 In the ensuing intellectual uproar, the Pantheismusstreit (“Pantheism controversy”) that dominated late eighteenth- and early nineteenth-century German philosophy, Bruno emerged as the great precursor of Spinoza and a major philosopher in his own right. Spinoza and Spinozists had followed in Bruno’s footsteps, concluded F. W. J. Schelling, who thereupon wrote a dialogue, Bruno or On the Divine and Natural Principle of Things (1802), setting out a Platonized form of Spinozism. Goethe, writing to Schiller, while expressing reservations, confided that what he understood or thought he understood of the dialogue was in tune with his “innermost convictions” (McFarland 1969, 247). Many others concurred, among them Hegel, who, in his Lectures on the History of Philosophy (1827–28), praised Bruno’s writings, fantastic and confused though they might be, for displaying “a sense of indwelling spirit”. Coleridge was a steadfast admirer, even in later life, when his philosophical and religious views were less consonant with Bruno’s. “This man”, he wrote in 1819, “though a pantheist, was religious” (Gatti 2011, 203). This new found enthusiasm led to the publication of editions of Bruno’s Italian and Latin works in Germany by Adolph Wagner (1830) and August Friedrich Gfrörer (1836) respectively, the first editions of his works in their original languages since the mid-seventeenth century.