{"id":36,"date":"2013-05-11T21:09:30","date_gmt":"2013-05-11T21:09:30","guid":{"rendered":"https:\/\/webs.uab.cat\/sebastiagiralt\/abstracts\/"},"modified":"2024-11-27T23:59:49","modified_gmt":"2024-11-27T23:59:49","slug":"abstracts","status":"publish","type":"page","link":"https:\/\/webs.uab.cat\/sebastiagiralt\/abstracts\/","title":{"rendered":"Abstracts"},"content":{"rendered":"

(En col\u00b7laboraci\u00f3 amb Ferragud, Carmel i Cifuentes, Llu\u00eds), “Nous documents per a la biografia de Bartomeu de Tresbens: diplomatari, II”<\/strong>, Magnificat Cultura i Literatura Medievals<\/em>, 11 (2024), 47-62. Acc\u00e9s a l’article complet (PDF)<\/a><\/strong>.<\/p>\n

En el present estudi aportem quatre documents in\u00e8dits sobre Bartomeu de Tresbens, metge i astr\u00f2leg del rei Pere el Cerimoni\u00f3s, que complementen el diplomatari publicat anteriorment (2019) en Magnificat CLM. A m\u00e9s a m\u00e9s, els contextualitzem convenientment en la biografia del personatge, particularment per aportar novetats importants sobre com i quan es va produir la seva eixida del Pa\u00eds de Foix, d’on era originari i on havia practicat la medicina al servei de Gaston I de L\u00e9vis, senyors de Leran, i la seva arribada a Catalunya fins establir-se a Barcelona i esdevenir metge del rei.<\/p>\n

In this article we provide four previously unpublished documents about Bartomeu de Tresbens, who was the physician and astrologer to the king Peter the Ceremonious. These witnesses complement the document collection previously published (2019) in Magnificat CLM. Moreover, we conveniently contextualize them in the biography of Tresbens, particularly to provide important news about how and when he left the Foix region, where he was originally from, and where he had practiced medicine in the service of Gaston I of L\u00e9vis, lord of Leran, and his arrival in Catalonia until he
settled in Barcelona and became the king’s physician.<\/p>\n

\u00a0<\/p>\n

“Magic and Science in the Middle Ages; The Building of the Boundaries between Natural Magic and Necromancy, ca. 1230\u2013ca. 1310”<\/strong>, Lawrence-Mathers, Anne – Escobar-Vargas, Carolina (eds.), Medieval Perceptions of Magic, Science, and the Natural World<\/em>, Arc Humanities Press, 2024, pp. 107-124. Acc\u00e9s al cap\u00edtol sencer<\/a>.<\/p>\n

Learned magic arrived in Western Europe along with the other bodies of knowledge from the Greco-Arabic tradition thanks to the Latin translations that were completed primarily on the Iberian Peninsula during the twelfth and thirteenth centuries. In contrast to sorcery and other practices hitherto disdained by the intellectual elites as rural superstitions, learned magic enjoyed considerable power of attraction and prestige due not only to its world view and complex techniques but also to the authority conferred by its ancient, often mythical origins. When the new natural sciences and occult arts spread throughout Western Europe, university scholars were faced with the need to filter them to integrate them into high culture if they were considered licit, or if not, strongly refute them by means of faith and reason.
Thus, it was primarily during the thirteenth century that theologians and natural philosophers began to distinguish between two types of learned magic. One, which we can call natural magic, is compatible with religion and included in the sciences, insofar as it seeks to know and exploit those mechanisms of nature that are hidden, because they elude rational knowledge. The other type, usually called necromancy, and currently referred to as ritual, ceremonial, or addressative magic, is seen as incompatible with religion, as it is aimed at the domination of spirits, which the scholastics always consider to be demons, with the objective of using their power. Therefore, the natural or supernatural causality attributed to one or the other is the basis for differentiating between natural magic and necromancy. Causality is the factor that distinguishes both types of magic from rational knowledge, since the causes attributed to them, whether natural or supernatural, are occult.
This chapter seeks to review the opinions of scholastic thinkers during the key period from the thirteenth century to the beginning of the fourteenth century, in order to define exactly what can be considered natural magic, as opposed to necromancy, and to discern which bodies of knowledge and practices concerning the occult were perceived by the intellectual elites as licit and which were considered dangerous or forbidden.<\/p>\n

\u00a0<\/p>\n

\u201cScience of Stars for King Pere the Ceremonious. Pere Engilbert and Dalmau Sesplanes\u201d<\/strong>, Cahiers de recherches m\u00e9di\u00e9vales et humanistes- Journal of Medieval and Humanistic Studies<\/a><\/em>, 47 (2024), 457-473. Acc\u00e9s a l\u2019article complet (PDF)<\/a><\/strong>.<\/p>\n

Astrology and astronomy reached their peak within the Crown of Aragon under the reign of Pere the Ceremonious (1336\u20131387). The promotion of the science of the stars became substantial after 1359, when Pere Engilbert and Dalmau Sesplanes, master and disciple, entered the service of the Crown to jointly carry out observations meant to produce astronomical works, such as the Tables and almanac and the Tables of King Pere (with Jacob Corsuno), while also fulfilling the role of court astrologers.<\/p>\n

\u00a0<\/p>\n

“Mestres de la ci\u00e8ncia dels estels: astr\u00f2noms-astr\u00f2legs al servei del rei Pere el Cerimoni\u00f3s”<\/strong>, Anuario de Estudios Medievales<\/em>, 52\/2 (2022), 649-675. Acc\u00e9s a l’article complet (PDF)<\/a><\/strong>.<\/p>\n

El regnat de Pere el Cerimoni\u00f3s \u00e9s sens dubte el per\u00edode de m\u00e9s esplendor per a l’astronomia i l’astrologia a la Corona d’Arag\u00f3, gr\u00e0cies al decidit impuls d’aquest monarca. El seu inter\u00e8s per la ci\u00e8ncia dels estels<\/b> es manifest\u00e0 en l’adquisici\u00f3 i fabricaci\u00f3 d’instruments astron\u00f2mics i en la promoci\u00f3 d’un ambici\u00f3s conjunt d’obres d’astronomia i astrologia. En consequ\u0308\u00e8ncia, al llarg del seu regnat, m\u00e9s d’una dotzena d’astr\u00f2noms-astr\u00f2legs consta que van estar al servei del rei Pere, sigui per a treballs puntuals sigui per una vinculaci\u00f3 continuada. Aquest article pret\u00e9n oferir una visi\u00f3 sobre el perfil biogr\u00e0fic i professional d’aquests experts, especialment pel que fa a la seva relaci\u00f3 amb la Corona, a partir no solament de la revisi\u00f3 dels testimonis ja coneguts sin\u00f3 tamb\u00e9 de documents que fins ara havien passat desapercebuts o havien estat poc estudiats.<\/p>\n

Paraules clau: Pere el Cerimoni\u00f3s, astronomia medieval, astrologia medieval, documentaci\u00f3.<\/p>\n

The reign of Pere the Ceremonious is doubtless the period of greatest splendour for astronomy and astrology in the Crown of Aragon, thanks to the determined support given by this king. His interest in the science of stars is showed in the acquisition and manufacture of astronomical instruments and in the promotion of an ambitious set of works on astronomy and astrology. Consequently, during his reign, more than a dozen astronomers-astrologers are known to have been in the service of King Pere, either for occasional work or through a long bond. This article aims to provide an insight into the biographical and professional profile of these experts, especially in regard to their relationship with the Crown, based not only on the review of well-known witnesses but also on documents that have hitherto gone unnoticed or had been scarcely studied.
Keywords: Pere the Ceremonious, medieval astronomy, medieval astrology, documentation.<\/p>\n

\u201c‘Quant alcun hom demanda d’alcuna cosa dubtosa’: el Tractat de les interrogacions de Bartomeu de Tresbens, estudi i edici\u00f3”<\/strong>, Magnificat Cultura i Literatura Medievals<\/a>, 8 (2021), 127-164.\u00a0ISSN: 2386-8295 (Universitat de Val\u00e8ncia).<\/p>\n

Es presenta aqu\u00ed la primera edici\u00f3 cr\u00edtica del Tractat de les interrogacions de Bartomeu de Tresbens a partir de l’\u00fanica c\u00f2pia manuscrita que se’n conserva, malgrat que \u00e9s incompleta (Ripoll, Biblioteca Lambert Mata, XXI, ff. 86r-98r), acompanyada d’un estudi introductori. Aquesta obra, que havia rom\u00e0s fins ara in\u00e8dita i insuficientment estudiada, est\u00e0 dedicada al rei Pere el Cerimoni\u00f3s i tracta sobre la branca de l’astrologia que t\u00e9 la finalitat de respondre una q\u00fcesti\u00f3 concreta, amb una clara orientaci\u00f3 cap als afers de la reialesa i el govern. L’estudi introductori analitza diversos aspectes del tractat: la situaci\u00f3 dins el manuscrit, la dataci\u00f3, l’estructura, els continguts que se n’han conservat i se n’han perdut, aix\u00ed com les fonts emprades.<\/p>\n

A first critical edition of the Tractat de les interrogacions<\/em> by Bartomeu de Tresbens, from its incompletely preserved, unique manuscript copy (Ripoll, Biblioteca Lambert Mata, XXI, ff. 86r-98r), preceded by an introductory study. This insufficiently studied work, which had so far remained unpublished, was dedicated to King Pere the Ceremonious, and deals with the branch of astrology aiming to answer specific questions, mainly focusing on kingship and government matters. The introductory study analyses several aspects of the treatise: placement within the manuscript, date, structure, contents preserved and lost, as well as sources.<\/p>\n

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“The times and stars for ruling a kingdom: The Tractat de les eleccions by Bartomeu de Tresbens. A study and edition”<\/strong>, Mediaeval Studies<\/a>, 82 (2020), 79-148. ISSN: 0076\u20135872 (Pontifical Institute of Mediaeval Studies).<\/p>\n

The Tractat de les eleccions (\u201cTreatise on elections\u201d) is a short text dedicated to Pere the Ceremonious, King of Aragon, on the branch of astrology focused on determining the moments best suited to performing an action. It is the only one of the three brief astrological treatises written in Catalan by Bartomeu de Tresbens that is fully conserved, in a unique manuscript, apart from the long Llibre de les nativitats. In this article an edition of the Tractat de les eleccions<\/em> is given, preceded by a study of its dating, its situation in the manuscript, its contents and its sources.<\/p>\n

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“El deix occit\u00e0 de Bartomeu de Tresbens”<\/strong>, Alberni, Anna – Cifuentes, Llu\u00eds – Santanach, Joan – Soler, Albert (eds.), \u00abQui fruit ne sap collir\u00bb: homenatge a Lola Badia, Barcelona, Universitat de Barcelona – Barcino (Filologia UB), 2021, vol. 1, pp. 301-310. ISBN: 978-84-9168-648-4.<\/p>\n

L\u2019inici de l\u2019edici\u00f3 dels tractats astrol\u00f2gics breus de Bartomeu de Tresbens (fl. 1359-1375) ha revelat la influ\u00e8ncia de la llengua occitana en la seva obra, una de les pistes que ha dut a descobrir els or\u00edgens d\u2019aquest astr\u00f2leg i metge de Pere III el Cerimoni\u00f3s en el comtat de Foix. Despr\u00e9s de considerar els possibles castellanismes, aqu\u00ed es recullen els occitanismes de Tresbens, pertanyents sobretot a l\u2019\u00e0mbit del l\u00e8xic i conservats especialment en un dels testimonis de la seva obra, el ms. Ripoll, Biblioteca Lambert Mata, 21.<\/span><\/p>\n

“Occitan influence on Bartomeu de Tresbens” <\/strong><\/p>\n

The start of the edition of the brief astrological treatises by Bartomeu de Tresbens (fl. 1359-1375) revealed the influence of the Occitan language in his works, one of the clues leading to discover the origins of this astrologer and physician to Peter III the Ceremonious in the county of Foix. After considering the possible hispanisms, this paper collects Trebens\u2019s occitanisms, which pertain mainly to vocabulary and are conserved especially in one of the witnesses of their works, MS Ripoll, Biblioteca Lambert Mata, 21.\u00a0<\/p>\n

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“Nous manuscrits de l’obra m\u00e8dica d’Arnau de Vilanova”<\/strong>, Asclepio, 72\/2 (2020), p313 (1-12). Acc\u00e9s a l’article complet (Web o PDF)<\/strong><\/a>.<\/p>\n

Aquest article \u00e9s una primera presentaci\u00f3 dels resultats obtinguts en el proc\u00e9s de revisi\u00f3 dels manuscrits de l\u2019obra m\u00e8dica d\u2019Arnau de Vilanova en el marc del desenvolupament de la base de dades Arnau BD dedicada a recopilar els c\u00f2dexs del corpus atribu\u00eft a aquest metge medieval. La nostra revisi\u00f3 ha perm\u00e8s no tan sols reunir en un sol recurs els testimonis coneguts pr\u00e8viament dels escrits m\u00e8dics d\u2019Arnau sin\u00f3 tamb\u00e9 descobrir 36 manuscrits amb un o m\u00e9s textos seus que havien passat desapercebuts en els estudis arnaldians anteriors.<\/p>\n

New manuscripts of Arnau de Vilanova\u00b4s medical works<\/strong><\/p>\n

This article is a first presentation of the results obtained by reviewing the manuscripts of Arnau de Vilanova\u2019s medical works in the development of the Arnau BD database, in which the codices of the corpus attributed to this medieval physician are collected. Our review has allowed not only to gather the previously known witnesses of Arnau\u2019s medical writings in a single resource, but also to discover 36 manuscripts containing one or more of his texts that had gone unnoticed in the prior scholarship on this author.<\/p>\n

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(amb Carmel\u00a0 Ferragud) “Bartomeu de Tresbens, metge i astr\u00f2leg de Pere el Cerimoni\u00f3s: aproximaci\u00f3 biogr\u00e0fica i diplomatari”<\/strong>, Magnificat Cultura i Literatura Medievals<\/a>, 6 (2019), 113-163. Acc\u00e9s a l’article complet (PDF)<\/strong><\/a>.<\/p>\n

Aproximaci\u00f3 biogr\u00e0fica a Bartomeu de Tresbens, f\u00edsic i astr\u00f2leg al servei del rei Pere el Cerimoni\u00f3s i del seu fill l’infant Joan, futur Joan I el Ca\u00e7ador. Ho fem a partir del conjunt de la documentaci\u00f3 sobre aquest personatge que fins ara ha estat descoberta als arxius, fonamentalment a l’Arxiu de la Corona d’Arag\u00f3, i tamb\u00e9 a partir de les not\u00edcies que apareixen en el conjunt de les seves obres sobre astrologia. Hem situat Tresbens en els seus or\u00edgens occitans, aix\u00ed com en el context de les activitats econ\u00f2miques, pol\u00edtiques i socials durant el temps que el tenim documentat en terres de la Corona d’Arag\u00f3, mostrant l’home que hi ha al darrere de la m\u00e9s important obra astrol\u00f2gica en catal\u00e0. Particularment estudiem la seva traject\u00f2ria a partir de la relaci\u00f3 que va mantenir amb la monarquia i tamb\u00e9 amb el municipi de Cervera, el govern municipal del qual va pretendre contractar-lo com a metge. Finalment, oferim l’edici\u00f3 original de tota la documentaci\u00f3 arxiv\u00edstica sobre Tresbens que hem utilitzat en el present treball a manera de diplomatari.<\/p>\n

A biographical approach to Bertomeu de Tresbens, a physician and astrologer who worked for King Pere el Cerimoni\u00f3s of Aragon and for his son infant Joan, later known as Joan I el Ca\u00e7ador. This biography is built on a thorough reseach based on all documentation on him found in archives \u2013principally in the Archive of the Crown of Aragon\u2013, as well as on the information contained in all his astrology works. We place Tresbens in his Occitan origin and in the economic, political and social contexts of the time when he had been documented in territories of the Crown of Aragon. Thus, the man behind the most important Catalan oeuvre on astrology is brought to light. We have studied particularly his career regarding his relationship with the monarchy and with the town of Cervera, whose local government planned to employhim as a physician. Finally, we present an original edition of all documentation found in archives regarding Tresbens used in this paper.<\/p>\n

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“Magic in Romance languages”<\/strong>, Page, Sophie – Rider, Catherine (eds.), The Routledge History of Medieval Magic<\/em><\/a>, Londres,\u00a0Routledge (The Routledge Histories), 2019, pp. 99-112.<\/p>\n

During the thirteenth century, the Romance languages of Western Europe began to convey secular learned knowledge while expanding their audience to new social groups, such as the nobility or the bourgeoisie, after centuries of having been monopolized by Latin and by the clergy. Magic was one of the specialized fields in which Romance texts were translated and produced earliest, as a result of rulers\u2019 and courtiers\u2019 ambition to dominate occult forces. However, although the origin of magical writings was at first related to those who held power, these writings later suffered persecution and censorship on the basis of religious orthodoxy, and this made it difficult for them to be preserved, especially in the Iberian Peninsula. This chapter will focus on astral magic, which includes ritual and image magic that observed astrological conditions, and which poses specific problems regarding its illegitimacy and circulation.<\/p>\n

Durant el segle XIII, les lleng\u00fces rom\u00e0niques de l\u2019Europa occidental van comen\u00e7ar a transmetre coneixements assenyats seculars alhora que van ampliar la seva audi\u00e8ncia a nous grups socials, com la noblesa o la burgesia, despr\u00e9s de segles d\u2019haver estat monopolitzats pel llat\u00ed i pel clergat. La m\u00e0gia era un dels \u00e0mbits especialitzats en qu\u00e8 es van traduir i produir m\u00e9s aviat textos en roman\u00e7, com a resultat de l\u2019ambici\u00f3 de governants i cortesans de dominar les forces ocultes. Tanmateix, tot i que l\u2019origen dels escrits m\u00e0gics va estar al principi relacionat amb els que ostentaven el poder, aquests escrits despr\u00e9s van patir persecuci\u00f3 i censura per ra\u00f3 de l\u2019ortod\u00f2xia religiosa, i aix\u00f2 va dificultar la seva conservaci\u00f3, especialment a la pen\u00ednsula Ib\u00e8rica. Aquest cap\u00edtol se centrar\u00e0 en la m\u00e0gia astral, que inclou la m\u00e0gia ritual i la m\u00e0gia d’imatges que observava condicions astrol\u00f2giques i que planteja problemes espec\u00edfics pel que fa a la seva il\u00b7legitimitat i circulaci\u00f3.<\/p>\n

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“Astrologia per a la recerca de tresors: el Libel d’investigacions de tresors de Bartomeu de Tresbens”<\/strong>, eHumanista\/IVITRA<\/a>, 14 (2018), pp. 761-793. Acc\u00e9s a l’article complet (PDF)<\/strong>.<\/a><\/p>\n

En aquest article s\u2019edita per primera vegada el Libel d\u2019investigaci\u00f3 de tresors<\/em> de Bartomeu de Tresbens, astr\u00f2leg i metge del rei Pere el Cerimoni\u00f3s. El Libe<\/em>l, probablement escrit el 1369 o poc abans, \u00e9s un dels pocs tractats monogr\u00e0fics coneguts en l\u2019Europa llatina sobre la recerca de tresors i altres objectes amagats per mitj\u00e0 de l\u2019astrologia. Se n\u2019estudien les fonts, majorit\u00e0riament d\u2019origen \u00e0rab, i es contextualitza el tractat en l\u2019obra i la biografia de Tresbens. De fet, les al\u00b7lusions autobiogr\u00e0fiques que s\u2019hi troben han perm\u00e8s descobrir l\u2019origen de l\u2019autor en el comtat de Foix. Finalment es relaciona el tema del Libel<\/em> amb l\u2019inter\u00e8s ben documentat del rei Pere i els seus successors per la recerca de tresors.<\/p>\n

In this article, the Libel d\u2019investigaci\u00f3 de tresors<\/em> (\u2018The little book on the search for treasure\u2019) by Bartomeu de Tresbens, astrologer and physician to King Pere the Ceremonious of Aragon, is edited for the first time. The Libel<\/em>, probably written in 1369 or just before, is one of the few known monographic treatises produced in Latin Europe on the search for treasures and other hidden objects through astrology. Its sources, mainly of Arab origin, are studied and the treatise is contextualized in Tresbens\u2019s oeuvre and biography. Actually, the autobiographical allusions found in this book allow to find out the author\u2019s origin in the County of Foix. Finally, the argument of the Libel<\/em> is related to the well-documented interest of King Pere and his successors for the treasure hunt.<\/p>\n

