Abraham Ibn Ezra Book of the World by Sela, Shlomo Sela

By Sela, Shlomo Sela

This quantity deals the 1st serious variation, translated and annotated, of the 2 models of Abrahan Ibn Ezra's e-book of the realm, the 1st Hebrew paintings, specified in medieval Jewish technological know-how, to debate the theories and methods of ancient and meteorological astrology.

Preface; Abbreviations; advent; Early-Jewish global Astrology; major assets, Theories and Doctrines in 'Olam I and 'Olam II; international Astrology in different components of Abraham Ibn Ezra's Oeuvre; position and Date of Composition; The severe version of the Hebrew textual content; half One: First model of the e-book of the realm through Abraham Ibn Ezra. Hebrew textual content and English Translation; half : Notes to the 1st model of the e-book of the realm; half 3: moment model of the booklet of the realm via Abraham Ibn Ezra. Hebrew textual content and English Translation. half 4: Notes to the second one model of the booklet of the WorldPart 5: comparable Texts; The e-book of Masha'allah on Eclipses; The 10th bankruptcy of Reshit Hokhmah; a fraction of the lengthy statement on Ex. 33:21; The advent to Sefer ha-Moladot; half Six: Appendixes; A. Manuscripts; B. References to Sefer ha-'Olam; C. Contents of 'Olam I and Concordance to 'Olam II; D. Contents of 'Olam II and Concordance to 'Olam I; E. Liber Primus de Gentibus and Concordance to 'Olam I and 'Olam II; F. Zodiacal symptoms of towns; G. Zodiacal indicators and Planets Assigned to Lands and Kingdoms. H. professionals and SourcesBibliography; thesaurus of Technical phrases; Index.

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198 It is also strongly reminiscent of the role of the sign of Aquarius in #Olam II, § :, except that in the introduction to Sefer ha-Moladot Ibn Ezra does not allow the Jews any privileged status vis-à-vis the stars, thereby suggesting that the baneful sway of this Saturn-Jupiter conjunction is the prevalent and permanent astrological condition of the Jewish nation. 199 Underlying this passage is an implicit reference to Saturn as the planet in charge of 194 The introduction to Sefer ha-Moladot is not an attack on the doctrine of nativities or an attempt to expose its Achilles’ heel, but a sophisticated defense against its detractors, based on explaining away its structural weaknesses by means of factors from world astrology.

Ibn Ezra addressed it to the initiated and learned and considered it to be a cardinal component of his exegetical work. See the cross-references to this excursus in the long commentary on Exodus: :, :; :, :, :; :, :, :; :. 174 Long comm. Ex. :, § : (below, pp. –). 178 The core of these secrets is Deuteronomy :, which, in Ibn Ezra’s interpretation, indicates that “it is known by experience that each and every nation has a specific planet and zodiacal sign, and so too each and every city.

204 This idea is forcefully conveyed in Ibn Ezra’s long commentary on Ex. :. 205 See Liber de nativitatibus, , sig. Er: “Saturnus in nona nativitate Iudei suam fidem constanter servaturam ostendit, in Christiani vero nativitate suam fidem neglucturam iudicat, Sarraceni quoque nascentis idem fidem infirmat. Sol vero in nona, fidem Christiani nascentis consolidat, Iudei et Sarraceni, fidem nascentis negligendam ostendit. 209 To explain the macro-astrological properties of the climates on Earth, Ibn Ezra applies the Hippocratic-Galenic theory of the four humors.

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