The Monster in the Machine: Magic, Medicine, and the by Zakiya Hanafi
By Zakiya Hanafi
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Extra resources for The Monster in the Machine: Magic, Medicine, and the Marvelous in the Time of the Scientific Revolution
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This has the added attractiveness of debunking any possible notion that ‘‘contingent future things’’ can be known through divination, without however allowing for a meaningless world of phenomena. ’’≥∑ His response to this befits an Aristotelian theoretician on monstrosity. ’’ Still, a problem remains: ‘‘But we must understand before we proceed further that this name Nature . . signifies beyond universal Nature, that is to say, god, particular Nature; & this is divided into two, into form, which is the agent, & into matter, which is passive.
We can see how clearly this formulation underlies and structures the description of the Rucellai monster. ’’ In short, all these factors are read as indices—not in order to interpret the significance of the monster as the superstitious haruspices would have done, only to then command that the creature be burned, drowned, or abandoned on a deserted island, but rather to divine its nature, its purpose, its reason for being, all of which are seen to reside in the arrangement of its matter. ), and finally from personal experience.
Liceti thus clears teratology of all moral monstrosities and prodigious signification. ∂∏ Liceti proposes a threefold division of generation: supernatural, infranatural, and natural productions. ’’∂π Now what is interesting about these broad divisions is how they filter down into the etiologies of particular kinds of monsters. While the miraculous workings of God must not provide fodder for human speculation, the workings of demons provide a whole chapter in Liceti’s treatise. As for the workings of nature, even though Liceti speaks monstrous matter 35 ‘‘properly and as a Physician,’’ nature includes everything from the parents’ imagination to out and out ‘‘grafting’’ of limbs between children in order to fabricate freaks for profit.