 Nevertheless, humanity is a mirror of all things, and therefore Eriugena can offer the definition of humanity as “a certain intellectual concept formed eternally (aeternaliter facta) in the divine mind” (Periphyseon, IV.768b). But of course, since everything is an Idea in the divine mind, this definition applies not only to human nature but to all other things too. Eriugena believes he has articulated the universality and comprehensive nature of humanity but not its uniqueness in this definition. Following Gregory of Nyssa, Eriugena therefore rejects the traditional account of human nature as a “microcosm”, made up of all parts of the world. He uses the Greek term “microcosmos” only once in the Periphyseon, at IV.793c, where he is quoting Gregory of Nyssa, De imagine Chapter 17 (Cappuyns, 1965: 232) and glosses the word: “id est paruum mundum”: “that is, a small world”. Gregory says those who try to glorify human nature by saying it is a microcosm actually do not glorify human nature at all. For all creatures, even a mouse, are made up of the four elements, and will pass away. Gregory continues: