![]() I am leaving Brundisium on 29 April and making for Cyzicus by way of Macedonia. I pray that one day I may be able to show him my gratitude. He has disregarded the danger to his own property and status in his concern for my safety, and refused to be deterred by the penalties of a wicked law 1 from carrying out the established duties of hospitality and friendship. Laenius Flaccus, a very worthy gentleman. I have stayed in Brundisium for thirteen days with M. But if these present evils are to stay, then, yes, I want to see you, dear heart, as soon as I can, and to die in your arms, since neither the Gods whom you have worshipped so piously nor the men to whose service I have always devoted myself have made us any recompense. If Fortune has spared me for some hope of one day recovering some measure of well-being, my error has not been so total. If only I had been less anxious to save my life! Assuredly I should have seen no sorrow in my days, or not much. ![]() I send you letters less often than I have opportunity, because, wretched as every hour is for me, when I write to you at home or read your letters I am so overcome with tears that I cannot bear it. Multa sunt dicta ab antiquis repertae, aut investigationem novarum. O me perditum, o me adflictum! quid nunc? rogem te ut venias, mulierem aegram, et corpore et animo confectam?įrom Tullius to his dear Terentia and Tullia and Marcus greetings. Morbo gravissimo affectus, exul, orbus, egens, torqueatur eculeo: quem hunc appellas. huic utinam aliquando gratiamģ referre possimus! habebimus quidem semper. Laenium Flaccum dies xiii fuimus, virum optimum, qui periculum fortunarum et capitis sui prae mea salute neglexit neque legis improbissimae poena deductus est quo minus hospiti et amicitiae ius officiumque praestaret. quod si nos ad aliquam alicuius commodi aliquando reciperandi spem Fortuna reservavit, minus est erratum a nobis si 1 haec mala fixa sunt, ego vero te quam primum, mea vita, cupio videre et in tuo complexu emori, quoniam neque di, quos tu castissime coluisti, neque homines, quibus ego semper servivi, nobis gratiam rettulerunt. quod utinam minus vitae cupidi fuissemus! certe nihil aut non multum in vita mali vidissemus. TERENTIAE ET TULLIAE ET CICERONI SUIS 1Įgo minus saepe do ad vos litteras quam possum propterea quod cum omnia mihi tempora sunt misera, tum vero, cum aut scribo ad vos aut vestras lego, conficior lacrimis sic ut ferre non possim. Its central representative was the relatively unknown poet and humanist Lodovico Lazzarelli, whose work became a major influence on Cornelius Agrippa.TULLIUS S. ![]() The true story of Renaissance Hermetism is considerably more modest but fascinating on its own terms. In fact, none of these thinkers can be properly described as “Hermeticists” or adherents of a “Hermetic philosophy”: most of them are more appropriately labeled “Platonic Orientalists” with a special interest in ancient Egyptian, Persian, or Hebrew wisdom (attributed, respectively, to Hermes, Zoroaster, or Moses). ![]() Yates since the 1960s, this led to a “Hermetic tradition” represented by major Renaissance intellectuals such as Ficino, Giovanni Pico della Mirandola, and Giordano Bruno. According to a highly influential but now discredited narrative created by Frances A. They became available again during the second half of the fifteenth century, when manuscripts of the Corpus Hermeticum reached Italy from Byzantium and were translated into Latin by Marsilio Ficino (C.H. Western intellectuals during the Middle Ages had access only to the Latin Asclepius, and the core teachings of this tradition were no longer understood. They are concerned with philosophical and spiritual teachings about how to find salvation through the attainment of suprarational knowledge (gnosis). The so-called philosophical Hermetica were written down in Egypt in the second to third centuries.
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