Atalanta Fugiens
The Flying Atalanta
EPIGRAMMA AUTHORIS.
Hesperii precium juvenis tulit impiger horti
Dante Deá pomum Cypride tergeminum:
Idque sequens fugientis humo glomeravit adora
Virginis, hinc tardas contrahit illa moras:
Mox micat is, micat haec mox ante fugacior Euris,
Alteratum spargens aurea dona solo,
Ille morabatur vestigia lenta puellae
Rursus at haec rursus dat sua terga fugae;
Tertia donec amans iterârit pondera, cessit
Victori merces hin ATALANTA suo.
Hippomenes virtus est sulphuris, illa fugacis
Mercurii, in cursu femina victa mare est.
Qui postquam cupido se complectuntur amore
In fano Cybeles corrigit ira Deam;
Pelle leonina vindex & vestiit ambos,
In de rubent posthac corpore, suntque feri.
Hujus ut exprimeret simulacra simillima cursus
Voce tibi ternâ dat mea Musa fugaes:
Una manet simplex pomúmque refert remorans vox,
Altera sed fugiens, tertia ritè sequens.
Auribus ista tuis, oculísque Emblemata prostent,
At ratio arcanas expetat inde notas:
Sensibus haec objecta tuli, intellectus ut illis
Illicibus caparet, quae preciosa latent.
Orbis quic quid opum, vel habet Medicina salutis,
Omne Leo geminus suppeditare potest.
The Author's Epigram
Three Golden Apples from the Hesperian grove.
A present Worthy of the Queen of Love.
Gave wise Hippomenes Eternal Fame.
And Atalanta's cruel Speed O'ercame.
In Vain he follows 'till with Radiant Light, }
One Rolling Apple captivates her Sight. }
And by its glittering charms retards her flight. }
She Soon Outruns him but fresh rays of Gold,
Her Longing Eyes & Slackened Footsteps Hold,
'Till with disdain She all his Art defies,
And Swifter then an Eastern Tempest flies.
Then his despair throws his last Hope away,
For she must Yield whom Love & Gold betray.
What is Hippomenes, true Wisdom knows.
And whence the Speed of Atalanta Flows.
She with Mercurial Swiftness is Endued,
Which Yields by Sulphur's prudent Strength pursued.
But when in Cybel's temple they would prove
The utmost joys of their Excessive Love,
The Matron Goddess thought herself disdained,
Her rites Unhallowed & her shrine profaned.
Then her Revenge makes Roughness o'er them rise,
And Hideous feireenesse Sparkle from their Eyes.
Still more Amazed to see themselves look red,
Whilst both to Lions changed Each Other dread.
He that can Cybell's Mystic change Explain,
And those two Lions with true Redness stain,
Commands that treasure plenteous Nature gives
And free from Pain in Wisdom's Splendor lives.
Emblem 1
Portavit eum ventus in ventre suo.
(The Wind carried him in his belly)
Epigramma 1
Embryo ventosâ BOREAE qui clauditur alvo
Vivus in hanc lucem si semel ortus erit;
Unus is Heroum cunctos superare labores
Arte, manu, forti corpore, mente, potest.
Ne tibi sit Coeso, nec abortus inutilis ille,
Non Agrippa, bono sydere sed genitus.
English'd thus:
If BOREAS can in his own Wind conceive
An offspring that can bear this light & live;
In art, Strength, Body, Mind He shall excell
All wonders men of Ancient Heroes tell.
Think him no Caeso nor Abortive brood,
Nor yet Agrippa, for his Star is good.
Emblem 2d
Nutrix ejus terra est.
(The Earth is his Nurse)
Epigram 2d
Romulus hirt a lupae pressisse, sed ubera caprae
Jupiter, & factis, fartur adesse fides:
Quid mirum, tener" SAPIENTIUM viscera PROLIS
Si ferimus TERRAM lacte nutrise suo?
Parvula si tantas Heroas bestia pavit,
QUANTUS, cui NUTRIX TERREUS ORBIS, erit?
Emblem 3d
Vade ad mulierem lavantem pannos,
tu fac similiter.
(Go to the Woman Washing Clothes
& do after the same Manner.)
Epigram 3d
Abdita quisquis amas serutari dogmata, ne sis
Deses, in exemplum, quod juvet, omni trahas:
Anne vides, mulier, maculis abstergere pannos
Ut soleat calidis, quas superaddit, aquis?
Hanc imitare, tuâ nec sic frustraberis arte,
Namque nigri faecem corporis lavat.
Emblem 4th
Conjunge fratrem cum sorore
& propina illis poculum amoris:
(Join the Brother & the Sister
& drink to 'em in the Bowl of Love.)
Epigram 4th
Non hominum foret in mundo nunc tanta propago,
Si fratri conjunx non data prima soror.
Ergo lubens conjunge duos ab utroque parente
Progenitos, ut sint faemina masque toro.
Praebibe nectareo Philothesia pôcla liquore
Utrisque, & faetus spem generabit amor.
Emblem 5th
Appone mulieri super mammas bufonem,
ut ablactet eum, & moriatur mulier,
sitque bufo grossus de lacte.
(Put a Toad to the Woman's breast,
that she may suckle him 'till she die,
& he become gross with her milk.)
Epigram 5th
Foemineo gelidus ponatur pectore Bufo,
Instar ut infantis lactea pocla bibat.
Crescat & in magnum vacuata per ubera tuber,
Et mulier vitam liquerit aegra suam.
Inde tibi facies medicamen nobile, virus
Quod fuget humano corde, levétque luem.
Emblem 6th:
Seminate aurum vestrum in terram albam foliatam
[Sow Your Gold in the white foliate Earth.]
Epigram 6th:
Ruricolae pingui mandant sua femina terrae,
Cum fuerit rastris haec foliata suis.
Philosophi niveos aurum docuere per agros
Spargere, wui folii se levis instar habent:
Hoc ut agas, illus bene respice, namque quod aurum
Germinet, ex tritico videris, ut speculo.
Emblem 7th
Fit pullus à nido volans, qui iterùm cadit in nidum.
(A young eaglet attempts to fly out of its own nest
& falls into it again.)
Epigram 7th
Rupe cavâ nidum Jovis ALES struxerat, in quo
Delituit, pullos enutriítque suos:
Horum unus levibus voluit se tollere pennis,
At fuit implumi fratre retentus ave.
Inde volans redit in nidum, quem liquerat, illis
Junge caput caudae, tum nec inanis eris.
Emblem 8th
Accipe ovum & igneo percute gladio.
(Take an Egg & smite it with a fiery sword.)
Epigram 8th
Est avis in mundo sublimior omnibus, Ovum
Cujus ut inquiras, cura sit una tibi.
