Index
| A | B | C | D | E | F | G | H | I | J | K | L | M |
| N | O | P | Q | R | S | T | U | V | W | X | Y | Z |
Absolute, first principle or, 166
Agrippa of Nettesheim, Cornelius, 148, 149;
De occulta philosophia, 131, 149;
De Vanitate Scientiarum, 149, 257
Alasco, Prince, of Poland, 23
Algerio, Pomponio, 4
Alsted, John Henry, Artificium perorandi, 114
Anaxagoras, 126
Animism, 305;
universal, 147
Antidicsonus, 36, 324
Aquinas, St. Thomas, 9, 80, 137
Areopagus, literary society, 27
Aretino, Pietro, Cortegiana of, 19
Arian heresy, the, 357
Aristotle, De Anima, 16, 158, 159;
criticism of, 50, 123;
Organon, 53, 55;
Topics, 55;
Metaphysics, 113, 125;
Rhetoric, 114, 138;
Physics, 115, 116, 122, 125, 236;
De generatione et corruptione, 116;
Meteorologica, 116;
Bruno’s acquaintance with, 121–23;
rejection of mathematical method, 123;
treatment of predecessors, 124;
Logic, 138;
theory of limitation of space, 183;
on finitude of world, 185, 186;
on plurality of worlds, 197
Asinity, 257
Aspiration, 291
Atom, the, 236;
knowledge implies the, 227;
spherical, 240;
and materialism, 249
Atomism, belief of Bruno and Cusanus in, 147;
a metaphysical doctrine, 227, 246;
mathematical, 245;
physical, 247;
critical, 247;
and mathematics, 331
Avarice, 272
Avenarius, 337
Averroes, 136, 305
Avicebron or Avencebrol, Fons Vitae, 135
Bacon, Francis, 33, 123, 139, 325–29;
Novum Organum, 123, 124, 327–32;
Historia Naturalis et Experimentalis, 325;
Historia Ventorum, 326;
De Augmentis Scientiarum, 327, 328, 333;
method, 329;
theory of form, 330
Balbani, Nicolo, of Lucca, 13
Bartholmèss, Christian, 5, 16, 20, 97, 311, 348, 350
Basäus’ Catalogue of Frankfort Books, 65
Bayle, Pierre, 348
Beauty, 281, 283;
reason apprehends true, 281
Bellarmino, censor of Bruno’s works, 89
Berti, Domenico, 5, 8, 10, 11, 94, 95, 333, 357
Besler, Bruno’s pupil and copyist, 114–17
Bible’s teaching, the, 299
Bochetel, Maria de, 47
Body, distraction of the, 288
Bodies, movements of, 216;
prime, 224
Brunnhofer, 3, 18, 41, 51, 60, 64, 89, 114, 301, 337, 345, 354
Bruno, Giovanni, father of Bruno, 3
Bruno, Giordano (Filippo), birth and family, 3;
childhood, 5, 357;
at Naples, 8, 121;
enters Dominican Order, 9;
became priest, 9;
charges of heresy, 9, 10;
at Rome, 10;
at Venice, 11, 66;
at Padua, 12, 69;
at Geneva, 12;
before Consistory, 15;
at Toulouse, 16, 17;
Doctor in Theology and professor, 16;
at Paris, 17, 18;
Reader at the university, 20;
at London, 21;
at Oxford, 21;
impressions of Oxford, 25;
relation to Mauvissière, 27;
on Mauvissière, 29;
admiration for women of England, 41;
hostility in England, 45;
consults Bishop of Bergamo, 48;
associate of College of France, 49;
at Marburg, 51;
at Wittenberg, 52;
at Helmstadt, 60;
denounced by Mocenigo at Venice, 72, 73;
examination before Tribunal, 74, 294, 357;
defence, 75;
creed, 76, 77, 109;
abjuration of errors, 81;
remitted to Rome, 84;
orthodoxy, 87;
death, 92–96;
grounds for death, 97;
mission, 103;
dislike of pedantry, 105;
originality, 107;
optimism in philosophy,
111, 175, 313;
works published during imprisonment and posthumously, 113–17;
interest in Greek philosophy, 125;
and Cusanus, 147;
religion, 297;
rationalism, 301;
restoration of name, 351
Publications—Italian Dialogues, 5, 29, 34, 45, 127;
Sigillus Sigillorum, 5, 12, 17, 37, 111, 112, 137, 140, 297;
Le Opere Italiane, 5, 89;
Opera Latina, 6, 7, 12, 17, 20, 22, 40, 80, 96, 106, 113, 114, 122, 126, 127, 134–37, 140, 141, 151, 178, 180, 181, 183, 184, 188, 196–200, 202, 207, 209–11, 213, 216, 230, 231, 235, 236, 242, 243, 260, 261, 266, 292, 295, 297, 298, 302–4, 307, 310, 311, 313–16, 318–20, 334, 335;
De Immenso, 8, 48, 51, 62, 65, 108, 122, 133, 152, 180, 183, 185, 186, 191, 192, 196, 203–08, 212, 213, 215, 218, 221, 223, 226, 307, 311, 315;
Signs of the Times, 11;
Ark of Noah, 11;
Cabala, 11, 40, 41, 102, 107, 149, 219, 252, 265, 270, 308;
Cena, 12, 23, 25, 27, 33, 35, 37, 41, 103, 104, 106, 108, 123, 125, 126, 152, 161, 163, 170, 216, 219, 268, 299, 300, 301, 310, 327;
Clavis Magna, 17, 37;
“The Thirty Divine Attributes,” 17;
De Umbris, 18, 19, 103, 107, 115, 310, 324;
Ars Memoriæ, 18;
Cantus Circæus, 18, 37;
De Compendiosa Architectura, 19, 140, 141;
Il Candelaio, 19, 106;
Oratio Consolatoria, 21, 60, 260, 298;
Explicatio Triginta Sigillorum, 22, 26, 34, 37;
“Immortality of the Soul” and “The Five-fold Sphere,” 25;
Causa, 25, 29, 30, 33, 35, 38, 106, 124–26, 132, 133, 135, 137, 138, 150, 153, 155, 200, 302, 309, 340;
Infinito, 28, 108, 125, 131, 142, 180, 185, 192, 217, 221, 224, 310, 357;
Spaccio, 32, 39, 40, 46, 57, 130, 131, 144, 149, 160, 224, 252–54, 265, 296, 302, 306, 307, 341;
Heroici Furori, 32, 41, 42, 100, 126, 129, 134, 137, 252, 253, 302, 310, 313;
Modern and Complete Art of Remembering, 37;
Centum et Viginti, Articuli De Natura et Mundo, 49;
De Lampade Combinatoria, 53, 139, 261;
De Lampade Combinatoria Lulliana, 54;
De Specierum Scrutino, 54, 59, 114;
De Progressu Lampada Venatoria Logicorum, 55;
De Minimo, 62–65, 106, 116, 160, 163, 178, 223, 226, 228, 234–36, 238–41, 243, 312, 313, 320;
De Monade, 62, 65, 80, 149, 150;
Articuli adv. Mathematicos, 110, 244, 295, 318, 335;
Summa terminorum metaphysicorum, 113, 304, 305, 308, 321, 341;
Artificium perorandi, 114;
Lampas Triginta Statuarum, 114, 295, 313, 314, 320, 321;
De Magia, et Theses de Magia, 116;
De Magia Mathematica, 116, 137;
De Rerum Principiis et Elementis et Causis, 116;
De Medicina Lulliana, 117, 139;
De Vinculis in genere, 117, 134, 266;
Acrotismus, 180, 217, 223, 225, 226
Budgell, Eustace, in Spectator, 348
Buhle, History of Philosophy, 352
Burton, Robert, Anatomy of Melancholy, 347
Cabala, Hebrew, 130, 131
Camden’s Elizabeth, 24
Cardanus, 150
Carrière, Moritz, 339
Cause of nature, efficient, 157, 184;
formal, 158;
final, 158
Change, ceaseless, 205, 210, 221
Christianity, attack on, 225
Cicala, Mount, 5, 7
Clemens, F. J. 142, 266
Coincidence of all things in One, 172, 176;
of contraries, 176, 179, 209;
verifications of, 177–79
Comets, Bruno’s theory of, 212
Commerce, the evils of, 269
Company of St. John the Beheaded, 95, 96
Contarini, Venetian procurator, report of, 84
Continuum not divisible, 237
Copernicanism, a heresy, 89;
influence of, on Bruno, 110
Copernicus, 150–52;
De orbium cœlestium Revolutionibus, 150
Culpepper, Warden of New College, 26
Cusanus. See Nicolaus of Cusa.
