Kristan z Prachatic: Stavba a Uziti astrolabu
Praha 2001
Filosofia, nakladatelstvi Filosofickeho
ustavu AV CR, 110 00 Praha 1, Jilska 1
ISBN 80-7007-148-6
520 stran (cena 560 Kc)
Vydano s podporou publikacniho grantu E9062101
Grantove agentury AVCR.
V ramci projektu Astronomie ve stredovekych
latinskych rukopisech a starych tiscich podporovaneho granty
Grantove agentury CR
k vydani pripravili, prelozili, uvodem, poznamkami a dodatky
a obrazky opatrili Alena a
Petr Hadravovi.
Recenze - Anezka Vidmanova a Jan Kalivoda
Kniha prinasi kriticke vydani traktatu mistra prazske Karlovy univerzity
Kristana z Prachatic (po roce 1360-1439) o Stavbe a Uziti astrolabu
(Composicio astrolabii, Usus astrolabii).
Edice je doprovozena ceskym
komentovanym prekladem (spolu s pocitacovymi simulacemi Kristanova
navrhu konstrukce pristroje) a dodatky. V soucasne dobe se chysta
latinsko-francouzska upravena verze nasi edice, ktera by mela vyjit
v edicni rade Astrolabica, vydavane "Societe Internationale de
l'Astrolabe" v Parizi.
Astrolab byl univerzalni astronomicky a zememericsky pristroj, oblibeny
a uzivany od antiky az po novovek. Tema astrolabu ve stredoveku nalezelo
k zakladum vyuky astronomie na vsech evropskych univerzitach. Svetova
literatura uchovava velke mnozstvi textu o tomto pristroji. Nauka o astrolabu
vychazela z recky psaneho Ptolemaiova spisu Planisphaerium (2. stol. n.l.).
Arabskym prostrednictvim se dostala do Evropy a v latinskych prekladech
a prepracovanich pusobila po cely stredovek. K jednomu z nejoblibenejsich
spisu o astrolabu patrilo pojednani Pseudo-Masa'allaha (na jehoz spolehlivou
edici se stale ceka). S jeho vlivem se setkavame i v postupne
vznikajicich textech v narodnich jazycich (preklad Pseudo-Masa'allaha
do francouzstiny poridil v roce 1362 Pelerin de Prusse, cf. edici Laird -
Fischer 1995; preklad do anglictiny z pera Geoffreye Chaucera z roku 1391
vydali Skeat 1872 /reprint 1968/ a Gunther 1929). V Kristanovych pojednanich
se s Pseudo-Masa'allahovymi stopami setkavame take, ovsem jeho dilo je do
znacne miry samostatne.
Kristan obe pojednani napsal v roce 1407 jako podklad svych univerzitnich
prednasek. Autograf traktatu, jak Stavby (inc.: Quamvis de astrolabii
composicione tam modernorum quam veterum dicta habentur pulcherrima ...), tak
Uziti (inc.: Quia plurimi ob nimiam quandoque accurtacionem ...) se
nedochoval, nejstarsi opisy mu vsak nejsou casove prilis vzdaleny. Text se
rozsiril v mnoha opisech po cele Evrope, dnes zname priblizne 80 rukopisu,
pricemz nejmladsi pochazeji z poloviny 16. stoleti. Jejich soupis zacina
na str. 76 (kap. 1.5.2). Do nasi edice byly vybrany texty, jejichz sigla jsou
uvedena na str. 133 (kap. 2.1) a str. 201 (kap. 3.1). Za zaklad edice Stavby
byl vzat ms. Heiligenkreuz, Zisterzienserstift Bibliothek, Cod. 302, fol.
121r-131v, z roku 1447 (nase znacka: H), za zaklad edice Uziti pak ms. prazske
Narodni knihovny XIII F 25, fol. 49r-68r, z let 1407-1408 (nase znacka: F).
Kriticky aparat edice otiskujeme v uplnosti. Lingvisticke rozbory ruznocteni
pomohly stanovit vztahy mezi jednotlivymi opisy ci pribuznymi skupinami
rukopisu a smery jejich sireni od zakladni prazske skupiny (cf. graf na str.
