Plethon Plethon Plethon Plethon Plethon Plethon Plethon Plethon Plethon Plethon Plethon Plethon Zakythinos 1953 Zakythinos 1953 - Plethon retranche peuvent tous ceux here évoquer the Goetia ou des pratiques théurgiques. subtract all those who can evoke the Goetia or practices theurgic. En outre, the In addition, restoration et les trouve des solutions hexamètres métriques here anticipent celles que Kroll restores hexameter metric and find solutions that anticipate those proposed Kroll dans son édition des Oracles propose in its edition of 11 11 oracles. . The women a nouveau titre à la collection: it speaks for the new title track: talking jamais d '"Oracles chaldaïques" Corn des "Oracles magiques des mages disciples de Mai" Chaldean Oracles ", but" magic disciples oracles of Zoroaster, the Magi "Zoroaster" 12 12, indiquant ainsi qu'il faut comprendre de spas "mage" au sens de "sage" subparagraphs indicates how we understand the term "magician" within the meaning of "wise" as the indiquent bien les sources grecques. indicate well the Greek sources. Plutarque (De Iside 369 D), Zoroaster aurait vécu la guerre de 5000 ans avant especially Plutarch (De Iside 369 D), Zoroaster lived 5000 years before the war Sluts Troy 13 13. . Pythagore, Platon, et puis les platoniciens enfin dit Georges Gemistà Plethon, seraient Pythagoras, Plato and the Platonists, and finally would tell George Gemisto Plethon héritiers les fideles de la doctrine des mages Perses disciples of Zoroaster. faithful heirs to the doctrine of the followers of Zoroaster the Persian Magi. You on the fait a calcul - If we do a calculation - car Plethon east féru de tables d'astronomie because Plethon is fond of astronomical tables 14 14 -, on s'aperçoit ce que est ancien Zoroaster - One can see that this is an old Zoroastrian antérieur de 674 ans à la création du monde par le dieu Biblical past 674 years the world has been created by the biblical god 15 15, ce qui évidemment disqualification, which of course disqualifies the tradition of a monothéiste seul coup. monotheistic tradition in one fell swoop solo. The Oracles magic which Plethon It offers a Comment Pletone Oracoli che commento offers a magical 16 16 - because they are written - Perché sono scritti in worms difficult to understand - are obviously a polytheistic theology, but very difficult da worm capire - sono una teologia Ovviamente politeista my molto strictly hierarchical: one God, Father, a god from the first (or Intellect We strettamente gerarchico: a solo Dio, Padre, a dal primo dio (l o Noi 'Intelletto father) who himself produced an ideal world of divine realities that Oracles Plethon Plethon 1995, 19, 20-22. Plethon 1995, 19, 20-22. Voir Plethon 14 14 1998. See Plethon 1998. Tambrun 2006 15 15, 85. Tambrun 2006, 85. Voir ci-dessus 16 16 No See above, n. 12. 12. 17 17 Plethon 1858. Plethon 1858. Plethon 1858 18 18, 32, 5, 42, 14, 86, 14, cf. Plethon 1858, 32, 5, 42, 14, 86, 14, cf. Plethon 1989, 392; the voir aussi de commentaire Plethon Zoroastrianism: According to the teaching of the Oracles of the Magi magic disciples of Zoroaster: commentaire de l'Oracle 27, dans Plethon dissensions entre les philosophes (Aristote et Platon) agreement, the disagreement among philosophers (Aristotle and Plato) 20 20, et d'autre part en And secondly by expliquant que les mythes traditionnels, véhicules par la culture grecque n'étaient pas by saying that the traditional myths, transmitted by Greek culture was not monstrueux, the car Fallait dépasser Literal et leur signification vulgaire, populaire, pour montrer monstrous, because it was beyond their literal meaning and vulgar, popular to demonstrate par une Interprétation philosophique, leur sens profond et parfaitement while saint, concurring with a philosophical interpretation, their deeper meaning perfectly pure and holy, consistent avec la philosophie. philosophy. C'étaient même les mythes des Poètes invraisemblances des Dans l 'Essai sur la vie et la poésie d'Homere attributed it to Plutarque, et que Plethon connaît In his essay on the life and poetry of Homer attributed to Plutarch, and he knows that Plethon 25 25,, East Homere considerable comme la source de toute la philosophie et même des Differentes sectes Homer is considered the source of all philosophy, and even different sects philosophiques (Pythagore, Platon, Aristote, les stoïciens). philosophy (Pythagoras, Plato, Aristotle, the Stoics). Orphée, Pythagore, Platon et les Oracles chaldaïques (Porphyre étant le premier philosophe Orpheus, Pythagoras, Plato, and the Chaldean Oracles "(being the first philosopher Porphyry néoplatonicien à avoir proposed a commentaire sur les Oracles chaldaïques): voir Proclus 