily: His Life and Work
and the Authorship of the Epistola ad Petrum and the Historia
Hugonis Falcandi Siculi. London: Oxford University Press for
the British Academy, 1957. (See especially pp. xvii–xxi.)
Minio-Paluello, Lorenzo. Opuscula: The Latin Aristotle. Am-
sterdam: Adolf M. Hakkert, 1972. (See especially pp. 57–86,
87–93, 94–97.)
Round, Nicholas G., ed. Libro llamado Fedrón: Plato’s Phaedo
Translated by Pero Díaz de Toledo (MS Madrid, Biblioteca
Nacional Vitr. 17, 4 ). London: Tamesis, 1993, pp. 18–36. (And
elsewhere as noted in index, p. 381.)
Takayama, Hiroshi. The Administration of the Norman Kingdom
of Sicily. The Medieval Mediterranean: Peoples, Economies
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pp. 98–102.)
John B. DillonARNOLD OF BRESCIA (c. 1100–1155)
The blurriness of the line separating radical reformers
from heretics is dramatically evident in the career of
the cleric and ecclesiastical critic Arnold of Brescia.
The backdrop for this drama was Patarine error, Hildeb-
randine reform, Italian communalism, and the struggle
between pope and emperor. However, at many points the
record is silent, sketchy, or contradictory. Of Arnold’s
origins and youth we know nothing, and the idea that
he studied with Peter Abelard in Paris c. 1115–1119 is
speculation based on Arnold’s later defense of Abelard.
Whether or not Arnold was ordained, he became a canon
of the Augustinian friary in Brescia c. 1120 and served
as prior. His moral life remained free from criticism,
even by his enemies. Saint Bernard of Clairvaux, who
heartily opposed both Arnold and Abelard, nevertheless
described Arnold as “a man who comes neither eating
nor drinking... whose life is as sweet as honey.” John ofSalisbury, who served in the papal court, said that Arnold
was “a priest by offi ce, a canon regular by profession,
and one who had mortifi ed his fl esh with fasting and
coarse raiment: of keen intelligence, persevering in the
study of the scriptures, eloquent of speech and a vehe-
ment preacher against the vanities of the world.”
In the mid-1130s, Prior Arnold became involved in
a movement against Bishop Manfred of Brescia, whose
efforts at reform had angered the local clergy and had,
among the populace, added to the impetus for commu-
nalism. Arnold probably admired the bishop’s efforts to
end simony and clerical marriage, but he stood against
the clerical hierarchy and sympathized with the people’s
defense of their political “liberties.” Whatever his actual
activity may have been, he was condemned as schismatic
by the Second Lateran Council, was exiled from Bres-
cia, and apparently wandered as an itinerant preacher
in Lombardy in 1139–1140. In the spring of 1140, he
traveled to Sens, where he accompanied Abelard in the
latter’s defense against the accusations of Bernard of
Clairvaux. Abelard’s failure to sway the council resulted
in the condemnation and burning of books containing his
errors and those of Arnold, a sentence confi rmed by the
pope. No works by Arnold survive, nor do contemporary
references to any of his works, so it is unclear which
books were meant in this sentence; it is also unclear
whether Arnold’s ideas were spreading through written
sources as well as by his preaching.
Arnold immediately set himself up in Abelard’s old
school on Mont-Sainte-Geneviève in Paris, where he
railed against Bernard and against the church’s unholy
wealth and temporal power. Refl ecting Patarine ideas,
and anticipating those of later groups, he fervently
believed that preaching the gospel could not be ac-
companied by the accumulation and use of wealth and
political authority, and that the church must divest itself
of these things in order to adhere to the gospels. The
clergy had rights to no funds other than ecclesiastical
tithes, fi rst fruits, and freewill offerings and should have
no hierarchical organization. The laity should be free
to organize their communal life as they saw fi t. These
concepts were not heretical, but neither were they ideas
with which any authorities of the period were comfort-
able. Bernard persuaded Louis VII to exile Arnold from
French territory, and Arnold went to Zurich, where he
continued to preach church reform and to be hounded
by Bernard’s missives. Moving to Passau in 1142 or
1143, he befriended the local bishop and papal legate,
Guido. Arnold was subsequently reconciled with Pope
Eugenius III at Viterbo in 1145 or 1146.
A penance imposed by the papacy, and possibly
Guido’s patronage, took Arnold to Rome shortly there-
after. Here he gathered a following because of his public
sermons and disputations and his reputation for piety
and asceticism. He continued to attack the vices andARISTIPPUS, HENRY