Ficino vs. Pico: Natural vs. Supernatural Magic
The monadic-triadic cosmos of Ficino and Pico derives from that described by Pseudo-Dionysius (The Celestial Hierarchies, ~ 6 C.E.). Ficino’s planetary/talismanic/pneumatic magic is restricted to the natural realm. Yates (1964) interprets Pico as extending it to the supernatural realm by means of the Cabala. Opposing views include:
Pico on the monadic-triadic cosmos (exerpts
from Proem to the second book of Heptaplus)
| In the first world, God, the primal unity, presides over the nine orders of angels as if over many spheres and , without moving, moves all toward himself. In the middle world, that is, the celestial, the empyrean heaven likewise presides like the commander of an army over nine heavenly spheres, each of which revolves with an unceasing motion; yet in imitation of God, it is itself unmoving. There are also in the elemental world, after the prime matter which is its foundation, nine spheres of corruptible forms... |
| It should above all be observed, a fact on which our purpose almost wholly depends, that these three worlds are one world, not only because they are all related by one beginning and to the same end, or because regulated by appropriate numbers they are bound together both by a certain harmonious kinship of nature and by a regular series of ranks, but because whatever is in any of the worlds is at the same time contained in each and there is no one of them in which is not to be found whatever is in each of the others. |
| Above the four elements which are moved according to substance and quality are the seven heavens of the planets. They are not moved by substance but in a certain manner by a kind of quality or, as it were, disposition. since the movement of these planets is erratic, an eighth heaven, whose motion is more regular, is set over them. But this heaven has two motions, namely one from the East to West and another in the opposite direction. It has two qualities also, namely brilliance and splendor. For that reason, the crystalline sphere whose one motion is from the East [to the West] and has a single quality, brilliance, is ascendant over it. But since position is superior to motion and since what gives light is superior to light, therefore one ascends to the Empyrean which is entirely stable and shining throughout. The Empyrean is rightly related to the stability and light of the Trinity, and the nine other heavens to the nine orders of angels. Indeed, they are disposed in a manner consistent with Dionysius the Areopagite; three hierarchies of divine spirits, each of which contains three orders. |