Heavenly Journeys: Marsilio Ficino and Girolamo Cardano on Scipio’S Dream

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abstract The report of a dream about Heavenly a disembodied soul in Cicero’s Somnium Scipionis (Dream of Scipio) Journeys: is a narration of a heavenly journey that reflects a belief in the existence

of a perfect harmonic world beyond Marsilio Ficino the world of the senses. During the Renaissance it was used by many and Girolamo scholars to understand the transitory nature of earthly life and to find peace of mind. By comparing Marsilio Cardano on Ficino’s interpretation of Scipio’s Dream with the one of Girolamo Cardano I will argue in this article Scipio’s Dream that their fictional reports of heavenly journeys led to entirely different Jacomien Prins interpretations of the meaning of life. Università Ca’ Foscari Venezia, While Ficino, in his interpretation, Department of Philosophy and Cultural Heritage, focused on perfect cosmic harmony Dorsoduro 3246, Venice that he used as a model for a utopian Italy view of a peaceful society, Cardano took [email protected] the cacophony of his everyday life as point of departure, using the dream https://doi.org/10.5507/aither.2020.004 as a model that justifies one’s self- interest.* **

* I would like to thank Dominik Whittaker for proofreading my article. ** I acknowledge the European Research Council for ERC Consolidator Grant: GA n. 725883 Early Modern Cosmology.

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The report of a dream about a dis- with his dead grandfather, who fore- embodied soul in Cicero’s Somnium Scip- tells his grandson’s future victory over ionis (Dream of Scipio), presented in the Carthage, but also helps him understand sixth book of his Republic but known the transitory nature of earthly power. in the Renaissance through Macrobius’ The two discuss a number of metaphysi- Commentariorum in somnium Scipionis cal subjects, including the nature of the (Commentary on the Dream of Scipio), is cosmos as a source of inspiration for the a narration of a heavenly journey that re- meaning of life. flects a belief in the existence of a perfect Macrobius, a Roman scholar, wrote harmonic world beyond the world of the a lengthy commentary on Cicero’s Som- senses. The influence of this story, and nium Scipionis in c. 400 AD.1 Macro- especially of its portrayal of the music of bius’ commentary contains an explo- the spheres, was great and long-lasting, ration of the nature of the music of the despite competing with the Aristotelian spheres as well as an exploration of the concept of a silent cosmos. TheDream of nature of dreams. He divided dreams Scipio narrates a dream dreamt by the into different types, distinguishing Roman general Scipio Aemilianus. In between non-predictive dreams that his dream, Scipio ascends to the sphere result from one’s waking concerns and of the stars from which he looks down at the earth and, while there, speaks 1 Macrobius 1973.

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predictive dreams that have a prophetic Girolamo Cardano (1501–1576)4 I will function.2 Non-predictive dreams argue in this article that their fictional can take the form of phantasma or vi- reports of heavenly journeys led to en- sum (apparition), where the dreamer tirely different interpretations of the sees spirits; or they can take the form meaning of life. Ficino envisioned plan- of insomnium (nightmare), where the etary music as perfect harmony and he dream is associated with something used it as a model for a utopian view of that irritates someone during the day. a peaceful society. In this view, one has Predictive dreams take the forms of to transcend one’s self-interest in order visio, a prophetic dream that comes to create harmonic and peaceful rela- true; oraculum where a guide reveals tionships between all people on earth. the future and gives advice; or som- But Cardano focused in his interpreta- nium, an enigmatic dream requiring tion on the cacophony of his everyday interpretation that hides its true mean- life, using the dream as a model that ing in complex concepts such as the justifies one’s self-interest. In this view, music of the spheres. In the Dream of to find peace of mind one must focus Scipio we find a mixture of all these on oneself by securing one’s property elements. as well as the future of one’s offspring. Macrobius’ commentary became the foundation of much of the music theory Macrobius’ commentary and dream theory of the medieval era on the Dream of Scipio and Renaissance. His explanations of Upon his arrival in Africa, the Roman the music of the spheres and of the dif- general Scipio Aemilianus is visited by ferent kinds of dreams give us a point his dead grandfather, Scipio Africanus of departure from which to interpret in the Dream of Scipio. He finds himself enigmatic dreams and strange dream- looking down on the earth “from a lofty like happenings in Renaissance versions perch dazzling and glorious, set among of the Dream of Scipio. By comparing the radiant stars.”5 His future is foretold Marsilio Ficino’s (1433–1499)3 interpre- by his grandfather, and a great deal of tation of Scipio’s Dream with the one of emphasis is placed upon the loyal service of Roman soldiers, who will, as a re- 2 Macrobius’ dream theory is based on the Greek dream-theory of Artemidorus from ward after death, “have a distinct place the second century AD. Macrobius 1973, marked off in the heavens where they pp. 87–92. may enjoy a blessed existence forever”.6 3 M. Ficino, „Marsilius Ficinus Reveren- dissimo in Christo Patri et Domino Suo 4 G. Cardano. „Dialogus Hieronymi Cardani D. IOanni Cardinali Aragonio Ferdinandi et Facii Cardani ipsius patris” (“Dialogue Regis serenissimi filio suppiciter se com- between Girolamo Cardano and Fazio Car_ mendat” („Marsilio Ficino humbly com- dano, his own father”) (ca. 1574) Cardano mend himself to his father and lord in 1966, pp. 637–640. English translation of Christ, His Eminence Giovanni, Cardinal the „Dialogus” Fierz 1983, pp. 158–166. of Aragon, son of His Serene Highness, King Ferdinand”) Ficino 1962, pp. 816–820; 5 Macrobius 1973, p. 70. Ficino 1975, pp. 23–30. 6 Macrobius, 1973, p. 71.