Death and life contrasted, 289
Democritus, 126
Descartes, 334–36
Desire, human, 181
Dicson, Alexander, 35, 36;
De Umbra Rationis, 36, 324
Disputation of Pentecost, 49
Divine essence, attributes of, 193;
union with the, 280;
finite soul and mind, 307
Divinity of Christ, 79;
of matter, 157
Domenico da Nocera, 71, 75
Dominicans, the, 8, 357
Douglas, Archibald, 47
Dufour, Théophil, 14
Earth, the, 208; as centre of gravity, 190;
its movements, 211;
and suns, 211
Eglin, Raphael, 64, 113
Egyptian theosophy, 130;
religion, 305
Elements, the, 185;
in isolation, 209
Elizabeth, Queen, 21, 30, 31, 47, 81;
the London of, 41, 45
Empedocles, 126
England, works published in, 37
Epitaph, Bruno’s, 99
Erlangen Codex, 116
Ether, the, 206, 245
Euclid, simplification of, 243
Evolution, theory of, 270
Existences, finite, 173;
differ, all, 235
Faith and works, 254
Faye, Anthony de la, 14
Ficino, Marsilio, 128
Figure in body and space, 189
Finite soul and divine mind, 307
Fiorentino, in Giornale de la Domenica, 6
Fire, Bruno’s theory of, 209
Florio, 21, 35, 43;
“First Fruites,” 35;
translation of Montaigne, 35
Form, intellect as, 158, 160;
natural, 165
Franco, Nicolo, 39
Frankfort, works published at, 51, 62, 66, 114;
petition to council of, 63
Furor (inspiration), kinds of, 279
Gassendi, Pierre, 336, 337
Gemistus, Georgius (Gemistus Plethon), 127, 128
Gentile, Alberico, 53
God in us, 291, 316;
love of, 291–93, 342;
man and, 298;
in nature, 315;
in himself, 317
Goethe, 352
Golden Age, the, 266
Greville, Sir Fulke, 27, 33, 43, 357
Grün, professor of philosophy, 54
Gwinne, Matthew, 35, 43
Hegel, 353;
De Orbitis Planetarum, 108
Helmstadt, Bruno at, 60, 61
Hennequin, John, 49
Henry III., 17, 18
Heraclitus’ fire, 125
Heretical propositions, the eight, 90
Heumann, Acta Philosophorum, 350
Iamblichus, 129
Ideas, abstract, 196
Identity in God, 167;
in kind of all beings, 215
Imagination of Bruno, 107
Immaculate conception, rejection of, 109
Immortality, 159;
meaning of, 309;
individual, 311
Indifference of all things in the Infinite, 173
Infinite and the finite, the, 187, 307;
action between the, 187;
relation of, 188
Intellect, 282, 341
Intelligence and Love, 290;
instinct and, 219
Isolation, no elements in, 209
Jacobi, F. H., Letters on Spinoza’s Philosophy, 351
Jews, antipathy towards the, 265
Judgment, 262;
based upon sensations, 234
Juvenal, 104
Kepler, 333
Knowledge of God, 194;
principles of, 229;
relativity of, 233;
Bruno’s Summum Bonum, 276
Lacroze, 345, 346, 350
Lagarde, 5, 11, 12, 23, 25, 27, 28–31, 36, 40, 42, 46, 57, 102–8, 124, et seq., 142, 144, 150, 154–65, 167–69, 172, et seq., 185, 193, 216, et seq., 252, 253, 255–57, 259, 261 et seq., 276–93, 296 et seq., 357
Law, function of, 262
Leibniz, Monadology, 224;
and Bruno, 343;
Bruno’s influence on, 345;
on Bruno, 347
Lessing’s idea of myths anticipated, 108
Life, one principle of, 199;
the practical, 261;
the strenuous, 279;
and death contrasted, 289
London of Elizabeth, the, 42, 45
Love, degrees of, 281;
intelligence and, 290
Lucian’s Parliament of the Gods, 39
Lucretius, 127;
De rerum natura, 127
Lully, Raymond, 138–41;
Art of Reasoning, 115, 139, 333
Luther, 57
Magnus, Albertus, 137
Man and the animals, 270;
and God, 298
Matter, divinity of, 157;
spirit and, 161;
and form, 163, 168;
deduction of, 163;
the true substance, 165;
as potentiality, 166;
substrate of the spiritual world, 168;
the ultimate unity, 171
Matthew, Tobias, 26
Mauvissière, 26, 27, 29, 47;
Teulet Papers, 23;
Salisbury Papers, 47
Melanchthon, 52
Mendoça, Bernardino di, 31, 32
“Metaphysical Remains,” 113
Minima, the three, 227;
in the classification of the sciences, 229
Minimum, relativity of, 227;
as substance, 230;
indestructible, 231;
mathematics of the, 241
Miracles and deceit, 257
Mirror of God, 182
Mocenigo, Giovanni, 66, 67, 70, 72, 73, 75
Moisture, a material element, 207
Mordente, Fabrizio, 51, 358
Morehead, W., 39, 349
Morosini, Andrea, 71
Mystical and naturalistic attitude compared 110, 111
Naples, Bruno at, 8, 121;
cloister at, 9
Nature as one and many, 169;
permanence of beauty, harmony, 175;
uniformity of, 203;
and spirit, 251
Necessity and liberty, 195
Neoplatonist school, 127, 128;
mysticism of the, 110, 134
Nicodemo, Lionardo, 348
Nicolaus of Cusa, 141, 176;
sketch of his philosophy, 142–48;
De Docta Ignorantia, 143, 145, 257;
and Bruno compared, 144, 146;
Alchoran, 145;
De Ludo globi, 147;
De Idiota, 149;
De Conjecturis, 148;
De Visione Dei, 148;
De Venatione Sapientiæ, 148
Nigidius, Petrus, 51
Nola, 3, 4, 7
Object of De Minimo, 226
Ovid, Metamorphoses, 99
Oxford and Aristotle, 21, 22;
Bruno’s impressions of, 25
Padua, 12, 69
Paracelsus, 149, 150;
ad miraculum medicus, 150
Paris, 18
Perfection, abstract conception of, 198;
plurality and, 199;
nature of, 201;
progress and, 285
Peripatetic philosophy, theses against, 49;
criticism of theory, 49
Philosophy, practical test of a perfect, 112;
Bruno’s—Matter and spirit, 159;
necessity and liberty, 195;
similarity in composites, 234;
time and space, 237;
part and limit, 239;
peace and liberty, 261;
sincerity, 264;
temperance, 265;
evolution, 270;
avarice, 272;
fortune, 272;
courage, 273;
simplicity, 273;
solicitude, 274;
beauty, 281, 283;
love, 281, 290
Pius V., Pope, 39
Plato, Timæus, 131;
Republic, 131
Platonism, Platonists, 128, 133
Plethon. See Gemistus, Georgius
Plotinus, 132, 133;
Enneads, 132, 168
Pognisi, Giordano Bruno, 96
Prague, 59
Pre-Aristotelians, the, 125
Predicates of God, 114;
of substance and nature, 115
Primum mobile, the, 185
Principle: cause, 155;
first or absolute, 166
Process, the infinite, 284
Progress, human, 269;
and perfection, 285
Prudence, the virtue of deliberative faculty, 275
Quarterly Review, 27, 34, 348
Ramus, Petrus, Dialectic of, 16, 324
Ratio or discursive thought, 341
Rationalism in Bruno, 301;
mediæval, 305
Reality of things, timeless, 321
Reuchlin, Johann, De arte cabbalistica, 131
Riches and poverty, 271
Riehl, Giordano Bruno, 69
Roche, La, Memoirs of Literature, 94
Roman people, Bruno on, 263
Rome, Bruno at, 10;
tribunal at, 91
Rudolph II., 59
Savolina, Fraulissa, mother of Bruno, 3
Schelling, 352
Scholastics, the, 137
Schopenhauer, 354
Schopp, Gaspar, 40, 94;
letter on Bruno’s death, 92, 350
Self-consciousness, 273
Sense-knowledge, relativity of, 232
Shakespeare, 34, 35
Sidney, Sir Philip, 12, 27, 31, 32, 35, 59, 357
Sigwart, 3, 52, 63–65, 67, 86, 337, 340, 342
Soul, the goods of the, 271;
the body, 286;
functions of the, 286;
hierarchy of, 313
Soul-principle in bodies, 216, 224
Spagnolo, Alfonso, 48
Spenser, Edmund, Cantos on Mutability, 33;
Færie Queen, 33
Spinoza on Bible interpretation, 108;
and Bruno, 176, 337–43;
De Deo seu Homine, 340, 342;
Ethics, 341
Spirit and matter, 161;
unity of, and body, 170
Stars, souls of the, 217
Stein, Ludwig, 346
Superstition and natural law, 7
Tansillo, affection of Bruno for, 5;
quoted, 283
Tasso, Aminta, 36, 268
Telesio, De natura rerum, 150
Temple of Wisdom, the, 57;
builders of, 128
Tennemann, Wilhelm G., 352
Theism in Bruno, 319
Theophilus of Varrano, 121
Tiraboschi, Girolamo, historian, 107
Tocco, Felice, Conferenza, 90;
Le Opere Latine de G. Bruno, 114, 225;
criticism of Lampas Triginta Statuarum, 115;
Le Opere Inedite di G. Bruno, 115, 116;
Le Fonti piu recenti, 138, 149
Toland, John, 38, 94, 349
Trinity, rejection of the, 109;
Cusanus’ proof of the, 145;
interpretation of the, 294, 295
Trismegistus, Mercurius or Hermes, 129
Truth, philosophical and theological, 76;
the “implicit universe,” 274, 275;
the twofold, 303
Universe, infinite in extent, 182, 183;
perfection of the, 190
Vacuum, the, 240
Vanini, Lucilio, burnt as a heretic at Toulouse, 17, 334
Vautrollier, bookseller, 34, 358
Venice, works published at, 11;
tribunal at, 73, 294, 357;
relation between, and the Pope, 85
Verifications of coincidence, 177
Vico, Marquis of, 12
Virtues, table of the, 259
Wagner in Bruno’s Opere Italiane, 89
Waldensian persecution, 8
Watson, Thomas, Compendium Memoriæ Localis, 36, 325;
translation of Tasso’s Aminta, 36
Whole and its parts, the, 186
Williams, L., 41
Wisdom reviewed, 275
Wittenberg, Bruno at, 51, 52;
works published at, 54, 55;
lectures at, 114;
notes dictated at, 115
Wittmann, Archiv für Geschichte der Philosophie, 135, 136
Works, Marburg edition, 113;
State edition, 113–115;
published during imprisonment and posthumously, 113–117;
Noroff collection, 116, 117
Worlds, innumerable, 191, 194;
decay of, 221
Zurich, Bruno at, 64;
work published at, 113
THE END
Printed by R. & R. CLARK, LIMITED, Edinburgh
FOOTNOTES:
[1] Brunnhofer, p. 321, Appendix.
