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Copyright O G. & G.T.V. Gush, 2000Introduction @ Brian P. Copenhaver, 2000

Published in 2000 in the United States of America and Canada

The Pennsylvania State University Press, University Park, PA 16802

First published as volume 22 of Studies of the \Tarburg Institute,The \Tarburg Institute, IJniversity of London, I9>8

All rights reserved. No part of this publication may be reproduced, stored

in a retrieval system, or transmitted, in any form or by any means,

electronic, mechanical, photocopying, recording or otherwise, without the

prior permission of the publisher or copyright holder.

ISBN O-27 r-O2045-8

Library of Congress Cataloging in Publication DataA CIP catalog record for the book is available from the Library of Congress

Coaer illustration: Satarn taith the zodiac signs of Aquarias and Capricorn(Bridgeman Art Library/ B iblioteca Estense, Modena)

Printed in Great Britain

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CONTENTS

Cuaprnn v. FrcrNo's MAGrc rN THE 16rn cENTURY

II. Condemnations7. G. F. Pico

Johann \fietThomas Erastus

2. Champier & Lefdvre d'EtaPles

3. Jean Bodin4. Del Rio

145

1,46

7521.56

767

177

178

PART III

Cnaprnn vr. Tnrnsraxs1. Telesio 1Bg

2. Donio 193

3. Persio 195

4. Francis Bacon 1,99

Crraprnn vrr. CaupeNELLA 203

7. Campanella's magic & Urban VIII 205

2. Campanella's defences & theory of astrological

magic 21,3

3. Campaneila & the angels 224

4. Music & words in Campanella's magic 230

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CIUO/A,EIUOd

I

INTRODUCTION

D.P. \TATKER AND TTTE THBORY OF MAGIC IN THE RENAISSRNCE

Aby \farburg, whose remarkable library in Hamburg became the core of the\Warburg Institute of the University of London, shaped twentieth-centuryscholarship more than the small volume of his finished work might suggest.

Warburg's influence on cultural history was especially profound, and - long

before the study of magic had become fashionable or even reputable - he

identified magic as a core problem in the development of \Testern culture.

Thus, when Daniel Pickering \Talker's Spiritual and Demonic Magic appeared

in 1958 as volume 22 of the Studies of the \Tarburg Library, it advanced a

program of research initiated by \Tarburg himself.

Walker had been a Senior Research Fellow at the \Tarburg in 1913 butwas not elected to a permanent appointment there until 1961. He held

rhe Warburg's Chair in the History of the Classical Tradition from 197 5

unril he retired in 1981, after which he remained active during the fouryears before his death in 1981. Before coming pefmanently to the

Warburg, \Talker's work at [Jniversity College, London gfew out of his

student research at Cxford on musical humanism, mainly French, a topic

on which he began to publish in the early 40s. This early musicologicalmaterial has been collected by Penelope Gouk in Music, Spirit and

Language in the Renaissance (London, Variorum, 1985). His first impoftantstudy of magic, 'Orpheus the Theologian and Renaissance Platonists,'appeared in rheJournal of the lYarburg and Courtauld Institutes in I9t3.

Five years later \Talker finished Spiritual and Denronic Magic froru Ficino

t0 Campanel/a, a ground-breaking book that remains the basis ofcontemporary scholarly understanding of the theory of magic in post-medieval Europe. His previous career in musicology laid the foundations

for its first chapter, on 'Ficino and Music.' \Talker's technical and practicalunderstanding of music enabled him to see how this art provided an

important part of a physical theory of magic, and he had come to see thatrenaissance magicians, since they were pious Christians, needed such a

rheory if they were to make claims for a natural magic, as distinct fromrhe demonic magic that all good Christians must renounce. His keyinsight about music was that its physical medium, air, resembled what the

Stoics and other ancient thinkers had called pneurna in Greek, spiritus inLacin, and had often used as the conceptual link between lightly embodied

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XINOII)NCIOUINI

tINTRODUCTION

later figures. His comments on Pietro Pomponazzi and Thomas Erastus are

especially important for the contrast that they offer to Ficino's theory.Although Ficino wanted a natural magic, he left himself prey to the demons

through his Orphic singing. Pomponazzi's response, motivated by his fidelityto Aristotelian natural philosophy, was to exclude the demons entirely, ?is a

matter of philosophical principle, leaving only the physical channels of spiritus,

imagination and occult qualities to explain magical effects. If Pomponazzi'smagic was entirely natural, Erasmus insisted that it was altogether demonic,removing astral influence from its usual role in producing occult qualities and

replacing the stars with the God who created them.Before \Talker clarified all this in little more than rwo hundred pages of

clear, simple, sometimes reticent prose, Anglophone readers curious about thehistory of magic depended mainly on the copious, learned but tendentiouseight volumes of the History of Magic and Experinrental Science by LynnThorndike. Thorndike's polemical chapters on Ficino, Pico and other figures

studied by \Talker are hostile to the concept of a renaissance in European

history and contemptuous of that period's most eminent thinkers. \Talker'sapproach is, on the one hand, fairer to the renaissance but, on the other hand,

startlingly innovative in taking magic seriously as a feature of European highculture.

Guided by \Tarburg's approach to the transmission of classical high culture,\Talker was well equipped to understand how Ficino, Pico and others had

integrated their interest in magic into their humanist classicism, dependingon the latter to legitimate the former. Although Eugenio Garin had long since

established this for Italian scholars, in Anglo-American scholarship it was

\Talker who put magic on the same plane with other issues of central concern

to renaissance humanists, thus preparing the way for Frances Yates's epochalwork on Gimdano Brano and the Heruutic Tradition a few years later, in I9&.Because of what \Talker and Yates wrote in the late 50s and eady 60s, eady

modern occultism began to attract more and more attention and eventuallyemerged as a key problem in eady modern European cultural history.

Because of its initial celebrity and the debate on the Hermetic tradition inliterature and science that it kindled, more people know Yates's Bruno than\Talker's Magic, but of the two it is \Talker's book which has better stood thetest of time and learned criticism. It has been and is to be treasured byscholars and students of cultural and intellectual history history of science,

history of philosophy, art history literature, religious studies and other fields.

BRIAN P. COPENHAVER

UCLANovember 1999

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]ISNW CINV ONIfId 'I UgJdVHf

I. FICINO AND MUSIC

This seems to be a deliberate limitation of the meaning ofspiritus to a normal, medical sense: it is a cofPofeal vapour,

centted in the brain and flowing through the nefvous system;

it is the first instruntent of the incotporeal soul, an instrument

for sense-perception, imagination and motof-activity-the link

between body and soul 1. Fot now, then, let it remain something

like the "esprits" of Descaftes' Traitd des Passinns 2, with which

most modern readers will be famtliar.

The spirit of the studious is especially likely to need cafe,

because their constant use of it in thinking and imagining consu-

mes it. It has to be replaced from the subtler part of the blood,

and this renders the remaining blood dense, dty and black s.

In consequence such pefsons ate alrl'ays of a melancholy tempef-

ament 4. The spirits which derive from a melancholy humour

(black bile) ar:e exceptionally fi.ne, hot, agile and combustible,

like brandy u. They afe, thefefore, liable to ignite and produce

a tempo fafy state of mafiLa or exaltation, followed by extteme

depression and lethatgy, caused by the black smoke left after the

fire. If, however, melancholy is propedy tempered with a little

phlegm and bile, and a lot of blood, then the spirits will glow,

not burn 6, and make possible continuous study of the highest

order. These extfemes of madness and stupidity, ot of contem-

& capere possunt, negligere penitus videntur. Instrumentum eiusmodi spiritus ipse

est, qui aind medi.os .rrpoi quidam sanguinis, pufus, subtilis, calidus & lucidus

definiiur. Atque ab ipso cordii calore, ex subtiliori sanguine procreatus volat ad

cerebrum, ibique animrrs ad sensus tam interiores, qu)m exteriores exercendos

assidud ,riir.rr. Quamobrem sanguis spiritui servit, spititus sensibus, sensus denique

rationi."1 I know of no modern work on mediaeval and Renaissance pneumatology.

Good starting-points for the former would be Costa ben Luca's De Animae dv

Spiritus discrilnine (usualiy attributed to Constantinus Africanus, Opera, Basileae,

t\26, p.308) and Albertui Magnus, De Spirita dz Respiratione (Op. Omn., ed. Borgnet,

\rol.'iX, Paris, 1890, p. 213); for the latter, Fernel, Pfusiologia Lib. IV (h[edicina,

Paris, 1,554, p. 102), and Bertacchi, De Spiritibas,Yenettis, 1584. For ancient sources,

,"" i. V"rt"k", L'Euolution de la doctrine du Pneama du Stofcisne d S.Auguslin,Pais,1945, pp. 206-21,2 & Passim.2 Discartes, Les Passions de l'Ame, Paris, 7649, art.8 seq.

3 Ficino, Op. Onn., p. 497 (De Tr. V.,I, iv).4 Ibid.; cf. Panofsty * Saxl, Dtirer's 'Melencolia I', Berlin, 7923 (Studien der

Bil:/. lVarbarg,II).5 Ficino, Op. Omn., p. 498 (De Tr. V.,I, vt).6 lbid., pp. 497-8 (I, ,r).

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'(loogrg f,rlu..,neuil ) Z16.'(snddrs,(rq )) LL.dd ..rr, .do .elaqre1 ees ,':i:#2r3?:ar{} Jo sur8l.ro aqt uO 'f,rsnur uonuour tou seop tnq'(sapqn .e.l) laloxproj sn\ufli a,qtSuruo3urof, puz Surqsl.rnou roJ suonf,eJrp JEIrurs senr8 (,rr 'III 'gEg .d ..ptql) sraJarourf,rd r{rlr{a ol 's1.rozn cseql Jo ts.rg aqt :(, gqg ,l 09g ,t LSg soJ .Zggl .srrlaua-1

's1uouo2 Jaq!7 'uuuacr.Ly) 96-Ig seutl'otr\uo7 '6 'l 'r '1'ltvta'snqtJotp,to2 tlulrryalv a(J'zuuarrry 3c i(lx 'III) 9tg '(o* 'lI ',A .tJ aA) tzg .d,.utu6.dg .ounrg .B.a r

g9g i..rnluzrtpnI undrcaz.rd E]ue..,oJ srlu.uru' snrFlds zlr] urlue f,aEH .aurr.|-'1,[iltJt?'snloalap snburnropo 'slJae anbtsoutrunl r.rnd lauBlz soo pE urz,nb snrlod sollnupz anbell 'snqlluuJoqBl runrlJlrnld snrtrtds lpowsnla 'slsoluaEur lsa Ilu3uro{u nurxEr.lrsulrPnb ureptnb fstlzrutuz sn]trlds 'rs] snrnc,, : (nt,rx 'I]it gzg i.,lzrulrqxe Jelucruaqa-\uJnuJIu? tnb 'snqluteuz,{q eJo snpueueJ ' ' ' unrursst}de sopuzJeua8 soncrds.red si.ralarae.rd snll.rrds pu 'ulntopo 'alzns 'run.lep 'a,r.e1 runut,r urgnb '1sa snrlualu,L [ruer1-oqf,uzlatu 'rs] ruclsad ruuq snsJelpz uratns IIqlN,, : (* 'D Z0g .d ,.r*O .d6 .B.e I

'(,{loqruzlaru lsuru8u serporueJ .rog sadrcer .rrrxx-rrr,rx .I) g-g0g i(spoo1Jo lsll'x'I) I0g l(.,snuruog snurlnl?J,V'srleltzg (sntrro3.slylg ztly.ullnllcl:selsoqurnJosorpnls andrcaurd anburn|,, 'lll 'I'.A .rJ 0O) 66V .d ,.uu6 .d6 .B.a z

'AI 'ddv e 'Li-Zt "bas 97 'll-t .dd '.uo .do .l*rs ?p ,t1s3oue.1 acg r

i s l?uollzr eqt ol uoszer dq pelreruol 'elqrsues eql olesues qtla ped\opue 'Surrrq eqt ol Suyrg snr{t pu? urrz.r\ .lrrrds f,ruoru-rcq eqt o] sSuos f,ruourrer{ '1vuae dlallluo peapw sr r{f,ry.r\ turds aqt ols8uos relree eq illa ruF{} nod op lgpgeueq ,nor{ 'ay{ rnod o} I"rf,uaueqdpzer8 etv aJII alqereSa,r dlararu dq pepqxe srnod?A eqt JI

.dllrrt-+

: setrJt\ er{ (r{}JoJ os pu? sqreq f,EEruots'asuef,ur 'eurzr\ Jo osn eql SuryuerurroreJ JaUV .lrruruz Jo I?trA'lrrrds Jo spuDl reLISrq oa] eql Jo r{}oq Jo Jeq}re uo aq o} prus sr

uor]f,? stl pu? ']uullodr,ur ]sour eq] peJsprsuof, eg ol surees f,rsnlu]ueuqsrrnou J.o ssddr aeJr{t eqt JO 'dltuelsrsuor uIeqt doldruarou 'lPrap ur suon3unsrp ssaq] tno >lJo/K tou seop ourf,rd tn[J'r fBruruu pu? lslra 'lvtntvu olur strJrds eqr Jo uorsrÎP ploJeeJrl]oq] o] puodseJJos ol 3p3ur serurleruos eJ? eseql 's f,rsnru pw (yE

duuns 'ernd puu sJnopo (spooJ )\rewota pue ourrt :s8urq];o seddraeJrll uo set?Jluaf,uof, eq ]rJrds eql SuldSrJnd puu SurysTJnou Jod'a eurrS?J pu" ]eIP uo af,rlpz poll?lep selrS ourf,rd dloqruzlauJo slrrod oLI] proÊ ol puz rurds eq] Jo r{tFer{ eqt elrosard oI

'drnrratrq

PUE snua^ 'ralrdnf 'ung eq] : sleuzld u8ruaq aq] Jo ef,uenuul or{}Surrrzrrle Jo sJEIoLIJS JoJ ef,uuuodrur ar{r (eos

II?qs o1K s? 'arueq! , lcafqns oJz sf,rlor{f,uslaru r{]Trla ol (uJnJuS

touzld er{} Jo af,uanBuiluop^rqtu" eq] qtla pepeuuof, esJnof, Jo etv 'snrua3 aArlBId

IUOAHJ. IIUIdS-f, ISNT\I

I. FICINO AND MUSIC

That is to say, the peculiar Powef of music is due to a similarity

between the matetial mediunr in which it is ttansmitted, air, and

the human spirit, to the fact that both are living kinds of arr,

moving in an highly organized way, and that both, through the

text of the song ) calr carry an tntellectual content.

\7e cÎr get ^ c\earu picture of this connexion ftom other

u'ritings of Ficino; for it is a theory which he expounded many

times, and which he must have considered of gfeat importance,

since he even inserted it into his version of Iamblichus' De

Mltsteriis 1 and into an unavowed borrowing from St. Augustine's

De J[usica 2. For example, in a letter to Antonio Canisiano, who

had asked why he combined musical and medical studies, Ficino

justifies himself by citing examples of the therapeutic power ofmusic (beginning with the Biblical atchetype: Saul and David),

and goes on:

Nor is this surprisin g; for, since song and sound arise from the

cogitation of the mind, the impetus of the phantasy 3, and the feeling

of the heart,and, together with the ait they have broken up and tempered,

strike the aeial spirit of the hearer, which is the junction of the soul

and body, they easily move the phantasy, affect the heart and penetrate

into the deep recesses of the mind a.

It is in fact not sufprising that a soflg, being the product ofmind, imagination and feeling, should, if transmitted, feact on

ex vita duntaxat vegetali magnopere vitae vestrae pfosunt, quantum profuturosexistimatis cantus aerios, quidem spiritu fread: spiritui, as in ed. of 1489] prorsus

aetio, harmonicos harmonico, calentes adhuc vivos, vivo, sensu praeditos sensuali,

ratione conceptos rationali?"I Ibid., p. 1885, cortespondirig to Iamblichus, De M13s., III, ix, x., Ibid., i. tZS (T'beologia Platoiica, VII, vi), from "Videtur mihi . . ." is quoted

verbatim frim Augustine, De Musica, VI, v, 10 (Migne, Pat. Lat.,32, col. 1169).

Cf. infra p.7.3 On Ficino's use of this term, see Kristeller, Tlte Pbilosopfu of Marsilio Ficino,

New York , L943, pp. 235,369 seq.; when distinguished from imagination, it is a

higher faculty, which forms "intentions" (v. infta p. 10, note L).a Ficino, Op. Omn., p. 651: "Neque mirum id quidem: nam quum cantus sonusque

ex cogitatione mentis, & impetu phantasiae, cordisque affectu proficiscatur' atque

,rtu .o* aere facto [read: fracto, as in Ficin o, Epislolae , Venetiis , 1495, fo 24 v] &temperato, aereum audientis spiritum pulset, qui animac cotporisque nodus est,

facile phantasiam movet, afficiique cor & intima mentis penetralia penetrat". Cf.

u u.ty similar exposition (also in a medical context) in another letter, Op. Omn.,

p. 609.

...5oeof.rrrx 5h.3pdo6rrs ep.:. *,f1,::;r?;,X'fiiiltil;J ,,'"Tfii:lil,li'*::';jfrre'rrrresoxtot'nxL2

^t"T, ?il1o^l::r':H,,)'J?; s',;rA'k:rt:fr:z..:fi:l:ily :

dq peronb 'runrurdug urnlxes pndz snruoprsocr ,frrr!,{Trt;{ .iii :1r';l'1;:* p 'dfu7uSog 'ue1zg 'lt :(d arou 9 'd e.rdns 'tr3 'f,ol 'aurlsn8ny puu our3rC I

nnpunoy pao Ftnqto'; ary {o Joumof ',,satto1oqrd14 ,.ur"rrrronf:.;llt.fJ$ '{'f{i#,

-qf,nol 'rs1z,t\-31su1 'rnodz^-llaurs (71r.-ffs1.7Baq

'ar5r-lq3ls :;ep.ro Eurpuacsapur 'sluaurale aql qll,t\ pelzlf,oss? aJ? sesues er{l aJaq.r\ '11 .c 'A '.tE]O ,tuwatauoS ut'ruu03) gggl'd .o*O 'd6 'oulorg Je 'lr{Ers yo ,{czwa.rdns eqt uO .TZ.d zryur j3 z'6-909 'dd'996I 'ouotJoq7 o{osoJlg o//a!t ot!/p) aloarzlg...ourf,rg .I{ Ip vzuavvd rp olundIt e eluazzruaf,rav oursruBsoEy,T,, 'uewzttayl il0g 'gIE 'ZlZ,g-VL,Zt, .dd..lrt .do

'a1aqre6 3r i(,r, 'XI "plql) ZIZ'0^'IIL''tr/rl .paqJ) LLl .d,.unto.dp .ourorg r

slrn? sneJe?,, Sunnlqsqns 'lrrrds er{} q}F&\ JEe oq} ur t1E slq}seglluopr eq 'pesn ]ou st sry?lds rure] oql qlrya uI 'froeql sn{t Jouortrsodxe s.eurJsnSov rno Surddor sr ourf,rd uer{A 's sef,uzqrn}slp

Ir.;,rcE dreurpro .{q palqnoJtun sr lr lur{} os tI urqtra daep Jas 'rzsulsluof, tae 3q] weJoqa f u snoutulnl ,{lprfualod sr tuarzdsuzr}Sureq q)lrlA 'Jewzn 'e1]olsrry qtla 'JO ', (..prnbqz runsowtunl,,)snourlunl Surtlreruos surzluof, ade eq] ourer{f,s sFi} uJ .pesues

sT IEI{/K sz ef,uE}sqns etuBs aq} Jo sl uzSro-esuos eq} q3rrlra. otSurprorc? uouusues Jc droaqr E sldop? serunewos ourf,rd '1srrg

'zueuJ 3r{t Jo aloqa.aqr dlSuots aJoru stlalJe tr tpqt asuas I"ntrallatur tsoru 'rsaq8rqaql tou sr Surreaq asn?faq dlasr:ard sr lr 'paapul lsasuas aqt Jodq::erarq eqt ur Jaâ.ol dlrressa:au lou qSnoqr ,p;ra,rlod ssel-seuoe^rlrPn? usqt lrrrds aqt uo tJaJJa lnya,to.od ssal 3 p"r{ suorssa.rdrrrr

I?nsr^ t?qt paJaprsuol ourJrc d,{^ suos?eJ alqrssod oâ.t aJ? aJer{I'rg8rs gll^tr ueq] UeI eJ? eA 'txat stl o] Sur.tro 'op uur f,rsnurqIFIA 'luotuoc FnlJellolul uB ]rursuzJ] ]ouuzf, deqr lSurrueq olJoIJeJuI erz (qono] 'fleurs 'alszl) sesuos Je,t\ol eoJr{} eql dq/r\ oes o}q8noue dsze sl tI 'r trrrds Jo puFI ouros erv Elvp-esues II? Jo urparueqt Pu? 'trrrds eq] Jo su?eru fq tl uor]Esuos //p's.ourcrg w uouo

Pu? 'lFlds 3o tdeouor eqr Eurdoldura salSoloqcdsd ]sour ur of,urscvonavaldxe oruos spoeu slqJ 'lrrrds oq] w puFI eurzs erl] Jo sr 'Jrz'ruupeur sll asn"f,aq 'sesuas Jer{}o aqr q8noJqr pe}}rursu?Jt Burqrduzu?q] ]f,olre ra8uons

" szr{ 3rsnur wq} sr sezrszqdure sr{zrn1z oullld

r{rlqiN lurod aql 'lq8rur erntf,rd r ro Tooq z sz tsnf .sanlnrz3r aseq}

IUOIHI IIIIIcIS-OISflW

I. FICINO AND MUSIC

spiritus" for Augustine's "id quod in eo membro [r.. auribus]simile est aerl" L. Thus, whereas visual impressions have nodirect contact with the spirit, but have to be transmitted to it bya sense-o tg tt of another natufe, sounds, being moving, animatedairz, conrbine directly with the spiritus aereus in the eat, and,

without changing their nature, are not only conveyed to the

soul but also affectthe whole spirit, dispetsed throughout the body.

But even this does not quite satisfactorily account for the

peculiar difference between sight and hearing. For the spirit,especially in its higher kinds, is often thought to be of a nature

more akin to light, fire or the quinta essentia of the heavens, than

to air; and, as we shall see when dealing with the De Vita coelitils

comparanda, Frcino did perhaps sometimes think the human spititwas of this kind 3. In this case, it r,vould be of the same nature as

the medium of light.The second, more fundamental reason why sound affects the

spirit more strongly than sight is because it transmits rnovement

and is itself moving; whereas sight is conceived as transmittingonly static images. The following passage from Ficino's commen-tary on the Tintaeus explains this quite fully, and may be taken as

his own opinion, since it owes little or nothing to Plato a. Heasks why Plato said the soul was similar to musical consonance 5,

rather than to any harmoniously composed object perceived byothet senses, and answets:

Musical consonance occurs in the element which is the mean of all1 lbid.2 Cf . infra p. 10.3 Cf. infra p. 13 note 1, 38.a The conception of the peculiar penetration of sound may, as Hutton ("Some

English Poems in Praise of Music", Englisb tr'Iiscellan_y, 2, ed. A{ario Praz, Rome,1951, p. 2t) suggests, owe something to the short passage on hearing in the Timaeas(67 a): "Sound \r'e may deline in general terms as the stroke inflicted by ait on thebrain and blood through the ears and passed on to the soul; while the motion itcauses, starting in the head and ending in the rcgioa of the liver, ts hearlng" (ttans.F. X,{. Cornford, Plato's Cosmolog-y, London, 7937,p.275; cf. pp.320 seq.), contrastedwith the passage on sight (T.inaeus,45 b; Cornford, pp. 152 seq.). Cf. Timaeus Lorus,70t a, passage cortesponding to Timaeus 67 a,b:ut ending: "iv ai co0cor,q ]sc. <iolvlnve0pa, oS ri xivaor"q &xovd'. tctL."

6 Ficino is referring to the division of the aninta mandi into harmor,ic intervals(Tinaeus,35 b-36 b).

'sJnJf,o sasues roi{}o eq} puu Euueaq uee,4l}aq uosl.rudurof, eurus eql eJeq.r\ '(.r,Ctry aq'snqrllguruJ Jo uorsJe.r. s.ourorg) gggl 'd "plql 'Jf .('r.ueutuoq lzf,rpura rqrs ry lldzrInurs urntol 'rueler.lalzul ruqnb tualzlurds rupl (ruuJnlzu red :lrpun;tad eluldnlo^wupunb BJnu ruetrElrlznb ruaurJoJlror .red : Jelrauns llqurul ruauoltrrradrualuo: .led:JelueureqJ,L lr.rlcuad'urnlolu slrau srlllqns unsdt tad snbtuap :ulaluew ur 1t3z .ruau

-e11zrgtu3ls .rcd :urnruluu )p InuIS tunsuas i)We'tunloagz .rad :urnpou anbsl.rod.roreEuJrLrE runeJee run.nltds l?lrouof, uJ:.tea runlzogr.rnd .rcd : snd.rof, lelour ruztrsod nlouruI ulEJnlEU ufaetev red uratrns snluaf,uo3 'luerlauad e{upul Iurluz urqnb 'luz11t}11funnsues uluarunJlsut snttod 'et1elJ'alzw eplu^ Isenb 'urnllzl 'urn1sn8 'urntrez;1o pzo.rel ezn) 'luelos soruIUE eJaaou; urnru d oepr : Jnlunpuaqarddz snrdazs ?Jnwu reJsnbsqu tu€los uaut8ztur .red rg 'ellulga sluollour anbsqz ueur?l '1uns opotuurzponbz.rnd ts rg 'luzloeds uraptnb runsrl pz aunb uaJeleuJd 'lrnr8uoc oruruz urnc strut.rd urenboapl : seluolPnz sourIUE ut l.raj.rad

(g11ueuoS a.r.Is 'sllueu?f, aAIS 'agruluz rueuollslrSor

anburnnsucs wnlf,eJlz 'snlzruluz tsznb Jnllrnques aznb r1p relul urnuussllod snluaJ-uor ponb appv 'rlrqnloleJ nlrnf,Jrf, ur ordrrur;d sruoBoru runl 'runJal ezrpeur tunl'aJlueluor euuJIUE ulce IIS LunJIur uou ln ::r.iluc.Lo;d sJ.rnz pu ruaJ€lnllqJo rucptnbJUnq T, 'tunlotu enbtad 'otperu LUrlrurrro IJOUI olueuala rrl urglluuuosuof, uruJISnW:f,auq pE;n1epuodseg,, :(rrr,rxx 't'.tut1 u1 .uru02)

tgnl .d,.u*O.d6 .ourcrg I'(pios uzu;nq) 'bes u gy'Qpunru oratuo)'bes q 99

'snaorut1 eql tuory dllca.rrp JLuof, oslz ,izru Inos eql Jo uorloru Jslnf,Jrf, eql z'Q71 'bas 901 'dd "rI 'W {o'sopqrT':ra11a1sr.ry 3c ldgdosopqd

(.s1sruolz14 c3uussrtsucg Jeqlo puz) s.oulll.{ ul lcrro} Iv}ueurepunJ z sr srql r

sef,npoJdeJ dlereul tq8rs s?eJor{iK '}rrrds Jno ur Jnf,f,o dlznfczrJe) qlF{rN stuarueôru IvIrcv Jo slsrsuoJ punos ef,urs 'f,t\lvatI?uJetxo qlla tsuluof, lf,3Jrp eJour ul sn slnd qloq 'ueq] '3urrre11

', d]arnue sI{ q u?ur <uzr\o

slr s? surrslf, pw (seztas ef,uo lv lt 'Ie\tetaTrt pu? I?nlrJrds qloq 'elnleusll dq : ernseeld Iryrapuo^,!\ B r{tr.{\ sn spoog tl fflenb s}r Jo ,(lFuroJuocaqr dq : dlqloorus srd.o6r lr uorwJedweluor str dq :,{18uorrs se}?rleued }rJI? ellqns er{} Jo luauraôr.u drerr aq} dq 'tl11eury:purw er{} uo slro^\ trSuruzaru dq : pos eql eurrl eur?s eql tE pu? sesuas eql stf,e:Hz lr uonowe Lq:lnos puu dpoq Jo puoq er{l sr qllr{a lurds larcv orp selrf,xe tI u.e pagrrnddq : dpoq er{t selour Jre ogt Jo tuerualoru eql dq punos l?f,rsnu }ng'Inos eqt Jo sqrdap aqt ewrteued uEqt su?8ro-asues oq] al"llDll rar{wr pu?'lvrlateut dlatnua aJE r{f,no} puz e}s?l 'IIr*S 'r{pg8rls dluo pos eq] elorudeql 'eroyereql dleurou i lttleat ]noqtr-4r 'a8stul u? s? dpo pa,uef,Jaddgensn ew pve'uolloul Jo sseuelr]f,ase eql llBI deqr rad 'ernd dzrnv vr atv suorsserdurr Fnsr^ qSnoqrp 'lq8rs sprz8at s? 'JeAoeJoJt 'lnosaql qlr/K spuodserJof, dlluaurureeJd tr snql ! slnos (sreuels{ eql ol Inoss.radzld ro s(re8urs eql go srqSnoql puu suoBoure or{t (pat"urrus

JI sz

'sdertuoo 'sesues aqr dq pelref,Jed esle 8urq1f,uv uerll eJour 'punos Izrrsnur'uoprppz uI 'z uorloru JEInf,Jrf,Jo ur8rJo eqt pu" 'r s8urqrJo ueeur aqr r{roqsI r{f,Ir{^\ '1nos eq} ot Sunrg eq plnoqs tr trEr{l Sursrrdrns tou sr tr }?q}os : uoEoru pcuaqds 'uonoru qSnorqr sJ?a aql ser{f,?ar pu" '[rrz 'e'rl

IUOgHI J.I'ITIdS-f, IS Ny\I

10 I. FICINO AND MUSIC

surface-images of things; and it powerfully affects the whole ofus-the musical sound by working on the spirit, which links

body and soul, and the text by working on the mind or intellect.

The powet of this effect is due to sound being movement, whereas

vision is static. Nor,v man's whole moral and emotional lifeconsists of actions of the body and motions of the spirit and soul,

and these can be imitated in music and transmitted by it. Ficino

writes in the De T,'ita coelitits coruparanda:

Remember that song is the most por,verful imitator of all things. Forit imitates the intentions 1 and affections of the soul, and speech, and

also reproduces bodily gestufes, human movements and moral characters, and imitates and acts everything so powerfully that it immediately

provokes both the singer and hearcr to imitate and perform the same

things 2.

The matter of soflg, he continues, is "wafnt air, even breathing,

and fii a measufe living, made up of articulated limbs, like an

animal, not only bearing movement and emotion, but even

signification, iike a mind, so that it can be said to be, as it wefe,

^ kind of aeriaL and rational animaL" Nfusically moved ait is

alive, like a disembodied human spitit 3, and therefore naturally

has the most powerful effect possible on the hearer's spirit.

One likely soufce for this distinction between heating and

other senses is the Ps. Atistotle Problems, rvhich Ficino was

probably reading at this time, since one of them is the statting-

point of the whole theory of melancholy in the De Triplici1 "Intentiones" probably in the scholastic sense of the l1rst stage of universal-

ization from sensc-impressions; cf. I{risteller, Phil. of M. F., p.235.2 Ficino, Op. Omn., p.563 (De Tr. I/..III, xxi): "Momefito vero cantum esse

imitatorem omnium potentissimum. Hic enim intentiones affectionesque animiimitatur, & vetba, refert quoque gestus motusque cotporis, & actus hominum,atque mofcs, tamque vebementer omnia imitatut, & agit, ut ad eadem imitanda,vel agenda, tum cantantem, tum audientes suhito provocet . . . matetia ipsa concentuspurior est admodum, coeloquc similior, quam matetia medicine. Est enim aer etiamhic quidem calens, sive tepens, spirans adhuc, & quodammodo vivens, suis quibus-dam articulis artubusque compositus, sicut animal, nec solum motum ferens, affect-

umque praeferens, verim etiam significatum efferens quasi mentem, ut animalquoddam adreum & tationale quodammodo dici possit. Concentus igitut spiritusensuqe plenus . . . virtutem . . . trajicit in cantantem, atque ex hoc in proximumaudientem . . ."; cf. ibid., p. 234 (Theo/. P/at., X, vii).

3 Ibid.: "Cantus . . . fermd nitril aliud est qu)m spiritus alter".

'rurssud ?B 6-gt 'dd '6691' Er.zdpl'rylsawaaqrstqraxrg rap u! soc.ll7 uoa ail/a7 apq 'weqy uuEurraH :.bes 6 .dd .U ,Z-\V6I ,matnay

tlsnry ',.seunluer qt71 f,1tza puu qtgl or{t ur ursruurunlJ Izf,rsn1^L, ..reri1z2X .cI .CI

aas 'JISnur 3o ta-laod luf,Iqlc aql JoJ sof,Jnos [BJrssBIf, Jarpo ug ...5ariorlg rrronorolno r:,rcrlr,odX pt 1nx lorlnX qg 3o '5o6k ?3o1r l,ox ngxrg[. rr:,r.dgng

^ld ?g Lgk :5rc]ndst1n \nx de:rog [r17rl inx iorlgnd .os] rrroge )rcsh^tx 1rg k,, :62 .XIX..plql I .62,

LZ.XXX ,sualqotrl .allotsrry z

'(ll.J rl palonb sr urelqord srr{t eraq/r\) .bas 96

"bas gg 'dd "rrc 'do 'pug ry dls3ouecl 'JJ 'i 'XXX 'sruaJqotrJ 'altolsrry .s4 r

'e ]l Jo f,Iwluoldluds arero (:ogb) Jo])vtvq) Iuroru E alraq suor]f,? pu? .eJnluu eru?s eq]

JO Aw SUOnf,? pu" sluerueôur i slueurerroru suq 'pesues sSuqrJo euol" 'punos wql sr sasE3 r{}oq ur JolKSu? eql .z

,,t}ou eJ?

sluo3s Puz sJnolo3 'slnolzg oIIr{rN 'sra}curzqr FJoru o} JulFuls'spunos aJu r{llr{a (sorpoloru pu? sruq}dqr ew {q16,, !,,itel)Etetqlprotu eq] slcag" qlrqa uorldarJad dpo eql Suuzag sl d,{2N,, : suor-tsonb aqt dltJorls ssn3srp 3rsnru uo sruelqoJcl oq] Jo olnl .(1!A

IIIUOIHI J,IUIcIS-3IS07\I

I. FICINO AND MUSIC

(2) FrcrNo's AsrnoloclcAr- Musrc

The last Book of the De Triplici Vita, D, Tr'ita coelitils compa-

randa, deals with asttologrcal mattefs, especially with methods oftempering the melancholic influence of Saturn by attracttns the

benign influences of Jupiter, Venus, N{ercury and, above all,

the Sun. In spite of h-icino's somewhat vacillating attitude towatd

astrology t, it can be stated: first, that he believed eafnestly in the

reality and impoftance of astral influences; secondly, that as ^

Catholic he could not openly accept an astrological detetminism

which included the soul and mind 2. On this view, the highest

patt of man rvhich could be directly influenced by the stafs was

the spirit.But in the De Vita coelitits coruparandu the concePt of spirit is

plainly widened far beyond the bounds of its technical rnedical

meaning. Ficino here accepts a theory of asttological influence,

ultimately Stoic in origin, which postulates ^ cosmic spirit(spiritus nundi), flowing through the whole of the sensible

universe, and thus providing a channel of influence between the

heavenly bodies and the sublunar wotld 3. Since the wodd, as

in Plato and Plotinus n, is one animal, its soul, like ours, must

have a "fifst instrument" which ttansmits its Powefs to its body.

tnir mean between the anima and, corpus mandi, though analogous

to our spirit, is not, says Ficino, made like oufs out of the fout

1 Cf. Kristeller, P/ti/. of. M.F., pp.310 seq.; E,. Garin, "Recenti Interpretazionidi l\Iarsilio Ficino", Gion. crit. d. fl. ita|.,1940, pp. 315 seq.

2 Cf. Ficino's unpublished Disputatio contra ludiciam Astrologorum (Kristellet,Sappl. Fic. II,ll seq.; writtcn in 7477 (v. ibid., I, cxl)), which is mainly concernedwith safe-guarding man's freedom.

3 Cf. Panofsky & Saxl, op. cit., p. 41; Vcrbeke, op. cit., pp. 11 seq. (Chapteron Stoicism); more important sources for Ficino are probably Neoplatonic and

Hermetic, cf . infn pp. 36 seq.a Plato, Timaeus, 30 c-3I a; Plotinus , Enn.,IY, iv, 32.

'(l 'nI) zEs 'd ''PIqI L'(^l 'tII) Egg 'd '(..a.lunzq snturssod f,Lrnq run.rlsou urntrJrds.rad sou ponb tg .Btueruelo

ronlenb luns elnrJIA snlnf, uI 'snta snrlrlds l1s 'runlsa3rucru snla snd.ror la Ipunuru€urrus ralur pon|,, :paltrtue'lll'III "A'.U aA) VgS.d,.utug.d6 .ounr4 e'ulssud lg 'bas lI 'dd '196I 'uopuol'sgnwa(FlV a(lJ'to1f,ea poo.Ao,rer{S .d ees e'6-8ZT 'dd z.rgur pue'tpunu ptutuo eql qlr.r\ palznba 'ralldnf crqd.rg eq] o1Sur.rrage.r szpalonb sr a8essud srq] eraq.4t 'Zlg 'd "u*O .dg'ou1t1g.p:gT,L,16,prauaV.ll3rl1 ,

.."'lllg snlul snllJldg :el1r onb ep'snloru enble Joqlnz snturxord sruruosluolluJeua8 snqtuuo ur le8r,r anblqn ors.t asdl ' ' ' runurrJnidurznb srJ"llels aeau8rsnsJu 'ear.tev ualt snld 'aunbs urelnz snld .eeueJJe] eBJnlBu lse urnurlulru elnlJIAsnle uI 'snd.ror ure[ rssnb rg 'erulue uou rsunb ue]I 'Eruruv uni rg 'sndror uou rsenb'urnrurssrnuat snd.ror tse oJOA asd1,, : (lll 'tg "A '"tJ aA) gtg .d '.urug .dg €

'G gt t'g 'II ''*yV 'ueg a6J) tur.ds eleuur

,S,urur Jo ernleu er{} oslu sE.{\ srr{l al}o}suy rod 'g '7 '1 'oJao2 a6r 'apo}sr.ry z

..tunlnrsndtoc anburnuJrsslplJnl uzpponb luntulssrnuo],r su lr seqrrosepaq '3'a (tn 'd ''uut6 'd6 '1t 'IIL) 'tolcl 'paclJ eql uI '(SE 'd er3urn) Inos eqt Joalrll{ea rtuotuldoaN aI{} Jo Jeqleu aq1 ro '(etou rxau 3e) ef,uesse}urnb eqr a1ll Sulqr-eruos Jo opeur e9 ol srucddz tr eJar{.aesle il.rrds u€urm{ oq1 Jo of,u€lsqns eql lnoqztuelsrsrrof,ur t€q,tretuos sr ourf,rC '(U 'Itt "A 'tJ eA) geg 'd "uut6 .d6 'ourcrg r

..FnllJlds,, eql f,)vtlw oJ 'r sesoJ Jo uor.usuurf, Jo luef,s eri]'plo8 'lz8ns ell{rN dlel 'eur.r. sz r{rns '}rrrds f,rrusof, eJnd Jo etruz

-Punqu vE urvtvof, r{3rrl.,K sSurqr orunsuof, [ux no^ 'sF{} Surop 30sduzn snorlzl eJe oJeql 's ((elqrssod su Frlsalef, su soruotraq ]r JtI

'sr wg],, 'Tpunnt snlplds eq] ol eJn]zu dq rl dpzarlz tr uzr{} rzlrrurseJoru ueê srqt repueJ e.r\ 3r dlurcadsa ']rrrds Jno Jo suseur dq

,,(sn4utds) qluerq sll qrosqv t{un e.ll pu" .seq}uerq pu" solrl plJora.

aLIl dpalqnopuO,, ']r Surqrosqz pu" Svutvtltv dq ]urds u^\oJno dJrJnd puz qsunou o] olqz eg or sn JoJ sJno ot q8noue e>lrl

sI 'n slsnuaqlp eq] Jo wql osp sT r{lrqtn 'trrrds f,rutsol slr{I

t cc 'lIIs snlul snllJlds,,: sdes hlSrlzt ] ar{ r{f,rg/r\ go ! uortotu pu? uortzraua8 11, Jo esnzo e]"Ip-eunur aql sr pue areqadra.r.a Surqrdrarr.a sa5r,rrl rI . . . ern]Bu drruls pue/.rag Jo urnwrx?ur eq] pu? IurJe? erour ilns

<dJe]z^\ aJor.u 1nq 'arnlzuh4uva aFlll ltarr sur?]uof, re.lo.od sr1 'dpoq lsourlz puz Inos tou erea lr se

'urv8v JO 'lnos lsourle puu dpoq tou aJe/s. tr su lfpoq eltqns draa e sr

: s ouIJId sdes 'lrrrds3rrrrsof, sF{I 'seryoq J?unl-qns ,{rzurpro olq Ja}uo ssop pu?u?f, tr lur{} os 'slueurale JnoJ Jeaol eq} Jo sJel\od eq} sur?luof,osp ]r lnq l,;er4lev,, alqndnJJof,ur 'suarruag eql Jo ef,uzlsgnsusrlotolsuv eq] 'o'I '. zryaassa plulnb 'luaruele quu eq] pallst eqdlredotd t{vus tng 'r (sruaurale rnoJ eqr dlerzur}ln puz) sJnounq

ELCISNY\I TYf,ICOTOUISV


influence of a particulat planet you may use animals, plants,

people, subject to that planet-as food, scents, acquaintances;

Ficino gives lists of these for the Sun and Jupitet 1. You may

perhaps use talismans (iruagines); he is extremely rvorried and

hesitant about these, but devotes a great deal of space to them 2.

Finally, you rnust use music fitted to the planet. Here again, ttis music which is recommended most sttongly.

The effectiveness of music for capturing planetary or celestial

spirit fests ofr two principles, which ultimately connect. The

first is the ancient and petsistent theory, denving ftom Plato's

Timaeas ot the Pythagofeans before him, that both the univefse

and man, the nlacfocosm and microcosm, afe constfucted on

the same harmonic proportions 3; that there is a music of the

sphetes, musica mandana, of man's body, spirit and soul, musica

harnana, of voices and instruments, masica instrantenta/is a. Thus

the use of anything having the same numerical proportions as

a certatn heavenly body of sphefe will make youf spirit similady

proportioned and provoke the required influx of celestial sPlrlt,

just as a vtbrating string will make another, tuned to the same ofa consonant note, vibrate in sympathy 5. Ficino , tn the De I'itacoe/itits comparanda, refets several times to this thecty 6, and

applies it not only to music, but also to foods, medicines, talis-

mans, etc. For example, rvhen discussing the figutes engraved

on talismans, he writes 7:

1 Ibid., pp. 352-3; but "quomodo vero virtus Veneris attrahatur tutturibus,columbis & motacillis [rvater-wagtails], & reliquis, non permittit pudor ostendere"-

, ".g.

Op. Omn., p. SIO (Ad Lectorem of De Tr. V.,III), pp. 548-561 (III, xiii-xx).Cf . infra p. 42-3, 53.

B Thi; is a vast subject; some of the main sources used in the Renaissance willbe found in Hutton, op cit.; cf. infua pp. 81, 115 seq.

a These tefms r""- to originate with Boetius (v. Hutton, op. cit., p. 17).6 Ficino, Op. Omn., p. 555 (De Tr. V., III, xvii), 563 (III, xxi) ; a normal image

in any e"position of universal magic sympathy, cf. e.g. Plotinus, Enn.,IV, iv, 41;Synesi.rs, De Insoma., I\Iigne, Pat. Gr.,66, col. 7285 b (Ficino tfans., Op. Omn.,

p. tlOl;. Since Ficino says the De V.c.c. is a comment^ry on Plotinus_ (v. supra

p. 3 not" (2)), Enn.,IV, iv, 30-44 is probably one immediate source of this theorybf ph.r"tuty'.influence, though there is iittle mention of spirit in this F.nnead.

i E.S.Op.Omn.,p.546 (De Tr. V.,III, xii),564 (III, xxii); cf. ibid., pp. 1455

seq. (Comn. in Tin.).i Ficino, Op, Onn., p. 555 (De Tr, T./.,lII, xvii): "Non ignoras concentus per

tu(turssqod salznb 'nluorpn( 1sa iuaprnb tunrur1lrf,Ercl .tuetnurl rJrJoqns tuenbqeIuelselaoJ us ur anblu 'I.la5l uleurtoS rsznb ureunuluroc'srllsodurof, as J31uI uatrzltn.r8uocruaPunJ?e PB ePuIaP 'sl1ra1a LuBLuJou IunJEIIals pz uraprnb gulrd sruol xe f,rS .snqrr-aunur EtruloP runrepls ruzpaenb ?ruorrrJzr{ 1n1an 'zruJoJ tu?paenb srunruurof, lellnsar'uJzf,IuJouoJlsv tu(u 'urzctpal4 tu+l rualJu .rad 'zlca.tuor suotlrsodruoo anburnr-odzrr. unJsqJer.{ utrJOf, xe unporupzruanb se8qlalur ln ilezq urnstonf,, :.pTqL

'((snlJeJB'snlour'aertlol'snldacuol sluottrsur8z{ul so}ueuJeqe1r, I.('rnlusf,lPep ruITIody

ry 'luauEqo unpurE runlporu sef,oa 'snlczrltu lrs zJorJejur pE snqrJolradns q sonblad 'snperE lurs enbonb uraldes 'olaurnu run.lulauzlcl ruatdas gtal tunn[,, ?,

(F* 'III) zg9 'd ''plql r'((uIulJD

op sJzls eqt teq.&\ ,,uJv1ed,, Eurtraga orsnur rcJ '(LILI .d ,.uug .dg ,,to1rJ u! .u/u02'ourcr.1) 0t'^l'7'I"uug'snunolcl lf '((l'III) Z-Teg.dd'.plql'ourlrg 3r) suorrzgars-uotr pue slauzld aqr dq pef,?1} su.rallzd 'a'r '('bas Vt, '^\ '7.I'.uug) rrrcrllrXo (snunolcl

"lulqr 1'ate ((selseleof, avtn8t7,, eql (r'lllensuof, el:r;gga tuzpd sualodaz.rd "JrsntrAJ ln

'lunp5Fz urzp ?lr serpur unlltlds snqrlueJleuad zruuro srns snqrlou tu4t 'sfrpzr ru4l'slf,Iuourrzq anburzu ezq 'salsaleor ezrnSg urnpua8z pz lueq?q es ons nloru Jalrlrrurs'nloru ur pes 'eeltel anbsrautl stpund xa lea '1uns ruzpsznb azrn8g rsznb 'ezlnlllsuof,slJaurnu xe ujelnu sauoruodo.r4 'ulnpuelf,EE ?E 'ulnpualoul 'urnpualsrs snd.roc2[t urnturuu ?[t ulnllJrds pz tuellqE]llu aJeqBq ruIA 'suns enbseuorlrodold soJeurnu

:, senulluof, ueq] eHurnws <( '(

<'

relldnf " (( 3(

srSJAJ (< 'c <(

(uerres eql Jo u?ouraqr'o11odv) ur-ts aql " c( "

snue^ (. <( c<

dlnuary tt 'c c(

uooJN eql 01 urcu3d r{lF{rtr

.uoEmlur euT [P'uortqdruetuof, l?n]f,ellalul

'uos?er alrsrnf,srq'* uoEeulSerur'uonorug

'spunos 's8uos 'sprolX 'y'slnopo'stnodel'srapno4'g

'slzruluz'sllnrg's1ur14'7'f,le <splaur'sauolg 'l

.L

'9'9

:JepJo Surpueosv rtT.'arz degl 1. palcattlvoq uu3 sef,uenuur lErlselof, qf,rq/K dq sSulq] uoaes Jo rsrT

" se^rS

oV ', f,rsnur FOrSoloJlsE ol petoêp Jetdzq3 3uo1 eqr uJ .seTllnf,

-HTp ur Jloslury spug eq (f,rsnur oABf,eJe '{Itwtawld rol stdacord

IBf,ItJEJd droeqf srql uo lno 3uryJo.&\ ot seurof, ourord uar{a .}nfl

'dBrn

p;rernod lsotu ar{t uT 'dpado saop f,rsnru sE lsn( 'd1latcas trrrrds eqt }raJEdpuelsuoo 'Surqldrarra etr?Jleued r{Jlr{,n <suonoru pus sde.r f,ruoruJ?r{JTar{} dq 'asaql JoJ :tuaurelour rTeqt dq rcz sernSg Izrlselef, '.{1rz1rung'uonour ur ]nq 'saurJ puz sluTod go epzrrt ete qtlqa .sarn8g

Jo spuDleJeA\ lr s3 'etv 's.raqrunu 30 dn epeur .suoBJodord eseql lng .dpoq

Pu" Inos 'lrrrds aql peJB puz eaour 'urzlsns o] Jet\od snollelr?ru ?seq 'suolrrodord pu" slequrnu sll dq 'punos lef,rsnur l?r{} ,rcou{ no^

9ICISNW TYCICOTOUISY

T

1,6 I. FICINO AND MUSIC

tWhat afe these for? That you may understand how from a certain

combination of herbs and vapours, made by medical and astronomical

art, results a certain form, like a kind of harmony endowed with gifts

of the stafs. Thus, from tones chosen by the rule of the stars, and then

combined in accordance with the stars' mutual correspondences, a sort

of common form can be made, and in this a certain celestial virtue willarise. It is indeed very difficult to judge what kind of tones will best

fit what kind of stars, and what combinations of tones agree best withwhat stars and their aspects. But, partly by ouf own diligence, Parrtly

by divine destiny, . . . v/e have been able to accomplish this.

The way Ficino does accomplish it is by having lecoufse to the

second of the two principles mentioned on the previous Page.

This is one we have aheady discussed, namely, that music imitates

enrotions and mofal attitudes (!0ea) and thus influences those ofthe singer and listener. Since the planets have the motal chatacter

of the gods whose names they bear, this character can be imitated

in music; by performing such music we c fi make oufselves,

especially ouf spirit, mofe Jovial, Solatian, Venereal, etc.

This mimetic theory of music connects with the wodd-harmony

one outlined above, because such mimetic music is a Iivtng sPifit

and the heavens also are musical spirit:

This kind of musical spirit [i... morally and planetarily effective

song] actually touches and acts on the spirit, which is the mean between

body and soul, and wholly disposes both in accordance with its own

disposition. You will indeed allow that there is marvellous power inIively, singing spirit, if you concede to the Pythagoreans and Platonists

that the heavens are spirit, ordering everything with their movements

ancl tones 1.

Ficino gives three rules for composing this astrological music,

prefacing them v.ith the cauti onafy rematk that he is not speaking

toni, qualibus conveniant stellis, quales inter tonorum compositiones, qualibuspraecipue sideribus, aspectibusque consentiant. Sed partim diligentia nostra, partimdivina quadam sorte . . . id assequi possumus."

1 Ficino, Op. Omn., p. 563 (De Tr. V-.,III, xxi): ". . . spiritus eiusmodi musicusproprie tangit, agitque in spiritum inter corpus animamque medium, & utfumque

"ff".tion" sua prorsus afficientem. N{irabilem vero in concitato canenteque spiritu

vim esse concedes, si Pythagoricis Platonicisque concesseris, coelum esse spiritum,motibus tonisque suis omnia disponentem."

Bun rs 'Jntru?3rpnl rerrrllodv 'Ilualur ry 'sarrldurrs ry 'sa1rq€rauea luns anbatslrûnsvrlvt8 runf, uun rS 'orJnf,teu ry snurnqr4 rToS sorpe{u oJea soq }elul .snrurqrJf,spu

snluzf, sosonldnlol allrnoru 2[r ulllf,sul tunf, rJDuaA qJluo] .solegl "I]uulsuof,

runf, Tt'enbsaclnp'solualur rg 'salz.rE uepmb [snrurnclur] r.Lof rualnz sntruetruo3,, :.pl9L

'<<sglpeur,, BUnl '..sef,?ulur (szJedse 'sulnlz 'saf,o1aa, slutrg ...su1a.renb .suf,n?r

'ss,rz.r8 'suprzl sef,oa,, ser4 uJntus f (rxx '111 ,.A .,U aO) t9g .d,.utu6 .dg .oup1g I

sn.rnldersns snbrueltruls 'sunrrf,€ld qrurs uuprnf, oloof,'snqrluzc ur srrelrurr #nTrT nl urzpaunb et1z1 1n '1ure1os anbr.rald sau[uoq IJElIf,ur .sn1f,u .seJour .sn11es .snloru

'snluzc 'souotuJas urntulssllod selznb pz 'are.roldxe srg qns anble 'lelel.lerrpzruluzsouzlpnonb urntzllels enbsntcads? snlrs ' ' ' arauodxa [sadnls :1zul3r.ro] sapnls uapsresnqlJePrs aenb 'slq.rc^ sreqlqpz 'sDrrp qpour snqruoButrUruSrs runc zun urupsonbselIuIS esdl ln 'snglluel Tr 'lnluzln sluol euuosrad rg 'sauolEat eug Jellunruurof,snqqznb eJ"Alesqo epuroC 'Jnleururop rurruoll 1a-a. 'qruxetu of,ol rno 'z11als aznbeJzlePISUof ' ' ' lunJal eenb erzqord 'luz;aSnu aznb rJ"lsalep 'errresur f,o"q snqruorwf,-gru8ts urnJoJlsou run.roqrel enbry 'luaral aznb 'luzlagne eznb 'tuzeqzq sntroedsz?g [snprs:luulErto] sntrrs 2g'laqrlanb qlels sn]f,ege es xe alsonb.saJrl es ur sznbsrelrnbxa ''' eeJrtlvporuruof,f,E snqrJepls runlu?f, aqnEeg,, tg-Zgg .dd .ptqf z

aznb .szpa tt etasvs,uop i;ll'JJT,""'#l"t l;T#''":##ill T?:l',"".I;,1ff illl3;pas 'rnbo1 srpuzJop" slllars ap urluesaerd ur sou satnd eu . . .,, :Z9g .d ..pTqI r

: n etv sopolu [tv1ave1d eseq] Jo sJo]f,?rEqf, ar{I'e sISnr.U OU-((S3f,IOAD dpO eAUr{ UOOJ{ eq} pU? SJUtr{ 'Urn1ZS

rnq :f,rsnru Jo pq{ rulnf,nrud rreqr e^?q r{f,?e 's1auu1d uSruaq eq}'drnue1,q puz snueA 'telldnf ',r.S eql ']euz1d qcze ot eturJdorddzsrsnru 3r{} Jo suondrJssep ua^rS otv e1K uo rerl}Jry el}u v

'I.ueql urorJ xnuul J?lrurs 3 eAraJeJol nod olqeue PuB sueleer{ eqr Jo uor}Tsodsrp JBIrurs ar{t qtr/t\ oat?e

IIIA qtrHn 's8uos Jnod ur aseql et"lFul ot llog;e d.rarra e>lzru dzu nodl?ql os 'slradse eseql Jepun palrcur ,(qensn erE uaur lsour .suoEcu pueJnorasqaq lBroru 'sacuup 'sluetuerroru (s3uos

'gcaads tBr{Itr 01 e}?8ESaAr]Iueqr f parrlou eg ot ere srzls egtJo slf,edse puz suonrsod dpup egl .g

'sJ?ls eruss eseql ol JeJo ot qsr.{ nort qclqa spro.& er{l o1 'pauoBueurtsn( Suru"eu aql qlIA JaqleSot 'seuo JBInurs dldde deur nod ter{t os <esn

.,(luraue8 suosred puz suor8er eseqt s8uos pw (s/azl) saporu ]sr{,n alJesqouagl 'uuur puz eculd qlF{r!\ selnr dgarqc r?ls ql1{rl reprsuo3 .Z

'ef,npord ,(aqf fuqrn Suraordde'elorual ,(aqr rzqrn Sunsarap '1xa1 aqt go Suruzaw egl olur oseqr uasurpuv 'af,npoJd puz elorueJ aseqt ter{,n pus (stf,edse puz suonrsod }Br{a!1esll ur s,q rzts r?Inf,nwd duu spaga puu sre^\od l?qa tno purd .I

:sorpoq dpa-nzaq aqt ot s8uos SunrE roJ salnu

2 zole deql f , suoltzuzure letnlz:u Jreq] Sulrnldzf, uorwl-Ful dq puu 'uteq] Surlzllrut Jo reqr?J ]nq 'sJuJs Surddqsro^r Jo

LTSISNW TYf,ICOTOUISV


Jupiter: music which is grave, eatnest, sweet, and joyful with stability.Venus: music which is voluptuous with wantonness and softness.

Apollo (the Sun): music which is venerable, simple and eafnest, unitedwith grace and smoothness.

Mercury: music which is somewhat less serious (than the Apolline)because of its gaiety, yet vigorous and various.

If any one of these "harmoniae" is sung frequently and atten-

tively, the singer's spirit will take on thls chatacter, having, by

natural sympath!, attrzcted the aPpfopfiate planet^fy spirit.Since all music pertains pdmariiy to Apollo, as can be seefl from

the list on page 15, music of any kind tends to captufe the sun's

influence and render the musicians solarian; which is enrinently

desirable 1. This pfeoccupation with the sun is, of coufse, typical

of all Ficino's work 2. In his commentafy on Plotinus he tells us

that people once worshipped the planets because of the benefits

obtainable by exposing one's soul and spirit to their influence;

but, he says, n)ost of the Platonic philosophets worshipped only

the sun 3:

Julian and Iamblichus composed orations to the Sun. Plato called the

sun the visible off-spring and image of the supreme God; Socrates,

while greeting the rising sun, often fell into an ecstasy. The Pythagoreans

sang to the lyre hymns to the rising sun. Concetning the cult of the sun,

let them look to that; but undoubtedly "God has placed his tabernacle

in the sun".

cum jucunditate remissiores quodammodo sunt, strenui tamen, atque multiplices,Mercuriales existunt." Cf. ibid., p. 534 (1II, ii): "N'Iusicam gr^Yem quidem JovisSolisque esse, levem Veneris, mediam veto N{etcutii"; p. 546 (III, xi): "Soni quine-tiam cantusque grati, blandique ad gratias omnes spectant atque Metcurium. N{inaces

autem admodum atque flebiles Ntartem praefetunt & Saturnum."1 LIan in generai is thought to be primarily solarian, and to a lesser degree jovial

and mercurial (ibid., p. 535 (III, ii)).2 See his Orpltica Comparatio Solis, Liber de Sole, Liber de Lumine (Op. Onn., pp.

825,965,976).3 Ibid., p. 1745: "plurimi vero praesertim Platonici atque id genus Philosophi,

solum adorabant inter coelestia Solem. Orationem ad Solem composuit Julianus etIamblichus. Solem Plato filium ct imaginem summi Dei visibilem appellavit: SolemSoctates orientem salutans ecstasim saepe patiebatur: Orienti Soli Pythagoricihymnos lyra canebant. De cultu quidem Solis illi viderint: Deus certd in Sole posuittabernaculum suum." Ficino's soufces are: Julian, Eiq tov paor,trea'Htrlov, (IYorksof the EmperorJulian, ed. \7. C. Vright, London, 7973,I,352);Plato, Retpubl.,YI,508 b-c, S1mpos.,220 c-d; Iambiichus, De Vita P1thag., c.25,35; Psalm, XVIII, 6.

'g0Z 'd'x "rtsul sep Al 9g9I (srrzcl ,a11at.tauup atuzutrpH .auuestal4

e

.cr .o .p :062.d .;?:";tlIr;"Jr11ilyt:1,:':#,,;;il"";"7;:kl,?'l&i,;;o':

qlr.o^ u'r{r rerrwr 'ottJ to urrora eqr qrr.,i\ ;?"#3;t"r':"fr?ul'iir#;#? ;,l"J":froqrn 'Irr,r 'l 'xrd 'y761 'Etzdlal '.lsprauqls xutr\J .pe ,ZVgl.alluarl ,out\taqny rJo7ay'o8aluog Izp rssuueC o.rtse,r1.{g .n .661.d .0}6I .AITX ,apt1sntry o/t!n!V ...olueres

1ap orpznb un ur ErtI Etvlor^lf,ry.-f ,, .rtolrasrg .g l.bes ggg .II ,91-016I .ulg3 tpEwdral 'uJg2 u! ta[a1q uq0ql!,41 uoa ,unasnry nqrilrzlix(lrytsn7q 'f,nsvl) 'c aes I'Pdng 'rallalsrr;q u1 'o7t1d otorpfi snfa u7 oaqdtg aq 'ourtr.go] uraod ..lpFK

''rIr"tto'ZgZ'1tZ'Le 'II"u!t!J'1ddng ''bas 1gg .dd'."I .W

{o.tzllqcl ,ZLZ-692.dd

'LV6I 'rymyy anbotog puo atupsyauay lo Tou.mof ..,atru?ssr€ueu u?rlull dlrzg aq] ur

8utu.rua1 pue f,ISnW,, '.la11atsr;y l'bes 762 '06-ggt .06t, .dd ,7961,atuato1g,e2ua.ug rporlallpld pltaapoxrv.//ap plrllS 'o.uoa ulleq .p i(auotZotnt1V,7) Lgl ,II,g7g1 ,azuax.g

'a'tad6'lclpary. ep ozuaroT :W6'ILg'szL't Lg'Ig9 'g09 'dd ''uzug .dg 'ourcrg r

'qcF{^ 1o ',,vn1"lFS lJo}usrlloJd{.ur,, ar{} Jo wr{t o{rT s?/K Jrsnurs(our3rd l?q] asoddns rq8[u euo (]f,3JJof, sr 3Jntf,efuoc sF{} JI

' ' ' ?rrnblluz.l ap ]e eggdrg.p anbrsn141 "[

uerq Is atues?rdar rnbluatrrnrtsw Inu allse lnad e f,.,u 11

. . . strf,?J sel 1a xrol q rau8eduJof,f,?.rnod esn ue uo.1 f aursaru-r(os suzp lrrdsa.l Jerluer aJrq Jnod la .uoll-o^?p ?l p r3lrf,xa rnod erdord te tu?ssrn8ue1 uoJ 1sa atdl 3l ep uos 3l

i s 0r!1 urePou ar{} Jo e}oJt\auuosrotr[ puz 'r (dpln3-r(pJnq 'e'r) wsapal p/!/

" e>[TI szn ardl ]uarf,uu

oq] wql 3êrlaq o] peurlf,ur s?,{s, owlrvz I rrsnur tuerf,u? r{}laalt/ vraPouI aq] peturf,osss sJsrusruni{ I"3rsnur Jetul rlsnlu ue^g'7lrruq o? prxl eql uo sSuos drzrauzld sF{ peruzdruo)rE our3rcIEI{} uar{} dle{rl eur o} slueos }I 'e urlorl Jo IorA elqeJt z .uat3:o

ssel (Jo 'ountq o? orll v ,t1rue1o sl Surdzld sl orl tuournJlsur eq]sneqdr6 Jo suorlztueserdoJ ef,uussruueu ]soru ur lKoN '. erdl srqr{tFN s>lf,oJ pu? sprurus eq} Surruruqt snaqdtg Sur.roqs ern]rrd3 qlI/K PeuJoPB s?A\ ]uorunJlsul ogt tzr{t szrn crqdJo lI 8ur1pcJoJ uos?oJ euo ', oqqdto attj s1t1 rc atfJ srq sllpf, ar{ qf,rq/s. tueur-nJlsul u? uo Jrlesulrr{ Sulduzdruo)f,? ollr{a 8ul8us Jo trqsr{ aq} urs?./t\ oq }u{r sSur}rJA (serJsJodruetuof, slt{ puu u/Ko srq tuory /\ou>laA 'apuatadu\r t(lrlaLr o4A aQ 3r{t uI paqrrf,sop rrsnu pcl8o1-ortsu eq] paurro;rad J1esuln{ ourf,rd wr{} rqnop ept{ sr aler{I

'uns aql o] possoryp? ueryo lsoul sB/r\ f,rsnu l?f,-t8o1orls? s.ourf,rd tzr{t alqzqord dn8lr{ s? ueq} tr a>l?} [ew ouo

6lf,ISNW TYf,ICOAOUJSY


unfortunately, we know vefy little1. The expression "recitare",

which is often used of these improvisefs, suggests a Yefy simple

kind of chant, half-way between song and speech, something

like the performance of a young boy of whom Poliziano wfote to

Pico della Mirandola 2 :

he proclaimed an heroic ode, which hehimself hadcomposedinhonourof our Pietro de' Medici. His voice was neither like someone reading

nor like someone singing, but such that you heard both, yet neither

separately; it was varied, however, as the words demanded, either even

oimoclulated, nov/ punctuated, now flowing, now exalted, now subdued,

now relaxed, now tense, now slow, now hastening, always pufe' always

clea4 always sv/eet . . .

Pethaps Ficino's music was something like this' of pefhaps itwas based on plain-song, since, as I shall try to shou', his astro-

logical singing came neaf to being a religious dte. Apat from

such vague conjectufes 3, all that one can say about the purely

musical side of Ficino's singing is that it was monodic and that

he was aiming at the same ideal of exptessive, effect-producing

music as the Iater musical humanists. His ditections fot fitting

songs to the ethea of planets confofm stfikingly with, for example,

Galilei's adr.ice to comPosefs to obsetve and ncte the exact

tones, accents, rhythm, of various tyPes of chanctef, in various

situations a.

About the text, however, of Ficifto's singing we can be mote

1 See Andre Pirro, "L6on X ct la N,Iusique", Milanges oJferts d Henri Ifaauette, Patis,

7934, pp.22l scq.; A. Einstein, Italiaru Madrigal, Princeton, 7949, I, 1.8,76-7, 89, 92,, poHtian, Opera, Basileae, 1553, p. L65: "pronunciavit ... heroicum cafmcn'

quod ipsem"t .r.rp"r in Petri Nledici nostri laudem composuerat . . . Vox ipsa nec

qnasi legentis, nec quasi canentis, sed, in qua tamen.utfunque sentires, neutfumdi...rn"i".: varid tamen, prout locus poscefet, aut aequalis, aut inflexa, nunc distincta,

nunc pefpetua, nunc sublata, nunc dcducta, nunc remissa, nunc contenta, nunc

lcnta, nunc incitata, Scmper emendata, sempcf clata, Sempef dulcis . . ."B Thc nearcst we get to t practical example of Ficino's planctary music is when

he briefly describes how in Apulia those bitten by the tarantula" are cured by special

music *ti.h makes them dancc; he comments: "Sonum verd ilium cx indicijs esse

Phoebcum Jovialemque conijcio" (ibid., p. 56fl; presumably he had not hcard a

taralle/la. Cf. H. E. Sigerist, "The Story of Tarantism", Music and Medicitte, ed,

Schullian & Schocn, New York, 1948.a Galilei, Dielogo della musica antica e moderna,Firenza,1581, p. 89; cf. $7alket,

"Musical Humanism", II, 291.-2.

rr por o r d s nr u? f, u r ",

np'. "; liJ;',' : il':.it ;H il*::' ff ilililt ;li: T dffi ? fl rueJqoru"n| 'euturrzo Tr snlu?f, ?tl' ltdurn.rold ure.rourzll ur pas 'snlueluof, euourJes

rrr1durrs lsa s nrnu -"':;;:;::'; u' !;!;:31'{, #Tl) rt :f ! ;:; ;ff ;1q j".Hll :

.urnlzs q'norqr .dn peal 11e r,evr r,r' y#"K;'L"i;::':'#:l"l:t"tff3'H?'..Snlulds azttuaE{lalul azuIAIp tsznb 'rpunur ?lIA,, sI r{JIr{lA. puz '..Bluou.rzq lauqtadrunrurssrlod uienb pe,, 'otuNuo eql ol 'Euueaq q8norqr 'snqaoq4 dq !..trecsn.lrocurnrzapr] opnllJgf,Ind uwl.rd onb ur,, 'mgtaJJagut eql ot 'tq8rs qEnorqr 'snuarl fq

! runuoq runsdr aql ol 'uosuer q8norqr 'drncretr41 ,{q : srqr ol luaf,se Jo sepo{.u aarqt sarrr8ourf,rd'ouuup'snqn1Jagu1 'tunuoq ansdl:pzrrl u"runold aql pet"ts Eurll211 'crsnur'alo1'fqdosolrqd q8norqr Inos aql Jo luaf,s" aqt qlr/( Izap sreldul{f, o,4a.t ts;y eg} qrlq/rrJo'lI'I ''uug'snunolcl ot (699l 'd ''urug'd6) uorrrnpoilul s.oulf,Id JJ 0

'bas 977'6 'II '..uSru?..,nH l"f,rsnry,, 'r"Orrrft"r! :

qs8uos prrSolorlsz s(ourf,rd Jo spJo/t\ eq] oJea 'ueq] 'tzgA.n.rom{ :ntaod

eql ur uorlaldruof, stl pug or pl"s aq dpq8u uvt'f,ttaod puz Sur8urs olspvel tr af,urs 'alo1 Jo Jo 'saualsdru Jo Jo 'dcagdord Jo r?q] reqlla 'nta{f,ue aroJereqA 's8uos puu SurSuls puz Sunnor{s olul r{troJ s>lzarq

ar{ rng 'qcaads druurpro qlllr tuatuof, sr tow{ f,q passassod u?ur ou

: (erro1 'draqdord 'selu snolSrlel Jo asoqt) eerql reqlo eq]

Surduzdurorf,z Jo uortrsod pe8eprrrrd eq] e^"q deqr 1nq 'nn/' 1opuH lse.4a.ol Pu? lsJBr ar{} eJE t'r,{I 'v sarLrn{ rnoJ eq} Jo auu}f,oP

s.ourf,rd ur sJnrf,o drfaod pu? rlsnlu 3o Surculd JEpruls V 'dPoq

puz tlJlds sE IIea sz purru 'uuur eloqa ar{} peg? eJoJoJOr{t soop trllxal ruory palzrzdas lou sr ]r esnuceq fleslf,ard sapzr8 ueles II" Jouzaur eq] Suroq Jo uonrsod turlrodurl eq] oror{ s?q f,Isnul tnfl's uJntss Jo uonzldrueruof, luntf,ellelut eqt d\oleq wJ puz 'srztrq

Jo s8urulSuun lueruor{el oq} /Kolaq }sn[ csnua1 -]o s]uen8un puu

srnopo oq] eôqz ]sn[ sr o[ody : u aloq" palonb tsrl p]n{f,ruJerqaql ur u/Kor{s dlrzalo sr Suos 3o sntuts eql 'uoltuur8urur pu"dszluzgd '1nos er{} Jto stJud JelKol eql 'lrrrds oq} qSnorqr '1sour lv to'3u4ae; pu? asues 'e'l 'Jrnds eql uzq] raq8rq ou qf,EeJ uzr ']xe] slrruorJ palcuJlsqz 'f,rsntu oql 'punu oq] oouengur snql pu" tueluof,

Izntrellatur u? f,iwt um rlf,rg/K ouolu lxa] eq] sr lr lnq lueeznlaq

eq dzur soEInJ"J et"rpourJelur Jale]zr.{a uo puz 'prl* 'r(poq uos>lJol\ Suos y 'f,rsnur eq] u?q] tu?uodurl eJour r{f,nru s?A\ }xo}ogt 'r slsru?urnq pf,rsnu re]?l to1 'vr.v8a'sv'rulq JoJ pu? iasrcard

TZ]ISNW AYSICOTOUISY


The ansv/er, I think, is to be found in his Orphic singing, in his

revival of the "antiquus ad Orphicam lyram cantus", which he

lists among the tdumphs of the Florence of his time, together

with the resurrection of Plato by the Academy at Careggi 1.

Ficino's [tra was Orphic not only because it bore a picture ofOrpheus, but also because it accompanied his singing of the

Orphic Hymns, and probably other Orphic fragments 2. Althoughhe does not mention it in the De D'ita coelitits comparanda, I am

convinced that his Orphic singing is the same as the astrological

music there described.

From the second of Pico's Conclusiones Orphicae we learn that the

Orphic Hymns 'were sung in a special rnanner for magic purposes 3:

In natural magic nothing is more efHcacious than the Hymns ofOrpheus, if there be applied to them the suitable music, and dispositionof soul, and the other circumstances known to the wise.

In Ficino's cornmentaty on Plotinus we learn what these magic

purposes are and what ate the "othet circumstances known tothe wise". Commenting on a chapter where Plotinus remarks

that we can capture planetry influences by "prayers, either simple

of sung with art" 4, Ficino says 5 :

1 Ibid., p. 944; cf. pp. 822,877, 608.2 See Della Torte, op. cit., p.789 (from Corsi's biography of Ficino: "Orphei

hymnos exposuit, miraque, ut ferunt, dulcidine ad lytam antiquo more cecinit").3 Pico, Op. Omn., Basileae, 7572, I, 106: "Nihil efficacius hymnis Orphei in

naturali magia, si debita musica, animi intentio et c^c;terze circumstantiae, quasnorunt sapientes, fucrint adhibitae." Pico, also, v'as in the habit of singing "adIyram" Latin prayers of which he had composed the words and music (G. F. Pico'sLife of him, in front of this edition of his v,-orks).

a Plotinus, Enn.,IV, iv, 38: "olov erilaiq i &n).aiq i c61v1 d8op6vocr,q". Thisbook of Piotinus (IV, iv) may be the one on which the De Triplici Vita is supposedto be a commentary (v. supra p. 3 note (2)).

5 Ficino, Op. Omn., p. 1747: "Intellectualis anima mundi et sphaerae cuiuslibetatque stellae subiunctam habet vegetalem vitam suo infusam corpori: per quam flonelectione, sed naturaliter generantur, moventufque sequentia, et beneficia capacibusconfctuntur . . . Vegetaiis vita nostra vitae superius dictae admodum est conformis,similiter spiritus nostcr radiis illius tam occultis, quam manifestis omnia pentrantibus.Evadit etiam longe cognatior, quando erga vitam illam vehementer afficimur, con-sentaneum illi beneficium exoptantes, atque ita spiritum nostrum in illius tadiostransferentes amofe: ptaesertim si cantum et lumen adhibemus, odoremque numiniconsentaneum, guales Orpheus hymnos mundanis numinibus consecravit. Item coeloincensi thuris odorem, aetheri ferventem crocum, stellis atom ta, Saturno et Jovistyracem . , . . Spiritus enim per affectum, cantum, odorem, lumen cognatior effectusnumini, uberiorem haurit illius influxum."

"Ja.r'.rE'tltrpt'..!!rt,!/t,rd,r,rr,ov(rllr:rt:;|:r'tf::r'Xt;:ff,:H::"";.H;"t'g-9CZ'Zg 'tJ'7761 'w1tag'o|uauFo.tg run,toqr1d,tg'u.lay .8.e .drqsroa.-uns roJ

algzrrns sruaur8urs rrqdrg duzur ar' araql .e1ou surp*tt;ir,O;it:a"Jrfi:r":ri : 'Eut8uts :rqdrg dq rrEzu InJsssarf,ns euros EullJo,tt s(ourf,lg go d.rols

eqt 'Z0I 'd "plql lf '00I 'd'tg6l'15y'sa1n1zl,tul pluoluxo7 pao Ftnqto7tr1 aqt {o Jounof'..stsruolz14 ef,utsssruuaU puz uzrSoloeql aql snaqdlg,, 'la11z/A. .cI .O ees I

'("rg) lq8ri '(.llz) punos puz Suos '(ralz,t) auuA. Jo rnopo '(qflza; aur.tt-((zlueulala ruupaznb Enuetr,, srr dq ltrlds .rno sr os 'sluatuelc JnoJ aqr ,{q peqslJnou sr,(poq rno sz : (,rrxx ,rrr,..4 .rJ ae) 89s..d

,

37?r:,{:,;r);"gr'i""# ::rr::;;;rt iq]81 er{} pus 'n uns oqt o} sraderd }uorf,u? Jer{to 'n s}uau8zr3:orr4dJo Jeg}o Suns eA?ri dlqzqord plnoa ourf,rC 'senrop t{w.tauvIdo1 pesseJppu ete qll{rN suru.,{g crqdrg esoqt ruory }rudy

'r:urztil.8vru ? sEA\ eq pu" lre8us Surcnpord-tf,a3te '1n3:rernod aql Jo Ioqruds agr 'osJnol 3ro 'os1u sl eH 'olulcl

Jo urrq q8norr{} pu? 'szroSuqld4 yo Je}szur eqt 's>1eerg ar{} ;oluorouz lsoru oq] sr eq esn?3aq 'ecu1d snonrrdsuof, ? szr.{ sneqdro'dlruupslJg] ol otzlcl urory pue'ofvlcl o] sesotrt pu" snlsr8arusr;lsourJeH 'tafsvotoT ruory seo8 qolq,t\ suzlSoloeql tuerf,uz JosarJes eqt uI ', sr&oJoaql snts1td u s?.r\ sneqdrg esnuf,oq 'Sur8urscrSeu _To pul{ poo8 v ro1 elq?}ms dlrzlncrrrzd urq o} peureasa^sq plno.il\ suurdll rrydrg eqJ. 'trrsnru lzrlSoloJlss scourf,rd r{}1zrr

I"f,rluepr sr 3w3us rrqdrg srr{t wqt tqnop epry eauq uzr e/K 'z rq8[puz our.4A. 'Jrsnru pu? sJnopo oJz llrlds eqr SurqslJnou Jo suuoru

Jall{r oqt pilA pgd1"r1 ae eLIt lnog8norqt tvr4t puFu ur Surruag

'duep sn{} wory seruof, qlF{rt xngur eqt dlsnordor arou urseqweJq u '1q34 er{t pus rnopo aql '8uos aql 'suoltowa Jno Jo suzerudq dlpp dreleueld E ot tuzuosuof, eJoru epzur sr trrrds Jno uer{.4A. rod

:senurluof, eH 'rc(esuef,urluzry :uopz8rurn.I 'uns oq] Jo urud11,,'3'a 'uorlz8runy ? ;o uorluf,rput or{} urz}uof, IIz sel}B asoq.tA. 'suurd11crqdrg aqt ruory ue>lzl srnopo pu" steuzld go tsll B serrrS uoqt aH

.SEDiEP f,II.USOf, OI PESS3JPPEsnaqdrg yo suuldq aql ur sz 'rnopo eq] osp pue drrap IBrtsE er{t or elgullnslq8[ pue Suos aql ,{1ddz ezn.}I '11e a.noqe ' ' ' lgeuag uluuac ? elrerar olr{slrK a^\ qrrqa urory r?ls eq} spr?ao} suor}f,eJ? rno tf,eJrp dlruaruer{eêlts. JI 'luzuosuof, eJour ilps 1I e{Bur uEf, az)N .3urqr.,irala o}zJ}auad .tseJ

-ru"ur Jo tlnf,f,o '.{tFi^ sdrr dpa^?ag eqt qlr^\ lu?uosuor sr lurds rnc)

gzf,ISOW TYf,ICOTOUISY


psalm of David 1, the Jewish Orpheus z ("Deus certd in Sole

posuit tabetnaculum suum").1 \7hen, a century later, Patrizi (Noua de Uniuerils Philosopbia, Venetijs, 1593,

fos 107 v-111 v (1st ed. 1591)) used this psalm (and the Orphic Hymn of the Sun)in a sun-worshipping context, the inquisitor, Jacopo de Lugo, noted (ibid., fo 111 v)"id quod tefert Augustinus contra Faustum, N{anicheos, scilicet ex illo psalmi dicto:In sole posuit tabernaculum suum: excidisse in adorationem solis, quoniam cumChristus (ut aiunt ipsi) in caelum ascenderet, corpus suum reliquit in globo solis,inde veto solam animam secum supra coelos ad dextetam pattis evexit".

2 On David and Orpheus, see \Walker, "Orpheus", p. 101.

'0I 'd Erdns 'A I

'l*rs ry flsjouz4 lutssodrp 9-gl .dd,sor4tg ,uo(t, arqa7.lraqv ,UU ..Or.t!rt?r;:;'ssar4 uruJoJrT"J Jo .^run 'Jouoqo.r,r1 eql puo tTaarg aqJ .sppoe.U .g .E.i aag z

'droeql lrrrds-crsnur s.ourf,rd ttropeqseroJ ol przs eq uuf, r{Jlqa euou ssoJf,z auJof,eAEr{ I tnq l(..ouons oI eaeJrJ er{f, alrqrsuas olrrrds ol

" srJof, rsznb r1lnl Ip l}rr^ ul e

'aPo.l opuznb'EJaluI ?ruluz{l e Is:euotzu.redo tuSo zp ouessef, tsznb aqc 1i'aro.r, 1epntrodu,\ aluaurlzdrcur.ld ouos rsunb aqr .IuEuJn nlrrds I ?s B eurl uf,rsnry 21,, :.bes OZ .itt"'11 'o1qauo2 'e1uzq Jo l.,rnluolrf,xe elBlIJ?liTru"J ullnf,Jo znb orcseu runronb .n1u?f,

anblz e3oa ur soporu sorrdord luequq elzlrsJealp rns ord lJlsou snlrrtds snloegeseuuro,, :009 'lol 'Zg "lr7 .7o4'au8r14) tnxxx ,y,suotssa{ua2 .aurlsn8ny .8.a)snry't1{s aql pu? f,ISnuJ o+ ssf,ueJaJeJ JerlrEe 'esJnoc 1o 'etv sJeql .ef,Jnos truettodurrerrJos pe{oolJaao eAEq I 13qr aq 11a.,r ,{zur tr ituauralEts r{s?J f.tat e sl sI{I r

]serlwe eql sr oq 'trsrrg 'Iusrustunr{ I?f,rsnur rewl pu" &oeqrImrsnuI s(ourf,rd uoealaq sef,uslqtuoseJ ulsur oal atv eJeql

sarSopu? eseq] uoldxe dpr3resn f,v:ut

r{3lLIrK f,rsnur Sunlzul JoJ suoBreJrp Ir.DFJetd se^rS tnq (soruourJ"q

PBSOIOs PU" Ff,rSnrU UeeAUeq ([rsof,oJf,Iru pu? usof,oJf,tsur uee/K]eqserSoluu? alqTssod rno luTod o] tualuof, ]ou sl oq ]Eg] w Surgleurossppu ourJrd 'osEf, srr{} uI 'duourrzq l"sJe^run Jo ssepr Jruol"ldoeN-uzeJo8uqldcl puz 'dSoloJtsz l?Aeurperu

6f,rsnru Jo sasn clSrnaqr puz

IvaI8v:ur luerouu er{} ut surSrJo snoraqo ser{ f,rsnu IElrSoloJtsB srrl'dpzpurrs 'punoJord puz or?nbapu dlqz>lrzuel'e8utur f,rlaod z s?

6sr

s l?tulu? ..l3nllJlds,, 'SuraII ? sB Punos I"oTSnur Jo uorldaf,uof, or{}:3nl"A ]ueusurJod lnorllTly\ lou sr qJIr{1K uorluusldxe rJv .crsnur

JO 6(S1f,eJO" Oq] JO Uor]vu?ldxa drolcr3rsnss dJaa 3 se]?oJf, ourf,rdaseq] Jo lno :punos Jo oJn]?u eq] pu? SurJ?3r{ Jo stunof,f,E usru-rlsn8ny-uzrlalolslJy pua'zasn 3rlnedureqr slT puz f,rsnru ]uorf,u?

Jo Jo^\od lecrqfa eqt (slrJrds prrparu ;o stuorpeJ8ur r?l1ruuJ ar{}a^"q o/s. 'r alqsnp^ pu? rr\ou Surqrauros ef,npord seop tu3r{} Jouorlsurqruof, srr.{ <dJotsrq SuoI v a^vqdroeqr srq} Jo s}ueruele 3r{} JoII3 ro ]sour qSnoqr 'w:gl esues oq] uI .purSlro eg ol sruses turdsPu? srsnur userKleq uoEf,ouuos JsrlnJod er{} Jo droaqr s6our3rd

srsruosHJ aysrsnJ{ usrvr crNv 3rsnw s.oNrcrg (g)


Renaissance wdter I know of to tre t the effects of music seriously

and practically, and not metely as a constituent of the thetorical

topic of the laus musicae L. By providing them with a f^tLonal

explanation, he temoves them ftom the status of mofe ot less

legendary marvels, makes them into exciting realities, and, by

his asttological music, indicates ways of reviving them. Secondly,

as I have already mentioned', Ficino's conception of the relative

importance of music and text is the same as that of the maiority

of 16th centufy humanists, namely, that the text alone reaches

the mind and must therefore dominate the music.

If I am right in supposing that this music-spirit theory is inSome measufe 1 cfe tion of Ficino's, then one may assume that

contemp ot^fy of latef appeafences of it probably derive from

him, and one r,voulcl expect it to be widely adopted, since itfits so well with fundamental trends of 16th centufy musical

humanism. On the whole, the facts confirm the assumption, but

do not fulfill the expectation.In the chief of the eadier humanist writets on music, Gafori,

Ramis de Parcja, l.efdvte d'Etaples, Glarean, I have found no

tfaces of Ficino's music-spitit theory. The first two of these ate,

of course, contempotaries of Ficino's and are unlikely to derive

anything from him; but theit example shows that the music-

spirit theory does not nofmally occur in 15th centuty musical

lrumanism. They both have chapters on tnusica haruana. Gafori

writes that through "musical concord the spiritual nature is

joined to rhe body and the rattonal is bound to the irrational by

concord" 3' but "spiritual" is certainly used here in the Christian

(modern) sense. Ramis de Pareja has parallels between the modes,

humours and planets a, which have a long mediaeval history 5,

1 See James Hutton, "Some English Poems in Praise of NIusic", in EnglitbMiscel\aryt,2, ed. Mario Praz, Rome,7951'.

2 V. supra p.21.3 Gafori, Teoricum Opus,I\eapolis, 1480, I, iii: "per eam [sc. musicam concor-

dantiam] enim spiritualis natlr^ corpori coniungitur & tationalis cum itrationaliconcordia copulatut".

a Ramis de Pareja, hlusica Practica, 1482, ed. J. Wolf, Leipzig, 1901, pp. 56-8.5 See Abert, Die Muikanschauung des Mittelaherr, H.alle, 1905, pp, 773-4, 781-2.

'o^ lt, oJ 'lggl 'suz4 'sanbrldosolttld ilnzttx(J slt{ ul 'gggl'pu1trs0:i":{;.iri;:i :

'egsr 'arusoto't'ry) ;i; !: :i;i8?J,;":"'|j,';K:''W':!'f,;:;:';9,,',:,:;^t^1:Z ;'bas 691 'dd

'9961 'sr.re4'a1tys aIAX np arltoq na anbEfiluatr.f alt?od

? ;lHlt"tr"isx ;'t 'dur

'(az,rnqncads azrtsntrg) 1 'lrera 'A 'qlf <ZISL')eutluaSry 'ottSdosoruUcl.r;i::::r!^ :

'l^x-ll'111'ottuout.ta17'1,:'na1ot4 r

luzsruddz ry luzlnotue 'SJneoLu Sesnenlre-t 'se1quno1 'sauuoq eP ar.radwel

eryeltvd aun ue atu?(l eJrnpar rnod af,rfJexa(p lIoAJes enbrsntr11 vl

sarlrJ tu3rf,u? uI turl] 'u aldtuzxe JoJ "rllt^

przdl 'll or

saf,uaJeJeJ lEns?f, dlutsuer Pu" uluuefun ]?r{.&\euJos eJu Puu aa. II"tng 'ruJoJ snonf,rdsuoc puu IInJ e vr. f,toell] sry] uleluof, ot ?azJasa4p/!10s sry tsedxe PIno^\ ouo

" outctg dq PefuanHul dp.tuaq

,lvmf,ur- s?a. pwf,g ef,uIS 'ero3rareql l, uotlztou IeoJC Jo dpnrs

sFI ul lury Padlsq pu? pw['13P sn]uocl Jo Puelry u sE/r aêf,s

' ' ' el€lueunJlsul asrcdde Jof,ue suoureq sel srzry

'eleoort lueurelnes uou lueJuof, xnop uos red lg: eururzgua a8zrnor eI ]e (lIA?r dos p suas aT

'erJte,l ep ]e 'sdror np neou 't1e,1ap ]lrdsa.1 red m|'surcurnq xn?ABJ] sou le 'srnaqzl sou 'sno1 ? erlo1

sturzru p ra8ulnos ? altu? ern]?N ep uoq: eruorur?q uos luzurJoJ slredse serrcrluof, J?cI

aluo3wds aluusreld 'xnarf, sep ]uaf,f,u 'enbrsnry

: suoluaP uururf,Sun

r{}lA puz ,(garrq s aasLrLrqw sn{ o}w lI sasnPoJlul eH '}T -Io luJ?el

a^?rs esrrn?tr{ taqt ryuoztary eq} Luory 'n s}sa38ns lPrwi{3s 'w-'vsB 'ueeq el"r{ t{vus t1 'uorsngrp epllr. f,pry1 z froeq} oq} uarrr8

eAEq plnor{s aseqt q}ofl 'r snaotu7 aqt uo drzlueruluof, srq ruory

setonb puu ourf,rC saru?u eg-e Surznorroq uado uE su sruaddz lr'a4qdoso11qg ory"ra7taly 'eypazdopr{rue s(tlrslag ro8arC q f . tueur-8pa1rnou>lf,s lnoi{}r-&\ puu url}zqJel ourrld Sunonb ueryo 'droeqlaql Jo uorlrsodxe IInJ dra,r. z saliS 'eas lzqs e.^s. sE 'zddrr8y

', dtuelolcl sE r{f,ns safJnos luerf,u? Jreqt Jo euo oldlqzqord oJoru ro 'Surqleuros e.&\o f,r,;tll oulf,Id I{lF{rN o} puu

LZSTSIUOUHI TY)ISNW UAIYT


par une naifve puissance & secrette energie, les passions & affections,ainsi que par I'oreille les sons estoient transportez aux parties spirituelles.

Here one cannot be certain of the meaning of "spirituel", buta later definition of the voice as "un ait esmeu de I'esprit poussd

hors de Ia bouche, portant Ia conception de l'entendement" lsuggests that he m y be using it in a medical (i.e. Ficinian) sense.

Zarhno refers several times, in the Istitationi Harntoniche, to a

connexion between the human spirit and the effects of music;

but Ficino's theory cannot be said to play ^

great part in his work,and, moreovet, he is evidently confused about the meaning ofthe term "spitit". The following 2 is clearly Ficinian, and probably

a reminiscence of the De Triplici Vita:

bene h) ordinato la n tura, che hauendo in noi, mediante lo spirito,congiunto insieme (come vogliono i Platonici) il Corpo et I'Anima:a ciascun di loro, essendo deboli et jnfermi, h) proueduto di opportunirimedij: imperoche essendo il Corpo languido et infermo si viene a

risanare co'rimedij, che li porge la Medicina; et lo Spirito afHitto et

debole da gli spiriti aetei et dalli suoni et canti, che gli sono proportionatirimedij d recreato: ma I'Anima rinchiusa in questo corporeo carcere,

si consolz. per via de gli alti et diuini misterij della sacra Theologia.

But in alater chapter, on musica hamana 3, we are told that bodyand soul are joined together "non gilr con legami corporei: ma

(come uolgiono i Platonici) con 1o Spirito, il quale d incorpoteo".A little further in the same chapter a the spirit has faded away

altogethet, becoming, as in ordinary Christian or modern usage,

a synonym of <(ses|"-"rtatura spirituale" is plainly contrasted

u'ith "rtattJta corpotale", and both are said to be linked by"concordia harm onica" . Later still, Zatlino uses the term in itsordinary medical sense, as the instrument of the soul for sensation

and movement 5.

Although Zarhno, as a musical theorist, had great standing

1 Ibid., fo 105 vo.2 Za,rlino, Ittitationi Harmoniche, Venetia, 1573 (1st ed. 1558), I, iv, p. 12.3 Ibid., I, vii, p.22.4 Ibid., p.23.6 Ibid., II, viii, pp. 87-8.

'g-t 'dd "l' 'do 'uot1n11 ',,:Z-WS 'dd '0g9I 'azurog ,stJostanru11 ,1t**fr'2r3;ri:f g 'sqng 'IA 'uratr{ 'II .lreg .II .u"d ,Qor7tuo7a74

{o fiuo1ouV <uoilng .E.g "--

'1991 'srrz 4 'snunaq snTulnj raqlz unuoxlolluaxa turuorltoxg ,rc8y1"3s .J :1""*

.ros 'd.rosql trrrrds-rrsl* g plaq -furap'f,\r

eql ,"ur'T;,?11 ^,1;'J:: t;ll'fr"Tr;; orilItez ruo{ aurot f'er;u (ozg 'd "pptv ryaaq 'sa]z;1 ..lde.l)

,.trudsa.1 1u?ssrssroJf,f,gno 'lue.rJessep no lu€rreseJ,, asz.rqd eql fuapzf,v s.Jrzg Jo selnluls eql uJ r

'eldurzxe u? sn uelr8 lsnf suq ovT.IwZ q]rqlt Jo']urds -To tdacuof, eq] ur pelloaur suor]f,rpuJruoo puu suorsnlrooaq] .dlPuof,es f sn o] u?q] srapzar drnluac r{}9I ot tual?ddu erorur{f,nru dpuepna s?a qIFIA 'crSzur snoraSu"p r{}r/t\ uorwrf,oss? s}r

'lsJE :dlqzqord erelr sserf,ns lq8{s ,f,1e,*.temduroc s}l roJ suosgerer{J 'f,rsnru Jo uolldef,uof, s.euor{uz se}?ururop 'estn3 a.eu ? ur'droaql turds-f,rsnu eq] teql vl-ruydrriva [tun ]ou sr ]r puz .rq8qs

uoeq o^sr{ ot sruees droeqr l?f,rsnu drn}ueo r{}gl uo ef,uenuurs(ourf,rd preue8 ur tnq f , drnlue) qtLl eq] oluT pelrlrns ]r pu?'aldruzxe ro!'"re8qzrg ur s? 'droaql srq] Jo suorlueur durls Jer{}oeJ? oJeql 'r 8ul3ws cqdrc) s(ourJTd Jo ruJoJ ? peArAeJ 'aes IIBr{sorA. s? 'or{^ 'arrepog v-I q uoâ lou .uu8rJ}tog Jo rprcg .lelllzC

'letr{ s? r{f,ns 'tuF{ Surrnolloy s}sruuurnq l?f,rsnru oq} ur droaqr]trrds-crsnur aq] Jo uoTsJerr duz punoJ lou oauq 1 'acuengur puz

67,SISIUOSHI TVCISNW UIJ.YT

CHAPTER II. F'ICINO'S MAGIC

(1) DuccEro

The De Triplici Vita ts pfesented as a medical treatise, and

the practices fecommended in it might be taken merely as some-

what odd medical remedies and rdgimes-odd only because of

the large place given to talismans and music ; fot there is, of coufse'

nothing odd in a Renaissance medical treatise dealing with spirits

and astrology. If, howevef, we tfy to picture Ficino nourishing

his spirit and making it more ceiestial, we shall, I think, be con-

vinced that this simple intetptetation is inadequate; he is indeed

giving medical advice, but he is suggesting something else as well.

