By Frances Yates

Putting Bruno—both complicated thinker and magician burned on the stake—in the airtight culture, Yates's acclaimed research offers an summary not just of Renaissance humanism yet of its interplay—and conflict—with magic and occult practices.

"Among those that have explored the highbrow global of the 16th century not anyone in England can rival pass over Yates. at any place she seems, she illuminates. Now she has appeared on Bruno. This tremendous e-book takes time to digest, however it is an highbrow experience to learn it. Historians of rules, of faith, and of technological know-how will examine it. a few of them, after analyzing it, must re-examine. . . . For leave out Yates has positioned Bruno, for the 1st time, in his culture, and has proven what that culture was."—Hugh Trevor-Roper, New Statesman

"A decisive contribution to the certainty of Giordano Bruno, this booklet will most likely get rid of various misrepresentations that also plague the tormented determine of the Nolan prophet."—Giorgio de Santillana, American ancient Review

"Yates's publication is a vital addition to our wisdom of Giordano Bruno. however it is much more very important, i believe, as a step towards realizing the team spirit of the 16th century."—J. Bronowski, New York evaluation of Books

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I, p. 8; Ficino p. 1837. Lactantius, Div. , IV, viii, ix; Fletcher's translation, I, pp. 224, 226. 3 Cicero, De nat. , I l l , 22; quoted by Lactantius, Div. , I, vi (Fletcher's translation, I, p. 15). The quotation from Cicero is made in a passage in which Lactantius is putting Hermes with the Sibyls, so it could have been suggested to the designer of the mosaic by Lactantius, not directly by Cicero. 4 See R. H. Cust, The Pavement Masters of Siena, London, 1901, pp. 23, 31. Hermes was known as a Gentile prophet in the Middle Ages and this is not the earliest representation of him with the Sibyls; but it is the first which shows him in his full Renaissance glory.

In his analysis of this passage, E. 2 Thus the priestly I think... that those ancient sages, who sought to secure the presence of divine beings by the erection of shrines and statues, showed insight into the nature of the All; they perceived that, though this Soul (of the world) is everywhere tractable, its presence will be secured all the more readily when an appropriate receptacle is elaborated, a place especially capable of receiving some portion or phase of it, something reproducing it and serving like a mirror to catch an image of it.

Silverstein in Archives d'histoire doctrinale et litteraire du Moyen Age, 1955 (22), pp. 217-302. On the influence of this work, see above, p. 13, note 3. 2 The Arabic text of Picatrix, ed. H. Ritter, is published in Studien der Bibliothek Warburg, Vol. XII, 1933, A German translation by H. Ritter and M. Plessner of the Arabic text is published in Studies of the Warburg Institute, University of London, Vol. 27, 1962; an outline in English of the contents of the Arabic text is given in this volume.

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