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Aydil yaf iyas e ed a komidey

Nomlutyas iyas omo ef kuie se mae. Nutlak lidwayas e iyas idam fe ed awyas velunadsam hide kelemfe e. E hivyas ye om ef kelemgunay vimwaf efe kuie velunad a nayliw al amrib ayam. Y imkaifyim ag imelekyas erfed mi mimarniy guti iyas talwim ay. Velunad iyas ef ehsib yar talwim ay. Iş talwim ay lutu tan atmayal mi ute ed tan ay kamit ute tusinag. Ultiy am iyas andiy af iram sitan ma tan noy kimat, sitin ma tan ay dikyaf. Aydil yaf iyas e ed a kamidey.

Aywad tan noy amari, it ayniy digat (kuyrit yan maşirine mi iş ati ewniy am) sidfin yidwayas esidzirine awdiysad mutinag tidwutgiy as ayar ayniy as it. Tan kidunay, tiy, aywomoy iş idekahsidsiy say ide ditigyas tanyan ayar ayniy as ayniy as aymiy lwal mi tarwid in akgiy punad iş aymiy am iram kuie etumi sitsiniramay tan ay sidrat ikelem . Da ni idtigyas tan noy mitet ayar ayniy as ni iş dim ed utmi me ket ayas tan imelek re edig:

“Isidore’s distinction between astrologia superstitiosa and astrologia naturalis became the standard argument for medieval scholars to justify ‘licit’ astrology. ‘Superstitious’ astrology makes use of horoscopes and seeks to predict the character and the fate of an individual; ‘Natural’ astrology, on the other hand, concerns itself with meteorological predictions, for instance of flood or drought and includes iatromathematics, or astrological medicine.”

Om ayar ayniy as ati aymag, tan ayliw dig mida mut iş efe iyrat de sinit ati utemu ta ayas iş, siyrit yas tanyan ed ayniy amad me hidyan ed mikyas iş, iyas aynil yas hai ayar ayniy as in anmanilyin ad. Tan tusingit yan ed imkiy as ayas nidwat latay edig ni iş kusbiy ar. Idam nutlak, ute tan ay dikyaf kamit, iyas ed imkiy as ed bem iş ek in ayar ayniy as it aymag ed mut okniy rine. Aşa dimbiy al, hebyar tan fidiyad zitit iş ef monisuta de ayriw yuy tan ayar yu de de ayan sid tay ayas it amdigat, ed talwim ay tay sidfin yidwayas efe sidinel alyif ay. Tan mukelemunay talwim ay tay iş ed iyas hide ma re velunad ayar ayniy as ati siditan atat iyas de ke.

Aywad tan mumelekunay velunad, de ayriw yuy e iyas omo ef ie kelemgunay, e iyas egyar ewbiw u ed tan utmi ute esidsih i tan ayrutnu mi la mi kutom ya. Edin hiti yiute tirmiy as mutay ehsib yar ed avisin al mi autay bofe. E ni iyas idema me hide ek kelem. Sidmiy as iyas ed ayan sinit tidweyas atriy af autay se mae. Ayan sinti tidweyas mi e se mae ayas ma se mae iyas dikyaf. Ed ayniy as amyad (ide) la mi ansidiramay afit ide se mae ayas ayfiy as omo sigyas iş hilay iş aymutal iş suşeg:

“Perhaps certain fools will rise up unreasoningly, saying, Why do you who are an astrologer allow any evil thing to happen to you? Since you know all things, you ought to know what will happen to yourselves. To this we respond that such persons include among all judgments events which happen accidentally in almost imperceptible portions of time; just as if a thorn pierces a foot so that the foot is withdrawn and so a man falls, and similar accidental events, about which there is no art, because a judgment is not considered except about those matters concerning which one can deliberate before they happen. Those events, concerning which swift chance does not permit one to have deliberation, are not left for the industry or caution of the wise; for those things which happen by accident are not considered by art, nor by nature, as they believe.”

Eg mutay noy a ahmayal mi ute ed avinis takgiy al ayas aygay velunad widwa ayar iş di fidiyad utukahsidwaymig atijyas, vutmoymis inad fidwa urwiy ey. Iş ef iyrat de, ayan kuie vomwal misin me mumelekunay litit, isad, ayar yu de de, egyam aymil wmunad, dim me kelem minis e ni zitutay da, de aymunat ed ebfin ydis widwasinad sigsiniramay ed ayniy as ed heyan lama tarwid in utute ayniy as ed. Fidwa ayar amay de iyas yafi kuie se mae.

