The Position of Magic in Selected Medieval Spanish Texts

"It is difficult to assess an explanation of a belief, or a belief system in words," Tobienne begins, "and harder still to assign signification to such inexplicable conviction[s]." This book addresses the often blurred line[s] between magic, religion, and science within Spanish literature and history, and is divided into three parts. The first section offers a brief overview of Spanish history from the fifth century through the seventh century and looks at the divide between "white"...
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"It is difficult to assess an explanation of a belief, or a belief system in words," Tobienne begins, "and harder still to assign signification to such inexplicable conviction[s]." This book addresses the often blurred line[s] between magic, religion, and science within Spanish literature and history, and is divided into three parts. The first section offers a brief overview of Spanish history from the fifth century through the seventh century and looks at the divide between "white" and "black" magic. White magic is often attributed to a divine agency, whereas black magic is the result of dark or demonic influences. The second part of the book looks at Alfonso X (also known as el Sabio, or "the Wise") and his Las Siete Partidas and Lapidario, and the role of how magic was received in the Spanish university system and translating centers and spaces within Alfonso's court. The final section examines two poems: Auto de Los Reyes Magos and the Vida de Santa María Egipciaca in terms of the white magic concepts of mirabilia and miracula. Collectively, these poems, alongside Bishop Isidore of Seville's Etymologiae, contribute to the discourse of a Medieval Spain and its rich, intellectual history and moreover, provide a launching pad into this discussion regarding a small window of quasi-tolerance in Spain amidst Muslims, Jews, and Christians.