1. Why does Pico use the setting of the Creation to frame his definition of human nature?
2. According to Pico, why are humans the most dignified creatures in all of God's creation?
3. What does Pico mean when he characterizes humans as having an "indeterminate image" (par. 3)?
4. What does he mean by "middle of the world" (par. 3)?
 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 Mightiest 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),1 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 élan; 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, O Adam, no visage proper to yourself, nor 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 judgement 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 Lucilius2 says, ``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.3
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-ha-shekhinah and at other times transforms other personages into divinities of other names; while the Pythagoreans transform men guilty of crimes into brutes or even, if we are to believe Empedocles, into plants; and Mohammed, 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 in 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 and assumes the characteristic power of every form of life? This is why Evantes the Persian in his exposition of the Chaldean theology, writes that man has no inborn and proper semblance, but many which are extraneous and adventitious: whence the Chaldean saying: ``Enosh hu shinnujim vekammah tebhaoth haj'' --- ``man is a living creature of varied, multiform and ever-changing nature.''
 But what is the purpose of all this? That we may understand --- since we have been born into this condition of being what we choose to be --- that we ought to be sure above all else that it may never be said against us that, born to a high position, we failed to appreciate it, but fell instead to the estate of brutes and uncomprehending beasts of burden; and that the saying of Aspah the Prophet, ``You are all Gods and sons of the Most High,'' might rather be true; and finally that we may not, through abuse of the generosity of a most indulgent Father, pervert the free option which he has given us from a saving to a damning gift. Let a certain saving ambition invade our souls so that, impatient of mediocrity, we pant after the highest things and (since, if we will, we can) bend all our efforts to their attainment. . . .
1. During the Renaissance, it was assumed that Moses was the author of the Pentateuch, the first five books of the Hebrew Bible. Timaeus is the title of Plato's famous dialogue dealing with cosmological issues.
2. An ancient Roman poet.
3. Pico's language recalls the various "faculties" or "powers" of the soul in classical faculty psychology. It was thought that the "vegitative" faculty controlled the functions of the body such as nutrition and digestion and was roughly parallel to the plant realm on the Great Chain of Being. The "sensitive" faculty controlled the animal-like functions of the body, including motion, instincts, and passions. The "rational" faculty was thought to be a distinguishing feature of human beings. Through reason, humans could both control potentially unruly bestial passions and apprehend God's creation. Neoplatonists tended to add another faculty, the "intellectual" faculty, by which they could apprehend pure eternal "forms" or ideas. Pico's reference to "the center of his own unity" suggests a mystical union with God.