Cause Principle Unity

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<strong>Cause</strong>, principle and unity does not go beyond our subject matter, and from which I did not promise you I would abstain. DICSONO. But enough has been said about the material principle, from the point of view of possibility or potency. For tomorrow, please prepare to go on to the consideration of the same principle from the point of view of being a substratum. TEOFILO. I will. GERVASIO. Goodbye. POLIINNIO. Bonis avibus [May the omens be favourable for you]. End of third dialogue Fourth dialogue POLIINNIO. Et os vulvae nunquam dicit: sufficit: id est, scilicet, videlicet, utpote, quod est dictu, materia [And the womb never says, ‘enough’. That is, namely, to wit, so to speak, that is to say, matter], which is designated by these terms, recipiendis formis numquam expletur [is never sated with receiving forms]. 1 But since there is no one else in this Lyceum, vel potius [or rather] in this Anti-Lyceum, solus (ita, inquam, solus, ut minime omnium solus) deambulabo, et ipse mecum confabulator [I will stroll alone (in a solitude, I mean, in which I am anything but alone) conversing with myself]. Matter, then, is called by the prince of Peripatetics, of the great Macedonian, 2 the professor of transcendent genius, non minus [no less] than by the divine Plato and by others, chaos, or hyle, or sylva [chaos, material, abundant material], or mass, or potency, or aptitude, or privationi admixtum [mixed with privation], or peccati causa [cause of sin], or ad maleficium ordinata [disposed to evil], or per se non ens [not existing in itself], or per se non scibile [unknowable in itself], or per analogiam ad formam cognoscibile [knowable by analogy with form], or tabula rasa [a blank tablet], or indepictum [unmarked], or subiectum [subject], or substratum, or substerniculum [litter], or campus [field], or infinitum, or indeterminatum, or prope nihil [almost nothing], or neque quid, neque quale, neque quantum; tandem [neither what, nor which, nor how many; finally] after having taken aim with several comparisons between various disparate terms (in order to define its nature), it is called ‘woman’ ab ipsis scopum ipsum attingentibus [by those who hit right on target]; tandem, inquam (ut una complectantur omnia 1 Et … sufficit: from Proverbs 30, 16. 2 Aristotle, teacher of Alexander the Great. 70
Fourth dialogue vocula), a melius rem ipsam perpendentibus faemina dicitur [it has finished, I repeat, by being called woman (to gather everything into a single term) by those who have most effectively evaluated its very reality]. Et mehercle [And by Hercules], it is not without good reason that the senators of Pallas’ realm 3 have judged it well to set matter and woman side by side, for they have been pushed to extremes of rage and frenzy by their dealings with the rigours of women – but just now an apt rhetorical flourish comes to mind. Women are a chaos of irrationality, a hyle [wood] of wickedness, a forest of ribaldry, a mass of uncleanliness, an inclination to every perdition (another rhetorical flourish here, called by some complessio [complexion])! 4 Whence existed, in potency, non solum remota [not only remote], but etiam propinqua [also proximate], the destruction of Troy? In a woman. Who was the instrument of the destruction of Samson’s strength? Of that hero, I mean, who became unvanquished conqueror of the Philistines with the famous ass’s jawbone that he had found? A woman. 5 Who tamed, at Capua, the might and violence of that great captain and perpetual enemy of the Roman republic, Hannibal? A woman! (Exclamatio!) Tell me, O cytharist prophet, the reason for your weakness. ‘Quia in peccatis concepit me mater mea’ [‘in sin did my mother conceive me’]. 6 O ancient forefather, first-made man, gardener of Paradise and cultivator of the Tree of Life, of what malice were you victim, to have been propelled with the entire human race into the bottomless gulf of perdition? ‘Mulier quam dedisti mihi: ipsa, ipsa me decepit’ [‘The woman that you gave me, it is she, she who deceived me’]. 7 Procul dubio [Without doubt], form does not sin, and no form is a source of error unless it is joined to matter. That is why form, symbolized by the man, entering into intimate contact with matter, being composed or coupling with it, responds to the natura naturans 8 with these words, or rather this sentence: ‘Mulier, quam dedisti mihi’, idest, matter, which was given me as consort, ipse me decepit; hoc est, she is the cause of all my sins. Behold, behold, divine spirit, how the great practitioners of philosophy and the acute anatomists of nature’s entrails, in order to show us nature plainly, have found no more appropriate way than to confront us with this analogy, which shows that matter is to the order of natural things what the female sex is to economical, political and civil order. Open, open your eyes and … 3 Philosophers. 4 A complexion is a rhetorical figure in which the members of a period begin and end with the same term. 5 Delilah, as told in Judges 16. 6 Psalms 51, 5. 7 See Genesis 3, 12–14. 8 Scholastic formula designating nature as active power and producer. 71
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CAMBRIDGE TEXTS IN THE HISTORY OF P
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PUBLISHED BY THE PRESS SYNDICATE OF
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Introduction Giordano Bruno was bor
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Introduction existence of such a sp
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Introduction metaphysics which is i
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Introduction traditional cosmology.
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Introduction it be contracted, as i
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Introduction these are only appeara
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Introduction substance, which Bruno
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Introduction nature of his presence
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Introduction All this throws light
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Introduction (whose link with our i
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Introduction servitude of their own
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Introduction constituent moments, o
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Chronology his Italian dialogues, L
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Chronology 21 December, he said he
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Further reading Heroic Frenzies, tr
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Cause, Principle and Unity
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Cause, principle and unity gainsayi
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Cause, principle and unity so that
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Cause, principle and unity however,
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Cause, principle and unity permanen
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Cause, principle and unity and gloo
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Cause, principle and unity when you
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Cause, principle and unity you in w
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Cause, principle and unity and subl
Page 58 and 59: Cause, principle and unity FILOTEO.
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Page 72 and 73: Cause, principle and unity TEOFILO.
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Page 141: On Magic
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On magic How a magnet attracts iron
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On magic there are many large magne
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On magic It is easy for demons to p
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On magic This is what alteration, m
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On magic are expelled and replaced
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On magic Let us now turn our attent
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On magic On the bondings of spirits
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On magic is due sometimes to the la
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On magic Further, one should note t
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On magic disturbed by things which
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On magic readily to where the seed
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On magic Thus, someone who is less
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A general account of bonding Anyone
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A general account of bonding and fo
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A general account of bonding 12. No
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A general account of bonding the mo
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A general account of bonding person
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he does not move unless he is attra
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A general account of bonding 2. The
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A general account of bonding such a
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A general account of bonding in old
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A general account of bonding it tha
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A general account of bonding bound
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A general account of bonding adoles
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A general account of bonding to foo
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A general account of bonding Mercur
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A general account of bonding chaos
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A general account of bonding beauty
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Index accident and substance 6, 9,
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Index measurement 169 motion 158-9
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Index ubiquitous 49-50 see also div
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Index doctorates 26-7 natural viii-
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Index world-soul (anima mundi) xi-x
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Cause Principle Unity

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