The picture is something like this:

He is playing a lira da braccir of ^

lute, decorated with a picture

of Orpheus charming animals, tfees and tocks; he is singing

these words:KIUOI gt"dxap, nav8epxiq, tycbv aici-rvtov dpp*,

Tr,ri,v ypuoauyi6,'Trceplcov, o'ipaviov 96q.

i.e. the Orphic Hymn of the Sun; he is burning frankincense, and

at times he drinks winei perhaps he contemPlates a talisman; in

day-time he is in sunlight, and at night he "tepresents the sun by

fife" 1. He is, in fact, performing a religious ot magical rite-"a sactament profane in mystery of wine".

This conjectural interpretation of Ficino's treatise is streng-

thened by the 16th centufy feactions to it and Campanella's use ofit, as we shall see, and is strikingly confirmed by Ficino's disciple,

Francesco Cattani da Diacceto 2. The description of astrological

1 Ficino, Op. Omn., p.568 (De Tr. V., III, xxiv): directions for making the

spitit "Phoebeus" by exposing oneself to sunlight, "atque igne refetentes in nocte

Solern cithane cantusque interim non obliti".2 See P. O. Kristeiler, "Francesco da Diacceto and Fiorentine Platonism in the

sixteenth centufy", Miscellanea Giouanni Mercati Vol. IV, Vatican, 1946, p. 260.

( rp 'lruoctxe ururnr'U snrnf, : zr'ztrs srlurnreu * 'd;;:'r:'o;J"ifi:.:t :il:tt'i:til;q 'xcldnp uropnr orltu8or anbsnra 'zpunres :g zurrld 'xeldnp Eruruv,, :'plql e

'Zn 'd "r*O 'dO 'nl '11'otrltJrtrJ a6J 'olatterq e

'dzuug ol raltal slq gg 'd zr3ur Jl tng ,'g-i6z'dd "rn 'dg I

anblnrurs.aIaArunf, ruor,rdrn.rrressoldi:11;Tt;:$::#:tJ*il,'i.,#1'*i':'','#tJsnqlJolu Pes 'tucqrquof, ?pIÊ vf,dataetduruuro azulldlrslp snrllr e"f,ruotBlcl unlos uou'tollpnz lullld JIr{ snursspue8ilrp 1n '1sa uJnlJEj,, :'gggl'ezapsrg '' ' ' o1utug otadg'olaclzlq ut 'tauoqo2 ttstJuoq oyA ap i?xtJoruaaluo2 'sntutdzl snudsorrldng ?,

'Otz 'd "lp 'do '.ra11alsr.r;1 aas) 66y1 ur qreep s<ouif,rc \pur. z6vl rnoqs urord r

Jno,, dq dlluef,oJ puz sluerf,u? eql dq peluaJ] dlq8noroq] tsotuueeq sErT tlefqns sn{} erurs ']v1t Swdzs dq fl seJEJeJd o}af,r?r6l

'clSeru snonnsJedns ruorg sewnuaraglp eq ql1{rN pu? s.r\oqs aq qtrrg^\ JoernJuu eqr : rr8el,q Ivrnfvu puz '.(lnzeq roJ elltaddz ar{} selrrep qliqa urory'piogo,rnl esrae>lrl uortruSor stl puu 'puolas pu" tsr5:'1nos ploJo.û ar{I

: e sI ratdeql srq] Jo allr] eql 'o {ron srqt Jo rerdzgc euo tB dpo{ool paeu 31K (ourf,rd

}noqu sn ile} ,{vut daql }Er{a puz rr8zul o}sef,uaJeJer srq qtla dpo peuJeruoc Suraq 'dleluunlJoJ ctnq i lapoursn{ usrl} eJnf,sqo eJoru ueAJ 3g ot saSzuzru o}af,Julcl 'a1d1s puzlueluof, ur r{toq 'snur}olcl uo pasBq dpuaplle sr qf,rr{m'o,u1qncl aCasB?3r] slq q sJnf,f,o slql 'elu ar{} jfo 3Jn}f,rd paslnSrlp ssal pu?JellnJ r{f,rlur E sn selr8 r.{ rnq lglasurq f,r8zur perSoloJtsz pesn*rdaq _il tqnop plnoqs I puu 'ounrg u?r{t rrafqns eq] ur palsere]urssel suees eH ']no euJoq-ltvl q sl uonzlcadxo srq] ld3o1onsz puuctSzru cruolzldooN Jo rralqns eq] uo ourf,rd u?q] 'a,rr]zruloJuloJour e)ueq puz (teeJf,srp ssel qf,nur oq o] urFI tradxa 'ero3lereq]

'p1no.tt euo '? ourJ]f,op u?rlsuqf r{tla tou Jo olqr}?duof, eJE daqleJer{.4o. etou ol Jeq}oq uole dlznsn }ou seop pup (snul}olcl ro o}zlclezrusrlsrJqf, o] ldruauz ou se>pu otef,f,"rcl 'dlruzllsFr{J pu"ursluowld ueealeq uor]?leJ eI{} o} Prz8ar q}IA dlulredse 'sdsa.

lu"uodurr I?JaAes uT rulq urory pa8re,up or{ 'e }no s}urod rellarsrr;sV 'Jelszru sF[ go rerdoo oJoru u suueuJ ou dq 'larreznoq 'sztr e11

'z .,OJII Puz slrqzl{ sH ur dllczxe lsour W ll passardxa,, osls }nq'Surqczet f,ruolzlcl s(ourf,ld ..dlpll? ur >luzJp,, dpo ]ou eq 'rurduloursoJd 'srarldzrSolq sH Jo euo o] 8ulpJof,f,u 'pu, ', dpuosreduIrI u/Koul p?q 'ourcrggo Je.4a.olloJ ?J:[asuln{ pourr?pold oq osnuf,aq

eruaprle go eoard alq?np^ dlrzlncnmd e sr olef,f,?Tc dq ua,u8 or8zur

LCOIgf 3VIC

32 II. FICINO,S MAGIC

leader", Ficino, he will 'write, as the spirit moves him, of things

which may seem novel and paradoxical not only to those who

are aheady suspicious of Platonism, but even to the Platonists

themselves 1. He then presents a Neoplatonic theory of astrological

and magical effects: the world as one animal, whose soul, by

means of the stafs, imprints forms on the sub-lunar wodd; these

are conveyed by cosmic spirit 2, afid, if the form has been im-

perfectly received owing to the inadequacy of the teceiving

matter, this imperfection c fr be corrected by attfactufig mofe

spirit from the appropriate planet. Diacceto's theory also intro-duces dentons attached to each planet, who help in conveying

planetary influences and can also be attracted.

The "diligent capturer of planetary light" 3 must observe what

plants, animals, odours, figures, hatmonies, hymns and cetemonies,

coffespond to each planet. Then he must choose the moment

when the heavenly bodies are in a position favourable to the

planet he has chosen (which Diacceto now calls a "god"):

If for example he wishes to acquire solarian gifts, first he sees thatthe sun is ascending in Leo or Aries, on the day and in the hour of the

sun. Then, robed in a solarian mantle of a solarian colour, such as gold,and crowned with a mitre of laurel, on the altar, itself made of soiarian

matertal, he burns myrrh and frankincense, the sun's own fumigations,having strewn the ground with heliotrope and suchlike flowers. Alsohe has an rmage of the sun in gold or chrysolite or carbuncie, that is,

of the kind they think corresponds to each of the sun's gifts. If, forexample, he wishes to cure diseases, he has an image of the sun enthroned,

crowned, and wearing a saffron cloak, likewise a :raven and the figureof the sun, which arc to be engraved on gold when the sun is ascending

in the first face of Leo. Then, anointed with unguents made, underthe same celestial aspect, from saffron, balsam, yellow honey and any-

thing else of that kind, and not forgetting the cock and the goat, he

1 Ibid., pp. 42-3: "At quoniam & ab antiquis, & nuper i duce nostro Xlarsiliode his exquisitissimd actum cst, cirm mea quidem sententia nec plura aut meliotadici valeant, consiJium est, quo me perunque genius libcnter tnhit, ea potius exequi,non quac nostris hominibus, quibus pleraque Platonicorum dogmata suspecta sunt,novitatis speciem affercent, scd quae fortd etiam Platonicis paradoxa videri possint."

, By a typtcal elaboration Diacceto makes the plancts suck spirit ("purissimumanimac vehicuium") from the firmament and pass it on downwards (ibid. p. 45).

3 "scdulus crraticarum luminis captatof' (ibid., p. 45).

c

'uollf,nrlsuof,a; srgl 'paqs4qnd puz .uallua pur{ I relJe Buol r1 ssoJf,z aruuf, I a

.suz,rroa.asornro,"aE*,"x.lJT:,1i::XT;i#irTi,:.ffi nt:l.Ti:t"H,:# snluu8rs rpousnrnq _ snlltlds urnrluuu8av.rd a.rotu o"l p .ulnloegz siuonuurb-zrururnluatueqen 'larulnd 3Jel3.^. runurrrnld usprnb ponb 'rrpp? snqruruo srH .lepereJ uouotue8ur sllelr-tu.r8 ? tatlqo rB'zpuncn{ rirrlrlld-rs trs-tuepr.rb

"r,. rB^^."1p"* runlzg

aznb pes i]vJeJ cs azrd anbrqn uatztr,tz.rfi asnb l1rn,l"ri"i,d, *",^rrrn1 "i.rrsod-or BItuIu aenb uou :]eq?q runlz;o1dxa a.raladruof, rlos rualunb isr.rodroc anbsntlol

'vJ€llf't'slf,oa 'uluotu.lzq Jnrlln tcqdtn laur{ pV 'luns zrdtrutrd u;nturuo lun;al urJl'?urIUE 'suetu 'tunu-n ruapmblg 'auurlu€ lluuJ oruaJlsod 'lluaru ulap lIUuf, .rpuua11sIIoS ezur^rp grurrd ruenbur lrus-) 'tse

"lra rsunb rg (sruorlErlrf,uos sIA snllol f,rr{

uaptnblg 'rrnsuaf, esse runpuauur snaqd.rg urslznb 'runurufq uior -r,trr ltuzt ,elauv>g olz8 euls uou 'sllraJuor erf,EJ IIOof, tuap"a .snue8 pl luns znb rs rgr .a11aur orrzg'otuzsluq 'of,olr ep 'sn1l1qo snuanSun l,etatevtcl. Ipl*Jl :'8rro]

"lrr3 .r,ro"1

"*tri alos lunf, a1ue8.lns zleu8ts oJnz uI tuz.rn3ry anbsqos uJnaJof, tue11 'nlcturz runlnpuroef,oJJ urntauo;of, ollos uI urelos ,etatr.) soqJour la]do Is ln .eJIUrAuor lne]ndurueunur anbrnr elenb_'aa.olncunqrm ogl{os.{rqe 1a,t oJnE ur }aqrr{ s{os runlqf,ElnturslSqPV 'otunq zlz.rlsrad lPousnmq snua8 pr wnrogt ry sfrnbaslor '"1,re*gns srlos uns'ltpuamz enbsnql uzq.r.rdur'snluuoJof, EJllu

"oJnBI'-.llp,ro, t;rtetr,lr;g lrEos ap'wnsdr

Tt aJEllE.radns 'seuuro luns Iernz rporusn{nc 'sl.ro1or anbsrrqos 'orqzd sn}f,Iurz IrEIosxoW 'sllos

"Joq Tt 'alp a.repua3sz eteIJV uI ln" euoeT ur tuelos tuaJesqo tuaprnbgurrd 'etertodat ?Jeunru ErJEIos rrlea rs ro,, rg-st .dd ,lo*o .dg ,o:rltterql r

P?lJl slq] ]f,3uuof, ot dn nesrulg fou seop olef,f"r(l lopuatadtuotsw!|a2r o4A aC oqt ur tou aw pl.iltt f,ruoluldoeN or{1 puE ,(,,"tlT.]Uir,,

Pu? (6uJUIIEd,,) sseJp ,ilrsarrd usrJslos eq] (JElle ei{I .duoursror

snor8rleJ E dlsnonqo oJoru uorluJedo aql e>lrru r{lF{a sll?}ep

I?roôs spps oslu tr ]nq !. (aulzn 3r{} JoJ rdaoxe) rrSzur s(ourf,rd

Jro uonf,nrtsuof,eJ l?JnlJa[uo3 rno Jio ssJn]?al ]u?]Jodull eq]il? sapnlsur pu? ourf,rd ruory sa^rrap dprzld alilJ f,wlau?ld sF{I

'T sua^"aq ai{l Jo ranod parpuq ar{l (lauuar elrt .sagrpqos puustueruroJ 'sada aql qSnorql dwrredsa 'dpoq aql Jo sleuu?r{l eqr q8norqrrno SurdE Puz 'lutrdrur Jo pq>I srgr qlrna. padruuls sr lrrrds aql (uouroa

lu"uSaJd qrl,lr sB <r{f,n{/K [q 'uorlzurS?ur aqr Jo uoTlrsodsrp l?uor]ouredlSuorrs e ituettodur lsoru eql aq ol salerlaq aq wr{,n sppz eq aser{l

11z oI 'drytzr8 Jo pooru "

prole tou seop serur] Ie pTJu, dlrol1drum sl1.,(q 1rydo( sr qloq qllr{a .or$t osegl uaaataq ueeur eql sr qllr{a auo tnq'd11rrzr8 sdeldsrp dpuzlsuor qllr{a ro .ssauuo}uelr sarnpord dlFrld-urof, r{rnru ool dq qrl{rtr auo tou : uns er{t ol s8uolaq paJaôrsrp sEr{aq PUH eql Jo 'dpoq elor{a er{r Jo pue 'eteqtrf, Jo 'ef,roa 3o

.duorureq

PloJeerql 3 sasn eq osIV 's3u1qr IF -Io saldnuud ael{} eql ar? .l.os .prlw'auo of,urs lpog aqt ol s8urs aq dpszl pue <purtr

J eqr ol s8urs eq uai{}'ung aql Jo p"uaH eul Ip agl o1 tsrg cdus

1 .s8urs aI{ .Jnolz; s.lauqd

eql Jo uoB?rlrf,uo3 aql Jo .aJII aqt aJa^\ 1r sB pu? .acloJ er{l sr eJag Jod

'3uns oq plnor{s rqSnor{r sner{dro s? r{rns 'uurr(q u^\o s(uns aqr ra.rrt

ccUOOIU3SYICI

34 II. FICINO'S MAGIC

with the Christian Trinity, but the eady Fathers and ThomasAquinas had done so, and, from Bessarion and Ficino onwards,such a connection was of coutse a constant theme of Renaissance

Platonism 1. This description also confirms for us two pointsthat arc not explicitiy in Ficino: that the astrological music wasused together r,vith the talismans, and that the words of theformer were Orphic.

There are, however, some ways in which Diacceto does notcomplete and confirm our reconstruction of Ficino's magic,but perhaps diverges from it. One example is his elaboration ofthe "spiritual" mechanism by 'uvhich planetary influences are

captured: the operator's spirit, surtably stamped by his imagi-native participation in the rite, flows out through his eyes to meet

and precrpitate the planetat\j sprrit. This elaboratron, an unneces-

sary addition to Ficino's theory, derives evidently from theusual explanation of fascination as caused by an emission ofnoxious spirit from the operator's eyes 2. A more importantdivetgence is the function accorded by Diacceto to planetarydemons; these can impart, not merely the corporeal benefits thatcome from the planets, but those "which come from free-willand choice", i.e. knowledge, intellectual gifts, and a wise manwill considet it "not only pious, but necessary, to perform hymnsand cerernonies" to attract them 3. The magic in the De V.C.C.does not appear to involve planetary denions, but only cosmicspirit, nor to aim at an effect on the tattonal soul, but only onthe spirit; how far Ficino really diverged from Diacceto on thispoint v'ill be discussed later. Diacceto identified these celestialdemons, and the planetary intelligerrces, with angels, and believed

1 Sec D. P. Valker, "Orphcus the Theologian", Journal o.f lVarburg dz CourtauldInst., XYl, 1953, pp. 776-9, and "Prisca 'I'lteologia in F-rance", ibid., XVII, 7954,pp.243-251.

2 Mcntioned by Diacccto later in this chaptct (Op. Ornn., p, 47).3 Diacceto, Op. Onn., p. 46: "IJnius igitur principis animae vires sphaerarum

stellarumque plures animae inter se partitae sunt, quas innumeri dgmonum ordinesconsequuntuf, pro suo quisquc modo, ut par est, opificio providentes . . . Haecquidem optime callcns cum i coclo, ptêtu corporca bona, quae ex arbitrio quoquesunt clcctionequc, optct: non solum pium ducit, scd necessarium, divinorum nume-rofum dispensatoribus hymnos cgremoniasquc reddere."

'stuIBS ro sle8u? dlqzurnsa.rd ete apxlupliqn!ao|otodas eI{I (('LunJnlnnbasuof, ?r.urrJagn olol ord Bruuro outq 't$e,ruol scquulsqnsanbselu.rzdes 'runuoq urnsdr pE r.unlol runq 'rnlzauel cJouJB f,or{ lnb 'lsa stnbls'tuuensual arzlsaz.rd tuelnu orlnry 'opnzl cau enbonb :rs 'oqo.rdurr uou opouruzponburaptnb 1n 'euorlealesqo runJ"llels ua:od.roc zuoq ualnz r;zdnrny .oonp queld{unsoln3lJcd'lutrapueluof, pI tnb rs tuetlBs lea:assa uou rqdosollqd l.rrl rurue oururuo'opualuor snlruad unpugssaf, srllols srpusJopu gz oJea oBH,, : sepnltruof, otref,f,Elcl'clSuur d.rurauuld tuef,Uoluw Eurgucsap reUV 'Qy 'd'.uutg .d6 'ola:rtzrq) rardzqcslqr Jo Pue eql lu s>lJBtueJ eJnf,sqo lnq snorln?f, cgl Joj ]unof,f,E plnoa, srr{I s

'6gZ, 'd "lrt 'lle'.ra11alsrry';::(Zet'd "plql) lrefqns eqt uo urq e,nt8 uzr deqt af,rlpz puu rusrf,pr.rc duz ro;suut8oloaql uzrsrJud aqr puu f,euvg ol epnlrlzJ8 scssa.rdxo pue ....ruzlsalouJrad

ryura,rz.rE rnborlz 'LuclElrsoJour tulJexlp ?JeJ ?g .ruBJnf, urupuenb urElxuu JaluJorpeuruou IABgo.rd srurlrp ur.raduras'auzurlag; lru'g.la,r. oBE,,:raDel aqr sulSaq c11 ?,

'vtt 'd "PIqI r

'alIJ snolStler z olJ?eu Suqrzorddz Swqlauros sz sef,r]f,zJd Iuf,rSoloJlsz s(ourf,rd

Jo uoltzlerdretur Jno Jo Jno eJ vI of,uoprâ Suorls drerr 'sseleq]-JOAeu 'seprLord eq tng .our3rC olul dn{sJo^4a,-teuzld s.olaof,zrc Joalor{A\ eq} >If,?q pueJ tou tsnur 3/K ssf,ueSrarrrp eseq} Jo ^&\er^ uI

's ourf,rd urou PeJrnbf,? louP"q oq Sulqtauros sulK dSoloaqt jo e8pelt\ou>l drzlueurlpnr uoleuE-zuorlsenb ag] qlla lzap o] elquun alrnb tnq 'dlruunsrrr{Jr{tPN ursruo}Elcl Jo dlrpqrrzdurof, eq} }noqu snorxuE dlaumuaSsznl er{ }Br{t Jet}al str{} Luory sJ?edd? rI .r oS sr srqt wr{} .se}onb

.ralo or{ sre}rJl\ u?nsrJqJ a,eJ drarr eqt Jo ouo (etr8zdoary eqlsnls,,(uol(I Jo dllror{rnz ar{} uo 'd1u;rg s}Jassz aq (rusruorzlcl slq JoserxoPoquoun alqrssod aql ]noqe f,vveg ep ururuJac ol aloJr0.

aq Jsltol parJJo.4A, drarr aqt ut lxopoqrro aq o] uonslgrluapr sn{}

9t,OIgSCYICT

Ir. FrcrNo's lur,q.Gtc

(2) Souncns on rrctNo's MAGrc

This kind of magic had many sources. Perhaps the most

important, though Ficino does not avow it, and may not even

have been conscious of it, is the mass, with its music, words ofconsecfation, incense, lights, wine and supfeme magical effect-transubstantiation. This, I would suggest, is a fundamental

influence on all medi aeval and Renaissance magic, and a funda-

mental feason for the Church's condemnation of all magical

pfactices. The Chutch has her owfr magic; there is no room forany other. The effort to make a shatp distinction between Chtistian

rites and any kind of secular magic is, as we shall see, apparent

in many 16th century discussions of such subjects 1. As one

would expect, it is rare for anyone oveftly to accePt the connexion

between magic and the eucharist. This is however done by Peter

of Abano in hrs Conciliator 2, a wotk which Ficino cites sevetal

tinres in the De V.C.C.z; and Ficino himself gives, "si fas est",

the formula of consecfation as an exantple of the magical power

of words a.

Peter of Abano and other mediaeval writets on magic, such as

Roger Bacon, Alkindi 5, Avicenfrz 6, and "Picattix" 7, are probably

important sources for Ficino's talismans, and would suggest

invocations to planets. But far mofe important ar:e certain Neo-

platonic texts: Proclus' De Sacrifciis et Magia, Iamblichus' De

1 Cf. infta p. 83-4.2 Petrus Aponcnsis, Liber Conciliator, Venetiis, 7521., fo 201 vo (Di/ferentia 156):

"...sciendumquodexperientiapotestdemonsttari...prccantationemconferrc...ut apertc illud summum sacramentum cum alijs multis ostendit eucharistie. Nominaetiam id con{rrmant divina notoric artis."

t E.g. Ficino, Op. Oznn., pp. 552,557, 558.a Ficino, Op. Omn., p. 1.218 (Conn. in Tin.); cf. infra p. 151.5 Cf. infra pp. 149 seq.6 Cf. infra pp. L62-3.? See Thorndike, Hi$or-y ,;f Magic and experimental Science, Neu' York, 1.923-41',

rr, 813-824.

.ax .f, rr'AXX (AX 'J or

tx:l :'lll 'r "PIqI L

'IIIAxx 'r '869I 'eela>lcuerg 'snteropoaql 'V 'I 'pa "qild oIlA ae 'snqcqquul ,'((Ilensuo3 eJef,EJ arour taqdro ?g lqeogcl tuzpaznb ErTrqEJIur sruos anbtre 'snqrluzr4r srqre^ puo8uqld4,, : (rxx 'IIT "A 'q ae) Z9g 'd "r*O 'dg 'oulf,rg 33 e

'Jallla0' lueIJuBou ,(q pelonb aJB q3lg.tr 'surud11 orqdrg ss u.&\ou{ .r\ou esogl rou d1qzqo.r.1 v

'g- LZ'i-EZ'dd'(6tOl'rlro1mayl'sn1to,r4 {o [qdosz/!(1d aclJ slr{ ul) ugsoy 'f 'T 'rl 'snTto.trJ {o trtZ 'snuuutrq I

',,llos rlua8rns rrpnzlddz sluu.{q ruepsnqrnbrsznb sn11e8,, esnef,aq suoll uur{l uuIJEIos eJouJ eJu s>1f,of, }"rll /!\oqs ot sI Jlsn(u Jouoltueur dluo aqr :6-gz(rl'dd "uru6'd6 'ourrrg 'tt "FoJy la 'rrDS a6r 'sn1co.r4 z

' (ou 7 azu ta71) qSg f '(dr,{qd.ro.1)

Zt6l '(ts(1,y a6' 'snqrrlqu€I) glSI '(snpor.1) 9761 'dd "utug 'dg 'ourcrg r

'dprarrpur 'tur{t os 'tl Jo suollu}ltur lu]uerunJtsul puz Iuf,oA oprru aq

'p1nor esle ouo ou tur{} pelerleq eq af,urs 'lng ! TT seJeqds eq} Joduowrzq er{} Jueq or elq? su.4a, Jlasrun{ szJo8rqld4 's8uos lunedsr{}PN ue>loa" puB daels o} tues eJe.{\ seldrlsrp aqJ 'duoruruq

snonur^Jo 3]?ts v otw Inos eqr Surrq pu? suorsssd euosalqnoJ] pu"

1lê Iedxe o] {UeFIr }nq 'dpoq pu" Inos q}oq Jo sasuasrp ernf, ol

Posn s3^\ tI '01 af,?ld eruud ? >loot f,Isnur seldlrslP siq Jo Surwrr]eq] q 'suaL/hacft saJs?d I?f,rsnu Jeqtou? s".4a. eH '6 sl?ruruz uo ueâ

'* stcagra luJrsnru pelnpoJd puu '1les snorSrleJ E pepunoJ', rdd8g ul

PaPnls Pzr{ 3r{ sneqdro oIIT 'e seldlssrP (sneqdro uo4: setrItf,eJd

Pu? s?3pr snorSrTsJ srLI pa^rJep tf,"J uI Suur.ug s3 puu 'snaqdrge>lll dre,r Suraq s? paluesoJd aroq] sr szJo8uqtdcl 'q sef,nf,"Jd

f,ISrner{} I?f,ISnu puz lrqdro patseSSns ol?r{ plno.4A. aon7u(#[clp|/A 6snrlf,rlqluul 'dSrnegr srr{ w .cruf.;aaplerq) puE rrqdro qtoq'uollef,gund Jo spor{}eu,, pesn pzr{ puz n surudq llqdJo palpnrspuz Suns dlsnolvaz pvq snlf,oJcl ]"q] ]uJzel eAErI plno.4l ourf,rd

s snlf,oJcl Jo dqdzrSorq (snurrz1,q uroJC 'zrJar.tvlos d1urcu etvsolduJzxe sn{ puz 'cr8uur pcrSolor}sz f,r}oqrzdurds Jo uonrsodxeesrf,uof, e serrrS 'aow p'Jrps ac csrlpoJd'lr8?ur s(our3ld pu? slsru-o]?ldoaN aseq] uee/Ktoq suortf,euuol snorlqo IEJO os eJz oJer{I

'r poszJr{ dvwd rcpe]zlsuuJ] our3rd eseqt Jo tsory 'ylldapsv eqt d["rredse 'anTaru.tapeg] 'u4uau4sqV ae s.drdqdro4 'aatoTaqtrCrT p4A puz sgtaTs[7y

LEssf,unos

3B II. FICINO,S MAGIC

his disciples might be infl.uenced by this celestial harmony. ThePythagoreans worshipped the rising sun 1.

There v'as aiso, I think, another less evident, but more funda-

mental type of influence exefted by the Neoplatonists on Ficino's

magic. The immense importance which Ficino attributes toastfal influence on man's spirit and his accePtance of a cosmic orcelestial spirit both suggest that, at least tn the De T/ita coelitits

comparanda,his conception of the former is not merely the orthodox

medical one. I think that he has at the back of his mind the Neo-

platonic astral body, that is, the aetheric vehicle (dx1pa) which

the soul acquires from the vatious stars and spheres it passes

through during its descent into the eathly body 2. On this earth

the vehicle, which began by being fine, shining and stat-like,

becomes heavy, dark and damp, and, unless purified and rendered

mofe aetheric, it will at death drag down the soul to hell of tosome lower incarnation. This conception of spirit (for the vehicle

is historically connected with the Atistotelian, medical and

Stoic pneumata) would account for its being peculiady subiect toastfal influences, since it derives ftom the stars, and for the gfeat

ufgency of its purification, since it does not leave the soul at

death, but can drag it down or, if light and dry enough, ascend

with it s. It would, mofeovet, have a special affinity to the spheres

and their harmony, since its proper shape, before entering the

physical body, is spherical, and its pfopef motion is circulat a.

1 c. xxxv.2 See Verbeke, op. cit., pp. 267 (Plutarch), 306 seq. (Plotinus, Porphyry), 368

seq. (Proclus, Hierocles), 374 (Iamblichus); Proclus, The Eleruents of Tbeology, ed.E. R. Dodds, Oxford, 1933, p.313, App. II "The Asttal Body in Neoplatonism";Ralph Cudworth, The True Intellectual .S.ystem of the Uniuerse,2nd ed., London, 1743,II, 781 seq.

3 This is an over-simplified account; for thete are often two vehicles, one aethericand one aerial, or evcn more (cf. Dodds, ed. cit. of Proclus, pp. 319-20); but itfepresents roughly the doctrine of Synesius (v. infra p. 39 note (1)). Cf. Porphyry,Sententiae, xxxii, on the eschatology of the vehicle (quoted by Cudworth, op. cit.,II,784); Philoponws, fn Ari$ot. de Anin., (quoted ibid., II,786-7) on the nourish-ment and purification of the spirit with vapours.

a Ficino mentions the vehicle's spherical shape: "... corpus animae proximum.Hoc vocant Nlagi vehiculum animae, aethereumque scilicet corpusculum, acceptumab aethere, immortale animae indumenturn, natutali quidem figutz totundumpropter aetheris regionem, sed in humanam effigiem sese transferens, quando corpus

dxopoquoun aql jo eJzau dpuapraa sE^\ lnq .dpoq l?nlurds Jrlorit€) egr Jo uorsJaa

snolnqzJ s sB lI Eutlzt dq puozrqerl Jo eEroag lsurz8e l1 prp,r"3Jp ftgi ,a ;LZ6l'uroq;apu4 'ra1qotrq '-I 'pa 'nuoTaJcl anr,praanpS u1) vottvsr"g

- ..";Dnzc fiJl flunsn puu oJuJ oJE strsruolslcl eJuBssr,Uau xq rp"q 1"rry" eqr Jo suorssnf,sro ,

ur snrsaurs pu? snqrrrq."'r or sarur ,1?:""tJil3:,:rt :fr:; "r{:'; #::{":: .Lo :"

'6ez'd'rs8r 'urr*n '^:.:i:i1

;r:r::::,{-ig "ilu;,,11,ff'#3:l "l;{(9";{3,.";;1.";", eql (SgI 'U "rllpe'lll'11) a.raqr punoJ e^sq os1z pino.4t er{:(90t .d-,.aruo.dO,n'IIIAX) 'tolcJ '/za(lJ eql ur salonb ourrrC r{rlqa uor3 .(g9 :a ,tLn.ezrsdri ,oladg'snlqorczry) IF 'I "cfutg 'utuos a! 'rualoe'snrgorczl,q dlqzqord s".,n Tpoq irri* eql joa8pa1.trou1 s(ourrrd roJ af,rnos luzlrodurr ror{}ouv .gIg .d ,ZZ6l ,III-Iy',Gqop[4-JbJoa,uof uotuaa'tv '..eueJd] 3o snrsauds Jo sttuuotul ae "ql-p", .l.r""i"ya-oeN aqrtro :crlnerru-nrlt;-Xg

"yL-, 'Eullssry .f .U eos .snrsauds rO .@g .d.jlr, .do .l*"S ,Bf1s3ouz4 lr :6gtI dlnf uolrerrpap) rua,( l?qr Jo .r"rriur.,s aqt ut ueDlr^r sem opuotodruottr,tttpor p(zl ae eqr :69y1 IIrdV per€p uorlmrpep .g961 .d ,.r*O.d6 .ou1c1g

r,.lotd u1 .tutuoz) L,Jet

.cr ,.uu,o.d6 .ouyrsg 15 H,;t;{* ,:d:1*r'::rl::1T:3 ji:H;

'f1rz1nr.rn saaoru 'e'1 ',1erol ornor rr[xorf ,rk:,7der-g:, rrlnaiu'qr ^1jq .dru pxqg 5coo1,.) Z 'II'II'.uog .snurlolcl ur elf,rgaa eqt jo uonoru JBInf,Jrf, aqt punoJ a^yqoslB plno,,r\ ourf,rC .(Zg_g .loc ,W ,.t2 .\orJ ,auarlq')

6Z ,tXXy,auotTo.tg iq ,iaEuql

: (0IZ' O0Z'dord) 809^'d "uo'pa " / oaq J .

7 g,snltota :f . ("t :iiinX, :

w7 j .

7 ol,7 a, V1V :d

"o*o'd6) ',Sn1rpa;8c runnb 'suanrllseJ as ursrorrd .rr ""b1,

;i"lrp"ra", *..r"-nq

ereqA ', srsor{Jfsduraleru puu Inos or{} Jo af,uetstxe-erd seurnss?qtlqa aurJ]f,op z 3o .{xopor{uoun snor^qo aLIt .{q .urSrro

I"J}s" strot Surrregar rou 'run\wtqan, uuet oqt Susn tou s(ourJr{ urpldxauzf, ouo 'uorlrsoddns sFIt uO '* droaql uJrds-f,rsnu ulno slq

PalJesu eH 'r olf,Irle^ eql Jo uolluf,glrnd aqr qlla peurof,uof, oslusr r{f,rr{/K cs!!ra/s{J/v aQ snr{f,rlqw?I Jo uorsJe^ sTq o}q }?qt pu?', dSololuwneud 3ruoluldoeN Jo uonrsodxa f,rsszlf, v ,stzuutosal ae(snrseudq PelslsuuJt eq 'npua'tndwlr s(lqatJ r2/!A aO aql aloJÂ, or{eroJsq 1sn[ ']zt1t trvJ eql dq pauer{t3uer}s sr elsrqa^ f,rroq}3u srq}oJns?eru aruos q sl trrrds uEurnq s(ourf,rd 1?r{} uorrrsoddns aqa'acuailodur tsotuln ell _Io sl uonrpuo, sll 'qluap rcrye selrlJns trarurs i saSuun puz srefzrd dq po]reJ" eq uBf, 1r .1nos

I?uor]EJJr aqlJo'uorlzur8urur Jo tues er{t Sulaq f (spunos .s}uecs .slnodul) sgurqlIw rsdgd ftlrrurs dq uo potf,z eq urf, ]r .lzorodror Sulaq i dllczxespuodsoJJof, dpoq luJtsu aq] saJr]f,zJd asor{} IIE or .f,}e Gsuoitztuuf,ur

'osuef,ur ;o esn oq] (suoqzJlsnl '3urlsz3r s? qons Jznlrallatur-uou oJB

qllr{rN uoBsÎlrs pu? poc Surqozorddz 3o spor{}etu .e.r .sacrreurd

u8rnaql Jo uoB"cgrrsnf ro '>1ulq] 1 'uor]zueldxa uz-uor]deruorsnolS4er v ,{luvrttrrd stsruo}?ldoeN er{t JoJ szrn dpoq IuJ}s? eql

6es[3unos

t40 II. FICINO,S }4AGIC

he does expound the doctrine of the astral body, in the Theologia

Platonica, he is careful to pteface his exposition with a denial ofthe asttal descent of the soul and such remarks as: "it is pleasant

sometimes to play poetically with the ancients", and to end his

chapter with a declaration of submission to Christian tireologians 1.

Of the sources for his magic to which Ficino himself refers the

most important afe the zlsc/epias and, of course, Plotinus. f'he

Asc/epius, like the Orphica, had great authority fot Ficino because

it was a work of Hermes Trismegistus, a priscus theologus even

mofe ancient than Orpheus, indeed contemP ofafy with Moses 2 ;

Plotinus was mef ely a late intefpfetef of this antique Egyptian

wisdonr. There is one particulat Passage in the Asclepius with

which we shall be much concerned:

(Hermes:) What has already been said about man, although marvellous,

is less so than this: that man has been able to discover the divine nature

and produce it, is admirable beyond all other marvels. Our first ancestors,

then, when 3 they wefe in grave effof concerning the gods, being incre-

dulous and paying no attention to worship and religion, invented the

art of making gods. Having done so, they added a virtue appropriate

to it, taken fiom the wodd's natufe, and mixed these; since they could

not make souls, they evoked the souls of demons of angels, and put

them into images with holy and divine rites, so that through these

souls the idols might have the pov/er of doing good and evil . . '(Asclepius:) . . . of what kind is the quality of these terrestrial gods ?

(Hermes:) It consists, O Asclepius, of herbs, stones and aromas,

which have in them a natural divine pou/er. And it is for the following

feason that people delight them with frequent sacrifices, with hymns

and praises and sweet sounds concerted like the harmony of the heavens:

it involved. Nicolas Leonicus prefaced and ended his De 7'ribas Animorum Vebicalis

(in his Dialogi, Lugduni, 1542: p. 82 (1st ed.1524)) bysolemnly warning his readers

,gai.rst accep-ting aly Phtonic viiws on the soul which do not conform with Christian

dogma.1 See patticulady OP. Onn,, P.

Diacceto, also, was vetY interestednot bother about its orthodoxy (cf.326-7,349-359).

404 (Theo/. Plat., XVIII, iv), 405 (XVIII, v);in the Neoplatonic vehicle, but, typically, does

Diacceto, Op. Onn., pp. 95, \t5,729, t69-170,

2 See 'Walker, "The Prisca Theologia inauld lnst,7954, p.209.

3 Reading "quando" for "quoniam""ZneL" or "€rcetDd".

Ffance", Journal o.f tlte lVarburg and Court-

on the assumption that the original was

\

(z) "ro.,

g 'd zrdns 'n t .lePoul elqr-Slllrr.rl rru Jo uortuluasa.rde.r alqrsr^ e 1o aldwexe uE su uns eqt saolloJ uar{I (('ef,ueJ-eddy,1 JrsrES ua(p elqzdzr JroJnu un eururof, lse e11e'alqpou uos ap af,uangur(l Jrqnsp agsodsrp stno(nol lse esoqf, eun(p agEzur uonpluas?lda.r u1 .rp 'uolledrcruzde] JroaeleJ ue p la ef,uengul uos Jlqns z asodstp tra(qo un luusrnJlsuol ua 'JruelaJzl ep ?sru luouroJ?rlnrluzd lse 1r.nb srzru 'allesJearun etug,l Jetrllu(p alrrz; s.rno(no1lsa 1l.nb sudruor ]uo slr I s.ra-ttun.1 ep elnlzu ul na uslq Jloau luasslerud atu 'san1z1ssep tre saldwal sep tu"srn.Dsuol ua sluasgrd xnerp sel elpueJ as nlnol luo tnb sa8zssuerf,u? seT,, :8t 'AI '8t-lZ(tl 'suz4 'rarqgrg 'Jl puu 'pa 'sapopuug 'snurlold I

'dd uo e8zssud cqt selrf, osle cq'(xx'rnx'III) I9g 'gtg

i(ta.xx 'III ''r1 'U aCI) Z-1Lg 'dd "uzag 'd6 z'spo8 epuur-u"ru uo'gzt,'d 'plqt '13 ,,'etod

-ural rad eJsJnp zEuol (suaqgd sllulluzurnq 'unlazl lrssod qopr ur urnlf,alur euorl"l-uenba.r3 1e [nsn DSeleBf, :'.rz,r] snllselezf, '}sa alselaur ponb 'pnlll 1n 'sngltucurJuotrezluotuJzg srlsalazf, runpotu uI sluos snurssrJlnp le sngrpnzl le sluurdr{ 'rnlue}ralqosngDuenbary srlf,grJJus uJESnEf, cuzq raldo.rd la 'snqnueqzg es uI rura ural€rn}"usrl"lrurlrp snqrlrruo.re ep la'sngrpldzl sp'srq;cq ep'rdcpsy o'1z1suo3 lsu1r1znb 1sa

rpousnlnr '.rnlucqzq IUaJJel Inb 'run.loap 'alsrSaruslJl o 'run.loq rA ' ' ' luesstnlodeleqzr{ seJra el"ur tc rpuertrEJ aueq }e zlopr senb red 'sll.la}sdru anbsrulllp sllf,uessngrur8zurl lunJeprpur suc un.roleSuz lci\ [rnuorrJe?p srurruu seluuf,ola 'luzra]oduou eJef,uJ suruIUE ruzruonb 'saluclslru anbruze ruolucllroluol ?Jnlzu lpunul epurelnlJll lunraxunlpz czluear.rl InJ 'soep ]uer"f,rya enb rualrz lunJeueaur 'ruuulrupanbueuolSrleJ run]lnJ pu so]ueuelpuuJruts uou la rlnpeJf,ur urauolltsJ urnJoap €f,JIf,

truEq€JJe ulnllnu lJlsou r,l,uo.rd o8ra ruutuon| 'a.reoga enbulzr ruzJnltsu eJrueaulllnlocl uJEUrArp ouoq ponb 'uauollelrtupu lIf,uIA unlllquJrru wIUa uruuuro ilunsulf,Ip culuoq cp aznb'luns

"puuJIuJ Islc'epuz.lrur urluc snul[u,, t6-Llt'dd'976l

'sl.ru.1 'a.rar8nlsa,{ 'f 'V tB {roN 'CI 'V 'pa 'runu7atuta11 sn{,t02'lll* 'r 'sn1daltsV r

s.ourf,rd 'reqleSot lf,euuof, puz ',{ll^ uI lA euo snld?/rsv eqlpuz eSESSzd srr{I 'uor}sonb ut turds Jo ef,Jnos Iznselaf, eq} s}f,eger

qrHrtr urJoJ pu? IEueteut EJo sl tf,efqo eq] JI ']rrrds Fr]s3letr 'sr tEg]'..sJuts puz saJeqds eql Jo slnos oqt pu? plJoa er{} Jo Inos eLI} urory

Iztll Surqlauros,, loafqo lvl;:lfvru z (ur ur?]eJ puu (clut f)vrtlv wJeuo luqt setsls 'lr slerdretul oulf,rd s" 'snunolcl Jo Jstduql sli{J'n [tzlveruruof, ? oq o] pesoddns sT p?uorpdzuot s(q/azr p/!A a(J

alor{/n aq} qsrr{1K uo ((rur}olcl Jegll,, 3q} sr 're11e}srr>I ot Surprorcz

'grF{^ 't,ll 'l11 '1y1 paauug (snur]olcl Jo olJnos eq] sz a8zsszd

aôqs ell] fo esurqdsrvd v sluoseJd eg '. spue o4A pllduJ aQ aTql

qlF{/tr q}la 'droeql sril Jro drzruruns aq} uI 'ssxnuur I?r}f,el3f, o}olltdef,eJ ourof,eq f,vut tr tuqt os Urrds ar{} Surruengur dlzclSzul 3ro

droeqr IuJeueS s(ourf,rd roJ e)rnos lutrd?r z dlpetqnopun sl sFII

', 3uo1 tuaqlr{rlln dzls pue ueru qtI/K dlsnodo( re:,q f,ETrr 'setl.l dpa,r.zaq pa}zaderdq IopI aqt otut peoa;;;v ueaq szq qrrr{,n '3urql dluarruaq slqt t"r{t

tvsacunos


astrological medicine, music and talismans; and he is plainlyusing them to reinforce his own theory. He cannot, howevet,quite pass over the fact that Hermes is talking about p^g nidolatty and dernons, and therefote goes on to a wotried and

muddled defence of his own magic. He admits that the Egyptians'magic was "illicit", because the demons in the statues wefe

worshipped as gods; but implies that demons ^re

all right ifused as means and not worshipped as ends 1. He then provides

an alternative line of defence by citing Thomas Aquinas to show

that purely asttological magic could not produce demon-inhabited

rmages 2; therefore, u/e are left to imply, his own talismans and

Orphic singing have nothing to do wtth demons.

Elsewhere in the De Triplici T/ita, and in his Apologia for it,Ficino shorvs evident anxiety about the orthodoxy of his astro-

logical ptactices; he is worried chiefly about the talismans, butalso about the music. On the former, for example, he writes inthe Ad Lectoreru of the De T/ita coeliths comparandas:

If you do not approve of talismans, which were however invented tobenefit men's health, but which I myself do not so much approve of as

merely describe, then dismiss them, with my permission, even, if youwish, on my advice.

Vith regard to music, he wishes to assert that his astrological

songs ate not "cantiones", i.e. incantations used to summon

1 Ficino, Op. Omn., p. 571.: "Addjt [sc. Hermes] sapientcs quondam Aegyptios,qui & sacerdotes erarit, quum non possent rationibus persuadere populo esse deos,id est, spiritus aliquos super hominibus, excogitasse Magicum hoc illicitum, quodemones allicientes in statuas esse numina declararent [i.e. Ascl., xiii, ct. supra].Sed Iamblichus damnat Aegvptios, qudd daemonas non solim ut gradus quosdamad superiores deos investigandos acceperint, sed plurimum adoraverint. Chaldaeosvero daemonibus non occupatos Aegyptiis anteponit." The reference must be toIamblichus, De M1st., VI, vii, whete, howevet, demons as "gradus" do not occur.

2 Ficino, ibid.: "Ego autem ptimo ex beati Thomae sententia puto, si modostatuas loquentes effecerint freferring to Ascl., viii, ed. cit., p. 326,on oracular idols].non simplicem ipsum stellarum influxum ibi formavisse verba, sed daemones. Deinde,si fbrtd contigerit, eos in eiusmodi statuas ingredi, non arbitror hos ibi pet coelesteminfluxum fuisse devinctos, sed potius suis cultoribus obsequutos denique decepturos".Thomas, Contra Genti/es, III, civ-cvi.

" Op, Omn., p. 530: "Si non probas imagines astronomicas alioquin pto valitudinemortalium adtnventas, quas & ego non tam probo quam n tto, has utique meconcedente, ac etiam si vis consulente dimittito." Cf. ibid., pp. 552,555, 558, 561.

-___-r__-

'Jf '(or zlz-ot rw 1o1'u'ar1y sre4 '1y 'L''Lgl 'aeurog 'o,azag ,"r;;'7";IH1j 'lrf, 'f,oi "qJ '*os 'bv 'ruoga u! 'u/tuo7'ouulalz3 I?urpJBJ ol^ ep ossruruor e'l[xx 'IIIA '!a(f .n!) .sunsn8ny !nrc ,111 ,./aag plluo7.szruoq; n

'"tpz Epz 'oryEo,oaq1 ptuwn.r ir,ro-,rrc ,111 ,saJrluag ""r;:3r,.ilf#1.,iil;nu

o

'lZZ'd BUul .A 6'.(snluBJ,, illensn 1nq '8ul8uls uilo slq JoJ ((ueLuJEJ,, Jo ((orluzJ' spJo.,n Jr{l sesn Jaaauag '(rxx 'ilI)-Z,gg'{'.ept .n.GtW.Io),22L,.,r2 .tor7.au8rtrq ,,p/rq7.)n.rg.to{xg'sn11as4 or sdzqred 8uHre;a.r) (<loprrep anblz lzgordrul s?o snf,ruotzlcl snflescl ?p ru?N'otrUuro Jaluaqrl uraplnba seuoquBr paS,, !(lllx .UI ,.,,1 .rJ a0) 6tg .d,.utag .dg r

IEf,rBEru eq] elnpord op oqrtr sSuleq tuoSrllelw ot passerppzoq sroJoJeql ]snw puz ']ragra plrsdqd IuJntEu " af,npord dpcarrylouuBf, 'sredurd puB suollu3oûr ro (suulus{zl uo sJal3?rzql }Er{}sr Jerleq sn{r JoJ punorS oq} pu? I suotuep qtla sf,Joruruof, eAIoAuro] lr sa^3rleq eq esn?f,eq dpo crSzw lzf,r8oloJtse suruspuof,s?ruoql 'q Jno polurod Je]zl ouetor"J purpJ?J sv .ef,uoJep

Josurl elqrssod u 'ssalaqlJeAeu 'pr,{ 3H 'tl qtl/s rrSzu u^\o sil.{ 3ur-tf,ouuof, puz a8es svd satdapsV snonvlopr erF Sunonb dq lza.n dra,ruor]suruepuof, srgt tsurzSu erua3rap sF{ se>l"Iu ourf,rd puz .lrsnul

lzrrSololsr sH puz srrzrus{u} s(ourf,rd q}oq suuepuof, dprzldsnq] da.or^ (ssruoql 'r slopl uo eSzsszd eq] Jo uonsuurapuof,f,rluqdrrre s.eunsn8ny satonb puu 'cr8uru qtl,n snTdaTtsv eqlsowrf,osss suruor{J 'e IIAOC 3q} r{}Utr l3?d r?vl ro sserdxo u? o}ulpeJelue s?q Jot?redo egt puE 'suoruap p?q Jo >lJora. ar{t sr tf,e:Ue

]u?lInSeJ duz 'sqraq oq] qllzn pesn suorwluuf,ur puz suorluf,olur ro'sauoJs er{} uo perrzr8ue ew SJapvJurlf, Jo sreilel JI

.rnq f eurcrpourur ossr{} esn o} atrzrul1l8a1 sr }r pu? 'saErupre 1zrl3o1or}su Jraq}r{tlril po}tr3uuot srernod up}rer e^?q [ean'suraE pu? sqrar{ s3 r{f,ns'seruzlsqns IuJn]zN 'Jzoll olrnb ', s>1lo.rn aurnua8 eql w .sl rl8ztuot przSal qtl/t\ uolllsod (szulor{I aoN .suumby s?tuoqJ se}rodpuenbery ourrrC 'rlSzru u/Ko sp{ puaJop ol Surdrr sl or{ uor{A

'tueqr rz sq8nq pu" ruagt 3o sa,rorddusry tsruol?Iclaql snllesd uaê rod 'suortztuuf,ur ssrurslp or ra3a.rd glasdw I lng

:, sdzs uoqt puz 'lrsnru Jo sosnpot8zu lualf,uz Jaqlo puz '(peronb lsn( a8us svd sat{a\rV ar4t vT)

sloPl olw stlrrds pzrllB ol f,rsnru Jo asn 6seurJaH suonusur aH']rojga porSzru auros arnpord ol weqt leduror ps? suoruop

gvStrf,UNOS


effect, i.e. to demons. Since the main emphasis in the De V.C.C.is on the conditioning of the operator's body, spitit and imagilnation, so that they are in a state peculiady receptive to celestia-

influxes, Thomas' atgument does not apply. Ficino could claim

that the chatacters and invocations were directed to the operator'sintelligence and imagination, not to an intelligentia separata, L.e.

an angel or demon; that when he sang a hymn to the sun, he didnot hope to make the sun do anything out of the otdinary, butto make his own spirit more solarian, to make it mote receptive

to the natural influxes from the sun. Adversaries of Ficinianmagic would argue that there was always the danger that a

deceiving demon might hear the hymn and produce some magical

effect or delusion; and this, as 'we shall see, is what many latercritics of Ficino thought.

T

'(llt:* 'ITI'.A ."J ,e) g-999 .dd ,.uut6:$r#;rJr.T

:

'sotlsodxa srTII .'nufiuoq soruruz ur srla8uz qE Ir^ '.unJoa srurru' o" -r'r'i#ffii -unpcJ souJlu? soJlsou uI f,ulq anble .e.rt1lso.rd solp€J .red unlr.rrds urapune ur urruzd'zuoq runBseleol r.unruurrug uJzrlc runl .unlrsodxa .q1r

".,b.r.ropo-*rponb 1c,L'.ra1r1z.rn1uu runllrrds ul oJOnHur sons soIpE.r .red ruetle srlrid ..rrpua run] .-rrr"rnd ?rl, tunJlsou wnlutds .led a.rlua,L zJlsou s.rodror ur sJlop unrlseleof, urntodror urnle8r11a1ur'a.rapuacscp EUop sou pE runrlsaleol snlurf,rp anbunciqn,, rggg.d..plql I

xr.rlzldurcluoo enbruap sue',{,, : (rrxx ,ru ,.A 'il::fr;:?fY;:;.| ,;'.3Xir;t .' '

JoJ eJe.& ,(aqt sz 'sruduouds su (1e8uz 'uoruap poo8) surlel ssaqt Bursn urz';"?tn

'olrznl ]su3l ]E wql'aluaprrr.e u.ao srg uo 'znou4 31K puv .f,ruoruep

dlrzelc sr 'oleoryrq 'eldrrsip sFI dq pagrrlsap u8zru eq] puz'rruoruap eJeln clSzu slr{ Jo sof,Jnos f,ruo}zldoeN oq} JelooJow'lnos Puu 'llrlds 'lpoq s(uzur uo ef,uenuur tuglsuoJ puz lryJeaodJIer{} u, puu 's1euz1d q}}a pe}zrioss" 'prq puz poo8 'suoruepur Pe^srlsq eq t"q] rueprrre elrnb sr lr s>lJo.{\ Jerlto s(our3rc uJoJd'e leuulcl ]uzurruop s(euo sB pup le8uz urrprzn8 s(ouo sz r{}oqeruus eq] ew esaqt lsrl] rEell si tl uuaT to suoluep JErlrrusJ uoJotd?I{r eqt ruory puv ', sn\dapsv eqt ur dnelopl eq} sr erer{r'sslnos Jno af,uenHur dprerrp uv) saltalal ao////uo ro s1e3uz wqlPIof erz ea PUB '. lre11e1ul eql sef,uenHul uJnlus 'cr8zur snora8uzpoJoru z jio sef,"tl aw 3J3q] eJerl ueê ]ng .lnos

FuorluJ s(u?ru uodpcerlp lle plnof, oq.,!\ '1nos E Jo pessessod '(uoruap .a.r)

..rrrlds,,lzuosred z Jo oruanHur eql dq lou puu 'req8lq ou tnq 'dpoq puz]ulds s(uzlu uo ]lJlds druteuzld puosredur uu Jo ef,uongul e{}dq >lJo/r o] 'cruoruap-uou eq or pesoddns eJB qllqa secrlrurd

lecrSzur SurrsaSSns sr eH .rueqt prol? o] snorxu? sr ourf,rd IJo.&\srqt rn tvqt vryId sr rr pue ! .).).A ae eqt w peuonuoru uloplesew Suouroc ']ou IuF{} I ;, sla8uz Jo suouIep poo8 spJ?^\o}

PelseJrp tou s?.1K '3ur8urs crydrg eq] Sulpnput ,apuataduo2

sw!/a2r p/!A aQ eqt 3lo crSzur 3r{1 ruq} oJns ,lvl(.ttw e/t\ oJ? }ng

sNor{sc aHr oNtr oNrcrg (g)

46 II. F-ICINO,S MAGIC

in 1494 and 7495, he succeeded in casting out bad Saturnran

demons by astrological means 1.

The questions we must ask are: does Ficino anywhere advocate

demonic magic, ot describe it in a u/ay that definitely connects

it with the magic of the De V.C.C., which he did recommend

and almost cettainly practised himself? In other wofds, afe the

appafently non-demonic, subjective, "spiritual" ptactices of the

De V.C.C. mercly a dishonest camouflage for a tevival of Neo-

platonic theurgy? The answefs to these questions can be neither

simple nof conclusive; but the questions themselves afe important,

in two ways. First, if Ficino's magic was addressed to angels and

meant to influence the highet paft of his soul, it was plainly a

religion, a revival of ancient, p^g n theurgy, a kind of astrological

polytheism which even the most liberal Catholic could not admit.

Secondly, even if it could be claimed that the planet^ty angels

wefe generally accepted by theologians and their cult, within the

same limits as prescribed for that of saints, was permissible 2,

it would nevertheless be inexcusably reckless to direct any kind

of prayef of rite to them othet than those sanctioned by the

tradition of the Chutch; the bad demons, who ^fe

eminently

deceptive, ^fe always lying in wait for the opportunity to

delude those who tty to make contact with good demons 3.

Ary magic then, that is meant to be compatible with Christianity,

must avoid demons, good or bad, and we would not exPect a

Christian openly to advocate ^ny

kind of demonic magic ofadmit that he practised tt himself. We are looking for sometl-Iing

that rvill probably be hidden.

Ftom Ficino's numefous expositions of demonology the follow-iog general outline c^tt be gathered 4. Demons

^fe primarily

1 Ibid., pp.7469-1470 (Conn. in Tim., c. xxiv); cf. Giov. Corsi, hlarsilii FiciniVita, ed. Bandini, in Ph. Villani, Liber de ciuitatis Florentiae famosis ciaibus . . ., ed.

G. C. Galletti, Florentiae, 7847, p. 1,97: "in N,{agia habitus est singularis, atquedivinus pluribus e locis malis daemonibus, ac manibus fugatis . . .".

2 For Thomas Aquinas on this v. infra p. 137.3 Cf. Campanelia's experience, infra p. 228.a Some of the main passages are: Ficino, Op. Omn., pp. 209, 223,289,302,339,

377 -8, 482, 7342, 1387, 7437, t465, 1528, 1708.

uarurrrsrp unloruaaur runru"nb ",r".rn;;;0,##1ilr;r,W:\ h:;?t*""r:;;r:;: :

'tZ 'd "ttldo 'uo11n11 'f p 'aruzeqfrrn ur8aq ol srueas saragds l"rtselef, aqtr Euowu selqf,uJelL{ rtla8uu uzls,{uotq eq}

Jo uonnqrJlsrp ar{l 1nq isnlsduolcl 'scl 'esJnof, Jo 'sl slq} Jo }utod Suqrzls aqa I'eygl't6ZI'928 'dd "o*O'dg 'ourcr4 33 7

'serpoq ou ea?q sauo lurlselar.radns aqa r

: e Inos v vo Inos E Jo of,uanuul 3q]

uonrppz uI sepnlf,ul puz selpoq .slauzld oq] ruo{raf,uengut sdzlrezro

dlalalduof, eluengut dreleuzld rluotuep wqt 'l1tvelf, s.4a.oqs t,(xo7 eql

vo LmquaatarS srr.{ ruory e8esssd 3urno11o3r eq; 'dptc{dxe sn s11a]

ourrrd slqr f tf,? op puz uEf, deql r{lF{rtr uo s}trrds uzrunq o} uDI?

dlesop sorpoq lzntprds e^?q suouap er{t esnzcaq dro1f,"Jsl}ssun

sl ]I 'tl q eêlleq deql 3r dlznadse 'rr8zru ]noqz dlzel8o1 ryF{}dlznsn tou op eldoed rnq 'd1url3o1 dropz3rslwsun sr uol]zlllf,uof,eJ

aqr ! asoddns plp oulrld l?t{rd' uooq eAEr{ [at sry] Iurq] I i PuFupu? Inos s(u?Lu uo dprzruud >lrortr 's1nos el"q orIA 'suouap aql

'strrrds puosrad eqt s?eJeqzn 'raq8F{ ou lnq '}lrtds pur dpoq s(u?tu

uo s>lro1n pu" serpoq dperrzer{ eq} uIory setuof, lrrds lzuosredrutaq] tzq] Sursoddns dq oa.] aq] oll3uorer o] alqlssod oq tl tq8rurO 'l?uosradru pu" I?uosrad qloq eq touuzc sltrtds pltselel eql

leouongur drztauzld 3o spu1>1 r{}oq ut dlsnoeuutlnuls eAeIIeg or

llnlgry eq plno.{\ tr }ng 'puosradtut 'lzleua8 sr reltul eq} sueJer{a

'lzuosred 'lunprlrpur oJ? JeruJoJ eql ]?q] sr of,ueJotttp 'ptrnJf, rnq

'dpo aqr l plro/il. eq] Jo rrrrdg puu InoS oql o] 1a11zrzd dlrrzxaew suowep 'acuangur drztauzld go srunlpour sz peJeplsuoJ

'uorlzulSutur puz stlrlds s.uetu elqnor]or{A 'salpoq lv\rev q}la puz sn}zts /t\ol u 3ro 'suouep pzq eru eJer{I', uotrrap drzreuzld ffir.IrLuEJ v se eluus er{} st 1a3uz uztprzn8 y'* sla8uz yo dqcrurarq uznslrqf er{} qtl{\ pegr}uepr sI suourep Jodqcrzrarq rruot?1doe51 er{J 'lnos slg puz ltrds s(uulu uo t{toq lcr'lrlds pu? Inos r{}oq Sweq 'uzr deg} i saruangu l"nseler Sunllru-suzJl Jo uonrunJr er{} ruro;red daql !sareqds dpa.tzaq eq} uI aAII

oqa serpoq r{lqfrza tnoq}r/r ueru o>lII eJ" 'uaq} 'suotuep drufeurl.I'6 trrrds u"runr{ oqt ot eJnwu a{ll

" Jo eJs salpoq aseq} f , sn1z1s

rer{t o1 8urprof,f,? 'selpoq IEIr?v Jo f,IJor{}eu puz slnos a^?q dt,{I'seuo T?rueruele pu" Iensalef,radns osl" oJ? eJaq] q8noql 'drulauzld

LNSIT{OI IgCT


That the powers of the higher spirits, however it may be done, influen-

ce our spirits we carrnot deny, since we cleady see that our bodies are

moved by the higher bodies . . . But if these spirits act on our spirits,

ther- also act on our bodies. Indeed passions of the human body, whether

induced by these higher spirits or higher bodies, overflow into the soul

in so far as the soul, by acquired or natural affects, has sunk itself in the

body. But there is this difference: that those [celestial] bodies move

our souls through our bodies; the fcelestial] spirits, on the other hand,

both move the soul through the body, and directly move the soul,

and move it through that fhuman] spirit which the Physicians often

call the bond of the soul and body.

Ary planetary effect, then, even if confined to the human body,

might be caused by a demon. The only gfounds for hoping that

it was not would be that the means by which the effect was

produced were not such as require a demon, that is, not pfayefs'

figures, \Mofds, that could only be effective through being undet-

stood by another intelligent being. It would be just possible to

afgue that the practices of the De V.C.C. ate of this kind, though

the talismans and planetary music would need a lot of explaining;

and Ficino did so afgue in that wofk, in his Apologia for it, and

in some of his other references to it. But if my coniecture about

the Oryhic singing is coffect, then these afguments must ^PPeaf

weak and disingenuous. These hymns are cLeafly prayers addtessed

to nryntina of some kind; mofeovef, on several occasions, Ficino

himself states that some of them arc addtessed to demons 1. He

does so in a most revealing passage of his Commentary ofi St.

Paul's Epistle to tlte Rontans, I, xxiii: "And (sc. the pagans "pto-fessing themselves to be wise") changed the glory of the uncof-

afferat familiarum cuiusquc hominis varietas daemonum. Quod autem spitituumsupcriorum vires, nosttis quomodocunque ita frat, spiritibus influant, negare nonporr.rr.rr., quando manifeste videmus corpofa nostra corporibus superioribus

igttui. . . Quod si spiritus illi in nostros agunt spiritus, agunt insuper & in corpora.

Pissio verd corporum humanorum, sive i spiritibus illis, sive )r corpotibus supetior-ibus inferatur, eatenus redundat in anima, quatcnus tam comparato, quem naturaliaffectu animus sese mergit in corpus. Verum hoc intetest, quod corpora illa per

corpora nostra movent animas: spiritus autem tum animas per cofpora movent, tumper animas, tum ctiam per illum spiritum, quem Physici saepe nodum animae invicem,corporisque cognomin^nt."

1 Cf. Ficino, Op. Omn., pp. 131, 383, t715.

" -1xffi1;:;i ;

" 1; ];J:: -:,:;,.l,

:il1: .'# il:' : #,i" :ffii :li?o : i o

1:,:11, T scll-\Il 'tllnru scll1llu()rl lunroxnp()rlut sod;n] ry 'sunblur lg solruu srSuru ruzrlc ellnuituclnu sotrolllls.l. dnq ']rnqll{pz scuotlr8rulnJqns sr}Jcf, onbsu}.lec 'llnzllasuof, snqlu-ltrtoq onbslrlriotuccp 'sngtuououp rutrrle prs 'snqrlsclaoJ ulnl()s Lr()u sorul.rnldurznbsouur[q '-ioq]ne snl1ll sluollirlcr snu8uru 'sncqd.rg oJJA urEI .cJu]rJxo ssruruu enbrunr-o]f,LInJoP sJu()iuoup sLlo uI ry 'tssl,tJnsuoJ o.rtlo()llof, suluf,IJqeg r:cr8uur o1.rz slldruol utsEnlzls sa.rlrd curlrJdScV sruorSrlc; tsc sDSJ] sntrrrxr]ru Jc] snrJnf,JJJ{ .}unJera(qns

slulilul srpuuJopu sn81n,l cnbrun.rcsrur runf,ceJ urluaSlnpur ucplnb enf .olrpcp Ipour-snlo snclrucrtltls;rdns rg 'optdnc runJ()uog [uuorJOJUr rg 'o31n.1. a.rcSlnpur runllulu'.lo.rllq.ru 1n 'lunJcnlol aeJolczJcl 'snululndslp snrl"l oJqII orucl ur ulelnu slr{ oct'luzJcxuHe IeA tuercLeloll ()loof, rrt srnbllz scurpnlllrutls u;uonb snutrd ur u{uruluz(JJJA cIJOC 'EllucnJil-uof, snqIUItUnu urspsIO uJr{f,clnutls anbsate}rurzqt sxBs ?g

'z11uloru rg 'uulirl rg 'urlururuz ?p luuqaqlqpv 'tunlnlnsu()f, orJez IeA 'l1sc1aol c,rof 1e,r'ou.rn1zg gns 'utc,tof ]nu ']uuqullcddz rueurtuoq cnburnu;nlgs 'solrpazrd areunur rB

'solluclj nxngul runulrunlr tpou-rsn{a uvponb ondnau.rd luzqzrullslxc st;c}eur cs.rdsonb 'lun;oAef,()l tunuluroq sBnluls ?g 'Lucplql sullsodslp ElJe J erJes '1un.lc,l.errpanbsnqruoueup srloJrlcoo ry snqrlsrl;lr-rc eldurcl rqn 'tunreng lSuyq anble ursp{r rnb'salttslluv snIIIr sluoliitla.r qr.rca 'cJef,npop ?unuodo Bqucn.r8uol snqrJorJeJur runJu;epoenb u.rclt.rcdns es pn seuluroq lurJonJop anbrucuollrsoduror uJeuor]f,olo r.unJ-oIJcJuI rcd r8u11 ctpouonb 'rntu]lnu zrluaseu.ld uI ]n l-rl 'lunrzlnd eJcq€q szr.rzulSzurrtuet]us sclutalrdord un.ror.radns uupsonb sapldul rg 'r11u1au ?g r.uzrle szlueld pas'u;n1uzi IrIIELUILIE leu 'zllticutuad tucuouJr"p 1e.1, 'ruulorlloof, IOA 'rualselcor uJnIIz

1e-r 'runq PE urJuluroq rclou.rd snsJnJ rrlururuv 'sol.roI enblz seurluoq soruJn]ussnqluoruaup enbsflaol 'sfrurnluq qns EcJc]ouJd 'JJ]rlrurs cnbsorclezr 'socqaoq.l anblesoruzl{ ry 'sot.r<lf a,rof qns 'ou.lnluq qns sorLrJn}ES .so}rpaztd cnbo}uaruouSorsnqt.rctl.rcdns tunJ clclet.rdo.Id ]ef,Ilrtrs ruopBa 'scuoruczp onbsollu 'sdarurap soII€ cJoBuI sll qns 'sr:1orrloof, rqr solJof, BIIcls ]Jqrlunb qng .lunransodsrp su8uol ruzpsunbsoIJOs 'runllu:lnbcs apul rullzpzr8 Lunullunu 4r 'cnburnuoluezp unJoaCJ 'lunlu 1n'urn.louzpunu lnblluz salucrdes 'sntuulJuJ] u][^ ap oruc] ul >g 'runur1o14 enblz uau-oruld ut sfr.rr]uaruuo] ur ulnpoupzruenb olrcjoJd 'JSSrpep o81n,,' susue sruol]uJopu?pJnsq8 wsl euJI 'urunbrnbaN iessrnlol ErlE] srlgrununu ord salrlsDuy sluor8rlellSnIIII sorurssnf,op '1sa urnpuzrunsrxo plnbunu peS,, : yVy ,d ,,uutg .dp .ourcr.1

r

aql rePul1 uaru Isrôf puu usrurn]?s osi? pu? :esr^4Ne1rT sraqto pu?uueqeor{d '1er}re14 eq} pu? 'larrdnf repun Frôf

.urn]u5 rspun ssuou?ruJntss--seuo rouedns eg] s? eu?u-dlrureJ pue drrl€nb eru?s eq] qtrlN

Pe,{\oPue II€ (suourep reqto snorJs^ Jr? eq} ur weq} repun pu€ <sue^zaq

eqt Jo ]red t?q] uI ile.^\p oq,^N (suourop ur?tJef, J?ts qtza Jepun iraplo urweqt .{\olloJ otq^\ (oalruntl) slrJrds pu? suourap 3r{} Jo pu? 'uaqt 11etdaqr se 'spo8 euupunw Jo sarJas 3uo1 uletrar pe8uzJrz sa8zs tuerf,u? aql'a/!21. aO eqt Jo 1oog prlr{I eqt ur pu" snur}olcl puu otEIcI uo serrz-luaturuof eq] ur aor{s e^\ s3 'paapul 'drqsro,tr Jo puH prnsqs u? qf,ns JoJaldoad uorur.rrof, er{t ot uors€f,f,o e^23 deqr reqr reqwr tnq : tou dluruueJe(ouuuaa) stulds ora^\ daqr JI sz stle[qo qf,ns peddrqsron uorSrlarf"qr Jo stseud-q8q peur?el tsoul eqr ]Bq] esoddns o] e.&\ er? lng

: r srq] uosallr.tr ourlld '..s8urql Sutdaarc puz cslsuaq pelooJ JnoJ puz (spJrq

oJ pu? 'uv:nt alqndnJrof, ol e>lrl opzru e8zwr ue otur poo alqrldnr

6vSNOI{[CI


Saturnian and Jovial demons; and then, as well as men, animais pertain-ing to one or another celestial or other demon, and not oniy animals,for they thought that even plants and metals and certain stones had theproperties of the higher beings, or

^t least images of them. For the

present I will pass over how the Magt taught men, by selecting and puttingtogether lower things, to draw down for their own benefrt certainhigherthings corresponding to the iower ones. But undoubtedly the high-priests of that religion, who were the same as the Magi, when thevdedicated temples to celestial fgods] and heaven-dweliing demons, also

placed there, arranged in certain series, statues of men whom theyconsidered to be born, more than others, under a special influx of such

spirits (numina) and endowed with their gifts. They called a rn n Saturnor Jupiter, who was subject to the heavenly or a€l/ral Saturn or Jupiter.They added animals, woods, metals, stones and charactefs, as images

corresponding to the same spirits (naruina); probably chiefly animals

of which thev had noted or invented likenesses to certain ffigures] inthe heavens. But these things we discuss more fully in the Third Book [ofthe De Vital.l\{oreover, they v/ere willing, I think, to yield too much tothe common people, who are desirous of lower goods and given to such

superstitions; by this indulgence they subjected the blind and wretchedpeople to the worship of the basest objects. Hermes Trismegistusis a witness that the fathers of E,gyptian religion were 'v/ont to place

in their temples statues fashioned by magic art and to attract into themdemons and the souls of the dead. Indeed, Orpheus, the great founderof that religion, devoted many of his hymns not only to celestial [gods],but also to demons and demonic men, and added particular fumigationsfor each. But much more foolish, wicked and abominable superstitionswere introduced by Inanlr Ptiests, both civil and poetic Varrorightly, u'here he speaks of three theologies, philosophical, civil and

poetic, considers the latter two by far inferior to the first.

This certainly implies that the De V.C.C. is really aboutplanetary demons, as descrtbed in the Connttentaries on Plato and

Plotinus, and about rnethods of obtaining benefits from them; and

that these methods, which include using the series of planetaryobjects, as listed in the De L'.C.C., are connected with the OrphicHymns. It also mentions t\ ,'o other dangetous themes of the DeV.C.C.: the demonic, man-made gods of the Asclepius and theplanetary guardian demons. V'e can see here, I think, the complex-ity, the conflicts and hesitations of Ficino's attitude. He begins by

'99L 'd BlJur peronb '('toJrJ u1 'ruru02) 6lLl 'd "plql '3'g ,'(xx 'c "uauto4 u1 'tutuo2) ynry 'd ''oroo.dp 'ourcrg .3.g I

'bas l 'I7''!r(f 'az2 'aurlsn8ny z

.{.rulueruuro, aurus eq} ur re}EI af,ueJ tr'trir,!"'ffiXit",'ot'rffi'.iJ:::ro::,rr$o;o)

IIIA 3rl tur{} s>lJuureJ er{ 'uooru eq} qSnoJrl} dlurcedse 'seSueqr

Flueruola II? esnzf, 'Tpuatu olalao aq] Io turds or{} su 'sua.tzeq aq}

lur{} dJooq} eqt popunodxa dgerrq Surlzq 'snaarurl eq} uo ,(taquaut

-a0) sF{ Io Ja}dzqf, y uI 'rlvrc:.}T.iu dlnrr sr Ja}tul eg} tur{} s}Jess?

prl')')'A aO eql Jo u8zur eql qlr.^N clSuru f,ruourap slsuJluof, er{

serur]orrros ! * suotuep drzrauzld illla lr s]f,euuor dpado er{ 'pelonblsnf eSzsszd eLI] ur su 'saruparuos 'uor]?]iseq puz dlwe]raruneru?s 3r{} /Kor{s'2')'A aQ eqt o} ourf,rd {q ssf,ueJej:eJ Jeqto

'uoltrlsJedns puz drrrlopr olut tr tJolsrp plno.4a. oqrt 'st&Jnn

tuerou8r eq] ruory teJf,es lda>1 aJO.r\ pu? 'a1:llr lzrrqdosoilL{d'pquruel z urqlr/K peurcrrrer ll -il popro^z eq rq8rru sra8uzp stllzqt eq ot sruees uorsnlJuof, srl{ 'snora8uup sl }r }zr1} el.ll:t sl eq

wrqt JEeIr sr ]r oslz puz 'alqznprr ]r sJeprsuol er{ }uq} 'd8rneql rort8zru Jo puH srql dq pepvnw {18uorrs sr ourrrd tvrqt rvelr sr tI

uor'rlar ..prrqdosopgd,, oq] ruory lou 'oznr::lTt il, li,HffJPeATJsp suonrlsJadns pzq dpeJ 3ql 'oulf,lg or Sulproff,u i rEaod rosnolnqzJ puz 'pcnrlod ro lrlrr '(lzrrqdosolqd sllur ourtrrd r{rlr{a)

IEJnwu : , s:rSoioeqt aeJq] s(oJJuA 'aurlsn8nv ruou 'Supnporlurdq pepueJap aw suourlsJedns eseq] uole dlvug ]ng .uorlils

-radns puv f,iwlopl otuT ]uzrouSr aqr durrs? pel saorlrzrd eseq] tuq]stFup" aq ulz8z ueqJ, 'suoulep druleuzld poo8 pepvnwdaql 'd1qzu-nserd ',{rlg^ dq 'suor}zrado pclSzru JoJ uraqt Sursn tsnf arezndeql f aseql SurddrqsJo.4a, ]ou eJO.{\ slserrd p?uJzel puz osrly\ oql'f,ru?rusrpt aJo.A\ spafqo Jer{}o puz sl?urruu eq} ireusld vlvltal vdq paeuonuw ,{lurcadso ueru 1nq 'suotuep ro spo8 }uasardal }ouPIP senluls eqJ. 'rr8zru prtSolonsz Suraq sz paurzldxe uolSrleruz8zd poo8 Jo af,ueJap ar{} s^\olloJ uer{J .r{rrzlopl otur }uzrou8roq] pel el?q [wu deql ]?qt strtupp aruo lu ]nq-slzurruz puu sloprdtqsron lou prp sluarf,ug p?uJeel eq] esJnoo Jo-r uorwuruapuoosnonldueluor s(ln"cl 'rS rsurz8z uorSrlar uz8zd SulpueJep dlploq

I9sNor iga


not now explain "how Powefs and images of the celestial [bodies]m y be discovered in aquatic and terrestrial things", because he

has already dealt with this subject adequately in the De V.C.C.L.

He then goes on to give the detivation of planetary demons from

the ldeas in the Intelligible \fodd, without again mentioning

the De V.C.C. This perhaps confirms my suggestion that Ficino

supposed the spiritus nrundi to act on the body and spitit, and

demons primarily on the soul, and that the practices tn the De

Vita coe/itils coruparanda werc meant to appear to be confined to

the former kind of influence.

The zlpologia for the De I'riplici Ttita contains a formal denial

that his magic is demonic 2. But one can see fronr this document,

dated 19th September 7489, that Ficino is exPecting trouble,

possibly that he has already been accused of dangefous magic.

From vafious letters written between N'Iay and August 1490 3 one

gathers that he is wortied about the effect of his book at Rome,

is trying to gain the Pope's support, and has in some way been

calumniateda. On ;\ugust 1st Ermolao Barbato, to whom he had

first addressed himself, wfote to say that all was well, and that

Innocent VIII was speaking rxost favourably of him. He had

evidently been in sone sort of danger, since he wrote to Rinaldo

Orsini (Archbishop of Florence) 5 :

l.ately you snatched )ouf larnb Ficino from the voracious jaws ofthe wolves and to Saturn, who was dangerouslv attacking, you like

Jupiter were in opposition.

1 Fjicino, Op. Omn., p. 1463 (Comm. in T'in., c. xi): "r\litto cquidcm nunc, quo

modo vires imagincsquc coclestium in rebus aquatilibus tcrrenisque dcprehcndantlrf.FIoc enim in libro dc vita tcrtio satis diximus".

2 lbid., p.573: (aftcr a passagc on thc Alagi at Christ's nativity) "duo suttt magiae

gcncre. Linum quidcm eorum, qui ccrto quodam cultu daernonas sibi conciliant,q1r.,rrr- opcra frcti fabricant sacpc portcnta. Iloc autcm pcnitus cxplosum cst,

quando princcps hu jus mundi cjectus cst foras lJaltn, XII, 31-l. Altcrum vert) eorum,

qui nattrrales matcrias opportund causis subijciunt naturalibus, mira quadam ratione

formandas."3 Ibid., pp. 910-912; cf. Kristcllcr, 5'uppl.,I, lxxxv; Dclla 'Iorrc, 5'toria dell'Acc.

Fior., pp. 623-5.a Ficino, O1t, antrt., p. 910, lcttct to Francesco Sodcrini.5 lbid., p. 911: "tu nuper x€lnum tuum Ficinum pie admodum cx voracibus

luporun-r faucibus cruisti, & Saturno iam nos gravitcr invadcuti, tu quasi Juppitcresoppositus..."

paruedd" po' E peuo.,'runs sE^\ uotutop(snurlorcl ueq.\\ ." r."(t%ul'i+7:lt;:jffi";tpellzr p"q eg 'o1flo1odV eqt uI '.ra13r rurq o1 pcrrcdd€ s€q oq,t\ 'ratldnf ol osl" oqr€gsa.rzduror eH 'epntnlu aulzs eql selzf,rpur 'or.rztrq 'S Jo IBUrp.ru3 'oqrug oJJBI\J olpassaJppz 'ssautsng eru"s aqt lnoqz (t tO 'd "uut6'd6) s.rsila1 s<ourf,rd Jo rer{touv r

']l -To PI.vrJE Puz u dq

pets?Jtl? qroq s"/K eq lpurul u/Ko slq q slqnoP peJ ot osp ]nq'aouapnld or dpo lou

c>lurrJl 1 'anp eru f,r8uur f,ruouep Surssncsrp

uorlln suortulrseq puu suorlzllrf,zl slH 'drlzlopl otu1 tuzrou8roql lq petJotsrp eq ppora. 'drzrootslr lvn])eiletw IIBrus B eprstno

]uerl tl _il 'clSuur f,ruouep poo8 r?qt peôlleq dlnrt eq esnzf,eq

pu? 'dlaJzs lzuosrad 3ro suosEOJ JoJ qloq 'papuaruruoreJ dpadoalzq plno3 eLI euo dpo eq] s"a '..f,r8uru lznrlrlds,, IIe) Ilzqs Iuo lKou ruory qllr{1t\ 'cr3elrl sHI 'lrrrds usrunr{ eqt uuq} reqSrqou 8urqf,?eJ pu" lpunru snqnuds aqr Sulzryln 'rrSuru Jruouep-uouv toJ aunuurSord z 'sasdzl ouJos r{tptr 'pruznro3: 1nd eq Jlaswrqpesnrurd dlruepirro eq rrq] rr8zur spuaruruof,al or{ eJer{.4a. >lJoa dpoaql sr qf,rLIA 'apuowdrul) s(U/azr pl!,,1 aO eqt ur ]nfl 'suoruep

drzleuzld poo8 o] pesserppu s?/K '')')'A ae eLI] ur pequlsepf,yreruvd sr q3rr{a puz 'pasrlourd oulf,rC wtlt t?vLu eql 'u.,1\?rp eq

uzf, suorsnlf,uof, 3ulno11o3: ogt >lun{} I erueplâ sn{t 11u uloJd'snora8uzp aJOA ]ur{t f,rsnur drztauzld puz

suzurs{?} aq} sz/t\ tr !, secpczrd pcrSoloJ}sz drzurpro srg tnoqz

PeIJJoa ls?el aqt uI tou s?/K ourf,rc t?r{} s/Kor{s Jetlel SFII 'urir{ JoJ

saurf,rpaw '1zu3o1orrsz dlqzunsard 'eruos tueaur uzf, eq tzql os

'edocsoloq pu" ]uauzradruet 'sesseuru s.edo4 eqlJo peuroJuT ag ore{IT eroJerer{} plno/K eq : e11 3uo1 ? poC Jo rulr1 aqt seqslA eq

'lnolz3: s.ado4 or{} peuru8 szq eq dleq s(rursJo r{}IrN of,urs 'lzql puznedorsoloi{

Frô I e nq w sur{ FISIO rzqr dzs o} uo seo8 uaq} rH

tsSNOWSCT

rr. FrcrNo's lt,tctc

(4) FrcrNo AND GrovaNNr Prco

Ficino's later remarks on the De Vita coeliths comparanda, in hisletter to Polizianol about Giovanni Pico's massive treatise against

divinatory astrolo1y2, show the same uneasiness and vacillation:he was just collecting every temedy that might help, but notasserting that they all would-he was perhaps a little too free, and

so forth. As Garin rightly concludes 3, there is no reason to doubt,on the grounds of this lettet, that Ficino, with whatevet hesitance

and cautiousness, still had a strong belief in some sort of astrology.

Nor does Pico's statement, in his Aduersus Astrologiam, that Ficino

encouraged him to wdte against astrology a, carry any greatet

rveight. Fot it all depends on what kind of astrology is being

attacked. In Ficino's eyes, Pico was attacking not his own "good"astrologl, but the "bad" astrology of those "plebeian" astrolog-gers 5, u'hich he himself had criticized in his commentaries onPlotinus 6.

Thete was for evefyone, without exception, a good and a bad

astrology, just as, fot neady everyone, there was a good and a bad

magic. There was general agreement on the criteria for distinguish-ing the magics : bad magic was to do with the devil and demons;

1 Ficino, Op. Omn., p. 968 (letter of August 1494).2 Giovanni Pico della N{irandola, Disputaliones aduersus Astro/ogiam diuinatricem,

a cura. di E. Garin, Firenze, 1946, 2 Vols. (Latin text and Italian translation. Thefirst edition is of 1.496. The work was writtett in 7493-4).

3 Garin, Introduction to his edition of Pico, Ada. Aslr., pp. 8-12, and his "Re-centi Interpretazioni di Nfarsilio Ficino", Giozn. crit. d. fl. ita|.,1940, pp. 311" seq.

a Pico, ibid., p.60: "noster Nlatsilius scripsit adversus eos aperte, Plotini vestigiasecutus . . . [cf. infia note (6)] . . . quod si, valetudini consulens hominum, aliquandocorrogat sibi de caelo quacdam etiam auxilia, optat ille potius ita fren posse quamctedat. Tcstari hominis mentem lldelissime possum, quo familizriter utor, nec habuiad detegendam istam fallacizm qui me saepius et efficacius adhortatetur, ne quotiensuna facetiamus uberior nobis occasio segesque ridendi quam de vanitate astrolo-gotum. . .".

5 Ficino, Op. Omn., p. 1609 (Conm. in Plotinum, Enn. II, lib. iii).6 Ficino, Op. Omn., pp. 1609 seq.

'snurqladdz urnlrrrds uranb lse snlpau (rualuoJ azila (ruururu? }e {unlnf,u}Iquq snISSEJf,

Jnlapr^ ponb toq .ra1ur 'snqrtrueara trr"na snqruruo uL, :g0Z .d .'prqr .ocl4 e'bss 261 'dd "tn 'pe'^l 'III""t/sv 'rtpV'ot14 z

-et.- wqteê{eq 01 r"r Io pesnzf, r1p,,ao1oHlJ:itr Hifff:}iljtt"r?t#il'1Tfrsr .ra8uzp ,{1uo aqr I sar}rurzle: alzcs-a8rz1 Jo uele puz uorlrsodslp dl1poq s(uuru JouoltzurruJelep IEJls" eql seunssB qf,rq. A, ',.ai1aJnlzu ar3o1orlse,l,, spueJep ,(L1tt-gttt'dd '9991 'e,rauag " " u1nJa2 uoaf '7y ap 2a7no4 !/!/aJ'atlp ? Tta,2,saJntsndg sappaway) a4o1rypn{ ayadda uo,nb 'at7oJorltV.l arluzr luaa/atnlranpv slq. ur .ur,l1z3

r

slurds IEuJruu'rerroerotrq 's ((sreJs ar{} jto lzeq pu" ILIS{ eq} o} uFIE diasolc

]sour 'dpoq elqrshur 'arg dra.r. 8,, '1nos puz dpoq selrun 'slzu.lluzpue ueur ur

(gf,rLI.4A. lrrrds eq] ot snoSoleu? sr lI '8qdnl1rr'3urcuro3:

'Suuadrue]'Surqsrrnou'areq.rndrale se]zJloued qlpIttr'..]uldsprlselef,, , z f,q euJoq sr tzerl s1{J 'saltqznb p}ueruele eqt IIu (<en}rrlpu" uorloeped ur,, surztuotr r{tF{rt 1nq' plueuele tou sr qllqat?eq v Jo su€eru dq eruredo dr,{I 'plrolr rzunl-qns eLIt uI eJII

Puu uorloru II" Jo 3sn?f, IESJeArun eq] eJu sueÊeq eqJ 'z s6ourf,rd

qlla Ff,rluepr lsolulz sr qrrqa af,uongur IuJtsB 3ro droeql z u.4a.o sqs3 setuls olld esnuert srq] Jo {oog prlLII eq} uI 'asoddns ot 3uop"al rq8rur zuatio1o"4sy snsranpv sco)td Jo auol Iuf,rurelod aqr su

qf,nut os JOJnp tou prp dSolorrsz ..poo3,, Jo suonderuoc Jrer{} puz'uotlelu3 srgt uo paar8a auvq dplzlrec plno.,r\ ollcl puz ourf,rd

'arueprlord eur.l.1p pu? dlrlqz-suodser uzrunq pa8urrgur Jo popJzn8aSzs tt sv tEJ os ur peleafar ropetdecee szzn ,(SoloJtsu tzqt enJl dlzreua8 '{urq] I 'sl lr 'ssaleql-relal{ '(poo8 .'{pvaqv sr lzg.&\ uo seprf,ep oq.4a. pog z o} pesoddosz 'poo8 Surqlaruos se>l?rr uorsrf,ep esoq.4A, poC

" .a.r) pog go

uorldscuof, JrlsrJ?]uniol z pepefeJ el"q oqa suEr]srJLIJ ueaq al?t{aler{t selun IV tv pu? 'r llra-eeJj: s(uzru peruep oqa su?EsrJr{f Jodruald eJeln eJeqr (uorwruJoJoJ er{t reue }szal 1z 'ueq} rnq rpnJo tuopeory s(pog puz s(uuur padonsep ro petrur1 dSolonsu pzqwrql ,f,vs or pardura] eq rq8rur euo 'pleq dlpsrerr.run rou elq?]srar{}reu se^leslueq} eJea qJTqa suoEf,rûoc snorSrler uo papuedap?IJE]IJf, Oq} EJETI JOJ : PI'E PUz PEIJzA EJOIU SE1rr UOI}uN}IS Eq}dSolorrsz r{tl6 'f,ruouep sern rr8zur il? }zq} tqSnoq} eldoad nayE Pu? srrelrrs eseq] Jo uorlzrqddz rsdord eql lnoqu dlsselpueon8rz esJnof, Jo plnol euo qSnoqt-((lztnlrru,, szrn uSzru poo8

99OSId INNYAOIS


afe not capable of generating of Pfeserving bodies, of performing the

functions of sense-perception, unless they have the help of celestial

spirit, which, being mofe mobile, pufe, efficacious and therefore closer

to liie, strengthens the infirmity of the inferior [i.e. animal] spirit and,

by its intercourse with it, makes it more akin to the soul 1.

Pico insists elsewhere on this close and beneficial connection ofcelestial to aninral spirits 2. It is clear that he could not possibly

have disapproved of Ficino's general intention, in the De Vitacoe/itLs cotuparanda, of making man's spirit mofe celestial; but he

would have ccnsidered that the means Ficino suggests for so

doing were mistaken. Pico insists that celestial influences are

only a universal cause of sublunaf Phenomena; all specific differ-

ences of quality or motion are due to diflerences inherent in the

receiving matter or soul. One could not, thetefore, on his vieu',

say that any pafticulat herb, sound ot food was mofe solarian of

venereal than any othef, nof use it to tfansfofm one's own spitit,

as Ficino pfoposed; nor could one consider oneself as specially

subject to the influence of any one Planet.At the time of writing the Aduersus ,4strologiaru (1493-4), then,

Pico would have considered Ficino's treatise mistaken; but he

would not have thought that it contained the "bad" astrology

which he was attacking, for Ficino is carefui to safeguard human

and divine liberty. I anr inclined to think that a few years earlier,

even when the De [/ita coelitils comparanda was published (1489),

he may have u'holly aPproved of it.

tenuissimum corpus ct invisiblc, luci caloriquc siderco tnaxime cognatum, cui vitapraecipue adcst perque cum suas in hoc visibilc atquc fetrofsum vires explicat

atque di{lundit."i Pi.o, ibid., p.208: "Non sunt autem, vcl gigncndis corporibus, vel servandis,

vel muneribus sensuum obeundis, utiles isti spiritus, si caclestis spiritus, hoc est

caloris quem diximus, ope destituantur, qui mobilior, purior, eificacior, proptercaqueproximi-or vitac, roborat inlirmitatem spiritus infcrioris et suo commertio redditanimae cognatiorem."

2 Pico, ibid., III, vi, p. 218: "cum inter sublunaria corpora matetiem reperit

fsc. calor caelcstis] sibi cognatam, et beneficus semper et vivilice tantum calorificusinvenitur. Etenim nulla potius talis quam spiritus, et praesertim humanus, quisanguineus vapor, tenuis, clarus, mobilis, coelo, quemadmodum scribunt Aristoteleset Avicenna, propoftione respondct. Hunc caeli calor ita semper fovet ct toborat,et fere sit illi quod ad crassius corpus ipse spiritus est . .".

' dE o1 o rr s u oY,', lll3;u*"#,$r r ii,;;#;, it * i u,

'g aqat(taquy ' ' ' uotutouz4so aoJlqoulnlp ffiilaapp ramauxa snd6 'zloruuo.tug o

rrq dr s or{ r strtr ruu of, of, rcr ",r;";1\;u'

o'Yl""t?? ;il ;:;?::t? i ;11H:^ ;"i^ u

'suEruSIIE] s(oulf,Idcll cf,ualeJat v eq rq8rw sn{I '((snurer.uJoJal sruJruz srJ}sou ul uraurSzrul Ia61 IqJeAtsapr 'snr1p pes 's4plolu ur sautEuurt tunrulletrs enbau,, selu,l.r aq '(s1nos Iunseletr eql

Jo se^zls lou sJaqloJq eJts am iy-7y7'd 'll^ '11) s.rzrs eq] ot uourc{qns elrsscf,xetsurz8u Suru.rzn ? rcUV 'G-Z7Z'd 'lU 'II ''plql) sleuzld rzlnrrl.rzd Jo ef,uangur eq]sJdcr:z dlreelc inq '(8-962 'dd'Z16T 'acua.rolg 'urrzcl 'pa '^l '6'snJdotdayl) dSolo.rrsu.{rolzur,rrp 'a'r '.,rcur1glauc8,, s>1f,"}tu olld (6-889I ef,uaJolC t€ ua}}Itm) sn1dodal1cqr uI '(ll 'tIA 'auottouao"r4 utnray aO) Wg 'd 't,LgI "u*O 'dg 'ot14'C 'C z

'l8tt [EIt ur o8oJo{y aql:9971 'f,ocl uI paqsriqnd )rat\ saxtotsnpuo7 aq;- r

'n {poq sFI uo }f,e}e rraqt q8norql 'srzts eqt dq peruenguldlrrarrpur. ew ]lr.la' pu? puFu s(uuru uele luql seqrzet ((so)E1d elqz

-Jerunuul ul,, oqa 'rPIr JrJr{t uo suurnby svruorll Jo ,{trroqtns 3q}

alzq dSolorrsz poo8 Jo srapueJep esaq] 'raloalol,{ 'pog Jo IIIrtrelqzlnrf,sur oql ol suor]rrpard rrer{t 112 lcefqns o] InJeJul eJu pu?

'sluere rvInJIttad lararoy ot puetard lou op 'xopoqlJo dllurls aru

oqa 'sraSolorlsz 1rr3p.rd puz Jaqos lsurc8r Surqlou pa-r.ord elur{deqr terlt ruwlr (plot eJ? ea 'slloun Jreql Jo stueuoddg 'erueJop

v uzr{t dcuaruel rc1 vald e o>lrl erotu sr. ot&o1o(n sF{I 's8ul}rrrn

lzcrSolortsz-rlu? s(zloJzuol"S puu s(of,rcl rc1 atioTodo 3uo1z qlr/$. lrperzyerd eq 's.olrcl Jo uorsJel snolpuadruof, 'rulndod e 'o ,{8o1oJts?

drotuurrup rsurc3? esr]EeJt ae\IvtI s(EIoJ?uoAuS Jo rrorlulsuuJ] ur]zTsH IBgl ur paqsqqnd 'aruarolg 3o dlrsrerrrun eql fv ,(8o1oaql

Jo rosse3rord u?f,runuog e 'luSasuluong os?Luurol uer{715

'auo lzrrSolorts? u? eq plnoa.