1968, proposed Comment Neoplatonic on the Chaldean Oracles): see Proclus Plethon if refere lorsqu'il dit que la théorie du pneuma, the life and poetry of Homer, which Plethon refers when he says that the theory of pneuma véhicule de l'âme est attribuée (sans doute à tort ) par Plutarque à Aristote; cette source the vehicle of the soul is attributed (probably wrongly) by Plutarch Plethon Plethon physique. rather than "poets," to explain in those subjects in medicine or physics. If you Homere east appel a poet, Empedocles here s'exprime him aussi en vers, est plutôt a naturalist. Homer is known as a poet, Empedocles, expressed also in verse, is more of a naturalist. En effet, scientific texts are not texts of imitation, whereas poetry Plethon Plethon Pletone Plutarch Plutarco Plethon Pletone-Plutarch-Plutarco Plethon Plethon Pletone Plethon Plethon On Homer's Iliad E 'probabilmente nella Plet
Plethon σλ αἱ ἐπηθείκελαη. Ταύηελ γὰξ δὴ θαίλνληαη ηὴλ ρώξαλ Ἕιιελεο ἀεὶ νἰθνῦληεο νἱ αὐηνὶ ἐμ ὅηνπ πεξ ἄλζξσπνη δηακλεκνλεύνπζηλ, νὐδέλσλ ἄιισλ πξνελῳθεθόησλ νὐδὲ ἐπήιπδεο θαηαζρόληεο [...]“. halshs-00460365, version 2 - 14 Oct 2010
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11 11 authoritative aphorism: we must follow the slogan or example, when you are not yet able to reason philosophically, and that it persists in prejudice. This educational use of the quote, which shows one aspect of teaching literature in Byzantium is already recommended by Plutarch in the context of a preparatory education to philosophy 66 66. . In Reply to Scholarios, the first quote is made up of three gold Towards Pythagoreans 67 67. The second, at the end of the book is a quotation from Euripides 68 68: to show that the man who delights in bad company is similar to those he attends 69 69; Plethon Scholarios wants to understand who persists in Aristotelianism and Thomism, in the company of Aristotle, he is in very bad company. This is the final blow with a stick from an old master annoyed at the arrogance that could have been merely his student! Composition of hymns to the gods for his part Plethon consists of hymns to the gods strictly philosophical. They compete with those of Proclus that Plethon has copied in his personal notebooks 70. . They are among 27 (or 3 X 3 X 3). Each has nine verses, we must chant "in the tone of the hexameter" 71, the meter heroic being "the most beautiful rhythms" 72 72. . The rationale is rhythmic: the heroic meter has only two legs: the dactyl (a long time to hit, for two brief time standing) and the spondee (long to hit a long to the survey): "So both feet starting both a long and ends at 66 66 See for example Brechet 2005. 67 67 Plethon 1989, 422-423; B. Lagarde (Plethon 1989) cites Towards golden (about 40-42) attributed to Pythagoras, in the edition of A.. Farina (Pythagoras, 1962, 23): Μὴ δ'ὕπλνλ καιαθνῖζηλ ἐπ'ὄκκαζη πξνζδέμαζζαη, πξὶλ ηῶλ ἡκεξηλῶλ ἔξγσλ ηξὶο ἕθαζηνλ ἐπειζεῖλ · πῇ παξέβελ; ηί δ'ἔξεμα; ηί κνη δένλ νὐθ ἐηειέζζε; does not receive the sleep your eyes sleepy, before having run three times each share of day. What have I transgressed? What have I done? What have I not done what needed to be? Also, note that Plethon has copied Towards gold in his personal notebooks, preserved in the Marcianus Graecus 406, 121V-122V to folios: see Mioni 1985, 159. 68 68 Plethon 1989, 498-499; Euripides, Phoenix 1964, 623 (Fr. 812, 7-9): Ὅζηηο δ'ὁκηιῶλ ἥδεηαη θαθνῖο ἀλήξ, νὐ πώπνη 'ἠξώηεζα γηγλώζθσλ ὅηη ηνηνῦηόο ἐζηηλ νἷζπεξ ἥδεηαη μπλώλ A man who delights in bad company, I've never inquired about him, knowing he is such as he likes to go 69 69 Plethon 1989, 499, n. 306. 70 Preserved in the Marcianus Graecus 406, f. 133-135 V: show Mioni 1985, 159. Plethon 71, 1858, 228: "[...] ἐλ ἑμακέηξῳ δόκελνη ηόλῳ. 72 72 Plethon 1858, 228; cf. For example, Aristides Quintilian 1963, 47 (Aristides Quintilian 1999, 106). halshs-00460365, version 2 to 14 October 2010
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upbeat December 12, being more equal to the measure, give this a character of nobility pace which no one else comes close "73 73. . The highlight is thus the first syllable of each meter. Following these hymns in verse, in the Treaty gives Plethon laws, "Instructions for the use of speeches and songs" 74 74 (the "Speeches to the gods" are not in verse). It E 'is for the entire year a schedule extremely precise and binding varies Time of day, ordinary days and days spent (ἱεξνκελίαη). This long very detailed, we can conclude that the hymns are chanted and sometimes only, sometimes sung. When sung, they are defined as harmonies by Plato in the Republic (III, 398-399). These "harmony" as in Plato have an ethical character: they