Medieval Astrology

ТОЛЬКО ОЗНАКОМИТЕЛЬНЫЙ ФРАГМЕНТ, электронная версия не распространяется.

Роджер Бэкон: алхимия, астрология, магия и медицина (сборник) / М. М. Пэттисон Мьюр, Г. С. Редгроув, Л. Торндайк, Э. Т. Уитингтон, Г. У. Л. Хайм / Пер. с англ. и лат., коммент. Ю. Ф. Родиченкова ; предисл. Б. К. Двинянинова, Ю. Ф. Родиченкова ; послесл. С. А. Панина ; под общ. ред. Б. К. Двинянинова. — СПб.: Издательство «Академия исследований культуры», 2021. — 240 с.: ил. — (Серия Librarium Aureum. Opus Minus). ISBN 978–5-94396–224–0 Уменьшенный формат, тв. обложка, тираж 300 экз.

Роджер Бэкон (ок. 1214 — ок. 1292) — английский философ и естествоиспытатель, монах-францисканец, профессор богословия, автор трактатов по алхимии. В сборник включены ранее не переводившиеся на русский язык работы известных и мало известных авторов конца XIX века начала XX века о Роджере Бэконе. В начале небольшая книга Герберта Стенли Редгроува «Роджер Бэкон. Отец экспериментальной науки и средневекового оккультизма» дает представление об экспериментах и эзотерическом наследии философа. Статья М. М. Пэттисона Мьюра «Роджер Бэкон: его отношение к алхимии и химии» более подробно раскрывает алхимический аспект его творчества. Далее следуют две одноименные, но различные в подходах работы — «Роджер Бэкон и порох», посвященные экспериментам с порохом, подполковника Г. У. Л Хайма и религиоведа Линна Торндайка. В заключение в статье «Роджер Бэкон и медицина» Э. Т. Уитингтон. раскрывает исторические особенности медицины XIII века и подробно останавливается на медицинских трактатах Р. Бэкона. Перевод снабжен предисловием и послесловием. Книга будет интересна широкому кругу читателей, а также культурологам, историкам философии, историкам науки, в частности химии и медицины, эзотериологам и всем интересующимся западной эзотерической традицией и корнями формирования экспериментальной науки.

Содержание

Б. К. Двинянинов, Ю. Ф. Родиченков.
Вместо предисловия переводчика ...................................... 5
Роджер Бэкон о секретах алхимии и магии ............................... 9
Роджер Бэкон и «Зеркало алхимии» .......................................... 13
Пророчества Роджера Бэкона о перспективах науки.................. 17

Г. С. Редгроув. Роджер Бэкон. Отец экспериментальной
науки и средневекового оккультизма.................................. 21
Заметка о портрете Роджера Бэкона ................................... 23
Глава I. Формирование взглядов Роджера Бэкона ............. 25
Глава II. Плоды обучения Роджера Бэкона......................... 37
Глава III. Астрология ........................................................... 49
Глава IV. Алхимия............................................................... 57
Глава V. Медицина............................................................... 67
Глава VI. Магия и открытие пороха.................................... 75

М. М. Пэттисон Мьюр. Роджер Бэкон: его отношение
к алхимии и химии............................................................... 85

Г. У. Л. Хайм. Роджер Бэкон и порох ....................................... 139
Cap. IX. De modo faciendi ovum philosophorum ................ 148
Cap. X. De codem, sed alio modo......................................... 152
Cap. XI. De eodem, tamen alio modo................................... 158

Л. Торндайк. Роджер Бэкон и порох ........................................ 167

Э. Т. Уитингтон. Роджер Бэкон и медицина............................ 175
Медицина тринадцатого века .............................................. 177
Медицинские трактаты Роджера Бэкона............................. 196

С. А. Панин. Роджер Бэкон и его историческое значение ....... 217

Библиография .............................................................................. 231

This is an extended abstract of my full paper appeared as “The Ptolemaic concept of the Ruler (al-Mustawlī) Planet in Ibn ‘Azzūz’s astrological writing” in Archives Internationales d’Histoire des Sciences. International Archive of the History of Science 63 no 170-171 (2013), pp. 541-559.