108). Statisticke zpracovani kritickeho aparatu na str. 96 a 104 tyto zavery
potvrdilo.
Z predlozene edice vyplyva, ze prave Kristanovy traktaty byly i prvnim textem
o astrolabu, ktery kdy vysel tiskem (cf. znamou inkunabuli z Perugie 1477-1479,
jejiz popis je na str. 85). Za timto prvnim vydanim nasledovala dalsi, vime
prozatim o peti dalsich inkunabulich a starych tiscich: Kolin nad Rynem 1478,
Benatky 1497-1498 (1494 ?), Benatky 1512, Benatky 1521, Padova 1549 (cf.
tabulku na str. 54).
Predmluva k prvnimu, perugijskemu vydani, napsana U. Lanciarinem, chvali
didaktickou uroven textu, prehlednost vykladu a jeho srozumitelnost. Vysvetluje
tim, proc prave tento text byl oblibeny a zvolen k tisku (opis predmluvy je na
str. 46, jeji foto na str. 490). Lanciarinus ovsem za autora pojednani
oznacuje Roberta Anglica. Tato atribuce se vzila i v nasledujici literature
a pretrvava dodneska. Jindy je za autora oznacovan Prosdocimus de Beldomandi
(ke genezi tohoto omylu cf. str. 51), nekdy i jini autori.
Argumentaci pro Kristanovo autorstvi a prazsky puvod textu prinasi sam textovy
material edice, graf zavislosti jednotlivych rukopisu a tisku a vyrazne tez
nekolik mist v textu se zminkami o Cechach a Praze, vcetne pozdejsich
interpolaci dalsich lokalit (cf. vyklad od str. 108 a zvlaste tabulku na str.
116).
Proc bylo Kristanovo autorstvi zapomenuto? Kristan jako prominentni osobnost
husitske revoluce byl pro okolni katolickou Evropu 'persona non grata'.
(Podivejme se, jak Kristana charakterizuje napr. autor opisu Kalocsa,
Foszekesegyhazi Konyvtar, 326, po roce 1434, fol. 66r:
Expliciunt utilitates astrolabii nove, satis valentes, Magistri
Cristanni de Brachadicz, heretici perfidissimi pronunc, licet in composicione
sive edicione earundem fuerit cristianus. - Konci nove, dosti vyznamne
pojednani o uziti astrolabu mistra Kristana z Prachatic, v dnesni dobe
nejhorsiho kacire, byt se pri psani ci zverejneni spisu projevil jako
krestan.)
Kristanovo zavrzeni katolickym svetem vysvetluje, proc autorstvi obou
jeho traktatu bylo vetsinou zamlcovano a nakonec zapomenuto a pozdeji
mylne prirceno jinym autorum, trebaze prazsky puvod textu je zrejmy.
I kdyz astronomicke znalosti byly Kristanovymi soucasniky povazovany
patrne za nejvyraznejsi rys jeho osobnosti, jak lze soudit napr. z jeho
epitafia (motto na str. 14), astronomie zdaleka nebyla jedinou domenou jeho
pusobeni. Kristan napsal matematicke spisy Algorismus prosaycus a
Computus chirometralis. Dulezite byly jeho lekarske spisy, predevsim
cesky psane Lekarske knizky a Rozlicna lekarstvi, ktere
byly tiskem vydavany po cele sestnacte stoleti, nebo latinsky psane spisy
Collecta per magistrum Cristannum de Prachaticz de sanguinis minucione
(Vyklad mistra Kristana z Prachatic o pousteni krve), Tabula minucionum
sanguinis et lunacionum (Tabulka lunaci pro pousteni krve), spisy o lecich,
Herbarius (Herbar) a dalsi.
Kristanovy spisy by samy o sobe svemu autorovi zajistily cestne misto
v dejinach vedy. Kristan vsak nebyl jen teoretik, ale tez vlivny
muz spolecnosti sve doby. Predevsim byl vyznacnym predstavitelem Karlovy
univerzity, nekolikrat byl jejim rektorem. Byl to prave Kristan,
kdo podporoval na studiich sveho mladsiho pritele Jana Husa; prave pro
Kristana opsal v roce 1398 Jan Hus Viklefovy spisy. Roku 1411 se Kristan
ve svem kostele sv. Michala vzeprel vyhlaseni papezske klatby nad Husem.
