The Heroic Enthusiasts, Part I (Gli Eroici Furori) · 47 of 63 · tr. L. Williams
Fifth Dialogue-c
It means that enthusiast, signified by the naked child as simple, pure, and exposed to all the accidents of Nature and of fortune, who at the same time by the force of thought, constructs castles in the air, and amongst other things a tower, of which the architect is Love, the material is the amorous fire, and the builder is himself, who says: "Mutuo fulcimur"—that is, I build and uphold you there with my thought, and you uphold me here with hope; you would not be in existence were it not for the imagination and the thought with which I form and uphold you, and I should not be alive were it not for the refreshment and comfort that I receive through your means.
Cic .
It is true that there is no fancy so vain and so chimerical that may not be a more real and true medicine for an enthusiastic heart than any herb, mineral, oil, or other sort of thing that Nature produces.
Tans .
Magicians can do more by means of faith than physicians by the truth; and in the worst diseases the patients benefit more by believing this or that which the former say, than in understanding that which the latter do.
Now let the rhymes be read.
27.
Above the clouds in that high place, When oft with dreaming I am fired, For comfort and refreshment of my soul An airy castle from my fires I build, And if my adverse fate incline awhile, And without scorn or ire will understand This lofty grace for which I die, Oh happy then my pains, happy my death.
The ardour of those flames she does not feel, Nor is she hindered by those snares With which, oh boy!
thou'rt wont to enslave And lead into captivity both men and gods; By pity's hand alone, oh Love, By showing all my woe, thou shalt prevail.
Cic .
He shows that which feeds his fancy and bathes his spirit; yet, inasmuch as he is without courage to explain himself and make known his sufferings, although he is so deeply subjected to that anguish, if it should happen that his hard, uncompromising fate should bend a little (as, in the end, fate must soothe him, by showing itself without scorn or anger for the high object), he would consider no happiness so great, no life so blessed, as in such a case would be his happiness in his woes, and his blessedness in his death.
Tans .
And with this he comes to declare to Love that the means by which he will gain access to that breast, is not in the ordinary way by the arms with which he usually captivates men and gods, but only by causing the fiery heart and his troubled spirit, to be laid bare, to obtain sight of which it is necessary that compassion open the way, and introduce him to that secret chamber.
IV.
Cic .
What is the meaning of that butterfly which flutters round the flame, and almost burns itself?
and what means that legend, "Hostis non hostis?" Tans .
The meaning of the butterfly is not difficult, which, seduced by the fascinations of splendour, goes innocently and amicably to meet its death in the devouring flames.
Thus, "hostis" stands written for the effect of the fire; "non hostis" for the inclination of the fly.
"Hostis," the fly passively; "non hostis," actively.
"Hostis," the flame, through its ardour; "non hostis," through its splendour.
Cic .
Now what is that which is written on the tablet?
Tans .: 28.
Ecstatic irrational rapture — Plato's mania, Bruno's furore — by which the soul transcends ordinary reason and attains direct contact with divine reality; madness reframed as higher knowledge.
[auto] The 'enthusiast' and 'ardour' described reflect the Platonic concept of divine madness or furore as a higher state of knowledge.
Bruno's eroici furori — a passionate, ennobling spiritual ardor that drives the soul toward divine wisdom; distinguished from base or animal passions by its orientation to infinite truth.
[auto] The passage is from Bruno's work of the same name and explicitly defines the 'enthusiast' driven by spiritual ardour and imagination.
Iamblichean ritual practice that engages the gods directly through consecrated material symbols and actions, on the premise that divine power descends into properly prepared matter — distinct from philosophical contemplation alone.
The passage states magicians can do more by faith than physicians by truth, highlighting the power of magical/faith-based action over rational understanding.