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In the dream, Scipio’s grandfather makes two of which move at the same speed, his grandson aware that Rome is a very produce seven different tones, this small part of the earth, which is in turn number being, one might almost say, dwarfed by the stars. the key to the universe.7 The workings of the universe including the revolutions of the celestial According to Scipio’s grandfather, the spheres are described in Pythagorean concentric-ringed cosmos is filled with terms, such as the doctrine of the mu- a harmonious sound produced by the sic of the spheres, which were an ac- planets moving in their orbits through cepted part of the cosmological picture space. In Macrobius’ Commentary, the of Plato, Cicero and Macrobius (fig. 1). planets are arranged as follows: Moon, This cosmological picture advocates the Mercury, Venus, Sun, Mars, Jupiter, and idea that the cosmos, in particular the Saturn. Cicero differed from Plato in the speeds of the planetary revolutions, is order in which he arranged the spheres: ordered by the same numerical propor- Plato believed that the Sun was next to tions that produce musical harmonies the Moon, followed by Venus, Mercury in earthly music. In his Commentary and the three outer planets, whereas on the Dream of Scipio Macrobius took Cicero placed Mercury, then Venus, be- Scipio’s amazement about the wonder- tween the Moon and the Sun, followed ful sound of the spheres as a point of by the same three outer spheres as in Pla- departure for his view of the meaning to’s order. Macrobius called Plato’s order of life, which is described in the fol- “Egyptian”, Cicero’s “Chaldean”.8 Given lowing dialogue between Scipio and his that Cicero’s statement about planetary grandfather: “I stood dumbfounded at music is not fully consistent, Macrobius these sights, and when I recovered my had to defend the idea that the eight senses I inquired: “What is this great spheres, including the star-bearing and pleasing sound that fills my ears?” sphere, could be paired with the seven “That,” replied my grandfather sounds of a musical scale, by arguing that Mercury and Venus produced identical is a concord of tones separated by sounds because they move at the same unequal but nevertheless carefully speed.9 In his interpretation, the plan- proportioned intervals, caused by ets produced a single-octave scale: the the rapid motion of the spheres them- Moon producing the lowest tone of the selves. The high and low tones blen- cosmic scale. ded together produce different har- When Plato, Cicero and Macrobius monies. Of course such swift mo- looked to the heavens, they observed not tions could not be accomplished in only the Sun, Moon, stars and planets, silence and, as nature requires, the

spheres at one extreme produce the 7 Macrobius 1973, pp.73–74. low tones and at the other extreme 8 Macrobius 1973, p. 162. the high tones. … The eight spheres, 9 Macrobius 1973, p. 198.

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Figure 1. An illustration from a 15th-century Italian manuscript of Macrobius’s commentary on Cicero’s Somnium Scipionis (Dream of Scipio). It shows the sleeper, Scipio, and the subject of his cosmological dream: the music of the spheres.10

10 Macrobius, unknown scribe, Comentum Macrobii Ambrosii in somnium Scipionis (Italy, 1469). MS Typ 7, Houghton Library, Harvard University. The order of the planets in this illustration is the Chaldean order (Moon, Mercury, Venus, Sun, Mars, Jupiter, Saturn, the star-bearing sphere).