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“The Astrological Works Attributed to Arnau de Vilanova: the Question of Their Authenticity”<\/strong>, Palazzo, Alessandro – Zavattero, Irene (eds.), Geomancy and Other Forms of Divination<\/a>, Flor\u00e8ncia, SISMEL – Edizioni del Galluzzo (Micrologus Library, 87), 2017, pp. 397-420.<\/p>\n

There is no doubt that Arnau de Vilanova (c. 1240-1311) applied astrology in his medical practice, as shown by contemporaneous documentation and by a number of brief references scattered throughout his authentic works, but it is still not demonstrated that any of the works concerning medical astrology transmitted under his name in medieval manuscripts and early modern editions was really written by him. De aqua vite simplici et composite as well as De sigillis and other treatises on astrological seals may be included in this category. However, the question remains open especially regarding the longest and most popular of them, the Introductorium ad iudicia astrologie quantum pertinet ad medicinam, which has been regarded as most likely authentic by scholars and which was one of the medieval Latin astrological treatises most copied. After reviewing the use of astrology in Arnau’s medical activity, this paper examines the authenticity of these writings both by comparing their contents and those of his undisputed works and by analyzing their textual tradition. The conclusion is that in fact Arnau did not compose any treatise that could be qualified as astrological, but they were attributed to him because of his exaggerated fame as a physician-astrologer.<\/p>\n

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“Astrology in the service of the crown: Bartomeu de Tresbens, physician and astrologer to King Pere the Ceremonious of Aragon”<\/strong>, Journal of Medieval History<\/a>, 44\/1 (2018), \u00a0<\/span>Acc\u00e9s a l’article complet (a Taylor and Francis)<\/strong><\/a>. Preprint or Author\u2019s Original Manuscript (PDF)<\/a>.<\/strong><\/p>\n

Bartomeu de Tresbens (fl. 1359\u201375) was a physician and astrologer in the service of King Pere the Ceremonious of Aragon and his son Joan, both of them keenly interested in providing patronage for astronomy-astrology. Tresbens dedicated a set of astrological treatises in Catalan to Pere. He was the author of the most outstanding body of astrological work written in the vernacular in the medieval West. However, it has scarcely been studied: only his longest treatise has been edited, though insufficiently analysed, whereas his other works remain to be researched. This paper outlines Tresbens’ life and his relationship with the monarchy, and presents an overview of his works. Tresbens is revealed to be a distinguished individual whose case can help us understand the role of astrologers in medieval European courts.<\/p>\n

Bartomeu de Tresbens (fl. 1359\u201375) fou un metge i astr\u00f2leg al servei del rei Pere el Cerimoni\u00f3s d’Arag\u00f3 i el seu fill Joan, ambd\u00f3s interessats en oferir mecenatge a l’astrologia-astrologia. Tresbens va dedicar a Pere un conjunt de tractats astrol\u00f2gics en catal\u00e0. Va ser l\u2019autor del corpus m\u00e9s destacat d\u2019obres astrol\u00f2giques escrites a la llengua vernacular de l\u2019occident medieval. Tot i aix\u00f2, ha estat poc estudiat: nom\u00e9s s\u2019ha editat el seu tractat m\u00e9s llarg, tot i que no s\u2019ha analitzat suficientment, mentre que els seus altres treballs estan pendents d\u2019investigar. Aquest article descriu la vida de Tresbens i la seva relaci\u00f3 amb la monarquia i presenta una panor\u00e0mica de les seves obres. Tresbens es revela que \u00e9s un personatge notable que ens ajuda a comprendre el paper dels astr\u00f2legs a les corts europees medievals.<\/p>\n

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“Drawing from the marrow of the authors of astrology: The sources of Bartomeu de Tresbens, Astrologer to King Pere the Ceremonious of Aragon”<\/strong>, Boudet, Jean-Patrice – Ostorero, Martine – Paravicini Bagliani, Agostino (eds.), De Fr\u00e9d\u00e9ric II \u00e0 Rodolphe II. Astrologie, divination et magie dans les cours (XIIIe-XVIIe si\u00e8cle)<\/a>, Flor\u00e8ncia, SISMEL- Edizioni del Galluzzo (Micrologus Library, 85), 2017, pp. 71-96.<\/p>\n

Bartomeu de Tresbens (fl. 1359-1375), physician and astrologer of King Pere the Ceremonious of Aragon, dedicated him a set of astrological treatises in Catalan: Llibre de les nativitats<\/em> (\u00abBook of nativities\u00bb), Tractat de les interrogacions <\/em>(\u00abTreatise on interrogations\u00bb), Tractat de les eleccions <\/em>(\u00abTreatise on elections\u00bb) and Libel d\u2019investigaci\u00f3 de tresors<\/em> (\u00abBooklet of research into treasures\u00bb). The aim of this paper is to study Tresbens\u2019 sources, which have never been systematically analysed. Tresbens declares that he composed these works after consulting many reliable astrology books. He certainly cites many of the most prestigious Greek and Arabic astrologers, but he did not really used all the authors cited in his works. Abenragel is his main source, but he also bases on Omar, Albumasar, Alcabitius, the Centiloquium<\/em>, the Liber novem iudicum<\/em> and Messahala. However, Tresbens is not merely a compiler: sometimes he makes a critical use of his sources, by contradicting, correcting or completing them, and provides his own views, materials or experiences.<\/p>\n

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“El Liber experimentorum, un llibre de m\u00e0gia en occit\u00e0 falsament atribu\u00eft a Arnau de Vilanova”<\/strong>, Medioevo romanzo<\/a>, 41\/1 (2017), 188-193.<\/p>\n

El Liber experimentorum<\/em> \u00e9s un breu tractat escrit en occit\u00e0 amb el prop\u00f2sit fonamental de donar indicacions sobre els dies i les hores prop\u00edcies d\u2019acord amb els astres per a nombroses accions diverses, principalment per a operacions m\u00e0giques, moltes d\u2019elles expl\u00edcitament nigrom\u00e0ntiques. Es tracta d\u2019un dels rars escrits medievals en roman\u00e7 coneguts sobre m\u00e0gia ritual i d\u2019imatges que es pot considerar una obra d\u2019autor. Tanmateix, el veritable autor sembla amagar-se sota el nom de qui es presenta com a traductor, Guillem de Perissa, mentre atribueix l\u2019original a Arnau de Vilanova. L\u2019origen d\u2019aquesta atribuci\u00f3 ap\u00f2crifa s\u2019ha de relacionar amb la llegenda d\u2019Arnau com a mestre d\u2019arts ocultes.<\/p>\n

The Liber experimentorum<\/em> is a brief treatise in Occitan whose main purpose is to give indications on the days and the hours astrologically propitious for numerous different actions, mostly magical operations, many of them explicitly necromantic. It is one of the rare known medieval writings in a Romance language concerning ritual and image magic that can be considered an author\u2019s work. However, its true author seems to be hidden under the name of the alleged translator, Guillem de Perissa, who attributes the original to Arnau de Vilanova. The origin of this attribution should be related to Arnau\u2019s legend as a master of occult arts.<\/p>\n

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“The Liber Lune<\/i> and the Liber Solis<\/i> attributed to Hermes in the MS Vatican, B.A.V., Barb. lat. 3589″<\/strong>, Cahiers de recherches m\u00e9di\u00e9vales et humanistes \/ Journal of Medieval and Humanistic Studies<\/i><\/a>, 33 (2017), pp. 103-126.<\/p>\n

The Liber Solis<\/em> and the Liber Lune<\/em> belong to the Hermetic Liber de imaginibus septem planetarum ex scientia Abel<\/em>, a medieval collection on images of planetary image magic. This article focuses on the incomplete text of both books transmitted by MS Vatican, B.A.V., Barb. lat. 3589. An edited transcription of this text is provided in an appendix.<\/p>\n

Le Liber Solis<\/em> et le Liber Lune<\/em> appartiennent \u00e0 l \u2019ouvrage herm\u00e9tique intitul\u00e9 Liber de imaginibus septem ex scientia planetarum Abel<\/em>, compilation m\u00e9di\u00e9vale sur les images plan\u00e9taires magiques. Cet article \u00e9tudie le texte incompl\u00e8te des deux livres transmis par le ms. Vatican, B.A.V., Barb. lat. 3589. Une transcription de ce texte est fournie en annexe.<\/p>\n

El Liber Solis<\/em> i el Liber Lune<\/em> pertanyen a l\u2019Hermetic Liber imaginum septem planetarum ex scientia Abel<\/em>, una col\u00b7lecci\u00f3 medieval d\u2019imatges de m\u00e0gia d\u2019imatges planet\u00e0ries. Aquest article se centra en el text incomplet d\u2019aquests dos llibres transmesos per MS Vatican, BAV, Barb. lat. 3589. Es proporciona una transcripci\u00f3 editada d\u2019aquest text en un ap\u00e8ndix.<\/p>\n

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“La fi d’una llegenda: Arnau de Vilanova davant la m\u00e0gia i l’astrologia”<\/strong>, Mot so razo<\/a>, 16 (2017), pp. 39-54.<\/p>\n

Aquest article pret\u00e9n revisar el pensament i la pr\u00e0ctica d’Arnau de Vilanova al voltant de la m\u00e0gia i l’astrologia, dos aspectes que van tenir un gran pes en la formaci\u00f3 de la visi\u00f3 llegend\u00e0ria d’Arnau que ha perviscut fins a avui. En realitat, segons es despr\u00e8n de l’estudi de la seva obra aut\u00e8ntica, l’actitud d’Arnau davant les arts ocultes era en la l\u00ednia de la de les elits intel\u00b7lectuals del seu entorn: rebutjava la nigrom\u00e0ncia o m\u00e0gia demon\u00edaca alhora que acceptava l’exist\u00e8ncia de les propietats ocultes provinents dels astres, sobre les quals es fonamentava la m\u00e0gia natural. En la seva obra i pr\u00e0ctica m\u00e8diques va justificar i emprar remeis basats en aquestes propietats i va aplicar t\u00e8cniques basades en l’astrologia. Tanmateix, l’an\u00e0lisi del contingut i de la tradici\u00f3 textual dels tractats d’astrologia m\u00e8dica atribu\u00efts a ell demostra que s\u00f3n ap\u00f2crifs.<\/p>\n

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“Conversione e crociata nel profetismo di Arnau de Vilanova”<\/strong>, Giuseppe Pantano (ed.), Arnaldo da Villanova e la Sicilia. I Convegno Internazionale in memoria di Alessandro Musco (Montalbano Elicona, 7-9 maggio 2015), Palermo, Officina di Studi Medievali (Biblioteca dell’Officina di Studi Medievali, 20), 2017, pp. 49-64.<\/p>\n

Sebbene la conversione degli infedeli e le crociate non facciano parte dei principali argomenti del suo pensiero spirituale, Arnau de Vilanova vi accenna in diverse sue opere, scritte tra il 1292 e il 1310, nell\u2019ambito del suo profetismo apocalittico: Allocutio super significacione nominis,Thetagramaton<\/em>, De tempore adventus Antichristi<\/em>, Informaci\u00f3 espiritual<\/em>, Raonament d\u2019Aviny\u00f3<\/em>, Tractatus contra passagium in partes utramarinas<\/em>. Questo lavoro intende studiare l\u2019evoluzione delle sue idee sulla conversione dei musulmani al cristianesimo e sulle crociate: nei primi scritti, Arnau colloca la conversione degli infedeli verso la met\u00e0 del XIV secolo (pacifica), ma in seguito la anticipa agli inizi del medesimo secolo; per quanto riguarda le crociate passa da un iniziale rifiuto all\u2019approvazione condizionata nelle opere pi\u00f9 tarde. Parallelamente analizziamo qui l\u2019intervento diplomatico di Arnau a favore della crociata in Terra Santa progettata dal re Federico III di Sicilia, non realizzata, e della spedizione di re Giacomo II d\u2019Aragona contro l\u2019Almeria, effettivamente compiuta tra il 1309 e il 1310. L\u2019interesse di entrambi i sovrani a promuovere le rispettive crociate, oltre alla crociata ospedaliera del 1310, sostenuta dal papa Clemente V, pu\u00f2 spiegare il cambiamento nella posizione di Arnau, che cercava l\u2019appoggio di questi governanti per il suo programma di riforma socio-religiosa.<\/p>\n

Parole chiave: Arnau de Vilanova, crociate, conversione, Islam, profetismo.<\/p>\n

Even though the conversion of the infidels and the Crusades are not among the main topics in his spiritual thinking, Arnau de Vilanova did reflect on them in several of his works written between 1292 and 1310 related to his apocalyptic prophecies: Allocutio super significacione nominis,Thetagramaton<\/em>, De tempore adventus Antichristi<\/em>, Informaci\u00f3 espiritual<\/em>, Raonament d\u2019Aviny\u00f3<\/em>, Tractatus contra passagium in partes utramarinas<\/em>. This study examines the evolution of his ideas around the conversion of Muslims to Christianity and the Crusades: in his earliest writings, Arnau dated the conversion of the infidels to the mid-14th century \u2013 a peaceful one\u2013 and later moved it towards the early part of that century; regarding the Crusades, he went from initial rejection to conditional approval in his later works. In parallel, the study also examines Arnau\u2019s diplomatic actions in favour of King Federic III of Sicily\u2019s planned Crusade to the Holy Land, which never came to fruition, and of King Jaume II of Aragon\u2019s expedition against Almeria, which did occur between 1309 and 1310. All the sovereigns\u2019 interest in promoting their respective Crusades, in addition to the 1310 Crusade of the Hospitallers backed by Pope Clement V, can explain Arnau\u2019s shift in attitude, as he sought these rulers\u2019 support for his programme of social-religious reform.<\/p>\n

Keywords: Arnau de Vilanova, Crusades, conversion, Islam, prophecy.<\/p>\n

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“Arnau DB. Corpus digital d’Arnau de Vilanova, una risorsa online al servizio della ricerca e della divulgazione”<\/strong>, Giuseppe Pantano (ed.), Arnaldo da Villanova e la Sicilia. I Convegno Internazionale in memoria di Alessandro Musco (Montalbano Elicona, 7-9 maggio 2015), Palermo, Officina di Studi Medievali (Biblioteca dell’Officina di Studi Medievali, 20), 2017, pp. 147-153.<\/p>\n

Arnau DB. Corpus digitale d\u2019Arnau de Vilanova \u00e8 una risorsa digitale ancora in corso di elaborazione costituita da una pagina web e da una serie di basi di dati create con due obiettivi fondamentali: la divulgazione e il supporto alla ricerca sulla figura e l\u2019opera del medico e riformatore spirituale Arnau de Vilanova. Al fine di rimuovere la visione distorta pur ancora presente su questo personaggio, la pagina web offre una sintesi aggiornata e rigorosa, per il momento in tre lingue (catalano, spagnolo e inglese), sulla biografia di Arnau de Vilanova nonch\u00e9 sul corpus degli scritti di carattere medico, religioso e alchemico che sono in circolo sotto il suo nome, sia quelli autentici sia quelli a lui attribuiti in modo apocrifo, oltre a un approccio alla sua eredit\u00e0 e al suo mito. D\u2019altro canto, al fine di focalizzare e fornire gli strumenti fondamentali per la ricerca rispetto a questo autore, sono presenti cinque basi di dati, cui sar\u00e0 possibile accedere dalla medesima pagina web, che raccolgono la bibliografia contemporanea su Arnau, i documenti d\u2019archivio legati alla sua biografia, cos\u00ec come le opere costituenti il corpus dell\u2019autore e i manoscritti e le edizioni moderne che le trasmettono. Tutte e cinque le basi di dati sono connesse, inoltre, a elenchi di materie e nomi di persona allo scopo di poter incrociare le informazioni che vi sono contenute.<\/p>\n

Parole chiave: Arnau de Vilanova, medicina medievale, filosofia medievale, basi di date, umanit\u00e0 digitali.<\/p>\n

Arnau DB is a digital resource still under development which consists of a website and a series of databases created with two fundamental objectives: dissemination and support research regarding the figure and works of the physician and spiritual reformer, Arnau de Vilanova. In order to combat the distorted vision of Arnau de Vilanova that still survives, the website offers an up-to-date, rigorous synthesis, so far in three languages \u2013 Catalan, Spanish and English \u2013 on the biography of Arnau de Vilanova and on the corpus of medical, religious and alchemical writings which circulated under his name, both the authentic ones and those which were apocryphally attributed to him. It also contains an examination of his legacy to posterity and his myth. Likewise, in order to gather and provide the basic tools for research into this author, five databases, which will be accessible from the website itself, contain the contemporary bibliography around Arnau, the archive documents related to his biography, and the works that comprise the corpus of Arnau, the manuscripts and early modern editions that transmit them. All five databases are also interrelated and connected with lists of subjects and authors\u2019 names in order to cross-reference the information they contain.<\/p>\n

Keywords: Arnau de Vilanova, medieval medicine, medieval philosophy, databases, digital humanities.<\/p>\n

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“The Melancholy of the Necromancer in Arnau de Vilanova’s Epistle against Demonic Magic”<\/strong>, Bhayro, Siam – Rider, Catherine (eds.), Demons and Illness from Antiquity to the Early-Modern Period<\/a>, Leiden – Boston, Brill (Magical and Religious Literature of Late Antiquity, 5), 2017, pp. 271-290. Acc\u00e9s al cap\u00edtol complet (PDF).<\/a><\/p>\n

The famous physician Arnau de Vilanova (c. 1240-1311) ends his Epistola de reprobacione nigromantice ficcionis (also known as De improbacione maleficiorum) concluding that necromancers suffer a species of occult melancholy, since they believe that they practice a rational science and that they can master demons to fulfill their will. My paper discusses which are the authentic medical sources of this diagnosis, hidden under Galen’s name, and its real intention.<\/p>\n

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En col\u00b7laboraci\u00f3 amb Manuel Ram\u00edrez i Manel Garcia) “Epigraphia 3D. Un proyecto de innovaci\u00f3n cient\u00edfica en la divulgaci\u00f3n del patrimonio epigr\u00e1fico de Hispania”, Epigrahica. Periodico internazionale di epigrafia<\/em><\/a>, 77 (2015), pp. 371-396.\u00a0<\/span>Acc\u00e9s a l’article complet (PDF)<\/a>.<\/strong><\/p>\n

Los avances experimentados en los \u00faltimos a\u00f1os en las tecnolog\u00edas basadas en el procesamiento de las fotograf\u00edas digitales, permite abordar proyectos de modelizaci\u00f3n 3D de inscripciones romanas, como el realizado en el Museo Arqueol\u00f3gico Nacional (Madrid). La utilizaci\u00f3n de esta tecnolog\u00eda innovadora aporta a los especialistas mejores reproducciones que la fotograf\u00eda convencional, que supondr\u00e1n un enriquecimiento de las bases de datos epigr\u00e1ficas, pero su utilidad se extiende tambi\u00e9n a la propia ense\u00f1anza de la Epigraf\u00eda.<\/p>\n

The most recent advances in digital image processing have made 3D scanning of Roman inscriptions a reality, the project carried out in the Madrid Archeological Museum being just one clear example of this. The use of this innovative technology has furnished scholars with better epigraphic data; its applications, however, go far beyond these boundaries, extending to new ways of teaching Epigraphy itself.<\/p>\n

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“Les traduccions atribu\u00efdes a Arnau de Vilanova en la impremta moderna”, Medievalia<\/a>, 18\/1 (2015), 175-188. Acc\u00e9s a l’article complet (PDF)<\/a>.<\/strong><\/p>\n

Aquest treball analitza la fortuna editorial de les traduccions m\u00e8diques atribu\u00efdes a Arnau de Vilanova durant l’edat moderna (1476-1608), tant les aut\u00e8ntiques \u2014De rigore et tremore et iectigatione et spasmo de Gal\u00e8, De viribus cordis d’Avicenna\u2014 com les que actualment es consideren ap\u00f2crifes \u2014De lege d’Hip\u00f2crates, De physicis ligaturis de Costa ben Luca. No solament s’hi revisen les diverses edicions de cadascuna d’elles, gaireb\u00e9 sempre dins de grans recopilacions m\u00e8diques, sin\u00f3 que es pretenen situar dins el context dels corrents intel\u00b7lectuals de la medicina coet\u00e0nia.<\/p>\n

