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 of Georgius Gemistus Pletho under the patronage of Cosimo dei Medici. The writings of Pletho ("On the Distinction between Plato and Aristotle"), of Bessarion (Adversus Calumniatorem Platonis, 1469, in answer to the Comparatio Aristotelis et Platonis, 1464, an attack by the Aristotelian, George of Trebizond, on Pletho's work), and of Ficinus (Theologia Platonica, 1482), show that the Platonism which they favored was colored by religious, mystical, and Neoplatonic elements. If for Bessarion and Ficinus, just as for the Eclectics of the later Academy, there was scarcely any essential distinction between the teachings of Plato, of Aristotle, and of Christianity; this confusion of heterogeneous elements was soon carried much farther, when the two Picos (John Pico of Mirandola, died 1494, and his nephew Francis, died 1533) and Johann Reuchlin (De Verbo Mirifico, 1494; De Arte Cabbalistica, 1517), who had been influenced by the former, introduced the secret doctrines of the Jewish Cabala into the Platonic philosophy, and Cornelius Agrippa von Nettesheim of Cologne (De Occulta Philosophia, 1510; cf. Sigwart, Kleine Schriften, vol. i. p. 1 seq.) made the mixture still worse by the addition of the magic art. The impulse of the modern spirit to subdue nature is here already apparent, only that it shows inexperience in the selection of its instruments; before long, however, nature will willingly unveil to observation and calm reflection the secrets which she does not yield to the compulsion of magic.

A similar romantic figure was Phillipus Aureolus Theophrastus Bombast Paracelsus von Hohenheim (1493-1541), a traveled Swiss, who endeavored to reform medicine from the standpoint of chemistry. Philosophy for Paracelsus is knowledge of nature, in which observation and thought must co-operate; speculation apart from experience and worship of the