INTERNATIONAL ISSUE NO. 7/2020 jacomien prins 45 Heavenly Journeys: Marsilio Ficino and Girolamo Cardano on Scipio’s Dream but a perfect harmonious cosmos, that the planetary spheres, it became one of they could use to formulate a view of the the ruling passions of Marsilio Ficino to good life. They all believed that fathom- find the meaning of life by following in ing the workings of the universe had the footsteps of Plato, Cicero and Mac- deep implications for the meaning of robius, and to share it with his fellow life; an understanding of cosmology was human beings. therefore seen as a point of departure for human ethics, that is, for a view of Ficino on the art of living harmonious life. Moreover, they argued peacefully with other people that if one could answer the question of Marsilio Ficino was an Italian philos- how the world worked, one obtained the opher, translator, and commentator, key to the universe, that is, the key to who started the Renaissance revival of the secret meaning of life. According to Plato and Platonism.13 He owned a copy Plato, Cicero and Macrobius, there were of Macrobius’ Commentary on the Dream two ways of obtaining this key: “Gifted of Scipio from a very early point in his men imitating this harmony on stringed studies.14 Macrobius’ Commentary was instruments and in singing, have gained a rich source of inspiration for him on for themselves a return to this region, dreams, on numbers and proportions, as have those who have devoted their on cosmology and on the meaning of exceptional abilities to a search for di- life. Moreover, the Commentary was an vine truths.”11 By making or listening important source of inspiration to re- to music or by practicing philosophy, flect on the principle of the immortality theology or dream interpretation, a tal- of the soul, because it had a strong ad- ented human being could transcend the herence to a Platonic philosophy of life limitations of knowledge acquisition based on the concept of detachment, and based on sense and reason. Moreover, to the music of the spheres that cannot the Dream of Scipio argues that the ears be heard by human ears, but is the key of ordinary mortals are filled with celes- to the universe.15 tial sound, but they are unable to hear it, The way in which Ficino utilized the just as the inhabitants of the zone of the Platonic thought of the Dream of Scipio great cataract of the Nile have become in his letter to the son of King Ferdinand deaf to its deafening sound.12 Yet, one can best be interpreted in the context could reactivate the memory of celestial of his efforts as a Platonic peacemaker music by imitating it in earthly musical and healer, envisioning his Academy as practices and through contemplation. 13 On Ficino, see Celenza 2017 and J.G. Snyder Even though he was not very interested (no date). „Marsilio Ficino (1433–1499)”. in the precise scholarly description of Internet Encyclopedia of Philosophy. https://iep.utm.edu/ficino/ [accessed on 11 Macrobius 1973, p. 74. Macrobius is fol- 15.09.2020]. lowing here Timaeus 47c–d. Plato 1952, 14 For Ficino’s reception of Cicero, see Rees p. 158. 2013. 12 Macrobius 1973, p. 199. 15 Prins 2014, pp. 25–213.

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a breeding place for new ideas about the the king is confronted with a way to heal health and harmony of individuals as and restore his own soul that will also be well as society.16 During his life, Ficino beneficial for the souls of all his subjects. sought to combine the pursuit of med- Hoping to change the king’s leadership icine for the body, music for the spirit, in a positive way, Ficino uses the letter to and theology for the soul.17 As a famous remind the king that every soul has an in- doctor, musician, Platonic theologian, nate desire to return to its divine origin, and ordained priest, that is, as a mem- a longing to transcend the imperfections ber of the intellectual and religious es- and distractions of being incarnate in tablishment, Ficino was entitled to pre- a perishable body and to regain the won- scribe medicines for holistic healing to derful bliss in its true home.19 the world leaders of his time. The encounter between Scipio and The immortality of the soul was, for his grandfather in the Dream of Scipio, Ficino, a central organizing principle. as narrated in the sixth book of letters, This is reflected in the advice that he gives letter thirteen, is used as a model for in the letter to the son of King Ferdinand an encounter between Ficino and the that centred on the nature and destiny of spirit of the late King Alfonso of Naples, the soul. Ficino’s Platonic views on the addressing his still living grandson Gio- nature of the soul led to a holistic vision vanni, Cardinal of Aragon, with a mes- of the physical and spiritual health of sage for his father King Ferdinand, Al- individuals as well as societies. In Fici- fonso’s son.20 To underline the truth of no’s Christian-Platonist view, the loving the message in his letter, so that his ad- and contemplative mind attempts to re- vice to the king on conduct would be turn to its eternal state in its true home acted upon, Ficino reported that during by making a spiritual ascent through a journey through the celestial spheres the spheres, that is, through different his soul met King Alfonso, who uttered levels of ultimate reality.18 The heavenly a prophecy from heaven, in the language journey or ascent from the physical to of angels. When Ficino’s soul came back the spiritual, from earthly shadow to di- on earth, he translated this message vine Form, and from the temporal to the which, in heaven, he had understood eternal is the keystone of Ficino’s phi- with the “eyes and ears of the mind losophy of life. By describing a series of alone” into a language understandable to mental stages, which in the letter to the “the ears and eyes of the body as well.”21 son of King Ferdinand are represented as Having listened to King Alfonso up in a journey through the celestial spheres, the heavenly spheres, Ficino passed on to his son King Ferdinand, who was still 16 McClure 1991, p. 142. 17 M. Ficino. „Medicina corpus, musica spi- on earth, the task of the “restoration of ritum, theologia animum”, liber 1 (to Fran- cesco Musano). Ficino, Opera Omnia 1 19 Ficino, 1962, p. 820; Ficino, 1975, p. 30. (Basel, 1576, rept. Turin 1962), p. 609; Fici- 20 Ficino 1962, pp. 816–820; Ficino 1975, no 1975, pp. 39–40. pp. 23–30. 18 Ficino 1962, p. 820; Ficino, 1975, p. 30. 21 Ficino 1962, p. 816; Ficino 1975, p. 23.