The translations attributed to Arnau de Vilanova in the Early Modern Print.<\/strong><\/p>\n

This paper analyzes the editorial fortune of the medical translations attributed to Arnau de Vilanova in the Early Modern Times (1476-1608), both authentic \u2014Galen’s De rigore et tremore et iectigatione et spasmo, Avicenna’s De viribus cordis\u2014 and those today considered apocryphal \u2014Hippocrates’s De lege, Costa ben Luca’s De physicis ligaturis. ‘e editions of each translation, usually printed in large medical compilations, not only are r viewed, but also are intended to be placed in the context of the intellectual currents of contemporary medicine.<\/p>\n

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“The manuscript of a medieval necromancer: Magic in Occitan and Latin in ms. Vaticano, BAV, Barb. lat. 3589”, Revue d’histoire des textes, n. s., 9 (2014)<\/a>, pp. 221-272. ISBN: 978-2-503-54985-9 (Brepols). <\/strong>Acc\u00e9s a a l’article complet (PDF) a Brepols<\/strong><\/a>.<\/strong><\/p>\n

MS Vatican BAV, Barb. Lat. <\/em>3589 has been known to scholars since the 19th century but so far has not been studied thoroughly. This article aims to investigate its contents and its composition not only by identifying the writings contained therein and their sources, as far as possible, but also by searching clues left by its compiler while copying it in order to understand his profile and his manner of working. Upon examination this codex has proved to be an outstanding document for the study of medieval magic for a large number of reasons. It reveals previously unnoticed works, including one as remarkable as the Libre de puritats<\/em>, and it is a rare sample of necromancy in a Romance language \u2013 Occitan \u2013 together with its interaction with Latin. It also constitutes a new witness, although incomplete, of writings about occult arts known through other Latin manuscripts, in particular Liber septem planetarum ex scientia Abel<\/em>, De officiis spirituum<\/em> and perhaps Liber Veneris<\/em>. In addition, the codex shows evidence of the use in the Middle Ages of fundamental manuals of magic such as Liber Razielis<\/em> and Picatrix<\/em>, whose medieval circulation is not well known. Further it is a source to find out titles of many lost works and even to learn about their contents. Finally it allows us to approach the way an early 15th-century necromancer formed his own collection of magic books and resources.<\/p>\n

Le manuscrit d’un nigromancien m\u00e9di\u00e9vale: Magie en occitan et latin dans le ms. Vatican BAV, Barb. Lat. 3589<\/strong><\/p>\n

Le manuscrit Vaticano, BAV, Barb. lat. 3589 est connu des chercheurs depuis le XIXe si\u00e8cle, mais jusqu’\u00e0 pr\u00e9sent n\u2019avait pas \u00e9t\u00e9 \u00e9tudi\u00e9 en profondeur. Cet article se propose d\u2019analyser son contenu et sa composition, non seulement en identifiant les \u00e9crits qui y sont conserv\u00e9s et leurs sources, dans la mesure du possible, mais aussi en recherchant des indices laiss\u00e9s par son compilateur pendant le processus de copie, afin de comprendre sa personnalit\u00e9 et sa mani\u00e8re de travailler. Un examen de ce codex montre qu\u2019il constitue un document exceptionnel pour l’\u00e9tude de la magie m\u00e9di\u00e9vale, pour un grand nombre de raisons. Il r\u00e9v\u00e8le des oeuvres jusque-l\u00e0 pass\u00e9es inaper\u00e7ues, notamment le remarquable Libre de puritats<\/em>, et il est l\u2019un des rares t\u00e9moignages de n\u00e9cromancie dans une langue romane (l\u2019occitan) en interaction avec le latin. En outre, il constitue un nouveau t\u00e9moignage, bien qu\u2019incomplet, d\u2019\u00e9crits consacr\u00e9s aux arts occultes connus par d\u2019autres manuscrits latins, en particulier, le Liber septem planetarum ex scientia Abel<\/em>, le De officiis spirituum<\/em> et peut-\u00eatre le Liber Veneris. <\/em>En outre, le manuscrit offre des preuves de l\u2019utilisation au Moyen \u00c2ge de manuels fondamentaux de magie, comme le Liber Razielis<\/em> et le Picatrix<\/em>, dont la circulation m\u00e9di\u00e9vale n\u2019est pas bien connue. De plus, il offre des renseignements sur les titres de nombreuses oeuvres perdues et m\u00eame sur leur contenu. Enfin, il nous permet de conna\u00eetre la mani\u00e8re dont un n\u00e9cromancien du d\u00e9but du XVe si\u00e8cle a form\u00e9 sa propre collection de livres et de ressources magiques.<\/p>\n

El manuscrit d’un nigromant medieval: M\u00e0gia en occit\u00e0 i llat\u00ed en el ms. Vatic\u00e0 BAV, Barb. Lat. 3589<\/strong><\/p>\n

El ms. Vatic\u00e0 BAV, Barb. Lat. El 3589 \u00e9s conegut pels estudiosos des del segle XIX, per\u00f2 fins ara no s’ha estudiat a fons. Aquest article pret\u00e9n investigar el seu contingut i la seva composici\u00f3 no nom\u00e9s identificant els escrits que hi ha i les seves fonts, en la mesura del possible, sin\u00f3 tamb\u00e9 cercant pistes deixades pel compilador al mateix temps que el copiava per tal d\u2019entendre el seu perfil i la seva forma de treballar. L\u2019examen d\u2019aquest c\u00f2dex evidencia que \u00e9s un document excel\u00b7lent per a l’estudi de la m\u00e0gia medieval per moltes raons. Revela obres que anteriorment han passat desapercebudes, inclosa una tan notable com el Libre de puritats, i \u00e9s una rara mostra de nigrom\u00e0ncia en una llengua rom\u00e0nica -occit\u00e0- junt amb la seva interacci\u00f3 amb el llat\u00ed. Tamb\u00e9 constitueix un nou testimoni, encara que incomplet, d\u2019escrits sobre arts ocultes coneguts a trav\u00e9s d\u2019altres manuscrits llatins, en particular Liber septem planetarum ex scientia Abel, De officiis spirituum i potser Liber Veneris. A m\u00e9s, el c\u00f2dex mostra evid\u00e8ncies de l\u2019\u00fas a l\u2019edat mitjana de manuals fonamentals de m\u00e0gia com Liber Razielis i Picatrix, la circulaci\u00f3 medieval dels quals no \u00e9s gaire coneguda. Tamb\u00e9 \u00e9s una font per con\u00e8ixer t\u00edtols de moltes obres perdudes i fins i tot per con\u00e8ixer el seu contingut. Finalment, ens permet apropar-nos a la forma en qu\u00e8 un nigromant de principis del segle XV va formar la seva pr\u00f2pia col\u00b7lecci\u00f3 de llibres i recursos de m\u00e0gia.<\/p>\n

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“Aristoteles imperfectus. Natural Divination, Dream and Prophecy in the Latin Middle Ages (1210\u20131310)”<\/strong>, Alexander Fidora (ed.), Die mantischen K\u00fcnste und die Epistemologie prognostischer Wissenschaften im Mittelalter<\/a>, Col\u00f2nia – Weimar – Viena, Boehlau Verlag (Beihefte zum Archiv f\u00fcr Kulturgeschichte, 74), 2013, pp. 23-59. This study aims to examine the concept of natural divination both in dreams and in waking, according to the different approaches developed by eminent Latin thinkers of the thirteenth century after the reception of the \u201cnew Aristotle\u201d and Arabic Aristotelianism. The concept of natural divination was spread in these textual corpora which had recently been translated or were still being translated. As a consequence, it became a controversial idea in a key period in which the boundaries between the sacred and the natural, between the spheres of religious and profane learning, were being redefining towards an increasing naturalization of the worldview. This particular issue can be considered a case study of how the naturalistic approach of Aristotle and Arabic Aristotelianism was assimilated and reconciled with the Christian faith. Divination and prophecy allow us to explore the boundaries between natural, divine and demoniac worlds in the late Middle Ages. Therefore, it is understandable that natural divination was discussed not only in works on natural philosophy but also in theological writings on account of the interest in discerning divine prophecy and natural prophecy. Some theologians also question the boundaries of both these prophecies with necromantic divination. The causality attributed to each of these prophetic experiences is also the basis for the considerations regarding their epistemological validity, their place in the system of sciences and the factors that condition the reception of knowledge about the future.<\/p>\n

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“The Legend of Arnau de Vilanova, from the Middle Ages to the Early Modern Times”<\/strong>, Micrologus: Natura, Scienze e Societ\u00e0 Medievali<\/em>, 21, 2013, pp. 411\u2013444.<\/p>\n

Although the contemporary research has managed to reveal his historical figure, the legend of the physician and religious reformer Arnau de Vilanova (c. 1240-1311) has not vanished yet. This article reviews Arnau’s biographical accounts or allusions to him made by medieval and early modern authors in order to explore how his myth was created and developed from his lifetime to the Early Modern Ages. Arnau’s medieval legends as a necromancer, alchemist and prophet converged into an archetypical image of him as a physician-magician and polymath according to the Renaissance ideal. Each one of the three medieval traditions seems to have been born separately. However, the religious nonconformism of the historical Arnau and the image of him which was transmitted by the detractors of his spiritual thought apparently had an outstanding role in their origin.<\/p>\n

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“M\u00e0gia medieval en occit\u00e0 i llat\u00ed: el Libre de puritats i els altres escrits del c\u00f2dex Barberiniano Latino 3589”<\/strong>, Alberni, Anna – Badia, Lola – Cifuentes, Llu\u00eds – Fidora, Alexander (eds.), El saber i les lleng\u00fces vernacles a l’\u00e8poca de Llull i Eiximenis: estudis ICREA sobre vernacularitzaci\u00f3 = Knowledge and Vernacular Languages in the Age of Llull and Eiximenis: ICREA Studies on Vernacularization, Barcelona, Publicacions de l’Abadia de Montserrat (Textos i estudis de cultura catalana, 170), 2012, pp. 201-216.<\/p>\n

This paper aims to embark on the systematic analysis of the content of the Codex Barberiniano Latino 3589 in the Vatican \u2014which has to date only been studied very superficially\u2014, focusing on the largest component work, the Libre de puritats<\/em>.The manuscript contains a series of anonymous texts on ritual and astral magic, some in Latin but most in Occitan, not in Catalan as had been previously thought. It is divided into three parts. The first (ff. 2r-28v) and second (ff. 29r-51v), according to all the signs, belong to the same treatise on Solomonic magic in Occitan, the Libre de puritats, while the third (ff. 52r-83v) is a collection of extracts, experiments and short treatises in Latin and Occitan, many of which are incomplete or lack a title, and which belong to several different traditions of magic: Solomonic, hermetic, astrological, etc. There are essentially two hands in the manuscript: the first less careful hand copied the first and third parts, and the second copied the remainder with a greater degree of accuracy. Despite the variety in content, it appears that the volume was not put together arbitrarily, but is a collection of writings for personal use, of interest to the first copyist. This scribe comes across as an expert in literature on magic: he knows some Hebrew and he includes texts that he requires and omits a considerable number of passages that he already has. Furthermore he made use of a partial copy of the Libre de puritats<\/em> copied by the second hand. From internal references, we can conclude that the Libre de puritats<\/em> originally had three sections: the first (ff. 3r-28v) deals with how to control angels and other spirits through Semiforas and psalms recited in pertinent astrological conditions, with the support of rites, fumigations and animal sacrifices; the second, which centres on an explanation of Teberiadi’s treatise Art de caractas<\/em> (ff. 29r-51v), is structured around ten tables with values given for characters and letters, which represent all the elements in the universe and are also of use in operations to invoke angels at astrologically significant times; as for the third part, we are told that it is an explanation of the Art of Images<\/em> attributed to Hermes but it has not survived in the manuscript, and was probably lost along with the missing folios. The study of the remaining parts in this paper is accompanied by a parallel analysis of the main sources, which concludes that the work is based on the Latin version of the Liber Razielis<\/em> and on several of the annexed treatises also in Latin that were added on the initiative of Alfonso X. Finally, it is worth highlighting that the Libre de puritats<\/em> is one of the rare extant examples of the vernacularization of medieval spiritualist magic. It is notable for the breadth of its scope, for the way in which texts from a variety of highly technical sources have been reworked and for its combination of theory and practice.<\/p>\n

Aquest treball pret\u00e9n iniciar l\u2019an\u00e0lisi sistem\u00e0tica del contingut del c\u00f2dex vatic\u00e0 Barberiniano Latino 3589 \u2013fins ara estudiat molt superficialment\u2013, centrant-se en l\u2019obra que n\u2019ocupa la major part: el Libre de puritats<\/em>.
El manuscrit cont\u00e9 un seguit de textos de m\u00e0gia ritual i astral an\u00f2nims, alguns en llat\u00ed per\u00f2 la majoria en occit\u00e0 \u2013no pas en catal\u00e0 com s\u2019havia dit fins ara. De les tres parts fonamentals que s\u2019hi distingeixen la primera (ff. 2r-28v) i la segona (ff. 29r-51v), d\u2019acord amb tots els indicis, pertanyen a un mateix tractat de m\u00e0gia salom\u00f2nica en occit\u00e0, el Libre de puritats<\/em>, mentre que la tercera (ff. 52r-83v) recopila un seguit d\u2019extractes, experiments i petits tractats en llat\u00ed i en occit\u00e0, molts d\u2019ells incomplets o sense t\u00edtol, pertanyents a diverses tradicions m\u00e0giques \u2013salom\u00f2nica, herm\u00e8tica, astrol\u00f2gica… El c\u00f2dex est\u00e0 escrit fonamentalment a dues mans: la primera m\u00e0 descurada que copia la primera i tercera part, i una segona m\u00e0 que transcriu la segona part, amb un format for\u00e7a m\u00e9s acurat. Malgrat el seu contingut variat, no sembla un volum reunit de manera arbitr\u00e0ria sin\u00f3 un recull per a \u00fas propi, que respon als interessos del primer copista. Aquest es revela com un expert de la literatura m\u00e0gica: t\u00e9 coneixements d\u2019hebreu i va recopilant-hi els escrits que li falten alhora que omet un gran nombre de passatges i obres que ja posseeix. D\u2019altra banda hauria aprofitat una c\u00f2pia parcial del Libre de les puritats<\/em> realitzada per la segona m\u00e0.
A partir de les refer\u00e8ncies internes es conclou que el Libre de puritats<\/em> constava originalment de tres seccions: la primera (ff. 3r-28v) cerca controlar els \u00e0ngels i altres esperits a partir dels Semiforas i de salms recitats en les condicions astrol\u00f2giques pertinents, amb el suport de ritus, fumigacions i sacrificis d\u2019animals; la segona, orientada a explicar el tractat titulat Art de caractas<\/em> de Teberiadi (ff. 29r-51v), s\u2019estructura sobre l\u2019eix de deu taules amb el valor dels car\u00e0cters i les lletres, que representen tots els elements de l\u2019univers i que tamb\u00e9 serveixen en les operacions per invocar els \u00e0ngels en el moment astrol\u00f2gicament significatiu; pel que fa a la tercera se\u2019ns anuncia que ha d\u2019explicar l\u2019Art de ymages<\/em> atribu\u00efda a Hermes, per\u00f2 no s\u2019ha transm\u00e8s en el c\u00f2dex i probablement s\u2019ha perdut amb els fulls que hi manquen. L\u2019estudi del contingut de les parts conservades realitzat en aquest treball va paral\u00b7lel amb l\u2019an\u00e0lisi de les seves fonts principals, a partir de la qual es conclou que l\u2019obra parteix de la versi\u00f3 llatina del Liber Razielis<\/em> i de diversos dels tractats annexos tamb\u00e9 en llat\u00ed que s\u2019hi afegiren per iniciativa d\u2019Alfons X.
Finalment val la pena destacar que el Libre de puritats<\/em> \u00e9s una de les rares mostres conservades de vernacularitzaci\u00f3 de la m\u00e0gia espiritualista medieval, amb una extensi\u00f3 molt notable i que reflecteix una capacitat de reelaborar textos de diverses fonts amb un elevat grau de tecnificaci\u00f3 i de combinar la teoria amb la pr\u00e0ctica.<\/p>\n

\n

“Dissipabitur secta Mahometi. Croada i profecia en Arnau de Vilanova”<\/strong>, Jos\u00e9 Mart\u00ednez G\u00e1zquez – \u00d3scar De la Cruz Palma – C\u00e1ndida Ferrero Hern\u00e1ndez (eds.), Estudios de Lat\u00edn Medieval Hisp\u00e1nico. Actas del V Congreso Internacional de Lat\u00edn Medieval Hisp\u00e1nico (Barcelona, 7-10 de septiembre de 2009)<\/a>, Firenze, SISMEL \u00b7 Edizioni del Galluzzo (Millennio Medievale, 92), 2011, ISBN 978-88-8450429-6. Acc\u00e9s a la comunicaci\u00f3 completa (PDF)<\/strong><\/a>.<\/p>\n

Arnau de Vilanova’s position on the crusades, in the frame of his apocalyptic prophetism, evolved from their rejection to a conditioned approval throughout a process influenced by the projects of crusade of both king of Aragon and king of Sicily, whose projects he took part in as a negotiator.<\/p>\n

La posici\u00f3 d’Arnau de Vilanova davant les croades, dins l’esquema del seu profetisme apocal\u00edptic, va evolucionar des del rebuig inicial fins a una acceptaci\u00f3 condicionada al llarg d’un proc\u00e9s influ\u00eft pels projectes de croada tant del rei d’Arag\u00f3 com del rei de Sic\u00edlia, projectes en els quals va intervenir com a negociador.<\/p>\n

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“Magia y ciencia en la Baja Edad Media: la construcci\u00f3n de los l\u00edmites entre la magia natural y la nigromancia (c. 1230 – c. 1310)”<\/strong>, Cl\u00edo & Crimen, 8 (2011), 15-72. Acc\u00e9s a l’article complet (PDF)<\/strong><\/a>.<\/p>\n

This paper aims to analyze the concept developed by the leading intellectuals of the 13th and the early 14th century concerning natural magic \u2013licit as it is based on the occult properties of astrological origin\u2013 and necromancy \u2013illicit because it is founded upon the invocation of spirits\u2013, as well the criteria used by them to draw the boundaries between both kinds of magic. From the view expressed by each of the authors regarding the different magical resources it is intended to detect the agreements and divergences among them when they are trying to discriminate what is considered legitimate from what is not.<\/p>\n

El presente trabajo pretende analizar la concepci\u00f3n que los intelectuales m\u00e1s destacados del siglo XIII e inicios del XIV desarrollan acerca de la magia natural y de la nigromancia \u2013la una l\u00edcita en tanto que se basa en las propiedades ocultas de origen astrol\u00f3gico, la otra il\u00edcita porque se fundamenta en la invocaci\u00f3n a los esp\u00edritus\u2013, as\u00ed como los criterios a los que recurren para trazar la frontera entre ambas. A partir del juicio que expresa cada uno de los autores ante los diversos recursos m\u00e1gicos se buscan los puntos de acuerdo y las divergencias entre ellos en la discriminaci\u00f3n entre lo leg\u00edtimo y lo ileg\u00edtimo.”<\/p>\n

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“Arnau de Vilanova en la Reforma protestant”<\/strong>, Faventia, 31 (2009), 201-212. Acc\u00e9s a l’article complet (PDF)<\/strong><\/a>.<\/p>\n

Per primera vegada s\u2019estudia la recepci\u00f3 de l\u2019obra espiritual d\u2019Arnau de Vilanova en el m\u00f3n editorial de la Reforma protestant. Mentre que el corpus m\u00e8dic i alqu\u00edmic atribu\u00eft a Arnau\u00a0 tingu\u00e9 una ampl\u00edssima difusi\u00f3 en la impremta moderna, nom\u00e9s un escrit espiritual fou editat: la Interpretatio de visionibus in somni\u00efs<\/em>. Aquesta pres\u00e8ncia es deu al te\u00f2leg luter\u00e0 Flacius Illyricus, que inclogu\u00e9 una not\u00edcia d\u2019Arnau en el seu Catalogus testium veritatis<\/em> (Basilea 1556), i despr\u00e9s imprim\u00ed la Interpretatio<\/em> en l\u2019ap\u00e8ndix d\u2019aquest llibre (1562). S\u2019hi segueix la fortuna editorial d\u2019aquests materials arnaldians en totes les edicions successives del Catalogus<\/em> en llat\u00ed, alemany i neerland\u00e8s, aix\u00ed com en les de les Lectiones memorabiles<\/em> de Johann Wolff. A m\u00e9s, s\u2019hi analitza l\u2019inter\u00e8s de Flacius per Arnau (la cr\u00edtica a l\u2019Esgl\u00e9sia com un precedent de la Reforma), les fonts per a la seva not\u00edcia d\u2019Arnau (Eimeric) i si \u00e9s possible rastrejar el manuscrit origen del text.
Paraules clau: Matthias Flacius, Reforma protestant, impremta moderna, Arnau de Vilanova.<\/p>\n