[2] Sigwart, i. p. 118 (note 5).
[3] Berti, Vita di S. B., p. 28.
[4] Bartholmèss, vol. i. p. 26.
[5] Lagarde, 452. 23.
[6] V. additional note.
[7] Lagarde, Op. Ital., p. 101.
[8] i.e. Heightening of normal powers.
[9] Op. Lat. ii. 2. 184.
[10] On Bruno’s family v. Fiorentino, in the Giornale de la Domenica (Naples), for Jan. 29, 1882.
[11] De Magia, Op. Lat. iii. Op. 430, 431.
[12] De Immenso, v. Op. Lat. i. 2. p. 120.
[13] De Immenso, iii. (i. 1. 313).
[14] Ct. the punning line “Domini canes evangelium latrantur per totum orbem.”
[15] Berti, p. 50.
[16] Cf. Spaccio de la Bestia, Lag. p. 552, 1.
[17] Venetian Documents, No. 8.
[18] Docs. 8 and 13.
[19] Vide additional note.
[20] Doc. 1 (Berti, p. 378).
[21] Tasso came about the same time, to be repulsed as plague-stricken from the gates.
[22] Doc. 9. Berti, p. 393 (a line is omitted in the 2nd Edition).
[23] Lag. 147. 21.
[24] Fra Paolo Sarpi was at this time teaching philosophy in one of the monasteries in Venice, but Bruno does not seem to have met him.
[25] Sig. Sig. (Op. Lat. ii. 2. 191).
[26] Cena, Lag. 143. 40.
[27] Doc. 9.
[28] Giordano Bruno à Genève (1579), par Théophil Dufour: v. Berti, pp. 449 ff.
[29] From the Register of the Council.
[30] Register of Consistory, 1577–1579.
[31] Bartholmèss, i. pp. 62, 63 (with note).
[32] Vide De Umbris (Op. Lat. ii. 1. p. 65, cf. p. 87).
[33] Brunnhofer’s Giordano Bruno, etc., p. 25.
[34] Introd. to De Umbris.
[35] Bartholmèss, I. 74.
[36] Vide Acrot. Camoer. Epistle to the Rector of the University (Filesac.). Op. Lat. i. 1. 56, 57.
[37] Artificium Arist. Lull. Ram. 1615.
[38] Cf. Orat. Consol. (i. 1. 32).
[39] Op. Lat. ii. 2. pp. 76–8.
[40] Cena, L. 176, 37 ff.
[41] Teulet Papers, ii. p. 570 (May 16, 1583).
[42] Op. cit., p. 693.
[43] Camden’s Elizabeth.
[44] The MS. of Dido, which was acted by Christ Church men, is still preserved in the library of Christ Church.
[45] Lag. p. 120 ff.
[46] L. p. 220.
[47] 1546–1628. Studied at University College; President of St. John’s, 1572–7; Dean of Christ Church (to 1584); afterwards Archbishop of York: “One of a proper person (such people, ceteris paribus and sometimes ceteris imparibus, were preferred by the Queen) and an excellent preacher”—(Fuller, quoted in the Dict. Nat. Biog.)
[48] Warden of New, 1573–99; Dean of Chichester, 1577.
[49] Vide Trig. Sigilli, Dedication.
[50] Vide add. note.
[51] Doc. 9, Berta, p. 305. “Castelnuovo, in casa del qual non faceva altro se non che stava per il suo gentilhomo.”
[52] Preface, L. 305.
[53] Lag. 264, 20.
[54] L. 143.
[55] L. 226. 25 ff.
[56] Mauvissière’s successor was nominated in Nov. 1584, although he did not leave until a year later.
[57] Vide add. note.
[58] First pointed out, I believe, by Mr. Whittaker in Essays and Notices, 1895 (v. the note to Giordano Bruno, p. 94).
[59] Cf. the Quarterly Review, Oct. 1902. The references are Tschischwitz: Shakespeare-Forschungen—Hamlet, 1868; W. König, Shakespeare-Jahrbuch, xi.; Frith’s Giordano Bruno; on the other side Beyersdorff, Giordano Bruno und Shakespeare (1889); Furness in the New Variorum Shakespeare.
[60] Vide add. note.
[61] Lag. 223. 4.
[62] Vide infra, part ii. ch. 9.
[63] In the Aminta.
[64] Sigillus is really a diminutive of “Signum” in Bruno’s view; “Seal” therefore means much the same as “Sign.”
[65] “Venezia” on the title-page.
[66] Again “Venetia.” The Introduction is translated in A collection of several pieces, by Mr. John Toland, 2 vols., London, 1726.
[67] “Parigi.” Translated, except for the introductory letter to Sidney, in Sp. dalla Best. Triom., or the Expulsion of the Triumphant Beast, London, 1713; attributed to W. Morehead.
The Spaccio was in its outward form, no doubt, suggested by Lucian’s Parliament of the Gods. Fiorentino has pointed out that Niccolo Franco had made use of a similar idea in a dialogue published in 1539, in which he described a journey to heaven, where he was at first refused admittance; he had a parley with the Gods, until, with the aid of Momus, he obtained permission to enter, conversed with Jupiter, received some favours, and returned. Franco was impaled in 1565 by Pope Pius V., hence perhaps the absence of his name in Bruno. Perhaps the idea of the Spaccio was also determined by a prophecy of the Bohemian Cipriano Leowicz (“On the more signal great conjunctions of the planets,” 1564), that about the beginning of April 1584 would occur a reunion of almost all the planets in the sign of Aries, and it should be the last in that sign. It was inferred that the Christian religion would also come to an end then. This would agree with the reason given above for Bruno’s preface, viz. that he was leaving England in 1584, Mauvissière’s term having expired.
[68] Lag. 417.
[69] Ib. 408.
[70] Parigi is on the title page.
[71] Op. Lat. ii. 3, 237.
[72] Also Parigi. Translated in “The Heroic Enthusiasts,” an Ethical Poem, by L. Williams, London, 1887. (The Argument or Summary, and the Apology of Bruno, are omitted.)
[73] Lag. 123. 3. Cf. Her. Fur. 747. 19—“le belle et gratiose Ninfe del Padre Tamesi,” 749. 40, “Leggiadre Nimphe, ch’ a le’ herbose Sponde del Tamesi gentil fatte Soggiorno,” and 753. 10.
[74] Lag. 144. 10.
[75] Lag. 406. 17 (Spaccio).
[76] Lag. 292.
[77] 521. 27 ff.
[78] 551. 38, 522. 23, 550. 2, 490. 3.
[79] Salisbury Papers, iii. p. 112.
[80] Doc. 9.
[81] Doc. 17. Berti, p. 426, 427.
[82] Landseck’s Bruno.
[83] Vide Op. Lat. vol. iii. Introd. p. xxxix.
[84] Centum et Viginti Articuli De Natura et Mundo, adv. Peripateticos, Paris, 1586; and “J. B. N. Camoeracensis Acrotismus, etc.” Wittenberg, 1588. “Camoeracensis” qualifies Bruni,—“of the College of Cambray.” Acrotismus is barbarous Latinising of Ἀκρόασις.
[85] Op. Lat. i. 1. 63.
[86] i. 1. 65.
[87] Ib. 68, 69.
[88] Figuratio Aristotelici Physici Auditus, Paris, 1586. Dialogi Duo de Fabricii Mordentis Salernitani prope divina adinventione ad perfectam cosmimetrae praxim, Paris, 1586. Vide add. note.
[89] Doc. 9.
[90] Eglin, a pupil of Bruno, was Professor of Theology at Marburg in 1607 (Brunnhofer, p. 60).
[91] Sigwart. The university has since been united with that of Halle, the seat being at the latter place.
[92] De Specierum Scrutinio et Lampade Combinatoria Raimundi Lulli, “the omniscient and almost divine hermit doctor.” Prague, 1588.
[93] Krell was imprisoned, and put to death ten years later.
[94] Vide Spaccio, Lag. 516. 11, and 553. 21 ff.
[95] De Specierum Scrutinio, vide supra, p. 54.
[96] Published 1589, Helmstadt.
[97] Bk. iv. ch. 10.
[98] Cf. Frith’s Bruno, p. 200.
[99] Vide Brunnhofer and Sigwart.
[100] Censor’s Register: Frankfort Archives.
[101] Sigwart, and Op. Lat. vol. iii. introd. p. xxix.
[102] Bassäus Catalogue of Frankfort Books from 1564–1592, printed 1592 (Sigwart).
[103] Doc. 6 (Ciotto’s evidence).
[104] Doc. 8 (Bruno’s own statements).
[105] Sigwart, Kl. Schriften, i. p. 302.
[106] Vide Op. Lat., vol i., introd. p. xx.
[107] Bertano described him as lecturing at Padua to some German scholars (Doc. 7). On Besler, and Bruno’s connection with him, v. Stölzle, Archiv f. Geschichte d. Phil., iii.
[108] Riehl, Giordano Bruno.
[109] Doc. 15, Morosini’s evidence.
