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The Civilization of the Renaissance in Italy
by Jacob Burckhardt
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To this belief the illusion was now added that by means of magical arts it was possible to enter into relations with the evil ones, and use their help to further the purposes of greed, ambition, and sensuality. Many persons were probably accused of doing so before the time when it was actually attempted by many; but when the so-called magicians and witches began to be burned, the deliberate practice of the black art became more frequent. With the smoke of the fires in which the suspected victims were sacrificed, were spread the narcotic fumes by which numbers of ruined characters were drugged into magic; and with them many calculating impostors became associated.
The primitive and popular form in which the superstition had probably lived on uninterruptedly from the time of the Romans, was the art of the witch(strege).The witch, so long as she limited herself to mere divination, might be innocent enough. were it not that the transition from prophecy to active help could easily, though often imperceptibly, be a fatal downward step. She was credited in such a case not only with the power of exciting love or hatred between man and woman, but also with purely destructive and malignant arts, and was especially charged with the sickness of little children, even when the malady obviously came from the neglect and stupidity of the parents. It is still questionable how far she was supposed to act by mere magical ceremonies and formula, or by a conscious alliance with the fiends, apart from the poisons and drugs which she administered with a full knowledge of their effect.
The more innocent form of the superstition, in which the mendicant friar could venture to appear as the competitor of the witch, is shown in the case of the witch of Gaeta whom we read of in Pontano. His traveller Suppatius reaches her dwelling while she is giving audience to a girl and a servingmaid, who come to her with a black hen, nine eggs laid on a Friday, a duck, and some white thread, for it is the third day since the new moon. They are then sent away, and bidden to come again at twilight. It is to be hoped that nothing worse than divination is intended. The mistress of the servant-maid is pregnant by a monk; the girl's lover has proved untrue and has gone into a monastery. The witch complains: 'Since my husband's death I support myself in this way, and should make a good thing of it, since the Gaetan women have plenty of faith, were it not that the monks balk me of my gains by explaining dreams, appeasing the anger of the saints for money, promising husbands to the girls, men-children to the pregnant women, offspring to the barren, and besides all this visiting the women at night when their husbands are away fishing, in accordance with the assignations made in daytime at church.' Suppatius warns her against the envy of the monastery, but she has no fear, since the guardian of it is an old acquaintance of hers.
But the superstition further gave rise to a worse sort of witches, namely those who deprived men of their health and life. In these cases the mischief, when not sufficiently accounted for by the evil eye and the like, was naturally attributed to the aid of powerful spirits. The punishment, as we have seen in the case of Finicella, was the stake; and yet a compromise with fanaticism was sometimes practicable. According to the laws of Perugia, for example, a witch could settle the affair by paying down 400 pounds. The matter was not then treated with the seriousness and consistency of later times. In the territories of the Church? at Norcia (Nursia), the home of St. Benedict in the upper Apennines, there was a perfect nest of witches and sorcerers, and no secret was made of it. It is spoken of in one of the most remarkable letters of Aeneas Sylvius, belonging to his earlier period. He writes to his brother: 'The bearer of this came to me to ask if I knew of a Mount of Venus in Italy, for in such a place magical arts were taught, and his master, a Saxon and a great astronomer, was anxious to learn them. I told him that I knew of a Porto Venere not far from Carrara, on the rocky coast of Liguria, where I spent three nights on the way to Basle; I also found that there was a mountain called Eryx, in Sicily, which was dedicated to Venus, but I did not know whether magic was taught here. But it came into my mind while talking, that in Umbria, in the old Duchy (Spoleto)? near the town of Nursia, there is a cave beneath a steep rock, in which water flows. There, as I remember to have heard, are witches (striges), demons, and nightly shades, and he that has the courage can see and speak to ghosts (spiritus), and learn magical arts. I have not seen it, nor taken any trouble about it, for that which is learned with sin is better not learned at all.' He nevertheless names his informant, and begs his brother to take the bearer of the letter to him, should he be still alive. Aeneas goes far enough here in his politeness to a man of position, but personally he was not only freer from superstition than his contemporaries, but he also stood a test on the subject which not every educated man of our own day could endure. At the time of the Council of Basle, when he lay sick of the fever for seventy-five days at Milan, he could never be persuaded to listen to the magic doctors, though a man was brought to his bedside who a short time before had marvelously cured 2,000 soldiers of fever in the camp of Piccinino. While still an invalid, Aeneas rode over the mountains to Basle, and got well on the journey.
We learn something more about the neighborhood of Norcia through the necromancer who tried to get Benvenuto Cellini into his power. A new book of magic was to be consecrated, and the best place for the ceremony was among the mountains in that district. The master of the magician had once, it is true, done the same thing near the abbey of Farfa, but had there found difficulties which did not present themselves at Norcia; further, the peasants in the latter neighborhood were trustworthy people who had had practice in the matter, and who could afford considerable help in case of need. The expedition did not take place, else Benvenuto would probably have been able to tell us something of the impostor's assistants. The whole neighborhood was then proverbial. Aretino says somewhere of an enchanted well, 'there dwell the sisters of the sibyl of Norcia and the aunt of the Fata Gloriana.' And about the same time Trissino could still celebrate the place in his great epic with all the resources of poetry and allegory as the home of authentic prophecy.
After the notorious Bull of Innocent VIII (1484), witchcraft and the persecution of witches grew into a great and revolting system. The chief representatives of this system of persecution were German Dominicans; and Germany and, curiously enough, those parts of Italy nearest Germany were the countries most afflicted by this plague. The bulls and injunctions of the Popes themselves refer, for example, to the Dominican Province of Lombardy, to Cremona, to the dioceses of Brescia and Bergamo. We learn from Sprenger's famous theoretico- practical guide, the 'Malleus Maleficarum,' that forty-one witches were burnt at Como in the first year after the publication of the bull; crowds of Italian women took refuge in the territory of the Archduke Sigismund, where they believed themselves to be still safe. Witchcraft ended by taking firm root in a few unlucky Alpine valleys, especially in the Val Camonica; the system of persecution had succeeded in permanently infecting with the delusion those populations which were in any way predisposed for it. This essentially German form of witchcraft is what we should think of when reading the stories and novels of Milan or Bologna. That it did not make further progress in Italy is probably due to the fact that here a highly developed 'stregheria' was already in existence, resting on a different set of ideas. The Italian witch practiced a trade, and needed for it money and, above all, sense. We find nothing about her of the hysterical dreams of the Northern witch, of marvelous journeys through the air, of Incubus and Succubus; the business of the 'strega' was to provide for other people's pleasures. If she was credited with the power of assuming different shapes, or of transporting herself suddenly to distant places, she was so far content to accept this reputation, as her influence was thereby increased; on the other hand, it was perilous for her when the fear of her malice and vengeance, and especially of her power for enchanting children, cattle, and crops, became general. Inquisitors and magistrates were then most thoroughly in accord with popular wishes if they burnt her.
By far the most important field for the activity of the 'strega' lay, as has been said, in love-affairs, and included the stirring up of love and of hatred, the producing of abortion, the pretended murder of the unfaithful man or woman by magical arts, and even the manufacture of poisons. Owing to the unwillingness of many persons to have to do with these women, class of occasional practitioners arose who secretly learned from them some one or other of their arts, and then used this knowledge on their own account. The Roman prostitutes, for example, tried to enhance their personal attractions by charms of another description in the style of the Horatian Canidia. Aretino may not only have known, but have also told the truth about them in this particular. He gives a list of the loathsome messes which were to be found in their boxes—hair, skulls, ribs, teeth, dead men's eyes, human skin, the navels of little children, the soles of shoes and pieces of clothing from tombs. They even went themselves to the graveyard and fetched bits of rotten flesh, which they slyly gave their lovers to eat—with more that is still worse. Pieces of the hair and nails of the lover were boiled in oil stolen from the ever-burning lamps in the church. The most innocuous of their charms was to make a heart of glowing ashes, and then to pierce it while singing: 'Prima che'l fuoco spenghi, Fa ch'a mia porta venghi; Tal ti punga mio amore Quale io fo questo cuore.'
There were other charms practiced by moonshine, with drawings on the ground, and figures of wax or bronze, which doubtless represented the lover, and were treated according to circumstances.
These things were so customary that a woman who, without youth and beauty, nevertheless exercised a powerful charm on men, naturally became suspected of witchcraft. The mother of Sanga, secretary to Clement VII, poisoned her son's mistress, who was a woman of this kind. Unfortunately the son died too, as well as a party of friends who had eaten of the poisoned salad.
