María del Rosario García[1]
Universidad
del Rosario
Reception: 05/12/2014
Evaluation: 28/01/2015
Approval: 28/05/2015
Research and
Innovation Article.
Abstract
This article
comprises of a tour of the library of Brother Cristóbal de Torres, a prolific
reader in 17th century New Granada, Archbishop of Santafé de Bogotá and the
founder of Colegio Mayor de Nuestra Señora del
Rosario. The nature of this library is analyzed in comparison with others from
the epoch, as well as some aspects related to the diffusion of knowledge in
Spain and America, through the analysis of the texts donated to Colegio Mayor del Rosario by the archbishop. Likewise, this article
presents some conclusions regarding the conditions of education in 17th century
New Granada.
Key Words: History of the book, History of
education, 17th century, Diffusion of knowledge.
Bibliotecas de la Nueva
Granada del siglo XVII: La biblioteca de Fray Cristobal de Torres en el Colegio
Mayor de Nuestra Señora del Rosario*
Resumen
El presente artículo es un recorrido por la biblioteca de Fray Cristóbal de
Torres, lector del siglo XVII en la Nueva Granada, Arzobispo de Santafé de
Bogotá y fundador del Colegio Mayor de Nuestra Señora del Rosario. En él se
analiza la naturaleza de dicha biblioteca en comparación con otras de la época,
así como aspectos relacionados con la circulación de saberes en España y
América a partir del análisis de los textos donados por el Arzobispo al Colegio
Mayor del Rosario. De igual manera, el artículo permite sacar conclusiones
sobre las condiciones de la educación en la Nueva Granada del siglo XVII.
Palabras clave: Historia del libro,
Historia de la educación, siglo XVII, circulación de saberes.
Bibliothèques de la Nouvelle Grenade du XVIIe
siècle: La bibliothèque de Fray Cristóbal de Torres dans le Colegio Mayor de
Nuestra Señora del Rosario
Résumé
Cet article fait
un parcours par la bibliothèque de Fray Cristóbal de Torres, lecteur en
Nouvelle Grenade du XVIIe siècle, Archevêque de Santafé de Bogota et
fondateur du Colegio Mayor de Nuestra Señora del Rosario. Le texte analyse les
traits de cette bibliothèque en tissant une comparaison avec d’autres de la
même époque, ainsi que certains aspects de la circulation de savoirs en Espagne
et en Amérique à partir de l’analyse des textes donnés par l’Archevêque au
Colegio Mayor del Rosario. L’article permet de mieux comprendre la situation de
l’éducation dans la Nouvelle Grenade du XVIIe siècle.
Mots clés: Histoire du livre, Histoire de l’éducation,
XVIIe siècle, circulation de savoirs
1. Introduction
The history of the book in Colombia has been strongly
influenced by the history of mindsets. A significant part of the few studies on
this subject are represented, leaving aside textual studies, by the catalogs of
private libraries[2], notarial studies, histories of the printing press[3] or are devoted to the history of literature, more
focused on the production of books than on their reception[4]. In turn, this limited range of topics is directly
related to the fact that studies on the history of reading are practically
non-existent. On the other hand, most of the studies on the book in the
colonial period have been devoted to the study of books in the eighteenth
century and their relation to the arrival of Enlightenment ideas in New
Granada. This tendency is related to the long-held practice in traditional
Colombian historiography of taking from the colonial past only what has been
conceived as a precursor of the Independence. This also explains why the 16th
and 17th centuries are dealt with very superficially in the histories as part
of a homogeneous and uninteresting colonial past.
Within this approach is, for example, the text Recepción y difusión de textos
Ilustrados[5], a compilation of articles and papers of the II
European Congress of Latin Americanists. The text, although it contains
valuable articles on the cultural field and the history of the book in the
eighteenth century that constitute interesting contributions to the cultural
history of the period, does not contain any article that refers, in a
tangential way, to the subject of the practices of reading and readers; its
interest is mainly focused on texts or ideas and their dissemination. The same
can be said of the texts compiled by Eduardo Santa in El libro en Colombia[6], which also includes a series of articles on the
history of printing. Similarly, the text of Pilar Jaramillo La producción intelectual de
los Rosaristas 1700-1799[7] is a bibliographic catalog, which contains an
introduction with interesting data on the uses of books by intellectuals and
the circulation of books in America in the eighteenth century. In fact, the
historian points out how, in the second half of the eighteenth century, a new
generation of intellectuals emerged, characterized by a more intense use of
books; because of a growing interest in the particular possession of them.
Their scarcity sometimes led to high sums of money being paid for them and to a
significant circulation of books, borrowed or given, among the small
enlightened creole elite. Similarly, Jaramillo draws attention to the controls
on the book trade and on the production of printed documents imposed by the
Inquisition.
These histories of books suffer from one or more of
the limitations that Chartier[8] points out when setting out his account of the
history of the book in France, which is explained by the strong influence
exerted by the 'history of mentalities' on these authors. Most library cataloging
works are used as sources for other works, which although useful in many cases,
does not take into account the 'ways' of accessing and using books; the forms
of appropriation and invention of meanings; the difference between books and
text.
An important text in the Latin American context, for
having questioned a series of already naturalized beliefs in the history of the
conquest and colonization, is that of Irving Leonard, Los libros del
conquistador (The Books of the
Conquistador) [9]. The book aims to "first, explore the possible
influence of a popular form of literature on the minds, behavior and acts of
its Spanish contemporaries in the sixteenth century; second, to describe the
mechanism of the book trade in the New World; and third, to prove the universal
diffusion of the Spanish literary culture through the extensive Hispanic world
of that time.[10]” The fundamental contribution of Leonard's book,
besides establishing an interesting articulation between the diffusion and
commercialization of books, has been to break with the belief, propitiated by
the "black legend"[11], that Spain had kept its American colonies in a kind
of intellectual obscurantism. Leonard's study shows how there was a large book
trade between the metropolis and its colonies, so that the cultural distance
was not so great as had been thought.
Maria Teresa Cristina's article on literature in the
conquest and the colony in New Granada, published in La Nueva Historia de Colombia (The New History of Colombia), although it focused on
the production of books, Cristina relies on research such as that of Irving
Leonard , Rivas Sacconi and Torre Revello, which demonstrates how there was a
wide circulation of books among the literate minority of Spanish America and
how these books were not restricted to those of a purely religious and
moralizing nature. Indeed, in New Granada, even considering the smallness of the
society (which cannot be compared with those of Peru or New Spain), all kinds
of books circulated, even those prohibited, as in the case of an annotated
example by Bartholomeus Vespucius, Oratio
de laudibus astrologiae, belonging to Brother Cristobal de Torres, and
those of a literary nature such as the 103 copies of the first edition of El Quijote that arrived in Cartagena in
1605, the same year as its publication[12]. A good example of this is the catalog of the 1060
volume library of Don Fernando de Castro y Vargas (a contemporary and
acquaintance of Brother Cristóbal de Torres) published by Guillermo Hernández
de Alba and commented on by Rafael Martínez Briceño[13], which shows a great variety of subjects, ranging
from the classics to contemporary literature (Lope de Vega, Góngora, Quevedo,
Tirso de Molina, Cervantes, among others).