Kristan sam byl vubec jednim z prvnich kalisniku; jeho kostel spolu
s nedalekym staromestskym kostelem u sv. Martina ve zdi byla vubec prvni
mista, kde se zacalo prijimat podoboji a odkud se sirily husitske myslenky.
O prijimani podoboji napsal Kristan i dva teologicke spisy. Kristan dokonce
necekane navstivil Husa ve vezeni v Kostnici a sam byl pritom docasne uveznen;
s Kristanem se Hus louci ve svem poslednim dopise jako se svym
ochrancem. Kristan byl pevny ve svych zasadach. Nikdy se nevzdal kalisnictvi,
nepripojil se vsak ani ke kalisnickemu radikalismu, ktery narustal
po Husove smrti a vedl az k husitskym valkam. Dvakrat byl proto dokonce
donucen opustit Prahu. Na sklonku zivota byl Kristan osobnosti respektovanou
katolickou i husitskou stranou.
Soucasnikem a univerzitnim kolegou Kristana byl M. Iohannes
Andreae dictus Schindel (Jan Ondrejuv, receny Sindel). Jan Sindel proslul
jako ideovy otec navrhu prazskeho staromestskeho orloje, datovaneho (jak
dokazal Horsky - Prochazka 1964 a Horsky 1988) jiz do roku 1410, tj. do doby,
kdy Kristan prednasel tema astrolabu na prazske univerzite a napsal sva dve
pojednani na toto tema (foto orloje cf. str. 507).
Jan Sindel je i autorem zajimave prace popisujici navrh jineho astronomickeho
pristroje `Canones pro eclipsibus Solis et Lune per instrumentum ad hoc factum
(Pravidla pro vypocet zatmeni Slunce a Mesice pomoci k tomu zhotoveneho
pristroje - edice se pripravuje), zalozene na albionu Richarda z Wallingfordu
(resp. na verzi albionu, ktera pochazi z pera soudobeho videnskeho
univerzitniho profesora, mistra Johanna von Gmunden).
Vlastni verzi Kristanovych pojednani o astrolabu poridil ve Vidni magister
Johannes of Gmunden ve 20. ci 30. letech 15. stoleti. Srovnavaci edice teto
verze obou pojednani (zalozena pouze na dvou rukopisech, sigla cf. str. 331
a 349) je soucasti nasi knihy take (cf. str. 323, kap. 4.1 a 4.2). Edice je
dukazem, ze Johannes von Gmunden prejal v podstate celek Kristanovych traktatu,
nektera mista vsak vice rozpracoval (takova vyraznejsi mista vyznacujeme
kurzivou). Johannes von Gmunden stoji u pocatku slavne videnske astronomicke
skoly, jeho nastupci na videnske univerzite se stali Georg von Peuerbach
a Regiomontanus.
Pomocna, orientacni edice traktatu o astrolabu Johanna von Gmunden je v praci
zarazena jako prvni appendix. V apendixech jsou dale soustredeny tabulky
podnebnich pasem (klimat, str. 378, kap. 4.4), tabulky vychodu znameni zodiaku
(str. 391, kap. 4.6), tabulky hvezd (str. 393, kap. 4.7), tabulky zacatku
mesicu (str. 414, kap. 4.8) a tabulky zemepisnych souradnic mest (str. 420,
kap. 4.9), ktere pochazeji z opisu Kristanovych traktatu. Jako srovnavaciho
materialu bylo vyuzito i tabulek z jinych, analogickych pramenu. Jejich
matematicke zpracovani prispelo k dataci tabulek. Matematicka teorie astrolabu
(str. 374, kap. 4.3) je doplnkem ke kapitole 1.3 na str. 55, prinasejici
zakladni pouceni o principu stereograficke projekce. Podrobnejsi vyklad
o moznostech konstrukce (ne)rovnomernych hodin na astrolabu, jak je navrhuje
a resi nejen Kristan, ale i ruzne jine texty v prurezu doby, podava kap. 4.5
na str. 380. Svedectvi o pusobnosti Kristanovych traktatu o astrolabu najdeme
v posledni kapitole appendixu (kap. 4.10, str. 435). Jsou tu soustredeny
doslovne ci parafrazovane pasaze prevzate z Kristanova Uziti a zapracovane do
oddilu o astronomii v rozsahle encyklopedii Liber viginti arcium (ms. Krakov,
Jagellonska knihovna, 257, sedesata leta 15. stoleti) M. Pavla Zidka
(Paulerinus de Praga). (Stopy vlivu Kristanovych pojednani najdeme ostatne
i pozdeji, v literature 1. poloviny 16. stol., napr. v proslule a mnohokrat
vydane praci o astrolabu Johanna Stofflera.)
