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Talismans --- Astrology --- Talismans --- Astrologie --- Early works to 1800. --- Ouvrages avant 1800 --- Ouvrages avant 1800 --- Gaffarel, Jacques, --- Gaffarel, Jacques, --- Gaffarel, Jacques, --- Knowledge --- Cabala --- Influence
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Leon (Judah Aryeh) Modena was a major intellectual figure of the early modern Italian Jewish community--a complex and intriguing personality who was famous among contemporary European Christians as well as Jews. Modena (1571-1648) produced an autobiography that documents in poignant detail the turbulent life of his family in the Jewish ghetto of Venice. The text of this work is well known to Jewish scholars but has never before been translated from the original Hebrew, except in brief excerpts. This complete translation, based on Modena's autograph manuscript, makes available in English a wealth of historical material about Jewish family life of the period, religion in daily life, the plague of 1630-1631, crime and punishment, the influence of kabbalistic mysticism, and a host of other subjects. The translator, Mark R. Cohen, and four other distinguished scholars add commentary that places the work in historical and literary context. Modena describes his fascination with the astrology and alchemy that were important parts of the Jewish and general culture of the seventeenth century. He also portrays his struggle against poverty and against compulsive gambling, which, cleverly punning on a biblical verse, he called the "sin of Judah." In addition, the book contains accounts of Modena's sorrow over his three sons: the death of the eldest from the poisonous fumes of his own alchemical laboratory, the brutal murder of the youngest, and the exile of the remaining son. The introductory essay by Mark R. Cohen and Theodore K. Rabb highlights the significance of the work for early modern Jewish and general European history. Howard E. Adelman presents an up-to-date biographical sketch of the author and points the way toward a new assessment of his place in Jewish history. Natalie Z. Davis places Modena's work in the context of European autobiography, both Christian and Jewish, and especially explores the implications of the Jewish status as outsider for the privileged exploration of the self. A set of historical notes, compiled by Howard Adelman and Benjamin C. I. Ravid, elucidates the text.
Modene, Leon de, --- Wenecja (Włochy) --- stosunki międzyetniczne --- Abner of Burgos. --- Abravanel, Isaac. --- Cohen, Gershon. --- Coryat, Thomas. --- Disus, Samuel. --- Florence. --- Frances, Jacob. --- Gaffarel, Jacques. --- Grafton, Anthony. --- Haggadah. --- Kahana, Abraham. --- Mantua (city). --- Montaigne, Michel de. --- Navarro, Solomon. --- Padua: Modena in. --- Pardo, Joseph. --- Sorzino, Giacomo. --- Tardiolo, Jehiel. --- Teresa of Avila. --- Tzarfati, Moses. --- Usque, Solomon. --- Valensi, Lucette. --- Vendramin, Giovanni. --- alchemy. --- astrology. --- beheading. --- bribery. --- dowries.
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In a lively investigation into the boundaries between popular culture and early-modern science, Sara Schechner presents a case study that challenges the view that rationalism was at odds with popular belief in the development of scientific theories. Schechner Genuth delineates the evolution of people's understanding of comets, showing that until the seventeenth century, all members of society dreaded comets as heaven-sent portents of plague, flood, civil disorder, and other calamities. Although these beliefs became spurned as "vulgar superstitions" by the elite before the end of the century, she shows that they were nonetheless absorbed into the science of Newton and Halley, contributing to their theories in subtle yet profound ways. Schechner weaves together many strands of thought: views of comets as signs and causes of social and physical changes; vigilance toward monsters and prodigies as indicators of God's will; Christian eschatology; scientific interpretations of Scripture; astrological prognostication and political propaganda; and celestial mechanics and astrophysics. This exploration of the interplay between high and low beliefs about nature leads to the conclusion that popular and long-held views of comets as divine signs were not overturned by astronomical discoveries. Indeed, they became part of the foundation on which modern cosmology was built.
Comets. --- Cosmology. --- Religion and science --- History. --- Act of Uniformity (1662). --- Adelard of Bath. --- Aegospotami in Thrace. --- Albertus Magnus. --- Apocalypse. --- Bayeux Tapestry. --- Calendrier des bergers. --- Castiglione, Baldassare. --- Chaldaean astronomy. --- Corporation Act (1661). --- Day of Judgment. --- Democritus. --- English Civil War. --- Exclusion Crisis. --- Gaffarel, Jacques. --- Giotto di Bondone. --- Greek mythology. --- Hanoverian succession. --- Hipparchus. --- Isidore of Seville. --- Ivan the Terrible. --- Jacobus Angelus. --- John of Salisbury. --- Julius Caesar. --- Kepler, Johannes. --- Knox, John. --- Low Churchmen. --- Manilius Marcus. --- Milky Way. --- Millenarian prophecies. --- Neoplatonist beliefs. --- New Testament. --- Nicephorus Gregoras. --- Octavius (Augustus). --- Oldenburg, Henry. --- Origen. --- aurora borealis. --- balladeers. --- broadsides. --- celestial phenomena. --- cherubim flaming swords. --- civil disorders. --- color of comets. --- comet collisions. --- cometarium. --- dinosaur extinction. --- drought. --- earthquakes. --- electric fluid. --- error books. --- heliocentric theory. --- lamentation metaphor. --- low culture. --- monsters metaphor. --- nebulous matter. --- oral culture.
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