ТОЛЬКО ОЗНАКОМИТЕЛЬНЫЙ ФРАГМЕНТ, электронная версия не распространяется.

Саплин А. Ю. История астрологии: с древнейших времен до наших дней / предисл. Б. К. Двинянинова; послесл. М. М. Фиалко; под науч. ред. А. А. Шимбалева. — СПб.: Издательство РХГА, 2020. — 780 с.: ил. — (Герметицизм с древности до наших дней; вып. 3).  ISBN 978-5-907309-12-8

В книге изложена история развития астрологии, начиная со времени появления у людей первых систематических сведений о небе вплоть до сегодняшнего дня. Обычно статьи и книги по истории астрологии сводятся к изложению философских идей, заложенных в различных ее формах, рассказам об отношении государств, религий и отдельных людей к астрологии и пересказу загадочных и занимательных историй, произошедших с астрологами, и не касаются возникновения и истории развития теорий и методов этого учения. В данной книге предпринята попытка изложить происхождение и развитие базовых понятий, методов и практик этого древнего учения на протяжении его многотысячелетней истории.
Издание содержит четыреста иллюстраций и терминологический словарь. Книга рассчитана на широкий круг читателей: как историков, в частности историков науки и астрономии, культурологов, религиоведов и преподавателей вузов, так и всех интересующихся астрологической проблематикой.

Saplin, Alexander Yurievich. History of Astrology: from Ancient to Modern Times / foreword by B. K. Dvinyaninov; afterword by M. M. Fialko; under scientific editorship of A. A. Shimbalev. — St. Petersburg: Publisher RHGA, 2020. — Pp. 780 with ill. — (Hermeticism from Antiquity to Modern Times, issue 3).

This book presents the history of astrology from the first systematic information about the sky to the present day. Usually articles and books on the history of astrology are reduced to a presentation of philosophical ideas inherent in its various forms, stories about the attitude of states, religions and individuals to astrology and retelling mysterious and entertaining stories that have occurred to astrologers, and do not concern the emergence and history of the development of theories and methods of this teaching. This book attempts to describe the origin and development of basic concepts, methods and practices of this ancient doctrine throughout its many thousand-year of history.
The publication contains four hundred illustrations and a terminological dictionary. The book is intended for a wide range of readers: historians, in particular, historians of science and astronomy, cultural scientists, religion scientists and university professors, as well as all those interested in astrological problems

Recorrido crítico por la figura y la obra de Metón, astrónomo (¿astrólogo?) y cronógrafo ático del demo de Leucónoe, que realizó su actividad en la época de la Guerra del Peloponeso (fl. mediados/finales del s. V d.C.). Con sus discípulos, jugó un papel importante en los orígenes de la astronomía en Grecia. Se le tiene por el autor de un ciclo luni-solar de 19 años compuesto por 6940 días y 235 meses lunares sinódicos, conocido como "El (gran) año (o ciclo) de Metón". Esquema del capítulo: Bibliografía. Datos biográficos. "El año de Metón". ¿Compuso un calendario civil ateniense? ¿Recibió influencia babilonia (caldeos)?

A Hermész Triszmegisztosz bölcsessége c. kötetben (Budapest, 2020, Helikon-Szenzár) napvilágot látott Liber Hermetis egy hellenisztikus asztrológiai kompiláció, melynek helyes értelmezése a korabeli görög asztrológia bizonyos fokú ismerete nélkül elképzelhetetlen. A kötet függelékében megjelent tanulmány a hellenisztikus asztrológia alapjait - eszköztárát, terminológiáját, technikáit -  mutatja be tömören, amely egyaránt hasznos lehet a gyakorlati hermetika kutatóinak és a modern asztrológiában járatos olvasók számára is.

Here, are some easy remedies by Best Vedic Astrologer Master Deepak Ji, that will diminish the effects of Negative Rahu and bring in positivity and success. Master Deepak Ji is a renowned and dynamic Vedic Astrologer an expert in Numerology Gemology, Vastu Shastra and Lal Kitab. Based in USA.A World Renowned, Award Winning Vedic Astrologer.