Arnau de Vilanova in the Protestant Reformation
Approach to the reception of Arnau de Vilanova\u2019s religious work in the editorial world related to the Protestant Reformation, specially through Matthias Flacius Illyricus.
Key words: Matthias Flacius, Protestant Reformation, modern printing, Arnau de Vilanova.<\/p>\n

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“Proprietas. Las propiedades ocultas seg\u00fan Arnau de Vilanova”<\/strong>, Traditio. Studies in ancient and medieval thought, History, and religion<\/a><\/em>, 63 (2008), pp. 327-360, ISSN: 0362-1529 (Fordham University<\/a>, New York, EUA). Acc\u00e9s a a l’article complet (PDF) a JSTOR<\/strong><\/a> i a Project Muse<\/a>.<\/p>\n

This article comprehensively approaches the concept of hidden properties or proprietas<\/em> from several medical writings of Arnau de Vilanova. He defines them as properties imbued in natural or artificial beings by the stars at the time of their creation. They can only be known by experience and cannot be predicted by reason. They are the basis of the so-called natural magic. Arnau\u2019s sources for the conception of such phenomenon (Avicenna, Galen and Luca ben Costa), the therapeutic uses given by this author to them, and also their role in his pharmacological theory and epistemological framework are studied here. All this allows us to evaluate the actual weight of natural magic in Arnau\u2019s medicine, which grew over time but it was always quite small, although it has been overestimated by the traditional view of Arnau.<\/p>\n

El art\u00edculo presenta una aproximaci\u00f3n completa al concepto de propiedades ocultas o proprietas <\/em> a partir de los diversos escritos m\u00e9dicos de Arnau de Vilanova que tratan de ellas. Las define como unas propiedades imbuidas en los seres naturales o artificiales por los astros en el momento de su creaci\u00f3n. S\u00f3lo pueden ser conocidas por la experiencia y no pueden ser previstas por la raz\u00f3n. Son la base de la llamada magia natural. Se estudian las fuentes para la concepci\u00f3n arnaldiana de este fen\u00f3meno (Avicena, Costa bien Luca y Galeno), los usos terap\u00e9uticos que les atribu\u00eda Arnau, su papel en la teor\u00eda farmacol\u00f3gica y en el marco epistemol\u00f3gico arnaldiana. Todo ello permite evaluar el peso real de la magia natural en la medicina de Arnau, que creci\u00f3 con el tiempo pero que fue siempre bastante minoritario, a pesar de haber sido sobrevalorado en la visi\u00f3n tradicional de este importante m\u00e9dico medieval.<\/p>\n

L’article presenta una aproximaci\u00f3 completa al concepte de propietats ocultes o proprietas <\/em>a partir dels diversos escrits m\u00e8dics d\u2019Arnau de Vilanova que tracten d\u2019elles. Les defineix com unes propietats imbu\u00efdes en els \u00e9ssers naturals o artificials pels astres en el moment de la seva creaci\u00f3. Nom\u00e9s poden ser conegudes per l\u2019experi\u00e8ncia i no poden ser previstes per la ra\u00f3. S\u00f3n la base de l\u2019anomenada m\u00e0gia natural. S\u2019hi estudien les fonts per a la concepci\u00f3 arnaldiana d\u2019aquest fenomen (Avicenna, Costa ben Luca i Gal\u00e8), els usos terap\u00e8utics que els atribu\u00efa Arnau, el seu paper en la teoria farmacol\u00f2gica i en el marc epistemol\u00f2gic arnaldians. Tot plegat permet avaluar el pes real de la m\u00e0gia natural en la medicina d\u2019Arnau, que va cr\u00e9ixer amb el temps per\u00f2 que va ser sempre for\u00e7a minoritari, malgrat haver estat sobrevalorat en la visi\u00f3 tradicional d\u2019aquest important metge medieval.<\/p>\n

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“La tradition m\u00e9dicale d’Arnaud de Villeneuve, du manuscrit \u00e0 l’imprim\u00e9”<\/strong>, M\u00e9di\u00e9vales: Langue, Textes, Histoire, 52 (2007), 75-88. Acc\u00e9s al text complet<\/strong><\/a>.<\/p>\n

Les \u00e9ditions g\u00e9n\u00e9rales d’Arnaud de Villeneuve publi\u00e9es au XVIe si\u00e8cle donnent l’occasion d’une r\u00e9flexion autour de ses relations avec la tradition manuscrite. Apparemment, le travail de son \u00e9diteur scientifique, Tommaso Murchi, visa \u00e0 compiler, essentiellement \u00e0 partir de quelques manuscrits, toute l’\u0153uvre ayant trait \u00e0 la m\u00e9decine qu’il pensait \u00eatre \u00e9crite par Arnaud, mais avec un biais vers les arts occultes qui le conduisit \u00e0 inclure quelques rares \u00e9crits alchimiques. De toute fa\u00e7on, les textes rassembl\u00e9s ne proviennent pas tous de manuscrits, et au moins trois parmi les plus longs proviennent d’incunables. D’autre part, l’intervention \u00e9ditoriale dans les textes se r\u00e9v\u00e8le in\u00e9gale et peu syst\u00e9matique, ce qui rend n\u00e9cessaire une \u00e9valuation particuli\u00e8re de leur utilit\u00e9 lorsque l’on entreprend l’\u00e9dition critique de chacune des \u0153uvres arnaldiennes. En d\u00e9finitive, les \u00e9ditions arnaldiennes permettent de voir que le passage du manuscrit \u00e0 l’imprim\u00e9 n’a pas signifi\u00e9 une rupture imm\u00e9diate, mais plut\u00f4t une \u00e9volution qui a affect\u00e9 le travail autour du texte et les int\u00e9r\u00eats intellectuels qui lui \u00e9taient li\u00e9s.<\/p>\n

The Medical Tradition of Arnau de Vilanova from Manuscript to Printed Book<\/em>. The general editions of Arnau de Vilanova published in the 16th century give us the opportunity to reflect about their relationship with the manuscript tradition. Apparently the work of their editor, Tommaso Murchi, was oriented to compiling, basically from some codices, the whole work of medical subject that he presumed to be written by Arnau, but with a bias towards the occult arts that led him to include a few alchemical writings. Anyway not all the texts collected in the general editions come from manuscripts but at least three of the longest stem from incunabula. On the other hand the editorial intervention in the texts was unequal and little systematic. Therefore a particular appraisal about their utility is needed as the critical edition of each Arnaldian work is undertaken. At last in the Arnaldian editions it is possible to see that the passage from the manuscript to the print did not mean an immediate breach but rather an evolution that affected the work about the text and the intellectual interests related to it.<\/p>\n

Keywords: Arnau de Vilanova, early press, manuscript, medical writings, textual criticism
Mots-cl\u00e9s: Arnaud de Villeneuve, critique textuelle, d\u00e9buts de l\u2019imprimerie, \u00e9crits m\u00e9dicaux, imprimerie, manuscrit<\/p>\n

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“Medicina i astrologia en el corpus arnaldi\u00e0\u201d<\/strong>, Dynamis<\/a><\/em>, 26 (2006), pp. 15-38. ISSN: 0211-9536 (Editorial Universidad de Granada<\/a>). Acc\u00e9s a l’article complet (PDF)<\/strong><\/a>.<\/p>\n

The role of astrology in Arnau de Vilanova\u2019s medical work is revisited with special attention to the problems of authorship posed by the astrological writings of Arnau\u2019s corpus and to their hypothetical chronology.<\/p>\n

Keywords: Arnau de Vilanova, medical astrology, authorship.<\/p>\n

1.\u2014Astrology in the works of Arnau de Vilanova. 2.\u2014The astrological seals. 3.\u2014 Writings on seals. 4.\u2014Jewish circles. 5.\u2014Authorship of De<\/em>
Iudicis Astonomie<\/em>. 6.\u2014A time for astrology?<\/p>\n

Es revisa el paper de l\u2019astrologia en l\u2019obra m\u00e8dica d\u2019Arnau de Vilanova amb una atenci\u00f3 especial envers els problemes d\u2019autoria que plantegen els escrits astrol\u00f2gics del corpus arnaldi\u00e0 i envers la hipot\u00e8tica delimitaci\u00f3 cronol\u00f2gica d\u2019aquest recurs.
Paraules clau: Arnau de Vilanova, astrologia m\u00e8dica, autoria.<\/p>\n

1.\u2014L\u2019astrologia en l\u2019obra d\u2019Arnau de Vilanova. 2.\u2014Els segells astrol\u00f2gics. 3\u2014Escrits sobre segells. 4.\u2014Els medis jueus. 5.\u2014Autoria del De Iudiciis astronomie<\/em>. 6.\u2014Un temps per a l\u2019astrologia?<\/p>\n

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“Vides modernes d’Arnau de Vilanova”<\/strong>, Faventia<\/em>, 28\/1-2 (2006), 137-145. Acc\u00e9s a l’article complet (PDF)<\/strong><\/a>.<\/p>\n

Aproximaci\u00f3 a algunes biografies d\u2019Arnau de Vilanova escrites en l\u2019edat moderna com un mitj\u00e0 per a con\u00e8ixer la perviv\u00e8ncia de la seva figura i la recepci\u00f3 del corpus m\u00e8dic i alqu\u00edmic arnaldi\u00e0.
Paraules clau: medicina, alqu\u00edmia, impremta moderna, llat\u00ed modern, Arnau de Vilanova.<\/p>\n

Approach to some biographies of Arnau de Vilanova written in Modern Age as a way to know his survival and the reception of the medical and alchemical corpus attributed to him.
Key words: medicine, alchemy, modern printing, modern Latin, Arnau de Vilanova.<\/p>\n

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“El Regimen quartane<\/em> atribu\u00eft a Arnau de Vilanova”<\/strong>, Faventia<\/em>, 27\/1 (2005), 97-112. Acc\u00e9s a l’article complet (PDF)<\/strong><\/a>.<\/p>\n

Presentaci\u00f3 i edici\u00f3 cr\u00edtica del Regimen quartane<\/em>, un breu escrit atribu\u00eft a Arnau de Vilanova que d\u00f3na un tractament m\u00e8dic contra la febre quartana.
Paraules clau: medicina medieval, llat\u00ed medieval, Arnau de Vilanova.<\/p>\n

Presentation and critical edition of the Regimen quartane<\/em>, a brief writing attributed to Arnau de Vilanova that gives a medical treatment against the quartan fever.
Key words: medieval medicine, medieval Latin, Arnau de Vilanova.<\/p>\n

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“El autor del Contra calculum<\/em> y de otros tres tratados m\u00e9dicos: Arnau de Vilanova o Galvano da Levanto?”<\/strong>, Sudhoffs Archiv<\/em>, 87\/1 (2003), 32-68. Acc\u00e9s a l’article complet (PDF) a JSTOR<\/strong><\/a>.<\/p>\n

Algunos manuscritos, as\u00ed como las ediciones renacentistas de la obra m\u00e9dica de Arnau de Vilanova (desde la tercera edici\u00f3n) contienen cuatro mongraf\u00edas sobre enfermedades espec\u00edficas: Regimen contra catarrum<\/em>, De tremore cordis<\/em>, De epilentia<\/em> y Tractatus contra calculum<\/em>. Se hab\u00eda aceptado m\u00e1s o menos su autenticidad en el marco de la discusi\u00f3n sobre la “cuesti\u00f3n arnaldiana”, el debate acerca de los numerosos problemas de autor\u00eda que afectan a numerosos escritos atribuidos a Arnau. Este art\u00edculo se replantea la autor\u00eda de los textos mencionados bajo un nuevo aspecto, su posible autor\u00eda por parte del m\u00e9dico genov\u00e9s Galvano da Levanto (muerto en 1312). Los tres primeros son, en realidad, simplemente una versi\u00f3n abreviada de las tres obras de Galvano Remedium salutare contra catarrum<\/em>, Carisma sanativum tremoris cordis<\/em>, Liber Salvatoris contra morbum caducum<\/em>: en su versi\u00f3n abreviada se han omitido esencialmente los cap\u00edtulos relativos a los aspectos generales de la medicina, as\u00ed como los que relacionan las enfermedades f\u00edsicas con cuestiones morales. En el caso del De epilentia<\/em> el texto abreviado de Galvano aparece combinado en los manuscritos e impresos con otros escritos menores sobre la epilepsia. Alguno de ellos podr\u00eda ser una obra aut\u00e9ntica de Arnau.
Por otra parte , todos los indicios llevan a la conclusi\u00f3n de que Contra calculum<\/em> es el mismo Liber Manus Dei contra calculosum languorem<\/em> dedicado por Galvano al Papa Bonifacio VIII con motivo de su enfermedad de c\u00e1lculos biliares. Aunque no se conoce ninguna copia manuscrita atribuida a\u00a0 Galvano, hay un n\u00famero considerable de criterios que se\u00f1alan un\u00e1nimemente al genov\u00e9s como autor de esta obra. Tambi\u00e9n lo confirma la autor\u00eda de Galvano demostrada respecto a las otras tres monograf\u00edas aqu\u00ed estudiadas. Estos criterios son la consistencia de la tradici\u00f3n manuscrita, el entrecruzamiento de citas en estos cuatro textos y otros de Galvano, los paralelismos de pasajes y contenidos, la coincidencia de un estilo muy caracter\u00edstico, ideas, estructuras y fuentes y de la mezcla dentro de las mismas obras de temas y expresiones teol\u00f3gicos y m\u00e9dicos. El Contra calculum<\/em> tambi\u00e9n se muestra coherente con el intento de reconstrucci\u00f3n de la carrera de Galvano que se traza aqu\u00ed, en el que al parecer ten\u00eda un papel crucial para obtener el apoyo del Papa.<\/p>\n

Einige Handschrifte, wie auch die Renaissance-Gesamtausgaben, des Medizinwerkes von Arnau de Vilanova (von der dritten Ausgabe an) enthalten vier Abhandlungen \u00fcber\u00a0 spezifische Krankheiten: Regimen contra catarrum, De tremore cordis, De epilentia, Tractatus contra calculum. Ihre Authentizit\u00e4t innerhalb der Debatte \u00fcber die sogenannte \u201cArnaldische Frage\u201d wurde mehr oder weniger angenommen, Debatte \u00fcber die zahlreichen Probleme hinsichtlich der Autorschaft, die das unfangreiche Arnau zugeschriebene Werk begleiten. Dieser Artikel interessiert f\u00fcr die Autorschaft der erw\u00e4hnten Texte unter dem neuen Aspekt, den die Kodex des Arztes aus Genua Galvano da Levanto (1312 gestorben), einf\u00fchren. Bei den drei ersten handelt es sich in Wirklichkeit nur um eine Abk\u00fcrzung der drei Werke von Galvano Remedium salutare contra catarrum, Carisma sanativum tremoris cordis, Liber Salvatoris contra morbum caducum, wobei im wesentlichen die Kapitel \u00fcber allgemeine Aspekte der Medizin weggelassen wurden, sowie diejenigen \u00fcber Krankheiten, die mit geistigen Leiden behandelt wurden. Im Falle von De epilentia wird der verk\u00fcrzte Text in den Handschriften und im Druck mit anderen kleineren Schriften \u00fcber die Epilepsie kombiniert. Einer davon k\u00f6nnte ein authentisches Werk von Arnau sein.
Andererseits f\u00fchren alle Anzeichen zu der schlussfolgerung, dass Contra calculum derselbe ist wie dem dem Papst Bonifaz VIII anl\u00e4sslich seiner Gallenstein-Krankheit gewidmeten Liber Manus Dei contra calculosum languorem. Obwohl keine handschriftliche Galvano zugeschriebene Kopie bekannt ist, besteht eine betr\u00e4chtliche Anzahl von Kriterien, die einstimmig auf den Genuesen als Autor dieses Werkes hinweisen. Gleichzeitig best\u00e4tigen sie seine Autorschaft der drei anderen hier\u00a0 umstrittenen Abhandlungen. Diese Kriterien sind die Konsistenz der handschriftlichen Tradition, die \u00dcberschneidung von bestimmten Zitaten in diesen vier Texten und einigen anderen unzweifelhaft Galvano zugeschriebenen, die \u00dcbereinstimmung in den verschiedenen Texten von einem sehr charakteristischen Stil, von buchst\u00e4blichen Stellen, von zahlreichen gemeinsamen Ideen, Strukturen und Quellen, sowie von der Mischung innerhalb der gleichen Werke \u00e4rzticher und theologischer Themen und Ausdr\u00fccken. Der Contra calculum erscheint auch koh\u00e4rent mit der hier versuchten Rekonstruktion der Laufbahn von Galvano, wobei er offenbar einen entscheidenden Platz besass, um die Unterst\u00fctzung des Papstes zu bekommen.<\/p>\n

\n

“Entorn de la tradici\u00f3 textual de la Practica summaria<\/em> d’Arnau de Vilanova”<\/strong>, Dynamis<\/a><\/em>, 24 (2004), pp. 269-280. ISSN: 0211-9536 (Editorial Universidad de Granada<\/a>). Acc\u00e9s a l’article complet (PDF)<\/strong><\/a>.<\/p>\n

This paper presents the first systematic analysis of the textual tradition of the Practica summaria<\/em> attributed to Arnau de Vilanova. Its textual tradition, together with the evidence expounded previously by other scholars, confirms Arnau\u2019s authorship of this work.<\/p>\n

Aquest treball presenta la primera an\u00e0lisi sistem\u00e0tica de la tradici\u00f3 textual de la Practica summaria<\/em> atribu\u00efda a Arnau de Vilanova. La tradici\u00f3 textual d\u2019aquesta obra, juntament amb els indicis i raons exposats anteriorment per altres estudiosos, permet confirmar-ne l\u2019autoria arnaldiana.
Paraules clau: Arnau de Vilanova, manuscrits medievals, medicina pr\u00e0ctica.
Keywords: Arnau de Vilanova, medieval manuscripts, practical medicine.<\/p>\n

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“The consilia attributed to Arnau de Vilanova”<\/strong>, Early science and medicine<\/em>, 7\/4 (2002), 311-356. Acc\u00e9s a l’article a JSTOR<\/a><\/strong>.<\/p>\n

Four of the works attributed to Arnau de Vilanova may be considered consilia, which is the name of the genre of texts that expound medical treatments for illnesses suffered by specific individuals. In this paper, I first address the problem of their authenticity within the framework of the so-called “Arnaldian question”. The evidence presented here confirms that Arnau de Vilanova was the author of the Regimen podagre and the Epistola ad Bremundum Montisferrarii, while the question regarding the authorship of the Regimen quartane and the Cura febris ethice remains unresolved. This article furthermore documents the degree to which the actual cures prescribed by the physician in the consilia agreed with the doctrinal works of the Galenic tradition. It is explained how medieval university-trained physician had to compete with other practitioners and how they tried to outrival them by applying the doctrines of learned medicine to the individual cases at hand.<\/p>\n

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“Regimen quartane<\/em> atribu\u00eft a Arnau de Vilanova, un consilium<\/em> pol\u00e8mic”<\/strong>, Batll\u00f3 Ortiz, Josep – Bernat L\u00f3pez, Pasqual – Puig Aguilar, Roser (eds.), Actes de la VI Trobada d’Hist\u00f2ria de la Ci\u00e8ncia i de la T\u00e8cnica (Vic, 27, 28 i 29 d’octubre de 2000)<\/em>, Barcelona, Societat Catalana d’Hist\u00f2ria de la Ci\u00e8ncia i de la T\u00e8cnica, filial de l’Institut d’Estudis Catalans, 2002, pp. 319-325. Acc\u00e9s a la comunicaci\u00f3 completa (Google books)<\/a><\/strong>.<\/p>\n