are conducive to virtuous behavior. It should be understood that in granting those parts of the soul as the strings of a lyre, they accord the human city in the world and the community of gods. It is Plethon clear they have no effect on the Gods that are perfectly static: they give us the gods. The Treaty of music Plethon entitled On some points of the musical relationship, is at the end of the edition of the Treaty of laws 75 75. . The new text also brought to AJ-H. Vincent, who was conducting research on ancient Greek music, the idea of interest to the fragments of the Treaty of laws present in the same manuscript 76 76. . It typically includes elements of harmonic (starting with phonology), the rhythmic and metric. It's like the little treatise on Homer's Iliad and, a Plethon book for teaching 77 77. . For the harmonic intervals by Plethon defines a strictly Pythagorean, by mathematical relationships of proportion in relation to the length of the strings 78 78. . Recall that a harmonic relationship is a relationship superpartial (or épimore): the numerator is one greater than the denominator (n +1) / n. The fundamental interval (θπξηώηαηνλ) is Plethon recalls the tone (ηόλνο) report (ιόγνο) 9 / 8 (epogde or "above the eight"). Plethon then defines in order: the system épitrite 4 / 3 (the fourth), composed of two tones and intervals of less than half a ton - which shows again that Plethon 73 73 "[...] ἡ ἐθ κὲλ καθξᾶο ἀκθνῖλ ηνῖλ πνδνῖλ ηνύηνηλ ἀξρή, ἐο δὲ ἄξζηλ ηειεπηή, θαὶ ἅκα ἀιιήινηλ ἰζόηεο, γελλαηόηεηόο ηη ηνύηῳ δὴ κᾶιινλ ἢ ἄιιῳ ὁηῳνῦλ ῥπζκῷ πεξηπνηεῖ "Plethon 1858, 228-229, translation [Pellissier] slightly modified. Under the "nobility" (γελλαηόηεο) which is one part of courage, see the Treaty Virtues: Plethon 1987, 4, 7, 15, 21, 23, 28. Plethon here seems to follow the trial on the life and poetry of Homer (VII) of Pseudo-Plutarch. 74 74 Plethon 1858, 228-241: "Πξνζξήζεώλ ηε θαὶ ὕκλσλ ρξήζεσο δηάηαμηο. On The chapter does not reach us in full. 75 75 Plethon 1858, 459-465: "Κεθαιαη 'ἄηηα ιόγσλ κνπζηθῶλ", the text is not in the reprint of 1982 (Paris: Vrin). 76 76 See the preliminary note to the Treaty of Laws (Plethon 1858, I-IV). 77 77 On university education in Byzantium in general see Fuchs 1926; for XIII and XIV ee ee centuries, see the preface Vitalien Lawrence the edition of George Quadrivium Pachymeres (Pachymeres 1940, XVII-XXXIII) for ee XV century, see especially Cacouros Cacouros 1996 and 1997. 78 78 On the two main currents, Pythagorean (focused exclusively on mathematical relationships) and aristoxénien (favoring the approach by listening), and attempted conciliation conducted by Claudius Ptolemy, see the summary of Bélis 1996. The treaties of most important music in the last period of Byzantium are those of George Pachymeres (second part of Quadrivium see above, note 77) and Manuel Bryennios (Bryennios 1970), see also Metochites 2007. halshs-00460365, version 2 to 14 October 2010
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Page 13 Pagina 13 13 13 part in the Pythagorean and not aristoxénien. It defines the smallest perceptible interval, the signs (δίεζηο) by the ratio 33/32 (or 35/34 according to other manuscripts) 79 79. . It E 'sees épitrite 4 / 3 (fourth) as the "system" (range) first (πξῶηνλ). All Tutte system (interval) resolves itself into épitrite 4 / 3 (fourth) and hemiola 3 / 2 (fifth), surpassing the hemiola épitrite a tone. For the composition of the octave that is explained Plethon, six tones or more of five tones and two semitones, and report, 2 there are two possibilities: either the épitrite and hemiola (fourth and fifth ), two épitrites and tone (two fourths and a tone). On The tone is conventionally regarded as the difference between the fourth and the fifth, so it is, according to the teachings of the Pythagoreans, the linchpin of the system is that the octave consists of two fourths and a tone Central 80 80. . Note here that the intervals defined by these mathematical relationships are not those of temperament equalized the piano: the perfect fourth 4 / 3 which Plethon talk is a little lower than that of our modern instruments, and the perfect fifth 3 / 2, a little higher; tone 9 / 8 is also above 81. . Unfortunately, Plethon gives no technical details on the "harmony" that advocates for ethical (hypodorienne and Dorian, Phrygian and hypophrygienne) in which he asked to sing hymns to the gods. Like Plato, he uses adverbs meaning "in Dorian (δσξηζηί)," in Phrygian (θξπγηζηί), etc.. And not names or adjectives νλ-in-νο, usage later, again, he uses the term "harmony" (ἁξκνλία) used at the time of Plato or the archaic authors, and not the "tone" (tonos), to "look [octave ] "(eidos) or" place of voice "(topos phones), that is to say key, used thereafter. One can therefore ask whether Plethon simply trying to use a type of Platonic vocabulary, or if he speaks truly of "harmony" as they were defined at the time of Plato. We remember that of all the ancient harmonies, Plato does retains only two that would be capable of leading the guardians of the city, respectively courage in battle and wisdom in times of peace and harmony Dorian Phrygian. By the Pythagorean Aristide Quintilian who lived between the I st st ee and III century AD, and commenting on the famous passage of the Republic (III, 398-399) 82 82, we know these ancient modes and their structure 83. . L 'Dorian on "very old" has the following structure (from low to high) tone-sharp - sharp - are told-tone-sharp - diesis-known maxim (exceeding a tone interval of an octave ); their Phrygian has the following structure: tone-sharp - diesis-known maxim-tone-sharp - diesis-tone (perfect octave). But Plethon speaks of two additional bands that are not found in Plato: the hypodorien and hypophrygien, and their ethos. It is assumed that both modes appointed at the end of the V ee century or early fourth ee, "hypodorien" and "hypophrygien" were obtained by modulations introduced in the Dorian and Phrygian, replacing the disjointed tetrachords by tetrachords spouses, but their structure we are not precisely known 84 84. . As Aristides Quintilian does not mention these two modulations, should instead refer Plethon the Dorian, Phrygian, and hypophrygien hypodorien as they were subsequently defined by Aristoxenus Taranto, by various thinkers of the Hellenistic period and Claudius Ptolemy. They are then considered "aspects octave" regular in shape and 79 79 See Plethon 1858, 465-466 (note f). 80 80 On the origin of this music system, see Wersinger 2008, 130-131 and 294-296. 81 I refer to Reznikoff Reznikoff 1981 and 1988: These two articles are online at the website of the association Ecoledelouange. 82 82 See also Plato, Laches 188d, 193d. 83 The text is, with the structure of the scales in Aristides Quintilian 1963, 18-19 (Aristides Quintilian 1999), 51-54. See also West 1992, 174-175. 84 84 See West 1992, 183. halshs-00460365, version 2 to 14 October 2010
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14 14 compatible with the "perfect system", but in fact denatured 85, especially when they come to be used simply as "tones" or as keys (topoi phones) allowing transpositions - and even in the sense that they are used in the treaties of music from the Byzantine period. Aristides Quintilian explains how they are generated 86. . In the genus diatonic, the Dorian tetrachord consists of two Dorian ("half-tone"-ton-ton) 87 87 separated by a disjunctive whole tone, and consists of two hypodorien tetrachords Dorian spouses, and a whole tone to the serious and similarly, the Phrygian tetrachord consists of two Phrygian (tone-"semitone"-tone) separated by a disjunctive whole tone, and consists of two hypophrygien Phrygian tetrachord spouses, and a whole tone to the serious . Based on this concept of "harmony" is defined as "aspect octave" Plethon offers its own system of ethical values 88 88. . Thus, sing, says he, hypodorien (ὑπνδσξηζηί) when speaking to Zeus and all gods together: this harmony (ἁξκνλία) is the largest by size and it is an ethos (ἦζνο ) confident and heroic (ζαῤῥαιέῳ ηε θαὶ ἡξστθῷ) 89 89. . The hymns in praise of the gods of Olympus will be sung in hypophrygien (ὑπνθξπγηζηί), harmony is the second largest in size and whose ethos is suitable for the admiration of beautiful things. Hymns to the gods below those of Olympus will be sung in Phrygian (θξπγηζηί), harmony row "so to speak through" (δὶὰ ηὸ κεγέζνπο ηε κέζσο πσο ἔρεηλ) and a clean-up ethos of Courage (εὐζπκνπκέλῳ [ ...] ἤζεη). The Fifth Hymn (Hera), and all newspapers will sing hymns in Dorian (δσξηζηί), harmony (ἁξκνλία) that is assigned to men, and the deity who presides over human destiny and is a particularly combative ethos (ἐλαγσλίῳ [...] ἤζεη) and adapted to fighting the weak and frail human nature must always deliver 90 90. . Plethon therefore defines the ethos of harmony based on the Pantheon in the Treaty that establishes the laws, while maintaining the Dorian (presiding harmony to human), the ethos recognized by Plato, the Dorian also presents a patriotic: remember that Plato believes in the Laches (188d cf. Seventh Letter, 336c), as the harmony typically Greek! L 'Phrygian harmony is "intermediate", but rather traditionally among the three primitive harmonies, that is to say between the Dorian (bass) and the Lydian (acute) 91 91. . For theological reasons, among Plethon, hypodorien the frame and the Dorian, an ethical standpoint, the Phrygian hypophrygien and forming an intermediate group between the two extremes. Proclus Chrestomathy 92 92 in the group itself also hypophrygien and Phrygian harmonies to make specific paean sung in honor of the god Dionysus and inspiring 85 As shown by West 1992, 185: "It Became difficulties to speak of fashion Exception in terms of key. chiave. Purpose in being construed as a function key, The modes of Were-naturated. THEY lost all idiosyncrasy. Aristides Quintilian 86, 1963, 17 (Aristides Quintilian 1999, 44-46). 