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| influences = [[Hermes Trismegistus]], [[Plato]], [[Aristotle]], [[Kabbalah]], [[Neoplatonism]], [[Chaldean Oracles]], [[Pseudo-Dionysius]], [[Nicholas of Cusa]], [[Marsilio Ficino]]
| influenced = [[John Colet]], [[Thomas Cajetan]], [[Erasmus]], [[Sir Thomas More]]
|education = [[University of Bologna]], [[University of Ferrara]], [[University of Padua]], [[University of Paris]]
}}
'''Giovanni Pico dei conti della Mirandola e della Concordia''' ({{IPAc-en
==Biography==
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|url= http://genealogy.euweb.cz/italy/pico1.html|title= Genealogy.eu|access-date= 2008-03-09|last= Marek|first= Miroslav|date= 16 September 2002|work= Pico family}}</ref> The family had long dwelt in the [[Castle of Mirandola]] (Duchy of Modena), which had become independent in the fourteenth century and had received in 1414 from the [[Sigismund, Holy Roman Emperor|Holy Roman Emperor Sigismund]] the fief of Concordia. Mirandola was a small autonomous county (later, a duchy) in [[Emilia (region of Italy)|Emilia]], near [[Ferrara]]. The Pico della Mirandola were closely related to the [[Sforza]], [[House of Gonzaga|Gonzaga]] and [[House of Este|Este]] dynasties, and Giovanni's siblings wed the descendants of the hereditary rulers of [[Corsica]], Ferrara, Bologna, and [[Forlì]].<ref name="genealogy.euweb.cz"/>
Born twenty-three years into his parents' marriage, Giovanni had two much older brothers, both of whom outlived him: Count
Giovanni's maternal family was singularly distinguished in the arts and scholarship of the [[Italian Renaissance]]. His cousin and contemporary was the poet Matteo Maria Boiardo, who grew up under the influence of his own uncle, the Florentine [[Gaius Maecenas|patron of the arts]] and scholar-poet [[Tito Vespasiano Strozzi]].<ref>{{cite web|url= http://www.geocities.com/autorbis/boiardolife.html|title= Trionfi.com|access-date= 2008-03-09|work= Boiardo's Life: Time Table|archive-url=https://web.archive.org/web/20090806060236/http://geocities.com/autorbis/boiardolife.html|archive-date=6 August 2009}}</ref>
Giovanni had a paradoxical relationship with his nephew [[
===Education===
[[File:L'enfance de Pic de la Mirandole.jpg|thumb|right|''The Childhood of Pico della Mirandola'' by [[Hippolyte Delaroche]], 1842, [[Musée d'Arts de Nantes]]]]
A precocious child with an exceptional memory, Giovanni was schooled in Latin and possibly Greek at a very early age. Intended for the [[Catholic Church|Church]] by his mother, he was named a papal protonotary (probably honorary) at the age of
At the sudden death of his mother three years later, Pico renounced canon law and began to study philosophy at the [[University of Ferrara]].<ref name="Baird"/> During a brief trip to Florence, he met [[Angelo Poliziano]], the [[courtly]] poet [[Girolamo Benivieni]], and probably the young Dominican friar [[Girolamo Savonarola]]. For the rest of his life, he remained very close friends with all three.<ref name="bbcexhume">{{Cite news |title=Medici writers exhumed in Italy |url=http://news.bbc.co.uk/1/hi/world/europe/6920443.stm |access-date=2015-12-11 |periodical=[[BBC News]] |date=28 July 2007}}</ref> He may also have been a lover of Poliziano.<ref>{{Cite book|title=Death in Florence|last=Strathern|first=Paul|publisher=Jonathan Cape|year=2011|isbn=978-0224089784|location=London|pages=84}}</ref>
From 1480 to 1482, he continued his studies at the [[University of Padua]], a major center of [[Aristotelianism]] in Italy.<ref name="Baird"/> Already proficient in Latin and Greek, he studied Hebrew and Arabic in [[Padua]] with [[Elia del Medigo]], a Jewish [[Averroist]], and read Aramaic manuscripts with him as well. Del Medigo also translated [[Rabbinic literature|Judaic manuscripts]] from Hebrew into Latin for Pico, as he would continue to do for a number of years. Pico also wrote [[sonnet]]s in Latin and Italian which, because of the influence of Savonarola, he destroyed at the end of his life.▼
▲From 1480 to 1482, he continued his studies at the [[University of Padua]], a major
