Relevant bibliographies by topics / Astrology – Spain

Academic literature on the topic 'Astrology – Spain'

Author: Grafiati
Published: 10 March 2023

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Journal articles on the topic "Astrology – Spain"

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Lanuza-Navarro, Tayra M. C. "Astrology in court: The Spanish Inquisition, authority, and expertise." History of Science 55, no. 2 (June 2017): 187–209. http://dx.doi.org/10.1177/0073275317710537.

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Astrology, its legitimacy, and the limits of its acceptable practice were debated in sixteenth- and seventeenth-century Europe. Many of the related arguments were mediated by the work of Giovanni Pico della Mirandola and the responses to it. Acknowledging the complexities of the relationship between astrological ideas and Christian teachings, this paper focuses on the Catholic debates by specifically considering the decisions about astrology taken by the Spanish Inquisition. The trials of astrologers are examined with the aim of understanding the role of experts in astrology in early modern Spain. This study brings into view the specific nature of the debate on astrology in Spain, the consequences of the actions of the Inquisition and the social control it exerted. The historical events discussed comprise a particular case and also mirror the general debates about astrology taking place in early modern Europe. The experts’ opinions expressed in trials and in reports about the discipline received by the Inquisition reveal two key traits of the debate: the dispute about who had the authority to decide on the legitimacy of astrology and the disagreement about what constituted natural and judicial astrological practices. These led to different opinions about what was to be done with each defendant and about what content in their books ought to be forbidden.
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Lanuza Navarro, Tayra M. C. "From Intense Teaching to Neglect: The Decline of Astrology at the University of Valencia and the Role of the Spanish Novatores." Early Science and Medicine 22, no. 5-6 (January 18, 2017): 410–37. http://dx.doi.org/10.1163/15733823-02256p02.

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This article examines the specific traits of the decline of astrology in a scholarly context at the end of the seventeenth century, specifically considering the case of the University of Valencia as a robust center of astrological learning during the sixteenth and seventeenth centuries. The tradition of these university professors of astrology is compared to the attitude of the ‘novatores,’ significant scholars at the beginning of the eighteenth century known for their insistence on introducing the ‘new science’ to Spain. This article ultimately analyzes to what extent there is evidence that the hostile attitude of the novatores of Valencia towards astrology could have led to its decline in the University.
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Lanuza Navarro, Tayra M. C. "Adapting Traditional Ideas for a New Reality: Cosmographers and Physicians Updating Astrology to Encompass the New World." Early Science and Medicine 21, no. 2-3 (June 24, 2016): 156–81. http://dx.doi.org/10.1163/15733823-02123p04.

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This paper aims to demonstrate that astrology was one of the disciplines that most strongly experienced the process that led European natural philosophers, once they were confronted with the nature of the New World, to recognise that previous knowledge was not as complete or absolute as previously assumed, and that the content of several disciplines had to be renewed, both epistemologically and methodologically. This paper focuses on the work by the cosmographer Henrico Martínez, Repertorio de los tiempos (1606), in which he established the astrological influences specific to Mexico, and the work Sitio, naturaleza y propiedades de la Ciudad de Mexico (1618) by the physician Diego Cisneros, who refuted Martínez’s astrology for Mexico and created his own instructions for the use of astrology in the practice of medicine in New Spain.
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Sela, Shlomo. "Abraham Ibn Ezra as the Translator of Astrological and Astronomical Texts from Arabic into Hebrew: Sources and Methods." Medieval Encounters 25, no. 4 (September 3, 2019): 345–80. http://dx.doi.org/10.1163/15700674-12340049.

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Abstract Abraham Ibn Ezra (ca. 1089–ca. 1161) was born in Muslim Spain, but his extensive scientific corpus, dealing mainly with astrology and astronomy, was composed in Latin Europe and written almost exclusively in Hebrew. Recent work on Reshit Ḥokhmah (Beginning of Wisdom), an introduction to astrology that is considered to be the zenith of Ibn Ezra’s astrological work, revealed that at least one-fourth of this text consists of translations or close paraphrases from identifiable and available Arabic astrological and astronomical texts. Relying on these findings, this paper identifies the Arabic texts Ibn Ezra drew on, shows where their Hebrew translations were incorporated into Reshit Ḥokhmah, and then scrutinizes his translation methods.
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Gomez-Aranda, Mariano. "The Contribution of the Jews of Spain to the Transmission of Science in the Middle Ages." European Review 16, no. 2 (May 2008): 169–81. http://dx.doi.org/10.1017/s1062798708000161.

