Thesis (Ph. D.)--University of Wisconsin--Madison, 1974. / Typescript. Vita. eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references.

Version abrégée de: Tesis doctoral--Filosofia y letras--Madrid--Universidad complutense, 1974. / Contient la traduction en espagnol ancien des Chants I-III de l'Énéide de Virgile. Bibliogr. p. 639-641. Glossaire.

Instituto de Cultura Juan Gil-Albert (Diputación Provincial de Alicante)

For almost five centuries Enrique de Villena (1384-1434) has been branded as a sorcerer and dismissed as both incredulous and superstitious because of his interest in the so-called "occult" sciences. Partly for this reason, until very recently, his writings have attracted little serious scholarly attention, and an edition of his complete works has only been available since 1994. The present thesis is an overall study of Villena's works within a conceptual framework which reflects the ideological bases wich served as Villena's own point of departure. Drawing on studies of traditional societies by specialists such as Ren6 Gu6non and Ananda K. Coomaraswamy, we are able to formulate a well-defined paradigm that explains not just the philosophical foundations of Ancient and Medieval science and literature, but of all human activity in societies which regard their ultimate foundations as resting on a set of divinely-revealed precepts. Chapter 1 provides a critical review of the main contributions to Villena studies, and defines seven fundamental characteristics of traditionalism (also known as the Philosophia perennis) which, in Chapter 2, we are able to identify in Villena's works. Chapter 3 illustrates the existence in the works of Villena of the two classes of traditional authors, and eight of the most common synonyms for their cognitive organs. Chapter 4 presents the function of the restorer and eleven aspects of the traditional author's modus scribendi as found both in traditionalism and in Villena's works. Chapter 5 selects some distinctive notions which characterize five branches of traditional science so as to illustrate their presence in the scientific works of Villena. This thesis demonstrates that the works of Enrique de Villena can only be fully understood when read in the light of traditional philosophy. It also shows that Villena was attempting to revive this Philosophia perennis in the first half of the fifteenth century, a Philosophia which, because of its faith-based tenets and the need for a special intellectual initiation into the comprehension of its precepts, was being rejected by the increasing rationalism of the age.

For almost five centuries Enrique de Villena (1384-1434) has been branded as a sorcerer and dismissed as both incredulous and superstitious because of his interest in the so-called "occult" sciences. Partly for this reason, until very recently, his writings have attracted little serious scholarly attention, and an edition of his complete works has only been available since 1994. The present thesis is an overall study of Villena's works within a conceptual framework which reflects the ideological bases wich served as Villena's own point of departure. Drawing on studies of traditional societies by specialists such as Ren6 Gu6non and Ananda K. Coomaraswamy, we are able to formulate a well-defined paradigm that explains not just the philosophical foundations of Ancient and Medieval science and literature, but of all human activity in societies which regard their ultimate foundations as resting on a set of divinely-revealed precepts. Chapter 1 provides a critical review of the main contributions to Villena studies, and defines seven fundamental characteristics of traditionalism (also known as the Philosophia perennis) which, in Chapter 2, we are able to identify in Villena's works. Chapter 3 illustrates the existence in the works of Villena of the two classes of traditional authors, and eight of the most common synonyms for their cognitive organs. Chapter 4 presents the function of the restorer and eleven aspects of the traditional author's modus scribendi as found both in traditionalism and in Villena's works. Chapter 5 selects some distinctive notions which characterize five branches of traditional science so as to illustrate their presence in the scientific works of Villena. This thesis demonstrates that the works of Enrique de Villena can only be fully understood when read in the light of traditional philosophy. It also shows that Villena was attempting to revive this Philosophia perennis in the first half of the fifteenth century, a Philosophia which, because of its faith-based tenets and the need for a special intellectual initiation into the comprehension of its precepts, was being rejected by the increasing rationalism of the age. / Arts, Faculty of / French, Hispanic, and Italian Studies, Department of / Graduate

Ludwig-Maximilians-Universität München, Diss., 2008.