He spent the next four years either at home, or visiting [[Humanism|humanist]] centres elsewhere in Italy. In 1485, he travelled to the [[University of Paris]], the most important centre in Europe for [[Scholasticism|scholastic]] philosophy and theology, and a hotbed of secular Averroism. It was probably in Paris that Giovanni began his ''900 Theses'' and conceived the idea of defending them in public debate.▼
▲He spent the next four years either at home
===''900 Theses''===
{{quote|THE CONCLUSIONS will not be disputed until after the Epiphany. In the meantime they will be published in all Italian universities. And if any philosopher or theologian, even from the ends of Italy, wishes to come to Rome for the sake of debating, his lord the disputer promises to pay the travel expenses from his own funds.|Announcement at the end of the ''900 Theses''<ref>Farmer
[[File:Lorenzo el Magnífico, por Giorgio Vasari.jpg|thumb|left|[[Lorenzo de' Medici]] by [[Giorgio Vasari]], c. 1533–1534]]
During this time two life-changing events occurred. The first was when he returned to settle for a time in [[Florence]] in November 1484 and met [[Lorenzo de' Medici]] and [[Marsilio Ficino]]. It was an [[Astrology|astrologically]] auspicious day that Ficino had chosen to publish his translations of the works of Plato from Greek into Latin, under Lorenzo's enthusiastic patronage. Pico appears to have charmed both men, and despite Ficino's philosophical differences, he was convinced of their Saturnine affinity and the divine providence of his arrival. Lorenzo would support and protect Pico until his death in 1492.
{{Hermeticism|expand=Historical figures}}
Soon after this stay in Florence, Pico was travelling on his way to Rome where he intended to publish his ''900 Theses'' and prepare for a congress of scholars from all over Europe to debate them. Stopping in [[Arezzo]] he became embroiled in a love affair with the wife of one of Lorenzo de' Medici's cousins, which almost cost him his life. Giovanni attempted to run off with the woman, but he was caught, wounded and thrown into prison by her husband. He was released only upon the intervention of Lorenzo himself.
Pico spent several months in [[Perugia]] and nearby Fratta, recovering from his injuries. It was there, as he wrote to Ficino, that "divine Providence ... caused certain books to fall into my hands. They are [[Chaldean Christians|Chaldean]] books ... of [[Esdras]], of [[Zoroaster]] and of [[Biblical Magi|Melchior]], oracles of the magi, which contain a brief and dry interpretation of Chaldean philosophy, but full of mystery."<ref name="lyber-eclat">{{cite web|url=http://www.lyber-eclat.net/lyber/mirandola/picbio.html |title=Bibliographie Giovanni Pico della Mirandola |publisher=lyber-eclat.net|access-date=21 March 2016
This contact, initiated as a result of Christian interest in probing the ancient wisdom found in Jewish mystical sources, resulted in unprecedented mutual influence between Jewish and Christian Renaissance thought.<ref name=":0" /> Pico based his ideas chiefly on Plato, as did his teacher, Marsilio Ficino, but retained a deep respect for Aristotle. Although he was a product of the ''studia humanitatis'', Pico was constitutionally an [[Eclecticism|eclectic]], and in some respects he represented a reaction against the exaggerations of pure humanism, defending what he believed to be the best of the [[Middle Ages|medieval]] and Islamic commentators, such as [[Averroes]] and [[Avicenna]], on Aristotle in a famous long letter to [[Ermolao Barbaro]] in 1485. It was always Pico's aim to reconcile the schools of Plato and Aristotle since he believed they used different words to express the same concepts. It was perhaps for this reason his friends called him "Princeps Concordiae", or "Prince of Harmony" (a pun on Prince of Concordia, one of his family's holdings).<ref>Paul Oskar Kristeller, Eight Philosophers of the Italian Renaissance. Stanford University Press (Stanford, California, 1964.) p. 62.</ref> Similarly, Pico believed that an educated person should also study Hebrew and [[Talmudic]] sources, and the Hermetics, because he thought they represented the same concept of God that is seen in the [[Old Testament]], but in different words.
