and Consentina; which was intended to demolish the Aristotelian philosophy. He was compelled by the persecutions he underwent from the monks, which injured his health, to retire to Cosenza, where he died 1588. His system is one of Naturalism, and bears some resemblance to the views of Parmenides and Anaxagoras (§ 99, 107), and is closely connected with the doctrines relating to God and Morality. His chief objection to those of Aristotle is, that he laid down as principles mere abstractions (abstracta et non entia). He himself maintained the existence of two incorporeal and active principles, Heat and Cold; and a corporeal passive principle, Matter; on which the other two exercise their influences. He derived the heavens from Heat, and the earth from Cold; and attempted, in a very unsatisfactory manner, to account for the origin of secondary natures by a supposed perpetual conflict between the Heavens and Earth. Having attributed sensation to his two incorporeal principles, he went on to assign souls to plants and animals in general. He drew, however, a broad distinction between the immortal soul of Man, and that of other animals, and asserted that it was the immediate gift of God at the time of conception. He maintained that sensation was not absolutely passive, but a perception of changes operated in the mind itself. Knowledge acquired by means of inference he described as a species of imperfect Sensation. Independently of these theories, Telesius was an Empirist and Materialist. His adversaries Marta and Chiocci were, in their turn, attacked by Campanella,3 (infra).

III. Fran. Patrizzi, or Patritius.

Lives and Opinions of the most celebrated Physicians, etc.; published by RIXNER and SIBER; fasc. IV: FR. PATRIZZI, Sulzb. 1823, Svo. 299. Fr. Patrizzi, the author of a new theory of emanation, borrowed the materials of it from all quarters, but principally from the Neoplatonists, and the records of Primitive 2 Ibid. VIII, 21.

1 De Rer. Nat., lib. V, c. 1, sqq.

3 Campanellæ Philosophia sensibus demonstrata, etc., Neapolis, 1590, 4to.

Born at Clisso in Dalmatia, 1529; professor of the Platonic philosophy at Ferrara and Rome, where he died 1593.

1

3

Mysticism collected by them; as well as from the system of Telesius. He commenced this undertaking by an elaborate refutation of Aristotle. Nevertheless, he attempted2 a theory of light according to the Aristotelian method. He affects to divide his subject into four parts, viz.: Panaugia, Panarchia, Pampsychia, and Pancosmia: and cites to support his theories a number of apocryphal mystic books. Wisdom he defines to be Universal Science. Light is in all things the primal object of knowledge. Philosophy, therefore, or the investigation of Truth, ought to begin with the contemplation of Light. 1. All Light is derived from the first source of illumination-GOD. 2. God is the highest principle of all things. 3. The universe is animated. 4. It is endowed with the qualities of unity and cohesion by means of Space and Light; both of them incorporeal essences.

Such are among the principal ideas which Patrizzi follows up in the work above mentioned. It may be observed that this was not the last occasion when by metamorphosing material forms into Spiritual Essences, an alliance was attempted between the mysticism of the Neoplatonists and the philosophy of Aristotle.

IV. Giordano Bruno.

STEFFENS, Ueber das Leben des Jordanus Bruno; In Steffens nachgelassenen Schriften, 1846, § 43--70.

CLEMENS, Giordano Bruno und Nikolaus von Cusa (Die Philosophie Bruno's), § 5-36, 1847.

For Giord. Bruno, see BRUCKER, tom. IV: and BUHLE, History of Modern Philosophy, tom. II, p. 703, sqq. FULLEBORN, Beiträge, etc., fasc. VI. HEUMANN, Acta Philos. fasc. III-IX. XV.

CAR. STEPH. JORDANI Disquisitio Historico-Literaria de Jordano Bruno Nolano, Primislavia (no date), 8vo.

FR. CHRIST. LAUCKHARD, Diss. de Jordano Bruno, Hal. 1783, 4to. Biographical Memoir of Giord. Bruno, by KINDERVATER; In the Memoirs of Cæsar, relative to the Philosophical World, tom. VI, No. 5.

1 Discussiones Peripateticæ, published at first separately, Ven. 1571-1581, 4 vols. See above § 139.

2 Nova de Universis Philosophia in quâ Aristotelicâ Methodo non per Motum sed per Lucem et Lumina ad primam causam ascenditur, etc., Ferrar. 1591, fol., Ven. 1593, Lond. 1611.

3 Attributed to the ancient Persians.

+ Biography of Bruno, in ADELUNG: History of Human Folly, 1 vol. FR. JACOBI, Letters to Mendelssohn on the Doctrine of Spinoza; second edition, Breslau, 1789, 8vo. Suppl. I.

+ HEYDENREICH, Appendix to the History of Revolutions in Philosophy, by CROMAZIANO, p. 257, tom. I.

Lives and Opinions of the most celebrated Natural Philosophers, etc. (see prec. §).

300. The most interesting thinker of this age was another Italian named Giordano Bruno (Jordanus Brunus ;) remarkable for his history, as well as his learning and great abilities. He was endowed with a comprehensive and penetrating intellect, united to a fruitful imagination; of an elevated, but restless and passionate character; and greedy of fame. He possessed extensive knowledge of the mathematics, physics, and astronomy; and a mind splendidly enriched by the influence of classical literature. He was born at Nola, in the kingdom of Naples, about the middle of the sixteenth century. Little is known of his early life. He professed himself a Dominican, but the year and place of his noviciate are not known. Some religious doubts and bold strictures on the monkish orders obliged him to quit Italy, probably in 1580. He retired to Geneva, where his love for dispute and paradox, and the intolerance of the adherents of Calvin, brought him into trouble. Thence he retreated to Paris, where he gave public lectures on the Ars Magna of Raymond Lulli. After a visit to London, he returned to Paris, 1585; and there openly announced himself the adversary of Aristotle, which procured him a great number of enemies. In 1586 he became a private teacher of moral philosophy and mathematics at Wittemberg; afterwards he took up his abode at Prague, at Helmstädt (where he taught as professor of philosophy), and at Frankfort on the Maine. In 1592 he returned once more to Padua, it is not known for what reason; and, after having passed some years in tranquillity, was arrested (in 1598) by the Inquisition, sent to Rome, and there, on the 17th of February, 1600, burned as a heretic, and apostate from his religious vows.

