History of Astrology

This book explores the notebooks of S. Belle, an astrologer who lived in late fifteenth-century France, as a case study of late medieval astrological practice. These notebooks combine astrological doctrine, a large collection of horoscopes, an almanac, and three complete judgements of nativities. By studying Belle’s methods, processes of learning, and practices, this book contributes to a better understanding of the internal architecture of astrology in the pre-modern world; this includes its techniques, methodologies, goals, transmission, and development throughout history. It offers an internalist view of the practice of astrology, as a counterpart to the existing research into astrology’s social and cultural impact.

Sul profilo biografico di Cecco d'Ascoli, al secolo Francesco Stabili, gravano secoli di leggenda che si è frammista alla storia. Le scarse notizie sulla sua formazione, la rapida e fortunata carriera universitaria, i processi inquisitoriali e la tragica fine sul rogo a Firenze  hanno alimentato una pluralità di notizie a suo carico che devono fare i conti con le fonti storiche. Il presente lavoro tenta innanzi tutto di chiarire quali siano queste fonti e, quindi, di tracciare un profilo biografico attendibile.
Nel secondo capitolo, invece, viene analizzata quella che per diverse ragioni può essere ritenuta come l'opera più rappresentativa dell'autore: il Commento alla Sfera del Sacrobosco. La lettura del manuale di astronomia più diffuso del medioevo, diviene nel corso stabiliano occasione per intrecciare astrologia, negromanzia e magia.
L'ultima parte dell'elaborato, infine, è più ricca di domande che di risposte. Dopo aver analizzato in chiave diacronica e sincronica il contesto dello studium bolognese, vengono espresse alcune suggestioni in merito alle problematiche poetico-letterarie e alcuni indirizzi di ricerca futuri sulle questioni stabiliane.

More than any other object of historical and anthropological study, Islamicate occult science cuts to the quick of what it means to be modern, to be Western, to be scientific. Yet nowhere else are 19th-century colonialist metaphysics and materialist cosmology more firmly entrenched. The piecemeal, truncated study of “Magic in Islam” to date has thus of-ten been pursued in service of either scientistic or religionist agendas, whereby magic can only ever be failed science or apolitical religion, and Islam can never be the West; Islamic Magic as simply Western and often imperial Science-and-Religion is thereby utterly disappeared from historiographical purview. And even those Islamicist historians of science and historians of religion who eschew ideology in favor of rigorously empirical philology, the majority, have tended to favor outsider, polemical discourses over insider, practitioner ones, and “classical” sources over “postclassical,” resulting in bizarre historiographical distortions and the disenchanting sanitization of Islamicate societies past and present. This manifesto therefore proposes a way out of this dire epistemological and ethical bind. To re-store Islamic Magic to its rightful place in Western intellectual and cultural history, especially history of science, we must take far more seriously the panpsychist cosmology on which it is predicated, and realize that our own reflexive materialism commits us willynilly to a colonialist agenda that is, ironically, both antireligious and antiscientific.

The present paper investigates the contributions of the astrological author Julianus of Laodicea. The authenticity of a work ascribed to him is re-examined, the genuine fragments are collected and evaluated, and possible further traces of his work in later literature are explored to correct and update his scholarly image. In an appendix,
a critical edition of F18 is offered.

ТОЛЬКО ОЗНАКОМИТЕЛЬНЫЙ ФРАГМЕНТ, электронная версия не распространяется.

Роджер Бэкон: алхимия, астрология, магия и медицина (сборник) / М. М. Пэттисон Мьюр, Г. С. Редгроув, Л. Торндайк, Э. Т. Уитингтон, Г. У. Л. Хайм / Пер. с англ. и лат., коммент. Ю. Ф. Родиченкова ; предисл. Б. К. Двинянинова, Ю. Ф. Родиченкова ; послесл. С. А. Панина ; под общ. ред. Б. К. Двинянинова. — СПб.: Издательство «Академия исследований культуры», 2021. — 240 с.: ил. — (Серия Librarium Aureum. Opus Minus). ISBN 978–5-94396–224–0 Уменьшенный формат, тв. обложка, тираж 300 экз.