The second part of the text by Renán Silva Los ilustrados de Nueva
Granada 1760-1808. Genealogía de una comunidad de interpretación[14], should also be highlighted, dedicated in its entirety to books, their
trade and circulation; libraries, readings and readers, and writing, work and
the public. Although the book is focused on the eighteenth century, Silva makes
a short but interesting analysis of the trade and circulation of books in
colonial society, analyzing various inventories of seventeenth-century
libraries. Similarly, it includes a chapter on the new practices of reading in
the eighteenth century, "more private and closer to the daily activities
of the subject ..., and at the same time, a type of reading ordered and built
in relation to more immediate objects"[15]. Its inclusion is important because it constitutes a breaking
away from the approaches that have traditionally been given to the history of
books, education and culture in Colombia, being one of the few studies that establish
links between the history of reading and the uses of books and the educational
field.
Finally,
it is necessary to cite the degree project of Catalina Muñoz Rojas, Una historia de la lectura
en la Nueva Granada: el caso de Juan Fernández de Sotomayor[16]. This research studies the case of a parish priest of
Mompox at the end of the colony (1808-1819) who wrote the Catecismo Político o
Instrucción Popular, which
refutes the legitimacy of the conquest of America and defends the right of
Americans to govern themselves. The author asks how
Juan Fernández de Sotomayor elaborated his speech and from where he obtained
the concepts that formed it. To answer these questions the researcher focuses
on the ways in which the pastor received, appropriated and used his readings,
giving them an interpretation and meaning of their own. Although the work
refers to a different historical moment from the one that is dealt with in this
article, its approach is very valuable in that it focuses on the problem of the
reception and appropriation through analysis of the writings of the subject,
constituting itself as one of the few works that have been done in the field of
the history of reading.
2. The library of Brother Cristóbal de Torres in Santafé de Bogotá
The library of Brother Cristóbal de Torres is part of
the collection of old books of the Historical Archive of the Colegio Mayor de Nuestra Señora del Rosario (AHCMNSR, by its acronym in Spanish)[17]. It is a collection of books belonging to the
Archbishop of Santafé and the founder of the Colegio Mayor, which were taken
out of open circulation and included in the archive at the beginning of the
19th century. The catalog of the library of Brother Cristóbal de Torres was
elaborated from the revision of the books of the Historical Archive that were
published before 1653, the year in which Brother Cristóbal died[18]. For the preparation of the catalog, more than 700
books were revised, of which only 175 were selected, corresponding to those
marked as belonging to Brother Cristóbal de Torres, either because they are
signed with his name or because they say they belong to the Archbishop of
Santafé. There are some volumes that for their subject and date of publication
could have belonged to the founder; some of them could have been marked but
they lack the page of the cover where Brother Cristóbal used to mark his books.
These were classified as doubtful and did not enter into the analysis referred
to in this article. The themes established in the catalog are in accordance
with the classification of the Historical Archive of the Colegio Mayor de Nuestra Señora del Rosario.
The catalog of 175 books is the primary source on
which this article is based. It should be noted that this set of books,
belonging to the founder of the Universidad del Rosario, does not constitute a source to determine the
cultural heritage of this subject, since they are simply the books that Brother
Cristóbal donated to the Colegio Mayor de Nuestra
Señora del Rosario. His personal library
may contain other books, of which we do not know their fate. What we can know
for sure is that Brother Cristóbal had access to, and read, a number of works
that are not included in this catalog. These readings are known through the
books he cited in his writings and which differ from those donated to the Colegio Mayor del Rosario[19]. We find in his writings an infinity of quotations
and references not only to Saint Thomas and the Scriptures, but also to a great
variety of holy theologians, philosophers, Latin poets, and exegetes. Augustine,
Judah Leon Abravanel, Bernardo,
Dionisious, Philo Judeaus, Damiano, Martial, Aristotle, Cajetan, Santes
Pagnino, Jansen, Saint Jerome, Bede, Hilary, John of Damascus, Andreas of
Crete, Ambrose, Procopius, Theodoret of Cyrus, among others, are examples of
the multiple references cited only in the first hundred pages of Cuna Mystica. Most of these authors are
not found in the catalog of books signed by Brother Cristobal and are part of
the catalog studied, which suggests that the books he donated are the ones the
Dominican considered useful for the College.
The books in the catalog are those found in the
Historical Archive of the Universidad del Rosario. It
is not known whether Brother Cristóbal had other books in Santafé de Bogotá.
However, the catalog of this library is important because it can shed light on
what this subject considered important in terms of the knowledge of the time
and what was the knowledge that Brother Cristobal considered important for the
study of law, theology and medicine.
In contrast to what Renán Silva[20] says about seventeenth-century libraries being made
up mostly of theological texts and religious preaching, the library that was
preserved by Brother Cristobal de Torres in the Colegio Mayor de Nuestra Señora del Rosario contained 67.3% law books, within which 81% corresponded to civil,
criminal and procedural law and only 19% to canon law. The other books covered
various subjects such as theology, sacred scriptures, patrology, astronomy,
medicine, history, philosophy, and politics, without the strictly religious
books predominating[21]. The latter constitute 16.8% of the total of the
books of the library, that is to say, less than the set of other non-religious
subjects other than law.
Now, this statement must be qualified by the fact that
in the seventeenth century the limits between what can be considered a
religious book and one that is not can be quite diffuse. In fact, the
boundaries between the various disciplines were neither clear nor blunt, as
noted by F. Copleston when referring to Francisco Suarez (1548-1617), one of
the greatest representatives of the so-called Spanish neo-scholasticism:
[…] In his preface to 'De legibus ac Deo legislatore' (1612)
Suarez observes that no one should be surprised to find a professional
theologian embarking on a discussion of the law. The theologian contemplates
God not only as God is in Himself, but also as the ultimate end of man. This
means that the theologian is interested in the path to salvation. Now,
salvation is achieved through free acts and moral rectitude; and moral
rectitude depends to a great extent on the law, considered as the norm of human
acts. Theology, then, must comprehend the study of law[...] It may be objected
that the theologian, even if he legitimately attends to divine law, should refrain from dealing with human law. But
every law ultimately derives its authority from God; and it is justified that
the theologian should deal with all types of law […][22].
For Suárez, there was no definite boundary between
theology and law. However, the fact that he has been preoccupied with
explaining in the preface of his book why a theologian can and must deal with
matters of civil law also shows that as early as the seventeenth century,
Spanish had begun to form the disciplinary boundaries so characteristic of
modernity, and that theology had already lost some of its power over philosophy
and other disciplines. The preface of Suarez, despite defending the diffuse
boundaries between theology and law, allows the civil law books to be
considered as non-religious books in the strictest sense, since these limits
were beginning to be established.
