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Journal articles on the topic 'Astrology – Spain'
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1
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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Fowden, Garth. "Alexandria between Antiquity and Islam: Commerce and Concepts in First Millennium Afro-Eurasia." Millennium 16, no. 1 (October 21, 2019): 233–70. http://dx.doi.org/10.1515/mill-2019-0012.
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Abstract Late antique Alexandria is much better known than the early Islamic city. To be fully appreciated, the transition must be contextualized against the full range of Afro-Eurasiatic commercial and intellectual life. The Alexandrian schools ‘harmonized’ Hippocrates and Galen, Plato and Aristotle. They also catalyzed Christian theology especially during the controversies before and after the Council of Chalcedon (451) that tore the Church apart and set the stage for the emergence of Islam. Alexandrian cultural dissemination down to the seventh century is here studied especially through evidence for the city’s libraries and book trade, together with the impact of its educational curriculum from Iran to Canterbury. After the Arab conquest, Alexandria turned into a frontier city and lost its economic and political role. But it became a city of the mind whose conceptual legacy fertilized not only Greek scholarship at Constantinople, but also Arabic science and philosophy thanks to the eighth- to ninth-century Baghdadi translation movement. Alexandria emanated occult energies too, thanks to the Pharos as variously misunderstood by Arabic writers, or the relics of its Christian saints, not least the Evangelist Mark, surreptitiously translated to Venice in 828-29. Study of the astral sciences too - astronomy but also astrology - was fertilized from Alexandria, as far afield as India and perhaps China as well as Syria, Baghdad and Constantinople. Egypt’s revival by the Fatimids, who founded Cairo in 961, had little impact on Alexandria until about the end of the eleventh century when, for a time, the city attracted Sunni scholars from as far away as Spain or Iran, while commerce benefited from the rise of the Italian merchant republics and the beginning of the Crusades. While the early caliphate had united a vast zone from Afghanistan to the Atlantic, the eleventh century saw a reemergence of late antique distinctions between the Iranian plateau, Syro-Mesopotamia, and the two Mediterranean basins. Alexandria was one of the points where these worlds intersected, though sub-Saharan Africa, to which it formally belonged, remained largely beyond its horizon until the twentieth century.
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Camenietzki, Carlos Ziller, and Luís Miguel Carolino. "Astrologers at War: Manuel Galhano Lourosa and the Political Restoration of Portugal, 1640–1668." Culture and Cosmos 13, no. 02 (October 2009): 63–85. http://dx.doi.org/10.46472/cc.0213.0209.
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This paper analyses the involvement of the astrologer Manuel Galhano Lourosa in the restoration of political independence of Portugal from Spain between 1640 and 1668. Lourosa was the most successful astrologer and almanac maker in seventeenth-century Portugal. He published astrological almanacs for several decades, wrote an astrological and astronomical treatise on comets, and addressed astrological writings to Portuguese society urging support for the new political order that issued from the revolution of 1640. Some of these writings were consistent with the feelings of the urban professional and mercantile classes. We argue that, by publishing and using his social prestige in favour of the Restoration cause, Lourosa used the sphere of public opinion to act politically along with the interests of the urban middle class.
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Torijano, Pablo A. "José Luis Calvo Martínez (Editor). Revista Internacional de Investigación sobre Magia y Astrología Antiguas. (MHNH, 1.) 350 pp. Málaga, Spain: Charta Antiqua, 2001. €30 (paper)." Isis 95, no. 4 (December 2004): 688–89. http://dx.doi.org/10.1086/432289.
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Finan, Alicia. "The Astrological Texts of King Alfonso X of Spain, and His Contribution to Modern Science." Inquiry@Queen's Undergraduate Research Conference Proceedings, November 15, 2017. http://dx.doi.org/10.24908/iqurcp.7482.
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In modern Western society the study of astrology is not taken seriously by the majority of people. However, in the medieval period astrology was held to be a hard science. Astrology was studied in the East long before it came to be pursued by Western scholars. The 8th century A.D. Moslem invasion of Spain meant that much of this knowledge was brought to Europe. One of the key figures in the reacquisition of this knowledge was King Alfonso X, known as El Sabio, or The Wise, for his love of learning. Shortly after his coronation he established groups of translators at his court in Toledo who were responsible for translating texts from their original language into Spanish. The majority of the works he ordered to be translated were Eastern texts on the sciences, the majority of Arabic origin. In particular he had a great interest in the study of astrology, and included many Eastern astrological texts in his library. In addition to translation Alfonso occasionally expanded upon the work of the Eastern scholars, contributing his own observations to theirs. In this paper I give an overview of the contributions Alfonso made to the study of astrology, with particular focus placed upon two of his works: Lapidario, and Libro de formas e ymagenes, both of which study the relationship between astrology and stones. These texts demonstrate scientific experimentation and analysis in its earliest stages and by studying these documents, the role of Alfonso X in the development of modern Western science can clearly be seen.
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Aléxia, Duchowny, and Pereira Luíza. "Datación de la lengua del lybro de Magyka (MS. 5-2-32, Biblioteca Colombina, Sevilla)." Estudios Románicos 29 (November 12, 2020). http://dx.doi.org/10.6018/er.376291.
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El objetivo de este trabajo es identificar la fecha aproximada de la producción del texto del manuscrito Lybro de magyka, la tercera parte de una obra sobre astrología, en espanõl, comprada por Hernando Colón en 1527, que se conserva hoy en la Biblioteca Colombina, Sevilla, bajo la inscripción Ms. 5-2-32. Nuestra hipótesis es que el texto fue escrito entre los siglos XIII y XVI. Por lo tanto, la base teórica está constituida por gramáticas históricas de la lengua española que traen las siguientes características representativas del español medieval que nos permitieran elaborar criterios para el análisis que comprobarían o no la hipótesis inicial: 1) la formación de adverbios con el sufijo -mientre; 2) los masculinos hechos en -a que adoptan concordancia femenina; 3) la aspiración de la f- inicial; 4) el cambio de la copulativa et para y; 4) el adverbio suso. Los resultados permiten observar que la lengua del manuscrito fecha probablemente de finales del siglo XIV o del siglo XV, lo que se encuentra de acuerdo con las hipótesis de autoría propuestas por los trabajos acerca del Lybro de magyka hasta el momento. Así, el presente estudio contribuye para la reconstrucción de la historia del códice y para los estudios acerca de la lengua española. The objective of this work is to identify the approximate date of the production of the text of the manuscript Lybro de magyka, the third part of a work on astrology, in Spanish, purchased by Hernando Colón in 1527, which is preserved today in the Biblioteca Colombina, Seville, Spain, under the registration Ms. 5-2-32. Our hypothesis is that the text was written between the thirteenth and sixteenth centuries, and is a copy of a Catalan translation. Therefore, the theoretical basis is constituted by works of internal and external history of the Spanish language that bring representative characteristics of the medieval Spanish. The characteristics below allow to elaborate criteria for the analysis that would verify or not the initial hypothesis: 1) the formation of adverbs with the suffix -mientre ; 2) the masculine ones made in -a that adopt feminine concordance; 3) the change of the copulative et to y; The results show that the language of the manuscript probably dates from the fifteenth century, which is in accordance with the hypotheses of authorship proposed by the works on the Lybro de Magyka so far. Thus, the present study contributes to the reconstruction of the history of the codex and to the studies about the Spanish language.