Jo >luql u?J I esn 'cruourep-uou '..poo3,, dpo eq] puu 'surudqrrqdr6 Jo esn 1e43l;.st r esodord dpalqnopun aseq] isauornTtuo2

crqdrg s(of,rcl J:o eruos puz cr8zur s.ourf,rd rree,l\teq uoBleuuof, E

aq dzur erer{} 'e pa}se33ns dpzerp e^"q 1 sz 'dlprll{J '. dSolorlszdrotzur,rlp uT peêrleq ilrls eq , (t-qgfl 'e'y) sauo$npal) slq roJo8qodT s.of,rclJo eurn aq] tB leqr 'dSoloJlsu urJerleq s(olf,un slg alz-re33zxe ol peullf,ur ]ou dprzuar se.&\ oq.&\ 'orl.I of,seou?Jd-u"r9 Joduorunse] oqr e^?q ern 'd1puof,es 'tuF{ ruory elrrop deqt elqzqorddnSU sruees tr t?q] rq8noqr s.ourf,rd ol esolf, os eJE llrrds uzrunqpur l?nseleo uo ua8qu4sv snsranpf/ aql ur sretdzqf, eqt '1srrg

L9OCId INNYAOIC


Buoninsegni then, instead of answering these critics, says 1:

Indeed, to speak freely my opinion in so grave ^

matter,I have neverbeen able to convince myself, nor be led to believe that Pico, Savonatolaand other excellent men wished to condemn true and legitimate astrology.

Good astrologers, like Ptolemy himself 2, take cate to safeguard

ftee-will and providence. It was against the bad astrologers, whosubject man's will entirely to the heavens and who derive religionsfrom planetary conjunctions, that Pico and Savonarola werewtiting. If sometimes, carried

^w^y by their just anger against this

bad, superstitious astfoiogy, they went too far and also attacked

good asttology, Buoninsegni begs the reader to forgive them;they v/ere metely o.ver-ze lous, and perhaps inevitably so, since

in correcting an abuse one is almost bound to fall into the opposite

efror, as one has to bend a cutved stick too fm the other way inorder to straighten it, or as Augustine, 'nvhen attacking the

I\lanicheans, verged towards Pelagianism.

Not content with this cutious apologia for Pico and Savonarola,Buoninsegni does his best to transform the latter's tteatise intoa work in favout of asttology by means of copious annotation.The authorities he uses in this are mainly Thomas Aquinas and

his pro-astroiogical commentator, Cardinal Caietano 3; but he

even goes so far as to quote Pico's adversary Bellantius in orderto defend horoscopes a.

I would not deny that Buoninsegni was distorting Pico's and

1 Buoninscgni, in Savonarola, op. cit., p. 7: "Verum, ut quod in re tam gravisctrtiam, libcrc dicam. Ego pcrsuadete mihi nunquam potui, neque in eam cogitatio-nem adduci, ut credam Picum, Savonarolam, caeterosque summos viros veramatque legitimam astrologiam damnare voluisse."

2 Ibid., pp. 8-9. He quotes from the Proemium of the T'etrabiblos (see Ptolemy,De Praedictionibus Astronomicis cai titulum .fecerunt puadripartitum, Crgci dv Latini,Libri iiii. Philippo -fu[elantbone interprete, Basileae, n.d. (Ded. dated 1553), pp.2L seq.).

3 Cf. infra pp. 274,222.a Savonarola, Adu. Astr., ed. Buoninsegni, pp. 104-5; cf. ibid., pp.58-9,88.Bellantius (De Astrologica ueritate Liber Quaestionum. Astrologiae De-fensio contra

foannem Picum Mirandulanam ..., Basileae, 1554, p. 777 (frtst ed. 1502)) \Mrote onFicino: "N{arsilius Ficinus Platonicus cuidam amico meo ejus inspecta genituraquaedam futura affirmavit, nihilque adversus astrolo€liam scripsisse audivimus, atsepe intentum lcgimus in libro de triplici vita quem iam plures sunt anni edidit proastrologica facultate, ubi non modo de astrologia sed magica, quod maius est, diffusetractat." 'Ihis is a reply to Pico's statement about Ficino and astrology.

'dSolorlsu u.&\o s6euo ur Sulrraqeq

mls tsIrJIA s>If,?]]? Jregl pnzlddu plnor euo .raSolollsz ..poo8,,

v sEra. ouo 1\\3u>l 3uo 'ourcrg a>p1 Jr puz idSolorrsu snorSrlsJJr',,p89,, uo fpo s>lozl]" sE sesrlzaJ] Jrer{} o{sl o} elqlssod szrn u]?qt sn sl\oqs aldruuxe srq 'ssaler{}JeâNl 'suor}ue}ur s63lor?uol\3s

69OCId INNYAOI9

CHAPTE,R III. PLETHO, LAZARELLI AND FICINO

(1) Pr-nrrro

There are reasons for thinking that Gemistus Pletho ptactised

a kind of hymn-singing similar to Ficino's and even fot conjectuf-

ing that Ficino's Orphic singing derives in some nreasufe ftom

Pletho. Although Pletho does not in his surviving works qtlote

any Orphica, his teligious ideas and intefpfetation of Plato 'wefe

largely founded on the prisca theologia, particularly the Oracula

chaldaical, and he wrote out a copy of fourteen of the orphic

Hymns 2. It seems likely that these have sonle connexion v'ith

the hrrmns that figure so prominently in the surviving fragments

of his lYomoi, with the elaborate directlons for singing them, formusicai modes, Postufes, days and tinres of dav 3. l.ike the Orphic

Hyrnns they are written in dactylic hexameters; their music seems

to have been a combination of what Pletho knew about ancient

Greek music a with Byzantrne litutgical music 5. They v/efe

addressed to Pletho's numefous gods, who bear the names ofGreek pag n deities; the higher classes of gods

^fe, as Pletho

explicitly says 6, metaphysical or natural principles; the lowel ones

are planetary and stellar deities. Among the latter Pietho's devotion

was given chiefly to the sun ? ; George of Ttebizond wrote ofhim indignantly 8:

1 Scc Nlilton V. Anastos, "Pletho's Calendar and Liturgy", Dumbarton Oakt

Papers, No. 4, Harvard U.P., 1948, pp.279 scq.; Walker, "Otph9u9'1, gP' 107-9'i 5"" J. l\'Iotellius, Bibliothecae regiae Diui llarci Ilenetiatum ... BibliotlLeca mana-

scripta Graeca et Latina,I, Bassani, 7802, p. 269.i Pl.thc,, Traiti des Loix,ed. C. Alexandrc, tr. A. Pellisier, Patis, 1858, pp. 202seq.'

230 seq.; cf. AnastoS, oP. cit., pp. 255,267 ("ln both mattef and style, Pleth-o's hymns

. . . closely rcsemble thc pedr,niic hymns of Proclus and the pseudo-Orpheus"), 268.a See Anastos, op. .it., p. 268; Plctho's short trcatise on music, printed in his

Loix, cd. cit., p. 458.5 Scc Anastos, op. cit., P. 268.6 Plctho, op. cit., cd. cit., pp. 2, 130, 202; cf. ibid., Notice Priliminaire, p. lix.? Cf. Frangois i\[asai, PlAhoi it le Platonisme de fuIistra, Paris, 1956, pp. 222scq.,305.8 Gcorgc of Trebizond, Comperationes P14,losophorrrt Aristotelis et Platonis,

'nn 'd srdns 'r\ e

'98I 'd "plql 'Jf '..579re:rr.ie 1nx lztr'o)nnaxorcdn.u a:. ngrnhne co1?ro30 cot

^gdk.g nrlp 5ztr,9g1g

^l3tr?oyolrle aoyrcx 1r, 3rnor30 Sor g,rn?e pc;,c nqrl nrlplnx ')a-lnno:ro.:,

1nx 3L 5a:,rrolr,p1u r,o:,rc.:,seXesodl nor]h ro:,lc:,ore6 roll?ox 3L l.ayJLsnrr'lcdl gr Acrr-n)c.gr.crrl[ ':ar,9g1e 5oonTrloeg rrgrd[ .drcu ncor,

^corlot 1r

^3g?o rrqri gprlqr )c'r 'rrer]cly3L nLs

-r1prl 1nx z:.'urdX -qqo 'lrcrlqr 5odl )rcr. )n1zs,otLn,,:0gl 'd "]n 'pa 'x!07 'oqtc1.1 ,'lIZ 'd "lrldo 'so1su11y cJS s

'uns eql 3o aeeld tururluopcrd eqr uo 'g-t171'g-lgl'dd puz '(XIX uu,{g) glz'd'plql Jr :1tZ 'd ''}p 'pc "uo 'do 'oq}a1.1 ?,

'(9) "lo.r 'tZ 'd urdls 'r\ r

cnblu rrllolxe sruu;dq 'snrlol ruerolrorf, trnrrs 'snqrnb '[sruoqre1.1 'rs] #: ;#l:oJsererd r8al rc rpl,r'o8a lpl,\'lpl1,, :IlZ'd ''1r:'do'solszuy dq peronb'c791 'arrucrl

svj^0,. /0u/r^1 slq Jo ]soru : e-g*t ur sf,ueJolc Jo lrsuno] eLIt roJ

sz.,r dFlI ut suly\ eq erur] dpo eq] puu 'Z7VL ul palp orltolcl iourrrdPuu oqlelcl uee.4a.teq aq eJer{} rqSrru LroNeuuof lEf,rro}sq tur{1lN

'uonuur8rurr sF{ dlrzlnrrUzd 'laddrqsrol\ er{} Jo uor}uruJoJsu?J}

a^rpefqns v tv dpo ]nq (pesseJpp" dllap or{} uo treJe e^r}rafqo

tlw lv :uttv tou op 'n s.ourltg e{I "rtlr

puz suuJ^r{ s(or{}alcl

'sn ur eur^rp sr qrrq.&\ t"q] ol tuerPsqo

Pu? elqelcen uortsurSuirrr rno Surleur pu? InJnn?eq aqt pu? d1po3

aqr do(ua o] qroq rr 8ur.tro1p 'aul-nrp eql ot urIB ]sour sr r{rrq.&\ sn Jouvd wql pue uonzurSurur u/Ko Jno Suldruels puu SurplnouJ eJu e.r\ ]ng'sn uroJJ Jaê]sqly\ Suqfduz Jo peeu ou el\Er{ nod lrql 8ui.la.ou1 'JauuuruSurDg lsoru eq] ur Jnouoq rnod ur selrr eser{} 1no dtrzr e,tr delq

:, snq] sPoS siq sesserPps oqtelclirrsmu lerrSolorlsr s(ourrrd pulqeq f,rBELu Jo droaqr eq] a>lldlqz>lruruor sr sutudq sry sornporlur oq]alcl r{r1{rN r{}ia radzrd yodroeqr eql ' t /0u/0IV s(or{}elcl Jo s}ueu?etl eq} reqtaSor parralloloqA (saller1g snrJ}elueO dq uo}}rJra. tua/05 po ollaro s(uzrlnf }oldtrosnuaTJr v uo patonb sr uudr{ Je}tEI ar{I 'sSurLI} Iru}seJre} ilusuJoAoS rueql qtla pu? (slewld Jeqto or{} Jo JalnJ sr uns aLI}--

')tune )ong'atyH, irnr norrrdno ,gno:, cp

: u surSeq qlF{rN

'totuo117 erp w uuldq W6 eq] puu 'r uoS orT] o] uud11 (snlf,oJcl

Jo uorsJe^ peJellv ue oJu suuJdq rulos aseql Jo e^r^rns tBrl] ilv' ' ' s8uqr II" Jo rolvetr

sE uns aqt parope pw pefio]xe er{ qlrq^\ ul surudq 'uns aq} ot srq Josra.,{utd p?eJ al?q I puu uees aABr{ I 'uees eluq 31asdw 1 'uaas el?q J

T9OHIgTcI

62 rrr. PLETHO, LAZARELLT AND FTCTNO

burnt and none of it was printed. Ficino finished his De Vitacoeliths comparanda rn 1489; but his interest in the Orphic Hymns

began as eady as 1462, v'hen he ttanslated thent 1, and thete isone well-known document which m y indicate, I think, that

Ficino had Pletho's hymns in mind when he was inventing his

astrological, Orphic singing. This document is Ficino's pteface

to his translation of and commentary on Plotinus 2, which he

completed in August 1490 3 .

He begins this preface by assefting that Cosimo de' Medici

conceived the project of resuscitating Plato after listening withenthusiasm to Pletho talking on Platonism during the Council

of Florence. Over tu/enty yeafs later he provided Ficino withthe Greek texts of Piato and Plotinus, and in 1,462 told him toproduce ttanslations of the Herntetica and Plato's wotks. Ficino

finished the former in a few months. The Plato was not finished

until 1477 and not published until 1,4844. Just as it was coming

out of the ptess, Pico, who had been bom in the ye f that Ficino

began his Piatonic studies (1463), arrived in Florence, and,

inspired by the depated soul of Cosimo, incited Ficino to ttanslate

and comment on Plotinus. This was an example of divine ptovi-dence wotking for the pfesefvation of pufe teligion; iust as it had

worked by creating and maintaining the tradition of the prisci

theo/ogi-Hetmes, Moses, Orpheus, Pythagoras, Plato. . .

\We are here concerned not so much rvith the historical truth ofthese statements as with what they tell us about the state of nrind

of their writer. \7e have the following netu/ork of related facts

which m y have been present to Ficino when he wrote this

pteface. The De Vita coelitits cotnparanda was part of the commen-

taty on Plotinus; this commentary gives the key to Ficino's Otphicsinging by connecting it with the astrological music of the De

Vita coelitits coruparanda; Ptco, who encouraged him to write it,had invented a m^gtc use of the Orphic Hymns; Ficino, in intto-

1 See Kristeller, ,fuppl. Fic.,I, cxliv-v; Della Totre, op cit., p.537.2 Ficino, Op. Omn., p. 1537.3 See Dclla Torre, op. cit., p.625.4 V. ibid., pp. 606-7,615.

' ( ) tr n e rr d r rr 3

i if in J l,'

1'I Jfi iJ ::,, ;l:; o' lTf),u,,, ;, *

p? zatrullold lnt ryn1g'r4sx.o>lzscr>J 'Jt:gg7, 'O ''tlf, 'pe'x707 <oqteld ees z

.,sneqd.rg,,'re11zX5 ''.: Ltg'd "lr:'do'a.r.ro; "llecl ilg'II "t1g'Pdng'r"rr"rrrr"t0tr'O

'Sw8urs crqdrg s(ourrrd roJ turod-Sunrulsouo eJaa. ntlvtd Jo droeq] slq puz SulSurs-urudr{ Jo puq s(oll}olcl

t?r{} dpo lnq 'oqra14 dq pof,uengur dlzraue8 ro dldaap sz.Â.

our3rd ]Er{} 1ou 3unse83ns rJJv I JoJ larlrsnlcuor suzeru ou dq

sl uoitrefqo sn{} ]ng 'ourf,rC o} Eruer{twv ueoq eluq plnoa eq

stunof, r{loq uo 's }srurrurs}3p ptSp 3 su.1K aq dluerqdosoligd puz'a JelrJ.lo. uellsur{3-f}uu dpre-to rtv 'totuo;g er{} Jo oA"LI .&\ou ea. }ELI.,!I

rn tsual ]z 'suro. oqlelcl .tcEJ Surrnollog aqr q8raa tsnru e.4a. oqlalclpuu ourf,rd uae.lo'teq uoxeuuof, sn{} Jo uonrsoddns aqr rsurz8y

'of,uerol{ Jo lrf,uno) eq} Surrnp oq}elcl ot paua}s{oqrl saunueJold roqto puu ourrso3 q8noJq] uaeq eÊq .{zru 1nq

's.oqte14 go Suilrr.r duz q8norqr ueeq eûq dprzsserau tou peeuuolssrursuzJ] aql 'suru.{q s(or1talcl rl}r.{\ pu? 'Z7VT ut orqal.araH

puz suud11 rrqdrg er{} ur tsoJetur }sJUr srq q}ra 'clSzur s(of,rcl

qtpt ]r Surlrauuoo puu f,rsnw prrSolonsu s1{ Jo 's8urql Jer{to

lsSuoruu '3uqwq] s?a eLI ef,z3ord srql 3unu,n ueq/r luql d1e>1r1

sluess Jr (lKou aou)t e/r\ u3q1 sJouj rz3 sduqred-8ur8urs-urudqssol{}old tnoqz A\au{ ourord t"rT} uor}lsoddns eq} struJ Jo >lJoa}eusql ol PPB elYr. JI 'r ((Lunlusof Pz unuru^{p1,, rtqdro eql Sur8ursslq Jo t3ege 1vt13vul oq] o] serpnls f,ruolrlcI slq Jo a8zuorlzds(orursoJ seqrJ3s? eq 'ZgVl requrerdeg Jo Jallel v ur 'paepur

-uroq] Sw8urs f,pea4v sElK puu surudg rrqdr11 eql pe]zlsuuJ]

ourf,rd ZgVl ur f oqlalcl puu oursoJ r{tpl srq} s}f,euuof, puv ZgVlw serpnts f,ruol?lcl s1{ go uorrdaf,ur eqt sll"f,eJ 'snunolcl srq Sulonp

t9OHJUTd

IIr. PLETHO, LAZARELLT AND FICTNO

(2) Lezannlr-r

Between Lodovic o Lazarelli and Ficino the only certain con-

nexion is by way of the Hermetica. Lazarrll| in the dedication ofa manuscript containing Ficino's translation of the Piruander, the

zlsclepius, and his own translation of the Def,nitiones zlsclepiiL,

mentions with stfong aPpfoval Ficino's eulogistic preface to the

Pimanderz . Lazarelli's dialogue, the Crater Hermetis, culminates in

a mystefy, feyealed in a hymn, which is based on the man-made

gods in the Asclepius, i... on the passage (quoted above) 3 which'was one of the main sources of the magic in the De Vita coeliths

comparanda. It is, then, certain that Lazatelli knew and apptoved

of Ficino's Pimander, and at least probable that he was acquainted

with the De Triplici I,'ita. Even if the latter statement is 'wrong

and even tf Lazarelli's Crater .Flerntetis owes nothing to the De

T,/ita coelitEs cornparanda, it nevertheless provides intefesting

compafative nraterial; for we have here two nearly contempofafy

works both advocating magical or theurgic practices which are

based largely on the same Hetmetic source.

The Crater ,Flermetis, published in Lefdvre d'Etaples' edition

of the Pinander and Asc/epius of 1505 a, was written sometime notlong before 1,494. The speakers in the dialogue me Lazarelli and

Iting Ferdinand of Aragon, who is represented as very old and

retired from the world, and to whom the work is dedicated;

Ferdinand died in 1"494 5 . The king throughout plays the p^rt

r Scc Iiristeller, "N'larsilic,r Ficino e Lodovico Lazarclli", Anna/i della ]?. 'fcuo/anoratnle ntp. di Pi.ra, Scr. II, Vol. VlI, 1938, p. 243, 258.

2 Lazarclii,lirst prcf. of ms., tsibl. Comm. Viterbo, II D I4, reprintcd in Itristellcr,art. cit., p.258: "lbi multa de Hcrmctc nostro rccte ciegantcr concinnc et copiosedicta essc compcrui quac me erga r\{arsilium opcris interpretem mirum in moclumamofcaffcccfunt..."

3 \/. supra p. 40.a Corftenla iu ltoc I.tolunine. I-'iruander, . . . Crater Hermelis A Laqare/o 5'epferupe-

clano .. ., Parisiis, 1505, fo 60 vo.5 See l{ristcllcr, art. cit., p. 251. There is a ms. vcrsion of the dialoguc in u'hich

I(('oulf,uof, uInuul.{q f,unq sruor}uldueluof, runP :nlJJJs slluatu o1o1 enbulr

olsapv ' ' ' sauuro Jnluslrolap cnbselsalaf, urnle? (sarn.rc11 tIB ]n) snqer anbonbslq 'sr.rauodsrp epourulof, / urns sntnlduord (rrssu snep oporu) ponb :urnu?f,Jv

llrarsr(ur runf,rlrcp le rumurxzru p" olrzd urue f,oq 'ruolztrurrlp arzlduratuoc / upnzl

f awxvspe /zroasqo .erqddz rnqor cnq (rua'u, *r.oo r r,Ii:i,irilr#rrW i 'bas 1g'dd'996l'eruog'111aqruo7'2'1Josor1')'laug'1,9'u1"tag'g

tpprltr o'utar1sa4gai17 1p oddTtFV ollaaro7'07aua,.,1 o1F"to12'g'tJJato2\p7 otl(topn7 lp !tsaa'outst7arut1J.f t/.f tJtlstaDuln tlra,L ur ue-tr8 ate (sauu[11 stltotlpJauag aza!(ryCJ eqr Sulpnpur)uorsrea srql ruo4 slf,EJlxa 3rro1 'ou"luod Suraq pJlql erll 's.raluads aeJq] eJE eJer{}

'ulelueru au?f, su3tr{: o8erur sBuetr\['snlf,rPeueq rIS

: rePusurrd oSrg'o3P SUeIJoxe EIos suetr{

i saf,IA luvtteL ulnrer ln:rpap snqrf,rl sruratg

lsatel s?lrlnr olar sln|'oqre^ ell)rcl

saPn?l sruulo'srluered ourres: sn]trrPeueq lls

'slr]?d IaP ourJas snlos

i?ruuro olrqf,ru ucaS srn|: ?IIrIX?UJ ?lnJ"rIUJ 3UnN

lev8ot ?eru sueur zrg

: sur8eq uludr{ f,iolvmderd srql' ' 'uonuldrueluor 3o urudq sql Surs I ep{a 'prl*

rnod Jo erroJ I?uonotue eloq/K eq] qly!\ uer{} puet}E ' ' ' fq3{ap s8uraqdparr.eaq IF pue uelzeq (sdus seurleH se) s8uql aser{t ur puu ilzelal o1

Suro8 urz I 'aw dlaq poC -II'qrF{rtr' dralsdw Sulluru-po8 }arcas 1uer3 eqlrog pasodsrp dlradord aq lrrn nod snr{t rod 'dlrur,rrp egr areldruetuof,

'aslerd 'alnupe 'qoaasag 'lnos rnod go qr8uerls eqt il" arar{ dlddy

:. drelsdul eq] Jo uoTt?laaer IEug eqlroJ LuI{ aruderd o} sr qlF{rtr 'uurdq Jel[]ou" o] uor]ue]]E elqrssod

IIB t{}I/K ue}s{ o} pauoqxo dle}"uorssud sr 3uq er{} eurn v rcryvpu? curuf,q" qtla ur8aq s8urpeeroJd aql '1 ..lapnd uou esso Inursrunf,neruJeH te :x3u o runs o8e snu?rlsrJqJ,, :uTr{ s[a] uarvzv-IanSoplp eq] ur dlrue-cneruJeH puu uzrlsrn{J groq sr qllLIAdrelsdur ? olq potur]rur eg ol ]noq" sr orlln eldr3srp e1t]op E Jo

99ITT['IIYZYl

66 PLETHO, LAZARELLI AND FICINO

Q"ir solem hunc nitidum sacte/Fecit lucis imaginemScrutandi statuens gradus ?

Lux sola ex patre defluens.

It then goes on to the creation of man, who is redeemed by

Christ and transformed by thc Holy Ghost into a god:

Quis cum compleat omnia/Ipsum solum hominem elevat:Sorbet vertit et in deum?Noster spiritifer deus.

Sit benedictus:Spiritus almus.

The "effects" of this hymn on the king arc aII that could be

desired 1 :

King: By this hymn of ,vours I am inflamed with an immense lovetoward God, by this hymn which extols man with such praises. Andnot only am I afire with love; but indeed I am almost stunned withwonder, as happens to those who by chance touch a torpedo-fish. Foryour hymn seemed of a kind that must derive not from the inspirationof the Muses but from the Word of God; what wonder then if it inflamesthe mind, draws it forth and snatches it away?

The king being now tn a fit state to hear the revelation, LazarrJ.lr

begins a long preanrble to it, so long that at one point the kinginterrupts 2:

There is no need, Lazarelli, for you to strain my patience with such

talking round and about. For, like a jar full of new wine without an

air-hoie, I am neady burstins with expectation. Please relate morequickly what you have bcgun.

I Cr. Herrn., fo 75 vo: "ingenti amofe erga dcum/hoc tuo hymno inflammatussum: qui tantis hominem prcconijs extulit. et non solum amore incendor: vefumetiam extra mc stupore pene positus sum. quemadmodum accidere solet ijs: quiforte in torpedinern piscem incidcrunt. talis enim tuus apparuit hymnus: non quimusarum ut aiunt inspiratione / sed vcrbi dei numine prodierit. quid mirum igitur:si mentem inflammat / si cvocat / cxtraquc tapit?"

2 lbid. Fo 77 \.o: "non opus cst lazarcle: ut tanta verborum circuitione / meammenten intendas. Nam instar dolii musto pleni / quod spiramen non habet: prenimia pcnc intentionc disrumpor. digcrerc ocyus quod committis."

III.

'(t-ee'dd "cra 'uues 'pe 'puryaD.Tfriii*o'l: ;;r:lilJuararrp

dpq8ns 33)

:lrlnlxe srruru sonb / soap eJnllal uIsoiolsodz tna; snln8q rpunlu sonf

/ lap rlnruBJ tuns rq / rlndrcslp luns rFJ

sulud runl.radtur lualduo3rep 3rs f ewsatd s(rd utzpard ruzCl

's(rdur elzur enbluzp rununuoq sruurnJgurado enbrun.ras /

ff :::ii,:T1?l::i,:truxord JJeAra rrrruJoq luapnz8 rn|'soep sapurluzlrltv l€f,oa a.r.ral sonC)

: ]If,?j OrIIOq SnJea sEutlus f,rs sEAIo'anbsuud / ur.rulduaxg

ruuuuro v11det rnb / sarccds urn;ar rn|: sola8uz lza.rco.rd suu.raua8 selsole--;

snep JolIueE 1a.t. snuruop lnf,rs ruEN'lnz3 sucrdus ruzsdr anbpon|

/ lrra.raddeJ rep ouoq ponb ur:rntug: sngruuro pr snruu snqrlrqBJrr.u 1g

I z,.ou .,F:;#t:lftT :?il,,:H

'souos olnbola sopl,l.zrS ourAIO: 1UBIPNE SNqIJNE SOJI,II E}3UN3 SIUOJCI

/ s(trualrs ulnru 'ordrlur 3rrnu urr: (uudq cr{i Jo 9E eull 1r; SuluulSoq) 'plql ?,

..' ' ' selnbal lISnllI Iluqgzs :lunJcrsuzrl selp onbrunroqzl ruuado xeg'Jnlluodord solnco ctuz slqou:solndlcsrp eJuJo trnrop SASSIII snlsrrr{f, onb ord(ruc1z1a luef,ol ruzeJn€ ateod ponb) tunu8ar IauJSr rJg,, :oJ gl o1 ,.auag -,t2 r

asI/K eql wqt Pu? (poc

J:o eJn]"u eqt peJeôf,slp sBq u?lu,, wqtsr ((sle^Jsru IIE U?q] JO}BOJS 'Sar]1alou Jo drlarrou .{\eu egl,

'u surSoq snat/lG{ sluzqpJaaat aoalnxeeqt ueql 'T rnoq?l .slzp xls 3r{} rcry? rltsqqBs eql JO lser 3r{}sn oArS IIIa ]l ! ,,f,vtd ot seldrf,slp sF{ }q3nz1 }suq3 snsef qrp{aroy '(a3y ueplog eq] II?3 steod qriqa) IaErsJ Jo ruopSuDI ar{},,sn /Kor{s IIIa

(snTdapsy o} palEeêJ seurJeH qllq/t\ .drelsdtu sHI'PUFI otuus arll Jto Suraq JaqlouE 3]?eJf,oJd uuc spJo/K Jo suBsrudq punu s.ueru rtroLI sn ilel [r.4a.

(ueql .dralsdu sF{I .ro}?eJf,oJd

eql sz sarf,ads eru?s eq] Jo sr duaSoJd aqt qf,rr{.&\ ur 'uor}ulaue8I?f,OAIun Ol SnoSolsu? uortvetJ ? su?eru T.IIewzE-I sseJeqa. (uorwJ

-ouo8 snoauzluods 3ro spnpord aqt .e.r .duaSord Ff,olrnba a{{

aJ? assq] : saJuelf,s pu? slJs oq] Jo suoBBoJf, ar{} uBetu lou seopaq sF{} lg 'duaSord Flroururr et?eJf,ord uzr qloeds puz pulrusF{ /q uzru os (proA slH dq sat?erf, poC Jo purlu aq} sz ,tvqlsurcldxe \lralazv'r ]I q 'tuulrodurl sl alqruzard srq] sn roJ lng

L9ITTgUYZYII

68 III. PLETHO, LAZARELLI AND FICINO

man creates it". As God created the celestial angels who contain

the exem plary fotms of all things, "so the tfue man makes divine

souls which he calls Atlantiad 1 gods of the e fth. These ate

pleased to live close to man and reioice at his good fortune. They

gin" prophetic dreams and bring aid to the cares of men and bad

iortune to the impious. They give illustrious rewards to the pioug

and so fulfill the rule of God the Father. Thes e ^fe

the disciples,

these afe the sefvants of God, whom the pottet of the wofld

made apostles, whom as gods on eafth he mightily exalted,

putting sense into them from above."

Evidently, this is closely modelled on the god-making passage

in the Asclepiasz; indeed we afe mofe or less told so. The king

is thrown into an even deeper ecstasy, and Lazarelli says that this

is only to be expected since this mystety has hardly evef before

been evefr hinted at; Hermes teferted obscurely to it in all his

dialogues, but "fecounted it much mofe openly" in the Asclepias s ;

othenvise it has only been indicated in the words and actions of

Chdst and in the Cabala. With regard to Chtist we afe given

nothing mofe than the hint in the hymn about apostles a' From

the Cab a"la Lazarelli quotes an allegory which he says is in the

Seplter Yeqira 5 ; this, when interpreted, states that a nev/ nafl

can be formed from the mind of a wise man and be vivified "by

the mystic disposition of letters through his limbs; for divine

genefation is accomplished by the mystic utterance of words

which arc mad,e up of lettets as elements" 6. This is again the

1 N{eaning, I think, Hermetic (N{ercury the gtandson of Atlas, cf. Ovid, Metam.,

2,704;2, 834; 8, 627).2 V. suPra P. 40.s Cr. Ileri., fo 78(bis) vo: "imprimis quidem llermes: per omncs suos ...

dialogos I de hac re occulte precipit. ."d i.t dialogo ad Asclcpium . . . rnulto apertius

fl rr,t."4 V. infra p. 71 note (5).5 Cr. Herrn., fos 78(bis) vo-79 ro "Abtzham quoque in libro . .. Zepher izfua

. . . clocet sic novos formari homines. eundem videlicet esse in dcsettum montem

ubi iumenta non pascant: e cuius medio adamam id est teffa;m tubram et virgineam

esse efuendam / deinceps ex e formandum esse hominem / ct pef membra / rite

litterarum elementa fore disponenda." -fhe Sepher Yelira (Liber Creationis) was

traditionally ascribcd to the patriatch Abraham. This allegory is not in any version

of it I have scen.6 Ibid. : "Quod sic mea sententia est intelligendum. montes deserti: sunt divini

'Z etou tr9 'd ztdns 'r1 e

paldecrz osr, sr ";lfr,":.;,';r:.# [],'i#'Ti1;i'J,!:J"i7g,o#fl,J]tlTol'{nds

ur.,,oargaH saluardes / urnrol runlr'rllos sr8eu re .,,eronrpqu .rr T r"oiirtJiTHJur rntr8r snru"Jagrp ' ' ' tauodo seuolllpuof, JnluelJesqo ewr.rnld / srlnlsod ponboe ur ra / unueaf,o lzurlrur 1os runrradseq pE xer o ruz( pas,, :o^ 6L "1..Lillr#",ztluauadxc la lsa c]ref, pos lrunszns.rad snqluollzJ la urnluardes elullJolf,nu la trsa

Iqnu rrrnlu?l uorr ponb ''' runlouzf,Ju urnuztrtv,, iot (.l$gf o1 ''uta17 't2 e

'08 'd Eryul '-+f G

'fo.tft.taa taqdag'e'rlltlulgar) ap raq!7 '698 'd '4991 'auallseg 'I 'I " ' ' aonlsxflpqo7 ryuv 'snr.ro1sr.1 'f:ZgSt 'susrlz4 "' ' sn1Jaqszc[ ffita/aryng ' '' tpqrJlsn7t tltJoluaultuzt 5V 'naatqa17 xa

lpqauan ' '' 'lluvtrry sxuoxlt2tuJlg ams 'r1ottZa1 Jaq!7 aotlJlolJlod t?/lp(lpJqv '8'a 'A r

rnrunuocltuor ..,nruIeDII enb / auo'z1ord *fi fi;I"'ff;J#t':tiffir"r'#t1"tri! ruuN 'JnlBJrtIAIA euoDtsodsrp BJquraur ;ad turue.rallrl errlsdu : otuoq snluruJoJsnlou f vttal rnrlSl f,url xg,,'.(sueru tunluatdus zsdl,, sI't1uua PeJ eql'.u"pv'((snsuesIaJodJol,, aJB ell]ef, er{I .,'Jnlunrf,rdsap o31nrr. rueu 'IlJesep oopl rnb 'sa}uardzs

eg s ttJzlaulraH oq] Jo ]drJf,snuEru Peuorlustu eôqu eql Io sarerd

droluclpep eq] ur pue 'ot8rro3 ep snlJnf,re1{ sauuuof vwfleJ vgo eldrcsrp ? S?rt\ rllerezv-IltroN Jlosurq drelsdur aq] polueuodxo

p?q 3rT t"r{} tueure}?}s scr.Iletvzvf dq Peueqfu3Jls sI uol}se33ns

sFII 'eldrrsrp pelreluor sF{ uI selali{)v teq)Eet snor8I1er E qolr{rlqlIIqeJ 3q] Jo slslsuos ]r ]?q] slsaSSns PU? 's oulf,Id Puz IIIeJEZva

uo elf,EJE elq?JrurPs slq ur drelsdru sFI] sassnfsrP Jellalsu)', ef,EId drzl{os puz uopprq

aJolu 3 ul psurJoJred puz erur] Jer{tou? ol -uo 1nd aq raileq P?r{

lr-suorlrpuof, duuru J:o efuu^Jesqo eqt seJrnboJ {Joa slq} Pu?Swlles [pveqv sr uns eq] JoJ 'q8noua ourr] tou sr aJeq] t"LI] serlder

\Iewzv-I'euop sr (uorfzredo l?f,Ilueqlp Jo lzclSuru E toJ PJora.redord aql'sndo) qro.,ra. sry] Jeuuzru ]Er{^4A. ur s>lsu 3,rH eq} uoqA's ef,uerJedxe uzno sFI dq u,&ouT szr{ }nq 'sartrror{}n? eloqa erql urorJ

tuJ?rl dpo lou szr{ rJlervzv-I tlrlr{rt Surqleuros sr ,fuelsdur sHI'u rueql Jeao ra.lo.od uexe u?f

puz sSuF{} r{}ra uorxouuof, lzuoltueauol lou '1zel E alrw1 sPJo.&\

tzr{t salaTleq eq ter1t'a?en8uzl yo droaql lzrrSzur " sploq IIIewzv-Irzql-uurdg aq] o] elqurzerd eqt ruory luerzddz 'tpveqv

s?1K

]?qA srurguof, lI 'T tequqdp a.erqeH erl] Jo srenel ZZ aqt qSnorqresJolrun eq] pet"aJf, pog q3lqa o1 8urprof,f,? uorsJol f,rls{?qzoaql ur lnq 'proA eri] qSnorqr uorlzerf, eurlrp eq] qtl/y\ dSopuz

69ITT[I{VZYA

70 rrl. PLETHO, LAZARELLT AND FTCTNO

speaks of his fegenefation by Joannes, calls him his father, and

says that he has begotten him again "aethefeo semine" 1. I thinkKristeller's interpretation of the mystery is certainly right as faras it goes. But he himself admits that the Hymn in itself seems

to be about demons-these created gods give ptophetic dreams,

they reward and punish-and it seems incredible that, rf LazarcIli

was talking only about ordinary Christian fegenefation, he should

not have said so and should not have cited./ohn in,3-B', since he

does say that Chdst indicated the mystery and he does quote

from the Gospel of St. John3. Moreover, that Lazarelliwas closely

associated with Joannes Mercurius would lead one to suPPose

that the "novitatum novitas nova" was something mofe than the

familiar fegeneration of convetsion, even though it might include

it. Fot Joannes Mercurius was vefy odd indeed a. He appeared

in Rome tn7484 wearing a crov/n of thorns beating an inscription"Hic est puer rneus Pimander quem ego elegt", preaching and

distributing leaflets; at Lyons, in 1501, wearing the same garb,

he pedormed miracles by natural magic, and promised I-ouis

XII a son and tu/enty years' extra life. He was a wondet-workingmagus, who had hrmself, as LazarcIlt tells us 5, been regenerated

by Hermes Ttismegistus.I would suggest tentatively the following extension of Kristeller's

interpretation of the mystefy; it wrll, I think covef mofe com-

pletely the evidence we have. It rvas a magical operation by whichthe master provided his disciple with a good demon. The opera-

tion consisted mainly of wotds sung in some special mannef.

These sounds themselves became the demon; it is easy to under-

1 See Kristeiler, att. cit., pp.253 259.2 Beginning: "'At iu, dpilv ).6^1<o oor,, 6&v p{ tu6 yevv1Ofr dvco0ev, ori S6vacar

iSeiv cilv Bcror,).elav coU 0eo6." Lazarclli may well have had this passage in rnind;but his mystery was something more.

3 Cr, Herm., fo 79 vo; John, x, 16. Cf. infn p.72.a Kristeller,

^rt. cit., pp. 246 seq,; Kurt Ohly, "Johannes N{ercurius Corrigiensis",

Beitrage qyr Inkunabelkunde, Neue Folge, II, Leipzig, 1938, p. 133; Testi Umanisticiru /'ErrtetitrTtz, p. 46 (and the references there given).

5 Kristeller, zrt. cit., p.259:Hic [sc. Hermesl te progenuit, tu me pater ecce reformas,Tu pater, ille mihi est ergo vocandus avus.

snrrrrds 'snl,pu, radnsap ."'11: ;:*:i,Tj'""i;J;"'ir:;'i*;,'i?ll:$"'?+i1-*lIqEJl ruzl8olzuy pu runf,ol f,unq snleJeze-L,: (pauoBuau lsJg eJB spo8 apzur-uur.u eqleJaq,e\ 'xl ?g III^ "lttv uo 3u'uaruuor) o.L ZS oJ,g0gl,ttlr:::H:r1;r:;:?ffr

:

ASGTHT nrrrrds z pes / snrrcrad euouap "r,r"j!l?'rqff::l:Ttfi-':;:;r;y.f"',vr 'p 'u 'sr.lz4 'tpluqeg 'I{-'v rud arlzluaurluof, la enbrlrrc ,pe ,tuoutto7 fip

aua$17'przsuog aas 'aro1-uouep Jo uonf,elloo pooS B rog ,* OlO.O"iHr?i :

'duoruelol l"u5teql JoJ'stcege Sulrallur{s eJolu puu aJotu Sunnpord'suurdq 1n;reznod dlSulszanur dq perzdard Suraq dgznpzr8 sr aqenSolurp eqr ]noq8norqr puu 'paluqrul eq o] Suro8 sr 3ur1 plo eqllcrsmu '>1u1t1l I 'pu? spJo/K J:o re^\od eql dq paqsrldurocrz eq IIIAdrors.,{u egl '..o}1pq radns ep nsues,, 'salJsodz aqr Jo uor}zrrdsurs(tsuqJ q]la Iuf,rluapr Sureq sE slopr otur suoruop Jo uorto?r]]B

(seurroH palerdretur rlleJ?zv-I larll 'n sn1dapsv eqt uo saldurE.parAeJel jo tucturuo) B r.uory pu? Jleslf uw.(g eq] ruory aou>Iara. JoJ f o ranod puz aSpol/KoDI lznads ureqt arr.r8 ot su,ls. LlrplrtralroJurof eql 3ro 'qseg ep?tu proA aql ']suql dq pe.Âolsaq UI8aql 'sa1]sodz eqt o] tsoqg d{oH er{t Jo r3rr3 aqt sB puDI our?s aq}

Jo sl ]I 'srellel ^\eJqeH 3o dn epzur 'spron dq petlsllduorre szrn

ool sTrll ro3r luol]BoJf, s.poO sz puDI eruBs ag] Jo sr uorlrJedo aq;'*..sreddrr{srol\ slq q s11etrr.p rlrlrllr\ ]slrq) snsaf -]o rlrlds eqr dq1nq 'uoruep Jr]zJJoS B ,{q tou,, porrdsur sl eq lzgr s{zs 'uousrcdosFIt euo8rapun Jryeswrq puq or{lo. 'r.11ewzz1 uud11 orlr eroJaq

lsnf 'sn salr8 Illewze-I tzqt tutq dreae slg uorlulardralul sHI'snolueurouI Pu? r{rzurpro

-?Jlxo os sr drelsdru eqr dqao. sr lsrl] : lslrgf 30 rurds er{} Jo rrrldSdloH or{r Jo s}rq perzrudas sz Jo palref,uoc !un1l 1 'alazn suowapapsru-u?ru eseql 'Iueq] 3un1zu sE/K er{ l suouap Suruouurnslou s?/K \Iemzv-I 'u slnos 'esJnor Jo

.arrzq daql pu" .setpoq

Iwrae aa?q suowap lso1q ((.lururu? Fuor]?J puB FrJeB Jo puFI 3

'aJezn rr s? 'rq o] przs eq uEJ rr rzr{} os 'prFr E e>lll 'uor}?f,gru8rsuolo rnq

(s611orue puu tuoruolour Sulrzaq dpo lou .lururuz

uB a{rT 'sq,ull pe}ulntnlv Jo dn apzu .3upr11 aJnszelu " w pu?

'Sutqlzerq uela 't1v rJJJvr\.r, , :3uos Jo Je]lzur or{} Jo uotlducseplzrrroqdztaur dlqzqord s.ourf,rd dlzrarl e>p] aa JI 'ôr{ puurs

LLITTgUVZYT

72 III. PLETHO, LAZARELLI AND FICINO

which is to take place in sonre "mofe hidden and solitaty place".

The mystery is being no\M revealed mofe openly than evef before,

in order that the whole of mankind may be converted, that the

"rest of the Sabbath", the millenium m y begin, and Chtist's

wotds be fulfilled: "And other sheep I have, which are not ofthis fold: them also I must bring, and they shall heat my voice;

and there shall be one fold, and one shepherd" 1.

I am not sure whether, as I have suggested, Lazarelli's magic

derives in some measufe front Ficiuo's music-spitit theoty, and

from the magic in the De T/ita coelitt)s contparanda; it seems

probable, but thete is certainly no conchrsive evidence. In any

case the two magics have interesting sirnilarities and differences.

They are both interpretations of the same Hermetic text on the

magical insertion of demons into idols, interpretations which

the authors think will fit in with their Christian beliefs; they both

make gfeat use of the "effects" of music, of non-liturgical hymns.

And LazarcIh's magic, like Ficino's, is, I think, connected at a

deep level v'ith the mass-the obvious exarnple of man's "makingthe divine natufe". The main differences between them are: fitst,that Lazatelli's magic is not astrological-though of this I wouldnot be cettai.n, for when God's creation is used as an analogy tothe mystery it is the creation of the heavenly bodies and their

souls that is mentioned. Secondly that Ficino's magic does not

involve eschatological hopes of univetsal convetsion and the

millenium, as LazareIlt's does. Finally, Lazarclh's magic is much

mofe dangerous. It is ovettly proclaimed as being of gte treligious impottance and is plainly in cornpetition with othodoxtheurgic ptactices; wheteas Ficino' magic could at least be

pfesented and defended as a kind of astrological psycho-therapy.

I Cr. IIerm., fo 79 vot "pre ceteris . . . Christus IHESVS hoc arcanum revelavit.Sed prope est: ut quadam temporis plenitudine / apertius manifcstet / ut impleaturquod ipse dixit. habeo alias oves: que non sunt ex hoc ovili / quas oportet me

adducere. et tunc {iet unum ovile / et unus pastor." (Joltn, x, 16).

II IUVcI


sduao,p szrn crSeur iauzu Jer{toue dq palpe dlradord arour dtt,rrpuJeqto euros ruory olqzr{sm8ullsrpur eruof,oq ot dcuapuel Suorlsz pzg p crSuu luJnt?u ruJe] eqr fq palzuSlsep serlrlnlts oql

'clSuru uo sSulllJd\ ]soru ur Jnf,f,o lzql serdo] snorJ?A

oq] uee^\req drqsuorlzler aqr dSurp ol dlr,{ 'adoq I 'lllnr rr f qlrrnSurpap eq Ilzr{s a/r\ serroer{t or{} lg l11,tr ter{} auoqf,s ? lseSSns oralog tu?,r\ 1 'ornosqo pu? esool qloq sr 's8ullrrn drnlueJ q]91 urpolueseJd sz 'rr8uru Jo ser.Toer{} Jo eJntJnJ}s pcr8o1 eq} eluts

'ulleuuduuf dq pesnczrdcrSzru eql pue rurlo?d Jo droluro ,ttvlaueld eq] ul vtv?v raqreSoraLuor uorlrpzJ] er.{} Jo spuzJ}s od\} er{} drnluar LI}9[ or{} Jo puaeq] ]V 'oISJecI I{}FN sz '{}luur}sIJI{J xopoqtJoun llSrolg r{}I/t\ sP

'dlluzllslJr{J xopoq}Jo lalrapog ?T r{rra sz 'dr}eod puz rrsnru : osl;)

Sulqraruos otut o^losrp o] popuo] cr8zur Fnrlrlds aql 'snslaf,uJ"cl

puu zddlrSv 3o cr8zur xopor{}Joun dlssoFlrar 'rruotuep dlrre,roar{} ot pal 'llSuur drurauvld luleurperu q}la peurqruof, 'rr8zrurluotuep oql 'p1p tI q)lqa l suorlrerrp lua8re,rrp ozn] u1 trorEo] {la{rl szrn 'alogoJer{t 'uourpul} aql 's8ur}rrrn Jeq}o sq urorJelqzJaôrsrp dlrsua almb lnq '1ro.4a. tur{t ur }s pa}uq dpo 'rr8zruf,ruouep or{} puz ''J')'zl a(J oqt go tr8eu lun}plds 'prnlzu aq1

'rrSzru Jo spuDl oat peslrdruot 'r1 r;e1 ourf,rd sz 'uonlpzJ] srql'drorsn{ sn{} Jo seu{tno ur?ru oq} aor{s or qSnoue eq 'adoq 1

'llTn daqr tnq :rr8eur 3o lcefqns eqt uo orn]Brorll tsEA eqr tuorJs>lJo^\ ney dra,r z dpo ssnf,srp II?gs I ']r tsuizSu suort)vor aq] Jopuz 'sanllnf,u pe]zlal roqlo q]lzn puu cr8zru Jo spuFl rer{}o r{tllnsuor"r3rruo) slr 3:o 'ourcld dq pegqdruexe 'cr8zur rruotuldoa5l youonrPEJ] e 1o tbolsn{ eg} of,Er} ol Surdrl 3q II?qs I

.tuaq} tsurzSz pueJoJ sluaurn8rz snorJua r{}r/k\ pu" 'droaql polSeur puz crSzru JosPuH l?reôs r{}lrK 3u4uap aq Ipqs I {ooq sF{} Jo }srr arll uI

NorrcncourNl

76 GENERAL THEORY OF NATURAL MAGIC

on the point of turning into art, science, practical psychology, or,above all, religion. I am not talking here merely about a vagueness

or breadth in the use of the term-ntagia naturalis was indeed

sometimes the exact equivalent of plti/osophia naturalis, 2s, forexample in most of Porta's map5ic l-but about a rcal ovedapping

of the fields of all these activities, 7n overlapping which made

the position of the concept of natural magic vefy insecute and

resulted in its eventual disappeafance. I shall tfy to explain the

way in which magic ovedaps with these othet activities by means

of this diagram, which is meant to indicate the relationship

between the main themes of the theory of natural magic.

The plan etary influence may act directly on the imagination ofthe opefatof, of indirectly through

^ny of all of the forces.

Effects can be produced by any one of the forces or their sub-

divisions, of by any combination of them; but the uis iruaginatiua

is nearly always pfesent, for it is the fundamental, central force,

and the others afe usually used only as aids to heightening it or\rv'ays of communicating it. The most usual medium of ttans-

mission in the whole Process is the spttit, cosmic and human

The effects may be either on an animate being, of on an inanimate

one (or directly on the bodv); the planets, considered sometimes

as the former and sometimes as the latter (i.e. only their bodies),

can ptoduce a ricochetting effect back on to the operatof's spirit

and imagination. If the effect is on an animate being, it may be

either subjective, temaining within the operator(s), or transitive,

directed at some othet person(s); in both cases it may be either

purely psychological, remaining within the imagination or soul,

or psychosomatic, affecting the body through the imagination.

This scheme is for a natural, non-demonic magic; but it could

be altered to fit demonic magic by substituting angels or demons

fot the impersottal, "spiritual", planetary influences. The demons

would be attracted or compelled by the various forces and .w-ould

then accomplish the effects, acting not only on the body and

spitit but also on the higher pafts of the soul. In the Pfesent1 Cf. infra p. 158.

sl3NV"ld

3Allls Nvul

( ôo€ 3Hl NO A"rrf,3UtO Uo

'slt3r€o 3rvylrNvNt No)fr5ts^Hd

Srlvl'{osoHt^sdAl3Und

(s)uorvu3do No)3Au-f,3r8ns

(NouvNrcvnr No)1F190'roH3ASd

\'.- -" -\ ..' SIf,3JJ 3

-_____

vNl9sln

I

I

(31do3d u3Hro NO)lAutsNvut

(rrcvn frrtH.l'vdr..tAs:s3u3Hds Jo

ANov.{uvH) u3€nnNI NO|J.UOdOUd '€

(9Nos "

ttsnn)Arnv3€ ? 9NtNV3n 'V

s 35is nt^J-s r A

(sNou.vr.Nvf,NDS9NIHI JO

S3f,N3SS3 Sv SOt O,$ '€(Aur:tod 'AUOIVUO)Alnv3g I9NrNY3n 'V

mEi6gES^G];

c:rr tHvnsnvr)sSSrf,mjvHft s3un9H '8

(sruv .lvnsrA)

Atnv38 !9NrNV3n'VnhfrrffiFlim

s3u.nvnot-lnf,f,o'8

s3ll.r']vnOlvrNln3'13'v

nn'E5u srA

s3f,N3n1JN I AUVJ.3NV']d

LLCICYYI TYUNIYN gO IUOIHJ. TVUHNgS


scheme, that is, of natural magic, the planets and the operatorLre not supposed to

^ct directly on anything higher than the

spirit, which is the vehicle of the imagination 1. The effects

produced on inanimate things or directly on bodies (unless bythe uis rerunt) are more difficult to explain without assuming a

supernatural agent (angelic, demonic or divine) than the purelypsychological ones; the same is true of the more odd or abnormal

psychosomatic ones, fot exampie, stigmatvatLon or nervous

diseases, as opposed to blushing or sleep. There is therefore a.

strong tendency for the effects of natural magic to be confined

to the putely psychological, and the more ordinary psychosomatic

ones. The more miraculous effects could be explained as natural,

but only by assuming a pov/er in the human spirit which was

not generally admitted.The A and B divisions of the uires imaginam, uerborum, ruusices,

rerilm, do not all represent the same distinction, but they have

this in common: the A fotces of all these things are the ordinary,universally accepted ones, and, though they can be used formagical purposes, they can also and normally do produce effects

which no one consideted magical; whereas the B forces, thoughnot all necessarily magical, are not universally admitted as real

or legitimate, and their use is at least susPect of being magical.

A.y ttansitive effect ptoduced by the uis imaginatiua alone (..g.telepathy) is obviously magical. The A and B kinds of the same

or different forces may be combined in the same operation. TheA kinds of the uires inaginant, ntusices, uerborum, can ptoduce

aesthetic, affective or intellectual effects by the ordin ty means

of, respectively, painting (or any other visual att), music or song,

oratory or poetry; the A kind of the uis rerunt can produce ordinaryeffects on bodies through the elemental qualities of the things

applied, as in any ordinary craft (..g. cooking, or non-astrolcgicalmeclicine). Uses of these A forces

^re liable to be considered

magical only tf planetary influences are combined with them,

I Natural magicians are neither consistent nor disingenuous on this point; they use

the A kinds of the uires imaginum d, uerborum, u'hich plainly havc intellectual effects.

'lpa?tu oxlttup f,ruotrld aqr qlr^\ srgt stf,euuof, dllrf,rldxe (6-g0Z.dd ..plql) trcqlrC I

"bas 967 'g9 'dd 'l 'A 'll" 'A 'rl 'II '009I 'rulpuol ,. . . aTauboy,g 167 .rrrqrr$':t''y961 'Joutnof F.mqn21 '..llnT uoruzg Jo tJV eq;., .sa1z1 sef,uuJd ..8.r

JJ r

ur-urar{l ourS?wl puu }ls rsn[ plno] ouo Jo '(.rre 's1ooc'dauoq'adorrorleq) sllefqo uzrJzlos Sunuesardar t{q ueltvlos uor]BJo JoSuos 'atnlcrd ? o>lsuJ 'aldurzxe JoJ (uuf, euo : sof,JoJ Jeqlo eq] dqpesn oq uoqt uzr r{rrr{n 's1ce[qo .]o Surdnor8 drelaurld luzrlnseJaqt w sr seErlznb llncco -Io acuulrodrul lzcr8zru urzru orll 'suzur

-sIT?l puz f,rsnru drzlauzld qrrzn uorlrunlrrof, ur pesn alz 'slnopo's1z-ulruz 'spoo; 'slueld IseJeuel ro 1zr.ro[ 'uzrlzlos 3:o sdnor8 'cr8uuruurulf,rd ut 'aldruzxo Jor 'uaqrn sz 'uollzut8zrul s(]uall?d Jo s.Jo]

-urado oI{} tu 'seuo3r Jaq}o q}la uor}zurqluof, ur llznsn 'pa}rerrpsI tI uoq/$ lnrro luruar sln Jo puFI g eq] Jo sesn prr8eu dprz14'e r{}rzg eq} Jo InoS aq} Jo luauSurS z sz 'dlesnard oJour 'lo '1nos u

e{rI tf,? o} 'z }Jeqlro dq sz.lo. tr sE 'psreprsuof, eq [un lou8zru eqluo^g 'acuuuodur Iurf,nJf, Jo s{z.,np sr dparueJ eqt ur }uer}zd aql

Jo tlrlzJ ro flqnparf, eI{} eulrlpoul uI 'popnpxe dpru}rof, eq uEf,

uollzur8zrur eq] lzrll (JaAe

;r 'ruoplos sr ]r Jf,urs (lnJlqnop drarr sr

sesuf, osaqt Jo uor]sJurssBls aqt lng 'L)unoA u ruory Isleur ]f,uJlxeol leu8uu B Jo osn er{} ro 'fpoq eq} uo ,{po s}f,ege JreLI} Surrwqseurf,rperu parzdard dlzrrSoloJtsz Jo esn eql 'alduzxa JoJ 'su'lurt8zu dprzssareu ]ou sr 'pello.tul Suleq ]uarl"d ro rorzrado

Jo uoE?ur8urur eq] tnoqtrzn (rueqt Jo esn alduls eq1 'af,uanFur

drzreuuld perrnbar eq] eJJoJxrreJ Jo af,npu ot pasn erz deql puz'taltvtvq3 s(teu?ld urc]rar ? o] puodserroc ol 'stouzld eql dq pasnzooq ot rqSnoqr dlznsn aru senrpnb osoqt ! sauo lztuetuele uuqlJerlto sanlJrl Jo saf,JoJ Jror{} 'sr }?gt 's8urqr 3ro sarlrpnb }lnf,f,oeql q8norqt stf,etra sacnpord ,awar sla eql Jo uorsr^Tp g ar{I

'dlarzrzdes

Pourur"x3 aq tsnlu puu esJo^rp aJoru er" sa3JoJ Jo spuDl g aql', sartrpnb Fluatualo puu sleuzld aq] uee/Klaq sef,uepuodsarror

Fuollrp?rl aqt Susn dq sserord pluaruele u? o1 ua,rrE aq u?f, trf raueld JEInf,ItJBd z yo '5ogk aqt 'retcateq) aql Jo o,rrsserdxe rueq]8ulryur dq eJJoJ puSolonsz ua,rr8 oq uuf, drotzro puz rrsnru'8unulz4 'rla 'f,rsnru 'SuBurzd lucrSolonsz arv dat{l JI

"l r?q}

6Lf,I9VI^[ TYUnIYN dO IUOSHJ, TYUSNUS


both cases one's imagination would become more solarian. These

groups of objects may also comprise human beings, who can be

used m the same way.The B division of the uis inaginan produces effects by means of

such things as talismans, celestially activated statues, the drs

notoria. The distinction between the A and B kinds of this fotce

is, like all the others I am making, far from being hard and clear;

but there is this difference between the two. The A force of an

image is in proportion to its successful, beautiful tepresentation

of expfession of its subject, even rf this is astrological and meant

to serve a nt glcal putpose. The fotce of a B imaqe lies solely

in its astrological affinites; its shapes are often not rePresentative

at all (..g. ars notoria signs, Paracelsan amulets), and, even ifthey ate, the adequacy oI beauty of the fepfesentation does not

contribute to its efficacy t. The other forces, of the imagination,

wofds, music, things, ate often applied during its manufactute

or use to reinforce the image's astrological power 2.

Since talismans usually bore wotds, lettets of chatactets, as

well as figures, they connect with the uis uerborunt and share withit the liability to accusations of demonic magic. The words orletters, not being repfesentative, that is, having no one-to-one

correspondence with a planet ot planetary obiect, can only be

effective through the medium of an intelligent being u-ho under-

stands their significance, namely, a human being, a planetary angel

ot a deceiving demon. One \May out of this accusation is to confine

the effects to the operatof of to human Patients who also see the

talisman, whose signs c rL then be understood by them and

become effective through their intelligences; this excludes effects

on inanimate things, on the body, or at a distance. The other viay

out is by means of the B division of the uis uerboruru. This kindof verbal force fests on a theory of language according to whichthere is a real, not conventional, connection between words and

what they denote; moreover the word is not merely like a quality1 Cf. Trithemius' directions for making a talisman. inf:a p. 87, and cf.

pp. 179-181.2 Cf . passage quoted from the Asclepius, supra p. 40.

9

'..rq'noq; cruolelcloa5l ur a'zrul IEnsrA ,r:t:r::o,t r',:Ir''rlf:rr',:\r:{:#!:'i1"4 i'bes 697 'dd'Vg6l'Jou,mof F.mqto21 '..ef,ucrg w n8o7oar71 ortlrcJ,, 're11z1X 33 r

'spege Surcnpord Jo suueur er{} q}la }luep /Kou aûq e/N'/////r0qran, sln B. Pu? v eq] qlra

peurqruof, sz/K 'urudq ro Suos eql Jo txe] er{t qSnoJi{} '.{rH^'saJ$ntu sla V eq] ol esJnof,eJ eJoJeJar{} pui{ 's.ourlrg sz r{f,ns

'clsntu .3ulrr1o,r.ur sef,nf,zrd lzu8utrq 'epour ro dpoleru Jzlnf,r.lwdou lseSSns plnoa puz pJoqf, auo dpo apr,rord plno.ll. suoa"er{

er{t Jo o}uts uanr8 'luv 1o uor}E}uesardar lztrrsnu aqt }?q} sr Jrsnru

prtnzrd ol puel ]ou prp droaqr srqr dgzn uoseal euo 'rlSzur f,narlt-ududs roJ srsuq FrrleJoell] Fnsn tsoru eq] saprôrd gcrqa puu

'suorlrodord prrsnru eseql uo papnJlsuof, sr esJolrun eloq/y\ eq] lrqlsesoddns rlrrql\ 'droaql 1zrr3o1orusof, Jepr/K e Jo uvd sr droaqt sF{I's8uuts Jo uorwrql^ rrraqrudtuds eqr yo dSopuu eql dq paurzldxas?a alrlzrado dgzorsdqd eq plnol ef,uepuodsarroo sI{} }?qI'Jrsnru ur slzlrJlur ]u?uosuoo Jo suonrodord eqt puz serpoqdpa,rzeq eq] Jo suonrsod Jo seouzlsrp 'sluaurelour eqt ueatueqof,uepuodserror lulrJeurnu ro Iuf,nuurai{}?ru eq} Jo suueru dq srrage

Jo uor]f,npord eqt sesodord tzqr droeq] z sI tI 'lzrlloroeqr dlarnd

'rnou1 I sE JEJ sz 'peururuitet saJlsnlu s!(t, eq] Jo uolsrarp g oql'seurzu luerf,u? 'anJl slq pa

-ul?]uoc prTE teuuld ro po8 z Jo rctrargqf, er{t pesserdxe qtoq qrlqaurudq e '.f,vs 'su 'uolJzluuf,ul uu oslz pve uv Jto >lJo1r\ arrrssardxa

vE qroq aq lqSru 'elduzxe JoJ 'ruaod v-vonvredo lzrr8uure ut rrreq] qllnN peurquol eq f,vtu tr '{r}eod ro ,{tolvto elr}f,etms" r{f,ns 'e8sn8uzl Jo sesn elr}urado .{ruurpJo ruory }Jur}srp sl }lq8noql 'pw f lurr8zru dprzsseoeu tou sl ]r 'tr3?tu ol Jlasll spueldlsnou.qo spJo/K Jo esn srql q8noq] 'ulz8z ere11 'arJoJr lzrlsolef,ratzer8 uela w ulzrqo 'seruzu tuerf,uz '1ver ileq] dq dllrarrorruoqt Swurzu dq 'uzr a,r 'sloe[qo drzleurld ;o sdnor8 reqreSor8unoe1of, -Io pzelsul 'lnFe.r\od arour eq uele t{zan }nq 'patoueps8urgr oql JoJ elntnsqns elznbapv w eq dpo lou deur 'arogeraqt'splozn Jro ulnruJoJ V 'r eou"lsqns Jo ef,uesse slr 'slueserder dlrrzxaJo 'sr ]l f lr{3lea. Jo Jnolof, s}r sz r{f,ns 'se}zu8lsop }I Surqr oqt ;o

[B 3rCvy\r TVUnJ.YN dO TUOSHI Tvl{ENs9


Ficinian magic, in terms of this scheme, uses the ais iruaginutiua

combined with the uires inaginurt B, uerboruru A & B, musices 4,,

and reruru B. The effects it aims at zre psychological and subjective.This description applies both to the spiritual magic of the De

V.C.C., and to his demonic magic. In the latter case the demons

would be attracted by the sevenl uires.

"Subjective", it u'ill be remembeted, means such effects as

remain within the operator or those taking part in the opetation,that is, either individually or collectively subjective, as opposed

to transitive operations by which the operator imposes an effect

on someone else without undetp;oing it hinrself. This distinctionbetween subjective and transitive effects is important in twoways. First, if the effects ate subjective, there is nruch less danger

of the magic being demonic, since there is no transmission involvedother than normal sense-perception-of the images, wotds,music or things used in the operation; whereas for many transitiveeffects the opetation is not perceivable by the patient or the effect

is on an inanimate object. It is still possible to claim that a subjec-

tive effect is accomplished by demons, but it is at least easily

explicable without them. Secondly, it is only transitive operationsthat can be socialiy importanq subjective magic may be good orbad from the point of view of morals ot religion, but, since itdoes not affect othet people, it ts not an instrument of power fotsocial, political or proselytrzing religious ends, such as u/ere

aimed vt, fot example, by Bruno or Campanella. Subjectivemagic, therefote, is much less hkely than transitive to arouse fearand persecution. The use of ttansitive magic ditected at animatebeings constitutes

^n overlap v'ith practical psychology; such

magic is rneanc to controi and direct other people's emotions byaltering theit imagination m a specific and permanent v/ay. Thereis a marked tendency for such magical techniques to be centredon sexual feelings, both because they v/ere probably recognizedto be especially powerful and fundamental, and because they are

in fact more closely linked with the imagination than othernatural appetjtes. Treatjses on witchcraft came near to being a

'bes ggg 'dd'2061'uopuol 'atuattadxg snofilJag {o satTatntl'sau:zf ru"[ll,4N 'J'J ?,

r,t! s!ll,a!A a6r) 'bas Ltg 'III(168I 'oztluerolC 'aqcfunsuo2 amlp7 ota{g'ouirfi"ult

sln eqt'rlSzur qll/N petzlf,ossz llasolr sonbruqf,s] pedoldtue Puz'(sasueslp Jo saJnf, 'etvul?r.fs) pug Sulstrdrns z Jo spege f,I]Euros

-oqedsd'(sdon 'puerq 'sllaq) sSurrir o]EIuIuzuI uo stf,oge paonpord

doql f peuizldxe os aq dpsze lou plnor Lif,rI{/K pul{ snolnf,Brlur E

J:o aJJ.4A. sacrlcurd slr Jo duzru esnuf,oq uot]zusldxe arrt]JnJtseP srql

tsurz8z eluoJop eruos pztl rusr)rloqlu3 drzurprg 'PoC Sururnssz

]noqlr- N uor8qer lzuSoloqc,tsd'e,rncafqns uJo stf,egta eLI] IIz utzldxe

plnor rr8zur pcrSoloqrdsd dlarnd 'arrrlrefclns 'lvtnwv JIOLI] ]ng'uor8rler IEAIJ z Sursucurd yo dxopoqrJoun snollqo aqt Puz [êCIaql qloq adzosa o] JepJo uI 'ct8ztu 3luotueP-uou ? eAerIIsE ollduenz suzrcr8uur Sutuzstu-ilea tnq luapnrdu4 'dlarnlosqz tIuuepuof, o] pu? Jluotuep sz crSzur Ip JoPISuof, o] raJerd 'aloJ

-aJer{} 'suensrrq3 druar puz }uopnJcl 'uor8r1ar req}o duu rog ruoorou sr oJorl] puu 'errrsnlf,xe puu anblun sI uonuleleJ uEItsIJqJ ar{}

f uolSqar I"ArJ u sr tr asnmaq uunsrrrl3 z ot elqzlderczun dlruaplraeJoru sr ]ng 're8uzp sq] splorrz rrSzur rlla8ue Jo JIuoLuaC 'tuslaP

Jo ursreq]" sr ecuanbesuof, 1ucr3o1 stl flue8u prnlzuredns f,rrc

tnoqttlrr spege eluu s ogt ef,npord ol slululf, tI eJuIS'uor8tlel ot t"eJq]snorlqo u? aloJeJaq] sr rrSzru Jruouep-uou 'prn1e1q 'z peurnssu sI

esnzr aurlrp ou ]ug] ur dpo serrpurd snotS4er duuur ruory sJeSIp

crSzru ro dSoloqodsd pe4ddz dq s]f,e:Ue Jo uononpord oql'uot8qer qlla sdzlrerro ct8zur qlrq,tr ul

'luztrodrur tsour sqr sdzqred 'sdurn etlt Jto ouo sI sK{} pu? 'uor8r1at

Jo lJed E s?.1K ]l 'pezlletualsds dlsnoicsuoc s?/y\ lI se J?,J os ulleuqdrcslp ererzdas u su drnluer qtnag] ul ]srxo tou prp dSoloqtdsd

pailddz of,urs 'durrrlrz Jorllou? olq clSeru 3o uorrdJosqu eq] o]peel lou op dSoloqcdsd qrrzn sdulrerro eseql 'ruarzdd" erel{ }ousr szrg Iznxes agl lcr8zur uzrurf,rd ur su 'Rasauo o] pe4ddz otesenbruqoetr eq] ruqr Suleq erueregTp dpo eqr 'dSoloqodsd qli,$dzlrarro uzc oo] crSrur eruroelqng 'r uor]JBJ]]" Ienxes uo pas?q

dpnrldxe sr q3rqa. suorloruo II? 8ur11orruof, JoJ enbruqca] z aulpnool ldurauz olqz>lJ?ural v epuur ounJg puz '. ana7 clqdvrSourod

g8CICYW AYUNIYN gO IUOIHJ TYI{INSC


irnaginant and the ais uerborum. But there still remained for Catho-

lics the impossible task of demonstfating that these ptactices

differed essentially from magical opefations producing similar

quasi-miraculous effects by similar means. Some evangelical

Catholics and some Protestants attempted to remove of explain

away such practices, and to condemn any but purely psychological

religious effects as demonic magic. But since they had tc accePt

the miracles jn the Neu'Testament, their posltion was not logically

tenable, and, without the miracles, they 'wefe in danget of reducing

their religion to a godless psychological technique, identical withnatutal psychological magic. The ovedap of magic and religion

produced then this dilemma: either a miraculous but plainly

magical religion, of ^ purely psychological religion without a

god. This dilemma was nct of coutse explicitly stated, but it is

clear that several anti-magical writers wefe awafe of it and

unable to find a way out. A very few pro-magicians, such as

Pompon azzi, explained all religious effects, including miraculous

ones, by natural (psychological and astfological) causes; and

some vefy libetal Catholic magicians had no objection to identi-

fying religious and magical practices. The histotical importance

of these connexions between magic and religion is, I think, that

they led people to ask questions about religious practices and

experiences which would not otherwise have occutred to them;

and, by approaching tehgious problems through rnagic, rx,'hich

was at least pattially identical with, of exactly analogous to reirgion,

but which could be treated without fevefence of devotion,

they wefe able sometimes to suggest answefs which, whethet

true of not, wefe neril/ and fruitful.

'yIV 'ZZ'dd ''1n 'do 'tlapn3d eas ,

'aeelrszg 'runTotuutuao'unJoqond'tun.rot"ra,sf,ia nualcJ'o'uo7 o#A ao Y;#;!t;;lr)El,n:tsfiloqts u/n2 ifiJq/ mta anbmqrnb :1u17do xg 'runrpuaduo2'apsraaun anbsw.tqn apuxtxpary

7a aotq{osoJlqcJ ttprorpcl tlto.rr1doaq1 '(droqog rog ur,(uopnesd) snll?nq oeT I'bas 99 'dd 'gV6I 'uqrag 'snslato.torJ sa1sotc1doar1a 'tra1cne4 'g ',4S, ees z

lz,ro.rddz f,rs,rsngrua Burssardxe '0rgl llrdv pal'p 'sntweqlu;. ruou -t[":t"rTti"i'[Il "n

'8Ir 'Eggl ''d 'u 'sat1 t.tE'J ogdoro11c1r1 ol[rulo a6J 'eddrt8v sn{auro3 r

oq] 'uorzg raSoa 'zuuellrt y ur spug euo sz tllns 'lt8ztu PA-esrPelu eLIl Jo uor]?nurluos u sI lI 'rfiIuullslJll] r{}r/K elqnzdluoruldlsnolr.qo oJor.u eoueq puz (f,Iuouap dlrrerro eJolu r{fnru Suraq ur

s(ourf,rd ruory sreJlp f,r8?ru _To PuH slr{I 'p s31K erl sduqrad qrryn', eldtosrp (snllueq]lJl sz lurq pepJuSeJ 'snslarzl"cl tlo Sutluaruruof

'droqog senbczf pu? '. ]r ruor; qf,nru }uwel dpruld puq snsle)ewdf , snruueqllrl yo Sutsselq oqt LIll/K per"eddu 0!(/d0s0/!(lc[ elftrro aes.zddrrdv 'lr ulory lf,ultslp 'Iuiqr 1

(s1qcit1,n lng 's.outotg ot sef,ueIq

-rueseJ esolf, ssrl q3rq.4A. f,r3Bru IEf,rSoloJlss Jo uonrP?J] z luesarderdeqr esnmaq dlpuoces pue (dgzf,uolsrq pelreuuor dlesop ere daql

asn?f,eq ]sJg 'reqtaSo] su"If,ISulu JnoJ eseq] pednorS e^?r{ IIuoHoO ry SnSfsOV'rYcI 'YcIcIIucY 'SnIWuHIIuI (t)

'os P}.P l)eJ s1. oga puu 'rqSrJlno

]r uurepuor o] 'suolJll,tuof, snot8qer Jloqt urory Sw8pn[ ']oedxa

plno/K euo LuoLPA. sJelrJ.4A. esoq] Jo euJos aurrusxe Ilsqs I JeldEqf,

lxeu oqt q 'ssef,f,ns z ]ou szn :l3zlu s(oulf,Id elor{a orl} uO 'os

p1p rueqt Jo llz suzeur ou dg 'ecrtrurd ro droeq] uao rletJl olul tIe]zJodJof,ur ro 'dlprlleqrudruz(s tI uonueru Jer{}Ia tqSru--}r olelq?rnolzJ eq 1t13rcu daql ]"q] qf,ns er? suolllsod luf,Ir{dosoF{d pu"snor8rler esoq^\ src>luryr 3ro sdnor8 qlrn rerdzqr sqt ut l?ep IIBL{s I'drntuac r{t9[ er{} w or8uru s(ourf,id o} suor}J?eJ er{} Surssncsp uI

ACO'TOUISV CTNV f ICVI{ OI'CTIIVUNOAVd SUSIIU,4S,'I.tr.UnJ.Ngf HI9I gHI NI fICVhl s^.ONIfId 'Al UflJdVHS

86 IV. SIXTEENTH CENTURY

Picatrix', Arnaldus of Villanova, or Peter of Abano, in which

opefations afe ditected to the angels of sPifits of planets, withthe purpose of compelling them to do something extfaordinary.

Ficino enters the tradition with Agdppa's De Occ. Phi/., whete

the magic of the De V.C.C. is fully expounded, but in a context

that robs it of any pfetence of being natutal and spiritual; the

demons have come out into the open and dominate the scene.

The efrects aimed at are mainly transitive and not subjective, as

with Ficino; this toc is a step in a dangerous direction.

Trithemius

It cannot be proved with absolute certainty that Trithemius was

in the habit of performing magical opefations with the help ofplanetary angels, but it is highly ptobable. The main evidence

for supposing so is in his Steganograpltia, whtch was not prmted

until 1606 1, but was quite widely known in manuscript; Bovillus,

Agrippa, Vier 2 and Gohory 3 had all read it. This book, as its

title implies, has something to do v'ith cryptogr^PhY, a subject

which he also tteated in a published work, brs Po$graphia a; ttalso appears to have something to do with invoking angels orspitits fot some useful pufPose-he also published a tfeatise, notcontaining invocations) on planetary angels, his De Septen

Secundaduzi 5, which sets forth a planetanly determined scheme ofworld history. Trithemius' adversaries, such as Bovillus, Vieror Del Rio 6, took the SleganograplLia as a manual of dangerous

demonic magic, and made no attempt to interpfet it as a cfyPto-

1 Joannes Trithemtus, Sleganographia, boc est, ars per occaltan scriptaram animisui uolun,tatem absentibus aperiendi certa .. ., Darmstadii, 1.606. Trithemius died in7576.

2 See Joannes Wier, De Praestigiis Daemonum, di incantationibui, ac VenefciisLibri sex, poslrema editione sexla aucti dz recogniti. . ., Basileae,1.583,II, vi, col. 166 seq.,

where he quotes Bovillus' shocked letter to Germain de Ganay about the Stegan.,

and states that he himself had read and copied it whilst living u'ith Agrippa.3 Suavius, op. cit., p.761,, where he states that he o.wns a copy; he also quotes

the Bovillus letter (ibid., p. 160).a Trithemius, Po$graphiae Libri Sex ..., n. p., 1518.5 Ttithemius, De Septem Secundadeis . . ., Nurnberge, 7522.6 \7ier, loc. cit.; Del Rio, Disqaisitionum Magicaram Libri Sex . . ., Coloniae

Agrippinae,7679,II, q. iii, p. 111.

.(' ' ' uJnuJel?f, sJlsruls ul ?g urnrqrl ?ttxap uI srluaquq 'suolor rrJ?a runlnul radnssllusls 'lP..t tP FEqJr"q IJIA tunpotu ur srlegrro ruz.rn8y uruaou ruslJur{f, ur a8urd 1a,rsrer xa urau';Ezurr )vr,,

" 0 r s' d'

.w "ff !x1JJ,,u; :::J,:;T:';{,':#ff T,'jji",fi ,"aqt Jo trsoru seurnsar >lro.r\ stqr !(9491 pelup sr uort€trrpap eqr) .ln .do .leplrH ?,

saEzssed rueêler eqr araq^\' g-z L' dd' 17 71' aeu t"O*rrffi: :? t; "";;;T: * #:# olotlpulA ' ' ' oyr1dot&otro&arg ' ' ' 11zaar1/!"t1 stuuoof 'lrpl"H lsurg guu331o46 ea5 T

Surqldrela puz,, ']uerdneJ oq] tnoq? a.ou>I o] qsl-4N nod Surqlf,uvuJBal oslB duu nod suBeru eLuES eql dg 'raSuessatu Jo Swlrr.an

'splon Jo osrr eq] ]noT-[]r.rrl 'sJnoq nZ urqtr. N ]uerdroeJ peJrsep eq]o] pederruo3 eq IIr.4a. a8?sseul eql 'ploqqsetqt v repun perrnq puzluardrrer er{t Jo eSuurr uE q}r/y\ Joq}o3o} dn peddur.4A. eq o} sl eSstut

or{I ..'ueuv 'p3uus sntlrlds ?S Hg Tr srJwd eurruou u1,, Surpua(uoEzloAUr ]Jorls v sr eJerII 'etn8ry uzurnq E sz elqvzwSof,eJsr tr su 3uo1 sz u/r\uJp dlnyrrnuaq aq tou peeu lr luq] plo] eJe elo,

pu" e peqursep dllrvxe sl 1a3uv eqt 3ro e8zurl eql .8unrr.,n toJf,es

Jo puH f,ve to ]ueurraqdnue JoJ suorpeJrp pesrn8srp eq plnoroseqt lsql dlo>lrlun ]soru sruees rI 'suonzln3luf, prrSolonse pe]-zr4cluoc lq poururJelep tueuroru z 1e la8uz ,lw1auv1d z Jo ernlcrdoqt JaAo e8zssaur aqr fzs o] plo] sr euo f seSesseur pereqdlruago selduzxa duu urzluor 'o-&] Jer{}o ar{t o>lrl '1ou saop 'paqsrugunsr grpla '{oog prlLII aqt }ng 'z lapleH .g .A 'reqdzrSorddlruuurJeC e f,q snrurolllrJl -Io ef,uoJep drnluer qlLl E vr. pa]zJls-uoulep dlsnoldof, puz dlrzap sl sFII 'lueurreqdpue Jo spoqterueqt J'o suondrnsep sz paurzldxe dprorrz3isqgs eq ve) Lueqt urstlrtds puz sle8uu aqt turl] puu ',,(qdzrSorddn Jo lvaln op un1da.8

-oua7aTg ar{} Jo s>loog o.4A.t lsrg er{} tuqt lqnop eptll sr oJaql'se8zsseru 3ur]]rusuur] dlteroas

go sr(z,n ]trof,ouuT Joillo to sregdit lnq Surqrou qtla slzJp {ooqeg] ]Eql tJess'u 'saunlua) qlLl puz r{}9I oq} w q}oq .srapuegep

6snrueqlrrJ 'rz81nr. egt ruory s]aJf,os tuulrodurl stT aa;eserdo] Pelunss? estnSstp v .{1uo oreun suor}Ef,oaur oq} wqt peurrulJpuz 'd1erd uzllsrJrl3 qll.4o. alqnudiuof,ur Surqr-{uz qtl.4il, lo .crSuur

sluouloP qlla ]l?aP {ooq sry lzq} ParusP dlzrnzqdrue puz dgngerzr', snlprog rsureS? poperrp tI roJ n&oJody u? ur pu? sra]lal sn{ ul'>1ron oqr or acz3rsrd sFI ul Jlesulrq snruoq]rrl 'esrlzerr cn{dzr8

LBSNI7[gHIIUJ

8B IV. SIXTEENTH CENTURY

that is happening in the wotld, you m^y learn, the constellation

having been obsetved, by this ^rt"

L.

Two latet defenders of Trithemius' innocence of all magical

practices, Gaspar Schott and Heidel, are nevertheless unable tosuggest a cryptographic interpretation of the 3rd Book of the

Steganographia 2, and do believe, I think rightly, that it describes

a nrethod of conveying messages mentioned by Agdppa, whohad spent some time with Trithemius in his monastery discussing

occult sciences and u'hose De Occulta Pltilosophia had been so

warmly praised by him3. In a chaptet of the De Occ. Plril. cn air,

to which he ascribes most of the ptopeties usually given tospirit, Aprippa writes a:

The forms of things, although by their own nature they are conveyedto the senses of men and animals, can however, while they are in theair, receive a certain impression from the heavens, by means of which,as also by the fitness deriving from the recipient's disposition, theymay be transmitted to the senses of one recipient rather than another.

And hence it is possible, naturally, without any kind of superstition,and through the mediation of no other spirit, for a man to convey his

thoughts to someone else in a very short time, however far apatt theymay be from each other; and, though the time in which this is donecannot be exactly measured, it will inevitably happen within tu/enty-four hours. Ancl I know hov' to do this and have often done it. AbbotTrithemius also knew how to do it and used to do it.

1 Trithemius, ibid., p. 312: "Et omnia, cluae l1unt in mundo, constellationeobsetvata, per hanc artem scire poteris."

2 lleidel, op. cit., pp. 354-6; Schott, Scbola Steganograpltica ..., Norimbetgae,1680, pp. 244-6. Heidel (p. 122) claims that he has discovered the "K"y" to the 3rdBook, but he gives it in a cipher which I have not been able to break.

3 Sce letters between Agrippa and Trithemius at the bcginning of Agrippa,De Occ. P/til., n.p., 1533, sig. iij-iiij.

a Agrippa, De Occ. Phil,,I, vi, p. ix: "Ipsae nanqLre rerum species, iicet ex proprianatufa deferantur ad sensus hominum et animalium, possunt tamen a coelo, dumsunt in aere, acquirere aliquam impressioncm, ex qua una cum aptitudine, a dispo-sitione recipientis magis ferantur ad sensum unius, quam alterius. Atque hinc possibileest naturaliter, & procul omni superstitione, nullo alio spiritu mediante, hominemhomini ad quamcunque, iongissimam etiam vel incognitam distantiam & mansionem,brevissimo tempore posse nunciare mentis suae conceptum: etsi tempus in quoistud fit, non possit praecise mensurari, tamen inter uiginti quatuor horas id fieriomnino necesse est: et ego id facere novi, & saepius feci. Novit idem etiam, fecitquequondam abbas Tritemius."

'gL'd''r' 'do 'repr"H ur palonb ..,*"urrrljili#J,!L* :'091-69I 'dd erSur '6 r

{l?q erE e/N '(cplro.{\ eql u Suruadduq sr luqt Surqrfre^s Jo,,'e8pa1.lo.oul FSJe^run Surrrnbrz Jo suzaur

" osp sr ]r :fqrzdelar yo

pq>l e ,t1vo ]ou sr :r8zul lucrSolorlsz (snruror{}rJl }Br{} patou aq

osp ppor{s }I 'suourap 8ur-rrarap urol: s1e3ue pooS qsnr8unsrpot tlnl5rp sl ll 'eas luqs e.{\ su 'asnuraq 'snopred dlarau sl }linod dp.{ o1 Surqreruos op rg8lru deql rzqr Surdoq ur rou '* pa4-oaur eq plnol suurnby szuroql Jo drlror{}n? eqt sq} roJ-asrnl-Jor{to lo dwlauzld 'sla8uz ot sredzrd Sussalppz ur xopoq}Joundprussarau Swqlou sr ereq] ]sql '-{lpuoras lrrloqzrp pue pzqJeae sr s.aldoed raqro {1uo-snord puz poo8 sdz.trlu sr rr8uu dur

'dSolorlsz r{}IA sz '}zq} '}sJg 'laqrue'.ueJ lsnur 3111 'sar{ rq8rru.ro.opsdzqrad lou oJOA dtald u"rlsrJrl3 o] .,{rur}u,rr .3ulqr f,uv to suotuepot suoqufolur Supurolpu lou sE.&\ eq tvqt suoErlsorord slH'lq1s Surcur,ruor r r{}yl rulq peplrrord Tooq srLI Jo rred rrqdzr8-ordiro ag] 'sle8uz drzreueld Sulrrlonur suorlzrodo eqrJf,sep o]peqsilo, eq JI 'pur,{ Je'q}o eq} uO 'esrn8srp snora8uup ? LIf,ns uesoqf,elrq '. cr8zru ltvlq Jo pepedsns {zznduz Suraq 'pJnozn er{ tuq}'poolslapun d1epr.lo. oo1 Sureq sreqdn uo esrweJ] E lue-rard o]peqsra dlareu pur{ snrrueq}rrl JI 'olquqordtur dUB1q sl }I 'rr8zursruoueP uo asnEeJf v '{pted pue 'rrSeru fruouIep sz pesrnSsrp eJE

tueruJor{dnua Jo spoq}eru aqt r{rlLI.4a. ur dgdzrSoldd.rr uo esr}uer}

E dluud sr atqdnfiouafiaqg (snrrrelllrrl ]?r{} 'ucqt 'e,Ler1eq I'1a8uz d,ru1euz1d E Jo dl.q

eql errnbal ssoleqtJeAeu tq8ru uerrr8 sr uorsserdurr sql qJrqar dquorlurado arlt puz 'sueûaq eq] uroJl uorsseJdrul eulf,aJrp slr dluosellereJ tI tzq] 1nq ']lrrds druteuzld v tq pede,ruor d11zn1c? tousr a8zssaru eqt tur{} u?eru 11eA\ f,vw 'lela.troq 's1{r f unrpeur z

s? pellolur sr ..]rlrds Jeqlo f,va,, tuLI] seruap 'anll sl -ll 'uddrr8y'uorlzredo lzrrSoloJlsu euros Jo su"aur dq luerdrf,eJ auo o] pa]f,eJlpdlesicerd sr 'slq8noq] s(Jepues eLIt qlla pelurrdul 'lrrrds eq]eJaq lrx.e er{} w peda,ruoc }FIds urtunq eLItJo suueru dq pe,raryrzeq plnol uonzf,runruurof, elqrzdalet wqt-]e11eq uoluruof, u sz/r\ ]I

68SNII^TgHJ.IUI


again at Peter of Abano's prayer to Jupitet, which so greatly

accelerated his scientific progress 1.

Ary discussion of orrrn lrTlJ*ron magic is made somewhat

uncertain and complicated by the follorving facts. He did notpublish hrs De Occulta Philosophia, whtch had been completed by1510 2, until 7533, several years after the publication of his De

T./anitate Scientiarunt (1530), which contains a fetr^ction of the

former work and several discussions of various kinds of magic 3.

Agrippa reprinted these at the end of the De Occ. Pl:i/.; in his

preface he refers the reader to them and uses Ficino's feeble words

to excuse himself for printing a book he had publicly tenounced:

"I am merely recounting these things, not apProving of them" a.

He also says that he has made considerable aclditions to it.Befote giving any rveight to this retraction, we must temembet,

first, that the De Vanitate is a Declamatio Inuectiua, that is, a

rhetorical set-piece, and that thetefore, though much of it is

seriously evangelical, by no means ail of its destructive scepticism

is meant to be taken in earnest 5; secondly that, though it contains

one fotrnal retraction of the De Occ. Phil., this is limited to magic

involving bad demons 6, and that the other discussions of magic,

though far ntore cautious and less favourable than the De Occ.

Phi/,, do contain a defence of natural magic and even of theutgy,

by which he means the obtaining of benefits by operations

directed towards angels, including planetary ones ?. There is,

1 Petrus Aponensis , Conciliator, Venetiis, 152L, Dif. 113, 156, fos 158 vo, 202 rc;cf. Thorndike, op. cit., II, 900.

2 lhis appears from Trithemius' lettet at the beginning of the De Occ. Phil.3 Cornelius Agrippa, De fncertitudine dy uanitate scientiarum dec/amatio inuectiua . . .,

n.p., 1539, c. xlviii (retraction), c. xli-xlvii (on magic).a Agrippa, De Occ. Phil., Ad Lectorem, sig. aaii: "Quod si qua repetitis, quae

vobis non placeant, mittite illa, nec utimini: nam & ego vobis illa non probo, sednarro"; cf. Ficino, Op, Omn., p. 530 (Ad Lect, of De V.c.c.).

5 This is clear ftom Agrippa's Apologia for the De Vanitate; see M. A. Screech,"Rabelais, De Billon and Erasmus", Bibl. d'Hum. dz Ren., XIII, 7951, p.246.

6 Agrippa, De Van., c. xlviii; note the final sentence, condemning magic "secun-dum operationem malorum spirituum".? Agrippa, ibid., c. xlvi.

'bes 971 'A "trlc 'do 'a>ppuroqa r

ot snoSol?uz sr l{3lr{a '}rrrds slq} lq padaluof, otv sef,uenHur

dreleuzld aor{ suwldxa eq oJaqa 'ounrg ulor3: uo{Et d1e3rz1 'tpunut

sn|nnds oql uo reldzqf, ? sotrr.&\ zddrr8y estlzeJ] slq q dlrzE'lI Jo uvd eurossq ol Luees

pu? tuerunSru sH -To 1troH eql OtuI .(lqroorus eSlau oslcl pu?ourf,rdJo sluoru?vry tsr{} os 'sp1l Surop lz InJIDIs sl oq f ruagr urorysalonb dlruanberJi tnq 'slaluzn uJepour selp dpedo Jeleu zddlr8y]zq] pereqrueuler oq ]snru lr esaqt Jo IIB tq 'seldru"xa .4a.al z dqu/Koqs eq ]seq uvt 43vur s.zddrrSlr j:o txetuof, peuul pu? r{JrJ eq}

ur Sulrueddu dq peruroJsuvJt sr rr8uru pnrlrrds ssourf,rd lrol I.suoIlBl

-uuf,ur puu suuluslu] auolu ]al 'suourep .ro sla8rru ]noqz dllpnurrsnorlnef, ou suq zddrr8y lxopoqrroun dissaledoq ureq] J:o awos

'droetl] prlSzu Jo spuzJts duzru sepnlf,ur Jr 'eruaqrs pcls,(qdzlaurSurdFepun puu dSolourure] slr ur f,ruolr1doe51 dpuzunuoperd sr

'l!t/ct 'rro aC[ eqr q8noql 'rr8utu Jo sprig ]uere5rp elrnb {lrzn 'pa-]Eulurpluoo dzs tq8n.u euo 'palzlf,osse dlesop eJoJeJeq] puz 'lt8zru

Jo da,Lrns ]s1rl s.zcldtr811 ul poppeqrue puu pasradsrp sr lr lnqI suopurorr.ur prrSoloJlsu sz suru,{11 erqdro eqt Jo uor}?tardreluruz pue orlcl Jo oltnpuo2 tttldro uz rlllÂ. paurquof, sr puz 'nqApqd1"t,1 ae er{} tuory 'ruqaq",tart uet}o 'ue1u1 sr uor}rsodxa sFII'f,Tsnlu ,{rureuzld slr{ Jo slru}ap aql Surpnlf,ur 'rr8zur lecrSolonszs.ourf,rd ;o .{roeq} oLI} Jo uoTlrsodxe IInJ " a,r.r8 o} ?ileuzdwu3pu" ru{oud usllt rsrlrue Jo /KODI I Ja}rr.4A, dpo 3r{t sr zddrrSy

'pupl snora8uzp tsour ar{} Jo uele 'rr8uru Jo anpêqt ur eêileq ol penurluof, eq rzqr dlrzalt

^\oqs ', a>llpuloqldq pe]rellof, ef,ueprlo reqlc puz ''/!t/cI 'rro ae eql SurqsrlqndsFI .Io lr?,Ji erll 'a7a7ruo71 aO eqt ur rr8uu uo sretd"qf, or{t 'puzr.{

reqto aq] uO 'elqrssod se cr8uru Jo eery sz dlruznsrrri] z Surluzn {l-snorlqo sr oq,4a, pue 'qrrnqf Jr1oqruJ eq] ur sosnq? snonnsJadns sz

spru8er or.[ ]uq.,l\ uo r{sJrrl sr oli.e\ 'pcqe8u?Ag tseutae uv sl 3q

''/!c/d 'rro ae aql o] suortrppv rctvl ur sdzqrad puz 'a7a7rua,4 aeaql q 'pullu s.uddrrSy ur ]f,rguof, pe^loseJun uB sewf,rpur r{rrrlrl.s>looq o/K] 3rl] ueo/K]3q epntr]]? Jo aJueJet[p Ieil v 'lerrenoq

T6YdcIIUOY


marr's 1. This is followed by faiily harmless chapters listing the

various things which, containing ^fi abundance of spitit and

subject to vatious planets, are to be used for acquiring celestial

benefits 2. But then come directions for obtaining, not onlycelestial, "but even intellectual and divine" benefits, and this isaccomplished by using these planetary things, hetbs, incense,

lights, sounds, to atttact good denrons ot angels into statues,

as in our familiar Asclepiur passage, to which Agrppa refets.

These ditections are given u'ithout a rvord of caution, and more-

over are said to be eractly parallel to the attraction of evil demons

by obscene tites 3.

Part of Ficino's rules for planetary music, cornbined with the

Pico Conclusio on the use of Otphic Hymns in magic, apPeat tn a

chapter on incantations a. T'hese are to be directed towards the

"numina" of stars, an<l the planetary angels are to be given theirproper names. The operator's spirit, instead of being conditionedby the music into a suitably receptive state for planetary influence,

as in the De T./.C.C., is here an active instrument, which is projected

"into the enchanted thing in order to consttain or direct it" 5.

Ficino's musically transformed spitit appears here, "wartr,,breathing, living, bearing movement, emotion and nteaning withit, articulated, endowed with sense, and conceived by teason" o,

1 Agrippa, De Occ. Phil.,I,xiv, p. xix; Ficino , Op. Omn., p. 534 (De Tr. t,'., III, iii).2 Agrippa, ibid., I, xv-xxxvii, pp. xx-xliv.3 Agrippa, ibid., I, xxxviii, xxxix, pp. xliv-xlv.+ Agrippa, ibid., I, lxxi, pp. xci-xcii: "In componendis itaquc carminibus &

orationibus pro attrahenda stellg aut numinis alicujus virtute, oportet diligcnterconsiderare quas in se quaelibet stella continet virtutes, effcctus & operationes atquehaec carminibus insetere laudando, extollendo, ampliando, cxofnando, quac soletstella hujusmodi afferce & influere, deprimendo & improbando cluae solet destruere& impedire ..." (for Ficino v. supra p. 17); cf. ibid., II, xxvi, p.clviii (planetarymusic), II, lix, p. ccvi (Orphic Hymns and astrology), and infn p. t74.