In the case of other libraries contemporaneous with
that of Brother Cristóbal, such as that of Don Fernando de Castro y Vargas, we
can find differences that are related to the fact that the library of Brother Cristobal
de Torres that we are analyzing in this article, was
probably not the entirety of his personal library, as already noted. Don
Fernando de Castro y Vargas held the office of priest of the Cathedral of
Santafé as from 1648, when Brother Cristobal de Torres acted as Archbishop in
that same cathedral. He was a contemporary of another recognized scholar, Lucas
Fernandez de Piedrahita, who held the position of canon in the same cathedral,
and of whom it is known, possessed an important library. Another contemporary
of the ecclesiastics already mentioned was the poet Hernando Domínguez Camargo,
a "native of Santa Fe de Bogotá, who had made the stylistic technique of
Góngora his own and composed the poem of the life of St. Ignatius of Loyola in
robust octaves" and also possessed an important library of which we only
know that it was bequeathed to the Jesuits[23].
Most of the 1060 volumes of the Castro y Vargas library
were works of theology, rules, biblical matters, and other religious topics[24]. As well as in the library that Brother Cristóbal
donated to the Colegio del Rosario, almost all the important authors of theology from Saint
Thomas to Suarez, including Domingo de Soto, Bañez and Cajetan, are represented
in his library. Classical, Greek and Roman letters abound in his library, as
well as various texts of the course of arts such as rhetoric, parnassus, grammar and lexicons[25]. There are
also 58 manuscript books: "matters that the said doctor heard; handbooks
from grammar, rhetoric, arts and theology. From grammar to theology, there are fifty-eight
books to hand[26]." That is to say, the famous "weighty tomes"
were part of his library that the students wrote from the dictatio, and that, surely, correspond to the courses that Castro y
Vargas himself "heard" in his time as a student.
Some of the classical authors of his library are: Caesar,
Valerius, Cato, Juvenal, Persio, Martial, Horacio, Lucan, Virgil, Plutarch,
Terence, Tibullus, Cicero, Xenophon, Valerius Maximus, Seneca, Prudentius,
Ovid, Isocrates, Herodias, Ausonius, Titus Livius, Aristotle, Diogenes,
Donatus, Sallust, Pliny, Valerius Flaco, Catullus, Lucanus, Flavian Josephus,
Suetonius, Juventius, Flaminius, Quintus Curtius, Terence, Aesop, and others. From the contemporary literary authors can be
enumerated Cervantes, Tirso de Molina, Lope de Vega, Quevedo, Villamediana,
Garcilaso de la Vega, Góngora, Luis Carrillo and Sotomayor, thus verifying the
rapid diffusion that these authors had in America. Among the scientific books are the Tractatus de Sphaera
(On the Sphere of the World) and Ephemerides by Sacrobosco, the Repertorio de los tiempos by Rodrigo Zamorano, the works of
mathematics and natural philosophy of Pérez de Moya, the Tratado de navegación by García de Céspedes and a treatise on agriculture,
among others. There is also Dante, Torcuato Tasso, Sannazaro, Policiano, Mateo
Vegio and Paulo Manucio representing the Italian letters. Two books of the
library are cataloged in the Índice as prohibited: a work of Erasmus not specified by the
scribe who made the inventory and one Tratado de los planetas, whose author is not mentioned[27].
Unlike the library of Brother Cristóbal, where there
is only one work of an American author, in the library of Castro y Vargas can
be found at least 15 works written in America, some of which were published in
Mexico[28].
According to the analysis of the catalog of the
library of Castro y Vargas made by Renan Silva[29], 54% of the books are on theology, 23% on letters and
humanities (books on the Latin and Greek classics, grammar), 8% on law, 6% on
philosophy and 8% that Silva catalogs as 'various'. In this case it is the
personal library of the canon, composed of more than 1000 volumes that appear
in the notarial inventory made in 1665 and in which the books of law, for
example, constitute a minimum percentage, the most important being theology and
letters and humanities. The case of Castro y Vargas is that of a subject whose
"profile" was more of a "scholar than enthusiast of the “summae"", as Silva affirms[30]. Contrary to this, the library of another
contemporary, the oidor Gabriel Alvarez de Velasco y Zorrilla, contains a large
presence of books of theology and humanities, but can be cataloged, according
to Silva[31], as a specialized library of a professional jurist.
As for the case of the library in question, the small
number of religious books does not mean that Brother Cristobal disdained the
study of religious subjects. On the contrary, the basis of all knowledge,
necessary to study in any faculty, was centered on the verses of Saint Thomas:
We order that no one can in the Colegio
hear any other faculty, without having first heard the verses of Saint Thomas,
for many reasons. The first is because it is not fair for them to hear the
theology of Saint Thomas, without first being founded on the verses of Saint
Thomas. The second, because medicine also needs this
foundation. The third is that laws and canons cannot be consummated
without this prevention, as we are taught by logical truths; and without these
fundaments, they are not consummately canonists, nor legists and without them,
the teachers of the canons and laws are remarkably enhanced, as experience
shows; and our desire is, to leave the college famous canonists and lawyers[...][32]
The predominance of law books can be explained,
rather, in the light of the cultural conditions of seventeenth-century Spain,
that is, it is related to the proliferation of law studies and lawyers in the
peninsula and to the fact that the law was considered in the Spain of the time
as the best employment option for impoverished Spaniards. Brother Cristóbal
sought to offer a possibility of employment to Spaniards and the lay creoles
and secular clergy of New Granada through the founding of the Colegio Mayor, as expressed in
several of his letters. One of them is the letter of protest by Brother
Cristóbal de Torres against the Dominican priests who wanted to appropriate the
Colegio. There he explains the reasons why he wanted to revoke the appointment
of the Dominican Rector and Vice Rector, stating, among other reasons, that
"they wanted to make a house of religion, which according to the
foundation and license of His Majesty was for secular schoolboys, wanting to
destroy our intent and deliberate will so to the universal detriment of the
common good of all this Kingdom."[33] Hence the insistence that the Colegio Mayor was
directed to the laity and the importance that Brother Cristóbal granted to the
Faculties of Law and Medicine. On the other hand, it is very probable that Brother
Cristóbal made frequent use of these books of law during the exercise of his Archbishopric
for the various lawsuits that he had, including that of the Dominicans. In
fact, writes Brother Cristobal in one of his letters: "... it seems to us
very certain to have seen very serious authors who knowingly assure us that we
can revoke that donation ...” [34].
It is not surprising then, that most of the books
donated to the Colegio Mayor del Rosario, and owned by
the founder, were books of law. The medical books, 11 in all, constitute the
third most important group, for the same reasons, that is, because of the
importance that Brother Cristóbal granted to the teaching of medicine in the
New Kingdom of Granada.
It should be noted, however, that the faculty which
functioned the most consistently from the beginning was that of theology, and there
were very few graduates in law and medicine during the seventeenth century.
This may indicate that in New Granada, unlike Spain, the office of lawyer was
still not considered a safe alternative for survival and that theology was
still considered as the highest and most prestigious knowledge. In addition, it
must be taken into account that most of the public offices were occupied by
Spanish lawyers, appointed in Spain, a circumstance that may also explain the
lack of legal studies in New Granada. It is also worth mentioning that it was
precisely this impossibility of access to public offices that generated, a
century and a half later, an important part of the creole discontent that led
to the independence movement. Brother Cristóbal wanted to deliver to New
Granada an educational project that still could not be fully applied, given not
only the cultural differences (the primacy of theology, for example), but also
political (the impossibility of Spanish Americans to access public offices).
