Giordano Bruno Quotes

Truth does not change because it is, or is not, believed by a majority of the people.

Maybe you who condemn me are in greater fear than I who am condemned.

If the butterfly wings its way to the sweet light that attracts it, it's only becasue it doesn't know that the fire can consume it.

It is proof of a base and low mind for one to wish to think with the masses or majority, merely because the majority is the majority. Truth does not change because it is, or is not, believed by a majority of the people.

I await your sentence with less fear than you pass it. The time will come when all will see what I see.

The Divine Light is always in man, presenting itself to the senses and to the comprehension, but man rejects it.

They dispute not in order to find or even to seek Truth, but for victory, and to appear the more learned and strenuous upholders of a contrary opinion. Such persons should be avoided by all who have not a good breastplate of patience.

Why should we place Christ at the top and summit of the human race? Was he kinder, more forgiving, more self-sacrificing than Buddha? Was he wiser, did he meet death with more perfect calmness, than Socrates? Was he more patient, more charitable, than Epictetus? Was he a greater philosopher, a deeper thinker, than Epicurus? In what respect was he the superior of Zoroaster? Was he gentler than Lao-tsze, more universal than Confucius? Were his ideas of human rights and duties superior to those of Zeno? Did he express grander truths than Cicero? Was his mind subtler than Spinoza’s? Was his brain equal to Kepler’s or Newton’s? Was he grander in death – a sublimer martyr than Bruno? Was he in intelligence, in the force and beauty of expression, in breadth and scope of thought, in wealth of illustration, in aptness of comparison, in knowledge of the human brain and heart, of all passions, hopes and fears, the equal of Shakespeare, the greatest of the human race?

Desire urges me on, while fear bridals me.

Good teachers get fired; great teachers, killed--Socrates, Christ, and Giordano Bruno.

In space there are countless constellations, suns and planets; we see only the suns because they give light; the planets remain invisible, for they are small and dark. There are also numberless earths circling around their suns...

There is no top or bottom, no absolute positioning in space. There are only positions that are relative to the others. There is an incessant change in the relative positions throughout the universe and the observer is always at the centre".

I do not believe that any book should be denied to the man who possesses the wisdom to understand it, Bruno, but that does not mean I am confused about where truth lies.

Perchance you who pronounce my sentence are in greater fear than I who receive it.

Since I have spread my wings to purpose high, The more beneath my feet the clouds I see, The more I give the winds my pinions free, Spurning the earth and soaring to the sky.

Natura est deus in rebus

Its a poor mind that would think with the multitude, because it is multitude. Truth is not altered by the opinions of the vulgar, or by confirmations of the many

But they argued as lawyers do, they twisted every answer I gave until it sounded like the opposite meaning, and I became so confused and afraid I found myself agreeing to statements that I knew were not true.

It is strange the way that someone who wants to find you guilty can start to make you believe in your own guilt, even when you know you are innocent. I was afraid I would condemn myself my mistake.

Unless you make yourself equal to God, you cannot understand God: for the like is not intelligible save to the like. Make yourself grow to a greatness beyond measure, by a bound free yourself from the body; raise yourself above all time, become Eternity; then you will understand God. Believe that nothing is impossible for you, think yourself immortal and capable of understanding all, all arts, all sciences, the nature of every living being. Mount higher than the highest height; descend lower than the lowest depth. Draw into yourself all sensations of everything created, fire and water, dry and moist, imagining that you are everywhere, on earth, in the sea, in the sky, that you are not yet born, in the maternal womb, adolescent, old, dead, beyond death. If you embrace in your thought all things at once, times, places, substances, qualities, quantities, you may understand God.

It is immoral to hold an opinion in order to curry another's favor; mercenary, servile, and against the dignity of human liberty to yield and submit; supremely stupid to believe as a matter of habit; irrational to decide according to the majority opinion, as if the number of sages exceeded the infinite number of fools.

Giordano Bruno was to take the bolder course of maintaining that the magical Egyptian religion of the world was not only the most ancient but also the only true religion, which both Judaism and Christianity had obscured and corrupted.

I am a mixture of contradictory elements. Equal parts earth and fire, melancholy and choler, I fear. But it is more that warmth and blue skies stir the blood, do you not think?

Burning the witch Giordano Bruno is one more wound inflicted on Christ’s body.

Therefore the perfect, absolutely and in itself, is one, infinite, which cannot be greater or better, and that which nothing can be greater or better. This is one, everywhere, the only God, universal nature, of which nothing can be a perfect image or reflection, but the infinite.

To ask the power to reform itself, what a dullness!

Was the soul a shadow seated in the house of sin? Or was the body really in the soul, as Giordano Bruno thought? The separation of spirit from matter was a mystery, and the union of spirit with matter was a mystery also.

Copernicus not only moved the Earth but also set in motion the minds of men

No," I said simply. "I hate no one. I want only to be left in peace to understand the mysteries of the universe in my own way.

No man, said the Nolan, can be a lover of the true or the good unless he abhors the multitude; and the artist, though he may employ the crowd, is very careful to isolate himself.