[110] Doc. 17 (Bruno). Cf. 16 (Ciotto re-examined), and 9 (Bruno).
[111] Doc. 10.
[112] Ambassador in Paris during Bruno’s first visit (1582).
[113] The Nuncio was sometimes represented by his auditor, the Patriarch by his vicar.
[114] i.e. orthodox, right-thinking.
[115] Bruno refers to the Pythagorean doctrine, quoting the Æneid, vi. 724 ff.: Principio cœlum... mens agitat molem.
[116] De Monade (Op. Lat. i. 2. p. 415).
[117] Doc. 17.
[118] Doc. 24. Venetian State Archives.
[119] Doc. 25. State Archives.
[120] Docs. 26, 27.
[121] Roman Documents, III.
[122] It must not be left out of mind that documents have occasionally been tampered with, and statements put into the mouths of witnesses which are in substance false, as Fiorentino hints concerning these reports of Bruno’s trial. But there is no special reason for doubt here.
[123] It is officially stated that there are no further documents.
[124] Wagner’s introduction to Bruno’s Opere Italiane, p. 7.
[125] Conferenza, p. 86.
[126] For the part of this letter relative to Bruno, v. Bartholmèss (with French translation), Berti and Frith.
[127] The letter was translated into English by La Roche, Memoirs of Literature, vol. ii., and by Toland, Misc. Works, vol. i. Schopp refers to Bruno’s death in a work published in 1611 (i.e. several years before the letter itself was published) as having occurred ten years earlier (Berti, p. 10).
[128] Berti, p. 326, n. 1.
[129] Pognisi, Giordano Bruno e l’ Archivio di San Giovanni Decollato, Torino, 1891, and vol. iii. of Op. Lat. introd.
[130] Metam. xv.
[131] Cf. Her. Fur. 623. 20 ff.
[132] Lag. 564. 25.
[133] E.g. cf. De Umbris, p. 10 ff., and Magia Math., Op. Lat. iii. 5. 506.
[134] Lag. 141. 5.
[135] Cena, Lag. 125. 12 ff.
[136] Juvenal, i. 3. 300.
[137] Lag. 129. 7.
[138] Lag. 318. 5.
[139] Lag. 619. 20. Cf. also 700. 25, 717. 39.
[140] Lag. 718. 26.
[141] Lag. 223. 14 ff., cf. 242. 35, and De Minimo, bk. iii. 1.
[142] De Minimo, Op. Lat. i. 3, 135.
[143] In his De Orbitis Planetarum, 1801, Hegel “demonstrated” that the number of planets could not exceed seven. Before it appeared, Piazzi had discovered Ceres.
[144] Art. Adv. Math. Epist. Ded. (i. 3. 4).
[145] Sig. Sig. (ii. 2. 192.)
[146] Works published during Bruno’s imprisonment, and posthumously.
[147] Cf. Op. Lat. vol. i. pt. 4. Also in Gfrörer.
[148] Cf. p. 67, l. 11.
[149] Brunnhofer (p. 81) suggests that the first part contains the exoteric, the second the esoteric teaching of Bruno. But as Tocco (Opere Latine di G. B., p. 136) rightly points out, some such knowledge of Aristotelian terms as that in Part i. would form a necessary preliminary to the study of philosophy in Bruno’s time. He makes use of the Aristotelian terms to express ideas quite different from those of Aristotle.
[150] Op. Lat. ii. 2. 333.
[151] Vide Tocco, Opere Inedite di G. B. Napoli, 1891.
[152] Op. cit. p. 77.
[153] Vide Op. Lat. iii., Introduction by Vitelli; but according to Stölzle (Archiv für Gesch. d. Phil. iii. 1890) and Tocco (Op. Ined., p. 99) they belong to the first stay in Paris. The latter adds that they may have been repeated in Wittenberg.
[154] Under the heading “Time” (de tempore) there is a short treatise on Astrology.
[155] Doc. 8: the words suggest a special training in Latin, Greek, Philosophy, and Rhetoric,—not the whole Trivium and Quadrivium of the ordinary education of the day, as Berti supposes.
[156] Cf. Op. Lat. ii. 2. 61; ii. 3; i. 4. 39, 65, 69; i. 1. 256, etc.
[157] i. 4. 21; i. 1. 223; i. 1. 231.
[158] A compendium of Aristotle’s Physics.
[159] Op. Lat. i. 4. 131 ff.
[160] (De Immenso, iii. 3), Op. Lat. i. 1. 340.
[161] Lag. 131.
[162] Op. Lat. ii. 2. 133.
[163] Lag. 239.
[164] Ib. 252. Cf. Bacon’s Nov. Org. i. 54:—“Aristotle, who altogether enslaved his natural Philosophy to his Logic, and so rendered it nearly useless and contentious,” (vide infra, ch. 9).
[165] Lag. 256.
[166] Ib. 280.
[167] Nov. Org. i. 62.
[168] (De l’ Infinito), Lag. 324.
[169] Lag. 231.
[170] Ib. 183. Cf. Op. Lat. i. 1. 282, 288.
[171] Cf. Op. Lat. i. 1. 96, 3. 26, 3. 271; i. 1. 291; i. 3. 26; iii. 70, etc.
[172] Lag. 282.
[173] Op. Lat. ii. 2. 196, and (Her. Fur.) Lag. 722. 35.
[174] Cena, Lag. 237. 9. Cf. Her. Fur. Lag. 722. 35.
[175] Lag. 256. 25, 273. 25. Cf. Op. Lat. i. 1. 377.
[176] i. 1. 272.
[177] i. 2. 148.
[178] i. 3. 140.
[179] Causa, Lag. 247.
[180] Op. Lat. i. 3. 169.
[181] Cf. Her. Fur., Lag. 636. If not by Iamblichus, this work issued certainly from his school, to which Julian the Apostate belonged.
[182] E.g. Op. Lat. i. 1. 376.
[183] Ibid.
[184] Op. cit.
[185] Op. Lat. i. 2. 409.
[186] Lag. 532.
[187] i.e. creative or original.
[188] Spaccio, Lag. 533. Bruno was probably acquainted with the De arte cabbalistica (1517) of Reuchlin the Platonist, and with Pico of Mirandula’s Cabalistarum selectiora obscurioraque dogmata. Of the Cabala itself the first part (Creation) was published in Hebrew at Mantua 1562, a translation into Latin at Basle 1587: the second part, The Book of Splendour, Hebrew, 1560, a translation, not, as it seems, until the following century. It is unlikely that Bruno read Hebrew, although he makes use of Hebrew letters among his symbols. But there were many writings on the Cabala from which he could have derived his idea of their teaching—e.g. Agrippa’s Occulta Philosophia, to which he was indebted for much of the De Monade. The Cabala (i.e. “traditional teaching”) is a collection of dogmas made about the ninth and thirteenth centuries; it was certainly influenced by Neoplatonism, and contained the interpretation of creation as emanation in graduated series of beings from the one supreme Being, of the Logos or Divine Word as intermediary between the Supreme and the lower beings (viz, the material world and all sensible objects): the elements of the Logos are the Sephiroth, the ten numbers of Pythagoras, corresponding to the chief virtues or qualities; next to these are the ideas or forms, then the world-souls, and last of all material things.
[189] Causa, Lag. 231.
[190] Op. Lat. i. 2. 196.
[191] Ib. ii. i. 48.
[192] Plotinus, Enneads, ii. 4. 4; cf. Bruno’s Causa, Lag. 267.
[193] Causa, Lag. 271; cf. Plot. Enn. ii. 4. 3.
[194] i. 2. 117.
[195] Vide Munk, Mélanges de Philosophie juive et Arabe, Paris, 1589; and Dictionnaire des sciences Philosophiques, Paris, 1844–52.
[196] Ibn Sina, 980–1037 A.D.; cf. Op. Lat. iii. 458, 475.
[197] Op. Lat. i. 1. 223, called by Bruno Hispanus, but really an Arabian, Ibn Badja,—d. 1138.
[198] A Jew, Ibn Gebirol, fl. 1050.
[199] Al Ghazzali, 1059–1111 A.D.
[200] Cf. Op. Lat. iii. 696.
[201] Vide Wittman, Giord. Bruno’s Beziehungen zu Avencebrol in the Archiv für Geschichte der Phil. 13. 2 (1900).
[202] Causa, Lag. 253; cf. 246, and Op. Lat. iii. 696.
[203] Causa, Lag. 265.
[204] Cf. Wittman, loc. cit.
[205] Cena, Lag. 170.
[206] Her. Fur. Lag. 742. Algazel is connected with Averroes by Bruno in another argument against authority,—that the mere habit of and familiarity with a given belief does not authorise its truth, for “those who from boyhood and youth are accustomed to eat poison, come to such a state that it is transformed into a sweet and good nourishment for them, and on the contrary they come to abhor what is really good and pleasant according to common nature.”
[207] A Latin translation of Averroes’ Commentaries was published in 1472, and one of his criticisms of Algazel (Destructio destructionis) in 1497 and in 1527.
[208] Causa, Lag. 271, and Op. Lat. i. 2. 411.
[209] i. 1. 370.
[210] Causa, Lag. 271: on Averroes cf. Op. Lat. i. 1. 221, 224, 337, 338, etc.
[211] Her. Fur. Lag. 677.
[212] Op. Lat. i. 1. 16. Albertus lived from 1193 to 1280 A.D. There are frequent references to the spurious writings attributed to him, in Bruno’s De Magia Mathematica, etc.
[213] i. 2. 415. Cf. Sig. Sig. ii. 2. 190, for a reputed miracle related of Saint Thomas.