3. Circulation of knowledge
The books of law and medicine of the library donated
by Brother Cristobal de Torres to the Colegio Mayor de Nuestra
Señora del Rosario are a good example of the kind of knowledge that circulated in the
peninsula and which was transmitted to the students of these faculties. In the
case of law books, the primacy of civil law (79 books) indicates the very
strong emphasis in Brother Cristóbal's intention to educate subjects for public
administration which, as already stated, constituted the main source of
employment at the time in Spain and in America, after the crisis of the encomienda, with the qualifications
already noted. Civil law was then fundamental knowledge, and within this stand
out the books of great jurists such as Bartolus de Saxoferrato (1313-1357) [35], Italian jurist, professor at the University of
Peruggia and one of the great commentators on the code of Justinian. He is
classified as a post-glossator or 'commentista',
to differentiate him from the glossators of the 11th to 13th
centuries, who made the reconstruction and classification of the Corpus Iuris Civilis by Justinian (Digesto Vetus, Digesto Novus, Digesto Infortiatum)[36]. The glossators made innumerable annotations to the Digesto, but at the same time they were very
attached to the literal interpretation of the code, although many of the laws
of Justinian (6th century) were already obsolete. The importance of
Bartolus de Saxoferrato is that he was the first jurist who tried to reform the
law to fit the new historical conditions and not force the facts to fit the
letter of the law as did his predecessors[37].
Another important author of the catalog is Jason of
Mayno Mediolanensis (1435-1519), Italian jurist, professor of the Universities
of Padua, Pisa and Pavia. Commentator of the gloss, he is considered by some as
the last jurist of the school of Saxoferrato. Among his works are Comentarios a todo el Digesto, Código y Usus feudales. Brother Cristóbal left
several volumes of this author in the library (see annexed catalog), some of them with
annotations.
Among the jurists that appear most prolifically in the
library of Brother Cristóbal de Torres are Ubaldus Perusinus Baldus (1327-1400) [38], Italian jurist, pupil of Saxoferrato; Jacobus
Menochius (1532-1607); Sebastianus Naebius Lipsiensis (1563-1643); Pablo de
Castro, who along with Jason de Mayno was one of the great "bartolistas", as the followers of
Bartolus de Saxoferrato and Baldus were called, who have been accused of
abusing the principle of authority in their writings[39]. It should be noted that the principle of authority
was the method that was used in the Middle Ages and
was still used in the fifteenth, sixteenth and seventeenth centuries. It meant
that in order to defend an argument it was considered sufficient to resort to
the opinion of a recognized authority. Bartholomeus Socinus Senensis
(1436-1507), of the same school is also found, but who was more measured in his
citations, according to Carpintero[40], and Iacobus Cuiacus, I.C. (1522-1590), all recognized
jurists. These same books were those that were studied in the faculties of law
of Spain and France and they circulated throughout Europe. All these books were
written in Latin, which in the seventeenth century remained the language of
knowledge and they were published mostly in Lyon (33), Frankfurt (15), Turin
(11) and Venice (8), where some of the most prolific print shops were to be
found (see annexed catalog).
The second largest
group of books after those of civil law are those of canon law (21 in total),
also explainable because canon law was indispensable for the articulation of
the Church with the State, especially "in a setting like that offered by
the Royal Patronage of the Indies, in which, from the administrative point of
view, the Church was subject to the State.[41]" Canon law included all the norms and legal
regulations of the internal and external relations of the Church. In the case
of canon law, the variety of authors is greater, Abbas Panormitanus (1386-1445) (see annexed catalog) being the most important, a Benedictine, expert in canon law, and professor
of the Universities of Parma, Siena and Bologna. The work possessed by Brother
Cristóbal, Commentaria in decretales, was precisely
that which earned him great authority. Other important authors of canon law are
Carolus Ruinus Regiensis (1456-1530) (see annexed catalog) and Brother Domingo de Soto (1494-1560) (see annexed catalog), one of the great
Dominican authorities in theology and law, and one of the authors that Brother
Cristóbal cites in the Constituciones, as the author he had
studied in Spain: "... and so we study, hearing in voice the course of the
wise father Brother Domingo de Soto[42].” Domingo de Soto was a disciple of Francisco de
Vitoria and a defender of the position of Bartolome de
las Casas with respect to the condition of equality with which the Indians should
be treated. Brother Cristóbal, who studied the books of Soto[43], applied this position in Santafé in defending the
right of the Indians to communion, to eliminate "... the pernicious abuse
that is established in the Indies, principally in this kingdom, of denying
Communion to the Indians, almost universally, even at the hour of death.[44]" The denial of Communion to the Indians was part
of the thesis that defended the inferiority of the Indians with respect to the
Spaniards and which was the object of a complex debate in the sixteenth century
in Valladolid, a debate that Domingo de Soto participated in, defending the
position of the priest de las Casas. The position of Brother Cristóbal with
respect to the debate on the Indians is clear, as is his position within the
Dominican school that predominated in Salamanca, as evidenced by the texts
chosen to donate to the library of the Colegio Mayor del
Rosario. In academic terms, Brother Cristóbal was part of the new Dominican
scholasticism. On the other hand, Domingo de Soto was
one of the most read authors in America along with the theologian Bartolomé de Medina,
judging by the lists of books published by Irving Leonard[45].
Medical books (11 in total) constitute the third
group. The most important authors are Galeno (130-200) and his commentators,
like López Canario and Antonio Brasavolus see annexed catalog). Also, the
work of F. Gentilis on Avicenna is found. Brother Cristóbal put a lot of effort
into creating a Faculty of Medicine, given the need for doctors in New Granada,
as was already established in the previous chapter. This is how the Royal
decree of Felipe IV gave license to open a Faculty of Medicine:
I hereby grant and concede to the said Archbishop the license and authority
to found the college in the City of Santa Fe, with the same honors and privileges
as those enjoyed by the Archbishop of Salamanca, and to read to the collegians
[…] the doctrine of Saint Thomas, jurisprudence, and medicine, by people who
graduated from these faculties[...][46]
However, this faculty only came to work truly at the eighteenth century,
as was already noted.
The next subject in importance by the number of
volumes is the one of sacred scriptures, with a total of 10 books. It mainly deals
with commentaries on the books of the Old Testament, written by theologians.
The most important author is Caietanus Cardinalis (Thomas de Vio) (see annexed catalog) (1469-1534).
Cajetan, born in Gaeta, was one of the great representatives of scholasticism
in Italy and, in addition to the commentaries on the Holy Scriptures,
he was recognized above all for his comments on Saint Thomas and a conception
of the analogy that exerted a very strong influence among the Thomists[47]. His books had a wide circulation in America and
Europe and he was one of the authors most studied by the Dominicans. The books
donated by Brother Cristóbal are 4 volumes with commentaries on the Pentateuch,
the historical books, the Psalms and the book of Job. There are also commentaries
on several books of the Old Testament of the Jesuit Nicolas Serarius (see annexed catalog) (1555-1609), which Brother Cristóbal quotes in his
writings.