"""This book, the first volume of a planned three-volume project, is a pioneering survey of the Galenic doctrine of the critical days. It presents the first scholarly edition of Galen’s De diebus decretoriis (Critical Days; Arabic: Kitāb ayyām al-buḥrān) since 1825, and the first English translation and detailed study of the same in modern times. In establishing the Arabic text, I have paid careful attention to both Arabic and Greek textual traditions. Moreover, I have inferred readings of the (non-extant) Greek manuscript used by the Arabic translator, which are included in a Greco-Arabic apparatus for use in preparing the Greek edition of this treatise (see next paragraph). In addition to the customary commentary wherein philological and conceptual issues are discussed, I have included a detailed historical and cultural Introduction.

This volume presents the first edition of the Arabic translation, by Hunayn ibn Ishāq, of Galen’s Critical Days (De diebus decretoriis), together with the first translation of the text into a modern language. The substantial introduction contextualizes the treatise within the Greek and Arabic traditions. Galen’s Critical Days was a founding text of astrological medicine. In febrile illnesses, the critical days are the days on which an especially severe pattern of symptoms, a crisis, was likely to occur. The crisis was thought to expel the disease-producing substances from the body. If its precise timing were known, the physician could prepare the patient so that the crisis would be most beneficial. After identifying the critical days based on empirical data and showing how to use them in therapy, Galen explains the critical days via the moon’s influence. In the historical introduction Glen Cooper discusses the translation of the Critical Days in Arabic, and adumbrates its possible significance in the intellectual debates and political rivalries among the 9th-century Baghdad elite. It is argued that Galen originally composed the Critical Days both to confound the Skeptics of his own day and to refute a purely mathematical, rationalist approach to science. These features made the text useful in the rivalries between Baghdad scholars. Al-Kindī (d.c. 866) famously propounded a mathematical approach to science akin to the latter. The scholar-bureaucrat responsible for funding this translation, Muhammad ibn Mūsā (d. 873), al-Kindī’s nemesis, may have found the treatise useful in refuting that approach. The commentary and notes to the facing page translation address issues of translation, as well as important concepts."""

This is a preprint of article forthcoming in the Annual Review of Linguistics.

The Voynich Manuscript is a 15th Century illustrated cipher manuscript. In this overview of recent approaches to the Voynich manuscript, we summarize and evaluate current work on the language that underlies this document. We provide arguments for treating the document as natural language (rather than a medieval hoax) and show how we can make statistical arguments about the phonology, morphology, and structure of the document, even though the contents remain undecipherable.

"Thema Mundi, Horóscopo do Mundo", horóscopo metafórico que circulou no mundo antigo desde o período Helénico ao Medieval foi usado pelos mestres astrólogos como uma ferramenta de ensino.
Este mapa mostra-nos a suposta posição dos sete planetas clássicos aquando da criação do Mundo e através dele temos a chave para desvendar a elaborada lógica por detrás do sistema Tradicional de Regências e Exaltações Planetárias – trata também do Princípio dos Aspectos; estes conhecimentos basilares são essenciais e necessários ao conhecimento da astrologia.

🔗 https://bit.ly/37dNqpR

This book contains a reconstruction of Thābit ibn Qurra’s On Talismans, based on a recently-discovered Judaeo-Arabic text in the Cairo Genizah and the Latin versions. On Talismans, probably written in Baghdad in the late ninth century, was the most authoritative medieval text on the procedure for making talismans that depended for their efficacy on the natural influences of the stars. The Genizah manuscripts also include the first nine talismans of the On the Images on the Decans of the Signs attributed to Ptolemy, a work which forms a natural complement to Thābit’s text and is therefore included in this edition. Editions of the major excerpts of, and quotations from, these two texts in Hebrew, Arabic and Greek, have been added, and the Latin translation of another (lost) Arabic version of Thābit’s text – the Liber prestigiorum Thebidis – made by Adelard of Bath, completes the volume. Adelard’s version adds elements of ceremonial magic (including prayers to spiritual forces) to the effects of the stars. The texts edited here are essential sources for our knowledge of the theory and practice of astrological talismans in the Middle Ages and early modern period.

