Cause Principle Unity

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<strong>Cause</strong>, principle and unity the suspicion (unless one is known personally) of having a completely opposite nature and character. Hence, it happens that even men noble by birth or by accident, and enriched by the principal part of nobility which is learning, are ashamed to be promoted to the title of doctor, and so content themselves with merely being learned. You will find many more of these in the courts than you will among the pedants at the university. FILOTEO. You will find both kinds everywhere there are doctors and priests, Armesso, so hold your complaining. Those who are true doctors and true priests, even if of modest origin, can only gain in civility and nobility, because knowledge is the most expedient way of making the human soul heroic. The more those others thunder from on high with divum pater [divine father], like the giant Salmoneus, 13 the more clearly they reveal their rudeness, strutting like satyrs or fauns dressed in purple, with that horrendous and imperial majesty, after having determined from the height of their magisterial chair to what declension hic [this, masc.], haec [this, fem.] and hoc nihil [this, nothing] belong. ARMESSO. Let us change the subject. What is that book in your hand? FILOTEO. Some dialogues. ARMESSO. The Supper? FILOTEO. No. ARMESSO. What, then? FILOTEO. Others where the themes of cause, principle and unity are treated according to our system. ARMESSO. Who are the speakers? Are there, by any chance, some other devils in it like Frulla or Prudenzio, who will land us into trouble again? FILOTEO. Rest assured that, except for one of them, they are all very peaceable, honest subjects. ARMESSO. So that from what you say we will still have to pick some thorns out of these dialogues? FILOTEO. No doubt. But you will be scratched where it itches, instead of pricked where it hurts. ARMESSO. What else? FILOTEO. Here you will meet, as first speaker, that erudite, honest, affable, polite and faithful friend Alexander Dicsono, who proposes the subject of the debate, and whom the Nolan loves as his own eyes. He is introduced as the one who furnishes Teofilo with his subject. Then Teofilo (who is myself) comes second, profiting by the occasion to make 13 See Virgil, Aeneid, 585‒6. 28
First dialogue distinctions, give definitions and carry out demonstrations concerning the theme proposed. Thirdly, you have Gervasio, not a philosopher by profession, but who likes to pass the time by attending our discussions; a person of indifferent odour who finds everything Poliinnio does comic, and from time to time gives him full rein to express his folly. The latter sacrilegious pedant is the fourth speaker; being one of those stern censors of philosophers, he claims to be a Momus, passionately attached to his flock of students, reputed to be a follower of Socratic love, an eternal enemy of the female sex. He considers himself, therefore, in order not to seem involved with physics, an Orpheus, a Musaeus, a Tityros, an Amphion. He is one of those who, when they have put together a beautiful conceit, composed an elegant little epistle or made off with a nice phrase from the Ciceronian kitchen, are at once Demosthenes come back to life, Tullius rejuvenated, Sallust who lives again, or an Argus who makes out every letter, every syllable and every word. He is Rhadamanthus who umbras vocat ille silentum [calls the shadows of the silent], or the Cretan king Minos who urnam movet [shakes the drawing-urn]. 14 He is one of those men who puts every word to the test, and who mounts a debate around every phrase, saying that these are poetic, these sound comic, these are oratic; this is sweet, that is sublime, this other one is humile dicendi genus 15 [humble oratory genre]; this harangue is harsh, it would be lighter if composed like this, such and such a writer is not eloquent, he is little read in the ancients, non redolet Arpinatum, desipit Latium 16 [he does not smack of Arpinum, he lacks knowledge of Latin]. This word is not Tuscan, neither Boccaccio, nor Petrarch, nor other approved authors use it. One should write ‘omo’ and not ‘homo’, not ‘honour’ but ‘onour’, ‘Poliinnio’ instead of ‘Polihimnio’. This kind of thing fills him with triumph, self-satisfaction and utmost pleasure with whatever he does. He feels himself a Jove who, from his high perch, gazes down on and contemplates the lives of other men, subject to so many errors, calamities, miseries and vain strivings. He alone is happy, only he lives a heavenly life, when he contemplates his divinity in the mirror of a Spicilegium, 17 a Dictionarium, a 14 See Virgil, Aeneid, VI, 432‒3: ‘quaesitor Minos urnam movet; ille silentium/consiliumque vocat …’ (‘Minos reigned as the presiding judge, moving the drawing-urn, and called a jury of the silent ones …’). 15 Humile dicendi genus is the first of the three genera dicendi which Cicero distinguishes in his tripertita varietas of styles of oration. 16 Cicero, born in Arpinium, sixty miles south-east of Rome. See the anti-Ciceronian satire of Erasmus, the Ciceronianus (1528). 17 Title of a work by L.G. Scoppa, the Spicilegium, which dates from 1511. 29
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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
Page 15 and 16: Introduction traditional cosmology.
Page 17 and 18: Introduction it be contracted, as i
Page 19 and 20: Introduction these are only appeara
Page 21 and 22: Introduction substance, which Bruno
Page 23 and 24: Introduction nature of his presence
Page 25 and 26: Introduction All this throws light
Page 27 and 28: Introduction (whose link with our i
Page 29 and 30: Introduction servitude of their own
Page 31 and 32: Introduction constituent moments, o
Page 33 and 34: Chronology his Italian dialogues, L
Page 35 and 36: Chronology 21 December, he said he
Page 37 and 38: Further reading Heroic Frenzies, tr
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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 84 and 85: Cause, principle and unity POLIINNI
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Cause, principle and unity of being
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Cause, principle and unity TEOFILO.
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Cause, principle and unity TEOFILO.
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Cause, principle and unity unfolds
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Cause, principle and unity the head
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Cause, principle and unity breadth
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Cause, principle and unity totally,
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Cause, principle and unity (althoug
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Cause, principle and unity Secondly
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Cause, principle and unity gather c
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Cause, principle and unity triangle
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Cause, principle and unity There wa
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On Magic
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On magic incensings, sacrifices, re
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On magic usually mentioned fields o
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On magic subject rather than anothe
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On magic While bronze is more simil
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On magic apprehends all things, how
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On magic parts of another body, but
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On magic This philosophy is supreme
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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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