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Angels, demons and the new world by Fernando Cervantes, Andrew Redden

By Fernando Cervantes, Andrew Redden

Whilst ecu notions approximately angels and demons have been exported to the hot international, they underwent notable 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 common and customarily permitted procedure of trust that flourished in seventeenth-century Baroque tradition and spirituality. This research 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 quantity may be of curiosity to students and scholars of non secular experiences, anthropology of faith, heritage of rules, Latin American colonial heritage and church heritage

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They know the properties of metals, stones, herbs, and all medicines; they know all about the fish and the birds and all animals of the earth. 29 25 26 29 Toma´s Sa´nchez, Opus morale in praecepta decalogi, sive summa casuum conscientiae, vol. ii (Paris: 1615–22), 303–4. , 307. Ciruelo, Reprouacio´n, 36. , 37. , 70. The devil in the Old World 23 This re´sume´ of the devil’s accomplishments became stereotypical antisuperstition material. 30 Such recitations of the devil’s capabilities exemplify the immense power accorded to him by Spanish intellectuals, but at the same time they point to a fundamental tension at the heart of medieval and early modern demonology: the more power the devil accrued, the more this power had to be strictly delineated.

See Clark, Thinking With Demons, chs. 16, 17. Stuart Clark, ‘Brujerı´a e imaginacio´n histo´rica: Nuevas interpretaciones de la demonologı´a en la edad moderna’, in El diablo en la edad moderna, ed. Marı´a Tausiet and James Amelang (Madrid, 2004), 36. The devil in the Old World 17 The significance of superstition as a category in early modern European culture has not been lost on historians, as the research of Fabia´n Alejandro Campagne demonstrates. 5 According to Campagne, the church’s discourse on superstition was very much part of mainstream European intellectual life, and it was a discourse in which Spain played a pre-eminent role.

41 Horozco sets about to debunk this kind of miracle mongering using various examples of natural occurrences that were often taken as bad portents. 42 Pedro Ciruelo offers a similar assessment of inclement weather, reminding his readers that ‘wise natural philosophers know the reasons and natural causes governing the clouds in the sky, and the rain and snow’, and deploring those conjurers and amateur exorcists who create a demand for their services by convincing simple folk that the devil is behind these meteorological phenomena.

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