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To: alt.magick.tyagi,alt.magick,talk.religion.misc,talk.religion.newage From: tyagi@houseofkaos.abyss.com (nagasiva) Subject: CHolden: Giordano Bruno Date: 21 Jul 1997 16:41:13 -0700 [both from thelema93-l@hollyfeld.org: Clay Holden] 93, Loran wrote: >>Perhaps I'm showing my youth here, but the name Giordana Bruno doesn't >>ring a bell. I'd be grateful if you could please fill me in on who this >>person is. Thanks a million! Others have already noted that Giordano Bruno was a Renaissance Italian Hermetic philosopher, magician, teacher, scientist and heretic, who was burned at the stake by the Catholic Inquisition on February 16, 1600, after nine years of imprisonment and refusal to recant. For the next two and a half centuries, the Church refused to admit that they had done the deed, nor even that Bruno had ever existed. He was trained in the Art of Memory by the Dominicans, and published a number of valuable works on it, many of which suggested magical techniques utilizing it which went well beyond the limits allowed by any branch of the Church. He was first charged with heresy by the Neopolitan Inquisition in 1576, and when he went to Rome was told that charges were pending against him there as well. He spent most of the rest of his life as a fugitive from injustice, and his last decade as a prisoner. Among other things, he wrote in his _Cause, Principal and Unity_ ("Della causa, principio ed uno", Book V, 1584): "We can assert with certitude that the universe is all center, or that the center of the universe is everywhere and the circumference nowhere." [translation by Anthony Kerrigan from "The Fearful Sphere of Pascal" by Jorge Luis Borges in _Labyrinths:Selected Stories & Other Writings_ (1964 New Directions Paperbacks, ISBN 0-8112-0012-4).] The full original statement reads as follows: "Dunque, l'individuo no e differente dal dividuo, il simplicissimo da l'infinito, il centro da la circonferenza. Perche dunque l'infinito e tutto quello che puo essere, e inmobile; perche in lui tutto e indifferente, e uno; e perche ha tutta la grandezza e perfezione che si possa oltre e oltre avere, e massimo ed ottimo immenso. Se il punto non differisce dal corpo, il centro da la circonferenza, il finito da l'infinito, il massimo dal minimo, sicuramente possiamo affirmare che l'universo e tutto centro, o che il centro de l'universo e per tutto, e che la circonferenza non e in parte alcuna per quanto e differente dal centro, o pur che la circonferenza e per tutto, ma il centro non si trova in quanto che e differente da quella..." (Perhaps one of our Italian list members would care to translate?) To my mind, this puts him the company of Hermes Trismegistus and Blaise Pascal as one of the sources of thought that informs the second chapter of Liber Al (whoever one considers the author of that work to be). C.L.K. replied to Loran: >Run to the bookstore and get >Dame Francis Yates book >_Giordano Bruno and the Hermetic Tradition_ >If you are a book collector, you'll be glad >you did! Agreed. An excellent place to start. Yates' works are a welcome resource in any library. Here are some additional Bruno bibliographical resources: Studies of Bruno, currently available, or easily to be found used: ------------------------------------------------------------------ * Frances Yates has much additional material on Bruno in her _The Art of Memory_, published two years after _GB&tHT_, which is a valuable work in its own right for any student of the Western Magical Tradition. (1966 University of Chicago Press, ISBN 0-226-95001-8) Her remaining essays on Bruno, most of which were originally published in the *Journal of the Warburg and Courtauld Institutes* from 1938 to 1943 were published in _Lull & Bruno: Collected Essays Vol.I_. (1982 Routledge & Kegan Paul, ISBN 0-7100-0952-6 [v. I]) * Ioan P. Culiano's _Eros and Magic in the Renaissance_, in addition to giving the most insightful interpretation of Bruno's Opus, is also the only work I know of written about a gnostic martyr by a gnostic martyr (though neither are _yet acknowledged by the EGC as Gnostic Saints). Includes material examining some of Bruno's untranslated Latin magickal works, and his sex-magickal theories. So good in so many ways, it cannot be too highly recommended. Also gives extensive consideration to other important sources such as Iohannes Trithemius, Pico Della Mirandola and Marcilio Ficino. Absolutely essential. (1987 University of Chicago Press, ISBN 0-226-12316-2) * Dorothea Waley Singer's _Giordano Bruno: His Life and Thought_, though out of print, is worth looking for as a major biography of Bruno, and for her annotated translation of his _De l'Infinito Universo et Mondi_ ("On the Infinite Universe and Worlds"), one of the cornerstones of his philosophical thought, and one of the primary reasons he was burned at the stake. (1950 Henry Schuman, Inc.) * Hilary Gatti's _The Renaissance Drama of Knowledge_ examines Bruno's influence on English literature and scientific philosophy. Subtitled "Giordano Bruno in England", it studies his work with relation to the manuscripts in the library of the Duke of Northumberland, and the work of Christopher Marlowe (_Doctor Faustus_) and William Shakespeare. (1989 Routledge & Kegan Paul, ISBN 0-415-03207-5) * John Bossy's _Giordano Bruno and the Embassy Affair_, which posits that Bruno worked as an intelligence agent for the British Secret Service to frustrate Catholic attempts to overthrow Elizabeth. Interesting, whether or not one accepts the author's conclusions, for its study of Bruno's travels, contacts, and political opinions. Also contains transcriptions and translations of much correspondence between "Henry Fagot" (who the author identifies as Bruno) and members of Elizabeth's court. (1991 Yale University Press, ISBN 0-300-04993-5) * I. Frith's _Life of Giordano Bruno the Nolan_ (1887 Ticknor & Co., Boston) was the first notable biography of Bruno in English, and is still the most exhaustive, running well over 300 pp. It is supplemented with several interesting appendices, which identify the known works of Bruno, and his surviving