Paraules clau: consilium<\/em>, Arnau de Vilanova, febre quartana, sanadors sense llic\u00e8ncia<\/p>\n

The Regimen quartane<\/em> attributed to Arnau de Vilanova: a polemical consilium<\/em><\/p>\n

Summary: Among the medical consilia<\/em> attributed to the Catalan physician Arnau de Vilanova (c. 1240-1311) there is the Regimen quartane<\/em>, in which the author indicates an individualized treatment for a sufferer from quartan fever with the characteristic means of medieval galenism: bleeding, medicines and diet. It also includes a theoretical line of argument in defense of the therapeutics prescribed by him, because the author holds harsh polemics with other practitioners, probably unlicensed, in order to convince the adressee of this consilium to follow his own advice and to reject that of his rivals.<\/p>\n

Key words: consilium<\/em>, Arnau de Vilanova, quartan fever, unlicensed practitioners<\/p>\n

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“Nota sobre alguns icti\u00f2nims d’origen occit\u00e0 en textos m\u00e8dics d’Arnau de Vilanova i d’altres autors medievals”<\/strong>, Estudis Rom\u00e0nics<\/em>, 24 (2002), pp. 103-108. Acc\u00e9s a l’article complet (PDF)<\/a><\/strong>.<\/p>\n

Alguns noms de peixos i crustacis presents en el Regimen quartane i en el Regimen podagre, atribu\u00efts a Arnau de Vilanova, aix\u00ed com en el Regimen sanitatis dels quatre mestres de la universitat de Montpeller i a la Tabula que medicum informant de Stephanus Arlandi, s\u00f3n mots occitans llatinitzats, el significat i l\u2019origen dels quals s\u2019intenta estudiar aqu\u00ed en relaci\u00f3 amb la probable proced\u00e8ncia comuna de tots aquests escrits de la facultat de medicina de Montpeller.<\/p>\n

Paraules clau: icti\u00f2nims, occit\u00e0, llat\u00ed medieval, Arnau de Vilanova<\/p>\n

Some names of fish and crustaceans present in the Regimen quartane and in the Regimen podagre, attributed to Arnau de Vilanova, as well as in the
Regimen sanitatis by the four masters of the university of Montpellier, and to the Tabula que medicum informant by Stephanus Arlandi, are Latinised words from Occitan words, whose meaning and origin are studied here vis-\u00e0-vis the probable common origin of all these texts from the School of Medicine of Montpellier.<\/p>\n

Key words: Fish terms, Occitan, Medieval Latin, Arnau de Vilanova<\/p>\n

\u201c‘Quant alcun hom demanda d’alcuna cosa dubtosa’: el Tractat de les interrogacions<\/span> de Bartomeu de Tresbens, estudi i edici\u00f3”<\/strong>, Magnificat Cultura i Literatura Medievals<\/span><\/a>, 8 (2021), 127-164.\u00a0ISSN: <\/span>2386-8295 (Universitat de Val\u00e8ncia).<\/p>\n

Es presenta aqu\u00ed la primera edici\u00f3 cr\u00edtica del Tractat de les interrogacions<\/span> de Bartomeu de Tresbens a partir de l’\u00fanica c\u00f2pia manuscrita que se’n conserva, malgrat que \u00e9s incompleta (Ripoll, Biblioteca Lambert Mata, XXI, ff. 86r-98r), acompanyada d’un estudi introductori. Aquesta obra, que havia rom\u00e0s fins ara in\u00e8dita i insuficientment estudiada, est\u00e0 dedicada al rei Pere el Cerimoni\u00f3s i tracta sobre la branca de l’astrologia que t\u00e9 la finalitat de respondre una q\u00fcesti\u00f3 concreta, amb una clara orientaci\u00f3 cap als afers de la reialesa i el govern. L’estudi introductori analitza diversos aspectes del tractat: la situaci\u00f3 dins el manuscrit, la dataci\u00f3, l’estructura, els continguts que se n’han conservat i se n’han perdut, aix\u00ed com les fonts emprades.<\/p>\n

A first critical edition of the Tractat de les interrogacions<\/em> by Bartomeu de Tresbens, from its incompletely preserved, unique manuscript copy (Ripoll, Biblioteca Lambert Mata, XXI, ff. 86r-98r), preceded by an introductory study. This insufficiently studied work, which had so far remained unpublished, was dedicated to King Pere the Ceremonious, and deals with the branch of astrology aiming to answer specific questions, mainly focusing on kingship and government matters. The introductory study analyses several aspects of the treatise: placement within the manuscript, date, structure, contents preserved and lost, as well as sources.<\/p>\n

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“The times and stars for ruling a kingdom: The Tractat de les eleccions<\/span> by Bartomeu de Tresbens. A study and edition”<\/strong>, Mediaeval Studies<\/span><\/a>, 82 (2020), 79-148. ISSN: 0076\u20135872 (Pontifical Institute of Mediaeval Studies).<\/p>\n

The Tractat de les eleccions<\/span> (\u201cTreatise on elections\u201d) is a short text dedicated to Pere the Ceremonious, King of Aragon, on the branch of astrology focused on determining the moments best suited to performing an action. It is the only one of the three brief astrological treatises written in Catalan by Bartomeu de Tresbens that is fully conserved, in a unique manuscript, apart from the long Llibre de les nativitats<\/span>. In this article an edition of the Tractat de les eleccions<\/em> is given, preceded by a study of its dating, its situation in the manuscript, its contents and its sources.<\/p>\n

\n

“El deix occit\u00e0 de Bartomeu de Tresbens”<\/strong>, Alberni, Anna – Cifuentes, Llu\u00eds – Santanach, Joan – Soler, Albert (eds.), \u00abQui fruit ne sap collir\u00bb: homenatge a Lola Badia<\/span>, Barcelona, Universitat de Barcelona – Barcino (Filologia UB), 2021, vol. 1, pp. 301-310. ISBN: 978-84-9168-648-4.<\/p>\n

L\u2019inici de l\u2019edici\u00f3 dels tractats astrol\u00f2gics breus de Bartomeu de Tresbens (fl. 1359-1375) ha revelat la influ\u00e8ncia de la llengua occitana en la seva obra, una de les pistes que ha dut a descobrir els or\u00edgens d\u2019aquest astr\u00f2leg i metge de Pere III el Cerimoni\u00f3s en el comtat de Foix. Despr\u00e9s de considerar els possibles castellanismes, aqu\u00ed es recullen els occitanismes de Tresbens, pertanyents sobretot a l\u2019\u00e0mbit del l\u00e8xic i conservats especialment en un dels testimonis de la seva obra, el ms. Ripoll, Biblioteca Lambert Mata, 21.<\/span><\/p>\n

“Occitan influence on Bartomeu de Tresbens” <\/strong><\/p>\n

The start of the edition of the brief astrological treatises by Bartomeu de Tresbens (fl. 1359-1375) revealed the influence of the Occitan language in his works, one of the clues leading to discover the origins of this astrologer and physician to Peter III the Ceremonious in the county of Foix. After considering the possible hispanisms, this paper collects Trebens\u2019s occitanisms, which pertain mainly to vocabulary and are conserved especially in one of the witnesses of their works, MS Ripoll, Biblioteca Lambert Mata, 21.\u00a0<\/p>\n

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“Nous manuscrits de l’obra m\u00e8dica d’Arnau de Vilanova”<\/strong>, Asclepio<\/span>, 72\/2 (2020), p313 (1-12). Acc\u00e9s a l’article complet (Web o PDF)<\/strong><\/a>.<\/span><\/p>\n

Aquest article \u00e9s una primera presentaci\u00f3 dels resultats obtinguts en el proc\u00e9s de revisi\u00f3 dels manuscrits de l\u2019obra m\u00e8dica d\u2019Arnau de Vilanova en el marc del desenvolupament de la base de dades Arnau BD dedicada a recopilar els c\u00f2dexs del corpus atribu\u00eft a aquest metge medieval. La nostra revisi\u00f3 ha perm\u00e8s no tan sols reunir en un sol recurs els testimonis coneguts pr\u00e8viament dels escrits m\u00e8dics d\u2019Arnau sin\u00f3 tamb\u00e9 descobrir 36 manuscrits amb un o m\u00e9s textos seus que havien passat desapercebuts en els estudis arnaldians anteriors.<\/p>\n

New manuscripts of Arnau de Vilanova\u00b4s medical works<\/strong><\/p>\n

This article is a first presentation of the results obtained by reviewing the manuscripts of Arnau de Vilanova\u2019s medical works in the development of the Arnau BD database, in which the codices of the corpus attributed to this medieval physician are collected. Our review has allowed not only to gather the previously known witnesses of Arnau\u2019s medical writings in a single resource, but also to discover 36 manuscripts containing one or more of his texts that had gone unnoticed in the prior scholarship on this author.<\/p>\n

\n

(amb Carmel\u00a0 Ferragud) “Bartomeu de Tresbens, metge i astr\u00f2leg de Pere el Cerimoni\u00f3s: aproximaci\u00f3 biogr\u00e0fica i diplomatari”<\/strong>, Magnificat Cultura i Literatura Medievals<\/span><\/a>, 6 (2019), 113-163. Acc\u00e9s a l’article complet (PDF)<\/strong><\/a>.<\/span><\/p>\n

Aproximaci\u00f3 biogr\u00e0fica a Bartomeu de Tresbens, f\u00edsic i astr\u00f2leg al servei del rei Pere el Cerimoni\u00f3s i del seu fill l’infant Joan, futur Joan I el Ca\u00e7ador. Ho fem a partir del conjunt de la documentaci\u00f3 sobre aquest personatge que fins ara ha estat descoberta als arxius, fonamentalment a l’Arxiu de la Corona d’Arag\u00f3, i tamb\u00e9 a partir de les not\u00edcies que apareixen en el conjunt de les seves obres sobre astrologia. Hem situat Tresbens en els seus or\u00edgens occitans, aix\u00ed com en el context de les activitats econ\u00f2miques, pol\u00edtiques i socials durant el temps que el tenim documentat en terres de la Corona d’Arag\u00f3, mostrant l’home que hi ha al darrere de la m\u00e9s important obra astrol\u00f2gica en catal\u00e0. Particularment estudiem la seva traject\u00f2ria a partir de la relaci\u00f3 que va mantenir amb la monarquia i tamb\u00e9 amb el municipi de Cervera, el govern municipal del qual va pretendre contractar-lo com a metge. Finalment, oferim l’edici\u00f3 original de tota la documentaci\u00f3 arxiv\u00edstica sobre Tresbens que hem utilitzat en el present treball a manera de diplomatari.<\/p>\n

A biographical approach to Bertomeu de Tresbens, a physician and astrologer who worked for King Pere el Cerimoni\u00f3s of Aragon and for his son infant Joan, later known as Joan I el Ca\u00e7ador. This biography is built on a thorough reseach based on all documentation on him found in archives \u2013principally in the Archive of the Crown of Aragon\u2013, as well as on the information contained in all his astrology works. We place Tresbens in his Occitan origin and in the economic, political and social contexts of the time when he had been documented in territories of the Crown of Aragon. Thus, the man behind the most important Catalan oeuvre on astrology is brought to light. We have studied particularly his career regarding his relationship with the monarchy and with the town of Cervera, whose local government planned to employhim as a physician. Finally, we present an original edition of all documentation found in archives regarding Tresbens used in this paper.<\/p>\n

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“Magic in Romance languages”<\/strong>, Page, Sophie – Rider, Catherine (eds.), The Routledge History of Medieval Magic<\/em><\/a>, Londres,\u00a0Routledge (The Routledge Histories), 2019, pp. 99-112.<\/p>\n

During the thirteenth century, the Romance languages of Western Europe began to convey secular learned knowledge while expanding their audience to new social groups, such as the nobility or the bourgeoisie, after centuries of having been monopolized by Latin and by the clergy. Magic was one of the specialized fields in which Romance texts were translated and produced earliest, as a result of rulers\u2019 and courtiers\u2019 ambition to dominate occult forces. However, although the origin of magical writings was at first related to those who held power, these writings later suffered persecution and censorship on the basis of religious orthodoxy, and this made it difficult for them to be preserved, especially in the Iberian Peninsula. This chapter will focus on astral magic, which includes ritual and image magic that observed astrological conditions, and which poses specific problems regarding its illegitimacy and circulation.<\/p>\n

Durant el segle XIII, les lleng\u00fces rom\u00e0niques de l\u2019Europa occidental van comen\u00e7ar a transmetre coneixements assenyats seculars alhora que van ampliar la seva audi\u00e8ncia a nous grups socials, com la noblesa o la burgesia, despr\u00e9s de segles d\u2019haver estat monopolitzats pel llat\u00ed i pel clergat. La m\u00e0gia era un dels \u00e0mbits especialitzats en qu\u00e8 es van traduir i produir m\u00e9s aviat textos en roman\u00e7, com a resultat de l\u2019ambici\u00f3 de governants i cortesans de dominar les forces ocultes. Tanmateix, tot i que l\u2019origen dels escrits m\u00e0gics va estar al principi relacionat amb els que ostentaven el poder, aquests escrits despr\u00e9s van patir persecuci\u00f3 i censura per ra\u00f3 de l\u2019ortod\u00f2xia religiosa, i aix\u00f2 va dificultar la seva conservaci\u00f3, especialment a la pen\u00ednsula Ib\u00e8rica. Aquest cap\u00edtol se centrar\u00e0 en la m\u00e0gia astral, que inclou la m\u00e0gia ritual i la m\u00e0gia d’imatges que observava condicions astrol\u00f2giques i que planteja problemes espec\u00edfics pel que fa a la seva il\u00b7legitimitat i circulaci\u00f3.<\/p>\n

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“Astrologia per a la recerca de tresors: el Libel d’investigacions de tresors de Bartomeu de Tresbens”<\/strong>, eHumanista\/IVITRA<\/span><\/a>, 14 (2018), pp. 761-793. Acc\u00e9s a l’article complet (PDF)<\/strong>.<\/span><\/a><\/p>\n

En aquest article s\u2019edita per primera vegada el Libel d\u2019investigaci\u00f3 de tresors<\/em> de Bartomeu de Tresbens, astr\u00f2leg i metge del rei Pere el Cerimoni\u00f3s. El Libe<\/em>l, probablement escrit el 1369 o poc abans, \u00e9s un dels pocs tractats monogr\u00e0fics coneguts en l\u2019Europa llatina sobre la recerca de tresors i altres objectes amagats per mitj\u00e0 de l\u2019astrologia. Se n\u2019estudien les fonts, majorit\u00e0riament d\u2019origen \u00e0rab, i es contextualitza el tractat en l\u2019obra i la biografia de Tresbens. De fet, les al\u00b7lusions autobiogr\u00e0fiques que s\u2019hi troben han perm\u00e8s descobrir l\u2019origen de l\u2019autor en el comtat de Foix. Finalment es relaciona el tema del Libel<\/em> amb l\u2019inter\u00e8s ben documentat del rei Pere i els seus successors per la recerca de tresors.<\/p>\n

In this article, the Libel d\u2019investigaci\u00f3 de tresors<\/em> (\u2018The little book on the search for treasure\u2019) by Bartomeu de Tresbens, astrologer and physician to King Pere the Ceremonious of Aragon, is edited for the first time. The Libel<\/em>, probably written in 1369 or just before, is one of the few known monographic treatises produced in Latin Europe on the search for treasures and other hidden objects through astrology. Its sources, mainly of Arab origin, are studied and the treatise is contextualized in Tresbens\u2019s oeuvre and biography. Actually, the autobiographical allusions found in this book allow to find out the author\u2019s origin in the County of Foix. Finally, the argument of the Libel<\/em> is related to the well-documented interest of King Pere and his successors for the treasure hunt.<\/p>\n

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“The Astrological Works Attributed to Arnau de Vilanova: the Question of Their Authenticity”<\/strong>, Palazzo, Alessandro – Zavattero, Irene (eds.), Geomancy and Other Forms of Divination<\/span><\/a>, Flor\u00e8ncia, SISMEL – Edizioni del Galluzzo (Micrologus Library, 87), 2017, pp. 397-420.<\/p>\n

There is no doubt that Arnau de Vilanova (c. 1240-1311) applied astrology in his medical practice, as shown by contemporaneous documentation and by a number of brief references scattered throughout his authentic works, but it is still not demonstrated that any of the works concerning medical astrology transmitted under his name in medieval manuscripts and early modern editions was really written by him. De aqua vite simplici et composite<\/span> as well as De sigillis<\/span> and other treatises on astrological seals may be included in this category. However, the question remains open especially regarding the longest and most popular of them, the Introductorium ad iudicia astrologie quantum pertinet ad medicinam<\/span>, which has been regarded as most likely authentic by scholars and which was one of the medieval Latin astrological treatises most copied. After reviewing the use of astrology in Arnau’s medical activity, this paper examines the authenticity of these writings both by comparing their contents and those of his undisputed works and by analyzing their textual tradition. The conclusion is that in fact Arnau did not compose any treatise that could be qualified as astrological, but they were attributed to him because of his exaggerated fame as a physician-astrologer.<\/p>\n

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“Astrology in the service of the crown: Bartomeu de Tresbens, physician and astrologer to King Pere the Ceremonious of Aragon”<\/strong>, Journal of Medieval History<\/span><\/a>, 44\/1 (2018), \u00a0<\/span>Acc\u00e9s a l’article complet (a Taylor and Francis)<\/strong><\/a>. <\/span> Preprint or Author\u2019s Original Manuscript (PDF)<\/a>.<\/strong><\/p>\n

Bartomeu de Tresbens (fl. 1359\u201375) was a physician and astrologer in the service of King Pere the Ceremonious of Aragon and his son Joan, both of them keenly interested in providing patronage for astronomy-astrology. Tresbens dedicated a set of astrological treatises in Catalan to Pere. He was the author of the most outstanding body of astrological work written in the vernacular in the medieval West. However, it has scarcely been studied: only his longest treatise has been edited, though insufficiently analysed, whereas his other works remain to be researched. This paper outlines Tresbens’ life and his relationship with the monarchy, and presents an overview of his works. Tresbens is revealed to be a distinguished individual whose case can help us understand the role of astrologers in medieval European courts.<\/p>\n

Bartomeu de Tresbens (fl. 1359\u201375) fou un metge i astr\u00f2leg al servei del rei Pere el Cerimoni\u00f3s d’Arag\u00f3 i el seu fill Joan, ambd\u00f3s interessats en oferir mecenatge a l’astrologia-astrologia. Tresbens va dedicar a Pere un conjunt de tractats astrol\u00f2gics en catal\u00e0. Va ser l\u2019autor del corpus m\u00e9s destacat d\u2019obres astrol\u00f2giques escrites a la llengua vernacular de l\u2019occident medieval. Tot i aix\u00f2, ha estat poc estudiat: nom\u00e9s s\u2019ha editat el seu tractat m\u00e9s llarg, tot i que no s\u2019ha analitzat suficientment, mentre que els seus altres treballs estan pendents d\u2019investigar. Aquest article descriu la vida de Tresbens i la seva relaci\u00f3 amb la monarquia i presenta una panor\u00e0mica de les seves obres. Tresbens es revela que \u00e9s un personatge notable que ens ajuda a comprendre el paper dels astr\u00f2legs a les corts europees medievals.<\/p>\n

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“Drawing from the marrow of the authors of astrology: The sources of Bartomeu de Tresbens, Astrologer to King Pere the Ceremonious of Aragon”<\/strong>, Boudet, Jean-Patrice – Ostorero, Martine – Paravicini Bagliani, Agostino (eds.), De Fr\u00e9d\u00e9ric II \u00e0 Rodolphe II. Astrologie, divination et magie dans les cours (XIIIe-XVIIe si\u00e8cle)<\/span><\/a>, Flor\u00e8ncia, SISMEL- Edizioni del Galluzzo (Micrologus Library, 85), 2017, pp. 71-96.<\/p>\n

