Treatise

Thus says Sigismund: Judge therefore whether this Abbot Referring to Johannes Trithemius, discussed on the previous page. is guilty of evil magic original: "Cacomagiæ," a term for black magic or sorcery. or not.

Let us proceed to the third, who is called into question as a wicked Magician, and that is Marsilio Ficino the Priest, whom he pursues with this kind of accusation.

He objects that Marsilio Ficino, a Catholic and most learned man, attributes the powers of Music to the stars, so that through songs the higher influences might be attracted. I respond indeed that Ficino is not a Catholic where he brings forth and approves those Magical and Astrological trifles.

Marsilio Ficino, in his Apology at the end of his life, responds for himself from heaven thus. The author uses "from heaven" (cœlitus) rhetorically, as if the deceased Ficino is speaking from the celestial realm through his writings.

Magic or images are not indeed approved by Marsilio, but he is recounting Plotinus Plotinus was a major Neoplatonic philosopher whose works Ficino translated. himself while interpreting him. This his writings clearly declare, if they are read with a fair mind: Nor have I asserted a single word here about profane Magic, which relies on the worship of Demons, but I have made mention of natural magic, natural magic Natural magic (magia naturalis) was considered a branch of science that used the hidden properties of plants, stones, and stars for healing and benefit, without involving spirits. which through natural things captures the benefits of the heavens for the prosperous health of bodies; which faculty surely seems as much to be granted to those using their talents legitimately as medicine and agriculture are granted by right—and all the more so, the more perfect it is, an industry coupling celestial things to earthly ones. And from this workshop, the first of all the Magi immediately adored the newborn Christ. Why then do you dread the name of Magus so fearfully? A name favored by the Gospel, which does not sound of sorcery and poisoning, but of the Wise Man and the Priest, etc.

This is the rock upon which Guicciardini Likely referring to a defender or commentator on Ficino's work. stands to defend the reputation of his Master against the detractor.

Whether therefore this good man is worthy of such great accusation, I leave to your judgments.

But now, the writings of that "Arch-Magician" (as he calls him), Cornelius Agrippa, are produced for accusation and judgment. He who is the accuser of his brothers A reference to Mersenne, whom the author views as attacking fellow Christians. proceeds thus:

Agrippa, forgetful of himself, and an Arch-Magician most addicted to Magic, devises various names of Angels, etc.

His own writings are produced, excusing their master.

First of all, his innocence is indicated by his Declamation on the Vanity of the Sciences and that book which he wrote, On the Excellence of the Word of God, which is the sole and unique mystery that the Wise have sought with such vehemence and diligence.

Then we read in his Letter to the Reader the very marrow of his Occult Philosophy in these words:

I do not doubt that the title of our book, On Occult Philosophy or On Magic, by its variety, might entice many to read; among whom some of perverse opinion, weak in mind, and many even malicious and ungrateful toward our talent will approach, who in their rash ignorance taking the name of Magic in a worse sense, will cry out almost as soon as the title is seen that we teach forbidden arts, sow seeds of heresy, are a stumbling block to pious ears, a scandal to noble minds, and that I am a sorcerer, superstitious, and demonic because I am a Magus. To whom I would respond thus: that among literate men, "Magus" does not sound like a sorcerer, nor superstitious, nor demonic: But a Wise Man, a Priest, a Prophet. That the Sibyls Ancient prophetesses believed by Renaissance scholars to have predicted the coming of Christ. were Magi, and therefore prophesied so very clearly about Christ: and truly, the Magi too, from the wonderful secrets of the world, recognized that Christ, the author of the world itself, was born, and were the first of all to come to adore Him; and that the very name of Magic is accepted by Philosophers, praised by Theologians, and not even unwelcome to the Gospel itself. I believe those censors of such persistent arrogance would sooner forbid themselves the Sibyls and the Holy Magi, or even the Gospel itself, before they would receive the name of Magic into favor, etc. I confess that our Philosophy, besides Magic itself, contains many things superfluous and curious for the sake of ostentation...