[214] Cf. the ridicule in Lag. 361 and 563.
[215] Causa, Lag. 246.
[216] Tocco, Fonti piu recenti, etc., p. 538.
[217] Besides the several works on the Art of Reasoning, Lully had written also on theology and on medicine, and Bruno, in his (posthumous) Medicina Lulliana, gave a compendium of the latter group of writings.
[218] De Lampade Combinatoria, Op. Lat. ii. 2. 234.
[219] Faber Stapulensis (c. 1500), and Carolus Bovillus (c. 1470–1553). Both were rather followers of Cusanus.
[220] Op. Lat. ii. 2. 242.
[221] ii. 2. 61.
[222] Op. Lat. ii. 2. 329, 3. 297.
[223] De Comp. Arch. ii. 2. 42.
[224] i. 1. 17. On Cusanus v. Falckenberg, Grundzüge der Philosophie des Nicolaus Cusanus, 1880, Uebinger, Philosophie des N. C., 1880, and Gotteslehre des N. C., 1888, F. J. Clemens, Giord. Bruno und Nikolaus von Cusa, 1847, Scharpff, Des N. von C. wichstigste Schriften, 1862.
[225] Infinito, Lag. 348.
[226] Cf. Cusanus’ De docta ignorantia.
[227] Spaccio, Lag. 420.
[228] De docta ignorantia, i. 7. Alchoran, ii. 7, 8.
[229] Doct. ignor. ii. 7.
[230] De Possest.
[231] Alchoran, ii. 6.
[232] Cusanus, De Ludo globi, bk. i.
[233] Cusanus, De Idiota, iii. (De Mente, 9).
[234] Cusanus, De Conjecturis, i. 4.
[235] Id. De Visione Dei, 10.
[236] Id. De Venatione Sapientiae.
[237] De occulta philosophia.
[238] De Vanitate Scientiarum.
[239] Tocco. Fonti piu recenti, etc. p. 534.
[240] Theophrastus Bombastes von Hohenheim, 1493–1541.
[241] Lag. 247.
[242] i. 1. 17. In the Sig. Sig. ii. 2. 181, he is put forward as an example of the value of the life of solitude:—“Paracelsus, who glories more in the title of hermit than in that of doctor or master, became a leader and author among physicians, second to none”—a reference to the title of Eremita, which Paracelsus took, however, from his birthplace Einsiedeln, and to his well known and strongly expressed contempt for the learning of books.
[243] 1501–1576 A.D.
[244] The first two books of the De natura rerum were published in 1565.
[245] Op. Lat. i. 1. 17.
[246] Cena, Lag. 124.
[247] Bruno praises and gives long extracts from Copernicus in the De Immenso, bk. iii. ch. 9.
[248] De la Causa, etc.
[249] Lag. 229.
[250] Lag. 229.
[251] De la Causa, principio et uno, 1584.
[252] Lag. 230.
[253] Ib. The terms correspond to Aristotle’s ἀρχή and αἴτιον, respectively; no clear distinction was drawn between their meanings by Aristotle, however. Bruno’s aim is to contrast the inwardly active, immanent principle of life and of movement with the transient, outwardly active cause, and to interpret nature, as a whole, as the manifestation of some such inward principle, rather than as a mechanical system to which the impulse was given from without.
[254] Lag. 231. 38. The Intellectus is identified also with the Pythagorean world-mover (Verg. Aeneid, vi. 726); the “World’s Eye” of the Orphic Poems; the “distinguisher” of Empedocles; the “Father and Progenitor of all things” of Plotinus.
[255] Lag. 232. 24.
[256] Lag. 232. 33 ff.
[257] On Perfection, vide infra, p. 199.
[258] Lag. 233. 27. Cf. Arist. De Anima, ii. 1.
[259] Cf. Arist. De Anima, ii. ch. 1 and 2.
[260] Lag. 238. 34.
[261] Cf. Lucretius.
[262] Lag. 202. 40.
[263] Cf. e.g. 238. 12, when the form or soul is said to be one in all things, and differences are said to arise from the dispositions of matter.
[264] Vide infra, ch. 5.
[265] Lag. 240. 28.
[266] Lag. 242. 7.
[267] Epist. Proëm., Lag. 203. 19. When he wrote the De Minimo the question had at least presented itself to Bruno as requiring solution: vide bk. iv. (Op. Lat. i. 3. 274). Individual differences are referred to two possible sources—the different compositions of the forms or ideal types, and the varied dispositions of matter; and it is suggested that the latter of these may derive from the former.
[268] Lag. 246. 37.
[269] Lag. 248. 17. The apparent conflict between this and the preceding pages will resolve itself below.
[270] Lag. 249. 35.
[271] Pseudo-Timaeus, 94 A.
[272] Lag. 253. 11.
[273] Lag. 257, 258.
[274] Lag. 258–260.
[275] Lag. 261.
[276] Lag. 266.
[277] Supra, ch. i. Cf. Plotinus, Ennead, ii. 4. 4.
[278] Lag. 269.
[279] Lag. 268–271. Bruno refers here to Averroes, and especially to Plotinus, v. ch. i.
[280] Compare the ambiguity in Spinoza’s definition of mind in relation to body.
[281] Lag. 273, 274.
[282] Lag. 277.
[283] Lag. 278. 4.
[284] Lag. pp. 278–281.
[285] Lag. 285. 35.
[286] Lag. 288. 5.
[287] Lag. 288, 289.
[288] Op. Lat. i. 3. 147. 1.
[289] De Immenso: de l’ Infinito: Acrotismus, etc.
[290] Op. Lat. i. 1. p. 202.
[291] Op. Lat. i. 1. p. 203.
[292] De Immenso, bk. i. ch. 6.
[293] Op. Lat. i. 1. p. 222.
[294] P. 227.
[295] P. 231.
[296] Op. Lat. i. 1. p. 232. On Space, cf. Acrot. Art. 31, 33–37 (Vacuum, Ether, etc.), and Infinito, Lag. 365.
[297] P. 234.
[298] P. 235.
[299] Cf. Infinito, Lag. 322. 1 ff. for the argument.
[300] Bk. ii. ch. 2.; cf. Infinito, Dial. v., Lag. 387.
[301] De Imm. i. 1. 264; cf. Inf. 392. 15.
[302] Bk. ii. ch. 4 (267 ff.).
[303] Bk. ii. ch. 6.
[304] Ch. 7. (p. 278); cf. Infinito, Lag. 335 ff.
[305] Vide infra, ch. 5.
[306] Op. Lat. i. 1. p. 279.
[307] Ib. p. 281.
[308] Bk. ii. ch. 8 (p. 283); cf. Op. Lat. i. 4. 216, and Infinito, Lag. 344 ff. 338.
[309] Op. Lat. i. 1. p. 284.
[310] P. 285.
[311] Bk. ii. ch. 10. p. 293.
[312] Bk. ii. ch. 11.
[313] P. 300 ff.
[314] Bk. ii. ch. 12. 302 ff.
[315] Bk. ii. ch. 13.
[316] Cf. also infra, p. 199 ff.
[317] De Imm. bk. i. ch. 10. pp. 235–8; cf. Infinito, 312 f., 316. Bruno does not use the term “principle of sufficient reason”: his principle is the inverse of that of Leibniz—“whatever has not a sufficient reason for existing is necessarily non-existent,”—Bruno’s being that “whatever has not a sufficient reason for non-existence (i.e. whatever is possible) necessarily exists.”
[318] De Imm. bk. i. ch. 11. p. 239; Infin. 314 f.
[319] De Imm. bk. i. ch. 11. p. 241.
[320] Ib. Schol. ch. 11. pp. 241, 242.
[321] P. 242 ff.
[322] Cf. Infinito, Lag. 316. 21.
[323] No. 13 states that the worlds could not interfere with one another, since space is infinite.
[324] No. 18 denies that the perfection of the world in one space should either add to or detract from the perfection of another world in other space or render it less necessary.
[325] Bk. i. ch. 12.
[326] P. 245.
[327] Op. Lat. vol. i. pt. 2. p. 310.
[328] Ib., ch. x. p. 312 ff.
[329] Cf. Op. Lat. i. 2. p. 259.
[330] P. 260. On Time cf. Acrot., Arts. 38–40.
[331] Op. Lat. i. 2. p. 274.
[332] Op. Lat. i. 2. p. 307.
[333] P. 309 ff.
[334] P. 311.
[335] P. 312. Cf. Fiorentino’s Telesio, p. 85. On Perfection, and the Perfection of the Universe, cf. Bruno’s Acrot., Arts. 17 and 51.
[336] Cf. Spinoza.
[337] Allusions to practices of the Black Art.
[338] Op. Lat. i. 2. p. 316.
[339] De Immenso, iii. ch. 1. (p. 313 ff.).
[340] P. 317.
[341] Bk. iii. ch. 2.
[342] Ch. 4. p. 341 ff.
[343] So Bruno explained the phases of the moon.
[344] Bk. vi. ch. 17. p. 210.
[345] Ch. 18. p. 218.
[346] Ib. p. 220. If the flow of change were arrested at any one point in Nature, it would ultimately be arrested throughout the whole.
[347] Bk. iv. ch. 1. (Op. Lat. i. 2. p. 6).
[348] P. 7.
[349] P. 8.
[350] P. 152.
[351] After Empedocles.
[352] De Imm. bk. iii. ch. 5.
[353] Op. Lat. i. 1. p. 353.
[354] P. 354.
[355] Op. Lat. i. 1. p. 329.