Albumen luteum circumdat molle vitellum,
Ignito (ceu mos) cautus id ense petas:
Vulcano Mars addat opem: pullaster & inde
Exortus, ferri victor & ignis erit.
Emblem 9th
Arborem cum fene concludein rorida domo,
& comedens de fructu ejus fiet juvenis.
(Shut up the Tree with the Old Man in a
House of Dew, & eating the fruit thereat
He will become Young.)
Epigram 9th
Arbor inest hortis Sophiae dans aurea mala,
Haec tibi cum nostro sit capienda sene;
Inque domo vitrea claudantur, roréque plenâ,
Et sine per multos haec duo juncta dies:
Tum fructu (mirum!) satiabitur arboris ille
Ut fiat juvenis qui fuit ante senex.
Emblem 10th
Da ignem igni, Mercurium Mercurio,
et sufficit tibi.
[Give Fire to fire, Mercury to Mercury,
and you have enough.]
Epigram 10th
Machina pendet ab hac mundi connexa catena
Tota, SUO QUOD PAR GAUDEAT OMNE PARI:
Mercurius sic Mercurio, sic jungitur igni
Ignis & haec arti sit data meta tuae.
Hermetem Vulcanus agit, sed penniger Hermes,
Cynthia, te solvit, te sed, Apollo, soror.
Sunday, April 24, 2011
Ficino De Triplici Vita
Ficino
3x vita
242-243
In addition, the World-soul possesses by divine power precisely as many seminal reasons of things as there are Ideas in the Divine Mind, By these seminal reasons she fashions the same number of species in matter. That is why every single species corresponds through its own seminal reason to its own Idea and oftentimes through this reason it can easily receive something from the Idea--since indeed it was made through the reason from the Idea.
Accedit ad haec quod anima mundi totidem saltem rationes rerum seminales divinitus habet, quot ideae sunt in mente divina, quibus ipsa rationibus totidem fabricat species in materia. Unde unaquaeque species per propriam rationem seminalem propriae respondet ideae, facileque potest per hanc saepe aliquid illinc accipere, quandoquidem per hanc illinc est effecta.
244-245
Therefore Zoroaster called such correspondences of forms to the reasons existing in the World-soul "divine lures" and Synesius corroborated that they are magical baits.
Conguitates igitur eiusmodi formarum ad rationes animae mundi Zoroaster divinas illices appellavit, quas et Synesius magicas esse illicebras confirmavit.
250-251
Most important, the cosmos is itself an animal more unified than any other animal, the most perfect animal, provided that it is an animal. Therefore, just as in us the quality and motion of any member, in particular a principal member, extend to our other members, so in the cosmos the acts of the principal members move all the rest, and the inferior members easily receive from the highest, which are ready of their own accord to give. For the more powerful the cause, the more ready it is to act and therefore the more inclined to give. A little additional preparation, therefore, on our part suffices to capture the gifts of the celestials, provided each accommodates himself so that gift in particular to which he is particularly subject.
Et quod maximum est, mundus animal in se magis unum est quam quidvis aliud animal, si modo est animal perfectissimum. Ergo sicut in nobis membri cuiuslibet, praesertim principalis, qualitas motusque ad alia pertinet, ita membrorum principalium actus in mundo commovent omnia, et membra inferiora facile capiunt a supremis ultro dare paratis. Quo enim potentior causa est, eo est promptior ad agendum, eo igitur propensior est ad dandum. Exigua igitur praeparatio nobis insuper adhibita sufficit coelestium muneribus capiendis, si modo quisque ad id praeccipue se accommodet, cui est praecipue subditus.
252-253
If anyone begs a favor from the Moon herself and Venus, he will be obliged to do it when they are in similar periods.
Si quis autem ab ipsa Luna beneficium et a Venere poscat, tempora similia observare debebit.
Do not doubt that Saturn has quite a bit to do with gold. His weight leads people to believe so.
Neque diffidas Saturnum habere nonnihil in auro; nam propter pondus id putatur habere.
p 256-257
But let us return to the spirit of the world. The world generates everything through it (since, indeed, all things generate through their own spirit); and we can call it both "the heavens" and "quintessence." It is practically the same thing in the world's body as in our body, with this primary exception, that the World-soul does not draw this spirit out of the four elements serving as her humors the way our soul does from our humors, but she procreates this spirit in the first instance (to speak Platonically, or rather Plotinically) as if pregnant by her own generative power, and the stars along with it. Immediately through the spirit the World-soul gives birth to the four elements, as though everything were contained in the power of that spirit. Spirit is a very tenuous body, as if now it were soul and now body, and now body and not soul. In its power there is very little of the earthy nature, but more of the watery, more likewise of the airy, and again the greatest proportion of the stellar fire. The very quantities of the stars and elements have come into being according to the measures of these degrees. This spirit assuredly lives in all as the proximate cause of all generation and motion, concerning which the poet said, "A Spirit nourishes within." It is wholly clear and hot by its own nature, moist, and life-giving, having acquired these gifts from the higher gifts of Soul.
Sed ad mundi spiritum redeamus, per quem mundus generat omnia, quandoquidem et per spiritum proprium omnia generant, quem tum coelum, tum quintum essentiam possumus appellare. Qui talis ferme est in corpore mundi, qualis in nostro noster, hoc imprimis excepto, quod anima mundi hunc non trahit ex quattuor elementis, tanquam humoribus suis, sicut ex nostris nostra, immo hunc proxime (ut Platonice sive Plotinice loquar) ex virtute sua procreat genitali, quasi tumens, et simul cum eo stellas, statimque per cum parit quattuor elementa, quasi non corpus et quasi iam anima, item quasi non anima et quasi iam corpus. In eius virtute minimum est naturae terrenae, plus autem aquae, plus item aeriae, rursus igneae stellarisque quam plurimum. Ad horum graduum mensuras ipsae quantitates stellarum elementorumque prodierunt. Ipse vero ubique viget in omnibus generationis omnis proximus auctor atque motus, de quo ille: "Spiritus intus alit." Totus est suapte natura lucidus calidusque et humidus atque vivificus, ex dotibus animae superioribus dotes eiusmodi nactus.
258-259
Our spirit absorbs the spirit of the world through the rays of the Sun and of Jupiter, insofar as it becomes Solar and Jovial itself.
Spiritus noster haurit mundi spiritus per radios Solis et Iovis, quatenus ipse fit Solaris et Iovalis.
