By John Scott Lucas
The Tractat de prenostication de los angeles vida normal dels h?mens, a past due fifteenth-century Catalan incunable, attracts on a wealthy culture of astrological magic, geomancy, Pythagorean numerology, and Hebrew gematria. This sensible handbook deals a style of opting for the delivery signal in accordance with calculations played at the subject’s identify and his or her mother’s identify. The severe version contains a literary, historic, and linguistic learn; an English translation; and a Catalan-English word list. The Tractat finds Catalan resources for prognostication, a special expression of medieval syncretism, the mingling of traditions, and the advance of latest principles. it's a infrequent locate for Hispanists and others attracted to astrology, magic, the background of technology, and early print tradition.
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Additional info for 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)
Most of the research centers speciﬁcally on astrology and, by extension, on magic. e. mathèsis) was acceptable to the medieval Christian Church in limited doses and whenever it did not conﬂict with theological doctrine. e. máth^sis), astro-numerology, geomancy, lot casting, etc.? When and if the medieval Church adopted the other occult sciences—as Flint seems to suggest—is a question that requires much more philological spadework. The Church may have been willing to overlook some forms of Christian magic as we observed, but none of the medieval sources equate magic with science as we ﬁnd in the Renaissance.
For example we ﬁnd, “The lot is cast into the lap, but the decision is wholly from the Lord” (Prov. 33 RSV). A description of priestly vestments mentions the breastplate of judgment, a pouch containing the sacred lots Urim and Thummin (Exod. 15–30). Neither was the practice unknown in the New Testament. 26). The Christian fathers were not, however, wholly in favor of encouraging such practices among their faithful. 28). 9 Acceptance of Christian forms of prognostication and magic in the Middle Ages would have to wait at least until the thirteenth century.
14 The signiﬁcance of this doctrine to our Tractat de prenostication lies in its application to numbers. Although Ficino does not dwell upon the matter, he suggests that other qualities (besides the four elements) such as colors, numbers, ﬁgures, etc. are also powerful ways to obtain celestial inﬂuence. 15 Ficino believes astrological magic is most acceptable for medical purposes. Thus magic gets smuggled into the universities dressed in scientiﬁc trappings. Ficino does not deal with the subject; however other philosophers treat natal astrology as a form of science.
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) by John Scott Lucas