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De Arte Cabalistica JOHANNES REUCHLINS DE ARTE CABALISTICA Fra tese til lærebok En undersøkelse av verket og dets idéhistoriske forutsetninger Jan-Magne Torp Masteroppgave i idéhistorie Institutt for filosofi, ide- og kunsthistorie og klassiske språk Universitetet i Oslo Høsten 2007 SAMMENDRAG Denne masteroppgaven er en idéhistorisk undersøkelse av Johannes Reuchlins (1455-1522) De Arte Cabalistica (1517). I dette verket forsøkte Reuchlin å forene den jødiske mystikken kabbalah med kristen tro og tanke. Han var i stor grad inspirert av den jødiske kabbalismen på den ene siden, og Giovanni Pico della Mirandolas (1463-99) kristne kabbalistiske prosjekt på den annen. Hovedproblemstillingen har vært å undersøke hvordan Reuchlin viderefører Picos kabbalisme, og hva han gjør nytt i forhold til sin forgjenger. Jeg har drøftet tre aspekter ved deres arbeider: Hvilke kabbalistiske kilder de har basert seg på, hvordan de presenterer kabbalistisk teori, og deres beskrivelser av kabbalistisk praksis. Reuchlin og Pico hadde tilgang til flere av de samme kabbalistiske kildene, men Reuchlin valgte å legge vekt på et annet utvalg av dette materialet enn Pico. Den viktigste inspirasjonskilden til Pico var Menahem Recanati, den velkjente Zohar-kommentatoren, mens Reuchlins viktigste kilde var Joseph Gikatilla. En konsekvens av dette er at Picos kabbalisme er dreid mer i retning av den teosofiske kabbalismen, og Reuchlins kabbalisme liggere nærere opp til den ekstatiske kabbalismen. Slik ser vi at de tidligste kristne kabbalistene sto i ulike kabbalistiske tradisjoner. Pico og Reuchlin benytter seg også av ulik litterær stil i deres kabbalistiske arbeider. Pico presenterte sin kabbalisme hovedsakelig i form av en rekke frittstående teser. I Picos Conclusiones finner vi ikke noe filosofisk uttalt overbygg som forener tankene i verket. I De Arte Cabalistica blir derimot alle tanker kontekstualisert og satt opp mot enten antikke greske kilder, eller teologisk litteratur. Ofte ser vi at Pico introduserte et kabbalistisk konsept til en kristne leserkrets, men han gav ikke forklaringer på hvordan disse idéene skulle forstås. Reuchlin tar opp tråden der Pico forlot den, og utdyper og kommenterer det kabbalistiske tankegodset. Både Pico og Reuchlin mente at den praktiske siden av kabbalismen var en form for mystikk eller magi. Grunntanken som tillot denne form for praksis var en tro på at mennesket kunne guddommeliggjøres gjennom sin åndelige streben. Der Pico hadde fortalt at menneske hadde frihet til selv å velge sin plass i verdenshierarkiet, om det ville være stort eller lite, mente Reuchlin at mennesket hadde et grunnleggende begjær etter gudelikhet. Pico satte et skille mellom en orfisk naturmagi og en høyere kabbalistisk magi. Reuchlin fortalte derimot at antikkens guder og kristendommens engler var de samme. Ved dette trekket fjernet han skillet mellom naturmagien og den kabbalistiske magien. 2 FORORD Jeg begynte å studere kabbalismen i 1997. Det var først i 2001 da Yates bok Giordano Bruno and the Hermetic Tradition ble oversatt til norsk, jeg ble introdusert til den tidligste kristne kabbalismen. I årene som fulgte studerte jeg denne renessansetradisjonen ytterligere med det for øye å en dag skrive min M.A. om emnet. Foruten et mellomfag i idéhistorie har jeg et grunnfag i religionshistorie, et semesteremne i bibelhebraisk og et i latin. Jeg har også tatt et fordypningsemne i kristen mystikk. Jeg har hatt stor nytte av alle disse tidligere studiene under skrivningen av denne avhandlingen. Jeg ønsker å takke min veileder professor Jan-Erik Ebbestad Hansen for konstruktiv tilbakemelding og støtte gjennom hele prosjektet. Jeg står i stor gjeld til Mari Johanne Hertzenberg, masterstudent i latin, for uvurderlig hjelp i utarbeidelsen av norske oversettelser fra latin. Jeg vil også takke Ida Sletta, masterstudent i komparativ semittisk språkvitenskap, for å ha hjulpet i tolkningen av hebraiske kilder. En stor takk til Cis van Heertum, bibliotekar ved Rittmansbiblioteket i Amsterdam, for å ha hjulpet meg med å få tak i viktig kildematerial. Jeg takker professor Joseph Dan for nyttige råd og tilbakemelding på prosjektet, og doktor Richard Kaczynski for å ha introdusert meg til nye sider av kabbalahforskningen. Jeg vil takke min kollokviegruppe for inspirerende samtaler og støtte. Sist, men ikke minst, vil jeg takke min samboer Kjersti Lassen for å ha lest gjennom manuskriptet og gitt konstruktiv tilbakemelding, men også for alle de små tingene i hverdagen som gjør det mulig å fullføre et slikt prosjekt. 3 INNHOLDSFORTEGNELSE INNLEDNING ................................................................................................................................................ 6 PROBLEMSTILLING........................................................................................................................................ 7 DE VERBO MIRIFICO...................................................................................................................................... 7 METODOLOGISKE BETRAKTNINGER ............................................................................................................... 8 KABBALAHFORSKNINGENS HISTORIE ........................................................................................................... 15 Forskningen gjort på feltet..................................................................................................................... 15 Den Jødiske Kabbalismen...................................................................................................................... 15 Den Kristne Kabbalismen ...................................................................................................................... 16 LESNING AV OPPGAVEN............................................................................................................................... 18 Del I: De Arte Cabalistica – Idéhistoriske forutsetninger........................................................................ 18 Del II: De Arte Cabalistica – Verket....................................................................................................... 18 Appendiks.............................................................................................................................................. 19 DEL I............................................................................................................................................................. 20 KAPITTEL 1: HVA ER KABBALAH?....................................................................................................... 21 KABBALISMEN SOM PRISCA THEOLOGIA....................................................................................................... 21 KABBALISMENS OPPHAV............................................................................................................................. 22 TANKER SOM VAR NYE MED KABBALISMEN.................................................................................................. 23 Sefirot og Livets Tre............................................................................................................................... 23 Shekhinah.............................................................................................................................................. 25 Den Teosofiske eller Teurgiske Kabbalismen.......................................................................................... 26 Den Ekstatiske Kabbalismen.................................................................................................................. 27 OPPSUMMERING.......................................................................................................................................... 28 KAPITTEL 2: PICO DELLA MIRANDOLA – SYNKRETISTEN............................................................ 29 PICOS MENNESKESYN.................................................................................................................................. 29 PICOS KABBALISME..................................................................................................................................... 30 Picos kabbalistiske kilder....................................................................................................................... 31 Picos kristne kabbalisme........................................................................................................................ 33 Læren om de ti sefirot ............................................................................................................................ 33 Treenigheten.......................................................................................................................................... 35 Shekhinah.............................................................................................................................................. 36 Picos syn på magi.................................................................................................................................. 37 OPPSUMMERING.......................................................................................................................................... 42 DEL II........................................................................................................................................................... 44 INNLEDNING TIL DEL II: DE ARTE CABALISTICA – EN PRESENTASJON.................................... 45 KAPITTEL 1: REUCHLINS JØDISKE KILDER.....................................................................................
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