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While eu notions approximately angels and demons have been exported to the recent global, they underwent striking diversifications. Angels and demons got here to shape a vital part of the Spanish American cosmology, resulting in the emergence of colonial city and rural landscapes set inside of 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 customarily approved process 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 USA. the quantity should be of curiosity to students and scholars of spiritual experiences, anthropology of faith, historical past of principles, Latin American colonial background and church historical past.

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Juan Riera (Valladolid, 1989); Marı´a Jesu´s Pe´rez Iba´n˜ez, El humanismo me´dico del siglo XVI en la Universidad de Salamanca (Valladolid, 1998); Ana Isabel Martı´n Ferreira, El humanismo me´dico en la universidad de Alcala´ (Siglo XVI) (Alcala´ de Henares, 1995); and Marı´a Teresa Santamarı´a Herna´ndez, El humanismo me´dico en la universidad de Valencia (Valencia, 2003). Martı´n Ferreira, El humanismo, 25. Nancy Siraisi has recently stressed the need to broaden the concept of medical humanism.

As a physician his medical knowledge was no less impressive. In 1588, for example, he published one of the sixteenth century’s most celebrated handbooks on clinical therapeutics, the Methodus medendi. 54 50 52 53 54 51 Castan˜ega, Tratado, 193. , 194. , 195. See also Campagne, ‘Medicina y religio´n’, 427. For biographical and bibliographical details on Valle´s I draw on Martı´n Ferreira, El humanismo, 58–65. Although the work went through many editions in Spain during the late sixteenth century, it was placed on the index in 1612.

Henceforth divination, astrology, healing spells, fertility rituals, love amulets and various forms of magic would all fall under the aegis of superstition. 9 The significance of this inefficacy was enormous. Because practices such as supplicating an idol or reading a palm had no causal force in the natural order and were not sanctioned by God, any effects realised could only be produced, according to Augustine, with the aid of demons. 10 The idea of the demonic pact provided endless fodder for ecclesiastical reformers and became an important component of the Christian discourse on superstition.

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