VANINI, Lucilio (1585-1619), philosopher, was born at Taurisano, near Naples, in 1585. He studied philosophy and theology at Rome, and after his return to Naples applied himself to the physical studies which had come into vogue with the Renaissance. Though unmethodically cultivated and destitute of definite results, physical science powerfully affected men’s imaginations in this transition period between the break-up of scholasticism and the rise of modern thought, and exercised an important influence upon philosophy. Giordano Bruno is perhaps the most striking instance of this, and Vanini in some respects resembles Bruno, though much his inferior both intellectually and morally. Both represent the spirit of revolt against the old, the ferment and unrest of the 16th century. Vanini resembles Bruno, not only in his wandering life, but also in his anti-Christian bias, and in the tragic death which he suffered at the hands of the constituted authorities. From Naples Vanini proceeded to Padua, where he came under the influence of Pomponatius, whom he styles his divine master. Pomponatius belonged to the Alexandrist school of Aristotelians, and denied the immortality of the soul. Vanini speaks of Aristotle as “the god of philosophers, the dictator of human nature, and the sovereign pontiff of the sages,” but gives the same naturalistic turn to the Aristotelian doctrine. At Padua, where he appears to have remained for several years, Vanini added law to his other acquirements, and he is at pains to print himself in his books as doctor utriusque juris. He was also ordained priest; but, on leaving Padua, he led a roving life in France, Switzerland, and the Low Countries, supporting himself by giving lessons and using the opportunity, it would seem, for the dissemination of ...anti-religious views. He was obliged to flee from Lyons to England in 1614, but was imprisoned in London for some reason for forty-nine days. Being set at liberty, he returned to Italy and made an attempt to teach in Genoa, but the same complaints being made against him drove him once more to France. Here he made a valiant effort to clear himself of suspicion by publishing a book against atheists,— Amphitheatrum Aeternae Providentiae Divino-Magicum, necnon Astrologo-Catholicum, adversus Veteres Philosophos, Atheos, Epicureos, Peripateticos, et Stoicos (1615). It has been said that by the weakness of his answers he designedly gives his opponents the victory under pretence of refuting them; but, though the definitions of God are somewhat pantheistic, the book is sufficiently orthodox. Yet it cannot be taken as expounding his own views. Vanini expressly tells us so in his second (and only other published) work, and the tone of that work would be sufficient proof without this assurance. Though certified by two doctors of the Sorbonne, the second book undoubtedly preaches a pantheism nearly akin to atheism, and a sensualistic ethics strongly tinged with immorality. The title (De Admirandis Naturae Reginae. Deaeque Mortalium Arcanis) correctly indicates its general tenor. It was published at Paris in 1616, and was soon afterwards re-examined by the Sorbonne and condemned to the flames. This was the occasion of Vanini’s leaving Paris, where he had been staying as chaplain to Marshal de Bassompierre, to whom the book is dedicated. He began to teach in Toulouse, but soon roused the clergy and magistrates against him. He was arrested in November 1618, and after a prolonged trial was condemned, as an atheist, to have his tongue cut out, and to be strangled at the stake, his body to be afterwards burned to ashes. This savage sentence was executed on 9th February 1619. During his imprisonment, it is said, he professed the most orthodox Catholicism, but as soon as all hope was gone gave vent to his true feelings in ribald impieties. He appears to have met his fate with courage, mingled perhaps with bravado. His moral character was loose and vicious, and his writings show him to have been a man of inordinate vanity. Though he possessed unquestionable gifts, neither originality nor profundity can be claimed for him as a thinker. His fate, however, has given him a species of fame.
The best modern account of Vanini is to be found in Cousin’s Fragments de Philosophie Cartésienne. His works have been republished by Rousselot.
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