Following on from my previous post where I gave (what I think is) an Occitain reading of the marginalia on Voynich Manuscript page f17r [“meilhor aller luce[n]t ben balsamina“], I’ve been looking for good sources on Occitain marginalia. My plan for this post is to start searching for all Occitain marginalia and then focus on the period 1400-1450 later once I’ve got a general handle on the broader literature.
Paul Meyer
The first philologist of interest here (I believe) was Paul Meyer (1840–1917), who spent more than forty years tracing the geography and chronology of Provencale-language documents. Having worked his way through the BnF’s Occitain documents (most of which date to the 13th and 14th centuries) and some English libraries’ ones too, he ended up looking at Occitain marginalia.
Interestingly, these marginalia often appeared not in Occitain documents, but in French and Latin documents. Though Meyer doesn’t seem (unless you know better?) to have explicitly expressed it, his opinion appears to have been that even though Southern French scribes typically wrote Latin or French, many (possibly even most?) spoke Occitain.
Even so, finding 15th century Occitain marginalia has proved somewhat unrewarding. One adjacent article I found was Lyudmila Shegoleva’s “Marginal Notes in Latin and Old Occitan in the Bible from the Collection of N. P. Rumyantsev”, but that only relates to some 14th century marginalia, alas.
Jean-Baptiste Camps
So far, the most helpful thing I’ve found is “Les Manuscrits Occitans À La Bibliothèque Nationale De France” (2010), by Jean-Baptiste Camps. Camps follows in Meyer’s footsteps by grinding through all the Occitain documents in the BnF he could find. (He notes ruefully that the BnF’s indexes didn’t make it easy for him.)
Here’s what Camps has to say about scientific texts (my loose translation) [p. 45]:
The inclusion of scientific texts in this inventory of medieval literary manuscripts might seem surprising. However, it is entirely justified. The medieval definition of science may be somewhat disconcerting to us modern positivists; this is because, back then, ‘science’ had no single definition. It mixed astrology and alchemy with mathematics and medicine, and accepted them all as sciences. In these texts, and particularly in the medicinal recipes that fill the margins of many manuscripts, we find medical theory (inspired by the rediscovery of Aristotle via the Arabs) jostling with popular beliefs, which occasionally possess a core of empirical truth. This heterogeneity, which is sometimes found even in the writings of recognized authors,[78] sometimes yielded controversy: consider, for example, the polemic that kicked up at the University of Montpellier in the years 1426–1428, pitting those who proposed using astrology and talismans in medicine, who included innovative physicians such as Nicolas Colne, dean of the faculty of medicine, and Jacques Angeli, against the supporters of a more classical medicine, led by the former University chancellor Jean Piscis and supported by Jean Gerson. The latter group reproached the former for its use of a ‘Lion’ talisman for kidney problems, reigniting a debate that had raged amongst Montpellier’s Jewish physician community a century earlier.[79]
- [78] For example, the Catalan physician Arnaud de Villeneuve; on this subject, see Nicolas Weill-Parot, “Astrologie, médecin et art talismanique à Montpellier : les sceaux astrologiques pseudo–arnaldiens”, in L’Université de médecine de Montpellier et son rayonnement (XIIIe–XIVe siècles), actes du colloque international de Montpellier (Université Paul Valéry–Montpellier iii), 17–19 mai 2001, dir. Daniel Le Blévec, Turnhout, 2004, pp. 157–174.
- [79] Ibid., pp. 157–158.
More specifically, Camps discusses (pp. 45-46) medical texts:
Among all the didactic and scientific texts, medical texts occupy a special place in Occitan literature, because medicine was likely one of the important areas of interest in the Occitan-speaking world. This importance is linked to the role played by southern France in disseminating medical science stemming from the “Toledo corpus” and, through it, Aristotle’s texts transmitted via the Arabs [80]. Montpellier and its university are thought to have played a particularly important role in this process [81]. Most medical writings in the Occitan-speaking world were written in Latin, and only a few were translated into Occitan [82], although it is “not implausible” that teaching in Montpellier – at least at first – took place in Occitan and that various texts were first translated from Arabic into Catalan or Occitan before being translated into Latin [83]. The extant translations we have concern three main areas: surgery, firstly, which was probably forbidden to clerics and stood apart from the rest of the medical field; secondly, anatomy, going hand in hand with the first, perhaps because in Montpellier, they continued to dissect cadavers even after that was prohibited; and finally, recipes, blending scholarly and vernacular influences.
What we said earlier about scientific texts is particularly true for medicine and pharmacy, which combine astrology with recipes of popular origin. The material that constitutes these texts is therefore quite heterogeneous, and led Maria Sofia Corradini Bozzi to say that “the medieval pharmacopoeia, intertwined as it was with herbalism, magic, and popular beliefs, opens up a research perspective whose dimensions and boundaries are often not easily definable.” [84].
