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John of Salisbury repeatedly describes the prince as an executioner (carnifex).
In chapter 9, "Clerics, Canon Law, Crusaders and Culture," Huffman discusses examples of expatriate English scholars such as Gerard Pucelle, a contemporary of John of Salisbury, who ventured to Cologne in 1180 and helped develop a school of canon law in the city, reminding us that cities other than Paris were significant centres of learning in northern Europe during the twelfth century.
Other authors go back as far as John of Salisbury (twelfth century), Hobbes (early seventeenth) and Locke (late seventeenth), but concentrate on three.
But the reader should be aware that it contains seven articles on John of Salisbury, including important information on his doctrine of tyrannicide.
These are, however, placed within the context of European approaches to the three tenets of the title, also thus involving discussion of earlier writings by John of Salisbury, Aegidius Colonna, and Boccaccio.
That treatise, the Liber de Panibus by Peter of Celle, was actually discussed by John of Salisbury in a letter that seems securely dated to ca.
If he were correct, then we would have to conclude that John of Salisbury, for example, had actually taught in Exeter, something for which there is, I think, absolutely no evidence.
Rollison's analysis of this struggle is wide-ranging: he discusses individual case studies of conflicts between villagers and lords, and analyzes the writings of notable political theorists from John of Salisbury to Thomas Hobbes.
Bruce Brasington traces a text, spuriously attributed to the fifth-century Pope Innocent I, from its first appearance in the eighth-century Collectio Hibernensis to its use by John of Salisbury late in the twelfth century.
To justify preferring the truth of a statement to the authority of the ancient speaker, Isaiah cites a story "from the greatest of the philosophers among the nations, whom we can recognize to have been John of Salisbury, crediting Bernard of Chartres: 'The ancients were wiser and knew more than we, but we justifiably contradict their words in many places.
Given his reputation as the most learned and literate man of his time, it is remarkable that John of Salisbury (ca.
Macrobius already regarded the Dido episode in Virgil's Aeneid as fictional, rather than historical, and he was followed in this by John of Salisbury in the twelfth century.