mouths. Corporeal motion springs from an obscure, unconscious impulse of
self-preservation; the heavenly bodies circle about the sun as the center
of sympathy; space itself seeks a content _(horror vacui_).

[Footnote 1: Campanella's works have been edited by Al. d'Ancona, Turin,
1854, Cf. Sigwart, _Kleine Schriften_, vol. i. p. 125 _seq_.]

The more imperfect a thing is, the more weakened is the divine being in it
by non-being and contingency. The entrance of the naught into the divine
reality takes place by degrees. First God projects from himself the ideal
or archetypal world (_mundus archetypus_), _i.e._, the totality of the
possible. From this ideal world proceeds the metaphysical world of eternal
intelligences _(mundus mentalis)_, including the angels, the world-soul,
and human spirits. The third product is the mathematical world of space
_(mundus sempiternus_), the object of geometry; the fourth, the temporal
or corporeal world; the fifth, and last, the empirical world _(mundus
situalis_), in which everything appears at a definite point in space and
time. All things not only love themselves and seek the conservation of
their own being, but strive back toward the original source of their being,
to God; _i.e._, they possess religion. In man, natural and animal religion
are completed by rational religion, the limitations of which render a
revelation necessary. A religion can be considered divine only when it is
adapted to all, when it gains acceptance through miracles and virtue, and
when it contradicts neither natural ethics nor the reason. Religion is
union with God through knowledge, purity of will, and love. It is inborn,
a law of nature, not, as Machiavelli teaches, a political invention.

Campanella desired to see the unity in the divine government of the world
embodied in a pyramid of states with the papacy at the apex: above the
individual states was to come the province, then the kingdom, the empire,