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  1. Teste Albumasare cum Sibylla: astrology and the Sibyls in medieval Europe.Laura Ackerman Smoller - 2010 - Studies in History and Philosophy of Science Part C: Studies in History and Philosophy of Biological and Biomedical Sciences 41 (2):76-89.
    In the 1480s Dominican humanist Filippo de’ Barbieri published an illustration of a supposedly ancient female seer called the ‘Sybilla Chimica’, whose prophetic text repeated the words of the ninth-century astrologer Abu Ma‘shar. In tracing the origins of Barbieri’s astrological Sibyl, this article examines three sometimes interlocking traditions: the attribution of an ante-diluvian history to the science of the stars, the assertion of astrology’s origins in divine revelation, and the belief in the ancient Sibyls’ predictions of the birth of Christ (...)
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  • Teste Albumasare cum Sibylla: astrology and the Sibyls in medieval Europe.Laura Ackerman Smoller - 2010 - Studies in History and Philosophy of Science Part C: Studies in History and Philosophy of Biological and Biomedical Sciences 41 (2):76-89.
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  • World Astrology in Abraham Ibn Ezra’s Work.Shlomo Sela - 2019 - Quaestio 19:51-81.
    Abraham Ibn Ezra’s (ca. 1089-ca. 1161) astrological corpus includes the two versions of Sefer ha-ʿOlam (Book of the World), which represent the first Hebrew theoretical work, unique in medieval Jewish science, to discuss the theories and techniques of historical and meteorological astrology that had accumulated from Antiquity to Ibn Ezra’s time. This article surveys the content of the two versions of Sefer ha-ʿOlam and their most important doctrines as he conceived of them. The relevant material is presented chronologically: (a) the (...)
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  • Marsilio Ficino’s portrait of Hermes Trismegistus and its afterlife.Maurizio Campanelli - 2019 - Intellectual History Review 29 (1):53-71.
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  • Attorno all’edizione dell’ Ars geomantiae: le fonti esplicite e implicite.Pasquale Arfé - 2019 - Quaestio 19:101-128.
    Researching for the sources of the Ars geomantiae – the oldest divinatory handbook of Western geomancy, translated from Arabic into Latin by Hugo of Santalla in 12th-century northern Spain – led to a double outcome: on the one hand, it showed the nature of Hugo’s cultural competence, imbued with the texts and scientific knowledge of his time; on the other hand, it revealed a series of historico-philosophical and philological data relating to the appearance of his version. In particular, the analysis (...)
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