BO TANY AS A NEW FIELD OF KNOWLEDGE IN THE THIRTEENTH CENTURY: ON THE GENESIS OF THE SPECIALIZED SCIENCES

Th e reception of the translations of Aristotelian and pseudo-Aristotelian works at the University of Paris in the thirteenth century promoted a  new understanding of the sciences as specialized fi elds of knowledge. Th e huge amount of translations required a new organization of knowledge, which included novel subjects and categories. Among these there is a very special case, namely the pseudoAristotelian De plantis, translated from Arabic into Latin and then back into Greek to be re-translated into Latin again. De plantis was included in the new curriculum in Ripoll 109 (1230–1240 BCE), and constituted the main source for botanical studies until the sixteenth century. Th roughout this paper we will explore the reception and impact of De plantis in both the Arabic and the Latin traditions. We aim to show its foundational role in the development of botany as a  theoretical discipline within the natural sciences.


Introduction
In contemporary biology, botany as a term denotes the science of plants y and also the biology of plants. It should also be said that botany deals not only with plants, but also with any biological organism consisting of plant cells, and, in this regard, anything dealing with phytology is also studied under botany. In fact, the twin terms botany and y phytology are often used y interchangeably. However, if we examine the etymology and the ancient uses of these two terms, we can conclude that there is a slight difference between them: botany is derived from Ancient Greek y βοτανη meaning "grass, fodder" or "grassland." 1 The equivalent Latin term is herba, i.e., "herb." Yet the etymology of phytology has to be traced back to y φυτον, meaning "that which has grown, sprout", and its Latin equivalent is planta. 2 The Arabic term used for plants in general is ‫ﻧﺒﺎﺕ"‬ nabat," which exactly covers the conceptual ‫ﻧ‬ background as it is in φυτον of Ancient Greek. In Arabic, the root ‫ﻧﺒﺖ‬ (n·b·t) denotes the action "to shoot, to bud, to sprout from the ground" while in Turkish, the words bitmek, as a verb, and bitki, as a noun, have the same meaning. These words are translated into English as "to plant," as a verb, or "plant" as a noun. Both correspond to the Greek φυτον.
Botany and zoology are the oldest branches of biology. In contemporary biology, biologists tend to coin new terms or combinations by using words selected from Ancient Greek or Medieval Latin. When creating new functional terms, most roots for new words come from Greek, whereas the prefi xes or suffi xes are usually taken from Latin. Th us, in contemporary botany, we can identify and trace the borrowed words in the chain of terminology from Ancient Greek to Medieval Arabic, from Arabic to Medieval Latin, and from Latin to the present-day terminology. Nevertheless, since in some cases Medieval Arabic precedes Medieval Latin and, at the same time, this has Ancient Greek as its antecedent, Arabic should also be taken into consideration when coining or translating the botanical terminology.

Importance of Plants in Human Life
Plants, as a great kingdom of living things and a sine qua non part of global biodiversity, are of great importance in our daily life. In other words, plants are relevant today as they have been important throughout human history.
A very popular book about the history of civilization and evolution 3 discusses and exemplifi es how plants changed the fates of human societies. To name a few, the practical uses of plants in history include cosmetics, food, fuel, medicine, poison, protection, shelter and others. Th ese samples indicate that plants have been important for humankind from the very beginning and, consequently, that the knowledge pertaining to plants or the uses of plants has been crucial for humanity as well. We can conclude that humankind used plants to survive and to live.
According to the data of contemporary botany, the kingdom of plants covers almost 20% of the total biodiversity in the biosphere 4 and occupies the maximum amount of biomass, 81% of the total on Earth. So, when we consider how much of the biodiversity of the planet consists of plants, we can easily see why they are important in our daily routines, in which plants occupy a bigger space than animals do. Th is is why humans (have to) use plants more than any other living or non-living things in their practices. In order to achieve sustainable uses of plants and to pursue long-lasting benefi ts from them, two activities have been primarily performed by humans: one is growing plants to harvest plant products; the other is the identifi cation of plants to distinguish plant species from one another. Th e daily practices on plants may be regarded as a tekhne type of knowledge, which may develop into theoretical information over time, or an episteme type of knowledge.