Next comes, not as helper, but as competitor to the witch, the magician or enchanter—'incantatore'—who was still more familiar with the most perilous business of the craft. Sometimes he was as much or more of an astrologer than of a magician; he probably often gave himself out as an astrologer in order not to be prosecuted as a magician, and a certain astrology was essential in order to find out the favourable hour for a magical process. But since many spirits are good or indifferent, the magician could sometimes maintain a very tolerable reputation, and Sixtus IV, in the year 1474, had to proceed expressly against some Bolognese Carmelites, who asserted in the pulpit that there was no harm in seeking information from the demons. Very many people believed in the possibility of the thing itself; an indirect proof of this lies in the fact that the most pious men believed that by prayer they could obtain visions of good spirits. Savonarola's mind was filled with these things; the Florentine Platonists speak of a mystic union with God; and Marcellus Palingenius gives us to understand clearly enough that he had to do with consecrated spirits. The same writer is convinced of the existence of a whole hierarchy of bad demons, who have their seat from the moon downwards, and are ever on the watch to do some mischief to nature and human life. He even tells of his own personal acquaintance with some of them, and as the scope of the present work does not allow of a systematic exposition of the then prevalent belief in spirits, the narrative of Palingenius may be given as one instance out of many.
At San Silvestro, on Soracte, he had been receiving instruction from a pious hermit on the nothingness of earthly things and the worthlessness of human life; and when the night drew near he set out on his way back to home. On the road, in the full light of the moon, he was joined by three men, one of whom called him by name, and asked him whence he came. Palingenius made answer: 'From the wise man on the mountain.' 'O fool,' replied the stranger, 'dost thou in truth believe that anyone on earth is wise? Only higher beings (Divi) have wisdom, and such are we three, although we wear the shapes of men. I am named Saracil, and these two Sathiel and Jana. Our kingdom lies near the moon, where dwell that multitude of intermediate beings who have sway over earth and sea.' Palingenius then asked, not without an inward tremor, what they were going to do at Rome. The answer was: 'One of our comrades, Ammon, is kept in servitude by the magic arts of a youth from Narni, one of the attendants of Cardinal Orsini; for mark it, O men, there is proof of your own immortality therein, that you can control one of us: I myself shut up in crystal, was once forced to serve a German, till a bearded monk set me free. This is the service which we wish to render at Rome to our friend, and he shall also take the opportunity of sending one or two distinguished Romans to the nether world.' At these words a light breeze arose, and Sathiel said: 'Listen, our messenger is coming back from Rome, and this wind announces him.' And then another being appeared, whom they greeted joyfully and then asked about Rome. His utterances are strongly anti-papal: Clement VII was again allied with the Spaniards and hoped to root out Luther's doctrines, not with arguments, but by the Spanish sword. This is wholly in the interest of the demons, whom the impending bloodshed would enable to carry away the souls of thousands into hell. At the close of this conversation, in which Rome with all its guilt is represented as wholly given over to the Evil One, the apparitions vanish, and leave the poet sorrowfully to pursue his way alone.
Those who would form a conception of the extent of the belief in those relations to the demons which could be openly avowed in spite of the penalties attaching to witchcraft, may be referred to the much-read work of Agrippa of Nettesheim 'On secret Philosophy.' He seems originally to have written it before he was in Italy, but in the dedication to Trithemius he mentions Italian authorities among others, if only by way of disparagement. In the case of equivocal persons like Agrippa, or of the knaves and fools into whom the majority of the rest may be divided, there is little that is interesting in the system they profess, with its formula, fumigations, ointments, and the rest of it. But this system was filled with quotations from the superstitions of antiquity, the influence of which on the life and the passions of Italians is at times most remarkable and fruitful. We might think that a great mind must be thoroughly ruined, before it surrendered itself to such influences; but the violence of hope and desire led even vigorous and original men of all classes to have recourse to the magician, and the belief that the thing was feasible at all weakened to some extent the faith, even of those who kept at a distance, in the moral order of the world. At the cost of a little money and danger it seemed possible to defy with impunity the universal reason and morality of mankind, and to spare oneself the intermediate steps which otherwise lie between a man and his lawful or unlawful ends.
Let us here glance for a moment at an older and now decaying form of superstition. From the darkest period of the Middle Ages, or even from the days of antiquity, many cities of Italy had kept the remembrance of the connection of their fate with certain buildings, statues, or other material objects. The ancients had left records of consecrating priests or Telestae, who were present at the solemn foundation of cities, and magically guaranteed their prosperity by erecting certain monuments or by burying certain objects (Telesmata). Traditions of this sort were more likely than anything else to live on in the form of popular, unwritten legend; but in the course of centuries the priest naturally became transformed into the magician, since the religious side of his function was no longer understood. In some of the Virgilian miracles at Naples, the ancient remembrance of one of these Telestae is clearly preserved, his name being in course of time supplanted by that of Virgil. The enclosing of the mysterious picture of the city in a vessel is neither more nor less than a genuine ancient Telesma; and Virgil, as founder of Naples, is but the officiating priest who took part in the ceremony, presented in another dress. The popular imagination went on working at these themes, till Virgil became also responsible for the brazen horse, for the heads at the Nolan gate, for the brazen fly over another gate, and even for the Grotto of Posilippo—all of them things which in one respect or other served to put a magical constraint upon fate, and the first two of which seemed to determine the whole fortune of the city. Medieval Rome also preserved confused recollections of the same kind. At the church of Sant' Ambrogio at Milan, there was an ancient marble Hercules; so long, it was said, as this stood in its place, so long would the Empire last. That of the Germans is probably meant, as the coronation of their emperors at Milan took place in this church. The Florentines were convinced that the temple of Mars, afterwards transformed into the Baptistery, would stand to the end of time, according to the constellation under which it had been built; they had, as Christians, removed from it the marble equestrian statue; but since the destruction of the latter would have brought some great calamity on the city—also according to a constellation—they set it upon a tower by the Arno. When Totila conquered Florence, the statue fell into the river, and was not fished out again till Charlemagne refounded the city. It was then placed on a pillar at the entrance to the Ponte Vecchio, and on this spot Buondelmonti was slain in 1215. The origin of the great feud between Guelph and Ghibelline was thus associated with the dreaded idol. During the inundation of 1333 the statue vanished for ever.
But the same Telesma reappears elsewhere. Guido Bonatto, already mentioned, was not satisfied, at the refounding of the walls of Forli, with requiring certain symbolic acts of reconciliation from the two parties. By burying a bronze or stone equestrian statue, which he had produced by astrological or magical arts, he believed that he had defended the city from ruin, and even from capture and plunder. When Cardinal Albornoz was governor of Romagna some sixty years later, the statue was accidentally dug up and then shown to the people, probably by the order of the Cardinal, that it might be known by what means the cruel Montefeltro had defended himself against the Roman Church. And again, half a century later, when an attempt to surprise Forli had failed, men began to talk afresh of the virtue of the statue, which had perhaps been saved and reburied. It was the last time that they could do so; for a year later Forli was really taken. The foundation of buildings all through the fifteenth century was associated not only with astrology but also with magic. The large number of gold and silver medals which Paul II buried in the foundation of his buildings was noticed, and Platina was by no means displeased to recognize an old pagan Telesma in the fact. Neither Paul nor his biographer were in any way conscious of the mediaeval religious significance of such an offering.
But this official magic, which in many cases only rests on hearsay, was comparatively unimportant by the side of the secret arts practiced for personal ends.
The form which these most often took in daily life is shown by Ariosto in his comedy of the necromancers. His hero is one of the many Jewish exiles from Spain, although he also gives himself out for a Greek, an Egyptian, and an African, and is constantly changing his name and costume. He pretends that his incantations can darken the day and lighten the darkness, that he can move the earth, make himself invisible, and change men into beasts; but these vaunts are only an advertisement. His true object is to make his account out of unhappy and troubled marriages, and the traces which he leaves behind him in his course are like the slime of a snail, or often like the ruin wrought by a hailstorm. To attain his ends he can persuade people that the box in which a lover is hidden is full of ghosts, or that he can make a corpse talk. It is at all events a good sign that poets and novelists could reckon on popular applause in holding up this class of men to ridicule. Bandello not only treats this sorcery of a Lombard monk as a miserable, and in its consequences terrible, piece of knavery, but he also describes with unaffected indignation the disasters which never cease to pursue the credulous fool. 'A man hopes with "Solomon's Key' and other magical books to find the treasures hidden in the bosom of the earth, to force his lady to do his will, to find out the secret of princes, and to transport himself in the twinkling of an eye from Milan to Rome. The more often he is deceived, the more steadfastly he believes.... Do you remember the time, Signor Carlo, when a friend of ours, in order to win a favour of his beloved, filled his room with skulls and bones like a churchyard?' The most loathsome tasks were prescribed—to draw three teeth from a corpse or a nail from its finger, and the like; and while the hocus-pocus of the incantation was going on, the unhappy participants sometimes died of terror.
Benvenuto Cellini did not die during the well-known incantation (1532) in the Colosseum at Rome, although both he and his companions witnessed no ordinary horrors; the Sicilian priest, who probably expected to find him a useful coadjutor in the future, paid him the compliment as they went home of saying that he had never met a man of so sturdy a courage. Every reader will make his own reflections on the proceedings themselves. The narcotic fumes and the fact that the imaginations of the spectators were predisposed for all possible terrors, are the chief points to be noticed, and explain why the lad who formed one of the party, and on whom they made most impression, saw much more than the others. but it may be inferred that Benvenuto himself was the one whom it was wished to impress, since the dangerous beginning of the incantation can have had no other aim than to arouse curiosity. For Benvenuto had to think before the fair Angelica occurred to him; and the magician told him afterwards that love-making was folly compared with the finding of treasures. Further, it must not be forgotten that it flattered his vanity to be able to say, 'The demons have kept their word, and Angelica came into my hands, as they promised, just a month later' (I, cap. 68). Even on the supposition that Benvenuto gradually lied himself into believing the whole story, it would still be permanently valuable as evidence of the mode of thought then prevalent.