The book explores Gersonides' impressive achievements as a scientist, and argues that the key to understanding his originality is his perspective as an applied mathematical scientist. It was this perspective that led him to examine Aristotelianism from directions different from those usually  adopted by contemporary scholastic scholars.

Works concerning astrology and divination comprise one of the least studied Syriac literary genres. The most common of these is that simply titled Spar-Sammané (Book of Medicines). It is a work which arouses strong feelings of mystery in most Assyrians today, with a great number of original manuscripts jealously guarded by their owners from inquisitive eyes. The Spar-Sammané exists in many different recensions and versions, with most manuscripts originating from northern Iraq and southeast Turkey  – largely within an East Syriac milieu. At the present time, an uncritical edition of only one manuscript has ever been published and translated into English – by Sir E.A. Wallis Budge in 1913. The translation of another version into Neo-Aramaic was published in Chicago during the 1990s. Between September and December 2009 this writer has, for the first time, managed to document and digitise eight versions of this book in Classical Syriac and Neo-Aramaic, still kept in private collections which he was given access to in Dohuk (Iraq) and villages of the Khabur region (Syria). The aim of this paper will be to provide an introduction on Syriac literature concerning astrology and divination, an overview of the different versions known to exist in both manuscript and print form, and will briefly touch on some of what is contained in different versions of the Spar-Sammané.

Between the XIIth and XVIIth centuries, the recipe was probably one of the most usual ways to spread scientific and technical knowledge in Western Europe as in Islamic and Eastern countries. These recipes are common to such different knowledges as medicine and cookery, alchemy and magic, dyeing, metallurgy and cosmetics. A large number of recipe books are still preserved in libraries all around the world: for the only western medieval cookery, we can estimate the existing recipes at more than 15 000. One of the most important cultural centre of production was probably the court, as courts of Burgundy and Savoy and, of course, the papal court at Rome or Avignon. Writing the recipe includes the choice of an idiom – Latin or vernacular – which aims different audiences and receptions. The result of the recipes is a set of colors, smells, flavors and textures, which can be specific to a period, a civilization or an area. Studying the influences and exchanges between European and non-European recipes is therefore an essential point.

Entre le XIIe et le XVIIe siècles, la recette fut sans doute l’un des modes de diffusion les plus habituels dans le champ des sciences et des techniques en Europe occidentale comme dans l’Islam. Communes des savoirs aussi différents que la médecine et la cuisine, l’alchimie et la magie, la teinturerie et la métallurgie, la cosmétique et l’érotique, les recettes sont encore conservés en grand nombre dans les bibliothèques : pour la seule cuisine m di vale occidentale, on peut ainsi estimer leur nombre   plus de 15 000.
Les recettes mettaient en communication des milieux très différents. On pense ces véritables centres culturels de première importance
que furent les cours de Bourgogne et de Savoie, mais aussi – bien entendu –   la cour pontificale. L’écriture de la recette passe par le choix d’une langue – latin ou langues vulgaires – qui vise des publics différents et détermine des réceptions qui ne le sont pas moins. Le résultat de la recette est un ensemble plus ou moins large de couleurs, d’odeurs, de parfums, de textures. Il peut être spécifique d'une  poque, d'une civilisation ou bien  d'une région. C’est pourquoi l’étude des influences et des échanges entre recettes européennes et extra-européennes est un chantier essentiel.

This article offers the first study and critical edition of the Liber de motibus planetarum (Lmp), a neglected Latin text on planetary theory that appears anonymously and without any clear indication of date or place of origin in nine manuscripts of the thirteenth to fifteenth centuries. An analysis of its sources and parallels to other Latin treatises and translations from Arabic indicates that the Lmp originated in England in the third quarter of the twelfth century. A plausible terminus post quem is provided by the appearance of similar passages in the anonymous treatise Ptolomeus et multi sapientum (1145), which can be linked to Abraham Ibn Ezra and his astronomical tables for the meridian of Pisa. The Lmp would appear to be historically significant for its relatively detailed textual and diagrammatic presentations of Ptolemy’s planetary models as composed of multipart physical orbs. While it is generally accepted that physicalized or ‘orbed’ versions of these models entered Latin astronomy through the influence of Ibn al-Haytham’s Maqāla fī hayʾat al-ʿālam (On the Configuration of the World), the early history of this idea in a Latin context has not been studied to any deeper extent. In this regard, the Lmp offers clear evidence that Ptolemaic orbs and diagrams representing them already were a part of Latin astronomy three centuries before Peuerbach’s Theoricae novae planetarum (1454).

