Tommaso Campanella

Born into poverty in Stilo,[2] in the province of Reggio di Calabria in Calabria, southern Italy, Campanella was a child prodigy. Son of an illiterate cobbler, he entered the Dominican Order before the age of fourteen,[3] taking the name of fra' Tommaso in honour of Thomas Aquinas. He studied theology and philosophy with several masters.

Early on, he became disenchanted with the Aristotelian orthodoxy and attracted by the empiricism of Bernardino Telesio (1509–1588), who taught that knowledge is sensation and that all things in nature possess sensation. Campanella wrote his first work, Philosophia sensibus demonstrata ("Philosophy demonstrated by the senses"), published in 1592, in defence of Telesio.[4]

In 1590 he was in Naples where he was initiated in astrology; astrological speculations would become a constant feature in his writings. Campanella's heterodox views, especially his opposition to the authority of Aristotle, brought him into conflict with the ecclesiastical authorities. Denounced to the Roman Inquisition, he was arrested in Padua in 1594 and cited before the Holy Office in Rome, he was confined in a convent until 1597.[5]

After his liberation, Campanella returned to Calabria, where he was accused of leading a conspiracy against the Spanish rule in his hometown of Stilo. Campanella's aim was to establish a society based on the community of goods and wives, for on the basis of the prophecies of Joachim of Fiore and his own astrological observations, he foresaw the advent of the Age of the Spirit in the year 1600.[6] Betrayed by two of his fellow conspirators, he was captured in 1599 and incarcerated in Naples, where he was tortured on the rack.[7] Even from the confinement of the jail, Campanella managed to influence the intellectual history of the early seventeenth century, by maintaining epistolary contacts with European philosophers and scientists, Neapolitan cultural circles, and Caravaggio's commissioners.[8] Finally, Campanella made a full confession and would have been put to death had he not feigned madness and set his cell on fire. He was tortured further, a total of seven times. Crippled and ill, Campanella was sentenced to life imprisonment.[9]

Metaphysica, 1638

Campanella spent twenty-seven years imprisoned in Naples, in various fortresses. During his detention, he wrote his most important works: The Monarchy of Spain (1600), Political Aphorisms (1601), Atheismus triumphatus (Atheism Conquered, 1605–1607), Quod reminiscetur (1606?), Metafisica (1609–1623), Theologia (1613–1624), and his most famous work, The City of the Sun (originally written in Italian in 1602; published in Latin in Frankfurt (1623) and later in Paris (1638).

He defended Galileo Galilei in Galileo's first trial with his work The Defense of Galileo (written in 1616, published in 1622).[10] In 1632, before Galileo's second trial, Campanella wrote to Galileo:[11]

To my great disgust I have heard that wrathful theologians of the Congregation aim to prohibit the Dialogues of Your Excellency, and [that] no one will be present who understands mathematics or recondite things. Be aware that while Your Excellency does state that it was appropriate to prohibit the theory of the earth's motion, you are not obliged to believe that the reasons of those who contradicted you are good. This is a theological rule, and is proved by the second Council of Nicaea which decreed that Angelorum imagines depingi debent, quam'am vere corporei sunt (Images of angels must be depicted as they are in the flesh): while the decree is valid, the reasoning behind it is not, since all scholars today say angels are incorporeal. There are many other fundamental reasons. I fear violence from people who do not understand this. Our Pope makes a lot of noise against this and speaks as the Pope, but you haven't heard about that, nor can think about it. In my opinion Your Excellency should write to the Grand Duke of Tuscany, that since they are putting Dominicans, Jesuits, Theatines, and secular priests who are against your books in this council, they should also admit Father Castelli and me.