As a rule, however, the Italian artists, even 'the odd, capricious, and eccentric' among them, had little to do with magic. One of them, in his anatomical studies, may have cut himself a jacket out of the skin of a corpse, but at the advice of his confessor he put it again into the grave. Indeed the frequent study of anatomy probably did more than anything else to destroy the belief in the magical influence of various parts of the body, while at the same time the incessant observation and representation of the human form made the artist familiar with a magic of a wholly different sort.
In general, notwithstanding the instances which have been quoted, magic seems to have been markedly on the decline at the beginning of the sixteenth century—that is to say, at a time when it first began to flourish vigorously out of Italy; and thus the tours of Italian sorcerers and astrologers in the North seem not to have begun till their credit at home was thoroughly impaired. In the fourteenth century it was thought necessary carefully to watch the lake on Mount Pilatus, near Scariotto, to hinder the magicians from there consecrating their books. In the fifteenth century we find, for example, that the offer was made to produce a storm of rain, in order to frighten away a besieged army; and even then the commander of the besieged town, Niccolo Vitelli in Citta di Castello had the good sense to dismiss the sorcerers as godless persons. In the sixteenth century no more instances of this official kind appear, although in private life the magicians were still active. To this time belongs the classic figure of German sorcery, Dr. Johann Faust; the Italian ideal, on the other hand, Guido Bonatto, dates back to the thirteenth century.
It must nevertheless be added that the decrease of the belief in magic was not necessarily accompanied by an increase of the belief in a moral order, but that in many cases, like the decaying faith in astrology, the delusion left behind it nothing but a stupid fatalism.
One or two minor forms of this superstition, pyromancy, chiromancy and others, which obtained some credit as the belief in sorcery and astrology was declining, may be here passed over, and even the pseudo- science of physiognomy has by no means the interest which the name might lead us to expect. For it did not appear as the sister and ally of art and psychology, but as a new form of fatalistic superstition, and, what it may have been among the Arabs, as the rival of astrology. The author of a physiognomical treatise, Bartolommeo Cocle, who styled himself a 'metoposcopist,' and whose science, according to Giovio, seemed like one of the most respectable of the free arts, was not content with the prophecies which he made to the many people who daily consulted him, but wrote also a most serious 'catalogue of such whom great dangers to life were awaiting.' Giovio, although grown old in the free thought of Rome 'in hac luce romana'—is of opinion that the predictions contained therein had only too much truth in them We learn from the same source how the people aimed at in these and similar prophecies took vengeance on a seer. Giovanni Bentivoglio caused Lucas Gauricus to be five times swung to and fro against the wall, on a rope hanging from a lofty, winding staircase, because Lucas had foretold to him the loss of his authority. Ermes Bentivoglio sent an assassin after Cocle, because the unlucky metopOscopist had unwillingly prophesied to him that he would die an exile in battle. The murderer seems to have derided the dying man in his last moments, saying that Cocle himself had foretold him he would shortly commit an infamous murder. The reviver of chiromancy, Antioco Tiberto of Cesena, came by an equally miserable end at the hands of Pandolfo Malatesta of Rimini, to whom he had prophesied the worst that a tyrant can imagine, namely, death in exile and in the most grievous poverty. Tiberto was a man of intelligence, who was supposed to give his answers less according to any methodical chiromancy than by means of his shrewd knowledge of mankind; and his high culture won for him the respect of those scholars who thought little of his divination.
Alchemy, in conclusion, which is not mentioned in antiquity till quite late under Diocletian, played only a very subordinate part at the best period of the Renaissance. Italy went through the disease earlier, when Petrarch in the fourteenth century confessed, in his polemic against it, that gold-making was a general practice. Since then that particular kind of faith, devotion, and isolation which the practice of alchemy required became more and more rare in Italy, just when Italian and other adepts began to make their full profit out of the great lords in the North. Under Leo X the few Italians who busied themselves with it were called 'ingenia curiosa,' and Aurelio Augurelli, who dedicated to Leo X, the great despiser of gold, his didactic poem on the making of the metal, is said to have received in return a beautiful but empty purse. The mystic science which besides gold sought for the omnipotent philosopher's stone, is a late northern growth, which had its rise in the theories of Paracelsus and others.
General Spirit of Doubt
With these superstitions, as with ancient modes of thought generally, the decline in the belief of immortality stands in the closest connection. This questiOn has the widest and deepest relations with the whole development of the modern spirit.
One great source of doubt in immortality was the inward wish to be under no obligations to the hated Church. We have seen that the Church branded those who thus felt as Epicureans. In the hour of death many doubtless called for the sacraments, but multitudes during their whole lives, and especially during their most vigorous years, lived and acted on the negative supposition. That unbelief on this particular point must often have led to a general skepticism, is evident of itself, and is attested by abundant historical proof. These are the men of whom Ariosto says: 'Their faith goes no higher than the roof.' In Italy, and especially in Florence, it was possible to live as an open and notorious unbeliever, if a man only refrained from direct acts of hostility against the Church. The confessor, for instance, who was sent to prepare a political offender for death, began by inquiring whether the prisoner was a believer, 'for there was a false report that he had no belief at all.'
The unhappy transgressor here referred to—the same Pierpaolo Boscoli who has been already mentioned—who in 1513 took part in an attempt against the newly restored family of the Medici, is a faithful mirror of the religious confusion then prevalent. Beginning as a partisan of Savonarola, he became afterwards possessed with an enthusiasm for the ancient ideals of liberty, and for paganism in general; but when he was in prison his early friends regained the control of his mind, and secured for him what they considered a pious ending. The tender witness and narrator of his last hours is one of the artistic family of the Della Robbia, the learned philologist Luca. 'Ah,' sighs Boscoli, 'get Brutus out of my head for me, that I may go my way as a Christian.' 'If you will,' answers Luca, 'the thing is not difficult; for you know that these deeds of the Romans are not handed down to us as they were, but idealized (con arte accresciute).' The penitent now forces his understanding to believe, and bewails his inability to believe voluntarily. If he could only live for a month with pious monks he would truly become spiritually minded. It comes out that these partisans of Savonarola knew their Bible very imperfectly; Boscoli can only say the Paternoster and Ave Maria, and earnestly begs Luca to exhort his friends to study the sacred writings, for only what a man has learned in life does he possess in death. Luca then reads and explains to him the story of the Passion according to the Gospel of St. John; the poor listener, strange to say, can perceive clearly the Godhead of Christ, but is perplexed at His manhood; he wishes to get as firm a hold of it 'as if Christ came to meet him out of a wood.' His friend thereupon exhorts him to be humble, since this was only a doubt sent him by the Devil. Soon after it occurs to the penitent that he has not fulfilled a vow made in his youth to go on pilgrimage to the Impruneta; his friend promises to do it in his stead. Meantime the confessor—a monk, as was desired, from Savonarola's monastery— arrives, and after giving him the explanation quoted above of the opinion of St. Thomas Aquinas on tyrannicide, exhorts him to bear death manfully. Boscoli makes answer: 'Father, waste no time on this; the philosophers have taught it me already; help me to bear death out of love to Christ.' What follows, the communion, the leave-taking and the execution—is very touchingly described; one point deserves special mention. When Boscoli laid his head on the block, he begged the executioner to delay the stroke for a moment: 'During the whole time since the announcement of the sentence he had been striving after a close union with God, without attaining it as he wished, and now in this supreme moment he thought that by a strong effort he could give himself wholly to God.' It is clearly some half-understood expression of Savonarola which was troubling him.
If we had more confessions of this character the spiritual picture of the time would be richer by many important features which no poem or treatise has preserved for us. We should see more clearly how strong the inborn religious instinct was, how subjective and how variable the relation of the individual to religion, and what powerful enemies and competitors religion had. That men whose inward condition is of this nature, are not the men to found a new church, is evident; but the history of the Western spirit would be imperfect without a view of that fermenting period among the Italians, while other nations, who have had no share in the evolution of thought, may be passed over without loss. But we must return to the question of immortality. If unbelief in this respect made such progress among the more highly cultivated natures, the reason lay partly in the fact that the great earthly task of discovering the world and representing it in word and form, absorbed most of the higher spiritual faculties. We have already spoken of the inevitable worldliness of the Renaissance. But this investigation and this art were necessarily accompanied by a general spirit of doubt and inquiry. If this spirit shows itself but little in literature, if we find, for example, only isolated instances of the beginnings of biblical criticism, we are not therefore to infer that it had no existence. The sound of it was only overpowered by the need of representation and creation in all departments— that is, by the artistic instinct; and it was further checked, whenever it tried to express itself theoretically, by the already existing despotism of the Church. This spirit of doubt must, for reasons too obvious to need discussion, have inevitably and chiefly busied itself with the question of the state of man after death.
