evolves the shoots, and from the shoots the branches, until bud, and leaf, and blossom are brought forth. Every thing is arranged, adjusted, and perfected within. Thus the universal reason calls back from within the sap out of the fruits and flowers to the branches again, &c. The universe thus is an infinite living thing, in which every thing lives and moves after the most manifold way. The relation of the reason to matter, Bruno determines wholly in the Aristotelian manner; both stand related to each other as form and matter, as actuality and potentiality, neither is without the other; the form is the inner impelling might of matter, and matter, as the unlimited possibility, as the capability for an infinite diversity of form, is the mother of all forms. The other side of Bruno’s philosophizing, his elaboration of the topics of Lullus, which occupies the greater part of his writings, has little philosophic interest, and we therefore pass it by. 8. JACOB BOEHME.—As Bacon among the English and Bruno among the Italians, so _Jacob Boehme_ is the index among the Germans of this transition period. Each one of these three indicates it in a way peculiar to his own nationality; Bacon as the herald of empiricism, Bruno as the representative of a poetic pantheism, and Boehme as the father of the theosophic mysticism. If we regarded alone the profoundness of his principle, Boehme should hold a much later place in the history of philosophy, but if we looked chiefly at the imperfect form of his philosophizing, his rank would be assigned to the mystics of the Middle Ages, while chronologically we must associate him with the German Reformation and the protestant elements that were nourished at that time. His true position is among the forerunners and prophets of the new age.