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
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 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.

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.
The incident is representative of Pico's often audacious temperament and of the loyalty and affection he nevertheless could inspire.

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 books ... of Esdras, of Zoroaster and of Melchior, oracles of the magi, which contain a brief and dry interpretation of Chaldean philosophy, but full of mystery."
It was also in Perugia that Pico was introduced to the mystical Hebrew Kabbalah, which fascinated him, as did the late classical Hermetic writers, such as Hermes Trismegistus.
The Kabbalah and Hermetica were thought in Pico's time to be as ancient as the Old Testament.
Pico's "tutor" in Kabbalah was Rabbi Johannan Alemanno (1435/8-c.
1510), who argued that the study and mastery of magic was to be regarded as the final stage of one's intellectual and spiritual education.
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.
 The most original of Pico's 900 theses concerned the Kabbalah.
As a result, he became the founder of the tradition known as Christian Kabbalah, which went on to be a central part of early modern Western esotericism.
Pico's approach to different philosophies was one of extreme syncretism, placing them in parallel, it has been claimed, rather than attempting to describe a developmental history.

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 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 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).
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.
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
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 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.
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. The incident is representative of Pico's often audacious temperament and of the loyalty and affection he nevertheless could inspire.
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 books ... of Esdras, of Zoroaster and of Melchior, oracles of the magi, which contain a brief and dry interpretation of Chaldean philosophy, but full of mystery." It was also in Perugia that Pico was introduced to the mystical Hebrew Kabbalah, which fascinated him, as did the late classical Hermetic writers, such as Hermes Trismegistus. The Kabbalah and Hermetica were thought in Pico's time to be as ancient as the Old Testament. Pico's "tutor" in Kabbalah was Rabbi Johannan Alemanno (1435/8-c. 1510), who argued that the study and mastery of magic was to be regarded as the final stage of one's intellectual and spiritual education. 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.  The most original of Pico's 900 theses concerned the Kabbalah. As a result, he became the founder of the tradition known as Christian Kabbalah, which went on to be a central part of early modern Western esotericism. Pico's approach to different philosophies was one of extreme syncretism, placing them in parallel, it has been claimed, rather than attempting to describe a developmental history.
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 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 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). 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.
Giovanni Pico della Mirandola