He finished his "Oration on the Dignity of Man" to accompany his ''900 Theses'' and
[[File:Innocent VIII 1492.JPG|thumb|left|Innocent VIII, 15th century]]
In February 1487, [[Pope Innocent VIII]] halted the proposed debate, and established a commission to review the orthodoxy of the ''900 Theses''. Although Pico answered the charges against them, thirteen theses were condemned. Pico agreed in writing to retract them, but he did not change his mind about their validity. Eventually, all 900 theses were condemned. He proceeded to write an ''[[apologia]]'' defending them, ''Apologia J. Pici Mirandolani, Concordiae comitis'', published in 1489, which he dedicated to his patron, Lorenzo. When the pope was apprised of the circulation of this manuscript, he set up an inquisitorial tribunal, forcing Pico to renounce the ''Apologia'', in addition to his condemned theses, which he agreed to do. The pope
{{quote|In part heretical, in part the flower of heresy; several are scandalous and offensive to pious ears; most do nothing but reproduce the errors of pagan philosophers [...] others are capable of inflaming the impertinence of the Jews; a number of them, finally, under the pretext of 'natural philosophy', favour arts [i.e., [[
This was the first time that a printed book had been banned by the Church, and nearly all copies were burned.<ref name="Hanegraaff p.54"/> Pico fled to France in 1488, where he was arrested by [[Philip II, Duke of Savoy]], at the demand of the papal [[nuncio]]s, and imprisoned at [[Vincennes]]. Through the intercession of several Italian princes – all instigated by Lorenzo de' Medici – King [[Charles VIII of France|Charles VIII]] had him released, and the pope was persuaded to allow Pico to move to Florence and to live under Lorenzo's protection. But he was not cleared of the papal censures and restrictions until 1493, after the accession of [[Alexander VI]] (Rodrigo Borgia) to the papacy.
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===Death===
[[File:Angel Appearing to Zacharias (detail) - 1486-90.JPG|thumb|left|Angel Appearing to Zacharias (detail), by [[Domenico Ghirlandaio]], {{circa|1486–90}}, showing (l–r) [[Marsilio Ficino]], [[Cristoforo Landino]], [[Poliziano]] and [[Demetrios Chalkondyles]]]]
In 1494, at the age of 31, Pico died under mysterious circumstances along with his friend [[Poliziano]].<ref>Ben-Zaken, Avner, "Defying Authority, Rejecting Predestination and Conquering Nature", in [https://www.amazon.com/Reading-Hayy-Ibn-Yaqzan-Cross-Cultural-Autodidacticism/dp/0801897394/ref=sr_1_3?ie=UTF8&qid=1343310784&sr=8-3&keywords=avner+ben-zaken Reading Hayy Ibn-Yaqzan: A Cross-Cultural History of Autodidacticism (Johns Hopkins University Press, 2011), 65–101].</ref>
It was rumoured that his own secretary had poisoned him because Pico had become too close to Savonarola.<ref name="Lybereclatnetopcit" /> He was interred together with Girolamo Benivieni at San Marco, and Savonarola delivered the funeral oration. Ficino wrote: {{quote|Our dear Pico left us on the same day that Charles VIII was entering Florence, and the tears of men of letters compensated for the joy of the people. Without the light brought by the king of France, Florence might perhaps have never seen a more somber day than that which extinguished Mirandola's light.<ref name="Lybereclatnetopcit" />}}
In 2007, the bodies of Poliziano and Pico were exhumed from the [[San_Marco,_Florence|Church of San Marco]] in Florence to establish the causes of their deaths.<ref>[http://news.bbc.co.uk/2/hi/europe/6920443.stm Medici writers exhumed in Italy]. BBC News, 28 February 2007. Accessed June 2013.</ref> Forensic tests showed that both Poliziano and Pico likely died of arsenic poisoning, possibly at the order of Lorenzo's successor, Piero de' Medici.<ref>Malcolm Moore (7 February 2008). [https://www.telegraph.co.uk/news/worldnews/1577958/Medici-philosophers-mystery-death-is-solved.html "Medici philosopher's mysterious death is solved"] ''The Daily Telegraph''. London. Accessed June 2013.</ref>▼
▲In 2007, the bodies of Poliziano and Pico were exhumed from the [[San_Marco,_Florence|Church of San Marco]] in Florence to establish the causes of their deaths.<ref>[http://news.bbc.co.uk/2/hi/europe/6920443.stm Medici writers exhumed in Italy]. BBC News, 28 February 2007. Accessed June 2013.</ref> Forensic tests showed that both Poliziano and Pico likely died of arsenic poisoning, possibly at the order of Lorenzo's successor, Piero de' Medici.<ref>Malcolm Moore (7 February 2008). [https://www.telegraph.co.uk/news/worldnews/1577958/Medici-philosophers-mystery-death-is-solved.html "Medici philosopher's mysterious death is solved"] ''The Daily Telegraph''
==Writings==
{{Moresources|section|date=September 2022}}
{{Neoplatonism}}
In the ''Oratio de hominis dignitate'' (''Oration on the Dignity of Man'', 1486), Pico justified the importance of the human quest for knowledge within a [[Neoplatonism|Neoplatonic]] framework.