5 Agrippa., De Occ. Phi/.,I, lxxi, p. xcii: "Eiusmodi itaque catmtna apte atqucrite ad stellarum nofmam composita, intellectu sensuque plcnissima, . . . atque perimaginationis impetum vim maximam conspirant in incantante, atque subindetraijciunt in rem incantatam ad illam ligandam aut dirigendam, quorsum affectussefmonesque incantantis intenduntur."

6 Agrippa, ibid., "Instrumentum vero ipsum incantantium est spiritus quidampurissimus harmonicus, calens, spirans, vivens, motum, affectum, significatum secumferens, suis articulis compositus, praeditus sensu, ratione denique conceptus" ; fotFicino v. supra p. 10.

s rr,r uorueref, s nq onp ec,, ( rraxf, , ;fr"::5'1ii1..,I,:;;J": : o"i["Tfrllr ;ta;

nt

'L-gVl'd zr3ur1: :26'd 'I69I 'npzls1o8u1'saTw spsotttluadrlS- ta fitzllpl ttxilaapv'snuaJs4 snlf,rpeueg :OSt-gVt's1or'lr'II'g8gI 'euallszg "ruao6J 'lraorcJ a6J'nt1n,(z.rruoc) :(gOSt 'pa rsrg) 'bas 697'dd 'tggI 'azapszg "/7tar4 'lzrlrV a6. 'snt1uz11agur 'sn&o1otq alpflJaa apltuoulJltv a6J 'snuzttoJrd lerJquC :G-OZy 'dd 'ZLSI 'aealtszg"uruo 'd6 "Jtuo2 aqr roJ ofioJo{V s1{ uI osle a8zsszd aurts) 8?l 'd 'ZV6l 'azueil.g'uuz9 'pe " ' ' a1o4uftq ryulutoH aq 'ottr1'ôlC (ord) '3'e 'clSzur lsutz8u puu roJqroq Sutru.lr esoqt Jo s>lJortr eqt ur tfiota nsttd 3o satSoleeua8 .{uzu arz areql r

spr?1Kot peperrp sr r{f,rq1s. 'poo8 Surqlaruos s?q uorSrler r{f,?a puz i saeeld

puz serurl tueJa:Urp qll,n .f,mt uolSrier Jo seluowaraf, pu? sellr aqt lng

ilolzen Jrer{}

drysro.tr 'sdz.tr FJeAes u,t\o Jrer{l ur (seJn}ven IIE }ur{} plo} eJz ota.

eroH 'z ((uorlrlsradns puz uoSqer 'rlSzru lzruoruoJef, Jo sdord

oa] er{} uO,, : pel}rlue rardzqc InJaJ?f dgunsnun oq} uI ueê ueas

dlrzalc eq uEf, lusuerruds 8ulo8-q8norolr dlqu>lrutuer s.uddrr8y'stsruolu1doa51 aqr

puu sneqdrg 3o pus 'u8zru s(ourf,rd JoJ snlsr8eruslJl soiuJeH

Jo sf,uulrodun aql uees f,peeqv 3l\"11 e.4A.:rJ3]suoJoz ot peqrJf,s?

dpzln8eJ sr slJ? eseql Jo uorluolur eql 'uor]zleleJ uuEsrJr{J-?J}xe

']uercuz oq] Jo lwd aran 'ruaqt Jo peloJddz oq^ro. esoq] JoJ 'f,I8rtupuz dSoiorts" :l7r* oslu oraln !70/0a(ft 1ts1,td aLI] Jo ]soru l?qt pleqdlureueS 'esJnoc Jo

(sBA ]1 'fzn ((l?Jeqrl,, dgzuopdacxr elrnb

" try peldaf,f,? sr pve aEolu orslrd ? osp st nt7oJoa(.ft orslrd eq} : eJn}Eu

etuzs ei{} Jo rul{ roJ atv 'w?zd ro uEr}suLIJ 'uoi3r1ar pue rr8ztrq'dlrrrrpu f,rszq errJ?s eql JC saldurzxe sz IIE Lueq] sprz8er dprzldpu? 'suor8rlar uu8ud pue cr8zru ol uorlulal ur seruorrJeJer pu?

sradzrd uzrlsrJq3 sassnrsrp 'Ioog pJg er{} ul dlzlradsa 'dpuanbargeq ! salroaql prr8zru cruolzldoaN ;o tunof,f,B pfuolsrq 'peluaur-tuosun uE s? ue>13] aq plnol tsLl.,l\ err.r8 pu" suorwJeprsuof, qf,ns

truro dlareu'elduruxe JoJ: (olef,lzlql e>1q 'lou seop eq ]ng 'urz]uof,

deqr szepr snorS4er xoporltJoun er{t lsuwSu JOpuaJ eq} ur?rN o} Jo

'>llo.traru?ry uzESIJr{f ? o}ur tueql ef,roJ o} trosa ou se>luu eq

tzqt ur stsrleJf,uds relzl lsoru puz ourf,ld ruorJ d18ur>1rns sre5rp eq

'solrnos cruolzldooN Surzrrolloy dlesolo sr zddlrSy eraqa uaAE'sle8uz drzleuuld Sunrarrp'Suqladuor

'Sulluzqf,ue Jo suzeru ? auro3aq s?q tr spuzr{ s.zddrr8y ul }ng

e6VddIU9Y


God Himself the Creator; and although God approves of only theChristian religion, nevertheless He does not wholly reject other cults,ptactised for His sake; and does not leave them unrewarded, if noteternally, at least temporally

God's anger is ditected towatds the irreligious, not towardsthose who worship Him in a mistaken v/ay. In so far as these

other religions differ from the true religion (i... Christianity),they are superstitious, but they all contain some spark of the truth:

For no religion, as Lactantius tells us, is so mistaken that it does notcontain some wisdom; wherefore those m y find forgiveness whofulfilled man's highest ofiRce, if not in reality, at least in intention 2.

Moreover, everr superstition is not wholly to be rejected. It is

tolerated by the Church in many cases, and can, if believed inwith sufficient force, produce by this credulity miraculous effects,

just as true religion does by faith. Examples of this are the ex-

communication of locusts in ordet to save crops, and the baptism

of bells so that they may repell devils and storms 3. But, Agrippagoes on) we must remember that the prisci rudgl v/ere idolaters,

and not let their errors infect our Catholic religion. It is difficulthere to tell whethet Agrippa the Evangelical is having a shot at

Catholic practices he thinks are superstitions, or whether Agdppathe Magician is using them to justify his own magical practices.

The caution about the prisci magi is quite exceptional, and Istrongly suspect it is one of the later additions he mentions inhis preface.

Elsewhere Agrippa makes no attempt to distinguish between

true religion and superstition or magic. In a series of chapters

1 Agrippa, De Occ. Phil.,III, iv, p. ccxvi: "Religionis autem ritus, ceremoniaeque,pro temporum regionumquc vatietate, diversi sunt: & unaqueeque religio bonialiquicl habet, quod ad deum ipsum creatorem dirigitur: et licct unam solam Christia-nam religionem deus approbet, caetefos tamen eius gratia susceptos cultus, nonpenitus reprobat: & si non etcrno, temporaneo tamen praemio irremuneratos nonrelinquit . . ."

2 Agrippa, ibid., "Nulla enim religio (teste Lactantio) tam erronea, quae nonaliquid sapientiae contineat: qua vcniam illi habere possunt, qui summum hominisofficium, si non re ipsa, tamen proposito tenuerunt."; Lactantius, Dia. Inst,, II, 1ii(Nligne, Pat. Lat., YI, col. 266).

3 Ci. Wier on this subicct (infra p. 155).

((' ' ' sel€lsedural 1g 'soqrou EJluof, 'slluctuuluerut uzpsnqtnbsrJf,ES Jnlegrln z,ltlnuud ?Iscif,f,e lE,,rl-lxf,Jf,'dd'tttx1 'III "PIql'zddlr8y t

'glz'd z.rgul 'lra(qns slql tro ellauudruz3

Jr pue lilxccrd 'lll"l 'III "plql 'p :G\X'utilf) ,,r8arrr ]unrzAlesgo 'l3o1ollsy]unJenoop essod a.rzlsasrd ru?unlJoJ ru?uef, srJlsou snqeJ turua urodurel 'Jnlunnbaseznb ry irerp e?Jor{ luns urrf,oponp cuuoN :JolEAI"s IIXIp ESnuf, euIS rulue anbeu'e8qesrnl snqlJedo o.rd sclP ?p uIzlle sEJoH,,:IIIIXf,f,f,'d',rrx1 'III ''PIqT'uddt;8y I

rB nllnf, ord rururnu rn3r'e snuelznb '1uns ruelnn .",rorilro ll#TltHr"Hififfi:slucf, lunuodsrp sauorssed anbsnla 'lunrlgu LunJlsou lunurluu snualznb '1uns zluau]-Eluuf,ul srnb rstu 'lsslalul ulrue IqrN 'snrurl?lruJt slpucuoduoc slluaurzluz3ul eP

Iqn ststrpeJl srln8ar zlxn( 'u.lnsueru T, erepuod 'oJerunu ollqep tse €PuBJIJqeS zsdl ryaznb 'orle:o,rur .rnlu8rJrp €ns Jclrlrrurs urenb pB 'llqurnrut {tcgo pl Inl 'snqtotag xa

ulnun ears 'uz11atrs aals 'uranbtle runlaSue lunns uJeJolnf,cxe (ueptsap snruzldo ponbsnre srqou snurzlnlsod oJJocL, :Ilxxxf,f,f, 'd 'FI 'III "/!tld '3rO aQ 'zddl'r8y z,

'rlxof,f,-xrxxccc 'dd ',rx1-ltr.t1 'III "(qcI 'trO aQ 'zddrr8y r

uortrsodxe s.uddTr8v qSnogrp 'wW slq] il" tuory ees uuf, euo', .(q3Jnr{J

aAIlrLuIJd, eql dq POSn '..suolwlu?3ul PoJ3?s,, oÎ]f,ette ew

deqr f snorlrlsredns eq or prcs tou ew sileq Jo ruspdsq oq] s? r{f,lls

seruotueJel >looq sTq Jo lrvd sql uJ 'e ...idzp eqr uI sJnorl o^lea'l

lou ereq] eJV, Pr"s Jnol^?s Ino ]"ql esnB3 ]norl]I/K,, lou s?.{\ }I

-slqEJno^?J dlzclSoloJts? ew fvql selull fv Prrv sdep uo oAIpeJa

erour eq rua suor]?3grrnd pu? sredvtd wqt s>luiq] oslB "ddlrSv'z'''rlJo

uoB?reue^ Pue Jnouoq uI llJrds ulul.rac "

o] PssseryPu erv ,{eq} se wJ os uIsredsrd erv pue'(auuuau) srFlds urctref, qlIA dlrurroJuof, uI suolss€d sllasodsrp puz (lnos rno lf,aJB daqr se JBJ os ur suon?]u?f,ur eJB deql l?qleq rl sselun 'tuaql ueeûeq ef,uereslP ou sI oreql Jod 'suoltslu?f,ur JouoBrsodwof, eql Jo pewerl e1K uer.l^\ ue^rS selnr eq] qlra ef,u?Prof,)e vr

Pesoduor aq o] sI uol]?3oûl eql '{Jora'

Jo puH srq] oP o] sr 1I qol JE[n):otEd asoqzn ']uTzs Jo Jsls '1a3uz eqlo] ((uorwf,oûr,, u3 sseJPPs oslu Plnoqs e.{\ }3I{}

"(lpuooes :e3u?

-aSuarr puz JeSuE Jo elrssardxa erv fvql poC Jo saruzu esoq] osn

puu ('f,ro 'qzuouroC puz uroPos 'Poold eq] Jed?rd rno ur II?f,eJplnoqs eiA. (serlueue Jno J:o uorlfnJlsap eql 'fzs 'ro3 pog of Surdzrd

oJ? o.44. JI lzqf 'lsrg 'plot eJB o1K 'elduzxe toJ'taf,Erd uo Jslduqf,

eql q 'seuo Ff,r8zru ro u333d qll/K '1e,re1 ? uo PuB (ePIs dq aprs

saldruzxe u"rlsrJr{J saf,Eld dpuzlsuoc eg 'r so}TJ snoISIToJ JeI{}o

puB slueruErf,?s 'srederd uo >loog pJg er{} Jo pue eq} sPJ"lKol

96YcIdIUOY


of Ficino's spiritual magic certainly gave it a wide diffusion, itmay also have frightened people away from it. He exposes whatFicino, rather feebly, had tried to conceal: that his magic v'as

really demonic. He also mixes it up with magic that aims ^t

transitive, thaumaturgic effects, wheteas Ficino's effects were

subjective and psychological. Finally, and most importantly, by

treating magic, p^g n teligion and Christianity as activities and

beliefs of exactly the same kind, he demonstrates strikingly howdangerous Neoplatonic magic was from a Christian point of view. Itis also relevant to this point that the spurious 4th Book of the

De Occ. Phil., whete the magic ts evidently black, was sometimes

Iater believed to be by Agripplr, in spite of Wiet's well-foundeddenials 2, which also did not prevent belief in the sinister stories

about Agrippa's black dogt. Ficino has got into bad comPany.

Parace/sus and Jacques Gohory.

In dealing with Paracelsus' relation to Ficino's magic, I shall

say as little as possible about Paracelsus's theories, and shall

concentfate on one of his eady commentators, Jacques Gohory,a Parisian who wrote under the name of Leo Suavius. There are

several reasons for this. I doubt whether Paracelsus' philosophicalwritings are in fact intelligible, that is, whethet they contain any

coherent patterns of thought. To many 1.6th centuty readers itseemed evident that they did not, and even his eatly commentatofs

either, like Geratd Dorn a, add nothing to the text or, like Gohory,admit that they are not at all sure what it is about, let alone whatit says. It is howevet possible to note some kinds of magic he

mentions and apparently approves of, and even sometimes toguess that some battered fragment of an idea originally came

t Eg. g. Bodin, v. infra p.774: cf. Thorndike, op cit,,Y,136.2 \Vier, De Praest. Daem.,1583, II, v, cols. 161 seq.t E.g. Ricardus Argentinus, De Praestigiis et Incantationibus Daemonum . . .,

Basileae, 1568, p. 46; cf. Thotndikc, op. cit., V, 136-7,a See Patacelsus, Libri V De Vita longa, breui, dt sana. Deq. Triplici corpore.

Iamdadam ab ipso authore obscuri edili, nunc ueri opera dy studio Gerardi Dornei Commen-tarijs illustrati, Ftancofurti, 1583; cf. Dotn's translation of Paracelsus, Da SummisNaturae mltsterifu Comnentarii tres, Basileae, 1584.

L

dq arz3ard E suq (EfSi) LIX ara!7 :(ttSt) 1IIX '(tggt) tX 'QSS1) * ,rr'i;'i''yyg1 'sr1er1 " '' ataToxt ap Z1attas la Jalltaalaul salfill ta7 v

'tosrue6l ssloJrN dq u.,tz.lp dassv sur€luof, ]l:8E61 's1tJ ut ua.Â.og'c '/N dq srqr

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:'reldzqc tucsa;d cqr JoJ tr pesn ]ou e^"q I tnq

f srsaqt slqJo st.red aas ot eur pe-anollz dlp,rl1 szr{ ue.ltog JosscJoJd 'urrlog tJeqJeHsllll,4A. ,tq prz,r.rzpl tB patuasaJd 'droqog uo srsrqt paqsrlqndun uu ur sr s{ro,4N puB eJIIs,droqog Jo trunof,f,z alalduroc ]sotu cql 'rrlxxxf, 'rrxxxl 'y1 'stlCnog 'r{u8u1q puu 'ttxxl'sqa"r7ay'dq1ag nCI'Jl :9 'd'668I 'suu4'I'I'elr?S ey'aJJauln1g arlolrlIf .p uln?wrynp sanr(lrrV salpnulN ',,(9LEl-lLg1) srrz4-sal-nuaf,rstr{-turzs ap lzqdosopq4 unrcfla1 le droqog sanbcuf 'essoJg z1 ap dng ep JnesJntr?Jd ufl,, 'duug 'I 'E cas r

'1arntr41 'V 'I,{ (e11epof 'J!."g. 'nza11ag ']uroq : ep?I?lcl er{} Jospuer{i pu? sreqrueur reqlo duulu osls }nq ,{u326 Pu? d?ileg ncldpo ]ou A\euI eq Jod '((es1v\wtl an8uu1

"l ap uorlzJlsnlll,, eql ol

uoilnquluof, slr{ sduqred s}ueserder s>lJo.4a. f,wta[.I slg Jo rrYd srql's alnz) aP s?pttlu|z a[l Jo s>ioog eerq] Jo PUB n s!/HrP4I/V aornlulv

tlt/wro aQ <snr.vuJeT Jo 'e nJecl J:o ]unof,f? rTsru?ds snouIduouE

vE Jo '" ad1tu1.r,r7 JJ puu lsrzrsle s(rllol"rr{f,ury Jo suor}ulsuuJ}

qlueJd parnpord eH 'dtuaqrp dlznedse 'seluerls ]lnf,ro eq]

uo PeJluef, JeêiKoq eJe r{3lqlN 'sJsalelur Jo e3u3J OPIA\ drerr 3 aor{ssuorlzf,riqnd srpl 'Swlrrrn puu Suldpnls srJucl ur ]ueds sv,^l. aJIl srq

Jo ]soru tnq :, du8zry ep rar^rlo pu" dz11eg nC tun{f,zof urraul eq

orarl/a. '9ggl o] tggl ruo{: 'e.,r1eg ap tepo ropzssequrv qouerd eq}

r{tI1K 'eruog ur s?ra. eq-suorssnu f,r}stuoldrp IsJeAes uo PsoIqE

Peile ?J] pu? (srJscl

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-srp l"uosJed Jo sueeur dq oruangul puu uorsn5rp elq?Jeprsuor

pBLI eÊr{ eroJeJeql duru snslo3zrzcl puu uddrr8y 'snrureq}IJl Jo

uoltrp?J] I?3rBEru eq] Jo drqsuorduluqr sF{ pu? rr8slu uululf,Id

Jo rusrf,uuf, srH 'drlunor puu eruq s1{ Jo sarnSg t{tv;e41 puzsgBuer3s ]u"uodulr ]soru eg] Jo duzru pspnlsur r{tFlrtr spuerry

Jo epJrf, eplrr\ v paq'JeloeJoru 'drogog 'seuoeq] pclqdosoF{dpuu 1vt13vw Jor{}o o} serueJe}}n (snslafsJud ewler o} tdrualtzsooP ar{ 'ra}u.m.8uqurql-pJ"q Jo prf,nl z suueru ou riq sl eq q8norlr'oslv 'snslef,"Jucl r{tr.4N rulq Surruduroc pu" ourf,rd tnoq? Suuiprdlrusnbery Jo eSeluz,rpu eq] sn JoJ szq 'pueq Jer{}o eq} uo 'droqog'ef,Jnos l"Aa?rporu eruos Jo 'snruaqlrrl 'zdduSy 'ourlrg ruory

L6.x.uoHo9 oNV snsTufvuvd

9B IV. SIXTEENTH CENTURY

Denisot, Fauchet, Pasquier 1; and, in defending his translationof the Antadis, he proudly mentions their approval 2. Gohorygives several reasons to justify his translating and publishingsuch

^n ^pp^rently frivolous work as the Amadis; among these,

the nrost important for him was that he believed it to be an al-chemical allegory 3. 'fhe same reason accounts fot several otherof his fictional or niythical publications: a series of engravingsof the story of Jason, for which he wrote the introduction and

explanatory verse s o; an edition of and commentaty on a mediaeval

French poem, La Fontaine Perilleuse, whrch he believed to be the

source of the Rontan de /a Rose u; h. wrote apreface for, and was

instrumental in publishing, a Frenclr. translation by 'Jean Martinof the HlpnerotomaclLia 6. All these Gohory interpreted as heavilyveiled alchemical treatises.

His originai works shorv the same tendency. His commentary

on Paracelsus, which rvill be discussedlater, has a strong alchemicalbias, ano his little treatise on tobacco is mainly concerned withmetlrocls of distiilation 7. His I)e LIsu ez A,'[lsteriis lVotaru/m, shows

a wider range of occult interests; in it he discusses, knowledgeablyand approvingly, Trithemius' magic, the Art of Ramon Lull, the

Christian CabaIa, Camilio's 7'lteatrum, the Ars t1,[entoraliua, Pico's

L Amadir, Liure X (1552) contains liminary \rerscs, in praise of Gohory's trans-lation, by Dt.irat, Du Bcllay and N{uret ; Amadis XI (1554) by Dorat, Belleau, Jodelle,Tahureau,; zlmadis XIII (,1,571), by Belleau, Pasquier, Baif; Gohory cites Dorat,"amicissimus vir", on the Sybils in his commentary on Paracelsus (TbeopbrastiParacelsi .., Compendiam ..., tr3asiJeae, 1568, p. 253); for Dcnisot v. supra p.97note (3); for Fauchet see J. G. Espiner-Scott, Claude Fauchet, Paris, 1938, pp. 63 seq.;Gohory also dedicated rvorks to t$/o of the Pleiade's favourite patrons: Margueritede I.-rance (Artadis, Livre X, 1552) and Catherine de Clermont, Comtesse de Retz(Amadit, Liure XIII).

2 Foreword to Anadis, Liu. XIlf.3 See Gohoty's Prefuce au Lecteur conlenant exposition generale des cbifres des Rommans

antiqaes to Arnadis XIV (1575), and the Dedication of Amadit X (1552).a Liure de la Conqaesle de la T'oison d'or .. ., Patis, 1563; dedicated to thc king

by Jehan de l\Iauregard.5 Liure de la Fonlaine Perilleuse, auec la Cbarte d'amours: aulrement intituli, le songe

du uerger, Oeutre tres-exce//ent, de po?sie an/iqae conlenant /a Steganograpltie des mlsteressecrets tie la science minerale. Aaec contmenlaire de I.G.P., Pads, 1572.

6 Hlpnerotomacltie ou Discours du songe de Polipbile . . ., Paris, 7554; there wasanother editon of 1,561,.

7 fnstaction sur l'herbe Petum.. ., Paris, 7572; cf. article on this by \7.H. Bowenin Isis,7938.

xn"3A3T-dlJEJ{'(vez'tr

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lralt 'neeclzl,g ]ulES Srnoqnzg eq] ur oJaqaaluos uao slq _Io

durepucz eplll z oIII Swqleuos pelruts .{roqog 'lLgT'tva.t srq} ur

'JeroeJol{ 's s!ptz///f,. or{} Jo IIIX e.TArJ Jo uonelsuur} s(Je}}zl oq} Joluory ur perzeddz 'droqog o] pesserppu ?IEg dc1 lauuos v lLSl vr1 eurn leTqt lv Jl.vB. rltl^\ sLUJet poo8 uo sB.4A. eLI tvrll oslz A\ou{ a16

'l uoltuetu ]szal ]B plno.4a. lroqog emgerd ? qrns ut tuql lradxalprzlror plno.4A, euo puz 'n fpruz3: slq puu selrzrlJ Jo rroddnsSuorls eq] qlra 'erogeq wa.'t eqt dpo papunoJ ueeq paq anblsa7v

ap ta als?zcI ap alllryporv s.Jlug :ppo dre,r sr sFIt rNoN 'eliapofpu" pJusuo1 ete suortueTn eq sleod dpo erll-uoT.tvaJ:,et JoJ

drreod puz rrsnru Jo esn srq uo 3uq erl] se]zlnter8uor pve <ar)J/w///

snp/ passarduror u serrr8 'tlsnru ur (<tL[8rlep elqlpeJfur,, ura.o slq

3ro sluads eq 'n lLgl ul XI selwr{J o} pessarppz 'esaq} Jo auo uI's s>lJo^\ s(oss?T rp opu?lro Jo IzJaAes JoJ sef,erd drolz3rard atorrnoslu eH 'ra:r-latd ? atoJ..rA. eq Suidzld-aln1 uo esn?er] esog,Â. roJ

'dog oT uzupv tsruelnl puz rarTsrlqnd-rrsnru wat? eq] Jo puelrJesolJ z sEA eH 'Jrsnu q patsaralur dlsnolres osp sz.lo. droqog'rp/!A pqdpl ae s(ourf,rd pu? 'a7.t0707,7 stV arl] 'sauotsaltuog

66I'UOHOC CINY SfISTECYUYcI


family 1. Perhaps these also ptevented his becoming a member

of Baif's Academy.

Gohory's own institution he called the "Lycium philosophal

San Marcellifl" 2. It was in an apothecary's garden, where he

prepared Paracelsan medicines, did alchemical experirnents, made

talismans "suivant l'opinion d'Arnaud de Villeneuve, & de

Marsilius FicinuS" t, and whete he teceived learndd visitors who

admired the rate plants and ttees, played skittles, and petformed

vocal and instrumental music in the "galetie historide" a. Thus

there wefe two Academies going on at the same time and place,

and both gtew out of the same Neoplatonic tradition, but indivetgent directiolrs: Baif's, encyclopaedtc in aim, but predomi-

nantly musical and poetic-Gohoty's, also encyclopaedic, butmainly alchemical and magtcal, though including music among

its activities. Gohory's "Lycium", which was evidently, unlike

Baif's carefully organized Academy, ^ quite private, informalaffatr, presumably ceased ^t

his death in 15765. It is possibly

mofe than a coincidence that in that year Nicolas Houel began to

work for the foundation of hrs Jlaison de Charit|, which included

an apothecaty's garden, a medical laboratory, and a music school,

1 Gohory,Imlruction sur l'herbe Petam, Patis, 7572, fo 3vo; cf. similar complaintsin Gohory's dedication to the Comtesse de Retz of Amadis XIII (1571).

2 The only source for this is Gohory's fnstu. sur l'lterbe Pelutn; cf. E. T. Flamv,op. cit., pp. 15 seq., where the relevant Passages are quoted.

3 Gohory, fnrtraction, Ded.: "Or ay je entre autrcs oeuvres dcs minetaux, vege-

taux & animaux compos6 nagueres des Sig. Astronomiques, suivant l'opiniond'Arnaud de villc-neuve, & de Matsilius Ficinus . . ."

4 lbid., fo 74 ro: "Or j'espere sur le printems qu'il n'y aura simple rare & estrangeen ce pais qu'il n'y soit sem6 ou plante pout donnef ce contentement aux gens

d'cspcrit qui souvent se delectent au labyrinthe d'atbres garniz de son donion aumylieu, & de quatre tourclles d'ormes courbez aux 4 coingz. Les autres, en la fontaineartificielle saillante pat conduitz de plomb. Les autres, cs fruits dcs Entes qui y sontde toutes sortes en grand nombre plantees ) la ligne de deux costez sur les allces &senticrs. Aucuns i l'or6e des deux pavillons, I'un couvert dc pruniers l'autrc dccerisiers. Autres ) l'excrcice de la boule ou quilles soubz un long & large bcrceau detrcillagc. Et quand quelque assignation les presse de pattir, regardant I'heure auquadran horizontal dc compartiment. Autres s'addonnent d. faire N'Iusique de voix& insttumens en la galerie historiee . . .".

5 During this time, L57t-I576, Gohory r.vas also occupied in writing a continu-ation of Paolo Emilio's history of France, fot rvhich he received the 500 livres a

year that Ramus had bcqueathed for a new Chair of Mathcmatics (see Hamy, op. cit.,pp.22-4).

<snurJodo Jo ,o,er^ tueteJrp f,-tt eroS 'bes ffil 'dd'Ey61 'utltag'snsJatotorJ';11"Jii;'p :Zl 'd 'ZLgl 'o.taqJV sto4 "bas 9tZ 'dd '(ttSD 'aralrszg 'out1.t4 srpd . . . palapulrlpaln a(J /u?tu0t/D/ndt!(I'snlsulg) reqos ta,re dlp.ruq sE.4A. snslef,zmdwqt sJeqlo puusnurrodg uror; slf,cllol snlsEJE couaprle er{t rqnop ol uosueJ ou aes utsf, I e

'(.,sn1rnpap BrlcJleued (r.re:rrus snrsdl pu runpuou,,:uorssnupz) erunlo,r Jo puc tz f,€sue'I ep sruleC-lurzs ep srnoT ot Jallol '(cr8uruluctSolortse ro durcqtrl€ lnoqp Sultrrn sr snslcf,Erud raetrar{rn ulz}Jarun dtoqo1;) 6gE'(,sntruaqltJJ. otr pcteduor 8uqrc,t <snslef,EJ€d) 691 '(suzurJJC aql Jo ..erue8ur erpnJ,,ctll JOJ etoJ.^\ cq .sn?3eq pesnf,xe alrts .snslcxte4) igl 'dd ''llc 'do 'snr.l.zng ,

'899I uI psrp Ieured I

'trot'ttt"t'srr1 'd.roqot pu.-'6-LVI'dd'89gI 'czepsug " " oEuoT o/!l aO ,rrU;;: fr"rlrzrqtl ut s[11orps /an7:tuqxl vna an[xnqtnb nryldo >:;7'utrrtpuadruo2'ao:Jartxuttr anbsnr,tqn

aouplparv 7a aorqQosolt(tcr lslarorocr ;t;;,({lfnuf:irqnn,;;;),,::;;'i;,}}} ,,ll,r:,,,

tllgl olBI cL]] ur srJud rrr suorssJtroJcl snorSllcg JrlztuuJq,, 'sa1z1 'V 'C ces r

PfrPeuI (snslef,EJ?d Jo srrros lvql 'lsJE :3Je.4A, suosssJ arll'q pJE>lunJP

InJlsuoq v Jo a7nqopnt tuetar{of,ul eLIf 'lapzel lBns?f, {uz ollsnru ]r s3 'snlsulg o] peurees lsq^\ ur ]seJelu uea>l 3 pJ.4a.or{s

oLiA sor-rs.Todluetuo3 sFI Jo duuru o] uoruruof uaoq eûq IIa. A' f,I.JJJ

suosEeJ es3rl] pu? 'trreq] puE]sJapun o] 8urrfur ur sselei{}Jeêu

Surlsrsred rog suosreJ oa] (>luFl] I 'p".1 oH 'r esle Surq]oruos Jo

aurrrpeu ro {3o1oJ}sE Jo Inos eLI} Jo drueqrlu lnoqz aJz {oqt sosuf,

stllos ur JeLIleq.Â. sJns eq louusl eLI ]Er{} ueê 'rueq} ur Pu?}sJePunlou ssoP eq rlf,nur sr eJer{} s}rruP? dlaar3r PuE

(sn}sEJ'c 'drzsrarlpz

Jellil s(J3l]31 3LI1 SE.4a. s" s8urlrr.^\ (snsle3u"fEcl -]o drrrnfsqo FJeueS

PuB druelslsrrof,ur 'uorsn3:uof, eLIl Jo er?.44.u LIf,nu S? S?rt\ froqog'snslef,uJ?d PueJeP or Puu

suurf,isdlld qrrn ,{pueug eq o} penunuor {1urcUe3 dror{oC }ng!* uuSaq ((LunrrdT,, egt eJoJeq paJJnf,f,o aAEq lsnur leuJed r{}pN

suorssnf slp eql 'a ssnoq s(l?tog l" usllelssrlJ pu? ursladzq3 '?tvd.qli.&\ 113[qns eLI] uo e]?qeP Jo PuH v Pvq uorsuf,fo euo uo pu?

'ulsrslaruJ"d uo IeuJeC qlla suorssnf,srp 3uo1 puLI uJryo eq ]uq] sn

sllet eH 'lEtog prEuoeT 'uullelsuq] grouoll 'uizlad?q] uua [ '?rodesrorqrulr 'laured uuef : dzp sI{ -to suurf,rsdlId peqsrn8ulrsrp lsoureql Aeu{ eH 'srwcl ur sur3rperu uusle)Ervd 3o SurpzeJds oq} JoJ

eJluef, ]uElJodLuI uE elrnb ueeq alzr4 f,vtu ((r.unl3dT,, s.dloqog'r nzef,Jul{ tulzs Srnoqneg eq} ur petzntrs sElK rtrl5{rN puz

IOIIUOHOC CTNY SNSTSSYUYd


'il/orks showed first-hand knowledge and contained -raluable rrev/

ideas, particulady with regard to the use of chemical remedies 1;

secondly, that Gohory, like many others, was anyu/ay passionately

interested in all occult subjects, and was therefore used to treating

tespectfully texts of a baffiing obscutity-Paracelsus, zftet all,

is no more obscure and confused than, SZlr the Oracu/a Clta/daica,

the book of Reuelations, of for that mattef, St. Paul. He would

have expected in any work dealing at aII profoundly with magic,

religion, alchemy or astrology, to find a heavy "veiling" of the

truth 2. He prefaces his commentary on Paracelsus with a longjustification of this practice 3, and announces, unfortunately fotus, that he too is going to comment "mote platonico", that is,

enigmatically a.

The work of Paracelsus on which Gohory wfote his commentafy

is the De Vita Longa, which he took to be in some w^y derivative

from Ficino's De T'riplici Vita. This assumPtion was probably

coffect; it is suggested by the title u, and Paracelsus is known to

have admited Ficino as ^ physician 6. Moreovet, some of the

contents of the De D'ita Longa do seem to be ^ nightmatish

fragmentation of themes in the De Triplici Vita. One of itschapters is headed by Gohory with this argumentum: "Aid tolong life is to be sought from the influence of supernatural bodies,

tteated by N{atsilio Ficino, De Vita coelitr)s comP^t^nd^" 7 .

From the text it a.Ppeafs that man caIT attfact some beneficial

influence from on high, though it is not at all clear what patt ofman is influenced, or by what or how. The attraction of this

influence is by means that have wrongly been called incantations

of supefstitions, and which ate the origin of Greek magic; they

1 Suavius, op. cit., p. 150; this is conceded by Erastus (Disp. de Med, lYou.,

sig. 9 (Lectori)).2 Cf. Walker, "Prisca Theologia in France", pp. 227 seq.3 Suavius, op. cit., pp. 159 seq..4 Ibid., p. 170.5 Cf. title of Dorn's edition (supra p. 96 note 4).6 See Peuckert, op. cit., p. 732.? Suavius, op. cit., p. 89 (De Vita Longa, I, vi): "Ex influentia corporum super-

naturalium pt""iidio- petendum longae vitae, tractatum i Matsilio Ficino de vitacoelitis compatanda".

f,au (,ueprnb esdr cau .zr'eru ",,, 5A ;.:"lliii""lHl,:Tffi,Tiff:Y,,T,r'ffjitg

onb ur 'nllrlds uI lzlslsuof, ezrseuoq anblu srl"Jnluu laorlrf,s 'aet?ern rlo ur.rur,b'uolcal 1acl1 a.re8qloJ sII{ x-d,) LZE,'(..tz11eddz alqrsrûr snd.roc relsou snlsrrqdoagl:"Buolues ms sruol"ld xa ?llf,s snulf,rd snr1rsrztr [ ruzpaunb onb ap 'azulruz snrlod1a,r 'talod.roe snlr.rtds lso pI 'srtodroc snrJallu . . .,,) 0E .dd ..lro .do .sntazng I

'.ds!e 3c !(eur,up ,lunruv.lzraprs .dlqrrza) srurds ,"", .,ilil WJ"::"it:{(Kt:k1'(1zpse1eo 'lzraprs 'lzluewela) serpoq aaJqr szq uzru 'raqla8or ilz rueqr sppu euo Jris8untrn (snslaf,?J?cl ut waddv lzql 'slrrlds pue slnos 'sarpoq snorJua ar{l uo '.raqtnq;.saurzf Jo truaf,srurtuar 'a'zssrd e 'f092 .dd 'ouur7

i;{ ;{yfr:;:r::ffi*? i'8 oulsld r{}Ftr sn{} 3ur

-]f,euuof, dlucrldxe 'llrrds or{t o} pa}f,eJrp ,tprzrulrd Suleq sB f,r8zur

3snslo3"J?cl steJdJslul aq 3Jerl.4a.esle qSnoqr '.3.).A ac aq] JocrSzur pnlFlds oq] puu a7uoT r4!A ae er+ uaea.loq orueretrup sHlef,Bou o] tou sruees droqof) 'cl8zu pnllrlds 'lzlnlzu v Jo dlruq-Issod eqt uole saaourer dqereqr pue 'llrlds uzrunq oq] uo rlrldsf,rrusor dq acuenuur dreleuyld Surpnlcxa dlarrnlsod ur zddrfyu?q] Jor{unJ dets euo seo8 snslerzrBcl tng .sle8u? drvlaueld tuorystgeuaq lzntf,ollolur lqSnos r{f,rr{ra. rr8eur pclSolorls? Izlazrpour Jouonrp?J] 3uo1 oql qtr^\ puu 'sro.orrr s.zddrr8y qlyrr of,uupJorf,zq eq plno/K slr{J 's1s3uz ttxlewld urory 'sr }Eg} .ureq} aôurrlrlr{a sarueSrla}ul eq} ruory rnq .dpoq dlquue s6u?ru dpo :nelegJIr{rN 'selpoq dperrzeq er{} ruory Jou 'awof, o} sr ef,uangur aq}pu? I suorlzrado prrSzur Jor{}o puz su?us{?} Jo asn oqt dq pt-f,uanHul aq or sr wq] lsEI eq] sI ]I 'PuIrlI ro Inos ']rrrds '{poq dlqrrzaio] 'stuJo] u?rurf,Id ul 'lualzrrrnba dlqSnor erv deqr ]?qt os oeJq]

IIE soqsrnSunslp areq aq 'pcnuepl erz o^\l JO]]ul eq] ]?ql suess?te\Irea lroqog q8noqlly 'prn]Buralazrd Jo -redns .lzrlsalar

'lzuotu to Ivtntvu : z selpoq eeJr{} uuru serrrS snslef,zJzcl osr}zar} srLI}

lnoq8norr{I 'r }"g1tr Surcuengq sI tzgrcJio uonsenb aqr dn Surrzelcur dlqzreprsuof, sdleq Jetdzqf, srq] uo drzluaurruof, s.droqog

'dPoq Iuuoru sl.{ u?ql uuulur regSq Surqlauros oruenHul qrlr{a puz 'req8rq Surqlaruosruory 1nq 'srz1s aqt ruory lanod roql la8 lou op r{3rr{a '(lzraururro euols Jo slolnuz PaIuJoJ dlzrnlzu 'a't) aoaclnwn7 puz su?rusrlu]qllA pvv 'utqdatSoua7aLg (snrureqllJl ul ,iqrzdelel cr8uu orl] uzetuo] suraos eq qlrq/t\ dq 'rt8zru Jltsrpq"3 r{}la op ol ffglgreuros ol?r{

g0rIUOHOC CINY SOSTI3VUYcI


Hete, then, we again find Ficino's magic, as with Agtippa, ina dangerous form: oveftly and exclusively demonic, and influenc-

ing the intellect instead of the human spirit. Gohory, mofeovef

insists on the derivation of Patacelsan from Ficinian magic 1,

and even gives a C'ontparatio of the one with the othet. This, infact, tufns out to be a rather sharp ctiticism of Ficino as beine

a timid and superficial version of Paracelsus. Gohory tecalls withanno) ance that Ficino "pretends he is only recounting, not

apptoving of, the magic rvhich he is teaching and establishing" 2.

It was from the same timidity tirat he made the bad mistake ofprefetring astrologically prepared medicines to talismans. He is,

ho'rvever, to be praised as a fotefunnef of Parucelsus in that he

"placed bevond doubt" the superiority of astrological medicines

over ordinaty ones 3. Gohory sums up *:

Say then that h{arsilio lricino beiievecl in images and seals, but fromreligious fears pretended not to (as one can easily gather frorn his various

utterances); ancl thereb,v wronsly hindered marly people's beiief in, and

approval of, these most ciirEcuit matters, or caused them to withholdjudgment. FIc and Giovanni Pico had read man) books of the P,vtha-

1 Suavius, cip. cit., p. 186: "\/irrm autcm aclipisccndac longq vitae sternit ab

imaginibus ac Gamaiiacis: de quiirus Nlarsilius lricinus diserte multa & cumulateex Platcinica disciplina in lib. clc vita coclitus l-rauricr-rda . . . ut illum in eodem quoParacclsum apparcat argulxeltt() lusissc".

2 Suavius, r-rp. cit., p. 187: agirinst rcmoving "vitatn animamque mundo, coelo,syderibus per quam influxus coclcstcs in hacc infcriora infunduntur. De quibusscite Ficinus in Apologia . . . nisi quam nunc docet confirmatque magiam, mox se

n ttate non probarc simularet. Nam rc fortc in superstitioncm labi videatur, labiturin errorcm manifr:sturn, dum pracfert concoctiones medicinaruirl scuipturis lapidumac metallorum . . ." (cf. supra p, 42).

3 ibid.: "At cxtri dubitationcm merito ponit unguenta & pharmaca sidcre<r

favorc affi,ata, viribus summis insigniri: In quo Paracclsus Flippocraticam Nlusamreprchcndit, quae inf-erioribus tantum rebus insudzrverit, ncc eas ad n()rmam virtu-temque superiorum tempcfavcrit." l'{e tiren qrrotes from Ficino on this sublcct(v. infra p. 168).

4 lbid., p. 188: "Dic itaque Nlarsilium fidcm adhibuissc imaginibus & sigillis,sed religionis mctu dissimulasse (ut ex illius variis sermonibus colligere facillimumest) multorum interim hdcm in ijs rcbus difficillimis & asscrtionem petperirm cohi-buisse suspensamve tenuissc. Libros illc & Ioann. Picus llirandulanus Pythagoreo-rum Platonicorumque rna,gna mystcfia continentes, Zoroasttis, Trismcgisti, Indorum,Chaideorum, E,gyptiorum, Arabumque legerunt: scd supcrficiem tafitac sapicntaedelibasse illorum scripta demonstrant, ad intimam cofum mentem penctrassc nullaillorum mirifica opera gestave testantur. X{agnam tamen aliis qui prisca ilia monu-menta non dcgustafurrt, admitationem sui reliqucre."

-r:)t)erw!),. s,,t.roqog tsuru8z ueilrJ.4N pEq (gEg '1oc 'nr.l. 'L "lraat4 aq) rct1y...-*-atuz ?3uo1 anbuurrlcop Etuuj el uou tnb tsa snllnu urn.ronb : urnunueJoiC ulnlnrsvurngf,f,r-) 'unuzdstg ruaf,rJluf,rcl 'LuosuJLUJEcI un[ulosuy 'urn.t'ouulll1 tunpluu]v'urnu8z1q trtnuaqlv 'ruatolzlllcuor ruesuauody tunJlecl 'rueuoqczg unr.raSog'runrqdcl.ry 'utatesae3 unuuqnf <utnf,rlurulueJC ureuorddy ulaurruou soqdosolrqdsoruISSIAou JIr{ rullutsl ln isnpuzJuduror al.rsd xa BIIn srJrl srtrsrJcl srluzl unc (;aslur g)se arr n,1 'e;er4X llJESrJalf,EJEr{f, f,auq su3a51,, tl-092,'dd ''ln 'do 'snl,Lzng I

"bas 991 'spr 'l.t '11 ''urao6J 'lsapJc[ a6 'tet,y:Z-OS1'dd "plql 'snr-tzng z'LIZ, '2,61 't-1gl 'dd snru;aqtrrl uo osl" Jr :Z9Z 'L-961 'dd "pTqt r

JEJ setrf, drogog l3r.[] saEuoq]n? qfns tlsJ ul sl ]I 's sôuallr^

Jo snPIsuJV puB xrJ]?f,rcl 'snu3r1q sntJeqlv 'ouuqy 3ro Jelecl

'uo*g raSog 'snrqdeuy 'elulsodv aql u?rlnf Sulpnpul ']s{ u

selr8 eq ulorl/K yo 'sreqdosopqd ]uer3ue f,EerB duzur os tfrp"Jluooo] eJuP rrBf, J3TA rNoli tueruqsiuols" rltra s>ls? eg

" snrltlaqlul uo

s>lf,?lt" s6r3ra tsuluSe sesr]3EJd rlfns Jo ef,uesouur pu? ffsf,sJe er{}

Surpua3ep uI ', zddrr8V dq peuorlrieru puu 'suzrusrlzt puz sle8uz

drztaueld ol suopurolur Jo esn aLIt {q peêiqrr dqludala} Jo puDI ?

uo 3]o.T,\\ utqdafiouaaa|g 311] uI snrurslIluJ ]Erll s>lurq] eq ]3q] ruelroslE sr tI 'suorlvlrlv)ur. pu" s3Jn35 'srelcrrzqr 'sprozn Jo Jea.od

IErrSBLu orlt ur Jalerleq ruJg 1? si ,lfuol1og 'tradxa plnoa euo sV'ef,uetrJs snSoq v avqt uorSrlJJ z Swaq o] JeJ?ou sr e3uer{

pur 'anrtrrafqns pur iunprllpui 'a]u,trrd dllueurule sr f,r8rru slH'ol lusa lou prp dprctrec aq pue 's1to,n snopuodnls duz urJoJJed

lou plp ourrrd ]€q] t{l8rr otrnb sl aH 'turcd }uuuodtrlr ue sa>lzru

droqog aJOH'snsief,uJzcl Jo snruollodv eTI'sntpru 3uqro..ro.

-JePuoa TnJJea.od v eujof,eq o] 'suorlutado snolla^J?Lu f,ue

urJoJJed ol atnlr"J slq q oslE ]nq 's8urlrr.r SILI Jo sseusnorln?f,

aqt ur dpo:Iou (u.rroqs sl srqt pur f qSnoue daep Jo r{8noua rzJ oB

tou plp aq 'saldnns snorSrleJ puz dllpF,rll urory '1nq'at7aru atsu{eqr dlaruvv '4tvt] lqSrr or{} uo sz,4A. ourf,rg 'uaql '{roqog rog

'I.uoPsra Jo sluaurnuoru luerf,uE essq] qtl/KetruzJu?Inbrz ou p"r{ oqrd. esoLlt dq pernup? r{f,nw rale.\\or{ erJ.&\ drgl'sa8es esaril Jo purw prelnur eqt o] qSnorqr pecrard 8ur-teq Jreq] o]ssaulllr J?eq sJIeI{t Jo spaap Jo sIJo/K snollelr?ur ou pue 'ruopsr"t learSsrg] Jo ef,uJrns aqr dpo paqtrno] pzq daqr regr ^\or{s

s8ur}uzn rreq}lnq : sq?rv pue suurrddSg 'suzeplzq3 'suurpul eqt Jo 'snlsr8arusrrp'tal,svotoT Jo s>loog 'salra1s,{ru teat8 Surureluof, slsruot?Icl puz sueero8

90IIUOHOC CTNY SNSTIf,YUViT


mofe frequently than Neoplatonic ones; his own priva nagta is

predominantly mediaeval, and exttemely unorthodox. He then

goes on, in a more kindly way I :

I suspect that you (nflier), a man who in my opinion is erudite and

neither unskilled not silly, undertook this extremely rash attack on the

whole of antiquity out of fear of calumny. Thus did Marsilio Ficino,priest and physician, produce fruitlessly many mystical writings; fromwhich late4 with regard both to religion and to medicine, he withheldhis positive approval. I indeed, good men, forgive you, and fathefdeplore the miserable state of this ignorant wodd . . .

1 Ibid.: "suspicor te calumniae metu, virum meo judicio eruditum nec inertem,nec insulsum contra omnem antiquitatem bellum profecto temetarium suscepisse.

Sic Marsilius Ficinus sacerdos & medicus, multa sctipsit mystica infructuosd; inquibus postea tam in religione quim medicina suspendit assertionem. Ego verd(viti boni) vos excuso, quin potius seculi miseriam imperiti defleo . . ."

..'lunranloa If,IuotrEId sallsnflI Iu"Ba f,oq 'lse uPu?]s5Jd sePg oJlsou ouI3IC IS POno,,: E u r pue' suu ru s qzl r o u o rl sf, ur,;;

:fj1;TH'.;: r:-:,nio ju, o"t; t.

dT: ;1U: "

i aI 'IIIX "tolcl 'pa(/J urory uollsronb Euol) Vg, 'd '(senllr,r llnf,ro uo '('bas ZZt 'dd"utuo 'dd t'71I''tolrl 'loaqJ 'oulolg otr af,uereJar) SZ'd "|uatu1 aq 'tzzeuoduro4 z

'0ZgI 'VZ dpf 'zuSolog :Prl?P sI renal dropnpollut s.tzzerroduro4'gggl ceeollszg ' ''' aqowoS"tag orystCqrT olorot?rg orEalp9 ? t!!!oq$ Mqtnarq t!Pa!?V'amrpa .ta1qap{ ///aJn/ u! ruptultd nnu 'tun1ttodzuot AXXX tzauo alao ''' 'uuaa1d n,t-ots%lsqo sndg'mEulltplupsul ap anq 't1snn wnn1ta.{a taw7J,qDu aq 'tzzeuoduro.l r

Eupzrodzrra stulds peJell" Jo rd.og erl] Jc suzelu dq sllage oAIlIsuEJ]

ecnpord dlrcenpul uE3 ]l puz 'dpoq s(]uel]?d eqt ut pe:Uo aAI

-lcefqns u dprerrp ernpoJd uzr uor]ure]lu sHI 'Pero]1" dllzar8 puz

dpeppns eJ? sllrlds rleql rzgr seSBurI ro sProll\ aql dq Pelrojgs{1fue1or,r os eJE luanzd og}Jo puu Jot"redo el{tJo suor}uur3zrul oql']uar]?d eqt pu? ro]?Jedo ei{} w r{}oq drrlnparc aro eruzlrodrur

eq] uo stszqdrue wet? qlla ']urds dq Petlrursu"Jl 'aru7ou77aw1

sln eql sr 'suzursqz] ul SJelf,zJ"rll Jo Jo 'suollzJUsf,ul uI SPJo/K

Jo renA.od aql Jo suorlzuuldxe elIJnoA"J s,tzzvvodtrrocl Jo ouo']u?AeIaJJI oq lou IIIA slot{ tueq} Jo uoT}?ulur?x3

u? 's.oulf,Id ol asoll spedser oruos uI. ow Seuoeq] s;zzvuodtrlocl

'lelernoq 'ecutg '* szurnby sEIuoqI tsulz8z suzursqzl SwPueJaP

ul {rFoi{lnv ve s? oulf,Id esn seoP eq q8noqt "2'2'A aC eql

Jo clSzu oql ssnJSIp tou soop eq 'ssalaqlroleN 'z LIoIWurBurut

er{} Jo raznod pctSuur eq} uo orlazpld otTo1oaql eq} ruoIJ e8zsszd

3uo1 z selonb pur oulf,rd pzeJ pvLI tzzvuoduro.l 'lartoeJol4 'rtnds

s.rolzledo oqlJo ot"]s erllJo puz sa3uengul drelauuldJo of,uztrodurr

aql ut 'e{eq

IUJg etu?s aq} PuE 'sle8uz Jo suorueP oPnllxe o} gsyN

aur?s eql 'stcegto prr8zur Swuluidxe uorln 'znogs deql '>1oo1]no

pcrqdosog{d }uoJe:glp elmb Jlaqt 3;o artds uI (Jod 'cr8uur Iun}FIdss.ourordJo I?AoJddz uerre puu'uolssnoslp PuU or pedxa r(lqeuosear

]q8nu ouo r{f,rqrtr q lrora. ? sl r snqluzlplupJal aC scr.zzuuodwo4

rzzyNodrr{od (Z)

x08 IV. SIXTEENTFI CENTURY

from the opetator, which influence the patient's spirit ot formvisions in the air. To achieve these tesults the irnagination must

be of a suitable nature or disposition, namely, in a state of recept-

ivity due to credtrlity; the operator must believe whole-heartedly

in the efficacy of the words he is saying, and the patient tnust have

complete faith in him and his spells-only thus rvill their imagin-

ations, and thence their spirits and bodies, be transformed r. This

explana.tion when applied to the subject of prayet comes very

near to the theory of planet^ry m gic in the De T/.C.C., namely,

that the rites, invocations, etc. , ^re aimed less at altering the planet,

than at making the opefatof lnofe receptive to its influence.

Pomponazzi, in discussing th.e case of a miraculous appatition ofa saint to those who had successfuliy prayed to him to expell

stofms, suggests that the spirits of the congfegation, stamped withthe saint's image, ma)r have produced a simulachrum of him by

impressing this irlage on the air, aheady made thick and retentive

by the stofms. He remarks that pfaysls, if they afe to be efrective,

must come from the ciepths of the heart and be fetvent; for thus are

the spirits more stronglv affected and more powerfui in their effect on

matter-not in order that they may prevail upon the inteliigences (forthese are entirely immutable), but in order that they [sc. the snirits]may be more moved; just as the spittle of an angry lrran or snake is

more powerful than that of a man or snake who is not angrv 2.

I think that "intelligences" must mean the minds that move

the celestial spheres, as in ordinary Aristotelian terminology, and

that Pomponazzi is perhaps thinking of Ficino's planetary rites.

In any case, rve have here the cote of Ficino's theory of spiritualmagic: the operators, hv their invocations, change tlLentse/ues,

rather than the object to which the prayers are directed. PomPonaz-

1 Onc of the main sources of this emphasis on credulity is probably Pcter ofAbano (Conciliator, Difs. 71,3, 735, 156), to rvhom Pomponazzi ftcquentiy ref'ers

(e.g, De Incant., p. 85).2 Pomponazzi, De Incant., p. 255: "LJt preces valeant, ab imo cordc debcnt

provenire, & esse ferventes ; quoniam sic spiritus melius afficiuntut, & supta matcriamsunt validiorcs, rion ut flectant intelligentias (quoniam omnino sunt imrnutabiles)sed ut magis affi,ciantut: veluti sputum hominis irati, & sibilus serpentis cst potcntiusquam hominis & serpentis non irati."

'Gy'd z.rdns 'gr) srqr paruep 'asrnof, 3o Jlaswrq ourtrrJ I

ontsodstp rolle.., 1a 'sr1uu1u vtavtcr auorl'r orlurodurre ,, ,.,*jl3J";':HfiJ;unb xe : slluuluzoazrd urznb \lzluvteetd al.rzd xa snurru uou 'sry1r srqJaa luullqzq-apy welua.,'eqaa esse BsnEf, ur olnd "',,:l-t6'dd "|uotu| rg.

rfJ"i|ffia, ",

'sSurgt ur sraaod lurnluu eq] Jo esn dq (1)

: ((f,I8zlu

Ivtnlf|u,, elqrssod Jo sesssls urutu seJi{t seqsrnSupslp r.zzwodarod'd1r1nperf, uo peszq Suraq su rr peuurepuof, el?q puz '* uorleluuf,ur

Jo PuH B s? Sut8urs lurrSolorJsu s(ourtrrd pess"lf, oA"LI 'aro3;eraq]

'plnozn eq ! uorlzrolur Jo urudq Jo puH ,luv p to 'taf,vtd uzr+srn{J

drzulpro Jo uorluuuldxa s;.zzrruoduJocl sE eluzs eq] sI slqJ

', tuanzd aq] uI uortrsodslp re]teq e puv 'rotzrado eql uorJ fstirrdsgo 'rs] uonzrodvle reluer8 z sawo) qt\eJ i{llqa urorJ lro}zrado aqr dqse tuarled aqr dq r{f,nur s" plar{ 'splo.tr eqt ur qtle; Suols aqr qSnorgr

etuJedo oJoJOJOq] ]snur degr

lorsnur lzruJouJo s]lega eql arnpord ]ur{} Suruzeur puz dlnzeq agr>If,?l suorls]u?f,ul 'f,lsnu Pu? sPJo.Â. Jo sssn g pu? v 3r{} uesûeq

'sl tvql uon?]uzf,ul prr8zur v Jo osoq] puz drolzro Jo rlsnur

Jo (cs]f,ette,, ,f,ivv1pJo eq] ueea,laq uoDf,urlsrp drzqs "

se>lzur oH'aldoad snolnpoJf, puz dps qrr.tr {ro.&\ dpo plnor puu trgr}uerf,sun

sEiK lr ssnweq lnq 'cruoulep eq rqSnu ]I esn"fsq 'pnsn s?a. s?

'lou 'll Jo pelorddusrp dlarrnrsod r,{ esn?f,eq szzn cr8ulu s(ourJrdssnf,srp ]ou prp lzzvuoduto4 dq.,rn uossal er{} }?q} elqrssod sr 11

'T paênlf,E oq sdz.lo.1e 1p.tr sladzrdslg Jo ruis puoses erJ] asnsf,eq tvtd ot enurluof, plnoqs reqdos-opqd z 'sua.tueq aqt Jo suorlnloêJ elqrxegur eq] q8noJr{} }nopaIrJEf, Sureq sr pu" dllurale urory paxg dlqelnulur ueeq s"q [L\\s.poC q8noqrp 'erogaraql 'JeAeu puof,os er{} 'pe}unsnry uoryo

sI slur? esaqt Jo tsJg aLII 'snold eJoru Jleseuo e>luur o] 'puorasf lgeuaq IzuJelxe euros urctqo o1 '1srg : radzrd ur surrz elqlssod oalr'tzzwodurocl o] SulpJof,ru 'elz alaqJ 'l"Jeue8 u uorSrleJ ot perlddu

JI droeqr s(ourf,rd ur tueJaqur sre8uzp aqt dpzep saolls lvqtf,vm E vr. ntlvtd go droeqt lsrarlf,efqns eru?s eq] sa]zJoq?le tnq'uoueruouaqd talnrnrd srql JoJ uorlzuzldxe sn{} slf,afer re1r1 \z

60tIZZVNOcII IOd


(2) by use of the occult powers in things,

(3) by use of the power of imagination (uis imaginatiua), acting

on the spirit and blood of both operator and patient.

(In all three, astrological affinities and timing ^re

of supreme

importance). Vhen discussing which, if any, of these kinds ofmagic should be allowed in a, well-run state, he permits, withsonre reservations, the practice of the first two, but condemns

the third on the grounds that it necessarily involves supetstition,that is, excessivelv credulous belief in the Pourer of rvords and

figures. This third kind is also unscienti{ic, because there is noway of knowing a priori r,vhich individuals will have a suitably

(credulously) disposed imagination; no universal tules, therefore,

can be established for its use 1.

Pomponazzi, then, though he would perhaps have thoughtthat Ficino's spiritual rnagic was efficacious and free from demons,

wouid have thought it contemptible because it tested on credulity,and uninteresting because it could not be propedy scientific.

If he himself believed in his own version of the astrological

genesis of religions and religious symbols, he might also have

condemned it as being out of date. r\ccording to this theorythe cross and the name of Jesus, fot example, had pov/ef onlybecause, fot a certain period, the stats were favourable to the

growth of this nev/ religion and gave power to these symbols

to produce mitacles, so that the religion might spread 2. On this

view, Orphic hymns would be ineffective in a Christian er^; or,since it is the planets which control aII this, would planetary

hymns be permanently effective, in any eta?

If, as is quite likely, Pomponazzi saw that Ficino's magic was

really demonic, he would just have thought he '\I/as deluded.

PomponazzT's whole treatise is an attempt to justify Aristotle'sdisbelief in demons or angeis. In the course of doing this he

explains every kind of magic effect and matvellous event b),

"natutal" causes, i.e. causes not involving direct divine, demonic

1 Pomponazzi, De fncant., pp. 79-86.2 lbid., pp.302-370.

'Z9l 'd "ryul Jf, e

.r-tyr 'L-g,dd '2761 'srty4 'soutoql ,ourg ,9,;8r1;::t;'$ ;t#;;";T;q"o3"uBA 'V ees i suurlrilzu pzq dq pF f,ruoruap qlra pef,npord lng 'salcz.lttu Euqqwesa.rzflzurelxe 'strue.re Isr.urouqs-+o ss€'f, IIEr.us B

""tt".r# :f }:#rz:r;ff*il3:: i'ptnuepr osr^tJeqto orea deql 1u.8evt latrrtwr dq raqlo egr

puz uonrz eurllp dq pef,npoJd sun euo ]ng '1vat eJe^\ sluadras

Jo stol qtoq 'r.zzevodurocl ot Sutprorcy 'n rrSzur uo srelrJAuuBSuLiJ JoJ ouo eluosalqnoJl v sdznlz 'sluedles .suzlcr8uruuzndd8g oql pu? s(uor"v Jo .{rols arl} selr8 oq 's}ua,ts r{f,ns

Jo eldruzxa w sy 'suorwf,rldulT stT ur eûrnJlsep dlernua pu?

r"lnf,JTf, sr trreurn8rz eqt 'dlFor{ln? srqt Jo dtiplul er{} a,rord o} sl

selr"Jrlu Jo uorlf,uny drzurrld aql ef,urs '* lueur8pnf sH s]ltuqnsdlqwng vzvttodtuocl r{rlr{rN ol 'qrrnq3 oqt pu" elqlg ar{} JodrForllrr? aql uo d1a1os uer{t slseJ'Jou sr tzqa puz'elozrrlu ? sr wgalpasnzr 'd1sno1nrvil.w Jeqlo eqr 'llzrnt?u eq tq8rur ouo sluela

Izf,Ttuepr o,r\] Jo tuqt '. eunsnSny puz szumby srruogl Jo drr

-roqln" oql sturzll oq qr1{nN to3: '}uetunSre snorue8ul eq} pr?^&\JoJ

slnd aq uo4)e[qo sn{} o] Jeasuz slr{ uI 'T s}ueuJetseg a.eN pu?

puu pl6 aq] Jo self,Errru oq] w JeIIeq uo tseJ r{rlr{rN '.,tsug3 puzsasol{ Jo sa"l,, 3g} ,{ortsep plno/K degr t?r{} suonruzldxe sq o1

suonra[qo oq]Jo auo sz'a1du?xo JoJ'sarrrS oH']zeJq] srqtJo aJ?/KE

,(lloJ sl oq puz 'uol84er o] cr8uu l"Jntzu 3:o dloeq] eql Jo ]Earqlegt turoJ oureJtxe u? uI sluesarde; snq] ep1 'dcuoSuz crleSuz ro

LLTIZZYNOdIÎOcI

IV. SIXTEENTH CENTURY

(3) Pr.eroNrsrs

Groncr. Tvano & La BooERrE. Fanro Peor,rxr

I am going no'w to discuss a few 16th centuty Platonists who

can be said to be within the same philosophic tradition as Ficino

and who might therefore provide a favourable climate of thought

for the diffusion or developement of his magical theoties. Twoof these, Diacceto and Agrippa, I have aheady dealt with, and

anothet, Champier, will ^PPIar

in the next chapter.

Francesco Giorgi

In the De Harmonia -hlundi Totius (1,525) 1 of Francesco Giorgi,a Venetian Franciscan, one finds something very like the theoretic-aI framewotk on which Ficino's spiritual magic rests, but not the

magic itself. There is not, as far as I knou/, any direct evidence ofGiotgi's having detived his philosophy ftom the Florentines; buthis constant use of Plotinus and the prisca tlteologia makes it likely,as do his frequent cabalistic analyses of Hebrew words in the

manner of Pico 2. The reasons why this ftamework, in spite ofits close resemblance to Ficino's, did not lead Giorgi to any kindof ptactical magic are, briefly, that his asttology is too Christian,

his musical theoty too metaphorical, his conception of spirit toocomprehensive and hence fluid.

Giorgi's acceptance of astrological influences is quite as whole'

hearted as Ficino's, with, of coutse, the same careful preservation

of human free-will; the stars are the medium, the "governors",through which God rules the wodd 3. Basing himself mainly on

I Francisci Georgii Veneti h[inoritae Familiae De Harmonia Mandi Totius CanticaTria, Yenetiis, 1525.

' E.g. Giorgi, op. cit., III, v, i, fo li vo (on Ruab); cf. Pico, Heptaplus, ed. Garin,p. 374.

3 Giorgi, op. cit., I, iii, vi seq., fos xliii vo seq.; III, i, viii seq., fos viii ro seq..

8

.(r .rrr ,ouA .u as) .bas ,* .i?"i f" tt;f ,Ifil" .r,t11.JJ,1l,J"u

snqrununlo,r urunb / e.ro snllod salualdus rJea snqrnb ep / srinoruFup? ?p sqn8arsnlnur 'urnloage ua.ronzu8oc '[rrs] zrluapnotd anblz I tttt Tr :uer,uJoJuof, ?rnlzualdzns sITII runrlJlds snrsdl rad owoq urpras3.rd :tunrufials tunr?rlg olnilla ?g 'nrFldsrunf, Inurs / suarlnuq anuEuof, unsdr / snpunu snlol lrara (rrnbur sncr.roEzqtr(4sniurta 1n) onb :ualzlra urzpuranb iunlFlds nd f rcwp snndpS.rd tse zrqtuatuv)llee) relur esdr ?g snrnJ : zlra srlzruruu ruzpunru arulssnod lse ep.ror w urunbuzl'epzdurq zndnauld rpunu 'enbell elos uL, :xl oJ 'llll 'l 'UI ''t1r 'do 'r8torg Ieurrss'od.,zrd'sns;::lTrT;X"TlT:'-LTl,':###:i;f ';i"',;t'.T,1i"T*

,,' ' ' ula urefflnf,rgzd uruns enbrnorun lzls3.rd / eurlrp atrueur ur aeoprluns lonb / suautluor salzurtues seuorluJ tol 3nb 'lpunur euflve aluurperu (ourro14eruarop) lg [srrsaiaer srroazJ 'cs] snlsnzq Fb,, : or rrra oJ 'llT^ 'l 'III ''plql r

'ourclg ruory sof,ua8JalTp uwur aqt puz 'sallrn8rqruz uruur aql'sesues esaq] w q urrs] eqt osn Dv! ur. seop rSrorg ', pedeauoJ aJu

so3usnHur lErlsalss r{f,Trl/K ur runrpeu eq} ro (uEur trT s}rJrds pcrpeur'sluzlles pue sJe8uessotu 's.uzJug sE suoruep Jo 's.poo s? slaSuu

'ltrtdg dloH er{} ilorN dlunbe s}g slLI} l sarueltxe oat uaaa}aquor]srPern z Jo t?r{t sr sosn str ilu ur uonou lueusurtacl 'prluef, eqlWqt sen8Ju '(a,.1) r{?n1 '11 tol pro^\

^\eJqeH er{} uo suor}Brado

Jlls{uq?f, uiory Suluuts 'roalorg 'trrrds urJo} aq} Jo s8uruzeruelqlssod aq] uo uoissncsrp Surlseralw ]sow pu" 3uo1 E uI

's(ourf,Td ruory tuaJeJrPdrerr szlo. sJ?]s Jo pu" trlrds Jo rltoq uondef,uof, s.r8rorg ]nqf cr8zur l?nllrlds s(ourf,rd o] lqSrcrls p?al o] sruees sI{} 'tv| oS

', Sunrrrn w u?t{} qlnour Jo pro^\ dq raqrur tvart sa8zs enrlqrlqzn 3o 'spre pue selnr tluvut dq 'rq8rsloJ pu? uv f,q ueqt o1 uDIE arourep?ru aq u?f, pue 'ruagt ol rzllrurs arntr?u su dq sr r{f,rq^\ 'trrrds u/Ko srqq8norqr srqt seop 'dlercedsa 'u2141 'srzts reqlo eqr Jo rernod pue trrrds eqlqtIA raqlaSol 'uI lI Sumzrp ,{lununuor 'salq plro/r\ elor{/!r egr (sdus

snarrurl ueato8zq{4 aqr sz) qcryrn dq 'lurds pt1,r uFuac u q8norqr

uns eq] dq palnqrnsrp sl oJII l?rlsalel sF{I 'z,,uE\-rulos sr Jlesurq u?tu ef,urs 'uns oq] sr qlF{rtr sueaEar{ eq} Jo u?er.{or{} ruory tuoqt s/K"Jp dgerqc eq 'suerrzaq or{} IIz ruory s}geueqselreJar uzru qBnorllp pu?,, IoJII lrnsaletr Jo aJluof, Jelqr er{}

sr 'dpoq u?unq aq] w ]weq aq] a>lt1 'uns aql 'r..pulu outzrlp eq]uI szapr ow aJer{l su suos?al Izuruas duuu s? sul?luoo r{f,rq/K,'plro.46. or{} Jo InoS eq} Jo su?eur dq sue,rzer{ eqt ruory sef,uongurelqzrnolz,! lcvrnv f,un aa. a\or{ surzldxo aq 'duelotcl puz snunolcl

CTTr9uorc


occur with man's spitit. For, although he also accepts this as

meaning medical spirits or the Neoplatonic vehicle t, he prefers

that it should mean the rational soul, taken as the mean between

the lou'er, iuational soul and the mind or intellect 2. 'fhis moves

it up a place in the ascending series: body, sor-rl or souls, mind . . .,and either makes it incorporeal or the soul corporeal, a drfficulty

Giorgi cannot quite solve" It also makes sprrit a superfluous

term, differing only from soui in being lltore atribiguous.

The stars, fot Giorgi, ^re

unusually closely connected withangels. He accepts of course as angeis the intelligences which

move the celestiai spheres, and also associates the latter with the

angelic choirs 3. \ff/hat is less usual is that, fot practical astrological

purposes, his angels take over tl:le functions of planets. He

recognizes the importance cf discovering u'hich planet dominates

one's life; but considers that the usual method of doing this, by

casting horoscopes, is too lengtl-ry, complicated and uncettain.

He suggests, as dicl Ficino n, a shott-cut by means of observingone's own innate tenCencies, which u'ill indicate whether v/e are

Jovial, Saturnian or whatnot. Giorgi thinks that these tendencies

afe caused by one's guardian angel as rnuch as by one's dominantplanet; the influences of the two are always in the same direction.\7e must,

having removed ail hindrances, submit ourselves to our guidingspirit, which, if we do not resist, will show us the v/ay to which theheavens, ovr genias and the Supreme Ruler lead us 5.

Here "spirit" means man's spirit, and "genius" means guardian

angel. The angels lead their Protdgds "in that direction tc whichtheir star inclines them" u, that is, always towards goodness and

1 lbid., III, v, ii, fo lii vo; III, v, iv, fo liii vo.2 lbid., III, v, iii, fo liii.3 lbid., I, iii, vi, fo xliv; III, viii, ii, fo cvi; I iv, iv seq., fos lix vo seq.a Ficino, Op. Onn.,pp.566-7 (De Tr. V.,III, xxiii).5 Giorgi, op. cit., III, i, ix, fo x: "breve arripiendum est iter f petcontando a

nobis ipsis i quod a cglis facere nequimus. Quod quidem faciemus / si ammotisimpedimentis, submittamus nos spiritui / nostro duci / qui nobis non resistentibusdemonstrabit iter, quo calum, quo genius / immo quo summus l\Ioderator conducit."

6 lbid.: "Sentit nam natura: & spiritus nostef cgii instinctum, atque favorem:sentit & genii proprii suadelas: quod unicuique datum est, a principio sug nativitatis:

'lllo*-l 'r 'I j(E) 'd 'rawuaootrJ t'bas o.t. xxxlf, so; "bas I.tx 'III,I ', "Jrii iJ;""*'(uo,a1op.sslz'os) reE'd '{,.'$ffi;Ji '1":i:g}[t3:.|1]:,{9,;$?,'".Iilj*",,1",

anulluoo tueool runllselef, zg 'runtua8 Erluoa 'onl oIuaEuI IS uJuN ' ' ' sof,IIuIuIsoredns lg 'tarlues run13r 'rnboqy 'xrleJ learl ry / a.radsord ra8z 'suelluassu snqIUoIS

-zns (.rnurenbol actloqlec tn) ttrdotd tla8uy yal 'rrua8 ry '.rn1t8r IISf ,, :'PIqI r

urnns 'snldarap srrep?ns sruorusp rr'ur rnz 'suqacallt srLI qu oruoq t#':IIXT;tl:anbrln raduras f wvtltur snpls snla ry onb / setuernp Q111 'lua.r.e; sllnluellf, slns luEU

rH 'srJlzd uerf,EJ luepra ledures urnJoe rla8uy 'lIB ulnp (ouede tnlalgo.rd euourJesselrraA slllqllleJul pas 'lunrassu slJlsou snqlJotf,op IUnf, IntuIS l3luotreld oPotu uou ln

o] slo8 Jeleu er{ '>1up1r I 'dq,tr sI sH} Puu froqduraru l?f,rsnurtss^ ? uo p3]f,nJlsuof, sr 'luoJ 1t13ra olw PePrÎP r{f,?e 'au4ua)aerq] Jo pesoduof, '{ooq elor{a s.r8ror-g peapul '* dltuanberS

pue dlny wadde eseq] IlE-sllglualanusuf Pw oao///nI{ 'uuapunyy

oqsal[ ueet\]eq dSopuu dra.ta 'uot]u]due]uof, snot8qer JoJ

Inos eql Suuuderd ur efu?trodul Jreql puz Jrsnur Jo ((slf,ogte,, eq]

'sereqds aqt Jo f,rsnur eq] Jo tl4lvat eql "pue lv)\t)Erd rzpruls ? o]

pzol tou op ]nq 's.oul3ld o] sef,uulqtuesar ,{uzlu aAEI{ seuoeql slg

'uwBv oreq i>1ooq s.r8rorg uI tJEd lu?uoduil u? sdzld rISnJ,{

'sla8uz eurof,eq al?q sreuuld 18toyg JoJ l srauuld aulof,eq e^zl{

s1e3uz ulg Jod '. lzrtSoloJts? dlruap uIErueJ gtdo'td saaztl/aop

ro sle8ue sp{ l sllnsar elrsoddo q}la 1nq 's1aur1d luzuituoP q}yN

s1a8uz uzrprznS pegnuopl pztl ool oulf,Id 'dSolorrsz s.r8rot-g

peqrosqu puz peurroJsuvtl szr{ drruzlrspq3 'uddrr8y rT}yN s?

'dlruzFsFq3 Sunzurluztuoc crSzru pur dSoloJtss jro p"etsul '8ulqraurzs eqt af,uengul slauuld pu? sle8uz ]zrlt os '1nos puu ltrrdspe8reur szq lSroIC tng 'puFu ro Inos aq] uo sle8uz puu llrtdsaql uo tlz plnoa steu?ld dlzuroNT 'uorsnJ slq] sdleq oslz lr.rtds

ruJat er{} Jo esn opua. slH 'Ual sJItsIJOtf,v;.qJ rgneds ou sEL{ JO}}ul

al{t }Bq} os 'd8o1oltS? srq qJosqz dlarnue uor8tleJ srq epuw s"rl

rSrorg eruongur oqa8uz puv f,ivtauzld Jo uotr"f,Urluepl sFI dg'luetulJedxe dq punoJ eg ol sr qrrgâo. 'ut

alrl o] eruld elgslrns z Jo ef,rogc ar{} puz '1nos puz dpoq Jo i{toqssaurlurelf, : puSzru-uou pur tuef,ouur. aw rqa8uz puz lzltselef,eJoru Jlestutq e>lzur o] sl uzru rllILIrN ur slseSSns rSrotg sdzn eqp'r of,ueJaJre]{ f,rloq"rp ulory lo 'uor}u urlrul rqeSrru pu" IBJ}sE etvrJvr.

stqr SuusrseJ ruorJ dpo oruof, ssautddzqun pu? 1tê f ssawddug

I I I rcuorc

1,76 IV. SIXTEENTH CENTURY

^fly practical use of celestial music. The main importance of

music for him is as the source of a Yast, all-embtacing scheme ofnrathematical analogies. Moreover, m fly of these analogies afe

not truly mathemattcal, but numerologiczl, that is to say, he is

not showing that every part of the universe is constructed on the

same complex system of proportions (those of musical intervals),

but is collecting analogies between sets of things whose only

manifest common characteristic is their numbet. The signs of the

zodiac,for example, and the apostles must in some'walr be connect-

ed because there afe twelve of each; Giorgi then finds some

characteristic in the Hebtew name of each apostle which resembles

some characteristic of each sign of the zodtac 1. The starting-point

of this analogy-making is the identity of number, and the further

making of secon dary analogies is quite uncontfolled and unregul-

ated; the apostles and signs do not coffespond in every fespect

or in any regularly determined tespect. These analogies then lead

nowhere, either in theory ot practice. The knowledge that Matthew

coffesponds to the Vat ercat:tlef in any old r,vay tells us nothing

new about either, and suggests no pfactical operation. If, on the

other hand, we knou'that the distances between the planets and

their differences of motion correspond to the intervals of the

scale and the proportions of musical consofraflces, we may, intheory, deduce the former from the latter, and, in practice, we may,

by using similady proportioned music attf^ct the influence ofcertain planets, since such identities of pfopoftion afe physically

active, as is proved by the symPathetic vibration of strings.

Giorgi uses this wirksdme, opefative kind of analogy as well; but

his frequent use of the idle, inoperative kind shows that in general

he was not interested in analogies as instruments fot some further

theorctical ot ptacttcal operations, but rvas collecting them because

he liked them fot their o'wn sake and because they wefe evidence

of an order in the univetse-the ordet of z dictionaf/, not that

of a building of ^n

organic body. This idle, numerological kind

1 Giorgi, op. cit., II, vii, xii, fos cccxii seq.; the analogies afe mote complexthan I have indicated, but no less arbitrary.

'bos 991 "bas 66 'dd'6161'uopuol 'tustuorung {o aEV aql u! saldtnt'trJ PJnltaq(frV 'nttto4lrll1 'U aos s

'gl-il'dd zrdns 33 t"bas 96p 'dd '996I 'uopuol 'ar1t(r4 0(// pup arnpN {o uotToTa.td

-ralul ar71 'qnv4',4il, ?g 8un[ 'g 'f '-]l 'pPnl.{ puz .rs1da;'1 uea-{\leq d.s.re,rorluoc agluO .(..uJnsuetu srtzilluznb tuepga lJ€Jnsueru lunssod uou 'euluotur?H truns sznb

Jalul 'sal lqn 'szluou;tvH eteteanb oacop ruerdsnu o8a :.rnlualnrunf,f,E oJeunu olllsal"lrun rporusnlno 'grnc g11nu 'lzpueqarduror enbunropouonb slJaurnu sea 'llqzns-uouep essa ruurtruupJof,uoo sauzd ralul sznb rs 'lequq lzs 'luzqapcJo JSSa srlJ?llsqzsrrerunu xe runluluotureH u:r.t rnb 'sngt.ra1e,r snsg [ppn1C ']s] all1 , :'ddy 'A ''pun7q'ru.roy1) gLt,'IA QZgt'PPnld tsurs8e ofioJodV) Z-1gV'16'aryta41 'ra9 'ra1de>1 I

'0V6I'uaqru4Jg 'iA 'pg'rzdsr3 ?p {lfq uo6 'Pe 'a4.ta21 'sa7 '619I ",4 Uq!7 lPantr[ tal?aoulroH 'lc1da;4 z,

'6-88I 'dd 'lz6l'uopuol 'sa37 alP7ttrf, ary {o t-rt1uo7,11 ar1.J. 'v8utzlnl{ ccq r

Jequnu Jo dtnuapl aJEq z uela'ouo f,rlsllequ) v f,ilvrf,odse PuE

'trsruo1y1cl ef,uESSrcueU e toJ luql PoJequeueJ eq osl" lsnru 1I

'n (gunoy 'qtJ1'errupo) sot?uosuof, peJred earqr oql uo Puv(LZ'6't)snapllltJ eq] uI !pan/// I7t///up eql elnlllsuof lBtll selJas eq] Jo auo

uo P3s3q sI l{f,rq^\ 'aotuel l3 ?u8IA "lleP

of,sef,ll?rd 's Jo rllJnqs

eql JoJ u8lsap sFI : Isf,Isntu lou '1zln1ra1rqf,rz 'la-taznoq 'eJa,4a.

qrlr{rl 's11nsal 1wl:retd o} ruF{ PEel PIP seIS oleuv l?srSoloIelunuuT pu" I"f,Il"ua{}zur uI tseJelul s.t8rolg 'f1esre,tuo3 'LIoulluof,

ur a^sq rSroig Puu eq q3lqa ',o saaozutl eq] uo dn r[nq paopana

r?Jtsltlu eq] ueq] rcLllvt'f,Isnur lw\]Dvtd ol turtl sPsel lEql dJoer{}

]rJrds sF{ sl }t f s.r8rolC sE eal}"Jadoul su uaryo eru sroqdzleru puu

serSolzus s(ourf,Td ']nf,-walf oo] esrnol Jo sl uollsullslP slql'IIv W ereqa'duE

pual o] ]u?elu tou eJ3.a s(PPnld PuE S.ISJOIC ieruatrs ol seuo

lzopzurar{}?ru s.Ielcle>J 'rtSutu ot Pel s}ulds uztunq Pus Ief,rsiluollulsol uee/Kleq selSoleu" s(ouIJIC 's uotutuof uI fllslJe]3z

-wqJ luf,Ilzurel{}Btu leq}o ou Sullzq sualsds uee/Kleq Jeqrunu

Jo drpuepl w uo dlareur Pes?q dlfsout oJe.4a, s.PPnld szeleqa.

'ruarualnszeu; Jo ]Iun ]uzlsuof, z Surlzq qsze surs]sds o-&u uaealeq

uonlodord yo souo Jfzxe eJaa. serSolzu? u1$o slg ]"q] Surmoqs dq

serSolouIsof, s(ppnld PUE slq uee/rleq esuaJeglP PlueruzPunJ eI{}

dlrzelc lno palulod 'sar3 olr.uv lzf,rtrrueqtuur PuB l?f,Isntu elllzredodlzolferoeql Jo esn eq] Jo eldruzxa vE sI z lPanIV sarlazl/lroH

asoql\ 'raldey 'drnluer WLT eq] olur ile/rt Penulluof, PuE '., se8z

-elppIur eqt ur uourtuof dleruerlxe 'aslnoo 3io 's?.tK dSopuz 3o

LTIrcuorc

118 I V. SIXTEENTH CENTURY

between two classes did indicate other resemblances betweenthem, because the numbers themselves had a rich content accu-mulated by Pythago rean, Platonic and Christian speculation 1.

Giotgi chose the number 3 as the basis for the design of hischutch not so much because it was a convenient integer formusical proportions', as because, it was the "frumero primo e

divino", that is, the first true number after the N{onad beyondbeing and the infinite Dyad, and because it symbolized theTrinity 3. Thus 3 is obviously more suitable for a church than,SZl, 4, which would symbolize the elements and the corporealwodd a. But the metaphysical content of these numbers is toorich and unsystematized to prevent the analogies drawn from thembeing to some degree arbitrary; 3 also symbolizes the dimensionsof space or man's threefold soul, and 4 also means the Tetra-grammaton of the Evangelists.

In Giorgi, then, as in many of the Platonists who preceded andsucceeded him, we have a mixture of both exact, possibly operativeanalogies, and of arbitrary, idle ones. There $ a parallel situationin the Neoplatonic and cabalistic exegesis of texts and anaLyses

of langua€le, such as one fincls in Pico or Fabio Paolini 5. Youhave a significant whole, a text (or a musical scale) which can beanalysed into still significant parts, words (or proporrions); thenyou go a stage further and try to find elements of the significanceof the whole in single letters (or single notes, or the integerscomposing the proportions), where tn fact they do not exist 6.

What is confusing for us is that the two kinds of analysis andanalogy apper tangled up together. At one moment u/e are watch-

1 Cf. E. R. Curtius, Europriisclte Literatur end Lateinisches fuIittelalter, Betn, 1948,pp. 494 seq..

2 Giorgi uses to exprcss his proportions the numbers, 3, 6,9, 12,27; he couldobviously iust as well havc used 1, 2,3, 4,9.

3 Sec Wittkower, ibid.a Giorgi, Harmonia,I, iii, xii, fo 50.5 Pico, Ifeptuplus, ed. Garin, p. 374; for Fabio Paolini v. infra p. 726.6 Ironically Plato's Cratllus, which so carefully established the point I am trying

to make, was used to support this cabaUstic analysis of language (cf. \Walker,"PriscaTlteologia in France", p. 237).

"bes 97'dd 'tg6I 'srrz4 "S')I'N'f 'a1tys a7r1;g no arcazcJ 7a anbrnlq '.,ulrl,{ elrsJBN epanbrqdrg tuzq3 a1,, 'e1cD.lu dru ees ourf,rd puu pJzsuog JoJ : tlst'uopuol 'f.tn7ua2qlg t. a(l/ {o ntuapatV cltua,tg aqa 'sawa 'V 'C eas stuelue""Tni.Tt"#,

iB :'89 'd '9y61 'loumof Fnqn,41 '.,sar3o1oqt,(1,q s.r11arFlog,, 'qcrrqurog 33 r

sllrsryd 'sneqdrg sElK ]r Jo loqurds u ! orJepog zl ep eJ^?JOT o] puz

'du;apuov s.JI?g o] 'przsuog ,(1rze aqt ot uoruruoo sEA\ rur? slql'n Suruzatu plrqdosolqd ro snor8rTor punoJoJd -to drraod qllar

z rlsnru Sulrnpord-lroga .(11n;ra.tod elrun plnoqs qlir{a Suos

-Io PuFi aeu v afvet) o]--uoilnlo^sJ f,r]3od "

oêrr{)E o} esuEJc uIsldruallz luJeles oJO/K eroql spJuauo drnluer iitgl prtu eql ruoJC

alnpog r)7 ?u0 y,tar(1

'dlerrolou q peuw8 tI ]Er{.44, dlqlqzrradsar ur

8urso1 dqaraqr 'snslarulucl puu eddrr8y Jo l?q] qtla dn paxulro8 pzq rrSzu s(ouif,rC ,(rntuer ei.[] jto wvd rrlf,El er{} dq izqr raq-urerueJ oslu lsnur oA 'osn luJr]f,Erd ot puel lqSnu r{Jlqa sof,uangul

pBsalef, Jo arueqtrs pelrulep 'asrce.rcJ .Luv tleiSau Jo ]snrtsrp o]puz 's,ollcl sz puH eruzs oq] Jo 'droeqt lzraua8 d1q3q z sp dpodSolonsz elJesard or puel slsruolvld ro]"1 lnq : rueddear ]ou seop

sle8uu Jo su?aul dq dSolonsz Jo uonvzr.uurlsuq] s.r8ror.9 'il" tu tlesn daql J1 'rrrrds ruJe] er{} Jo osn }raLI} uI ssouen8zl pue r{}pzeJq

ourus ei{} puu 'sarSolzuv 1v)r1auror{}tsur Jo l?f,rsnur ear}zJadout ro3i

sseupuoJ eurus eq] oAuLI ruollt Jo tsotr\I 'ullq dq pef,uangul flq,-Jeprsuof, su.tA. droarli l?Jrsnu Jraq] JSnBf,aq puz 'slsluol?lcl Ja]EI

eql qlra ssef,f,ns el]t{ os pzr{ rr8zru s(oullrd {,{^ suoszeJ ulvtueqt segrldwexa eLI esn?f,eq r8rorg uo erurl r{fnur os lueds eAug I

.SI

aJaq] rzql tseSSns rrz3: ur tou saop eq pu" 'trrrds 3nusol puz 'llrrdsuurunq eLI] 't\" peuJoJ dlurrsnru uee.4A.taq drqsuoltzler esolf,

dlrzrlncad z Sursoddns roJ spunorS duz polorueJ eq '1nos sn{ s"eru?s eqr rurds s(uzru 3ur1zu dq roy f pe4colq ss.&\ dzln s.lSrorgoo] eJeH 'droeqr ]rrrds-crsnru s(oulllC sI rr8zru Jo Jrsnur lzrllrzrdol seJor{ds eqr yo ,(uoruJBr{ eq} urory spBel l?q} e}nor rar{}o eql

'tq8nogr Jo urun lngasodrnd puz dpepro uz otul]I ]xeu eqt ]v f , salnr Surr;rqs qtIA aruz8 sseprlz uz 8ut PeuJn] suq

6wrcuor9


theologus and magus, powerful poet and musician. The theorybehind these attempts hinged on two themes: the doctrine ofthe four Jarores, and a rvish to revive the emotional or ethicaleffects of ancient music. Though these themes have niany possible

sources, there is no doubt that Ficino was for these Ftench poets

an especially impotant one. These poetic revolutions are then insome measufe detived from Ficino's general views on music and

poetry, but have only a slight connexion with his magic. Theastrological aspect of his Oryhic singing has disappeared, orsurvived only as a metaphor, and in consequence we no longerfind anything like a magic rtte, or any attempt to put "celestial"music into practice by way of planetary modes. The music-spirittheory also survives only vestigially t; so that all the specific

characteristics of Ficintan magrc are gone, except the association

of powerful teligious song with ancient hymns and the priscitheologi who wrote them. The tu/o chief theoreticians of these

movements, Tyard and La Boderie, also ou/e much to Giorgi 2.

It is more from him than from Ficino that they take their hugecollections of musico-mathematical analogies. As with Giorgi,these anaiogies remain inoperative, in spite of the fact that Tyardand La Boderie are, unlike him, interested in ptactical music.Such analogies could have hacl ^n operative connexion withtheir pnctical aims only b)' *^y of astrology and Ficino's iinkingof cosmic spirit, musicaily moved afu and man's spirit. Withonly a highly generaltzed astrology and no linking sprrits, rztusica

mttndana, humana and instruntentalis fall apzrt in practice and renraintheoretically connected only by bare numbers and proportions.

Pontus de Tyard's trvo dialogues on poetry and music, theSolitaire Prenier (1552) and the Sotitaire Second (1555), give us thefullest account 3 of the aims of the early Pldiade and foreshadou'those of Baif's Academy. Tyard writes much on music as a

1 Cf. supra p. 27.2 See France Yates, op. cit., pp. 43, 88, 91 seq.. La Boderie published a Ftench

ttanslation of Giorgi's book (L'Harmonie du h[onde..., Paris, 1579),s Thete is a similar account bv a lesser known Platonist, Louis Le Caron, in hisDialogues, Paris, 1556, fos 127 seq., Dial.4. "Ronsard Ou, de la Poesie"; cf. ibid.,fo 126 vo, on the effects of music.

' \EZ' d' yg 61' Jou nof F,m qtoitr1'..af, uErg ur o8o7 oarl l rttt t{

;: o' r;:f#rrr?

:'L-yeZ soJ Jr ig71-ott ZZI soJ "plql e

rroru Jo uorress' 1nq ',{Eo1or1sz drzrcrpnf ;o uorl:a[a,) o,r ;HY:lt#f"J:]"fid!t":* "bes 911 soJ "plql I'o^ EII oJ 'l8gl "/!qcI'ts1g 'pmfta s

,.bes on e sor .r8sl?:,,? t]:,;o"rto;';,,;::':;':',ffH{;:lT :

', sredzrd q saruzu tuelf,u? 8ul8uzqf, lou Jo ef,u?]rodurr aql uosnr{Jrlqru?I pu? JetszoJoZ sar.t puz 'spro/K Jo rernod por8rur eqr

ur pelerlaq oH '&lood Jo puFI tsoq oq] 3o uorrdef,uof, s,przd; otrul

Jatue plno^\ rr8zu tzq] polcedxe eABq dprcuet plno^{\ auo

'grrlpnbuuJl asnelllalJaul eun ue urcurnr{ luoulapue}ue.I elalsa ef,u?s

-srouSoo q ianbnp '.alq ( a?tueqf, e8uenol EI tuapuelua sanbruo]Eld sel

b^lenbsel tvd'aI8eW q ap seruwf, sal eprc rnel p 91adde ]uo sun seT

: I s>lJ?ureJ

eq 'seu1rr)vJ dl1poq puz Iutuau SutsruourJ?L{ Jo spoqtaw snoIJEA

Surssncsrp ur-elSzur cruoluldoeN o] aoueJeJar luns"f, auo dposurctuof, rlrTr{^\ }nq 'oJII dqllzeq puu 3uo1 z Suuolqf,s uI rlsnur

Jo osn eq] : pUA !t!/dyJ ae oqt So snafqns ulzur otl] Jo euo uosr qrrr{1n 'puotag ar!p4/05 erl} Jo uonf,as Suruado aq} urorJ rzelf, sI

sF{I 'cr8zru q}yy\ op or Surqrduu crsntu pourroJer srq suq roN' n ftlwoJ s]r ur eê{eq uaâ tou seop eg f sarSolsuE e^rwJof,sP Jo

uoDf,ellot v pwt{.I JoJ sr f,rsnru l?]}seie] 'seretlds eq} Jo f,rsnru eq}

puz 'uzur uo slf,ege slt 'f,Isntu peurJoJeJ sII{l ueaa}eq uolxeuuof,ou se>leur oq 'n saouengur I?Jts" Jo ,fi{zar eqt uT pelerlaq eq

q8noqllvpw'rauaunrl 6?ouppunul oJlstlu/ uo suorlras 3uo1 szq przdlq8noqrp 'ln$ 's (6eurz(p JueuressIAEJ elgzrlrerr ufl,, arnpord

lrar Suos qf,ns 'z f,rsnru lo3: dgelceds uo]trJ^\ esJea paurdqr ro'druapzcv s._II?g ur s? 'anb4ua,1 ? sryllsaul tJat, rcqlle dnaod aqt pu"'clpouoru eg ol sr Jrsnur aql 'sJo]EroqBIIoJ asolr Jo Izf,rluepl eq

ot atv usrf,rsnur puz l30cl 'drmbnue Jo Ispour eq] uo srsnu pu?lrraod r{f,uoJd Jo uon?urroJeJ ar{l JoJ puzruep e ot dn speel slql', sa"to"m{ 'snor8rlar 'raqlo aq} ol uo sszd u?f, lr ef,ueql\ '3uos 3osu?our dq trrrt snoruourftqz, o] Inos oql aonper o] sr. sru4aod nn{aql Jo uonf,unJ agl 'uonzldualuof, snor8qel ol uouuwdetd

lzTgIUgCOg YT CTNY ctUYII


He mentions in his n/Iantice, a dialogue on divinatory astrologl,that he had, when young, tried unsuccessfuly many kinds of magic,apparently demonic kinds 1; perhaps these had frightened him.

Tyard's proposals for a reformation of song do not mentionOrphic or other ancient hymns. But one m y suppose he approvedof Ronsard's intention of being an "Orphic" poet 2, and laterof La Boderie's 3. In his Mantice he quotes some lines fromRonsard's Hyntne des Astres a and compares him to Orpheus,whose I{ymns he interprets as veiled astrolop;y 5. In his .f econd

Carieax, where great use is made of the prisca theo/ogia, he quotesextracts fronr three prayers in the f{erntetica 6, and exclaims: "Quepeut on, je vous prie, choisir en David mesmes, de plus pieux,reverend & religieux"? t

Still more than in Tyard one would expect to find Ficinianmagic in the works of Guy Lefdvre de la Boderie. This learnddFrench poet 'was a great admirer of the writings of botkr Orpheusand Ficinos; he frequently introduced paraphrases of Orphicainto his own poems, and he published translations of the DeTriplici L'ita and other works of Ficino e. He does in fact describesomething like Ficino's astrological music in his Galliade (1,578).

The general theme of the Galliade is that the Bards of ancientGaul w.ere the original source of all good music, poetry andphiiosophy. It was Bardus, the Gaulish king who instituted theotder of the Bards, who first explained the harmonic compositionof the Soul of the Vor1d, as later expounded in the Tiruaeas, and who

enseignoit ia pratiqueD'attiter icy bas Ia celeste Musique 10.