Zugl.: München, Univ., Diss., 2008

En el trabajo se estudia el repertorio de los grafitis históricos hallados en los principales monumentos de Villena. Se trata de un corpus que asciende a 400 grabados realizados en un momento cronológico que abarca el siglo XIV, fecha atribuida al grabado de la Mano de Fátima del Castillo de la Atalaya, hasta la actualidad pasando por otros realizados durante las contiendas de la Guerra de la Sucesión y de la Independencia. Estas manifestaciones artísticas constituyen un legado de primer orden como fuentes históricas, tan valiosas para reconstruir el pasado como los legajos documentales o los restos arqueológicos.

This thesis presents the first critical edition of the Tratado de la lepra by Enrique de Villena, and proposes to determine its relationship with the biblical exegesis of the Middle Ages. The study connects the treatise firmly with the exegetical tradition represented by Nicholas of Lyra. Enrique de Villena (1384? -1434) is a controversial figure of the late Castilian Middle Ages. Of noble birth, his quest for knowledge set him apart from his social class who traditionally pursued military careers at a time when Spain was still engaged in the Reconquista with the Moors. Villena's neglect of his role, together with the antagonism between his grandfather and the Castilian Court, deprived Don Enrique of the wealth and property that was rightfully his and forced him to lead a life not befitting a man of his social status. Villena was a self-educated 'humanist'. His pursuit of knowledge took him to the most varied disciplines, as is amply shown in the themes of his many writings. They range from lessons on how to become a 'royal carver' to rules for writing poetry, from superstitions to mythological and biblical exegesis. He supports his points of view with great agility, quoting renowned authorities of the Middle Ages and the Antiquity. Because of his vast knowledge and his attraction to unusual and obscure matters, Villena developed an unjustified and enduring reputation as a sorcerer. This reputation was specially reinforced after his death, when most of his books were sent to destruction by a royal edict. The Tratado de la lepra is a treatise on the interpretation of several passages of the biblical book of Leviticus, related to the occurrence of leprosy in walls, furniture, and garments. Villena tries to demonstrate 'scientifically' the feasibility of such an event, conferring absolute authority on the Bible. This work has been relatively overlooked by modern scholars, partly because the biblical passages it refers to are not ambiguous enough to justify the need for interpretation.

This thesis presents the first critical edition of the Tratado de la lepra by Enrique de Villena, and proposes to determine its relationship with the biblical exegesis of the Middle Ages. The study connects the treatise firmly with the exegetical tradition represented by Nicholas of Lyra. Enrique de Villena (1384? -1434) is a controversial figure of the late Castilian Middle Ages. Of noble birth, his quest for knowledge set him apart from his social class who traditionally pursued military careers at a time when Spain was still engaged in the Reconquista with the Moors. Villena's neglect of his role, together with the antagonism between his grandfather and the Castilian Court, deprived Don Enrique of the wealth and property that was rightfully his and forced him to lead a life not befitting a man of his social status. Villena was a self-educated 'humanist'. His pursuit of knowledge took him to the most varied disciplines, as is amply shown in the themes of his many writings. They range from lessons on how to become a 'royal carver' to rules for writing poetry, from superstitions to mythological and biblical exegesis. He supports his points of view with great agility, quoting renowned authorities of the Middle Ages and the Antiquity. Because of his vast knowledge and his attraction to unusual and obscure matters, Villena developed an unjustified and enduring reputation as a sorcerer. This reputation was specially reinforced after his death, when most of his books were sent to destruction by a royal edict. The Tratado de la lepra is a treatise on the interpretation of several passages of the biblical book of Leviticus, related to the occurrence of leprosy in walls, furniture, and garments. Villena tries to demonstrate 'scientifically' the feasibility of such an event, conferring absolute authority on the Bible. This work has been relatively overlooked by modern scholars, partly because the biblical passages it refers to are not ambiguous enough to justify the need for interpretation. / Arts, Faculty of / French, Hispanic, and Italian Studies, Department of / Graduate