By William R. Newman, Anthony Grafton
In recent times students have began to recognize that the occult sciences weren't marginal firms yet an essential component of the worldview of a lot of our ancestors. Astrology used to be one of many many highbrow tools--along with what we deliberate to be the very best instruments of social and political analysis--that Renaissance thinkers used to assault useful and highbrow difficulties. It used to be a coherent physique of practices, strongly supported by way of social associations. And alchemy used to be now not considered essentially as a religious pursuit, an idea popularized by means of nineteenth-century occultists, yet as part of traditional philosophy. It was once frequently in comparison to medication. Many Renaissance writers urged hyperlinks among astrology and alchemy that went past using astrological charts to figure out the easiest time to try alchemical operations. secrets and techniques of Nature indicates the numerous ways that astrology (a type of divination) and alchemy (an artisanal pursuit focused on the applied sciences of minerals and metals) diverge in addition to intersect. total, it indicates how an appreciation of the function of the occult opens up new methods of figuring out the prior. themes contain the occupation of Renaissance astrologer Girolamo Cardano and his paintings on clinical astrology, the astrological taking into consideration Johannes Kepler and Galileo Galilei, the heritage of the Rosicrucians and the effect of John Dee, the paintings of scientific alchemist Simon Forman, and a longer critique of the present historiography of alchemy.
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Additional info for Secrets of Nature: Astrology and Alchemy in Early Modern Europe
De Tournes, 1702), 1:638. 63. Ibid. , Mellon 2, fol. 1r, ll. 30–31). 64. Constantine of Pisa, The Book of the Secrets of Alchemy, ed. Barbara Obrist (Leiden: Brill, 1990), pp. 75–79, 106–31. Obrist suggests on p. 35 that Constantine’s advice that an amalgam be buried in dung when the sun is in Gemini or Leo should be considered astrological. It seems more likely that the recipe is simply calling for the process to be carried out in the hot weather of summer. 65. S. Harrison Thomson, “The Texts of Michael Scot’s Ars Alchemie,” Osiris, 5 (1938): 523–59: The ﬁrst six of the thirty-six numbered headings do not consist of 36 William R.
26. ” 27. L. B. 3, ed. G. Orlandi, trans. P. Portoghesi, I, 288–97. 28. Grafton, Cardano’s Cosmos, chaps. 7, 9. 29. H. Wolf, “Ad Io. Oporinum commentariolus de vitae suae ratione ac potius fortuna,” in Oratores Graeci, ed. J. J. Reiske, vol. -G. Beck, Der Vater der deutschen Byzantinistik (Munich: Institut für Byzantinistik, 1984), 1–144. 30. See Beck, “Nachwort,” in Der Vater der Byzantinistik; H. R. Velten, Das selbst geschriebene Leben (Heidelberg: Winter, 1995), 94–101. 31. ” 32. , 781: “Quod si horologium fefellit (ut saepe ﬁt, ac potius plerumque) potuit meus natalis paulo esse maturior, ut ex trutina Hermetis, quam vocant, Aquarii 14 horoscopet, vel in septimam incidere, ut initium Geminorum ex antegressa oppositione secundum Ptolemaicam correctionem tenuerit orientem.
As Ficino himself says, between the tangible and partly transient body of the world and its very soul, whose nature is very far from its body, there exists everywhere a spirit, just as there is between the soul and body in us, assuming that life everywhere is always communicated by a soul to a grosser body. . When this spirit is rightly separated and, once separated, is conserved, it is able like the power of seed to generate a thing like itself, if only it is employed on a material of the same kind.
Secrets of Nature: Astrology and Alchemy in Early Modern Europe by William R. Newman, Anthony Grafton