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The Jews of Spain in the Middle Ages played an important role in the transmission of Graeco-Arabic learning by translating, or participating in translations, of scientific texts. They also composed original works on mathematics, astronomy, astrology and medicine in which they adapted the theories of the ancients for their own time. Science was used by the ruling powers as an element of prestige, and by the Jewish scientists as a way to obtain a high social status. The policy of cultural sponsorship of Muslim caliphs, as well as of Christian kings, was fundamental in the process of transmission of the Greek sciences to the Western world. The School of Translators of Toledo is an example of this process. The astronomical theories developed by Jewish scientists at the end of the 15th century played an important role in the Spanish and Portuguese discoveries of the 16th century. Their knowledge of astronomy, astrology, mathematics, and medicine was also used by the Jewish intellectuals to provide a rational and scientific support for the Jewish religion and tradition, as is reflected in the interpretations of the Bible by medieval Spanish Jewish authors.
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Diel, Lori Boornazian. "The Codex Mexicanus: Time, Religion, History, and Health in Sixteenth-Century New Spain." Americas 73, no. 4 (October 2016): 427–58. http://dx.doi.org/10.1017/tam.2016.72.

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About 60 years after the Spanish invasion and conquest of Mexico, a group of Nahua intellectuals gathered in Tenochtitlan. On the very site of the heart of the Aztec empire stood a city of a new name: Mexico City, capital of New Spain. There the Nahuas set about compiling an extensive book of miscellanea, now known as the Codex Mexicanus. Owned by the Bibliothèque National de France, the codex includes records pertaining to the Christian and Aztec calendars, European medical astrology, a genealogy of the Tenochca royal house, and the annals of preconquest and early colonial Mexico City, among other intriguing topics.
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Lazzari, Matteo. "“A Bad Race of Infected Blood” The Atlantic Profile of Gaspar Riveros Vasconcelos and the Question of Race in 1650 New Spain." Journal of Early American History 11, no. 1 (April 28, 2021): 3–25. http://dx.doi.org/10.1163/18770703-11010008.

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Abstract Based on manuscripts from the Mexican National Archive recording a 1650 Inquisition trial for astrology, this article will present a reconstruction of the story of Gaspar Riveros Vasconcelos, a “mulatto” born in Tangier, a descendant of a Portuguese father and Angolan mother. He travelled the Atlantic commercial routes – visiting Angola, Pernambuco, Cartagena de Indias, La Havana – and got involved in political discussions with Spaniards residing in mid-seventeenth century Mexico City. This period was particularly tough for Portuguese people in Spanish America, given the 1640 breach of the dynastic union of Spain and Portugal, which had been formerly achieved in 1581 by King Philipp ii. Vasconcelos’ story allows us to reflect on identity formation in time, on the concept of race, as well as on the ways in which “a persona miserable de color pardo” could deploy his agency as Afro-Portuguese in colonial Mexico society. As such, this paper aims to reconsider the relevance of individual narratives which can generate a growing awareness of the importance that Afro-descendants had in the Ibero-American world and how they could influence the process of racialization in the local context of seventeenth century New Spain.
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ÁVILA, Nydia PINEDA DE, and Thomás A. S. HADDAD. "Writing the History of the New World into Universal History: Colonial Chronologies and Astral Knowledge in Late-Seventeenth Century Spanish America." Varia Historia 38, no. 78 (December 2022): 659–92. http://dx.doi.org/10.1590/0104-87752022000300003.

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Abstract In this article, we study historical and astronomical works published between 1680 and 1690 by Diego Andrés Rocha, oidor of the Royal Audience of Lima, and the Creole intellectual Carlos de Sigüenza y Góngora, viceregal cosmographer of New Spain. We contend that for these Spanish American colonial authors, history writing and the knowledge of celestial phenomena were inextricably linked within a shared epistemic framework. Astronomy and astrology provided them with a foundation for reasoning, judging the weight of disparate evidence, and establishing the legitimacy of competing claims related to the chronology of the New World, especially regarding theories about the ancient origins of the Indians. We show how the mobilization of astral knowledge in the establishment of local chronologies offered an answer to politically charged questions about the place of the Americas in the universal history of empire and Christian redemption, as well as the authors’ own place in their respective colonial societies.
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Pick, Lucy K. "Michael Scot in Toledo: Natura naturans and the Hierarchy of Being." Traditio 53 (1998): 93–116. http://dx.doi.org/10.1017/s0362152900012095.

