The Heroic Enthusiasts | Page 5

unknown to the Italian colony who had fled from papal persecution to this stronghold of religious reform. He went to lodge at an inn, and soon received visits from the Marchese di Vico Napoletano, Pietro Martire Vermigli, and other refugees, who welcomed him with affection, inquiring whether he intended to embrace the religion of Calvin, to which Bruno replied that he did not intend to make profession of that religion, as he did not know of what kind it was, and he only desired to live in Geneva in freedom. He was then advised to doff the Dominican habit, which he still wore; this he was quite willing to do, only he had no money to buy other clothing, and was forced to have some made of the cloth of his monkish robes, and his new friends presented him with a sword and a hat; they also procured some work for him in correcting press errors.
The term of Bruno's sojourn in Geneva seems doubtful, and the precise nature of his 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