87 87 From bass to treble. As we have seen, Plethon, like the Pythagoreans, which completes the range are told to form the fourth, less than half a ton. 88 88 See the comparative statement of F. Aristides Quintilian Duysinx in 1999, 46 (n. 2). The major treaties of music from the Byzantine era, that of Georges Pachymeres (Quadrivium ee Part II), and that of Manuel Bryennios (Bryennios 1970) no longer speak of the ethos of the Dorian, the Phrygian, etc.. (Because they are more as keys), but only the ethos of the melodies. 89 89 Plethon 1858, 234. 90 90 Plethon 1858, 234. 91 91 See Ptolemy 1930, 62.19; Pachymeres 1940, 198, 19; Bryennios 1970, 118, 23 to 120.1. 92 92 This is probably Proclus of Sicca, the grammarian of the second century ee. secolo. halshs-00460365, version 2 to 14 October 2010
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15 15 93 93 divine enthusiasm. . According Plethon, the first band (the hypodorien) is dedicated to the supreme god, the father of all gods (through various intermediaries) of men, the fourth (The Dorian), refers to humans. Plethon indications on the metric as the only harmonic are elementary. Indeed, it attaches great importance to the diversity of paideia, Trivium and therefore Quadrivium, there is no question of losing sight of the purpose is political: it is not to train professional musicians or poets, but rather courageous and virtuous citizens. Recall that the Byzantines have rediscovered the metric at the beginning of the fourteenth century ee. secolo. It E 'Demetrius Triclinius 94 94 which was the first Byzantine understand the benefits of the metric for the study of ancient poetry 95, and he applied to theatrical works by correcting the iambic verse (he has discovered a manuscript containing nine tragedies of Euripides, which was previously unknown to the Byzantines). We can consider that the work continues Plethon correction Triclinius metric that was committed to the theater, applying the Chaldean Oracles to get behind this collection Oracles magic mages followers of Zoroaster. To conclude on this point, we say that Plethon refuses to see in poetry a reliable source for theology that restores. Poetry is just entertainment. However, as Plethon wants to remind their relationship to contemporary floor of Hellas, asking them to defend and reclaim it finally attaches importance to the divine names transmitted by Greek poets. It retains these names but true attributes of the gods deformed by poets. Them from an original theology just starting, have forged fables in order to please their audience, the "sophists" or Christian theologians associated with them. Nevertheless, educational purposes, when speaking to a crowd not scholarly, the kind of myth or fable may be used, but must always be as in Plato, philosophical myth, not poetic myths. It should be noted that the dissociation between poetry and verse is facilitated by the fact that the metric is part of musical disciplines, like the harmonic, and therefore scientific disciplines (or the Quadrivium Σύληαγκα ηῶλ ηεζζάξσλ καζεκάησλ) that would label the philosopher or a scholar of good quality 96 96. . Poetry, meanwhile, lies solely in the humanities (the Trivium). Finally, it is clear that if Plethon attaches so much importance to the music that comprises the metric, the rhythmic and harmonic, because it cares about its ethical effects, that is to say movements it produces on the pneuma ethereal. This tire is very subtle body which the soul remains united and is the seat of perception and imagination, and it is the soul of the vehicle in its descent into the mortal body and during its ascent to its heavenly homeland. L 'music should have the virtue and harmonious development of human society with the community of gods. 93 93 While the Lydian was clean in Nome, dedicated to the god Apollo and inspiring order and magnificence. But the Lydian is excluded by Plato Education guards, in good Platonic Plethon can not use it. The text is in Photius 1967, 161 (code 239). 94 94 He taught in Thessaloniki about 1305 to 1320. 95 Reynolds / Wilson 3 March 1991, 51-52. 96 96 See the preface of V. Lawrence, Pachymeres 1940, XVIII. halshs-00460365, version 2 to 14 October 2010