Slovnik pojmu na str. 464 shrnuje terminologii obsazenou prave v Kristanovych
spisech o astrolabu.
Prace je prvnim vysledkem interdisciplinarni spoluprace autoru z oboru
medievalistiky a astronomie. Cilem dlouhodobeho projektu je studium
dosud malo znamych stredovekych latinskych astronomickych rukopisu
a starych tisku ceske provenience a jejich zpristupnovani formou edic.
Ostatne i v celosvetovem meritku je stale tizivy nedostatek kvalitnich edic
zakladnich odbornych del stredolatinske literatury.
Na e-mailove adrese
had@sunstel.asu.cas.cz
radi privitame pripominky
a vsechny doplnujici informace k danemu tematu.
English summary:
The present volume is the first critical edition of the treatises
on the Composition and Use of the Astrolabe by Cristannus
de Prachaticz
(Kristan of Prachatice, born post-1360, died 1439), Master of Charles
University in Prague. The text is accompanied by an annotated Czech
translation (plus computer-simulated images of the instrument created
according to Cristannus' design) and appendices. At the
present time a Latin/French version of this edition is due to be published
by Societe Internationale de l'Astrolabe in Paris in its Astrolabica
book series.
The astrolabe was a universal astronomical and geodesic instrument that was
widely used from Antiquity up to modern times. In the Middle Ages, study of
the astrolabe was a fundamental part of the astronomy curriculum in European
universities. World literature contains many texts about the instrument.
Study of the astrolabe was based on Ptolemy's Greek-language treatise
Planisphaerium (2nd century A.D.). Arabs were instrumental in bringing
it to Europe, where, in Latin translations and adaptations, it exercised an
influence throughout the Middle Ages. One of the most popular treatises
on the astrolabe was by Pseudo-Messahalla (a reliable edition of which is
yet to be published). Its influence is apparent in many Latin texts.
It was also gradually
translated into national languages: a French translation of Pseudo-Messahalla
was made in 1362 by Pelerin de Prusse, cf. the Laird - Fischer
edition of 1995; Geoffrey Chaucer's English translation of 1391 was published
by Skeat in 1872 (reprint 1968) and Gunther 1929. There are some
traces of Pseudo-Messahalla in Cristannus' writings, although his work is
essentially autonomous.
Cristannus wrote both treatises in 1407 as the basis of his university
lectures in astronomy. Neither sections of the original manuscript of
the treatise have been preserved, i.e. the Composition (inc.:
Quamvis de astrolabii composicione tam modernorum quam veterum dicta
habentur pulcherrima ...), and the Use (inc.: Quia plurimi
ob nimiam quandoque accurtacionem ...), but the earliest copies were
made quite soon after it was written. The text circulated throughout
Europe in many copies and currently we know of some 80 manuscripts,
the most recent of which date from the mid-16th century. The list of
them starts on page 78 (chap.1.4.2). The present volume
comprises texts whose sigla are listed on p. 135 (chap. 2.1)
and p. 203 (chap. 3.1). We chose as the basis for
the Composition text the ms. Heiligenkreuz, Zisterzienserstift
Bibliothek, Cod. 302, fol. 121r-131v, from the year 1447 (H in our
marking), and for the Use text the ms. of the Prague National Library
XIII F 25, fol. 49r-68r, from 1407-1408 (F in our marking).