And here came in the influence of antiquity, and worked in a twofold fashion on the argument. In the first place men set themselves to master the psychology of the ancients, and tortured the letter of Aristotle for a decisive answer. In one of the Lucianic dialogues of the time, Charon tells Mercury how he questioned Aristotle on his belief in immortality, when the philosopher crossed in the Stygian boat; but the prudent sage, although dead in the body and nevertheless living on, declined to compromise himself by a definite answer—and centuries later how was it likely to fare with the interpretation of his writings? All the more eagerly did men dispute about his opinion and that of others on the true nature of the soul, its origin, its pre-existence, its unity in all men, its absolute eternitY, even its transformations; and there were men who treated of these things in the pulpit. The dispute was warmly carried on even in the fifteenth century; some proved that Aristotle taught the doctrine of an immortal soul; others complained of the hardness of men's hearts, who would not believe that there was a soul at all, till they saw it sitting down on a chair before them; Filelfo, in his funeral oration on Francesco Sforza, brings forward a long list of opinions of ancient and even of Arab philosophers in favour of immortality, and closes the mixture, which covers a folio page and a half of print, with the words, 'Besides all this we have the Old and New Testaments, which are above all truth.' Then came the Florentine Platonists with their master's doctrine of the soul, supplemented at times, as in the case of Pico, by Christian teaching. But the opposite opinion prevailed in the instructed world. At the beginning of the sixteenth century the stumbling-block which it put in the way of the Church was so serious that Leo X set forth a Constitution at the Lateran Council in 1513, in defence of the immortality and individuality of the soul, the latter against those who asserted that there was but one soul in all men. A few years later appeared the work of Pomponazzo, in which the impossibility of a philosophical proof of immortality is maintained; and the contest was now waged incessantly with replies and 'apologies,' till it was silenced by the Catholic reaction. The pre-existence of the soul in God, conceived more or less in accordance with Plato's theory of ideas, long remained a common belief, and proved of service even to the poets. The consequences which followed from it as to the mode of the soul's continued existence after death were not more closely considered.
There was a second way in which the influence of antiquity made itself felt, chiefly by means of that remarkable fragment of the sixth book of Cicero's 'Republic,' known by the name of Scipio's Dream. Without the commentary of Macrobius it would probably have perished like the rest of the second part of the work; it was now diffused in countless manuscript copies, and, after the discovery of typography, in a printed form and edited afresh by various commentatOrs. It is the description of a transfigured hereafter for great men, pervaded by the harmony of the spheres. This pagan heaven, for which many other testimonies were gradually extracted from the writings of the ancients, came step by step to supplant the Christian heaven in proportion as the ideal of fame and historical greatness threw into the shade the ideal of the Christian life, without, nevertheless, the public feeling being thereby offended as it was by the doctrine of personal annihilation after death. Even Petrarch founds his hope chiefly on this Dream of Scipio, on the declarations found in other Ciceronian works, and on Plato's 'Phaedo,' without making any mention of the Bible. 'Why,' he asks elsewhere, 'should not I as a Catholic share a hope which was demonstrably cherished by the heathen?' Soon afterwards Coluccio Salutati wrote his 'Labors of Hercules' (still existing in manuscript), in which it is proved at the end that the valorous man, who has well endured the great labors of earthly life, is justly entitled to a dwelling among the stars. If Dante still firmly maintained that the great pagans, whom he would have gladly welcomed in Paradise, nevertheless must not come beyond the Limbo at the entrance to Hell, the poetry of a later time accepted joyfully the new liberal ideas of a future life. Cosimo the Elder, according to Bernardo Pulci's poem on his death, was received in heaven by Cicero, who had also been called the 'father of his country,' by the Fabii, by Curius, Fabricius and many others; with them he would adorn the choir where only blameless spirits sing.
But in the old writers there was another and less pleasing picture of the world to come—the shadowy realms of Homer and of those poets who had not sweetened and humanized the conception. This made an impression on certain temperaments. Gioviano Pontano somewhere attributes to Sannazaro the story of a vision which he beheld one morning early while half awake. He seemed to see a departed friend, Ferrandus Januarius, with whom he had often discoursed on the immortality of the soul, and whom he now asked whether it was true that the pains of Hell were really dreadful and eternal. The shadow gave an answer like that of Achilles when Odysseus questioned him. 'So much I tell and aver to thee, that we who are parted from earthly life have the strongest desire to return to it again.' He then saluted his friend and disappeared.
It cannot but be recognized that such views of the state of man after death partly presuppose and partly promote the dissolution of the most essential dogmas of Christianity. The notion of sin and of salvation must have almost entirely evaporated. We must not be misled by the effects of the great preachers of repentance or by the epidemic revivals which have been described above. For even granting that the individually developed classes had shared in them like the rest, the cause of their participation was rather the need of emotional excitement, the rebound of passionate natures, the horror felt at great national calamities, the cry to heaven for help. The awakening of the conscience had by no means necessarily the sense of sin and the felt need of salvation as its consequence and even a very severe outward penance did not perforce involve any repentance in the Christian meaning of the word. When the powerful natures of the Renaissance tell us that their principle is to repent of nothing, they may have in their minds only matters that are morally indifferent, faults of unreason or imprudence; but in the nature of the case this contempt for repentance must extend to the sphere of morals, because its origin, namely the consciousness of individual force, is common to both sides of human nature. The passive and contemplative form of Christianity, with its constant reference to a higher world beyond the grave, could no longer control these men. Machiavelli ventured still further, and maintained that it could not be serviceable to the State and to the maintenance of public freedom.
The form assumed by the strong religious instinct which, notwithstanding all, survived in many natures, was Theism or Deism, as we may please to call it. The latter name may be applied to that mode of thought which simply wiped away the Christian element out of religion, without either seeking or finding any other substitute for the feelings to rest upon. Theism may be considered that definite heightened devotion to the one Supreme Being which the Middle Ages were not acquainted with. This mode of faith does not exclude Christianity, and can either ally itself with the Christian doctrines of sin, redemption, and immortality, or else exist and flour;sh without them.
Sometimes this belief presents itself with childish_naivete and even with a half-pagan air, God appearing as the almighty fulfiller of human wishes. Agnolo Pandolfini tells us how, after his wedding, he shut himself in with his wife, and knelt down before the family altar with the picture of the Madonna, and prayed, not to her, but to God, that He would vouchsafe to them the right use of their property, a long life in joy and unity with one another, and many male descendants: 'For myself I prayed for wealth, honour, and friends; for her blamelessness, honesty, and that she might be a good housekeeper.' When the language used has a strong antique flavor, it is not always easy to keep apart the pagan style and the theistic belief.
This temper sometimes manifests itself in times of misfortune with a striking sincerity. Some addresses to God are left us from the latter period of Firenzuola, when for years he lay ill of fever, in which, though he expressly declares himself a believing Christian, he shows that his religious consciousness is essentially theistic. Hie sufferings seem to him neither as the punishment of sin, nor as preparation for a higher world; they are an affair between him and God only, who has put the strong love of life between man and his despair. 'I curse, but only curse Nature, since Thy greatness forbids me to utter Thy name.... Give me death, Lord, I beseech Thee, give it me now!'
In these utterances and the like, it would be vain to look for a conscious and consistent Theism; the speakers partly believed themselves to be still Christians, and for various other reasons respected the existing doctrines of the Church. But at the time of the Reformation, when men were driven to come to a distinct conclusion on such points, this mode of thought was accepted with a fuller consciousness; a number of the Italian Protestants came forward as Anti-Trinitarians and Socinians, and even as exiles in distant countries made the memorable attempt to found a church on these principles. From the foregoing exposition it will be clear that, apart from humanistic rationalism, other spirits were at work in this field.
One chief centre of theistic modes of thought lay in the Platonic Academy at Florence, and especially in Lorenzo il Magnifico himself. The theoretical works and even the letters of these men show us only half their nature. It is true that Lorenzo, from his youth till he died, expressed himself dogmatically as a Christian, and that Pico was drawn by Savonarola's influence to accept the point of view of a monkish ascetic. But in the hymns of Lorenzo, which we are tempted to regard as the highest product of the spirit of this school, an unreserved Theism is set forth a Theism which strives to treat the world as a great moral and physical Cosmos.
While the men of the Middle Ages look on the world as a vale of tears, which Pope and Emperor are set to guard against the coming of Antichrist; while the fatalists of the Renaissance oscillate between seasons of overflowing energy and seasons of superstition or of stupid resignation) here, in this circle of chosen spirits, the doctrine is upheld that the visible world was created by God in love, that it is the copy of a pattern pre-existing in Him, and that He will ever remain its eternal mover and restorer. The soul of man can by recognizing God draw Him into its narrow boundaries, but also by love of Him expand itself into the Infinite—and this is blessedness on earth.
Echoes of medieval mysticism here flow into one current with Platonic doctrines and with a characteristically modern spirit. One of the most precious fruits of the knowledge of the world and of man here comes to maturity, on whose account alone the Italian Renaissance must be called the leader of modern ages.