manuscripts in several collections. Worth looking for in university libraries. * Ramon G. Mendoza, PhD.'s _The Acentric Labyrinth: Giordano Bruno's Prelude to Contemporary Cosmology_ is the latest entry I am aware of. In it, Mendoza argues that Bruno as the true founder of contemporary cosmology. To quote briefly from the author's introduction: "It generally escapes the notice of most contemporary historians of science that it was Giordano Bruno who, for the first time in the history of thought, both Western and Oriental, clearly and explicitly formulated precisely these three fundamental metaphysical assumptions of contemporary cosmology: the unity of the universe, its uniformity, homogeneity and isotropy, and the universal validity and applicability of its laws." Mendoza refutes much of the material written on Bruno by Yates, and utterly discounts Bossy's detective story. Notably, he is the second Jesuit to write a biography of Bruno (the first being Gatti). (1995 Element Books, Inc., ISBN 1-85230-640-8) =============== Also, works by Bruno available in English and currently in print : -------------------------------------------------------------------- * _The Expulsion of the Triumphant Beast_ ("Spaccio de la bestia trionfante" 1584), translated and introduced by Arthur D. Imerti, is an excellent starting place. Readily available in paperback for under $10 in better bookstores, it is the work named specifically at Bruno's final trial by the church tribunal that ordered him burned. One of Bruno's Italian dialogues, the flyleaf describes it (in part): "Allegorically, the "triumphant beast" signifies the multifarious vices that have triumphed over man and society. Bruno's work is cast in the form of dialogues which recount the deliberations of the Greek gods who have assembled to banish from the heavens the constellations that remind them of their evil deeds. Guided by these deliberations, Jove commands that the moral virtues be elevated to the places of Ursa, Gemini, Perseus, Hercules, and other constellations, thereby establishing the premises upon which he will criticize not only the Greek religion, but also, anachronistically, all of the Judaeo- Christian religions. The crisis facing Jove, the aging father of the gods, is symbolic of the crisis in the life of Renaissance man, profoundly disturbed by new religious, philosophical, and scientific ideas." (In reprint 1992 by the University of Nebraska, ISBN 0-8032-6104-7) * _The Ash Wednesday Supper_ ("La Cena de le ceneri" 1584), translated and edited by Edward A. Gosselin and Lawrence S. Lerner, is another of Bruno's Italian dialogues, and considered by many to be the one of his finest. Again quoting from the flyleaf: "Arguing for the physical reality of the infinite universe with no centre, Bruno sought to prove that each man is every man, that conflict would be resolved if all men accepted the unifying potential of his hermetic religion. Using this radical cosmology, Bruno sought to heal the secular and religious wounds of sixteenth-century Europe." * _On the Composition Of Images, Signs & Ideas_ ("De Imaginum, Signorum & Ideorum Compositione" 1591), translated by Charles Doria, Edited and Annotated by Dick Higgins, is the final work published by Bruno in his lifetime, and it is in many ways his crowning achievement. Quoting (once again) from the Introduction: "...the careful reader _must _not skip the "Dedicatory Epistle" which begins the work, since there Bruno describes what he is setting out to do, namely to present idea, imagination, analogy, figure, arrangement and notation, the universe of God and the world of nature and _reason, so that one may understand precisely how and why analogs among things reflect and imitate divine action. In this way, he will reach a more developed state of knowledge and enlightenment. "_De Imaginum... Compositione_ itself is divided into three books. The first presents philosophical reasons and underpinnings, the second provides a vision of the Olympian deities, and the third assembles a methodology of mnemonics, games and ludibria, and diagrams..." The book itself is a work of art, from the outer wrapper, which is silk- screened onto clear latex, to the reproductions in the text of both the original illustrations from the 1591 edition and the 1879 _Iordani Brvni Nolani Opera Latina Conscripta_. It is expensive ($39.95), but worth it. (1991 Willis, Locker & Owens, ISBN 0-930279-18-2) =============== Lastly, two connected works of fiction in which Bruno plays a significant role (along with John Dee and Edward Kelley) are John Crowley's excellent _Aegypt_ (1987) and _Love & Sleep_ (1994). In particular, the scene where Bruno looks up at the night sky and realizes that there is _no circle of fixed stars is memorable. Highly recommended. There are several other of Bruno's works available either in used book stores or in better libraries (e.g. another translation of his _Ash Wednesday Supper_ and at least two translations of his _De gli eroici furori_ ("The Heroic Frenzies") and a number of other biographical and philosophical studies, but this is only intended to provide some starting places. Excellent bibliographies can be found in several of the above. [and] A quick follow-up... >* _The Ash Wednesday Supper_ ("La Cena de le ceneri" 1584), translated > and edited by Edward A. Gosselin and Lawrence S. Lerner[...] Sorry, forgot the bibliographical data on this: 1995 University of Toronto Press, ISBN 0-8020-7469-3 Also, to view some of Bruno's work online, direct your favorite browser to Joseph Peterson's web-site: http://www.avesta.org/bruno/umbris.htm where he reprints Bruno's _De Umbris Idearum_ ("The Shadow of Ideas" 1582) in Latin, with the original illustrations. Also, he is in the process of reprinting Paolo Eugene Memmo, Jr.'s 1964 English translation of Bruno's 1585 _De gli eroici furori_ ("The Heroic Frenzies"): http://www.avesta.org/bruno/furori.htm Good reading, 93 93/93 Clay Clay Holden ( - ) http://www.dnai.com/~cholden ( + ) "Super caelestes roretis aquae: __:__ Et terra fructum dabit suum." | -John Dee /^|^\ EOF
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