What calls into question the theory of Cusanus' authorship is the fact that he was first and foremost a man of the Church. The question is whether a work like the VMS fits into this profile. There must have been a special motivation to create such an extraordinary work which deviates so fundamentally from all other works of Cusanus.
I would describe the Voynich ms. as Christian, but not ecclesiastical, and I admit this is the biggest obstacle to a Cusanus authorship because he was indeed first and foremost a man of the Church. I even admit that on the face of it he is unlikely as an author because the ms. deviates so wildly from his other works. I resisted the identification, but I find a strong body of evidence points in his direction.
In my hypothesis, though, the character of the book is strongly Ladin. The project is Cusanus', and the text is his, and it is his cosmology, but it is applied to a local, indigenous body of herb knowledge from his bishopric.
Turning to his works, he actually foreshadows such projects in his dialogues with the Layman. In the dialogue on weights and measures (On the Weight Scales) he reports how desirable it would be to give an account of local regions according to the somewhat mystical methods outlined. He even promises the Layman that he will apply himself to the task. The dialogue ends:
Orator: You have now explained sufficiently the reasons why you wish for the weights of things to be measured by means of a weight-scale and to be recorded both serially and multiply. For, indeed, we see that that book would be very useful. And we see that the under-taking of it by great men ought to be urged, so that in different provinces [experimental weights] would be registered and would be collected into one [book], so that we would more readily be brought to many things that are [now] hidden to us. And I will not cease everywhere to promote its being done.
Layman: If you care for me, then be diligent [in this task].Farewell.
I am imagining the Voynich came out of some such project applied to the province over which he was bishop for eight years.
In the context of his life, the Brixen bishopric was a bit of a cul-de-sac. He was unwelcome, had a difficult time, faced lots of opposition, but it was also something of a rural by-way. Friends thought he was wasted there and should be back in Rome in the main game. He had 8 years to put himself to local projects.
In Brixen, Cusanus faced two burning issues, as I see it. Firstly, corruption. He was appointed as a reformer and faced strong resistance. (He gave the Benedictine nuns 30 days to get rid of their boyfriends. They appealed to the Count of Tyrol.) Secondly, this exact region was gripped with growing witch hysteria aimed at the rustic folk of the alpine valleys. When 3 old mountain women were dragged before him accused of witchcraft he let them go, saying he found them to be ignorant and lacking in Christian instruction rather than evil. He expresses sympathy for the mountain people and seems to understand them as pagan remnants who have never been properly instructed.
These two issues may be connected; namely, those with vested interests in corruption and abuses (nuns with boyfriends) argue that the Church doesn't need internal reform but rather protection from Satanic external forces. The witch hunts and church reform go hand in hand in this way. In this context, the mountain people (Ladin) are demonised.
My view is that the VMs is in some way pastoral and shows how the Ladin tradition (though ancient and pagan) is nonetheless Christian. But it must have been a work of collaboration.
(07-07-2022, 11:53 AM)Juan_Sali Wrote: You are not allowed to view links. Register or Login to view. (05-07-2022, 11:33 PM)Hermes777 Wrote: You are not allowed to view links. Register or Login to view.It seems Nicholas designed his own coat of arms and features a red lobster (crayfish). But what is its significance in heraldry? In this context I'm guessing it indicates "firm grip on orthodoxy" or similar.
The cardinal's hat You are not allowed to view links. Register or Login to view. page 146
Just to be clear, the pope in 1247 was Innocent IV, in office 1243 to 1254 in Lyon - mostly. He started the tradition of the cardinal's red galero.
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Unfortunately, the tinctures of the heraldic insignia have reverted to the incorrect positions. More confusion.
Also see hats under: You are not allowed to view links.
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"
The depiction of the galero in arms can vary greatly depending on the artist's style. The top of the hat may be shown flat or round. Sometimes the brim is shown much narrower; with a domed top it can look like a You are not allowed to view links.
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with tassels, but in heraldry it is still called a galero."
Cusanusstift: Hospital and *LIBRARY*
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More info on his library <a booklist, etc.> would be interesting.
His Byzantine connections and interest in astronomy present another "improbable" connection to the works of Shirakatsi.
More info on his library <a booklist, etc.> would be interesting.
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Thanks. Is there a list of books from his personal collection? What might have been an influence on him?
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There are two downloads at the bottom of he page, Kraus, Franz Xaver, Die Handschriften-Sammlung ... is he main thing
riften-Sammlung des Cardinals Nicolaus von Cusa.
Kraus, Franz Xaver: Die Handschriften-Sammlung des Cardinals Nicolaus von Cusa.
Kraus, Franz Xaver: Die Handschriften-Sammlung des Cardinals Nicolaus von Cusa.
That's overwhelming. Just looking at the astronomical texts, there are works from Ptolemy and several Islamic sources, and the Alphosine tables. Reference info would seem up to date, so why would there be any connection with the totally off-beat illustration of the cosmos as seen in the VMs?
There is no Oresme, no de Metz, no de Pizan, no Notre Dame - as found in the libraries of Berry and Burgundy. It's a very different situation.
Thanks.
(11-07-2022, 11:19 PM)R. Sale Wrote: You are not allowed to view links. Register or Login to view.That's overwhelming. Just looking at the astronomical texts, there are works from Ptolemy and several Islamic sources, and the Alphosine tables. Reference info would seem up to date, so why would there be any connection with the totally off-beat illustration of the cosmos as seen in the VMs?
There is no Oresme, no de Metz, no de Pizan, no Notre Dame - as found in the libraries of Berry and Burgundy. It's a very different situation.
Thanks.
Cusanus certainly had a significant stash of Ramon Llull manuscripts. In 1428 he was in Paris at the monastery of Vauvert making copies of 26 works by Llull. It was important copying because some parties in Paris had a dim view of Llull and actively sought out his works to destroy them. Cusanus sought to preserve Llull.
What is remarkable is that in all his writings he only mentions Llull twice, in two sermons. He was very influenced by Llull and fascinated by the Llullian Art, and collected Llull's writings, but it was something about which he was cautious. I find his silence interesting.
[quote='R. Sale' pid='51195' dateline='1657305757']
ust to be clear, the pope in 1247 was Innocent IV, in office 1243 to 1254 in Lyon - mostly
[/quote
Did you know that pope Innocent IV gave Croatians permission to use Glagolitza and Old Church Slavonic language in liturgy? This was based on the belief that St. Jerome was the one who invented Glagolitza. In the 15th and 16th century, two pictures of St. Jerome were made, portraying him with red cardinal's hat. St. Jerome was born in Stridon, which at the time was on the border of Illyria and Pannonia. At the present time it is a bordertown between Croatia and Slovenia. St. Jerome certainly was not a cardinal, and the red hat on his portrait is a symbol for satirical interpretation, for he was practicing Christianity, not showing off with it. The red hat was designed to show off in a parade and to show of church rank and dignity.