Bartomeu de Tresbens (fl. 1359-1375), physician and astrologer of King Pere the Ceremonious of Aragon, dedicated him a set of astrological treatises in Catalan: Llibre de les nativitats<\/em> (\u00abBook of nativities\u00bb), Tractat de les interrogacions <\/em>(\u00abTreatise on interrogations\u00bb), Tractat de les eleccions <\/em>(\u00abTreatise on elections\u00bb) and Libel d\u2019investigaci\u00f3 de tresors<\/em> (\u00abBooklet of research into treasures\u00bb). The aim of this paper is to study Tresbens\u2019 sources, which have never been systematically analysed. Tresbens declares that he composed these works after consulting many reliable astrology books. He certainly cites many of the most prestigious Greek and Arabic astrologers, but he did not really used all the authors cited in his works. Abenragel is his main source, but he also bases on Omar, Albumasar, Alcabitius, the Centiloquium<\/em>, the Liber novem iudicum<\/em> and Messahala. However, Tresbens is not merely a compiler: sometimes he makes a critical use of his sources, by contradicting, correcting or completing them, and provides his own views, materials or experiences.<\/p>\n

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“El Liber experimentorum<\/span>, un llibre de m\u00e0gia en occit\u00e0 falsament atribu\u00eft a Arnau de Vilanova”<\/strong>, Medioevo romanzo<\/span><\/a>, 41\/1 (2017), 188-193.<\/p>\n

El Liber experimentorum<\/em> \u00e9s un breu tractat escrit en occit\u00e0 amb el prop\u00f2sit fonamental de donar indicacions sobre els dies i les hores prop\u00edcies d\u2019acord amb els astres per a nombroses accions diverses, principalment per a operacions m\u00e0giques, moltes d\u2019elles expl\u00edcitament nigrom\u00e0ntiques. Es tracta d\u2019un dels rars escrits medievals en roman\u00e7 coneguts sobre m\u00e0gia ritual i d\u2019imatges que es pot considerar una obra d\u2019autor. Tanmateix, el veritable autor sembla amagar-se sota el nom de qui es presenta com a traductor, Guillem de Perissa, mentre atribueix l\u2019original a Arnau de Vilanova. L\u2019origen d\u2019aquesta atribuci\u00f3 ap\u00f2crifa s\u2019ha de relacionar amb la llegenda d\u2019Arnau com a mestre d\u2019arts ocultes.<\/p>\n

The Liber experimentorum<\/em> is a brief treatise in Occitan whose main purpose is to give indications on the days and the hours astrologically propitious for numerous different actions, mostly magical operations, many of them explicitly necromantic. It is one of the rare known medieval writings in a Romance language concerning ritual and image magic that can be considered an author\u2019s work. However, its true author seems to be hidden under the name of the alleged translator, Guillem de Perissa, who attributes the original to Arnau de Vilanova. The origin of this attribution should be related to Arnau\u2019s legend as a master of occult arts.<\/p>\n

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“The Liber Lune<\/i> and the Liber Solis<\/i> attributed to Hermes in the MS Vatican, B.A.V., Barb. lat. 3589″<\/strong>, Cahiers de recherches m\u00e9di\u00e9vales et humanistes \/ Journal of Medieval and Humanistic Studies<\/i><\/a>, 33 (2017), pp. 103-126.<\/p>\n

The Liber Solis<\/em> and the Liber Lune<\/em> belong to the Hermetic Liber de imaginibus septem planetarum ex scientia Abel<\/em>, a medieval collection on images of planetary image magic. This article focuses on the incomplete text of both books transmitted by MS Vatican, B.A.V., Barb. lat. 3589. An edited transcription of this text is provided in an appendix.<\/p>\n

Le Liber Solis<\/em> et le Liber Lune<\/em> appartiennent \u00e0 l \u2019ouvrage herm\u00e9tique intitul\u00e9 Liber de imaginibus septem ex scientia planetarum Abel<\/em>, compilation m\u00e9di\u00e9vale sur les images plan\u00e9taires magiques. Cet article \u00e9tudie le texte incompl\u00e8te des deux livres transmis par le ms. Vatican, B.A.V., Barb. lat. 3589. Une transcription de ce texte est fournie en annexe.<\/p>\n

El Liber Solis<\/em> i el Liber Lune<\/em> pertanyen a l\u2019Hermetic Liber imaginum septem planetarum ex scientia Abel<\/em>, una col\u00b7lecci\u00f3 medieval d\u2019imatges de m\u00e0gia d\u2019imatges planet\u00e0ries. Aquest article se centra en el text incomplet d\u2019aquests dos llibres transmesos per MS Vatican, BAV, Barb. lat. 3589. Es proporciona una transcripci\u00f3 editada d\u2019aquest text en un ap\u00e8ndix.<\/p>\n

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“La fi d’una llegenda: Arnau de Vilanova davant la m\u00e0gia i l’astrologia”<\/strong>, Mot so razo<\/span><\/a>, 16 (2017), pp. 39-54.<\/p>\n

Aquest article pret\u00e9n revisar el pensament i la pr\u00e0ctica d’Arnau de Vilanova al voltant de la m\u00e0gia i l’astrologia, dos aspectes que van tenir un gran pes en la formaci\u00f3 de la visi\u00f3 llegend\u00e0ria d’Arnau que ha perviscut fins a avui. En realitat, segons es despr\u00e8n de l’estudi de la seva obra aut\u00e8ntica, l’actitud d’Arnau davant les arts ocultes era en la l\u00ednia de la de les elits intel\u00b7lectuals del seu entorn: rebutjava la nigrom\u00e0ncia o m\u00e0gia demon\u00edaca alhora que acceptava l’exist\u00e8ncia de les propietats ocultes provinents dels astres, sobre les quals es fonamentava la m\u00e0gia natural. En la seva obra i pr\u00e0ctica m\u00e8diques va justificar i emprar remeis basats en aquestes propietats i va aplicar t\u00e8cniques basades en l’astrologia. Tanmateix, l’an\u00e0lisi del contingut i de la tradici\u00f3 textual dels tractats d’astrologia m\u00e8dica atribu\u00efts a ell demostra que s\u00f3n ap\u00f2crifs.<\/p>\n

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“Conversione e crociata nel profetismo di Arnau de Vilanova”<\/strong>, Giuseppe Pantano (ed.), Arnaldo da Villanova e la Sicilia. I Convegno Internazionale in memoria di Alessandro Musco (Montalbano Elicona, 7-9 maggio 2015)<\/span>, Palermo, Officina di Studi Medievali (Biblioteca dell’Officina di Studi Medievali, 20), 2017, pp. 49-64.<\/p>\n

Sebbene la conversione degli infedeli e le crociate non facciano parte dei principali argomenti del suo pensiero spirituale, Arnau de Vilanova vi accenna in diverse sue opere, scritte tra il 1292 e il 1310, nell\u2019ambito del suo profetismo apocalittico: Allocutio super significacione nominis,Thetagramaton<\/em>, De tempore adventus Antichristi<\/em>, Informaci\u00f3 espiritual<\/em>, Raonament d\u2019Aviny\u00f3<\/em>, Tractatus contra passagium in partes utramarinas<\/em>. Questo lavoro intende studiare l\u2019evoluzione delle sue idee sulla conversione dei musulmani al cristianesimo e sulle crociate: nei primi scritti, Arnau colloca la conversione degli infedeli verso la met\u00e0 del XIV secolo (pacifica), ma in seguito la anticipa agli inizi del medesimo secolo; per quanto riguarda le crociate passa da un iniziale rifiuto all\u2019approvazione condizionata nelle opere pi\u00f9 tarde. Parallelamente analizziamo qui l\u2019intervento diplomatico di Arnau a favore della crociata in Terra Santa progettata dal re Federico III di Sicilia, non realizzata, e della spedizione di re Giacomo II d\u2019Aragona contro l\u2019Almeria, effettivamente compiuta tra il 1309 e il 1310. L\u2019interesse di entrambi i sovrani a promuovere le rispettive crociate, oltre alla crociata ospedaliera del 1310, sostenuta dal papa Clemente V, pu\u00f2 spiegare il cambiamento nella posizione di Arnau, che cercava l\u2019appoggio di questi governanti per il suo programma di riforma socio-religiosa.<\/p>\n

Parole chiave: Arnau de Vilanova, crociate, conversione, Islam, profetismo.<\/p>\n

Even though the conversion of the infidels and the Crusades are not among the main topics in his spiritual thinking, Arnau de Vilanova did reflect on them in several of his works written between 1292 and 1310 related to his apocalyptic prophecies: Allocutio super significacione nominis,Thetagramaton<\/em>, De tempore adventus Antichristi<\/em>, Informaci\u00f3 espiritual<\/em>, Raonament d\u2019Aviny\u00f3<\/em>, Tractatus contra passagium in partes utramarinas<\/em>. This study examines the evolution of his ideas around the conversion of Muslims to Christianity and the Crusades: in his earliest writings, Arnau dated the conversion of the infidels to the mid-14th century \u2013 a peaceful one\u2013 and later moved it towards the early part of that century; regarding the Crusades, he went from initial rejection to conditional approval in his later works. In parallel, the study also examines Arnau\u2019s diplomatic actions in favour of King Federic III of Sicily\u2019s planned Crusade to the Holy Land, which never came to fruition, and of King Jaume II of Aragon\u2019s expedition against Almeria, which did occur between 1309 and 1310. All the sovereigns\u2019 interest in promoting their respective Crusades, in addition to the 1310 Crusade of the Hospitallers backed by Pope Clement V, can explain Arnau\u2019s shift in attitude, as he sought these rulers\u2019 support for his programme of social-religious reform.<\/p>\n

Keywords: Arnau de Vilanova, Crusades, conversion, Islam, prophecy.<\/p>\n

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“Arnau DB. Corpus digital d’Arnau de Vilanova, una risorsa online al servizio della ricerca e della divulgazione”<\/strong>, Giuseppe Pantano (ed.), Arnaldo da Villanova e la Sicilia. I Convegno Internazionale in memoria di Alessandro Musco (Montalbano Elicona, 7-9 maggio 2015)<\/span>, Palermo, Officina di Studi Medievali (Biblioteca dell’Officina di Studi Medievali, 20), 2017, pp. 147-153.<\/p>\n

Arnau DB. Corpus digitale d\u2019Arnau de Vilanova \u00e8 una risorsa digitale ancora in corso di elaborazione costituita da una pagina web e da una serie di basi di dati create con due obiettivi fondamentali: la divulgazione e il supporto alla ricerca sulla figura e l\u2019opera del medico e riformatore spirituale Arnau de Vilanova. Al fine di rimuovere la visione distorta pur ancora presente su questo personaggio, la pagina web offre una sintesi aggiornata e rigorosa, per il momento in tre lingue (catalano, spagnolo e inglese), sulla biografia di Arnau de Vilanova nonch\u00e9 sul corpus degli scritti di carattere medico, religioso e alchemico che sono in circolo sotto il suo nome, sia quelli autentici sia quelli a lui attribuiti in modo apocrifo, oltre a un approccio alla sua eredit\u00e0 e al suo mito. D\u2019altro canto, al fine di focalizzare e fornire gli strumenti fondamentali per la ricerca rispetto a questo autore, sono presenti cinque basi di dati, cui sar\u00e0 possibile accedere dalla medesima pagina web, che raccolgono la bibliografia contemporanea su Arnau, i documenti d\u2019archivio legati alla sua biografia, cos\u00ec come le opere costituenti il corpus dell\u2019autore e i manoscritti e le edizioni moderne che le trasmettono. Tutte e cinque le basi di dati sono connesse, inoltre, a elenchi di materie e nomi di persona allo scopo di poter incrociare le informazioni che vi sono contenute.<\/p>\n

Parole chiave: Arnau de Vilanova, medicina medievale, filosofia medievale, basi di date, umanit\u00e0 digitali.<\/p>\n

Arnau DB is a digital resource still under development which consists of a website and a series of databases created with two fundamental objectives: dissemination and support research regarding the figure and works of the physician and spiritual reformer, Arnau de Vilanova. In order to combat the distorted vision of Arnau de Vilanova that still survives, the website offers an up-to-date, rigorous synthesis, so far in three languages \u2013 Catalan, Spanish and English \u2013 on the biography of Arnau de Vilanova and on the corpus of medical, religious and alchemical writings which circulated under his name, both the authentic ones and those which were apocryphally attributed to him. It also contains an examination of his legacy to posterity and his myth. Likewise, in order to gather and provide the basic tools for research into this author, five databases, which will be accessible from the website itself, contain the contemporary bibliography around Arnau, the archive documents related to his biography, and the works that comprise the corpus of Arnau, the manuscripts and early modern editions that transmit them. All five databases are also interrelated and connected with lists of subjects and authors\u2019 names in order to cross-reference the information they contain.<\/p>\n

Keywords: Arnau de Vilanova, medieval medicine, medieval philosophy, databases, digital humanities.<\/p>\n

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“The Melancholy of the Necromancer in Arnau de Vilanova’s Epistle against Demonic Magic”<\/strong>, Bhayro, Siam – Rider, Catherine (eds.), Demons and Illness from Antiquity to the Early-Modern Period<\/span><\/a>, Leiden – Boston, Brill (Magical and Religious Literature of Late Antiquity, 5), 2017, pp. 271-290. Acc\u00e9s al cap\u00edtol complet (PDF).<\/a><\/p>\n

The famous physician Arnau de Vilanova (c. 1240-1311) ends his Epistola de reprobacione nigromantice ficcionis (also known as De improbacione maleficiorum) concluding that necromancers suffer a species of occult melancholy, since they believe that they practice a rational science and that they can master demons to fulfill their will. My paper discusses which are the authentic medical sources of this diagnosis, hidden under Galen’s name, and its real intention.<\/p>\n

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En col\u00b7laboraci\u00f3 amb Manuel Ram\u00edrez i Manel Garcia) “Epigraphia 3D. Un proyecto de innovaci\u00f3n cient\u00edfica en la divulgaci\u00f3n del patrimonio epigr\u00e1fico de Hispania”, Epigrahica. Periodico internazionale di epigrafia<\/em><\/a>, 77 (2015), pp. 371-396.\u00a0<\/span>Acc\u00e9s a l’article complet (PDF)<\/strong><\/a>.<\/span><\/strong><\/p>\n

Los avances experimentados en los \u00faltimos a\u00f1os en las tecnolog\u00edas basadas en el procesamiento de las fotograf\u00edas digitales, permite abordar proyectos de modelizaci\u00f3n 3D de inscripciones romanas, como el realizado en el Museo Arqueol\u00f3gico Nacional (Madrid). La utilizaci\u00f3n de esta tecnolog\u00eda innovadora aporta a los especialistas mejores reproducciones que la fotograf\u00eda convencional, que supondr\u00e1n un enriquecimiento de las bases de datos epigr\u00e1ficas, pero su utilidad se extiende tambi\u00e9n a la propia ense\u00f1anza de la Epigraf\u00eda.<\/p>\n

The most recent advances in digital image processing have made 3D scanning of Roman inscriptions a reality, the project carried out in the Madrid Archeological Museum being just one clear example of this. The use of this innovative technology has furnished scholars with better epigraphic data; its applications, however, go far beyond these boundaries, extending to new ways of teaching Epigraphy itself.<\/p>\n

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“Les traduccions atribu\u00efdes a Arnau de Vilanova en la impremta moderna”, Medievalia<\/span><\/a>, 18\/1 (2015), 175-188. Acc\u00e9s a l’article complet (PDF)<\/a>.<\/span><\/strong><\/p>\n

Aquest treball analitza la fortuna editorial de les traduccions m\u00e8diques atribu\u00efdes a Arnau de Vilanova durant l’edat moderna (1476-1608), tant les aut\u00e8ntiques \u2014De rigore et tremore et iectigatione et spasmo de Gal\u00e8, De viribus cordis d’Avicenna\u2014 com les que actualment es consideren ap\u00f2crifes \u2014De lege d’Hip\u00f2crates, De physicis ligaturis de Costa ben Luca. No solament s’hi revisen les diverses edicions de cadascuna d’elles, gaireb\u00e9 sempre dins de grans recopilacions m\u00e8diques, sin\u00f3 que es pretenen situar dins el context dels corrents intel\u00b7lectuals de la medicina coet\u00e0nia.<\/p>\n

The translations attributed to Arnau de Vilanova in the Early Modern Print.<\/strong><\/p>\n

This paper analyzes the editorial fortune of the medical translations attributed to Arnau de Vilanova in the Early Modern Times (1476-1608), both authentic \u2014Galen’s De rigore et tremore et iectigatione et spasmo, Avicenna’s De viribus cordis\u2014 and those today considered apocryphal \u2014Hippocrates’s De lege, Costa ben Luca’s De physicis ligaturis. ‘e editions of each translation, usually printed in large medical compilations, not only are r viewed, but also are intended to be placed in the context of the intellectual currents of contemporary medicine.<\/p>\n

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“The manuscript of a medieval necromancer: Magic in Occitan and Latin in ms. Vaticano, BAV, Barb. lat. 3589”, Revue d’histoire des textes, <\/span>n. s., 9 (2014)<\/a>, pp. 221-272. ISBN: 978-2-503-54985-9 (Brepols). <\/strong>Acc\u00e9s a a l’article complet (PDF) a Brepols<\/strong><\/a>.<\/strong><\/span><\/p>\n

MS Vatican BAV, Barb. Lat. <\/em>3589 has been known to scholars since the 19th century but so far has not been studied thoroughly. This article aims to investigate its contents and its composition not only by identifying the writings contained therein and their sources, as far as possible, but also by searching clues left by its compiler while copying it in order to understand his profile and his manner of working. Upon examination this codex has proved to be an outstanding document for the study of medieval magic for a large number of reasons. It reveals previously unnoticed works, including one as remarkable as the Libre de puritats<\/em>, and it is a rare sample of necromancy in a Romance language \u2013 Occitan \u2013 together with its interaction with Latin. It also constitutes a new witness, although incomplete, of writings about occult arts known through other Latin manuscripts, in particular Liber septem planetarum ex scientia Abel<\/em>, De officiis spirituum<\/em> and perhaps Liber Veneris<\/em>. In addition, the codex shows evidence of the use in the Middle Ages of fundamental manuals of magic such as Liber Razielis<\/em> and Picatrix<\/em>, whose medieval circulation is not well known. Further it is a source to find out titles of many lost works and even to learn about their contents. Finally it allows us to approach the way an early 15th-century necromancer formed his own collection of magic books and resources.<\/p>\n

Le manuscrit d’un nigromancien m\u00e9di\u00e9vale: Magie en occitan et latin dans le ms. Vatican BAV, Barb. Lat. 3589<\/strong><\/p>\n

Le manuscrit Vaticano, BAV, Barb. lat. 3589 est connu des chercheurs depuis le XIXe si\u00e8cle, mais jusqu’\u00e0 pr\u00e9sent n\u2019avait pas \u00e9t\u00e9 \u00e9tudi\u00e9 en profondeur. Cet article se propose d\u2019analyser son contenu et sa composition, non seulement en identifiant les \u00e9crits qui y sont conserv\u00e9s et leurs sources, dans la mesure du possible, mais aussi en recherchant des indices laiss\u00e9s par son compilateur pendant le processus de copie, afin de comprendre sa personnalit\u00e9 et sa mani\u00e8re de travailler. Un examen de ce codex montre qu\u2019il constitue un document exceptionnel pour l’\u00e9tude de la magie m\u00e9di\u00e9vale, pour un grand nombre de raisons. Il r\u00e9v\u00e8le des oeuvres jusque-l\u00e0 pass\u00e9es inaper\u00e7ues, notamment le remarquable Libre de puritats<\/em>, et il est l\u2019un des rares t\u00e9moignages de n\u00e9cromancie dans une langue romane (l\u2019occitan) en interaction avec le latin. En outre, il constitue un nouveau t\u00e9moignage, bien qu\u2019incomplet, d\u2019\u00e9crits consacr\u00e9s aux arts occultes connus par d\u2019autres manuscrits latins, en particulier, le Liber septem planetarum ex scientia Abel<\/em>, le De officiis spirituum<\/em> et peut-\u00eatre le Liber Veneris. <\/em>En outre, le manuscrit offre des preuves de l\u2019utilisation au Moyen \u00c2ge de manuels fondamentaux de magie, comme le Liber Razielis<\/em> et le Picatrix<\/em>, dont la circulation m\u00e9di\u00e9vale n\u2019est pas bien connue. De plus, il offre des renseignements sur les titres de nombreuses oeuvres perdues et m\u00eame sur leur contenu. Enfin, il nous permet de conna\u00eetre la mani\u00e8re dont un n\u00e9cromancien du d\u00e9but du XVe si\u00e8cle a form\u00e9 sa propre collection de livres et de ressources magiques.<\/p>\n

