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Whilst eu notions approximately angels and demons have been exported to the hot global, they underwent amazing diversifications. Angels and demons got here to shape an essential component of the Spanish American cosmology, resulting in the emergence of colonial city and rural landscapes set inside a strikingly theological framework. trust in celestial and demonic spirits quickly regulated and affected the day-by-day lives of Spanish, Indigenous and Mestizo peoples, whereas missionary networks circulated those practices to create a frequent and usually approved approach of trust that flourished in seventeenth-century Baroque tradition and spirituality. This learn of angels and demons opens a very illuminating window onto highbrow and cultural advancements within the centuries that the ecu stumble upon with the United States. the amount should be of curiosity to students and scholars of spiritual experiences, anthropology of faith, background of principles, Latin American colonial historical past and church background.

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10r–11r. On the history of the four elements see G. E. R. Lloyd, ‘The Hot and the Cold, the Dry and the Wet in Greek Philosophy’, The Journal of Hellenic Studies 84 (1964): 92–106. Fuentes, Summa, fols. 11r–12r. The prototypical discussion of the matter can be found in Aquinas, Summa theologiae, ia, Q. 114, art. ’ The devil in the Old World 25 fraud and in the process includes a discussion very similar to that of Fuentes. After reminding his readers that ‘the devil . . 36 He explains that demons can deceive the senses by creating atmospheric effects through the manipulation of air and light.

Nicole Oresme and Bert Hansen, Nicole Oresme and the Marvels of Nature: A Study of His ‘De Causis Mirabilium’ (Toronto, 1985), 139. 32 From the Old World to the New During the early modern period, however, some ambitious natural philosophers diverged from this promissory naturalism, turning their attention to specific cases and proposing new and innovative causal schemas. 65 These were theorists of the natural world, many of them physicians, who had an interest in the kinds of extraordinary phenomena often attributed to demonic forces.

3 So marvels, wonders, prodigies and demons – entities once consigned to a sideshow of historical curiosities – have taken on new significance in scholarship on a variety of topics, from the reform of popular culture, to confessionalisation, to the history of science. This new emphasis is perhaps related to a wider scepticism about teleological narratives of scientific modernisation and political emancipation in which historical actors are definitively classified as either progressive or reactionary.

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