Marsilio Ficino (1433-99) directed the Platonic Academy in Florence, and it was the work of this Academy that gave the Renaissance in the 15th century its impulse and direction. During his childhood Ficino was selected by Cosimo de' Medici for an education in the humanities. Later Cosimo directed him to learn Greek and then to translate all the works of Plato into Latin. This enormous task he completed in about five years. He then wrote two important books, "The Platonic Theology" and "The Christian Religion", showing how the Christian religion and Platonic philosophy were proclaiming the same message. The extraordinary influence the Platonic Academy came to exercise over the age arose from the fact that its leading spirits were already seeking fresh inspiration from the ideals of the civilizations of Greece and Rome,and especially from the literary and philosophical sources of those ideals. Florence was the cultural and artistic centre of Europe at the time and leading men in so many fields were drawn to the Academy: Lorenzo de' Medici (Florence's ruler), Alberti (the architect) and Poliziano (the poet). Moreover, Ficino bound together an enormous circle of correspondents throughout Europe, from the Pope in Rome to John Colet in London, from Reuchlin in Germany to de Ganay in France. Published during his lifetime, "The Letters" have not previously been translated into English. This third volume consists of the 39 letters Ficino published in his book IV, which he dedicated to Matthias Corvinus, King of Hungary. During the period covered by the letters in this volume, Ficino was working on a revision of his translations of Plato's dialogues and his commentaries on them. Some of the letters consist largely of passages taken from the dialogues, for example, those in praise of matrimony, medicine and philosophy. the largest single letter is a life of Plato which furnishes some interesting parallels with Ficino's own life, as described in a near contemporary biography by Giovanni Corsi which is included, partly for this reason, at the end of the volume. Corsi comments - "The first thing which encouraged me to write about this man was that he himself not only investigated the precepts and mysteries (of the Platonic Academy) but also penetrated, laid open and expounded them to others. This was something which no one else for the previous thousand years so much as attempted, let alone accomplished."

Marsilio Ficino (1433-99) directed the Platonic Academy in Florence, and it was the work of this Academy that gave the Renaissance in the 15th century its impulse and direction. During his childhood Ficino was selected by Cosimo de' Medici for an education in the humanities. Later Cosimo directed him to learn Greek and then to translate all the works of Plato into Latin. This enormous task he completed in about five years. He then wrote two important books, "The Platonic Theology" and "The Christian Religion", showing how the Christian religion and Platonic philosophy were proclaiming the same message. The extraordinary influence the Platonic Academy came to exercise over the age arose from the fact that its leading spirits were already seeking fresh inspiration from the ideals of the civilizations of Greece and Rome and especially from the literary and philosophical sources of those ideals. Florence was the cultural and artistic centre of Europe at the time and leading men in so many fields were drawn to the Academy: Lorenzo de'Medici (Florence's ruler), Alberti (the architect) and Poliziano (the poet). Moreover Ficino bound together an enormous circle of correspondents throughout Europe, from the Pope in Rome to John Colet in London, from Reuchlin in Germany to de Ganay in France. Published during his lifetime, "The Letters" have not previously been translated into English. Following the Pazzi Conspiracy of 1478, Florence was at war with both the Pope (Sixtus IV) and King Ferdinand of Naples. Prompted by the appalling conditions under which Florence suffered as a result of the war, Ficino wrote eloquent letters to the three main protagonists. In his three letters to Sixtus, who was the main architect of the war, Ficino states in magnificent terms the true work of the Pope - to fish in the "deep sea of humanity", as did the Apostles. King Ferdinand of Naples spent most of his life in intrigue, not only against other states, but also against his own barons. Yet, Ficino addresses him in the words of his father, the admirable King Alfonso. This extraordinary letter, written in the form of a prophesy, speaks of his son's destiny on Earth. "In peace alone a splendid victory awaits you..., in victory, tranquility; in tranquility, a reverence and worship of Minerva" (wisdom). Negotiations for peace were in fact begun about five months later. In his letter to Lorenzo de 'Medici, Ficino presented, with dramatic clarity, the two sides of Lorenzo's nature. The letter may have prompted Lorenzo's bold visit to King Ferdinand's court and the ensuing negotiations for peace. In insisting on the reality of unity and peace in the face of war and division, Ficino uses a number of analogies. He speaks in at least two letters of all the colours emerging from simple white light, just as all the variety of the universe issues from one consciousness. "For the Sun, to be is to shine, to shine is to see, and to illuminate is to create all that is its own and to sustain what it has created."