El manuscrit d’un nigromant medieval: M\u00e0gia en occit\u00e0 i llat\u00ed en el ms. Vatic\u00e0 BAV, Barb. Lat. 3589<\/strong><\/p>\n

El ms. Vatic\u00e0 BAV, Barb. Lat. El 3589 \u00e9s conegut pels estudiosos des del segle XIX, per\u00f2 fins ara no s’ha estudiat a fons. Aquest article pret\u00e9n investigar el seu contingut i la seva composici\u00f3 no nom\u00e9s identificant els escrits que hi ha i les seves fonts, en la mesura del possible, sin\u00f3 tamb\u00e9 cercant pistes deixades pel compilador al mateix temps que el copiava per tal d\u2019entendre el seu perfil i la seva forma de treballar. L\u2019examen d\u2019aquest c\u00f2dex evidencia que \u00e9s un document excel\u00b7lent per a l’estudi de la m\u00e0gia medieval per moltes raons. Revela obres que anteriorment han passat desapercebudes, inclosa una tan notable com el Libre de puritats, i \u00e9s una rara mostra de nigrom\u00e0ncia en una llengua rom\u00e0nica -occit\u00e0- junt amb la seva interacci\u00f3 amb el llat\u00ed. Tamb\u00e9 constitueix un nou testimoni, encara que incomplet, d\u2019escrits sobre arts ocultes coneguts a trav\u00e9s d\u2019altres manuscrits llatins, en particular Liber septem planetarum ex scientia Abel, De officiis spirituum i potser Liber Veneris. A m\u00e9s, el c\u00f2dex mostra evid\u00e8ncies de l\u2019\u00fas a l\u2019edat mitjana de manuals fonamentals de m\u00e0gia com Liber Razielis i Picatrix, la circulaci\u00f3 medieval dels quals no \u00e9s gaire coneguda. Tamb\u00e9 \u00e9s una font per con\u00e8ixer t\u00edtols de moltes obres perdudes i fins i tot per con\u00e8ixer el seu contingut. Finalment, ens permet apropar-nos a la forma en qu\u00e8 un nigromant de principis del segle XV va formar la seva pr\u00f2pia col\u00b7lecci\u00f3 de llibres i recursos de m\u00e0gia.<\/p>\n

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“Aristoteles imperfectus<\/span>. Natural Divination, Dream and Prophecy in the Latin Middle Ages (1210\u20131310)”<\/strong>, Alexander Fidora (ed.), Die mantischen K\u00fcnste und die Epistemologie prognostischer Wissenschaften im Mittelalter<\/a><\/span>, Col\u00f2nia – Weimar – Viena, Boehlau Verlag (Beihefte zum Archiv f\u00fcr Kulturgeschichte, 74), 2013, pp. 23-59. This study aims to examine the concept of natural divination both in dreams and in waking, according to the different approaches developed by eminent Latin thinkers of the thirteenth century after the reception of the \u201cnew Aristotle\u201d and Arabic Aristotelianism. The concept of natural divination was spread in these textual corpora which had recently been translated or were still being translated. As a consequence, it became a controversial idea in a key period in which the boundaries between the sacred and the natural, between the spheres of religious and profane learning, were being redefining towards an increasing naturalization of the worldview. This particular issue can be considered a case study of how the naturalistic approach of Aristotle and Arabic Aristotelianism was assimilated and reconciled with the Christian faith. Divination and prophecy allow us to explore the boundaries between natural, divine and demoniac worlds in the late Middle Ages. Therefore, it is understandable that natural divination was discussed not only in works on natural philosophy but also in theological writings on account of the interest in discerning divine prophecy and natural prophecy. Some theologians also question the boundaries of both these prophecies with necromantic divination. The causality attributed to each of these prophetic experiences is also the basis for the considerations regarding their epistemological validity, their place in the system of sciences and the factors that condition the reception of knowledge about the future.<\/p>\n

\n

“The Legend of Arnau de Vilanova, from the Middle Ages to the Early Modern Times”<\/strong>, Micrologus: Natura, Scienze e Societ\u00e0 Medievali<\/em>, 21, 2013, pp. 411\u2013444.<\/p>\n

Although the contemporary research has managed to reveal his historical figure, the legend of the physician and religious reformer Arnau de Vilanova (c. 1240-1311) has not vanished yet. This article reviews Arnau’s biographical accounts or allusions to him made by medieval and early modern authors in order to explore how his myth was created and developed from his lifetime to the Early Modern Ages. Arnau’s medieval legends as a necromancer, alchemist and prophet converged into an archetypical image of him as a physician-magician and polymath according to the Renaissance ideal. Each one of the three medieval traditions seems to have been born separately. However, the religious nonconformism of the historical Arnau and the image of him which was transmitted by the detractors of his spiritual thought apparently had an outstanding role in their origin.<\/p>\n

\n

“M\u00e0gia medieval en occit\u00e0 i llat\u00ed: el Libre de puritats<\/span> i els altres escrits del c\u00f2dex Barberiniano Latino 3589″<\/strong>, Alberni, Anna – Badia, Lola – Cifuentes, Llu\u00eds – Fidora, Alexander (eds.), El saber i les lleng\u00fces vernacles a l’\u00e8poca de Llull i Eiximenis: estudis ICREA sobre vernacularitzaci\u00f3 = Knowledge and Vernacular Languages in the Age of Llull and Eiximenis: ICREA Studies on Vernacularization<\/span>, Barcelona, Publicacions de l’Abadia de Montserrat (Textos i estudis de cultura catalana, 170), 2012, pp. 201-216.<\/p>\n

This paper aims to embark on the systematic analysis of the content of the Codex Barberiniano Latino 3589 in the Vatican \u2014which has to date only been studied very superficially\u2014, focusing on the largest component work, the Libre de puritats<\/em>.The manuscript contains a series of anonymous texts on ritual and astral magic, some in Latin but most in Occitan, not in Catalan as had been previously thought. It is divided into three parts. The first (ff. 2r-28v) and second (ff. 29r-51v), according to all the signs, belong to the same treatise on Solomonic magic in Occitan, the Libre de puritats, while the third (ff. 52r-83v) is a collection of extracts, experiments and short treatises in Latin and Occitan, many of which are incomplete or lack a title, and which belong to several different traditions of magic: Solomonic, hermetic, astrological, etc. There are essentially two hands in the manuscript: the first less careful hand copied the first and third parts, and the second copied the remainder with a greater degree of accuracy. Despite the variety in content, it appears that the volume was not put together arbitrarily, but is a collection of writings for personal use, of interest to the first copyist. This scribe comes across as an expert in literature on magic: he knows some Hebrew and he includes texts that he requires and omits a considerable number of passages that he already has. Furthermore he made use of a partial copy of the Libre de puritats<\/em> copied by the second hand. From internal references, we can conclude that the Libre de puritats<\/em> originally had three sections: the first (ff. 3r-28v) deals with how to control angels and other spirits through Semiforas and psalms recited in pertinent astrological conditions, with the support of rites, fumigations and animal sacrifices; the second, which centres on an explanation of Teberiadi’s treatise Art de caractas<\/em> (ff. 29r-51v), is structured around ten tables with values given for characters and letters, which represent all the elements in the universe and are also of use in operations to invoke angels at astrologically significant times; as for the third part, we are told that it is an explanation of the Art of Images<\/em> attributed to Hermes but it has not survived in the manuscript, and was probably lost along with the missing folios. The study of the remaining parts in this paper is accompanied by a parallel analysis of the main sources, which concludes that the work is based on the Latin version of the Liber Razielis<\/em> and on several of the annexed treatises also in Latin that were added on the initiative of Alfonso X. Finally, it is worth highlighting that the Libre de puritats<\/em> is one of the rare extant examples of the vernacularization of medieval spiritualist magic. It is notable for the breadth of its scope, for the way in which texts from a variety of highly technical sources have been reworked and for its combination of theory and practice.<\/p>\n

Aquest treball pret\u00e9n iniciar l\u2019an\u00e0lisi sistem\u00e0tica del contingut del c\u00f2dex vatic\u00e0 Barberiniano Latino 3589 \u2013fins ara estudiat molt superficialment\u2013, centrant-se en l\u2019obra que n\u2019ocupa la major part: el Libre de puritats<\/em>.
El manuscrit cont\u00e9 un seguit de textos de m\u00e0gia ritual i astral an\u00f2nims, alguns en llat\u00ed per\u00f2 la majoria en occit\u00e0 \u2013no pas en catal\u00e0 com s\u2019havia dit fins ara. De les tres parts fonamentals que s\u2019hi distingeixen la primera (ff. 2r-28v) i la segona (ff. 29r-51v), d\u2019acord amb tots els indicis, pertanyen a un mateix tractat de m\u00e0gia salom\u00f2nica en occit\u00e0, el Libre de puritats<\/em>, mentre que la tercera (ff. 52r-83v) recopila un seguit d\u2019extractes, experiments i petits tractats en llat\u00ed i en occit\u00e0, molts d\u2019ells incomplets o sense t\u00edtol, pertanyents a diverses tradicions m\u00e0giques \u2013salom\u00f2nica, herm\u00e8tica, astrol\u00f2gica… El c\u00f2dex est\u00e0 escrit fonamentalment a dues mans: la primera m\u00e0 descurada que copia la primera i tercera part, i una segona m\u00e0 que transcriu la segona part, amb un format for\u00e7a m\u00e9s acurat. Malgrat el seu contingut variat, no sembla un volum reunit de manera arbitr\u00e0ria sin\u00f3 un recull per a \u00fas propi, que respon als interessos del primer copista. Aquest es revela com un expert de la literatura m\u00e0gica: t\u00e9 coneixements d\u2019hebreu i va recopilant-hi els escrits que li falten alhora que omet un gran nombre de passatges i obres que ja posseeix. D\u2019altra banda hauria aprofitat una c\u00f2pia parcial del Libre de les puritats<\/em> realitzada per la segona m\u00e0.
A partir de les refer\u00e8ncies internes es conclou que el Libre de puritats<\/em> constava originalment de tres seccions: la primera (ff. 3r-28v) cerca controlar els \u00e0ngels i altres esperits a partir dels Semiforas i de salms recitats en les condicions astrol\u00f2giques pertinents, amb el suport de ritus, fumigacions i sacrificis d\u2019animals; la segona, orientada a explicar el tractat titulat Art de caractas<\/em> de Teberiadi (ff. 29r-51v), s\u2019estructura sobre l\u2019eix de deu taules amb el valor dels car\u00e0cters i les lletres, que representen tots els elements de l\u2019univers i que tamb\u00e9 serveixen en les operacions per invocar els \u00e0ngels en el moment astrol\u00f2gicament significatiu; pel que fa a la tercera se\u2019ns anuncia que ha d\u2019explicar l\u2019Art de ymages<\/em> atribu\u00efda a Hermes, per\u00f2 no s\u2019ha transm\u00e8s en el c\u00f2dex i probablement s\u2019ha perdut amb els fulls que hi manquen. L\u2019estudi del contingut de les parts conservades realitzat en aquest treball va paral\u00b7lel amb l\u2019an\u00e0lisi de les seves fonts principals, a partir de la qual es conclou que l\u2019obra parteix de la versi\u00f3 llatina del Liber Razielis<\/em> i de diversos dels tractats annexos tamb\u00e9 en llat\u00ed que s\u2019hi afegiren per iniciativa d\u2019Alfons X.
Finalment val la pena destacar que el Libre de puritats<\/em> \u00e9s una de les rares mostres conservades de vernacularitzaci\u00f3 de la m\u00e0gia espiritualista medieval, amb una extensi\u00f3 molt notable i que reflecteix una capacitat de reelaborar textos de diverses fonts amb un elevat grau de tecnificaci\u00f3 i de combinar la teoria amb la pr\u00e0ctica.<\/p>\n

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“Dissipabitur secta Mahometi. Croada i profecia en Arnau de Vilanova”<\/strong>, Jos\u00e9 Mart\u00ednez G\u00e1zquez – \u00d3scar De la Cruz Palma – C\u00e1ndida Ferrero Hern\u00e1ndez (eds.), Estudios de Lat\u00edn Medieval Hisp\u00e1nico. Actas del V Congreso Internacional de Lat\u00edn Medieval Hisp\u00e1nico (Barcelona, 7-10 de septiembre de 2009)<\/a><\/span>, Firenze, SISMEL \u00b7 Edizioni del Galluzzo (Millennio Medievale, 92), 2011, ISBN 978-88-8450429-6. Acc\u00e9s a la comunicaci\u00f3 completa (PDF)<\/strong><\/a>.<\/span><\/p>\n

Arnau de Vilanova’s position on the crusades, in the frame of his apocalyptic prophetism, evolved from their rejection to a conditioned approval throughout a process influenced by the projects of crusade of both king of Aragon and king of Sicily, whose projects he took part in as a negotiator.<\/p>\n

La posici\u00f3 d’Arnau de Vilanova davant les croades, dins l’esquema del seu profetisme apocal\u00edptic, va evolucionar des del rebuig inicial fins a una acceptaci\u00f3 condicionada al llarg d’un proc\u00e9s influ\u00eft pels projectes de croada tant del rei d’Arag\u00f3 com del rei de Sic\u00edlia, projectes en els quals va intervenir com a negociador.<\/p>\n

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“Magia y ciencia en la Baja Edad Media: la construcci\u00f3n de los l\u00edmites entre la magia natural y la nigromancia (c. 1230 – c. 1310)”<\/strong>, Cl\u00edo & Crimen<\/span>, 8 (2011), 15-72. Acc\u00e9s a l’article complet (PDF)<\/strong><\/a>.<\/span><\/p>\n

This paper aims to analyze the concept developed by the leading intellectuals of the 13th and the early 14th century concerning natural magic \u2013licit as it is based on the occult properties of astrological origin\u2013 and necromancy \u2013illicit because it is founded upon the invocation of spirits\u2013, as well the criteria used by them to draw the boundaries between both kinds of magic. From the view expressed by each of the authors regarding the different magical resources it is intended to detect the agreements and divergences among them when they are trying to discriminate what is considered legitimate from what is not.<\/p>\n

El presente trabajo pretende analizar la concepci\u00f3n que los intelectuales m\u00e1s destacados del siglo XIII e inicios del XIV desarrollan acerca de la magia natural y de la nigromancia \u2013la una l\u00edcita en tanto que se basa en las propiedades ocultas de origen astrol\u00f3gico, la otra il\u00edcita porque se fundamenta en la invocaci\u00f3n a los esp\u00edritus\u2013, as\u00ed como los criterios a los que recurren para trazar la frontera entre ambas. A partir del juicio que expresa cada uno de los autores ante los diversos recursos m\u00e1gicos se buscan los puntos de acuerdo y las divergencias entre ellos en la discriminaci\u00f3n entre lo leg\u00edtimo y lo ileg\u00edtimo.”<\/p>\n

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“Arnau de Vilanova en la Reforma protestant”<\/strong>, Faventia<\/span>, 31 (2009), 201-212. Acc\u00e9s a l’article complet (PDF)<\/strong><\/a>.<\/span><\/p>\n

Per primera vegada s\u2019estudia la recepci\u00f3 de l\u2019obra espiritual d\u2019Arnau de Vilanova en el m\u00f3n editorial de la Reforma protestant. Mentre que el corpus m\u00e8dic i alqu\u00edmic atribu\u00eft a Arnau\u00a0 tingu\u00e9 una ampl\u00edssima difusi\u00f3 en la impremta moderna, nom\u00e9s un escrit espiritual fou editat: la Interpretatio de visionibus in somni\u00efs<\/em>. Aquesta pres\u00e8ncia es deu al te\u00f2leg luter\u00e0 Flacius Illyricus, que inclogu\u00e9 una not\u00edcia d\u2019Arnau en el seu Catalogus testium veritatis<\/em> (Basilea 1556), i despr\u00e9s imprim\u00ed la Interpretatio<\/em> en l\u2019ap\u00e8ndix d\u2019aquest llibre (1562). S\u2019hi segueix la fortuna editorial d\u2019aquests materials arnaldians en totes les edicions successives del Catalogus<\/em> en llat\u00ed, alemany i neerland\u00e8s, aix\u00ed com en les de les Lectiones memorabiles<\/em> de Johann Wolff. A m\u00e9s, s\u2019hi analitza l\u2019inter\u00e8s de Flacius per Arnau (la cr\u00edtica a l\u2019Esgl\u00e9sia com un precedent de la Reforma), les fonts per a la seva not\u00edcia d\u2019Arnau (Eimeric) i si \u00e9s possible rastrejar el manuscrit origen del text.
Paraules clau: Matthias Flacius, Reforma protestant, impremta moderna, Arnau de Vilanova.<\/p>\n

Arnau de Vilanova in the Protestant Reformation
Approach to the reception of Arnau de Vilanova\u2019s religious work in the editorial world related to the Protestant Reformation, specially through Matthias Flacius Illyricus.
Key words: Matthias Flacius, Protestant Reformation, modern printing, Arnau de Vilanova.<\/p>\n

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“Proprietas. Las propiedades ocultas seg\u00fan Arnau de Vilanova”<\/strong>, Traditio. Studies in ancient and medieval thought, History, and religion<\/a><\/em>, 63 (2008), pp. 327-360, ISSN: 0362-1529 (Fordham University<\/a>, New York, EUA). Acc\u00e9s a a l’article complet (PDF) a JSTOR<\/strong><\/a> i a Project Muse<\/a>.<\/span><\/p>\n

This article comprehensively approaches the concept of hidden properties or proprietas<\/em> from several medical writings of Arnau de Vilanova. He defines them as properties imbued in natural or artificial beings by the stars at the time of their creation. They can only be known by experience and cannot be predicted by reason. They are the basis of the so-called natural magic. Arnau\u2019s sources for the conception of such phenomenon (Avicenna, Galen and Luca ben Costa), the therapeutic uses given by this author to them, and also their role in his pharmacological theory and epistemological framework are studied here. All this allows us to evaluate the actual weight of natural magic in Arnau\u2019s medicine, which grew over time but it was always quite small, although it has been overestimated by the traditional view of Arnau.<\/p>\n

El art\u00edculo presenta una aproximaci\u00f3n completa al concepto de propiedades ocultas o <\/span>proprietas <\/em> a partir de los diversos escritos m\u00e9dicos de Arnau de Vilanova que tratan de ellas. Las define como unas propiedades imbuidas en los seres naturales o artificiales por los astros en el momento de su creaci\u00f3n. S\u00f3lo pueden ser conocidas por la experiencia y no pueden ser previstas por la raz\u00f3n. Son la base de la llamada magia natural. Se estudian las fuentes para la concepci\u00f3n arnaldiana de este fen\u00f3meno (Avicena, Costa bien Luca y Galeno), los usos terap\u00e9uticos que les atribu\u00eda Arnau, su papel en la teor\u00eda farmacol\u00f3gica y en el marco epistemol\u00f3gico arnaldiana. Todo ello permite evaluar el peso real de la magia natural en la medicina de Arnau, que creci\u00f3 con el tiempo pero que fue siempre bastante minoritario, a pesar de haber sido sobrevalorado en la visi\u00f3n tradicional de este importante m\u00e9dico medieval.<\/span><\/p>\n

L’article presenta una aproximaci\u00f3 completa al concepte de propietats ocultes o proprietas <\/em>a partir dels diversos escrits m\u00e8dics d\u2019Arnau de Vilanova que tracten d\u2019elles. Les defineix com unes propietats imbu\u00efdes en els \u00e9ssers naturals o artificials pels astres en el moment de la seva creaci\u00f3. Nom\u00e9s poden ser conegudes per l\u2019experi\u00e8ncia i no poden ser previstes per la ra\u00f3. S\u00f3n la base de l\u2019anomenada m\u00e0gia natural. S\u2019hi estudien les fonts per a la concepci\u00f3 arnaldiana d\u2019aquest fenomen (Avicenna, Costa ben Luca i Gal\u00e8), els usos terap\u00e8utics que els atribu\u00efa Arnau, el seu paper en la teoria farmacol\u00f2gica i en el marc epistemol\u00f2gic arnaldians. Tot plegat permet avaluar el pes real de la m\u00e0gia natural en la medicina d\u2019Arnau, que va cr\u00e9ixer amb el temps per\u00f2 que va ser sempre for\u00e7a minoritari, malgrat haver estat sobrevalorat en la visi\u00f3 tradicional d\u2019aquest important metge medieval.<\/p>\n