You will bend your efforts to insinuate into yourself this spirit of the world above all, for by this as an intermediary you will gain certain natural benefits not only from the world's body but from its soul, and even from the stars and the daemons. For this spirit is an intermediary between the gross body of the world and its soul; and the stars and daemons exist in it and by means of it. For whether the world's body and mundane things have their being directly from the World-soul (as Plotinus and Porphyry think) or whether the world's body just like its soul has its body directly from God, as is the opinions of our theologians and perhaps Timaeus the Pythagorean, the world does wholly live and breathe, and we are permitted to absorb its spirit. This is absorbed by man in particular through his own spirit which is by its own nature similar to it, especially if it is made more akin to it by art, that is, if it becomes in the highest degree celestial. Now it becomes celestial if it is purged of filth, and anything at all inhering in it which is unlike the heavens.
Hunc tu igitur studebis tibi imprimis insinuare, hoc enim medio naturalia quaedam beneficia reportabis, tum corporis mundani, tum animae, tum etiam stellarum atque daemonum. Nam ipse inter crassum mundi corpus et animam medius est, et in ipso stellae sunt et daemones atque per ipsum. Sive enim mundi corpus atque mundana sint ab anima mundi proxime, sicut Plotino placet atque Porphyrio, sive mundanum corpus, sicut et anima, proxime sit a deo, ut nostris placet et forte Timaeo Pythagorico, omnino vivit mundus atque spirat, spiritumque eius nobis haurire licet. Huaritur autem proprie ab homine per suum spiritum illi suapte natura conformem, maxime si reddatur etiam arte cognatior, id est, si maxime coelestis evadat. Evadit vero coelestis, si expurgetur a sordibus et omnino ab eis quae inhaerent sibi dissimilia coelo.
264-265
It is truly a discipline of special importance to grasp correctly which spirit, which force, which thing these planets especially signify. The Moon, then, and Venus signify the natural and procreative force and spirit as well as whatever increases the latter. Jupiter signifies the same, but more efficaciously, also the liver and stomach; and he plays no mean role in the heart, the spirit, and the vital power insofar as he agrees with the Sun in his own nature--and indeed he plays this role in and of himself, otherwise the heart would not properly receive the vital spirit in the month of Jupiter. This is why the Greeks call Jupiter life and the cause of life.
Praecipua vero disciplina est recte tenere quem spiritum, quam vim, quam rem potissimum hi planetae significant. Luna ergo Venusque vim et spiritum naturalem atque genitalem et quae hunc augent. Iuppiter eadem, sed efficacius heparque et stomachum, habetque non mediocrem partem in corde et spiritu virtuteque vitali, quatenus suapte natura cum Sole consentit -- immo et per se ipsum, alioquin cor vitalem spiritum non proprie in mense Iovis acciperet. Unde Iovem Graeci appellant vitam et per quem vita.
266-267
Therefore the safest way will be to do nothing without the favor of the Moon, since she conveys heavenly things generally, frequently, and easily to things below.
Proinde tutissima via erit nihil sine Lunae beneficio facere, quandoquidem coelestia communiter et frequenter atque facile ad inferiora demittit.
290-291
Likewise by a frequent use of plants and a similar use of living things, you can draw the most from the spirit of the world, especially if you nourish and foster yourself by things which are still living, fresh, and all but still clinging, as it were, to mother earth.
Item frequinti quodam usu plantarum similiterque viventium potes e mundi spiritu plurimum haurire, praesertim si adhuc viventibus recentibusque et matri terrae quasi adhuc haerentibus nutriaris atque fovearis.
294-295
A certain sweetness of taste and pleasing quality, therefore, is common to all these planets.
Dulcedo igitur quaedam saporis et gratin his omnibus est communis.
302-303
What I say of simples I want to be understood similarly of compounds.
Quod autem de simplicibus dico, de compositis similiter dictum intelligi volo.
3x vita
242-243
In addition, the World-soul possesses by divine power precisely as many seminal reasons of things as there are Ideas in the Divine Mind, By these seminal reasons she fashions the same number of species in matter. That is why every single species corresponds through its own seminal reason to its own Idea and oftentimes through this reason it can easily receive something from the Idea--since indeed it was made through the reason from the Idea.
Accedit ad haec quod anima mundi totidem saltem rationes rerum seminales divinitus habet, quot ideae sunt in mente divina, quibus ipsa rationibus totidem fabricat species in materia. Unde unaquaeque species per propriam rationem seminalem propriae respondet ideae, facileque potest per hanc saepe aliquid illinc accipere, quandoquidem per hanc illinc est effecta.
244-245
Therefore Zoroaster called such correspondences of forms to the reasons existing in the World-soul "divine lures" and Synesius corroborated that they are magical baits.
Conguitates igitur eiusmodi formarum ad rationes animae mundi Zoroaster divinas illices appellavit, quas et Synesius magicas esse illicebras confirmavit.
250-251
Most important, the cosmos is itself an animal more unified than any other animal, the most perfect animal, provided that it is an animal. Therefore, just as in us the quality and motion of any member, in particular a principal member, extend to our other members, so in the cosmos the acts of the principal members move all the rest, and the inferior members easily receive from the highest, which are ready of their own accord to give. For the more powerful the cause, the more ready it is to act and therefore the more inclined to give. A little additional preparation, therefore, on our part suffices to capture the gifts of the celestials, provided each accommodates himself so that gift in particular to which he is particularly subject.
Et quod maximum est, mundus animal in se magis unum est quam quidvis aliud animal, si modo est animal perfectissimum. Ergo sicut in nobis membri cuiuslibet, praesertim principalis, qualitas motusque ad alia pertinet, ita membrorum principalium actus in mundo commovent omnia, et membra inferiora facile capiunt a supremis ultro dare paratis. Quo enim potentior causa est, eo est promptior ad agendum, eo igitur propensior est ad dandum. Exigua igitur praeparatio nobis insuper adhibita sufficit coelestium muneribus capiendis, si modo quisque ad id praeccipue se accommodet, cui est praecipue subditus.
252-253
If anyone begs a favor from the Moon herself and Venus, he will be obliged to do it when they are in similar periods.
Si quis autem ab ipsa Luna beneficium et a Venere poscat, tempora similia observare debebit.
Do not doubt that Saturn has quite a bit to do with gold. His weight leads people to believe so.
Neque diffidas Saturnum habere nonnihil in auro; nam propter pondus id putatur habere.
p 256-257
But let us return to the spirit of the world. The world generates everything through it (since, indeed, all things generate through their own spirit); and we can call it both "the heavens" and "quintessence." It is practically the same thing in the world's body as in our body, with this primary exception, that the World-soul does not draw this spirit out of the four elements serving as her humors the way our soul does from our humors, but she procreates this spirit in the first instance (to speak Platonically, or rather Plotinically) as if pregnant by her own generative power, and the stars along with it. Immediately through the spirit the World-soul gives birth to the four elements, as though everything were contained in the power of that spirit. Spirit is a very tenuous body, as if now it were soul and now body, and now body and not soul. In its power there is very little of the earthy nature, but more of the watery, more likewise of the airy, and again the greatest proportion of the stellar fire. The very quantities of the stars and elements have come into being according to the measures of these degrees. This spirit assuredly lives in all as the proximate cause of all generation and motion, concerning which the poet said, "A Spirit nourishes within." It is wholly clear and hot by its own nature, moist, and life-giving, having acquired these gifts from the higher gifts of Soul.