These recipes survive in two main forms: firstly, we find them collected in manuscripts from both Languedoc and Provence; or secondly, very often, in the margins and blank folios of manuscripts, generally in Latin, and containing either religious texts (this is the case of the BnF Latin manuscripts 2459 and 2941, but also of the Grenoble manuscript, BM 159), or alchemical texts (BnF Latin manuscript 11202), or legal texts (BnF nouv. acq. fr. manuscript 11151, Bordeaux, BM 355) [85]. These examples, though still relatively little known, have been or are in the process of being edited and published. In terms of their content, while it is true that they sometimes contain elements from oral culture, they are often also “faithful translations of passages from works composed in Latin by medieval authors” [86] and sometimes seek to integrate “the results of the first experiences that were being conducted in the nascent medical schools with notions coming from the classical Greek-Latin tradition, often mediated through the Islamic world” [87]. They may also contain elements relating to major medical discoveries of the medieval period, such as MS Arsenal 8315, which contains on folio 26v a text on the virtues of brandy inspired by the writings of the Catalan Arnold of Villanolva, generally considered its inventor.
- [80] Linda M. Paterson, “La Médecine en Occitanie avant 1250”, in Actes du 1er congrès
international de l’Association internationale d’études occitanes, dir. Peter Ricketts, London, 1987,
pp. 383–399, p. 383. - [81] Ibid.
- [82] At least as many have been translated into Hebrew, Ibid., p. 392.
- [83] Thus, the explicit of the 26th book of the Tesrif of Albucassis, in ms. BnF nouv. acq. lat. 343, indicates “Hic finiuntur XXVIII capitula hujus libri Abulcasim Azaraui in cibariis egritudinem translatus de arabico in vulgari catalanorum et de vulgaris in latinum” ; P. Pansier, “La pratique de l’ophtalmologie dans le Moyen Âge latin”, in Janus, t. 9 (1904), pp. 3–26, p. 7 ; cf. L. M. Paterson, “La Médecine en Occitanie…”, p. 395, note 25.
- [84] Maria Sofia Corradini Bozzi, “La Fachliteratur occitanica : i codici di argomento medico-farmaceutico”, in La Filologia romanza e i codici (atti del convegno, Messina 19–22 dicembre 1991), dir. Saverio Guida et Fortunata Latella, Messine, 1993, t. 2, pp. 731–742, p. 731.
- [85] Ibid., pp. 736–737.
- [86] Ibid., p. 739.
- [87] Ibid., pp. 739–740.
(I should also mention that Camps’ bibliography appears to be an excellent place to work outwards from.)
Occitain recipe marginalia
From Camps’ section on recipes, we can quickly extract a list of mss to look at, and find out their dates:
- BnF Latin 2459 – 13th century
- F.1 “Contra unglas fendudas”
- BnF Latin 2941 – Occitain recipes added in the 14th-15th centuries
- F. 84r-84v Recettes de médecine en provençal : « Recipe goma blanca… »
- Grenoble manuscript, BM 159
- BnF Latin 11202 – 15th century (Gallica images are here)
- Also mentioned on Voynich Ninja by nablator in 2023
- The bibliography includes: D. Kahn, “Littérature et alchimie au Moyen Age : de quelques textes alchimiques attribués à Arthur et à Merlin”, Micrologus, t. 3, 1995, Le crisi dell’alchimia. The Crisis of Alchemy, p. 227-262
- BnF nouv. acq. fr. manuscript 11151
- “Contains an Occitan translation of the Mulomedicina and La recepta del vi”
- See: Borgognoni, Teodorico “Traduction provençale de la Mulomedicina”
- Bordeaux, BM 0355 – 14th century
- Mentioned on JONAS.
- ff. 302v-302v: “Eletouari dels dens… — Eletouari per fer bellas les dens… — Per orinar… — Polvora per apacie colica…”
- See: Maria Sofia CORRADINI BOZZI, « Sulle trace del volgarizzamento occitanico di un erbario latino » in Studi Mediolatini e Volgari, 37 (1991) : pp. 31-132
- See: Maria Sofia CORRADINI BOZZI, « Per l’edizione del corpus delle opere mediche in occitanico e in catalano : nuovo bilancio della tradizione manoscritta e analisi linguistica dei testi » in Studi testuali, 3 (2001)
- See: Maria Sofia Corradini Bozzi, « La letteratura medica medievale in lingua d’oc fra tradizione antica e rinascimento europeo » in El saber i les llengües vernacles a l’època de Llull i Eiximenis. Estudis ICREA sobre vernacularitzacio, Barcelona, Publicacions de l’Abadia de Montserrat, 2012
Where next from here?
Nicely, all of this flapping around eventually managed to lead me to the site I was faintly hoping someone had built (but didn’t actually know about). This turned out to be trobaretz.wordpress.com, which contains links to hundreds of manuscripts containing Occitain texts or fragments.
Also, I have lots of papers by Maria Sofia Corradini Bozzi to track down and read. Which is nice.