According to our understanding and defi nition of "science" we can trace the history of botany as a "plant science" back to Nicolaus Cusanus (1450), who was famous for his studies in plant physiology before the eminent fi gures in the sixteenth century, which is also regarded as a prolifi c period in the Western world. 5 In the sixteenth century there were two main streams 3 Jared Diamond, Guns, Germs, and Steel: Th e Fates of Human Societies (New York: Norton, 2005), 104-13. Starting from the sixth chapter of his book, Diamond describes how huntergatherer human societies evolved into food producers -in the fertile crescent due to geographical circumstances -thus attaining a longer expected lifetime with less physical work and more comfort, as compared to their past. 4 According to the Catalogue of Life 2018, Regnum Plantae has 366,474 species among the total biodiversity of 1,834,340. Besides these numbers indicating the situation in biodiversity, a recent study, Yinon M. Bar-On, Rob Phillips, and Ron Milo, "Th e Biomass Distribution on Earth," PNAS 115, no. 25 (2018): 6506-11, estimates the biomass distribution on Earth. Th e researchers establish a census of ≈550 gigatons of carbon (Gt C) of biomass distributed among all the kingdoms of life, where plants occupy ≈450 Gt C. 5 "Botany as a science," or the scientifi c study of plants, can also start with the works of Th eophrastus since his Historia Plantarum is full of examples of plant parts, plant products, human intervention and operations on plants, etc. in botanical studies: one focusing on translations and annotations of the Dioscoridean De materia medica, especially in Italian and Spanish (e.g., P. A. Matthioli, d. 1577, andAndrés Laguna, d. 1559), the other one in Northern Europe focusing on new herbals, minute observations and accurate illustrations of plants, especially in German (e.g., Leonhardt Fuchs, d. 1566). Books on materia medica are not included in the topic of this paper. Th e sixteenth century also yielded many books authored by Western travelers and scholars, such as accounts of travels to foreign countries, especially to the Ottoman Lands. However, these are not part of our topic either, since we have limited space.
Th roughout this paper, we will question the historiographical tradition and challenge these views on the origins of botany as a science. For indeed, the binomial nomenclature of plants started with Dioscorides (BCE 1 st century) and it was already developed in the Arabic texts of Islamic scholars in medieval times. In addition, as we will show in the second part of this paper, the bases for the development of botany as a science can also be traced back to the thirteenth century in its Latin counterpart. Consequently, in this article, we aim to look at botanical works dating from before the thirteenth century and their impact on the shaping of botany as a science. Firstly, we will do so in the medieval Islamic civilization, where the language of science was Arabic. Secondly, we will turn to the reception of the Graeco-Arabic material in the Latin West and its importance for the understanding of botany as a specialised science.

Th e Arabic Tradition and Transition of Botanical Knowledge
As one of the authors of this paper has shown in an earlier study, 6 we can classify the genre of works about plants given in the Islamic geography as indicated in table 1. Th e names of authors in this table are selected from among those who are well-known until our times, indeed a diff erent approach may result in a diff erent table. However, the table given here is similar to the one prepared for works in antiquity. 7 Th is table also summarizes the data about plants as related to the needs of welfare in a society: nutrients, knowledge 6 We have proposed a very similar classifi cation in one of our previous works still in print: Mustafa Yavuz and Özlem Korkmaz, "Botánica en al-Ándalus: un estudio comparativo de trabajos ilustrados de botánica en el Magreb y Máshreq," Awraq, no. 17-18 (2017): 169-86. 7  Texts written by ancient Greek philosophers were translated into Arabic and then commented on by Islamic philosophers, who also composed original works or added their local observations. Th ey also accepted the Empe-doclean four elements (Earth, Air, Fire, Water), together with the subsequent four qualities and the status of plants as living beings.
Th e Islamic philosophers' sources can be traced not only to Aristotle, but also to Plato, who also distinguished between plants, animals, and humans. 8 Moreover, his tripartite explanation on vitality (the appetitive soul, the spirited soul and the rational soul) was also inspiring for them. In the Timaeus, Plato asserts that "plants seek desire and pleasure, and they avoid pain." Since plants are sessile, they grow to supply animals and, consequently, humans. 9 Th is teleological explanation fi ts with the anthropocentric view, asserting humans as superior organisms.
According to the main trends in recent scholarship, and following the Ancient Greek tradition, Islamic scholars in the medieval period accepted the idea of discriminating between biological organisms depending on the theory of soul. Such discrimination was possible by means of several actions such as nutrition, growth, reproduction, and types of motion. 10 Thus, as shown in table 2, in Islamic natural philosophy, the main difference between plants and animals was that of voluntary motion ‫ﺍﺩﻳﺔ(‬ ‫ﺍﻹﺭ‬ ‫,)ﺍﻟﺤﺮﻛﺎﺕ‬ whereas animals and humans were to be distinguished by optional motion ‫ﺍﻻﺧﺘﺒﺎﺭﻳﺔ(‬ ‫.)ﺍﻟﺤﺮﻛﺎﺕ‬

Plants
Animals

From Περὶ φυτῶν to Kitab al-Nabat
Th e Book on Plants (Περὶ φυτῶν, De plantis) is a work initially attributed to Aristotle, although it is nowadays generally believed to have been authored by Nicolaus of Damascus, who wrote it in the fi rst century BCE. Th is text, which is actually a commentary on a work of Aristotle, is not preserved in the original Greek, although, as we will see, there are retro-translations from Latin into Greek. An Arabic translation is extant in some manuscripts, separately, and also inserted in a commentary of Ibn Sina. Th e Latin translations were famous and widespread in Europe, as it will be discussed below.