Pop Up Revolution! is a movement founded by Achille Bonito Oliva under the artistic direction of Electronic Art Café. A viral and dynamic movement that defies the traditional categories that always separed traditional art from design, fashion, communication and urban art. The show will open on June 11 starting from 18.30 to 24.00 in Milan at Caserma XXIV Maggio, via Vincenzo Monti 59 .
Then the exhibition will follow at MdM Museum in Porto Cervo from July 5th to September 24.
Tags: Achille Bonito Oliva, Electronic Art Café, Pop Up Revolution!


"Before Khomeini's Islamic Revolution [of 1979], the Shah of Iran was known as 'the policeman of the Gulf', i.e. America's policeman, and having him on its side, the US did not 'need' a huge military presence there", Ghassan Kadi, a political analyst of Syrian origin, told Sputnik, commenting on the mounting tensions between Washington and Tehran in the Persian Gulf.
Although the US had long called the shots in the region the Islamic Revolution tremendously affected the balance of force, according to the analyst.
"This changed dramatically after the fall of the shah", he continued. "And even though the formerly deactivated American Fifth Fleet was not reactivated till 1995, the American naval presence returned with force to the region. And when Iran Air Flight 655 was downed on 3 July 1988, it was shot down by American Navy vessels operating in the Gulf".
The Airbus A300 that flew from Tehran to Dubai, through Bandar Abbas, was shot down by an SM-2MR surface-to-air missile fired from the USS Vincennes, a Ticonderoga-class guided missile cruiser.
The last essential US naval build-up in the region preceded Operation Desert Storm in 1990-1991, Kadi recalled.
Commenting on the latest deployment of a carrier strike group led by USS John C. Stennis in the Persian Gulf, he opined that "the arrival of a super carrier, or two, does not constitute a significant change to the status quo, and can only be seen as an action that seeks to intimidate the Iranians, no more".
The group arrived in the region on 8 December and took part in the joint naval exercises with the Essex Amphibious Ready Group (ARG) on 12 December in the Arabian Sea. According to The Wall Street Journal, the dispatch of the John C. Stennis Carrier Strike Group (CSG) was aimed at intimidating Tehran.
Iran's strategic location allows it to maintain control over the Persian Gulf and particularly over the Strait of Hormuz. Thus it is hardly surprising that Tehran uses it as a bargaining chip amid the escalation of tensions between the US and Iran, prompted by the Trump administration's sanctions spree against the Islamic Republic.
Earlier Iranian President Hassan Rouhani signalled that Iran would block the Persian Gulf in case the US tried to prevent Iran from selling crude to its customers.
"A blockade of this nature, if it happens, will not only hurt America and its oil-exporting Arab allies and all nations that import oil from the Gulf, but it will also hurt Iran itself and its own customers; namely China, India, Japan, and South Korea", Kadi opined.
According to the analyst, "Iran will use this card as a last resort, and because Iran does not have super carriers to send into the Gulf of Mexico, threatening to block the Strait of Hormuz is also meant to be symbolic and to express defiance and counter-intimidation".
Kadi noted that Iranian lawmakers and military spokesmen keep reiterating that the Islamic Republic is quite capable to defending itself.
"Given the imbalance of power between Iran and America, it is highly unlikely that Iran will strike first. It would be foolhardy for Iran to deliberately opt to draw first blood", the analyst emphasised.
The latest batch of anti-Iranian sanctions imposed by Washington on November envisages disrupting Iran's oil trade. However, the US introduced waivers for eight countries — namely, China, India, South Korea, Japan, Italy, Greece, Taiwan, and Turkey — to maintain the fragile balance on the crude market.
So, what will happen when the exemptions expire in six months?
"Let us ask a slightly different question here, will China succumb to America's demands in the South China Sea?" Kadi asked. "To say the US is granting China a temporary waiver to import Iranian oil is indeed laughable. I cannot see India succumbing either after the six-month waiver expires, it will be interesting though to see what Japan will do".
According to the analyst the escalation of tensions over Trump's oil sanctions against Iran is quite probable.
"Come May 2019, unless the impasse is somehow resolved, it may not just cause an escalation between America and Iran only, but also with China and possibly India; albeit unlikely a military one", he suggested.
Iran Missile Programme: Will EU Adopt US Narrative?
In the beginning of December, both Secretary of State Pompeo and German daily Die Welt raised the alarm over Tehran's missile programme with the media outlet claiming that Iran's rockets could reach Europe.
The analyst believes that the timing of this hysteria looks rather suspicious.
"Are Pompeo and Die Welt now admitting that Iran did not have missiles that could reach Europe back then, but they do now? Was the West giving inaccurate assessments back then or now or on both occasions?" he asked.
The political analyst wonders whether European MSM did "a study into the increase in the number of threats Iran is receiving".
"The real question about where will the EU stand vis-à-vis Iran is more about whether or not it will adopt the American narrative, rather than whether or not it genuinely believes that Iran poses a military threat", he concluded.


