Texts
Chronicle of Guillaume de Nangis (continuation)
The continuation of Guillaume de Nangis's Latin chronicle of the kings of France — a distinct textual witness from the vernacular Grandes Chroniques de France, part of the same Saint-Denis chronicle tradition — carries its own, more compressed version of the 1323 condemnation notice. Fanger identifies this compression as the second link (after the original Grandes Chroniques entry) in the chain of paraphrase that eventually strips John of authorship of his own book by the time of Henry Charles Lea's 1887 history.
Grandes Chroniques de France, entry for 1323
The first extended modern-accessible notice of John's condemnation: an entry for the year 1323 in the Grandes Chroniques de France recording that an unnamed "monk of Morigny" had wanted to "inspire and renew a condemned heresy and sorcery called in Latin ars notoria," describing a book of Marian images promising all knowledge and "any riches, honours or pleasures one wanted to have," declared "false and evil... and condemned to be burned and put on the fire." The single surviving thread connecting John to modern scholarship for over six centuries, and the origin point of a long chain of increasingly garbled later paraphrases.
Liber florum celestis doctrine
John of Morigny's own book, composed in installments over many years and circulated to an expanding community of ritual operators: a purified prayer-and-vision system explicitly modeled on the ars notoria but claiming direct authorization from the Virgin Mary. Breaks into three parts — the Book of Visions (autobiography and apologia), the Book of Prayers (the ritual liturgy, culminating in the First Procedure), and the Book of Figures (further visions and diagrams, the Second and Third Procedures). Condemned in 1315 and burned at Paris in 1323, it nonetheless survives in twenty-three known manuscripts and was the primary vehicle for the ars notoria's own after-life among literate monks for two centuries.