grows to provide stoppers for bottles.”[73] As to his reflections, Jacobi has by his recent[74] exposition of them made it seem as if it were a theory specially characteristic of Bruno that one living Being, one World-Soul, should penetrate all existence, and should be the life of all. Bruno asserted, in the first place, the unity of life and the universality of the World-Soul, and, in the second place, the indwelling presence of reason; but Bruno in so saying is far from being original, and in fact this doctrine is a mere echo of the Alexandrian. But in his writings there are two specially marked features. The first is the nature of his system, based as it is on his leading thoughts, or his philosophic principles generally, namely the Idea as substantial unity. The second, which is closely connected with the first, is his use of the _Art_ of Lullius; this is specially emphasized and highly esteemed by him, the art of finding differences in the Idea: it he wished to bring into special recognition. a. His philosophic thoughts, to express which he sometimes made use of Aristotle’s concepts, give evidence of a peculiar, highly strung and very original mind. The substance of his general reflections is found in the greatest enthusiasm for the above-mentioned vitality of Nature, divinity, the presence of reason in nature. His philosophy is thus on the whole certainly Spinozism, Pantheism. The separation of man from God or the world, all such relations of externality, have been superadded to his living idea of the absolute, universal unity of all things, for the expression of which idea Bruno has been so greatly admired. In his conception of things the main points are that, on the one hand, he gives the universal determination of matter, and, on the other hand, that of form.