INTERNATIONAL ISSUE NO. 7/2020 jacomien prins 47 Heavenly Journeys: Marsilio Ficino and Girolamo Cardano on Scipio’s Dream peace which has been disturbed for so Ficino’s interpretation of Scipio’s long by hostile fate”.22 Ficino’s rhetorical dream is focused on formulating a pers- strategy is to put words into the mouth pective in which human beings are of the king’s dead grandfather Alfonso, bound together by cosmic powers, such since Alfonso’s words were more influ- as love, sympathy, and harmony. For ential than his own. He did this to in- Ficino, cosmic love, sympathy and har- fluence Alfonso’s grandson Giovanni in mony linked all things in the universe such a way that he would make his father together; they flowed first from God into Ferdinand realize that, if he wishes to all existing things, which consequently see peace restored , he has to let go of his shared essential properties and powers, earthly ambitions, a part of the insignifi- even though they might be very different cant everyday world, and concentrate on in their earthly manifestations.26 It is what can be perceived with “the ears of for this reason that spiritus (spirit), as the mind alone”. a mediator between the intelligible realm To a modern reader, the instructions and the realm of the senses, as well as given in the letter somehow resemble a mediator between the human soul and the ones given during a hypnothera- body, got a central role in Ficino’s phi- py session. In order to enter the dream losophy. Ficino defines the concept as world of Scipio’s dream Ferdinand is en- follows: “Spirit is defined by doctors as chanted by the following words: “Now, a vapor of blood – pure, subtle, hot, and Ferdinand, leaving behind the senses, clear. After being generated by the heat turn your mind back onto itself through of the heart out of the more subtle blood, the full circle of self-examination. Leav- it flies to the brain; and there the soul ing the body and turning your mind to uses it continually for the exercise of itself, you will at once see that it is an the interior as well as the exterior sens- incorporeal sphere.”23 By imagining be- es.”27 This blurring of the interior and ing transported to the heavenly spheres, the exterior eyes and ears, that is, of the the human mind makes contact with the metaphysical and the physical realm, deepest layers of the soul, where “the in which the immaterial soul can use God of gods pulsates with light” in divine “spirit as the bond between mind and forms.24 By “contemplating and loving body” to influence the physical world rightly”, the mind is able to leave the is the focus of Ficino’s interpretation of prison of the body, remember its divine the Dream of Scipio.28 origin and put the value of perishable mortal things in the perspective of the 26 Ficino 1962, p. 817-818; Ficino 1975, p. 26. eternal immortal soul.25 27 M. Ficino (1989). Three Books on Life 1.2, pp. 11–15. Ed. and tr. C.V. Kaske and J.R. Clark. Binghamton, N.Y.: Medieval & Re- 22 Ficino 1962, p. 817; Ficino 1975, p. 24. naissance Texts & Studies, in conjunction 23 Ficino 1962, p. 817; Ficino 1975, p. 25. with the Renaissance Society of America, 24 Ficino 1962, p. 817; Ficino 1975, p. 25. p. 110. 25 Ficino 1962, p. 817; Ficino 1975, p. 25. 28 Ficino 1962, p. 818; Ficino 1975, p. 26.