Роджер Бэкон (ок. 1214 — ок. 1292) — английский философ и естествоиспытатель, монах-францисканец, профессор богословия, автор трактатов по алхимии. В сборник включены ранее не переводившиеся на русский язык работы известных и мало известных авторов конца XIX века начала XX века о Роджере Бэконе. В начале небольшая книга Герберта Стенли Редгроува «Роджер Бэкон. Отец экспериментальной науки и средневекового оккультизма» дает представление об экспериментах и эзотерическом наследии философа. Статья М. М. Пэттисона Мьюра «Роджер Бэкон: его отношение к алхимии и химии» более подробно раскрывает алхимический аспект его творчества. Далее следуют две одноименные, но различные в подходах работы — «Роджер Бэкон и порох», посвященные экспериментам с порохом, подполковника Г. У. Л Хайма и религиоведа Линна Торндайка. В заключение в статье «Роджер Бэкон и медицина» Э. Т. Уитингтон. раскрывает исторические особенности медицины XIII века и подробно останавливается на медицинских трактатах Р. Бэкона. Перевод снабжен предисловием и послесловием. Книга будет интересна широкому кругу читателей, а также культурологам, историкам философии, историкам науки, в частности химии и медицины, эзотериологам и всем интересующимся западной эзотерической традицией и корнями формирования экспериментальной науки.

Содержание

Б. К. Двинянинов, Ю. Ф. Родиченков.
Вместо предисловия переводчика ...................................... 5
Роджер Бэкон о секретах алхимии и магии ............................... 9
Роджер Бэкон и «Зеркало алхимии» .......................................... 13
Пророчества Роджера Бэкона о перспективах науки.................. 17

Г. С. Редгроув. Роджер Бэкон. Отец экспериментальной
науки и средневекового оккультизма.................................. 21
Заметка �� портрете Роджера Бэкона ................................... 23
Глава I. Формирование взглядов Роджера Бэкона ............. 25
Глава II. Плоды обучения Роджера Бэкона......................... 37
Глава III. Астрология ........................................................... 49
Глава IV. Алхимия............................................................... 57
Глава V. Медицина............................................................... 67
Глава VI. Магия и открытие пороха.................................... 75

М. М. Пэттисон Мьюр. Роджер Бэкон: его отношение
к алхимии и химии............................................................... 85

Г. У. Л. Хайм. Роджер Бэкон и порох ....................................... 139
Cap. IX. De modo faciendi ovum philosophorum ................ 148
Cap. X. De codem, sed alio modo......................................... 152
Cap. XI. De eodem, tamen alio modo................................... 158

Л. Торндайк. Роджер Бэкон и порох ........................................ 167

Э. Т. Уитингтон. Роджер Бэкон и медицина............................ 175
Медицина тринадцатого века .............................................. 177
Медицинские трактаты Роджера Бэкона............................. 196

С. А. Панин. Роджер Бэкон и его историческое значение ....... 217

Библиография .............................................................................. 231

This study surveys the introduction of astrology into East Asia with a primary focus on the Buddhist experience of Indian and Iranian astrology during the eighth and ninth centuries. It is argued that prior to the introduction of Esoteric Buddhism during the 8th century, the Chinese sangha had no pressing need to observe astrology. However, following the rising popularity of Tantric rituals, which require proper timing according to non-Chinese astrological conventions, Chinese Buddhism took a deep interest in astrology. This in turn prompted a wider interest in astrology among Chinese elites, encouraging the translation of more foreign works on astrology, even outside of a Buddhist context. It is shown that around the year 800 there was a shift from Indian to Iranian sources of astrology, most likely as a result of ethnic Iranians working at court. Iranian astrology, which included a rich system of horoscopy rooted in the earlier Hellenistic tradition, prompted a booming popular interest in astrology. Buddhists subsequently took up practice of horoscopy for themselves. Chinese Buddhist astrology was then exported to neighboring countries, most notably Japan where it influenced medieval religious and court cultures.