Sed ad mundi spiritum redeamus, per quem mundus generat omnia, quandoquidem et per spiritum proprium omnia generant, quem tum coelum, tum quintum essentiam possumus appellare. Qui talis ferme est in corpore mundi, qualis in nostro noster, hoc imprimis excepto, quod anima mundi hunc non trahit ex quattuor elementis, tanquam humoribus suis, sicut ex nostris nostra, immo hunc proxime (ut Platonice sive Plotinice loquar) ex virtute sua procreat genitali, quasi tumens, et simul cum eo stellas, statimque per cum parit quattuor elementa, quasi non corpus et quasi iam anima, item quasi non anima et quasi iam corpus. In eius virtute minimum est naturae terrenae, plus autem aquae, plus item aeriae, rursus igneae stellarisque quam plurimum. Ad horum graduum mensuras ipsae quantitates stellarum elementorumque prodierunt. Ipse vero ubique viget in omnibus generationis omnis proximus auctor atque motus, de quo ille: "Spiritus intus alit." Totus est suapte natura lucidus calidusque et humidus atque vivificus, ex dotibus animae superioribus dotes eiusmodi nactus.
258-259
Our spirit absorbs the spirit of the world through the rays of the Sun and of Jupiter, insofar as it becomes Solar and Jovial itself.
Spiritus noster haurit mundi spiritus per radios Solis et Iovis, quatenus ipse fit Solaris et Iovalis.
You will bend your efforts to insinuate into yourself this spirit of the world above all, for by this as an intermediary you will gain certain natural benefits not only from the world's body but from its soul, and even from the stars and the daemons. For this spirit is an intermediary between the gross body of the world and its soul; and the stars and daemons exist in it and by means of it. For whether the world's body and mundane things have their being directly from the World-soul (as Plotinus and Porphyry think) or whether the world's body just like its soul has its body directly from God, as is the opinions of our theologians and perhaps Timaeus the Pythagorean, the world does wholly live and breathe, and we are permitted to absorb its spirit. This is absorbed by man in particular through his own spirit which is by its own nature similar to it, especially if it is made more akin to it by art, that is, if it becomes in the highest degree celestial. Now it becomes celestial if it is purged of filth, and anything at all inhering in it which is unlike the heavens.
Hunc tu igitur studebis tibi imprimis insinuare, hoc enim medio naturalia quaedam beneficia reportabis, tum corporis mundani, tum animae, tum etiam stellarum atque daemonum. Nam ipse inter crassum mundi corpus et animam medius est, et in ipso stellae sunt et daemones atque per ipsum. Sive enim mundi corpus atque mundana sint ab anima mundi proxime, sicut Plotino placet atque Porphyrio, sive mundanum corpus, sicut et anima, proxime sit a deo, ut nostris placet et forte Timaeo Pythagorico, omnino vivit mundus atque spirat, spiritumque eius nobis haurire licet. Huaritur autem proprie ab homine per suum spiritum illi suapte natura conformem, maxime si reddatur etiam arte cognatior, id est, si maxime coelestis evadat. Evadit vero coelestis, si expurgetur a sordibus et omnino ab eis quae inhaerent sibi dissimilia coelo.
264-265
It is truly a discipline of special importance to grasp correctly which spirit, which force, which thing these planets especially signify. The Moon, then, and Venus signify the natural and procreative force and spirit as well as whatever increases the latter. Jupiter signifies the same, but more efficaciously, also the liver and stomach; and he plays no mean role in the heart, the spirit, and the vital power insofar as he agrees with the Sun in his own nature--and indeed he plays this role in and of himself, otherwise the heart would not properly receive the vital spirit in the month of Jupiter. This is why the Greeks call Jupiter life and the cause of life.
Praecipua vero disciplina est recte tenere quem spiritum, quam vim, quam rem potissimum hi planetae significant. Luna ergo Venusque vim et spiritum naturalem atque genitalem et quae hunc augent. Iuppiter eadem, sed efficacius heparque et stomachum, habetque non mediocrem partem in corde et spiritu virtuteque vitali, quatenus suapte natura cum Sole consentit -- immo et per se ipsum, alioquin cor vitalem spiritum non proprie in mense Iovis acciperet. Unde Iovem Graeci appellant vitam et per quem vita.
266-267
Therefore the safest way will be to do nothing without the favor of the Moon, since she conveys heavenly things generally, frequently, and easily to things below.
Proinde tutissima via erit nihil sine Lunae beneficio facere, quandoquidem coelestia communiter et frequenter atque facile ad inferiora demittit.
290-291
Likewise by a frequent use of plants and a similar use of living things, you can draw the most from the spirit of the world, especially if you nourish and foster yourself by things which are still living, fresh, and all but still clinging, as it were, to mother earth.
Item frequinti quodam usu plantarum similiterque viventium potes e mundi spiritu plurimum haurire, praesertim si adhuc viventibus recentibusque et matri terrae quasi adhuc haerentibus nutriaris atque fovearis.
294-295
A certain sweetness of taste and pleasing quality, therefore, is common to all these planets.
Dulcedo igitur quaedam saporis et gratin his omnibus est communis.
302-303
What I say of simples I want to be understood similarly of compounds.
Quod autem de simplicibus dico, de compositis similiter dictum intelligi volo.
Ficino on World-Soul
Ficino, Three Books on Life
Book 3 Chapter 3
p 256-257
But let us return to the spirit of the world. The world generates everything through it (since, indeed, all things generate through their own spirit); and we can call it both "the heavens" and "quintessence." It is practically the same thing in the world's body as in our body, with this primary exception, that the World-soul does not draw this spirit out of the four elements serving as her humors the way our soul does from our humors, but she procreates this spirit in the first instance (to speak Platonically, or rather Plotinically) as if pregnant by her own generative power, and the stars along with it. Immediately through the spirit the World-soul gives birth to the four elements, as though everything were contained in the power of that spirit. Spirit is a very tenuous body, as if now it were soul and now body, and now body and not soul. In its power there is very little of the earthy nature, but more of the watery, more likewise of the airy, and again the greatest proportion of the stellar fire. The very quantities of the stars and elements have come into being according to the measures of these degrees. This spirit assuredly lives in all as the proximate cause of all generation and motion, concerning which the poet said, "A Spirit nourishes within." It is wholly clear and hot by its own nature, moist, and life-giving, having acquired these gifts from the higher gifts of Soul.
