The Transformations of Magic: Illicit Learned Magic in the Later Middle Ages and Renaissance

Notes

NOTES Abbreviations HMES Lynn Thorndike, A History of Magic and Experimental Science, 8 vols. (New York: Macmillan, 1923–58). Humphreys Cat. K. W. Humphreys, ed., The Friars’ Libraries (London: British Library in Association with the British Academy, 1990). James Cat. M. R. James, ed., The Ancient Libraries of Canterbury and Dover: The Catalogues of the Libraries of Christ Church Priory and St. Augustine’s Abbey at Canterbury and of St. Martin’s Priory at Dover (Cambridge: Cambridge University Press, 1903). SD Vincent of Beauvais, Speculum doctrinale, vol. 2 of Speculum quad­ ruplex: Sive speculum maioris (Venice: Baltazaris Belieri, 1624); reprint, Graz: Akademische Druck-u. Velagsanstalt, 1964. Introduction 1. See Yates, Giordano Bruno and the Hermetic Tradition, 80–81; HMES, 5:591. 2. See especially Cohn, Europe’s Inner Demons, 164–205. 3. Brian Copenhaver, Paola Zambelli, and Vittoria Perrone Compagni are notable exceptions. 4. A selective list includes, by Pingree, “Artificial Demons and Miracles”; “Between the Ghaya and Picatrix I”; “Diffusion of Arabic Magical Texts in Western Europe”; “Learned Magic in the Time of Frederick II”; and (edited by Pingree) Picatrix. A selective list of Burnett’s works includes “Adelard, Ergaphalau, and the Science of the Stars”; “Arabic, Greek, and Latin Works on Astrological Magic”; Magic and Divination; “Scandinavian Runes in a Latin Magical Treatise”; and (translated by Burnett) Adelard of Bath, Conversations with His Nephew. 5. By Boudet, see “Les condamnations de la magie”; “L’Ars notoria au Moyen Age”; and “Les Who’s Who démonologiques.” Boudet is also spearheading a new series called Salomon Latinus, to be published in the Micrologus Library. 6. Boudet, “Magie théurgique”; Hedegård, Liber iuratus Honorii; Kieckhefer, “Devil’s Contemplatives”; Mathiesen, “Thirteenth-Century Ritual”; and Allen, “Summoning Plotinus.” 7. On manuscript collection and transmission, see Page, “Image-Magic Texts”; Láng, Unlocked Books; and Klaassen, “Medieval Ritual Magic in the Renaissance.” On specific texts, see Boudet, Entre science et nigromance. 8. See Veenstra, “Venerating and Conjuring Angels”; Veenstra, “Holy Almandal”; and Véronèse, “Contre la divination et la magie à la cour.” 9. See John of Morigny, “Prologue to John of Morigny’s Liber visionum”; the essays in Fanger, Invoking Angels; Fanger, “Plundering the Egyptian Treasure”; and Watson, “John the Monk’s Book of the Visions.” 220 notes to pages 7–18 10. On Ficino, see Copenhaver, “Natural Magic, Hermeticism, and Occultism.” Copenhaver has written extensively on this topic. See also his “Scholastic Philosophy and Renaissance Magic”; “Astrology and Magic”; and “Renaissance Magic and Neoplatonic Philosophy.” See also Celenza, “Late Antiquity and Florentine Platonism.” Of Allen’s numerous studies of Ficino, see in particular “Summoning Plotinus.” A good edition of the De vita coelitus comparanda is Kaske and Clark’s of 1989. On Pico, see in particular Wirszubski, Pico della Mirandola’s Encounter with Jewish Mysticism, 132; and Copenhaver, “Magic and the Dignity of Man”; “Secret of Pico’s Oration”; and “Number, Shape, and Meaning.” 11. See, all by Zambelli, “A propositio del De vanitate scienciarum”; “Magic and Radical Reformation”; and “Cornelius Agrippa”; Keefer, “Agrippa’s Dilemma”; and Lehrich, Language of Demons and Angels. I refer here to Vittoria Perrone Compagni’s very useful introduction to Agrippa’s De occulta philosophia in De occulta philosophia libri tres. 12. See Clucas, John Dee; Clulee, John Dee’s Natural Philosophy; and Harkness, John Dee’s Conversations with Angels. 13. Lucentini and Compagni, I testi e i codici. In L’Ars notoria au Moyen Âge, Véronèse thoroughly discusses the manuscripts of the Ars notoria and a number of related texts. See also Weill-Parot, Les “images astrologiques” au Moyen Âge; and Boudet, Entre science et nigromance. 14. See Weill-Parot, “Astral Magic and Intellectual Changes.” 15. See Véronèse, “La notion d’‘auteur-magicien.’” 16. See Vickers, review of Zambelli, L’ambigua natura della magia. On the “old dirty” magic, see Yates, Giordano Bruno and the Hermetic Tradition, 80–81. For my reservations about Vickers’s characterization of Renaissance magic, see Klaassen, “Ritual Invocation and Early Modern Science.” 17. Eamon, Science and the Secrets of Nature, 54. 18. Lehemann, “Collegium Amplonianum,” 29 (catalogue reference Math. 54). The 1410 catalogue lists the volume Math. 54 as necromantic. Among the constituent titles it lists can be found Liber prestigiis, which is probably Adelard of Bath’s translation of Thābit’s work on images, and another work on the seven figures of the seven planets, their prayers, and their suffumigations. 19. As Tambiah argues in Magic, Science, Religion, applying scientific concerns about causality...