The pseudo-Aristotelian Hermetica (hereafter PsAH) are a group of texts surviving in Arabic that claim to record conversations between Aristotle and Alexander the Great. In these conversations, Aristotle instructs Alexander about the cosmos, the comingto-be of everything in it, and astral magic-more precisely, talismanry, rituals for attracting the spiritual and planetary forces of the cosmos, the creation of amulets, and extensive astrological rules. The purpose of the instruction is to support Alexander's military career and personal life. Aristotle claims to have received this knowledge from Hermes Trismegistus. There are very few studies dedicated to these fascinating and influential texts; therefore, this article offers a preliminary study of the PsAH that introduces the texts and their contexts systematically.

Eski Mezopotamya'daki inanışa göre tanrılar insanlar hakkındaki düşüncelerini çeşitli
yollardan mesajlar göndererek bildiriyorlardı. Gök olayları tanrı mesajlarını
okumak için birer işaret olarak görülerek incelenip yorumlanmış ve geleceğe dair
astrolojik kehanetlerde bulunulmuştur. Kehanetlere göre, eğer gökyüzünde olumlu
bir işaret görülmüş ise, yeryüzünde de olumlu bir gelişme meydana gelecektir. Tam
tersine gökyüzünde görülen olumsuz bir işaret de yeryüzünde meydana gelecek
olumsuz olayların bir habercisidir. Kehanetlerden anlaşıldığına göre gök cisimlerinin
her birisinin yeryüzüne etkileri farklıdır. Bununla birlikte mana bakımından
olumlu veya olumsuz göksel fenomenlerin birbirleri ile kombinasyonları belirli bir
mantık çerçevesinde yorumlanmıştır. Gökte meydana gelen değişken durumlar kehanetlere
konu olmuştur. Bu değişkenlerden bazıları: Gök cisimlerinin parlak veya
sönük olmaları, renkleri, birbirlerine yaklaşıp uzaklaşmaları, Ay ve güneş tutulmaları
ile fırtına gibi meteorolojik olaylardır. M.Ö. I. Binyıl ortalarına kadar astrolojik
kehanetler krallar ve ülke için iken, bu devirden sonra sıradan kişiler için de astrolojik
kehanetlerde bulunulmuştur. Astrologlar saraya bağlı olarak görev yapmışlar,
saray tarafından maddi olarak desteklenip saygı görmüşlerdir.
Anahtar kelimeler: Astroloji, Enuma Anu Enlil,, Yıldız falı.

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Dans l'expression Astrologie : « science des astres » il y a… 3 mots qui posent problème : « science », « des » et « astres » ! Ce sera le fil conducteur pour une analyse critique en profondeur de l'astrologie, qui plus est rénovée par l'EX-astrologue que je suis.
Ce tome 1 est donc une introduction à cette nouvelle analyse d'une discipline dont on sous-estime souvent la complexité. Signe "d'une grande richesse" pour l'astrologue, elle constitue pour moi le terreau idéal pour les biais cognitifs. La raison première, peut-être, pour laquelle l'astrologie a pu si aisément traverser les siècles.
----------------
4e de couverture :
Il y a 12 ans, assistant aux désaccords profonds entre ses collègues, un jeune astrologue commence à s’interroger sur la question de l’erreur. Il débute une autocritique et se confronte aux sceptiques. Cet essai est le témoignage d’un homme sur son long parcours de déconversion. C’est aussi l’introduction à une analyse critique rénovée et sereine de l’astrologie qui ouvre à des problématiques plus fécondes.
Pourquoi les astrologues ne se réfèrent-ils pas aux positions des planètes réellement observées sur la voûte céleste ? Pourquoi conservent-ils certains astres qui n’existent plus ? Pourquoi les interprétations « marchent-elles » quand le praticien se trompe de date de naissance ?! L’outil astrologique (complexe et sacré) dupe-t-il ses utilisateurs de générations en générations ? Le zodiaque mésopotamien a-t-il, d’ailleurs, été créé par des astrologues ? Est-il vraiment né dans le ciel ?!
Et quel est l’énorme coup de chance qui permit aux horoscopes d’intégrer la presse, il y a juste 80 ans, avant d’inonder littéralement toute la planète ?
Le brainstorming, enfin, peut-il expliquer succès, échecs et longévité de l’astrologie sans prétexte scientifique ni métaphysique ?
-------------------
Membre du bureau de l’Observatoire Zététique et ex-astrologue de la Fédération Des Astrologues Francophones, Serge BRET-MOREL a développé une expertise unique. Dans ses conférences et publications, il met un point d’honneur à décrire avec pédagogie les questions déroutantes posées à, et par, l’astrologie.
Plus d’informations : www.astroscept.com