Sed ad mundi spiritum redeamus, per quem mundus generat omnia, quandoquidem et per spiritum proprium omnia generant, quem tum coelum, tum quintum essentiam possumus appellare. Qui talis ferme est in corpore mundi, qualis in nostro noster, hoc imprimis excepto, quod anima mundi hunc non trahit ex quattuor elementis, tanquam humoribus suis, sicut ex nostris nostra, immo hunc proxime (ut Platonice sive Plotinice loquar) ex virtute sua procreat genitali, quasi tumens, et simul cum eo stellas, statimque per cum parit quattuor elementa, quasi non corpus et quasi iam anima, item quasi non anima et quasi iam corpus. In eius virtute minimum est naturae terrenae, plus autem aquae, plus item aeriae, rursus igneae stellarisque quam plurimum. Ad horum graduum mensuras ipsae quantitates stellarum elementorumque prodierunt. Ipse vero ubique viget in omnibus generationis omnis proximus auctor atque motus, de quo ille: "Spiritus intus alit." Totus est suapte natura lucidus calidusque et humidus atque vivificus, ex dotibus animae superioribus dotes eiusmodi nactus.
Book 3 Chapter 3
p 256-257
But let us return to the spirit of the world. The world generates everything through it (since, indeed, all things generate through their own spirit); and we can call it both "the heavens" and "quintessence." It is practically the same thing in the world's body as in our body, with this primary exception, that the World-soul does not draw this spirit out of the four elements serving as her humors the way our soul does from our humors, but she procreates this spirit in the first instance (to speak Platonically, or rather Plotinically) as if pregnant by her own generative power, and the stars along with it. Immediately through the spirit the World-soul gives birth to the four elements, as though everything were contained in the power of that spirit. Spirit is a very tenuous body, as if now it were soul and now body, and now body and not soul. In its power there is very little of the earthy nature, but more of the watery, more likewise of the airy, and again the greatest proportion of the stellar fire. The very quantities of the stars and elements have come into being according to the measures of these degrees. This spirit assuredly lives in all as the proximate cause of all generation and motion, concerning which the poet said, "A Spirit nourishes within." It is wholly clear and hot by its own nature, moist, and life-giving, having acquired these gifts from the higher gifts of Soul.
Sed ad mundi spiritum redeamus, per quem mundus generat omnia, quandoquidem et per spiritum proprium omnia generant, quem tum coelum, tum quintum essentiam possumus appellare. Qui talis ferme est in corpore mundi, qualis in nostro noster, hoc imprimis excepto, quod anima mundi hunc non trahit ex quattuor elementis, tanquam humoribus suis, sicut ex nostris nostra, immo hunc proxime (ut Platonice sive Plotinice loquar) ex virtute sua procreat genitali, quasi tumens, et simul cum eo stellas, statimque per cum parit quattuor elementa, quasi non corpus et quasi iam anima, item quasi non anima et quasi iam corpus. In eius virtute minimum est naturae terrenae, plus autem aquae, plus item aeriae, rursus igneae stellarisque quam plurimum. Ad horum graduum mensuras ipsae quantitates stellarum elementorumque prodierunt. Ipse vero ubique viget in omnibus generationis omnis proximus auctor atque motus, de quo ille: "Spiritus intus alit." Totus est suapte natura lucidus calidusque et humidus atque vivificus, ex dotibus animae superioribus dotes eiusmodi nactus.
Thursday, April 21, 2011
Zambelli on "Hermetic" component in Renaissance Magic
Zambelli: White Magic, Black Magic
in the Italian Renaissance
From Ficino, Pico, Della Porta
to Trithemius, Agrippa, Bruno
Ficino and Pico
45 the concepts--Hermetic, no doubt--of these two scholars aimed at the establishment of a natural theory of magicl such a foundation appeared to be urgently needed in view of the first burning stakes. Only then could the continue to devote themselves--without incurring too much danger--to their readings and speculations, to their hymns and fumigations, which were fashionable already at the time when Gemistus Pletho was in Florence.
45 debate with historians who think "their conceptual framework is characterized mainly by Neoplatonism, not by Hermetism, the mystical texts of which were too vague and would not have provided sufficient breadth to inspire an entire movement.
"almost led to an inquisitorial process against the late Frances Yates"
46 this thesis is correct in the case of codification rather than invention of science... Undoubtedly Hermetism, because of the mystical and literary vagueness of its dialogues, must necessarily lost something to Neoplatonism... Not only that all these considerations would be null and void vis-a-vis Aristotelianism, if this criterion were univocal or, to be more realistic, if philosophy could always be so rigorous and pure. So far as theories dealing with religiosity and magic itself are concerned, formal chatacteristics of systematics and completeness are not of great importance; on the contrary, they may even produce opposite effects.
...In short, the unmistakably vague and mystical nature of Pimander and Asclepius only encouraged their literary success and their lasting influence on the piety of pre-Reformation times and of the radical Reformation itself. Finally, they accounted for the dominant presence in a debate that must be considered of great importance for the social problems of the Renaissance, the debate on the natural and demoniacal chatacer of magic--on the distinctive features of natural magic and witchcraft--if they exist at all.
47 not entirely their own achievement but... after Pico and Ficino there was much more emphasis on natural magic in all discussions since the threat of the approaching dark age became more and more evident and urgently called for the disavowal of any kind of ceremonial magic that might be denounced as witchcraft.
48 These works need not be analyzed in detail, but their fundamental idea influenced Pico, whose library included Bacon's works.
[Zambelli follows Yates in emphasizing these influences that are difficult to trace with scholarly precision yet seem to be an obvious influence]
49 Pico praises magic and turns it into the dynamic center of his world view. Thus a terminological turnaround has happened in between the two writers. However, is this a real or only a verbal revolution. An enlightening, clse relationship--though not exactly for continuity--which is stronger and of greater import than the lexical variants, can be found in this distinction between art and nature; it re-emerges in Pico and Ficino's works. Even if this distinction can be traced back to Plotinus, the enunciation that it undergoes in Florence is closer to that of Bacon, where this distinction is clearer and more articulate.
Trithemius, Agrippa, and many others will quote him while considering his magic unjustifiably much less natural than their own.
51 Even more complex are the circumstances under which Hermetism and the definition of natural magic reach Germany, where they are of even greater importance for the development of intellectual, religious, and social history. Johann Reuchlin's De verbo mirifico was saturated with Ficino's Hermetism, natural magic, and Pico's cabala.
