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THE PREFACE OF MARSILIO FICINO THE FLORENTINE ON THE BOOKS OF PLATO, TO LORENZO DE' MEDICI,

THE MAGNANIMOUS MAN.

DIVINE providence, reaching out strongly to all things and disposing them sweetly, magnanimous Lorenzo, has decreed that holy religion should be armed not only with Prophets, Sibyls, and sacred teachers, but also uniquely adorned by a certain path of elegant philosophy. This was done so that piety itself—the origin of all good things—might finally walk as securely among all professors of wisdom and eloquence as it rests safely among its own household. For it was necessary that religion (which is the unique path to happiness) be common not only to the simple but also to the more learned. Under its guidance, we may all more easily and safely reach that blessedness for which we were born and toward which we labor with common zeal. Therefore, Almighty God sent down the divine soul of Plato from on high at the appointed time, to illuminate sacred religion among all nations through his life, genius, and wonderful eloquence.

Because the Platonic sun had not yet openly risen for the Latin nations up to this century, Cosimo Cosimo de' Medici (1389–1464), the grandfather of Lorenzo and the primary patron of the early Renaissance in Florence., the glory of Italy and a man of distinguished piety, strove to spread the Platonic light (so beneficial to religion) from the Greeks to the Latins. He destined me—having been raised primarily within his own household—for such a great work. Although I have been a devotee of the Platonic name since my tender years, I nonetheless approached so grave a task not by my own auspices, but by the prosperous auspices of your grandfather Cosimo, hoping that divine aid would not be lacking for so necessary and pious a duty. Led primarily by this hope, I entered the Academy and made ten of our Plato's dialogues Latin Meaning he translated them from Greek into Latin. before Cosimo yielded to nature. After his death, I gave nine dialogues to your father, Piero Piero de' Medici "the Gouty" (1416–1469)., a most excellent man, for his reading.

After Piero departed this life, Fortune—often envious of illustrious works—distracted me greatly from the duty of translation. But you, both a cultivator of religion and a patron of philosophy, called me back to the undertaking with all your favor and help. Therefore, I have returned to my appointed task once again under happy auspices; and I have not only translated, but I have also touched upon the Platonic mind through the arguments of each part, and partially explained them with brief commentaries as far as I was able. The entire work, now finished by divine aid, I most gladly dedicate to you. To you also belong by hereditary right those works inscribed to your ancestors, for you are truly the heir of your grandfather’s and father’s virtue in cultivating our homeland. Among the dialogues, you will read Plato’s funeral oration dedicated to your pious brother, Giuliano Giuliano de' Medici, Lorenzo's brother, who was assassinated in the Pazzi Conspiracy in 1478.. Furthermore, when you reach the book On Kingship Referring to the Republic or the Statesman., you will see that Federico, Duke of Urbino, was honored by me on the day he honorably visited your home. Not only are the thirty-seven books which are marked with your name yours, but all of them are ultimately yours, since they were all completed for your sake, and I myself am yours.

I do not claim to have fully expressed the Platonic style in these books, nor do I believe it can ever be expressed by anyone else, however much more learned they may be. I speak of a style not so much like human eloquence as like a divine oracle—often thundering from on high, often flowing with nectarean sweetness, but always embracing celestial secrets. Indeed, just as the world is fortified by three principal gifts—utility, order, and ornament—and through these testifies to us of its divine Maker, so the Platonic style, containing the universe, abounds in three gifts: the philosophical utility of its thoughts, the oratorical order of its arrangement and speech, and the ornament of poetic flowers. Everywhere it uses divine witnesses and offers the most certain testimony concerning God, the architect of the world.

Farewell then, magnanimous Lorenzo; let all those stay far away who demand from Plato only the tiniest rules for educating children. Let others teach the more unrefined; let the learned finally approach the Platonic doors, from which they will eventually carry away not so much childish rudiments as divine mysteries. I said "eventually," Lorenzo, for our Plato—before he pours out his divine oracles—leads the minds of his listeners by a triple path gradually to the summit, lest sacred things become common to the profane. He does this through purification, detachment, and conversion In Platonic philosophy, the soul must be purified of passions, detached from the physical senses, and "converted" or turned toward the divine light..

For this reason, many things are read in Plato concerning the purification of minds from disturbances. More things, again, concerning the release of minds from the senses. And the most things concerning the conversion of minds, both toward themselves and toward God, the author of all things, in whom—once rightly turned as if toward the sun—they may be happily illuminated by the desired rays of truth. Meanwhile, our Plato, while he often treats the duties necessary for the human race in hidden ways, sometimes seems to joke and play. But Platonic games and jokes are much more serious than the solemnities of the Stoics. Nor does he disdain to wander through certain humbler matters, provided that by gradually capturing his humbler listeners, he may lead them more easily to the heights. He frequently mixes useful things with the sweet through his grave counsel, so that by the modest charms of his speech, he may entice minds naturally prone to pleasure through the bait of pleasure itself toward a salutary food.

He also frequently fashions myths in a poetic manner; for indeed, Plato's style itself seems not so much philosophical as truly poetic. At times he rages and wanders like a seer, and meanwhile preserves an order that is not human, but prophetic and divine. He acts not so much the part of a teacher as that of a certain priest and seer—partly indeed one who is inspired, and partly one who expiates others and seizes them with a similar divine frenzy. Amidst these things, he seems to use myths for this reason above all: so that among the various flowers of the Academy everyone may indeed be delighted, but only those who are expiated may pluck the fruit, eat more sweetly, digest more easily, and be more perfectly nourished.

Furthermore, he performs everything through dialogues so that, like living speech, he may place the speaking persons before one's eyes, persuade more effectively, and warn more vehemently. Added to this is that he honorably includes his friends in his dialogues (as is right), easily commending many of them to posterity. Furthermore, different opinions on the same matter are more conveniently reviewed in a dialogue. Most of all, the dialogue delights with a certain wonderful variety and holds the attention of those listening and reading.

But why do I speak of these smaller and humbler details? Wisdom Sophia, magnanimous Lorenzo, who was born from the head of Jove alone and was with him from the beginning arranging all things, imitating her father, also gave birth from her own head to a daughter named Philosophy, whose delight it would be to be with the sons of men. This daughter, having once traveled on earth through various nations, everywhere admired the more excellent geniuses. Among their number, our Plato not only admired her, but was the first and only one to cultivate her to the highest degree. For him, she first bound his brow with a miter, as if he were a sacred priest; furthermore, he put on her a robe original: peplum that would befit the majestic daughter of Minerva; he also anointed her head, hands, and feet with sweetly smelling ointments. Finally, he scattered various flowers and ornaments wherever the philosophical deity might walk. Such she was, and even now is, this goddess walking within the boundaries of the Academy...