[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)—

[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.