Oration on the Dignity of Man

Giovanni Pico Della Mirandola, A. Robert Caponigri

• Verlag: Gateway Editions
• Jahr: 2012
• ISBN:
  9781596983014
• Thema: Filosofía
• Thema: Humanismo en filosofía

An ardent treatise for the Dignity of Man, which elevates Humanism to a truly Christian level. This translation of Pico della Mirandola's famed "Oration, " hitherto hidden away in anthologies, was prepared especially for Gateway Editions, making it available for the first time in a stand-alone volume. The youngest son of the Prince of Mirandola, Pico lived during the Renaissance, an era of change and philosophical ferment. The tenacity with which he clung to fundamental Christian teachings while crying out against his brilliant though half-pagan contemporaries made him exceptional in a time of exceptional men. While Pico, as Russell Kirk observes in his introduction, was an ardent spokesman for the "dignity of man, " his devout nature elevated humanism to a truly Christian level, which makes his writing as pertinent today as it was in the fifteenth century.

ORATION ON THE DIGNITY OF MAN

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Most esteemed Fathers, I have read in the ancient writings of the Arabians that Abdala the Saracen¹ on being asked what, on this stage, so to say, of the world, seemed to him most evocative of wonder, replied that there was nothing to be seen more marvelous than man. And that celebrated exclamation of Hermes Trismegistus, “What a great miracle is man, Asclepius” ² confirms this opinion.

And still, as I reflected upon the basis assigned for these estimations, I was not fully persuaded by the diverse reasons advanced by a variety of persons for the preeminence of human nature; for example: that man is the intermediary between creatures, that he is the familiar of the gods above him as he is lord of the beings beneath him; that, by the acuteness of his senses, the inquiry of his reason and the light of his intelligence, he is the interpreter of nature, set midway between the timeless unchanging and the flux of time; the living union (as the Persians say), the very marriage hymn of the world, and, by David’s testimony³ but little lower than the angels. These reasons are all, without question, of great weight; nevertheless, they do not touch the principal reasons, those, that is to say, which justify man’s unique right to such unbounded admiration. Why, I asked, should we not admire the angels themselves and the beatific choirs more? At long last, however, I feel that I have come to some understanding of why man is the most fortunate of living things and, consequently, deserving of all admiration; of what may be the condition in the hierarchy of beings assigned to him, which draws upon him the envy, not of the brutes alone, but of the astral beings and of the very intelligences which dwell beyond the confines of the world. A thing surpassing belief and smiting the soul with wonder. Still, how could it be otherwise? For it is on this ground that man is, with complete justice, considered and called a great miracle and a being worthy of all admiration.

Hear then, oh Fathers, precisely what this condition of man is; and in the name of your humanity, grant me your benign audition as I pursue this theme.

God the Father, the Mightest Architect, had already raised, according to the precepts of His hidden wisdom, this world we see, the cosmic dwelling of divinity, a temple most august. He had already adorned the supercelestial region with Intelligences, infused the heavenly globes with the life of immortal souls and set the fermenting dung-heap of the inferior world teeming with every form of animal life. But when this work was done, the Divine Artificer still longed for some creature which might comprehend the meaning of so vast an achievement, which might be moved with love at its beauty and smitten with awe at its grandeur. When, consequently, all else had been completed (as both Moses and Timaeus testify),⁴ in the very last place, He bethought Himself of bringing forth man. Truth was, however, that there remained no archetype according to which He might fashion a new offspring, nor in His treasure-houses the wherewithal to endow a new son with a fitting inheritance, nor any place, among the seats of the universe, where this new creature might dispose himself to contemplate the world. All space was already filled; all things had been distributed in the highest, the middle and the lowest orders. Still, it was not in the nature of the power of the Father to fail in this last creative elan; nor was it in the nature of that supreme Wisdom to hesitate through lack of counsel in so crucial a matter; nor, finally, in the nature of His beneficent love to compel the creature destined to praise the divine generosity in all other things to find it wanting in himself.

