formed of the same materials as the earth, and are moved by their own souls or forms, each a living being, each also the residence of infinitely numerous living beings of various degrees of perfection, in whose ranks man by no means takes the first place.  All organisms are composed of minute elements, called minima or monads; each monad is a mirror of the All; each at once corporeal and soul-like, matter and form, each eternal; their combinations alone being in constant change.  The universe is boundless in time, as in space; development never ceases, for the fullness of forms which slumber in the womb of matter is inexhaustible.  The Absolute is the primal unity, exalted above all antitheses, from which all created being is unfolded and in which it remains included.  All is one, all is out of God and in God.  In the living unity of the universe, also, the two sides, the spiritual (world-soul), and the corporeal (universal matter), are distinguishable, but not separate.  The world-reason pervades in its omnipresence the greatest and the smallest, but in varying degrees.  It weaves all into one great system, so that if we consider the whole, the conflicts and contradictions which rule in particulars disappear, resolved into the most perfect harmony.  Whoever thus regards the world, becomes filled with reverence for the Infinite and bends his will to the divine law—­from true science proceed true religion and true morality, those of the spiritual hero, of the heroic sage.

Thomas Campanella[1] (1568-1639) was no less dependent on Nicolas and Telesius than Bruno.  A Calabrian by birth like Telesius, whose writings filled him with aversion to Aristotle, a Dominican like Bruno, he was deprived of his freedom on an unfounded suspicion of conspiracy against the Spanish rule, spent twenty-seven years in prison, and died in Paris after a short period of quiet.  Renewing an old idea, Campanella directed attention from the written volume of Scripture to the living book of nature as being also a divine revelation.  Theology rests on faith (in theology, Campanella, in accordance with the traditions of his order, follows Thomas Aquinas); philosophy is based on perception, which in its instrumental part comprises mathematics and logic, and in its real part, the doctrine of nature and of morals, while metaphysics treats of the highest presuppositions and the ultimate grounds,—­the “pro-principles,” Campanella starts, as Augustine before him and Descartes in later times, from the indisputable certitude of the spirit’s own existence, from which he rises to the certitude of God’s existence.  On this first certain truth of my own existence there follow three others:  my nature consists in the three functions of power, knowledge, and volition; I am finite and limited, might, wisdom, and love are in man constantly intermingled with their opposites, weakness, foolishness, and hate; my power, knowledge, and volition do not extend beyond the present.  The being of God follows from the