[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:—

[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:—

[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).