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If someone “contemplates rightly” under the gross air; and yet you mar- he leaves the normal one-dimensional vel at the heavenly bodies which you sense experience of the world behind have already turned into earth.31 and opens his interior ears and eyes that are connected to his imagination. In the As a remedy, Ficino invites King Fer- imaginary world of the dream, the deep- dinand to think of the earth from the est truths reveal themselves. The imagi- perspective of the heavenly spheres, nation is the realm of the imaginative, of where human souls “may enjoy a blessed the most truthful divine forms. Anam- existence forever”. He advises him to be nesis is a special kind of imagining, that “content with the territories you have”, is, a recalling to mind of “the wonder- because, if he does so, fate will give him ful bliss in our true home”, of the place many more and greater gifts, “far be- where the immortal soul dwelt before its yond any won by force.”32 He explains incarnation and to which it will return that men you pursue with violence will after life on earth.29 Rediscovering that certainly flee from you, but those you innate knowledge from within is an act treat with kindness will willingly fol- of will, during which one has to open his low and serve you. Moreover, that “it spirit for the influx of “particular rays” will be easy for you to move everyone by which “the universe is open and clear wherever you wish if you yourself are to each individual”.30 never moved.”33 For Ficino, ruling with In his letter, Ficino addresses King supreme intelligence means never en- Ferdinand under the pretext of address- tering into a struggle with deceitful for- ing humanity, to warn him that his lead- tune. Just like in the Dream of Scipio, the ership is based on nothing more than perfect harmonious operations of the the earthly ambition to get more power planetary spheres are presented here by and expand his territory: Ficino as a guide to a better life, not only for the King but also for his subjects. Ul- O blind men! You, who are under the timately, a monarchy should imitate the gross air, think that you see heaven Kingdom of Heaven, in which every part and the stars from earth, just as fish is in its proper place. From his place in think similarly under the swirling heaven, King Alfonso paraphrases this waters of the ocean. How your ri- key passage from the dream as follows: diculous opinion deceives you! For fish on the seabed do not see heaven, What shall I say of the innumerable but water; not the pure light of the host of stars unknown to you. What heavenly bodies, but faint, dark im- of the wonderful variety and order ages of them in the muddy water. The same happens to you, wretched men,

31 Ficino 1962, p. 818; Ficino 1975, p. 27. 29 Ficino 1962, p. 820; Ficino 1975, p. 30. 32 Ficino 1962, p. 819; Ficino 1975, p. 29. 30 Ficino 1962, p. 818; Ficino 1975, p. 27. 33 Ficino 1962, p. 819; Ficino 1975, p. 29.

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of their movements unrecognised by to the restoration of peace and harmony you? What of the ineffable sweetness on earth, in the concluding paragraph of that harmony reflected by the di- of the letter, Ficino made a playful mu- verse movement of the spheres and sical reference to the King’s reward in by the harmonious balance of all the the hereafter: celestial bodies?34 I [Ficino] would most willingly sing Ficino believed that the body of the to you now, my son [King Ferdinand], universe, animated by the world spirit, with the angelic voice of the Thrones, pulsated just like a “celestial cithara” in of the wonderful sweetness with harmonious proportion, its low tones which we are filled in our true home; produced by the slower motion of cer- but I fear that in comparison with tain planets, the higher notes being such great sweetness here the whole produced by faster planetary motion.35 of life on earth would afterwards From his reading of Macrobius’ Commen- seem not only most bitter to you, but tary Ficino must have known that these the very source of bitterness.37 higher and lower tones were believed to form a musical scale, but he did not By keeping the secret of the universe go into the details of the cosmic scale unrevealed, Ficino uses the ineffable in this letter, nor did he do so in his character of the music of the spheres to Timaeus commentary, where he defined convince Ferdinand of the reality of the the music of the spheres as a dynamic harmonious metaphysical world he por- multiplicity of celestial sounds, that is, trayed in his letter, which is inaudible as a kind of polyphony. Accordingly, for “the ears of the body” but will be au- he saw an ideal society as a polyphonic dible in the hereafter. Living a detached structure in which each individual vol- life full of faith, hope and love will ulti- untarily sang his own tone in the sym- mately guarantee a musical paradise in phony of mankind. the hereafter. In sharp contrast with his Ficino clearly considered himself as predecessor, Girolamo Cardano used the one of the “gifted men imitating this Dream of Scipio to argue against a phi- harmony [of the spheres] on stringed losophy of life based on the concept of instruments and who in singing, have detachment and promises for a blessed gained for themselves a return to this life in the hereafter. In his variation of region [of the true home of the soul]” de- Scipio’s Dream he focused on coping with scribed by Cicero and Macrobius.36 Hav- his troubled mind in the here and now ing advised Ferdinand to go beyond his that was caused by the political and re- private interests and to devote himself ligious establishment of his day.

34 Ficino 1962, p. 818; Ficino 1975, p. 27. 35 Prins 2014, pp. 100–114. 36 Macrobius 1973, p. 74. 37 Ficino 1962, p. 820, Ficino 1975, p. 30.