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The ''Oration'' also served as an introduction to Pico's 900 theses, which he believed to provide a complete and sufficient basis for the discovery of all knowledge, and hence a model for mankind's ascent of the chain of being. The 900 Theses are a good example of humanist syncretism, because Pico combined [[Platonism]], Neoplatonism, Aristotelianism, [[Hermeticism]] and Kabbalah. They also included 72 theses describing what Pico believed to be a complete system of physics.
Pico's ''De animae immortalitate'' (Paris, 1541), and other works, developed the doctrine that man's possession of an [[immortal soul]] freed him from the hierarchical stasis. Pico believed in [[universal reconciliation]], as one of his 900 theses was "A mortal sin of finite duration is not deserving of eternal but only of temporal punishment;" it was among the theses pronounced heretical by Pope Innocent VIII in his bull of 4 August 1487.<ref>"[http://www.ccel.org/ccel/schaff/encyc01.html?term=Apocatastasis Apocatastasis]". ''New Schaff-Herzog Encyclopedia of Religious Knowledge, Vol. I''.</ref>
In the ''Oration'' he argues, in the words of [[Pier Cesare Bori]], that "human vocation is a mystical vocation that has to be realized following a three-stage way, which comprehends necessarily moral transformation, intellectual research and final perfection in the identity with the absolute reality. This paradigm is universal, because it can be retraced in every tradition."<ref>Prof. Pier Cesare Bori. "[http://didattica.spbo.unibo.it/pais/bori/articolo010.html The Italian Renaissance: An Unfinished Dawn?: Pico della Mirandola] {{webarchive|url=https://web.archive.org/web/20071229231307/http://didattica.spbo.unibo.it/pais/bori/articolo010.html |date=29 December 2007 }}". Accessed 5 December 2007.</ref>
A portion of his ''Disputationes adversus astrologiam divinatricem'' was published in Bologna after his death. In this book Pico presents arguments against the practice of [[astrology]] that have had enormous resonance for centuries, up to our own time. ''Disputationes'' is influenced by the arguments against astrology espoused by one of his intellectual heroes, [[Augustine of Hippo]], and also by the medieval philosophical tale [[Hayy ibn Yaqdhan|''Ḥayy ibn Yaqẓān'']] by [[ibn Tufail]], which promoted [[autodidacticism]] as a philosophical program.<ref>see Ben-Zaken, Avner, "Defying Authority, Rejecting Predestination and Conquering Nature", in ''[https://www.amazon.com/dp/0801897394/ref=rdr_ext_tmb Reading Hayy Ibn-Yaqzan: A Cross-Cultural History of Autodidacticism]'' (Johns Hopkins University Press, 2011), pp. 65–100.</ref>▼
▲A portion of his ''Disputationes adversus astrologiam divinatricem'' was published in Bologna after his death. In this book, Pico presents arguments against the practice of [[astrology]] that have had enormous resonance for centuries, up to our own time. ''Disputationes'' is influenced by the arguments against astrology espoused by one of his intellectual heroes, [[Augustine of Hippo]], and also by the medieval philosophical tale [[Hayy ibn Yaqdhan|''Ḥayy ibn Yaqẓān'']] by [[ibn Tufail]], which promoted [[autodidacticism]] as a philosophical program.<ref>see Ben-Zaken, Avner, "Defying Authority, Rejecting Predestination and Conquering Nature", in ''[https://www.amazon.com/dp/0801897394/ref=rdr_ext_tmb Reading Hayy Ibn-Yaqzan: A Cross-Cultural History of Autodidacticism]'' (Johns Hopkins University Press, 2011), pp. 65–100.</ref>
Pico's antagonism to astrology seems to derive mainly from the conflict of astrology with Christian notions of free will. But Pico's arguments moved beyond the objections of Ficino, who was himself an astrologer. The manuscript was edited for publication after Pico's death by his nephew [[Giovanni Francesco Pico della Mirandola]], an ardent follower of Savonarola, and may possibly have been amended to be more forcefully critical. This might possibly explain the fact that Ficino championed the manuscript and enthusiastically endorsed it before its publication.