The International Conference The Impact of Arabic Sources on Divination and the
Practical Sciences in Europe and Asia was held in Erlangen (2014 January 21-23) at
the International Consortium for Research in the Humanities, in collaboration
with the Union Académique Internationale/International Union of Academies,
the Académie des sciences du monde islamique (Amman), the Centre for the
History of Arabic Studies in Europe (Warburg Institute, London) and Micrologus
(SISMEL, Florence)

Cyclone Burevi was media hyped to reach India as a  cyclonic storm and cross the southern districts of Tamilnadu and Kerala and move into the Arabian sea on 3rd,4th  of December as per earlier weather forecasts.But suddenly on 3rd December evening the cyclone weakened into a deep depression and lay in the Gulf of Mannar , baffling weather forecast experts and  making  forecasts of its advance go haywire. This calls for strengthening of the weather/cyclone prediction models with additional right data inputs as explained in this article.

With an Oxford degree and close ties to both François Vìète and Thomas Harriot, Nathaniel Torporley was perhaps one of the most enigmatic contributors to the mathematics of the late sixteenth and early seventeenth-centuries. John Aubrey, in his Brief Lives, states that:"Mr. Hooke affirms to me that Torporley was amanuensis to Vieta; but from whom he had that information he haz now forgot, but he had good and credible authority for it, and bids me tell you that he was certainly so . . . [and that] Mr Nicholas Mercator assures me that the earle of Northumberland who was prisoner in the Tower gave also a pension to one Mr Torporley, Salopiensis, a learned man; and that in the library of that family at Petworth, are some papers of his."Torporley published only one mathematical work: Diclides Coelometricae, seu valvae astronomicae universale, frequently described as barely comprehensible, in which he develops two lengthly sets of tables relating to spherical trigonometry and astrology. With reference to these tables, named Quadrans and Quncunx, Delambre writes:<<Cette dernière est composée de cinq parties différentes. Ces deux tables peuvent passer à bon droit pour les plus obscures and les plus incommodes qui aient jamais été construites.>>

De Morgan abandoned his attempt to untangle the structure of the Qunicnux saying, “Those who like such questions may find out the meaning of the other parts of the table.” To my knowledge, no one yet has done so, nor does there exist a translation of Dicilides into any other language, nor has anyone commented on or explained the theorems developed by Torporley in order to produce his tables. In this presentation we focus on the means by which this table was generated, based upon evidence within Torporley’s work itself.

Il volume è il risultato di una ricerca sull’atteggiamento di medici e filosofi di fronte alla peste, dalle prime reazioni nel ‘300 fino al maturo ‘400, con particolare attenzione all’umanesimo fiorentino e alla figura di Marsilio Ficino. Si è voluto mostrare come l’avvento del morbo abbia profondamente inciso sulla produzione della letteratura filosofica, accelerando l’osmosi tra i saperi e le tendenze culturali, calamitando l’attenzione di molti sull’urgenza medica. La trattazione si concentra sulle opere di Marsilio Ficino, soprattutto sul Consilio contro la pestilentia, pubblicato per la prima volta a Firenze nel 1481 e da allora testo di riferimento per la tradizione posteriore. Attraverso l’analisi delle fonti e della fortuna di quest’opera si possono rileggere le questioni fondamentali che sono al centro della letteratura medico-filosofica contro la peste. In Appendice si presenta un’edizione accompagnata da alcune annotazioni critiche, con un Glossario essenziale di termini notevoli.