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Cardano on the art of with the tradition of the harmony of living peacefully with oneself the spheres, Cardano interpreted these Girolamo Cardano (1501–1576) was an celestial spheres as corresponding to Italian physician, mathematician, mu- different academic disciplines such as sic theorist, and astrologer who gave grammar and mathematics that he had the first clinical description of typhus to master during his life.41 In his own fever and whose book Ars magna (The interpretation, the dream represented Great Art, 1545) is a cornerstone in the his soul’s long voyage toward God, but history of algebra.38 Cardano’s favourite he wrote a far more interesting vari- son, having experienced serious marital ation of the Dream of Scipio. In order problems, poisoned his wife and was ex- to appreciate the differences between ecuted in 1560. Cardano never recovered Cardano’s second version of the Dream from this tragic loss. From 1562 he was of Scipio and Ficino’s version, let us first a professor in Bologna, but in 1570 he examine his ideas regarding the art of was suddenly arrested on the accusation living well. of heresy. After several months in prison Earlier in his career, Cardano had he was released and given a pension to written a treatise titled De consolatione practice medicine, but he lost his posi- (On Consolation, 1542), in which he dealt tion and the right to publish books. Be- with one’s own death and grief over the fore his death he completed his autobi- death of one’s loved ones, that is, the ma- ography, De propria vita (The Book of My jor concerns of almost all human beings.42 Life, published posthumously in 1643). Moreover, the book deals with illness, In Chapter 37 of Cardano’s The Book of poverty, exile, and imprisonment: mis- My Life he reported a dream on a journey fortune with which Cardano had per- through the celestial spheres, which is sonal experience. In contrast with Ficino, loosely modelled after the Dream of Scip- Cardano underlined the importance of io.39 In this dream Cardano experienced his own subjective experience in the trea- his soul being separated from his body tise, which continued to be a foundation and flew to the sphere of the Moon. In of his later moral thought. But, as Mc- the sphere of the Moon, he heard the clure has pointed out, in his early work, voice of his father Fazio, who argued Cardano’s leading consolation for the fear that he had been sent by God to protect of death still was the belief in the immor- his son.40 His father then added that the tality of the soul.43 soul of his son would stay there for seven In De utilitate ex adversis capienda (On thousand years, then go up, sphere by Gaining Advantage from Misfortunes, 1561), sphere, to the city of God. Fully in line a guide on the art of living and dying well, Cardano critically reacted to the tradition 38 Giglioni 2019. 39 Cardano 1966, pp. 29a–b; Cardano 2002, pp. 158–159. 41 Grafton 1999, p. 156. 40 On Cardano’s relationship with his father, 42 McClure 1991, pp. 161–164. see Giglioni 2010, pp. 463–472; Maggi 2010. 43 McClure 1991, p. 162.

INTERNATIONAL ISSUE NO. 7/2020 jacomien prins 51 Heavenly Journeys: Marsilio Ficino and Girolamo Cardano on Scipio’s Dream to which Ficino belonged that centred on Even though Ficino’s theory of de- the philosophical and religious concept of tachment, as presented in his version on detachment, and focused on the reward the Dream of Scipio, was also a strategy for a good life on earth in the hereafter. In for handling misfortune and for counter- the treatise he described a way of coping balancing the evils in the here and now with a troubled mind that was neglected with the goods in the hereafter, it is fun- by the religious and intellectual estab- damentally different from Cardano’s sec- lishment of his time. As an alternative ular view of how one should respond to to Ficino’s lofty ideals for a better world, adversity and disaster. He argued here Cardano argued for a more down to earth that misfortune should not be considered response to human problems. Aware that as an opportunity for spiritual growth, theologians and philosophers were still that is, as a blessing in disguise, but seen as the proper authorities on moral that it must be remedied as the worldly thought in his time, he disproved this misery it truly is. Beyond being a harsh view in the following way: critique of oppressive religious and philosophical theories about detachment and Many would object that the Theolo- ascesis, Cardano’s argument is a rebuke gians would better be able to teach of abstract intellectualizing in the field and persuade in these matters. But of the philosophy of life. that is completely false. For they, like In the dialogue between Cardano and the Philosophers, are engaged only his father who died long ago, the Dialo- in those things that seem paradox- gus Hieronymi Cardani et Facii Cardani ip- ical: for instance, where they teach sius patris (ca. 1574), the question of what that poverty ought to be embraced, you can gain in this life that is lasting we teach that it ought to be fled. They and significant, especially if you compare praise sickness, disgrace, and calam- it to that other life in the hereafter, is the ities, we, on the other hand, recom- driving force behind his interpretation mend that those things be avoided if of the Dream of Scipio. Rather than call- possible, or, if not, we teach how they ing on the inaudible and elusive music of can be borne more easily or how by the spheres to formulate a metaphysical counterbalancing evils with goods, answer to the question, Cardano uses the they may be made lesser and tolerable. concept of noise to formulate a secular Thus, whereas our whole enterprise alternative.45 Furthermore, his inter- is built around things and acts, the pretation of the dream is a mixture of Theologians only dispute changing or the form of a somnium, the form used by handling things minimally. Whence his predecessors Cicero, Macrobius and it happens that their arguments differ Ficino, and an insomnium, a nightmare more amongst themselves than night in which the dreamer sees spirits, and from day.44 in which the dream is associated with

