Las vidas de santos en la literatura medieval espanola The by Fernando Banos Vallejo

By Fernando Banos Vallejo

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Read Online or Download Las vidas de santos en la literatura medieval espanola The lives of saints in medieval Spanish literature (Coleccion Arcadia de Las Letras) (Spanish Edition) PDF

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Additional info for Las vidas de santos en la literatura medieval espanola The lives of saints in medieval Spanish literature (Coleccion Arcadia de Las Letras) (Spanish Edition)

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The completed squared circle allowed the page to be precisely quartered without being folded (Stevick, “Echternach” 289) and provided as the foundation of the page “God and the order He imposed upon the formless void, that is, in this case, upon the blank page” (Hitchens 129–30). 22 For the cross-carpet page in the Book of Kells, a 4x3 rectangle was derived from the squared circle. ” Three represents the Trinity. The diagonal of this rectangle measures five, which represents the Pentateuch and the five wounds of Christ.

I begin my statement in Romance For those who do not know well The letters of the clergy. (qtd. in McEvoy, Robert Grosseteste 150) St. Bonaventure (c. 1217-1274) saw light in much the same way as Grosseteste did. Light was the first corporeal substance and the primary instrument of creation, though Bonaventure wrote that God first created the outermost celestial sphere, which radiated light inward in all directions, in contrast to Grosseteste’s initial point of light (Lindberg, “Genesis” 17). Light, according to Bonaventure, is also a fifth element, so there is symmetry between the elements and the external senses (Miccoli 80).

Ancient Greek theories of optics and light metaphysics formed the basis of early Christian light metaphysics and were incorporated into the optical theories of Arabic scholars. -Denis (Simson 92) and the influx continued until around the time construction was completed on the first High Gothic structure, the Cathedral of Notre Dame at Chartres (Snyder 365). The introduction of new ideas about optics, inspiring and reinforced by the spread of a new, light-filled style of sacred architecture, contributed both to a more highly developed system of Christian light metaphysics and, in an attempt to better understand the metaphysics, to a more rigorous scientific study of optics that gradually developed into the methodology we now consider truly scientific.

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