By Mark A. Waddell
Jesuit technological know-how and the top of Nature’s secrets and techniques explores how a number of widespread Jesuit naturalists - together with Niccolò Cabeo, Athanasius Kircher, and Gaspar Schott - tackled the matter of occult or insensible causation within the 17th century. the quest for hidden motives lay on the center of the early glossy research of nature, and integrated phenomena resembling the task of the magnet, the excellent powers ascribed to yes animals and vegetation, and the hidden, harmful forces churning within the depths of the Earth. whereas this was once a undertaking embraced by means of such a lot early smooth naturalists, in spite of the fact that, the booklet demonstrates that the Jesuits have been uniquely suited for the research of nature’s hidden secrets and techniques as a result of the advanced equipment of contemplation and meditation enshrined on the middle in their spirituality.
Divided into six chapters, the paintings records how specific Jesuits sought to bare and disclose nature’s myriad secrets and techniques via an leading edge mixing of know-how, imagery, and scan. relocating past the traditional Aristotelianism mandated through the Society of Jesus, they set forth a imaginative and prescient of the realm that made occur the works of God as author, regardless of how deeply hidden these works have been. The booklet hence not just provides a story that demanding situations present-day assumptions in regards to the position performed by way of Catholic non secular groups within the formation of contemporary technology, but additionally captures the exuberance and inventiveness of the early glossy research of nature
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Extra resources for Jesuit Science and the End of Nature’s Secrets
31 Croll also included an easy-tofollow recipe for preparation of the salve, recommending not only usnea (moss or lichen) scraped from a human skull and mumia (remnants, usually preserved, of human flesh and blood), but also bear or boar fat, dried boar’s brains, powdered Sir Kenelm Digby, Of the Sympathetick Powder: A Discourse in a Solemn Assembly at Montpellier, Made in French … 1657 (London: John Williams, 1669). 28 On Digby’s mendacity, see Elizabeth Hedrick, “Romancing the Salve: Sir Kenelm Digby and the Powder of Sympathy,” The British Journal for the History of Science, vol.
12 Jesuit Science and the End of Nature’s Secrets 22 image of a painting that one had seen—but the imagination was also capable of acting in the absence of any object whatsoever, as witnessed in daydreams and fantasies. It was potentially a powerful component of knowing, and while the senses could only relay information about objects, the imagination was free to embellish, manipulate, and construct impressions. This is not to suggest that early modern people saw the imagination as an uncomplicated answer to various epistemological problems.
6 The study of magic was necessary because magic itself was dangerous; the deliberate manipulation of secret virtues or forces could lead all too easily to seduction by demons or other evil spirits, and thence to heresy. Del Rio conceded in the first pages of the treatise that the “most powerful and wise” properly called the investigation and manipulation of nature’s secrets “magic,” but the vulgar substituted evil superstition for this kind of wisdom. 10 5 For more on Del Rio and his relationship to skepticism, see Jan Machielsen, “Thinking with Montaigne: Evidence, Scepticism, and Meaning in Early Modern Demonology,” French History, vol.