text:
Toronto is for everybody. Discover how music has brought us together.
Creating Community through Song
Step Inside 888 Yonge Street
From Yonge Street to Queen Street...
Le Coq d'Or
El Mocambo
Lorraine Segato & The Parachute Club
The BamBoo
Jackie Mittoo
Michie Mee
MuchMusic
Will Munro
Did you know that creative expression releases positive endorphins similar to exercise or meditation? It's true! We experience a sense of belonging when we play and instrument, sing in the shower, or dance with our friends.
Music makes the world feel less lonely by bringing people together and creating connections where you might not always expect them.
NewPlaylist
Whether singing along with your friends on a roadtrip or raising your voice in a protest song, songs have the undeniable ability to bring people together.
Songs can remind you of home; they can create new communities through shared passions and interests. As you explore this section, listen to this playlist of songs that have united Torontonians in a shared history; a common belief; or a powerful cause.
GordQuote
Music brings people together.
So my function in anything I do is to help bring people closer in.
— Gord Downey, The Tragically Hip
Identity Community Belonging
When Hart Massey financed Massey Hall in 1894, he did so with the intention of bringing Torontonians together under one roof to enjoy music. At the time, the city was known as "Toronto the Good," home to as many rules about what you couldn't do as there were churches.
Not every music venue in Toronto had an intentional beginning. In the words of urban activist Jane Jacobs, "Old ideas can sometimes use new buildings. New ideas must use old buildings."
Many of the spaces created for community originally served another purpose.
The Concert Hall
888 Yonge Street: From the
Masonic Temple
to the Rockpile
In 1918, the Freemasons built a lodge called the Masonic Temple at the corner of Yonge and Davenport. It later became known as the Rockpile, then the Concert Hall, and was home to concerts featuring almost every style of music: from early rock to punk to new wave to reggae. It also was home to Toronto's early hip hop scene, where Michie Mee and Maestro Fresh-Wes dropped their beats in the 1980s and 1990s. The venue has also hosted fundraisers for various LGBTQ2+ organizations in Ontario, and, from 2008 to 2012, the prestigious Polaris Music Prize Gala.
"New ideas need old buildings"
For the Sounds like Toronto exhibition, Heritage Toronto created a 360-tour of the venue, now known as the Concert Hall. Step inside, look around, and uncover additional stories and content!
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Exterior view of an urban street at night, facing the arched entrance to a five-storey building. The building has neon lighting highlighting the entrance way.
To the left of the entrance is a historic photograph of the intersection showing streetcar lines and old cars.
On the opposite side of the street, there is a Canadian Tire and gas station, designed in the Art Deco style.
[The Lobby]
Inside the doors there are seven steps up to the lobby. Around the crown moulding, there are photographs of musicians who have played in the venue. On the ceiling is a chandelier with round lights.
There are doorways on several sides, but the only entrance that is open is straight ahead.
[The Main Hall]
The first view is of the main stage. The stage is two-tiered and has black flooring. There are red curtains, which are drawn to the sides. On the stage are light letters ITRG, and a wrought-iron spiral staircase.
The view 90-degrees to the left of the main stage shows glass-walled offices on the upper balcony level and open space on the lower level. On the left wall is a poster. The poster reads "THE ULTIMATE HIP HOP BATTLE: New York Invades Toronto" and describes a hip hop battle in four rounds: The Female MCs, Battle of the Crews, Battle of the DJs, Battle of the Human Beat Box.
The view 90-degrees to the right of the main stage shows a brick wall with the words "The Concert Hall" painted on it. On the floor is a photograph. It shows a woman hiding underneath a table, as people applaud around her.
The view 180-degrees from the main stage shows the back of the main hall and the upper level balcony with a low railing. You can access the balcony.
[The Balcony]
From the balcony, there is a wider view of the main hall and stage on the ground floor. There is a variety of seating, including old concert seats, benches with red leather, and modern leather couches. There is a clock on the wall that looks like a modern antique. The view 90-degrees to the right shows a poster on the wall. The poster has a yellow background and a baseball flying across it. The text on it reads "Feverpitch! A Gay Dance" with details about the event to be held at the Concert Hall on September 4, 1981.
There is also a pink concert ticket stub for SOAP Fundraiser Dance, which has a drawing of a pig dressed as a police officer, in a bathtub full of bubbles. The bubbles are covering the word "soap". Details about the dance party are written below.
There is an access point 90-degrees to the left of the centre of the balcony.
[The Red Room]
This space is brightly lit and has three Gothic-looking chandeliers hanging from the ceiling. There are a series of red chairs around the edge of the room on a raised wooden surface. There is a stage straight ahead with an ornate red and gold chair on the left and a drum kit at the centre. In front of the stage is a historic photograph showing a group of 11 people seated around a table in front of the stage.
180-degrees from the centre view, there is a billiards table set up for an opening shot. There are more red chairs at the back and an upper level balcony.
When the Province of Ontario changed liquor laws in 1947, restaurants and taverns were able to serve alcohol, giving them a reason to offer live performances. Toronto's music scene exploded: On Yonge Street, a dozen venues like Le Coq D'Or and the Colonial Tavern opened and Oscar Peterson, Archie Alleyne, Jay Douglas, and others found a community.
Another of the city's first cocktail bars, the El Mocambo, became beloved by the area's university students. Made famous by the Rolling Stones in 1977, it was a mainstay of the underground music scene. Feminist icon Lorraine Segato performed here with the Parachute Club and, in the early 2000s, the venue hosted monthly queer rock 'n' roll parties organized by Will Munro.
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Explore the original Speakers Corner box from 299 Queen Street West, MuchMusic's headquarters. On Speakers Corner, anyone could find up to 60 seconds of fame, performing a song, or saying what was on their mind.
Over on Queen Street West, other communities were being created. In the 1980s, Caribbean music rocked the BamBoo, while across the street Moses Znaimer was creating another sort of community - not just for Toronto, but for all of Canada.
From 1984 until 2011, MuchMusic generated a sense of intimacy among its VJs, performers, and the audience, whether they were in their living rooms at home, or standing outside of the studios on 299 Queen Street West.
We are now firmly in the era of digital music communities, where streaming services co-exist with social media. New spaces are being forged by artists like The Weeknd, who first launched his music career on YouTube, or Indigenous post-classical tenor Jeremy Dutcher, who used historical wax cylinders of his ancestral language in his award-winning album, Wolastoqiyik Lintuwakonawa.
Keep scrolling to explore the stories of artists and venues who have created local or global communities, while calling Toronto home.
Oscar Peterson and his sister, Daisy Sweeney, play the piano, circa 1940.
Photo by D.C. Langford, courtesy of Library and Archives Canada
Born in Montreal to parents from the West Indies, the great jazz pianist Oscar Peterson (1925-2007) made his way to Toronto in the 1940s, and debuted at Massey Hall in 1946.
He later opened the Advanced School of Contemporary Jazz to mentor emerging talent from across the continent.
Find Out More about Oscar Peterson
Photograph by Alan Dunlop, courtesy of Toronto Star Photo Archives.
After experiencing racism as a Black musician in Toronto's burgeoning jazz scene of the 1940s, Archie Alleyne (1933-2015) knew the importance of community and opportunity. A mainstay at the Town Tavern and elsewhere on Yonge Street, Archie is credited with influencing several generations of Canadian jazz drummers.
We would be playing at Le Coq d'Or, and next door at the Edison,
Bo Diddley or Carl Perkins could be playing. The doormen would say,
"Let me see your ID," and I'd say,
'Oh, I play with Ronnie Hawkins,' and
they'd say, 'Oh, go ahead.'
— Robbie Robertson on Le Coq d'Or
Ronnie Hawkins and The Hawks at Le Coq d'Or, 1963.
York University Libraries, Clara Thomas Archives and Special Collections, Toronto Telegram fonds
One of dozens of venues that lined Yonge Street, Le Coq d'Or is most strongly associated with Ronnie Hawkins (born 1935).
A mentor to countless performers through his band, the Hawks, Hawkins and the venue's owner, William "Bill" Bulucon, later opened up a teenage dance club, the Hawks' Nest, on the third floor, creating a new space for young audiences and local acts.
Find Out More about Le Coq d'Or
El Mocambo stage
To the west of Yonge Street, near Kensington Market, the El Mocambo was tremendously popular with students from nearby University of Toronto and George Brown College.
Although best known for an appearance by the Rolling Stones in 1977, in more recent decades, the "El Mo" played an instrumental role in feminist, avant-garde, and underground styles of music.
The famous venue has also hosted several prominent Canadian political figures: Margaret Trudeau (wife of Prime Minister Pierre Trudeau) famousy turned up to see the Rolling Stones play in the 1970s. Meanwhile, Ontario New Democratic Party (NDP) leader Bob Rae tinkled the ivories at the El Mocambo as part of a 1984 peace party.
Find Out More about El Mocambo
Ontario NDP Leader Bob Rae plays the keyboard during a 1984 Peace Party concert at the El Mocambo on Spadina Avenue.
Photo by Mike Slaughter, courtesy of Toronto Star Photo Archives
The Parachute Club, 1984.
Photographer unknown, courtesy of Toronto Star Photo Archives
Singer-songwriter and social justice advocate Lorraine Segato (born 1956) is an individualist who has inspired audiences with her work for over 30 years.
With the Parachute Club, Lorraine sang about feminism and peace, drawing inspiration from Carribean rhythms.
Find Out More about Lorraine Segato & The Parachute Club
We want heartbeat
We want madness to end, We want dancin'
We want to run in the streets
We want freedom to live in this peace
— The Parachute Club, "Rise Up"
From 1983 until 2002, the BamBoo was one of many lively arts venues for Toronto along Queen Street West, influencing music, fashion, politics, and food.
Owners Patti Habib and Richard O'Brien created an oasis where musicians could break into the music scene, and where regulars would listen and be introduced to new culinary tastes from island nations around the world.
Co-owners of the BamBoo, Richard O'Brien and Patti Habib at the TreeTop Lounge above the BamBoo, c. 1990s.
Courtesy of Patti Habib
Jackie Mitoo
Jackie Mittoo on Yonge Street, Toronto, circa 1969.
Private collection of Daniel Caudeiron.
Jackie Mittoo (1948-1990) immigrated to Toronto in the late 1960s from Jamaica, where he had already had a successful career as a keyboardist and songwriter.
Along with many other immigrants, Jackie contributed to the flourishing reggae and ska scene in a north Toronto neighbourhood that came to be known as Little Jamaica.
Find Out More about Jackie Mittoo
Michie Mee performs at The Hard Rock Cafe, circa 2011.
Photo by Thom Payson
Canada's hip hop and rap battle Queen, Michie Mee (born 1970) combines reggae, dancehall, and hip hop to create her unique sound.
As the first Canadian rap artist to sign a major label in the US, Michie paved the path for Canadian rappers and especially for female musicians challenging societal and musical norms, that yes, female rap and hip hop artists do belong here.
Find Out More about Michie Mee
As the nation's first music video channel, MuchMusic brought diverse talent into the comfort of Canadian homes.
Co-founder Moses Znaimer saw both value and opportunity in creating a sense of familiarity with the MuchMusic VJs, as young viewers were able to see themselves reflected on their favourite channel.
Find Out More about MuchMusic
Listen to VJ George Stromboulopolous recount the early days of MuchMusic, on the station's 15th anniversary. Courtesy of Ed Conroy, Retrontario. Please note: This third party video does not provide closed captions.
[Exterior of Citytv building in Toronto, pan to street and man with mic talking to camera. People standing or walking by behind him.]
Alright! August 31st 1984 is the date that's going to live in infamy because that's the date that MuchMusic actually signed on the air, I mean initially they played some sort of artsy music thing but the first real video they played [Split screen with Rush music video on the left.] was from Rush, "The Enemy Within" was the video.
And I remembered it clearly because we all tried to find one rich kid in the neighborhood who actually had cable, [Split screen ends, return to man on street] yes, that's right, cable. Remember that?And we raced over to watch MuchMusic and it's been a busy time since that a couple of years later in '86, Music Plus signed on, the French language MuchMusic in Quebec. Since that time in the 90s you had USA, you had a signing on in Finland and as well in Buenos Aires and of course in the 2000s it signed on as MuchMusic Malaysia.Now all of that's fine and dandy but the reality is people only really care about the music. It's always about the music, it's always been about the performances, [man points to Citytv building behind him.] and in its time this building has seen its share of beauties. [Zoom in on building.]
Leslie Feist peeks out from the table at the Concert Hall, as her name is announced as the grand prize winner of the 2012 Polaris Prize.
Photograph by Dustin Rabin. Courtesy of Polaris Music Prize.
Will Munro at the El Mocambo, 2001.
Photo by Martin Sorrondeguy
Will Munro (1975-2010) blurred the lines between his many roles as an artist, organizer, DJ, music promoter, and queer activist.
Using music and other art forms, Will created new spaces for people to be themselves, regardless of gender, sexuality, race, or age.
Find Out More about Will Munro
Jeremy Dutcher is announced as the 2018 Polaris Prize winner at The Carlu, Toronto.
Classically trained as an operatic tenor and composer, Indigenous singer and musicologist, Jeremy Dutcher (born 1990) reclaims his Indigenous language, Wolastoqey, in order to keep it alive.
Through his work, Jeremy decolonizes Canadian music spaces and creates a rebirth of Indigenous language and culture, helping to revitalize what was at risk of being lost.