Early in his career, Pico wrote a ''Commento sopra una canzone d'amore di Girolamo Benivieni'', in which he revealed his plan to write a book entitled ''Poetica Theologia'':<ref>Butorac,
Pico's ''Heptaplus'', a
''On Being and the One'' ({{lang-la|De ente et uno}})
He wrote in Italian an imitation of Plato's ''[[Symposium (Plato)|Symposium]]''. His letters (''Aureae ad familiares epistolae''
Another notorious text by
==Cultural references==
{{refimprove|section|date=February 2022}}
[[File:Hypatia Sanzio.png|thumb|Figure from [[Raphael]]'s ''[[The School of Athens]]'', possibly Pico della Mirandola.]]
*The beardless young man in [[Raphael]]'s [[fresco]] ''[[The School of Athens]]'' (1509–11) is thought to be Pico della Mirandola (or maybe [[Francesco Maria I della Rovere, Duke of Urbino|Francesco della Rovere]]).<ref>{{cite book|url=https://books.google.com/books?id=XRY6rgYan00C&q=%22Pico+della+Mirandola%22+%22school+of+athens%22&pg=PR15|title=Group Identity in the Renaissance World|first=Hannah Chapelle|last=Wojciehowski|year=2011|publisher=Cambridge University Press|isbn=978-1107003606|via=Google Books}}</ref><ref>{{cite book|url=https://books.google.com/books?id=yzH9CwAAQBAJ&q=%22Pico+della+Mirandola%22+%22school+of+athens%22&pg=PA69|title=Reading Cy Twombly: Poetry in Paint|first=Mary|last=Jacobus|year=2016|publisher=Princeton University Press|isbn=978-1400883288|via=Google Books}}</ref> [[Christiane Joost-Gaugier]] described Pico della Mirandola as "a major philosophical inspiration of the fresco's program, especially insofar as he was the most outspoken proponent of the harmony of [[Plato]] and [[Aristotle]]."<ref>{{cite book|url=https://books.google.com/books?id=SC7Id_HAa7IC&q=%22Pico+della+Mirandola%22+%22school+of+athens%22&pg=PA158|title=Vision and the Visionary in Raphael|first=Christian K.|last=Kleinbub|date=2019|publisher=Penn State Press|isbn=978-0271037042|via=Google Books}}</ref>
* In [[James Joyce]]'s ''[[Ulysses (novel)|Ulysses]]'', the precocious [[Stephen Dedalus]] recalls with disdain his boyhood ambitions, and apparently associates them with the career of Mirandola: "Remember your epiphanies written on green oval leaves, deeply deep...copies to be sent if you died to all the great libraries of the world...Pico della Mirandola like."<ref>Source: [
* Of minor interest is a passing reference to Mirandola by [[H. P. Lovecraft]], in the story ''[[The Case of Charles Dexter Ward]]'' (1927). Mirandola is given as the source of the fearsome incantation used by unknown evil entities as some sort of evocation. However, this "spell" was first depicted (as the key to a rather simple form of divination, not a great and terrible summoning) by, and in all likelihood created by, [[Heinrich Cornelius Agrippa von Nettesheim]] in his ''[[Three Books of Occult Philosophy]]''. This was written several decades after Mirandola's death and was the first written example of that "spell", so it is almost impossible for Mirandola to have been the source of those "magic words".