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Michael Scot was a central figure both for the transmission of Arabic philosophy to the Latin West and for the development of medieval science and astrology, yet much still remains unknown about his life and career. In part of a longer article dedicated to teasing out some of the strands of Michael Scot's influences and impact, Charles Burnett poses intriguing questions about the importance of his early sojourn in Toledo. He shows that Michael, along with Salio of Padua and Mark of Toledo, continued the translating activity begun in the twelfth century in Toledo, and he wonders whether Michael — like the twelfth-century translators Dominicus Gundissalinus, Gerard of Cremona, and John Hispanus — was closely associated with the cathedral of Toledo. Burnett hypothesizes that Toledo could have been the place where Michael first came across the works of Aristotle, Avicenna, and Averroes that he is credited with translating from the Arabic, and he notes that many of Michael's sources for his astrological treatise, the Liber introductorius (hereafter LI), were available in Toledo. Burnett suggests that by Michael's final departure from Spain to Italy, around 1220, he may have already made considerable headway in both his translating and astrological activities.
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Bekli, Mohamed Reda, Ilhem Chadou, and Djamil Aissani. "THÉORIE DES COMÈTES ET OBSERVATIONS INÉDITES EN OCCIDENT MUSULMAN." Arabic Sciences and Philosophy 29, no. 1 (January 30, 2019): 87–107. http://dx.doi.org/10.1017/s0957423918000103.

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AbstractIn this paper, we present the Aristotelian theory of comets, which is well known in the Muslim West through the commentaries of Ibn Rušd and Ibn Bāǧǧa. This aspect is covered three centuries later in an unknown manuscript attributed to the famous mathematician Ibn Ġāzī al-Miknāsī (1437-1513), and this text is not present in the known list of his works. The author devotes a part of his manuscript to the comet astrology following Ptolemy, and introduces a critical position of Iḫwān al-Ṣafā’, characterized by the rejection of the sidereal comets idea. We are also interested in comet classifications given by Ibn Ġāzī and another author ‘Alī al-Antākī. We found that the content of the De cometis of pseudo-Ptolemy is analogous with the text of Ibn Ġāzī, and almost identical to the text of al-Antākī. Then, we are interested in observations of comets from the 9th to the end of the 19th century in North Africa and in Islamic Spain (Andalusia), recorded in some Arabic manuscripts on astronomy and history, which have never been the subject of an extensive study. The studied observations are: the two comets X/975 P1 and X/998 D1 reported by an anonymous author of the 15th century, the X/1381 V1 comet reported by Ibn al-Qāḍī (1553-1616), the passage of Halley's comet in 1456 reported by Muḥammad al-Zarkašī (1434-1525), the C/1743 X1 comet observed by ‘Abd al-Razzāq ibn Ḥamadūš (1695-1785), which confirm its fan structure, the two observations of Ibn ‘Alī al-Šrīf al-Šalāṭī of the D/1770 L1, and especially the C/1769 P1 comet. The graphic representation of this latter comet is unprecedented in the Muslim West.
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Dissertations / Theses on the topic "Astrology – Spain"

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AVALOS, Ana. "As above, so below. Astrology and the Inquisition in seventeenth-century New Spain." Doctoral thesis, 2007. http://hdl.handle.net/1814/6938.

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Defence date: 20 March 2007
Examining Board: Prof. Peter Becker, (Johannes-Kepler-Universität Linz, Institut für Neuere Geschichte und Zeitgeschichte); Prof. Víctor Navarro Brotons, (Instituto de Historia de la Ciencia y Documentación "López Piñero"); Prof. Antonella Romano, (European University Institute); Prof. Perla Chinchilla Pawling, (Universidad Iberoamericana)
PDF of thesis uploaded from the Library digital archive of EUI PhD theses
History of astrology is no longer neglected. Studies on the subject now benefit from a rich historiographical tradition within various fields, such as history of science, history of art, intellectual history, and so on. In this opening section, I would like to present a general overview of the main themes and arguments that serve as a framework for a study on the history of astrology and the Inquisition in seventeenth-century New Spain. Other methodological and historiographical issues will be discussed in their corresponding sections. First, I will show how astrology became a salient object of historical inquiry as the result of crucial changes in the historiography of the Scientific Revolution from the 1960s onwards. This new historiography reflected both on the flexibility of previously fixed categories such as reason and faith or rationality and superstition, as well as on the boundaries between different fields of knowledge. Astrology was thus not considered anymore as a superstitious belief, but as a field whose transformations during the seventeenth century played a fundamental role in the shaping of modern disciplinary boundaries. Secondly, I will show how this change of narrative about the Scientific Revolution shifted the attention from the texts to the various contexts in which this entity called modern science was developed. As opposed to an internalistic analysis, this externalistic approach focuses on the study of different sites of knowledge, such as laboratories, universities, museums, or, in this case, the inquisitorial courtroom. Moreover, what this emphasis on context shows is that knowledge is not transmitted from one place to another in a unidirectional way. Rather, knowledge is adapted and creatively transformed in every different context.
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Peterson, Heather Rose. "Heavenly influences : the cosmic and social order of New Spain at the turn of the seventeenth century." Thesis, 2009. http://hdl.handle.net/2152/ETD-UT-2009-12-613.