The critical notes are published in full. Linguistic analysis of the textual
variants has helped to establish links between individual copies
or groups of similar manuscripts and the direction of their dispersal
from the original Prague group (cf. graph on p. 110).
These conclusions were confirmed by statistical processing of
the alternative readings on pp. 98 and 106.
It is clear from the text chosen for the present volume that Cristannus'
treatises were the first text about the astrolabe to be printed (cf.
the well-known Perugia incunabulum of 1477-1479, described
on p. 87). That first publication was followed by others;
so far we know of five other incunabula and old printings: Cologne 1478,
Venice 1497-1498 (1494 ?), Venice 1512, Venice 1521, Padua 1549
(cf. Table on p. 54).
The foreword to the first printed version in Perugia, written by
U. Lanciarinus, praises the text for its high didactical level, clarity
of exposition and lucidity. That explains why this text in particular was
so popular and chosen for printing (the foreword is reproduced on
p. 45, and there is a photograph of it on p. 495).
However, Lanciarinus attributes its authorship to Robertus Anglicus.
That attribution gained acceptance in subsequent literature and has
survived up to the present. Elsewhere the author is given as Prosdocimus
de Beldomandi (see p. 50 for an explanation of the origin of
that error), or others. Arguments in favour of Cristannus' authorship and
the text's Prague origin are provided in a number of articles as well as
the graph of interrelatedness of different manuscripts and a number of
references to Bohemia in the text and later interpolations about other
localities (cf. the explanation starting on p. 110 and
particularly the Table on p. 118).
Why was Cristannus' authorship forgotten? As a prominent figure in the
Hussite revolution, Cristannus was 'persona non grata' for Catholic Europe.
(See, for instance, how Cristannus was described by the author of the Kalocsa
copy, Foszekesegyh zi Konyvt r, 326, post-1434, fol. 66r:
Expliciunt utilitates astrolabii nove, satis valentes, Magistri
Cristanni de Brachadicz, heretici perfidissimi pronunc, licet in composicione
sive edicione earundem fuerit cristianus. - "Here ends a new and quite
important treatise on the use of the astrolabe by Master Cristannus of
Prachatice, one of the worst heretics of the present day, although in
the matter of writing and publishing the treatise he behaved as a Christian.")
Cristannus' rejection by the Catholic world explains why the authorship
of both treatises was generally concealed and eventually forgotten, and how
subsequently it was wrongly attributed to other authors, even though the
texts' Prague origins are evident.
Although his contemporaries apparently regarded Cristannus' astronomical
knowledge to be his most characteristic trait, as is evident, for example,
from his epitaph (the motto on p. 13), astronomy was
far from being his sole field of activity. Cristannus also wrote
the mathematical treatises Algorismus prosaycus and Computus
chirometralis. Of significance were his medical treatises, especially
the Medical Books and Diverse Medicine, written in Czech and
published in print throughout the 16th century, or the Latin texts
Collecta per magistrum Cristannum de Prachaticz de sanguinis minucione
('Exposition on bloodletting by Master Cristannus of Prachatice'),
Tabula minucionum sanguinis et lunacionum ('Lunation table for
bloodletting'), treatises on medicines, Herbarius ('Herbal') and
others.
Cristannus' treatises alone ensured their author a place of honour in the
history of science. However, Cristannus was not merely a theoretician but
also a man of influence in the society of his days. Above all he was
a distinguished representative of Charles University, of which he was
several times Rector. It was Cristannus who supported his younger friend
Jan Hus in his studies and it was for Cristannus that Hus made a copy of
Wycliffe's treatises in 1398. In 1411, at his own church of St. Michael,
Cristannus opposed the Pope's anathematisation of Hus. Cristannus
himself was one of the very first Utraquists; his church and the church
of St. Martin 'in the Wall' were the first to offer communion in both
kinds and to propagate Hussite ideas. Cristannus also wrote about communion
in both kinds in two theological treatises. He even paid an unexpected visit
to Hus in his prison cell at Constance and was himself imprisoned for a time.
