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Ibidem, p. 1193. B. Allen’s translation of the Platonic ���������� referTheology, edited by J. ), 2001-2006, vol. i, p. xi. All ences to the Platonic Theology are from this edition. 5 Ficino, Platonic Theology, vi, 2, vol. ii, pp. 127-129. 6 Ibidem, ix, 3 and 4, vol. iii,, pp. 17-27, 43. ficino ’ s medical astrology and its thomist context 397 Ficino gives a Thomist/Aristotelian justification for this assertion : « I omit the fact that whatever is produced by the heavens’ corporeal and mobile power is corporeal and entirely mobile and cannot exceed corporeal and mobile nature ».

1 This dynamic process, however, is limited to material bodies. Human beings problematize this scheme. As the immaterial soul is different from the material body and removed from motion, it is also beyond celestial causation. The celestial bodies cannot be the cause of things that go on in the human understanding and the intellect because these are the powers of the immaterial soul. The only way that the heavens can act on the soul is « indirectly » and « accidentally » by stimulating the body and organs which can affect the operations of the intellect.

2 È verosimile che Curione svolgesse un ruolo di consulenza per i problemi di traduzione, come sembra indicare il terso latino dell’opera, poco consono a un personaggio come Tegli, di cui non ci sono arrivati altri scritti significativi. Nell’edizione successiva, che risale al 1580, e poi in tutte le altre, l’editore del Libellus de principe, Pietro Perna, aggiunse al testo di Machiavelli la traduzione a cura di Curione delle orazioni di Mecenate e Agrippa ad Augusto sulla superiorità della repubblica o della monarchia, un corredo testuale al Principe la cui importanza per le prime fasi della storia editoriale dell’opera è stata largamente sottostimata.

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Bruniana e Campanelliana XVI 2 2010


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