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Marsilio Ficino

Marsilio Ficino’s Platonic Theology, Volume II

Books V–VIII · Latin with an independent English translation

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Marsilio Ficino’s Platonic Theology, Volume IIBook VI · Chapter 2 · §§ 25–26

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Facing Pages · Branch 85 of 191

Book VI · Chapter 2 · §§ 25–26

Latin

p. 164

Cogitate punctum aliquod geometricum, quod quia aeque respicit quamlibet loci partem circumdantis ipsum, si quando movetur per quamlibet movetur in orbem; unde quod erat punctum, circumferentia videtur effectum. Ubi sane circumferentia est punctum circumcurrens evolutumque foras; punctum vero est circumferentia stabili quodam cardine convoluta. Cogitate rursus scintillam quandam luminis invisibilis, quae quoniam super omnem existit locum aeque in partem loci quamlibet sese fundat, ac dum movetur in gyrum flammeus orbis evadat, orbis, inquam, oculis manifestus; ubi scintilla est flamma compressa, flamma est scintilla profusa. Scintilla huiusmodi anima est; flamma corpus aethereum. Et quanta est in animabus rationalibus varietas luminis spiritalis, tanta est in propriis earum caelestibusque corporibus visibilis luminis varietas. Atque id lumen ita lucem sequitur spiritalem ut lunae lucem pallidus orbis in nubibus.

Ea vero est inter rationales animas differentia, quod animae fixarum stellarum planetarumque solum lucido corpore circumdantur; ceterae corporibus geminis, lucido et opaco, aut certe altero lucidissimo, altero minus lucido. Eadem quasi lux esse videtur quae, dum scintilla manet, sentit quidem sed non sentitur; cum vero explicatur in flammam, sentitur quidem iam sed ipsa nil sentit amplius. Et sicut sensu careret quicumque flammam videns scintillam se videre negaret, ita carebit anima qui, dum globos aethereos suspicit quasi quosdam circuitus animarum, animas inesse illis quasi centra non senserit; neque concesserit animas esse globos luminum implicatos, globos autem esse animas explicatas. Quod ita significavit Heraclitus: αὐγὴ ξηρὴ ψυχὴ σοφωτάτη, id est: lux sicca, anima sapientissima. Hinc efficitur ut nihil animo aut gratius aut mirabilius sit quam lumen, neque possit alibi quam in lumine spirituum habitare dum colit terras. Iam igitur et hic invenistis animam esse tamquam lucem invisibilem, vivificam, sentientem, intelligibilem, intelligentem.

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Marsilio Ficino’s Platonic Theology, Volume II: Book VI

p. 165

Imagine a geometrical point. Because it regards equally every part of the place surrounding it, if it is moved through any part, it moves in a circle; and what was a point appears to have become a circumference. Here the circumference is a point running round and unfolded outward, while the point is a circumference rolled together upon a stable hinge. Imagine again a spark of invisible light. Because it exists above every place, it pours itself equally into every part of place; and as it moves in a circle it becomes a flaming orb—an orb, I say, manifest to the eyes. Here the spark is a compressed flame, and the flame a spark poured forth. A spark of this kind is the soul; the flame is the ethereal body. As great as the variety of spiritual light in rational souls is, so great is the variety of visible light in the celestial bodies proper to them. That visible light follows the spiritual light just as a pale circle in the clouds follows the light of the moon.

The difference among rational souls is this: the souls of the fixed stars and planets are surrounded by a luminous body alone, while the others are surrounded by two bodies, one luminous and one opaque—or certainly one most luminous and the other less luminous. It seems to be, as it were, the same light: while it remains a spark, it senses but is not sensed; when it is unfolded into flame, however, it is sensed, but the flame itself senses nothing further. Just as anyone who saw a flame yet denied that he saw a spark would be devoid of sense, so anyone who looks upon the ethereal globes as so many circuits of souls yet fails to perceive the souls within them as centers—and does not grant that souls are enfolded globes of lights, while globes are unfolded souls—will be devoid of a soul. Heraclitus signified this as follows: αὐγὴ ξηρὴ ψυχὴ σοφωτάτη, that is, ‘A dry light is the wisest soul.’ Hence it follows that nothing is more pleasing or more wonderful to the mind than light, and that while the mind dwells on earth it can live nowhere but in the light of spirits. Here, then, you have also discovered the soul as an invisible, life-giving, sentient, intelligible, and intelligent light.

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About This Reading Edition

Volume II continues Ficino’s inquiry into the immortality of the soul through Books V–VIII. Its arguments consider the rational soul’s self-motion, its relation to the body, sensation, and the powers of the mind. The Latin and independent English translation follow the supplied edition’s facing pages and matching comparison units.

Historical Text and Translation

The Latin reading text is independently established from the Florence 1482 editio princeps (M1482), collated against the Paris 1559 printing (G1559), with the Paris 1641 Opera used only as a late control. Abbreviations are expanded, spelling and punctuation are conservatively normalized, and consequential readings are recorded in the apparatus.

About Diotimos Editions

Diotimos Editions prepared this independent English translation in the voice established in Volume I, preserving Ficino’s argumentative sequence, metaphors, technical distinctions, repetitions, conditions, purposes, and qualifications. Editorial notes and witness variants accompany their passages as numbered notes. The edition and source statement, contents, and reading guidance are also retained. The source locator register remains available in the downloadable edition.

Rights

Ficino’s Latin source work is in the public domain. The 2026 English translation and Diotimos editorial matter are original to this edition and remain © 2026 Diotimos.