This is an extended abstract of my full paper appeared as “The Ptolemaic concept of the Ruler (al-Mustawlī) Planet in Ibn ‘Azzūz’s astrological writing” in Archives Internationales d’Histoire des Sciences. International Archive of the History of Science 63 no 170-171 (2013), pp. 541-559.

Historic annual prognostications published by Renaissance scientists Thomas Digges, Tycho Brahe and Johannes Kepler, and “farmers” almanacs published in Europe and New England, contained weather forecasts based on geocentric planetary configurations. The syzygy between the Sun and Saturn, in this tradition thought to produce cold weather, is here tested using daily surface temperature records. A daily time-series from Central Massachusetts from 1971-2000 shows lower temperatures within one day before the geocentric Sun-Saturn opposition with more extreme departures when the opposition occurred near the equinoxes, when Saturn was at perigee, and when the Moon was an addition to the syzygy. The “Saturn effect” was found in other Northeastern US datasets including one of 120 years from Amherst, MA.  Two other long daily temperature datasets, Central England and Prague, and also other datasets from temperate to subarctic latitudes in the Northern and Southern hemispheres were examined, and in most cases similar results were found. Significant decreases in temperature within one day of the exact opposition occurred more frequently when the opposition was near the equinoxes or when the Sun and Saturn shared the same declination. These observations lead to a hypothesis: a gravitational resonance between the Sun and Saturn slightly increases atmospheric tides. When the opposition is near the equinoxes the gravitational forces are orthogonal to the surface at the equator and parallel to the surface at the poles; the consequence is atmospheric compression at the poles with movement of cold air southward. Anecdotal evidence of correlations between the Sun-Saturn syzygy and air mass movements are observable in daily climatic surface maps.

In 1805, Goethe identified the plant held by Albrecht Dürer in his Self Portrait of 1493 as an Eryngium. For the last two hundred years, debates surrounding the occasion for the portrait and the meaning of its inscription have been based on different German names for the Latin Eryngium. Yet Goethe’s identification of plant (and Panofsky’s after him) was based on a correction to its classification that postdates Dürer’s painting. The plant that Dürer holds would in fact have been known in his time by the name Aster Atticus or Sternkraut. Restoring to the plant its fifteenth-century nomenclature reveals a correspondence between the plant and the rhymed couplet at the top of the painting, both of which allude to the stars. The proper context for understanding the painting thus points less to an amorous association with “luck in love,” as Panofsky would have it, and more to the late-medieval search for astrological correlations between the patterns in the heavens and the events on earth.

Four stars in the night sky have been formally recognised by their Australian Aboriginal names. The names include three from the Wardaman people of the Northern Territory and one from the Boorong people of western Victoria. The Wardaman star names are Larawag, Wurren and Ginan in the Western constellations Scorpius, Phoenix and Crux (the Southern Cross). The Boorong star name is Unurgunite in Canis Majoris (the Great Dog). They are among 86 new star names drawn from Chinese, Coptic, Hindu, Mayan, Polynesian, South African, and Aboriginal Australian cultures.

Die Tagung des Arbeitskreises Astronomiegeschichte in der Astronomischen Gesellschaft (AKAG) in Göttingen, 17.–18. September 2017, stand unter dem Thema Astronomie und Astrologie im Kontext von Religionen – im Kontext des 500jährigen Reformationsjubiläums.
https://www.hs.uni-hamburg.de/DE/GNT/events/akag-goettingen-2017.php
Ziel war es nun, Beiträge in diesem Band zusammenzustellen, die auf aktuellen Forschungen im Sinne von Fallanalysen beruhen oder die einen fundierten Überblick zu der übergreifenden Problematik geben.

With contributions by Christoph Meinel, Fritz Krafft, Marta Quatrale, Harald Gropp, Reinhard Folk, Volker Bialas, Frank Fürbeth, Regina Umland, Ute Frietsch, Stefan Kratochwil, Xian Wu.