1 Tyard, ibid., fo 191 vc.r.2 Ronsard, Hlnne de l'Eternili (Oeuares compliles, ed. crit. Laumonnier, Paris,1914, VIII,246).

3 V. infn p. 125.a Ronsard, Oeturet contpl., ed. cit., VIII, 150 seq,.5 'Iyard, ibid., fo 169 vo.6 Herruetica, ed. Nock & Festugidre,I. TT-79; II, 208, 353-4.7 Tvard, ibid., fos 315 vo-316 ro.8 See D. P. Walker, "Pritca 7-heologia in France",Joarnal of l%arbarg and Courtauld[nst.,1954, pp. 226-8.e V. ibid., p. 207 note (7).10 La Boderie, La Galliade, Patis,1578, fo 78 vo.

'l0l-o^ 00I soj 'apoy1og 'arrapog z1 e

.0".';: :J q;i :

'(suur,iq pu' f,rsnw .snaqdrg Jo relrurEl{r drzlauzld ,ro) Jrt;J ryi i

eleu?lcl sarde eteu?lcl ?uw ep 2? erpJo.p Jer{f,J?W

alleurdsg ef,nop eun<p JaIAzlf, el Jns setrcC

: suo] sal ?p enbrsnl4 vl zasruv8Jo xnart seqlspuoJ ry s3uo1 san8rg sap xnudn] sa zeuuotug'salioref, sel ier) np ?g 'suelnotu slrrdsg sel tgsallorzd sasnaJqurou rzd redournol,{oru-salreg

puz , po-g Jo seswrd aql Surs olerz deql '11u err.oqv 'lrsnur snonlrll 'drzlnps dpo esn o] r..slo{sap )P sef,urJcl seP susrf,Isn1{ snol,, o} sol}"}Joqxe peuotsszd

-uJr uE sr oJeql '* olsnur 3:o stfette 1"3rsszlf, Jo uor.lattr.;u 3uo1 zrctJv 'relr1 ]nq lesn lwlttetd Jo uonsaSSns ou sI eJaLI] aJeH

'qlzl PuB q]9 sef,uuuosuof lJeJred agr puv ',,zelEIlP ryslzdsg 'xnernorue ry sJllszl 'slnoru snld suos,, suq snue1 ollr{tl

'.arvJtvd uou slf,uiod snol ue eurselzrarl ]e eursaixrq eTa]Jefiv II euuers eruruof, sPJof,f,? sel e}lue lH

'srntsqo-uou'xneJouos'xnop ry'seiqereua1srnd snol suos xnz eplsard zelop suoder ses r?cl

'epruSer lueru-ourueq suruoq salaueIcl soT,, oqrt 'r.S ei{I 'LI}gl puz r{t3 saruuu

-osuof, eLIl pu" '..e1uulsuor 'a1qzet8?v'elzr8 xrol,, v svq raudnfs"aJaLIa 1ql6 puz puz saf,uuuossrp eql slulJelur su puu '..eenoJue

'alnlsqo 'esszq xIOA,, E szq 'eldurzxa lo3: 'uln]zs 'leuuld qcze rog

slzlJelur ro sploql oa.] Jo uonrpp" eq] qlra 'seporu drzreuulds(oulf,rd Jo uorsJea papuzdxe uv o{{ sr wr{rt oAEq e/y\ uoLII

'z ueli tlltvd snld un.p sprof,rz srnel rerl rnodua,{oru Jel}ues un ry ado-L eun glnor} luo

'sa1euz14 ]des xne serdord zaylenb sel f,e^V'sallau ry serr?1f, 'selneg's9no.lua ?E saprnos

sIoA saP eJnlsu eI?)vevq luo eiqwesuasroderluof, uoq un,p rnb 'srnru snld sarlnu sel srEJ J

:3rsnur Frlsolef, srq] pe]zJoqzlo JOLIury ', snonf,rdsuoc

'esJnoc Jo 'sl sneqdrg ruorla Suouu 'snpreg Jo sJe/KolloJ ra]"7

eztgIUgCOg YT CTNY CI'I{YII


Sous le bal du grand Ciel, qui voit avec tant d'yeuxF,t d'Astres tournoyans au son melodieuxDe la Lyre ) Ph6bus, Qui meine en rond leur dance

Et les fait arriver par nombre ) la cadence.

After this plan etary music La Bodetie tecommends the songs ofDavid, and teaches the climax of his poetic -furor with 1:

Sus sus, Psalterion, sus, sus, 6 Harpe encofe,Tost tost resveillez-vous, j'esveilleray l'Aurore:Il me plaist, il me plaist or' le pas avancer,

Et d'un sault redoubl6 devant l'Arche dancer,

Et par un Avant-jeu vous monstrer par exemple

Comme on doit louer Dieu dedans son sacr6 Temple 2.

Then, aftet a lot mofe reminiscences of the Psalms, we have song

from a singer rnore ancient than David-a prayer of Hermes

Trismegistus 3.

Is this afl attempt to revive Ficino's astrological music, his

Orphic singing, to institute the general use of his magic in orderto save F-rance ftoni her internecine conflicts? The answef ls nota simple one. The connexion here between astrology and music

is, I think, a metaphysical metaphor or analogy, as it normallv

u/as in musical theory before and aftet Ficino; that is to sa/r

La Boderie is talking about underlying principles of harmonv

and proportion which, on a high level of genetahty, are the

causes both of the order of the heavens and of musical conso-

nance, but he is not talking about cornbining practical astrologvwith practical music. This is clearer ftom the full context of the

passages I have quoted, whete he heaps up every possible corres-

pondence between microcosm, macrocosm and music; LaBoderie, like Giorgi, is using inoperative, mainly numetologicalanalogies. On the other hand, I

^m sure that he is seriously

proposing a the public use of a new saiutary kind of music and1 lbid., fo 103.2 Psalms, lvii, 8; cvlli,2; cl.3 Hermetica, ed, cit., II, 207-8 (Ifunn of Regeneralion); La Boderie, Galliade, fos

104 vo-105 vo.a The Galliade is an entirely serious poeln in spite of the preposterous history

of culture which is its main theme, and in spite of La Boderie's frequent outburstsof Ronsardian fareur (see \Walket, "Pr. Theol. in France", p. 216 note 9).

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9ZrAIUSCIOg YT CINY CTUYIJ.


practical astrological aims. Secondly, wheteas Ficino's maglc u/as

a prrvz;te affatt, confined to the circle of Lorenzo, and not fully oropenly described in his published works, La Boderie was proPos-

ing a kind of public magic-the efrects of his Orphic and Davidicmusic are going to pacify and unite the French people.

The idea of using musical effects for the public good is ofcoufse akeady in one of the main soufces of musical humanisnt-Plato. In La Boderie's case it was ptobably also suggested orreinfotced by the aims and actrvities of Baif's Academl; Baif's

and Le Jeune's Pseaarnes en Vers -A,fesareq'were composed withthe same intentions as La Rodede's Hyrunes Ecc/esiastiqaes 1. ItSeems mofeover almost cettain that, as Nliss Yates has so con-

vincingly atgued ', we have in the Baif-Le Jeune music for the

m rr^ge of the Duc de Joyeuse (1581) ^n

exampie of public

magic using not only the efrects of music but also practical

asttology.

Faltio Paolini and tlte Accadentia degli Llranici

In 1589 Fabio Paolini, a ptofessor of Greek at Venice, publish-

ed a large volurrre, entitled Hebdomades', which is a commentaf|,

divided into seven Books, each containing seven chapters, oflone line of Vetgil a:

Obloquitut [sc. Otpheus] numeris sePtem discrimina vocum.

The commentary, though discutsive, is built round two themes:

Orpheus in all his possible aspects and the number seven in all

its possible meanings. In the coufse of developing and inter-connecting these themes, Paolini presents, with rematkable

completeness, not only the theory of Ficino's magic, but also the

whole complex of theories of which it is a pafi: the Neoplatonic

1 See Frances Yates, Tlte Frenclt Academies of the 76th centurl, London, 7947,pp. 70-72, 209-21.0.

2 Frances Yates, "Poisie et musique dans les "I{agnificences" au rnariage duduc de Joyeuse, Paris, 1581", in AIusique et Podsie au XVIe siicle (Cc)loques Intetnat.du C.N.R.S.), Paris, 1954, pp. 247 seq..

3 Fabii Paulini (Jtinensis Pltilosopbi, -Et Graecas literas Venetijs proftentiq I{EBDO-MADES, siue Septem de |'eptenario libri, Habiti in (lranicoram Academia In anius

Vergilrj aersur explicatione. Ad serenits. Venetae Reip. Collegiurn, Yenetijs, 1589.a Vergil, Aeneid,VI, 646,

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LZIISINYUN '!IHI CTNY INIAOYd


interests in Greek and Latin literature 1, especially rhetoric and

philosophy, he v/as a serious student of musical theory 2; he was

a friend of Zarhno, from whom he borrowed unpublished Greekmanuscripts on music 3.

The ,4ccademia degli (Jranici began in 7587 a; it seems likelythat it had ceased to exist sometime before 7593, when Paolinibecame one of the nine founders of the Seconda Accadernia Vene-

qianas. The impresa of the (Jranici was a representation of theeighth sphere, with the motto "Mens agitat molem" 6. It was

officially recognized by the Signoria of Venice, and among itsmembers were philosophets, theologians, jurists, historians,

orators, ambassadots t, and marLy of the Venetian nobility 8.

The inaugural oration, on happiness or the supreme good ofmarr, was given by a well-known Franciscan preacher, Faustino

Tasso, on the 10th of June 7587, and was published in the same

yer s. In this oration there is no mention of Paolini or of where1 He was keen that Gteek and Latin should be learnt together, and published,

for paedagogic purposes, a collection of fables, each with a woodcut and his ownGreek and Latin verscs (Centam Fabulae ex Antiquis Scriptoribus acceptae, Et Craecis,I-atinisque Tetrasticbis Senarijs explicatae d Fabio Paalino Utinensi. Gabriae Graeci fabula,Masaei Leander d2 Hero, Galeomlomacltia Incerti, $tbillac I/alicinium de Judicio Cbristi,Batrachomlomacbia Homeri, Ab eodem lalinis uersibus i graecis cznuersa, Venetiis, 1587);He also published one of his public Lectures, De Graecis Literis cum Latinis Conjun-gendis, Fabii Paulini Oratio, Venetiis, 1586.

2 In Lib. II of the Hebd., which is on music, he cites: Zatlino, Vicentino, GuidoAretino, Ptolemy, N{artianus Czpella, Boethius, Plutarch, and of course Piato andAristotle.

3 Zatlino lent him Greek mss. of: Aristoxenus, Alipius, Briennius (see f{ebd.,pp. 62, 175). He mentions (ibid., p. 274) going in a gondola, rx'ith Parthenio, FabtitioCechono and Laurentio N{assa, to dine with ZarIino.

a Faustino Tasso in his inaugural oration (v. infra note (9)) implies (pp. 8-9)that there have already been sessions of the academy. Paolini, writing in 1587 (Hebd.,pp. 4-5), speaks of the "incunabula hujus nostrae nascentis Academiolae".

5 See Tiraboschi, op. cit., VII, 178. I have found no publications of the academylater than 1589.

6 See Paolini, Hebd., p. 7241' F. Tasso, Oratione della Felicitd, p. 50,7 Rotta, Oratione (v. infra p, 129 note (2)), fo 1, gives this list.8 Paolini, Hebd., Ded., "multique ex Venetae nobilitate in ea [sc. Academia]

sunt ascripti".s Oratione della Felicit) e del sonmo bene, Del R. P. Faustino Tasso de Minori Osseruanti,

Da lui composta, e publicanente recitata in Vinetia nell'Academia d'(Jranici il giorno decimodi Giugno l'anno 1587. Al Sereniss. Principe Pasqual Cigogna, et lllustriss. Signoria diVinetia, Vinetia, /587. On Tasso, cf. F. Giovanni degli Agostini, Notiqie Istorico-critiche intorno la uita, e le opere degli Scrittori Vini{ani, Yinetia, 7754, II, 509 seq.,and Nfaylender, Storia delle Accademie d'Italia, Bologna, 1930, V, 4L2-3.

6

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6ZtIf,INYUN EHI ONY INITOYd

r30 IV. SIXTEENTH CENTURY

Tirere was perhaps some ciash betu'een these divergent views

on the iine the academy rvas to follow; Rotta's oration ends witha long plea for concorC and unity among the members, and withhints that the little nerv-born academy rl'ray die in infancy, if these

pieas ate disregarded 1. R.otta irimself is much closer to Paolini's

outlook. 'I'he main theme of his oration is tnan as the irnage ofGod, especially the Augustinian reflection of the Trinity in man's

soui, shown in the thteefcrlci utity of' memory, intellect and will 2;

but he aiso develops the tirente of the niictocosm with quite

Pico-like enthusiasm. In the coufse of doing so he shows ar:.

untroubieci acceptance of the equation between the Piatonic

inteliiglbie r,vorld ancl the Christian \Tord, anC of its connexion

througtr the heavens with t-he sensible u'orld; rnan, as the liniibetu'een Go.l anci tire iorver creation, also contains tlris mediating

ceiestial worii, as is shor,vn by the pianetaty correspondences

rvitirin him, and bl' tire meanings of the letters aleph (divinity),daletlt (cciestial n:rtute) and ruett (corporeal corruptibility) in the

name uf tire fitst man'j. "Ihis discourse would irave prepared

the Acacierr;icians f,r;r tire fuii blast of .lJaolini's seven times seven

orations on Orpheus and the number seven, which he gave inthe sarne year. It also sirorvs that the liking for Neopiatonicoccultism was not confined to Paolini; indeed, that it was Pre-dominanr in the v.hoie academy, is of course indicated by the

clroice ol' the mofto "mens agLtat molem", with its strong asso-

ciations wi th Neoplatonic cosmology.lraolini's f.febtiontades as a whole deals with themes closeiy

connectecl rvirir Neopiatonic magic, but the focal point of his

ideas on magic is a lons discussion of the "effects" of Orpheus'

rnusic: hor,v could Orpheus' music produce manifest efrects notonly on nlerr and animals, but also on rocks and stones and trees ?

This problem carne up during one of the sessions of the academy

u'hen Paolini wa.s about halfway through his coutse of lectures.

I ilcrtta, ()ratione, ios 21-23.2 lbid., fos 1i vct-17 vo; cf. Augustinc, De l"rinitate,Llb. X, il{igne, Pat, Lat,,

T:. 42, cr,ls. 971 scq..3 Rotta, Oratione, fos 5 vo, 7 vo-9, 11 vo (citation of Pico's lfeptuplat).

'Z-AU 'dd '996l 'Toumof tunq,rn711 '.,uzt8o1oeqr, cql .""U0r9gA;:l16:il :

((.u,nrnr3ej Bq,aa eur er esdr ceq "n #":i?,;ti; T;l:;1ili,fi."1J;,1t:iYJR

rsunb 4t 'srlclri lls onbonb srJluolulcl ]aol1 'rucrosuaJcp tuntrllJJaf,z ezlllui"j lrtlclzd-rf,..I [rn3qrlsuv urnllulf,O T, ']uledacsns ulauotlzu8ndo.rd 3EIluc]uJS cscu rnb'run:ruo1v1d u;nurllef,Ju1,{ tunrJslz6 ?ururnl uJnJuJelII EuIISSIJEIJautd onp J31uI oll"}-cIc:scp l3ssc ?tJoof, slJf,c 'lrqc8ulr BuoJotr sr-ru r:u8ru: tuntonb 'strtlclsdrrc.l pt anb

-snqqutssu 'rpunyq urEulIUE .reC ry 'Iuntuurotr B1IA 3JOAIA u;ulla cnbpxus 'rnlzrlpaeldolll ep 1n 'azr-(1 ouos eJeJnp szÎrs rg 'zxus cssrnlod ?JaA ?p 'esdzc.l urneqd.rg IJ?J1s

-u()[ucp cssod u]oJcf,rp 1n .ruosslprrur suenbol J3]Irrrinu?,+ of,ol onb:lr xe urtuorlrf,esurne ur urnl euolsses BruIXoJd.rnllSl uoucdng,, :?BI'd'l'AI ''pqrH'ttrt1oz.1 r

l?qt 8uIu.T?1K ? tlllA tl Jo uolssnrslP sF{ sef,qeld eI{ lstll str f,ISnT-u

(snertrCJo Jo tuelqord eqr se>lu] nrlloucl dlsnottas aoq Jo uSrs ouo'uorlrluEf,ul Peredsrq,n z Jo

Jea.od eql o] f,ISnu-I gro dlnueq eql trtorJ 'uotttlsladns epnJf lsoluer-{] o} uorSrlar Fnpeitrelul lsotu eti} tLIory 'ltSuru lse>ll?lq eLIl o}

lsJlnl^4l erl] ruory 'rusruolzldoarrr Jo uon"rrlddz Iuf,nfurd elqrssod

d;rarLa JeAo 'sseuelddns dSEe qtill 'a8uul Plnol eLIo f,ISnu (snet{dJo

.To s]f,e.Ua eqt Surssnrsp dg 'uns 3IJ1 -'o PilLll ptlr 'llrrAretl PUE

u?reqeld qloq Jalol 'uzrcTsnru 'lolzlo 'traod ':lc3o1o-llsr 'rrztriSzrJt v

'llnrzr:lslJqJ o} spo8 Ju3r3rrz eT"lt peluq oriA\ uri.SoloatF r sr.4a. eq

_-s s:)Jeds? slr IIE tII 'LusirJolsldoa5l 3fu?ssluua)i Jri PUI-I sry] loJ

loqruds orznbapz pu? qrrr dlanbiun E s?,Â' snaqd.r6 tlul{} (>lu*il I (sr ucrluuuTdxe eilp 'dr.u. IunllcJ puz lseru?e errJrs JI-l] ut tl]3uel

]p- tr. ssn3srp oslp plnoLIS ?rileurdlur-l tt?q] Pr-rE ', lrafqns oLI] uo

Sdr.erA s(Turioucl Jio uonuln]er {ql3ue1 z e,ttfi plnoLTS '}32:lrqr11n

prru rr8uuT rro esll?oJl o^'rss?uI slli TrI 'olu iaCJ t?t]l ITIIS rePpo

sluces ]1 'dwpua8el aq o] potlrrupu puu ^\eu4

deql qlF{.4A. &olsT ']tEJ IE3TJotsq a.TOA lr Jr sE 'fitrrssnlsrp ltsnol.tes s-lnoq puads

plnorls stlnpe palurnpe dp13q 3o dnor8 ? trr{t PPo sueas ltr'r eJnloel ]xau slLI q {larrnsnzllxe }3e[qns eti] IBOJ] o]

pesnuord aJoJeJeLIl lLrrlo"cT 1(..utsluorulcl Jo serratsftu 3ql olulpe]EIlIuT,, ueaq pzrl oor at1 t13nor1t1z) rnaludrrad tuePru u? (oal

-lEluv orastlo pu? (sne.{dro pu? rurTo"cT P3PueJeP oqa 'lstuotru14

z 'our11a3J?tr{ ouolu1 'slaqrueru olu ueell}ag tIoISSnrsIP luelorle pernpord >lrzuier sii{I 'plro16 eq} jio InoS eqt ,(q Pe}?IuTuzeq o] ureq] Sutsoddns dq paultldxe aq rq8ru setr] PUE s>lf,or

;o uoltf,EJtlu .sneqdrg lur{t dlenszr u(lliueul o} Peuedd?q eH

LtlISINY'UN gHJ. CTNY INITOYd


he is going to talk on Platonic principles and that, though these

are close to Christian ones, thete are howevef some discrepancies,

by rvhich his audience must take care not to be misled r; and at

intervals throughout the discussion he notes in parentheses that

this or that kind of magic is condemned by Christian theologians

as demonic. These warnings and cautionary statements afe

significant of the impoftance for him of the topic because they

appeaf nowhere else in the book, although in many places his

presentation of unorthodox Neoplatonic or magical thecr:ies

would lead one to expect thetn 2. The condemnations of magical

practices are inserted in such a \il/a)r as to make it evident that

Paolini records them reluctantly; he nevef gives the arguments

in favour of the condemnation t (i... rvhy a cettain kind of magic

canflot be natutal and must be demonic), but he does sometimes

himseif afgue against it. \7hen discussing talisrnans, for example,

which afe the fourth of the seven \Mays in which Orplieus could

have attracted rocks and trees, he begins a:

that figures are verv suited for calling down the power of the heavenlv

bodies the writings of all the ancient Phiiosophers testify (although we,

who revefence truth, believe, v'ith the Theologians, that these afe mefe

nonsense and dreams) . . .

He then quotes Albertus' approval of talismans, and goes on

to Peter of Abano's medical anlulets, to the Neoplatonists 5, and

finally arrives at the ,Asc/epius statues animated by hetbs, stones

and celestial music 6, "which howevef it is impious to believe, for1 paolini, fJebd., pp. 184-5: "in Platonica pcnctralia confugicndum, quac licet

sint parum A nostfa plcrumque rcligionc dissentattea, interdum tamen parunl con-

grrr.rnt . . . pracfhnclum mihi iudicavi, & prolitcndum me scmpcr Platonicc locututum,

L dirp.r,"rr,li, sivc proludendi tamcn gratia"; Platonic vie u's must bc acccptcd onlv

in so f"r as they "gr"" u,ith Christianity, "in rcliquis fabulosa omnia existimanda,

& quasi Poctica, .rcl saltcm Piribsophorum son-li-)il, & cgo srllcruri ista prqmissa

profcssionc aggrediar . . ."2 Itaolini's ,1rl Leclorem ends srith a conventional subniission to theological

ccnsurc, if hc has said anything not "pietati Christiang consentaneum", but hc does

not think he has.3 This u'as rvhat annoyed Dcl Rio, cf. infta p. 183.a Paolini, FIebeJ., pp.207-8: "Quod auteln {igurae aptissimae csscnt ad cqlcstium

vim clcvocandam, omnium vctcrum Philosophorum scripta testantur (licct nos

vcritatis cultorcs mcfas esse nugas cum T'hcologis, ck somnia crcdamus) . . '"5 lbid., p. 208.6 \/. supra p. 40.

'Ll 'd "rdns

'A

'sc1n.l og] Jo,I i (..ourrrg clsc] snqrJcpls LunJ Lunrouol tuelluelualrroJ lpuctrsouSocszln8a.r csse r8o1oJlsy tunf,Ip uJelnt srrJ,,,:sngt pernporiur) 661 'd ''plql e

'ualcs ol dn IEX)] eql 8ul-rq ot sB os pale.rudcs ,t1uo crz puu e rues erlt IIz .{11zcr tJn qlrq.lN'(.3o1o.rlsz dq '8uos dq 'punos IEJrsnu dq 's.{z,tr eJJq} tsJiJ oq} setn}I}suol }I e

.,' ' ' (1ssc3o.rd orlrlu gE snurns 1n ';nutlnbol ?f,ruo}?ld f,unu sou pos

'l8tr1cioq1 tugnurs ratlil, tolll) .'' (ronbol ;cdrucs ?f,Iuc)luld),,,802'd ''plqt n

,.'lulssod uou e3a1 arrJISSrlJLms IJcJJcxe 26t

']urs srqc-ru rutrqrqorcl SBJJJOP Lrlnf,i]Iluocl rg 'sltltruo] UIU{.IIO r3q lect1,, :'PIql I'..lso runpuepoJf, s"Jllurueqtt;ur.rad sr8utu ollnuJ'1erl1 r.rcq pr sz.rn8q solulJeluul

tcd rs ?g ']assod l"rulsaz.rd ouorlrJ eaullu 'slqrcq runtuunb tucllts 'clep:lluol runtdurlsnLrrLU assod rqztll€ r,uoq iu"peznb t;qern]Eu ?g 'sr1lu1suof, eLIoIlsJ cztSolo;lsyzrultrSol sautiiurut seq .rcd urJA rg 'urnxngul tunllsJlsof Pos,, : (t1Z 'd "PIqI z

'((urnxnpul ulnJuii)ls rurrrickuts tcd (seruoq,L 'C{ tn) r8oioaq,1 luu8auesslnlod lJert r-r,ruu pt'o.lapc.rr ]esst s".jou uoulu] ponb,,:802'd "Pqafl'tul1oz4 r

oluos ,(q pue alue8rlP u.AA.o sFI {q os Sutop uI PePeslrns PEtl

oq (teuulC tprq.ll Pett5 )IsnLU Jo PrIDI ]uqrl ralorslP ol llnl1lrPSzryr. Jr q8notlf 'lvgl ',,fuseporu Sutruoraq 3>lrl .{lerotu sPEeJ lut{}

aSuJLId "

Ur 'uclltl.n pzLI ouilirl 'JOtIuzLu luEfryrrJBIS e uI ureq]

ol afEJeJd s(ollifld Spuzdxe pue 'o fISnuI drzlauuid Sirrsodruor

JoJ sslnr s(ourfr{ ilnJ uI s3}onb rurlosd '3ISnLu InJJa.4a'od dil,-f,rSoloJlsu Lq ,(laurzu 'n st:ega srl-l PernPoJd el€q ]rlSrlu snaqdJo

rlf,]rl.4a, ur durn Jerl{f 3rl} se}nqlI}uof, rtSeu s(ouIJL{ 's>lJ?uI3J

drzuoilnur ou a.rr orotll 'u 1prtaru sn/!"/!ds e LIt L1lra Surizap uoq.4a.

-6(esr1$J3r{lo {rrlrJ} suslSoloeql aq} qSnoqllu,, '.,}sluo}3icI z su

Suqzads ilils tuz T,,-sISOLItueJEd I?uolseff,o us uo.rJ $vdv ldsuaun

ssel qsnlu sr rrlJuu Isf,ISnuI scoulflrl Jo. uoFlsOdxa s(rullo?d

aq] Jo searrop ert] ,{q sn uepplqroJ aru s8ui;i::ti fi}'qiffil;: uouEfurlsnb InJter{33J :(prz1d eLI} rT}r.(iN uoTSSntrsP eq} sPus aH

'z ssepl

eur;rrp er{} ot tetaeu aIB qJIL{,AA. 'a-Lpraga oq lila sern8g I?f,Ruuleqpu lur{}eârieq eA\ ]snul aJOIU eql qrnuJ os 'saceqs I?iJelEIrI ,tq auop aq dzusHl -il pu\' 'su€etu rerllo pu? sqreq dq peêlqf,? eq PFor wqf sE rvJ

os ur ]seel lv 'tIwpe o] snordtur ssel sr tr (-{E^\ lerlSolortse etetul}rbei ? uI

patrnJtsuoo 'sa8eurr eseqt Jo dq suuelu peDvnla aq Plnol sll;eueq Ietnlarrulzuar pue sarpocl dluarr.zer{ eql Jo ra^\od pu? xngul aq} }EtTt }nq

: P3]f rPuJluof dlarzlpeuur uaq] sI s"uloql lng 'T suolusP Jo -JJo-44.

aqt aq tsnlu ]t dus Puu (((sJ?]s eql Jo xnuul eldurs oq] dq euoP

eq PIno3 srqt tsql duep (szuor11 'ls su qrns) susISoloeLII 3L[1

gtrIfINIYUN gHT CTNY INITOYd

134 I\T. SIXTEENTH CENTURY

divine good chance, as Andromachus had discovered the t/teriaca

(an antidote against snake-bites) 1. Paolini expands "divine goodchance" into "u'ith divine help and command", and adds:

For rw-hen in any sreat matter, necessafy of extremei,v useful to thelrnman tace, man has worked as hard as he can to a.chieve his aim,what still remains to perfect it, God Himself accomplishes and, as itwere, clonates 2.

This gives a divine otigin and approval to the planetary music,

and an importance for humanity, which Ficino had nevet claimed

for it.The whole theoretical basis fot the rnagic is also fully expound-

ed: the harmony of the spheres, the cosmic spirit, sympathetic

vibration. But Paolini is less careful and consistent than the

Fici.no of the De I'.C'.C. in confining direct ceiestial influence tomalr's spirit; incleed, except rvhere he is quoting verbatiin fromFicino, it is for him the rational soul u'hich draws in the cosmic

spirit and receives its celestial benefits 3. Ife puts more ernphasis

than Ficino on the provocation b1. music of greatet planetary

influxes, and considerablv less on the subjective pfepafation ofthe spirit and making it receptive to influxes a. Moteover,

Paolini's rnagic aims even higher than the stars; he hopes formiraculous trrelp from the aninta ntanr/i. As it is the oPefator's

soul or nrind, not just his spirit, that is to benefit, so the operationis to atttact not merelv cosmic ot astral spirit, but the cosmic

soul or the ideas in it; by this inspitation man r,vill be able to

accomplislr. marvellous works that r,vould be impossible with

t \'. supra p. 15 note 4.2 Paolini, I{ehd., p. 199; Ficino's "divina quadam s<)rtc" becomcs "divina

etiam ope, & flutu"; Paolini goes olt: "cum nam in aliqua re pracciara, & humanogencri nccessaria, sive pcrutili, quantam in ipso est, dedcrit operam homo, ut conficiatrem, quod restat ad perfectionem l)cus Opt. Nfa.x. absolvit, & quasi elargitut . . ."

3 Paolini, t{ebd., pp. 2A24: "hic autem spiritus [sc. mundi] ab anima rationalifacillimc suscipitur, & hauritur, ut ex Plotini doctrina Nlarsilius affirmat . . ,";(attracting cosmic spirit by the use of material obf ccts) "multo magis anima rationalis,qurre magis cst illi fsc. animae mundi] consentanca, & majorem mundani spirituscopiam haurire diversis rationibus potest."

4 lbiC., p. 200, Paolini sumnrarizes two passages rvhere lricino suggests that thernusic will provoke a grezrter influx from the planct by making it vibrate in sympathy(Op. Onn., pp. 563-4) and u'hich in tl-rcir originai context are quite inconspicuous.

aql Jo uorsra^ (.pelleûn,, ui.; sI 'uats'at.f tllt lBrlt sotzts "zgv 'd ''pqaH 'rrii{11{i"tJu'ueur ot srgr8 frzreueld

lrrrJsuuJl suoruep luerlJesqns Jrer{t lur{} saiEts puv 'slapapuntag tua|{as ,6. (snIuJeII}lJIEurlrr 'sla8uz [.tzlaueld cr{t Jo sotu?u oq} sa.rt3 'V-glt 'dd ''pqa11 'lut1oe4 e

'lnos pue ,{poq yo (<?luotu.rzLl srlsclaor-redns' B o1 'ayuottu pwoqua1o{ e}€ o/ru lsui egl qlF{IN 3o 'saSets autu dg tuef,sz uu uo oSzsszd e (o,L Z6 oJ

'9Eg1 'eeovoEell " ' ' onp uqtl ultxrp?ltiuot uut.toJolryd5'.'snrruaqltra) SOSt '8ny 77 -+of,e'e 71

" p u',w r c c o l r e' r r .

" t * "l

lTJf a T:1 ffi :: (',f :l""t i,;'r3T:";l'*?x$.'r.,(('Jnr.ueJlrqJz asse [uou] urnreeJ e"IrlsnPUt :g 'snqtlecjo tlrrc,Lr,J sluulunq nlnu oUIAIP Isluponb . . . urnluu8rsse auorlvt uIJJJ urnlour tsunb runntedred snIuePI,\ 'ot.la; edurcu

'o11zlaru runJeJ runluulo orrJrssrlnp onb ut 'ulnlttou;tls.tt f,? 'tunldtucxa (rEololopl

tununss4eSlnl ?p 'runf,Ilsaruop ]?Juif,Jp eltrr3 'ltrtssocl ry 'lulrcnlod elenqlJl tunlotusnqeJ srulrr;Uul uJrrtra enbpontr 'Jlnf,osss lrrIJOnJ alrlsalod anble 'a1u1tur.trp aluarcri.rad

sns sndo ulnlzoqour lsrnb ?g 'elur,tnfpu s.rado ezuzPunur eewr.lJv 'elrlsnput ?P

'otpn:Is ()llqli{pu oluurns uinb 'sossa.r88s urrpuzl onbltqtu 'runle8cueP snqlt.rruroq

snuroprl pqtu arznb,, : ((g) etou tgI 'd c.n'oqe irclonb c8zssud .reuu) g0Z 'd "PIql r

-,t\olloJ ar{t }nq ! uddrrliy all3 :rele aLI s.?oP Jou (uol}3aul-roJ slr{} ur

snrureqtrJl otuuu ]ou saop lurlozcT 'st3oga (sner{dJo Jo uol}zuu1dra

elqrssod Jeqlous s3 suolsuf,3o o,\u uo seqlJf,seP 3q r{lF{rt Puzrr8uu S(ouIJId Jo uolldefuof SIu Pelzulul?]uof, seq qligla. 3r3?Lu

uurruoll]lJl '>lullll I 'sl ty'uanVdatSouaflaTg eLTl Jo slaJfos ei{} sPuuls

-Jopun eq teLI] selerleq PU? '* sla8uz tttr.l;euvld uo esl]"eeJ] slq Puu

'. sral]e1 STrl tuory satonb eq : snftueq]ul J:o JaJIuIPU uE szia. Iu{oucl'sliJrds eqt Jo uollrpuor dqllueq v lv ]sn[ ]ou 'la.trod Puz e8Pal

*ra.ou>l l?sJe^run w

(s]53ueq Fnllslls]ul lY slnls qliLIrN f,I8Btu eq]

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,{rz1euu1d laduloc tlflrI.Ar suol}zf,olur eq}-sJall}o Puz snsle)ewd

'zidrr8y 'snnueqlTJJ Jo rr8slu aq] 'cl8uul l"ef,rSoloJlsz Iuê?IPeIu Jo

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's8urtrr-,n Jeqto s(ouIJIC Jo f,r8zur f,IuotusP eLil qllrtr '.)'2'A aQ

3ql Jo sef,Ilf,eJcl ei{} Peulquros suq eH 'Puodsq Pu? sIsls eql oldn qrzar deql puu Inos IEuoIIEJ aqt ol pa]f,aJlp eJE f,I8?u srq Jostf,etre eqt :]urds or{t o} pou5uof, {11nyerur Pu" eal}rafqns dplzurre8uol ou cuer{} os, clSeru lun}Trlds s(ouI3IC Jo uoISJeA s(IuIIo?cI

'r lpufitu qu//t/e eq] Jio dlt,{ 3Li} lnoqllA Polueaul ueaq

e^"r{ Jaêu p1no3 s>ltrol3-slEuelEur luvru?Ivl3J (PJ?tl uI uollor.u

IzntedJad dpueu Surtnpord s? qf,ns 'slarnod IEJn]zu urno slq

selIfINYUN AI{J. CINY ]NITOYd

1,36 IV. SIXTE,ENTI{ CENTURY

ing operation is clearly the same magic that Agripp, ascribed tcr

Trithemius 1:

Some people assert that the feelings anr-l conceptions of our souls

can by the force of the imagination be rendered volatile and corporeal,

so that, in accordance with their quality, they can be carried up tcr

certain stars and planets (e.g. Jovial thoughts to Jupiter), and, affected

and strengthened by the power of the planet, they will come downagain to us and will obey us in whateverwe want 2.

After the second description of this operatioll Paolini asks

whethet it implies that the stars must have sense, ntemory and

chcrice, "in orde r to carrJr out fot men such pfayefs (uottr)" 3. I{efinds the ansrvet in Piotinus or Ficino's Comlnelltafy on him a:

flo, this operation can be accountecl for by the "vital energy

flowing frorn the living limbs of the world into everything, but

more copiously into those things r,vhich have been made more

receptive by the ptaycu (uotunt) and other suitable acts"; orperhaps the "intellectual sottls" of the planets rnay heat the pray-

ers and grant thenr 5. From this it appears that tire operationinvolves a pra)rer to the planet or its angel, by which the operator's

imagination becomes receptive to that planet's influence and isenabiecl to solidify and project thor-rgbts up to the stars. Theoperation also requires a talisman, or some image of the planet;

for Paolini goes on:

I V. supra p. 88.2 I have cc.rnflatcC tlrc trvo dcscriptions: Paolini, Ilebcl., pp. 206-T, "traduntque

nonnulli, & asscrunt animi nostri scnsus, conccptirruesque reddi posse volatiles,cofporcosque vi in-raginatic,rnis, sosque pro sui quaiitatc ad sidera, & planetas fcrri,qui rursus planetarum virtute aff'ccti, & corroborati dcsccndant nobis obsecuturi inhis, quq volulTrus"; ibid., pp. 21,6-7, "volunt vehcmcntes animae nostfae motus, &desiderium, pcr conlmunem munCi vitam, atquc animatn ubique vigentemdiffusa, ad ipsa mundi nunrina percluci, r'icissimquc horum numinum motus pefeandcm animam, etque r,'itam ad nos ttahi, vel ex ea rationc qua diximus in Astrologia,quod scilicet anirni sensus quidam putant redd: imaginatiotrc c()rporeos, & aligcros,& ad planetas cvolantes, pro suo quosdam ordinc, ncmpc Joviales ad Jovem, corumafi3ci potestate, & ad nos reverti obsccuturos ad omnia."

3 lbid., p.2I7: "ut vota hujusmodi hominibus pcr{iciant".a Plotiuus, I:t:tt.,lV, iv, 42;Iticino, Op. Orun., p. 1748; cf. rnfra p. 165.5 Paolini, Flebd.,p.277, "Vitalis vigot... ex vivis mundi mcmbris... dcrir.atur

in omnia, ubcrius in ca, quae ad accipicndum aptiora fucrint facta per votum, &alia convenientia"; tire "intellectuales anilnae", carrying out the etefnal decrees ofGod, may "consulefe rcbus humanis, & supplicum prcccs audite . . .".

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o"

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[crs]sunq unpue.r"lf,ep p€ rlsolof,s rg '{}dul oJaA rrruprne),, i nZ .d ,.pqaLI .rur1ou.1

r

1u crsnur ruarf,uu Jo asuedxo or{} }u uJeporu Jo uoB"JSruep lzuor}uel-uo3 eql u?r{} uoI}ue}LII uI SnoIJeS aJolu sdztlrad Sr lusrf,r}rJf, sIr{I't:ir//ry7c[ eq] rrr elto]su\r puv s,(rp7 erl] uI o]ulcl dq pe]ufo^pEf,rsmu pooS ,{11urrqla 3LI} Jro elrsoddo }f,Exe eq} sr s}ueunrtsur Jodlpldplnur B pun saporu ]uoperep 'Surueuos Jo esn str ur arurlu.4A.o siq Jo 3rsnlu 3g] t?ql larSar r{rl.4a. se}ou eH .lnJJa,,\\od sJotus]f,qgo slT eluu ilpN rEi{l sISnIu urePotu Jo sruroJeJ tsaSSns dgz-rrors?3f,o seop rurlosd 'rrSuru IEf,rsnlu dllrzrurrd 'uzluiclg eqr ]sJgJoPrsuos sn leT l rrSzru uBrrusllluJ. puu u?rurf,rd J:o suorsJe^ s(rurl-ovd urory pollnseJ eAEq duru dlrnnor lr.cn)vtd Jo spuq ]?qA

'poc E sv lr. drqsro.r. lou saop pu? srnlu3Jl lnJJe1Y\od " su ll sef,ueJsâr dpo euo ]Erll

"{lpuocas pu" o1punru u////t/o er{} Jo

1a3uu str Jo puelsur 'Tzls eq] Jo {poq erl} spJe^\o1 ,{po uonuurs?rurs(euo ]f,oJrp lou seop auo ']sJE 'lv]qt psprôJd orSzru sFl] JoseôJdd" rurlozcl ]uil] {utqt I 'z euols pog o} redord sr rzg:t drqsro.,rn

eql qjlln lou lnq '(slqer rraql ro slnos palrzdap rroill) slurusol JedoJd uonzleuaa eq] qlrl\

(s1 ]Er{l 'a7"qu7 q}la }ou tnq

,o!/ap

Illpt sla8uu drcreuuld o] patleqp aq -{uu ef,uaJOAeJ Jo stlz Josredzrd tugl pelzls sr lr eJer{n. ssurnbv s?ruoql jo luaflJstxdg e,qlot slurod pu/?/ ruJet luf,rur.{f,e} ar{} Jo lxo}uof, srr{} ur esn eqJ,

'r uolllprad lzurelao] rlrerl] puel snql puz 'saulr{f,eur cr8zw .eJe.tr 1r su .puz sef,UrJf,ES Jrar{}dq peliader ro paf)erll ag ol pualard ot suoruep p?q ol senrunrroddoue,rr8 el"r{ 'toleat3 erua.rclng eqt poc o1 dpo azno daql qlF{a (appJ)uorlsrops wrl] sJsts er{} Jo seSurur ol Sur.rego 'puz 'sJ31s aqr Jo ssrpoqer{} (uuuuau) sfFlds su SuBereuarr 'drqstozn ppz uale .uo4orue pue(un|o,t) n[etd slql Sulrpl]ep ul 'aldoad lzulwrrf, pue snordurr auros

LttISINVUN AHJ. CTNY INITOYd


for u/e must remember that Paolini was a contemp otufy and

compatfiot of the Gabrielis and must have heard theit huge

instrumental compositions, u'ith their btilliant, predominantly

major harmonv. He also regrets that modern Songs do not pfesefve

the metrical rhythm of poetr1r, and believes that this defect could

and should be put right 1; he had not pfesumably heard any of

Baif's uasiqae wesurde h /'antique' or Andtea Gabrieli's choruses

for the trdippo Tiranno, performed at Ytcenza in 1585 3. T'he only

suggestion of a musicai reform leading to specifically magical

effects occurs after one of his several descriptions of the celestial

powef of Orpheus' music, rvhich results ftom the propef, astro-

logically determined mixture of sounds :

if the musicians of our time also knew how to do this, they would

produce not inferiot effects, since we see that some of them, perfect

within their own limits, ira-,re accomplished u'onders, but none has

procluced effects superior to Orpheus'4.

But rve hear no nrofe of this revival of Orphic rnusic. Not does

he corlnect the Orphic Hymns of othet Orphic writings rvith

Ficinian magic. ile believed, hou-ever, that the Hymns contained

"divine mysteries", and quotes several of Pico's Conc/usiones

about them, which ^r:e.

unrnistakeably magical 5. FIis faith inOrpheus

^s a priscas theologas r,vas firm and untroubled-indeed

lris "libe fal" acceptance of the rvhole prisca tbeologica equals that

of the boldest of Catholic syncretists, Steuco, rvhom he frequently

cites rvith appfoval 6. It is therefofe sufpfising that he does not

1 Paoiini, Llebcl., pP. 158-9.2 Sce F. A. Yatcs, f?renclt -'lcadexties, pp. 36 scq.'a Leo Schrade rvili shortly publish a- work on this performauce, including an

cdition crf the music, in thc ocrii"i Le Cltoenr des t|[uses, dirccted by J' Jacquot for the

Centre National dc la ltechcrche Scicntiiique.a Paolini, Helttl., p.221: ". . . perfcctissimum omnium fuisse Orphcum ju<iicamus,

& hinc factum, ,r, ptopt". admixtionis sug excellentiam tantam sibi vim cElitus

vindicavit, qu<td si ,ro.tirt"r quoque N'Iusici scircnt e(Ticere, non minora praestarent,

cum viclcamrrs qrr,rsdam pro ir.rae- perfectionis gradibus miranda effecisse, neminem

vcro Orpheo praestitissc maiora."s paolini, Hebtl.,1>. 445, i68 lq"oting Pico, Concl. Orplt., Nos. 3, !, 5;7:,17,20).6 I-ib. VII of the^Hebd. is devoted to showing "quodd Orpheus fuerit Theologus

etiam Chtistianus. Christianos autem inteliigo eos quoque qui adventufum Christum

cfedcrent, afltcquem vcnisset" (p. 36{); oi St"o.o (,,Theologus ptaestantissimus")

he says, quite tiuly, "manibut "iqo" pedibus in hanc venit sententiam, ut omnium

JnliSr :u0enbuat "JeJIilu

'tutlzutrojuor qtdu sIilI es Is 'se;IA tuEItJ LunJulll lunssod ip'luepuodsar zlnSurs srin8urs auor8c:r ? sIII srrrllrp f,e"q ExnF lulq ?g '1ru8r8 sarceds

snqer ur serorJeJul szq aznb ;ed 'zrnlrp eluelu uI llins soroads rB 'rldurexa lonL,'zlzp rqls snlrullrp Burures rB 'urn.la.l scuolluJ laqzq uropltrol ' ' ' .rnurlnbessz coqoJeunul sn(nr 'rpunui erurus urnb 'ruvlrnpep ruouollxlulpz cuzq .rrd ernroJ ezrluanbolaEUIATp ?g 'ulll 4soleo3 q ruoD€J() asscld urra IJJqTL{pI, ur?puenb urzurrrtp uJarof,IP tn'r.tzlndstp ulr enb ul 'ulnlolpnls s[]L.Joxa uI u;ouol]zlo 'alzllulllP lunJsJelll cP 'rncluqouuu Jrlqqe oruel uunb 'Be ut urnlz.Ilsuourop lInJ atu q '.rnia.rudruoc s"llnf,zJ uuIAIpazBucnbola euorlxrurp€ lpucf,Ip runJE[IJoj E]sl xJ t-uo.r ponf ,, " LV 'd "P]9,i

nar.A"utu6 'gd I'I]lr ",.l 'rJ a([ 'ottl:Ig Sutzt-ruutruns 't-Z1Z 'dd "pqa77 ',",t1]Jt,

,J''991 'dd 'satzuapotS/ (lJuali'se1u1 'V 'C '3r d.ro-tutrr JO sllai;J tql uO '.,4c.rcnb.rolap

sr1a,t enbuntonb rg 'solzupsqo ?p 'sclzu8nd sotulus cJelf,og ruunb 'tunltreu-rn8Jrsrlslrurlrp sn{zru plnb ' ' ' tIJnpJP tlnA oPun rg 't1n,t onb 'rolu.r6; 1111;drur S.1}lliunlo,\

'trcrliu scluJru siuoItBJO uutalp tl rup1") Z-rc7'97 "bcs L 'rld "?qaH 'Iut1clz.1 a

'g1l'd r.rdns',1 r

,,'rcqdr. rLrnrurss'od pcs ',"n.,'"r?1,t";1:*i::11i9;;'l?ll".I\,*1,;:"Tj:,;,1;ftt :lv si ]uqrtr lng 'n paduqs ,,{11uur3uo 3Je.4a. /iaql tlfILI.a ,tq '(szep1

eql uaâ ro) suos"eJ luurLues Suipuodsauor 3r1] Lueqt olul f)Etllvw) euo s8unlr go ]e s algulrns E Jar{}o8ol 8urlrollol /q I ppoz[elqrsuss eql ur sSurqr ol sluroJ seÎ8 ssaql Jo suvsur dq puu 'PulI'{eur^rc eq] ur ssepl eLIl o] SurpuodseJ-rof, 'suoszel IEuluias sul?Jtlof

!?auu/ ?2////ut2 srll 'e frsnLu Jo suuslu Lq /puw// tlqulds J:o uoDf,vJl7v

usrurfr,I 3LI] Jo uoilrsodxe sFI o] FillrJud dilczre sr uorldlJf,s

-ep srg puu 'Tptueur p////ap eLI] Sultlvrlf,v dq drofzro uI PJtIIslqosEA\ Je.â.od lzrrsalef SILII aoLI PeqIJf,seP rulloscl ssJn]f,el tula]-j:o

-3uruul8aq lllqnd sp1 Jo euo uI 'uonuJo uz uI ((Iara.od 1znse1ar,,elnpord plnof ((sruJoJ,, Jo aJnlxlur redoJd e os 'le,t od f,iv1ew1d v

f,rsnur eArB plno3 seuo] Jo eJnlxrlu JedoJd e se ]sn[ ']Eq] Pe^3rleqeq (reloaroJ{ 'z sJot?Jo tuorf,uu Jo s}lalte eqt Jo ls{ 3uo1

" seaT8

osp erl i crsnru Jo st3sJre ei{} eqrJf seP o} Pssn d11uuorrrP?Jl esoq}

{llrzxe eJE qf,rLTA sur.ra} ul dro}zro slt{ Jo stre1le eqt Jo setlrao.

rurloEcl puu (JoluJo Lrts su.4a. oo] snslld.ro 'f,rsntu Jo J33id 3q] u3>1"]

suq dJolzro rutq JoJ turll dus dzur euo (peureruof, sr slJetlo Jetl]o Jo

IEJrSuru Jo uoulnpoJd Iuf,nf,EJd eq] s" JEJ sv'prrn 'f,Isnur ur uuql{rolero ur po}sora}ur eJoiu qfnur -{lruepr-te sel\ rurloucl ', our.1tv7

Jo Pu3rry 3 puE ,{roeqr Isfrsnul ur PseJ d1epr,,$ sua eq qSnoqlly'sutu{H u/Y\o

sry Sur8urs dq spege sry po3npord snaqdro tuql tseSSns 1ru3i ur

6tlI]INYUN III{I ONV INITOYd

T

1,40 IV. SIXTEENTH CENTTiRY

suitable set of what things ? The set has something to do withthe number seven, and some of the things are the sounds ofwords, figures of speech, and Hermogenes' seven 'I8eort, i.e.

general qualities of good oratorf , such as clarity, graYrty, truth r.

NTow Paolini wAS, of course, obsessed with the number seven

to an almost psychotic degree, and it is dangefous to draw any

inferences from any particulat applicatjon of it. But it is tfue

that he connects ofatory v'ith 7 with unusual earnestness and

persistence; the connexion apPeafs conspicuously in his otherwise

nornrally rhetcrical or philological 5'cl"tolia on Cicero's De Oratore2.

It is a1so, I think, true that the prime non-mathematical content

of 7 is the planets, and the whole theory of planetary influences

and correspondences. If we are right in supposing that Paolini

considered oratory to be closely parallel to music, that he r,vas

applying Iiicinian rnagical theoties to ofatory instead of music,

then it is obvious why 7 is so impoftant in oratory, and r,vhat

the sets of things are that will ^ttr^ct

the aninta mundi and give acelestial force to an ofation: on the ntodel of Ficino's planetary

nrodes of music, Paol-ini is aiming at plan etrlr modes of oratory.

The general subject, the vatious topics, the figutes of speech, the

sounds and rlrythms of rvords, will all coffespond to a certain

planet or comlrination of planets. It is of course normal that the

seminal reasons of the tutintrt atundi should be passed dor,vnrvards

through the planets. In Flerniogenes' llepi 'I8ec,rv, for which hc

had a gfeat admitation and on which he had wtitten a colu-

mentary 3, he found every aspect of rhetorical ccmposition and

style grouped under seven genetal types or forms (i8eau) oforation; r,vith very littie juggling these forms could be made to

fit the chancters of the planets. a

sulphurca fax ad igncm cxposita flammam teper-rtd concipit, ita optimi Oratorismcns, si divinum commodd subscquatur exemplum vim trahit affectione , & in optimeaffectam, aptamquc mcntem tota ipsa ideae virtus affatim rcdundat, & influit."

1 Ilcrmogenes, flepu 'I8ecov, passim; Paolini, tlebd., pp. 34 scq.z In etttident A,I. Tullii Ciceronis, Dialogi de Oratore Librun Prituunt. Faltii Paalini

Lltinensis 5'cholia, Vcnetiis, 1587 (together u'ith A. Nlaioragius' Contm. on thc s:llrlc;Paolini had lectured on this the prcvious yezr), fos. 5vo, 7vo, 9ro-vo, 18vo.

3 Paolini, De Gr. Lit. cum Lat. Conj., fo 22 vo.a The scven forms arc cacp{;tera, p6ye0o q, xa}'},oq,yop.16rr16, fi0o6, d},f 0e ta, Ee r,v6r1q.

'9-VLl '68 'l-04'dd'099I 'ut8aurrl'ouqaorJ auillolltul olfa1l'otuaqlrz4 oulPrzureg e

'(Ot 'd 'ot7oar11 'o11lruz3 3r) urn'ou>1 st

lnJesn pue asna-rd Sulqtdue {rft{,n }noqs L Jo uottatsejluuw tseq8rq eq} aJu s}euz1d

aql 'cr8zru lurrtrurd pus plJo. l. IuTJlsJJlc] eqt Jo .4AaIA Jo lutod agt ulol3 'ln9 l s1auz1d

aq] ot .rolrd sr 'lot{as L erqT ew suol}Burlue rsaq8lq eq} qtrtq.ll Jo 'PoC uI BaPI uE se Lreqtrrnu egl 'IUIloEd ro3 ,tlqzqord puz 'o11lue3 -ro{ '(t69I 'rtlPn 'ouoJnltg 0!u!/u/aQzil!nao) 0!f!g'I,f "tacI oru&utJ oqsanb a! al/aPU sV'aTataprcuot auaEorutaH p(f 0u01loro 311aP

lzall1 otano 'aap1 a7) uytlvll otul pelulsueJl ag ^co3SI< tdal esoq'tr 'sauaSotuJaLl ul

petsrratur s€,rs. oslu oilrruu] '(1) arou eaoqz 'p i(totg[as ueles ]sJU eI{} ar? sarnsteul Irsrg aqr) ..clrlus elres rcd olurlsrp oJlBerII ut ouerlSo^ JIp Q 'o1ooz11cds uI llau"Ideltes cp eJnsIuJ cllas cllep clnuelsos oJnsIuJ 3]1aS e1]3P el IIU"AEP Jol OUTUIUJIU

'uolellcds oruof, rsorpnls rl oururf,f,zJ aq: 'z,trltreg Iul uof, auIpJo(I q cuIPJo (a.ltp lsorrcd) ;zp .rod zJq,, :VI 'd 'o"t1oaq1 'o11lurz3 ruory sclonb 'LZ 'd ''PqrH 'tut1ou.1 1

'g;g1 'vzvatotg'otToatlJ aP PaPL7 'o11truz'; I'6ZV 'ZZl 'LZ 'd ''PqaH 'rul1oz.1 z

. ,;atvcldy'1u1xe oznb 'zcpr snrlll xe ln 'llxnJlsuof, oJeurnu oun f,oq ponb 'eztluanbole

oJlBeqI ons ur rg 'snrdoa ur snllruJr3 snrlnf ln 'r]1nur anbonb snqlJol]uetreJ xe

pas 'oro1 ol1z snlulqzJlsuoruep sou srllnu ln 'lunlelJalP"rulue IIII soJalsfi tunlosuou ponb 'equcnbole €srcarun Jnlvcurluof, oJetunu oun f,oq ponb 'eue8ou.rc1 1 qu

f,nlunnlrlsuol aEuJJoJ eepucf,Ip ureldas tuBU,, :oa L oJ "1!2 u! o!!0(1J5"Iur1ou.1 T

plno/y\ qlF{rN 'a8zurt le}ueru Jo fq8noqf ueAIS v o} tepvrvq)drzrauzld v aÊB nod ct8uru slg] Jo suueru dg 'cr8zlu uultueqllJl

JO uorsJel s(rurlosd Jo IuIu lzfpf,zJd er{} S?/l\ lsqlt Jo uonsenb

eq] o] Je,&\su? eql sll e^r8 oslu mrN f,iowto .{rzrauuld SFII's ssurSouIJeH qlla lulq Par?If,oss? Puu oruul"J PerILuPs

otitN 'otuaqtrz4 'leqtuet SrLI tuory eruof, el?r{ [zw SauaSouIJaH

PuE olirrusJ uI lsaJalul s(Iulioucl '[toleto (snar{dJo ri}1.4N sl?eP

l3rll >looq sirl Jo uort3es eLIl q li selonb 3q Pu? 'elnllnlls 13Jeu33sq] saquf,seP , solonb er{ efu3}ues eq} JoJ : ru{oud Pe}sare}ul l?q}droluro ol pe{dda sv etweLIt s(olltrile) Jo uor}fnJ}suof ,{rzfeuzld

'pioguarlas eql s?1K tI 'lle[qns tluv uo uolt?Jo ur eAiS o] auo

elqsue o] sE/K asodrnd erulJd slr Puu 'uralsds sluolueuur PaJluaf,(1prr3o1orls? uv s".{\ eJtueq} oLII 'sJa}f,zJul{f, drzreuYld rler{}

o] 8urpJof,f,E posuzJru Jre,{\ s?epl puz seItIAI}f,? 'spafqo ilu snq]

isreuyld ueles eq] eJ3.^x LIIILITN 'sdu.llelu8 ue.tes rllla eJ]?er1]r{dulu

uE ur esJsarun aql ur 8urqr,{rela SuuaPro JoJ atuer{fs E s?a sILlI't 04oal lap pau s(ollluiEJ sI s>lJo/l\ sseq] Jo euo 'u s{Jo.t\ sltl luorysetonb puE {gzrnszlsnqtue luH sesr".Td eq sapplllzpqaH er{l uI1, orarr3 vo ox/nqJs stg ul 'srulo3. (seueSotuJoH pu" L Pw tlto)vtoqlPN uorxsuuos uI '.tF{ se}If, erl ! olpruu3 ollnlc JO JeJrurPE

IEoJB z sz.&\ ru{o"d taql lcvJ aq} ruory rroddns elqurePlsuos

se^rof,oJ lr lnq lernlceluof, ,{ru dpo sr dro]ero drztauuld sryI

titI3INYUN gHI CTNY INITOYd

t42 IV. SIXTEENT}{ CENTURY

then obey you, do whatevef you \Manted. $Vhat would you want

a thought to do for ycu if you wefe ^n

ofatoi? First, to be ^v^LI-

able r,vhenever you needed it; secondiy, to produce a powedui

effect on youf audiencc. By Tritheniian magic, tiren, you affect a

thought, svy of a iion, witir its appropriate pianetary character,

that of the Sun, and lit it into youf planetrriiy constructed mne-

monic scheme (Camilio's f heatre); having been rnade actir.e by

the plan etafy afiect, it will spontanecrusiy lirpeaf ."vhenevef )'ortthink of say anl,thiqg solarian. You .rill use it in an ofation

which has beeir consifucteci on Solarian principies (on the analog,v

of Ficino's planetafy music), ancl tire activated iion-thought willpov'erfuily affect youf auclience, making them ler-rnine, which

effect is part of the totai efiect cf rualiing tireni soiariari.

As I have put jt iicre, baldiy but ,i- irope ciearll', the u'irc.,ie

business seenrs cruie ancl chiidish; but it one translates this

magic into more mociern ancl fanliiiar ternts (and I tliinli lt catl

legitimateiy be so tfansiated), one can sec that it rvas a serious,

if mistaliefi, etteml)t ro use psyciroiogigxi filrces rvirjc]r afe ncir

directll' ,rncjcr conscir-r*s contlJi. Thc Trithemian ruagic bcgins

by using the imagin',1t1(xr ancl cnds in a tiiougirt bemg "afi-ected"

(enrotionaiizeci) lry ^

pianet; in Ficino's magic tne opcfator mllst

velrernentiy concentrate his emctions (a1Jiilas) c-oli rhe planet.

Now one of tire prim2ry 1-yr.utrings of tire plancts 'was as symbois

of psvchological types, or categories of emotional states and tend-

encies. If you tfy magicaily to stamp a thougirt u'ith ^planetafy

charactef, one cf the things you af<: trying to do is to give that

thoughr a specitrc and perlnanent enr.otional charge or affective

tone. 'Ihe cotitent c-rf the thought (an object, activity, idea) rviilbe inherently Inofe fitted to one tyPe of- ernotion than anothef ;you must therefo re afral-tge evefything you can think about incertain btoad categofies of emotional character-in cther words,

constrLrct a planetary scheme of the universe. It would be generallv

admitted nowadays tirat evefy mental process, however absttact,

has an accompanying enotional tone, and that this tone bears

some relation to tlie content of the process, but that this reiation

ur dz1 rorra oLIJ, 'lr Surlzads puz tr Swurzel uo tuea eldoadsz 3uo1 sz .{po p3>lro.4N pue pootsJepun sz,&\ tr }urll ur .e8en8uz1

E aI{ nEJ LTr sz.tA. satruepuodsauor ,hvlauv1d 30 ualsis eql'alcuSrsap leql tzlTl't. o] sseue>lrl IEoJ ou elurl sproa Jno wqlsJet]zur tr uzrll eJolu dr"lz-peqsllqzlse {putg puz diepytr sI rualsdseq] popr,tord 'ta)Jetu Jleslr ur tou seop splJ ..f,la .uns Sursrroql ol sSurs lr esn?3eq '>iror ! sirrrds puz aJII Jo ef,Jnos erl] sI ussnzf,eq 'llvarl issau.lo.oga,( 3o osnufeq lsnf '-{auoq f sseuzrroladpuu cilqs8uq Jo osnutreq 'uot1-dlssalSuruzaur puz l1plio raglpuosual Jo spup{ eLI} tnq 'uurrzlos '[vs 'sr 3uru1] uarr.r8 {uz dq.,ro,

uosseJ a///0s sdz,,n1e sI eJeLIl f ,trz.rltqrE sJns?aLU eruos ur dlsnol^qosT s8urpuaq uales eseqt Jepun s:)LTetuof, lulueuJ IIv Surrepro

;o uelsds oql 'l{ipuoreg 'seito8arzr olq?rnuJur rreles otu1 er}II

IEUOTIOTUO 31Ori1K JnO Surrurnclc Jo+ uos?eJ pooH ou sr aJerl]lFal+ll.iruls-rolo puu prHu sr serz:)s eAr:)JO-lJr lluqiorluoJ 3ro ,(e,ro. slql'1srtg 'sl3eJap o.la] burnolloSi eqr ul all darlr tsql ,rrou ees uv)aa lnq ldu,tu paureldxe ueaq lou 3lzrl JoJJe puu ,ftrtr;nJl erT,I_

't3e3;e {rrlstrr:icl alrzr;dordCe eilr qll.4\peSrzqr uaeq ,{puc.rir ar\url lu ril sa8z{ur Irtualu :ro suopr JO uor}uJo JoSuos arir bwsodruoc {q rr8rtu u?rluer-lrrJl urTA paurcliuof eq uzf,

fr ladll LIIuIJoJ u Jro eaissa-lcfxa 's11rcl sr,r il" ur pus elorl,4a" e str 'srlEtlt uorlalo uE ro Suos E af,npoJd ol 'arro3 Izilorloiua ;o saddl sz

lllrurur;d sreurtd arlt sJapislroJ ouo .I 'erqlssod prTu elqsuosuaJdlrueprrle sr lr 'lr8rlu rrvrlitrfT,I o:l p;u8e.r r-ltlA .lairzld IELI] o]Sur8uolaq ]fa{lzfo acl{r arll rllra er?}s lerloporua aTorlâ. s(euo Jnolof,plnol auo '1suz1d ululJal v cl "3ui8uo1eq

sa8sr_ur ta slq8norlr

JO rirEJl E Hutr'r.or1o; {lalureqrlau lq- 'suollorua rrao s(euoSurr:pro pue SuqloJlrroJ f,o porl]orlr z oprlo.rd plnol\ lr (Jarl:]o orl]uo f suoixeuuor olllzlfcssz prre prr8o1 eJJoJUr3.r ptrno,ts 'sr lurdl'-{loruaru tcar a3z4ull -to F,upi Eltxo Ltu, epr,rord plnoa tr .pru,{

ouo erl] LiO 'poJepro puz e]'Br:rdorddr .luauurulad apzu_r aq plnole8rzur Ieuortrolr-le JraL[] priz s]uene Te]ueru Jo tue]uof, eq] uaalyuequonEIOr sllTt Jt saSeluu-npr prnrzrd snor^qo eq ptrno.{ ereql'aqrdsd eloqa eltr] Jo eluls Sur8uuqo diluulsuor pue lzraua8aql dq peuonipuof, oslz sr euo] Fuorloure eqt ef,urs .elqelsun sl

gnlICINYU0 gHJ CINV INITOYcI


supposing that it was not latgely founded on convention and

tradition, but that it had an objective reality; it was therefore at

the metcy of anyone who exposed its atbitrariness and convent-

ionality. It did in fact eventually become obsolete as a language,

though vefy gradually and certainly long after its objective

reality was universally disbelieved. It still exists, in petrified

fragments, in ouf ov/n ordinaty language (satutnine, jovial),

and it is a Ianguage we must learn if we wish to unders tand

the past.

snls"rg pu" : t€,r ''t,dd 'lLgr '"""r,rj[tl '!'::;:;Wlr,];::u"':;thr:;":::oulrlplry a(J wtluztlptudsle'sn1sz.rg !(ounrg uo'"1 'l) 66t,'(lp.tlIIV uo'IIIA'r1) 96t,'(rl'II) gZt 'dd'6Lgl"d'u''' ' saJqory sap ntn4sodzu1 /a suutnllI sap's,taotnq 7a sarn{nq'sa.uoqrt11 'r"1116'E'a 1ci:t4'd'C uro.r3 etonb r(puanba.g JeIlN PUE snlsPJE qlog r

'rrnsef olIPnJo

dlasuaururr u? 'olg Ia(f I usrzpnf uopplJ-uourep Jo uos snolJn3

E ul Sur.teqeq dlzar rnq 'cr1oqlz3 z dluerro 'tipog uuaf latays

-'fuzle pw oruatural1 oq] ut palserolur 'prqe8uzle plurTt leqtw v'seldzrE.p ar^?Jo1 frqoqtzJ xopor{tro dgngeruo z }ng 'tsluo1z14

uee>l " 'rarduzqJ uerroqdrudg : suoltlp?J] pJaqII eJoru 'snolwrt

o] 8uo1eq qtla luep llzr{s I sre}rrlr lzct8uu-r}uz rer{}o eql'T >loollno

eruus eqr Surleq Jo snorf,suo) ew puz lzlorddz qlla JeLIlo tlf,Be

uorluour daql lrrSzru tnoq" rq8noqr Jo uollrpvn IEil E olntltsuoroP eseql 'snlsEJH Pu? 'ttlA uuzqof 'otl.I o)sef,uuJd-uuloate 'sesodrnd Jno JoJ 'ssz1c srr{} Jo sJequreu Jeltll oq,L 'Lusl

-usrl;tolslJv pazruurlslJr{f 'a}zrepour u uo pesuq dgznsn's8urq} uo>loopno esuesuou-ou 'alqrsues E el,:vq lzraua8 ur oq^\ f elqrssod

Jeêuoq1K drlror{lne eruardns Jlar{t su elqlg eq} a>i?} oqa i usiu-oreldoa5i dlrzlntuvd'.{qdosolrqd uzSed il" }snr}slp oga lzueru

-oueqd lurnluurodns go f,i\Ivet aql tnoqe lurndef,s eq o] puet oLIA

ldrosnlp puz f,rloqvip ro rruoluep o9 or crSztu Ip eêrTaq orIA esoq]

! speag-przq leoqa8uz,re sz peqrrlsep aq uEf, slq] Jo sreqruaru

eql 'dnot8 snoaueSouoq ouo qsrnSurrsrp f,vw aa 'spunor8snor8rlat uo cr8eur s6ourf,rC peuuapuo3 or{a asoq} Suoiuy

'Oru THCI 'NICOfl 'SETcIVIfl.CI EUASdET ry UEIcII{VH].SNISVUE 'UAIA 'f 'OfICI 'C 'C 'SNOIIVNIÎECINOf 'II'AUnIN'df qr9l gHI NI fICVm S.ONI]Id 'A UEICIVH]

V. SIXTEENTH CENTURY

(1) G. F. Prco. JoneNN \frEn. Tnonas Enesrus

G. F. Pico

In the Epilogue to the first Book of his Examen I/anitatisDoctrinae Gentium G. F. Pico wrote 1:

If in one tray of the balance were placed one dogmafrom Mosaic,

Evangelic or Apostolic writings, and in the other everything that couldbe collccted from p^gan thought, the former worild far outweigh theIatter.

This sums up the conclusions of a vast rvork demonstrating the

variety, confusion and fo1ly of ail p^garL thought about reiigionand phiiosophy. The method used, and

^ gre t deal of the matter,

are taken from Sextus Empiricus. Since the object of this revivalof ancient scepticism is to establish the absolute pre-eminence

of the Judaeo-Chtistian revelation, G.F. Pico's attack is directed

wath particular r-ehemence against the prisci tneo/ogi, most ofwhom, it wiii be remembered, \r'ere also prisci mrlgt'.

For G. F. Pico the prisca theologia, far from being a precious

corroboration and illumination of Christian truth, as it was fromFicino and Giovanni Pico, is a persistent tradition of superstitious

error, rvith idolatry, magic and astrology going hand in hand.

He takes it as conclusive proof of Giovanni Pico's later rejectionof all nragic that, in the Aduersus ,4strologiamg, he denies the

dir-ine origin of astrology and makes disparaging temarks about

Zoroaster a. The theory of the prisca tlteologia ts back again at

its patristic origins 5: all pagan religion is diabolic; what grains

1 G. F. Pico, Op. Onru., Basileae, 1573, p. 814 (E^*anen,I, xx): "quando unumdogma ex Nlosaicis, Propheticis, Evangelicis, Apostolicis literis in examine positum,omnibus quae in altere lance collocari qucant Gentium doctrinis,longe praeponderet."

z Cf . supra p.93.3 Giov. Pico, Adu. Astr., cd. Garin, p. 484 (XII, i).4 G. F. Pico, Op. Ontn., p. 633 (De llerum Praen., VII, ii).5 Cf. \Walker, "Orpheus", pp. LQ4, 1LA, I1.4.

'Otgt'srrrz4 'uarstto4 fiqrug,1t JnatS spuz(lJ !n/JV. n{ sattoTualuulo2 sa1druo,p ltqJtJaa' ' ' atauafu71 ap'g ap uulrnpoq q a(I 'tarntT'IIII ua uaaua[r1.1smuo1Jo{7,o alA ry aQ'a1z.r1so1lq.1) rsl.rq3 a1q Sulqrou puz JeJef,Jos pe>irltA, E su.rA. Jr{ tzq} c}uJtsuourap 01 srsnruollody Jo art7 (seluJlsoln{cl Lro serJu}ueluurof, snouILUnIOA rsurrroql snuv Jo rur?ulurrr egl i('bas 96l 'slol 'ZZ'L ''"rg'lorJ'arr8t1,g) ulaporatlf 'tpV'suqasng I

'06 'd zrdns 3r i'bas 006 'rr ''rre 'cto '"t;$;1.r?oj":::X;tt;3 ;'(ll^ 'IIA ''uaot.rJ zunray aA) g;g'd "plql 'of,ld 'C 'C e

ws 1''7";\:1'f;:;m:; ,J) ooy o .n,'o? ,:,::'T.$ :'tll 'd'.,snaqd;g,, '.rc>11zr1X 'p :g-92

'tt'1 suotaoy'1n24 f (ol'AI ''uao,trJ llluray aA) Z-ILV'd<1"urug 'd6'or14'C'C r

'8 lsrJrlJ o] psJeduroJ uesq puq aq luLI] snrqssnq urory u.4a,ou>l

s3.4A. tr esnufaq saTptu elqsJeuln^ ,{lrzlnrnrud v sE.{\ snruo[odv'zuzf,ql Jo snruofiodv ]surc8v ;etdzqf, ? rrr srnf,f,o (*U etuzu

.'llIvntte ]ou seop orlcl q8noql) ourf,rd uo 4)vf,fv porrp aiII'r c(suolJrlsJedns Jo IIry

'{ooq urzl Jsoru ?r, 'x1"t7o4rJ ar{l ruory seluap eg o suor}Efoluldrureuzld s.Jelecl 's lpuHIV puz snlf,oJcl Jo uonrpzJ] eql Surnull-uoo sE ue>1"] orz ouuqv Jo relecl puu uorug raSog 'Iutep lzar8uI setnJer eq v llppy a(T esoLI/K 'lpupllv sqrrv aqr Suotuz pu?

'dll.J sezrJ?ruruns eq r nfia7,1r ae esoqzn 'sn1:loJcl ]no sesooqf, eq

slsruoluldoeg eqt Suoruy 'rr8zu s(orrcl ruu?Aoig puu s(ouilld ulpedzld eq uud ]uztrodurl eqt;o a8palaoul s(orrcl ol anp eq IIor$,tleru sneqdro go o-JIISIP lzpeds sFiI ', clSzru I)BIq dq pe>1o,r.a

opzqs drosnlr uE sz.AA. plJo.4a.Japun eqt ur ef,rprJng : dcuzruorcau

3ro aldruexe w lsn[ sr ]l-peTgep si ef,rprrn'd go puaSal eq] uelg', uolSrleJ pzq qlla petreuuor dlasop sr selarleq orlcl 'l.r.I ']S o{ll',IrFi^ 'dtszrapeud palualur puz 'suoruap ;o drqsro/s. eq] 'e'r 'l1ncneql Pelnlllsul Puz seruBu rlsql spo8 >leeJC eqr e,rz8 ag '3tl-Jot]?q drr.eeq dlrelnrrrwd v JoJ ul soruof, snsgdrg finu rc EoJoaqt

usu{ ar4t Suouy 'uon"tnJal pelr?tep roJ slcefqns sz sJor{}nz

Iuêzrprur puz ]uerrue Jo erroql sF{ dq prtrrpul sl pu1rr ur slsru

-o]?lcl eurlueJold oq] P?q 3q t"q] ]nq f suzrf,rSuru uJaporu ]suruSupelJeJTp dprerro lou oJu 'suorlderxe aeJ ? qlrt\ 's>pz11z eseql'aazuzuaoJc]r ruruay ae slq ur rr8vur puz dSolorrsz uo s>1f,?]]?

polutep dra,r s(orrcl 'd 'O JoJ spunor8 urcur eq] etv asei{I'clSzru 1r?lq 'qlln pexpr dlqnlossrpur

Jo 'sE eruzs eq] sI

LVr

Ir ! sasolq tuory ualols eJE sur?tuot lr qlnJ] Jo

Of,IcI 'd '5

1,48 V. SIXTEENTH CENTURY

After mentioning Apollonius'shor,v that he was a magician

goes on to say:

talismanic tings 1, in order torather than ^ philosopher, Pico

It is regrettabie that even in our own times there ar:e many who have

reached such a degree of folly that they have golden ofnaments made

under certain constellations and have images engraved on them. It is

regrettable that, also in our time, far too much has been written about

astrological images by ^ certain man, otherwise learndd and of the

highest authority among Piatonists, when he was inanely trying to draw

long life from the heavens. I wouid have confuted this man with all

my power in this chapter, and still more in the 5th Book [against astro-

logy] (nor would I have been withheld from performing this duty by

the friendship that v'as betr.veen us during his life-time, nor by his

praises, both written and spoken, of mvself and my uncle Giovannr),

if he had persisted in his opinion; for I would have put truth and love

of our religion above ttiendship. But he prefaced his work by saying

that he intended to assert nothing against religion, nor to write anylfiitt*other than what the church would appfove of; though it rvould have

been better if he had in fact written what was right and in conforrnity

with tested theologians 2.

Pico then quotes ftom Ficino's ,.1d Lectlrent to the De V.C.C.the feeble excuse that he 'was mefely tecounting, not apProving

of, his magic remedies 3, and recalls that he had written against

astrologers in his commentary on Plotiflus 4. He concludes:

We must then reject this superstition of talismans, which cannot

adequately be defended by his prefatofy excuses. For in things that

i Cf. Philstrate, Vie D'zlpollonius, cd. cit., I,679, u,'here T'homas, commcntingon these, cites Del Rio (v. infra p. 185) against Ficino's use of talismans.

2 G. F. Pico, Op. Onn., pp. 668-9 (De Rerun Praen., VII, x): "Displicct autcmquod nostfa etiam tempestate in id insaniae devencrint pleriquc ut fabrchcri autegestamina sub syderum con{igurationibus curent, & imagines illis insculpi. Displicetquod aetate quoquc nostra )r quopiam docto alioqui viro, & inter Platonicos eximiaeauctoritatis dc imaginibus Astrologicis nimis multa conscripta sunt, cum inanitersibi vitam de coclo prorogaret, quem hoc loco, & quinto maximd libro pro viribusconf-utassem (ncc me ab hoc munerc, aut ea quac inter nos dum r.ixit amicitia intcr-cessit, aut in mci nominis & dictae ab eo & scriptae laudes, scd & Joan. Patr:ui apudeum praeconia revocasscnt) si pcrstitisset in dogmate, amicitiae quippc & veritatcm& amorcm rcligionis nostrae praetulissem. Sed contr^ illam nihil i se assertum velleille ante praef-atus est, ncc praeter id aliud quim comprobaret ecclcsia, quanquamsatius crat & rectc, & Theologis probatis consentancae scribetc . . ."

3 V. supra p. 42, and infra p. 168.4 V. supra p. 54.

Z'lo)o,\ 89I so3'(,(.intue3 qrEI f 'sn11 ']trg; EI u,relruH gtry'Qo-tfolrtt,lli)";rr?;tto) sntJ7a7.g sl!?oy 16r'lpul>llV i.."'tuenJ runrreprscp surueqeA rs'[:rs]:n]p[lordopourruuponb ?p 'tn1un.l:3 srusuadu;l rualn" oe : zurlue Jnlqn srluoulnJlsur u;unbuelsnqrnb 'trIue.to.ld snqnl.uds ste.rod;or xe 'eulruoq qe xa ptnbclnb pag : (rpu.r ]r8ug sonbluolluut8urul trunslrl r-ulua cnbau 'urltqrsscrdur Ellnur 'esp-; rtq ElIn]\ ' ' ' lsc runldaruocponb essod tenpord ellxc ,reldo;dunb 'ol.luruSzrul nrl.llds ur etegtq LlianuJlsrxe'llnbur ln 'u;clgnlrs Jnltdtruof, tsc ut cnbponb 'e.rcurt.rdurl tuEIJUJlxe ruoJ uI ]IS Iesellnf,uJ ln IJeq ponb 'scurJoJuoo qurr.rddz s{tpu; Ipunru 'atcqzq sorp"J truod apurcprucuorlrur8uurf,, :(lo '11,\ ''rrao,try unny aO) W9'd "uut6 '1161 'ctttrl'd 'C z

'(gt 'd urdns'r.) sueusrlu] J() slrollullluopuotr (stsulnby suruoqJ, ol uo sco8 uaql oJrd ((' ' ' trse()rstJJr slslEJ ?t, siluru ?]soJluuuJ LII 'lclrodo uc)u sI-IIA 41 sIU()q ?]s.ljtLIUru ut'Jnllllnba.lguadu 'zn8lgurz Tr u.\()Lr Ic^ 'lunssod r.ropt,r oporuonbonlr lnt 'JUns Jnu ounb s(r uronbruzg 'lsclod epoLUrJl()J srlcs rpucjep srJouorl euortrr'.jcr.rd ullr reu arnb 'olllls-redns urnru?iurut urn.iurtSolr)JlsV foer{ rnlr8t tpuct:[1a11 ,, :'plql 'o:l.I '.I 'O r

eql ur si{rr ou 3J1l 3J3ril : sl Je.4A.su? s.ofld 'efueJSIXe ((lunJf v,, IJv

a^zr{ seSErur qf,ns 3Jeq.4a. 'uolluurSsrur arll ur ps^refuof aSurur urlf,afqo luuJe:txa uE rro ssoJdlur

(sy lerJ] 'du.u. eruus oLI] uI e]EJOdo

uEf qrlLl.la. s,{ur Julrrurs s"q uoEBurHpulr u€runll 3ri} }3rll pu?

siur .{q el"Jado s.r?ls aqt tur{} sasoddns 'a olrcT sdzs 'lpuHly'sllullE ollcl ]Eqr f,r8Elu irJn]?u

e^rlrsrrlrJl Jo A]o3L{} s(rPuHIv sl }I 'f[3J]tllll^N Jo suoDsJado ell]

Jo lsoru puE (suorlslusf,ur luf,rpcru 'dqrzdele] 'uonsullssJ or sPEal

puofss cllt :JotuJsdo eql ultllr^\ urErueJ stfe$e erl] eJellzn 'rr8zu.ruErurf,rc ot spBal lsr4 aql 'dlarr.ursueJ.l to dia,rrt:afqns 's{8,4A' o,^4.}

uI {JO.4A. rrctr SrLI} l?ql PU? '')lA 'SAt\SH1A c///ru0q"/A(t, Sln 3q} PU? SeJ

-uengur d.rzlauuld dq paprz 'uollzur8ulur Jrl] Jo Jaaod eql sI rr8ulu

IEJN]EU J:O SErIOAT{} ]SOLU JO SISUq Eq} }EI{} PEJJqTUSLLIEJ Eq IIIA\ }I',{lruurtslJtl3 ot .3urue}zaJqt .t\oqaluos sr tr }ELI}

Hurleag er{t uo }nq 'dtlilqlssod s}l ul Jellaqsrp uo }ou 'peseq sI rrSuur

Isrnluu JO uorlfefar srq ]3r{} o3s u?f euo s}uerunSJB srLI Jo sssu>lEel\\

eqt ruoJd '(cs{vJ,, s,lpupllv roJ (saop serur}eluos oJrd sz) .,lurds,,(uJa] 3rl] selntrlsqns 3uo Jr 'crSuru IzntFrds s(ourfrd o] serlddE

IPuHIV lnoqE ,,{zs ol szti oslcl 13I{l rlf,nLu 'rala.lto11 'eJnsodxe

rrlqnd v fro tel sr 'apnlltlz a^rssil.uqns sn{ Jo uoit?Joprsuol ur 'tnqouorlusredns snore8urp -'o pelf,rluof, dleug sr 'ueqt 'ourcrg

', dralrou v erv, daqr asleg puu peq ,(psegrueu ere tvtql sSurql urirueqr Jo paeu ou sr eraqt anr] puz pooS dllsagruzru erv laqt sSurql urI lrzssarau .,tpueprle aJB sesntrxe r{f,ns lnJlqnop ro .4A.eu ruees rq8rtu K) ete

6VLoSrd '.iI '9

150 V. SIXTEENTH CENTURY

inragination; the only things that can be projected outside ^

marr

are the corporeal spirits, which the soul uses as insttuments. Ifsorne strong desire leads to these spirits being emitted, they may

produce an external effect; concupiscence may Produce a seminal

emission and hence a child, or anger m lr result in fascination

(evil eye) and hence a disease. But these effects can be produced

only at ^ very short distance and in suitably receptive material

(in these cases: the womb, the eyes). Since, then, Pico concedes

that at least some transitive effects can be produced by the powetof the imagination through an a.Iteratton of the spitits, he woulda fortiori have to admit the possibiltty of the subjective effects

of Ficinian magic.Alkindi admits that eftects ftom imaginative power can usually

only be produced if the imaginative effot is accompanied bywords of manual gestures. \7ords and voices have their ov/nparticular rays, which also detive their oPerative power "fromthe celesttalhzrmony"; in consequence "some voices strengthen

the operations of Satutn, some those of Jupiter, some those ofN{ars . . ." 1. In reply to this Pico attempts a gefieral refutationof the rnagical power of words and sounds (uis uerborurn dy musices

B), beginning contemptuously:

This exceeds ail follv, to say that certain voices corresponcl withcertain images in the heavens, and that certain words uttered withsolemnity, caLn change the senses of animals and men . . . 2.

If the power lies in the meaning of the wotds, then they must

be addressed to an intelligence and the operation is denronic.

If it lies merely in the sound, then why should the human voicebe more effective than other sounds ? If it lies in the articulationof speech, then in which syllable, and r.vhy in one more than

another? These ar€Iuments fail to refute the basis of Alkindi'stheory, which is the farntltar one we have akeady met in Ficino,

1 Pico lbid., p.652: "casdcm voces cffectum suum enancisci ex harmonia coelesti. . . voces alias Saturni opcrationes confortare, Jovis alias, alias N{artis . . ."

2 G. F. Pico, ibid., p. 652: "IIlud autcm superat omnem stultitiam, quasdamvoces cum quibusdam coeli imaginibus convenire, & vcrba quaepiam cum solem-nitate prolata mutafe sensus brutorum & hominum . . ."

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'sP.roa Jo reaod lurrSzru eqr

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f srll dq p.lsszJrsqure dlruaprrre sr of,rcl 'r..lSrJ?r{f,ne 3q} 3ur}zrc-esuof, puu rusqduq SurruJoJJOd ur pesn spJod\ peJf,ES tsoru eql olluerun8re sni] dlddz plnoqs relelf, sallesluaqt {uF{} or{a esoq}

JO euo JT.,, issau>i?aa Jeqlouu ssLI osls ]uetunSJE JO eurl s(of,rcl

's8urrls 3rouortBJqr^ f,rleqlududs aql Jo peJ eq] dq prôJd sr af,uspuodserroo

I?uorlJodord qcns Jo Jel\od errrlru eq] ]zr{} puu .serpoq dparrzaqaqt Jo slueluelolu eqt Lltla puoCsarror qlF{rt suoruodordaûq srsnlu Jo slu^Jelw eq] pu? ssJe^ Jo sJleur aq] t?r{} 'dlaruuu

L9tOfIcI 'C 'C


Jobann l,V'ier

Like G. F. Pico, Johann \fier takes the prisca theologia as ^tradition of evil superstition from which mediaeval and modern

magic derive. Being a somewhat aggressively anti-CatholicProtestant, he goes further in this direction than Pico. Even theSibyls, who fot Bellarmin are still of alrnost canonic status 1, wereinspired by the Devil, who passed on to them prophecies fromthe Old Testament about the coming of Christ, in order thatthey might later mislead Christians into believing they weredivinely inspired 2; hete, as elsewhere, the double-cfosses ofS7ier's f)e.ril are so subtle as to make it almost impossible todistinguish him from God. The visits of the Greek sages to E,gvpttesuited in their learning, not the Nlosaic tradition of true theology,but bad Egyptian magic. In the preface to his De PraestQiisDaentonaru V'ier congratulates himself that his education \\ras

not like Piato's "chez ces superstitieux Egyptiens & prognosti-queurs Menrphitiques: ou bien Procle aupres de },[arc, esclave

du diabie" 3.

\7ier is still famous in our time, and was exceptional in hisown, fcr his disapprcval of witch-burning; but this was norbecause he believed magic and sorcery to be anything but diabolic.Neatly all the operations of witchcraft rvere, he thought, subjectivedelusions induced by evil dernons. Since the witches, beingfemale and usually senile, were too silly to be anvthing more thanpassive victims of the Devil, they should not be so severelypunished; the same leniency should not be extended to malemagicians, who often voluntarily entered into commerce r,vithdemons. Though he grudgingly concedes the possibility of good,

r Scc Walker, "Prisc,t I'heologia in France", p. 256.2 \?'icr, De Praestigiis Daemonun, dz incantalionibu!, ac uenefciis Libri sex, postrena

editione sexta ancti dz recoguiti. Accessil Liber Abo/ogeticus, el P:eadontonarc/tia Daemonum,..., Basileae, 1583, I, r'iii, cols.40-2; the frrst edition is of 1566; I shall also quotesometinres from the F'rench translation: Ifistuires, Dispates el Discours, des fl/usiontet Impostures des diables . . . par -/ean l7ier medecin du Duc de Cleaes . . ., n.p., PourJaques Chouet, 1579.

3 ril7ier, Hist., Disp., Pref., and ll, iii, pp. 123-6 (De Prae$., cols. 146-150).

rnborr? snurrssr]f,op (snurf,rd snrrrsl'l{ enbonb ,"0";:;'.iLl"iffi1J,r;T,li'r'""Jl:-odces cl€lrJal s anbrunrollt8ts urn.rolnuuu uJnJog rg 'uraltuus .radutcs Ins LUnlJaqiY

ry lucrrl(qo,, suerusll"l -Io srauoddns cql :8Eg '1ol'xI'L ''lsaotrTrrgifi;f,.r,LO

'd6 'o116) rr8uur IEJn]zu 3tt pa,r.o.rddz rtq,tr ..r8o1oaql ItIIuIns,r eql JO euo sE lraq1ypasn oorcl ''Jtuo2 slq JCT ol7oJodV cgl uI'reqlrg'V6'd 'l'qlT'uuzr)'pe "4s7'ttpV'of,rcl 'AorC :(ll 'tt6 ''uao"t4 lutlray aO) ?.t9 'd '?.Lgl "uttt6 'dg 'otr.r1 'rI 'C e

'Q-OSS 's1ctt ''rsaa.rct aO) g-ZtT'dd 'rux 'L ''dt!$,0':tj%j:,t :

e tEs sl():r,Iii

"r!r"'.t1r,,7f,,rfl"?.tft :

seruoluaJef, puu sellpurd lIIotllEJ tstIr"Su ]nq 'clSztu luln3ss

lsurssz tou pelraJlp sI esItEeJ] sltl JO uollJodord a8rul "

o]Ina)

'ilsnoruroua podoleêp s?q lf,uePuel sq] reIA\ uI lrsotl eq] Jouoqzrfosu()J jio spJora. eq] Jo ]no f,I8uur eql atizl of '3ut{r} of,Id

uoas dpzarle alutl eA 'sluatuelr qrns IIv Jo PaIEOII uorSIIeJ z

pettre,lt JelA pLIu (dlruuTlsIJI{J uI s}ueruele lu3r33ur eLI} sEA sltl}

Jo efJnos ueppry euo 'rrr3zru s<ouIrIC roJ t{qtzdruds lselqSrls eq}

s^vrl plnolls Jala lzlll uoDsenb 3LI] Jo lno {lsnor^qo sE^\ }I'q uol]?ul.UePuof,

s(ofrcl'FJ'c o] JePceJ eql sJeJsJ tIsLI] Jq:((r3lldosolt1d PQursel

tsolu ? 3sr"4A.Jer{1o,, 'ourctg suuePuor {1unsuf, Jar,A }eq} }.T3qlv JoJeaolloJ 3 sE sr ]I 'su?uIsrlu] Jo Je>luLu snollllsJadns ? su LuIq ]lefeJo1 dllzg elqu sI rol,l\ ', e8u plo ur Pullu sq PeBuBr{3 3LI liunuizlc

f,o apx///0r/0"4s1,- ///t/r/rads aLI] Jo uollnqlJll" eLIl Surlqnop dq

ullti asnfxe o] drl soct.I o.4r] eq] sBsJsLIA\ (lnq I sle]tlzn IB)Ib?uI-Ituu .IoJ llolq-Sullqlunls v Llseq 3uo1 PZLI 'snu8zlq snrreglY

'se8r-alpprtu er{t Jo uut'3o1oaqt uE)IuIruoO tueJ:i rer{}o erII'D suoruap o] pesseJppu eJoJaJetll etv PUv

(

ultv.l eP ef,uzsslnd aunrnr

Jal\lf,v tuolnad eu sallerlgllJe sc8uut sal SIuLu 'salsalar sesoqf,

s3p Snuen ry ssluJoj: sJnal lueuusJd salleJnlBu sesollf sel anb

,[wrv uelq ]se IIr, 'dlaruzu '* suzulsllel lsuIES? s]uelllnS.tz s.szruollJ.

puu '. saJnBU puz spunos (spJol\ Jo Je/Y\od lurlSztu Jt{} 3o droaql

s.lpuHIV ]suruSE stueurnSJE s(ofrcl 'c 'o sef,nPoJdeJ Jeia'sseF{lJorN sl

SILI rnq 's1nos s(ueur sdnq uêo eql lr33u dq i spege

dpo Sutrnpord puz suoulap Sulrrlorrul sz selitf,BJd

Jo spuF{ IIB uruopuof, trEJ uI seop ag ', clSztu Fln}?u

druarrnrdrosnlp

lzrrSuur

tslIIgIIA,

ls4 V. SIXTEENTH CENTURY

which he regards as superstitious, and hence, at least potentially,demonic 1. These include most forms of exorcisrn, the use ofthe scriptures ot the names of God ot telics in curing diseases,

the weating of scriptural amulets, the baptism or consecrationof bells and images.

Ncrw, if one believes that the effects of magic are illusory, thatis, exist c;nly subjectively in the imagination, and if one also

wishes to have a non-magical teligion, where the effects of wordsand ceremonies are also purely subjective, consisting solely in a

change of heart or illumination of mind, then the main distinctionbetween diabolic magic and true religion lies in the privatenature of religious effects, which, unlike many magical ones,

cannot be shown to be hallucinatory. It is nonsense to say thatsolneone has a delusion of being comforted by reading the Gospel,

but one could demonstrate that someone's belief that he had

magicaliy' induced measles was a delusion. Thus \7iet, and otherradical Ptotestants, are on safet ground when trying to disting-uish magic from religion than

^re the Catholics; they have a

valid criterion fcrr magic producing manifest effects, even if they

do not always apply it.But there .were still dangers. For, by making subjective the

effects of both magic and religion, Wier comes very fieat toadmitting that they are produced in the same w?|, namely, bycredulity or farth suitabiy disposing the imagination. Just afte4with Pico's help, he has refuted Alkindi's theory of the power ofu'ofds, he u'rites 2:

The words are uttered frorn the priest's mouth, but they are consecrat-

ed by the power and grace of God; if magical v'hispers have any effi,cacy,

thel' have some occult po'wer from a firm belief in the devil. There is

indeed no efEcacy ia these words; but God most justly, on account of1 Nearly the vrhole of Book \r of the De Praest. is about current Christian super-

stitions; cf. infra pp. 180-2.2 Wier, De Praesl., V, viii, col. 535; the first sentence is quotedfromChrysostom,

De Prod. Iudae Homil. I6 [ Nligne, Pat. Gr.,T.49, cols.380,389; "Verbasacer-dotis ore proferuntur, Dei autem virtute consecrantur & gtatia: & magici susurrisi quid habent efficaciae, id occultae virtutis habent h. certa {rducia in diabolum.Nulla vero inest ijs verbis efficacia: sed qui ijs fidunt, hos ob impiam confidentiamsaepe illudi i Satana sinit iustissimus Deus."

