not to feel pain at all than in another who feels it but resists. He who is more deeply moved by the thought of some other thing does not feel the pangs of death."[145] WORKS OF BRUNO PUBLISHED AFTER 1592[146] 1. _Summa terminorum metaphysicorum ad capessendum Logicae et Philosophiae studium, ex Jordani Bruni Nolani Entis descensu manusc. excerpta; nunc primum luci commissa; a Raphaele Eglino Iconio, Tigurino_: Zurich, 1595. Reprinted in 1609:--_Summa Terminorum Metaphysicorum, Jordani Bruni Nolani. Accessit eiusdem Praxis Descensus seu Multiplicatio Entis ex Manuscripto per Raphaelum Eglinum Iconium Tigurinum in Acad. Marpurg. Profess. Theolog. cum supplemento Rodolphi Goclenii Senioris_, Marburg, 1609.[147] Described by the editor, Eglin, who was with Bruno at Zurich, and afterwards became Professor of Theology at Marburg, as Bruno's "Metaphysical remains." It represents the fruit of the lectures given by Bruno at Zurich in 1591,[148] and is one of the earliest philosophical dictionaries extant. It is on the model of the Fifth Book of Aristotle's _Metaphysics_, now known to have been intended by Aristotle as a separate work, but differs in its choice and arrangement of the terms of philosophy which are discussed. The first part of the work, which was published by itself in Zurich, may best be described as a handbook to philosophy generally, the main reference being to Aristotle's system, as was natural: with it Bruno writes for the most part in agreement. The _second part_, however, which was not published until the Marburg Edition (p. 73 ff. of the State Edition), is an "application" of the several terms already defined to the Neoplatonist philosophy: in its first section (_De Deo seu Mente_) they are applied and illustrated by reference to God as the source of the world, of whom all things are emanations, in a graduated scale of being; in the second (_Intellectus seu Idea_) to the world of Ideas--God in the world, the soul in all things and in everything; and a third section (_Amor seu pulchritudo_) should have followed, dealing with God as the end and goal of things, but is awanting.[149] The document on the Predicates of God which Mocenigo presented to the Court at Venice was probably the second part of the _Summa_, or perhaps only its first section (Brunnhofer, p. 106).