54 no person who has read Pico's Apologia could be in doubt that "magic is twofold"
55 thus the existence of two forms of magic became a topos, albeit one that cannot be considered a new discovery.
Given the fact that Ficino's De vita coelitus comparanda and Pico's magical cabalistic theses did not exclude instances of spiritual magic such a definition is in reality more than a dichotomy; it can be misunderstood, it is ambiguous, and in those dark years when demonology was codified and the witch-hunts had their beginnings, this ambiguity afforded some aid and relief.
Pico - my first impression was not enough Pico coverage
30 Albertus was gretly impressed by that Asclepius passage, which later on was to inspire the most stirring and suggestive passages of Pico's Oratio de dignitate hominis.
[I'm not sure if I agree. I'm not sure if this is correct emphasis on "hermetic" element in Pico, who is jazzed about Thomas+Dionysius versions of Christianity as illuminated by neoplatonism.]
Della Porta
29 cites Jamblichus vs. bad magic which "stands merely upon fancies and imaginations"
32 mistakenly attributes Proclus De sacrificio et magia to Plotinus
"This is what happens when someone is copying!"
27 Agrippa's decision to publish his encyclopedia on magic reveals that he no longer believed in secret initiatic magic. If we recognize this important fact we can better understand why, at the same time, he published a critique of magic in his De incertitudine et vanitate omnium scientiarum atque artium.
in the Italian Renaissance
From Ficino, Pico, Della Porta
to Trithemius, Agrippa, Bruno
Ficino and Pico
45 the concepts--Hermetic, no doubt--of these two scholars aimed at the establishment of a natural theory of magicl such a foundation appeared to be urgently needed in view of the first burning stakes. Only then could the continue to devote themselves--without incurring too much danger--to their readings and speculations, to their hymns and fumigations, which were fashionable already at the time when Gemistus Pletho was in Florence.
45 debate with historians who think "their conceptual framework is characterized mainly by Neoplatonism, not by Hermetism, the mystical texts of which were too vague and would not have provided sufficient breadth to inspire an entire movement.
"almost led to an inquisitorial process against the late Frances Yates"
46 this thesis is correct in the case of codification rather than invention of science... Undoubtedly Hermetism, because of the mystical and literary vagueness of its dialogues, must necessarily lost something to Neoplatonism... Not only that all these considerations would be null and void vis-a-vis Aristotelianism, if this criterion were univocal or, to be more realistic, if philosophy could always be so rigorous and pure. So far as theories dealing with religiosity and magic itself are concerned, formal chatacteristics of systematics and completeness are not of great importance; on the contrary, they may even produce opposite effects.
...In short, the unmistakably vague and mystical nature of Pimander and Asclepius only encouraged their literary success and their lasting influence on the piety of pre-Reformation times and of the radical Reformation itself. Finally, they accounted for the dominant presence in a debate that must be considered of great importance for the social problems of the Renaissance, the debate on the natural and demoniacal chatacer of magic--on the distinctive features of natural magic and witchcraft--if they exist at all.
47 not entirely their own achievement but... after Pico and Ficino there was much more emphasis on natural magic in all discussions since the threat of the approaching dark age became more and more evident and urgently called for the disavowal of any kind of ceremonial magic that might be denounced as witchcraft.
48 These works need not be analyzed in detail, but their fundamental idea influenced Pico, whose library included Bacon's works.
[Zambelli follows Yates in emphasizing these influences that are difficult to trace with scholarly precision yet seem to be an obvious influence]
49 Pico praises magic and turns it into the dynamic center of his world view. Thus a terminological turnaround has happened in between the two writers. However, is this a real or only a verbal revolution. An enlightening, clse relationship--though not exactly for continuity--which is stronger and of greater import than the lexical variants, can be found in this distinction between art and nature; it re-emerges in Pico and Ficino's works. Even if this distinction can be traced back to Plotinus, the enunciation that it undergoes in Florence is closer to that of Bacon, where this distinction is clearer and more articulate.
Trithemius, Agrippa, and many others will quote him while considering his magic unjustifiably much less natural than their own.
51 Even more complex are the circumstances under which Hermetism and the definition of natural magic reach Germany, where they are of even greater importance for the development of intellectual, religious, and social history. Johann Reuchlin's De verbo mirifico was saturated with Ficino's Hermetism, natural magic, and Pico's cabala.
54 no person who has read Pico's Apologia could be in doubt that "magic is twofold"
55 thus the existence of two forms of magic became a topos, albeit one that cannot be considered a new discovery.
Given the fact that Ficino's De vita coelitus comparanda and Pico's magical cabalistic theses did not exclude instances of spiritual magic such a definition is in reality more than a dichotomy; it can be misunderstood, it is ambiguous, and in those dark years when demonology was codified and the witch-hunts had their beginnings, this ambiguity afforded some aid and relief.
Pico - my first impression was not enough Pico coverage
30 Albertus was gretly impressed by that Asclepius passage, which later on was to inspire the most stirring and suggestive passages of Pico's Oratio de dignitate hominis.
[I'm not sure if I agree. I'm not sure if this is correct emphasis on "hermetic" element in Pico, who is jazzed about Thomas+Dionysius versions of Christianity as illuminated by neoplatonism.]
Della Porta
29 cites Jamblichus vs. bad magic which "stands merely upon fancies and imaginations"
32 mistakenly attributes Proclus De sacrificio et magia to Plotinus
"This is what happens when someone is copying!"
27 Agrippa's decision to publish his encyclopedia on magic reveals that he no longer believed in secret initiatic magic. If we recognize this important fact we can better understand why, at the same time, he published a critique of magic in his De incertitudine et vanitate omnium scientiarum atque artium.
Monday, April 4, 2011
Excerpts from Giordano Bruno, Mathematical Magic, with google translation
Excerpts from Bruno
Magia Mathematica
I. Influit Deus in angelos, angeli in corpora caelestia, caelestia in elementa, elementa in mixta, mixta in sensus, sensus in animum, animus in animal. Ascendit animal per animum ad sensus, per sensus in mixta, per mixta in elementa, per elementa in caelos, per hos in daemones seu angelos, per istos in Deum seu in divinas operationes.
III. Sapientia triceps, a qua triplici capite triplicem latratum emittens Cerberus, ad Hecates tricipitis custodiam designatus, repellit obscuros et ignorantiae caecitatis affectos, et tantummodo admittit in Elysios campos, qui per metaphysicam a cacumine scalae descendentes per mathematicorum gradus ad physicum fundamentum
VII. Signum eius quod dicitur est, quod animi dominantur corporibus, iique sunt fenestrae quibus in animalia se ingerunt plurima accidentia. Patet enim mutatis animis corpora alterari in effectu irae, indignationis, invidiae, melancholiae et similium; unde idem Cabalista 'spiritus' inquit 'tristis exiccat ossa' etc.