'V6 'd srdns iJ z,

uou or13J ?g sJnl'u aznb .rtu,ado .rnluaprrl anbze : sadreuud ?p luns .'$:il3t?;::ulapsn(e lnb sl11r snqrlrrrds rn]epurssz f,euop ']z.ta1o euoItrEJ sllzlllnPaJtr zsdl sa lunns

urnilrtds 'ruuJe,t lcpaJf, QtuIssItuJU QPotu 'us1u3 urzlla 'auor8tlal uns uI urtua lcqtltn|.slsllT snqruorurdo ur Jntzparc lrr.rado slnf,EJlur tuzlla 1n'szltlnps;c uturnllJqo tsclodurnlu?J 'ot8llat zJeA lusPg lI]nPoruPuuenb 'ollllslrdns ]tllnbar ualElllnPaJ],, :IIAxJtr

-rlxrf,'dd',tt'III"/!(/cI'3rO a(['zddr.r8y 1699'1oe'lTn*','\ ''TsaotrJ alJ'tat6' r

parTdde dlnysserf,ns eq touu?f, tI 'JeAoeJoJ{ 'uolSrleJ Puu f,r8utu

o] apntr]]E s(JeIA uIoIJ uollf,nPeP {ul dpo sI uoIJe}IJf, srl{} lng.seuo pezBd?qun uEql re]leq srurots ledar slleq pezrldsq

rolllarllt\ pu? Glou to f,vnyv oB slsnrol P3]sllunlutuosxa Jer{}eq$.

eas pinol dfrlnpen go o]zls B uI ]ou uosrad dur 'ral1z1 aq] Jo

suoTsnlep a^rlfefqns eq] JaAe]uLIA 'to1 luop?SeJ8uoc 3q] uo Jo

slleq pu" slsnf,ol eql uo Isqlro patte elQ?guolun 'alu'rtrd f,uv

ef,npord touuzf, ,(aqt esnuf,aq SnollrlsJ:dns Jo IEf,ISEur 3q lsnru

eseql 'slleq JO ruslldzq eq] Pu? slsnf,ol Jo uollsf,Iunlutuof,xe

aqt ia:; dt.{I 'salldd? uoTBIIOJ ruory lt8ru Surqsrn8unslP JoJ

uorJoltJl aloqz aI{} 1\\oLI . a.oqs '. eddtr8v tuory dlUarro ue>l?} PuzrclJv dlafzrpeuur ueAIS '.,uol8tier Solullul uollllsJadns /Y\otl,, Joseldurzxe eql 'euo lzqJs^ diarnd u sr ,{lrlnPeJf, Pu? q}Iry uea^\}eq

uopfurlslp aqt lct8eu puz uorBIIOr Jo uoT]uJodo Jo sePour eq]

ueealaq lalizrcd ]f,Exa uE SI StrI] 'suotuap eIe.t SuoiSIIeI uvSsd

II3 Jo spoS eq] l"LIt a.er^ f,rtsrrlEd Islurou aLTl sploll rela ef,urs

'elets IuuoIlEJ pue l?tuJou ? ur esoqt dq perrreuad lou aJE Llf,Ii{.lo'

s8urqf ruJoJred ol stueas PuE 'uoISITet Wq] Jo sefulrd puz sleP?el eq]

er? or{a sllrrds eq} aIIT serrlof,eq tl Inun 'dlrprPerc dla,t' l"qr Jo uos?er

,(q furds stq sasluI aq 'as1zg tf,EJ ui sl tl -+l uale 'ent] sr uoISIiaI sR{ leqldlurg tsolu seê{eq euodue JI 'rod 'self,?rluI luJoJrad o1 lqSnoqf eq

's1ai1aq esleJ ur 'uele tlew tl teql InJrarnod os sI drrlnPelc PelooJ-dee6l'qll€J sarlnbar uol8rler enrt se lsn( '/.UnPerr serlnber uorlnsredns

I r'/!4d'rro ae s.zddrr8y uror; e8usszd 8urznolo3 aql 'u.lr\o sFI eJ3-'K

]I JI su 'selonb JoIA 'eszastp Sutrnc IoJ ssrIal Jo esn eql snoJ]

-?lopl sr 3r:rur-uepuof, reUV 'uor8rler ul qllz; Puz uorlnsrodns uI

dlllnpero srql uee,4A.leq u/K?Jp leil"wd tluxe u? PuU a,{\ Jelsl PUV.uures dg

pepnlep eg ol {uei{t uI }snr} oqrn esoq} s/Kolle ueuo ta{tq snoidur rleql

gg t usl^4.

r56 V. SIXTEENTH CENTURY

to the miracles performed by Christ, and when \fier discusses

these he gir.es his own criterion: these nfraculous effects ofreligion are benefrctal to man (curing of diseases etc.), whereasthose of magic are either useless (..g. Simon Magus flying) orharmful (diseases produced by witchcraft, etc.). There seems novalid reason why, on these grounds, he should admit the realitvand goodness of Christ's miracles, and condemn contemp oratyreligious cures of diseases. The task of taking all the magic outof Chtistianity was an impossible one; it was there right fromthe beginning.

Thontas Erastus

Erastus' critiquc of magic continues the tradition of G. Ir.

Pico and \f,iet. But his attack on the theoretical bases of magicis more thorough and raciical, l"ris condemnations of magical

practices are rnofe violent, and the influencc on his reasoning ofhis particular kind of religion is still more pervasive and e vident.The eflicacv of his attack is strensthened by his tendency toargue frorn expetience. Empirical arguments had very meLybeen applied before to ti-ris subject, and they were capable ofdestroying many of the "facrs" on which magical theorics werebased. But his other argurnents against magic lead him into ver\rdilficult positions. I-Iis l-rard-headed Protestantism shorvs itselfnot oniy in the effott, also made by G. F. Pico and Wier, to explain

^w^y the magic in Christian cerentonies, but also in his frequent

use of the Bible, interpreted as literally as possible, as the supreme

authority in philosophic and scientific matters 1.

These chancteristics cart be seen in the refutation of theastrological basis of natural magic which Erastus gave in his

tteatise on occult virtues 2. The existence of these he takes as

proved by experience, remarking that "it is idle to enquire the

1 Erastus aiso goes furthcr than Wier in rejccting thc authority of AlbertusMagnus, whom he considers an impious magician, as superstitious as the Platonists(see Erastus, Disputationuru De f,Iedicind txzl,a Pbilippi Paracelti Pars Prina. . ., Basileac,n.d. (circa 7572), pp. 49, 111, 1,28, 1.62).

2 l,)e Occn/tis Pbarruacorrtm Poleslalibus ..., Basileae, 1574.

'(<urzrrrroJlulurogleqa"Jd rlrref,stsu 'outoq pas '1og uoN,, :gg 'cI "prqr 'snlsu:lg L

,.')c,r1[t rpx ;brl^sL rroucodgr,r 9ourod6rrn,, :El q t6I '11 'n1s[r1rJ'c1]olsuy e'(..ltrereu;trdrur snqcr slwcJf, set.rdord soJrl LunJEa IO\ s?uJJoJ {e:\ }n

'snqr.raprs lrrreredrur uou :eJtsi-udotd cuoltecrldllinru LUnJ()]rpouJd snqr.rr.t u;cpsrc runJ-onpr^rpur es u-rarrads enbruenb sne11 od-rc lrssn(,,) g'gt, 'tE.dd '.plqt 'snlsrlg s

'Lt-ll '1'stsaua7 :gg 'd "prgr 'snlsu;g i

onb q : luntirr ; r rer s,tu.red . ":ii.l#"llilr:'#",,"l";'H:t#i'J*fl lilT1T;

'tuntou3 q.rc; lzlluctuas 'cs] u;epue rlrnJ,, :Zg 'd "tocI 'r/cI 'rJO a0 'sn1se.lg I'(t-zy 'zz 'dd 'PIqr')

,{1d;zqs IOUJa,{ sozrJurJf, snlsBJ;T :gtSt 'suu.1 's1sua2 lutlJal t!/!pqy a67'1outt,r uecf ccs'sanlJrA llnf,JO Jo lrrnomu poszq f 11uct3o1o.rlsE IInJ B Jo,{ ',.a.lorur;d'"ur snqcJ 'a}trur-ltunllseleof, run.rodroc 'suur.ro3 sz]f,e IIclur as pndu sunuctirllalur e^rs surlLrElsqnssule.rudrs '1ln1u1s snqIUUo ?JJj snguorluJlrJ runr szurnbv suluoqJ, ,, :Zt'd "plql 7,

'.,lunssod errpnJo rJtsou snsuas sou rgn 'lnlz.lcunb rqdosoirqC nurs-srlntrB Tr nuuJns lurJesuos plnb zllsn.rg poS,, : g-V 'dd "locl 'r/c[ 'rto aO 'sn1su.lg r

t{m1auv1d Jo seruoSrlle}ur lupsala) eq} .4a.ollu oI 'LuFI ualrSssrl Poc uJJoJ: eq] uo ssssud raglur ro

" ,stvLLr luefssu eqt o1

ruJoJ se^r8 uzr.u lnq (uns aq] lou,, 'n e1]olslJy Jo Lunlf,rp snoluuJeql 3w]f,rpzJluoc d1p1oq 'snlszl',T s.{zs '1nq l uonureua8 go rsn?r(pro.ninbe) leraua8 z s" caJII elreslrof, o] dlrq .{rru 'rLl8il rrcll} {q'suerreatl erla 's sruJoJ Jo JeAiS eq] sr orl,4a. 'srra,traq aLI] lou 'pogsI lI 'suos?3J IEuTLU3S JO S[rroj: .liurt]rusuuJl ]noq? sJu]s aq] olsuoBfeJrp ou eû3 3rl (prrj>l ul\to Jrsqt retJv dldElnul o] slsurrus

IIe] PIp pog su3J3LI.^\ 'le,toalotr{ 'ur3uo pDsslef u aûq louuuf,'uaql '1sea1 ]E sLrrJoJ clgzreSea :, serpoq dpa.r.rcq aLI] oJoJaq sruuld

PelBeJf, poo tEri] aoul ea sxsaua, Jo retdulll tsJllr eqt ruorJ tng're.Â.od

pu" erntur.r sll se>lzl asJelrun eqt ur Surqrdra,te Llrtri.{\ uroJj pue sSurrll

IIe sJpelrad qcrqrn 'raqto ro lurds I€nselof, aruos tueaur oqa esorTl

.rf,errerur IreLrl ur peuru]"::';J";T: ffi, 1,': ffii:.fiI ,(pa.teaq arlt Jo suuauJ iq 'sa:ua8i11alur Jo saf,uulsqns aterzdas aqll?r{t paeroep 'surepotu aqf IIE dlrueu q}la Jei{te8ot 'szurnby suruor{J

:. Sursoddo sr erl (Jrrrolelcl puz uurlatotsuy Llloq 'uonrpurr yo dpoq

Surrr.rrap Jo dols JeqtJnJ eq] o>lz] ]ou 11rÂ, oq ]nq f uraqr ssessod

r{lF{rN sSurqr eq} Jo sruJoJ lunu?tsqns eq} uJo4r rueq} Jo uor}"Arrepu"{e}otsrJv Iunsn eq} se^rS eq pu?

" ..sfl uetqSrFa w) sesues

ud\o Jno uellzn 'sraqdosoFr{d tsapaeJr{s pu? tsaq eq} Jo uorurdo

L9tSNISVUE


angels (whose existence he denies 1) to be the ttansmittets and

preservers of specific fotms opens the rvay to polytheism 2:

\What is this but the invention of Platonic godlets, to whom God has

delegated the management of the work He began?

This admission of occult qualities, coupled with the refusal

to derive them astrologically, points directly torvatds Baconian

empiricism, the patient investigation of natural phenomena,

guided by no hypotheses. For if these qualities, ot the substantial

forms to which they coffespond, depend solely on the rvill of God,

it is impious as well as impossible to make any a priori assunrptions

about the way they afe gfouped and ordered; the only guides

are experience and tJre Bible 3.

After this clenial of astrological inff.uence , far mofe radtcal

than Giovanni Pico's of Bacon's, we afe not sufprised to find

Erastus denying in an equally sweeping mannef the teality of all

the efrects of all magic as being demonic delusions; this expl^n^-

tion he takes from Vier, though, unlike him, he is in favour ofburning u'itches a. The only kind of magic which might ptoduce

real effects and be free of demons consists in ptactical natural

philosophy concentfated on unusual experiments which seem,

only to the ignotant, to be marvellous; he gives Potta's A[agia

IVataralis as an example of this 5. This concession is only apparent:

for tf effects are truly marvellous, they are hallucinations produced

by demons; if they are not marvellous, they ate not magical.

Erastus' main attacks on magic occuf in his Disputationes de

hfedicina noua Pltilippi Paracelsi 6. Paracelsus is taken as the culmi-

nation of a magtcal tradition which includes the most diverse

members: Avicenna, Alkindi, Ficino, Pomponazzi, who have

1 Erastus, Disp. de Lled., pp. 121-2.2 Erastus, De Occ. Ph. Pot.,p.36: "Quid hoc aliud est, quim Deunculos fingete

Platonicos, quibus inccpti operis partem demandarit Dcus?"3 On Erastus and 17th centufy scicncc, cf. R. Lenoble , A'Iersenne oa /a lYaissance

du A[dcanisrzte, Paris, 1943, pp. 212 seq..a Etastus, Disp., pp. 107, 197 scq..5 Ibid., p. 733; even in Porta ^

gre^t deal is to be rejected as superstition.6 Thesc were published in four Parts zt Bdle, 1572-3; I shall quote only from

the First Part, in v-hich most of the discussions on magic occur.

'((llqBlnd sllueur auuzs snllnu 'e.ltqns lndzc sluluoq snrlz anbur 'eJrxa urelf,Eeeursuluuqd nlurds ur ureurSuulr oJqeJes oeLU xe ?1ra3,, :gg .d '.plql .snlsztg e

'(..snsdz1 lsa sIIIJUIp uou tuel€latdurt ut nl3ag" sllelolsrJv orturu xe 'sauorllls-tadns ur crourz sruolulcl rJonuelJa; xa,,) g,-Zlg .dd'ELgl'.utu6 .d6,otr.4.J .C s

'.<sn]nPaJf, enbslultu'snsolpnls suzs snld sruoDlls.rcdns otf,ruolzldslutuo luulle ul]'runtolluotuld ln'alll JI.{ lurua ]ln.{,, :0g'd "ptqr'snlsu.rg v

'tgl 'd e;dns '.,t tzzuuodurod roJ :gt .d '.plqr 'snlsz.rg I'0IZ'g0Z'dd "p'u'azalrszg

'oqtppa.t?t/U117"'urz(J/unproragracl".ruopaonjoawlrallo)...avu7o7yao1qdosoJ1r117ul'auotyoutioruy aq'sns1ocz.rz4 o1 Suurayal sr ar{ i(,,rpualnqu sururssrnbeu sc:r peculplql o.rd enbs[r 'lpucSoe

"Jls? ?g r.rrnlaof, ]rnqrJt]E rua]ulse]od ruoqzur8urul ponb,,

snslsJEJBd ol .rzrlnrcd sl lt l((lunlf,HE stns sftpr.r sou €llr urunb'a.rergul Jalll? uouanbr.rtsz '1z1nd rlloDu runsJns szJlsou ssuorlpur8uwL) L-lg .dd '.plql 'sn1se.rE z

'g-Eg 'dd ''dt!(I 'sttTstt;7 r

Psar{ eqt olur 1a3 puz ursrq .{ru;oPeuon{s"J aSerur ue }vLlt >{uq} Iir^\

'u?ru Jar{}oue Jolno 03 uef, dsztual krt Jo lrrrds eql urpuFu ]g8rr rreqt ur auo ori dlurulref,

'n sdus eq (lng 'seuo

f,nuruosoqrdsd druurpro eroru eq] pu? seuo lElrSoloi{:/(sd tltoq'slcagra e^nrofqns Jo d]rlual eq] s]derl? eI{ '}urds Jo suorssrueur pedeluof, uonuurS?ur eql JO Je^\od aq] dq s]JaJe olnrsuuJ]Sunnpord3ro.{lqlqrssod aqlJo uortztnJer poirz}op E selrS snlszrg

's r{f,nur oo} s}sruoluid Pu?'elt]11 oo] olerlaq suzrle]otslJv 'ppr puq olrcl 'd 'O sa-us]sru-olrlcl snoBrlsJedns pu? snolnpeJf, er{} Jo a^r}Eluesardar 3 s3 u/KosF{ -}o e>lnq3J Iurseds E ue^rS .{lznsn sr oursrsJ eruB eruEs eq} }3! r saqTuogplapruf aCJ eqt ur pelonb pr,{ r.zzvuodLuocl }uq} rzrluzlo/c[o8oJoarg oq] ruoJ; ou/ou/Fa///! slfl l{} uo aSussud eq} SurlnpoJdeJdq ruFI rllptr s{u{ sntsuJg ruor{a 'tzzvuodurocl 'esuf, slq} ur'uutrr8zru reqlouu LIlytr uouounfuof, ur tnq ?lasluF{ dq }ou 'Iooq(snts?Jg ur eJerl.&\oslo s3 'eleq pe>ll?t]? sr ourf,rd .z spetrs ef,npoJdol ueqt ladruoc pu? sJuts eql ]re3trrr 'tal1v u?3 uor]zurSurur Jno

Jo Jel\od oq] lvrll ]nq 'uoBuurSzrur Jno eJuengur sueAEOr{ eq}luqr dpo ]ou 'sarrerleq erl tsllt ur sJeqlo eqt ruory Jeglp o] prussr snslef,vwd.r stlrrds dq oslz .snslerzlvd.:stlrlds dq .oul]ld pu?T.zzevod:urod lsf,w dq 1prpttV f pwru aq] dq dlrcerrp 'uuuacr,ry: s]f,ege elnpoJd sJ?]s eqt puz uonuur8zrur eql esoddns daql rlll{.ry\dq uorssrursuzJ] Jo runrpotu er{} or Sulpr o))v tuaq} serznueJeslpsnls?Jg '3)uanHur drztauzld puz uorlgurS?uJr er{} Jo Jera.od oq}uo clSuu rreq] Sursuq go f,rlsrJolo?Jzr1f, uoururoo er{} Jelera.oq

6SlSNISYUg


His position is based partly on empirical grounds. He refuses toadmit, for example, the classic example of menstruating womentarnishing mirrors, and even suggests that experiments couldeasily be made to prove that they do not 1. He denies the realityof fascination produced by an ejection of spirit; but concedes that

evrl spirits, whenever, with God's permission, they cause disease

by troubling the spirits and humours, are v/ont to persuade wretchddold women that they themselves hat'e done such works 2.

He believes that some diseases may be transmitted by infected

spirits; and asserts that the mothet's spirits affect het unbornchild t-but this can of course be regarded as a subjective effect.

FIis arguments against the possibility of fascination, telepathy,

etc., produced by emissions of spirit ^re ^s

follorvs. First, the

transmission is impossible: spirits are rlever votruntanly ejected;

they ate rfl rlimate, and thetefore powedess, orlce they have leftthe body (like blood); they could not be directed, but would be

dissipated in the air almost at once 4. It is difficult to see hor,v,

from this position, Erastus could have explained the successful

transmission of ordinary speech and music. Secondly, he denied

that the images or "species" produced by the imagination petma-nentiy change the nature of the spirit; he compares the spirit toa mirror which cannot be said to be red only because it is reflectingzredobject. Nloreovet, the species in the spirit are mere efEgies orshadows of things, and c rt therefore only "figure, signify,tepresent", but not produce

^ny physical effects 5; in slightly

more rnodern tefms, the species of the imagination have second-

aty, but not ptimaty qualities. These two negative propositionshave the disadvantages of making memory and all psychosomaticphenomena, including all voluntaty nrotor-activity, inconceivable,and of being hopelessly inconsistent rvith Erastus' ov/n acceptance

I lbid., p. 91.2 Erastus, Disp., p. 107: "Solcnt nequam spiritus, quoties permissu Dei petagitationem spirituum & humorum morbum accendcrunt, infoelicissimis aniculispersuadere, ipsas talium opefum fuisse effectrices."

3 Ibid., p. 86, 98.4 lbid., pp. 83-103.5 lbid., pp. 60-4.

'(,.1ct.raleuur ra jtleldtueluof, rs uorS4ar

:: -"r*f,,, uE sp urslru?rselorcl go Buqzads) 96I 'III "tlo 'pa 'eu'ruluolq e

'(1) clou ILZ'd'996l "uay ,4? 'unH,P'Jq1g',,slsr.eqrY qrra buqzap 1os,{2r15,, 'ra11e26 'p :96I'III'8lZ'II'ZZ6I'sl.le;1 'd"ill1 'pa'stost;7'eu8le1uo1q

:

.rnrun8z r' ;nlunf, rp asnb'luzr rcsqo euoBu"l.' "ro (r,ri'T**JfUH.'l:::L'iJ

?g rolrrzd czrluefillelur tunlolluedurr saluaJrnf,ul solnf,o uI ln '3luoulelac lunso"lnl11sul ?Snuf, snisuJo T, sruIPIo ?1J3f, lnz 'sluolleluesaslder addln| 'IPueluas

-evtdat tuznb'rse z11nu Brru sra -"'".t(.1:T;?#Tfi;# t ;:;{#{r ;TiH$ :

oql ]del)v ot'douelsrsuosul Ieas]zll,l\ qlTln 'ureql pa8[qo sF{I.3lqlg er{} Jo uor}urrdsu eur^rp aq} ur LlrluJ etnlosqE rreq} dg

'n ..s]3rop sJnel eJlue enPuoJ ]e aeddzqrse 19J,, uolSrlal IIeg]

lzq] ees ]q8iru deqr luqt IaSusP eq] Pu" tusleP Padsf,se snlserg

e>lll sluztseloJcl ', Iusleo eÎ]f,efqns dlarnd E ol Surpzal Pu? snIt

Suraq sB pesluJd puz 'uor8rlar ur dre8uulr 3iqdJourodoJqluz JoJ

poeu s(ueru lsotll Sulfcalsau sE Pezlf,rlul qloq eu8ruluotr\I tlll{1r'..e1ulueul lueruef,nd uor84eJ,, eLI] ol Jueu sel{3zorddu siql 'e sl

poC Jo IIIA agt ]zrla sn IIet dlereiu daql iraunod duz e-tzq ((sPIo.4A

peJf,BS,, IELII poruap oSIu SnlSuJE 'seluotuoJef, .{uz paau }ou oP

serJorueru pooS qtla suztlslrtlJ ]ua84lelq l"r{} se{dut oslz stql

]nq 'otuelues puof,as ol{t ur PeIIdIuI osJnof, Jo sl rl lefuraqqap

,i1uru1d sr uol]zlrr8€ull attr] uo t)e3to duz ;o sJeq uolssnuo eql'. drorueru ar{} pu" Sulpue}srePun eLIl qloq dleq rqSrtu deql

'palecnpa ssai eq] 3o seda eqf Suqirls 'lzqtr os (rnoPualds puu IePIo Jopoapur lo 'uoneluasa-rdal Jo elus aLI] JoJ Pelnlrlsul ueaq eABg Seluorue;ef,

rog 'Surluaserdel Jo t"gf tnq seluouleJaf, uI rernod ou sI aJer{} roJ

lelnrageut tnq snoueqdszlq d1uo tou sI slq] lErI] slsrsul eq

', suollzJado 1eu8?Lu uI Seluolueref, Jo srederd uEIlSrr{) Jo osn aql

Surssnrslp ueqA 'rhructlstJtl3 l?llSzur-uou " eaolr{3v ot qsIA eq}

'l(1etuzu 's.JaI41 puu S(oflcl 'd 'C sE eIuES eql s3,1\ crSuru SuDlrzlls

JoJ elllour f,rszq (snls?r-d tzl{} e}?f,IPur qIFII\ 's11nsal SnoIJnf,

sef,npord uoISrTeJ ot sluerun8ru eseql Jo uoll"f,Ilddz oql']uolulledxa dq dpo peôrdsrP ueeq eÊq PInof, spe5e I33I33ru gf,ns

puz ('f,te 'uo11zutcsvJ cf,qladalel ur JeITeq " qtrl\ elqnudulof, s?rn

uollf,? Jo sepolu Jler{t puE stulds 3ro uor}de3uof, l?3lPetu lueJln)dwurpro eqt lrzJ ul roJ i slztuep luf,Irrdure dlernd sI{ or >lf,nls aABL{

plnoqs oH 'pa?pu8otlry tln eql dq Ps3nPord slcege aÎlf,efqns Jo

t9rSNISYUg


feality of at least some marvellous events. The miracles in the

New Testament difrer from magical effects in being teal, not

illusory; how do we know this? because they wefe performed by

the power of God; how do we know this ? because we afe told so

in the Bible-there is no other criterion. Unfortunately the Bible

also contains accounts of Some matvellous events which afe

plainly not divine mitacles. \7hen dealing with the conrpetition

between Aaron's and Pharaoh's magicians, Erastus has to decide,

with Some reluctance, that Aaron's Sefpents wefe teal, being

miraculously created by God, and those of the magtcians illusory 1 ;

this is proved, rather oddly, by the real setpents' eating up the

illusoty ones.

Etastus' most violent attack on Ficino is as a follower ofAvicenr.a. Avicenna had attributed the powefs of prophecy and

mira.cle-wotking, possessed by certain noble souls, to the influence

of the Intelligences wirich nlove the heavenly bodies 2; Erastus

takes the following passage ftom Ficino's Corumentary on Plato's

Laus, rvhich he quotes, as an explanation of horv this influence

is tfansmitted 3:

The superior spirits, therefo fe, act on ouf spirits, as on their corn-

panions, by the influxes of'their imaqes, as faces ate reflected in a mffrot;and bv acting on them they form them and make them like to themselves,

to such a degree that [our] souls often act in almost as marvellous a w^y

as the ceiestial souls are w-ont to do.

1 Erastus, Disp., pp. 39-40; [:xodus, V-tl, 10-12; cf. Pornponazzi on this, suprap. 111. Erastus 1ibid., pp. 81-2) also takes Jacob's method of ptoducing ring-strakcdand spcckled cattlc (Cenesis, XXX, 37-42) as miraculous; r.vhich is odd, since he

admiticd the effccts of prcgnant fcmaics' imaginations on the foetus. The serpentquesti<-in has a icing and comptricatcd history, on rvhich see the refctences given in(iodelmann,'I'ractaltts de AIaeis, Frzrncoftrrti, 1591', pp. 25 seq..

2 Erastus, !)isp., p. 116; Avicenna, Opera, Vcnetiis, 1508, fos 20 to-vo (De

Anirua (same as |'eitus \iatur:;/iunt)" tV, iv), fcrs 107 vo-108 (hletapb., X, i); cf. Andtcas

Cattanius, Opus de Intellectu, et rie Causis Mirabilium Effectuun, n.p., n.d., sig. (e vi)-(e viii) (tl-re wirolc of this rvork is bascd on Avicenna).

3 Erastus, Disp., p. 116: "i\lodum, pcr qucm animac Idearum lntelligentiarumparticipcs liunt, cxponit L\larsiiius Ficinus his verbis, Spiritus ergo superiores innostfos, utpotc consoftcs, imaginum duntaxat suafum inlluxibus opefantuf, quemad-modum .r.tlt.r. in spccuh,rm: atque agendo in eos formant, similesque eftrciunt:usque adco, ut animae saepc tam fermd mirabiliter, oluam coeiestcs soleant, operentur'nFicino, Op. Omn., p. 1501.

srpuuJf,cxa tunJoq l-!I 'srtrruoluld seJollnf, urnuolucs(J s3x)ISolJIUo ]9 seJo(ulu cssIxIA(;onbo1 slqdosolrq.l ep) cloq f,oq qns sollnu'lsl tunt.lal iruJtuetnzsut rualuletd utraluJJJ[ ulr srqz]nd assJ uratr]slllrv ry ruJJo]EqoJdde run.ro.rf,us tunJoltdffioy snlloduou Jz']tnlo.L IJepIA stltnb'to61 rualoPJcf,€q n] uV,,:BIl'd ''c{s!CI'sn1su.ll1 s

'Vg 'd '1'1291 'evtltsvgl 'tltppal alu/o7 orltlol{lJag a uJl(f a/npJ/)ra7 tacl ' ' ' 'ta.i.1. !rq!-Intn1s[1y aoJtlp^-r s/Lu///t/.\'a6r 'snslccelerl'.,,(auot]tsodxo LunJogJcA IunJOg ttt 'tqn:l1esnslolEJtscT lruoAuof, oc trrnf, pqr1n.1) l rnlzurdo IJELUJT+uof, cluJJc.ISuEJl stluoturpl+ ap

"qran IlsuLIl erqdosopqcl rut{ ponb prn(;,, :8IL 'd ''ful7'sn}su-rq r

'('bas 96,g 'dd ''uu.t11 'dg1)

AI 'IIIX "lol1 'llaqJ er{l ol sr o3uoJc;cJ or{I '(.tnTauJJquof, cuJlxztu 't;ln}ztnur.lodsrluoul rpg cp pliTII unf,IleSur,ro snqrn| 'snruslndstP snllzl zrSoloaqa ul slq .rP PtS'If,IUoltslcI edcss allos znb olf,scu 'enbsa1eze11r 'euuc:Irtv ?B lu"llqnP uoN 'rrnlucrrold

?rullllJc; 'o1aol 1a,L 'ru8r qu ruv.nb 'snqnueru srJtsolr uJoIIIqEJItu 'tztlgnp uoLI otelcllunl 'nxngur lt3e olol urnloor ry ']t.rnqurol oe;nluu auoltuolul ulol siu8t rg lnrls'Jnlurln sndo un].rof, pE Ens olnlJrl u-rtJclur opuunb IS [unJo^,,:'plql'oul:tg €

. (.ru n r ur.\ irl rltr'r(),

'rnr3rrv^, ururu o s

.

",t, f "Jir::l*, r" ,|i t.?rT,rllx..r._u;nlluvf,Llrlll lea'ulnlaoc luJAOru 1c,r 'rutcr;tllA IcA rart'a.,lrrrds,, :'plgl'ottlf,Iq r

'c Qlnrl -1o dauoq leelKs

tsour eqt els?l u€q] raqlw's1stuo1u1cl aql Jo erlllds Sulluns eql dn ltr{ol ParraJsrd erl 13r{}

(selquJ isflloqwP iveelf, PuE eluosr{}€ol esaql ol

Pe]rrpPu os s€^\ ourf,Ic c sarT elqu-rf,exe JIer{} .(q paurguo) atv rltnrl Jospro,4A. eql lellt f,ss ol iJ,4A. aJ€ puv 'stsrrrolBlcf aql u?r{l sriotLleP _}o sreddrqs

-ro1n lrra8qlp croLu (s.laqdosoilqd Jo Suqeeds w" I) LIns 3L{} laPun Pe^{f,aleu elurl eJ3r{} ,{luruua-1 idlard enr} tsulz8z r(lpqulerlsarun Sutaztsnqt (serJatsdru uzndASq Jo lseud-q8ry pu? uorted agr raLItEt lou Pu?'madde o1 par{sua, arl sz 'po3 lo tseird z uulu sry} Iurql no.t PIno,4N

:uonnsJadns puz

uorldunsaJd snordru (slsluolzlcl eql Jo lulrdlt sl droaq] elol[^4.

eq] t{zmfvv f u suol]zrado IEf,ISuu uI drrlnpan Jo :>ouztJodulT

eri] tJoddns ol uaLI] Pesn osls Pzq oga 'snslerzr"d su ss"If, elu?s

eqt uI ourfrc stnd sPJoa s(]sIJr{J Jo esn srp sade Gsnlselg uI'8 sut?lunolu eôtu uzf

tvqt qtr.vJ 3r1r lnoqu Iedsoc eip uI sPJo.4a. er{} uuguof, es3ql pu"l sallesruar{t suelzoq eLI} uzr{l slJo.4a. snollolJzlu eJour uele op snq}

u?f, slnos Jno lErl] eârleq (ourf,rd sd"s 'uuuesrrtY Puu o]"lcl tllog'z(( 3tuo3 III/N Sels?JO puu Serf,eqdoJd 'sruzerp 'sepulnu ueqJ,,

-edoq puu eôl tuapru 'qlIvJ r1tpN sa3ueSrilelu lzllselof, or{}

sPJsao] PeperP eq ]snlu PuFu er{l : solPoq dper\zeq eq} ol e>l{

oPsur eq lsnu dpoq eq; 'ssf,uanuur qf,ns 8ur-trelal JoJ Jlsseuoerzderd lsnru euo aoq seqrJ3sap ueqt ouT3IC 'T suotuep drzlplsqns

JIaq] Jo sef,ua8qlelul f,m1aue1d eqf eJ? ((sJIJrds rorredns,, aseql

c9rSNISYUg

164 V. SIXTEENTII CENTURY

This diatribe is quite as violent in tone as any that Erastus

launches against Pomponazzi and Paracelsus-he considers the

fornrer ^ militant atheist, and the latter ^ drunken, drivellingblasphemer 1. It is cetainly in part because he 'uvas associated inErastus' mind with these two vety diverse, but both religrouslvsuspect, magical traditions, that Ficino is here attacked withsuch vehemence. Though his languate is often intemperate,Erastus' drsapptoval of Pomponazzi and Patacelsus was notwithout good gtounds; it is dificult for us now, after teading

the De Incantationibus, to believe that Pomponazzirvas a Christian,

and there is no doubt that Patacelsus \^ras muddle-headed and

expressed religious viev's ofrensive to an orthodox member ofarty churclr 2. But it was not onlv because Pomponazzi had

quoted from the T'lteologia Platonica, and because Gohory had

connected the De Triplici Vita with lraracelsus' De Vita Longas,

that Erastus considered Fricino's nragic a danget to religion. We

must remember thet the rnagic in the De Trip/ici T./ita ts onlyvery precatiousiy non-demonic, and that in his other works,as 'we have seen, he is much lcss cautious about demons and

v/ays of attracting them a. Thus Erastus, e\ren if he had notconnected Ficino with Pomponazzi and Paracelsus, would irave

been bound to see in Ficino's r,vork as a whole a most suspicious

interest in "platonic godlets"; and it would seem, from the tefer-ence to "Egyptian mysteties", that he sav'in the De Vita coe/iths

corufiaranda an attempt to revive the idolatry of the tlsclepias 5.

Even when Etastus judges Ficino in the more respectable

company of Plotinus, his condemnation is harsh and contemptuous.

It occuts aftet a rcfutation of the rnagical power of words. Erastus

begins u,ith a typically empirical argument against the natural ormendacijs veritatis vcrba confirmari diccnrus? Ita his tcttis & planc DiabolicisFabulis addictus fuit Ficinus, ut foctidam Platonicorum salivam lingcre, quamdulcissimum vcritatis mcl gustafe maluerit."

1 On Pomponazzi, cf . Erastus, Disp., pp, 75, 1.1.L, 178; for his opinion <-tf Para-celsus, ci. supra p. 101.

2 Cf . Lcnoble, op. cit., pp. 742-3.3 V. supra p. L02.4 Cf. supra pp. 45-53.5 Cf-. supra pp. 40-42.

'pIqI (ouIf,IC : ((truasslnJ ulnllP ?PIIos?:luts r.uz( ry 'lessrprpord urzns anbtuauotlullsSq wauoltzllqnp asdr ruglzd ?g ISIU'ztsr ure.la11a3eg 'rliadxa IeA rf,rll€ IcA srurqf,eru tuupsnqrnb sruSuJq tuelnurls IToPqns

srrroruozcJ ?iJoJ elr 'rorldsns oJeA o8g 'lteftpz ulePua r,, : 111 'dd"d;!Ct 'sntSPJE t'6-BtLl'dd "uu6 "d6 'oulrtg I

'6tL:|.d''u*O 'dg 'ounl4 1.,'ltprpato rrsrdtpe sJJr-r 'auoDxnr; xa eu,f,vtrelvLu sal ulnpourpzruanb'oucrrtrf,un(uof, LUnJoq-IaA xc suJqe zIUusuI snic snutrtJ.,,: LLI'd "dryO 'sn1su.rg z

'LLI-6gl 'dd "drlg 'snlselg r

suouep fqvn tnoqu >lJEureJ s(ouIsIC sJoJag 'Suldus s?a oulf,Id

t?rI,i\\ Jo uollulirssoJdeJslru eluJJqIIsP Pu? InJIPIS 1i sI slql

']I PoPoldxadpzeqz alur{ I t"ti} pue 'uollutlseq Puz tqnoP sFi sdertag dpreld

Jlaswrq er{ }3q} }ou }l ere.&\ 'fsplozn Jo re.{\od eql Jo] {roaqr siq a}nJar

plnoa I ', <sef,rêP tri8?ur ulslref dq pallader ro Pa]f,er]w e9 ol PueleJdsu()rlraq Kryvtt sdzgrad leq] lf,edsns peepul f, :qr8uel lc sPPz oI{

: dlruu

-qdunrr] snlsEJE s.{zs '1ng '}ouuld ulu}rec ? Jo oruensul eq} lf,lrJ}lz

IIITN tuLlt oauos v e>leru uEf, euo 'dlluElz ,{rureurld eLuus eLI} Jto

spunos puE spJoâ. rar{}e8ol 8un}nd {q }?LI} <dletu?u 'apuatit(ru02

sw!1a0) pt!,4 0Q 3LI] uI f,ISnIu druleuzld sFI sef,nPoJlul oulf,IdLTllila rlli.4N ]urll su eruss eq] sr Pru.4a.JoJ lnd 'fuoei{} aq; 'e snur}olcl'uo rAa4uaruuoS s(oui)r|{ LII sI o} sJeJeJ snlszJg a8sssud eLII

', s8urc1l Izlratlriu JO

aJntxitu E uuorJ su tsn( 'sp.ro.tt Jo uol]f,un(uor eq] ulory peuwlqo aq PFolsra,llod ]zq] peleriacl 'sseuperu [.snuFolcl 'cs] srq r{}T1K luntP 'outrt,1

f lnos uuurnr{ eLIi Jo saJJoJ ot{} Jo

'plJoA eLIt Jo InoS eLIt o] 's8uiql 3c ,{qlzdru.,(s lusrellun eLI} o}

Jea.od Jror{} pJqIJJS" 'ciuotuep oJsA\ suolw}uuf,ul :}3q} A\ou>I dlzereq q8nogt 'snurlolcl 'r slsruotzld snorlnsredns eq] Jo ]lnEJ eqt sI

sProlr\ Jo Je.&\od eql uT oêrleq uow P?uJ"el dueiu os lstll 'sl?eJq]

Jo suorlzrilddns Jo nrJoJ oLIt uI Sureq JIOq] dq puu 'ureql puEls

-Jepun suourop oril JoJ'sn o1 dluo ssalSutuzetu eJ? gl1{ll 'utz}uoldaqt spro/K ssalSwuzettt 'lurqJzq ei{} dq u/Koqs sr sq} l suorusp

ol 3np ete suoBstuzoru dq parnpord stf,eJe lueJudde ilv '{lE}o] alqu aq plnoa selnur1zop ueql 'plnluu lnq l"uollueluoo ]ouaJoA\ qraeds usurnq Jr : s8uryt Pu? sPJol( u3e/\uoq uolxeuuos I?aJ

99rSNISYUU


there is a substantial passage, not quoted by Erastus, where

he discusses magic that is overtly demonic, both beneficent

and maleficent; and the sense of his remark is that such

magicians probably do not really succeed in conrpelling demons,

but are merely deluded by the demons into believing they do-apetfectly normal and orthodox explanation of black magic. ThatFicino was not applying this explanation to his or,vn theory ofthe uis uerboram, outlined at the beginning of the Passage

1, norto the magic of the De Vita coeliths comparanda ts quite clear

from what follows his rematk on demons. Having noted that

the Neoplatonists gave watnings against the craftiness of bad

demons, he adds 2:

But in what way from the universally living body of the wodd,from the living stars, and other living parts of the wodd, we may, inanaturalmanner, like farmers or doctors, absorb vital vapoufs, we cliscuss

fully enough in the Thitd Book of the De l/ita.

Nevertheless, although in this patticulaf case he intetpretsFicino dishonestly, and although in general he tfeats him with a

complete lack of understanding and sympathy, Erastus' ctiticism

was, from a Chtistian point of view, justified. The demons, thoughthey m^y have been good solatian ones, ate lurking even in the

De T/ita coe/itils comparanda, and Ficino knew they were. Erastus,

by finding and quoting the remarkably indiscreet passage in the

Commentary on the Laa',r, showed that in Ficino's mind the appa-

rently innocent practices of the De T'ita Triplici were closely

connected with plainly demonic, thaumaturgic magic.

1 'I'lrere are other, much fuller expositions of thc t,it uerborum in tricino, e.g.()p. Omn., pp. 1217-8, 1309 seq. (Conn. in CraQ/.).

2 Ficino, Op. Omn., p. 1749: "Qua [orig.: quia] ratione cx corporc mundi ubiquevivo, vir,'isquc tum stellis, tum cacteris mundi partibus naturale quodam, quasiagricolarum, medicorumque more vitales carpere auras [orig.: aures.l valeamus, satisin libro de Vita tertio disputamus."

r n q ! u d o r ! q n l i o a o :,

. r it?| u'

o.

{ ",::02:;:,:' lr ;' !;)E..H IJ;;'TffJ {{

t' :

,..lse'od;a'"H':Lr;:!:{7""r',T?^r:,ff :#:*'.""T,?l**:,.rrnrunperf, esse srlrop e Ere^ rucnb zsorlrls.radn, .t'r*.it"ilr{.rt"Xl

.?r:.:iff :

', 0 r, " " "??'li 1

""' ): : i# n J ('ff ifr' ;::i;:W ";' *

-,//,,un' I ry{1ts1p 7/s13auntt7 sllaulraq [lQaJrv 'tY,:,rg*r!:(:,iJ{;y;,r:1r;{"Kr:; 1

tou seop szruoql ', lred ]seJnuzru z yo u8rs z sI ((suoIJEf,oAuI pu"suonu8nungns,, Jo esn agr f 11êO eq] qtra pud T?El z Jo u8ts

v sI esn Jrer{I 'e ef,uongur lzrrSolorlsu o} lou puu 'suourep otenp aq lsnw tueqt dq panege Surqilue wqt errord ot sluelun8ru

.szurnby suruoql sarnpordoJ eq pu? ln ..perrord aq dpsze drarr

trv) r{lF{rt lenrt uuq} snonnsJadns eJotu eq o} pQuJsal eql dq

rq8noqr ew,, eseql 'suzursllel s(ouIJIC Lilpl lzap 'raleaor{ 'saop

elf 'pe]lruro eJe 'sexngur luJlsu lueJ5reueq lr o] Surpurn? puz ]rSurgsrrnou Jo '1v43ratt puz luf,rsnru 'rrletetp 'spoqlaur a]zJoq?la

ssourf,rd II? puu 'trrrds eLIt Jo uonuelu z ,,(przq sr oraqt-o dpoq aqr

q8norqr 'dlneltput Inos aq] lf,ege dluo uzf, puz 's8utq] perodroreururolap lou lnq auITtruI uuf, sJuls oLIt ]?gt 'dleurzu-oultld s"

suorsnl3uoo aur?s eqt qonru sor{fueJ puu sef,uengur 1zrr3o1ol}S?

Jo uonsanb eqt qr8ual tv sossnf,slp eq >lro1n slq] uI qSnoqrp'sselequeêN 's ourf,rd Jo aldlcsrp u Jlesurrq srur"lf,oJd t.{ tI o}

stlotaaqzrd olotsTd'g sF{ ul pw 'a7ry1 pqd1"r1 a(J oqt Jo uolsuetxapuu uorlulrur. uv s? peluaserd sI , (fOgt) o4zl utJdaqond ,OslH ', a8oJoaql urslrc[ eqt pue rusruowldoe5l 3o ecuz]deroe Trv

petJ?oq-elor{.&\ oo} ruory tlnsal rq8ru rrr{} uor8rlar ot sre8uzp

aqt Jo elrrrv dlelncz sz.4a. aq 's}sruoJzld qlueJg dueul e>1q 'lng'osuuJd ur uIsruowlcl usrursrd Jo Jo]]rursu?J] a^rlf,? ]sour PuutsorlJ?a aqt sun reldtuur{J uzrroqdwdg Jo}lop srzuuodl ar{I

sirriryrg(cr sulitduT aNv usrirwvH3 k)


mention suffumigations, and perhaps Champier inserted them to

show that he also disapptoved of Ficino's Orphic singing, with

its special incense for each hymn 1. I{e then exclaims: "Alas, how

much impiety lies hid under the cover of asttology"'. But he

rnakes some attempt to defend Ficino, by quoting from the '4dLectoreru of the De f ita coa/itr)s contbarandas:

If you do not approve of talismans, which utere hor.vever invented tc>

benefit men's health, but which I mysellt do not so much approve ofas merely describe, then dismiss them, with my pefmission, even, ifyou wish, on mY aclvice. But at all events, unless vou disregard iife

itself, cio not disregard medicines strengthened bv sotne celestial suPport.

For I have long since discovered b,u frequent experiment that there is

as n-luch clifibrence between rnedicines of this kind and those made

without astrological selectiou as between wine and water.

On this Chanrpier makes the shrewd comment: "See the $''A)'

Marsilio himself speaks, as if uncetain of his owlr mind (ut

ambiguas)" a. He then recalls that the De [/ita coelitils conparanda.

pufpofts to be a commentary on Plotinus u and may therefore

be taken as merely aft exposition of Plotinus' vievu-s, and finally

he quotes Ficino's conventionai declaration of submission to the

judgment of the church.

Elservhere Champier condernns Ficino's magic emphatically

and rvithout reserves 6:

1 Cf. supra p.23.2 Champi"t, Du ptnd. I,'., sig. d iij ro: "I-Ieu cluallta impietas sub urnbra astro-

iogiae lrtitit, Miscreor secte huius miserrime ; quc sui ncscit misereri. trt dum aliis

salutem & bona eventura prcsagire frustra iaborat: ipsa clephantino [sic] tnorb,.r

tabescens: cancfum quoque usquc ad animc suc il-ttctiofa Se rpefe sinit."3 Ficino, Op. Oni., p. 530: "Si ncrn probas irnagincs astronomicas alioquin prrr

valitudinc morlalium adinvcntas, quxs & ego non tam probo quam narfo' has utiqucme concedente, ac etiam si vis consulcnte dimittito. r\Icdicirtas saltcm cclesti quodam

adminiculo confrtmatas, nisi fortc vitam neglexcris, ne negligitotc. Ego cnim frc-quenti jarncliu experientia compertum habeo tantuln interesse inter medicinas

huiusmodi atque alias absque delectu astrologico factas, quantum intct mcrum& aquam."

c -Champier, ibid., sig. diif vo: "Vide qualiter ipse Marsilius ut ambiguus loquatur."

5 V. supra p. 3.6 Champi"t, L;trth duo. Prinus de medicine claris scriptoribtts..., fl.P., n.d., fo viif

vo: "Iletbas gemmasque sanitatis gratia sine ulla incantatione deferre concessunl

est. Ymagines vero astrologorum characteresque preter signum crucis penitus

damnantrri. De quibus etiam apud nostros theologos & philosophos multa reperies:

& precipu" ,prd marsilium llcinum platonicum libro tertio de ttiplici vita: sed hec

'(lnx "rtV uo) o,r. (u,t II) '3t. ''ptqt 'rctdT;:?lîD

'o,r(,r II) 'or (t qq :t 'o.,r (rr,r ft) '8ls 'g0gl'pa!l{!ts1q pgd1,t1 a6J 'tardruuq3 z

rrr^x.r .rr^ .na) puz .rrr .f, .A ."6 .,11itl.JJ;t;;t?*'!'i,;il"tJ'*#L:;r'Y)

r a d w e s s r b- uu s o u s aru a 8,, "'i.T;";;lJ,',i:t;1H"

? ;'#l:l#' "Tl,', ff ::,,il1?l t :

urenbunu lse urnllsodo.rd snqtnb uelne soN 'aJ"Jrldtut seultng snqlroJJe strulsst.tutETr aJef,npes sour.rnld ursnb ?rtrrf,rure oloqprp LUnf, ?lrul ruulc.so1e-nudap snqrlJzsq"ru srq snureprl enbsotaid alelsadtuel uJlsorr rzq ponb : rnlol essxrp JelraeJq

Suilir-tl sr soLuJeI{ f ..sa8zurl, olul ,.s}lJlds f,IuouJap ,, Svtfivttlv toj'sr ]Eg] 'ssaupalllA tselzar8 rreql JoJ uelu 8uururpa, toJ saurJeH

pa>lnqer dldrzqs puu '..SIIHtr{UgH S1S.IVT S1ITV fEHvNvHcIOUcL, a8esszd slq] Jo aprs eq] fq uanua perl ar^?JaT

'n drzlueruurof, sp{ q }l Jo uor}Euuropuof,Suorts s(JJAeJeT dlarnua slruro eq puu '. snralndy 'rolzlsuzrlpesoddns aqt o] enp uorlrotsrp ro uonzlodralur Ltv dlqzqoldsI 11 ]zrll tr eprseq Suqou f,q sa{apsV eqt ul a8zsszd Suquru-po8 aql spueJap aI.I 'saldulg.p or^?Jof Jo esollt ruory Lur]?qraa

parnpordar eru daqr 'ttvJ ur fu.tro sFI eq ol pesoddns erz r{rlqrlsolJulus{utuo3 PaPPE PvE a|/A pryda"tpoad ,o srLI i{}r.4N raqreS0lsnTdaJtsp. arT] poLlsriQnd eJ1 'rr8uru s(orrrf,rd Jo of,Jnos f,rleurJeHor{} asnf,xe o} lduellz l?ntf,a}taur uB se>lzru oslu rardrueq3

'sJoJre a,tur8 olul palpLiB urar{l dq pef,npas ueeq e^Br4 orpt esoq} Jo ouo eg ol poJaprs-uor

"lrl,{r I 'sl aq }nq f plap oq} q}r^\ reud s o}{ peJo}u3 el"rloqA sJeJOf,Jos eql lluouu p3sszlf, 1ou dluraue) sr ourf,rC areH

'r11orA?S rno rc5 tdruetuor ;(q dqlpaq aq ue',{t rer{t"r ilI dilenradrad aqo1 ragatd azn l sSurqt r{f,ns ro3l Surqlou eJu) '-(tund liloqt"J urorJ uedapol Jaleu pellose; eJ" orll\ 'arn 1ng 'slorle lsa.LvrS or{} ul slnos rrer{}ello,rur pue aldoed .tuew ef,npes '11orp er{r r{tra drqspueug olul peretuedlta.roes Sillrr.uq 'slre peryr/K eseq] dq pe.r.erdep 'oqrn Ieraaes ees eA\ sarunrno ur 1zq1 :dgerrq des ol palu?.\\ J rur{.{\ si srg} rnq lp/!11 lrrydlq ae3q] Jo )iooq prlL{r ei{t ru 'tsruo}eJ4 eql orrrf,rc o{rsrE],{ ur .,(lplcadse puui sraqdosolrqd puz suerSoloagt u.{\o Jno Jo slrora. aqt ur ueae asaqt tnoq"qtrnw pug ip,n no1 'pauuepuoc dlelnlosqz ar" 'ssorf, er{} Jo uSrs eql log]dacxe 'stattvterqf, pu? sa8ewr pcrSolortsv 'suonvtveJut dur lnoqlr^&\ trnq

'qrpaq Jo suos?er roJ swaS puu sqraq relsrurrupz ot elqe.4a.ollz sl lI, (u.taqat.g zulqaJJaO eql Surzireruruns sl aq saf,uelrJes o.&u trslg aqr ur)

691gUAgdqA CTNY UgIdIÎYHf,


about herbs, stones, and aromas, symPhonies and hymns, by whichthey [sc. the Egyptian priests] propitiated those spirits put into statues

and images. This some sorcefefs are still wont to do (O unhappy times!),

who think they have spirits shut up in rings or vessels, a most impurerace of men, hostile to God and man

It seems unlikely that Lefdvre is here referrtng to Ficino, oflwhose translation of the Herrnetica he is commenting 2 and whom

he "venerated as a father" 3; but, for anyone who had read the

De Triplici Vita, this might well be taken as ^

w^rning against

Ficino's magic. The cap would fit Lazadh even better; but this

also seems unlikely, since Lefdvte published the Crater Flerunetis

rn his 1505 edition of the Hermetica. But then, Lefdvre himself,

in about 1.492, had wtitten a long tteatise on astfological rnagic,

which he never published n; he was pethaps being harsh on his

o'wn effofs 5.

1 Lefdvre, cdition of the Pimander, Arclepius and Lazarelll's Crater Herrnetis,

Paris, 1505, fos 57vo-58vo: "de herbis / lapidibus et aromatibus / concentibus et

hymnis: quibus propiciarent spiritus illos statuis imaginibusque inditos. Quod adhucfzcere solent / nonnulli phitonici (o scculum inf-elix) qui aut in annulis / aut vasculisse spiritus clausos haberc putant / genus hominum impurissimum / deo homini-busqueinfensum..."

2 Lefdvre's first edition of this was published by the University of Paris in 1494.

From 1516 onwards Lefdvre's commentaries frequently ^ppe^r

in editions of Ficino'stranslation of the Pimander as if they u'ere by tricino (see Kristeller, .fuppl. Ficin.,pp. cxxx-cxxxi).

3 Lefdvre , Pimander,1494, sig. e iii ro: "Curavit... Faber Stapulensis cx viciat<;

exemplari hoc opus reddere castigatum: tum amore N{arsilij (quem tanquam patremveneratur) tum Nletcutij sapientie magnitudine promotus."

a See Lynn Thorndike, A Hi$0ry of Magic and Experimental .\'cience, IV, ColumbiaU.P.,7934, p.513.

5 This .hu.tg" in Lefevrc's attitude may be due to the condemnation in 1494 ofthc astrologer Simon de Phares (see Thomdike, op. cit., IV, 153-4, 545 seq.).

puq s.4êr^ snor8rrcr s(urpos reqr dre>rrr rr s{urr{}.ltr?*"!i;::)}r:),;;r:;;g ,,

'969I'lunpSrT "'' utn"tqaaq.I aornloN aoslailun:rcn 'uod.1 "'' saJJo"taflnl1 ap

storuo't1 'I'v nd ultp' '!o;:;';',1:;:;; ,. ."!",:::::f, ?;:y,',jrr,;:["'i :J::li:H ;

.tr6r <strv.r .. . . alp's X;tri; ,';l:;,:;' ,'i:::;:ffi;:;"4"!?"J,"r?,."',r,qf,uaJC leluedu Jo uoltlpe ?JranBqJ oqt etrf, IIEr{s I'alqrssod ara{rn lauo alalduror,(1uo aqr 1nq 'uollrpe rood z sr srql : nU 'runlsuarSrnqolu8el,q rurJans '1rzo5tr'pnT 'pa 'slqpqo sruolro lunlulnns tanrar ap satauoTdal{ag amlnbopo2 'uypog ?,

cas) 7161 'suu.1 ',,anb1Jqndpg,, pl ap r,alnv ulpog uoaj'sr,4"t !H:*fj ,:i"ft;fifilsuluural s.4A.eIA snor8qer s(ulpog Jo uorssnf,srp lseq eql '>lJo,&\ Jeqlouu ur os op oladoq rnq 'lnauraluls srql Jo r{lnJ} arit eluJlsuorucp 01 cJar.{ arzds eg} lou eûr{ I r

', ]r Sunrra Jo er,url eqt tu oseqt pleq dpuarp eq

]zql eurnss? o] elqzuosueJ eJoJaJOr{} sruees }r puz 'suol}llrruolsnor8qar lewl srLI ueeq eÊr{ o} aou>I ein }Errln r1]la .{lrrzxa 1g

ll ul suorutdo aql ]nq ! s4rozn o.lo,l Jat{}o eqt sB xoPoqfroun ,{1

-luePr^s os lou sr a/a0/u0a0///?(f ar{I 's,0B9l e}31 eqt o} {l?q sn se>131

qllr{rN-sJu.4A. II^ll oqt Surrnp pesoduoo ', Sfl sllJ} aq 'suzn }ri seurrlrop xopoquoun puu ppo drarr eruzs eq] Jo duzu surzluof,

puz 'satauoJdaldan eq] sE lurodpuuls eruus ar{} Luory ue}}rJ.rilutzuer sr 'uznsrJrlrun dluerro tou sr rr q8noqt'n (L6g1) aJlas.tanrup

arnlolv ry ap aqpaqJ a7 'qton poqsrlqnd rszl srH 'olq?qord dUBn1r lulril I tnq '0BgI ur psqsrlqnd 'u ail.ra/,//0a0///?Qr eq] 'lrSzruuo esllser] sF{ e}or/K eq ueq.4A' sJellrq 3s3r{} pleq '{pveqv eq }uqreJns eq louusf I 'e 9691 ur SurlrJln peqsruu eq r{lrqa '"sa"tautoJd

-o/dal{'uor3r1ar uo anSol"lp peqsqqndun srrl urory r?al3 etrnb eru

o] swoas slql 'r ursrzpn [ 4eqtw 'pagqdruls Jo puH "

ur prlelloqpuz 'uunsur{J B eq ot peszer p?LI u1pog aJII sF{ Jo pue aql dg

'rrSzru ot epnlrpzsH su,r\ eluanbesuof, ul os puz 'srraql urory tueJesrp drerr szrn

uolSrler sq tng 'sJelloq snorSqar sFI -To esnuroq crSuu pa>lIISIp

'retdzr{o srq} ur possnrsrp sJa}rJA Jer{to eqt o>lrl 'ulpog uuef

Nrcrog Nvuf (S)

1,72 V. SIXTEENTH CENTURY

Tlre Heptaplollleres is ^ search, conducted by a Catholic, a

Lutheran, a Calvinist, a F,agan, a J.*, a l\Ioirammedan, and a

Naturalist, fot the (,trreligion, the ancient nucleus of religioustruth, v'hich is included in all theit religions, and whicl-r, restored

to its original sinrplicity, will reunite them ail. This nucleus iseventually founcl in the decalogue, u'hich is "ipsissima ler natu-

rê" L. The principles b1. which this seatch is pruided, as u'ell

as its conclusion, are Jr-idaic: the mue religion must be absolutelr.

monotheistic, and it must pror.ide ^ Law, ^ rigid and precise

ethical system based on rev'ards and punisl-rments. Christianityfails on both counts and is rejected 2. The absolute transcerldancc

and uniqueness of God is preserved by making Him the onlvincorporeal being in the universe; all souls or minds, angelic,

demonic and irumafl are corpofeal, vety subtle atrd "spiritual",but extended and locaiize.d 3. The bteak in the continuity of the

chain of being between God and the created wotld is made as

complete as possible. In consequence, ail the functions performedbv an immanent God are thrown on to the higher created beings,

the ang;els and demons. God, after the act of creation, is idle,

and the u'ork of ordering and preserving the universe is carried

out, in accordance with Ifis immutable wili, by thesc highercorporeal souls, most of which ^re

invisible a. The visibleangels or denions are the heavenly bodies 5. Demons are evil,but nevertheless fulfil God's wiil; they are the avengers, who

alrcad,v rcached thc fir-ral stagc of their cvolution as early as 1566 (date of lJoditrs',Iietltodus).

1 Bodin, Co/ktque, ed. Chauvire, p.94, cf. ibid., pp. 67,87,94-8; from hcrc on(IJept., ed. Noack, p. 1.46) to thc end the dialogue is a defence of Judaism as thctrue natural religion.

t E.g. Bodin, Col/., ed. Chauvirc, pp. 141 seq. (attack on authcnticity of Gospcls,bascd on N'larcion), 161. (impossibility of Incarnation), 163 seq. (against ethics ofGospels), X66 seq. (against Trinity), 181 scq. (against Original Sin and Redemption);Hept., cd. Noack, pp. 2I3 seq.,249 seq.,26t seq., 268 seq., 297 seq.

3 Bodin, 7'lteatre de la \iat., pp.737-771 (Uniu. Nat. Th., pp. 511-535); Hept.,ed. Noack, pp. 37-41,.

a Bodin, Ifept., cd. Noack, pp. 48-50, 55 seq.; 7-h. de la l{at., p. 773, 913 seq.(Uniu. IVat. Tlt., pp. 536,631 seq.).

5 Flept., ed. Noack, pp.91 seq.; Bodin thinks thataftu death good human soulsbecome angels or stars, and bad ones demons (ibid., pp.93-4,100-1; Th. de la Nat.,pp.771-784, Uniu. Nat. Tb., pp. 535-544), cf. infra p. 797.

'G-wS'dd''rU'/pN 'nlun) f-SSq 'dd "sop pl ap 'q-L'ot tg oJ "plql 'os.ral sltll Joesn ar.uzs 3r 1(uoa;egl peJeôf,srp tou eq sseupe{zu .,{qt tugl 'tul1v auttu otun sde}sfq dn oB noql tpqs reI{tIaN) 9Z 'yy'snpoxg iot-ot 0Z oJ "ttotua6J 'tlPog e

'(gtt 'd 'ul.reg 'pe "u376J 'tltoIf ae 'p in6oJodV) TZI'd'ZLg1'vzugO,{gn|;:frrz :

'f-tg 'dd'>peo51 'Pe "/{aI{ €

'('bcs 1ge 'dd",/-L'7a7tr'01u11) iY:rL ::",Xr},;y;t":{:yr;T:ilil''i::;,ft :

'e urEre^nos neIC el ug ua JOTIDB

rnod 'slnauadns xnarcl Sel rerntz xnarp-druap >g 'stnetleJul suoluezqsap uadow el red nlnol luo 'npualua uarq szd luziz.u sanbruolei4sa1 anb ec : dn1 V ploIp tuIA uo<nb surz '1e1nz uos p Jetuotu tnod zelSop

ap'+wod """::;:;::,1:l;'n;J:#j;; ;#;;; :sesor{f, se}nol

ap rnetuar3 nerq puur8 ai dc xnef, rrd ry 'xnalql slltad ry se8u11 sa1

terllla'sargttcrs Tr seJe]f,ewf, sai) 'seurudq sap 'xneleur sap 'xn?urluusap 'seqrer{ sep uadou e1 rud ry 'glardux etueJ}xa eun ellol n"eq unzqnos ]uzJlnof, n (zppuzJlJ{ snf,Icl lf,Ip euJl.uor) apuow el terteru tnod'arnatredns erDzd ?l p .Inaue_Iur epuoru np orlrud ?l JerT ]ueinal rnb xnar

u go r3urlzedg 'pog urory [v*e paurn] aABq daqr

dplzld aoqs suorrrep puq Surdoidrue ,,{q 'oqzYr. 'sJeJelJos dluulprouutlt trisrerllouour Jo {lpnd eq} o} t"aJqt sno.ra8u?P eJour tvJ verz faq; ',{lrurlrp oqr Jo suol}uuzrua raqSFI eq} o)'sanorttlop r\aqtptru srvls ail] qSnorqr 'plrorn elqrsues er{} ruorJ dn spuel qllqa'3weq Jo irruqf, snonulluo:l z Suipuef,su dq pog qf,ser uuf, euo ]Etlldroetlt er{} uo peseq sr d8rneq} Jo crSzru Jleqt eluis 'eruarueqalrzlncrlwd i{tliN 'ulapour puz luelfuz 's}stuotzldoap eq} ryvllvplnoqs erl tvLlt oroJerelll panedxe aq ot st lI 's8ulaq Pet?erl

Jo uon€rouol ro drqsroa, eq] ol pzei IIIrN tl teL1t weJ srq urory

seluof crlSeru IIE Jo prr.orddusrp e]zuorssud sill 'e dz.to.r(ue suotuoP

dq pesnuo eJaln sruJots IIE lerl] lqnop ou pzq eq eJuIS 'rtSuturruouep dq urots ? esnzr u?Lu e wql Sutrr.eqeq ur drlnog1p ou oÊtl

'eldruzxa roJ 'p1nor eH 'z snolf,Eofge puu f,Iuouep sr cr8utu IIE

t?q] eAeIIeq plnoqs eq ruqr Sursudrns tou sr tI 'suatr4utt pJnloa

Jo >lro,{\ oq} IIE JOAo e-l"l s1e8ue puz suourep u1pog JoJ aruls'r Burdortsep puu Sunuarurol 'Sulqsrund dq arnsnf aur,l.tp e]n3exa

g,LTNIOOg


Bodin does not nrention Ficino in this connexion 1, but onlyAgrippa, Pico and the "nouveaux Academiques", that is, the

ancient Neopiatonic r,vriters on magic, whom Ficino had been

the fitst to translate. Agripp^, he says',

compose des caracteres, qu'il dit propres aux l)aemons de chacune

planette, lescluelz characteres il veut estre gravez au metal propre ^

chacune planette, a I'heure qu'elles sont en leur exaltation ou maison,

avec une conjonction aimable, & veut alors qu'on ayt aussi la plante,

la pierre, & I'animal propre i chacune planett€, & de tout cela c1u'on

face un sacrifice i la Pianette, & quelquefois f imaqe de la Planette, &ies Hymnes d'L)rphee le Sorcief, ausquelles le Prince de la Mirandes'est trop arrest6 sous ombre de Phiiosophie, quand il dict les hymnes

d'Orphee n'avoir pas moins de puissance en la Magie, que ies hymnes

de Davicl en la Cabale. . . & se vante d'avoir le premier decouveft ie

secret cles Hymnes d'Orphee 3.

This condemnation of planetary mzgic coilbined with Orphic

l{ymns is relevant to Ficino not only because it describes his

nragic quite accufately, whether Bodin was awate of this of not,

but also because the passages in Agrippa refetred to bv Bodin

are largely based on Ficino, and ^re

rn many cases copied wordfor word a. Though tsodin would in any case have disapproved

of this Neoplatonic magic, the fact that he finds it in Agtippamakes his condernnation harsher. For he habitualt)' .ullt Agrippa

"le }faistre Sorcier" and believes that tl"re spurious 4th Booliof the De Occaltrt Pbilosopl,,ia ts the key to ail the test 5. If Agrippa

practised this magic, it was plainly diabolic; whereas Bodin

thinks that the ancient Neoplatonists were genuinely, if mis-

guidedly, trying to reach God, and should be classed as idolaters

rather than as sorcerei.s 6.

1 He d<>cs sometimcs cite }ricino, e.g,. Dentcn., fo 72 vo; Tb. de la Nat., p. 70-i(Llniu. t\at. 7'Lt., p. 506).

2 lJ<rdin, Demon., fo 19 vo-20.3 (;. Pico, O1t. ()mn.. 1,572, p. 106: "Conclusiones numero xxxi secundum pro-

priam opinioncm dc modo intclligcndi hymnos Orphei sccundum '\Iagiam, id est

secretam divinarum fcrllm naturaliumquc sapientiam ir me primum in eis rcpertam";rbid., Concl. No. 4: "Sicut irymni l)avid opcri Cabalac mirabiliter cicserviunt, itahymni Orphci operi vcre licitac & naturalis i\lagiac."

4 V. supra p.92.5 Bodin, Denton., fo 51 vo; cf. fo 20 (Agrippa's black dtg).6 lbid., fcr 20: "Jagoit qu'il semble que les Academiques, que j'ay dict, en [sc.

'l0I 'd '9961 'Jnu.tuof F"taqtot11 '.,uurEo1oaqJ, aq] snaqdrg,, '.ra11u,[ {) e

'('bcs ggg 'dd '1rzog 'pe ''ldaH)'bcs gg1 'dd 'err.tneq)'pe ''/lo2 s'o^ E9 oJ 'Jf, '29 oJ "PlqI r

'gg oJ "trarua67 ri

's-ser'r-e8'dd.:iril:?.n":l!:3::ii:$ ",

..'nJICI p elqz:l.r8e esoL]f, a.rrcJ lu:rc)sucd sp,nb npr.rJ]lE'scnbtioqrtll suadou rzd se.rn]n+sesor.{f, se1 rto.ne5s cp lucsse5.roga.s z1r.nb sJ;of,rre'JnoJ-ra lla.lzd u3 }Lros rnb xncr du'sJlr:.loq szd uc'ru sruru 'sJ.rJsrrlopr ?]sc uJlq 1u() '7ud cp rB 'grr:eqr ap 'ectlsn( apseloe snol suESIBJ r5r'suzusne( rp'suulrd']rrcure:Iulus suEAIA xnerp-.,tu-rcp soJlne ?p

cJnf,Jeyd 'snuerl 'euurg 'o11ody 's.ru1'q 'snuJnluq '.raltdnf luarot.rd rg 'luato:topv eJuet-orr8l :rud ry 'ollrolf,suof, cp 9rt:rldrurs JLrn .rzd rnb 'suedz.1 seJlnu rg 'sanbtut)]Eld selanb ruop suosrp snoN,, :o^ 0Z oj "plql l,,sdurr] uos cp 1ng tnb JJIf,Jos puzrS snldeI erl Es elnol ?trse u It tE) ielq?]se]op ?]Jrdrxl red esn z uc zddl.r8v sletu :aJrvJ uelqtuzsued do3 auuoq

"l q lurrollu f, ry 'Jllc.rJ:r -rrd ry 'cluzJou8r JBd luelosn [el8ey1 e1 cp

!crsnur pu? spJorN Jo roacd eql fo esn ]IAe .,rlauardns aq] Lrlpog

roJ 'Irl.lt I 'peluaserder 'o plûCl qrla Parudurof, dluuotrrpzrr

'sneqdrg '. sJuTES orlt puz drz1,q 'snsaf tltla "3utpue tnq (spo8 w8vd

Jo tsll B S3r\r3 ulPog eJeq Puu-s3JnlEJJf ,{11uar eJ? oL{/K 'spo8pJllus-os 'rassel o] PssssJPPE 3Ju sutu{q raqlo IP s?eJaq,4a. (Poo

euo elil Jo sesrsJd essqt SulSurs ur etrun ot alqs ew SalatlloJdadag

eqt ur sJ3>l?eds orlt IIB f suru{q }uelruu PooB dpo 3ti} eJ? stuluscl

aeJqsH erll 'erro snorSrleJ E sT rsaod sql Jo esn PooS .{1uo

erlJ, 'r 6(seJ3Jf,zJE3 sJnel u3 tusisaLu el ue luo]urnutetSvJ]al] nelclep lrrou ?J3us ?[' pu?J8 er ]ueillnos sefrldurof, ses ry,, sddIJSv: Lueq] Jo eIELu suurfrSslu esn snordlur sLIl .{q u^\oqs sI sPJola.

.&\eJqeH Jo Jaaod lzrr8zur e{I 'e ap?Lu Sureq Jet}nq dots 'dcua8ufruoluep qSnotql 'llla ruluscl ur?t.ref, ? Jo esJe^ ur?]ra) 3 (slKotl>l

tuESEed dre.ta sz 'elduzre rog ']JeJe JEInfnJzd auo JoJ sPro.tA.

Jo ulnurJoJ rElnfnJud euc ot puodsar stfese eLI] e3nPoJd cqasuorusp oLIl : dlzoruoruep (urpog o] Surprocru 's>Fozn suonuJedo

I'etrr8uur ur spJo.&\Jo re/a.od eqt ]ng', a8un8uu[ paJJus 'lvat oLI] e^"i{aucp sa.ef eql-urpog JoJ ef,JoJ I?rf,adse 'esJno3 Jo

(scr{ se(uuu

aerqaH enJ] Jrar{} sSurqr 8ur,r.r8 s(tuzpv tuoU a8un8uul srqt Jouor]s^rJep Isnsn eq] :eSrnliuzl ccleJnlvu,, Jo droegr erl] uo dllrud

Pessq sE/I\ Jarleq sF{J 'spJo.Â' Jo rsaod lzclSeu aqt ur P3ârl3q

JIesuFI eq esnsfaq osp ]nq "

77rn lrsud Jelql eql Jo ouo oq

ot sneqdJo >loot eq esnzf,eq puu 'rlSzur f,ruolzldoeN uJaporu uIlwd tuvtrodun w pef,E1d {eql 'aES dpq8rr eq s? 'asnzreq dpolou (snoraSuzp dlrzqnced se suwdpl crqdro oql pepr?8ar ulpog

9LINICIOg


ln contrast with the teiigiousl;r powerfui monotheistic songs ofDavid, Orpheus' hymns were the demonically powerful liturgyof a diabolical, polytheistic prisca ntagiar.

Bodin's belief in astrology is necessarily moderate, stoppingshort of exact predictions and horoscopes, becar-lse there afe so

many invisible demons and angels doing things all the time,

that observation of just the visible angels, i.e. the stats, couldnot suffice to know the future. He does nevertheless defend the

reality of planetary influences, and approves of astrology being

used in medicine and natural science, citing Thonras Aqr,rinas and

Calvin as authotities fot this "droict usage" of asttology 2. He

defines his own position by giving G. F. Pico and N'{elanchthon

as two extremes to be avoided 3:

Mais 1l y a de grans pefsonnages qui poLu n'avoir pas sepaf6 le droitusage d'Astrologie de l'abus, ont tir6 plusieurs en erreur: c'est i sgavoir

Jean Frangois Pic, Prince de la Mirande, qui I'a blasm6e outre mesure,

& Philippe N{elancton, qui s'est pat ttop anest6. }r l'Astroiogie divina-trice.

But the real danget of astrology is that it may be another path

leading to Neoplatonic magic and polytheism:

i\{ais je ne puis passet p^t souffrance, ce que Jean Picus Prince tle laNfirande, aux positions Magiques escript, que la N{agie naturelle n'estque la pratique de la Physique, i[ui est le filet auquel Satlian attire les

plus gentils esprits, qui pensent que par la force des choses naturelles

on attirera, voire on forcera les puissances celestes a.

Bodin then gives a sinister interpretation of one of Pico's Orphic

1 (-lf. Bodin, Demon., f<-rs 2 vo (on Satan, "Orphee i'appelle aussi le gtand Daemonvcnfjeur: Et comme il estoit maistre Sotcier il luy cirante un hymne"),20 (on Picoand Orphic Hyn'ins, "on void que ces hymnes sont faicts i I'honneut de Sathan,i quoy se rapofte ce que dict Picus, Frustra naturam adit, Eti Pana non. attraxerit", cf .infra p. f i7). Bodin of course accepts the ordinaty lfoses-Plato part of the priscatbeolagia (Hept., ed. Noack, pp.49-50,66,70, L87), which can bc uscd to provc thatJudaism is the Urreligion.

2 Bodin, Deruon., fos 30 vo-33 ; cf . 7'b. de la Nat., pp. 790-907 (Uniu. nvat. f h .pp.549-623).

e Denon., fo 209 fo-vo.4 Derton., fo 37 vo; G. Pico, Op. Ornn., p. 104.

'((1) arou sLt'derdns 'oy es"I"'ar? 7!-';:7;q":lf:S i

z uBqtBS ruagaddz xnarrqaH sa1 enb ec 'uz4 ep toru el mdnPuolue luo suerf,uz sal snol JzJ 'u"r{lus anborrut vttte(v mb 'arrp q

lse(f, 'uz4 grnle etnvcv rnb 'se11aJn]Eu sasoqc sep asn uo lu?eu Jnod

: r 66uIEA UI

eJnwN r{r?oJdd? IIIA uscl paperltv tou sBr{ oqa eH,, tsauLrsn/tuT)

LLTNICIOg

V. SIXTEENTH CENTURY

(4) DEr. Rro

Del Rio's encyclopaedic book on magic 1 is representative ofCatholic anti-magical views cf a moderate and weil-infotmedkind. Ile was intelligent and liberal enough to convert Justus-Lipsius 2. His sober criticism of Ficino carries therefore greaterweight than the stronger condemirations of extreme anti-magicaiwliters, such as Erastus or Bodtn, v'h<-r were, mofeover, judginghim from a non-catholic standpoint.

Like most of the opponents of magic, Del Rio concedes the

theoretical possibilitv of a good, natural magic, but in factcondemns all secuiar magical practices as superstitious and

demonic. FIe claims that tlie prevalence of magic and sorcery ini-ris own time is due to the spread of lreresy, which they follow as

a shadou' does a bocly 3-a rather lash statement in view of some

of the Catholic practices he has himself to defend against theclrarge of superstition. Bad magic derives ultimately from Zoro-aster, Orpheus, and the other prisci filagt 4; but Del Rio also

accepts, parallel to these, a good prisca magia deriving fromAdarn, by which he rneans natural science, inciuding "good"astrology 5. This "good" asttology has very narrow limits, whichare the sarne as those of Pico's ,4duersus ,4stro/ogiam, of whichhe expresses his approval o. He firmly denies that the heavens

ate animated, and that occult qualities are astrologically caused 7,

L I)isqaisitionum .il[agiacarun Libri 5'cx, . . . auctore A[arlino Del-Rio .5'ociet. IesuPresblt. L L. Licent. et 7'/teol. Doct. olim in Academia Graetcensi, et 5'almanticensi, publico,1, Script. Profetsore,... Coloniae Agrippinae,7679 eailicr editions: Lovanii, 1599-1600 (1st ed.); Venetiis, 1616 (considerably expanded), and many subscquent oncs.

2 See Dict. de Tltdol. Catl:.. art. Del Rio, T. 4, col. 262.3 l)el P.io, Disq. L[ag., Proloqaiurn: "Haetesibus profectd, ut umbram corpori,

sic magicam spurcitiem ancillati, adeo manifestum est, ut proterviae sit negare."a Del Rio, Disq.,I, iii, pp.8 seq.; I, iv, qu. ii, p.53.5 lbid., [, iii, p. 9.6 lbid., I, iii, qu. i, p. 13.? Ibid., f, iv, qu. ii, pp, 47-9.

'gV'd '11 'b ',r1 'I "PIql 3r l..iurn.roEerusrrJnsns anble sllqls srlnprJls f,B sr3grlroq uI etrIurs ptnb tnr : seJotunq leracluraluor:p lrua1 suuoo,rold urunlleEl Pu ?g 'euonzltSof, sIJoloP q ujnluluu lIguJlsIP oBul-nPou Ef,tuotulel{ 2t' sElIAEns snluef,uof, zsdl,, :99'd'II'b'll'I "bsl7'ottt IeflO/.a

z.rdns jr) rtsnur pue spro.{\ Jo sesn g puu V ueo.tr}aq uoltf,ul}slp sulss eql Surlziu dq

luaurnS.ru slql setnJal JIesuIr{ vzz,uodutod :t-16 'dd "quottt1 ag' 'tzzvuoduro.l €

.G,-ZZZ.ci e.r3ur'3r) suzu:sll"lJo uonrz lucrsdqd,tlcrnd aqlJo rnolz3l ui sluaurn8rzsnorua8ut s<ou?lJls3 elnJet ol uo seo8 aq :W'd'l 'b '^l '7''btl1'olU I"61 z

-af,rperiru .radurcs srr^qo .ruuf,o,\ rn 'selsrctu.l ..1|ll"ffii:tJ'TIT:::H;Xl":?t.tT

urn1grpd uruof,rls?rself,f,-{ oporu tunTlg trrradad (z1ou un1 rqr sar) s+ultu snld tunapxss

souuz :rlul y)r])tauq rellntu ezrrroqreDsc1,,:(IZ'd 'lll'nb 'lll'I ''PIql) 31oP33uE

Iznsnun 3ur,no11o; cLll sJlcl eq qf,lq.& lnoqu 'snloo; cq] uo uotluutSeull s<Jaqlou 3t{1

Jo s]3eJe er{t w 'os.rnol 1o 'palatleq ol5 ;pg-'ZZ-BI'dd 'lr-lti 'nb 'lll 'I ''PIqI r

'redsrq.ar z to eilsllla 3 eq o] luueul tou dpta$a)

s?a qlrtl,.lt 'Sur8uts lIqdJO sILT lou lnq 'peuurapuos eq plnoasurrusTl?] s(ourfld ]uauIn8J" slql {g 'uraql JoJ slfaga y Swur?ll dq

f,rsnur pu" spJotN Jo SeSn g a{} PuoJOP lotluuf, nod ',{zs ot sI l"qli? su?rf,r8Bur el{l Jo s;edsn{'l\\ pus sellslu,ls' Surssrq

pue f,Hlrroq aqt uI slql elri eleq] sr lztla f srnournq atp ledtue] pu?

eqloos 'do( ol Surtnur dq 'puu 'tited 3o srq8nor{} ulorJ Inos aq} :}f,?ltslP

'uor]Blnpotu SnoIUotuJ?tT elp Pu" 'Jf,af,trof, eIIl Jo 4eslf sseulee.4A.S eql

: s]le+le Tsflsntu JoJ su Puu (uoISEnsJJd

I"uop?J dq parnpord aru {ro}rro Jo stleIls eI{} rPLII sle.,Ksuz olg IeCt's luettlnSlu sF{} froddns o} srotrro PUB SuEIf,IsnIx }uelf,u? J:o

str33$e orT] Jo sts{ Suol eAuS puu ({rolero puB sISnrI e>IIl pelJoadeqr l?qt rualll Jo ssrueJeP IEIeAes slt{ Jo euo sz Lu?rNJoJ lndpvq vzvuoduro.l 'PerueP dgu:nzqdrue osp sI risnur ro sPJoln JoSuruuaur ro .{}nreq eqt dq sicago e3nPoJd suonr}uelul }"LtI ', ,(13n

Io lqTllnzeq reqtle ew deql Wq] Sutduap dq '.ll orJos sseu{3n

req] ro 'fo[ Sutrnpotd ,,finzaq rrrq] qSnorqr e]Eredo rg8rulesarll t"L]t ]uourn?w oiTt selnJel aLI 'sueurstls] tro saJn8g eq] qlIASuilzep uaLT,15 'rueq] Jo sasn g puu y er{} uoe^\taq uoltrullsrP J"elf,

z Suulzur dq 'seBzuJI puz f,Isntu 'sp:io,tr ;o e3JoJ I33I3Eu eql JouoE"uzldxe lBrnt"u u tsul?8" san8w aq tzLI] Surlsaretut sl lI

'r (snlsuJ-d sB sPunorS aturs eq] qsnlu uo PeruePsT 'lrrrds uulunq egt dq pn4oa&olll! sln eq] Jo uolssrrusTJetl oq]

'u8uru lvtrrfev Jo srszq lunuesso raqlouv 'rtSutu f,ir,;;er:rald 'Ito-]IJIds Jo (leIn]?u puz f,IuotueP qloq IoJ seszq aq] SuhoureJ sntll

6LlOIU TSCT


In the course of his refutation of the uis uerboratn Dei Rioattacks the "naturaI" theoty of language. Although Hebrew fiwy

be a sacred language, it has no especial powet; it was Adam, notGod, who gave Hebrew names to things. "\flhatever the Plato-

nists may say, names have been given by human choice"; God,

howevet, does know the teal names-but no one else does 1.

Del Ric, theu, although he is unusually credulous about suPer-

natural occuffences 2, destroys the bases of natural magic inmuch the same rf,'ay as the other writers we have discussed inthis chaptef, and, like them, tends to regard all rnagical pfactices

as demonic and diabolic. But, uniike them, he had the additionai

task of trying to show that certain Catholic ptactices v'ere essent-

ially different from magical opefations. This he was obliged todn, since these pfactices had already been attacked as magical

by Ptotestants such as Wier, Erastus and Godelmann, and had

been presented as magical by the equivocal Agrippa t. \'y'ith

regard to amulets u,'orn round the neci<, fcrr example, Del R.io has

to assert that, if they are talisrnans, anii etfects prcduceC ate due

to the devil, but that, if tirey ^re

Christian anruiets, the same

effects are due. to the bene{icence of Gocl. Aftet a formal summary

of his afguntents that talismans cal] have no natrlral porvet fromfigutes, words or planetary influences, and can i:roduce effects

only by demonic agency, he v'rites a:

I Ibid., I, i.r, q. iii, p. 5[i ("Quiccprid cnim Piatonici dicant, notnina sunt hon-iitrutn:rrbitratu indita"), l, iv, q. i, p. 36.

2 Arrrong n-l.r,ny possiblc cxamplcs I givc thc ftrllor-;ing charuring stotv (I)i.rq.,II, q. xi..', p. L73): "\/erissim;im rrarrationem his adjungo. In hoc ipso .[]clgio firitncfarius quidani; clui va.ccac sc commiscuit. Post visa bos pracgnatrs, ir; post aiici''rotmcltsLts cderc m..isc..il'.rm foctum, non vitulunr, scC pucrum: adfudre 1t{)11 unlls,dccprc rnatris veccac crdcntcm utcro adspcxcrunt, lc.;atulnque dc tcrra nutrici trecli-dcrunt, adolcvit pucr, baptizatus, & institritus Christirtrr.a,: vitac praeccplis, iriei:riise acldixit: & pi:o p2ltre, serid pocn.i.tclrtiac vecat opclibus: iromo quidcnr purlc.tlrs,sed qui scntiat in a.nimo propcnsiont:s -,'accitlls, pasccti,.ii prata, & hcrbas rimirtriitdo."

3 Cf. supra pp.1,61, (fir:rstus), 154 (Vicr), 94 (Agrippa); in ansrvctinq thc attackson baptized bclls, I)cl ltit' (L)i:q., \'i, ii, s. iii, q. iii, p. 10"/3) tsscrts ttrcir cilicacy indispcliing clemons ancl storms, but dcnies thrt thcy arc L'oeirtizcd-thcy arc r:.rcrclyblcsscd rnd nrrmccl.

a l)ci Itto, l)isq., f. iv, q. iv, p.60: "CluanCo ipsis vcrbis modc, scriptionis,ctucium 1rr1mcro, fiqura vei similibus spcs nou ponitur: pium & sanctum est, revc-rentiac crrusa Sanct()rLrlx rcliquias, ccrcrls agni l)ci cfligics, Evaugclium S. Joannis,Pselmuin Iiavidis, & similia Scripturac tcstimot:ia seclim gcstare collo aDpcnsa:

ezrserf,f,q f,eu (rrsrruord ayzl rrr{ru snecr ?rnb,, :99 'd'ui1i"11i('J*#Jtfii;tfft"l"

Jr s'ruoql uo:g-11Ey's1or'r1 'a'a,slwqtng'lt. "q/o)'10?t/J rU ,r,2'rlrerdns

rpuoJJn3rroo osorlr.r8 icn 'auollnlllsul Ie(f xe ruel?Jnlzu.ledns lueqzq -ro 'r-.rrit"X""$I urnrlzlueruzJf,Es {r lunJolueruzJlzs oclnw.lo3 'aerllszlsal33g sacerd '"lPog ]nf,rs ?JeJ:}?qoqzq rrrnsJns ap'srtzlnrtrE a tzqaqzq prnbrmb,,,Vg'd'lil'b'^l'I "plql r

"bas i.17 'dd 'gl 's ',u 'b 'II '.I 'III ''piql JJi..snpueqr.rf,spz eBIluelf,i+oucq req 'srlzlnleutodns 1u:l '.ln1uo epul rnb 'snloege pas

duz'qrrnLi) eq] or parzeê'"J';i,fi:,f;:'futffi:1:'lJJll;sslf,EJrru Poo:l elu suoEs]uirsur

ImrBEtu Jo stfoge eLI] tull:) 'alduruxa JoJ (rul?lr ]oulIztr euo 'dil-Jor{ln" uo d1e1os slser eslnluJojt luluetu€Jlus PtIs I?f,I8uLU usea}oquonf,unslP 3q] uonuu?ldxo laqile qlla 'z Psf,unouoJd eJu sPxoa

urBlJJf, Jr dpo prrc ?l ]lege uitilJel u ernPoJd or rrrd Jo 3sILtIoJd 3

ap€uI s?r{ po9 lzqr '.(1erll?u 'aulnruro3 lElusrusJsus Jo drzega aql

Jo uonlluzldxa 'lsru.roq1 3rlj ol Pesoddo sE 'lsrlclrq eql sI slql'ulaq] qlIA Sulptrutor aturS siH Jo Lrollf,e aql ruory ro 'po9 dq pelnlrlsuruoaq Sul,teq urory retnod lurnwu;edns a-Luq 'tusll;oxe fo puu slelueur

-E:cvS pue stu.?urz.rf,?S eq] JO eeinuirol aqt 'sta.,(erd lzrr8rntr1 d?Po] se

qrnru I a.Loqe urorJ p"ri rI 'pzq fesrnf, eLI] 'rs] r1 .,(tzrga reAetz{,rr' lne: r rrEruoa 3ql dq >lunJp ((J3]0r\ Je]]Ig,, ai{} {q Jo esrnf

eri] Jo spro/\\ ar{} i(Q pasnPord erc (rJI-* ,blrn8 e 3io qSrql Suqlorpuu,{11aq uello^\s oqi) s}f,rya slr -}Etlt soruep ol5 I3C'1ystaqruny7ur peqrJf,sap asJnf, lunllr e{} {}I.yr Suiluap uoLIA 'Jeqto ou pLrE

sp.Toa Jo "lnLuJoJ ur?rlJef, euo uo slrolloJ lle;ie eqr '{lqullopun

'aleq esnuf,eq 'sJueuluJf,zs arll ur {llzrcadsa 'splo.lo. Jo stuJoJ puzsradurd ]os tnoqz op?Lrr aq dpsza os touuur luruap slgt lng '(gxuuafiolllx e lunilqral? s!n) sarn8g Jo spJo.a Jo JOAod prlSzru aqr

uo spusdep JetlEI orlt Jo dcurgJe aq] tztll Suriuap dq slelnruv uvn

-spt) puz suzursrp] rrooaateg qsln8urtsrp ot ldruallu uB sI sHI'Po9 Jo ef,uef,u

-eueq eq] o] patnqlruv aq lsnlu pu? Ierntzutadns eq IITIN 'aruaq] seslJ€

duu 3r '1cage aqt rnq i sernldrns dloH eqt Jo saluorunsel reqto pu?

'ru1zs4 e 'uqo[ 'rS Jo ledsog er4t'ta6y snu7T eqt Jo se8zurr uexz^\ 's]uIES

Jo slrlal >lf,au ar{} punor Sunq .ttwt o1 'eouaraleJ Jo lJe ve sz 'd1oq

pue snord sr ll 'e>lrJqrns ur Jo 'sessoJ3 er{} Jo adegs puu Jeqwnu eq} ur

'Sunrrzn aqt Jo sellesureql sproa aqr dlararu ur parqd sl adoq ou uaq/N

18rOIU TICI


This is the salrle kind of distinction as that made by the Pro-testants between miracles and magical opefations 1; but theirauthority was the Bible alone, whereas Del Rio also has to include"what has been revealed to the Church" , an authority which, ofcourse, his Protestant adversaries did not accept. Thus when hehas to answer this attack by Godelman on transubstantiation 2:

That by the utterance of these five words, /toc e$ enint corl>us meutl,spoken aloud, they alter the substance of the bread, that they draw thebody of Christ down from Fleaven, and that they change the breadinto it, this thev [sc. the Catholics] persuade themseives and othersin a plainly magical way.

Del Rio cart only cty out in horror at such blasphemy, jeer atChemnitz' siniilitude of the Real Presence being contained inthe bread as tr1.

^ prffse or a j^tt, and then give a long list of

authorities (Theologians and Councils) to support the doctrineof transubstantiation a.

On these grounds aione Del Rio \r;as bound to condemnFicino's magic; for there is no authority, either in the Scriptures,nor in the traditions c;f the Church, for claiming that God everpromised to do anything in response to the Orphic Hymns, oreven the most monotheistic of the Orphic fragrnents. N{oreover,Del Rio, Uke Bodin 5, connects these rvith Agrippa, v'ho for him

1 V. supra pp. 156, 1,62.* Johann (icorg Godclmnnn, T'raclalus de Alagis, T:enefcis et Lawiis, tieque ltis

rt';li cogrtoscenriis ei j,tuiendi-r..., ljrancofr-rrti, 1.591, I, r,i, p. 57: "prolatir-,r,c horumciuinquc verborum, hoc esi cnirn corpus mcurn cum halitu ftlcta, sc panis substantiamrnutare, corplls Cirristi de coelo dctraherc, & in hc-rc ilium convcrtcrc, plane magicesibi & alijsrpcrsuadent."

a r\lartin Chemnitz, .\'ecunda Pars .Exaininis Decretorrnr Concilii f'rideuli;ii . . .,Franct;liurri ad Moenunr, 1599, p.140; the I-uthcrans, rvith their vaguc and ill-defineddoctriue r,rf thc Real Presencc, wcre not in a good position for throrving this kinclof stonc.

a l)cl ltio, l)isc1., VI, iii pp. i087-8: "O linguam cradicandam stirpitus! osimpurum & biasphemias cvt>rncns assidud! crgo Christus Doininus Nlagus ? . . . saneChristum vclut dolio aut marsupio includis: dignus hoc nomine, qui insutus culleovel dr-rlio in profluentem conjicietis . . . Non est etiam Nlagicum, putare panem incorpus Christi ccnvcrti: immo est ficiei articulus, ab initio Ecclesiac sempcr rctentus."cf. ibid., III, P. I1, q" iv, s. viii, pp. 487-8 (refutation Felix Nlaleolus, who had usedthe pow-cr of the rvotds of consecration as an afgulnent in favour of beneficentincantations).

5 Del Rio did not approve of Bodin; he lists the Ddmonomanie among the badbooks on magic, together with the Picarrix, Agrippa, Pomponazzi, etc., and writes

'L-gV 'dd'11 'b ',r1 1"bsle 'olg I"O v'bas gg1 'dd zrdns 'r1 I

'(..olltT1rlttrt1 uput;tlsdruc Ptu 'luns uue.L eun|,,) 69 'd "bs1q 'olg IsC z,

'.(llsezl'[pu sngTJorJclep ez]r,r onbsn ultui{ uI 'z:lolleru suepll lnb '411t reslur JaEI{,,:Eurpua "7ua1t5"uo1,1 0(I eqt ur suoltttuurct s.zddt-r8y uo'11;'80I'dd'lll'U'b'U"bryCI'3o !.,4uus1d eurtlzlolopl'stldrns rolndy ry reqdr1; sltrrudl-1 xa'ltled zlduraxe'snn1 e11r sels,(u eznb 'luerrpur f,oq srlzs QUuoN 'Infresuor soJouor{ souIAIC 0131 f,oqsrS.red ise s{rurrs onled.rcd ugnb Iqll uu}sq 'ut1uq O'7//au0//D.tou/aruu/0J lautluzJ'JtxutpJ-atclutot ponb 'stututilu tlas tJlro ,ttuil/p.tar{o to t!/tl/.t/rt ua//lJot nas aputo{ opuonb '7s0 oratxrtru

stlt sl/u/ua(t, sn[ht:lryatxo Jtq r)lualuzt auotTtso{otd nsQ u7 (snSzruttl:.ry rinbur) !o/tJ?to1rtb,,:(rg'd'ill'b'nl 'I "[x!(f 'ot11 1c61 itrx'd'1""1 'I ''q(I'JtO a17'vddtt3y r

'(II 'd'lll'l"bt!e) <<erztol rnlzSor urluJeurrl sns.rord Tr uou()-r.rt'lt1el tnbol sllll cp snlucl tnb tn'epusuEnd erpz s]lrJETd slrlSolorl{.L uJnf, anbonb tllnul laetqdosoltqd ezprlos utqnbiurnlourlcp asso runJoJlulqcivg o;od.rrir cie nt sn1d,, :a/.t/J/oa(1.F. io,ux/D\i )prJa(trua siLI j()

'pareqiueuleJ eq IIIIN lt 'sdr.tr eseql Jo JeILIf, 3{,1 'r dq,n ,{vs lou seop

'suulSoioeq] agl ,{q pauruopuoJ a}u ft3zlu JO sPul{ snolJlrl }Eqr

suoiluelu eli qSnori] (lulloud 'sllutrtal {1n.rl eq su 'asnrlaq >1su}

drussarau u sriT] sJaprsuo3 eq !* s'qjurill etrrullIuut pottr?Jll" oAEq

lgSrur Jrsnlu .sneLIdJO qf,TLI,\\ uI SIEA\ eq] uo esrnof,slP 3uo1

s(rurloucl jto uoTlurnJeJ PsllureP slLl LII srn3f,o rI 'sner{dJo i{}yN

uorxsuuof, l)elrPul uu suq lI tlSnoril 'srnu.{11 llr;ldJo eq} q}1.11

Pelf,euuos 'la,teznotl 'Jou sI oulf,L{ uo >lJ?:}lu uIstLI S(Oru IeC'uurtrISulu lIIoq?IP slt{l uIory Suruoo

'..8utqlrug v r{}JO.t\ lou,, atE suollltuuldxa lvnrlrrds '1zln1utr

qlns 'z pesserPPs tlefqo eq] o] rlo llJrds Jo .Â.out snoldof, eJotu

? ef,npord dqarerll puu uoItzuISsLuI s(rc]zJodo ar{} ;o Jeaod eq}

esEeJsur suonsluuf,ur rlf,ns teqr SulPueieJd zddrrSy osn ou sl lI4-{rrelopr Jo IIirJ 'snralndy Jo sSul}Ir.tr eq} puu sner{dlg ;o surudq

aq] wory er" qf,rq^\ 's>1eas e]zlllur rno.r. saldruzxe eql dq u.&\oqs dlrcapetlnb lou sn{]. sI 'sJnouorI eurlrP urz}qo o} uodza.{l. s1{} L[]la enunuos

ilFS nod iaur?s eql ureurer nod .tlpnradrad ,noq (uzl€S 'uu1zg O

: surrBlf,xe ueql olu Ieo..'Surdzrd er? e.zn qllqa o1 (uatuutz) rrrrds Jo r?]s er{l Jo uor}utedo puu

entrll er{} to uorwJqeleJ ? surc}uor Suos ro slnruroJ ag} ueqa\ tserearS st

qlnrl srql Jo re'nod aqr i [spron e18uls aq] Jo ra,,nod eq] o] 'rs] pappu sr

ef,uelues 3r{} uI pern?}uof (sn7r,urqttp. eri} s,(zs) qlnJ} ai{l esn?f,eq,,

', sprorn el:Jurs Jo uzrl] reqtw sef,ualues

Jo 'suonuluuf,ur ur 'f,iv:rrye r;rtaet8 aq] uo zddrrSy selonb oIU

IeC '6(snSzurrqcrv,, og] 'suzrclSzlu >lr"lq or{} Jo Jalql aq} sI ool

gBIOIU TSCI


was by Ficinian magic, and Del Rio quotes from Paolini Ficino'srules for composing planetary music. On these he comments:

"Al1 these we reject as futile and as the coverings and wrappingsof forbidden magic" 1, which, as v'e have seen, they were. Hisreasons for believing that Paolini's and Ficino's music and magic'u/ere demonic follow fronr his genenl rcjection, already mention-ed, of the principles on which theories of natutal or spiritualmagic wele based, especially his denial of planetary conespond-

ences and affinities, and need not be examined hete.