44 Cardano 1966, p. 16. Tr. McClure 1991, 45 On Cardano’s musical thought, see Prins pp. 162–163. 2017a; Prins 2020.

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“some condition or circumstance that remains inaccessible to him.”49 Girola- irritates a man during the day and con- mo’s Father, Fazio, concludes his episte- sequently disturbs him when he falls mological digression by pointing out that asleep”. 46 The true meaning of his com- “Of such [purely intellectual] things we plex variation of The Dream of Scipiois fo- can gain knowledge only by analogy, by cused on remedying the deafening men- interpreting similarities, and this only tal noise one can experience during one’s in a most general way.”50 To demonstrate life on earth. how, he gives Cardano the following mes- Cardano dreamt and recorded the sage from heaven as a point of departure dream at a time when he was still worried to come to terms with his own existence: that the Inquisition might prosecute him again. These worries tormented him at Fazio: Today is the fourth of April night as a result of which his tranquil- 1574, and you shall regard this day ity of mind was seriously disturbed. In as your first, so to speak, new birth- contrast with Ficino’s letter, which was day. You understand now how you addressed to someone else, the dream will – starting from the spheres of dialogue between Cardano and his fa- the moon – ascend through sphere ther is addressed to himself. In the ‘Di- after sphere until you reach the high- alogue between Girolamo Cardano and est one. Rejoice that your dream is Fazio Cardano, his own father, Cardano becoming reality and that the time heard the voice of his father again. Hav- is now. ing lamented his precarious situation in Girolamo: What shall I be happy Rome and having uttered his disturbed about? and depressive feelings, his father ac- Fazio: About the knowledge that God cuses him of “lamenting loud and foolish- has endowed you with a special gift. ly”. 47 He then explains that Cardano has What hardship or acrimony could entered the heaven of the Moon, whose you have suffered, what might still spirit “holds the lowest place among happen to you that you would not those substances which are completely voluntarily, even gladly, take upon incorporeal.”48 Since the human intel- yourself. Can you not see how God is lect is still further removed from God taking care of you? This is indicated, than the spirit of the Moon, a human be- among many other things, by that ing cannot really know himself, but can dream which you think so full of for- only perceive himself by perceiving other boding, so gloomy and frightening … things. The human intellect is bound to Finally, [God’s presence in your life] matter and, as a result of this, “anything is also indicated by that clap of thun- that is completely separated from matter der which threatened the house for so long, and by that frightful uproar 46 Macrobius 1973, p. 89. On Cardano’s dream theory, see Fierz 1983, pp. 125–155. 47 Cardano 1966, p. 637; Fierz 1983, p. 159. 49 Cardano 1966, p. 637; Fierz 1983, p. 159. 48 Cardano 1966, p. 637; Fierz 1983, p. 159. 50 Cardano 1966, p. 637; Fierz 1983, p. 159.

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at the end of the third day when you results clear up another point, namely had been incarcerated. It sounded that the theory that music is produced first at the prison gate, then at the by their [i.e., planetary] movements, window through which sunlight still because the sounds they make are fell. The window-bars were so shaken harmonious, although ingeniously that they clattered51 and brilliantly formulated by its au- thors, does not contain the truth.52 Here the voice of the father represents the wisdom Cardano had lost during his The imaginary noise of the cosmos depression. Interestingly, the message described here by Aristotle is in his view is also quite similar to the intellectual as absurd as the music of the spheres, and religious theories Cardano criti- because both types of cosmic sound are cized in his De utilitate ex adversis capi- based on the wrong view that sound in enda that we discussed above. In sharp the heavens is caused by friction. While contrast with the mild and soothing Ficino used the planetary symphony as approach taken by the grandfather in a model for the harmonious motions in Cicero’s, Macrobius’, and Ficino’s ver- the soul, and as a model for a peaceful sions of the Dream of Scipio, the spirit of society, Cardano does not theorize about Cardano’s father gives his son a genuine harmonizing the motions of the soul wake-up call, by confronting him both in terms of bringing them in line with with his blindness and with his mental planetary motions.53 Instead, he sees the stressor. Moreover, the message from frightful noises in his dream as a point heaven presented here in the dialogue of departure from which to formulate is not associated with the ineffable sweet a philosophy of living peacefully with music of the spheres, but with deafening oneself and with ones demons. earthly noise. Indeed, the type of audible Cardano continues to narrate his sound presented in this passage is closer dream, in which he also “encountered to the images of cosmic noise given in two single women, tradeswomen most Aristotle’s On the Heavens 2.9, where he likely, who were creating a mighty up- presented his rejection of the Platonic roar with ropes and dogs. … The blows view of a sonorous universe as follows: struck by the second one resounded most disagreeably in my direction” on the Sound has a destructive effect (e.g. day of his arrest.54 The auditory mem- stones may be split by thunder), and ories of his arrest have induced in him a noise of the unimaginable loudness a constant fear of being arrested again, which we must attribute to bodies of a fear that was far more unbearable for the size of the sun, moon and stars him than the loss of his professorship would long ago have crushed and shat-

