THOMAS MORE et al.
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while their corresponding concretes denote existences of an inferior order which are
what they are by virtue of their participation in the abstract or archetypal ideas. Upon
this theory he proceeds deliberately to base his theology. As whiteness in itself is not
white, but the archetypal cause of that particular appearance in objects, and in the
same way heat in itself is not hot, but the cause of the particular sensation which we
call heat; so God is not "Being" though, or rather because, He is the "fullness," i.e. the
archetypal cause, of "Being." As thus the one primal fountain of "Being" He is
properly described as "the One." "God is all things and most eminently and most
perfectly all things; which cannot be, unless He so comprehends the perfections of all
things in Himself as to exclude whatever imperfection is in them. Now, things are
imperfect either (1) in virtue of some defect in themselves, whereby they fall short of
the normal standard proper to them, or (2) in virtue of the very limitations which
constitute them particular objects. It follows that God being perfect has in Him neither
any defect nor any particularity, but is the abstract universal unity of all things in their
perfection. It is, therefore, not correct to say that He comprehends all things in
Himself; for in that case neither would He be perfectly simple in nature, nor would
they be infinite which are in Him, but He would be an infinite unity composed of
many things infinite, indeed, in number, but finite in respect of perfection; which to
speak or think of God is profanity." In other words, in order to get a true idea of God
we must abstract from all plurality, all particularity whatever, and then we have as the
residue the notion of a most perfect, infinite, perfectly simple being. God may, then,
be called Being itself, the One itself, the Good itself, the True itself; but it is better to
describe Him as that which is "above Being, above truth, above unity, above
goodness, since His Being is truth itself, unity itself, goodness itself," better still to
say of Him that He is "intelligibly and ineffably above all that we can most perfectly
say or conceive of Him," and with Dionysius the Areopagite to define him by
negatives. And so he quotes with approval part of the closing sentence of the treatise
"De Mystica Theologia" in which agnosticism seems to exhaust itself in the exuberant
detail of its negations. "It" (i.e. the First Cause) "is neither truth, nor dominion, nor
wisdom, nor the One, nor unity, nor Deity, nor goodness, nor spirit, as far as we can
know; nor sonship nor fatherhood, nor aught else of things known to us or any other
creature; neither is it aught of things that are not nor of things that are; nor is it known
to any as it is itself nor knows them itself as they are; whose is neither speech, nor
name, nor knowledge, nor darkness, nor light, nor error, nor truth, nor any affirmation
or negation." And then, to give a colour of orthodoxy to his doctrine he quotes the
authority of St. Augustine to the effect that "the wisdom of God is no more wisdom
than justice, His justice no more justice than wisdom, His life no more life than
cognition, His cognition no more cognition than life; for all these qualities are united
in God not in the way of confusion or combination or by the interpenetration as it
were of things in themselves distinct, but by way of a perfectly simple ineffable fontal
unity": a summary statement of some passages in the sixth book of the treatise "De
Trinitate," which is of course misleading apart from the context in which they occur.
Such is Pico's theory of the Godhead -- a theory which in fact reduces it to the
mere abstraction of perfect simplicity and universality, a theory wholly irreconcilable
with the Christian faith, wholly unfit to form the basis of religion. Nor was its author
insensible, rather he would seem to have been only too painfully conscious of the
barrenness of the results to which so much toil and trouble had brought him; for he
has no sooner enunciated it than he turns, as if with a sigh, to Politian, and addresses
him thus:--"But see, my Angelo, what madness possesses us. Love God while we are
in the body we rather may than either define or know Him. By loving Him we more
PICO DELLA MIRANDOLA
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profit ourselves, have less trouble, please Him better. Yet had we rather ever seeking
Him by the way of speculation never find Him than by loving Him possess that which
without loving were in vain found"-- words that since Pico's day must have found an
echo in the heart of many a thinker weary with the vain effort to gain by philosophical
methods a clear insight into the divine nature.
The treatise involved Pico in an amicable controversy with his friend Antonio
da Faenza (Antonius Faventinus or Cittadinus), who criticised it in some detail, and to
whom Pico replied with no less detail. The correspondence was protracted during his
life, and was continued after his death by his nephew, but it sheds little additional
light on Pico's views. How far he seriously held them, and whether he had some
esoteric method of reconciling them with the orthodox faith, are questions which we
have no means of answering. It is curious, however, in reference to this matter, to
compare the opening chapters of his commentary on Girolamo Benivieni's canzone on
"Celestial Love." Benivieni also was a Platonist, and having saturated himself with
the Symposium and the Phaedrus, the fifth book of the third Ennead of Plotinus, and
Ficino's commentaries, thought himself qualified to write a canzone on ideal love
which should put Guinicelli and Cavalcanti to shame. The result was that he produced
a canzone which has a certain undeniable elevation of style, but is so obscure that
even with the help of Pico's detailed commentary it takes some hard study to elicit its
meaning. The theme, however, is the purifying influence of love in raising the soul
through various stages of refinement from the preoccupation with sensuous beauty to
the contemplation of the ideal type of the beautiful, and thence to the knowledge of
God, who, though, as Pico is careful to explain, He is not beautiful Himself, since
beauty implies an element of variety repugnant to His nature, is nevertheless the
source of the beautiful no less than of the true and the good.
The commentary consists of two parts; the first a philosophical dissertation on
love in general, its nature, origin, and place in the universal scheme of things; the
second a detailed analysis and exposition of the poem, stanza by stanza, almost line
by line. Both parts, in spite of the good Italian in which they are written, are
unspeakably tedious, being mostly made up of bald rationalizations of Greek myths.
The first few chapters, however, are theological or theosophical; and here we find
God described consistently with the doctrine of the "De Ente et Uno" as "ineffably
elevated above all intellect and cognition," while beneath Him, and between the
intelligible and the sensible worlds is placed "a creature of nature as perfect as it is
possible for a creature to be," whom God creates from eternity, whom alone He
immediately creates, and who "by Plato and likewise by the ancient philosophers,
Mercury Trismegistus and Zoroaster is called now the Son of God, now Mind, now
Wisdom, now Divine Reason." Here we have a fusion and confusion of the "self-
sufficing and most perfect God" created by the Demiurge of Plato's Timaeus to be the
archetype of the world, the Son of God of Philo and later theosophists, and the Νους
[Greek: Noys] of Plotinus, the first emanation of the Godhead. This Son of God,
however, Pico bids us observe, is not to be confounded with the Son of God of
Christian theology, who is Creator and not creature, but may be regarded as "the first
and most noble angel created by God."
This is virtually Pico's last word on theology or theosophy, and it leaves the
question of his orthodoxy an insoluble enigma. Did he really believe in the Son of
God of Christian theology, or had he not rather dethroned Him in favour of the
syncretistic abstraction which he calls the first and most noble angel created by God,
though he was too timid to avow the fact. We have seen that he did not scruple to find