Carl Jung describes how the human unconscious is the hidden cosmological archetypal dimension of our being in the world. There is the personal unconscious that reflects personal history and experience either forgotten or foreclosed. There is another unconscious that is more primary, pre-reflective and cosmological in origin. In the language of the ancient Phenomenological Dzogchen tradition of Tibetan Buddhism, this existential dimension of archetypal manifestation is called the Sambogakaya realm of experience. This is the subtle realm of lucid forms of light and energy and vortices. These forms of light and energy field configurations become everything and anything. The Sambogakaya dimension manifests the Nirmanakaya dimension. The Nirmanakaya dimension is the actual experience of our self in contextual situations, unfolding through time and space as well as our unfolding of our personal psychological experience. Nirmanakaya is the dimension of our ordinary life world. Nirmanakaya is our being in the world. There is one more dimension. This dimension is the primordial foundational ground of everything and anything. In the ancient tradition of Dzogchen this is named as the Dharmakaya. Dharmakaya is the existential dimension of pure potentiality, pure creativity from which everything and anything manifests. Dharmakaya manifests the Sambogakaya. Dharmakaya is ground awareness, the ground of being. Dharmakaya is Being. Being is not a being but Being manifesting being as infinite numbers of numerous beings. All beings are the manifestation of Being. Dharmakaya is not an entity but manifests infinite numbers of entities.

Nel tentativo di leggere le sorti di regnanti e potenti nel cielo tolemaico, l’astrologo classico ha usato spesso l’immagine del trono e dello sgabello come metafora dell’ascesa, dell’esaltazione, del successo. Le ragioni di tale analogia sono astronomiche e se ne trova traccia documentata nella letteratura tecnica dall'epoca tardo ellenistica a tutto il secolo XVII.
La combinazione di dignità essenziale e dignità accidentale permette agli astrologi greci di prevedere il successo di un’impresa o la vittoria e la prosperità di un regnante. Ma l’influsso dell’astrologia classica è duraturo e pervasivo. Fedeli alla tradizione ellenistica e araba, gli astrologi europei faranno proprie le medesime tecniche, forse con minor consapevolezza delle ragioni astronomiche di tali attribuzioni, ma con immutata fiducia nel risultato predittivo.
Sarà così che nel 1643, in piena età moderna, un astrologo come William Lilly, fedele alla tradizione antica tanto da proporsi come obiettivo «to make some peeces of Ptolomey speake English» (Lilly 1644, xii), potrà ancora utilizzare i pianeti in trono e i nodi lunari – la metafora del trono e dello sgabello celesti – come potentissimo segnale di superiorità morale, politica e militare che gli permetterà di predire la vittoria del Parlamento contro le pretese assolutistiche di Charles I.

With regard to the following sections of this paper, Section II considers Ibn ῾Azzūz’s summary of Ibn Riḍwān’s text. On the one hand, and as is customary in writings on astrological geography, this summary is a work of astronomical geography that examines such subjects as the extension in longitude and latitude of the inhabited world; but on the other hand it also borrows from descriptive geography where it describes the narratives of medieval travellers. Finally, Section III concerns astrological geography. There, we see how Ibn ῾Azzūz abbreviates the descriptions by Ptolemy and by Ibn Riḍwān of the familiarity between triplicities and the quarters of the inhabited world.