A good question for ‘integrated history and philosophy of science’ is that of what other philosophical disciplines and intellectual traditions we ought to integrate with.  Few historians and philosophers pursued this question more vigorously than Paul Feyerabend, even if his own efforts lapsed, at times, into excess.  In this talk, I engage with the ‘limits of integration’ theme by asking why Feyerabend ‘defended’ astrology – and what, if anything, contemporary practitioners of ‘integrated history and philosophy of science’ might learn from it.  Two common explanations of the purpose of those defences are rejected as lacking textual support.  A third ‘pluralist’ reading is judged more persuasive, but found to be incomplete, owing to a failure to accommodate Feyerabend’s focus upon the integrity and characters of scientists.  I therefore suggest that the defences are more fully understood as defences of the epistemic integrity of scientists that take the form of critical exposures of failures by scientists to act with integrity.  An appeal is made to contemporary virtue epistemology that clarifies Feyerabend’s implicit association of epistemic integrity and epistemic virtue.  If so, what he was defending was science, not astrology.  I end with two claims. The first is that, read in this way, Feyerabend is more conservative and less radical than people often suppose.  The second is that it would be very useful to further integrate history and philosophy of science with virtue epistemology – as Feyerabend, forty years ago, tried to do.  Doing so would helpfully line up a range of issues of interest to integrated HPS – scientific practice, pluralism, epistemic virtues – and open up new ways of understanding science.

ТОЛЬКО ОЗНАКОМИТЕЛЬНЫЙ ФРАГМЕНТ, электронная версия не распространяется.

Саплин А. Ю. История астрологии: с древнейших времен до наших дней / предисл. Б. К. Двинянинова; послесл. М. М. Фиалко; под науч. ред. А. А. Шимбалева. — СПб.: Издательство РХГА, 2020. — 780 с.: ил. — (Герметицизм с древности до наших дней; вып. 3).  ISBN 978-5-907309-12-8

В книге изложена история развития астрологии, начиная со времени появления у людей первых систематических сведений о небе вплоть до сегодняшнего дня. Обычно статьи и книги по истории астрологии сводятся к изложению философских идей, заложенных в различных ее формах, рассказам об отношении государств, религий и отдельных людей к астрологии и пересказу загадочных и занимательных историй, произошедших с астрологами, и не касаются возникновения и истории развития теорий и методов этого учения. В данной книге предпринята попытка изложить происхождение и развитие базовых понятий, методов и практик этого древнего учения на протяжении его многотысячелетней истории.
Издание содержит четыреста иллюстраций и терминологический словарь. Книга рассчитана на широкий круг читателей: как историков, в частности историков науки и астрономии, культурологов, религиоведов и преподавателей вузов, так и всех интересующихся астрологической проблематикой.

Saplin, Alexander Yurievich. History of Astrology: from Ancient to Modern Times / foreword by B. K. Dvinyaninov; afterword by M. M. Fialko; under scientific editorship of A. A. Shimbalev. — St. Petersburg: Publisher RHGA, 2020. — Pp. 780 with ill. — (Hermeticism from Antiquity to Modern Times, issue 3).

This book presents the history of astrology from the first systematic information about the sky to the present day. Usually articles and books on the history of astrology are reduced to a presentation of philosophical ideas inherent in its various forms, stories about the attitude of states, religions and individuals to astrology and retelling mysterious and entertaining stories that have occurred to astrologers, and do not concern the emergence and history of the development of theories and methods of this teaching. This book attempts to describe the origin and development of basic concepts, methods and practices of this ancient doctrine throughout its many thousand-year of history.
The publication contains four hundred illustrations and a terminological dictionary. The book is intended for a wide range of readers: historians, in particular, historians of science and astronomy, cultural scientists, religion scientists and university professors, as well as all those interested in astrological problems