Th ere is an Arabic translation of Nicolaus's work made by Ishaq ibn Hunain, and corrected by Th abit ibn Qurra. Th e fi rst codex 11 was provided with a modern introduction, 12 edited twice 13 and translated into English 14 in the twentieth century. Several questions arise on the identity and authenticity of the text and on the date of the codex. Fuat Sezgin 15 mentions this codex as the oldest one, dating it back to eighth century (AH). However, in the last page of the compiled book, we fi nd that it belongs to at least 679 16 AH, and thus 1280-1281 CE (fi g. 1).
According to the relevant literature, this is the oldest extant text of Nicolaus in Arabic. In the introductory page there is a marginal inscription in Ottoman Turkish. Th ere is no date, but it should be dated before 1924, when the Latin alphabet started being used in Turkey. It says: "Th is book is authored by Th eophrastus, a student of Aristoteles. Later it was attributed to Aristo" (fi g. 2). aquatic plants, saxicolous plants, other eff ects of locality on plants; parasitism, the production of fruits and leaves, the colors and shapes of plants, and fi nally fruits and their fl avour.
As for Ibn Sina's commentary, it has been said 18 that Ibn Sina ignored the second book of Nicolaus. However, in his marvelous volume Kitab al-Šifa ‫ﺍﻟﺸﻔﺎء(‬ ‫,ﮐﺘﺎﺏ‬ sufficientia), Ibn Sina has a book named Auscultation of Nature, 19 which is briefly known as Book of Nature. Under that title, he includes the Kitab al-Nabat (Book of Plants) as the 7 t th Fen. It is only one article consisting of seven chapters, unlike Nicolaus's De plantis, comprised of two articles. 20 In his commentary named Kitab al-Nabat, Ibn Sina calls those seven chapters "fasl" (section, chapter), and they are organized as follows: the first Fasl focuses on the genesis of plants, their nutrition, their sexes and l their characteristics; the second Fasl on the parts of plants; the third, on the l principles of nutrition, sexual and asexual reproduction; the fourth Fasl on l the aspects of generation of plant parts; the fifth defines some of the aspects of transportation of plants, branches and leaves; the sixth Fasl deals with l the generation of plants from fruits and seeds, and the seventh with general issues regarding the classification of plants. 21 It is obvious that he read both books (better to say articles) contained in Kitab al-Nabat (an Arabic ver-t sion of Nicolaus's De plantis) but combined them or made a new synthesis of them, changing the arrangement of topics in the text. Ibn Sina also added chapter titles in his work.
Th e echoes of this treatise would resonate more strongly in the medieval Latin West aft er the translation movement took place between the twelft h and thirteenth centuries. Th e rediscovery of Aristotelian philosophy as a whole would not be limited to the works of Aristotle, but it would include other works, such as pseudo-Aristotelian treatises, as it is the case here, together with works by philosophers from the Islamic geography. Th is is what we call the Graeco-Arabic legacy. Within the next section, we will describe the reception of the Book on Plants within the larger context of the rediscovery of the Graeco-Arabic legacy and its role in making botany a specialized fi eld of knowledge. Whereas most of the previous works on plants were dedicated to 18 Drossaart Lulofs & Poortman,Five Translations, Since Aristotle's Physica is named φυσικής ἀκροάσεως in Greek (de Naturali Auditu), probably Ibn Sina -in an allusion -named his book ‫ﺍﻟﻄﺒﻴﻌﻲ‬ ‫ﺍﻟﺴﻤﺎﻉ‬ which can be translated as "what has been heard concerning nature," or briefly Auscultation of Nature. human usage in fi elds like agriculture, medicine and pharmacy, this treatise would inaugurate a theoretical tradition in botany, which is more a science than an art when compared to the disciplines mentioned above. t

Th e Latin Tradition 22
Aft er the reception of Aristotelian works in translation in the twelft h and thirteenth centuries, the notion of knowledge, along with philosophy as a discipline, underwent a substantial change in the Latin West. Th e rediscovery of the Graeco-Arabic legacy also aff ected the understanding of concepts such as nature and, subsequently, it also infl uenced the view of what the object of natural philosophy was. Th ese changes resulted in the gradual abandonment of the trivium and the quadrivium, which would no longer be placed at the center of the curriculum of studies. Th e renewed understanding of natural philosophy would also aff ect the diff erent disciplines, which would progressively embark upon a process of specialization and secularization. In this section, we will explain the various processes which led towards the specialisation of botanical studies as a theoretical discipline in the late Middle Ages, all within the larger picture of natural philosophy.
In order to show the changes in the conception of philosophical knowledge and the transition to the Aristotelian paradigm in regard to the natural sciences and botanical studies in particular, we will fi rst discuss the classification of knowledge found in Hugh of Saint Victor's Didascalicon (ca. 1130) and Dominicus Gundissalvus's De divisione philosophiae (ca. 1150). In doing this, we will not only focus on the understanding of philosophy but will also draw attention to the defi nitions of nature (natura) and physics (physica ( ), since they constitute one of the keys to show the development of natural philosophy. Secondly, we will deal with a guide to the study of the arts dating from 1230-1240 belonging to a Parisian Arts Master in order to fully appreciate the progressive displacement of the trivium and the quadrivium in the curriculum. Even though they were not completely left out of the picture, their places changed substantially, from being the central focus of studies to being something peripheral. We will also show that this was the case by 22 Th e research for this section of the paper was possible thanks to a postdoctoral fellowship granted by TÜBİTAK, the Scientifi c and Technological Research Council of Turkey, and was carried out at Istanbul Medeniyet University by the second author of this paper. Th is research was monitored by the fi rst author of this paper. examining the full curriculum of the University of Paris, whose statute was fully established in 1255, this time containing a purely Aristotelian program of studies.
Here we use Aristotelian rather than Aristotle when referring to both the works and the curriculum. Th is is because a considerable amount of commentaries elaborated by philosophers from the Islamic world, as well as other works -including pseudo-Aristotelian treatises -were translated into Latin in addition to the Aristotelian corpus. 23 Th is will also help us fully appreciate the substantial change that took place in the understanding of the diff erent disciplines following the rediscovery of the Graeco-Arabic material in the Latin West. Given the aim of this article, we will focus on its impact on botanical studies, for which the key text within this context was the Book on Plants, Liber de plantis. Th e last part of the article will be then devoted to showing its importance in the shaping of a more theoretical perspective for botany as a discipline.

Preliminary Steps Towards the Inclusion of Botanical Knowledge in the Curriculum
Hugh of Saint Victor's Didascalicon sive De studio legendi is used here as an example of a guide to the study of the Arts prior to the reception of the Aristotelian works. In the aforementioned work, philosophy is described as a discipline which also incorporates the mechanical arts, including medicine and agriculture. It is only in these two areas that plants are mentioned in this treatise, in which the mechanical arts are regarded as a part of philosophy as far as they belong to human actions and entail a type of knowledge. 24  . English translation: "Philosophy is divided into the theoretical, the practical, the mechanical, and the division of philosophy in the Didascalicon appears as follows: philosophy is divided into theoretical, practical, mechanical, and logical. Th eoretical philosophy includes theology, natural philosophy or rather physica, and mathematics (with elements of the quadrivium, i.e., arithmetic, music, geometry, and astronomy); 25 practical philosophy is divided into solitary, private, and public; mechanical philosophy is divided into fabric making, armament, commerce, agriculture, hunting, medicine, and theatrics; and fi nally, logical philosophy divides into grammar and argument.
Th e understanding of physica and nature, as they appear in this work, also serve as an example of the changes that the diff erent disciplines underwent in the twelft h and thirteenth centuries, that is, the era that witnessed the rise of the universities. In this respect, physica is defi ned as the investigation of the causes of things by means of their eff ects and the investigation of the eff ects by means of the causes. 26 As for natura, i.e., nature, there are three possible defi nitions in the Didascalicon. One refers to nature as an archetype in the divine mind, and then nature is that which gives its being to each thing; the second meaning concerns the particularities of each thing; and the third defi nition has to do with the power of nature as the maker of perceptible objects. 27 Th e Chartrean masters, William of Conches and Th ierry of Chartres, together with al-Fārābī's Enumeration of the Sciences among other sources, would inspire Dominicus Gundissalinus's De divisione philosophiae. 28 logical. Th e theoretical [part] is divided into theology, physics, and mathematics; mathematics is divided into arithmetic, music, geometry, and astronomy. Th e practical [part] is divided into solitary, private, and public. Th e mechanical [part] is divided into fabric making, armament, commerce, agriculture, hunting, medicine, and theatrics. Logic is divided into grammar and argument: argument is divided into demonstration, probable argument, and sophistic: probable argument is divided into dialectic and rhetoric. In this division only the divisive parts of philosophy are contained; there are still other subdivisions of such parts, but those given may suffi ce for now." We have modifi ed the translation off ered by Jerome Taylor in Th e Didascalicon of Hugh of Saint Victor (New York: Columbia University Press, 1961), 83. r 25 Th e use of the word physics can be problematic in this context, given its historical meaning. Physica here should be rather understood as natural philosophy, with its many branches developing in time, which would later come to include metaphysics as well. 26 "Physica causas rerum in eff ectibus suis et eff ectus a causis suis investigando considerat." Hugo Sancti Victoris, Didascalicon, I, 16, 757D. 27 Ibid., I, 10. 28 Th e sources of Gundissalinus's De divisione philosophiae are also to be found in Boethius and Isidore of Seville -as a Latin background -and in Islamic thinkers such as Avicenna or al-Ghazālī. More detailed information regarding this issue can be found in Nicola Polloni, "Gundissalinus and the Application of al-Fārābī's Metaphysical Programme. A Case of Dominicus Gundissalinus was one of the most prominent translators in Toledo and his work was closer to the new ways of understanding philosophy that arose aft er the rediscovery of the Aristotelian material. Th is treatise leaves the mechanical arts out of the picture of philosophy describing it as humana scientia, whereas theology, understood as the science of revelation, is divina scientia. Th is is relevant because neither Hugh of Saint Victor nor Th ierry of Chartres thought of them as of entirely separate fi elds of knowledge. Th e prologue of this work illuminates us on Gundissalinus's understanding of philosophy: "there is no knowledge which is not a part of philosophy." 29 And he adds that "the aim of philosophy is to understand the truth about everything that is, inasmuch as it is possible for men." 30 Gundissalinus divides philosophy mainly into theoretical (physica sive ( scientia naturalis; mathematica sive scientia disciplinalis; theologia sive prima philosophia sive metaphysica) and practical (politica ( , oeconomica, ethica). For the sake of our aim, we will focus on his understanding of physica sive scientia naturalis, which is the part of philosophy that studies things in matter which are subject to motion. 31 And it is called natural because it only deals l with natural things, whose main feature is motion. 32 Physica is no longer the mere investigation of the causes of things, but rather the investigation of natural things as they are found in nature. Th ose natural things are defi ned by Gundissalinus in opposition to artifi cial beings, that is, those which are not made by men. 33 Among natural things, he mentions simple bodies "such as herbs, fruits, stones and metals." 34 What is also important for our purpose is that the Toledan translator includes the study of plants as a part of natural Philosophical Transfer," Mediterranea. International Journal for the Transfer of Knowledge 1 (2016): 69-106. 29 "Nulla est scientia quae philosophiae non sit aliqua pars." Dominicus Gundissalinus, De divisione philosophiae, ed. Ludwig Baur (Münster: Aschendorff , 1903), prologue, 5, 17-18. Th ere is a more recent edition of this text by Alexander Fidora and Dorothée Werner, Dominicus Gundissalinus, Über die Einteilung der Philosophie, (Freiburg: Herder, 2007). Given the availability of Baur's edition, we prefer to use its pagination. "Scientia" is a polysemic term, and even though it is systematically translated as science, here it should rather be understood as knowledge or area of knowledge. 30 "Intentio philosophiae est comprehendere veritatem omnium quae sunt, quantum possibile est homini." Dominicus Gundissalinus,De divisione,prologue,9,[21][22] "Scientia naturalis est scientia considerans sola inabstracta et cum motu." Ibid., 19, 15-16. 32 "Haec autem scientia physica, i.e. naturalis dicitur, quia de solis naturalibus, quae naturae motui subiacent, tractare intendit." Ibid., 27, ll. 15-17. 33 "Naturalia sunt quae motu naturae visibiliter operantis de potentia ad actum prodeunt." Ibid., 10, 17-18. 34 Ibid., 86, 6-7. philosophy, and not only as related to medicine and agriculture. Th e study of plants corresponds to the seventh part of natural philosophy, and it comprises "the consideration of this, what the species of plants have in common and that which is proper to each of them, which is one of the two speculative parts of the things composed by diverse elements. Th is is taught in the De vegetabilibus." 35 Th e understanding of natural philosophy and its content would still be subject to further changes, most of them taking place in the thirteenth century when Aristotelian philosophy and its natural focus came to be seen as something problematic. Th e fi rst ban on Aristotelian philosophy would be issued already in 1210. Th is ban aff ected the natural works of Aristotle and the commentaries related to them. Yet the diff erent bans and prohibitions would not prevent the shaping of an entirely new curriculum which would be Aristotelian in nature. Th is new program of studies, fully established in 1255, would also include the Book on Plants, thought to be a work of Aristotle and thus pertaining to the larger corpus of those natural works that were banned at the early stages of the formation of the University of Paris.

Th e New Curriculum in the Th irteenth Century: 1210-1255
Th e early bans on Aristotelian philosophy serve as a testimony that these works were being read in Paris. Aristotelian works were banned several times starting from 1210, when the private or public reading of Aristotle's books and Aristotelian commentaries on natural philosophy were prohibited. 36 Th e ban would be renewed in 1215. In 1231, Pope Gregory IX issued the bull Parens scientiarum in which the ban of 1215 was still at work, although there he claims that they would designate a commission to examine the books on natural philosophy in order to correct their errors. 37 Th is commission would never convene due to the death of one of its appointed members, William of Auxerre. 38 Marenbon (New York: Routledge, 2004), 191. of these errors has to do with the profane novelties related to Aristotelian philosophy. 39 Th ere are two main tendencies regarding the eff ectiveness of the diff erent bans and prohibitions. Some scholars state that they were valid de iure, but not de facto, that is, that Aristotelian works were legally prohibited but that the prohibition did not really apply. 40 Th e other tendency suggests that this was not the case, since the newly established University of Toulouse (1229) advertised itself as defending the libertas scholastica or academic freedom and claimed that the works on natural philosophy which were banned in Paris could be freely studied there. 41 In spite of the diff erent bans and prohibitions, there is a document dating from ca. 1230-1240, a master's guide for the students of arts in Paris, which collects all of the Aristotelian works available as part of their education (MS Ripoll, 109ff . 134ra-158va). 42 In this document, which follows the triple Aristotelian division of philosophy, the master divides philosophy into rational or theoretical, natural, and moral. Th e relevant areas for our purpose are the fi rst and the second, so we will not deal here with the contents of moral philosophy. When it comes to rational or theoretical philosophy, this guide for students includes the trivium: for grammar, the books of Priscianus and Donatus's Barbarismus; for rhetoric, Cicero's De inventione; Porphyry's Isagoge, the Organon and the logical treatises of Boethius for dialectics. Natural philosophy includes metaphysics, mathematics, and physics. For metaphysics the standard texts are Aristotle's Metaphysics and the pseudo-Aristotelian Liber de causis. Under mathematics this master subsumes the subjects of the quadrivium, but assigns to some of its branches works that were unknown in the earlier Middle Ages. For astronomy, Ptolemy's Almagest; for geometry Euclid's Elements; for arithmetic Boethius's Institutio arith-metica, and for music Boethius's Institutio musica. Physics, or rather physica, being at a lower degree of abstraction than metaphysics and mathematics, is described as scientia naturalis inferior. Th is inferior knowledge of natural things contains all the works ascribed to Aristotle on natural philosophy: Physica, dealing with the general principles of change; De caelo, studying the eternal motion of celestial bodies; De generatione et corruptione, treating the four sublunary elements which explain generation and corruption; Meteora, which includes a great variety of natural phenomena; Aristotle's works on animals; De anima, Parva naturalia, De motu cordis, De sensu et sensato and the most important text for our aim, De plantis, thought to have been written by Aristotle but in fact a pseudo-Aristotelian treatise.
Th e most relevant feature of this division relies on the new organization of the diff erent areas, which refl ects a systematization of knowledge with natural philosophy as its foundation. Th is is also the case for moral philosophy, since men are natural beings who only as such operate in this world. At the same time, natural philosophy represents the increasingly more specialized areas of knowledge as well as the path towards theoretical philosophy. Furthermore, natural philosophy is also a part of theoretical philosophy, mainly as prima philosophia or metaphysics: this is the discipline that allows us to describe not only reality from a more theoretical perspective, but also the theoretical relations among the diff erent areas of knowledge.
How the diff erent classifi cations of the disciplines contributed to the understanding of knowledge in the late Middle Ages is very well exemplifi ed by these words of Th omas Aquinas in Summa theologiae (1265-1274): Th e diff erent means through which knowledge is obtained introduce the diff erent sciences. Th e astronomer and the natural philosopher demonstrate the same conclusion, -namely, that the Earth is round -, but the astronomer by means of mathematics, that is, abstracting from matter; the natural philosopher [demonstrates] by considering that which is related to matter. Hence, nothing forbids that, for these things which are discussed within the philosophical disciplines as knowable in light of natural reason, that other science discusses them as knowable in light of divine revelation. Whence, theology which pertains to sacred doctrine diff ers in kind from that theology which is a part of philosophy. 43 What we can infer from this is that each new perspective (subiectum formale) with which we investigate reality and its particularities (subiectum materiale) introduces a new science, a new discipline. In this way, we observe how the diff erent branches of knowledge were increasingly and gradually perceived as specialized fi elds. Another important remark concerning the words of Th omas Aquinas has to do with the separation between philosophy and theology, which are now regarded as two diff erent disciplines which contribute to each other to some extent. 44 To get back to the chronological order of events following the reception of Aristotelian philosophy at the University of Paris, paradigm of philosophical and scientifi c education in the late Middle Ages, 1245 is the next important date. In this year, Pope Innocent IV extended the ban on the Aristotelian works to Toulouse. Only ten years later, in 1255, the University of Paris would approve its statute and establish the curriculum of the Faculty of Arts, which included all of the Aristotelian works together with their commentaries. Th e new educational program allotted fi ve weeks to studying the Book on Plants. 45 Th is is relevant if we recall that one of the most important treatises within this context, the Book on Causes (Liber de causis), was to be studied in only seven weeks. De plantis was widely copied in the Middle Ages, for which its 159 surviving manuscripts in Latin serve as a testimony. 46 Th e Book on Plants played a foundational role in the understanding of botany as a more theoretical science. Let us, then, move on to explaining its reception, some further insights into its contents and its importance in the shaping of botany as a specialised discipline. tractare secundum quod cognoscuntur lumine divinae revelationis. Unde theologia quae ad sacram doctrinam pertinet, diff ert secundum genus ab illa theologia quae pars philosophiae ponitur." Th omas Aquinas, "Summa Th eologiae, Iª, q. 1, a.1, ad 2," in Corpus Th omisticum, accessed May 20, 2019, http://www.corpusthomisticum.org/sth1001.html. 44 Th e relations between philosophy and theology in Th omas Aquinas exceed the scope of this paper and certainly are not a simple issue. For deeper insights into this question, see Mark D.

De plantis: Its Reception and Transmission in the Latin West
First of all, and to avoid confusion, it should be underlined that the Book on Plants, Liber de plantis, is sometimes also referred to as Liber de vegetabilibus and as Liber Aristotelis de vegetabilibus et plantis. 47 Whereas there are only fi ve surviving manuscripts of this treatise in Arabic, a huge amount of them is still extant in Latin. We owe the translation from Arabic into Latin, composed in ca. 1200, to Alfredus Anglicus, also known as Alfred of Sareshel. Th e translation was very likely made in Spain, given the use of Spanish words such as acelga (chard) and belenum (henbane) and the Spanish way of transliterating Arabic words. 48 Th ere is one account of another translation, but it is only mentioned by Roger Bacon in his Quaestiones supra De plantis, a text that he used for teaching this book in Oxford. 49 As for the aforementioned belenum, in Opus tertium Roger Bacon also complains about the choice of this word by the translator, saying "belenum is [a] Spanish [word] and no one in Paris or in England could by means of this translation know what belenum is." 50 And he was not the only one to complain about the obscurity and diffi culties of the translation, since Albert the Great would do the same in his huge work De vegetabilibus, where he says: "And this is Aristotle's teaching on the colors of the woods, which because of the bad quality of the translation is hardly intelligible." 51 In any case, it was Th omas Aquinas who said that Aristotle was not the author of De plantis, but Th eophrastus. 52 Th e same happened with Peter of Auvergne, who said that Th eophrastus completed the lack of 47 As found in MS BNF 478, f. 42r from the Bibliothèque nationale de France. 48 Nicolaus Damascenus, De plantis,. Note that in this source acelga is mistakenly translated as beetroot. 49 "Alia translatione dicit quod est composita, et per rationem patet." Roger Bacon, "Quaestiones supra de plantis," in Opera hactenus inedita Rogeri Baconi, ed. Robert Steele (Oxford: Clarendon Press, 1932), 218, 21-22. 50  his master (i.e., Aristotle) by writing De plantis. 53 It was much later, in the nineteenth century, that Ernst Meyer showed that the author was not Aristotle but Nicolaus of Damascus. 54 De plantis should also be regarded as a special case if we consider its many versions and translations, since it was translated and re-translated several times. Aft er the Latin translation from Arabic was made by Alfredus Anglicus, a retroversion from Latin into Greek was composed around 1300. Th is version, which would become the predominantly used translation -possibly in an attempt to recover the long lost treatise in its original language -, was translated back into Latin again twice in the sixteenth century, in 1542 and 1543. 55 De vegetabilibus," in Medieval Studies 47 (1985): 125-67. Th ere is also a 15 th -century Venice manuscript whose author seems to have been Joannes Cronisbenus, about whom nothing else is known.
Simon de Faversham. Sybil Douglas Wingate also mentions the existence of one other manuscript in Paris. 59

Importance and Relevance of De plantis
In order to understand the impact of De plantis, we should keep in mind the distinction between subjectum materiale and subiectum formale that has been mentioned earlier when relating the words of Th omas Aquinas. Th e subiectum formale is the perspective of each science when studying reality. Th e subjectum materiale is the subject matter of a science. Th at which appears with De plantis is a theoretical way of approaching botanical studies, as opposed to the more practical way contained in herbal books and also related to the uses of plants for medicine, pharmacy and agriculture.
