 Campanella set out this philosophy of nature, inspired by Telesio but reworked in an original manner, in successive treatises such as the Epilogo magno (Great Epilogue), that, when translated into Latin, would become the “Physiologia,” the first of the four parts of his Philosophia realis, first published in Frankfurt in 1623; the other three parts were entitled “Ethica,” “Politica” and “Oeconomica”. In the second and definitive edition, published in Paris in 1637, all four parts, and in particular the first, were accompanied by numerous and lengthy quaestiones concerning specific problems, in which the views of ancient and modern philosophers were discussed. Campanella begins the “Physiologia” by stating that when the first Being—most powerful, most wise and best—decided to create the world, defined as its “effigy” and the “image” of its infinite goods, it unfolded an “almost infinite” space in which that effigy was placed. This occurred at the outset of that enduring vicissitude of things that we call time and that is the image of eternity from which it flows. Space is defined as “a primary substance or seat or immobile and incorporeal capacity, able to receive any body.” It is homogeneous: human terms such as “high” and “low”, “behind and in front of”, “right” and “left”, refer to bodies that are placed within it; and if the world did not exist, we would imagine space to be empty. In reality, however, it desires fullness, is endowed with attractive force and abhors remaining empty. Bodies, in turn, enjoy mutual contact and hate the void that separates them (Physiologia, in Opera latina, II, pp. 575–77).