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“La tradition m\u00e9dicale d’Arnaud de Villeneuve, du manuscrit \u00e0 l’imprim\u00e9”<\/strong>, M\u00e9di\u00e9vales: Langue, Textes, Histoire<\/span>, 52 (2007), 75-88. Acc\u00e9s al text complet<\/strong><\/a>.<\/p>\n

Les \u00e9ditions g\u00e9n\u00e9rales d’Arnaud de Villeneuve publi\u00e9es au XVIe si\u00e8cle donnent l’occasion d’une r\u00e9flexion autour de ses relations avec la tradition manuscrite. Apparemment, le travail de son \u00e9diteur scientifique, Tommaso Murchi, visa \u00e0 compiler, essentiellement \u00e0 partir de quelques manuscrits, toute l’\u0153uvre ayant trait \u00e0 la m\u00e9decine qu’il pensait \u00eatre \u00e9crite par Arnaud, mais avec un biais vers les arts occultes qui le conduisit \u00e0 inclure quelques rares \u00e9crits alchimiques. De toute fa\u00e7on, les textes rassembl\u00e9s ne proviennent pas tous de manuscrits, et au moins trois parmi les plus longs proviennent d’incunables. D’autre part, l’intervention \u00e9ditoriale dans les textes se r\u00e9v\u00e8le in\u00e9gale et peu syst\u00e9matique, ce qui rend n\u00e9cessaire une \u00e9valuation particuli\u00e8re de leur utilit\u00e9 lorsque l’on entreprend l’\u00e9dition critique de chacune des \u0153uvres arnaldiennes. En d\u00e9finitive, les \u00e9ditions arnaldiennes permettent de voir que le passage du manuscrit \u00e0 l’imprim\u00e9 n’a pas signifi\u00e9 une rupture imm\u00e9diate, mais plut\u00f4t une \u00e9volution qui a affect\u00e9 le travail autour du texte et les int\u00e9r\u00eats intellectuels qui lui \u00e9taient li\u00e9s.<\/p>\n

The Medical Tradition of Arnau de Vilanova from Manuscript to Printed Book<\/em><\/span>. The general editions of Arnau de Vilanova published in the 16th century give us the opportunity to reflect about their relationship with the manuscript tradition. Apparently the work of their editor, Tommaso Murchi, was oriented to compiling, basically from some codices, the whole work of medical subject that he presumed to be written by Arnau, but with a bias towards the occult arts that led him to include a few alchemical writings. Anyway not all the texts collected in the general editions come from manuscripts but at least three of the longest stem from incunabula. On the other hand the editorial intervention in the texts was unequal and little systematic. Therefore a particular appraisal about their utility is needed as the critical edition of each Arnaldian work is undertaken. At last in the Arnaldian editions it is possible to see that the passage from the manuscript to the print did not mean an immediate breach but rather an evolution that affected the work about the text and the intellectual interests related to it.<\/p>\n

Keywords: Arnau de Vilanova, early press, manuscript, medical writings, textual criticism
Mots-cl\u00e9s: Arnaud de Villeneuve, critique textuelle, d\u00e9buts de l\u2019imprimerie, \u00e9crits m\u00e9dicaux, imprimerie, manuscrit<\/p>\n

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“Medicina i astrologia en el corpus arnaldi\u00e0\u201d<\/strong>, Dynamis<\/a><\/em><\/span>, 26 (2006), pp. 15-38. ISSN: 0211-9536 (Editorial Universidad de Granada<\/a>). Acc\u00e9s a l’article complet (PDF)<\/strong><\/a>.<\/span><\/p>\n

The role of astrology in Arnau de Vilanova\u2019s medical work is revisited with special attention to the problems of authorship posed by the astrological writings of Arnau\u2019s corpus and to their hypothetical chronology.<\/span><\/p>\n

Keywords: Arnau de Vilanova, medical astrology, authorship.<\/p>\n

1.\u2014Astrology in the works of Arnau de Vilanova. 2.\u2014The astrological seals. 3.\u2014 Writings on seals. 4.\u2014Jewish circles. 5.\u2014Authorship of De<\/em>
Iudicis Astonomie<\/em>. 6.\u2014A time for astrology?<\/span><\/p>\n

Es revisa el paper de l\u2019astrologia en l\u2019obra m\u00e8dica d\u2019Arnau de Vilanova amb una atenci\u00f3 especial envers els problemes d\u2019autoria que plantegen els escrits astrol\u00f2gics del corpus arnaldi\u00e0 i envers la hipot\u00e8tica delimitaci\u00f3 cronol\u00f2gica d\u2019aquest recurs.
Paraules clau: Arnau de Vilanova, astrologia m\u00e8dica, autoria.<\/p>\n

1.\u2014L\u2019astrologia en l\u2019obra d\u2019Arnau de Vilanova. 2.\u2014Els segells astrol\u00f2gics. 3\u2014Escrits sobre segells. 4.\u2014Els medis jueus. 5.\u2014Autoria del De Iudiciis astronomie<\/em>. 6.\u2014Un temps per a l\u2019astrologia?<\/p>\n

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“Vides modernes d’Arnau de Vilanova”<\/strong>, Faventia<\/em>, 28\/1-2 (2006), 137-145. Acc\u00e9s a l’article complet (PDF)<\/strong><\/a>.<\/span><\/p>\n

Aproximaci\u00f3 a algunes biografies d\u2019Arnau de Vilanova escrites en l\u2019edat moderna com un mitj\u00e0 per a con\u00e8ixer la perviv\u00e8ncia de la seva figura i la recepci\u00f3 del corpus m\u00e8dic i alqu\u00edmic arnaldi\u00e0.
Paraules clau: medicina, alqu\u00edmia, impremta moderna, llat\u00ed modern, Arnau de Vilanova.<\/p>\n

Approach to some biographies of Arnau de Vilanova written in Modern Age as a way to know his survival and the reception of the medical and alchemical corpus attributed to him.
Key words: medicine, alchemy, modern printing, modern Latin, Arnau de Vilanova.<\/p>\n

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“El Regimen quartane<\/em> atribu\u00eft a Arnau de Vilanova”<\/strong>, Faventia<\/em>, 27\/1 (2005), 97-112. Acc\u00e9s a l’article complet (PDF)<\/strong><\/a>.<\/span><\/p>\n

Presentaci\u00f3 i edici\u00f3 cr\u00edtica del Regimen quartane<\/em>, un breu escrit atribu\u00eft a Arnau de Vilanova que d\u00f3na un tractament m\u00e8dic contra la febre quartana.
Paraules clau: medicina medieval, llat\u00ed medieval, Arnau de Vilanova.<\/p>\n

Presentation and critical edition of the Regimen quartane<\/em>, a brief writing attributed to Arnau de Vilanova that gives a medical treatment against the quartan fever.
Key words: medieval medicine, medieval Latin, Arnau de Vilanova.<\/p>\n

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“El autor del Contra calculum<\/em> y de otros tres tratados m\u00e9dicos: Arnau de Vilanova o Galvano da Levanto?”<\/strong>, Sudhoffs Archiv<\/em>, 87\/1 (2003), 32-68. Acc\u00e9s a l’article complet (PDF) a JSTOR<\/strong><\/a>.<\/span><\/p>\n

Algunos manuscritos, as\u00ed como las ediciones renacentistas de la obra m\u00e9dica de Arnau de Vilanova (desde la tercera edici\u00f3n) contienen cuatro mongraf\u00edas sobre enfermedades espec\u00edficas: Regimen contra catarrum<\/em>, De tremore cordis<\/em>, De epilentia<\/em> y Tractatus contra calculum<\/em>. Se hab\u00eda aceptado m\u00e1s o menos su autenticidad en el marco de la discusi\u00f3n sobre la “cuesti\u00f3n arnaldiana”, el debate acerca de los numerosos problemas de autor\u00eda que afectan a numerosos escritos atribuidos a Arnau. Este art\u00edculo se replantea la autor\u00eda de los textos mencionados bajo un nuevo aspecto, su posible autor\u00eda por parte del m\u00e9dico genov\u00e9s Galvano da Levanto (muerto en 1312). Los tres primeros son, en realidad, simplemente una versi\u00f3n abreviada de las tres obras de Galvano Remedium salutare contra catarrum<\/em>, Carisma sanativum tremoris cordis<\/em>, Liber Salvatoris contra morbum caducum<\/em>: en su versi\u00f3n abreviada se han omitido esencialmente los cap\u00edtulos relativos a los aspectos generales de la medicina, as\u00ed como los que relacionan las enfermedades f\u00edsicas con cuestiones morales. En el caso del De epilentia<\/em> el texto abreviado de Galvano aparece combinado en los manuscritos e impresos con otros escritos menores sobre la epilepsia. Alguno de ellos podr\u00eda ser una obra aut\u00e9ntica de Arnau.
Por otra parte , todos los indicios llevan a la conclusi\u00f3n de que Contra calculum<\/em> es el mismo Liber Manus Dei contra calculosum languorem<\/em> dedicado por Galvano al Papa Bonifacio VIII con motivo de su enfermedad de c\u00e1lculos biliares. Aunque no se conoce ninguna copia manuscrita atribuida a\u00a0 Galvano, hay un n\u00famero considerable de criterios que se\u00f1alan un\u00e1nimemente al genov\u00e9s como autor de esta obra. Tambi\u00e9n lo confirma la autor\u00eda de Galvano demostrada respecto a las otras tres monograf\u00edas aqu\u00ed estudiadas. Estos criterios son la consistencia de la tradici\u00f3n manuscrita, el entrecruzamiento de citas en estos cuatro textos y otros de Galvano, los paralelismos de pasajes y contenidos, la coincidencia de un estilo muy caracter\u00edstico, ideas, estructuras y fuentes y de la mezcla dentro de las mismas obras de temas y expresiones teol\u00f3gicos y m\u00e9dicos. El Contra calculum<\/em> tambi\u00e9n se muestra coherente con el intento de reconstrucci\u00f3n de la carrera de Galvano que se traza aqu\u00ed, en el que al parecer ten\u00eda un papel crucial para obtener el apoyo del Papa.<\/p>\n

Einige Handschrifte, wie auch die Renaissance-Gesamtausgaben, des Medizinwerkes von Arnau de Vilanova (von der dritten Ausgabe an) enthalten vier Abhandlungen \u00fcber\u00a0 spezifische Krankheiten: Regimen contra catarrum, De tremore cordis, De epilentia, Tractatus contra calculum. Ihre Authentizit\u00e4t innerhalb der Debatte \u00fcber die sogenannte \u201cArnaldische Frage\u201d wurde mehr oder weniger angenommen, Debatte \u00fcber die zahlreichen Probleme hinsichtlich der Autorschaft, die das unfangreiche Arnau zugeschriebene Werk begleiten. Dieser Artikel interessiert f\u00fcr die Autorschaft der erw\u00e4hnten Texte unter dem neuen Aspekt, den die Kodex des Arztes aus Genua Galvano da Levanto (1312 gestorben), einf\u00fchren. Bei den drei ersten handelt es sich in Wirklichkeit nur um eine Abk\u00fcrzung der drei Werke von Galvano Remedium salutare contra catarrum, Carisma sanativum tremoris cordis, Liber Salvatoris contra morbum caducum, wobei im wesentlichen die Kapitel \u00fcber allgemeine Aspekte der Medizin weggelassen wurden, sowie diejenigen \u00fcber Krankheiten, die mit geistigen Leiden behandelt wurden. Im Falle von De epilentia wird der verk\u00fcrzte Text in den Handschriften und im Druck mit anderen kleineren Schriften \u00fcber die Epilepsie kombiniert. Einer davon k\u00f6nnte ein authentisches Werk von Arnau sein.
Andererseits f\u00fchren alle Anzeichen zu der schlussfolgerung, dass Contra calculum derselbe ist wie dem dem Papst Bonifaz VIII anl\u00e4sslich seiner Gallenstein-Krankheit gewidmeten Liber Manus Dei contra calculosum languorem. Obwohl keine handschriftliche Galvano zugeschriebene Kopie bekannt ist, besteht eine betr\u00e4chtliche Anzahl von Kriterien, die einstimmig auf den Genuesen als Autor dieses Werkes hinweisen. Gleichzeitig best\u00e4tigen sie seine Autorschaft der drei anderen hier\u00a0 umstrittenen Abhandlungen. Diese Kriterien sind die Konsistenz der handschriftlichen Tradition, die \u00dcberschneidung von bestimmten Zitaten in diesen vier Texten und einigen anderen unzweifelhaft Galvano zugeschriebenen, die \u00dcbereinstimmung in den verschiedenen Texten von einem sehr charakteristischen Stil, von buchst\u00e4blichen Stellen, von zahlreichen gemeinsamen Ideen, Strukturen und Quellen, sowie von der Mischung innerhalb der gleichen Werke \u00e4rzticher und theologischer Themen und Ausdr\u00fccken. Der Contra calculum erscheint auch koh\u00e4rent mit der hier versuchten Rekonstruktion der Laufbahn von Galvano, wobei er offenbar einen entscheidenden Platz besass, um die Unterst\u00fctzung des Papstes zu bekommen.<\/p>\n

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“Entorn de la tradici\u00f3 textual de la Practica summaria<\/em> d’Arnau de Vilanova”<\/strong>, Dynamis<\/a><\/em>, 24 (2004), pp. 269-280. <\/span>ISSN: 0211-9536 (Editorial Universidad de Granada<\/a>). Acc\u00e9s a l’article complet (PDF)<\/strong><\/a>. <\/span><\/p>\n

This paper presents the first systematic analysis of the textual tradition of the Practica summaria<\/em> attributed to Arnau de Vilanova. Its textual tradition, together with the evidence expounded previously by other scholars, confirms Arnau\u2019s authorship of this work.<\/span><\/p>\n

Aquest treball presenta la primera an\u00e0lisi sistem\u00e0tica de la tradici\u00f3 textual de la Practica summaria<\/em> atribu\u00efda a Arnau de Vilanova. La tradici\u00f3 textual d\u2019aquesta obra, juntament amb els indicis i raons exposats anteriorment per altres estudiosos, permet confirmar-ne l\u2019autoria arnaldiana.
Paraules clau: Arnau de Vilanova, manuscrits medievals, medicina pr\u00e0ctica.
Keywords: Arnau de Vilanova, medieval manuscripts, practical medicine.<\/p>\n

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“The consilia attributed to Arnau de Vilanova”<\/strong>, Early science and medicine<\/em>, 7\/4 (2002), 311-356. Acc\u00e9s a l’article a JSTOR<\/a><\/strong>.<\/span><\/p>\n

Four of the works attributed to Arnau de Vilanova may be considered consilia<\/span>, which is the name of the genre of texts that expound medical treatments for illnesses suffered by specific individuals. In this paper, I first address the problem of their authenticity within the framework of the so-called “Arnaldian question”. The evidence presented here confirms that Arnau de Vilanova was the author of the Regimen podagre<\/span> and the Epistola ad Bremundum Montisferrarii<\/span>, while the question regarding the authorship of the Regimen quartane<\/span> and the Cura febris ethice<\/span> remains unresolved. This article furthermore documents the degree to which the actual cures prescribed by the physician in the consilia agreed with the doctrinal works of the Galenic tradition. It is explained how medieval university-trained physician had to compete with other practitioners and how they tried to outrival them by applying the doctrines of learned medicine to the individual cases at hand.<\/p>\n

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“Regimen quartane<\/em> atribu\u00eft a Arnau de Vilanova, un consilium<\/em> pol\u00e8mic”<\/strong>, Batll\u00f3 Ortiz, Josep – Bernat L\u00f3pez, Pasqual – Puig Aguilar, Roser (eds.), Actes de la VI Trobada d’Hist\u00f2ria de la Ci\u00e8ncia i de la T\u00e8cnica (Vic, 27, 28 i 29 d’octubre de 2000)<\/em>, Barcelona, Societat Catalana d’Hist\u00f2ria de la Ci\u00e8ncia i de la T\u00e8cnica, filial de l’Institut d’Estudis Catalans, 2002, pp. 319-325. Acc\u00e9s a la comunicaci\u00f3 completa (Google books)<\/a><\/strong>.<\/span><\/p>\n

Paraules clau: consilium<\/em>, Arnau de Vilanova, febre quartana, sanadors sense llic\u00e8ncia<\/p>\n

The Regimen quartane<\/em> attributed to Arnau de Vilanova: a polemical consilium<\/em><\/p>\n

Summary: Among the medical consilia<\/em> attributed to the Catalan physician Arnau de Vilanova (c. 1240-1311) there is the Regimen quartane<\/em>, in which the author indicates an individualized treatment for a sufferer from quartan fever with the characteristic means of medieval galenism: bleeding, medicines and diet. It also includes a theoretical line of argument in defense of the therapeutics prescribed by him, because the author holds harsh polemics with other practitioners, probably unlicensed, in order to convince the adressee of this consilium to follow his own advice and to reject that of his rivals.<\/p>\n

Key words: consilium<\/em>, Arnau de Vilanova, quartan fever, unlicensed practitioners<\/p>\n

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“Nota sobre alguns icti\u00f2nims d’origen occit\u00e0 en textos m\u00e8dics d’Arnau de Vilanova i d’altres autors medievals”<\/strong>, Estudis Rom\u00e0nics<\/em>, 24 (2002), pp. 103-108. Acc\u00e9s a l’article complet (PDF)<\/a><\/strong>.<\/span><\/p>\n

Alguns noms de peixos i crustacis presents en el Regimen quartane i en el Regimen podagre, atribu\u00efts a Arnau de Vilanova, aix\u00ed com en el Regimen sanitatis dels quatre mestres de la universitat de Montpeller i a la Tabula que medicum informant de Stephanus Arlandi, s\u00f3n mots occitans llatinitzats, el significat i l\u2019origen dels quals s\u2019intenta estudiar aqu\u00ed en relaci\u00f3 amb la probable proced\u00e8ncia comuna de tots aquests escrits de la facultat de medicina de Montpeller.<\/p>\n

Paraules clau: icti\u00f2nims, occit\u00e0, llat\u00ed medieval, Arnau de Vilanova<\/p>\n

Some names of fish and crustaceans present in the Regimen quartane and in the Regimen podagre, attributed to Arnau de Vilanova, as well as in the
Regimen sanitatis by the four masters of the university of Montpellier, and to the Tabula que medicum informant by Stephanus Arlandi, are Latinised words from Occitan words, whose meaning and origin are studied here vis-\u00e0-vis the probable common origin of all these texts from the School of Medicine of Montpellier.<\/p>\n

Key words: Fish terms, Occitan, Medieval Latin, Arnau de Vilanova<\/p>\n\n\n

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(En col\u00b7laboraci\u00f3 amb Ferragud, Carmel i Cifuentes, Llu\u00eds), “Nous documents per a la biografia de Bartomeu de Tresbens: diplomatari, II”, Magnificat Cultura i Literatura Medievals, 11 (2024), 47-62. Acc\u00e9s a l’article complet (PDF). En el present estudi aportem quatre documents in\u00e8dits sobre Bartomeu de Tresbens, metge i astr\u00f2leg del rei Pere el Cerimoni\u00f3s, que complementen […]<\/p>\n","protected":false},"author":20,"featured_media":0,"parent":0,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"","meta":{"footnotes":""},"class_list":["post-36","page","type-page","status-publish","hentry"],"_links":{"self":[{"href":"https:\/\/webs.uab.cat\/sebastiagiralt\/wp-json\/wp\/v2\/pages\/36","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/webs.uab.cat\/sebastiagiralt\/wp-json\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/webs.uab.cat\/sebastiagiralt\/wp-json\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/webs.uab.cat\/sebastiagiralt\/wp-json\/wp\/v2\/users\/20"}],"replies":[{"embeddable":true,"href":"https:\/\/webs.uab.cat\/sebastiagiralt\/wp-json\/wp\/v2\/comments?post=36"}],"version-history":[{"count":6,"href":"https:\/\/webs.uab.cat\/sebastiagiralt\/wp-json\/wp\/v2\/pages\/36\/revisions"}],"predecessor-version":[{"id":155,"href":"https:\/\/webs.uab.cat\/sebastiagiralt\/wp-json\/wp\/v2\/pages\/36\/revisions\/155"}],"wp:attachment":[{"href":"https:\/\/webs.uab.cat\/sebastiagiralt\/wp-json\/wp\/v2\/media?parent=36"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}