Predictive and Therapeutic Astrology: The New Alchemy

Originally presented as a lecture at Kepler College in 2004, this paper examines fatalism and humanism in astrology, and discusses the value of astrology for the focusing of consciousness, formation of intentions, and anticipation of developmental tasks. The author presents detailed examples of the techniques of transits, secondary progressions and solar arc directions used by astrologers to discern the timing and spiritual meaning of events and experiences. The author describes his work applying the principles of therapeutic astrology to aid others and alleviate suffering; for example, he illustrates how aspects of the natal Moon can be interpreted in the light of attachment theory to enhance our capacity for fulfilling human relationships. Other topics include the importance of using positive evolutionary language in chart interpretation, the importance of focus on the present moment and attention to the gifts of Saturn as a catalyst for maturation at crucial phases of development. A brief discourse on astrology, science, and human action is followed by reflections on astrology and the central archetypes, described by Jung, that shape our evolution. The paper concludes with a description of how to approach astrology with a quiet mind and an attitude of contemplation, as a form of meditation.

Based on the extensive historical data over the past 3000 years, the Clock of Phoenix [1, 4] shows that in the end of every long-term cycle (with periodicity of approximately 493 years) the world of ideas comes to its critical junction of disruption, so-called "Hour of Phoenix." The generations of passionate thinkers, poets and explorers born during these radical periods of transition (ranging in our epoch from 15 to 30 years) are motivated by an urgent need for new paradigms to be introduced and for new social structures to be built. In particular, the proposed model of the Clock of Phoenix is successfully applied to historical periods of the history of astrology.

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 Edward Burne-Jones (1833-1898), a pre-Raphaelite painter, was fascinated with astronomy, as noted in his memorials and accounts. In 1879, he executed cartoon drawings for a cycle on nine planets for the artisans of the William Morris Firm, who would transform them into stained-glass panels. The commission was for the decoration of Woodlands, the Victorian mansion of Baron Angus Holden (1833-1912), a major of Bradford. Presently, seven of the cartoons-The Moon (Luna), Earth (Terra), Sol (Apollo), Venus, Jupiter, Saturn, and Evening Star-are in the Torre Abbey Museum in Torquay, UK, while the cartoon for Mars is part of the collection of drawings at the Birmingham Museum and Art Gallery, UK, and the cartoon for Morning Star is located at Lady Margaret Hall in Oxford, UK. In the creation of the Planets cycle, Burne-Jones was inspired by cultural events of the time such as British scientific astronomical discoveries and British and Italian humanistic sources in literature and visual arts portraying astronomy. This essay art historically and iconographically examines the nine planets as celestial and terrestrial formations and astral spheres of good omen. It is composed of three sections. The first section discusses the history of the artistic commission; the second analyzes the stylistic and iconographical aspects of the Planets cycle; and the third section explains some of Burne-Jones's cultural sources for the Planets cycle as manifestations of seasonal transformations, heavenly and terrestrial realms, musical spheres, and visions of a benevolent cosmos.

La prima traduzione italiana integrale del trattato Astrologia Cristiana di William Lilly, comparso a Londra nel 1647 e subito diventato opera di riferimento fondamentale per la storia e la pratica dell’astrologia oraria.  In questo volume, il secondo della serie, le domande relative alle prime sei case, che comprendono argomenti quali: la durata della vita, la datazione degli eventi, l'aspetto fisico delle persone, il ritrovamento e il destino di persone scomparse, la sicurezza in viaggio, la ricchezza e la fortuna, fratelli e sorelle, trasferimenti e spostamenti, voci e dicerie, oggetti smarriti, tesori nascosti, proprietà, terreni e coltivazioni, compravendita di immobili, eredità familiari e rapporti con i genitori, fertilità e sterilità, gravidanza e figli, ambasciatori e messaggeri, servitù e altro ancora. Del massimo interesse la sezione molto dettagliata e consistente dedicata alle domande sulla salute e alle carte di decubito, alla diagnosi e alla prognosi delle malattie, alle terapie e ai medicamenti.
Seguono tre saggi di Patrizia Nava sulle origini storiche della pratica oraria in epoca ellenistica, sul metodo di analisi di Lilly e sul suo debito, pienamente riconosciuto dall’autore stesso, nei confronti di un altro grande medico-astrologo del XVI secolo, Claude Dariot.