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This is the story of Spanish belonging in New Spain and the creation of New Spaniards. Tracing Spanish perceptions of place, the body, belonging, and Indian mortality, as well as constructions of “nativeness” and “Spanishness” from the conquest, this work does three things. First it examines the ideological constructs behind Spanish belonging, and the ideas that Spaniards brought with them about their bodies and their relationship to the environment. Second it follows the progression of these ideas through the first three generations of Spanish colonization, paying particular attention to the way that political rivalries, the exigencies of the crown, and Indian mortality affected discourse on belonging and identity. Finally, it captures a moment at the turn of the seventeenth century, when residents of New Spain began to re-imagine their belonging and their relationship to the land and its original inhabitants.
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Books on the topic "Astrology – Spain"

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Ryan, Michael A. A kingdom of stargazers: Astrology and authority in the late medieval crown of Aragon. Ithaca, New York: Cornell University Press, 2011.

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Astrology and numerology in medieval and early modern Catalonia: The "Tractat de prenostication de la vida natural dels hmens". Leiden: Brill, 2003.

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El Palacio de Zaporta y Patio de la Infanta, Zaragoza. [Zaragoza]: IberCaja, 1995.

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Śes-rab-chos-ʼphel. Ma-hā-tsi-naʼi rtsis gźuṅ ʼjam dpal dgyes paʼi mchod sprin źes bya ba bźugs so. 2nd ed. Lanzhou: Kan-suʼu mi rigs dpe skrun khaṅ, 1994.

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Daivajña, Mukunda. Āyurnirṇayaḥ: Abhinava Hindī bhāṣyasametaḥ = Life span calculus. Naī Dillī: Rañjana Pablikeśansa, 1987.

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Ma-hā Tsi-naʾi rtsis gźuṅ ʾjam dpal dgyes paʾi mchod sprin źes bya ba bźugs so. Lan-chou: Kan-suʾu mi rigs dpe skrun khaṅ, 1989.

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Ryan, Michael A. Kingdom of Stargazers: Astrology and Authority in the Late Medieval Crown of Aragon. Cornell University Press, 2012.

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Ryan, Michael A. Kingdom of Stargazers: Astrology and Authority in the Late Medieval Crown of Aragon. Cornell University Press, 2017.

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Lucas, John Scott. Astrology and Numerology in Medieval and Early Modern Catalonia: The Tractat de Prenostication de la Vida Natural Dels Hòmens. BRILL, 2003.

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Lucas, John Scott. Astrology and Numerology in Medieval and Early Modern Catalonia: The Tractat De Prenostication De LA Vida Natural Dels Homens (Medieval and Early Modern Iberian World). Brill Academic Publishers, 2003.

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Book chapters on the topic "Astrology – Spain"

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O'Hara, Matthew D. "Stars." In The History of the Future in Colonial Mexico, 42–75. Yale University Press, 2018. http://dx.doi.org/10.12987/yale/9780300233933.003.0003.

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This chapter examines colonial modes of prediction, especially astrology and popular forms of divination. While most people in New Spain believed that heavenly objects could influence conditions on earth, there was great disagreement on the relative strength and importance of such forces and whether or not humans could or should discern them. Colonial consumers of prediction understood the twin notions of free will and divine intervention and used a vernacular theology to evaluate diviners and their accuracy. As a result, by the eighteenth century, many subjects in New Spain had adopted a more critical attitude toward the information produced by astrology and divination. As colonial subjects employed these tools of tradition, often in conversation with the Inquisition and its investigations, they helped to create a new culture of knowledge that championed a more precise and empirically grounded telling of the future.
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"Chapter 3 Astrology, Health, and Medicine in New Spain." In The Codex Mexicanus, 57–73. University of Texas Press, 2018. http://dx.doi.org/10.7560/316733-005.

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Goldstein, David. "Abraham Ibn Ezra." In Hebrew Poems from Spain, 121–30. Liverpool University Press, 2007. http://dx.doi.org/10.3828/liverpool/9781904113669.003.0010.

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This chapter examines the poetry of Abraham Ibn Ezra. Abraham ben Meir Ibn Ezra was born in Tudela. His birth may be dated in 1092, and it is possible that he met Judah ha-Levi in Southern Spain some time before they both left that country in 1140. Abraham Ibn Ezra did not set out for Palestine, but journeyed first to Rome. Subsequently, one sees him in Lucca, Pisa, Mantua, Béziers, Narbonne, Bordeaux, Angers, Rouen, and London. In all these places, he endeavoured to bring the culture of the Spanish Jews to those living in Italy, France, and England, and it is primarily due to him that schools of poetry began to flourish in Italy and Provence, which took the Spanish achievement as their model. He was a master of many skills — a mathematician, astronomer, grammarian, and philosopher, as well as a fine expounder of the Biblical text. In contradistinction to many contemporary Jewish thinkers, he was a firm believer in astrology. Ultimately, his humour and satire bring a new note into the poetry of the Spanish school of Hebrew poets. This must be seen against the background of his religious humility before the Creator, which is expressed in some of his finest work.
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