301. Bruno was formed by the character of his mind to reject the dry system which had prevailed under the sanction of Aristotle's name. He was naturally inclined to the study and cultivation of the Classics, and in particular was

carried away by the bold and comprehensive views of the Eleata and Alexandrian Platonists, which at that time found in Italy many minds disposed to receive them. He dived deep into their mysteries, and transfused them into his own writings with talent and originality. He assumed the appellation of Philotheos, and under that name, in various writings, composed with considerable fancy as well as learning, occasionally with wit, and always with ability-he maintained as his great thesis, the idea of the Oneness of the Godhead and of the World; or, that God is the internal principle and substantial essence of all things, and that in Him power and activity-the Real and the Possible, form at all times one indivisible whole. He added to these notions many more, for instance, that of carrying to perfection the art of Lulli, whom he looked upon as the harbinger of his own reform in philosophy; and while he availed himself of the bold discoveries of Copernicus, (which possibly first inclined him to doubt the traditional system), he associated with the truth of these the prejudices of his age in favour of Astrology and Magic. His ardent imagination and restless temper were less fitted for testing such reveries with cold criticism, than for detailing them with an exuberance of fancy.

His books (especially those in Italian) are extremely scarce: Fülleborn and Buhle have been at the pains to make a complete list of them. It is sufficient to enumerate here the principal.

JORDANI BRUNI Acrotismus, seu Rationes Articulorum Physicorum adversus Peripateticos Parisiis propositorum, etc., Viteb. 1588, 8vo. PHILOTHEUS JORDANUS BRUNUS Nolanus de compendiosâ architecturâ et complemento Artis Lullii, Paris. 1582, 12mo.

De Umbris Idearum, Par. 1582, 8vo.; part II is entitled Ars Memoriæ.

Idem: Della Causa, Principio, ed Uno, Venice (more probably Paris), 1584, 8vo. An extract from it is to be found in the letters already mentioned of FR. JACOBI.

Idem: Dell' Infinito Universo e Mondi, Venet. (probably Paris), 1584, 8vo.

Spaccio della bestia trionfante, Paris, 1584, 8vo.

Degli Eroici Furori, ibid. 1585, 8vo.

La Cena delle ceneri, descritta in cinque dialoghi, s. l. 1584, 8vo. Cabala del cavallo Pegaseo, con l'aggiunto dell' Asino Cillenico, Paris, 1585, 8vo.

Cantus Circæus, ad eam Memoriæ praxim ordinatus, quam ipse Judiciariam appellat, Par. 1852.

Articuli de Natura et Mundo, a NOLANO in principibus Europæ academicis propositi, &c., quos Jo. HENNEQUINUS, &c., defendendos evulgavit, &c. Paris. 1586.

JORDANI BRUNI, Recens et completa Ars Reminiscendi ; et, Candelaio, Comedia, Par. 1582; Explicatio Triginta Sigillorum ad omnium Scientarum et Artium Inventionem, Dispositionem, et Memoriam ; quibus adjectus est Sigillus Sigillorum, s. l. vel a.

Idem: De Lampade combinatoria Lulliana ad infinitas Propositiones et media invenienda, Viteb. 1587, 8vo. De progressu et Lampade venatoria Logicorum, etc., Viteb. 1587, eod. De Specierum scrutinio et Lampade combinatoria Raym. Lullii, Prag. 1588. Articuli CLX adv. hujus temp. Mathematicos atque Philosophos, item CLXXX Praxes ad totidem Problemata, ibid. De Imaginum, Signorum, et Idearum compositione ad omnia Inventionum, Dispositionum, et Memoriæ genera libb. III, Francof. ad M. 1591, 8vo. De triplici, minimo, et mensura, ad trium Speculativarum Scientiarum et multarum activarum Artium Principia libb. V, Francof. 1591, 8vo. De Monade, numero et figura liber consequens (libros) quinque de minimo, magno, et mensura. Item de Innumerabilibus, Immenso, et Infigurabili, seu de Universo et Mundis libb. VIII, Francof. 1614, 8vo.

The Italian works of Giordano Bruno have been recently published in a collected form, 2 vols. 8vo. Lips. 1830.

302. The principal points of what may be termed his Theology are the following: God-the First Principle, is that which all things are, or may be. He is One, but in Him all essences are comprehended. He is the substance also of all things, and at the same time their Cause-(Final, Formal, and Creative) :-Eternal without limit of duration; Natura naturans. As the first Efficient Cause, He is also the Divine and Universal Reason which has manifested itself in the form and fashion of the Universe: He is the Soul of the Universe, which permeates all things, and bestows upon them their forms and attributes. The end contemplated by this Great Cause is the perfection of all things, which consists in the real development of the various modifications of which the different parts of Matter are susceptible. To be-to will-to have the power-and to produce, are identical with the Great Universal Principle. He is incomprehensible to us, because Absolute and Uncompounded. His Esse and his creative energies are determined by his Nature; He cannot act otherwise than he acts; His will is necessity; and this necessity, at the same