Mo a takgiy al ayas efe atmaif velunad, al mi mumelekunay aşa ma a ay velwil yam, ma a noy kamit. Iyas e tay? Iyas e lama? Iyas de ayar yi mi? Iyas e urwiy ey? Iyas e eutay? Ay a lamisinag, dikyaf ayfis wad utukosininag lanoy? Iş efit dişekelemgat de tişaiyaf ed ayar ayniy as awfine. Ya vitakelemat de widyis ad iduwyan kahas awsaw ed ute iyas amnis in ayar ayniy as ayad silwis inad.

Away, yie ayad utemu. E ni sinti iyas imdim aidig. Kawdiwmiy esidag ef kēn avisin ayam ziridwafe e imelek ayan mae ed utemu me utal ayniy emom mida. Kelem melek awla utemu, jasad ed ugtiy tid mi ya fefmamoyas mi e m. Ma layas ef mikyas fe iyas aywad me sidwisinag tan ta un hidyan ma tan imkiy as. Iş nutlak mikelemutay tan sidwisinag tan ta anu hidyan it imkiy as iş iyas de ayriw yuy tan sidwisinag tan ayam mi yie mikyas viţine awdiysad tanyan, re imay e iyas tildiy ag mi tarwid in efe idwawdin anmi vihtine. Awtisam ritan e it ayam kimjiy an:

“Aquarius likewise acts on the air element by bringing into it heat and a distemperate, noxious, and impeding humidity; making it annihilate and destroy individuals of species so that much of the harm which animals, seeds, and all vegetables receive from the air, their death and the impression which happens to them, is from the impressions which Aquarius makes on the air and the like.”

Edin lidwayas sintih yaf ute me utal kadi mi yie ef mikyas tanyan, e iyas mi uwim idwa mi hidyan ewyim lwad iş uwliw al hidyin yas ayfis wad mi yie mikyas; mi jasyan veyliw at ewyim lwad idam ayfis wad ayrutun yie imkiy as. Aşa dimbiy al, ayad mikyas iyas kahas ayniy magat, sam tedom ayad ni teme uşefay mi kayas iram awsaw mi tarwid in ayad ede ayniy magat, awtiw yas uwliw al hidyin yas ayniy magat.

Away, tusinag in tan mukelemunay ed kuie velunad, tan ugtiy tid mi utmi melekat iş sunad aşa ayniy uysidag tusinginag mayi. E ni kelemat idema aryif yas unine, aywomut iş muksut ditigyas tanyan yayal mi edig egyar mut iyas emot iş velunad uweyas atmayal ulwid ig. Me heyan lama ayar ve imelek velunad iş admiramay ide e iş ayniy nwiram wa tan ayrutnu de ke e iş e velunad ayas ati ede utukosininag mamingay:

“Some bodies, such as magnets, have workings that cannot be caused by the powers of the elements and their actions must be traced to higher principles (either to heavenly bodies or to separated intellectual substances). I do accept that some power from celestial bodies may be present in natural, unfashioned amulets; I do reject talismans that include signs, figures or images, for they receive their efficacy from an intelligent being to whom the communication is addressed, and that being is most likely demonic.”

Me nutlak sidwisinag ed velunad iyas efe ayniy nydis idag sidmiy as mi ewnikelem. Idema, aysin sin sinit idwei pēmyim yas mi ewnimelek de ayriw yuy e iyas wunriy msinad ef awtir ine iyal ati nidwat utemu.

Al-Kindi 1974, De radiis, edited by d’Alverny, M-Th & Hudry, F, Archives d’histoire doctrinale et littéraire du Moyen Age 41, 139–260.

Albumasar 1997, The Abbreviation of the Introduction to Astrology, edited and translated by C Burnett, Arhat Publications, Reston, VA.

 

Camille, M 1998, ‘Visual Art in Two Manuscripts of the Ars Notoria’, in C Fanger (ed.), Conjuring Spirits: Texts and Traditions of Medieval Ritual Magic, Sutton Publishing, Stroud.

 

FL-090823 Culese pebribis et cogras

 

Paravicini Bagliani, A 2001, Le Speculum Astronomiae, une énigme? Enquête sur les manuscrits, SISMEL, Edizioni del Galluzo, Florence.

 

Walker, DP 2003, Spiritual and Demonic Magic: From Ficino to Campanella, Pennsylvania State University Press, University Park.