THOMAS MORE et al.
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types of Christ in created things, such as the firmament and the sun. Little stress can
be laid on this, and if it stood alone it might be dismissed as a piece of sheer
inadvertence, but read in connection with the pregnant passage from the commentary
on Benivieni's poem, it certainly makes in favour of the idea that in the passion for
unity which evidently possessed him Pico had abandoned his trinitarianism, and that
the treatise "De Ente et Uno" contains his most mature and profound theological
convictions. If so, the caution against confusing the two Sons of God must be
interpreted as a mere device to save appearances.
However this may be, it is undeniable that Pico was, even in the conventional
Christian sense, a sincerely religious man. The letter to his nephew, Giovanni
Francesco, on the spiritual life, translated by More, has in it the ring of genuine simple
Christian godliness, and though Savonarola saw fit to consign him to the purgatorial
fire for his refusal to devote himself entirely to the religious life, he did so probably
rather in sorrow than in anger, on the principle that whom the Lord loveth He
chasteneth, regarding Pico as one who had in him the making of a saint, but who by a
gran rifiuto
failed of attaining unto the prize of his high calling.
That Pico should have found a theology which reduces God to a caput
mortuum
of which nothing can be said but that it is above all things, and Christ to a
"great angel," the first of created beings, compatible with the simple and ardent piety
of a Catholic saint would indeed be a notable phenomenon, but, at the same time, one
which sound criticism would accept without attempting to account for it, much less to
explain it away. No exercise of ingenuity would ever succeed in harmonising his
theology with the Catholic or any form of the Christian faith, and it is equally
impossible to dispute the sincerity of his piety. It is all part and parcel of the peculiar,
unique idiosyncrasy of the man's nature, a nature compounded of mysticism and
rationalism, credulity and scepticism, in about equal proportions.
He finds strange hidden meanings in the simple words of Moses, he believes
in natural magic, and holds that it testifies more clearly of Christ than any other
science, yet he cannot credit the story of Christ's descent into hell, or the doctrine of
transubstantiation, or the eternity of punishment, and writes an elaborate treatise in
twelve books against the pretensions of astrology. A map of immense and varied
learning, not merely classical but oriental, he yet permitted himself to be imposed on
by a Sicilian Jew, to whom he gave an immense sum for some worthless cabalistic
treatises, under the impression that they were the lost works of Ezra.
Perhaps it is unfair to take seriously what may have been merely a compliment
less sincere than gracious; but it certainly does not tend to raise one's impression of
his critical powers to find Pico, in a letter to Lorenzo de' Medici, setting Lorenzo's
insipid verses above anything that Dante or Petrarch ever wrote.
With all this it is more easy to do injustice than justice to Pico. It is impossible
to study him attentively without seeing at last that amidst all his vagaries, absurdities,
perversities, there was real faculty in him, and faculty of an order which, matured by a
severer discipline than his age could afford, would have won for him a place, though
perhaps no very exalted one, among philosophers. The philosophic instinct, without
doubt, he had, and in high measure, a veritable passion not merely for truth but for a
consistent, harmonious body of truth. The high originative faculty which discovers a
method was denied him. Hence he remained a mere syncretist forlornly struggling to
weave the discordant utterances of rival schools into a coherent system. His
importance for the student of philosophy is that he made this attempt, made it with
PICO DELLA MIRANDOLA
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wider knowledge and more passionate zeal than any of his predecessors, and failed,
and that with his failure scholasticism as a movement came to an end. Individual
thinkers indeed there have been, such as Leibniz and Coleridge, in whom something
of Pico's spirit has survived, whose laudable anxiety to justify the ways of God to man
has led them to attempt the reconciliation of the irreconcilable, of atomism, e.g., with
idealism, of transcendentalism with the Christian faith, and such men are in effect
schoolmen born out of due time. Nevertheless that which in the specific sense we call
scholasticism made in Pico its final effort, was beaten by the sheer intractability of its
problem, which the new learning made ever more apparent, and died out.
Schoolman, however, though Pico was, it must not be forgotten that he was
also a humanist. His style, even where, as in the "Apologia," he is at his driest and
most formal, and in the attempt to reconcile his heresies with Catholic doctrine,
becomes, in the fineness of his distinctions, almost more scholastic than the subtlest
doctor that ever spun intellectual cobwebs in Oxford or Paris, effectually distinguishes
him from "the barbarians," and proclaims him a child of the renaissance; and long and
justly celebrated were the "golden letters "in which, in all the luxuriance of Ciceronic
periods, he praises Politian's translation of the Enchiridion of Epictetus or Lorenzo's
verses, discusses the rival claims of the old and new learning with Ermolao Barbaro,
descants on the regal dignity of philosophy and philosophers to Andrea Corneo,
exhorts his nephew to the practice of the Christian life, or expatiates to Ficino on his
new-born zeal for oriental studies.
In none of these does he appear to better advantage than in one of the earliest,
written in reply to a flattering letter from Politian, which in effect admitted him to the
confraternity of learned men.
"I am as much beholden to you," he writes, "for the high praise you give me in
your last letter as I am far from deserving it. For one is beholden to another for what
he gives, not for what he pays. Wherefore, indeed, I am beholden to you for all that
you write of me, since in me there is nothing of the kind, for you in no way owed it to
me, but it all came of your courtesy and singular graciousness towards me. For the
rest, if you examine me, you will find nothing in me that is not slight, humble, strictly
limited. I am a novice, a tyro, and have advanced but a step, no more, from the
darkness of ignorance. It is a compliment to place me in the rank of a student.
Something more is meant by a man of learning, a title appropriate only to you and
your likes, too grand for me; since of those matters which in letters are most important
I have as yet obtained no thorough knowledge, scarcely more indeed than, as it were,
a peep through a lattice window. I will endeavour indeed, and that I now do, to
become some time or another such as you say and either really think, or at any rate
would fain think, that I am. Meantime I will follow your example, Angelo, who
excuse yourself to the Greeks by the fact that you are a Latin, to the Latins on the
ground that you Graecize. I too will have recourse to a similar subterfuge, and claim
the indulgence of the poets and rhetoricians because I am said to philosophize, of the
philosophers because I play the rhetorician and cultivate the Muses; though my case is
very different from yours. For in sooth while I desire to sit, as they say, on two chairs,
I fall between them, and it turns out at last (to be brief) that I am neither a poet, nor a
rhetorician, nor a philosopher." How strictly these gloomy forebodings were realised
in the matter of philosophy we have already seen. From attempting to decide how far
his cultivation of the Muses was rewarded we are precluded by Pico's own act, the
destruction of his early love poems. Of these the following sonnet alone has been
preserved:--