[Footnote 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.] [Footnote 225: _Infinito_, Lag. 348.] [Footnote 226: Cf. Cusanus' _De docta ignorantia_.] [Footnote 227: _Spaccio_, Lag. 420.] [Footnote 228: _De docta ignorantia_, i. 7. _Alchoran_, ii. 7, 8.] [Footnote 229: _Doct. ignor._ ii. 7.] [Footnote 230: _De Possest._] [Footnote 231: _Alchoran_, ii. 6.] [Footnote 232: Cusanus, _De Ludo globi_, bk. i.] [Footnote 233: Cusanus, _De Idiota_, iii. (_De Mente_, 9).] [Footnote 234: Cusanus, _De Conjecturis_, i. 4.] [Footnote 235: _Id. De Visione Dei_, 10.] [Footnote 236: _Id. De Venatione Sapientiae._] [Footnote 237: _De occulta philosophia._] [Footnote 238: _De Vanitate Scientiarum._] [Footnote 239: Tocco. _Fonti piu recenti_, etc. p. 534.] [Footnote 240: Theophrastus Bombastes von Hohenheim, 1493-1541.] [Footnote 241: Lag. 247.] [Footnote 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.] [Footnote 243: 1501-1576 /A.D./] [Footnote 244: The first two books of the _De natura rerum_ were published in 1565.] [Footnote 245: _Op. Lat._ i. 1. 17.] [Footnote 246: _Cena_, Lag. 124.] [Footnote 247: Bruno praises and gives long extracts from Copernicus in the _De Immenso_, bk. iii. ch. 9.] [Footnote 248: _De la Causa_, etc.] [Footnote 249: Lag. 229.] [Footnote 250: Lag. 229.] [Footnote 251: _De la Causa, principio et uno_, 1584.] [Footnote 252: Lag. 230.] [Footnote 253: _Ib._ The terms correspond to Aristotle's [Greek: archê] and [Greek: aition], 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.] [Footnote 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.] [Footnote 255: Lag. 232. 24.] [Footnote 256: Lag. 232. 33 ff.] [Footnote 257: On Perfection, _vide infra_, p. 199.] [Footnote 258: Lag. 233. 27. Cf. Arist. _De Anima_, ii. 1.]