Now when a man who reasons so profoundly fails to see the absurdity and impossibility of becoming, with a few followers in a remote country-side, the monarch and reformer of the whole world, he can only be insane. And so he was judged by the more sagacious among his contemporaries. Thus Father Giacinto, the confidant of Richelieu, wrote: “No one believes so easily any story that is told him, and examines things that he believes to be _de facto_ with less judgment.” And again: “I shall always hold him for a man wilder than a fly, and less sensible in worldly affairs than a child.” Peirescio called him “_bon homme_.” Following human intellect, Campanella reached Pantheism, the soul of things, the transformation of animate and inanimate beings, veneration of the sun, that “beneficent star, living temple, statue and venerable face of the true God.” Stricken by adversity, not assisted by his god, he returned to Catholicism, to the angels and miracles, to the future life which promises enjoyments which cannot be had on earth, and the restoration of the beloved lost. Like all madmen, incapable of moderation he became furiously intolerant; hence his ferocious suggestions for oppressing the Protestants, and the title which he took of emissary of Christ or of the Most High. He imagined that his works would serve to confute the Protestants, wrote and disputed against Lutherans and Calvinists, wished to found colleges of priests for the diffusion of Catholicism, gave advice to those who would none of it for overthrowing heresy and propagating the true faith. In short, he ended as he had begun, in a delirious dream of religious ambition, which only varied in subject, going from one pole to the opposite. But, I repeat, this phenomenon of contradiction, and of the passage from opposite excesses of feeling, is one of the most marked characters of monomania, and especially of religious monomania. I remember nuns of whom I had charge at the asylum at Pesaro, who on first becoming insane were violent and blasphemous, and later on in the course of their madness, apostles of Christianity; and thus it is easy to see that the miserly may, under the influence of insanity, develop extraordinary prodigality. We have seen Lazzaretti, a drunkard and a blasphemer, become austere and pious under the influence of insanity; and then from being a fanatical Papist becoming and dying an Anti-Papist, when he found himself repulsed by the Vatican. Recently De Nino, in his book _Il Messia degli Abruzzi_, has described a certain priest, become a Messiah, who, while insane, attempted reforms, at all events in rites, and who, during the last months of his life, like Campanella, starved himself in penitence for his revolutionary sins, and in spite of fasts and penances believed that he was damned.