Likewise, there is a commentary by Alvarez de Medina (see annexed catalog) on the book of Isaiah, one by Octavius Tufo (see annexed catalog) on the Ecclesiastes and the volume by the
Jesuit Ioannes Antonius Velázquez (see annexed catalog) on the Psalms. These books of the Old Testament, often
quoted by Brother Cristobal in his writings, were widely used in the Spain of
the Golden Age, especially among the moralists who were followers of stoicism, who
took a particular form in the peninsula as described by Ángel del Río[48]: "Facing the 'support and renunciation' of
Epictetus, the Spanish moralist says 'endure and wait' ". He further adds:
"Seneca's severe morality is now reinforced by the resignation of the Book
of Job and by the echo of the ‘vanitas
vanitatum’[49]", as shown, for example, in La cuna y la sepultura by Francisco de Quevedo, precisely the
same book that he dedicated to Brother Cristóbal de Torres.
Criminal law is
represented by 9 books, in a great majority by the Roman jurist Prosperus
Farinacius (1554-1618). There are the
7 volumes of his complete work. There are, in addition, two volumes by Ioannes
Zilettus, both of them great jurists of the time.
Dogmatic theology, for its part, is represented by
several authors of great importance at that time in the peninsula. Most of
these books were published in Spain (Salamanca, Alcalá de Henares, Valladolid). Most notable is Francisco Suárez (1548-1617) (see annexed catalog), scholar, polymath,
professor, theologian, jurist and the highest representative of Jesuit Neo-Scholasticism,
a great commentator on Saint Thomas, and Bartolomé de Medina (see annexed catalog), who also
made a commentary on Saint Thomas.
There are 7 books of astronomy, packed into a single
volume whose central work is the The Sphere of the
World by Joannes de Sacrobusto or Sacrobosco (John of Holywood). This is a
treatise based on the astronomy of Ptolemy that constituted the fundamental
textbook of astronomy between the thirteenth and seventeenth centuries.
Sacrobusto (1195-1256) was an English Augustinian monk, and professor of
astronomy at the University of Paris. He wrote his The Sphere of the World in
1220 and thereafter it was the most studied book of astronomy in European
universities until the eighteenth century, when the Church finally accepted the
heliocentric theses of Copernicus and Galileo and astronomy changed radically.
It was the first book of astronomy that was printed in 1472 and by the year
1570 the book had more than 120 editions in several European cities[50], among which the one of Brother Cristóbal of 1508 is
counted. Translations also proliferated, like that of the cosmographer Jerónimo
de Chaves, into Castilian in 1545, where he not only translated the The Sphere
of the World but also added a series of tables, confirmations and commentaries[51]. This shows how important the book was in the
sixteenth century.
The miscellany of astronomy also contains a short
commentary by Bartholomeo Vespucius, Oratio de laudibus astrologiae, which was
found in the Index of prohibited books and is noted, like all other books in
this volume. The tradition of the Colegio Mayor de Nuestra
Señora del Rosario has long considered that the annotations in this miscellany are the work
of Brother Cristóbal. However, after a careful analysis of the writing, there
are great doubts about whether Cristóbal himself was the author of these
annotations, as was the traditional belief in the Colegio Mayor del Rosario.
There are 6 books on patrology, most of which consist
of the works of holy bishops and pontiffs containing sermons and homilies. Some
of them, such as those of Saint Leo the Great[52] and Saint Ambrose[53] are common on shipping lists and in American
libraries.
There are few books of history contained in the library.
The Historia General de España by the Jesuit Father Juan de Mariana
(1536-1624)[54]
stands out, one of the most read works in Spain at the time, as evidenced by its
many reprints[55],
and the Monarchia Ecclesistica by the Franciscan Father Juan de Pineda (1513
-1593)[56],
works that are also very common in American libraries.
Other topics such as procedural law, apologetics, philosophy,
probationary law, mysticism, politics, preaching and moral theology are
represented by very few volumes. Among these is the book by Juan de Solórzano
Pereira (1575-1655), De Indiarum Iure,
which was at the center of the discussion on the legitimacy of the Spanish
dominion of American lands that took place at the Universidad de Salamanca. The
copy of Brother Cristóbal, annotated and underlined, is from 1639.
The two books on philosophy also stand out. The first
is a curious example, not only because it is an incunabulum (1473), but also because
it appears as authored by Thomas Aquinas but apparently it is an apocryphal
book for which the term 'pseudo' has been added to the author's name[57]. It is not certain that the book has been read by
Brother Cristóbal as it is annotated and underlined with many different types
of letters and notations. The other copy of philosophy is a book by Erasmus of
Rotterdam, Opus de conscribendis
epistolis and Parabolarum sive
similium liber ab autore recognitus[58], also included in the Index of banned and expurgated
books of 1612[59], which prohibited or expurgated (as in the case of these
two books), an important part of the writings of Erasmus. The book is signed by
Brother Cristóbal but the annotations and underlining are, mostly, made by
another reader, whose signature also appears in the copy. Erasmus was one of
the most read authors in the peninsula in the sixteenth century, influencing in
an important way the Spanish humanism of authors like Juan Luis Vives and Juan
de Valdés, until he was prohibited and included in the Index. His books, as
noted by Irving Leonard[60], were widely read in America:
The repressive measures of the Counter-Reformation suppressed the name and
influence of the author of 'The Praise of Folly' from the Spanish-speaking
world less completely than is claimed. As this[61] and subsequent documents show, Erasmus's
writings that were not included in the ‘Index of prohibited books' were shipped
openly to the Spanish Indies, where they were read without special modesty.
Such is the case of the Opus de conscribendis epistolis, the work possessed by Brother
Cristobal, which can be found in several of the shipping lists transcribed by
Leonard, but which, however, was expurgated as was already noted.
4. By way of synthesis
In this article, we made a tour of the library of
Brother Cristobal de Torres, a prolific reader of the seventeenth century in
New Granada, Archbishop of Santafé de Bogotá and founder of the Colegio Mayor
de Nuestra Señora del Rosario. The pass through his
library shows us several peculiarities that require attention. On the one hand,
it was not his personal library, of which little is known, but rather a library
that Brother Cristóbal donated for the establishment of the Colegio Mayor; the constitutions of
this college, however, clearly differentiated it from the educational
institutions existing in Santa Fe de Bogotá in the mid-seventeenth century,
since they established an express restriction on ecclesiastical governing and
training, in the midst of a cultural context in which education was almost
strictly concentrated in religious communities and oriented almost completely
towards the task of evangelization. This explains why almost 70% of the books
that make up this library are about law, and for the most part about civil law;
strictly religious books constitute only 17% of the books acquired for
teaching. It must be considered here, however, that this was a historical
moment in which the fields of theology were being narrowly defined from other
knowledge, including law and medicine, but in this respect, it must be
considered that the particular decision of the Archbishop of Santa Fe was in
this case in favor of the secular disciplines, not because of the desire to
break with the New Granada tradition, but because of the desire to continue
with the tradition of Salamanca.
The decision of the Archbishop of Santa Fe in favor of
law and medicine is explicable from a historical and cultural point of view.
