In his most famous work the Cittd del Sole or the City of the Sun Campanella described his Utopia his idea of the ideal state. When you adapt to the celestial forms you come from the confused variation of the underlying device. It screams and screams: I am passionate I am passionate I do not know what to cry or do I am devoured. Phenomena are exactly parallel to the other phenomena that Warburg and Saxl discovered and studied namely how the images of the gods were preserved through the Middle Ages in astrological manuscripts the Renaissance reached in Barbari sed form and then Reinvested in classical form through the rediscovery and imitation of classical works of art. 1 in the same way Astral Magic comes in medieval tradition and is reinvested with classical form in the renaissance of the rediscovery of Nyplatonic Theurgy. An interpretation of this passage is that Nyplatonism used to agree with Thomas Aquinas which explicitly condemns demonic magic in Asklepios 2 but because he has read Plotinuss comment he understands it although it may have been bad Egyptian priests who used Demonic Magic Hermes Trismegistos was not one of them.
In his most famous work the Cittd del Sole or the City of the Sun Campanella outlined his Utopia his idea of the ideal state.When you conform yourself to the celestial forms you will arrive from the confused plurality of things at the underlying unity.It shrieks and screams: I burn I am ablaze I know not what to cry or do ah wretched me I am devoured by.The phenomenon is exactly parallel with that other phenomenon which Warburg and Saxl discovered and studied namely how the images of the gods were preserved through the Middle Ages in astrological manuscripts reached the Renaissance in that barbarised form and were then reinvested with classical form through the rediscovery and imitation of classical works of art.1 In the same way astral magic comes down in the mediaeval tradition and is reinvested with classical form in the Renaissance through the rediscovery of Neoplatonic theurgy.An interpretation of this passage is that Ficino used to agree with Thomas Aquinas who explicitly condemns as demonic the magic in the Asclepius 2 but since he has read Plotinus commentary he understands that though there may have been bad Egyptian priests who used demonic magic Hermes Trismegistus was not one of them.