[87] The MS. from which Plate XVI is taken (_Paris, Bibl. nat., Latin_ 11229) was written about the end of the fourteenth century. It has been described by K. Sudhoff, _Arch. f. Gesch. d. Med._, ii. 84, Leipzig, 1910. The relation of the central figure to the signs of the zodiac in this plate bears a manifest resemblance to the relation of the central figure to the beasts’ heads in Plate vii. The lines which cross and recross the figure in Plate VII are analogous also to the lines of influence of Plate XVI. The verse above the figure in Plate XVI is taken from the _Flos medicinae scholae Salerni_; cp. de Renzi, loc. cit., i. 486. This Melothesia and that of the next figure is identical with that propounded in Manilius, ii. 453 (edition of H. W. Garrod, Oxford, 1911). [88] Plate XVII is from an early German block book. It exhibits a scheme closely parallel to Plate VII. The universe in Plate XVII is represented as a series of concentric spheres, _earth_ innermost, followed by _water_, _air_, and _fire_. In the outermost zone hover the angels who have replaced the beast’s head of Hildegard’s scheme. The whole world is embraced by the figure of the Almighty, much as in Plate VII. [89] See E. Wickersheimer, ‘La médecine astrologique dans les almanachs populaires du xx^{e} siècle’, _Bulletin de la Société française d’histoire de la médecine_, x (1911), pp. 26-39. [90] Migne, col. 757. This phrase is reproduced in a mediaeval Irish version of the work of Messahalah. See Maura Power, _An Irish Astronomical Text_, Irish Text Society, London, 1912. [91] The word _cancer_ is here used, but the crab goes sideways, not backwards. By _cancer_ Hildegard, who had never seen the sea, probably means the crayfish, an animal fairly common in the Rhine basin. It is the head of a crayfish or lobster that is figured in the miniatures of the vision of the macrocosm in the Lucca MS., and a similar organism frequently serves for the sign Cancer in the mediaeval zodiacal medical figures, as in Plate XV of this essay. [92] Migne, cols. 3, 791-2. [93] An illustration of this parallelism between Paracelsus and Hildegard is afforded by certain passages in the _Labyrinthus medicorum errantium_ and the _Scivias_, lib. i, vis. 4. Especially compare p. 279 et seq. of Huser’s edition of the _Opera_, Strasbourg, 1603, with Migne, col. 428. [94] A good example is furnished by a work of Isaac Myer, _Qabbalah. The philosophical writings of Solomon ben Yehudah ibn Gebirol or Avicebron and their connection with the Hebrew Qabbalah and Sepher ha-Zohar_, Philadelphia, 1888. [95] The most accessible edition is in S. de Renzi’s _Collectio Salernitana_, vol. ii, p. 388. [96] Printed in de Renzi, vol. ii, p. 391. [97] Printed in _Methodus medendi certa clara et brevis_, Basel, Henricus Petrus, 1541, p. 313. [98] Printed in _Summi in omni philosophia viri constantini africani medici operum reliqua_, Basel, Henricus Petrus, 1539, p. 24.