The Earliest Chiromancy in the West

Burnett, Charles

doi:10.2307/751324

Cited by 18 publications

(4 citation statements)

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“…I have consulted the following texts: Pack (1969;1972a;1972b); Pack & Hamilton (1971); Burnett (1987;; and Rapisarda (2005). Pack (1972a) offers a commentary on Greek chiromantic terms, and compares the Greek text with Latin chiromancies, which, he claims, remain unpublished for the most part.…”

Section: Commentarymentioning

confidence: 99%

“…I must leave the discussion of the vocabulary to future and more in-depth studies on astrological-chiromantic literature. See also Burnett (1987). Burnett (1987;; Rapisarda (2005).…”

Section: Commentarymentioning

confidence: 99%

“…See also Burnett (1987). Burnett (1987;; Rapisarda (2005). Rapisarda (2005); Pack (1969); Pack & Hamilton (1971); Pack (1972b).…”

Section: Commentarymentioning

confidence: 99%

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The Cosmos in Your Hand: A Note on Regiomontanus's Astrological Interests

Bardi¹

2022

Centaurus

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Johannes Müller von Königsberg (1436Königsberg ( -1476, better known as Regiomontanus, is widely considered as the most influential astronomer and mathematician of 15th-century Europe. He was active as an astrologer and deemed astrology to be the queen of mathematical sciences. Despite this, Regiomontanus's astrological activity has yet to be fully explored. A brief examination of Regiomontanus's manuscripts shows that his astrological interests were accompanied by interests in the arts and in methods of prognostication. This article studies an unconventional astrological-chiromantical text, whose relevance is threefold: a) it sheds new light on Regiomontanus's astrological interests; b) it enriches our knowledge of Regiomontanus's efforts to learn and understand Greek-Regiomontanus transcribed it into his own manuscript during his sojourn in Italy from 1460-1467; and c) it is the sole extant text in the Greek tradition that provides a system for prognostication from the study of a person's hand, the parts of which are considered as being under the domain of planets. The article provides an English translation of Regiomontanus's transcription, alongside a brief commentary, and studies the intellectual and historical context of that production through manuscript analysis.

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Section: Commentarymentioning

confidence: 99%

“…I must leave the discussion of the vocabulary to future and more in-depth studies on astrological-chiromantic literature. See also Burnett (1987). Burnett (1987;; Rapisarda (2005).…”

Section: Commentarymentioning

confidence: 99%

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The Cosmos in Your Hand: A Note on Regiomontanus's Astrological Interests

Bardi¹

2022

Centaurus

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“…He took most of his forms of divination from Isidore but added others, such as chiromancy (palm reading) and spatulamancy (divination by animals' shoulder-blades), knowledge of which had returned to the medieval West via Arabic sources during the twelfth century. 21 He partitioned these practices into three broad groups: divination that drew explicitly on demons, such as was the case with necromancy; the passive observation of signs, such as augury or astrology; and active forms of divination such as casting lots. Subsequently, he introduced further categories, addressing the legitimacy of divination performed by means of demons, by the stars and heavenly bodies, by dreams, by augury and observance of omens, and by lots.…”

Section: Definitions and Frameworkmentioning

confidence: 99%

Superstition and sorcery

Bailey¹

2019

The Routledge History of Medieval Magic

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In 1398, the faculty of theology of the University of Paris condemned 28 articles pertaining to 'magic arts', 'sorceries', and 'similar superstitions'. The theologians left no doubt about the threat they felt such 'nefarious, pestiferous, and monstrous abomination' presented to Christian society. They also stressed, however, that 'it is not our intention in any way to disparage licit and true traditions, science, or arts, but we will try to uproot and extirpate, insofar as we are able, the insane and sacrilegious errors of the foolish and the deadly rites that harm, contaminate, and infect orthodox faith and Christian religion'.1 This was a necessary qualification because, as threatening and harmful as superstitious rites were understood to be, they frequently bordered on practices that were legitimate, respectable, and in some cases even revered. The boundaries between licit and illicit acts could be very difficult to discern, even for highly educated experts. Medieval authorities did not need to debate whether superstition ought to be condemned, because for them the term superstitio always denoted a condemnable error. The troubling issue was instead what sort of practices were to be understood as superstitious. This chapter will address this question, examining how the medieval church defined superstition, surveying the kinds of practices, both common and elite, that could fall within this broad category, and outlining how levels of concern heightened over time.

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Medieval Meteorology

Lawrence-Mathers¹

2019

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The Earliest Chiromancy in the West

Cited by 18 publications

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The Cosmos in Your Hand: A Note on Regiomontanus's Astrological Interests

The Cosmos in Your Hand: A Note on Regiomontanus's Astrological Interests

Superstition and sorcery

Medieval Meteorology

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