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Page 16 16 16 reactions of contemporary Plethon reactions of contemporary Plethon are vastly different. As for Greeks, a few years after the death of Plethon George Scholarios, became Patriarch of Constantinople burns autograph Plethon, while retaining, as incriminating evidence, the Hymns and Oracles! It prohibited to make copies, which has the effect of the Ottoman court intrigue which translated the remains of the manuscript in Arabic! Thus have an Arabic translation of the Oracles and the rest of the Treaty of laws 97 97. . The western side, there is also some passionate reactions. Recall that Sigismund Malatesta Pandolfe is an admirer of Plethon to the point that following a military campaign against the Turks Venetian in the Peloponnese, in 1464-1465, it reports the body Plethon and is deposited in a sarcophagus is always on a wall outside the "Temple Malatestiano. (Pope Pius II said it was not a Christian temple, but infidels worshiping demons 98 98.) George of Trebizond, a great enemy Plethon, binds the death of Sigismondo Malatesta by the presence in the "Tempio "Plethon body and who lives in Apollo 99 99! ! Cosimo de Medici and mages But back a little behind at the Council of Ferrara-Florence on Church Union (1438 - 1439). Plethon who participated as an advisor secular, has been asked to speak on the sidelines of the council, on a hot topic in Italy, the superiority Aristotle on Plato (Plato or Aristotle) 100. . Cosimo de Medici, by Marsilio Ficino, would listen Plethon and have designed the project "a sort of Academy" 101 101. . Now Plethon Ambrogio Traversari necessarily met the council. The Camaldolese had translated into Latin Lives of Eminent Philosophers and sentences of Diogenes Laertius to please and Cosme Nicollo Niccoli. It was mostly in favor of a Christian Platonism 102 102. . But not talking Plethon Traversari. It only mentions Ugo [Benzi] and Pierre de Calabria (Pietro Vitali, Abbot of Grottaferrata) 103. . What was interesting Cosme who spoke not Greek and who was not a professional philosopher, said that in Plethon, which was highly technical philosophical? See this Questo 97 97 Tardieu / Nicolet 1980. The critical edition of the Arabic translation of the Oracles (The Arabic recension Magika logia) by Michel Tardieu, is in Plethon 1995, 157-171. 98 98 1614 Piccolomini, 51-52, quoted by Masai 1956, 365, note 1, see Bertozzi 2003a, 164 (and footnote 41). 99 99 See text and references in Monfasani 1976, 214 (and footnote 85), see also Garin 1989, 10; Bertozzi 2003b, 184-185. 100 See Bertozzi 2003b, 180-181. 101 101 Magnus Cosmus, senatus CONSULTO homeland pater quo tempore Concilium inter Graecos atque Latinos sub Eugenio Ponifice Florentiae tractabatur, philosophum graecum, nomine Gemistum cognomine Plethonem, quasi Platonem alterum de mysteriis Platonicis disputantem frequenter audivit, e cuius ore ferventi sic afflatus est protinus, sic animatus, ut inde academiam quandam alta mente conceperit, hanc oportuno primum tempore pariturus “. Ficin 1576, 1537. Je cite le texte latin collationné par James Hankins avec le manuscrit Plut. LXXXII, 10, conservé à la Biblioteca Laurenziana de Florence: voir Hankins 1970, 160 (Appendix II). 102 102 La question de l'attitude de Traversari par rapport à la philosophie platonicienne est réexaminée par Arthur Field; je renvoie à sa communication: „Florentine Before the Academy Platonism (ca. 1400-1450) ": see Field 2010, cf. Hankins 2 February 1991, 64 (note 79), 59 and 130. Masai 103 1956, 334-336, 344; 358; Woodhouse 1986, 163-164. halshs-00460365, version 2 to 14 October 2010
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17 17 that is certain is that they had a common interest for Mages. The Plethon Plato speaks is, as Pythagoras, the heir to the tradition of the Magi followers of Zoroaster. Cosimo de Medici, for his part, found in the mages a model to justify in the eyes of the Florentines, the activity of international banker and magic bank that provides loans at interest. He patronized a confraternity, the Compagnia de 'Magi who organized processions for the feast of the Epiphany (and St. John) in which he paraded dressed as magician. It E 'had represented the Magi in his cell at the convent of San Marco where he made periodic retreats. He ordered the fresco by Benozzo Gozzoli of the Journey of the Magi to decorate the chapel of his palace in Via Larga, who no doubt show that the Medici assumed the legacy of the ancient wisdom of the Magi, transmitted to the Greeks and the Latins. As I showed in Plethon. The