Del Rio evidently has no particular dislike of Ficino, and, onoccasions, everr does his best to defend him. Speaking of astro-

logical medicine, he says 2:

Ficino, who when he \t'as younger defended these things (rn the DeVita coelitirs comparanda), later confessed that he wrote them, not torecommend them, but that, with Plotinus, he might deride the folliesof the astrologers.

and then refers to llicino's apologetic letter to Poliziano B. 'Ihis

goes much further than Ficino himself, who, even in his most

disingenuous excuses, never had the efftontery to claim that the

De T/.C.C. \^,as ^n

anti-astrological work. Nor did Del Rioreally think it was. When condemning Paracelsus' use of waxen

images for curing magically caused diseases, he remarks that this

superstition is of a different kind front that "which N'Iatsilio

Ficino imbibed from the astrologers "4. A little later he returns to

that planetary manufactr,rre of images, which Marsilio Ficino, in theDe Vita coeliths comparanda, rashly passed on from Plotinus and the Arabs;in which book he does not seem to have given an adequate antidote tothe poisons there displayed. For he behaves like an unskilful and foolishhost, who places before his guests many healthy dishes, but also manvtainted with poison, and merely says: eat the healthy ones, leave the

1 Ibid., pp. 50-1: "quac omnia nos, ut futilia & magiae vetitae quaedam tegmina& involucra, reijcimus".

2 Dcl F.io, Disq.,IV, iii, q. i, p. 6'1.2: "Marsilius Ficinus, qui junior ista defenderat[side reference to the De V.C.C.f, eadem postea fatetur scripsisse, non ut probaret,sed ut cum Plotino astrologorum ineptias rideret."

3 V. supra p. 54.a Del Rio, Disq,, VI, ii, q. i, p. 967: "est [sc. haec superstitio] dissimilis illi, quam

ex Astrologis Marsilius Ficinus obtrusit, de quo postea."

ur prnbrrz ornrrred runf, urpnb : areperf, srrrr saurau.,,r p,onb- *i:"tit#i -;;;;.,ip'orqii cp-'oasuac o8a urapl'e.xlqns uctulJrslP aEIIA l-unuedz u:ql ruqnb (snllod

eJrqg urnwueo3ur treJoJ Junl eEAIAuof, stluetdug 'aJepezi ?p 'lesse s"arluof, f,ot{

cJepn.[ .]zesuar urnpuaur]sqz snqtnb € Ilxou III1 luIS 'luzenb xtl nsouSIP ln slllPuof,OIJEA lII?l .sDlntu ruql uI tnb .le.rzrrPul f,cU :SoI\oU a}lnburlal .snqrrztrnps IUIIIII]SaA.trale:rp trExztlrnp rg 'sotrnqurl oueuea uruTlo sollnut 'sarulnlzs sollntu soqtc larauodduorllluof, Inb '.rolz,trrruor sntrdeur Tr snlr3sul f,u oputrad urlue 1IJEJ 'aJOPPE runtroPlluB

runeuopl sqzs sltlqlqxe sluauaa JnlePIA uou oJgII onb 'epuzlrduror snlrlaoc 31IA eP.qrl snurrrd snllrsrBT{ lrplp"Jt ?soln3ued snqlqBrY T) oullolcl xa ulunb 'urrr.rulcuzldurruorlef,IJqzJ uTEIII tunur8zrur ?9 "',, :ZL6'd'l 'b 'll \L ''bt!(J 'olg ]a(f r

']sn[ 'rnelrt Jo ]Iriod lIIotl]"J e urorJ'Puz

'etzlepouJ eur o] sruoes gpuoJo{tllo) s(/!/azr ppA aQ eql uo 1f,IPIoa

sHI 'f,rsruu drzleuzld oq] sI seLISP 'snouoslod lnq 'partds dg8tqaq] Jo ouo ]"q] 'iut1oz4 uo >13"]1u s(oIu Iec urory 'ao.ou4 l(puequ

aa ]nq 'suzrus4z] s(oulf,Id dluo selIrf,sds uolwuruoPuof, slI{I'r Inos s<euo olur Jelue snoreSuzp

Surqfdue lal o1 usr{t reqlw 'pautecuo) eIE seSeulr aseql se rEJ SB '}Iur Surqlou eâ{eq ol re}}aq sr lr ter1l 'Iooq sry} }noq? aruus erp >iuF{l

I 'aJII slq ol lslr lueplê r{f,ns un} u?r{} 'SunsBJ uedep rcqtw Plno-'l\'uaql 'lsan8 asl-ta, V '{uaql arn(ur ot Puz slsan8 S.euo Jo >lf,otu ? e>l?ul

ol eq PFo^\ sHI 'ul?lsqB Plnoqs euo s{ulq} aq qlF{rN ruou esoq} or?

'reqloue ruory euo plol aq dprcq uuo ,(aql t?ql <Pef,Ids dlsnouzl os Pu€

'seqsrp dueur os Suorue 'I{f,Iq.nt e}Ef,IPur tou saoP pue f seuo InJUIJEq

98IOIU TSCT


SNVISHTSI 'ru IUVd


.tusrf,rlrduo crl urreltr srql iq palsirr; eq or III]s tueos sJtJlogf,s uJOPou l..snruns t]nnbes

Irr{ru EeJel"u.rd pnllz'tulz.In1zti h) 'sou }a3l{eplr\ tunsurs,) :(runtueoo\I) Z-l 'dd't891'r1odua1q 'XI t.tq!7'c1Qtu1fi 11t{ot'd o/xnt prttloM u{waY aQ"otse1e;, o.t}Ptrtrl[ru.gl

'dd 'Zt6I "lr.A

tllanq 'sutapltrV aql ,to 7s1'tg aqJ olta[al 'ursnc61 uuA "J 'N J]ier-tnos eiquqotd e sv 'oTttEt"tg zultrL[ a(J 'qr.rz]n1.1 s]saS8ns (t6 'ItI 't06I-LSBI'nopuo-1 '.:1e 'sr11g 'Surppadg 'pe 's7,to,n1 't7aa2 la sTtig{n2 saiuqa{ lun?unras snqtut7r,to

anblp ttrclitul$ a77) uof,lrt{ irusr:rol5 luclf,uz Q}IA\ SeI}IrrWE snolrgo s"LI l.I r

']uellues Si (lnos aurofeq Suq li ]Eq] snonue] os Je]luLu SI ]urds

: d.roprpuJluor-JPs ^{lslzrpeurlq puu dlrpnrr eru derlr sesn 'de.3-dors

'puortrp"Jt Jretl] uJ 'Luetsds sn1 uI lJud luuuodlur {la,t z f,v1d sluJel

eseqt puu ([nos pu" dpoq ue3.{\]eq dz8 eqr eSprrq o} pesn ueeq

3uo1 puq qriqa csalr]lrlTJap str pu" lrrrds 'siuJe] Jo ]es 3uo ssa

eJeLI] rng 'plol? o] 8u.{tl s?.44. oq rusrlznP oll} PaIId{uI sruf,a} IsrIoI}-TpuJt ]sour o3uIS 'd8o1out{uJel Jo sorllnlgp slqzJadnsul }solulz

i{}IA pef,EJi dlqufrrreul sEA orseiel '.Iel}ztu JOAo Pullu Jo e3uePuef,

-SuBJl Oq] aAoLuaJ ol-Sluels,{S JeIr, we IIv dirueu Jo uIS{tsnP atll

eruof,ralo ot ldule]]s uE sr -q3lqa 'dtldosolrqd srq] Sutpunodxe ti1

'uolt?areseld-Jtros JoJ eJTSOp " Pu" esues rlll,,n P3,{\oPue urer{}Jo qloq

'plo, puz lor{ 'saldlcwrd or'a.t uee,lrleQ }rluuof, v s€ PsTJIEILixe

sr '1v1te1vut pu? F,]uoul l{}oq 'elueJlnlco drala ldlrpr8rr Puvdricr1drurs SuIIu"ts JO uoltf,nJtsuof, ?0?{ o ue sl ll 'z sf,uelJadxa

-esuas uo paszq aq ot IIIIEIT stl Jo etrds uI 'lt1Snoq] Jo suollrPur]

ef,uzssr?uJg Jo I?ôzrpatu o] tf,edseJ Lilpt uI3]s{s lalou z '1utq}

I 's?ra, ', dltnbrluu uI slooJ PEtl tl q8noqr '{qdosoltqd s.orselel.uaq] dq pa8pelaou>lf,z dluedo sT (oluoq roJ ldef,xe 'puu ]uaPrlesI dgdosopqd JIoI{} uo e3uangul esoLI.4A. 'orse1al Jo sJea.olloJ

eJnsuour aluos ul IIE arz (rerd?tltr lxou aql ur d1e1u-rzdes Pa]?3J]eq IIIIN paursu-tsEl eqr) 'zllauudruv) Prtv uof,?g 'otsle4 'otuoq

orsarul (t)

NO]VTI 'OISUEd 'OINOCI 'OISSTEI 'IA Uf,IdVHf

190 VI. TELESIANS

or soul so gross that it has become matter, is extended 1. Thisimplies that there is only a diffetence of degree between mind

and matter, in which case the notion of spirit is supetfluous,

since its function 'was to connect two categories differing

absolutely in quality. For Telesio this difficulty does not arise,

since evefything is both sentient and extended. He is not using

spirit as a bridge-concept, but in ordet to account for centralized

systems of activity, paticulady animais and men. Evefl individualpart of man can feel, think, re ct, like all other matter; hut man

evidently perforrns these functions as ^fl organtzed whole. Toexplain this Telesio uses medical spirits, 'tx''hich $'ere traciitionallv

irot and rarrfied, and therefote, according to his ow-n principles,

especiaiiy sentient and active. By means of these spirits Telesio

accounts for the organic unity of neady all human functions and

activites, both bodily and mental.T'hete is evidently no logical room in Telesio's philosoph;

for an immaterial and transcendent soul or mind-indeed it seents

specially designed to avoid it. l{e does nevertheless introduce one;

not merely, I think, because he wishes to keep within tl-re bounds

of Christian orthodoxv, but because he sees that his monistic

system does not comprehend all the activities of man. His twoprinciples, hot and cold, and his spirit, the most efficaciously hotkind of matter, tend always and only towatd their self-ptesefv-

ation; the wholes built out of them, animals and men, must do

this and no more. "Ihus, in this system, all man's actions, thoughts

and desires should be purely utilitarian. In a remarkably eloquent

chapter, particulady in vier,v of the porridge-like quality of his

style, Telesio points out that in fact man persistently desires and

seeks things that do not lead to his pfesefvation or pleasufe;

that he is always "anxiously", restlessly, looking for w-hat is fatbeyond these, for useless knowledge, fot God, for eternity 2.

1 Cf. F-icino, Op. Omn,. p. 535, quoted above p. 13 note 3.2 'Ielesio, De Rerum Nal., V, ii, p. 178: "Non scilicet animaiium reliquorum

ritu, in earum rerum sensu, cognitioneque, ac fruitione, d quibus nutritur, servatufque,& voluptate afficitur, acquiescere homo videtur; sed aiiatum quarumvis, vel earum,quae nullo ipsi usui esse, quin quae nullo pforsus comprehendi possunt sensu, &

Itrlnb', ?urtuns anbsauolr,redo (r.u'rtru?rsqns snrsdr enbre(J'ur..'rua ;itltitfiff#l;

'dlereu lou sela, ]urds Jloql eouls 'rr8uru Jruouep-uou ? alorr{f,? o}]ln3HIP eJolu l{3nur sulK }I '1nos lzerodrof,ur u? lda4 oqa 'z11au

-udurz3 puz uof,zg s? r{Jns 'suursalel eq} JoJ uaÊ 'xopoi{}roundlsseledor{ aJoJoJor{} puz 'uol8r1er z dlsnorlqo otrnb Sureq cr8zru

IzntFlds sH uele stuerrerd aq l?qt '1uo8 alrrurlln eq] uo u?q]roqtrJ 'saSzls asoqt uo srszqdure ]u?]suof, dq dpo sl ]I 'lpanta

t2t///aa oq] puz uzur Jo puru eq] o] dn dzn aq] uo seSzls d11zer

erz ]rnds f,rursof, puz lmds u?runq sq pu" 'Jueluoc lgnlfellelurvE el?r{ saop SurSurs rrqd.rg sF{ ! ourcrg ur }uaserd fpeaqvsun ra8uzp sFII 'uor8qer ,{rzulpro LIIITK elrsuolxaor dlernlosqrro Jruoruep aq raqtra lsnur cr8uu lunrrrrds due ueqr 'pegnuapror? o/Kl eql JI '1nos aq] sqrosqz rrrrds eqr JI 'popio^? eq uuc rrSzruJluowop;o reliuup aLIl t?qt peur.ElLrtaLrr sr purur Jo Inos Jo ef,uJpuetr

-suzr] oql _il dpo sr tI 'uorlrp?rt prrSzu; sq] rlt prrnJf, {1rz1ncrr.red

sI Inos o1 ]Ftds Jo uor]uleJ oqJ 'ouIf,IC ot tlr?Aolal arE cr8ztu uosd\era esoq.ls. 'uorzg srf,u?Jd 'reqdosopqd euo puz 'u11euzdr-uz3

puu orsrJcl : suznrHeru uerurf,rd ,(lparqnopun o^4N] asrrduocop suzrselel oqJ 'sle8uz Jo suoluep Jo uorluelrelur aLIt lnorllr-4o.

'uztu puz 'suur.{q 'suzrusrlzl 'lrsnru 'sluls raql:8ol s{u[ q]F{tNwnlpeul aq] su 'lr.rtds uo poJluef, osle sr rr8uru lvrnleu s(ourf,rC

esnuf,eq puu 'lbolorlorisd puz dSolols-(qd rraql ur uonou purpr?3v sE ]urds paur?ter 'sl.{ tuory dlqzraprsuof, pa8rarrrp senldos-op{d rleq} s}cadser rorl}o ul rlSnoqt 'saldlrsp sFI esnzf,oq 'sn lo3i

luzilodul sl dqdosopgd s<olsalel w lrrrds Jo elgJ eql 'drzssef,euun

lI o>lzur '1nos ei{} qJosqe liltt tr pu" 'uur.rztrlr}n uzqt arolu eq otSuqee3l ro Suruos?oJ str /Koll" 'trrrds o] eJoru ept{ u a.trB !elnrasurdlsnorrrqo sr ruets,{s srqr ut Inos Jo ldaruof, eql Jo uortrsod aq;

'Jnorlzqeq I"JntBu '1urulo,r sll uror; dn pruruzuu 3urlnd ecro3l dlprozn-reqlo ']uepuecsuzJl v Jo ]vt4t sr lrrids eqrol Inos or{} Jo uoBuleJ er{I '8uruosuar pu" Surrrrerred '8ur1aag

'pelzluarro dgzcrpzrd 'drzurpto W seop Jlosll dq rrlds aql f Suqeeg

pu? uonzldruatuof, u"rwlrlnn-uou o] pelrtu{ ew dgdosopqdsGorsalal w Inos uerrrS-pog '1zlrs]stuurr er{}Jo 'ueqt 'suonrunJ or{I

16lOISSTAT

192 vr. TELESTANS

as for Fiiino or afly medical theorist, an insttument used by the

soul for feeling and thinking; the spirit itself felt and thought,and differed from the soul only by having lower, more practical

objects of thought and feeling. For these who, like Donio and

perhaps Persio, did identify soul and spitit magic inevitablybecame religion, or religion magic.

€r

enbas 'l1rg1ona crod.ro: roq rp snlrc3.rcd f,nqpz srSutu c3Jea lqn,, tZZl 'd "plql I'z-lzt'dd'utxx'u''1?roolo'?l;;;qrJ;s

'atmsstouatT?d.g np JaLytlaJdoFI a(lJiluat/oll 'uourllrre3 oIIeCI eos oruoq uO 'orsole-r

3o alclrrsrp tql OIUOCI slFc (969 '[ '']lc 'pc's7"ro7;11 'll] 'AI ''|uan.g 'zt6nV a61) tttrdsaql rro 8urlr.r'n uof,ug i'bx 179'dd'ZL8L'ezuctrq'o1saJa.1 zutptpuJag'oullua.rorgoosof,u€Jd aos orsJIc,L qtp\ u()BJJUU():) s<orrroq uo i6-99'g'dd'1ggy'cucpseg'aotttoJorJ ruaE4y 'ss/ualr.f uruuaqdai.5'pf.,'Jnltptlalto auuloJ /lpJttlpu'ouor1 lts ptab uapuoq'aufi11ot lu/./J0/t/tsst/oqot( VaTuo tuutoqdosoJtrlcf ruu/'tuu.tottpau lal// ost]t3stp'snqtnb u7

:zn(T rrqtT ryillulofI ornlpN a6J 'tqdosoJrqd ,6? lrlpanr xutluawo3 tnto1 rutlnfiitV r

trrrds eqt areq^\ olzld e{I 'e q}ruw.ll puz ILISII q}lrt uorun Jo elzts

ulno sll 'rg8rlap elq?^refuoful i{}FN '-{o[ua dilunladrad 'sa:uz]s-qns a>lll dq prpunoJJns puu ',{lsrrzr}uor ilu ruory rEJ $eId v ut'llpN u 'dpoq sq] selsel lr (LuJoJ

pelloped s ut (ueqa ]nfl 'z tr olprue8uof, dlluaunua oq plnoqs q3lqa 'uns oq] Jo ]q3[ ]rerrpeql J?eq ]ouu?f ]r ]3q] P3J3]13 os sI elEls lernluu sll ]?ql sr dpoq

aql uI uortrpuor ddduqun slr Jo uSrs v 'uoll3^res3.rd-Jles lu tJoJe

InJSSeJf,ns ,r{lizrtwd dpo pu? snolxuE '}UrJsuol "

ur pa8e'3ue aJOJ

-aJeLI] sl pu? 'sauoq puu qseH sssJf "lrrP

'PIor {q passedurocue sr

lr dpoq eqt ut tnq : saruutsqns epqns 'tuernl 'toLI dq PepunoJJns,{lerqua sEA tr eJeLI,\r euo eq eJoJeJeqr plnoln. uonun}rs leepr s}I'soruutsqns luf,rluepr ro .Tr?lrrurs LIll.\\ JIJSIT Surlnrn dq peleri{J"tseq sr rlJlr{l\\ (UoTluuessJd u.4A.o s}l ot sp€31 wql []lzu]ru ,luyurory arnsusld sur?8 'es1e "3urqlArarre eI[ ']rrlds oq] ]"LI] sew]s

eq 'selclrrulrd rrursaleJ, qlla aruup.rof,f,z uI 'dlruzllslrg3 r{tlrtr

tueltreeJSz olur .{qdososlrqd lzrn}zu srLI Surrq ol drr seop oruoq'le.taznoq 'p,r, arll fE lq8ru 'turds uzrselel E uo d1a1os peseq

dSoiors,{qd puu dSoloqrdsd z tnq 'poC dq pasryw Inos iuerodrof,uTuv Jo uonueLlr ou >looq eqt tnoqSnorql pu5 o] peslrdrns tou oJr

e.44. snql 'r lunof,f,B otur q]rul palzelal 3un1z1 1ou 'sr t"q] 'Joqdos-opqd IzJnlEu ? Jo .4a.er^ Jo lurod 3Li] ruory uur.u Jo wen ol Suro8

sl aq luqt se3unouuz '(tgSt) slafflllFl onupN aCJ sr.q ur'oruoq

orNoc (z)

794 VI. TELESIANS

will do this is evidently the tky; for he had eadier stated that the

substance most like rnan's spirit is the aether of the heavens 1.

Then comes Donio's Peroratio:

I have set down here all that natural philosophy can tell of man's

nature and spirit. If indeed this spirit is the soul itself, to which God has

promised (if it keeps His law) the enjoyment of celestial goods, and forwhose salvation CI{RIST JE,SUS GOD, KING AND OUR LORD,died, then we Christians must resoJ.ve, ovefcoming nature with God'shelp, to keep our spirit while in this body entirely uncofrupted by alladverse forces, so that after.leaving the body it may have thatfate whichGod Himself shall give it 2.

If spirit and soul are not identical, Donio goes on, then the

nature of the latter is absolutely unknowable, though u/e nlay,

if we like, suppose that the functions of the spirit ate in some

way due to the soul.

etiam nobilioribus cognatis sociirit, si eo ioci erit, quo conttatia sint procul; ibi.

vero immutatus, incorruptus, suoque statu fruens, usque i similibus fotus & vegeta-tus, & lumine aeternum cxhiiaratus; intcqer, aequus, clatus, hilaris, convenientissi-mam, jucundissimamque exercens operationem, summis omnibus ftucns bonis,nihii extri quaerefls amplius, nunc incornprehensibili voluptate, perpetutm agitabit."

1 lbid., II, iv, p. 66.2 Donio, De l"'at. flom., pp. 122: "Ifacc habui, REX Screnissime, quae naturali

phiiosophia magistra scriberem tibi de natvta hominis, deque humano spiritu. Quiquidcm spiritus si est ea ipsa anima, cui i Dco (modo custodiat eius lcgem) fruitiocoelestium bonorum promisszr est: & pro cuius salute CHRISTUS IESUS DEUS,REX E'I' DOI,IINUS NOS'IER, mortuus est: statuendum nobis christianis, eum,DEO sic providcnte, potentia naturam supcrantc, sub hoc corpotc ab omni viimpetentium servari omnino incorruptum: & post discessum i corpore habiturun-leam sortern, quam ipse dederit |)EUS."

'gz'd "PIqI s'gz-6r'dd ''PIqt n

'ol. 6Zl o1 'o7a77ot1 'olsla.1 I

'/ 'p 'ul)'ul,!e '..olsf,a4 oluoruv ,""X,11ff:::k:::ffi3 t'i:1f::I;#:: {{' '1z1t1v4 'orse1e,1 qtrI^\ suolrf,euuoo csolf, s(olsreil PuE >iJo,l\ slt{l uo:gtSt 's11eul,\'"'rulrolao, 0r/a!(1, 'n'tt 'sn.raJ2 JV 'ouonrl,tpp 0u,u0.E;{_,{rTltr,!;r;l

=""t.1il+lT:T;,yr,,"rO uoqtr{ruzleI,{ ul dlrzep ''3'e's.rnllo ll:suzrselel ol rzrlnced slql sBA roN r

sI eJOq] IEI{1 lunsolaf, puz el}qns os sauroraq lI eldoed snorua8ut

{ra,r ur wql puu 'suerrzaq eq} selqtlleseJ llrrds er{} rro eJnlsu

oql ]EI{} Pio} eJE ea JeAosJoI/{ 'q ((OJOA II ouof,rP OSO] e}lOtLI uI,,

suopuuzldre luJouinrl puz pcrsolorls? aqr f etnlosq" susalu ou dq sr

dSoiorrsu Jo lzsslws1p sF{I ', sessnf,slp osl? eLI qf,Iqa 'secuangut

drzleuzld rI Jo uolxaldtuo: orT] uI uaqt JaqluJ ']rrrds aq] ur (ssau

-alrluelur ,{lwpcurzd 'santpqzdzr i?}ueui sue3lu aq qcrq^t iq)au&a7m 1o smueJoJrrp Jo esnuf, lutuattrupunJ eqt sPUg orsJed

'pep-rz8aJsrp oq aou tsnLtl lsanber sHI' ' ' olq rzp ?snJur tov e Brs elueru EI ou-lof, 'ouieil.roC arie auoruido

Eu?s BIIz etuof,rp?rluoJ red otztardlalur ;essa Po 'ortrpnrSetci rv)tJ

"qqep opuotu Iap csoJ red aqc opuelul uotr 'alelnlzu troEvtnradsr rad

ollrlds oll? ourolur'fruueruo3] orard 'u8ls 'ollap or{ aqr otsenb oltnJ,

: s spEOJ r1 'urrds Puu Inos eSn3i'1s3 ot PaPue] ls33i lB P?rl3r{ l"r{} eru,^v s?a 3LI l?q} sa}"lIPuT {ooq slq Jo Pue aq} }? aloudreuonnz3 ar{I 'oruoe uzLI} e8zn8uul l"rlJor{duleu esn o} peurliuloroul pue snoqnzf, eJotu r{loq sr olsrad-eJns atrnb }ou tuu Ilnq :pug v Jo cr8uur qlla luep soop qrFI.&\ 'r(gtEi 0t//01/qc//ap

outa7w,JJap o/o//t2tJ sru1 'otsred oluoluv Jo >lrort ,lpve w Lrt sJnf,f,o

rueuldolelep eulzs oq] >lun{} I 'r }xetuof, snot8rlor u uI petJass? oq

plnor pu? elqrssod lf,EJ uI szrn 'lurds dq Inos go uondrosqs eql

'dSoloqodsd s.orsalel Jo ]uorudolerrap srr{} }EI{} Sutrr.ord uI sI sn

JoJ of,uuuodrur srg 'oruoq ur rr8ztu jo uoBuelu ou sI oJOI{I

orsuscl (S)

196 VI. TELESIANS

a danger that it may fly op to heaven to its father the Sun, as

occufs in cases of ecstasy 1. There is a cosmic spirit, centted ofcourse in the Sun, but permeating everywhete, and by nourishing

our spirit with those things that contain most of it we can give

ourselves "il piu bel ingegno di huomo nato".

Onde ci hanno consigliato certi savi, che chiunque vorra donar virtuall'anima sua, & anche spirito di mondo secondo Ia qualita che e'vuoleapprendere, habbia gti occhi alle membra del gf^n mondo, & scielgasi

quel membro di quella qualita che egli cerca) come in essempio se vortemofar lo spirito nostro solare, o partefice di virtu solare, useremo le cose

solari 2.

Then foliow lists of solarian things, closely modelled on

Ficino's, and we are told to do the same for Jupiter, Venus and

I\{ercury. But, since man is ptimarily solafra;n, it rvould be better

to concentrate on the sun, from which we shall acquire the virtues

of all the heavens; and our spirit,

quanto pir) s'assomigliera a quello del sole, tanto ci fara piu ingegnosi,

& inventivi & giudiciosi, sendo tutto lucente, caldo, tenue, bianco,

mobile, & r'ivace 3.

So far we have neady the whole of F-icino's spiritual magical

theory and pfactice, but lacking the essential elements of the

hyrnn and tlre planetaty music a. The hymn we shall perhaps

find later. Music is only mentioned casually as delighting the

spirit by making it move 5. Persio is more interested in using

visual means of influencing the spirit: beautiful pictures and Peo-ple, clean and graceful rooms and churches 6. Odours are especially

beneficial, being of a like nature to our spirit and being able

I Ibid., pp. 32-3: if the pores of the body are not closed, thcte is "gran pcricoloche ii detto spirito sottilissimo divenuto nori si risolva, & licvissim<-r csscndo, ciod quanto piu puo cclcstc, se nc voli in ciel al suo padrc Sole".

2 Persio, 7-raltato, p. 35.3 Ibid., pp. 38-9.a f'hcrc is a cautioLrs acceptance of talismans, after a mention of the planetaty

rings of Apollonius o['Ihyana, whose spirit was particularly solarian (ibid., pp. 39-40).5 Ibid., p.25.6 lbid., pp. 109-110, 119; cf.p.98, about'fitian's spirits bccoming ecstatically

concentratcd on his subjccts.

..'JOAc PUE JOAo.i(4 sluls eql se ssousnoJlr{3r.r ot r{uuru uJnl lur{t {oqr puu:tuar.uurJlJrl JLIIJo ssaulq8rtg eq] s" arrnis IIEqs esr,r\ eq lzqr deqr puV,,:g.IL\ ,Ja1uo61-

salc-'nb oq islo8uz eurolJq lir^\ slnos noo8 qteap JetJe yJqt puu 'd1s oLIl sE eJu?lsqnsaUJUS cLIt Jo tp"ur pu" IUlIJtqds dllc.rnlzu '1eo.rod;c)a otv sln()s uvulnq :lELIl 51JOSSE

'(tgt-ttt'dd '9691 'iunp8n1) tunrloaq_L aornlc^r aotradxan '1lo.r. paqsrlqnd tsEI srqr.rr osle ]nq ((t-86 'dd 'lggi '>lozotg 'pe) sa.tazuo1dpldaFl eq] ur dluo tc.,u .rnpo51

s'L-02,L'cld'07a77o"t.7'ors"re.1 p

oqr .serlrn,'u snc-,rbr1or rcAo ."-,;'f,fi,':;il:; ffTi::,::l':Ji:1.,'j-lil'liilli?1,1 JctlEJ cllt Sutsn ,{1asoo1 -}sni :}ou sr cq tvql S{\or{s (gg 'd '3'a) rr.rrds oqt LLro.rJ pulrrruaarS-po.1 erll qsrnSurrsrp {llvutlrszrr() soo[) ()]srocl ]€i{t rf,EJ l{,1, .0Zl .d..plcll s

'i0i 'd "Plclt ?,

'001 'd ''PIqt r

-olllld uErsolel Sururqruo3 sr eLI IJo.&\ srLTt ur ofl.rr*..^ 'LitzJp eJoJaq

sur8eq uela se{uueluos ssefo.rd snlr lrlll pur 'n la8uz drulauuld u3>lrl SurLIlaLLros olrrof,eq pur d1s eLIl JO llrq?.J eLIt r{tr^\ pel}un oq

llrm rr:uds lz.tJodlof Jno 'r1]eap Jaryr '1rril ,(liurarq elnl'r sr;zeru

orsJscl ll?ql ltredsns tsesl 13 lsrlLu 3.^\ (sueûell arlt Jo raqteE 3qlqllj(\ -][3s]l ,3urlrun luids I?tJoLULUr s(oruoc .rJqrueuoJ la JI

'r, rtsalef, rsJEJ e rB 'rs.recglep "

opuerf,-ururo3 ?roLI uonq r rssnb 'a.lags elirp Irln- I rg 'r1sa1er atn8r; e1 t'ern8g

IP etued uos ILIr oturds etselef, \P Etv'tLrrv odroo \p vzzeloAerraluof,orol zl uol oLI) auos.recl ur otrlt]Bqcl? at?ry eliep rurLuos 'a1uur o33a,tuou os lE 'ruoJLiI or)rPni8 IeP vzzeLuter'.;[ ted 'nrrqnlaq3 'vzuaarlletu("llop topualds oi "rad 'iurrqde;as Etr-rzf, ?lrrp o8onj iad ar-uor 'oztat ?g

'opuolas Iep Jrlt uori 'surp.ro ciu-rucl 1ap )g 'rue-rdos rior8ue rzw ,tovJoqf,us oruarlod ISoJ (oiElc 'uun1 'a1os 'a11als rlBurErLIJ ouos rlr;rrcIs ru8apIs atuo) ts lB 'otuarlod etlf IS IeIt iltsalaf Jrualrp enl-'unp io{J LlroJtoctr

g 1z:r-ioqdute LU tsrnqtno 8ur,no11c)j ar{r sl aer8ep

tstpa. ol ]ng 's (6lzrlselef,,, eluoleq pue surBls IIe jfo pagrrnd ueeqeêtl ol plES sI stelldoJcl Puu sluIES uI L{IFI^N trJrds olues sF{}

sduqrad sl tI 'srnopo ot erntzu r>lll E Jo sr ]?q] trrrcls IEeJodJoJetu?s eLI] 'tTJrds Jrlt 't1l1zn parlBuepr uaê sdrqrad 'r1t1zn posnJuof,,{lsnore8urp sr puFu u?rselel erl} tullt snorlqo sr }r eJeI{

'z runf,lu(p ararzd ? eurof'olppl rzldulaluor rad auerdos rl.rud elleu JrTES rp 1uJrds rrrsou rilu lrp?rrselolar{f,rurz rg 'a1lru3 itsard 'rropo.p euzds E\rvl aqf,orf,Js 'olq , e}uoruzllep olveurvzl?uur(lle euosrad eilap rturds qE arrodsrp rad ? olr

'seqrrnqf, ur pesn sr esuelw dr{.lo, sl s}ql'r slrJlsou eql qSnoJql 'ul?Jq eq]'Juas ursuJ str r{f,?al o} dpuerua^rrof,

L6lorsuad

198 VI. TELESIANS

sophy with Platonic themes, it seems to me likely that, as Isuggested for Ficino 1, Persio also has in mind the Neoplatonicasttal body, which comes from the heavens, is made of the sub-

stance of the stars, and teturns whence it came'.Persio's treatise ends r,vith a long, Iyrical pt^yer to the sun,

or rathef to "quel vero, unico, & trino Sole, il quale per sua

immagine ha dato il sole, che ci illumina visibilmente" 3. In this

FicinoJike passage a, the soul does seem to be distinguished

fronr the spirit. God illuminates the former; the Sun the latter.

But it is through the sun's action on the spirit that man's ingegno

acquires true wisdom, an acquisition that is only pedected by

God 5; those v'ho acquire v'isdom shall shine like the firmament,

and those who teach it like the stars 6. The prayer ends by asking

that, as the ea.gle fixes the sun rvith its eyes, so mav we, with our

ingegto, always look to the true Sun, v'hich is God, rvho r,vill

illunrinate us as He once hid His Light (the Son) in the pure and

beautiful Virgin, whose garment is the sun and rx,'hose crownis the stats 7.

Here, I think, is the missing hymn u/e u/ere looking for-thecrowning, most e{ficacious part of Persio's solarian opefations onthe spirit. But the fusion u'ith otdinaty religion has become

complete; the distinction between the spirit and the nrind isblurred, if it is there at alI, and the distinction between the Sun

and God is, to say the ieast, shaky. Fersio is not describing a

reii.qious kind of magic, but a nwgical religion, a highly unortho-dox kind of Christianity.

1 V. supra p. 38.2 Pcrsio may well have tead Patrizi's Discorso della DiaersilA de i Furori Poetici

(in lris La Citta -felice, \icnetia, 1.553, fo 44), u'here di$ercnccs in poetic genius arecxplained by a detailed account of the descent of the astral body thtough the spheres.

3 Persi<r, Tralfato, p. 1,24.5 Petsio, ibid., p. 128.

4 Cf . supra p. 18.6 Quoted {rom Danied v. supra 197 note (5).

? Persio, ibid.: "Siaci per te dunque conccduto, o Solc, che noi conosciam beneii primo s<;le, c pcr conscgucnte I'amiamo: c tu Vero e primo Sole conccdine chequcstc luci dclle nostre anime, per poco iucenti stclle divcliutc, a guisa de quellecelesti, chc maggior lume dal celeste Sole si beono, da te divin Sole per divino stilesieno illuminate, & a simiglianza della pura, e bella Vergine che di Sol vestita, coro-nata di stclle, a te sommo Sole piacque si, che in lei tua lucc nascondesti, sollevati,& alzati da questi corporali soli, imagini di te Sol vero, in te sempre collo ngegnodonatoci, com'aquilc gli occhi fissi tcgniamo a te . . ."

'T0z'66t'otlr'rrnl.il .:illl ;

'691 'II "PIqI e

' e (,' d'rrx' r r'' w o H' / o N a (r' oruo q 0",' rr rl,ii :Tr' +r:l;o 4rof,;"'Y* "n' r'

ioruoq ruoJj seAIIep .{1urz1d 'q}zap puz e8z-p1o Sutsnel d11en1ua.r.a snqf 'f,poq ei{} Josuud pqos eqt s>iulrt{s pur dn saup d11unpel8 tt.rrds aq} lzql droaq} s(uof,Eg €

'trrrrds uzrunr{ egl uo selro uotr"g sJoqlne uropour o,tl ,(1uo eLIl aJ€ oluoqpue orserer (e09 'r "rrc 'pa'sryn7tr1 'rrr 'Ar) -Kt{;;t,ri,:r,(:;n#""lt"Xl ..'rr"

'sr11g 'Eutppedg 'ne 'sryn,41 'tZgL 'uoPuol 'sr1.to1[ la aoltA DtrzlstlJ 'uorug r

v ur suzursrlul pu? seulf,Ipetu palzderd dlzrrSolortsv sassrurslP

,{lsnonrdrxetuof, pu" suol}uetu aq f se:uczrd prrSolousu Jo

pcr8zu peills1p er{ }zr{l sr sn{t roJ uoszer eIiI 'os dlarzreqllrP Puudlngeruc sdzqrad 's.oulllg urory ]uaresrp {gzror etv uonlPuof,

sFIt Sulcnpo.rd Jo spoqteul sitl 13I{} ue.tt8 rsnf elduzs lpurseqt tuory eos u?f, euo lng 'z s3tull rnoJ Jo seJI{} sIeJar eq qllqaoi 'o/!A p1Jd1"r1 aO eqt puer p"tl eq pu? (sllrrds agr Jo uolllPuo)olq?ls puz dqllvet4 E eaolqf,u ol Sutdr] s?A\ uol"g 'outttg e{lT

'e rueq] esuapuof, pu? uer{}SueJrs doql

asnuooq poo8 eJu (sseupzs Surpnlsul 'suolloule e]?JePou i sllJrcls

eLI] el?nuet]B daql ef,uIS 'paprolu eq tsnru suollotue luelol6's ..vlJvtad orut cvlvf,t?xo edezs snue1,, 'ctpr8 ]EO o] l Sru LUJ?rI

dllua8 rt Sulde?I Jo sdzlg ''r1trae qserJ lletus 'rru ploc el{rzorq

'urnrdo elul ol ;ew tTrlds oqt Swsuepuof, J:o s^{u16 'dpoq eq}

,(orrsap dgznluele puu dn drp tou ilI.{\ tvr{} tzel{ a1rueS v e^vq

dpuenbesuof, puz Jsuop oJE stpds oqr ]?q] tr o] ees ot sr qwoP

puz dl4rues ouodrsod o1 dzzn eql 'lrrlds puu pulur dSnuepl o]xoporllJo oot sl eq qSnogr 'rtaflvl eqt dpzlncrlrzd ', oruoq puu

orselel ruory sauror lrrrds uzurnq aqt Jo uorldaruor sIH 'r srlrTds

er{} Jo tuourwarr redord v dq qrnod pu? aJII -Ic uor}u8uolordor{} qlla slzep GZr)i s!trrlry p apflA o4ztslH s(uof,ufl slruprd

NocYg sroNYrrd (t)

200 VI. TELESIANS

list of "supcfstitious and fabulous" means of prolonging lifeand preseruing health 1. But this dislike itself needs some explain-

ing; for Bacon believed in most of the theoretical premisses on

which Ficino's masic is based.

Like so many apparently fierce critics of astrologv, Bacon

approved clf "good" astrology. FIis "astrologia safla" excludes

horoscopes anC exact preclictions of particular events, but asserts

the reality of celestial influences, consisting not only of heat and

light, and accepts the traditional characteristics ascribed to the

vafious planets 2. FIe emphasizes that the human spitit is particu-

larly subject to these influences:r. He also believed rnat least some

of the eftects of the powef of the imagination, and cxplained

them by transformations and emanations of the spirit. Incleed,

he suggested the most interesting experiments in teiepathy and

faith-healing to tesr the influence of confidence and credulity on

the efficacy <:f tl-re imagination and spirits a. If, fot example, ;louwish to cufe a sick gentleman b,v farth, first pick out one of his

servants who is naturally ver)i credulous; while the sentlentan

is asleep, hand tl-re servant some harrnless concoction and tell

him that it r,r'ill cure his rnaster u'ithin a certain space of time.

The spirits of the servant, made recePtir.e by his complete faith

in youf medical po\rrefs, will be porverfully stamped witir the

image of this future cLlfe; they will flow out and similarly staffIp

the spirits of his master, also in a state of receptivity because he

is asleep. Thus the cure v'ill be effected. This is even less like a

scientific experirnent than niost of those in the .\1t/ua .\.'y/uarum,

and sl-rows clearly, I think, that Bacon still beiieved in the tradi-tional dcctrine of tl-re magical pcwer of imagination fortifiedby credulity. Another ingredient of lricinian magic which Bacon

1 lbid., II. 158; "... ct dc horis fcrrtunatis sccurrdum schemata cocli, in quibiismcdicinae ad vitam producendam colligi ct compc)ni debcnt; atque de sigillis planc-tarum, per quac virtutcs coclitus acl prolongzrtioncm vitac haurirc ct deduccrc possi-mus; et huiusmodi fabulosis ct supcrstitiosis; pf()rsus miramur homincs ita mentccaptos, ut iis hulusmodi res imponi possit."

z Bacon, De An,gm. Scienl.,IIl, ir', lY:'nrks,l, 554-9.3 llut he rejectcd the Platonic spirilrc ruundi, prcciscly bccatiss it u'as a basis ot

non-demonic magic (Bacon, ,\1/t'. .\1/t,,, Ccntury X, IV'orks, II, 64-0 scc1..)4 Bact;n, '\11u. .1.7'/u., X, 939-959, l(/orks,1I, 652-660.

act uta'ussed crurus i r8E 'rrr 'sryn.41'1i *r<.,s '*l],,)),4'if ;11)i;r*,|)t!:,::r{*,'-aerd a.laurx*rlrr()r runr'r-rrluop 'sarue'luf ze evtd urtsns rueurpnrruetr r"J*T;ii;'lrruoqop r.ra.ro8 es ruzersfrld r:8"ra osoi runJcllnuu eunb 'zcrSol lc uJnEuJJqlEur ln'1r'4 o1t'4 onb rurua

"t""*.;nr,\!*onrJ|,r"lJ?'*]rt:rrt::;':;':;;:K:Yr'"f-fS ":"0 p"q qlrq,lr'suotuodo;d ascq] suorluJLu cjor{r\\ou cq lnq lsecuzuosuoJ IEf,ISnu Jo

suollrodord cqr yo ,t.rcnolslp orit ()1 pzel plno.\\ qllq.\ scdrd puu s8ur.rls 3o sqr8ucltrrorollrp Litr,\\ slucrurr:rdra stsaSSns (Ott-OOt '11 'sry.r07tr1 'L-t8L 'II "n/[S) uof,rg I

'ltz 'd Er_]uT 'A z'i(rg-6gg 'll 't7r0,.41 'i-vtr 'II ''PIqI r

'e sef,uE^resqo InJr{lolspuu ,isue

^\eJ u dq peurup? eq ot '.rnoqe1 3o arud ar{} tz }q8noq eq ol

uurltr otun i{tr(U los r{}?r{ pog r{rTrptr 's:}caga elqou esor1} punodord daqr

JoC '(6r-unnJ uaued seperuof, s0lln^ aJopns u1,, 'LIELu oluil e,\?3 poCrirlr{,{\ tf,rpe tsrr+ }zrlt ol Sursoddo su '1n;,tz1un Luei{} ploq pinoqs J radI asodrnd wq] -ro-+ {llzuortrretur puu rlcrerurs pasn ac1 ,(aqr ruqr puu

'uoituur8erur d3rgo; seliJorueJ3f tzljt pu? '.lr-nod qrvq uonuur8eiur wr{}

Pe]lFuPe aq 1r _II 'tuaruSpn{ u.r.o eurlu rof tng 'Lu3i{] e.roJeq ierd iuqt weql

Jo suonolap oqt esrzr puu 'suonelriJor eqt xlt o] r{f,Jnrlr ueurog aq}iq pizs a.re ss8zwr su ltr Lllesn turlt runl Jo uoituurljeurr aqr ueqr8uoJtsot lluo onlas lnq 'sllJlcls p,re LI]I,IN tJuJluo) Iuluoru"Jtrus Jo u?vf fueiq rou '1lo.tr. op 'surlzr{l pu" 'sretizreql 'seluorueJel }Erlt 'papualerclaq ,rzru ]r JoC 'rr8uu I?ruoureJer Jo l.rud ]ecr8 z go uorlerllud e 'd1sno-raSuzp pue d1pa1oorf, ur srluor urrrari puv ']l tluxe puz d3rlio3 ot aor{,t\ou1 ot leuelaru si tr ueqt ';re,laod eÊrl peHruoJ uorleurSerur aqt JI

'uo sao8 eq 'lng '((of,uopr+uoJ Jo aJJoJ eLIt, dq papru '..sesues eql JouoEurPeru srll ]nolltra turds o] ]rJrds urory suoBzrado puE suorssrur

-suBJJ,, .,dr1lqsqord o] tetaeLr,, sE sldamu ]nq ',,r1ltn1 8ut1ro.tr-olf,EJILu,, JrsLIt Pu? Sussl?cvrvdelitJo slurulf, e^rsse)xe eq] s3ssr{.usrP

aq 'uouzur8zur aL[] jto Ja/\\od eLIt :iurssnrsrp ueli/K '7uru.taa-1 f'o guaru

-aJao(rph, cllt uI 'l3o{3 s<euo Surqruer Jo d"/s, e -[.sva oo] sr ]r lur{} sr

rrSru Jo elrlsrp sFI roJ sr^rS uof,Eg uosuar ]rf,lldxe dpo aq1'soruoruJrLl l?f,rsnu puu lurlselef, Surlreuuof JoJ spunor8

ou ssq aruanbeslrof, rrr puu 'u srDzLuaqturu JoJ alsulsrp IuJeueSsF{ Jo asnuf,aq sdzqred '* slzlle}ul lzrrsnul Jo droaqr lzf,r}Eru-al{tzru aqt ut eêrlaq dliuerzddz lou p}p 'z zlleuzdu?f e{{ 'uoczgtng 'r punos Jo ornwu crurzudp '8ur.r.otu dFzrlncad eq] dqpeurzldxe 'lFlds er{} uo f,rsnlu Jo }lege InJJaa.od eq} sz/K petderee

107NOf,YS SISNYUd

202 VI. TELESIANS

The particular kinds of nragic Bacon is thinking of arc alchemi-

cal gold-nraking and the preservation of youth by operationson the spitit. A little eadier m the sanle work t he states that ttm^y be possible, by prolonged and arduous investigation and

experiment, to make gold or rejuvenate the spirit; but that false

magicians wickedly tty to do these things v'ithout sweat andtoil. That is to say,

^nything like Ficino's spiritual magic in the

De Triplici Ilita is impiously easy, whethet it works ot not, and

Bacon's Historia Vitae et 'Wortis shows us the right, hatd, empiricalwAy to the same end. Nfagis, then, is wtong because it makes

experinrents unnecessary, and Bacon liked doing and planningexperiments.

He may also have thought, not rvithout some feason, thatFicinian magic might be contaminated with pagan religion.After a passage about the benefr,cial effect on the spirits of the

odour of newly-turned eath ', he adds:

I comrnend also, sometimes, in digging of new earth, to pour in someMalmsey or Greek wine, that the vapour of the earth and wine togethermay comfort the spirits the more; providecl always it be not taken fora heathen sacrifice, or libation to the ear.th.

1 Bacon, De Augm. Scient., III, v, Works, I, 574-5 ("Attamen tanta exercethumanum gcnus impotentia et intemperies, ut non solum, quae fieri non possunt,sibi spondeant, sed ctiam maximc atdua, sinc mc''lestia aut sudorc, tanquam feriantes,se adipisci posse confidunt.")

2 Bacon, Sy/u., X, 928, lVorks,II, 649.

"bes gg7'dd "tn 'do'teqruuitl lr i'bcs 69 'dd'6Z9I'runD8n'1 " " IA Uq!7un,tottflo1o"tlsv : 'bas 14 'dd 'III s:rz4 '9991 'sr.lz4 " ' ' g l ttqtT 'sa,t1 saqwr{ 'aqout7opo7"t{0,l{ uqxn!' 'utilral runwusft1dolayy nas aatrldorollqd s!loilanlan 'e11auedwe7; I

s,.zs reqr u.r o.,s), ", ", :o,l:lii,i:,;:;"T'il ?ll*1 TII :l :l;:: #i;oo ?ilt' |

;: 'taqcuulg aas) sotsfqdelaru s.ulleuzdrurJ Jo uor]rllor.e eqtr Surssnrsrp '.lqlssod se .rzg sz'pro.ru IIBqs I ,ftlclldurrs Jo r>lES eqr roC '976.,X 'sl.ri;.1 'oJJauodruo2'laqcuzlg uo?T eas{qdosopqd s,zllauzdruzl Jo olor{^\ eilt Jo uol}rsodxa tue}adruoc pue IinJ B Jo,r ?,

'punoJ eq IIIrtr sluorrntrop trruleler oq] IIu dl.ruau eJ?r{A\ '1991 'r1odu51"'' auotZp"ualg 6t"tarJ ut pa o///olJ u1 godoXr lp !l/a/te2 ,au o11auo{rup7 ospullltoJ oq'1Jo,r lztuaurnuotu s(alrquuy ISln'I uo dlefi-rv1 pepunoJ oq IIIA tunoccu d1,q T

s(ourf,rd ul JoJ 8uqoo1 sE^\ eq tuLIlK ]slr[ punoJ 3r1 Pu? 'rrSuur

pf,ISolonsz 'alqzlcedser diluarzddz ted 'inyre.,nod /.1ppedse JopuH eruos Jo pesu l?3rlrwd ]ue8rn psLI 3r{ 'spluzueus dluor{s Jo

gzgT ui sl tEril 'lq8la-dryE lnoqe to ?3? 3r{} }v 's aluq Jo ettuer eq}

'quua aLI] qJosq? plnoa 'a,to1 Jo aJluef, aq] 'uns aql-otunsuolf,yvug plnoa lr qlF1ra. 'qlrua eq] Surqruordde dlpnper8 s(uns

eg] (sruarrod ror{to ts8uorue) dq peplurarl Suraq sEA slqt tulltpu? (tueu[uu]tr sz^\ runruollrtrl aq] i?gt _ie[eq eq] su/K 'ay1 stq lno-qSnorq] (suonr" slll JoJ alnour puz 1r13nogr sir{ Jo erueq} Is}ueur-EPunJ 3 JOd 'UnS er{} uo PeJ}Ue3 SE,1\ oo} rre}sds izcrSoloJlsu srH'lrSuru lzorSolorlsu 'pesrlrzrd puu 'ul pelseJalur ssra. eq 'oultt.lJo dlluepuedopul 'pus orsrecl puz orseiel Luory .relo uo>lu] p"r{aq qllLIA '. dgdosopqd palzurruop-]rrrCs v pur{ ullauudtu?J'r lsr$ I?eP il?rits I t"rl] punorS>If,?q I?f,rr1dzr8orq sll{} r[]rzr sl ]I'aJII sFI uI slusô ur?]Jef, dq peuoltrPuol oslu s31K I?AIAOJ slr{I'dlloJ os uraq] Surtzarr roJ uor]"f,Erlsn[ dur sr srq] :{ooltno Iu}uorupu? dlrleuosred dreurpro?rlxa s("lleuzdu?J dq polouuoJ dnry-rora.od eru sesodrnd puz suepr IEurBrJo s(ourf,rd 'or8zru ssoulf,Id

To lz^rôJ lzf,nf,vtd v pug ea s>lJo/r\ puz oJII s.ellauudrur3 uI

NOrrSncourNI

VTTENVdI{Vf 'IIA UHICIVHf

204 VII. CAMPANELLA

De Vita coelitils conparanda;he may well have been led to Fictnianmagic by the Trattato dell'ingegta of Persio, who had been a close

friend of his 1. The reason he needed it was as follows.

1 See L. Irirpo, "Appr-rnti Campanelliani II1", Giam. crit. della Jilos. ila/., 194tJ,pp. 435 sec1..

'4gg1'rloduN " ' ' t1o{o1J lp !/la/sr)2 ,au olJauodutoy otolaru:J. o"rg 'cltqwsooljrotl 't

'9-t9 'dd ''r,r "t?n'.1.1";l:::t

:"b:s 61 'dd ''ln 'dcr

'taqrnulg puv'V061'zucpo1,1 '1u1og ()puorupg 'pa'ap.g Jap o77t2'e11auzdruz3 cag r

ot u333q sreSoloJls" spJs^ruo gzgl ruoJd 'urof, u.4A.o sH ul {l?qppd 'laleznog 'su.lA. eH ', sqteep Jraq] Jo se]zp eqt Surrripa.rddpado Jo trq?q eql ur sz. a. puz oruo6 ur luaprser slu urpwJ ar{t Jotszf, sodorsoroll pzq eH 'W,gL ui tl lsurzS" (..sr1rc1urnrrsu1 ,) ilngv LISrTqnd o] sz/r\ Jlesuin{ eq q8noqlle puz dSolonsz drunrpnf

PeuuJsPuof, P"r{ (,pvtta7 }e II3OJ,,) g8gt Jo Iing s.A sntxrsq8noqlp 'dSolorrsz ur relerleq rurg ? se.lo' IIIA ueqrfl ado4 iNoNI

'uroPeerJ Isuosred Joadoq urcru srq /\\ou oslu szln JnoAzJ s.sdo6 eg,l 'e uns eq] Jo dlrfI?sJealun eq] .tunruallrru er{} elnpo}lur plnol\ rlf,lllrr\ 'rusnrloqlu3

.cIatntw,, 'petuloSer z ol p]Jo,4A. elor{a eLI} }reûof ol sluouurory r{}roy oB plnozn 'u11auudruu3 iq peulul} 'saTreuorssrLu uoql'pepuegod srq+ sluale eLI] puz qrzorddu /a,ols s<uns eql Jo edo4ar{} orurluor plnof, eq JI 'of,uzJd yo 3ui1 eLI} uo oq o} oraa lew[puu uirds Jo 3.rH orlt uo ueeq pzrl eluo dagl su 'edo4 orll uopeJluel dla8rel ,r\olr iq era.lo. sadoq izrrSolzt"qf,se s.zlleueduv)'a euroU w uosrrd ur tnd pur palsoJJual sz.4A. ar{ sq}uow rNeJ

v rciJE ]nq : spruruzds or{} .{q paszelar sza eLI uor{- a. '9291 II}un'dlsnordor Surtrr.,tn 'ss1du5tr t? peuruluoJ eH 'sseupuru

'3wtzlnursdq qlrap ol lnd Suraq padzrsa pzLI eq loneteq u sE 'Jueruuosrrdrur

Fnladrad o] pautuaprrof, sz,4A. eg 'salnuol alquuLuoqz ;;lf|v"g0gT uI 'r uns eqt Jo ,blf xoporllroun dlq8rq puz uzrdol;l srq

PaqsllqElse 3^"q ol sura' t-[3ltl.^N ']1o,rel uzuqzle] sltl Jio JJnlIuJ

eq] rrryv se1dz51 ]v uosud ur lnd sz^\ zlleuzdruz3 669l uI

IIIA NYtrun oNv 3lcvy{ S(YTrsNvcII rYJ (t)

206 VII. CAMPANELLA

predict his own imminent death, and by 1,628 fumoufs of itbecame loud and v'idespread 1. 'Ihere seems little doubt that

these funloufs and predictions w'efe actively eflcoufaged by the

Spanish, who aiso made noisy prcpm^tions for the next conclave 2.

Annoyed at his persistently pro-French policy, they hoped to

frighten the Pope to death; and but fi;r Carnpanella's magic they

might have succeeded. How seriously worried Urban VIII was by

these predictions can be seen from his Bull against astrology 3.

Though this confirms in general tefnls the condemnations ofSixtus V's Bull, tire only pfactices it specilically condemns afe

predictions of the deaths of princes and especiaily of Popes,

including members of their fanrilies up to the thircl degree ofconsanguinity inclusive; tircse ate to be considered as ctimes ofldse-majestd, punishablc b), <ieath and confiscation of gocds a.

The two dangeicltis yeafs \r'eie 1,628, when there was an eclipse

of tlre lnoon in January and of the sun iir Deceinber' and 1'630,

with a soiar eclipse in June.In dipioinatic reports frorn Itome of 1628 there ate several

mentions of the Pc.,pc alid Campaneila beint frequentiy closeted

together 5. Ttrey ale saiC to be engaged on some astrological

activity connectecl v'ith ttrre irr:edictions of tire Pope's death, to be

doing4 "necfofi.tancy", and, in one document, to be celebrating

noctufnal rites r,vitli iighted candles t'. What they wefe doing, as

1 Amabiic, op. cit., I, 2)'8,31't-2,321 scq..2 V. ibid., T, 34',7.3 Anci cf. Ainabile, op. cit., I, 347 seq.'a Scc I). tirbarti Ciitina prot,idr:niia Pepae I-III, Contitutio Contra Aslrologos ladi-

ciarios, qri le sialtt Reipuhlicae Citrisliartae, ael Sedis zlposto/icae, seu uita Rorueni Ponlifci:,aat ejus cattsartgui.ueontn Iudicia facere , necilon eos qui i/los dentper consu/ere praesumpserint,

lt1;mac, 1631. T'hat this tsull scemc"l ocldly personal at the timc appcars trom Carnpa-

nella's defencc of it; c-rnc of t1"rc objections to it u'irich hc rcfutes is: "Bulla hacc

rna.qis inscctatut r\strologos, quim haeteticos, & schismaticos. Etenim exconrmuni-cat,' avfctt bona orrnia, applicatque fisco, pocnaque capitali etiam in prinra vice

pulit Astroiogos: quod iracrcticis non fit; unclc videtur magis susc tranquillitati, &ionsanguineorum consuicic, & sub majori ceutcla, pocnaquc quim Ficiei divinoquecultui" (Campanciia, Dispulatio Contra hlurnuranles ... in Ballas 5"\'. Ponirfcunt

.fixti i:. d, LtRli. I-ill. aduersns Itdiciarits editas, irr his Atheisnus Triumpltatus,

Parisiis, 1,636, p. 256); ci. infra pp. 2L8-9.5 Sec Amabilc, Castel/i,I, 27L, II 153-5.6 Ibid., I,281. ('Ieodoro Ameyden, Elogia Summorum Ponlifcum, ms.: "Pontifex

tidem praestigiis adhibcbat, sacra nocturna accensis cereis una cum CampanellaNlonaco Praedicatore, temeritate satis noto, celebravit").

urelnu lurs 'sorp snlslqg lrscp uou 1n '1e1ddns seJI.{ snle ?uJalnl elos a}uneq€ alf,ou utrlnf,Is .ErJol ul lucla8 urnJoc sof,ra rqll rnb 'lutsap uou 'o1eol uI ]uBIf,UaP urnJ lg'lualuasauJdat seleuuld qeot rnb 'snburnb sarzg ?g 'onP eltzulurnl soPu33f,E QrJBnb

'srq"uJopz r.uape? srurzJ snqrf,rTaoJ rB 'steluas 'sig1z stuuzd grr.raa.zpuedrssrp zogcuea 'Jnluu.llsrurur oloq"rp ? rs ru"Be 't1aor z.rado pE snIPI€^ IgIu tuluaf,olf 'urnsuerrz sru8r1 srtrIleuioJz enbsrqz 'ossa;dnl 'oullztttsoJ 'our(ru 'orne1 uI slqeq-Iqpe weuEr :snquopo LunluuioJv ry 'oanzso; ololu sa8radse'lveqns snl;ellu rev eu

'anbtpun urzsnzlf, urn{uop epunJes 'oPurzf,IPeP 31 IiiI EJlus 2P sauollelo;ad 'srat-t oeqls nurrxo r d uq nb rs' *' "":i,';'"# :ru:;il";l- :1 1?:l# #,:; T*d3Jl,'f,"lJfi;r " saJnsueul 3ul'r.o11o3 eql e{ul uaql 'nod dluo sue}zJJqr U l"tlt .trou{ nod 'ado:soroq.rnor( uro.r3 Jr i r(u-te oF ueqr 'aJu no.{. eJor{a uotbat clotla eql sue}Eetql esdqraJuios Jo Juunl eLil jt isnqt1uau1ruut rcdrpa ap stloul tlpual!ft aO 'tl-ll'dd'I'ttT'opttoTtnolol !fulplt a(f 'IIL 'qI'I'6Z9I'lunp8nl '7t't1sso{ 6a7 alotrtJtrrt lutir 12/1H/a xa(T r)xsaptg

u! plptu auolndsns aubsqo lil ptl ituutoboJaaql //ti/Jo//tt//us e'ltuqJn "cV'aaruor1.J',1 tut2t4

-!JlJ0p 4V 'san7r{rilS".f ,t/t/punlas'ur7a7tatq piiaJorcrCrld'r7nrtru:tJa lultraaaPnI 5V'ruuqotVauot1rTsta(ns xuluo 'otflo1o.t1sV snqu;b uI 'L4 Uq!1 unntftioJotTsV 'qleuudurzl z

'9g 'd ''lgldo 'traqruu1g f 'bcs 779 'dd't71a7so1 'altqzury T

seq tr :z6Z9l tII suo,(T fv Poqsriqnd 'atr3oJo.4s;r sltT Jo 1ooflqll eql sE Porzeddu qrrqzr^

(opuarylt' ryPn7ls 0/t1.1 a1r s&Ilauudruu3

ur sesdrlf,e uo Jelclztp v uI Pequf,saP ete uo-s8tno8 oseql'sronbrl pe1ptslP d1ucr3o1

-ousz >luurp {r.{I '(snua6 Puu retldnf 'sr rul{]) sleu?ld PooB o}

8ul3uo1Jq (srnopo prrc slnolor 's1uz1d 'sauoJs pesn deql esodrnd

3ur3s er{} Jo,T 'seuo P?q -}o salu3nE:ul etll ladxe ol (s}euu1d pooS

Surz4oqtuds dq 'puz JIE pa]f,eJul-osdrl3a eq] Jo sorlllunb snoIJIu

-Jed eql asradtlp ot sE,4A. qrlq^\ 'rrsn.-tl POJeusA PU" Iurlof srm'

eJer{I 'esd4ce IrAO eqt ot eunluu-rr sodof,so.Toi{ pEI{ luesard suosrad

Jell]o 3qI '{uFI} aldoed uorlltlof, ss 'euo snol}IlsJadns z lou'ornpaoord porqdoso[L1d u sI sItT] JoJ :du.lN aruss er1] ur PelueseJdorosp sd'ul{Tod aJOA rvr.poz eLI} Jto su8rs 3r1J, 's]os uns alll uer{n.

durel E stLIS[ euo sB 'e]n]Fsqns olTtf,eJepun u? ePIAord or eJe,tr.

osaq] 'errrpagap eJe.4a. 'esdrpa eql o] 8ut^to 'sualveq eLIl ef,uIS

! spuuld ueaes aq] SunuasalcJel 'tq ela,tr sar{f,rot eAtJ Puz salPuzl

orN] uaqJ. 'ser{3u?rq q}la lI Pe}EroleP Pu? sq}olf, uo>lils allqa.I{}yN uroo; aqr Sunq deqa 'ssald.b pue drzruesoJ 'eprdru '1arnz1

luJnq pu? 'secuzlsqns )\tvruoJ: Jeqlo Pu? rzSaurl-esor qllatI peFluuds 'ltz oplslno oi{} }surc3u uroor oq} Pepes deq} }srld

'uJnlus Pu" srsw Jo sesuenHul lrô aq] Pu? sesd{le Sulweg

-as?oslp eq] tsuIES? seJns?etu radord alul o] s?A\ 'pernloefuoodllq8rr 'uoruldo dtu ut 'elzq r teqf,uplg ru1{ rctJv pu? eyq?tuv

LjzIIIA NYSUN ONY SICYTI

208 VII. CAMPANELLA

separate pagination, and is preceded by a publisher's note saying

it came into his hands after the first six Books had alteady been

printed. According to Campanella, and there is no reason todoubt him, he did not rnean to publish this treatise. It was sent tothe pdnter by two highly placed Dominicans 1, rvho wished toprevent Campanella gaining the post of "Consultor" in the HolyOfirce 2; this post would have enabled him to exercise consider-

able control over the censorship of theological publicaticins. Thisact of malice was successful; fot Urban v/as extremely afigry at

the publication and Campanella never obtained his post, thoughhe managed quite soon to tegain the Pope's favour and to have

an official examination of the tteatise, which cleared it of heresy

and superstition 3. He v'as fteed from his imprisonment in Apnl1,629. By the next year he had obtained the Pope's permission tofound a college at Rome ("Collegio Barberino") for the trainingof missionaries in acccrdance v'ith the ptinciples set forth in his

book paod rentiniscentur a, that is to say, missionaries who ri'ould

adrei ex aromatica confecti rnixtura. Siquc duodccim signa etiam imitatus fueris,philosophicd, non supetstitiost, ut vulgus arbitratur, incedes.

Quinto adhibe socios amicos, quorum gcncsis eclipsis malo juxta aphctzrs sublectanon sit. Alultum enim prodest convcrsatio contrerria, aut consirnilis eventui. Illafugat, ista acccrsit evcntum.

Scxto musicam jovialern & veneream apud te habebis, ut acris rnalitia frangatur,& bcnc{icarum symbola excludant maleficarum stellarum vires.

Scptimo quoni.rm rcperiuntur cuiusque sidcris symbola in lapidibus, & plantis,& coloribus, & odoribus, & musica, & motionibus, sicuti in 5. lib. rnedicinaiiumdocuimus: eos adhibebis allicies, qui bcnc{icarum alliciunt vites, maleficarum fugant.

Plurimum valcnt stillatitij liquores, astralitirtcs cxtractae adhibitaeque secundumrationem, ut dictum est, & in 3. partc metaphysicae.

Flaec facies tribus horis ante principium eclipsis, ac tribus post finem, & donccbcncficae pervenerint ad ar-igulos, & robur assumpsefint." For dangerclus colncts(ibid., p. 14) "Non m<-rdo quidcm simulabis coelum cum planetis signisque intracubiculum, sed insuper addes cometae simulacrum ex adreis medicatis, utiliterquod tibi fulgcat co in situ & rnotu proficua fulsionc noxiam tcmperantc. Caeteraut supfa."

1 See Luigi Firpo, Ricerclte Curupanelliane, Fircnze, 1947, pp. 155 scq.2 See Amabile, Castelli,I, 342-3.3 Ibid., I, 360-1; cf. Campanella's Apologia, for this treatise, inka p.220.a Sce Arnabilc, Castelli,I,362, wherc he quotes a letter of 1630 from Campanella

to Cardinal Rarbcrini, in which Campanella says he intends to train Calabrian l)omini-cans and "far'un Collegio Rarberino de Propaganda Fide fondato nel libto delreminiscentur" (this book has been edited by I{. Amerio, puod Reminiscenlhr . . .,Patavii, 1939, Lib. I & 1I; Per la Conuersione degli Ebrei, Fircnze, 1955 (Lib. III ofsame u'ork)).

Ir'0gI 'II 't77a7so2'allqeuY e

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-aue^ rcl'rrcldrrs Ef,i)).-srrni{} rrrcl<j 'rluef,ngl

.ns r}tdzo nlradspz fii#"itt:;i ::il;'sr1zro11or oLIIPJO x3 SnqIluePJE snqIJ?,J slllnru f,E SIJlsouaJ elP cP :nbstsnrl: 'asse1e,t

ouued--oJlB Lunrltlf,u()f, sclcrrrzd snra ()rlISUOf, cp'tpuelrod IgIS unJIP rz ptnbtlzurnlsnr1ul ISiu u()u cLIoI]leJE enbrun.rapts Ilallf, Snlluoru lesslnJ atp ruupznb tunr onb z:rcc1c1<ts ctaSz snlos oo urnc sernld anbszroq'eJ3ssaJJu os Pc slPutuoPqcli lonb u:na.]essrsltu uzuroU tunssluuad tgrs sruzdsrl{ gE olllslnbul ruelleurdu;z-'y uinl 'sluuz lsodsrrnzd'ualuul SnuEqJn,,:sJIoIUcllI s,ddoqcq p.rzdsuS tuol3 P3lonb c8esszd'99I'd,aqttaqny .odtrg i (slqt ,{ucp zllauedruz3 seop asuf, rer{trau ur (slJErual (tzE'i ellqeulvsz:ggg-111 "p1qt'tucructtrts JLlllurrs puu) <(oPUulIA IIrJTPIS olzd 3P oJqlT 1ou asod

zlleueduz3 ll(titr olpotucl II o]€sn Jeluq led tssngut rlianb rzP o^lBS ls zdu.1 ll.qf, oJessIP

rlou8udg I[ 8,, :02t,';11'tJ1also2'altqrury ut'ott7t1ttr7 orlzrtt(J 'zllauzdulz?-]f z

'k;tE'dd "ttldo'laqcuzlg aas) csto,rt .{lrpeers eruuJsq 'l7gl ut slJucl roJ arn}rzdeP slq lllun lggllnoqu u-roJ3 'etuog lts uollsntls SIq puu '8utaq olLll cullltr JoAJU e8allor stqa r

otcdLusls orql ons ieN atuotu€turssllue8qrp sJot{ aPeA BJ 3l al{f,

ollanb ? I8a te (Itln] IqSolortsv 13 erluoi €lloq el ereJ rP ernf, ?q Idrue]

Irlsou aP osolorlsv rotSSeu II ?.1{l 'ullauzdtuef 'cI II '0991 :e(I lZ: sPseJ 'n zuepotrq lv asualsg

aantaftr7 erll uI PaAJ3seJd ',.uluog IP ISIAAV,, eq] Jo euo 's l e['

8urno11og aq] JO IIng s(uzqrf1 ul ,{tntin8uusuor Jo aar8eP P{ql3r-11 Jo uopustu sLIl ef,ueq !,.xngul,, Prq v dq Psue]?eJql s31l\

's,naqdeu s.adod eqlJo ouo (rll.]eqrzg oaPP€I uo6[ ]o uos ell]rl eq]

-.}tg[ ur s3.,1\ orSzu sItI Pesn silsuEdtus] U3LI1K etul] Jeqlouv

.GZgy) ntfioJousv

eqt u"qt JaIIJBo s>lJo.^l. sltl Jo JeLIlo ,{uz ut Jou (lI PuB of lfedxe

rqSiur auo eJer{,x'ratFaTLl la luftra1J aruas aO sl.qut Peuol}ueur lI sI

rou : * {8o1orrs" tsuIEBz sllng er{} Jo uolssnf,slP "

{q Pe,ls.olloJ (}I

Sursrlrzrd suzlrzlos oi{t Jo uorldlJf,seP B sI aJOI{t'Ltgl ur Peqsllqnd'uorsrer \vau aq] ur s3ar3l{.4N '(gzgl LII Per{sllqnd uw PLrv z09l)a/0s pp ?/1!) 3rl] Jo suolsJe^ o.&\l lsJg 3tl] w Peuolluaru lou sI

lI lrrq] t33J eql dq parzrlPq sl 9z9l uI sruou o] etuuf, er{ eroJoq

rr8rur sF{l pe^loê tou Psq 3q wql 'uolszrf,o Puz esodrnd

srr{} roJ dlznedse dn tI aPuru ?ileuzdruv) wqt elqzqord dU8tq

oslz surees ]l !. reqteSo] 3I33Iu srq] esrp"Jd ^ll?n]f,?

PIP adocl er{}

puu u[euzdruu] wqt aJntf,efuor er{} urJguof, stuePr3ul aseql'r ursrf,rlotll?f Jo PuH s(Elleu?dru?J ol PIJoril elor{/K er{l }Jeauof,

602IIIA NYSUN CINV f,ICYN

210 VII. CAMPANELLA

di Astrologia ha insegnato quomodo fata vitentur; e dicono ch'ulti-mamente in casa di questi signori Padroni sia stato prattc to un certo

suo documeflto di candele e di torcie, che signifrcano li pianeti, per

schivare un influsso, che sopfastava al figliuolo di D. Thadeo.

This confirms that Campanella did practise the rite described inhis De siderali Fato uit,irido, and tliat the seven lights symbolizing

the planets wefe an essential feature c''f it. The statement that

he helped to draft Urbau's anti-astrological Bull m y well be

correct 1.

There is one other occasion on which we know that Campanella

used this magic: for his owl1 benefit, on his death-bed, as a

prophylactLc agalnst the eciipse of the sun on June 1st 1639. He

died on \'{ay 21st of that ycar 2.

There is no doubt at aii that this magic practised at Rome by

Campanella derives dircctiy frorr F'icino. At the end of the chapter

on eclipses in the J)e sicierali lrato t,itando, wlten dealing with the

captufe of good in{iucrrces front lavourabie eclipses, Campanella

refers the reader to r,vhat is said in his Af etaplysica on "institutingone's life celcstially", i.e. "de vita coeljtils comPafanda" s. If v'e

loofu at this, r,ve flnC not a discussion of Fjcino's treatise, but a

fuii and \refy competellt suttmafy of it, presented as such a.

Campanelia does not here expiicitly accept all Ficino's views; but

it is evident that he does appfove of his magic 5, since he frequentlyt (-f-. Amabile, Castelli,I, 398-9.2 Scc Quctif & Echard, ,\criptores Ordinis Praedicatorum ..., Paris, 7721', fi,508:

"Audivi a nostris scnioribus turn viventibus Campancllam Fatum sideralc sibi

semper mctuisse & praedirissc ..rb cclypsi st-,lis prima iunii IICDXXXIX venturan

nihiique proptefca in anrccessum ornisisse eorum, quae ad iliud vitandum ipsc

pracsiril',it Aitrolog. Iib. 7 cap.4 art. 1, spectantibus & mitantibus quitumad'erantFratribus: sed ad diem iilum non pervcnit . . ."

3 (.ampant.lla, Astrol., VlI, '13: "Cum vcrc.r bonum poilicetur cciipsis, captandum

est, adhibcnclique illices, vcl joviales, r,cl venefei, vci nrartiales, quemadmodum de

his, quae cie vita coeiitus comparanda disputavimus. & in secundo medicinaliumdocebamus"; a f'cw lincs beforc thcte is another reference to Pars itl of his tVeta-

PhJ'sica'4 Oa.mpanclla, ()niuersalis Philosophiae rcu Metapfutsicaruffx reru771 ..., Paris, 7638,

Pars lll, XV, rrii. ii-viii, pp. 179-i83; thc ftrst mention of the De V-ita Coelitiscoml>aranda is on p. 154.

5 C.ampanella does dcvote tu.o iater chapters of his Metaphlsica (lII, xv, viii, iii;IIl, xv, ix, i; pp. 186-190) to a criticism of Ficino's (and Proclus') theoty of astro-

logicai magicf tut the criticism boils down to Ficino's failute to use Campanella's

terminology.

sIJEIos luls tuuuaznb 'runtleulf,rpatu 'g 'qli ur uretrn€ snrursdrrcs ' ' ' ureroue6 'selzcrpTreue1 so.r .red : snururlrf,uof, slqou s{os ruelnlJll (suulos srurpJo sal .lad,, ',lil.oqpe.{\oqs '.,Jo1?1f,es anbruBolcl 'r1Jol4,, 'oulug | 6Ll 'd 'll 'llo ';\X 'III "plql e

. (ou,au,as) otr- nt.dd .X ;1,;i .H'ili?l^,1;t;::i)),'1'J j,l'.?],.i*

111 i(snpoU)'en 'd'l'll^'AX'III i(snqorlqruq) lLl 'd'l'^'AX'III ''plqT I';-ZBT 'dd 'n,,r 'llo 'AX '111"r1dolayr 'u,yeuudrne3 6

'f7gz 'd ytlur '1t 'aryaauryary eqt uo luurur:r,r {llzrgrcads Surqldup urzluo) lousaop rnq 'lr8rur qlr.,tl sluep luway ?xtuas a1r eql Jo >IOog rit? eqJ, .,'sal sznb tad zg

'tuaro,tz; sl.l. eEIIOls sn(nr 'slr8of, runlur-I 'IJotlrxr q3'uo1 olueunuol rrrr3r.T uI JnrueJ-oruLLiI .]nf,'JSO rrou:rrenb:snqru()rlullelsuol snqtnb qns ?g :seqzi{ r.Lreplql'ru:llup8znolol uT rg 'anbtunuosur runlulurldrul snfa snqDrud ur sqnSurs lprrnJ{ runr:rtds urnp-uoiJnuq pu aEIIols ounb 'u;n1eo1 ponb 'urrsnl1r cunb 'orlus-roluof, aenb 'salsen aznb'tunull ponb 'eunbu aenb '.leu srnb 'rode] srnb 'sarolor lnb 'serodus tnb 'saropornb ri1 'LunJrJ nsuaq ap 't ur ?p 'poI,{ 'g 'qll ur sntursdr.l:s 'uratruc8rn snqtlultlurutrd'urnprno-rd 'ustpqen 'utnJnd 'Llr)nrr)f 'utnpnny aunb lsa pt :anbluertped 'luvtJas'rusrcuaS runllnuJ urnlr.rrds 3nb 'sor lurs opprmrlddu ruolnz oporuon),, : IgI

.d

'(,,u-itr.r<;1e8uv ry 'runl1se13c ?g (lplrnl{ Stunre ?g 'snturds selrllr ser .rnlu€f,r1ddu slqouarrortr€r enb 'rey; 'f,ld xfl,, :o1trr)

^l 'll^ 'AX 'III styrl'.r1da/ayy 'e11cuvdurz3 r

sr l?ql 1o snSsr8ctuslr"L seLUJeH tuorjt eûep ol sruees ((eulJl)opsrq] 11u,, fuqf SuqJELueJ 'a8ussrd srqt o:) >lleq sJJJeJ eq Gourflrl uosuollf,es eql Scllrnporlur ueLIA ', f,rsnlu prrs setu J:o su?euj Aq sloprolui suoruep Isrtselef, Surtrznls uo tftlda/rsh- eq] ruory elJzsszd

oql rrreql Suoura-n aJtlatl/JalJ 'ltr-{qcho.1 'snpot.1 'sntprlqruul: ef,Jnos uIBLu s(oulf,Ic 'uoes eA?r.I e/K su 'eJe'^s' rlllq.tl s8ur]tlrn

Ivr\?vw puz lulrSolorlsu rruoluldoeN esoqt Jo uorlrsodxa IInJ " dq

Poporerd dlarzrperutul sl '. f,rsnru f,ivleveld roJ s3in.r srq puu dr<laqf

Itrrds-rrsntu s.ourf,rC sepnlf,ur r{lFItN'dlururuns s(?lleuudrur-)'s8utqr lELl&\ qSnotgr puu rnoav,J eqt r{sl^\ nod rzts rp1{rr Jo reprsuollsnf ']unof,f,? IIn_I sse1 s.ourf,rC uo otuE aroru duz puads o] peau ou'arogaraqt 'sr eleqp 's{ooq eur?s eq} ui pug ilpN nod 'suol}Ellalsuof, tuqarepun pu? 'tl Jo efor{:t agr q8nor{t pesnsrp sr puz str€d I?npr^rpur s}r ur

Pelrosul puu p3]u€ldrul sI q)ri{^\ 'piro6 aq} Jo trrrds eq} III Surqruerq ro;Pasn e9 ol eJ" sJ€ls puu d1s 'f,rsnuJ 'suotlzsleluof, 'saqlolc 'eul.tt. 'ro13rr\'JIB 'ernletadual 'slnolor 'seJszl 'stnopo lzr{tN puv .////tJaV nsuas aeeq] Jo loog qrt eLIt ur pu? pryaalrlpaw er{t Jo >loog ipg er{] ur uailrr^\ol?q e.4A. ' ' ' 'epqns 'alnd 'eugr 'prcnl lr e{"uJ 'sr IEW llr lcaJrad puu ueruasard 'trlds Llf,nrrr ateleua8 qtrlr{a pesn a9 ol arz sSurql A\oq }n€I

: r selrJlK er{ (suurusll"] s.oupld Jo euo peqrrJsepdproqs Surrrzq reryp 'elduzxe JoJ 'uorJces euo q .ol/pulJryary

sn{ pu" Lpapll(t lprapxs 0/o{ aQ oq} ot dlrzlncnrzd .s>1lon u.{r\o

sF] ol sef,ueJeJet dq suorpaJrp puu serJoer{} s(ourf,rd seteldurof,

ILZIIIA NYSUN CINY SICVW

212 VII. CAMPANELLA

to say, Ficino's astrological magic consists of the same kind ofoperation as that described in the '{sclepias, the "idoi" becoming

either a talism^n ot a human being (the operator) 1.

Campanella, then, not only adopted Ficino's magic, but was

also fully aw^fe of its soufces 2, including the most dangerous.

FIe must have rcaltzed that behind the spititual magic of the

De I..C.C. were prayers and rites addressed to planetary angels t.

But, as we shall see, Campanella would not have had very stfong

fears or scruples about that. He was looking for a ma.gic that

could be defended as natural, and this the De I,'.C.C. ptovided;he was not looking for magic that was teally non-demonic.

ordinis, & quac jovialis, & quae aliarum Planetarum, tam dc stellis fixis, quam de

Daemonibus: quam dc lapidibus, & de Plantis, & animalibuS..., non incptd- Totaautcm haec doctrina i Nlercurio vidctur pfopagata, quemadmodum suo in locrr

antcrius memoravimus."I lbid., lII, XV, vii, vii, p. 1.82: "Ex Fic. Plat. Antiquiores putabant, qucmad-

modum alliciuntur in corpora humana ignci Daemoncs per humorcs, spiritusqueigneos . . . sic etiam pcr radios stellarum spiritus earundem stcllarum, & per sr-rffu-

migia & odores, & sonos, & colores, illis stellis congruentes. & hoc in statuis, &in humanis corporibus."

2 He also cites Pcter of Abano when dealing rvith Ficino's talismans (ibid., p. 181).3 Cf. ibid., lII, X\,', viii, iii, p. 186, on Ficino's methods of attracting demons

and angcls; and the mention of demons in passage quotcd above, p.ZLt note (5).

'VZZ'd EUul 'A r'827,'d Bryul 'A I

.rr,tulu.1 .rorr.1 sn..,oJ, ..,,rr**,0:l, t9o"9 ' :"r;l;,:;il:;tnor',liot 'il:"n"l-1r:'u:ut'bes 99 'dd "tn 'do 'laqruzlg 'Jf T

Surrzeq sef,ueJep sFI II" pBOr 'ueq] 'Jsnru eA 'r sla8rir {rvreuzlddllznedsa 'suoruep poo8 Sut.tio-tut sartlrzrd lurt8zru sprzlno]

s8uluzel Suons tszal ]E aA"LI ot penurluof, otl 'tl paldopz eL[ JOUr

uela pue l sla8uz ro suoruap LIII/K ef,JeLLILuof, luorj: eery sE,\\ lI ]eg]peârlaq dlnn oq raqteLlô. tqnop I 'rr8uru uzIUITIC Jo serueJeP

sq o] prz8er LItlrA 's sluetulradxa trIlsrlunllrtds stq sE qf,ns ':t8zruf,Iloq?rp Jo uorlrafar IEa.J atuos o] sJOJaJ Jo 'uolllg luatpedxa

uz dleraru sr. '- tntruaJslatu/ay plnd aqt uI esJoLueJ luanboia qfnsqtla passerdxa 'sJolJe JarlJEe Jo uortulf,unueJ puz ef,uutuadar aqr

JarJleqA. 'elduuxa ro3: 'eptrep o]-oJe.4tr saet.t snotBIIsJ uao slr{

'dun tuqrN ur puz 'xopoqtroun . a.or{ alnrb eulluJeleP ol llnlHIPdrel lr se>luur dlqrlt-taul slr{J 'uot8qar -}o PuH aeu u.Â,o sn1 aluS

-zdord ot puz rrlot{}z3 poo8 ? sI eLi }uLI} alord ol dlsnoauutlnurs

Surdrr sr 'uot8t1er uo qrnot ]ELII s>lJoa spl IIE uI 'u11auudtuz3

'eruenbasuof uI 'r xopotitJo LtIory wJ sza plJoa ot{l lJeluofor SwoB su/r\ oli qllqa ot uot8tler eLIt t"LIt tqnop elnrl sI eJeq]

rnq l tr uttltrrt ururuoJ plnolls eLI rzLlr eJoJOJeLIT puz 'qrrnqr ei{} Jorenod aqt asn ot olqu eq plncLIS rtl lztll slraford lurualiru slr{ JouIT.wZIIaJJ ol{t JoJ lul}uesse sua. tI 'sJerleq snottlllar s.uleurdurs3 o}

prz8er qtla uonzlardrelul Jo sorlln35llp tlll- N arel{ polzJ oJ? a7l5

'eJnlzu lvaa sll tnoq? erueq puz 'll pulLIOq selJoer{} eLIl tnoqzaJoru uJ?ol uv) e1K 'rr8ztu puz dSoloDsy uo s8uutr^ro. lzreua8eJolu stq ruou puu 'tt Jo sef,ueJep slq tLIoJC "J'7',,i,O s(ouIJId

uo peszq sz.4a. lr ]ur{l /Kou>l plru 'petstsuof, aLLIOU tz rr8zru s6zlleu

-zduru3 qllqa ur suor]Erado eqt Jo ernlrtd eruos eÊL{ ,Â,ou eA

srcvNTVf,rgOTOurSV .{O ruOiIHI oNY SulNassC SGYTTtrNYiII{VJ Q)

214 VII. CAMPANELLA

in mind that they were written primarily from motives of practicalexpediency, which are, horvever, frequentiy counteracted by hisnatural indiscretion and audacity. He was an odd mixture ofpolitic cunning and ingenuous rashness.

Carnpanella makes even greater use than did Ficino of theauthority of Thomas Aquinas in defencling his astrologicalmagic; for Campanella, living in a post-tridentine wodd, thisauthority was still more important. He had, moreover, the addi-tional support of Cardinal Caietano's commentaries on Thomas'Suznma Theologica, which boldly defencl the legitimacy of a.stro-

logical predictions and talismans against Thomas' condemfiationof both 1. 'Ihus Campanella in his defence is able to use at the

same tirne both Thomas and the commentator rvho cclntradicts

him. This use of Tlrouas to defend practices rvl-rich he expiicitlycondemns is perhaps not so odd as it appears at first sight.

Thomas, in the Contra Gentiles and in the two Opascala r.vhich

deal rvith asttologl ', gives strong support for a moderate astro-logical determinism, from r,r.l'rich only man's free-will is exempt;everything else God ruies througli the stars 3. Even human free-will is not rvholly exenrpt; for the soul may be disposed, thougirnot determined, in a certain \i/ay through its connexion r,viththe bodv, which is subject to astral influence. In one of the

Opuscala he concludes that the hear.enly bodies ^re

moved byangels a, and that these angels shoulcl not be v'rorshipped rvith/atria as the authots of the benefits teceived froin them, butreverenced rvith dalia as servants of God who transmit Hisgifts; that is to say, the cuit of planetary angels is put into thesarne class as that of saints 5. Then there is the treatise I)e Fato,whete, in addition to a:rr astrological deternrinism 'uvhich even

1 T'hc crucial placc is : .9utnrn, 7'b.,2da 2dae, q.96, art. ii; fbr Caietano's commcn-tary on this see 'Ihomas Aquinas, Opera Omnia, Romae, 1.570, 1'. XI, Pars Altera,fos 241, ro-242 rct.

2 Thcrmas, Opuscaluru IX (Resportsio ad il[asistrunt Joanneru de L'ercellis de Articulisx/27), XXII (De judiciis aslrornn ad.fratrent Regina/dan).

3 Thorrras, \'arnma conlra Genliles, III, lxxxii-lxxxvi, civ-cvi.a Thomas, Opusculun IX.it Cf. supra p.1.37, and infra p.226.

,. !

a e

.,t ! ).eurlsn Eny uo, o 7 o s a67

. szuroqr:::;' f #: t':$ {;ttt##tlX)r

^t n'^

bes ss7 ':'f);;i;;;03,,i#T'"* ',

'trllta'T olcI 'I'J. '1Lgl 'au;og 'rttttutg ota{61 'suuroga I'gtg'd'rt6l

".4N' r re,sunr\",',!rK i{i,ffi:,fo'#r':{,ii3# ?.I o'rZi"Z%"#'fitI.ff: i

sI sJetwui eseql uI a:uetadruor esoq.4a. 'n euBsnSny lzquro:ol pesn uele sr ori/K 'szruoql o] sefuoJaJ'er -Io ilry st ',{8o1onsz

uo st\erl ut\o stq seurltno "lleuvdtuva

qJiI{rN ut 'arrgerd aq1

'pog JO r{3rnrl3 eri} ur lgord q}lrN p€ar aq 'ipa 3ouonrdsns tnoqlr-4t ',relu deqr reqr os I suzrSoioe'L{t tsa}zat8 aq} pue 'lraglV'seuoql 'iS lo eulrtf,op eql puu sarnldtns ,(loH eqt iiti.,rN eru?Prof,f,? ur

'dgzrrSoiorsdqd pel?erl sr 'sznaf puz sqer\r oqt Jo suoitllsredns aql 11"

_1o pa8rnd ',{8o1or}sv qlrqrn ul 'sre}lvul ieriSolottsv Jo s>loog xrs

: q sp?eJ eitn IinJ er.[i tlrrq.tr. Jo 'atr7o7o"4sy,-

sir{ Jo uoT}?}ueserd erlt ruory uees ,,(1rza1c aq vEJ (lraq15r PuE

sutrrorll 'suurSoloer{t uuf,iultuoq wat8 oa} eqt -}o &lroqtnz eq}

pereplsuof, ?lleuedule3 'pialtls e^Ttf,etord t' sz 'a1qzn1z.t rNoH'rrusruroql qr?el o]'eurog 1v duls sltlJo pue aq] spJElKo]'uapplqroq

suao. '8uq sFI ul uorlrunluul" srr{} Llrla 'ullsrrzdrua) tvL1t fiutstrdrns

lou sr rI 'sJeqto ou pu" 'atuurrrg eqr uo ouulel"J IuurPt"J JoserJzluoruruof FrrSolonsu-ord 3r{} sulutuof oslr, uor}Ipa slql'e tuer,l J:o lrfuno3 eqt Jo saaJrep erl] o] prz8er ssardxa qllapottpe puz A snlcT ot petm1pap '1LgT Jo uollrpo u"r-uog lzar8 aqr

's>1ron (szuror.[J, Jo uonlpe plrgo eLI] ur 'sseuaulnueS stt ]noqztqnop Jo pro/r\ f,uv to 'e1ln eLIl ur ((Iunueqly unpunf,os,, eql

tnoi{}r^\ 'srzaddu tl roJ f dSolonsu Jo sof,ueJep sFI ul olai aC aq} Joesn tzer8 e>l?ru o] elqu aq IIIIs pFor{s ullautduvJ tvLlt elq"pu"}s-Jopun sr ]r 'ssalar{}JeêN 'pedzld uaryo 'oulrlg e>l{ (zlleuzdurz3

qrlqA prur-druntt v sv,$. ap////0t/0usf/ utaJwa{g esoqa ', snu8utr41

snrJaglv dq dprz.lrof, tsorulE sr lr pespur-tun/"ta%E/ lllnpunras ryp{ae epr.t ei{l q}ra ueryo sruaddu tI pu" ivndvS Jo .4A.euoloquug

dq uorrzzr.uorrv) sir{ JoJ: dn u.lo.zrp s>lJo1y\ sI-[ Jo ]srT ar{} ur tousr rI 'dSolorrsz uo setruzJe]tn (s?urorll Jo ]seJ eil] stf,rpzJtuof,

tlpvg tI 'eurnuo8 paJeprsuof, dlznsn lou sr osrweJ] slqt aoN'r susrusrlst Jo lu,r.orddz eqt pu5 e.lo, 'punu usurnq eLI] sePnpur

stz3rcY7{ so ssfNusscr

276 VII. CAMPANELLA

anyway doubtful, since he was ignorant of mathematics, as isshown by his denial of the existence of the Antipodes 1. Campa-

nella's own position is summed up in the following statement 2:

We therefore SZy, with the support of the cloctrine of Thomas,Albertus Magnr-rs ancl the most subtle theoloqians, that man's free-willis not directly subject to the stars, but accidentallv (per accidez,c), in so

far as the body is affected by the heavens and stars, likewise the animal

spirit, which is rarefied and corporeal, and the humours.

This appears to safeguard free-wiil by allowing astrological

influences to feach no higher than the spirit. But \r'e must femem-

ber that Campanella's spirit, like Telesio's, performs the functions

of perceiving, knou,ing and desiring, and is really ^ slightlyinferior double of the soul or mind, from which it difrers almost

solely by being corpoteal:'. Thus planetary influences on the

spirit m y to a high degree determine the chancter of the rnind:

r\s when God wishes to make a perfect .Floly N{an He mav r-rse thestars and elements for tempering the body rightly for the reception

of the soul, and thus make the animal spirits sr.rbtle and pure a.