Neque enim credibile est nec credendum proponitur, quod omnes praeter credentes etiam sanitati restituerit.
X. Modus atque forma tractandi cum omnibus potestatibus non est arduus, sed licet apud plurimos huius artis indagatores intueri, ut, apud Albertum qui generales hac de re canones instituit atque breves.
XVI. De characteribus et sigillis. Angelorum nominibus characteres et sigillos addere solent, quae sunt litterae quaedam et scripturae ignoratae, sacrae Diis, quas hieroglyphicas appellant etc. (p. 388). Quod quidem characterum genus pendebat ab arbitrio et illius instituentis authoritate, qui talium acceperat consecrandorum potestatem (p. 389).
XXV. Praeter ea quae dicta sunt, animadvertendum est omnia numero quodam atque mensura temporum, locorum et rerum tractandarum esse examinanda. Tempus enim praeest temporalibus rebus et continet eas, quemadmodum a superioribus corporibus inferiora continentur; qua de re tempus esse in primo caelo existimaverunt antiqui.
Alberti generalis doctrina.
Omissis ipsis quae faciunt ad praxis aenigmata, colligenda sunt ex principe Alberto quae praecipue ac magis in hac scientia probantur, cuiusmodi sunt plura; quorum primum quod haec scientia est bona, authoritate philosophi volentis omnem scientiam esse de genere bonorum; quod si quae propter eam sunt iustae querelae, ipsae non a scientia proficiscuntur etc. (cf. Albert. p. 127 sq.)
Quod ea quae videntur in characteribus, incantationibus, veneficiis et sermonibus et multa valde vilia, quae penitus videntur impossibilia nec sufficientem habent causam, non propterea contemnentur
Haec sunt quae universam magiae rationem continent, quae homini prudenti atque sensato sola sufficiunt, nec placuit attulisse exempla et caetera particularia, in quibus alii occupantur, quandoquidem illa non habenti harum rerum rationem nihil deservire possunt et frustra tentantur. Porro haec ipsa intelligenti et in eorum consideratione profundanti, non solum talia et eadem, sed et similia et maiora et maxima sunt pervia. Si quis ergo existimet nos completam artem non attulisse, et omnia quae ex aliorum studiis ad complementum scientiae, solum supervacaneis praetermissis, non aggregasse, sciat illud esse defectum sui iudicii et mentis imbecillitatem, quia ad haec et alia percipienda minus a caelo factus est idoneus. Quod si qui libros maiores inscripsisse videntur, ipsum est quia extranea et ad rem minus facientia plurimum miscuere, fortasse ut artem minus perviam facerent, quod nos fecisse potuimus.
Excerpts from Bruno
More mathematical
I, God is in the flows into the angels, the angels in the heavenly bodies, the heavenly in the elements, the elements in their mixed, mingled with the sense, the meaning of place in the soul, the soul is in an animal. Went up a lamb by the mind to the senses, through the senses in a mixture, by the mingled with the elements, through the elements into the heavens, by the demons or to these in the angels, by reason of these in God, or in the divine workings.
3. The wisdom of three-headed, from which the head of a triple Cerberus Sending out a bark and a threefold, to the elect, the custody of Hecate 'of triceps, it repels, obscure and affected by blindness of ignorance, and it had only admits in the Elysian fields, who by the metaphysics is at the top of the mathematicians descending on the ladder steps to the foundation of a physical object
7. Mark of the of what we predicate it is, that lord it over the bodies of the mind, and those are mentioned in the windows They loaded them with the living creatures themselves a very great accidents. For it is clear changed their minds and the bodies of an alteration in the effect of anger, indignation, jealousy and melancholy, and the like; Cabalista for which the same, 'a spirit' he says, "sad drieth up the bones', etc.
For neither is, there is credible is proposed to be believed, with the exception of those who believe that the also restore the health.
X. Degree, and by form of the treatment, with all the power it is not arduous task, but though before the investigators of the very many of this art to look upon, so that, with Albert, the general, who on this matter short, and the canons of the innovations.
16. Of the characters and the seals. Of the Angels and the seal of the names of the characters are wont to add, which are of the letter a kind of "unknown" and written documents, sacred to the gods, which he had won by fighting, etc call. (P. 388). That, indeed, was hanging up of the characters from the kind of discretion and of that in instituting the authority, to be consecrated, who had received the power of such (p. 389).
25. In addition to what has been said, must take note that all things in number, and in a certain measure of the times, places and things should be treated with be examined by. For the time of presides over the disposal of temporal things and it contains them, just as from the lower parts of the higher bodies are contained; where from the thing it is time we thought that the in the first heaven the ancients.
Albert the general doctrine.
Omitting the very things which they do to the practice of enigmas, are to be gathered of the emperor, which is taken chiefly Alberto and more in this science, approved, of which sort are several; the first of which this science that it is no good, by the authoritie philosophers all knowledge of him who wills to be of the kind of goods, but if it which are on account of her of a just cause to complain, of us, themselves, not by the knowledge set out for, etc. (Cf. Albert., P. 127 sq.)
That those things which are seen in the characters, enchantments, magic arts, and also with words of a very great example, vile things it seems impossible for things which do not have a cause of a sufficient, do not therefore despised
These are services which contain more the nature of the whole, in which man that is wise, and to the prudent is the only suffice for them, it was decided, nor had brought the rest of these examples, and the particular, in which some are occupied, since she does not have a reason nothing of these things they can serve and that in vain are attempted. Further, this the one who understands itself and in their consideration of profundanti, not only these things, and the same, but, and the like, and in greater and more accessible to are the greatest. If any one should think of us, therefore, does not have brought the art of a complete, and all of others which is of the pursuits that lead to the complement of the knowledge, the only superfluous as passing over the others, not aggregasse, know that it is his own lacking of judgment, and the weakness of the mind, because for the receiving of these and other less from heaven he became, is a suitable. If those who seem to inscripsisse the books of our ancestors, that was because the the strange to the thing they carry out very much less than she hath mingled, perhaps to the art of ACCESSIBLY less than we do what we have done have been able to.
Magia Mathematica
I. Influit Deus in angelos, angeli in corpora caelestia, caelestia in elementa, elementa in mixta, mixta in sensus, sensus in animum, animus in animal. Ascendit animal per animum ad sensus, per sensus in mixta, per mixta in elementa, per elementa in caelos, per hos in daemones seu angelos, per istos in Deum seu in divinas operationes.