[356] The saying of King Alfonso in this regard is worth repetition,—that “had he been consulted at the creation of the world he would have spared the Maker some absurdities.”
[357] Op. Lat. i. 1.. 360.
[358] P. 362, cf. supra.
[359] P. 369 (ch. 7)—
“Promptius utque magis quâvis pernice volucrum
Versum quaque meent, immensumque aera findant
Intima nempe animae vis concitat illa,” etc.
[360] P. 372.
[361] De Imm. bk. iv. ch. 3.
[362] Ch. 8 (p. 42 f.).
[363] Ch. 4, Schol. cf. bk. iv. ch. 13 (Op. Lat. i. 2. 67).
[364] De Imm. bk. vi. ch. 19.
[365] Op. Lat. i. 2. p. 230.
[366] 1531, 1532, 1572, 1577, 1585. (Bk. v. chs. 9 and 13.)
[367] E.g. De Imm. bk. iv. ch. 5.
[368] Ib. ch. 7.
[369] De Imm. bk. v. ch. 2 (p. 119).
[370] Op. Lat. i. 2. p. 147.
[371] Cena, Lag. 183. 30.
[372] Lag. 184. 35; Acrot. Art. 68; Infinito, 370. 29, 375. 6, 390. 34; Acrot. Art. 80 (i. 1. 189), etc.
[373] De Imm. bk. v. ch. 1.
[374] Cena, Lag. 185. 4.
[375] Cabala, p. 587. 23 ff.
[376] On movements of suns and earths, as determined by the soul, and the need of mutual sustenance, cf. Acrot. Arts. 65, 66, 67, 72.
[377] Cf. Cena, Lag. 166. 32, where it is suggested that the Alps and Pyrenees once formed the summit of a very high mountain, gradually broken up, through continuous geological changes, into the lesser forms we now call mountains. So the whole of Britain is a mountain, rising up out of the sea; its summit is the highest point, Scotland.
[378] De Imm. bk. iv. ch. 18.
[379] Cf. Infinito, Lag. 351. 30, on the gradual changes of the earth’s surface, which Bruno infers are present, although imperceptible, in other stars also. Cf. ib. 332. 15, and De Imm., bks. iv. and vi.; Acrot. Arts. 48 and 74. In Inf. 353. 30, rocks, lakes, rivers, springs, etc., are compared to the different members or organs of the human body: the accidents or disturbances of them,—clouds, rain, snow, etc.,—to the diseases of the human body.
[380] Acrotismus: De Minimo.
[381] Lag. p. 158.
[382] Lag. 164. 18.
[383] Monadology, § 70. Cf. also §§ 64, 66, 67–69.
[384] Lag. 332.
[385] Lag. 357. 10; cf. 334. 24, 359. 13, 393. 5, and Her. Fur. 738. 17.
[386] Lag. 367. 12, 375. 37.
[387] Lag. 455. 37.
[388] Contrast Tocco, Opere Latine di G.B., part 5.
[389] Fiorentino’s Preface to Op. Lat. vol. i. p. xxviii.
[390] Acrot. Cam. Art. 42, p. 154.
[391] Acrot. Cam. Art. 65.
[392] Vide De Min. p. 211 (bk. ii. ch. 6).
[393] De Min. bk. i. ch. 9.
[394] Ib. Schol. (p. 170).
[395] Ch. 10.
[396] Op. Lat. i. 3. p. 209.
[397] This thought recurs in Leibniz.
[398] Op. Lat. i. 3. pp. 209–211.
[399] Op. Lat. i. 3. p. 208.
[400] P. 147. 1.
[401] P. 149. 3.
[402] De Min. bk. ii. ch. 3, pp. 191 ff.
[403] P. 195. 20.
[404] Ch. 4.
[405] Op. Lat. i. 3. p. 199. 15.
[406] P. 200. 20.
[407] P. 200. 28, 201. 4; cf. 223. 11.
[408] De Min. bk. ii. ch. 5.
[409] P. 203. 27.
[410] Op. Lat. i. 3. p. 207. 5 (cf. p. 302, bk. v. ch. 2).
[411] P. 208. 9.
[412] P. 207.
[413] De Min. bk. i. ch. 5.
[414] Arist. Phys. Z. 1. 231, a 23.
[415] De Min. p. 153. 22 ff.
[416] P. 158.
[417] De Min. P. 173. 9; cf. 173. 7, 180.
[418] P. 160.
[419] P. 161.
[420] P. 162.
[421] De Min. i. ch. 8.
[422] Ch. 11. p. 176.
[423] Ch. 12.
[424] Ch. 2. p. 140.
[425] De Min. i. ch. 14. p. 184. 23.
[426] ii, ch. 8. p. 214.
[427] iii. ch. 12. p. 267.
[428] Lasswitz, p. 26, note, where it is said the eighth triangle and the sixth circle are equal.
[429] Op. Lat. i. 3. p. 217. 9.
[430] Pp. 219, 221.
[431] Op. Lat. i. 3. p. 243 (bk. iii. ch. 3).
[432] P. 245 (bk. iii. ch. 4.), cf. p. 323 (bk. v. c. 9), 324. (c. 10).
[433] P. 306 (bk. v. ch. 5.).
[434] P. 270. 14.
[435] Cf. Art. adv. Math. ii. The figures there are slightly different, and named Figurae Mentis, Intellectus, Amoris.
[436] Lag. 407. 25.
[437] Lag. p. 407. 7.
[438] P. 406. 29.
[439] Lag. 427. 19.
[440] The constellations as typifying vices were to be expelled from the heavens and replaced by the personified virtues.
[441] Lag. p. 445.
[442] Lag. p. 446. 1 ff., cf. 447. “Questa fetida Sporcaria del mondo,” and 467.
[443] P. 462. 30.
[444] P. 468. 25.
[445] Lag. p. 543. 35 ff., cf. 544. 20, 546. 16, and esp. 554. 13 ff. (Chiron the Centaur), for other references to the Church and its beliefs. Bruno could not have written the last passage while retaining any shred of genuine belief in the divinity of Christ. v. also 534. 32.
[446] Cabala, p. 565.
[447] Cf. the poem in the Cabala, p. 564. 25, O’ Sant’ Asinita, and Cena, Lag. 147. 21 (the Ark of Noah), etc.
[448] The lists given in the argument are not quite the same as those in the body of the work, and both differ to some extent from the list of vices which is put in the mouth of Jupiter at the beginning, p. 439.
[449] From Lag. p. 439.
[450] Cf. also p. 488. Another list of virtues is in the eulogium on Julius in the Oratio Consolatoria (Op. Lat. i. 1. 47 ff.). There also the constellations typify different virtues.
[451] In the De Lamp. Comb., are two lists of virtues and vices, after Lully; with each virtue are given the two vicious extremes, in Aristotelian fashion. (Op. Lat. ii. 2. 257).
[452] Lag. 489. 18 (Sub Lyra). They are Arithmetica, Geometria, Musica, Logica, Poesia, Astrologia, Physica, Metaphysica, Ethica.
[453] Lag. p. 461. 11 ff.
[454] Pp. 461, 462.
[455] In contrast with St. Luke 15. 7.
[456] Reading conversation for conservation.
[457] Lag. pp. 464, 465.
[458] Lag. pp. 465, 466.
[459] P. 527.
[460] Pp. 520, 521.
[461] Op. cit. p. 794.
[462] Compare the picture of Avarice in Spaccio, pp. 477, 478, with Shakespeare’s Shylock.
[463] Cabala, p. 576. 31.
[464] P. 500. 40.
[465] Cf. p. 535. 4, and 541. 35,—“Escremento de l’ Egitto,” which may not mean more than outgrowth or offshoot of Egypt, although it has been interpreted otherwise.
[466] P. 542. 18.
[467] Spaccio, p. 526. 11; Clemens’ translation (op. cit. p. 172) gives this saying an unnecessarily sinister meaning.
[468] De Vinculis in genere (Op. Lat. iii. p. 697. 26).
[469] Lag. p. 503. 20.
[470] From Tasso’s Aminta, act i. sub fin.—Bruno hardly ever mentions the authors of the poems in his ethical works, so that the layman in literature has great difficulty in knowing which, if any, are his own. Thus Rixner and Siber translate the above, and give it as Bruno’s (op. cit. p. 230). In the fourth line Bruno reads “E ’n” for “Ma ’n.”
[471] Cf. Infinito, p. 398. 16.
[472] Cf. De Imm. vii. 16 (Op. Lat. i. 2. p. 278).
[473] Lag. p. 507. 6.
[474] P. 507. 14.
[475] Vide infra, ch. vii., re transmigration.
[476] Lag. p. 586. 11.
[477] Lag. p. 586. 35 ff.
[478] Ib. p. 469. 7.
[479] Sextus Math. xi. 51–58. Crantor was one of the Old Academy, and wrote a commentary on the Timaeus, as well as some ethical works, of which that “On Mourning” seems to have been most in vogue. The goods of the soul were placed in the following order of merit by him:—Virtue, Health, Pleasure, Riches.—Vide Zeller, ii. 696.
[480] Lag. p. 487, 488.
[481] P. 492 (Cassiopoeia).
[482] P. 493.
[483] Vide Lag. pp. 457 ff.
[484] Vide supra, ch. 2. and cf. Cabala, Lag. 578. 35.
[485] A reminiscence of Aristotle’s φρόνησις.
[486] Lag. 458. 459.
[487] Lag. 459. 460.
[488] There is a mingling, in Bruno’s use of this word, of meanings derived from ἥρως, and from Plato’s ἔρως.
[489] Lag. 717. 39 ff.