Th e introduction of Aristotle's Physica and De anima into the medieval Latin West is essential for understanding the foundations of this theoretical approach. Physica contributes to spreading the idea that natural beings are those capable of motion or subject to motion. Insomuch as plants pertain to this kind, they constitute a part of natural philosophy. What changes here is the way of studying them, which is where De anima comes into place: plants are capable of motion by themselves and, what is more, they represent the basic principles of life. Averroes, whose commentaries were used as a guide to understand Aristotle's philosophy in the Middle Ages, makes the following remarks about the issue in the Long Commentary on the De anima of Aristotle: "I understand by life the principle which is common to everything alive, namely, to be nourished, to grow and to suff er diminution in an essential way. Th is is characteristic of plants." 60 And Aristotle himself says: We take, then, as our starting point for discussion that it is life which distinguishes the animate from the inanimate. But the term life is used in various senses; and, if life is present in but a single one of these senses, we speak of a thing as living. Th us, there is intellect, sensation, motion from place to place and rest, the motion concerned with nutrition and further, decay and growth. grow in both directions equally, in fact in all directions, as long as they are constantly nourished and therefore continue to live, so long as they are capable of absorbing nutriment. 61 Since we have already mentioned the most important contents of De plantis, our references to it will be limited to those issues which are relevant to our purpose within this section. Th e fi rst thing that we should recall in this regard is that the Book on Plants consists of two quite distinct parts. Th e fi rst one sets the theoretical framework for the study of plants. Th e main questions pertaining to this part are what it is to be alive for a plant and whether plants sense and desire things, and even if they breathe or sleep. Th e text also explores the processes of nutrition, growth and the mixture of the sexes in plants, that is, reproduction, and whether they properly have a sex or not. Th is fi rst part also examines parts of plants and the diff erences between plants while trying to provide an answer to biodiversity, which is to be found mainly in geographical and climatological diff erences. In sum, one of the main attempts of this treatise is to try to provide an answer to what the life functions that we can observe in plants are, as opposed to those which can be seen in animals. In the Aristotelian understanding of philosophy, the observational element is what brings proper knowledge, which cannot be constructed independently of the senses, as expressed by the famous scholastic motto nihil est in intellectu quod prius non fuerit in sensu, that is, there is nothing in the intellect which was not previously in the senses.
Th e second part of the treatise has to do with the generation of plants and their accidents, which also includes graft ing, i.e., combining plants to create new species. Th is shows an understanding of nature as something that can be transformed by modifi cation. Th e agricultural element is no doubt present here, but what makes the diff erence is that the instructions for graft ing are based on observation, such as that it is easier to combine plants that are similar. Another important feature of this treatise is that it includes a very basic experiment to prove that salt water is heavier than fresh water by using an egg. Traditionally seen as part of a more "modern" way of understanding of science, these aspects are also present in this widely copied text. 61 Aristotle, De Anima with Translation, Introduction, and Notes, trans. and ed. Robert D. Hicks (Cambridge: Cambridge University Press, 1907), 2.2.413a21-31.

Conclusion
Th roughout this paper we have explored the ways in which the reception of Aristotelian philosophy helped to provide the medieval Latin West with a new understanding of science. In this regard, the paper underscored the impact of the Book on Plants and its special historical development: translated, re-translated; widely copied, at least in the Latin West, but lacking a proper commentary tradition. Th ese features make this treatise very unique in the Middle Ages.
Th e Book on Plants inaugurated the theoretical tradition of botany, which, in consonance with the Aristotelian perspective, deepens its roots in empirical observation. Th is is the time when we fi rst observe a bifurcation in botanical studies which would extend throughout the Middle Ages. 62 Whilst the more practical tradition has to do with the arts and the application of plants for medicine, pharmacy and agriculture, the Book on Plants represents a completely diff erent approach, theoretical in nature. Evidence for this bifurcation in the botanical tradition can also be seen in the fact that herbal books, such as Dioscorides' were virtually unknown outside monastic collections and not included in the university curriculum. On the other hand, this pseudo-Aristotelian treatise can be found almost exclusively in university collections. 63 Th e far-reaching echoes of the Book on Plants in the Renaissance and beyond have to be left out of the scope of this paper, since they exceed the permitted space. Let us hope that our contribution has enabled us to shed light on this largely neglected subject in the fi elds of medieval philosophy and history of medieval science. We also expect to have added to the muchneeded discussion related to how philosophy, in its being the mother of the sciences, was responsible for the making of each of the fi elds emerging from it independent disciplines. Nevertheless, they still return to philosophy when seeking their foundations.