* Psychoanalyst [[Otto Rank]], a rebellious disciple of [[Sigmund Freud]], chose a substantial excerpt from Mirandola's ''Oration on the Dignity of Man'' as the motto for his book ''Art and Artist: Creative Urge and Personality Development'', including: "...I created thee as a being neither celestial nor earthly... so that thou shouldst be thy own free moulder and overcomer...".<ref>Rank, Otto, ''Art and Artist: Creative Urge and Personality Development'', Alfred A. Knopf, New York, 1932.</ref>
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** at the end of Chapter 24, having discussed [[Martin Luther|Luther]]'s concept of free will{{clarifyme|date=August 2019}}, the sage wants the acquaint Giovanni with Mirandola's ideas on this issue and lets him read "De hominis dignitate"; Giovanni peruses the book with great interest in Chapter 25;
** at the beginning of Chapter 26, with Giovanni having now read the ''Oration on the Dignity of Man'', the sage discusses two issues from the book with him. One is Pico della Mirandola's attempt to form one unified and universal philosophy and the difficulties thereof. The other one is Mirandola's concept of free will. Giovanni has learnt one passage from the book by heart, about God addressing man and telling him, that He has made him neither a heavenly nor an earthly creature and that man is the forger of his own fate. This passage is quoted in the novel.
* English composer [[Gavin Bryars]]
* Pico della Mirandola appears as the character Ikaros in [[Jo Walton]]'s novels ''[[The Just City]]'' and ''[[The Philosopher Kings (novel)|The Philosopher Kings]]''. Also, he is one of the main characters in her novel ''[[Lent (novel)|Lent]]''.
* In the book ''Dying for Ideas; The Dangerous Lives of the Philosophers'' (2015) by Romanian philosopher [[Costica Bradatan]], Mirandola's life and work is taken as an early or even first example of taking human life as a project of 'self-fashioning', relating this to Mirandola's heretic idea of man being part of creation with 'an indefinite nature'.
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==See also ==
* [[Caterina Pico]] (sister)
* [[Christian Kabbalah]]
* Contemporary [[Italian Renaissance]] philosophers: [[Marsilio Ficino]], [[Lodovico Lazzarelli]], [[Giovanni Mercurio da Correggio]]
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==Sources and further reading==
{{Refbegin|
* {{CE1913|wstitle=Giovanni Pico della Mirandola}}▼
* Ben-Zaken, Avner, "Defying Authority, Rejecting Predestination and Conquering Nature", in ''Reading Hayy Ibn-Yaqzan: A Cross-Cultural History of Autodidacticism'' (Johns Hopkins University Press, 2011), pp. 65–100. {{ISBN|978-0801897399}}.
* Borchardt, Frank L. "The ''Magus'' as Renaissance Man." ''Sixteenth Century Journal'' (1990): 57–76. {{doi|10.2307/2541132}}.
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* Campanini, Saverio. "Talmud, Philosophy, Kabbalah: A Passage from Pico della Mirandola's Apologia and its Source." In ''The Words of a Wise Man's Mouth are Gracious. Festschrift for Günter Stemberger on the Occasion of His 65th Birthday'', edited by M. Perani, 429–447. Berlin & New York: W. De Gruyter Verlag, 2005.
* Cassirer, Ernst, Paul Oskar Kristeller, and John Herman Randall, Jr. ''The Renaissance Philosophy of Man''. Chicago: The University of Chicago Press, 1948.
* {{Cite EB1911|wstitle=Pico Della Mirandola, Giovanni|volume=21|pages=584–585}}
* {{Cite book|first=Brian P.|last=Coenhaver|title=Magic and the Dignity of Man: Pico della Mirandola and His Oration in Modern Memory|publisher=Belknap Press, Harvard|year=2020}}
* Corazzol, Giacomo (ed.), [[Menahem Recanati]], ''Commentary on the Daily Prayers. The Kabbalistic Library of Giovanni Pico della Mirandola – 3''. 2 volumes. Torino: Nino Aragno Editore, 2008.
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* {{cite SEP |url-id=pico-della-mirandola |title=Giovanni Pico della Mirandola}}
* [http://www.exclassics.com/Pico/picintro.htm Life of Giovanni Pico della Mirandola]
{{Medici}}
{{Platonists}}
▲{{CE1913|wstitle=Giovanni Pico della Mirandola}}
{{Authority control}}
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[[Category:1463 births]]
[[Category:1494 deaths]]
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[[Category:Catholic philosophers]]
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[[Category:Christian Kabbalists]]
[[Category:Christian mystics]]
[[Category:Counts
[[Category:House of Pico|Giovanni]]
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