III. Sapientia triceps, a qua triplici capite triplicem latratum emittens Cerberus, ad Hecates tricipitis custodiam designatus, repellit obscuros et ignorantiae caecitatis affectos, et tantummodo admittit in Elysios campos, qui per metaphysicam a cacumine scalae descendentes per mathematicorum gradus ad physicum fundamentum
VII. Signum eius quod dicitur est, quod animi dominantur corporibus, iique sunt fenestrae quibus in animalia se ingerunt plurima accidentia. Patet enim mutatis animis corpora alterari in effectu irae, indignationis, invidiae, melancholiae et similium; unde idem Cabalista 'spiritus' inquit 'tristis exiccat ossa' etc.
Neque enim credibile est nec credendum proponitur, quod omnes praeter credentes etiam sanitati restituerit.
X. Modus atque forma tractandi cum omnibus potestatibus non est arduus, sed licet apud plurimos huius artis indagatores intueri, ut, apud Albertum qui generales hac de re canones instituit atque breves.
XVI. De characteribus et sigillis. Angelorum nominibus characteres et sigillos addere solent, quae sunt litterae quaedam et scripturae ignoratae, sacrae Diis, quas hieroglyphicas appellant etc. (p. 388). Quod quidem characterum genus pendebat ab arbitrio et illius instituentis authoritate, qui talium acceperat consecrandorum potestatem (p. 389).
XXV. Praeter ea quae dicta sunt, animadvertendum est omnia numero quodam atque mensura temporum, locorum et rerum tractandarum esse examinanda. Tempus enim praeest temporalibus rebus et continet eas, quemadmodum a superioribus corporibus inferiora continentur; qua de re tempus esse in primo caelo existimaverunt antiqui.
Alberti generalis doctrina.
Omissis ipsis quae faciunt ad praxis aenigmata, colligenda sunt ex principe Alberto quae praecipue ac magis in hac scientia probantur, cuiusmodi sunt plura; quorum primum quod haec scientia est bona, authoritate philosophi volentis omnem scientiam esse de genere bonorum; quod si quae propter eam sunt iustae querelae, ipsae non a scientia proficiscuntur etc. (cf. Albert. p. 127 sq.)
Quod ea quae videntur in characteribus, incantationibus, veneficiis et sermonibus et multa valde vilia, quae penitus videntur impossibilia nec sufficientem habent causam, non propterea contemnentur
Haec sunt quae universam magiae rationem continent, quae homini prudenti atque sensato sola sufficiunt, nec placuit attulisse exempla et caetera particularia, in quibus alii occupantur, quandoquidem illa non habenti harum rerum rationem nihil deservire possunt et frustra tentantur. Porro haec ipsa intelligenti et in eorum consideratione profundanti, non solum talia et eadem, sed et similia et maiora et maxima sunt pervia. Si quis ergo existimet nos completam artem non attulisse, et omnia quae ex aliorum studiis ad complementum scientiae, solum supervacaneis praetermissis, non aggregasse, sciat illud esse defectum sui iudicii et mentis imbecillitatem, quia ad haec et alia percipienda minus a caelo factus est idoneus. Quod si qui libros maiores inscripsisse videntur, ipsum est quia extranea et ad rem minus facientia plurimum miscuere, fortasse ut artem minus perviam facerent, quod nos fecisse potuimus.
Excerpts from Bruno
More mathematical
I, God is in the flows into the angels, the angels in the heavenly bodies, the heavenly in the elements, the elements in their mixed, mingled with the sense, the meaning of place in the soul, the soul is in an animal. Went up a lamb by the mind to the senses, through the senses in a mixture, by the mingled with the elements, through the elements into the heavens, by the demons or to these in the angels, by reason of these in God, or in the divine workings.
3. The wisdom of three-headed, from which the head of a triple Cerberus Sending out a bark and a threefold, to the elect, the custody of Hecate 'of triceps, it repels, obscure and affected by blindness of ignorance, and it had only admits in the Elysian fields, who by the metaphysics is at the top of the mathematicians descending on the ladder steps to the foundation of a physical object
7. Mark of the of what we predicate it is, that lord it over the bodies of the mind, and those are mentioned in the windows They loaded them with the living creatures themselves a very great accidents. For it is clear changed their minds and the bodies of an alteration in the effect of anger, indignation, jealousy and melancholy, and the like; Cabalista for which the same, 'a spirit' he says, "sad drieth up the bones', etc.
For neither is, there is credible is proposed to be believed, with the exception of those who believe that the also restore the health.
X. Degree, and by form of the treatment, with all the power it is not arduous task, but though before the investigators of the very many of this art to look upon, so that, with Albert, the general, who on this matter short, and the canons of the innovations.
16. Of the characters and the seals. Of the Angels and the seal of the names of the characters are wont to add, which are of the letter a kind of "unknown" and written documents, sacred to the gods, which he had won by fighting, etc call. (P. 388). That, indeed, was hanging up of the characters from the kind of discretion and of that in instituting the authority, to be consecrated, who had received the power of such (p. 389).
25. In addition to what has been said, must take note that all things in number, and in a certain measure of the times, places and things should be treated with be examined by. For the time of presides over the disposal of temporal things and it contains them, just as from the lower parts of the higher bodies are contained; where from the thing it is time we thought that the in the first heaven the ancients.
Albert the general doctrine.
Omitting the very things which they do to the practice of enigmas, are to be gathered of the emperor, which is taken chiefly Alberto and more in this science, approved, of which sort are several; the first of which this science that it is no good, by the authoritie philosophers all knowledge of him who wills to be of the kind of goods, but if it which are on account of her of a just cause to complain, of us, themselves, not by the knowledge set out for, etc. (Cf. Albert., P. 127 sq.)
That those things which are seen in the characters, enchantments, magic arts, and also with words of a very great example, vile things it seems impossible for things which do not have a cause of a sufficient, do not therefore despised
These are services which contain more the nature of the whole, in which man that is wise, and to the prudent is the only suffice for them, it was decided, nor had brought the rest of these examples, and the particular, in which some are occupied, since she does not have a reason nothing of these things they can serve and that in vain are attempted. Further, this the one who understands itself and in their consideration of profundanti, not only these things, and the same, but, and the like, and in greater and more accessible to are the greatest. If any one should think of us, therefore, does not have brought the art of a complete, and all of others which is of the pursuits that lead to the complement of the knowledge, the only superfluous as passing over the others, not aggregasse, know that it is his own lacking of judgment, and the weakness of the mind, because for the receiving of these and other less from heaven he became, is a suitable. If those who seem to inscripsisse the books of our ancestors, that was because the the strange to the thing they carry out very much less than she hath mingled, perhaps to the art of ACCESSIBLY less than we do what we have done have been able to.
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