Whilst ecu notions approximately angels and demons have been exported to the hot international, they underwent notable variations. 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 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 authorized 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 come across with the United States. the quantity might be of curiosity to students and scholars of non secular reports, anthropology of faith, heritage of rules, Latin American colonial historical past and church background.
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Extra info for Angels, Demons and The New World
49 As physicians consolidated themselves into one of the first true professions in early modern Spain, anti-superstition discourse could serve as a means of discrediting the competition. Thus, Fragoso’s diatribe may have had as much to do with professional jealousy as with any concern over the devil’s ministrations. Anti-superstition 47 48 49 Two works that contain passing references to critiques of magic and superstition by medical humanists are Martı´n Ferreira’s El humanismo and Teo´filo Hernando y Ortega’s introduction to Andre´s de Laguna, Pedacio Diosco´rides Anazarbeo  (Madrid, 1968).
In general Huarte’s differential psychology relies heavily on the Aristotelian qualities of hot, cold, dry and wet, and the four humours of Galenic medicine. However, in his account of how someone can spontaneously speak an unknown tongue or predict the future, Huarte incorporates causal factors made popular by the Neoplatonist humanist Marsilio Ficino. Ficino is central to Daston and Park’s concept of preternatural philosophy – in fact they identify him as the progenitor of the movement. His work, they write, ‘inaugurated a new strand of Latin philosophy that 65 66 Daston and Park, Wonders.
47 Medical humanism was nevertheless very much a part of the demonological ferment in early modern Spain and consequently shared close connections with anti-superstition discourse as well. First and foremost, because so many popular superstitions had to do with healing, physicians and critics of superstition found common ground in their denunciation of folk healers. Obviously, the world of the medical humanists with their aristocratic patrons and courtly sinecures bore little resemblance to the practice of medicine in less vaunted settings, where the activities of village doctors often bordered on the sorts of practices denounced in anti-superstition manuals.
Angels, Demons and The New World