[490] Lag. 634. 4.
[491] 634. 22.
[492] Lag. 635.
[493] 649, 650.
[494] 626, 20 f.
[495] Lag. 639. 22 ff.; cf. Sig. Sig. § 48, for the first kind of furor (Op. Lat. ii. 2. 191).
[496] Lag. 672. 1.
[497] Cf. the Sonnet on p. 631:—
Amor per cui tant’ alto il ver discerno,
Ch’ apre le porte di diamante nere,
Per gl’ occhi entra il mio nume, et per vedere
Nasce, vive, si nutre, ha regno eterno,
Fa scorger—quant’ ha ’l ciel, terr’ et inferno.
[498] Lag. 628. 18.
[499] Lag. 639.
[500] Lag. 672. 29.
[501] 646. 2 ff.
[502] Lag. 646, 647.
[503] 647. 34 ff.; cf. the Sonnet (Tansillo’s) on p. 648:—
Poi che spiegat’ ho’ l’ ali al bel desio,
Quanto piu sott’ il pie l’ aria mi scorgo,
Piu le veloci penne al vento porgo,
Et spreggio il mondo, et vers’ il ciel m’ invio.
* * * * *
Fendi sicur le nubi, et muor contento;
S’ il ciel si illustre morte ne destina.
[504] Alle selve i mastini e i’ veltri slaccia Il grovan Atteon, etc., p. 651.
[505] Lag. 651, 652.
[506] 653. 6.
[507] Lag. 654, 655.
[508] 658. 16.
[509] 731. 9 ff.
[510] E.g. darkness is privatively infinite, although it has a limit in light, a positive something.
[511] E.g. light is positively infinite; its limit—darkness—is privation.
[512] Lag. 731.
[513] Lag. 662, 663.
[514] 701. 30 ff.
[515] Lag. 732. 23; the terms correspond to δύναμις and ἐνέργεια, or ὕλη and εἶδος, respectively.
[516] 647. 7.
[517] Lag. 744. 1 ff.
[518] 696. 24; cf. 681. 22.
[519] 705. 35.
[520] 716. 14.
[521] Lag. 663. 36; cf. 666. 5.
[522] P. 680. 2 ff.
[523] Cf. also Sigillus Sigillorum (ii. 2. 192), where Polemon and Laurentius are added to the above list. The highest kind of “contraction” or concentration is the subject, viz. that which is proper to philosophers. Cf. also De Vinculis in genere (vol. iii. p. 657). Diogenes the Cynic and Epicurus are placed side by side as having held that they had attained the highest good in this life possible to man, when they could keep the mind free from pain, fear, anger, or other melancholy passions and preserve it in a certain heroic delight. By this contempt of the ignoble things in this life, viz. those subject to change, they protested that they had attained, even in this mortal body, to a life similar to that of the gods.
[524] Lag. 700. 35; cf. 681. 19.
[525] P. 700. 14, 701. 4 ff.; cf. also 710. 11. The divine beauty excludes the possibility of our loving in its stead any other object. Also 713. 30.
[526] Op. Lat., ii. 2. 195.
[527] Lag. 704. 10.
[528] Lag. 699. 3.
[529] P. 742. 24; cf. also 723. 28 and 724. 17.
[530] Lag. 741. 14.
[531] Op. Lat. iii. 158.
[532] Op. Lat. i. 3. 4 (Letter to Rudolph II., prefixed to the Art. adv. Math.).
[533] Lag. 452. 3 ff.
[534] Cf. Lucretius, ii. 1093 ff.
[535] Lag. 454. 6.
[536] Lag. 455. 35. Cf. De Immenso, ii. 13. 310, 311.
[537] Lag. 456. 7.
[538] Cf. the mockery of Momus in the Spaccio (sub Orion, Lag. p. 543).
[539] Sig. Sig. Op. Lat. ii. 2. 190.
[540] Orat. Consol. Op. Lat. i. 1. 51; cf. i. 3. 4.
[541] Cf. Lucretius, ii. 646: “Omnis enim per se divom natura necessest,” etc.
[542] Lag. 463. 464.
[543] Cena, Lag. 169. 17 ff.; cf. Spinoza, Tractatus Theologico politicus, esp. ch. 14 and 15, and preface, § 24: “Scripturam rationem absolute liberam relinquere et nihil cum philosophia commune habere.”
[544] Cf. what is said of the danger of preaching determinism to the many, in Inf., Lag., 317. 11, and Her. Fur., Lag. 619. 20.
[545] Giordano Bruno’s, Weltanschauung, etc., pp. 23, 24.
[546] Cena, Lag. 171, 172.
[547] Vide Berti, Docs. xi. and xii.
[548] Comp. Arch. art. Lull., Op. Lat. ii. 2. 42.
[549] Op. Lat. ii. 2. 78 (preface to Triginta Sigilli); cf. i. 1. 82 (Acrotismus), and the Spaccio (supra, p. 253).
[550] Causa, Lag. 267. 7.
[551] Lag. 693. 22.
[552] Cf. the passage in the Infinito referred to above, Lag. 317. 11.
[553] Op. Lat. i. 3. 6.
[554] E.g. by Sigwart. Cf. supra, p. 75.
[555] Summa, Op. Lat. i. 4. 100, 101 (sub. Evidentia).
[556] Loc. cit. p. 99, sub Fides.
[557] Ib. s. Auctoritas; cf. Causa, Lag. 271. 40.
[558] E.g. Inf. Lag. 378. 16.
[559] Cf. Tocco, Conferenza, p. 50 ff.
[560] Lag. 529 ff.
[561] Spaccio, Lag. p. 530.
[562] Spaccio, 531.
[563] De Immenso, Op. Lat. i. 2. 172.
[564] De Immenso, Op. Lat. i. 2. 284 f.: “Every land produces all kinds of animals, as is clear from inaccessible islands, nor was there one first wolf, or lion, or bull, from which all wolves, lions, and cattle are descended and transported to these islands, but at every part the earth from the beginning has given all things,” etc.
[565] Cf. Spaccio, Lag. 411. 9; Her. Fur. 662. 22; Cantus Circaeus (Op. Lat. ii. 1); De Minimo (i. 3. 207); De Monade (i. 2. 327), and iii. 261, 653.
[566] Cf. Plato’s Phaedrus, § 61.
[567] Cabala, Lag. 584.
[568] Lag. 242. 3.
[569] Causa, Dial. 4; esp. Lag. 265, 38 ff.
[570] Cena, Lag. 128. 5; cf. Spaccio, 533. 16, 539. 2, and Op. Lat. i. 3. 146.
[571] Lag. 164. 18 ff.
[572] Lag. 202. 39 ff., 238. 27 ff., 303. 17, 317. 7, 409. 13, 547. 16; Op. Lat. i. 3. 142.
[573] De Umbris (ii. 1. 46).
[574] Inf. 303. 21.
[575] Lag. 66. 7.
[576] Cf. Bartholmèss (vol. i. p. 124), who refers to Cardan and Campanella as offering a similar “proof” of immortality.
[577] De Imm., Op. Lat. i. 1. 205.
[578] De Minimo, bk. i. (i. 3. 143). There also it is said that the transformations are not fortuitous, but depend on the character of the life that has been lived, as Pythagoras and the Platonists taught.
[579] Bruno “inclines” to this view only in one of his latest works, the Lampas (vol. iii. 59), but it is clearly implied in the De Minimo.
[580] De Minimo, ii. ch. 6 (Op. Lat. i. 3. 208 ff.). Cf. i. 2. 80: “The seats of the blessed are the stars; the seat of the gods is the ether or heavens; for the stars I call gods in a secondary sense; the seat of God is the universe, everywhere, the whole immeasurable heaven—empty space, of which he is the fulness.” For Bruno’s Demonology, vide i. 2. 61 (De Immenso, iv. 11), and i. 2. 399 (De Monade).
[581] Lampas, Op. Lat. iii. 48; cf. Her. Fur. Lag. 741. 15.
[582] Her. Fur. Lag. 721. 33.
[583] Lampas, Op. Lat. iii. 21; cf. 23.
[584] Ib. p. 108.
[585] Op. Lat. i. 1. 205.
[586] Op. Lat. i. 2. 51; i. 1. 68.
[587] i. 2. 151.
[588] i. 1. 241.
[589] De Immenso, bk. i. ch. 10–13.
[590] Op. Lat. i. 1. 68, etc.
[591] Cf. Op. Lat. ii. 3. 90 (De Imag. Comp.). “Intellect” is here used in a general sense, not in the special one of “intuitive thought.”
[592] Summa, Op. Lat. i. 4. 117. It does not imply their formal identity.
[593] Art. adv. Math. Op. Lat. i. 3. 16.
[594] i. 2. 346.
[595] i. 4. 73.
[596] i. 4. 95.
[597] For Bruno’s revolt against the mystical in Neoplatonism, cf. De Imm. v. 1. 1 (Op. Lat. i. 2. 118), and cf. viii. p. 298 ff. 313; De Mon., p. 410.
[598] Op. Lat. i. 4. 79.
[599] Ib. 83.
[600] Ib. 85.
[601] Ib. 86.
[602] Op. Lat. i. 4. p. 99. God is not, however, passively comprised: cf. iii. 509 (De rerum princip.): “Mens eminentius tota in toto ita ut etiam sit tota extra totum et supra totum,” etc.
[603] Op. Lat. iii. 42 (Lampas), cf. i. 4. 85, 86.
[604] i. 3. 146, 147 (De Min.)
[605] Summa, Op. Lat. i. 4. 93, 95.