This religious man wanted to open spaces for Spaniards and secular creoles
within the labor market of New Granada, not only because of the crisis of the encomienda that affected the income of
the non-indigenous population, but also for the perception of the positive
results that this policy had had in Spain, where the scholars had found a
mechanism of social and professional mobility by means of their insertion in
educational institutions.
The library also allows us to reflect on the
circulation of knowledge in New Granada, and to discuss the thesis of isolation
that is usually proposed for its description during the seventeenth century.
Along with other libraries of the time located in Santa Fe de Bogotá, it is
observed that the group of literary authors, and of the diverse disciplines,
correspond to the set of authors "in fashion" in peninsular Spain at
the beginnings of the 17th century, referring to the authors who
specialized in law and jurisprudence, as well as in relation to the authors of
literary works of the golden century. It is not, however, proposed that
knowledge circulated widely in all spheres of the society of New Granada, since
there were indeed important restrictions on access to knowledge derived from
the limitations on entering educational centers (a condition of old Christians
and purity of blood) and language (a large amount of the works were written in
Latin), but the existence of several established communities of interpretation can
be presumed among the small group of creoles and Spaniards.
APPENDIX 1
Catalogue of the library of Brother Cristóbal de Torres[62]
APOLOGETICS
Hosius Cardenalis D. Stanislaus, Opera. Confessio cath. fidei. Propugnatio verae doctrinae adversus
Io. Brentium. De expreso Dei verbo. Dialogus de eo, num calices laicis, et
uxores sacerdotibus permitti, ac divina off. vulgari
lingua agere fas sit, Lugduni, imp. Iac Iuntae,
1564, vol. 1, pags. 750, 34x22.
SACRED TEXTS
Caietanus Cardinalis (Thomas de Vio), Commentarii
illustres in quinque Mosaicos libros, annotationibus a F. Antonio Fonseca
Lusitano, Parisiis, imp. Guill. de Bossozel, 1539,
vol. 1, pags. 512, 34x22. (Con anotaciones)
Caietanus Cardinalis (Thomas de Vio), In
authenticos Veteris Testamenti historiales libros Commentarii, Romae, imp.
Antonii Bladi Asulani, vols. 1, 1533, pags. 398, 32x22. (2 anotaciones)
Caietanus Cardinalis (Thomas de Vio), Liber
Psalmorum ad verbum ex hebraeo versorum, vol. 1, pags. 281, 32x22. (Con
anotaciones)
Caietanus Cardinalis (Thomas de Vio), In
librum Iob commentarii et respontio ad censuras (XIV) Parisiensium, Romae,
imp. Anto. Bladii, 1535, vol. 1, pags. 140, 29x21.
Pinto, Fray Héctor, In Ezechielem
prophetam commentaria, Salamanticae, imp. Ildefonsi
a Terranova, 1581, vol. 1, pags. 654, 29x21. Expensis Lucae a Iunta ed.
PATROLOGY
S. Gregorius, Papa, Opera Omnia, Parisiis, imp. Claudii Chevallonii, 1633, vol. 1, pags. 465, 40x26.
S. Leo Magnus Romanus Pontifex, Opera omnia quaereperiri potuerunt,
Parisiis, imp. Claudii Morel, 1614, vol. 1, pags. 539, 35x23, ed. Ioannis
Vlimmerii.
S. Maximus Taurinensis Episcopus,
Homiliae, Parisiis, imp. Claudii
Morel, vol. 1, pags. 546, 703, 35x23, ed. Ioannis Vlimmerii, an. 1614.
S. Petrus, Chrisologus
Archiepiscopus Ravennatis, Sermones,
Parisiis, imp. Claudii Morel, 1614, vol. 1, pags. 445, 35x23, ed. Ioannis
Vlimmerii.
DOGMATIC THEOLOGY
Choquetus, O. P. Hyacinthus, De origine gratiie sanctificanis, libri tres,
Duaci, imp. Balth. Belleri, vols. 2, 1633, pags. 878 y 878, 22x17.
(Duplicado. Son dos ejemplares del mismo libro?)
González de Albeida, Ioannes, Commentriorum et disputationum in primam
partem Angelici Doc. D. Thomae, primus tomus, Compluti, imp. Io. Gratiani,
1621, vol. 1, pags. 987, 30x21.
Medina, F. Bartholomeus, Expositio in
tertiam Partm Divi Thomae, Salamanticae, imp. Mathiae Gasti, 1584, vol. 1, pags. 1132, 29x21.
FALSE RELIGIONS. SUPERSTITIONS
Vespucius, Barholomeus, Oratio de laudibus astrologiae, Venetiis,
imp. Io. Rubei & Bernardini, 1508, vol. 1, pags. 4, 31x22. (Con anotaciones
y autógrafo de Fray Cristóbal).
POLITICS
Solórzano, Ioannes de, De Indiarum Iure, tomus alter, sive de justa
Indiarum Occidentalium gubernatione, Madrid, imp. Francis. Martínez, 1639,
vol. 1, pags. 1706, 30x21.
PENAL LAW
Farinacius, I. C. Prosperus, Opera omnia, Praxis criminalis, L. 2. Decis.
S. Rotae, etc., Duaci et Lugduni, imp. Wyon, Cardon, Keerbergii
(Antuerpiae), 1616/20, vols. 14, 34x25.
Zilettus, Ioannes Baptista,
U.I.D., Consiliorum sive responsorum ad
causas criminales ex jurisconsultis veteribus et novis, Venetiis, imp. Francisci Ziletti, 1582 y 1579, 30x21.
CIVIL LAW
Anguiano, Christophorus de, Tractatus de legibus et constitutionibus
Principum et aliorum judicum Ordinariorum, tomus I, Granatae, imp. P. de la
Cuesta, 1620, vol. 1, pags. 552, 29x20.
Azpilcueta Navarri, Martinus, Commentaria et tractatus hucusque editi et
in tres tomos distincti Tomus III, Venetiis, imp. Damiani Zenarii, 1588,
vol. 1, pags. 163, 34x22.
Baldus de Perusio, Opus aureum super feudis cum additionibus D.
Andreae Barbaciae necnon aliorum clarissimorum doctorum, Venetiis, imp.
Philippi Pincio, 1516, vol. 1, pags. 90, 43x28. Niviter impressum.
Baldus, Ubaldus Perusinus, Super toto codice, additionibus Io.
Francisci de Musaptis, et cum apostillis Alexandri de Imola, A. Barbatiae et
Celsi Burgundi, Lugduni, imp. Ioannis Moylin, 1526, vol. 3,
42x29. Cum repertorio ac lectura super toto codice.
Bartolus de Saxoferrato, In secundam infortiati partem Praelectiones,
Lugduni, imp. Iac. et Io. Senetoniorum, 1546, vol. 1,
pags. 190, 42x29.
Bartolus de Saxoferrato, Prima et secunda pars Commentariorum super
Infortiato, Lugduni, imp. Sebastiani Griphis, vol. 2, pags. 197 y 188,
42x29.
Bartolus de Saxoferrato, In primam et secundam Digesti veteris partem
Commentaria, adnotationibus, Alex. Barb. Seisell, Pom, Nicelli et
aliorum, Augustae Taurinorum, imp. N. Beuilaquae, 1577,
vol. 2, pags. 198 y 160, 43x29
Bartolus de Saxoferrato, In primam et secundam
Digesti novi partem Commentaria, cum adnotationibus, Alex. Barb. Seisell, Pom,
Nicelli et aliorum, Augustae Taurinorum, imp. N. Beuilaquae, 1577, vol. 2, pags. 180 y 254, 43x29
Bartolus de Saxoferrato, Secunda pars commentariorum super Digesto
Novo, Lugduni, imp. Sebastiani Griphis, 1527, 42x29 (con anotaciones)
Bartolus de Saxoferrato, Secunda pars commentariorum super Digesto
Veteri, Lugduni, imp. Sebastiani Griphis, 1527, vol. 1, pags. 158, 42x29
Bartolus de Saxoferrato, In primam et secundam Codicis partem
commentaria, Augustae Taurinorum, imp. N. Beuilaquae, 1577, vol. 1, pags.
187 y 125, 43x29
Bartolus de Saxoferrato, In tres Cidicis libros Commentaria, Augustae
Taurinorum, imp. N. Beuilaquae, 1577, vol. 1, pags. 58, 43x29
Bartolus de Saxoferrato, Prima et secunda pars Commentariorum super
Codice, Lugduni, imp. Sebastiani Griphis, 1527, vol. 2, pags. 195 y 128,
42x29. Additiones hujus operis: Alexandri Imolensis,
Andreae Barbatiae, Andreae de Pomate et Christophori de Nicellis.
Bartolus de Saxoferrato, In tres Cidicis libros praelectiones,
Lugduni, imp. Iac. et Io. Senetoniorum,
1546, vol. 1, pags. 69, 42x29
Bartolus de Saxoferrato, In primam et secundam partem Codicis
Praelectiones, Lugduni, imp. Iac. et Io.
Senetoniorum, 1546, vol. 2, pags. 195 y 126, 42x29
Bartolus de Saxoferrato, Consilia, Tractatus et Questiones,
Lugduni, imp. Sebastiani Griphis, 1527, vol. 1, pags. 153, 42x29
Bartolus de Saxoferrato, Repertorium singularium materiarum super
Lectura Bartoli, Lugduni, imp. Sebastiani Griphis, 1527, vol. 1, 42x29
Bartolus de Saxoferrato, In authentic. opus
Praelectiones, Lugduni, imp. Iac. et Io.
Senetoniorum, 1546, vol. 1, pags. 62, 42x29.
Bonavoglia, Ioannes Franciscus et
J. A. Riccius, Additiones novae et
Jasonis Mayni super secundam Codicis partem, Venetiis, imp. Iac. Iuntae,
1622, vol. 1, pags. 26 y 6, 41x28
Castro, Paulus de, In primam et secundam partem Digesti veteris,
Francisci Curtii aliorumque anotationibus,
Lugduni, 1544, vol. 2, pags. 172 y 129, 41x27.
Castro, Paulus de, Advenionicae in Digestum vetus et novum
praelectiones, Lugduni, 1544, vol. 1, pags. 94, 41x27.
Castro, Paulus de, In primam et secundam partem Digesti novi,
Francisci Curtii aliorumque anotationibus, Lugduni, 1544, vol. 1, pags. 83
y 98, 41x27.
Castro, Paulus de, Repertorium Sententiarum ac rerum quas in
Praclectionibus in Jus Universum Tradidit, Lugduni, 40x27.
Cornazzano, Barnabbas, Decisionum novissimarum Rotae Lucensis
centuriae duae, Francofurti, 1600, vol. 1, pags. 256 y 297, 34x21
Costa, Emmanuel, Omnia quae estant in jus canonicum et civile
Opera, Lugduni, imp. P. H. Phillip. Thinghi, 1584, vol. 1, pags. 646,
35x22.
Cuiacius, I. C. Iacobus, Tota Opera in corpus luris, Tomus II, III et
IV, Lugduni, imp. Io. Phillehotti, 1614, vol. 3, 34x22.
Durandus, Guilielmus, Tertia et quarta para Specu, cum
additionibus Ioannis Andreae et Baldi; Novissime auten cum additionibus Henrici
Ferrandat Nivernensis, Lugduni, imp. Iacobi Racon, 1520, vol. 1, pags.
184, 39x27. Ed. ultima, novissime in lucem edita.
Gravetta, Aymon, In primam et secundam ff. Novi, Augustae
Taurinorum, imp. Dominici Tarini, 1606, vol. 1, pags. 435, 36x24
Jason de Mayno Mediolanensis, In secundam Codicis partem commentaria,
Venetiis, imp. Iac. Iuntae, 1622, vol. 1, pags. 188, 41x28.
Jason de Mayno Mediolanensis, Prima et secunda super digesto veteri,
Lugduni, imp. Petri Fradin, 1553, vol. 2, pags. 196 y 202, 42x29. Cum additionibus
Francisci Ioannis Purpurati.
Jason de Mayno Mediolanensis, In primam Infortiati partem commentaria,
Venetiis, imp. Iac. Iuntae, 1622, vol. 1, pags. 190 y 15, 41x28.
Jason de Mayno Mediolanensis, Prima et secunda pars super Infortiato,
Lugduni, imp. Blasii Guido, 1553, vol. 2, pags. 208 y 187, 42x28. Cum
Additionibus Ioannis Francisci Purpurati.
López de Palacios Rubios,
Joannes, Gloscmata legum Tauri, quas
vulgo de Toro appellant, Salmanticae, imp. Io. de
Iunta, 1542, vol. 1, pags. 140, 30x21.
Maynard, J. C., D. Gerardus, Novae Tholosanae quaestiones juris scripti
per arresta Parlamenti Tholosani, quas e gallico in latinum transtulit
Hieronymus Bruckner, Francofurti, imp. Nicolai Hoffman, 1610, vol.1, pags.
580 y 96, 35x23. Ed. Petri Kopssii.
Menochius, J.C., Jacobus, Consiliorum sive responsorum libri,
Francofurti, imp. Wecheli & Gymnici, 1614, vol. 7, 37x24.
Naebius Lipsiensis, Sebastianus, Systema selectorum jus Justinianeum et
Feudale concernentium, Francofurti, imp. Jo. Saurii, 1608, vol. 5, 34x21.
Petra, Petrus Antonius de, Tractatus de fideicommissis, et maxime ex
prohibita alienatione resultantibus, Francofurti, imp. Mus. Palthenianarum,
1603, vol. 1, pags. 636, 34x21. Ed. prior.
Pinelus Lusitanus, Arius, Ad constitutiones C de bonis maternis,
Salmanticae, imp. Mathias Gastius, 1573, vol. 1, pags. 351 y 183, 27x20.
Purpuratus de Pinerolio J.C.,
Joannes Franciscus, In primam et secundam
Codicis partem commentaria, Augustae Taurin, imp. Jo. Beuilaquae, 1588,
vol. 1, pags. 108 y 116, 42x29.
Rebuffo de Montepessulano,
Petrus, Commentaria in Constitutiones
regias gallicas, Lugduni, imp. Sennetoniorium, 1555, vol. 1, pags. 475,
23x21.
