employment when there is also uncertain; but his independent spirit brought him into dispute with the rigid Calvinists of that city, who preached and exacted a blind faith, absolute and compulsory. Bruno could not accept any of the existing positive religions; he professed the cult of philosophy and science, nor was his character of that mould that would have enabled him to hide his principles. It was made known to him that he must either adopt Calvinism or leave Geneva: he declined the former, and had no choice as to the latter; poor he had entered Geneva, and poor he left it, and now turned his steps towards France.
He reached Lyons, which was also at that time a city of refuge against religious persecutions, and he addressed himself to his compatriots, begging for work from the publishers, Aldo and Grifi; but not succeeding in gaining enough to enable him to subsist, after a few days he left, and went on his way to Toulouse, where there was a famous university; and having made acquaintance with several men of intellect, Bruno was invited to lecture on the Sphere, which he did, with various other subjects, for six months, when the chair of Philosophy becoming vacant, he took the degree of Doctor, and competed for it; and he continued for two years in that place, teaching the philosophy of Aristotle and of others. He took for the text of his lectures the treatise of Aristotle, "De Anima," and this gave him the opportunity of introducing and discussing the deepest questions—upon the Origin and Destiny of Humanity; The Soul, is it Matter or Spirit? Potentiality or Reality? Individual or Universal? Mortal or Eternal? Is Man alone gifted with Soul, or are all beings equally so? Bruno's system was in his mind complete and mature; he taught that everything in Nature has a soul, one universal mind, penetrates and moves all things; the world itself is a sacrum animal. Nothing is lost, but all transmutes and becomes. This vast field afforded him scope for teaching his doctrines upon the world, on the movement of the earth, and on the universal soul. The novelty and boldness of his opinions roused the animosity of the clergy against him, and after living two years and six months at Toulouse, he felt it wise to retire, and leaving the capital of the Languedoc, he set his face towards Paris.
The two books—the fruit of his lectures—which he published in Toulouse, "De Anima" and "De Clavis Magis," were lost.
The title of Doctor, or as he said himself, "Maestro delle Arti," which Bruno had obtained at Toulouse, gave him the faculty of teaching publicly in Paris, and he says: "I went to Paris, where I set myself to read a most unusual lecture, in order to make myself known and to attract attention." He gave thirty lectures on the thirty Divine attributes, dividing and distributing them according to the method of St. Thomas Aquinas: these lectures excited much attention amongst the scholars of the Sorbonne, who went in crowds to hear him; and he introduced, as usual, his own ideas while apparently teaching the doctrines of St. Thomas. His extraordinary memory and his eloquence caused great astonishment; and the fame of Bruno reached the ears of King Henry III., who sent for him to the Court, and being filled with admiration of his learning, he offered him a substantial subsidy.
During his stay at Paris, although he was much at Court, he spent many hours in his study, writing the works that he afterwards published.
Philosophical questions were discussed at the Sorbonne with much freedom: Bruno showed himself no partisan of either the Platonic or the Peripatetic school; he was not exclusive either in philosophy or in religion; he did not favour the Huguenot faction more than the Catholic league; and precisely by reason of this independent attitude, which kept him free of the shackles of the sects, did he obtain the faculty of lecturing at the Sorbonne. Nor can we ascribe this aloofness to religious indifference, but to the fact that he sought for higher things and longed for nobler ones. The humiliating spectacle which the positive religions, both Catholic and Reformed, presented at that time—the hatreds, the civil wars, the assassinations which they instigated—had disgusted men of noble mould, and had turned them against these so-called religions; so that in Naples, in Tuscany, in Venice, in Switzerland, France, and England, there were to be found societies of philosophers, of free-thinkers, and politicians, who repudiated every positive religion and professed a pure Theism.
In the "Spaccio della Bestia Trionfante" he declares that he cannot ally himself either to the Catholic or the Lutheran Church, because he professes a more pure and complete faith than these—to wit, the love of humanity and the love of wisdom; and Mocenigo, the disciple who ultimately betrayed and sold him to the Holy Office, declares in his deposition that Bruno sought to make himself the author of a new religion under the name of "Philosophy." He was not a man to conceal his ideas, and in the fervour of his improvisation he no doubt revealed what he was; some tumult resulted from this free speaking of Bruno's, and he was forced to discontinue his lectures at the Sorbonne.
Towards the end of the year 1583 the King became enthralled by religious enthusiasm, and nothing was talked of in Paris but the conversion of King Henry. This fact changed the aspect of affairs as far as Bruno was concerned; he judged it prudent to leave Paris, and he travelled to England.
The principal works published by Bruno during his stay in Paris are "Il Candelajo" and "Umbrae Idearum." The former, says Levi, is a work of criticism and of demolition; in this comedy he sets in groups the principal types of hypocrisy, stupidity, and rascality, and exhibiting them in their true colours, he lashes them with ridicule. In the "Umbrae Idearum" he initiates the work of reconstruction, giving colour to his thought and sketching his idea. The philosophy of Bruno is based upon that of Pythagoras, whose system penetrates the social and intellectual history of Italy, both ancient and modern. The method of Pythagoras is not confined, as most philosophies are, to pure metaphysical speculations, but connects these with scientific observations and social practice. Bruno having resuscitated these doctrines, stamps them with a wider scope, giving them a more positive direction; and he may with propriety be called the second Pythagoras. The primal idea of Pythagoras, which Bruno worked out to a more distinct development is this: numbers are the beginning of things; in other words numbers are the cause of the existence of material things; they are not final, but are always changing position and attributes; they are variable and relative. Beyond and above this mutability there must be the Immutable, the All, the One.
The Infinite must be one, as one is the absolute number; in the original One is contained all the numbers; in the One is contained all the elements of the Universe.
This abstract doctrine required to be elucidated and fixed. From a hypothesis to concentrate and reduce it to a reality was the great work of Bruno.
One is the perfect number; it is the primitive monad. As from the One proceeds the infinite series of numbers which again withdraw and are resolved into the One; so from Substance, which is one, proceed the myriads of worlds; from the worlds proceed myriads of living creatures; and from the union of one with the diverse is generated the Universe. Hence the progression from ascent to descent, from spirit to that which we call matter; from the cause to the origin, and the process of metaphysics, which, from the finite world of sense rises to the intelligent, passing through the intermediate numbers of infinite substance to active being and cosmic reason.
From the absolute One, the sun of the sensible and intellectual world, millions of stars and suns are produced or developed. Each sun is the centre of as many worlds which are distributed in as many distinct series in an infinite number of concentric centres and systems. Each system is attracted, repelled, and moved by an infinite, internal passion, or attraction; each turns round its own centre, and moves in a spiral towards the centre of the whole, towards which centre they all tend with infinite passional ardour. For in this centre resides the sun of suns, the unity of unities, the temple, the altar of the universe, the sacred fire of Vesta, the vital principle of the universe.
That which occurs in the world of stars is reflected in the telluric world; everything has its centre, towards which it is attracted with fervour. All is thought, passion, and aspiration.
From this unity, which governs variety, from this movement of every world around its sun, of every sun around its centre sun—the sun of suns—which informs all with the rays of the spirit, with the light of thought—is generated that perfect harmony of colours, sounds, forms, which strike the sight and captivate and enthrall the intellect. That which in the heavens is harmony becomes, in the individual, morality, and in companies of human beings, law. That which is light in the spheres becomes intelligence and science in the world of the spirit and in humanity. We must study this harmony