return of Plato and 104 104 in "Why Cosimo de Medici has translated Plato's "105 105 is probably the bank interest for mages, and his own image, which explains that Cosimo de Medici has asked Marsilio Ficino translated Plato - the heir of the Magi - in Latin. Similarly, it is for merchants that Tommaso Benci translated in 1463 Hermes Trismegistus (the Pimander) in Italian, from the Ficino Latin translation, completed a few months before 106 106. . The Oracles of the Magi magic followers of Zoroaster were successful in the West, since the text was translated into Latin several times before being printed in Greek 107 107. . There is such a translation Latin Oracles S. Giano Lascaris attributed to Gentile (ca. 1445-1535) 108. . Marsilio Ficino has also the collection of Oracles Psellus Plethon and that of their respective comments in a manuscript containing several works Plethon, the current Riccardianus Graecus 76, as shown by the Greek index. But these copies were removed afterwards and we do not know what they have become. Ficino translated into Latin and used as the fundamental authority in his Platonic Theology, also incorporating bits of commentary Plethon and the Exegesis of Psellus 109 109. . But the Oracles are now put under the authorities which would not at all pleased Plethon: the Magi, Zoroaster, Chaldeans, and even magicians! Pico della Mirandola had also a collection of oracles of the Magi magic followers of Zoroaster. A myth has built around his copy, so when Thomas Stanley rediscovers the collection at the end of the seventeenth century ee, he believes that Pico had the original language Chaldean Oracles, and Jean Le Clerc is Arminian but also close of neo-Arian, repeats the same information in French and Latin broadcasts across Europe 110 110. . L 'point, of course, worried circles "orthodox" in the context Trinitarian disputes of the late seventeenth century ee, and Pierre-Daniel Huet responds by saying that the collection of Plethon reprinted in 1689 in Amsterdam, is a fake! Bayle records the information in his Dictionary, article "Zoroaster." What is interesting is that this philosophical work in verse that constitute the Oracles, is widely distributed in the Renaissance and that they are regarded as oracles "of Zoroaster" which becomes the master of the Chaldeans (it is most as old as Plutarch though part of Prisca). To track the distribution of Oracles, we have a Tambrun 104 104 2006, 9-33. See Tambrun 105 105 2009. 106 106 See the references in Tambrun 2006, 30. 107 107 The editio princeps of the Greek text, made by Joannes Lodoicus Tiletanus (Jean Loys de Thielt) in Paris, dated 1538. 108 Plethon 1995, lxxii (note 9), Stausberg 1998, 127-129, see also Seng 2010. 109 109 See Tambrun 1999a and 1999b Tambrun. See Tambrun 110 110 2010. halshs-00460365, version 2 to 14 October 2010
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18 18 remarkable working tool: the book by Michael Stausberg, Faszination Zarathushtra. Zoroaster und die Europäische der frühen Neuzeit Religionsgeschichte. Indeed, following the mentions the name of Zoroaster in religious literature or philosophy of the modern era, identified by Mr. Stausberg, we find easily the collection of Oracles Plethon, insofar as it continues to be under the name of Zoroaster. But this collection is also scalable: Francesco Patrizi da Cherso (1529-1597) organizes a new nuovo 111 111, from that of Plethon of Psellus, and oracles who are in the works of the Neoplatonists 112 112. . Posterity Hymns: Hymns Michel Marull verse Plethon were piously collected and disseminated by his friends and disciples. We can imagine that the ban imposed by the Patriarch of Constantinople, copy the rest of the book Plethon, thrown into the fire, did not discourage all supporters of the philosopher, since copies of the rest of the Treaty of laws, and therefore hymns in verse circulated in Italy in the fifteenth century ee XV. secolo. Michel Marull (ca. 1453-1500), son of Greek refugees, who attended the circle of Ficino and Pico della Mirandola, consists of 113 113 natural Hymns to the gods, which are virtually compete with those of Plethon. Marulli was a soldier, always ready to take up arms and go on a crusade to free his homeland from Ottoman rule. Unlike Hymns Plethon, those Marull is truly a work of poetry written in beautiful Latin verse, which also inspire Pierre de Ronsard. Pagan theology and neo-Platonic Hymns of Marull consistent now in a spirit Ficino, with Christianity 114 114. . Thus, poetry despised by Plethon who refused to "flee worldly" 115 115, sought to restore Hellenism (and science) and dock it in its soil, is back home this Hellene who emigrated can no longer aspire to a return to a heavenly home. Bibliography Bibliografia Quellen Ammonius (1895): In Aristotelis De interpretatione Commentarius, Edited by Busse, A., Berlin (= CAG, IV, 2). Aristide Quintili [Aristides Quintilianus] (1963): De musica, ed by Winington-Ingram, R.