Two of the above-named works partake of the encyclopædic, and in this class likewise properly enter the twenty books “De Rerum Natura” of Thomas Cantapratensis of Louvain (1230), the “Book of Nature,” by Conrad Van Meygenberg of Ratisbon (1349), and the great “Margarita Philosophica,” or “Circle of the Sciences,” of Father Gregorius Reisch (1486). (See the different entries concerning the last-named work at pp. 663–664 of Libri’s Catalogue, Vol. II, for 1861.) One more work bears title “Picture of the World”--“l’Image du Monde”--written by Gautier de Metz, a French poet of the thirteenth century, on the lines of still another encyclopædic “Imago Mundi,” by Honorius d’Autun (Neubauer, “Traductions historiques de l’Image du Monde,” 1876, p. 129; Haase, likewise Fritsche, “Untersuch ... der Image du Monde,” 1879 and 1880; Fant, “l’Image du Monde, étudié dans ses diverses rédactions françaises,” Upsal, 1886. Chas. Bossut, in his “Hist. Générale des Mathém.,” Paris, 1810, Vol. I. p. 229, also mentions an encyclopædic “Mirroir du Monde,” in Turkish _Gian Numah_; “The Final Philosophy,” Chas. W. Shields, New York, 1877, p. 133). =A.D. 1254.=--Albertus Magnus, of the family of the Counts of Bollstädt, one of the most prominent philosophers and theologians of the Middle Ages, likewise alludes to the book “De Lapide” already referred to at A.D. 1250, and to the Arabic terms _zohron_ and _aphron_, giving to these words, however, a wrong interpretation.[13] Albertus Magnus (1193–1280) was justly styled _Doctor Universalis_, for, from the time he entered the Order of the Dominican Friars in 1221, as well as throughout his teachings, mainly at Bologna, Strasburg, Freiburg and Cologne, he displayed an intimate acquaintance with almost all branches of the natural sciences. He was especially well versed in philosophy, astronomy and mathematics--_in rebus magicis expertus fuit_--and was justly considered by many as the most erudite philosopher of his generation; an encomium of the very rarest kind, when such rivals as Alexander of Hales and Thomas Aquinas could dispute the palm with him. Natural science, says Humboldt (“Cosmos,” 1860, Vol. II. pp. 243–245), was intimately associated with medicine and philosophy among the learned Arabs, and, in the Christian Middle Ages, with theological polemics. The latter, from their tendency to assert an exclusive influence, repressed empirical inquiry into the departments of physics, organic morphology, and also astronomy, the last being, for the most part, closely allied to astrology. The study of the comprehensive works of Aristotle, introduced by Arabs and by Jewish Rabbis, had tended to lead to a philosophical fusion of all branches of study (Jourdain, “Sur les traductions d’Aristotle,” p. 256; Michael Sachs, “Die Religiöse Poesie der Juden in Spanien,” 1845, s. 180–200), and hence Ibn-Sina (Avicenna), Ibn-Roschd (Averroës), Albertus Magnus and Roger Bacon passed for the representatives of all the knowledge of