tered everything on earth. … These 52 Aristotle 1971, pp. 190–193. 53 Plato 1952, p. 158. Macrobius 1973, p. 74. 51 Cardano 1966, p. 637–638; Fierz 1983, p. 160. 54 Cardano 1966, p. 638; Fierz 1983, p. 161.

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and the fact that he could not publish Conclusion anymore. The two variations presented in this es- But over the course of the dialogue say complement each other in a mean- Cardano gains insight into the cause ingful way: Cardano’s dialogue illus- of his depression: behind his grief and trates how misuse of power by a member fear lies a great anxiety for the future. of the political, religious or intellectual The fear of death that has taken hold establishment can lead to a miserable of him is the unconscious stressor of life for an individual, that is, that Ficino his nightmares manifesting itself in un- gave sound advice to King Ferdinand. pleasant noises. In the dialogue, the fa- Ficino’s letter is clearly written from ther then interprets his son’s angst and, the perspective of someone belonging in bringing it to his awareness, helps his to the religious and political establish- son cope with his troubled mind. Fazio ment himself, while Cardano’s dialogue comforts his son Girolamo about his presents the voice of someone who is upcoming death by pointing out all his excluded from it. Taken together, they achievements and by exhorting him to demonstrate that different positions in liberate himself from all his woes, be- life lead to entirely different views on cause death is only a transitional stage the art of living well. While Ficino en- in the perspective of the immortality of visioned a utopian society on earth that the soul. imitated the heavenly kingdom, Cardano At the end of the dialogue, his father realized how distant normal life was urges Girolamo to let go of his earthly from such a view, and how dissonant his troubles, and to spend the remainder life was made by the leaders of his day. of his life devoting himself to practical Accordingly, he came to the conclusion tasks, particularly the care of his posses- that you should not “put your trust in sions and, last but not least, his grand- princes, in human beings, who cannot children: “since the basic requirements save” nor delude oneself with heavenly for your ascent toward the supreme state views of a better world but protect your have already been fulfilled, you must now own interests.56 first take care of your financial affairs, Even though Fazio’s advice to his son and then of the education of your grand- Girolamo to take care of his financial af- children. From this, everything else will fairs is very far away from Alfonso’s ad- take its due course. You will yet experi- vice to his son Ferdinand to focus on ence great joy.”55 Thus, fully in line with peaceful leadership, both recommenda- the Dream of Scipio, the dialogue leads tions are based on a similar moment of away from fear and anxiety, by way of detachment, in which the dreamer can contemplating death and the perspective abandon his earthly perspective on life of the life of the immortal soul in the and is able to put his future life in the hereafter, back to life on earth. perspective of eternity. This moment of

55 Cardano 1966, p. 637, transl. Fierz 1983, p. 166. 56 Psalm 146:3–7.

INTERNATIONAL ISSUE NO. 7/2020 jacomien prins 55 Heavenly Journeys: Marsilio Ficino and Girolamo Cardano on Scipio’s Dream detachment is a moment of active imag- but at the same time he offered him ination, in which alternatives for war, a perspective for a better life: in the first in Ficino’s variation, and for depression case, peace among all people on earth, and anxiety, in Cardano’s variation, are and in the second, peace of mind. presented to the protagonist by influen- With his rejection of abstract in- tial father figures. tellectualizing about the music of the In Ficino’s as well as Cardano’s varia- spheres, in his variation of The Dream tion on The Dream of Scipio an important of Scipio Cardano broke with the belief function is attributed to the realms of that one could reactivate the memory inaudible heavenly music or of silence, of celestial music through imitation in that is, the function of muffling audible earthly musical practices and through earthly noise, that both correspond to contemplation. As an alternative, he the unconscious, symbolized by the fig- introduced the concept of silencing the ure of the father, in relation to the ego memory of disturbing earthly sound of the son.57 In the course of the dream, that worked equally well as an incentive the mediator, be it Alfonso or Fazio, con- to finding a key to the art of living peace- fronted his son with his own weakness, fully with oneself and others.

57 Cardano’s dream theory became a source of inspiration for Carl Gustav Jung. Prins 2017b, pp. 391–413.

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