redpajama_set_name: RedPajamaCommonCrawl


This pack of 5, 10" Heart shaped silver cake drum boards are ideal for use with all types of cake, strong enough to support any cake from fruit to sponge.
This pack of 5, 12mm thick, 10" inch Heart Silver Cake Drum Boards are ideal for presenting your cakes upon. Strong enough to support any type of cake, from a heavy fruit cake to a lighter sponge cake. Ideal for Valentines day and anniversaries!
As a general rule, a 10" drum is perfect for a 7" fruit cake, and a 8" sponge cake. This board will require a 11" box.


text:
Проце́нко Людми́ла Андрі́ївна (19 квітня 1927, Київ, Українська РСР, СРСР — 7 вересня 2000, Київ, Україна) — український історик, архівіст, краєзнавець.

Біографія
Народилася 19 квітня 1927 року в Києві. Батько — флейтист і педагог Андрій Федорович Проценко.

Вищу освіту здобула на історико-архівному відділенні історико-філософського факультету Київського університету (1951) та в Київській консерваторії (1954).

Завідувач відділу давніх актів Центрального державного історичного архіву УРСР (1952—1967), директор Центрального державного архіву-музею літератури і мистецтва УРСР (1967—1973). Зробила величезний внесок у комплектування архівних фондів, зокрема «непопулярними» в умовах радянської ідеології матеріалами подвижників української культури, релігійних та репресованих діячів.

Після примусового звільнення з архівної системи (травень 1973 року) вчителювала в київських школах № 1 і 38. Проводила активну громадську діяльність, була активістом Українського товариства охорони пам'яток історії та культури (УТОПіК). Стояла біля витоків нового дослідницького напряму історичної науки — некрополістики. Більше трьох десятиліть присвятила вивченню історичного некрополя Києва, створила унікальну картотеку персоналій, похованих на київських теренах від доби Київської Русі до 1986 року. Очолювала секцію «Некрополі України» при Головній раді УТОПіК.

Ініціатор створення у 1994 році на території історичного Лук'янівського цивільного кладовища в Києві Державного історико-меморіального Лук'янівського заповідника. Вважається фундатором цього закладу.

Померла 7 вересня 2000 року в Києві. Похована (за заповітом) на Лук'янівському цивільному кладовищі поряд зі своїм дідом — українським актором, співаком і хоровим диригентом Кузьмою Демидовим (ділянка № 30, ряд 9, місце 8-2).

Праці
Створила понад 80 наукових праць з історії та методики архівної справи. Упорядник збірників архівних документів, картосхеми «Пам'ятки Києва, знищені у ХХ столітті». Автор численних статей у науковій та популярній періодиці, путівників-довідників «Київський некрополь» (1993, присвячений похованням письменників у Києві) та «Лук'янівське цивільне кладовище» (у співавторстві з Ю. Костенком, 1998, друге видання — 2001), монографії «Історія Київського некрополя» (1995).

У 2002 році посмертно був опублікований укладений нею путівник некрополями на Ближніх і Дальніх печерах Києво-Печерської лаври «И до небес рукой подать».

Ушанування пам'яті
2016 року на честь Людмили Проценко було названо вулицю в Києві.

Бібліографія

Джерела
 Жадько В. О. Український некрополь: іст. наук. довід. —  : Жадько, 2005. — С. 271. —
 Проценки — українські митці //  — С. 493.

Посилання
 Людмила Проценко. Родовід

Посилання

 Людмила Проценко. Родовід

Українські історикині
Українські архівісти
Українські краєзнавці
Києвознавці
Уродженці Києва
Випускники історико-філософського факультету Київського університету
Випускники Київської консерваторії
Люди, на честь яких названі вулиці
1927
2000

redpajama_set_name: RedPajamaWikipedia


In 2013, a new directive (2013/59/Euratom) was formed that establishes uniform basic safety standards for the protection of the health of individuals subject to occupational, medical and public exposures to ionizing radiation against the dangers arising from such exposure. The directive shall be transformed into domestic law in the member countries in Europe before 15th of January 2018 and new equipment purchased after 6th of February 2018 must follow the new rules.
equipment used for external beam radiotherapy with a nominal beam energy exceeding 1 MeV to has a device to verify key treatment parameters. Equipment installed prior to 6 February 2018 may be exempted from this requirement.
all equipment used for external beam radiation therapy and which has a nominal energy greater than 1 megavolt, shall be fitted with a device for checking the relevant treatment parameters.
"Fitted with a device" or "has a device" indicate that this is done with an independent method or equipment. If it is an independent method the raw data must also fulfil the independency criteria.
Verify: Nowadays it is often forgotten what verify means and then it is good to go back and look at the synonyms: Verify or Prove or Validate or Substantiate or…. It simply means to ensure the correctness. In our case it is the correctness of delivered treatment or the right radiation dose at the right place.
The right dose could refer to either the prescribed dose or the planned dose.
The first step - to ensure that the prescribed dose is also the planned dose can be verified using a secondary dose calculation software.
The second step - to verify that the planned dose is also the delivered dose - requires that all relevant parameters are independently verified.
In the last almost two decades it has been popular to verify that the planed dose is also the delivered dose using Pre Treatment Verification. In the last decade the technology has mainly been 3D phantoms containing detectors. The benefit with this technique is that it verifies all relevant parameters at the same time. The drawback is that the method is time consuming and that it can't be done during treatment of the patient.
Lately Logfiles has been used and the information in those files has been quantified as dose via calculations of the relative intensity, MLC positions etc. This is however NOT a verification because it fails on the first instance, independence.
It is also popular to use EPID images and back-project the information into the patient and calculate the dose inside the patient. This is a somewhat independent solution, depending what criteria one have for independency. However the fact that all EPIDs are reading the image information in sequences makes it impossible to know the synchronisation between the acquired data and gantry angle, MLC position, output etc. and thereby the correctness of it. The EPID solution doesn't have any independent information on gantry angle and even if an independent inclinometer was used it would still not be synchronized with the EPID read-out. The combination of EPID and logfiles doesn't help to get a complete and independent solution.
Transmission detector solely do not however fulfil the requirement - the key treatment parameters. Gantry- and collimator angle is missing and if it is measured it has to be synchronized with time resolved fluency measurement to be useful. For the transmission detector to also verify the MLC-leafs, the configuration of the detectors is crucial. Additionally if the intension is to verify the leaf motions during dynamic treatments the verification must be done in real-time or at least once per control-point.
Our conclusion of the above analysis of the EU directive from 2013 is that a transmission detector like the Delta4 Discover including gantry and collimator angle verification, synchronisation and MLC position verification fulfils the new requirements and is available for clinical use today.


The Vision Microette system automates sampling from groups of six vertical diffusion cells for extensive unattended tests, and handles surfactants, saline, and hydroalcoholic receptor solutions. The Microette is an ideal research and quality control tool for the study of topical and transdermal drug delivery formulations, as well as ophthalmics, cosmetics, skin care products, and pesticides.
The Vision Microette now includes two models: a versatile "multi-group" system handling up to 3 sets of vertical diffusion cells, and a lower cost "single-group" system automating 1 set of vertical diffusion cells.
The Vision Microette Multi-Group autosampler can be expanded to handle up to 3 groups of cell experiments for a total of 18 cells (6 cells per group).
US Patents, CE, CSA and RoHS compliant.
Read more about the Vision® Microette™ at Teledyne Hanson Research Corporation.


Where can I apply to get my super refund?
E-Lodge no longer offers this service.
The information provided in this section is meant as a brief guide for those who wish to retrieve their super refund directly from the ATO.
Supers start when you're a contractor, self-employed or employed and your employer pays the super for you. You can choose to contribute to your super if you're self-employed.
You can boost your super by setting up an arrangement with your employer to make your own contributions or government contributions.
If your super is unpaid from your employer, determine if you're entitled to the super, use the estimate my super tool, confirm with your employer, confirm how much super you received, or lodge an inquiry.
You can download the application for your super refund as a PDF form from the ATO here and mail it to the indicated address, or you can apply directly online here.
Can I go back to Australia for another work holiday after I get my super refund?
However, you will have to apply for a new work holiday visa.
In addition, you must allow 12 weeks before you return for your next visit. This ensures that you're eligible to claim the super accumulated from your previous trip.
How can I find out which account my super is in?
Your employer chooses the fund which your Super contributions will go to.
Around the time of employment, you will have received a membership card from the fund with all the necessary information. However, if you misplaced your card and do not remember the name of your super fund, we can locate it for you.
What is Superannuation or "Super"?
The money put aside by your employer in order for you to live on after retirement is your Superannuation.
Everyone who makes more than $450 a month working in Austrailia has 9.5% of their earnings withheld by their employer. They then deposit it into a pension plan of your choosing.
Contribution to Super by an employer is compulsory and applies whether or not the employee is a resident or non-resident of Australia for tax purposes.
Australians must typically wait until they have reached retirement age before accessing their super savings. Visitors to Australia on a temporary visa who work in Australia may claim a refund of their super contributions. However, they can only do so after they leave Australia.


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text:
Q: Given a value, find percentile % with Numpy There are probably better words to describe this question, however what I am trying to do is the opposite of np.percentile(). I have a list of n numbers, and I want to see what percentile of them are smaller than a given value. Right now the way I get this value is by continuously trying different decimals. What I want Numpy to tell me is this:

Given threshold = 0.20 (input), about  99.847781% (output) of the items in list d are below this percentile.

What I do right now to get this number is pretty sketchy:
>>> np.percentile(np.absolute(d), 99.847781)
0.19999962082827874

>>> np.percentile(np.absolute(d), 99.8477816)
0.19999989822334402

>>> np.percentile(np.absolute(d), 99.8477817)
0.19999994445584851

>>> np.percentile(np.absolute(d), 99.8477818)
0.19999999068835939
...