The manuscript introduced in this article is a hitherto unknown composite volume containing Dutch practical science, which is now part of Oxford, bod, ms Ashmole 189. The manuscript consists of 85 folios of astrology and medicine in Flemish and Latin, spread across five notebooks and a single leaf that were produced by a single scribe. The scribe organised the units by topic and worked on them in separate stints. Codicological and textual evidence suggests that he was active in the 1520s and 1530s, and the dialect of the texts points at a Flemish astrologer physician. The units subsequently came into the possession of another person, who added a few items in Flemish in the 1540s or 1550s. What makes the Flemish part of ms Ashmole 189 such a valuable addition to the manuscripts of Dutch practical science is the fact that it consists of booklets of private working papers that are unlike the more carefully constructed medical and astrological compendia known from late medieval Dutch sources, such as the Vienna codex and hs. Hattem C5. The six units, in fact, are thematically organised units that would have been meaningful primarily to the person that copied them, without any claim to long-term significance. Even so, these private notebooks circulated in Flanders for some time before they eventually ended up in the collection of Elias Ashmole, where they were bound together with English practical science, only to be wrongly identified as German in all descriptive catalogues since 1698. This oversight has been corrected with the publication of the present article.

This paper investigates how later medieval intellectuals dealt with perspectiva – the medieval discipline of optics, which had seen considerable popularity in Latin Europe since the 13th century and was epitomized in several “books of knowledge” of differing scopes, levels of difficulty and intended audience. This paper is focused narrowly on one of these intellectuals – Reimbotus de Castro (fl. 1350s–1380s), who was not only personal physician to the Roman Emperor Charles IV but was also a diligent copyist and abbreviator of many quadrivial and medical texts, and the owner of several codices now kept in the Bibliotheca Palatina. One of these codices, Pal. lat. 1380, includes two optical treatises copied by Reimbot himself. A closer reading of these texts, hitherto unnoticed by historians of medieval science, provides fresh insight into the reception of optical knowledge in the intellectual milieu of Paris in the 1360s, when Reimbot resided here. The first text is Reimbot’s reportatio of lectures on the famous optical textbook Perspectiva communis by John Peckham; the second is Reimbot’s redaction of the unknown optical compendium Perspectiva cum sit una. Finally, this paper addresses the issue of why optics was interesting at all for people at the intersection of the scholarly and courtly communities like Reimbot (and late medieval scholars generally). It is suggested that medieval optics, being useful for astronomical observations, could be considered a sort of auxiliary discipline for astrology and astrological medicine.

The combination of essential and accidental dignities allowed Greek astrologers to predict the success of an undertaking or the victory and prosperity of a ruler. However, the influence of classical astrology has been long-lasting and persistent so, faithful to Hellenistic and Arabic tradition, European astrologers were to acquire the same techniques, perhaps with less understanding of the astronomical reasons for such attributions, but with undiminished confidence in their predictive outcome.
Thus it was that an astrologer such as William Lilly, faithful enough to the ancient tradition as to state his aim as "to make some peeces of Ptolomey speake English" (LILLY 1644, xii), could still use the planets in their thrones and the lunar nodes – the metaphor of the throne and the celestial stool – as such a powerful sign of moral, political and military superiority that it allowed him to predict the victory of Parliament against the absolutist expectations of Charles I.

Representations of the planets and their children were among the first pagan images to be produced and adopted in the late Middle Ages. During the circa 200 years in which they mainly appeared, up until the end of the sixteenth century, they became enormously popular. In the worldview of the Middle Ages and early modern era, every person was believed to be influenced by the celestial body under whose influence they were born. This planet determined one's physical appearance and character, one's profession, and the social standing one could expect. The moment of birth ensured the continuation of a lifelong , familiar connection to this celestial body, and a person was effectively considered its " child ". Die Macht der Sterne traces these developments from the first written references to the children of the planets, through to the emergence of a relatively stable iconographical canon in various media, variations in terms of function, as well as their appearance in other pictorial genres. These cycles, usually consisting of seven parts, presented themselves as part of a highly elaborate relational structure and system of references which reflected the current social worldview. The images also document key developments in individual thought up until the end of the sixteenth century. They show how the prevailing understanding of the cosmos and knowledge could be communicated to a wide audience by means of imagery, how this was reconciled with religious life, and how it was reflected in everyday life. Over the course of their history, images of the children of the planets served a variety of functions. By means of a number of analogies they illustrated the notion of the unity of all things. These images were also consciously employed to underscore social advancement, political interests, and the reassertion of claims to power as well as representations of influence or the glorification of patrons. These depictions also highlight philosophical discourses and refer to concrete historical events while offering evaluations of these phenomena.