Chronologically, this translation comprises the third book of Ficino's letters ("Liber III"), as published during his lifetime, and dates from August 1476 to May 1477. They follow volume 1 and are therefore published as volume 2. Both book two and three of Ficino's Letters were dedicated to King Matthias of Hungary whom Ficino regarded as a model of the philosopher king referred to in Plato's "Republic". Indeed, Matthias was no ordinary king. He became one of the very few Christian leaders to defeat the Ottoman Turks decisively during the period of their empire's almost continuous growth from the early 1300s to the death of Suleiman I in 1566. King Matthias was also a devotee of philosophy, keenly interested in the practical study of Plato. Members of Ficino's Academy dwelt at this court, and an invitation to visit his court was extended to Ficino himself. Ficino's Academy was consciously modelled on the philosophical schools of antiquity. It was not merely an institute of learning. The bond between Ficino and the other members of the Academy was their mutual love, based on the love of the Self in each, a love capable of expression in all fields of human activity. It was because such love was the basis of his School that Ficnio could write (letter 21) - "the desire of him, who strives for anything other than love, is often totally frustrated by the event. But he alone who loves nothing more than love itself, by desiring immediately attains, and in always attaining continues to desire." It is the principle of unity to which Ficnio repeatedly returns in this volume. He returns to it not just as a philosophical concept, but as an immediate perception. In his letter to Paul of Middelburg ("distinguished scientist and astronomer"), Ficino observes - "If any age can be called a golden one it is undoubtedly the one that produces minds of gold in abundance. And no one who considers the wonderful discoveries of our age will doubt that it is a golden one. For this golden age has restored to the light the liberal arts that were almost extinct: grammar, poetry, rhetoric, painting, sculpture, architecture, music and the ancient art of singing to the Orphic lyre."

Marsilio Ficino (1433-99) directed the Platonic Academy in Florence, and it was the work of this Academy that gave the Renaissance in the 15th century its impulse and direction. During his childhood Ficino was selected by Cosimo de' Medici for an education in the humanities. Later Cosimo directed him to learn Greek and then to translate all the works of Plato into Latin. This enormous task he completed in about five years. He then wrote two important books, "The Platonic Theology" and "The Christian Religion", showing how the Christian religion and Platonic philosophy were proclaiming the same message. The extraordinary influence the Platonic Academy came to exercise over the age arose from the fact that its leading spirits were already seeking fresh inspiration from the ideals of the civilizations of Greece and Rome and especially from the literary and philosophical sources of those ideals. Florence was the cultural and artistic centre of Europe at the time and leading men in so many fields were drawn to the Academy: Lorenzo de'Medici (Florence's ruler), Alberti (the architect) and Poliziano (the poet). Moreover Ficino bound together an enormous circle of correspondents throughout Europe, from the Pope in Rome to John Colet in London, from Reuchlin in Germany to de Ganay in France. Published during his lifetime, "The Letters" have not previously been translated into English. The sixth volume is set against the backdrop of war between the Italian states in the period 1481-84. The disruption and suffering caused by these wars is reflected in some of the letters, which contain some of Ficino's finest writing.

"The Asclepius" is one of two philosophical books ascribed to the legendary sage of Ancient Egypt, Hermes Trismegistus, who was believed in classical and renaissance times to have lived shortly after Moses. The Greek original, lost since classical times, is thought to date from the 2nd or 3rd century AD. However, a Latin version survived, of which this volume is a translation. Like its companion, the "Corpus Hermeticum" (also published by Duckworth as "The Way of Hermes"), the "Asclepius" describes the most profound philosophical questions in the form of a conversation about secrets: the nature of the One, the role of the gods, and the stature of the human being. Not only does this work offer spiritual guidance, but it is also a valuable insight into the minds and emotions of the Egyptians in ancient and classical times. Many of the views expressed also reflect Gnostic beliefs which passed into early Christianity.