A: Assuming d is a NumPy array, in general, you can do:
(d < threshold).mean()

And for absolute values specifically:
(np.abs(d) < threshold).mean()

A: If I'm understanding your question correctly, something like
sum(d < threshold) / len(d)

should do it.
Edit: I missed the absolute value in the question -
sum(np.abs(d) < threshold) / float(len(d))

redpajama_set_name: RedPajamaStackExchange


text:
Simon Barnes Author and Journalist
Sports and Wild Blog
Two leopards with only seven feet between them: paws for thought in the bush
6 December 2017 by Simon Barnes 7 Comments
Close observers of this space will have noticed that I haven't finished my trip yet. I suppose it's because I can't bear to leave. In strict fact I've been home for a couple of months, but it seems I've been avoiding the task of writing my final blog from the Luangwa Valley.
But I must be brave.
Leopard, then. Leopard in broad daylight: such a treat. Two leopards in daylight, in fact: and that's too much of a good thing. Certainly the female thought so: we'd been with her for about half an hour when — lithe, slim and athletic — she dropped low to the ground in the classic stalking posture and shuffled subtly towards the male, who was big, burly, and full of swaggering self-confidence.
From a few feet she moved effortlessly into a charge – fully committed? Maybe not, but it was good enough for the male, who got to his feet and ran for it. No point in risking a face-full of claws, after all. She pursued him for a few strides and then paused, exaggeratedly upright, impossibly alert, staring at his departing form.
He didn't move that fast because — shockingly, astonishingly — the male had only three functioning paws: the fourth, left fore, had been lost, presumably to a snare. This contradicts an easy assumption about leopards: that being solitary hunters, they need to be in good shape. Perfection, I always thought, is their strategy.
But here was a leopard breaking all the rules: surviving by means of cleverness, strength of will, self-belief and perhaps the art of the scavenge. He was breaking the rules today, too, because the female was not in oestrus and had no wish for male company. She had a six month old male cub who couldn't be far away – I'd seen them together a few days earlier – and if this big lame male came across him, he'd probably kill him.
So the female backed her speed and agility to get the better of the male – at least for the time being. She lay up under a bush to get her breath back, for it was a big thing she'd just done. Her next problem was to reconnect with her cub without the lame male following.
So what happened next?
I don't know. Sorry. I don't suppose I'll ever know.
The bush is full of uncompleted stories: dramas acted before you, but with the ending, comic or tragic, frustratingly omitted, the last chapter torn out. But now it was time to go home. This trip had an ending all right, but if we're all saved, there'll be another next year.
· I was co-leading the Sacred Combe Safari with Chris Breen from www.wildlifeworldwide.com
http://www.wildlifeworldwide.com/group-tours/sacred-combe-safari
Posted in Wildblog
B Wheeler says
Sophie Adams says
Lovely I can just see that female leopard running at the male. What a beautiful thought – you paint with words !
Carole Nicholson says
Thank you, Simon – you have beautifully captured such wonderful memories
Keith Owens says
Superb set of blogs from your recent trip. You paint wonderful pictures with words. Thank you.
Anthony Bird says
Many,many thanks again, Simon, what an amazing scene you witnessed and your understanding and background information certainly fills any gaps that we might have been left with, I wish you and all your family and fellow posters A Very Happy Christmas and a Peaceful New Year.
Mike Davis says
Just back from another visit to S.Luangwa, my fifth – but the first for my daughter. She loved the elephants. Stayed at Nsfeu with Willie Shuma of Robin Pope Safaris, ex-of Norman Carr. Think he is the same Willie as you note in your Scared Coombe book along with Shaddy. He's still as good as when i saw him 11 years ago. I gave him a copy of your book. Leopards a plenty – and my first ever Honey Badger.
Zambia's South Luangwa National Park needs your help!
The South Luangwa National Park in south-eastern Zambia is one of Africa's very finest wildlife sanctuaries. Watered by the Luangwa River, the park is home to African Elephants, Hippos, Lions, Leopards, Thornicroft's Giraffes, colourful flocks of Southern Carmine Bee-eaters and a staggering diversity of other wildlife. But the area is also home to many villages and communities who depend on the park and the permanent, and predictable, waters of its river.
A proposed dam, however, at Ndevu Gorge threatens to transform the river and put all who depend on it at risk. The dam would create a reservoir that would reach the South Luangwa National Park, with continued impacts felt for many kilometres upstream. The changes to the river would displace communities near the gorge, destroy livelihoods and negatively impact the region's abundant wildlife.
WWF and WWF Zambia have launched a petition to Zambia's President, His Excellency Mr Edgar Chagwa Lungu, to declare the Luangwa Valley a 'Water Resource Protection Area' as part of a "Keep the Luangwa Flowing" campaign. The South Luangwa National Park has been a favourite of Naturetrek, and our clients, for over 25 years and we would encourage as many of you as possible to please sign the petition and help protect this irreplaceable reserve, its people and wildlife.
Above I have just lifted from the Naturetrek Autumn News email. You are probably aware of it – but maybe you could use your blog to help the campaign ?
Our Sacred Coombe needs protecting. Mike
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Home page photograph © David Bebber · Bird drawings © foxillustration.com
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NEW DELHI: Six persons were killed and over were 30 injured when a Srinagar-bound bus skidded off the road and fell into a deep gorge in Udhampur district of Jammu and Kashmir. The incident took place late on Friday night.
The driver had reportedly taken the interior route to dodge traffic police in view of the restrictions on the main Jammu-Srinagar national highway which was opened for traffic from Jammu to Srinagar on Friday after five days of closure due to landslides caused by heavy rain and snowfall.
Rescue operations are underway at the site. The injured are being treated at a nearby hospital.


text:
Trialogs®
The concept of Trialogs
Labor and family
Democracy and Economics
Municipal Integration and Development Initiative (MIDI)
Integrity Initiatives
Leitmotif
Transparency for climate action in G20 countries
To mitigate the harmful consequences of global warming, a rapid decarbonisation of economies through more ambitious climate action by countries is urgently needed.
The implementation of the Paris Agreement and the assessment of Nationally Determined Contributions (NDCs) requires a transparent monitoring system. Greater transparency on climate action increases awareness and peer pressure, in particular through independent evidence-based assessments.
Rapid decarbonisation requires strong governmental leadership – with the G20 a key group of countries in this regard. Argentina and India, holding the G20 Presidency in 2018 and 2019 can continue the efforts to progress issues of green finance and climate action embedded in the G20 by the recent Chinese and German Presidencies.
The drive for ambitious change will not only come from governments, but also through the influence of civil society, media, business and science on a national level. While developed economies retain historic responsibilities to act strongly to mitigate the impacts of climate change, rapid transformations and political leadership – in the light of weakening leadership from the US and the EU – in emerging economies is equally important.
Increasing the credibility of climate assessments
Collective action requires common reference frameworks and transparency. Therefore, Climate Transparency brings together the most authoritative climate assessments and expertise of institutions from G20 countries. Jointly, these experts develop a credible, comprehensive and comparable picture on the climate performance of G20 countries – The annual Brown to Green Report includes easy-to-use information on mitigation, vulnerability and finance.
Enhancing the impact of climate assessments
With this information, Climate Transparency strives to enhance the awareness on the national and international level and increase the need for action of policy makers and influential actors from civil society, academia and business. Events, workshops, media work and targeted briefings of different G20 countries stimulate the national climate debate through international comparisons.
Partners and Funders (February 2017)
Centro Clima (Brazil), Climate Analytics (Germany), Energy Research Center (South Africa), Energy Research Institute (China), Fundación Ambiente y Recursos Naturales (Argentina), Germanwatch e.V. (Germany), Initiativa Climática de México (Mexico), Institute for Essential Service Reform (Indonesia), Institute for Sustainable Development and International Relations (France), NewClimate Institute (Germany), Overseas Development Institute (UK) and The Energy and Resources Institute (India).
The partnership is supported by ClimateWorks Foundation, European Climate Foundation, Stiftung Mercator and the World Bank.
For more information on Climate Transparency, please visit: www.climate-transparency.org
Lead: Dr. Gerd Leipold
Library Climate Transparency
Brown to Green Report 2019: The G20 transition towards a net-zero emissions economy
Managing the phase-out of coal: a comparison of actions in G20 countries
Brown to Green Report 2018: The G20 transition to a low-carbon economy
Briefing paper: Climate action under Argentina's G20 Presidency
Paper release: Financing the transition from brown to green
G20 Climate Action 2015 – A Turning Point?
Brown to Green – Assessing the G20 transition to a low-carbon economy
Events Climate Transparency
Aktuell sind keine kommenden Termine hinterlegt.
Energy systems of the future II
Participation in housing construction
Dialogue on working time
Family Trialogs
Economic pluralism: A German "Sonderweg"?
Human Rights in Cyber Space
Transparency for responsible fisheries
Climate action of G20 countries
How to motivate business to counter corruption?
Integration of Refugees in Europe as a joint municipal development


text:
using System.Threading.Tasks;
using Xamarin.Forms;

namespace JimBobBennett.JimLib.Xamarin.Sharing
{
    public interface IShare
    {
        Task ShareAsync(string url, ImageSource image, string message);
        Task ShareAsync(ImageSource image, string message);
    }
}

redpajama_set_name: RedPajamaGithub