Lovejoy made rather grand methodological statements about the nature of history of ideas in his Great chain of being (1936). These statemens were, it is argued, rhetorical declarations, intended to produce the conviction in the minds of his readers that history of ideas was distinct from history of philosophy and thus deserved institutional independence; they were not adequate descriptions of the method actually practiced. Instead, Lovejoy’s historiographical practice can be contextualized within nineteenth-century general histories of philosophy. His studies on Giordano Bruno, dating from 1904 and 1936 respectively, illustrate this historiographical continuity.