-P., Leipzig: Teubner. Aristide Quintili (1999): La Musique; translators. of Duysinx, F., Liège: Droz (= Bibliothèque de la faculté de philosophie et lettres de l'université de Liège). Bryennios, Manuel (1970): The Harmonics of Manuel Bryennius, editors and translators. by Jonker, GH, Groningen: Wolters-Noordhoff. Euripides (1964): Phoenix, in: Tragicorum Graecorum Fragmenta, edited by Nauck, A., Hildesheim. Ficin, Marsil (1576): Opera omnia, Basel, Ndr (1962), Turin. 111 111 Patrizi 1593rd Sur l'édition in this collection, see Stausberg 1998, 321-324. See Stausberg 112 112 1998, 291-395. Marull 113 113 1995. 114 114 Marull theology is thus very ambiguous: we can not say if the first three gods (Jupiter, Pallas, Love) are subordinated to each other or if they form a trinity. 115 115 See Plato, Theaetetus 176 ab. halshs-00460365, version 2 to 14 October 2010
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19 19 Gregoras, Nicephorus (1975): Florentios or wisdom: Niceforo Gregor, Fiorenzo o Intorno alla Sapienza. Hrsg., Übersetzer. & Komment. von PLM Leone, Napoli: Università di Napoli. Homeric Hymns, Homerica Apocrypha, Lives of Homer (2003): Ed & Translator. West, Martin L., London / Cambridge: Harvard University Press (= Loeb Classical Library, 496). Marull, Michel (1995): Hymns naturels, edited by Chomarat, Jacques, Genève: Droz. Metochites, Theodore (2007): Peri tou tes mathêmatikou eidous philo sophia kai peri tou malista harmonikou, edited by Polemis, Ioannis, Amsterdam: AM Hakkert (= Classical and Byzantine monographs, 61). Olympiodorus (1970): In Platonis Gorgiam Commentaries, edited by Westerink, L.-G., Leipzig: Teubner. Pachymère, Georges (1940), Quadrivium, edited by Tannery, Paul, Stephanou, E., Città del Vaticano: Biblioteca Apostolica Vaticana (= Studi e testi, 94). Patrizi, François (1593): Magia Philosophica, hoc est Francisci Patricii summi philosophi Zoroaster et eius 320 Oracula Chaldaica , Hamburg. Philopon, Jean (1897): In Aristotelis De anima libros commentaria , Hrsg. von Hayduck, M., Berlin (= CAG ., XV). Photius (1967): Bibliothèque , Hrsg. von Henry, R., Bd. V (cod. 230-241), Paris: Les Belles Lettres. Piccolomini, Enea Silvio (Pio II) (1614): Commentarium rerum memorabilium , Francfort. Piccolomini, Enea Silvio (Pio II) (1984): I, Commentarii , Hrsg. von Totaro, L. Milan: Adelphi. (Pseudo-) Plutarque (1996): Essay on the life and poetry of Homer, Hrsg. von Keaney, JJ / Lamberton, Robert, Atlanta (Ga): Scholars Press (American classical studies = 40). Psellus, Michael: Commentary on the Chaldean Oracles, in: des Places, Edouard (1971): Chaldean Oracles with a choice of old reviews, Paris: Les Belles Lettres. Psellus, Michael: Commentary on the Chaldean Oracles, in: Psellus, Michael (1989): Philosophica minora, Hrsg. von O'Meara, DJ, Bd II, Leipzig: Teubner, 126-146. Plethon [Gemistos], Georges (1858): Treaty law, Hrsg. Alexander von, C., [Übersetzer. von Pellissier, A.], Paris. [Republication of Braga, Remi (1982), Paris: Vrin, is partial.] Plethon [Gemistos], Georges (1926): Memory for Manuel, in: Lambros, Spiridon (Hrsg.): Palaiologeia kai Peloponnêsiaka, Bd III, Athens: Epitrop EKD. tôn Kataloipôn Spuridônos Lamprou, 246-265. Plethon [Gemistos], Georges (1930): Memory for Theodore, in: Lambros, Spiridon (Hrsg.): Palaiologeia kai Peloponnêsiaka, Bd IV, Athens: Epitrop EKD. tôn Kataloipôn Spuridônos Lamprou, 113-135. Plethon [Gemistos], Georges (1989): Reply to Scholarios, Hrsg. & Übersetzer von Lagarde, Bernadette, in: "George Gemistus Plethon: Against the objections of Scholarios in favor of Aristotle (Reply), "Byzantium 59, 354-507. Plethon [Gemistos], Georges (1987): Treaty of virtues, Hrsg., Übersetzer. & Komment. von Tambrun-Krasker, Brigitte, Athens: The Academy of Athens / Leiden: Brill (= Corpus Philosophorum Medii Aevi, Byzantine Philosophy, 3). Plethon [Gemistos], Georges (1995): Μαγικ ὰ λ ό για τ ῶ ν ἀ π ὸ Ζωπο ά στπος μ ά γων. Γεωπγ ί ος Γεμιστο ῦ Πλ ή θωνορ ξ ή γησιρ ε ἰ ρ τ ὰ α ὐ τ ὰ λ ό για. Oracles chaldaïques. Recension de Georges Gémiste Pléthon , Hrsg., Übersetz. & Komment. von Tambrun-Krasker, Brigitte. La recension arabe des Μαγηθὰ ιόγηα, Hrsg., Übersetz. & & Komment. von Tardieu, Michel, Athens: The Academy of Athens/Paris: J. Vrin/Bruxelles: Ousia (= Corpus Philosophorum Medii Aevi, Philosophi Byzantini, 7). halshs-00460365, version 2 - 14 Oct 2010
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