[606] Lampas, Op. Lat. iii. 45.
[607] “Scepsius,” behind whose authority Dicson shelters, is, according to G. P., Dicson himself.
[608] Ellis and Spedding, ii. 13.
[609] Historia Ventorum, Ellis and Spedding, ii, p. 51; cf. Nov. Org. ii. 12. The source of the Mount Athos legend is certainly Aristotle’s Problemata (xxvi. 39), while that for Olympus is either Solinus, or more probably Bruno, in the Cena de le Cenere (Lag. 167. 13). Bruno, on his part, refers to Alexander of Aphrodisias; it is not to be found, however, in Alexander’s commentary upon the Meteorologica (E. and S. refer to Ideler, i. 148).
[610] Nov. Org. i. aph. 45.
[611] Ib. ii. 9.
[612] De Augm. i. p. 466; cf. Bruno’s Cena, Lag. 177. 27. Elsewhere, however, Bacon condemns the habit of “some of the moderns,” who have attempted to base natural philosophy upon the first chapter of Genesis and the Book of Job, and other sacred scriptures.—Nov. Org. i. ax. 65.
[613] De Augm. i. 479, and Bruno, passim.
[614] Nov. Org. i. ax. 84; cf. 77 (the argument ex consensu), and De Augm. i. p. 458. In their note E. and S. refer to Esdras, c. 14, v. 10: “the world has lost its youth, and the times begin to wax old”; and to Casmann’s Problemata Marina (1596), as well as to Bruno’s Cena (1584).
[615] Nov. Org. i. 89.
[616] Ib. i. 65.
[617] Nov. Org. i. 63; cf. also 71.
[618] Ib. i. 45.
[619] Nov. Org. ii. 15. It was a scholastic distinction; E. and S. illustrate it from Thomas Aquinas’ Summa Theologiae, Ima, q. 45 (E. and S. i. p. 259).
[620] Ib. ii. 1.
[621] E.g. ib. i. 66, where are added “the appetite a thing has to return to its natural dimension or extension (viz. Elasticity), the appetite to conjugate with masses of its own kind, as the dense to the sphere of the earth, the rare to the sphere of the sky.” These are described as really “physical” kinds of motion, not, as Aristotle’s are, “logical” and “scholastical.” Cf. the Natural History, E. and S. ii. 600, 602; and Bruno, supra.
[622] Nov. Org. ii. 8.
[623] Vide Bacon’s Essay on the Vicissitude of Things; and for his Atomism, the Historia Densi et Rari (E. and S. vol. ii.), and Cogit. de Natura Rerum (ib. vol. iii.).
[624] Nov. Org. i. 48.
[625] De Augm. vi. ch. 2.
[626] Ib. v. ch. 5.
[627] Berti, Vita di G. B. p. 9.
[628] Vide Cay von Brockdorff, Galilei’s Philosophische Mission (Vierteljahrschrift für Wiss. Philos. und Sociol., 1902).
[629] Vide the Discorsi: and cf. the truculent Brunnhofer: “Galileo, der Bruno Zugleich ausbeutete und ignorirte” (op. cit., p. 69).
[630] Vide Sigwart, Kleine Schriften, vol. i., on Kepler: he refers to Opera, i. p. 688, and vi. p. 136.
[631] Fiorentino, in Bruno, Op. Lat., vol. i. p. xix. The full title of Vanini’s work is, “Amphitheatrum aeternae providentiae divino-magicum, christiano-physicum, necnon astrologo-catholicum, adversus veteres philosophos, Atheos, Epicureos, Peripateticos et Stoicos. Auctore Julio Cæsare Vanino, Philosopho, Theologo, ae Juris utriusque Doctor. Lugduni, 1615.” With his remark compare Campanella, Quidam Nolanus (Metaphys. ii. 1. 5).
[632] Censura Philosophiae Cartesianae, 1689.
[633] Op. Lat. i. 3. 4.
[634] Contre l’impiété des désistes, athées et libertins de ce temps (1624, p. 229, 234, etc.).
[635] Vide Bartholmèss, i. pp. 257, 259. Descartes, like Galilei, was careful not to prejudice himself in the eyes of the Church. For Gassendi, v. Gentzken, Hist. Phil., p. 154.
[636] Exercitationes paradoxicae adversus Aristoteleos.
[637] Cf. Brunnhofer, p. xix: “The longer I consider the question, the more probable it appears to me that Spinoza would have been impossible, historically, if Bruno had had time to develop the rich fulness of his ideas in a systematic form.” Cf. p. 81, where, however, he lays too much stress on verbal analogies between Bruno’s Summa and the Ethica of Spinoza.
[638] Spinoza’s Neuentdeckter Tractat von Gott, dem Menschen, und dessen Glückseligkeit, Gotha, 1866, and his translation of this, Kurzer Tractat, with introduction and notes. Tübingen, 1870.
[639] Die Beiden Ersten Phasen des Spinozischen Pantheismus. Leipzig, 1868.
[640] Moritz Carrière, Weltanschauung der Reformationszeit, p. 470.
[641] Cf. Tocco, Conferenza, p. 15; Sigwart, Neuentdeckter Tractat, pp. 110–113.
[642] E.g. Bruno’s Acrot. (Op. Lat. i. 1, 108).
[643] Short Tractate, ch. i. § 9, and Bruno’s Causa, Dial. v. Sigwart, Neuent. Tract., pp. 115, 116.
[644] “Il desio di conservarsi” of Bruno. Pollock (Spinoza, p. 109) refers to Descartes, Prin. Phil. 2, chs. 37 and 43, and Spinoza’s Cog. Met. (pt. i. ch. 6, § 9), where the “effort” is “the thing itself,” whereas in the essay it is providence, i.e. God. Cf. part i., ch. 5, with Ethica, iii. 6 and 7.
[645] Sigwart, Neuent. Tract., pp. 120–124.
[646] Ib. p. 129.
[647] Cf. Carrière. Op. cit. p. 471 ff.
[648] Thesauri Epistolici la Croziani, 1746; Hansch, Prin. Philos. Leibn., 1728; Thes. ix., xxxi., lxxi. Cf. Steffens, Clemens, Dühring, Brunnhofer, op. cit., and also in G.B.’s Lehre vom Kleinsten, als die Quelle der prä-establirten Harmonie von Leibniz, 1890; also Tocco, etc.
[649] Ein Beitrag zur Entwickelungsgeschichte der Leibnizschen Philosophie (1890), v. pp. 197 ff.
[650] In Dutens, v. 492; cf. also a letter of 1st May (p. 493).
[651] In Dutens, v. 385 (June 1712), and v. 369.
[652] It appears that the term Monas Monadum used by Bruno of God does not occur in Leibniz at all.
[653] In Burton’s Anatomy of Melancholy (1621) Brunus appears with Copernicus as author of “some prodigious tenent or paradox of the earth’s motion, of infinite worlds in an infinite waste” (vol. i. p. 11 of Shilleto’s edition). In the “Digression on Air,” the Cena is referred to (ii. p. 46),—the changes of sea and land, the fixed stars as suns with planets about them, the air of the heavens as identical with that of the earth, the infinite worlds in an infinite ether (ib. 47, 57, 62). Bruno, infelix Brunus as Kepler had called him, is classed with atheistical writers in a later part of the work (vol. iii. p. 447).
[654] Bartholmèss, i. pp. 261, 262.
[655] Vide Quarterly Review, October 1902: “Giordano Bruno in England,” and the biography of Carew in Encycl. Britan. (by R. Adamson).
[656] Cf. Bartholmèss, i. p. 263.
[657] Vide Rixner und Siber, op. cit. heft v. p. 234.
[658] Janius Junius Toland (1669–1722); v. Leslie Stephen’s English Thought, etc., vol. i. ch. 3.
[659] Vide Collection of several pieces of Mr. John Toland, with some memoirs of his life and writings, London (1726), vol. i.
[660] According to the British Museum Catalogue. No name is on the title page of the work—“Spaccio, etc., or the Expulsion of the Triumphant Beast.” To the chequered history of this title and its various interpretations may be added a modern instance from the Dictionary of National Biography, sub Vautrollier: “Bruno’s Last Tromp”!
[661] Vide Toland’s Miscellaneous Works, London (1747), vol. i.
[662] Acta Philosophorum (1715 ff.), parts iii. ix. xi. xv., cf. Zimmermann in Mus. Helvet. T. v.
[663] Kurze Fragen aus der Phil. Hist. (1736), and Hist. Crit. (1742–1744).
[664] Cf. his Werke, t. iv. pt. 2.
[665] Cf. Carrière, op. cit. p. 475.
[666] Brunnhofer has suggested an active influence of Bruno upon Goethe—v. Göthe—Jahrbuch (1886), Göthe’s Bildkraft (1890), Leipzig; also Carrière, p. 487.
[667] Geschichte des neueren Philosophie, 6 vols., Göttingen (1800–1805), vol. 2.
[668] History of Philosophy, 11 vols. (1798–1819), vol. 9, pp. 372–429.
[669] Beiträge, vii. 4 and xi. 1.
[670] 2 vols., Paris, 1846, 1847.
[671] Stuttgart, 1847, pp. 365–494. 2nd edition, enlarged, Leipzig, 1887, 2 vols. Both of the above works were preceded by a translation into Italian (by Florence Waddington) of Schelling’s Dialogue, with an introduction by Terenzio Mamiani (on Bruno), Firenze, 1845; 2nd edition, 1859.
[672] Op. cit., Vorrede, xi. A bibliography of the more recent works on Bruno is given at the beginning of this volume.