Ripa, Joannes Franciscus A., In primam et secundam Infortiati partem
commentaria, Venetiis, 1602, vol 1, pags. 143 y 164, 41x28.
Rosate Bergonensis J.C.,
Albericus, Dictionarium juris tam civilis
quam canonici, Venetiis, 1601, vol. 1, pags. 368, 41x27.
Socinus Senensis, Bartholomeus, In Digesti veteris ac Infortiati rubricas,
leges adque omnes Gymnasiis usitatiores, Venetiis, imp. Juntae, 1605, vol.
1, pags. 286, 41x27, Ed. postrema.
Socinus Senensis, Bartholomeus, Consiliorum
Bononiensium ac Patavinorum volumen tertium, per D. Petrum Andream Gammarum
correctum, Lugduni, imp. Joan. Moulin (a. Lambrau), 1537,
vol. 1, pags. 123, 40x27.
Socinus Senensis, Bartholomeus, Ad Digestum novum et aliquot Codicis titulos,
Lugduni, imp. Glaudii Servanii, 1564, vol. 1, pags. 193, 41x27. Editi per
Vincentium Godemianum Pistorien. J.D.
Tessaurus Fossanensis, Antoninus,
Decisiones S. Senatus Pedemontani,
Augustae Taurin, imp. Io. D. Tarini, 1590, vol. 1, pags. 236, 35x24.
Tessaurus Gaspar, Antonius, Additiones ad novas decisiones S. Senatus
Pedemontani, Taurini, imp. FF. de Cavalleriis,
1604, vol. 1, pags. 280, 20x15.
Tiraquellus, Andreas, De jure constituti possessorii Tractatus,
Parisis, imp. Jacobi Keruer, 1550, vol. 1, pags. 180, 18x12.
Velázquez de Avendaño, Ludovicus,
Legum Taurinarum a Ferdinando et Joanna
Hispaniarum Regibus, utilissima glosa, Toleti, imp. Joa. et
Petri Rodríguez, 1588, vol. 1, pags. 204, 28x20.
Villalobos, Joannes Baptista A., Antinomia juris regni Hispaniarum, ac
civilis, in qua practica forentium causarum versatur, Salmanticae, imp.
Alexandri a Canova, 1569, vol. 1, pags. 190, 28x20
PROBATIVE LAW
Guterius, Ioannes, Tractatus de juramento confirmatorio et
aliis in jure variis resolutionibus, Madriti, imp. Ludov. Sánchez, 1597,
vol. 2, pags. 328 y 328, 30x21.
Guterius Placentinus, Ioannes, Tractatus de juramento confirmatorio et
aliis in jure variis resolutionibus, Salmanticae, imp. Jo. a Canova, 1574, vol. 1, pags. 250, 29x21.
Romanus, Antonius Gabriel, Conclusionum seu regularum ad materiam
probatoriam pertinentes libri septem, Romae, 1570, vol. 1, pags. 937 a 1660, 34x22.
PROCEDURAL LAW
Franchis de Perusio, Philipus de,
Lectura perutilis et valde quotidiana
super titulo de appellationibus et nullitatibus
sententiarum, Tridini, 1518, vol. 1, pags. 100,
42x29. Impensis Ioannis de Ferraris (a) de Ioalitis ac Girardi de Zeis.
CANON LAW
Ancharano, Petrus de, Super sexto decretalium, Lugduni, imp.
Io. de Cambray, 1531, vol. 1, pags. 217, 43x29.
Costa, Emmanuel, Omnia quae extant in jus canonicum et civile
Opera, Lugduni, imp. P. H. Phillip. Tinghi, 1584, vol. 1, pags. 646, 35x22.
Ruinus Regiensis, Carolus, Consiliorum seu responsorum, Lugduni,
imp. Hugonis et Haered, 1546, vol. 5, 42x28.
Sarmiento, Franciscus, Selectarum interpretationum libri tres et de
Reditibus Ecclesiae, Burgis, imp. Philip. Iuntae, 1573, vol. 1, pags. 130 y
71, 30x21.
Tuschi, Dominicus S. Onuphri
Cardinalis, Practicarum conclusionum
juris in omni foro frecuentiorum, Francofurti, imp. Erasmi Kempseri, 1621,
vols. 4, 36x24.
ASTRONOMY
Aliaco, Petrus de, Quaestiones subtilissimae in Spheram,
Venetiis, imp. Rubei et Bernardini, 1508, vol. 1, pags. 71 a
87, 31x22. (con anotaciones)
Capuanus, Franciscus, Theoricae novae planetarum Georgii Purbachii
astronomi celebratissimi, Venetiis, imp. Rubei et Bernardini, 1508, vol. 1,
pags. 64, 31x22 (con anotaciones)
Capuanus, Franciscus, Expositio Spherae, Venetiis, imp. Rubei et Bernardini,
1508, vol. 1, pags. 54, 31x22. (con
anotaciones)
Monterregio, Joannes de, Disputationes contra Cremonensia deliramenta
in planetarum theoricas, Venetiis, imp. Rubei et Bernardini, 1508, vol. 1,
pags. 90 a 94, 31x22. (con anotaciones)
Sacrobusto, Joannes de, Testux Spherae, cum brevi et utili
expositione eximii Artium et Medicinae doctoris Francisci Capuani Atronomiam in
Patavino Gymnasio legentis, Venetiis, imp. Rubei et Bernardini, 1508, vol.
1, pags. 2, 31x22. (con anotaciones)
Stapulensis, Jacobus, Commentarii in Spheram Joannis de Sacrobusto,
Venetiis, imp. Rubei et Bernardini, 1508, vol. 1, pags. 70, 31x22. (con anotaciones)
MEDICINE
Didacus, Merinus, De morbis internis, Burgos, imp. Ph.
Juntae, 1575, vol. 1, pags. 143, 29x20 (con anotaciones)
Forestus Almarianus, Petrus, Observationum et curationum medicinalium. De
pectoris pulmonisque vitiis et morbis, vol. 1, pags. 176, 32x20. Libri
16/28.
Gentilis, Fulginas, Super canones Avicenae, Venetiis, imp.
Scoti, 1520, vol. 4, 34x22. Aere et Sollerti cura Dom. Octaviani Scoti civis
Modoetiensis.
HISTORY
Chassenaeo, Bartholomeus A., Consuetudines
Ducatus Burgundiae, Fereque totius Galliae, Parisiis, imp. Io. Roiny, 1548, vol. 1, pags.
389, 33x21.
GENEALOGIES. DETAILS
Otálora Arce, Ioannes AB, Summa
nobilitatis Hispaicae et inmunitatis regiorum
tributorum, Madriti, imp. Ludovici Sánchez, 1613, vol. 2, pags. 363 y 363, 29x21.
APPENDIX 2
Number of books by theme
Number of Books Theme Civil
Law Canon
Law Medicine Sacred
Scriptures Penal
Law Dogmatic
Theology Astronomy Patrology History Procedural
Law Apologetics Philosophy Astronomy Probative
Law Genealogies Mysticism Politics Preaching. Moral Theology Moral
Theology General
Total
NN
Theme3
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