Tommaso Campanella, La Città del Sole, Carabba, 1915

Campanella was finally released from prison in 1626,[3] through Pope Urban VIII, who personally interceded on his behalf with Philip IV of Spain. Taken to Rome and held for a time by the Holy Office, Campanella was restored to full liberty in 1629 as Urban badly needed Campanella's magical skills to protect him from the dangers of two upcoming eclipses. The Pope's enemies thought they could take advantage of his credulity, and they confidently predicted that the eclipses in 1628 and 1630 surely heralded the Pope's demise. Campanella put into effect the natural magic practices described in his short treatise De siderali fato vitando (How To Avoid the Fate Dictated by the Stars).[3] Campanella's magic worked and the Pope survived. In return the latter allowed the magician to set up a school in Rome to preach his ideas, while ignoring his blatant heresies.[12] He lived for five years in Rome, where he was Urban's advisor in astrological matters.

In 1634, a new conspiracy in Calabria, led by one of his followers, threatened fresh troubles. With the aid of Cardinal Barberini and the French Ambassador de Noailles, he fled to France, where he was received at the court of Louis XIII with marked favour.[3] Protected by Cardinal Richelieu and granted a pension by the king, he spent the rest of his days in the convent of Saint-Honoré in Paris. His last work was a poem celebrating the birth of the future Louis XIV (Ecloga in portentosam Delphini nativitatem).

Campanella's De sensu rerum et magia (1620) partly inspired the first fully-fledged it-narrative in English, Charles Gildon's The Golden Spy (1709).[13]

The historian John Headley described Campanella as "a man a man who strove to destabilize the regnant forces of what he identified as tyranny, sophistry, and hypocrisy and to shake the world into a new order."[14]

• Philosophia sensibus demonstrata, 1591
• Monarchia Messiae, 1605
• Prodromus philosophiae instaurandae, 1617
• Apologia pro Galileo (in Latin). Frankfurt am Main: Gottfried Tampach. 1622.
• La città del sole, 1602 (Latin Civitas solis, 1623)
• Atheismus triumphatus, 1631, Paris 1636
• Medicinalium libri (in Latin). Lugduni: ex officina Ioannis Pillehotte : sumptibus Ioannis Caffin, & Francisci Plaignard. 1635.
• Metaphysica (in Latin). Vol. 1. Paris. 1638.
• Metaphysica (in Latin). Vol. 2. Paris. 1638.
• Metaphysica (in Latin). Vol. 3. Paris. 1638.
• Poesie. Bari: Laterza. 1915.

• 
  Apologia pro Galileo, 1622

• Utopian and dystopian fiction
• Millennialism

• This article incorporates text from a publication now in the public domain: Chisholm, Hugh, ed. (1911). "Campanella, Tommaso". Encyclopædia Britannica. Vol. 5 (11th ed.). Cambridge University Press.

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• Ernst, Germana; De Lucca, Jean-Paul. "Tommaso Campanella". In Zalta, Edward N. (ed.). Stanford Encyclopedia of Philosophy.
• Works by Tommaso Campanella at Project Gutenberg
• Works by or about Tommaso Campanella at Internet Archive
• Works by Tommaso Campanella at LibriVox (public domain audiobooks)
• Peter Forshaw (2010) 'Astrology, Ritual and Revolution in the Works of Tommaso Campanella (1568–1639)'.
• Works in English translations
  • The City of the Sun; A Poetical Dialogue between a Grandmaster of the Knights Hospitallers and a Genoese Sea-Captain, his guest. Translated to English by editor Henry Morley, Project Gutenberg.
  • City of the Sun (text derived from Ideal Commonwealths, P.F. Collier & Son, New York. 1901. Displayed by eBooks@Adelaide University of Adelaide Library, South Australia)
  • Ideal Commonwealths; Contains excerpts from City of the Sun and short biography, by Editor: Henry Morley, Professor of English Literature at University College, London; Fifth Edition, 1890, Project Gutenberg.
  • Sonnets of Michelangelo Buonarrotti and Tommaso Campanella, 1878; translated into Rhymed English, by John Addington Symonds, author of Renaissance in Italy.