In his last letter, Hus takes leave of Cristannus, describing him as his
protector. Cristannus was firm in his principles. He never renounced
Utraquism, but neither did he side with its radical wing that grew up
after Hus' death and eventually led to the Hussite wars. Indeed, he was
forced to leave Prague on two occasions. At the end of his life Cristannus
was a figure respected by the Catholic and Hussite parties alike.
One of Cristannus' contemporaries and university colleagues was Master
Iohannes Andreae dictus Schindel (Jan Ondrejuv known as Sindel). Jan Sindel
made his name as the originator of the idea of the Prague Astronomical Clock,
dated - as established by Horsky - Prochazka 1964 and
Horsky 1988 - to as early as 1410, i.e. the period when Cristannus
was lecturing on the theme of the astrolabe at Prague University and when
he wrote his two treatises on the subject (photograph of the Astronomical
Clock on p. 512). Jan Sindel also wrote another interesting
paper describing a design for a new astronomical instrument Canones
pro eclipsibus Solis et Lune per instrumentum ad hoc factum ('Rules for
calculating eclipses of the Sun and Moon by means of a special instrument'),
which is currently being prepared for publication. His instrument was
derived from the albion of Richard of Wallingford (or a version of the
albion described by a Sindel's and Cristannus' contemporary, Master Johannes
von Gmunden, professor of Vienna University).
Master Johannes von Gmunden drew up his own version of Cristannus' treatises
on the astrolabe in the 1420s or 1430s. A comparative edition of that version
of both treatises (based solely on two mss. cf. pp. 331 and
349) is also included in the present volume (cf. p. 323,
chaps. 4.1 and 4.2). That edition is proof that Johannes von Gmunden
virtually borrowed Cristannus' treatises in entirety, while developing
a number of passages (the most significant of which are printed in italic).
Johannes von Gmunden was one of the founders of the celebrated Viennese
school of astronomy and was succeeded at Vienna University by Georg von
Peuerbach and Regiomontanus.
For purposes of reference, an ancillary edition of Johannes von Gmunden's
treatises on the astrolabe is included in the present volume as the first
appendix. Other appendices include tables of climatic zones (climate,
p. 378, chap. 4.4), tables of ascensions of the signs of
the zodiac (p. 391, chap. 4.6), star tables (p. 393,
chap. 4.7), tables of the first days of the month (p. 414, chap.
4.8) and tables of geographical co-ordinates of cities (p. 420,
chap. 4.9), taken from copies of Cristannus' treatises. Other tables from
analogous sources were also used as comparative material. Their mathematical
processing has helped in dating the texts. The mathematical theory of the
astrolabe (p. 374, chap. 4.3) is an addendum to chapter 1.3 on
p. 55, which sets out basic information about the principle of
stereographic projection. Chapter. 4.5 on p. 380 consists of a more
detailed exposition about the possibility of constructing (un)equal hours,
as proposed and designed not only by Cristannus but also in various other
texts over a number of centuries. The last chapter (4.10, p. 433)
consists of evidence of the subsequent impact of Cristannus' treatises on the
astrolabe. It includes passages from Cristannus' Use of the Astrolabe
quoted verbatim or paraphrased in the section on astronomy of the extensive
encyclopaedia Liber viginti arcium (ms. Krakow, Jagellonian Library,
257, 1460s) by Master Pavel Zidek (Paulerinus de Praga). (There is also later
evidence of Cristannus' treatises in the literature of the first half of
the 16th century, such as Johannes Stoeffler's celebrated and frequently
re-published work on the astrolabe.)
The glossary of terms on p. 463 includes the terminology used in
Cristannus' treatises on the astrolabe.
The present volume is the first fruit of the authors' interdisciplinary
co-operation in the fields of medieval studies and astronomy.
The long-term aim of the project is the study of still little-known
medieval Latin astronomical manuscripts and old printed editions of Czech
origin and their re-publication. In fact there is still a lamentable
world-wide dearth of good quality editions of basic specialised works
of Middle Latin literature.