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 that rules the celestial worlds in order to deduce the laws which should govern civil bodies.
In the science of numbers dwells harmony, and therefore it behoves us to identify ourselves with this harmony, because from it is derived the harmonic law which draws men together into companies. Through the revolution of the worlds through space around their suns, from their order, their constancy and their measure, the mind comprehends the progress and conditions of men, and their duties towards each other. The Bible, the sacred book of man, is in the heavens; there does man find written the word of God.
Human souls are lights, distinct from the universal soul, which is diffused over all and penetrates everything. A purifying process guides them from one existence to another, from one form to another, from one world to another. The life of man is more than an experience or trial; it is an effort, a struggle to reproduce and represent upon earth some of that goodness, beauty, and truth which are diffused over the universe and constitute its harmony.
Long, slow, and full of opposition is this educational process of the soul. As the terraqueous globe becomes formed, changed, and perfected, little by little, through the cataclysms and convulsions which, by means of fire, flood, earthquake, and irruptions, transform the earth, so it is with humanity. Through struggle is man educated, fortified, and raised.
In the midst of social cataclysms and revolutions humanity has one guiding star, a beacon which shows its light above the storms and tempests, a mystical thread running through the labyrinth of history—namely, the religion of philosophy and of thought. The vulgar creeds would not, and have not dared to reveal the Truth in its purity and essence. They covered it with veils with allegories, with myths and mysteries, which they called sacred; they enshrouded thought with a double veil, and called it Revelation. Humanity, deceived by a seductive form, adored the veil, but did not lift itself up to the idea behind it; it saw the shadow, not the light.
But we must return to our wandering hero.
Bruno was about thirty-six years old when he left Paris and went to England. He was invited to visit the University of Oxford, and opened his lectures there with two subjects which, apparently diverse, are in reality intimately connected with each other—namely, on the Quadruple Sphere and on the Immortality of the Soul. Speaking of the immortality of the soul, he maintained that nothing in the universe is lost, everything changes and is transformed; therefore, soul and body, spirit and matter, are equally immortal. The body dissolves, and is transformed; the soul transmigrates, and, drawing round itself atom to atom, it reconstructs for itself a new body. The spirit that animates and moves all things is one; everything differentiates according to the different forms and bodies in which it operates. Hence, of animate things some are inferior by reason of the meanness of the organ in which they operate; others are superior through the richness of the same. Thus we see that Bruno anticipates the doctrine, proclaimed later by Goethe and by Darwin, of the transformation of species and of the organic unity of the animal world; and this alternation from segregation to aggregation, which we call death and life, is no other than mutation of form.
After having criticised and scourged the religions of chimera, of ignorance, and hypocrisy, in "Lo Spaccio della Bestia Trionfante" and in "L'Asino Cillenico," the author, in "Gli Eroici Furori," lays down the basis for the religion of thought and of science. In place of the so-called Christian perfections (resignation, devotion, and ignorance), Bruno would put intelligence and the progress of the intellect in the world of physics, metaphysics, and morals; the true aim being illumination, the true morality the practice of justice, the true redemption the liberation of the soul from error, its elevation and union with God upon the wings of thought. This idea is developed in the work in question, which is dedicated to Sir Philip Sidney. After treating of the infinite universe, and contemplating the innumerable worlds in other works, he comes, in "Gli Eroici Furori," to the consideration of virtue in the individual, and demonstrates the potency of the human faculties. After the Cosmos, the Microcosm; after the infinitely great, the infinitely small. The body is in the soul, the soul is in the mind, the mind is in God. The life of the soul is the true life of the man. Of all his various faculties, that which rules all, that which exalts our nature, is Thought. By means of it we rise to the contemplation of the universe, and becoming in our turn creators, we raise the edifice of science; through the intellect the affections become purified, the will becomes strengthened. True liberty is acquired, and will and action becoming one through thought, we become heroes.
This education of the soul, or rather this elevation and glory of thought, which draws with it the will and the affections, not by means of blind faith or supernatural grace, not through an irrational and mystical impulse, but by the strength of a reformed intellect and by a palpable and well-considered enthusiasm, which science and the contemplation of Nature alone can give, this is the keynote of the poem. It is composed of two parts, each of which is divided into five dialogues: the first part, which may be called psychological, shows, by means of various figures and symbols drawn from Nature, how the divine light is always present to us, is inherent in man; it presents itself to the senses and to the comprehension: man constantly rejects and ignores it; sometimes the soul strives to rise up to it, and the poet describes the struggle with the opposing affections which are involved in this effort, and shows how at last the man of intelligence overcomes these contending powers and fatal impulses which conflict within us, and by virtue of harmony and the fusion of the opposites the intellect becomes one with the affections, and man realizes the good and rises to the knowledge of the true. All conflicting desires being at last united, they become fixed upon one object, one great intent—the love of the Divine, which is the highest truth and the highest good. In "Gli Eroici Furori" we see Bruno as a man, as a philosopher, and as a believer: here he reveals himself as the hero of thought. Even as Christ was the hero of faith, and sacrificed himself for it, so Bruno declares himself ready to sacrifice himself for science. It is also a literary, a philosophical, and a religious work; form, however, is sacrificed to the idea—so absorbed is the author in the idea that he often ignores form altogether. An exile wandering from place to place, he wrote hurriedly and seldom or ever had he the opportunity of revising what he had written down. His mind in the impulsiveness of its improvisation was like the volcano of his native soil, which, rent by subterranean flames, sends forth from its vortices of fire, at the same time smoke, ashes, turbid floods, stones, and lava. He contemplates the soul, and seeks to understand its language; he is a physiologist and a naturalist, merged in the mystic and the enlightened devotee.
Bruno might have made a fixed home for himself in England, as so many of his compatriots had done, and have continued to enjoy the society of such men as Sir Philip Sydney, Fulke Greville, and, perchance, also of Shakespeare himself, who was in London about that time; but his self-imposed mission allowed him no rest; he must go forth, and carry his doctrines to the world, and forget the pleasures of friendship and the ties of comfort in the larger love of humanity; his work was to awaken souls out of their lethargy, to inspire them with the love of the highest good and of truth; to teach that God is to be found in the study of Nature, that the laws of the visible world will explain those of the invisible, the union of science and humanity with Nature and with God.
Bruno returned to Paris in 1585, being at that time tutor in the family of Mauvissier, who had been recalled from England by his Sovereign. During Bruno's second sojourn in Paris efforts were made by Mendoza, the Spanish ambassador, and others, to induce him to return to his allegiance to the Church, and to be reconciled to the
