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............................................................................ 240 G iulia E cca Wolfgang Kullmann, Philosophie und Wissenschaft in der Antike. Kleine Schriften zu ihrer Geschichte und ihrer Bedeutung für die Gegenwart ................................................. 477 G iorgio S trano David A. King, Astrolabes from Medieval Europe

Jim Bennett

Gerhard Mercator.s, ed. Irmgard Hantsche (Duisburger Mer- c,ator-Studien 4), (Bochum, 1996). 2 Willy Hartner, "The Role of Observations in Ancient and Medieval Astrono- my," Journal for the History of Astronomy 8 (1977), 1-11. 215 ing to the coincidence between Nasir al-Din's new approach to

patronage through their writing. Both traditions, however, maintained a culture of open- ness, in which knowledge of the technical arts could be freely discussed. From the ancient world, Long goes on to document the development of vari- ous traditions of secrecy, first arising among several esoteric groups

Kocku von Stuckrad

progress led to the achievements of the present, and that only with the Renaissance did Europe supposedly awaken from the deep slumber of the Middle Ages, recalled the sciences and culture of the ancient world, shook off its magical and mystical habits of thought, and fi nally blossomed in the Enlightenment


Maria Filomena Lopes de Barros

medieval Mediterranean’s social and political complexity. As Pahlitzsch says in the article he devoted to the networks of eastern Christians, they were moving between the cultures as though this were a matter of course and they could do so because of the multi-ethnic and multi-confessional character of the


Doris Behrens-Abouseif

Although this study is about the material culture of the book, rather than reading practices in Mamluk society, questions may be raised regarding the kind and meaning of the books whose circulation has been discussed in this book. The traditional acknowledgment of the Arab contribution

Filippo Camerota

an exhibition they curated at the Oxford Museum for the History of Science. From the Medieval building site to the architectural education of King George III, English architecture reveals a mathematical tradition that is symbolically expressed in Freemasonry texts by portraying Euclid in the guise of

Ahmet Tunç Şen

the general contours of the late-medieval and early-modern court culture, but as his primary concern was to demonstrate the scientific achievements of the observatories, his discussion on the courtly patronage of astrology remains limited. See his The Observatory in Islam and Its Place in the General

Hayim Y. Sheynin

philosophy were written in Spanish, which at that time was the language of culture throughout the Mediterranean world. All of Almosnino’s Spanish books were written between 1560 and 1567. I examine Almosnino’s use of the Spanish language in detail below. I should stress that according to his own testimony


Thomas F. Glick

, whom he must have met in Madrid. He referred to him in class frequently and regarded his appointment and work at the Centro de Estudios Históricos as a kind of miraculously unexpected triumph of Spanish academia. 3 Millàs’s mastery of medieval Jewish culture—particularly science—was owing, in its