Indeed the astrologicrrlly deterrnined state of the spirits is ofsuch importance that it is reasonable to decide irrevocably the

course of your whoie life on the basis of your horoscope. Ii forexample, this indicates that your spirits are crass, dull and smoky,

you will be irrernediably stupid and ignorant, and had better

subject yourself entirely to the v'ill of others. A good way ofachieving this is to enter a monastery; if the "family of the wise",that is, the Irranciscans or the Dominicans, will not take lou,try the Jesuits. If you are only moderately stupid, try to become

t Campanella, Astr., p. l.2 ibid., p. 4: "Ncrs igitur, D. 'I'homac & Albcrti i\lagni & subtiiissimorum

'fhcologorum doctrina suffragantc, dicimus hominis arbitrium astris non cssc sub-ditum dircctc, scd pcr accidcns, quatcflus cofpus aflrcitur i coclo & sideribus,similiter spititus animalis, tenuis, corporcus, & humores ipsi".

3 Campancila does also share'fclcsi.-r's (v. supra p. 19i) bclief that the soulelcvatcsthc spirit tcr divinc activitics, c.g. Campanclla, Reelis l:'bilosop/tiae Epilogisticae Partes

Quatuor, Hoc est de Rerurn t\alura . . ., Irrancofurti, 1.623, pp. 1'65, 175.a Campanclla, Aslr., p.5: "Ut cum Deus vult Rcligiosum optimum faccrc,

potcst uti stcllis & elcmcntis ad tcmperandum corpus probe ad susccptionem animae,& spiritus animalcs indc tenucs & puros conficcrc."

snqrJorJe-IUI sngJJ LUns LUnJaP,{S

'so11t souttuoq s013opt ocg q Ia^

(.' JUnJaPIPEJT SIqoLI

uuru;Olr rB 'sutqlzdfluz rg 'sztqlt;dur{s sc1z1 tnb'lel.rodo essln3 uIolnz souIAl(L, ;7 'd ''t1sSt z

'9-gi 'dd 'l '^ 'IIA ''rlrv'qlauzdurz3 r

sr lr 'pautruralep d11zrr3o1oJls3 etv so^lasuaq] suorS{aI JI

aeN 3q] or ^\ou

pu' (r{sruzdS .suzureo ,qruarg .suzruo6 :rlTrt'suzrsle6 's.lsef 'suztuoldqzg eql ol dlarrtssalrns luo,ll uoISIIeJ

'sprz.ttsea pu" sPJzar{lJou ldeJf, uoISaJ slsJedruel otl} su (efueql

.stsrcq Jo dtqsron aqr SurenPord Polrod dlotus 3r.[] 'peuaddeq

Suql oIUBS ot[] eJatl.,lt 'fd{8g o1 Passrd uoISIIeJ puz 'd>iolus slIJIds

Jreqt epuru tI Jetvau PatileoJddu lI sV 'uratl] Suturnq ]noqlrastrJrds rlotlt .{yund Puu f,1amt o} f,azrlv tlSnoua rvJ Suieq uns

eq] 'Jotunba aqr tveu Sutrrtl seldoed Llrla s?a uor8lieJ Jo ]uas er{l

'turod tugtslp ]SoLu sll fu sg.a6 ]I uetlA 'tllJge 3Li1 sPJga.ol uns eql

Jo r{3uorddz eq} sr se8uuqr snoISIIaJ eseql ui Jo}f,vJ uluuI oLII

,i11urr8o1orls€ st '.{}tuzttslrq] Suipnput 'suolSqer IIE rJ ff o:J"i:;oq] ]sLIl droaqf eqt Jo aôJddu PInoLis ali IELII IsJnlEU sI ]I (slueru

-elour s(uns oqt dq posnul puu PaPUelIod r{}oq s3.^4. uorBIIsJ .\\3u

s(ulleuudtuz3 of,urs s ']I trlory Jeaod Jreq] I[u 3ÎefoJ oll,,ra. 's1auz1d

Jor{}o eqt uzqt IEI}uenHUI eJolu dlasueurul 3sJno: Jo sl uns aL{I'z PoO

pu" ru"pv o] >llrq os pu? 'sJoJssluu siLI ruory LIUON '.{noN tllouruzrlzJq\r 'ruzqzrqy tuou Lueql luJzel suzrld{8E eq} 'ltvJ uJ

'srEls eq] Jo

'Ser.s?u puz 'sarqtudrtuu Pu? serglzduds eseg] sn o] uaoP PePueq sAEq

oqa uaul esor{t .poC dq rq8nzf ro 'aurnrp uaeq a^?q lsnlu dn.{J

:at7op"4s0 zJSIJd

Jo puH z sr r{frLIA uor}rPvtt v dq alqrssod dz.,ro. e}nlosqz lsoul 3r{l

uI Pealuurun8 st 'spuedeP sedossoJotl Jo dlIIIq?IIeJ eq] qlrq.lA. uo

'sJuls eq] Jo sJatf,"Jzqo Pu" setu?u IsuoIlrPEJ] eql Jo I{}nJ} at{I.r r{}Jog os puz-u,zrsnqtJvJ v Oruof,aq 'tuatuuosudlur Jo

Pooqrle>lrl solsf,IPur odof,soJoq Jnod JI 'lsruowld E Jo ]sltuoq,L v

LLZSrcYIÎ do ss3Nq.{[c

278 VII. CAMPANELLA

perhaps reasonable to ordet the details of religious devctions rnaccordance r,vith the planets. Campanella discusses at length thequestion: should prayers be said at astrologically favourabletimes? In favour of the answer yes w-e have these points: first,Solomon's recommendation in the Book of lYisdom 1 to pray at

sunrise, which is suppoted by the facts that the sun, rising always

with Nletcutlt and Venus, disposes the soul to contemplation, as

Ficino noted in the De Tr. V.', and that altarc are at the East

end of churches. Secondly, David said: "Seven times a day do

I praise thee" 3, and there are seven canonical hours; these, the

Astrologers think, ^te

allotted to the seven planets, like the days

of the week, the seven ages of the world, etc.. Campanella accepts

the first of these arguments with the qualifications that the action

of the planets is on the body and spirit, tather than the soul,

and that ^ good rnail may successfully pruy at any time. The

seconcl he rejects on the grounds that tl-re hours of ptayer are

seven, not because of the planets, but because of the seven

stations of tire Cross and the Seven Last \ilords, and the se\ren

gifts of the l{oly Ghost, or because God has harmoniouslyarranged everythlns in sevens a. This rejection is certainly dis-

honest; fc.t, as we shall see, Campanella did not believe in a

hatmonically cf numeroLogicaily constructed universe, it the

manner of Giorgi, and he did believe that the days cf the ureek

and the ages of the r,r"odd corresponcied with, atld wete dominated

by, the planets 5.

Since Carnpanella's ,4stro/ogica contained these none tooorthodox theories, it is understandable that he should have been

anxious to protect himself with the authority of Thomas, Albert,and Caietano, especialiy as, unlike the other magicians 'we have

met, he v,'as writing after Sixtus V's Bull against astrology andjust before Urban VIII's. Cantpanella later dealt with these two

I Wisdom, XVI, 28.2 Ficino, Op. Ozan., pp. 499-500 (De 7.r. L/.,I, vii).3 P.ralm '179, v. 164.a Camparrclla,, Aslr., Vl, li,2, pp. 214-6,5 Ibid., VI, vi, p. 227; II, iii, 2, p.74,

't9Z 'd ''dt!(T 'u11euedurz3 s

(.'Jnurzlf,es uou JnluelouJ urn: 1a,t 'snu-rz.loullt 1el 'scuotleulputserelncrlrzd lV :lunladdv etlvuttut rg 'ez1uz1d rg 'ouroq uroJeuoa luuJOA uJnf, :runloallrn1d urnr:szJqurn snwlSrla tuntrsee LUIue Lunf,:o[ee) g runpucSlle ry'urnpue.ladcrpB Jnuuurlcur ponb xeJrluod 'g rziicu rrN,, t1LZ 'd "7u(s157 'zlieurdruz3 ,

' (ctunuolluur,rrp snuaS auLLI(),,suruepuof, ,4a.olr sntrxls 'pauesqo uoeq lou sul{ uuq slql ef,urs f ..luassln-; z}dlnsuoralet8 eepuu-tn( sBrz eef,rporu ears 'ezrnllnol.r8z 'sIuollu8r,rcu ornb 'sngluollu.tJesqosnglllrnlcu rg 's(trrpn( ueru€l srsslurJed 'luapnz etEUJtrEu Lun.rnluele prnbrlz ,ll.rorluapuad clztrun]ol Euzrunq qz arnb 'snqluollcu s(r lnv ' ' ' snqrlue8urluor srJnlnJ ap,,r{llr{rN d.8o1o.rlsu ,fuetrrpn( Jo >looq llu pourrrcplrof, puli llf,uno-r eqt :'plcl1 I

<<' ' ' s3]uef,JexJ urnJetrsod uI ruuf,Ipelu uJOJ

?S 'ureuollzSl,rzrr 'uJuJnllnrtr8u ?f,rlf, urznbrclez.rd 'tuclrv erztSolorlsy :lzuutrtpnlazlf,rp anbrrnosonb sorlz :g 'so:rlrureql€I{ 'so8o1o.nsy,, I[E sulutpuoo 'lE9I 'cr:ruog'"' so7.to1t1pn7 sofloJo.r1tv pJluo7 ot/t//t/tul3 'III.L aa{o4, "' /uoqr[) '(J r]l'traTtytaplralrlplxl an67o,t7s;t saluarraxrJ orluo7 tqitutj aoQorJ !lxl.f .'O'.V'C1'-f

o!//t//lsuo2 7

' ' ' .tp//pa s0r"totJlptltr snsJafl,pp

'IIIA'gYn,c? ".1

7x 5 aatgft/u7d'ss s?lrxg ut'laTuout or//t/,<? ?r/t3 s/lttprnlarul\'ptlu03 o1lnlnr[st67 :'bas gg7 'dd '9tgL 'sllsuz.1 "t.1 rrrt.rtary/y.-' 'uJlcuudiuul r

Jo luri] S?A\ a,er^ Jo ]urod s.sileusdluu] uiory uorlfrPerd 3o pupl]uuuodtul tsoul er{I 'c sJe}f,uJvgl puu sPtrILu rno esuangw '[Iqn-tsrssJrr tou pu" dlroerrpur qSnor{t 'sue-tzeq eq} t"LI} gsllqzlsa o} ul

tq8norq vwBE ete ouraf,oiu3 puu srurorll 'r Lu3r.[] tnoq" suoufrp-ard urztJer e>lpur touu?f eJoJaJeq] puz suonzurl]ur eseq] lsrsolTr) 3.&\ lEr{l lJessu ol s}u3.4a. {lararu lnq '.,sef,Ioqf, Pu? suollfBuPlrer ot susÊsq 3r{r {q pauilsur eJu ea lsrl} {uep tou seoP JeLI}?c

,(loH erll,, esJnof, Jo puz-snoJe8rrcp oq ,{uru deql esnzf,oq tnq'es1u3 oJE suoilrrpeJd urutJef,un 'lzlaua8 esnzceq (z11auzc1uz3 s,{es

'ra.,teznog tou '. uorlzulllp Jo puFI dra.ta peuLuepuof, A snlxrqs?eler{/N l1r.lo.-eer3: Sur8urr3ur uor}f,rpard 3lo uorsrf,eJd puz dturvltaJE p3tur?lf, qlFIlK dSolorrs'e ,fuoluul-rrp uo s>looq esoq] ,{1uo

PeurusPuof, P?r{ luerJ Jo lrfuno] aril 'z eurf,ipeu puu uor}?8r^?u'arnllnrlt?v 1o Sllz InJesn oqt uT padoldua {8o1orrsv Jo 'll.gs(A snlxls dq perurguof, pue ]uoJI Jo Irf,uno3 er{} dq ua,n l3 'p,r-ordde eri] Jo uEf, erl sR qf,nur sE se>luur eH 'dlulvtte) atnlosqz r{}pN

slueê J?il1f,ilJud rrrpard or urrulf or{rK sJeSoloJ}s? (<p?q,, A\eJ 3

dpo uruepuof, puu dSoloJls? ..poo3,, puaruluof,eJ o] Surrzeddz,iq dn pue sfing eL[] ter-lt 'rueq] pe>13?]tz oÊLI o] pesoddns ere

oqa sJeSoloJls? druwSeiul aqt o] suorssef,uof, duuul os so>l?ru

qrlrl.4A, r iuoq] Jo of,uoJep 3 par{srTqnd r.{ salaqdalwrJ saulslacfivslrl Jo uoErPo gtgL ell] Jo Pue aqt lv z llv^\ snorueSur u3 ur sllng

6TZf,rcYv[ .ito ss)Nssscr

220 VII. CAN{PANELLA

large-scale supernatural events from celestial portents, sinceall his esciratalogical hopes were deduced from the peculiarbehaviour of tl-re sun. Though such predictions qurte plainlycannot be included in any of the permitted classes, agriculture,navigation, medicine, he firmly asserts their legitimacy, supportinghimself with the Star in the East 1. He does not discuss the con-denrnation in Sixtus V's Bull of those who revive pagan idolatrybv "sayin.q prayers to demons, rvith fumigations of frankincenseand other things, or offer other sacrifices, light candles, or misuse

sacred things" 2; which must have made arvkward reading bothfor him and for Urban VIII 3. Campanella ends his defence ofthe Bulls by ref-erring his readers, for fuller information, to his

'lletaplysica, w,here they ri.<-ruld have found, amongst other curiousthings, the full and favourable exposition of Ficino's rnag4ic andits Neoplatonic sources t.

Campanella's -.1p0/ogro for his I)e l:bto siderali uilando, that isto say, for his eciipse-magic, was never published 5; it was

composed in 1 629, when this treatise was officially examined forhercsy and superstition o, and probably gives us the argumentsrvith wiricir he defenCed hirnseif on this occasion. He begins byresunrins this nragical operation, but omits, significantiy, themusic, tl"rereby avoiding the charge of using incantations orinvocations. We are then told, with the usual battery of references

to "f'honras, including the De Fato, that remedies against astro-logicaliy caused evils must be pious, because, if there were nosuch remedies, then fate woulC be unavoidable-there wolrld be

1 Ibid., p1>.252,262; cf . ,4slr., p. 1 (using l-ukc, XXI, 25), Qtnd reruirt., pp.1.5-6.2 "Alii vcrir zrliquas pristinac, & antiquatae, ac pcr Crucis I'ictoriam

pr()stratQ Idololatriac rcliquias rctincr-rtcs, . . . ad futurorum divinationcm intcndunt.Alii . . . ncfarias magic:re artis incantati,rncs, instrumcnta, & vcncHca adhibcnt,circulos, & diabolicos charactcrcs describunt, l)acmoncs invoczrnt . . . cis prcccs,& thuris, aut erlizrrum rcrLlm suffimcnta, seu fumicationcs, aliave sacrificia offcrunt,candclas acccndunt, aut rebus sacris . . . abutuntuf . . ."

:r (.ampanclla hcre (Dislt., p. 269) dcnics that he bclicvcd the prcdictions ofUrban's death; he must of coursc havc disbelicvcd thcir ccrtaintv, or thcrc r.vouldhavc bccn no point in doing thc magic.

a (lamparrclla, Disp., p. 273. Cf. supra p.270.t lt is givcn in Amabiic, C'aste//i, II, 172 scq.6 See Amabile, ibid., l, 360-1.

'gf 'd t,.rdns 'IJ L

'(ltt 'te I s.J'es_c1 'srr:rue ,1 'ttrtar6 nn{61) r'^...:1.,j:/

:i,,0:,'r:,r:r:;,fiJ:ft,,::;il;;.:l_J,,,ir.lr,},,,,,i,,'snu8ull snuiluoJ()li snJILl()r.lil] an.,,r, 1 snrlrsJul\ oncJrrucl : rlrprLU s'JLILU() ii;uqrud'ulnnxngul IUnJ()Ix()u 1o'oztltreltlsod uuturrs JLtr:oJlp lnr:'11111.11,rssi1) lo'st.roL uil;tlllutu]titt.3t.l-t<tl'seuLjr;o'lllltutoJu soJ()F() 1o':rirlo-1lJop<i'oi;tltlu11ttrs ornbu'Lunlrtit lronf ']setu'.r1urj lu;ijli-l isdilrE.Inlu:rlJzJlLl()l rlrci[u ]o ovprrnru SolSlr\ urlLlo ponf;,,:'prq1 c

sedrru*.1 re ,sr'el ro ,rqciris<i,dltli,:;l]l]l'J:il"::::l,'i,,;::::'.'i:,";il:: ilf:,"|":."'.,tuu1fi1r1g ilrslJ.l JLruf()A ruutqdos

-o1rqd uunb :Ic(I ouol]uJ(),\ul un: er,lqdosoltr-1d rr,lcJocs LunlplruoJ rurrrronb ']oled'Lurntrcd ':sl runss:rrdxo uou p{)n|,, :ZLL'Il <!//)/!pJ'c1lqr;ut1r pnclu tlloi,rudrrru"; {:

'E.1, 'd r:tdns '3'; z,ZLI,II .'PIqI I

dprc1d pellraes daql roJ luonrrado aloq.^\ ellt Jo arnt?e; sno

-raHuzp tsolu eq] otea eseql q slrlliil uales eLIi tnoqz tzrir\\ lng'. .3uraq .]uer3rllatrrr uE ot pesseJpp" aq aJoJ3Jaql

tsntrl PI"Iz sulils sE tfu {1uo urf r{clit err-iis 'rrljzrn lruolr-rop JO s>lJBLu

3t1t eJ" 'ourlarcJ PU? seruoql o1 Hurp.loffu 'r-i:yr1.rrn ',.sle1ta1 losJatJEJErlf,,, Luory e3ry eJE serpJllrtJ srq tErll Lurvlf oslE rrBf ulleu-udruz3 'o anHuld aLIt tsrJrc8u ipeiueJ IET.uJOU r tfrji ur sEA JeulnllusrLll ur JrE aLT] Sursural: i utb-oJo{n e IOLI-\\ oLIt ur slue LUatEts prlE^puE tsJrroLl aal slil Jo euo sr o.\\t 3seLlt Jo puofas 3gI '6(3n3u1d

JLII uo ssDr?3Jl slll u[ 'rerldosoilLld puu uBrr3oloJLII ]u3.ro'uouz3eunr;aJold 'c-rurrlg orlrsJulV {q JrlnfnJud ur 'slo}ro;-r IIv,, dq

pe]lrurps sr sruelused 3o spsas snoNou sLIt Jo Jr€ eq] eSrnd sJnopofllB{.uoJr luLtrt jn .,snoi,t c1o sr asdrlJa >ltrElq aLI} ol drzr}uor JfJoJz, sAuLI stusruJE:j 3]rql\ 'uza1l ]ELIJ,, 'asdiire eql Jo stfeJre eqllsurs8u uoqJu IuJnlEU e J^vq II? pesodoJd sarpalu)J aLI] asnzf,oq

'llAOCI Jr{1 Ll}ri\\ }Jvcl f\Jvf ou sr eJeLlJ ', ((lzrJtsoJJat ol lunselof puu'errrssud ol elrl)z,, serlddu Lllpl.At 'lr.3eru [EJntEU 'poo8 puz rr8zuf,Iuo{uaP 'Pzq uea.4a.leq uon)unsrp Jur[rruuJ 3r1] eAsLI 3.4A. usrll

'* rrSztu pall?l suersJedrqt r{rrq.,r\ dqdosolrqd tanas tzr{t Jo 'pog ol uopzrolur u? qtr,ry\ tnopellJuf, ',(peurar E sI lr etruls 'luapl,ra sr lred ssardxa ou sI elaql lur{J

Je tlul aLIl JoJ sE : z suoursp srrl Jo IIAecI

3q] r{tr-4A. }lEd sssJdxe .ro }r3ul 3 pe^loûr deqt 3i ,{1uo 'szuoql 0lSutprorce u[u,8v (snor]nsJadns sz peuruepuof aq plnol serpauraJ

assqJ 'r stusluqsrund pu? spJu.4a,eJ tsnf ou ef,u3r{ puE (llr.{\-eeu ou

LZZfrcYr^r do sg3N[.{sci

222 VII. CAMPANELLA

to be a sign or ^

symbol, and Campanella himself had said thatthey "represented the pianets" 1. He therefore devotes the greaterp^rt of his Apologia to arguing that these seven lights could havea nataral, physical effect. He begins by asserting that numbers

alone can be physical causes, fot "God has made everything innumbet, weight and measure", and gives a formidable list ofpatristic authorities for the poviers and virtues of numbers 2.

As I have akeady said, Campanella did not believe in a Pytha-gorean of Platonic harmony of the universe, and could nothonestiy use such arguments.

V'-e conre a little nearer the truth when Campanella abandons

numerology and tacitly adnrits that the point about the liehts is

not their sevenness, but their fepresentation of the planets. He

cites Thomas, yet ag rrt, to show that the tertestrial world isgoverned and otdered by means of astral influxes, and Ficino, notas the Great Theoiogian and medical writet, but as the authorof I)e T.'.C'.C'., to support the view that these influxes are nloreeffectively captured "by irlitating the heavens, than by notimitating them" 3. 'fhen comes a genefal defence of the opinionthat natural, celestialiy derived power can be given to attefacts

by making them of a suitable sirape or figure ; that. is to say, the

arguments normalll' ss.4 to show tirat talisnlans can act naturally,but rvhich are now applied to Carnpanelia's candles. 'Ihomas,

in the C'ontra Gentile4 admits that ^rtefacts

can acquire occult,celestial virtues; this he contradicts, but does not expressly retract,

in the Santrua 'f'beo/ogica, as Caietano points out a. Campanella

then summarizes some of Caietano's subtle ar€luments in favourof the natural action of talismans, fot which, as Carnpanella says,

"he fought valiantly" 5. 'Ihese arguments, rnostllr dtarvn from

1 V. supra p,207,z Campanclla, ibid., pp. 174 seq.3 (.ampanella apud Amabiie, Caslelli, il, 175: "ilagis autcm captatur influxus

coeii imitando coelum, quam non imitando, ut testatur F'icinus in lib. dc vita coelituscomparandl . , ,"

a Campanella, ibid., p. 177; Thomas, Contra Gen.l.,IlI, cv; Caictano, Contu. inSumm. 7-/t.,2da 2dae, q. 96, ii.

6 Campanella, ibid., p. 178: "fortitet pugnat pro eis".

'(7) elou L1Z'd urdns ',1 ?.

'PIqI T

'ftuotlleP Io'1uln:tuu pu" iEnlIJIdS JOtllIe oq pinol cr8zru S(otIIfIJ s? ]sn[

(oo]

sdzzrr,rsrilo treeq eAEq dr:ul eJaq] ]nq :po1Joa rr8uru srq lI-iSnoLI] ET

-leuzdulzf LIIFITN ut z(zzn 3uo d1ulu]f,el sua srql 'sdtuzl drr-uns asn

aou aldoad s? JatTWJ 'a:luengul IEIfSalIeq sll clrosqz PLr?, Its Ptrg

'suorllunfuor elg?JnoAEJ ]soLU eqt ur PO:JuB;JE 'srq8ll {rewp:lo

JO lno ueÊsrl sJnluI{rIIU ? '{llBJel{ e:}rnb 'arytu o} eiqrsso'J snqr

suA tI 'err1 [wulPro ]sn[ ]nq 'cluasselurnh j:o IJOS duz ]ou su,u.

suelroi{ aq} To ef,ri?tsqns oi{t t1lrc[,l\ ur 'r8olottlsof u?rsalel u LI]UA

oiq?Arefuor dpro sua tT 'uolt?rodo IErTs{qd 'aldruts elrnlr z 'dlluar-uddt tszel lu (]nq ouollvi:t8ulul orll LIO parlusl anbrutllsl prr3o1

-oqcdsd Jo pull r re:lucl ou sI lI 'latu el?tl aa sratllo -,iuu uori;tueJejtrP dlurrpzr sI qfrqa :r3ztu lBrnlsu JO turoJ ? sl sF{I

'. fseruangul] inpruerl eq] .radural 'areq] Suluqs dq

'11run sz 'uopotu r{fns r{ll,t:r puz 'uotlrsoc] z r{f,ns uI nor( roJ eurqs dgn;asn

feu srql wq] os '1etla]utu Pat?f,TPau '1v1tav Jo lno eP?ru 'laruoc aql

Jo urnrf,slnurs e PPE osls l[rrn nod 1nq 'tvtpoz eq] Jo suSts puz sleueld

oq] qlI/K 'sue.teeq elp <ruoor aql ull{lra 'alzlmuts .'(1uo fou IIrd\ no^

: sloruof, snoJeSuEP qrla Surlzep JoJ stlol]f,eJrP

s(sileuudlu?J ruorJ J?elf, elrnb Peepur sl sHI 'ue^?3q elq?JnoÊJ

'peqrnlslpun 'lututou ellq Jeqtou? sellesJno e>lrttl 3,4s. os 'Suolzn

euo8 o^zr{ su.?Aueq IueJ eqt ! aptslno pIJolY\ Pr}sal3f, Pasd{le'errrlragap aqt JoJ otntltsqns e dldrurs otlnb '>1u1t11 1 'ele LUooJ POI?os

eql uT s1q3q eql 'r theg er" Iueql Jo r{}oq roJ iafuu}sqns JIeq} uI

oslu tnq 'reqrunu JIor{} w dpo }ou s}euzld aq} elu}rul s1t13r1 srq

]Bq] sn slle] "llsuzdruz3

ueq.&\ qlnn eq] JaJseu IIls eLuof, 3,N'salPu?f, o] IIE ]E euou

01 ef,uuêleJ snonuol J;,qlw z dpo 3A3g 'setpoqpedzqs ,(lsnotrzrr puz steuS"ur Jo rnol,rzl[eq eql

PU? (SuELuS{?}

Flaur SunzoH

TZZ3I9YIÎ .fO SASNU{ICI

VII. CAMPANELLA

(3) CaupeNELLA AND rHE ANGELs

In his ,4tlteisntas Triumpltatus Canrpanella discusses various

pagan religions, among them the worship of the stars, tl-re sky

and the Sun. This, he thinks, is iess reprehensible than otherkinds of non-Christian reliqion:for these portions of the wodd afe seen to be far from corruption,and endowed with a .u-ivid and simple beauty; and thev are the noblercauses of lower things, and live in a subiime region, continually bene-

fitting us bv pourins out light, heat and inflr-rences, generating, changing,

producing all thinus; on account of all this the pagans couid easilv be

led to think that they v/ere gods 2.

But, on exarnining this subject more closely, Campanella foundthat after all one should not wofsirip the stars as divine ; but his

regret and hesitation are so evident, that, from this passage

alone, orle would stronuly suspect that l-re irinrself did practice

this kind of u'orship. -I'he crucial qucstion for Campanella is

rn'hether the stars are the living bodies of souls, of, according to

the Aristotelian and Thomist view, they afe merely inanimate

bodies movecl b)' Intelligences; he takes it for granted that inthe iattef case ntl one v/ould consider rvorshipPitg thent, nof,

apparently the moving Inteiligences. If the former vierv, r,rthicir

is lreld by the Platonists and many Fathers, and which Thomas

allov's to be compatible with Christian dognra 1, is correct, then1 Car-npancilir, .,1/lLeistittts 7'riuutphalus, ftomac, 1.631 , p. 111: "i\'Iin<trc tandcm

rcprchcnsi<inc dignos dcprchcndi c<.rs, qui adorant Sidcra, Cttclum, & Solcm:quonianr tizrc portioncs Niundi sc ()stcndunt, l'r cr-irruptiotrc distatrtcs, & pulchritudir-rcvividir, simpliciquc dor-rrrtac: suntquc nobiliorcs fcrum infcriorr-rm c?lusec, & insublimi rcgirinc dcgr-rnt, continuir ircncticicntcll uobis, luccm cffur-rdcndo, calorcm,& influcntias: gcncrandr-i, altcran<lo, omrriaciuc produccndo: quas ob rcs magisrn()vcrc p()sliLllii (lcntcs ad crcclcr-rdun-r quird sir-it I)ii."

2 lbicl., pp. 111-2: ". . . quarlclu2ll-n \.cr11 csset sentcnti'.r i)lriionis & Origenis,Platorricorumcluc (ciuram l)ivr-is 'i'homas noi-t inclucli, trcc cxcludi a doctrina ftdeiciocct, iicct Sirnctus I licrtrnvrnlls, & I)i vus Augustinr-rs dubitcr-rt, & Patres multiitrl scrltirc r.idcntur) r'idclicct Solcm tt Sidcra viva cssc c()rpora, & scntirc pr()rsuslongc m:rgiscluc, qu:\nr Animalia . . ."

9r

.osdr es ur snec rnrerop€ "r"rr*,,,",jt:[tT:i:r;1,:X1';:t:,"JilfT,IJt:r;i,ff;-*- 'Esserdxe runlzleaeJ trTS uou oe6[ q runl 'r.ueulpnlluef,ur slluruSop rg 'ruur1r11n1s

Irraluzlslrorur rlndod nedord snunuolrr{rN ' ' ' ETEuJtuv lurs ue (e}Jef, rtns ruerddrnb rau

'zpualor essa uou ' ' ' ElJef,ul luns f,eer.{ ruzruonb 'Isnlcuoc uetugl ?t, :upuelof, luIS

"Itrsaleol uz 'urequltqnp tucssztl8oc runo )eeH,, :t-Zll UU '.fill#Iy!f*

:

1a 'sonlnru aJrpn' snlour ra 'a.la'uel srrpuJ as le . . . (.t .r."rrl1rrt"ffirlji:?X:tuelos luzlnd zateldord ureu) uranuel wntlJlds sulol esse s€ilcls ' ' ',, :.plql r

ar{} Jo uonEln}rdzrer v rc|Jv'snqaqdruau1 saulsnqtrv eq} Jo uor}rpe

lssl ar{} sE 'gcgl 'tve,[. OLLTES 3rl1 ur paqsrTqnd ,aqsfc1druatry s.?l

-leuzdruu3 uI 'ruaql. drqsrorn plno.,\\ e.lo' esJnol Jo uor{} (slnos I?n

-tlslletur Jo ssrPoq Isntirlds erlt or3 sJuls eq] ]urll eJns {lernlosqz aq

plnol ea -]l 'lv]qt dluruuer sr a3?ssud srqr Jo uon?lrldur eql'e ulHgo se8zrul puu senwls 3u1,r11esollt ur u?r{t .qasruig ui,(}rturuvv?vr;upu? ruopsrlr\ ssal ou qtr-&\ peddqsroa sI poo .peapur puv .pauoitueur

r.{f,nur }ou sr 'po:) dq papaaat dlssardxa uesq lou sBr{ li roJ 'd}urzl-Jef,un slr PuE 'eldoad eql -Io sseuqsrlooJ luulsuoour ar{} Jo }unof,f,lz uo

'ztuSop sry] lnq 1rc f,lqvqoJd drql .patzurruv erv daqr ruqrululrer JoJ u.4A.ou{ }ou sr tT ef,urs 'Jou p]noqs feqr wq} sepnlf,uof,.{1pug eg '..peddrqsro.&\ eq plnoqs srz}s orl} rell}elia }qnop ursE/K J,, 'z11euudruz3 sdzs '..s8urqt esall] uo lqSnoq] I uar{I6.,,

', ,,f,ot JoJ: palnoqs poC J:o suos eg] IIE puu ..raqle8or

Suzs sJ?ls Suurour eql uer{,lN ,, : qr,f ur spJo.t\ s.poo dq parldruroslz sr r{lF{rN f slnos puu serpoq a}zLuwv sE.po3 asrzrd .suelueq

eq] Jo senilI^ eLIl puE 'serrlasuaqt sueûall arl] ]nq 's1a8uz gosJoPro eLI] dluo ]ou l3r{} sploq qsrnq) eq} lEr{} slKorls sn{t puE',,lvarJ: por<1 af,ol rlrqussof,ur .1ry urtldzreg zlueq )E .salnlJiA

anbrunroloo] 'lleo] : setetsotod ]unureJt (souorleuFuocl ]uzJopt

'qa3u11 tu?pnul urne0,, : s8urs euo sszw or.[] Jto e3uJOJcI er{} urrog 'polqnop oq tou plnoqs pu" r{f,rnqf, eq} Jo uoruldo pnryoaqt sr sJ?]s aq] Jo uor]?urru? er{} wqt s>luryt ouuters] ,uLae

uoqt lng 'paddqsJo/K oq aJoJoJer{} }ou plnoqs puu soJntueJ3dpo 's1a8uz eI11 'dlalzunlJoJun ate deql .os uoao ]ng .refz-f,runururof, pu? esuos uzr deql r{3li{rN r{}la '(sa\sa\saptg ur ((JrJrds,,

Pell?r sr uns oqr d,{^ sdzqred sr r{rrr{rn) rrnds al}qns drel godlernue apzur sorpoq 8upr11 pu? slnos pnllolletq o^zr{ srzts eql

9ZZSTg9NY

226 VII. CAMPANELLA

reasons and authorities in favour of astrology that he had givenin the Astrologica, we find, as an argument against the pluralityof wotlds 1:

I believe most firmly-and it seems believable to all peoples, as Philoand Origen witness-that the stars are a Republic of supernal spirits(spirituunt), who have colne out of the mental into the bodilv v'orld.

The fiew heavens are a frt abode for them, "for fire is a most

active, lucid, sensitive thing, and hence nrost pedectly surted

to spirits (spiritas) endowed with po\Mer and rvisdom".In this republic, rvhich seems to me more like a monarchy, all

the stars are strictly subordinated to the Sun, from whom they

receive their l:eat and light. Later we learn that "One of the

Dominations rules everything in the rl'odd, as the Vicar of God";this angel's body is the visible sun and his soul is the same as

the aninta ntundi. The angels who are the other stars are of the

order of Virtues 2.

Campanella, then, did firLnly believe that the stats \\'ere animated.

But they wefe, nevertheless, only cfeatures, and, accotding toThomas Aquinas, their cult should therefore not go beyond the

bounds of dulia t. Campanella apparently accepted this limitation;fcr we are told of the citizens of the CittA del Soleaz

Niuna creatur^ aclorano cli latria altro che Dio, et perd a lui soloservono sotto i'inscgna del -sole, che d imagine e volto di Dio, da cuiviene salute e calote, et ogni altra cosa. Perd l'altaro d come un Solefatto, et ii sacerdoti pregano I)io nel Sole, et nelie stelle, come in altariet nel Cielo corne Tempio, e chiamano gli Angeli buoni per intercessori,che stanno nellc stelle, vive case loro . . .

In u'hat manner should ofl.e worship these star-angels? A fewpages further on in the tl'Ietapltltsica Campanella begins his expo-

1 CanrpaneIIa, AIelal>lt.,III, XI, ix, i, p. 52: "llrmissimd credo, quod & gentibusomnibus ctcdibilc videtur, testc Philone & Origcnc, sydera csse ltespub. spirituumsupernorum, cum in mundurl cofporculn cx mcntali cgrcdiantur . . . Nam activissimares est ignis lucidissima, scnsitivissima, idcirco maximd conveniens spititibus potes-tate & sapientia decoratis . . ."

2 lbid., 1II, XV, ii, iii, p. 1,62: "Unulrr ex Dominationibus mundalia omniaregerc, tanquam Dci Vicatium . . ."

3 V. supra p. 137.a Campanella, Cittc) del |'o/e, cd. Solmi, p.39.

" Cr

sre qu tueruonb ,.".,;1391 i ,::::gt$.9,""T5'"-""'"n:,. 'JH""T:'ff":J 'T,fii'l'I1os '1sc roq 'srlz.lod.ror snqtlsoleof, oral sTlC,, : LLI 'd 'll 'l^ 'r\X 'III ''PIqI r

's1e8uz poo8 sz IIaa sz suoruep p?q area oreqt ]?ql erueTr

-adxe uao srLI uJory.oJza? alrnb sEA erl riSnoqrlz 'rlSztu qlns JopIErJv uoeq e^Rq lou plnoa Elleuzdruz3 '1a8ur-ung e{} dprururrd

'sla8uz drulauuld pJEA\o] pe]JeJrp duoruerar snotS4er z sE puu

'suelzaq aqt Jo ieporu eJntzlulIu E sv: ef,uo lz sdz.m. o.{u uI >lJo.t\ o}

lueerJr srrn cr8zur s(?ll3uzdruu3 rzqr d1a>1rT elinb 'uat1] 'rt -1utqr 1

'suel?er{ eq} ot perrefqns eJz g]oq rcnvl aII] ur suerer{a '1nos

eolJ euo s"q IBS uutu escf, reIuJoJ eq] uI esnefeq (]ou ro ]lrrdsaq] tE ]JoLIS sdols eruonHur druleurld reqler{^\ ruiil roJ ret}ztu

llls 'rerre,t\oq 'saop lI 'Fos puof,as z Suteq o] Jzeu os sI ltrtdsuuurnq slg aJurs 'ullauudruu3 ul poJJnlq dra,t sI 'suotuop Jo sle8ur

dq pernpord 'prl- ro Tnos oq] uc stf,oge o1 pesoddo su 'lpunur

snE"uds eqr fq parnpord lurcls ueurnq eq] uo speJe uoelo;aq

uoltf,ultslp eqr 'rarroelotrq 'sreuzld Jeqlo egt IIz soluuttuoP oqls

'1punu o/u/t/t? erlt J:o dpoq aq] 'uos elqrsi^ or{} s! 'uileuedruz3to1 '1puaru snTtuds oql 'suoruep lzuosred aidrrlnu.i {q pairlrusuzJ}euo Jo droaqr E puv lpuaul snq4ds puosredlur uu .,iq paltrlusueJlaf,uengur -{rz}euz1d 3c droaql E ueet\}eq }f,rgiuof, ou eJoJeJeq}

sr ereql !q+ro3r rnod dlununuoc daql qlirla 'trlc]s ,(11oqzrr etv

esaql puu 'slauzld elqlsr^ eq] ere sla8uv f,ivlewld s.z11euzCruz3 go

serpoq oql 'ounld roJ uELIt zllauedruv) roJ elqrszeJ orotu sr ttSzru

f,ruowep qtla Ienrlrrds eql Jo uon?rlrruof,oJ lz3lleJoeqt ei{I'sla8ur qlTA pe5rluepr 'slzts Surrrrl eqr ol pesserppz 'aluela-teJ]seol tE Jo 'drqsrozn Jo pE u? sz : pelJo,r\ sdzqrad or8zu uzlulf,rd

Jo uorsJel s(Elleuzdruu3 r{lFIlN ur duzn Jer{touz sz.t 'uag} 'sF{I'r..lr{311 puu erg eAE-q aa. uroq] ruory efuls

'sdurzl puu oJg e35rJ3zs ol radord si tl 'sJzls Joqlo puo ucour'uts eq]

"i wqt 'spo8 lznsoleo porpoqrue eql ot,, f sralrzrzqr

I?JEEruer{lEur puu sJoqurnu 'asruld IEJoA 's1e8uz lzerodro:urpooS otr ! purru Jno Jo uonzlele tuolrs eq] rego e1'r JloslutH poCo] : relnsuz egr sdeqred sr t?ga pug a,AA. 'a4uau4sq7 aC eLI] JouorsJol s(ourf,rd ur Jeql?J ro 'drdqdro4 rrr prrr ''7'J'A ae eql Jo.,fizuwns s1l ot spzal qllqn\ 'stxa] lzor8uru rruolzldoeN Jo uollrs

LZZsasSNv

228 VII. CAMPANELLA

Much eadier in his life he had practised a different kind ofastfological magic, as we know from the evidence of a fellow-prisoner of his at Naples, and from thinly disguised accounts

by Campanella himself in his "l.tlLeisrnas

Triantpbatas and in ^

letter of 1606 1. If we look at these accoLlnts, we can see, especially

in the light of the Thoniist feason for condemning magic, namely

that tt lnust involve dernons, why Campanella, when he saw his

chance of giving astrological aid to Urban, did not use his own

earlier uagic, but had fecoufse to practices based on Ficino's

spititual magic, which r,vas at least aPpafently more respectable.

trn 1603 Campanella noticed that this fellow-prisonet, r.vhont

he calls an "idiota adolescerls", had a hriroscope indicating the

powef of commuuicating with demons and angels. He taught

him to address pfayefs to the sun and other planetary deities; and,

aftet unspecified ceternonies, put hirn into a state "between sleep-

ing and waking", in rvhich he transmitted tire angels' replies to

Campanella's questiofls o11 important matters-that is to say, he'was a nrediutn If:. a tfance. 'fhe spirits whicir appeared ciairned to

be the angeL cif tl-re sun, of the moon, and sometirnes God Himself.

The answefs began by being satisfactory, and included truthfulprophecies; the controls wefe e.ridently angels. But soolL thris

becanre rnore doubtful, rvhen the control denied the existeuce othell and asserted the transmigration of souis. Then, wiren Cam-

panella asked for an unequivocal sisn of thcir ang;eiic natufe tobe given to the yc,'uth, they arrauged, with great cunning, forhis removal from the prison anci eventual death. Campanella

carried on alone, and finally the control said that Campanella

had written well on free-wiil, but that Calvin had written better;when asked its opinion of Augustine and Chtysostom on the

same subject, it prudently reniained silent. For Campanella, whowas always a fanattcal anti-pfotestant, this was conclusive proof

1 Oampanella, Atlt. T'r.,7631, pp. 11.3-4; edition of 1636 (which contains a

slightly different vcrsion), p. 167; Amabiie, Fra fontmaso Carupanella La saa Congiura,i saoi Processi e la sua Paqqia, Napoli, 1882, I, 21.-2,II,349-354,III, 588, 601; cf-Campanclla, Opwcali Inediti, ed. L. Firpo, Firenze, t951, pp. 42-4.

.('cnblr:f,ed'ueruzl ]nu3 f ]urunru as sllnrl ou8rs Is ?g'le6[ rueSoi RJ]uof, aref,E-+ 1ln,\'sue3tru.To,1 ruruo oureN 'rlnn luellcs q-tBzlerdrelur Ipnilr arolz8n5l z lB 'tnlzrcdotelroeSnu 'slu8rs ord sru8ls riou xr lB 'stsnzl ord srsnuc uou xe lrpaoord ueruzl tunf,: JnlztrsaloJd ry 'ola8uv qc pos 'runsuodseJ oloqulg ? ellou ss 'snlnlzulllp tcorp Is-te

u?N,, :G-ZSZ 'dd'gtgT "rJ 'q/V) sgng lzcrEolorlsz-rlu" ot{t Jo ef,ucJep sq uI su

"cut1 xoporluo aJoru eql {oot sourl}erros zllauvduu-) sasod.rnd lzrrurelod ro.1 a

,.'sole8uy souoq ruullo 3IS : sllzlunloa ou sJelrcd 'soloqu(J oJzlxr urns

ellrlrruo sltuarurradxa o8ra sntJof, f,r.)ru,, :i1l 'd 'I?.9I ".tJ 'q/t/ 'zlltuedure3 r

'Fnllrrds

Pue IuJnlEu sl? elqspuoJep s€rK rllFl.ô. lnq (sruolrrsp aq ol. .4a.au{

dlquqord eq rlrrqa ''3'3'A aCJ aT4t Jo f,r8?ur er{} jo uoltuulroJsuur}

puu p^rêJ srli ol IuF{ pal (3do4 e{} ot p:rz8ar Lltra s}uelusrrnbar

Ir'lT.lcr.;.d srrT puz LTns eq] Jo ef,u?f,glu8rs 1sfrSoplutlf,so etrioJdns

orlt ur Jsrleq sFI r{}yrr. JeLI}e8o} 'slql puE fps:nedrulun sleSuE

{rulauu1d poo8 ul rT}lEJ srrl q}r/tr ryol szra, eLI }ng 'LrrEBv }r perr}JsAe eq ]uli] e3u3pr^3 ou sr ersll] Pus 'urzuecun Pu? snoFledJ€qtw ss^\ f,r8?w srlsrpnlFlds tvln)\tted srqr t?r{} <>lupl}

I 'aztlvat

PIP eH 'pe3pur usur snooSEJnof, dre.t v s?a ulleuzdtu?J tvTqt

PeJequsural eq osF ]snru tr plr" 1. suorrlap p?q dq uonde3eP ur

tlnsal sdznlz IIra suzeur l€f,r8ztrr ,{q sle8uv q}la lf,?}uof, otul to8o] stduref,w wrlt uossel 3q] tury L]rgna 'ueq] 'rou plp eruelJedxe

sF{I 'r ((sleSuu poo8 osl? su 'lU^ Irao Jo slrôp petsrxe eJeq},,

lur{} ef,ueuedxo dq .lo.au1 .&\ou eq }zq} lnq 'sJo.trsuu dropzysEzs

qlTlN tJsts eL[] ]v uo uIrg 8ulrn1 dlereru erea. puu eur] erT] II3lIToquIP ueeq p"q sloJluof, or{} }?r{t 'euop eaur{ plno^\ rrloq}B3xoPoquo f,w ss 's1{l uro4: opnlf,uof, }ou plp ?llauzdruu3

'11â61 eq] dq pefidsur dprerrp sElK uIAI"J 'pa-lcedsns pzrl oq sz '1zg] puz (uourep p"q ? ztlou s?A\ IoJtuol er{} tzql

6ZZSTg9NV

VII. CANIPANELL.\

(4) Musrc AND \fonos rN CaupANEl-l-A's Mecrc

There ate several differences, both general and particular,

between Ficino's magic and Campanella's version of it; one of

the most evident is that in the latter music and words ^Ppeat

to play a much less impoftant p^ft. Although Carnpanella does in

the A,tetaplysiga fesume Ficino's tules fol planet^ry music, and

though the description of the magical operation in the 'lstrologicamentions Jovial and Venereal music 1, we are told notiring mofe

about this music, not whether it had wofds, nor if so, what they'v/efe. Campanella's theotetical views on tnusic and words c tl

pefhaps throw some light on these omissions.

Like Ficino, Campanelia lays gfeat stfess on the movement

of sound, in the air that convevs it and in tl-re human spirit, as

opposed to the static nature of sight 2. But, according to Cam-

panella, there is no ditect contact between the musically moved

air,ancl the human spirit; the two are not substantially united, but

the air transmits its movenlent to the spitit by sttiking the eat-

drunr 3. There is also this general difference between Campanella's

ancl Ficino's music-spirit theory. For Ficino the spini is u sub-

stance used as a medium of transmission by sentient and cognitive

souls-it is not rtself sentient, appetitive or cogltitive. Campanella's

spiLit does feel, think and desire. Thr-rs, wheteas Ficino's theory

attempts a rcalexplanation of psychological facts, that is, correlates

them with facts 'of

a different order-hearing, for example, with

movements' in the air and in the spirit ; Canpanella's theory,

strictly speaking, expiains nothing at rill. He cannot correlate tv/o

1 Campanella dor:s also in his tlledicittalitrm jtrxta propria principia, I'.ibri septem,

Lurgcluni, 1,635, p.320, advisc thc use of soierian rnusic ('IIusica apollinea) for irnprov-ing the spirit of mciancholics; cf ibid., pp. 3i19, 348.

t n.g. (.ampanclitt, 'lletaplt.,1, II, v, xi, p. 1(r7 (sight), p. 171 (hearing).

3 Clrmpanclla, Real Pbil. Lpi/., I, xii, vi, pp. 153-4.

(.'arJrdrual enbsn(ne ord ztpolcur 1are1d stllz €IIu sIUoIIELI

urapsn(a snqlultuoq r6t JetIiltuIS 'suuuosslP rg 'unrede.rlsqo z:p,trg '$e;er ptnb tuns-onl3nl Ef,rf,JnI 'runcol leuotr u;nrpcru EJIIE1I 'iunpuqq "uEf,ITIBC

'urntadsz lldes rutuazuzdsrpl I zrrsnlq lse ErlB runlurlz Lunuorlzu zIIB tunuluoq e.raue8 uI qurur : untl;rdsluequq unlz.raduol Jclrp rrnb 'cznuuuosuof, luns ezIIE snqruoel rg 'snqlluedtcs rB

rulue sIuISV 'slf,ol tu"uorlznpe.rS ruu,tzl3o loa 'utztutldes 1el 'tuulual rg ulzrur.rdJelul lsc stlenb ';nlucqzq EJtsnJ'[ ?.T]sorr ur asnb 's€e esso opunl{ uI seutuo selluuu-osrrof, ItrrsnJf, ?lJOr uou .rcrdordenCt 'urrleurul.{s sn}ou; Ins y ulnllrrds turuc }t11ol

!urztluzdercslp 'stttuosslp :snlurds cuoIlorJI-?13uul Ixntr SIUoItrouI uIsurPnllIIuIISUossusuosuo.) :sruoltro[r ]np <sBucloru urctzlrlunbau snJouos ![]er:unuue] snuoloru nes

sllrqorrJ rrJolEtrS:rrArp fsnuos] reclsE,, :tLL 'd'rx ,,\ 'II'I ''rldo1a1y 'vl1auvdruu1 I'I0Z 'LI e:rdns 'r1 z

'l66l'zuro11 'od.ri4 "I 'Pc 'att.aor1 :S-VSf'dcJ 't.t 'l[* 'l ''d'1 '/!r/rl pr':'':-ffi 11

'l* '^ '[I 'I "r1dotay,y : tgt 'd'l 'llT 'lll 'AI 'I-09 'dd 'll ',rl 'lI ''tlPahl 'tllauedruu-) r

s(rurlo?cl Jo uollElrysJ 3 ol ulleuBdlus] sPzel -ftoaql S]LII

'frsnur Jo sPurl luere+JlP o>lrl slElulus luere$trP luLI] ]3EJ 3LI]

JoJ pur 'suorJzu snolr?A Jo Sel,l(1s PJrSnut aql uee.lA;eq sef,uaJa3tlP

JoJ stunoff? slt{I 's }urds Jo Pur{ u3^r3 {ntr cl} sPunos lEf,Isntu

Jo dlpuro3uor aq] dq peurturoleP dlrlunb aÎlsler dleltlua rJe

sI ]nq 's8utrls Suilzrqrrr ;o sel?-4lPllnos eJoLLI Jo oAU Jo soIlEJ

Iuf,I]Bueql?tu eldruis eLIi dq pauILuJOtaP tou sI e3uuuosuof, IsfISntLI

', uoleg roJ ss 'u11euuduu3 JoC 'r f,TSnLu ((Ju?uosuof,r, {q Pesn?f,eJnsEeIcI eq] eruaLI--pelLISrTeP sI 'paueqf3uarls Puz Pa^ras3Jddqeraqr Suraq ']trtds erlJ, ']uetrlolotu IuJnlEU s6lIJIds 3I{} o}

<(JU?UOSUOf,, Sr rlsltliN OAI eq] Jo uoTluulqlllos E sI (Lleql 'parlnba;

sr tur{iN . | }r a}uref,?l puu f,11tvt seuo r131t1 l rFrds eql ue>l3rq} pus

esuepuof (eslnJq spunos ,1\oT ']urds aq] Jo ]u3LtIJ,\oLtI Isrnlru srq]

aSzrnorue pue rur5uor III/K (srtll uulll ra8uorts 3lii11 u ]nq 'ol luptuts

slueruoôlu JIr eq] ui sof,npoJd qf,rll,t\ flsntu luotluntesord sll o:l

IzBuesse sr r.{rTLIra, 'as1nd atl} dq PetEJIPut '}ueuteôlu lllutlldr{J

[?JnWu " ssrl ]IJrds uurunrl erTI 'urzd ro eJns?eld Jsel{s SuDnpord

Jo f,rlnedzrelll su ]nq 'luuonorue Jo lzf,rgle dlrruiutrd sE slrage

esaqt jro >luFlt lou saoP "flauEdlrr?J

's]sruetunq pflsnul Jef,vI

]sour Pu? ouT3rd e>lriun 'ln$ 'llJrds 3q] ol JIE stll uro4: lueLusôur

JO uOISSnUSuuJl Srql o] enP aru f,ISlltLI Jo Spaxte SnoIIeAIEur eql'sJuell qllqa Lurq ePISuI rnodE^ 3 Surlrsod

dq Surrueq scuuur e Jo pvJ eI{} ur?ldxe o} e1pl sl l.T 're\rwq PuFu-dpoq orT] uaop ua>lorq suq llrlds sF{ roJ

(s}f,uJ Jo sroPro }rurlslP

TEZSAUOA. CINV SISNW

232 VII. CAMPANELLA

explanations of Orpheus' n.r.usical effects 1, but of a very differentkind from Del Rio's 2. Orpheus' music could not have attractedall the wild animals, but only those having an affinity to ourtemperament and spirit, such as nightingales, deer, horses and

dolphins-not flies, snakes, eels and octopuses 3. This relativityof consorrance also applies to the harmony of the spheres. Orpheus'lyre cannot have had such power from being tuned to the music

of the heavens. Diffetent parts of the heavens are favourable orunfavourable to different things in the terresttial wodd; there istherefore no one celestial harmony which is in consonance withzll eatthly things a.

In vain do Plato and Pythagoras make up a Music of the W.orld outof our music; indeed they are talking nonsense . . . If tt',.ere is a harmonyin the heavens and in the angels, it is of a dift'erent order and has conson-ances other than the fifth, fourth and octave . . . Our voice is to theirsas an ant's voice is to ours, and the smallest of their voices exceeds

the greatest possible thunderclap, and is not music for us, but quiteexcessive

Campanella, howevet, appears to accept the reality of these

multiple harrnonies of the heavens, and looks fotward to the timewhen, just as the telescope has made perceptible hitherto invisiblestars, so some new instrument will make these harmonies audible 6.

I V. supra p. 130.2 V. supra p. 183.r] CampanelLa., Metaplr., IlI, XV, viii, iv, p. 193: "possibile non cst, ttt Orphei

musica traxerit omnes fetas, sed illas tafltum, quae rioslro temperamento sunt afEnes,ut carduos, luscinios, cervos, equos, delphinos: & hujusmodi: non autcm muscas,colubros, & anguillas, & polypos."

a Campanella, Melaplt.,Ioc. cit.: "Ratio autem illa, quoniam Coelum harmonicdmovetur, & omnia subsunt Coelo: igitur & Orphei ad Coeli modulamen concinnataeIyne: vanissirna est. Omnes enim res habent proprias ) Coelo formationes & dotes,quibus aliae Coeli partes favent, aliae obsunt. Igitur non potest invcniri harmoniaomnibus inferioribus consona, & perceptibilis simul. Nec vocalis (inquam) harmonia,neque realis."

5 Campanella, Poetica, pp.229-230: "Ftustra Plato, Pythagoras ex nostra musicamundi musicam componunt: delirant quidem . . . Si efgo est hatmonia in coelo etin angelis, alterius est rationis et alias habet consonantias, quam diapente et diates-seron et diapason. Utrum autem analogas istis alibi dictum est [e.i. passage iustquoted from ArIelap,&.]. Item vox nostra illis est sicut nobis vox formicae, et voxipsorum minima excedit omne permagnum tonitruum, ncque nobis est musica"sed excedens valde . . ."

6 Campanella, Astr,, VII, iii, p. 11.

'I9Z 'd "llydo 'taqcuqg fq ptUr 'gtgl Jo f,serrocl ot raltral 'euuasre111 z

ruzg ouo'zJeJlf,oa urnf, InwIS €ruluo aen| .u*Joeua, uJnJosu^ *r,ro'irilf,r$ '$'run.rorEnqrriJJu ?p 'runrup.rzq{uoq Jorunt rnatte l;cjuo3 "' Jnlunlledap ozf,rloqzrpeeetee salzlsalod rg 'ruelrnpg tuctder IuJruE srsorSqar snqrJo,\ ?p ,:?z Jntrznuell?ry 'tn1e6;nd rurua Jrs isonl talwl sopqp!/) oJlxtzi tuftqzxno &? 'sou .ta{ns on1 ,snaq g'otptotttanT,y 'sngltroa sIruISsIllE luaruzltruof, Inturs ou8rs olzp 'saluerperSa srJor{ s4nlulsseJaIInIu rB 'uand rg 'e1ra1 radns seulurog 2g 'elp ur saqdas lueuos .radruas '3lelsn.roururnl€uJoJz :g 'sr;nql snqrJong cuuzdruel, , igzg'd 'l 'l 'U 'IA '.rypal[ 'zlauedwz3 r

-eloru aq] Surunltz Jo 'uorlurgla f,rleqludu{s Sursn Jo d}ruqrssoder{} sJueddzsrp pruep srr{} qtrd\ puz (peruep dl}rrrldxa sr suelzeqeql Pu" Punos Isf,rsnu u3e.4a.leq uoqrodoJd Jo ,finuapr eql'cr8zru Iuf,rSolorlsu ur uzd tvelJodrur uz .dz1d tou dltueprle plnol/KOIA Jo lurod sryl urory Pe^ref,uof, stf,eJe I?f,rsnu pu? f,rsnl{

'dilp 'srs{1zuz tszl er{} ur (pu? uor}zpunoJ

Imurdrue f,uv ur 8ur4o?l lnq 'Surtseretur pu" purSrJo aJ? 3rsnru uoslKer^ s(ulleuudruE] 'lqSnoql slrl Jo lsour aIIT 'z s?/y\ oû]f,o u3

lzg/r\ ^\oDI

uele tou prp "11ouzdruz3 wqt p1vs eq uaqa. rq$rr

s?/K euuesJe1,{ sduqred-f,rsnur Jo droeqr eq} }noq? epr11 drerr.

rA.ou{ eq 'ourcrg e{rpn 'ler4l se}Ef,rpur eJu?uosuof, Iecrsnlu ;osrs"q le)\tv:urcq]zru eL[] ;o i"ssrusrp pe]rueq-lq8ll s6?lleuzdtuz3

'Surlnor{s eq} se eurr}elues er{l tu pernpord JI 'dleq osle lpA. {f,nrts Suraq sesul sszrq puuuorrusf, Jo asrou egJ. ' ' ' r\E eql ur srernod lrloq?rp er{l trno eATJp pu?af,uepuuoc arrdsur ilr \ sprorn snorSqar eseql puz'peuul{} pu" pa8lnd aq

III \ rl" eql snr{} rod 'seruaua dqp 'qyrap aql lswuSu dlaq sn puas puz'poC O 'sn uodn duaw oABH : sef,rol Jreqt jo dor er{} }e }noqs ,uall8 sl

1eu8ls eql uer{^\ 'puz 'sdot-JooJ ar{t uo tno eurof, ot etv uarpp{f, puzueruorK 'uaru 'satup peluts w '.tep

" saurrl eeJrll pue idep

" setuB ueâs

Sunr eq plnoris 'esuef,ul puz splng )TwuJote ql!y\ palsuJur .r11eg

: r srq] o] auros 3/K GLI}JOJ os Puu's1elo 8uil+rrnd '3ulqlo1c pe]leJur Swurnq lnoqz suopf,nJlsur

IEurrou rouv 'osrou pu" punos Isf,rsnul ueel\]eq uon3uEsrpelnlosq" .f,ue e>lzur plnol ra8uol ou oq 'ecuzuosuoo Jo srs?q

IBf,n?IuaqlBur oq] pouopu?qs Sur,rzq 'tvgt lKoqs oslB osaql ldrlf,pe]f,ojtrrr-en8zld ? r{}T/r\ Suqzep JoJ suonroJrp sFI ul punoJ oq ot slsrr{t Jto ef,uztsur uV 'Jr? oqt uo oslz lnq 'lrrrds IELuruE pu? uzrunqeq] uo dpo tou punos Jo stf,e:Ue aq] ut petseJolur sr ?[euvdwv3

egz,SOUOT!\ CINY f,ISnW

234 VII. CAI,{PANELLA

ments of our spirit to those of a planet. The effects of music are

no longer delicately shaded states of emotion, ptoduced by the

ptecise and univetsally valid use of consonances, intervals and

modes, but are broad ciasses of mainl;t physical reactions produced

by high or low music or noises that, for the same effect, must

v^ty with time, place and individual; and the proper use of these

sounds could only be discovered by Baconian expetiments. InCampanella's magic, then, music could do no more than, vefybroadly and unccrtainly, put one in ^ suitable "spiritual" and

ph),sical state to receive a planetary influence, and pethaps purifythe air, as in the public magical operation against the plague,

just described. The effects of this music rvould be far less exact

and powerful than those of the seven lights, which ptecisely

imitate the heavens and their influences. For invoking demons

or angels nrusic would be of still less use; for their spititualbodies are of a different nature from ours and our music wouldhave no effect at all o1r them. Ali these remarks also apply to the

metfe of verse 1.

Of what use might wcrds be in Campanella's magic? Campa-

nella lreld a "n tural" theory cif language, such as provides the

usual basis for thc magical use cf words (uis uerborunt B). Buthis theory is of a more rational kind than that of most rnagicians.

It rests on the assumption, not that u'ords teceive their connexion

with things and hence their power over them tiom the clivinely

inspired naming carried out by Adam, but that words are repre-

sentational or iniitative symbols. Words imitate the things they

designate either onomatapoeically:

from the sound Top. T.rp. rvhjch is nade by one piece of u'oodstriking another the Greeks have the verb tvpto, and we in the vernacul-at Batto 2.

or by gcstures of the speech-org rts--d/tttrtt, fot example, means

high because the tongue is taised to the irighest point of the palate.

1 Campanella, Poclica, pp.228 seq.2 Campanclla, Rea/. P/t. Ep., 1, xii, r,ii, p. 159: "ex sonitu 'I'up. 'I'up. quem

lignum elficit altcrum irercuticnd,r lignum, Clraeci habent r.cfbum 'Iypto, nos ver()vulgariter Battc-r".

'(tgt 'd rrdns 'or11 1lq1 Jl) .,lo(I euonnlrJsur xe,,a^rl33IJJ aJ? lsuEqf,na eq]Jo splor\r eql ]ng <<'rloqrrp sndiur'llzf,o.trir lue.rudde r1c8uurunra sild : nlf,%)E le nsuos uI pcs '11]stsuo: slrulruJul c)JeLunu LrI uou r1a8uz le sru()ruozpruoln€ ollltf,oluJ,, f ..ulzpuernpap olouf, cp r.uvunl pz lc UJOUOIIEJOAUI runuouleep larun'roiesue p3 lu'ors^ r'u,nr,) *"".n1,"':::\;

;fJJ!;ii:{::;{;,"JH:::':300'"ulnq :(g7g'd'lrrnx'r11'tun,ra;J ilsual a(J '1:'ZLI'd'rx'.t '11'1''r1do/a7,y) ttv ur pettriu-su?Jl ltrtds ,Jo sutarrr dc1 uorlurtunLuluol clqludalc:t ur Jlcrlcq prp zllautclurz3 r

'.,tunJIllutu LunlulurnJlljLII,, uE sr tueod zsllllf,{)A s;ud 'rlLurssllro3;cd,, : LgZ 'd 'nt7aor1 'rzliauzdurel I

'o9t-6gt 'dd "PIqI r

-JePUn plno,la. 'e.lli)ru frlsod Jo 3rsnlu u1?uJnq dq petcegBun ellnbur?rueJ plno.4a, serpoq lEnlllds esoll.4a. 's1a8uu ro suoureP 3qI

'slrlep 'ueru snordurr ol 'pe1o,tur uar{.4A. waddv sieSue

ueru snold ot rc1 ilualuof, lzuorlorue puz Surueeru s:ll ur lnq 'rueodeql JO elleru eLI] ur tou stsrsuoc 1e3uz Jo uoruaP

" Jo uol]"f,oûl uv:r srrorl?loûl 311] JoJ 'se{ :uoI}EJ3do puoses eqt .roJ (ou :eJE

sJ3.4a.su" eqJ '..i{r 3rl} urorJ uoolu erlt uls.op Sur,trzrP JoJ PuE

sueod JOrJlJr{r\\,, : suorlsonh ag} sossnfsrp eri 'p.rryazc[ s]r{ uT

'cr8zu ]uJnlvu ]ou (f,ruoruop JoJ-os prp

zllauzdruz3 terll elqzqorcl '{rl.lr I 'sl }r prre 'sesodrnd prr8ztuJoJ peJoqureuror eq ilyc li 'spJOA JO Jeaod y eLI] esn uEf, euo'f,Isntr sF{ sl uzqr rrSuu srq g}IA pe}reuuoc {1sso1o oJolu rlf,nru

'sseleqlreleu 'sr drteod s,zlleuzdutu 'rlvuoItvJ puu firurpro sr(uorJolue puz Suru"eru Jo ti iq rrorssrlusuatl ellt Jo'dnaod Jo s]JaI;O

eq] Jo uonuuuldxa srq 'sp1l urory lwrlz 'tn9 i sloquls luuorlual-trof, dlarnd plno.lo' uuq] tloge a]Erpourlutr eroru E etvq'sloquds

FuorlElueserdel LUIri JoJ aru {aql efrrrs 'aser11 'sPro.4A, 3o re^lo.od

eq] Jo esn V uE Jo 8ur>1urql sl ai{ ', lr8eru Jo pury e drleod siluleq qSnoqllv 'es?r s.ullcuzdruu3 ur os op '>luFIt 1 'tou pip puv

'lI ot puel ,{prcsseoau torr saop 'splo,tr Jo Je.4a.od prr8zur er.T} ur

Jolleq z r{lrin elqrrudruor sl rr q8notll 'e8rn8uzl Jo droeql slqJ'r elBrullr SunzleJ 'ru-wzt\ orl] o] 3utm.o

sf,IlsrJel3ErELp olrsoddo oq] surl uzllull s?eJeq.4A, 'slazvro.n /KeJ pu"sluruosuor ,{uuur szq a8un8uul Jror]l a:luanbasuoJ ur : ruJua dea4 ofdpuenbarJ il.v erl] elrns pue 'qlro51 eqt fo plor eqt ot Surrno slrrrds

palf,ulsuof, eA"q 'eldurzxe lo3: 'suerureo oql 'suopTpuof, 3rlrurrlool {prcu onp ew so8enSuzl snorJzl uae.4A.leq se)ueJoJrp aql

stzSCI}IOA ONY CISNW

236 VII. CAMPANELLA

stand and be affected by Campanella's poetr/, just as any humanbeing might be, since they could understand the representationalsymbols of which it was composed.

Several differences between Ficino's magic and Campanella'svetsion of it have aheady been pointed our; I conclude by indic-ating a few more, of a general kind.

Campanella's astrology was centred on the sun, as Ficino'swas; but his eschatalogical obsession gave his magic a differentdirection. He was not, like Ficino, so much concerned with a

positive strengthening and brightening of the spirit by captudngthe influences of the sun, and of Jupiter and Venus, as withwarding off the pernicious effects of eclipses, comets, and thebad planets, Mars and Saturn. The end of the wodd was beingannounced not only by the approach of the sun towards theearth, but also by all sorts of heavenly and earthly anomalies andcatastroplies: the Protestant heresies, the Nova Cassiopeiae (1572),the discovery of America, etc 1.. The main purpose of his magic,therefore, was prophylactic; in the sealed room the torches andcandles represented art undisturbed, normal celestial wodd,which was to counteract the effects of the dislocated reality outside.

Another difference is that Campanella's religious and magicalaims 'were both more practical than Ficino's and more public.Ficino's magic, both spiritual and demonic, aimed at subjectiveeffects i practised v-ithin a small, aristo cratic circle, it was meantto putify and elevate the spirit and soul. Campanella's attentionwas ditected primarily to practical ends of the vastest scope.By his religious rx,'ritings he hoped to transform Catholicism,and to convert and unite aII the religions and nations of thewotld. By his magic he hoped to gain the power to enforce thisconversion, by gaining the confidence and support of those whothen possessed this power-the Pope, the ICng of France orRichelieu. And with Urban VIII he came very near to success.

1 See, e.g., Campanetrla, Quod Renin., pp. 17 seq.


INDEX

Refereaces in italics are to pages containing bibliograp/tical indications.

Aaron, 1,11,,1,62 Aristotle, Z, /0, 1.1., 13,770, 1,28,Abraham, 68, 21,7 1,37, 1,57

Acaonmrss Aristoxenus, 128Athenian, 129 Arnaldus of Villanova, 86, L00,Baif's, 99-100, 1,19- 120, 1,26 103, 105Carcggi,22 Ans NInr,roRArrvA, 98, 1,41,-2Collegio Barberino,208-9 Ans NoloRrA, 37, 80,99, 105, 151Gohor1"5, 99-100 ArtePhius, 105Seconda Venetiana, 1.28 Asc/epius, see Hermes Trismegistusdegli Uranici, 126-1,30 Asrnar- Boox, 38-40, 1,14, 1,98

Adam, 69,1.30,175, 178, 1.80, 234 Asrnolocv (see also ANcnr-s, Dn-Agrippa, Cornelius, 27, 65, 75, I,{oNS, Flonosconns, Musrc, as-

85-6, 8B-9, 90-6, 97, 1,03-5, 115, trological, Pr.aNnrs)1,I9, 1,35-7, 1.55, 1.74, 1,80, 1,82-3 attitude to,1-2,54-9,1,1,2-5,156-8,

Albertus N{agnus, 4, 1,05, 132, 1,53, 167, 176, 1.78, 195, 1,99-200,156, 207, 2/ 5-6,21,8 206,21,9-220,21.4-6,21,6 seq.

Ar,cnerry, 13, 69, 97-8, 1.0A-2, 202 determining religions, 58, 110,Alessanclri, Gio. Domenico, 129 21,7Alipius, 128 Augustine, St., 6-8, 24-25, 43, 57,Alkindi, 36, /47, 149-150, 153-4, 58, 1LL, /30,21,5-6,224

158-9 Avicenna, f, 36,85, 727, 158-9,Anadis de Caule, 97-9 162-3Amalteo, ()ttavio, 129, 131Ameyden, Teodoro, 206 Bacon, Francis, 158,189, 1.9'1., 793,Auur,nrs, see T,tlrsr\{ANS 199-202,231,ANcr,r,s (see also DnrroNs) Bacon, Roger, 36, 85, 1,05, 1,47

Guardian, 45, 47, 50, 1.1.4-5 Baif , J. A. de, 97, 99, 100, 11,9-Planetary,23, 34-5, 40, 47, 1.57-8, 121,, 1,26, 1,381,62-3, L72,176,1,97, 21,4, 224-9, Barbaro, Ermolao, 52234 Barberini, Taddeo, 209

Awnra NluNor (see also Snrnrr, Barbo, N{arco, 53cosrnic), 12, 32, 51, 1.1.3, 117, Bardi, Giov. de',291,22, 1,29,1,31, 134-5, 1.37, 139, Bardus, king of Gauls,722140, 165, 1,91,226-7 Bellantius, 58

Apollo, 1.5,1.8,21, 49, 53 Bellarmin, Cardinal, 752Apollonius of Thyana, 105, 1,17-8 Belleau, R6my, 97-8Apuleius,1,69,1,83 Ber,r,s, 83,94-5, 1.54-5,233Aquinas, see Thomas Aquinas Benaccht,4ARcrrrrncruRE, 1,17-8 Bessarion, Cardinal, 34, t9Argentinus, Ricardus, 96 Bdze, Th. de, 125

6ZZ'LZZ 't}l 'L-gLl' 69T' L9r'sgr' t-zgL' €,8' gv'rr,taq

f'salrurseO9-16'se1oor1q'tosruag

(oru t"o)8tl '(uTpog) 9f I 'V-Zl,l'(rard-rrr"Llf) Lgl '(snlszrg) g-Vgt'8 g I '(rtl,16) g,gl 'Qr"zuoduo.l)III-0II'sratrrac f,ruowep-rtuz

(zgauudtuvJ) g-VgZ' LZZ'0ZZ 'E-llZ '(ruqoz4) L-7EI' E-Ztl'(snsiaezre4) p-Eg1' @d-drr8y) 9-96'(snrureqlul) 6-9 g

'(r11ateze1) Z-Ot'(olaorziq)Vt, 'Zt, 'slalll-tt cruoruep-ord

, LZZ

,ZIZ ,T6I ,9-V9I ,TII-0lI'96'9-gg'7S-ZV'pue ounrg

Z8 '08'g-gL'g-Vg 'letarre8 ut({tqs

'crcv14 'rrrtuq 'srucNy osleaes) crcvry crNor^rsqJ ?B sNor{scf

'gvr 'z-Ter 'gB'uruetrq npJt{'lto

IBI ,9

-SZT ,?-VLT ,VZT ,ZZI ,VZ .9 .PII"C

LV'SZ'eluuq

I { "N'quonPn36-99 '-luayucord,ruJ

y'etnl uag Btso3gt 'ZZ ''ôl1; 'rsto3

2'snvvtrryv snuB":il1",

-saYOV eas 'oNruusuYg orcsaro3gvl'6L'Lt,'ze 'xco3

96 '(zrag apossaluro3'ep aurraqrz3) ruoulral3

g.p1 'otetrSfg l 'vtolsosdrrl3

g'snddrsfr.Ifdlluzrtsrtr{J

pu" orcv14 aes 'l;lrNYrr.sruH379 1 'vtltz1,11' 'zlrtrtueq3

191'arouo11'uu11arszq36(r 'XI selrcr{J

1gy 'uee[ 'uruledzq369t'89t

-/9 t'gVT'uauoqdrudg'lardruuq3salp 'crcYl{ aas 'salmolnuaua3

79 1'seatpulr'sntuvltv)971'snuz]lrz1,q'v11edz3

9 'oruoluy'ouelsluz3srq8rl 'crcvtrq aes 'surcuv3

T{Z ,O{Z ,BZZ ,OZZ ,9IZ ,TJOZ

'802'/02'902 '902 '{02 'gEz-g\z'roz'96r 'r6I '68 r 'Ltr 'rtr 's6'16'zg's L'gv'ag,' 62'e11euzdwe3

Z- ttt'96'oll.rlo'olllurz36Zl'olI\wz3 'i1nue3

6-8zz 'e Lt-jj,:"::yJtcL t-((L

'6-grz'g-vrz '6Lr'gg '€t 'rvu-Ipr"f,'ol1 ep os?ururol 'ouvlerz3

wt'otr 'B-Lrr'zrl '86 '6-89 'vrvuv3

57 'vottng69-/S'osuruuroa'ru8asuruong

6ZZ'0ZZ-6 t Z' gIZ' 6AZ' 9-g0Z'(1ede.1) srrog

{g 'Zg'oun.lgL6'eI ap dn9 'essolg

971 'snruuelrg/-gg 'snIIIôg

snllr,rog aes 'ap 'q3 'segenog67'uv?ullog

191 'preuoal'ptoggZT'Vl (snrleog

L6l 'zgr 'g- t/ t 'gy1 'waf 'r1pog8V ttz'r

LVT I g-92 '1 sueuog9(r : (r 'IX

IL IEI.IAX ,9Z,ATX

Z9 : IC ,IIX0L t9I'X 'g-g '11I uqof

0zz tsz 'Ixx elnTtgT : IZ .IXX

^\aqltu],{ g-L6L :E 'IIX Terusc8lz | ?9I 'XIXf

VZT IT] .IIIAJ .IIA-Igl tV-gZ'IIIAX rrrl"sd

9ZZ :I .IIAXXX qO[I8I : A srequnN

ELT :\Z,XXZ9l tZT-1T '11n snpoxg

zgl tzv-Le'xxxLVI I Ll-ll'1 srseueg

(prlp sa8esszQ srsrg

6gzXgCINI

240 INDEX

Diacceto, Francesco Cattant d^,30-5, il, 40, 45,93

Dionysius Areopagitica, 35, 47Doc (Agrippa's black), 96,I74Donio, Agostino, L89, 792, 193-5,

1,97,1.99Dorat, Jeanr 9T-8Dorn, Gentd, 96Du Bellay, Joacirim de, 97,98Dur,ra, see Larnre

Er.rrnnxrs (four), 7, 1.3, 23, 78-9,118

Emilio, Paolo, 100Erastus, Thomas, 101, 702-3, '145,

156, 159, 1,56-1,66,178-9, 180Escn,q.ror,ocY, see Mrr-r.ENARrsMEucnanrsr, see M,q.ssEusebius, 147Exoncrsu, 45-6, 1,54, 1,81,

.FascrNarros, 149-150, 160-1Fauchet, Claude, 98Ferdinand, king of Aragon, 64-7LFernel, Tean, 4, 1,01,, 157Ficino, 3, 6, 12

De Triplici L/ita, 3-24, 30, 37,39, 4i-3, 45, 52, 90, 92, 99,i02-3, L14-5, 1,21,, 1"48, 1.64-6,'167 -9, 1.99, 203-4, 21.0-2, 2'18,222

Ilpistolae, 6, 52--3, 54,99Liber de .fole, Liber de Lamine,

Orphica Comparatio .folis, 1.8

T.heologia Platonica, 6, 7, 10, 13,39, 4A, 107 , 1.59, 1.63

Comru. in Conuiu.,7,21.Comm. in Cratyl., 1.66

Comvt. in lon.l21Comnz. in Leg.,47-8, 1,62, 1,66

Cortru. in Parmen.,51.Comru. in Paul.,48-50Comm. in Phaedr.,21Contm. in Plotin.,15, 18, 21,-3,39,

51., 54, 62,1,36, 1,48,1,65-6Comm. in Tim., 8-9, 74, 46, 52transl. Hermetica, 37, 64transl. Iamblichus, 6, 9,37transl. Porphyry, 37, 227

transl. Proclus, 37, 210transl. Synesius, 74, 39

Frne, see Macrc, lightsFludd, 117La Fontaine Perilleuse, 98Fracastoro, 221Funonns (Platonic), 21, L20, 721.,

1,27

Gabrieli, Andrea & Giovannt, /38Gafort, 25Galen, 5, 127Galilei, Yicentto, 20Ganassi, Sylvestro, /9Ganay, Germain de, 35, 86, 135George of Trebizond, 39, 60-67Gllbert, 79Giorgi Veneto, 65,75, 112-9, 120,

1,24Glarean,26Godelmann, J. G., 1.62, 1,84, 1 82Gohory, Jacques (see also Acep-

eures), 85-6, 96-1,06, 97-101, 1,64

Gorn, 13,32,148Gratianus, 169G rirnano , Giov ., 1.29

Guido Aietino, 128

Fleidel, W. F.., 87-9I{ermes'Irismegistus & Hermetica,

23, 37 , 39 , 62, 64, 5 5 -7 2,93 , 1.05,1,22, 1.24-6(Asclepius) 40-3,45, 80, 92, I32,

169-1,70, 21,1,-2

Hernroqenes, /40, 141Hesiod, 125Hierocles, 38Homer, 1.25

Honosconns (& DrvrNaronv, Ju-DrcrARY Asrnor-ocr), 53, 57-8,1.14, 17 6, 200, 205-6,217,21,9, 228

Houel, Nicolas, 100-1HyrvrNs (see also Orpltica, David),

1.9,23,32-3, 40, 60-1,, 64-77, 87,1,25-6,170, 1,74, 791,, 1,98

Hlpnerotontachia, 98

Iamblichus, 6, 9, 18, t7-39, 42,721,,21,1,

z9l'991'rll -0ll 'V-tB '(uensrrq3) sarcvurlq9gz'0zz

'g0Z 'gOZ 'ZL 'L9 'lrrsruyNsarrl{tgz'6 I'upetrq'auuas.ralq

sr[NYTd eas',runf,)rutr\l0L-69

'or8rro3 ap 'sauuzof 'snrrnual,q991 '(stot

-JIru uo to rcega) Norl,vnuJ.sNs1N

r-0gl'e-wr'gg1'691'(r'r-rrvuowslN strv oslz aas)

ûonrsJ IS 6 L' gLI' g g'uo'qrupuup6

' 1EZ' g-V',\roHrNVTsJAI

67'outeloll3 'ie6ttz' lz7' 6rz' a0z-66t'v!L

'gLr 'L9l 'r9L 'LZI 'vor 'z-Lol' 6-g L'zv' Lt,' ot' gz'9-y'uNrcrctsl\J

gzl'6 I ',ap ozrtelo-1 'nrparyE-Zg',eP oillrso')'plParyg6 'ep uzqef 'pre8arnztr41

9ZZ 'Z-l8l 't7l 'lgl '9E 'ssvliq96 'uea['uluzlq

sraNVTd eas 'suv1qgZT'tuaut?[J 'rolu1,q

7E'snul.re696 'aruzrC aP aluan8lzy[

771 'uorttvllqIt L' 6Zl'orrelen'ourliacrz14

0tl ''V 'snr8urorzlq/6 'ep rer^lo 'du8z1q

ezz '0zz '0rz-902 'Laz'l-t,LT 'g-Zg, 'gg 'saruolueJef, 'stllrLV T' gt T' g0l' E1l'9- gB'ie,raerparu

VEZ , LZZ,T,-LZZ

,OZZ

' 0rz'g-g0z'26'gE'09,'97'srq34002'tgl

'}-Vgt '6- L1l' 6L 'qt\vJ 'dllPParoL-VZZ'96 I'Z-08 T' I LT' I Ll

'f-lgl'9-t9r' l7l-9vr't-zg,l'lll-60r '9-96 '16 'v-98 'zL'rg '9v 'g-vt, 'dlruunsul{f Pu?

6ZT,'tlz'9aZ'g8l'ggl'gvl' rtr'96'26' 68'{rrlg

(suHc,r.r1X 'IHJ.Y.I-srsl 'sNvrtsrrvl 'sNorlY-rNYcNI'sNortuq ospaas)'crcvyq

6E'snr.qo;Oe1,{76 'rlletxvlr{l"W

s.d;oqog'ssrns-cv3v eas 'rYHaosoTrHd r Inrf,IT

0l'11X srnoT671'ozuerrn 'o3uo1

6 5 'vvttpy 'dog a1p2'e1oor51 'sncruoel

15'sntuutal971 'apnv13 'eunaf e1

0/ t-69t'gVT 'lL't9 '97'seldelg(p erâJeT

elrePoge-I ees 'auepog eI ep aJêJeT

97; 'srno1 'uolt3 e10 Ll' 5 9' Z L-t9'r11etvze1

9ZZ'VTZ'7E1 'vttnq ?g YrlrrYT56 'r.P oPuBIrO-'osse1

yE'outso.rg 'turcizll0l

'ep swlag tur?S eP slnoT 'czsttely5'snrsvetJv'T

5Z t 'g-zz t '02 t-6rl'91'62'"1ep erAeJeT dno 'auapog z1

5 7'sntseuzqlv'reqolll71y 'rc1das

90r

66

Zg 'IIIA luef,ouulttz 'l-0zz 'rlz

'Loz '66r 'L-g6r 'oLT 'B-Lgl '26'6L '89 'ov '6e 'gE'zt 'ot,'EZ'lZ 'gI 'g,l'g'sunocr6 ?tf ssNsf,NI

OZZ,g,8I .I8I'6Lr '69l 'ggr '6vl '60I 'LoL'g0I'96'16'18'gy'sNorlYrNYONlvlrrvNrcvv[I sr1 aes'NolJ.vNrcvi II

v}l'r8l'(rrnNrcvrnul s 16'sNvrts rrvl':.urv-roql oslz aas) (uexzao.) ssoYhII

OZZ ,Z.IIZ ,VLT ,OLT

-69l 'v9T 'gVl '26'Tg-6V 't-TV'(r.tsrun,r.xro4 oslz aas) ruryrocll

911 'snrsdrl snrsnfsrsNYTcI aes 'nurranf

'lg'g 1 'totadwg 'utqnfgZL 'ep cnq 'asnadof

'86'26'euuang'a11epofVZZ ''tS'aurolaf

96,'uosef

rvz,XgCTNI

242 INDEX

MNnuoNrcs, see Ans MnlroRATrvAN{ontaigne, 161MooN, see Pr,,q.NsrsMoses, 23,40,62Motellius, J., 60Nluret, M. 4., 97-8, 1,27

N{usrcastrological, plane tary, 12-24, 40,

42-3, 48, 62-3, 81, 91.-3, 1.09,1.20, 1,22-6, 1.33-4, 138, 179,1.84, 1.91, 1,96,207 ,21,1,230-2

cosmic, 1,4-6, 37, 40,81, 11,5-7,1,20-1,, 1.22-3, 1.50-1, 232

effects of , 6-1.1., 1,6, 20, 25-8, 37,66, 7 r, 109, 1 1,5, 179-121., 123,1.25-6,1,30-1, 137-9, 1,79, 231,-2,23+

music-spirit theory, 3-1.1, 25-9,39, 70-2, 1.17, 11,9, 1.20, 201,,

21,1,230-2numerological analogies, 25, 81.,

11,5-1.21., 124, 126, 1.40, 2r8,222

plactical, 1.9 -20,60, 99-1 0 0, 1.37 -8Musrce N{uNoaNe, see Musrc,

cosmic

Naldi, /9Noah,217NuunnolocY, see Musrc, numerol-

ogical analogies

OoouRs, see INcnNsnOporinus, 101Onaronv, TB-9,81, L09, 127, 139-

1,42, 1,79

Origen, 39,224,226Orpheus, L3, 18-9, 22-4, 30, 34,

37, 40, 42, 49, 50, 62, 93, 11,9-

1.20, 1.23, 126, 1,30-5, L47, 17 4-6,178, 1.83-4,231,-2

Orphica & Orphic Flymns, 22,23-4, 30, 33-4, 37, 40, 48, 50,57, 60, 62-3, 91,2, 110, 122-3,125-6, 138-9, 1.69, 1.7 4-5, 1,82-3

Onpnrc SrNcrNG, see N'Iusrc, astfo-logical

Orsini, Rinaldo, 52-3Ovid, 68

Pesol,n,q.srY, L47PacaNrsu, see Por.yrrrrrsltP,rrNrrNc, TS-9,80, 196Pan, 1.77

Paolini, Fabio, 7 5,97, L1,8, 1 26-142/ 27, 128, 14 0, L83-5, 231,-2

Paracelsus, 75, 80, 85, 96-1.06,779,135, 158- 15 g, 163-4, 1.84, 201.

Par6., Ambroise, 101Parcja, Ramis de, 26Parthenio, 127-8, 14/Pasquier, Etienne, 98Patrtzi, 24,1,95, 1 98Pererius, Benedictus, 9)Persio, Antonio, 75, 189, 1,91.-2,

195-8,203-4Peter of Abano, 36, 86, 90, 105,

1.08, 132, 1.47, 151,,21,2Phares, Simon de, 170Philo Judaeus, 224,226Philoponus, 38Philostrates, 147Phoebus, see ApolloPicatrix, 36, 86, 105, 1,47, 1.82

Pico, Giovanni, della Mirandola,20, 22, 54-9, 57, 62,91,-93, 98-9,1,04, 1.1.2, 1.18-9, 1.30, 138, 1.46,153, 1,73-4, 1.76,1.78

Pico, Gian Francesco, 22, 57, 1,45,1,46-1,51,,1,53, 1,76

Pirovanus, Gabriel, 93Pistorius, J., 69Pius V, 215Pr,aNsrenv l\[usrc, see Musrc, as-

trologicalPr-aNers

Jupiter, 5, 1.2, 1.4-8, 49, 50, 52-3,go, 123, 1.36, L50, 196, 207,236

NIars, 15, 1.7, 21., 49, 1,50, 207,236

Mercury, 5, 1,2, 15, 17, 1.8, 21.,

1.96,21,8N{oon, 1.5, 1.7, 51.,235Saturn, 5, 1.2, 15, 17, 2L, 45-6,

49-50, 52, 1,23, 1,50,207, 236

6-gZZ' E17' t+sttynrru rcrsJrulsof, ',r.rurag eas 'rcNnJ\l SoJrErclg

z-0gz'9lz'ajz-661' L-061' 6Ll' L9r'0gl'aiL's-ver'vw'B- Lor'toL' 6g'9 L'L-gg 'L-w 'ot-gg 'v-t; 'g-gz't-ZT '01 'g-t,'(lectparu 'ueunq)

LZZ, LTZ,96T, LSI,V-T,T,T, OZI, T,LI

'tor'z-T6'g L' L-gs't-rs'B- Lv'gv 'v-zt, 'g-zz 'gl 't-zL 'B' Tputtzu suq1t7{s'druleuzld'3lursof,

06I-68I 'V-tlf iereua8 urJ.r)rrds

LZZ 'L-961. '16l 'Z-06L 'VLl'gL 'Lv 'or 'g-Lz 'or-g 'y 'rnog

S!IFI:)-1116 'Iczlg 'crcvlq aas 'luaouog

g€ t '62 t '171 'saltoqdoq79'orsaruvtJ'rutrepog

9-g0Z'6 snrxrg

991 'sn8etr,{ uourlsgVl' L'snetldruq snlxas

661 '0gI '26'g-zT'f,t 'xasZgL ' 111 'srx:Iduilq

6 g, 99, a4\aa .,r ar1{a.9,

l-0gz' lI- L'uollusueg'sasNugL(t'ap tepo 'a,r1ee

Z-0OZ '(,8I 'BlI' l-0gl'8gI'(*rrcrrldurg) ucNarcg

gg'wdsvg'lloqcg77'etr.tnv1,q 'a,tqeg

6Z '2'f 'reSrprg69-/g 'eloreuorrzg

9'lnessrsNYTd aes 'Nun.lvg

TrAsC[ aas 'Nvl.vgsstrry eas 'sJN[]\riruoys

671 'oltelsng 'lp.U0gT-62 I'oroprsl'eltog

gzr 'zz I '6w '66';7 'przsuog96'asoy ry ap aau/og

oIU IeO eas 'org19 'soulauec[

(selleqU

]ÎSIINVISEI-oud 'uulvu4 'ssv1q 'dtruzn-sTrr{f, ?p 'crcv14 eas 'NororasU

77'to&atg 'qrsreg

771'snntrqzd'snuzdsug961 'snurug

ze7,'l0z'ell'29 'g-Lt 'EZ 'gT 'Vl 'szro8zgld.l

BZI'tll'g g'17' [we1ot462'sn11as4

srflrg 'pllrq aes 'sltrvs49gz

'BZZ'zTr 'oB r 'gLL 'r9r 'ggL 'zgl'gVl '9Zl 'V6 '16 'r'tsr.r.Nvrs:irroud

lrz'zgl'6t 'g-g{ 'g:7 'sniror4gLI

, L9I,Z?L

' L-gvt'g{,L' LZI'0zl'zrL'e6'zg'09 '0V 'Lt,'gZ 'vrcorouHl vosnid, LIZ,SLT

,9-9LT ,Z9I , L-7VT

, LZI

'0ZI '9-g0I 't6'Lt.'vrcv14 Ycsrud6Ll 'Z9r 'Agl 'tt, '(uoB

uur8etul uo Jo rcage) If,NyNOirucI8IZ'l8l

' L9L' L-gtr'6'80I'96' L9'ua,r.vu.159'arl:ne1llng '1etso4

1 'snruoprso489L '9L'zuod

LZZ' llz' gg' g {-/t'dr,itqdlo499 'ouz1uo4

ZBI ,6LT,VgI

'6-89l 'Lll-/g t 'VB 'wzeuodwo4

'89 I' L-gvr' o, \'rZ'ff'';l olrL

'(.rurvrocl osiz ees) wsrsHrlToclVgl'Vg'97 'ouvrzrlo4

9-9tZ'Tt,r' LZI' 9-ZZI'ZZl-61.1' 6-B(t' 18'81'l-02'(lrnuoautrA sr1 to snaga'crsnyg 'sNrrlg oslz aes) rursocl

Gg I 'gz,l 'gE 'qereln14vgT'ggl

' g-vgT' 9t l' g,-zLl' zg' gg' lt' 6-gg'Lt, 'z-rz 'gr 'g-vr'zr'g 'snuno14

e-09'sntsrureo <oglald

zgz'z9l'/{ l. '6-gzl 'zzl'g-LIl'29'rE 't-zz'g r 'vr 'zl '6'g 'olzlcl

9gZ ,BTZ ,

LOZ'96r 'gzr 'rz'g-vl 'zl 'g'snuel

ggz' L-gzz'vzz' Llz's\z' t oz' g6r' 96l' t 6l' Lgl' t-zvL'gzT'gzr'glT '6L'gg 'l-09 'w'88 'E-og 'f-gz'g-vr 'u's'u.s

enzXUONI

244 INDEX

Steuco, Agostino,738Srorcrsvr, 1,2, 38, 1.89

Suavius, Leo, see GohorySuN, see Pr-aNnrsSYntr.s, 98, 128,1.52Synesius, 14,38,39

Tahureau, Jacques, 98Tar-rsl,reNs, 1.4, 30, 32, 34, 42-4,

48, 51,, 53, 57, 80, 87,97,703-4,107 , 1,32-3, 1.36-7 , 1.48, 1,53, 1.67-

r70, 174, 1.79, 180-1, 185-5,191, 1.99, 21,1-2, 214, 222-3

Tasso, Faustino, 1 28, 1'29Trr.nparnv, 88-9, 103, 105, 735-6,

1,49,161.,235Telesio, 189-193, 795, 1'99, 203,

21,6,223TnrnacnAMMAToN , 1'51., 17 5

Thomas Aquinas, 34, 42, 43, 46,57-8, 89, 1,07, 1,71., 1.33, 737,751,, 1.53, L57, 767-8, 176, 1.81.,

2 07, 2 I 4-6, 2 1 5,21,8-222, 224, 226Thomas, Artus, 147Timaeus Locrus, 8, 1,1.3

TRrxrlx, 33-4,87, 71,8, 1.30, 1.72

Trithemius, 80, 85, 86,86-90, 97-8,101, 103, 1,05, 1t5-6, L47-2,1,61,

Tyard, Pontus de, 27,1'99-1'22

Urban VIII, 205-21,2, 220, 228, 236

Valvasone, Erasmo da, 129Yarc.o,57

Vnrrrcr.r, see Astner. BooY, Srtmt,human

VrNus, see Pr-aNnrsYesaltus, 127Vicentino, 728Villani, Ph., 46Vio, Tommaso de, see CaietanoVirgil, 1t, 726, 729VrslrracrNATrvA, 6, 1'5, 27, 33, 7 6-

90, 82, 707, 1J0, 1.36-7, 142-4,1,49-750,158-9, 76A-7, 779, 183,200-1

Vrs Iua.crNUM, 77 -8, 80, 82-4, 105,107,779,787,207

Vrs Musrcns (see also Musrc, astrol-ogical, effects of,), 77-8, 87-2,1,49-1,57,179

Vrs Rnnuv,77-8, 82Vrs VnnBoRUM (see also INcaN-

TArroNS, Ponrnv), 77-8, 80-4,105, 107, 109, 121,, 740-4,749-151,, 754-5, 1.67, 1,64-6, 175-6,179-1,83 234-6

Sfier, Johann, 93-4, 96, 105-6,1,45, 152-6, 1,80

\frNn, 5, 1.3, 23, 30, 33, 36, 202,207,21,1,

$TrrcHns, 82-3, L49, 752, 156, 158,173-4

\flonos, see Vrs Vnnnonurt

Zarltno, 1 9,28-9, 728Zotoaster, 23, 43, 60, 93, 1'02, 705,

1.21,, 746,178

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