At last, the Supreme Maker decreed that this creature, to whom He could give nothing wholly his own, should have a share in the particular endowment of every other creature. Taking man, therefore, this creature of indeterminate image, He set him in the middle of the world and thus spoke to him:

“We have given you, Oh Adam, no visage proper to yourself, nor any endowment properly your own, in order that whatever place, whatever form, whatever gifts you may, with premeditation, select, these same you may have and possess through your own judgment and decision. The nature of all other creatures is defined and restricted within laws which We have laid down; you, by contrast, impeded by no such restrictions, may, by your own free will, to whose custody We have assigned you, trace for yourself the lineaments of your own nature. I have placed you at the very center of the world, so that from that vantage point you may with greater ease glance round about you on all that the world contains. We have made you a creature neither of heaven nor of earth, neither mortal nor immortal, in order that you may, as the free and proud shaper of your own being, fashion yourself in the form you may prefer. It will be in your power to descend to the lower, brutish forms of life; you will be able, through your own decision, to rise again to the superior orders whose life is divine.”

Oh unsurpassed generosity of God the Father, Oh wondrous and unsurpassable felicity of man, to whom it is granted to have what he chooses, to be what he wills to be! The brutes, from the moment of their birth, bring with them, as Lucilius says,⁵ “from their mother’s womb” all that they will ever possess. The highest spiritual beings were, from the very moment of creation, or soon thereafter, fixed in the mode of being which would be theirs through measureless eternities. But upon man, at the moment of his creation, God bestowed seeds pregnant with all possibilities, the germs of every form of life. Whichever of these a man shall cultivate, the same will mature and bear fruit in him. If vegetative, he will become a plant; if sensual, he will become brutish; if rational, he will reveal himself a heavenly being; if intellectual, he will be an angel and the son of God. And if, dissatisfied with the lot of all creatures, he should recollect himself into the center of his own unity, he will there, become one spirit with God, in the solitary darkness of the Father, Who is set above all things, himself transcend all creatures.

Who then will not look with awe upon this our chameleon, or who, at least, will look with greater admiration on any other being? This creature, man, whom Asclepius the Athenian, by reason of this very mutability, this nature capable of transforming itself, quite rightly said was symbolized in the mysteries by the figure of Proteus. This is the source of those metamorphoses, or transformations, so celebrated among the Hebrews and among the Pythagoreans; for even the esoteric theology of the Hebrews at times transforms the holy Enoch into that angel of divinity which is sometimes called “malakh-hashekhinah”⁶ and at other times transforms other personages into divinities of other names;⁷ while the Pythagoreans transform men guilty of crimes into brutes or even, if we are to believe Empedocles, into plants; and Mohamet, imitating them, was known frequently to say that the man who deserts the divine law becomes a brute. And he was right; for it is not the bark that makes the tree, but its insensitive and unresponsive nature; nor the hide which makes the beast of burden, but its brute and sensual soul; nor the orbicular form which makes the heavens, but their harmonious order. Finally, it is not freedom from a body, but its spiritual intelligence, which makes the angel. If you see a man dedicated to his stomach, crawling on the ground, you see a plant and not a man; or if you see a man bedazzled by the empty forms of the imagination, as by the wiles of Calypso, and through their alluring solicitations made a slave to his own senses, you see a brute and not a man. If, however, you see a philosopher, judging and distinguishing all things according to the rule of reason, him shall you hold in veneration, for he is a creature of heaven and not of earth; if, finally, a pure contemplator, unmindful of the body, wholly withdrawn into the inner chambers of the mind, here indeed is neither a creature of earth nor a heavenly creature, but some higher divinity, clothed with human flesh.

Who then will not look with wonder upon man, upon man who, not without reason, in the sacred Mosaic and Christian writings, is designated sometimes by the term “all flesh” and sometimes by the term “every creature,” because he molds, fashions and transforms himself into the likeness of all flesh a...