Tanrı,iradesini hakim kılmak için yeryüzündeki iyi insanları kullanır;yeryüzündeki kötü insanlar ise kendi iradelerini hakim kılmak için Tanrı'yı kullanırlar.

It is called Giordano Bruno after the sixteenth-century Roman Catholic scholar who held that there are an infinity of worlds and that many are inhabited. For this and other crimes he was burned at the stake in the year 1600.

But your achievement for others may easily come to be inscribed in the book of eternity -- either that which is seen on earth or that other which is believed to be in heaven. For that which you receive from others is a testimony to their virtue, but all that you do for others is the sign and clear indication of your own virtue. Farewell.

La puta, la gran puta, la grandísima puta, la santurrona, la simoníaca, la inquisidora, la falsificadora, la asesina, la fea, la loca, la mala; la del Santo Oficio y el Índice de Libros Prohibidos; la de las Cruzadas y la noche de San Bartolomé; la que saqueó Constantinopla y bañó de sangre Jerusalén; la que exterminó a albigenses y a los veinte mil habitantes de Beziers; la que arrasó con las culturas indígenas de América; la que quemó a Segarelli en Parma, a Juan Hus en Constanza y a Giordano Bruno en Roma; la detractora de la ciencia, la enemiga de la verdad, la adulteradora de la Historia; la perseguidora de judíos, la encendedora de hogueras, la quemadora de herejes y brujas...

An infinite body, according to us, is neither potentially nor actually mobile, neither light nor heavy potentially or actually.

Desire urges me on while fear bridals me

Deve-se compreender, pois, que a semelhança não envolve proporcionalidade.

Човек става мъдър не със сила, а като чете често.

Non so quando, ma so che in tanti siamo venuti in questo secolo per sviluppare arti e scienze, porre i semi della nuova cultura che fiorirà, inattesa, improvvisa, proprio quando il potere si illuderà di avere vinto.

The ship chosen for this voyage was now fully configured for interstellar travel. Carlo Giuliani had christened it the Giordano Bruno, after a Florentine priest burned at the stake in 1600 for suggesting that the stars were like Sol, and might be orbited by other planets where life could exist.

Soul and body, body and soul—how mysterious they were! There was animalism in the soul, and the body had its moments of spirituality. The senses could refine, and the intellect could degrade. Who could say where the fleshly impulse ceased, or the psychical impulse began? How shallow were the arbitrary definitions of ordinary psychologists! And yet how difficult to decide between the claims of the various schools! Was the soul a shadow seated in the house of sin? Or was the body really in the soul, as Giordano Bruno thought? The separation of spirit from matter was a mystery, and the union of spirit with matter was a mystery also.

In Rome on the Campo dei Fiori Baskets of olives and lemons, Cobbles spattered with wine And the wreckage of flowers. Vendors cover the trestles With rose-pink fish; Armfuls of dark grapes Heaped on peach-down. On this same square They burned Giordano Bruno. Henchmen kindled the pyre Close-pressed by the mob. Before the flames had died The taverns were full again, Baskets of olives and lemons Again on the vendors' shoulders. I thought of the Campo dei Fiori In Warsaw by the sky-carousel One clear spring evening To the strains of a carnival tune. The bright melody drowned The salvos from the ghetto wall, And couples were flying High in the cloudless sky. At times wind from the burning Would drift dark kites along And riders on the carousel Caught petals in midair. That same hot wind Blew open the skirts of the girls And the crowds were laughing On that beautiful Warsaw Sunday. Someone will read as moral That the people of Rome or Warsaw Haggle, laugh, make love As they pass by martyrs' pyres. Someone else will read Of the passing of things human, Of the oblivion Born before the flames have died. But that day I thought only Of the loneliness of the dying, Of how, when Giordano Climbed to his burning There were no words In any human tongue To be left for mankind, Mankind who live on. Already they were back at their wine Or peddled their white starfish, Baskets of olives and lemons They had shouldered to the fair, And he already distanced As if centuries had passed While they paused just a moment For his flying in the fire. Those dying here, the lonely Forgotten by the world, Our tongue becomes for them The language of an ancient planet. Until, when all is legend And many years have passed, On a great Campo dei Fiori Rage will kindle at a poet's word.

A questão é, visto que somos tolos aos olhos de outrem, todos somos tolos, diferentes em espécie, mas de acordo in genere et numero et casu.

Non entia sed entium (Não entidades, mas de entidades). Certamente, se parte das substâncias fossem aniquiladas, o mundo se tornaria vazio.

[4] and if we wish only to take the surface of space, [5] we need to go seeking a finite position [4] in the infinite.

If the universe is infinite, as I believe, then it must surely contain an infinite number of possibilities that we have not yet imagined or attempted to harness...

Once again, I felt that peculiar stab of loneliness that only an exile truly knows: the sense that I did not belong and never would again.

Wherefore he who denieth infinite result denieth also infinite power.

Every few days, Giordano Bruno has his revenge.

O ponto é o princípio ou a origem da linha, mas não sua causa; o instante é o princípio ou a origem da atividade [mas não a causa do ato]; o ponto de partida é o princípio do movimento, mas não a causa do movimento; as premissas são os princípios do argumento, mas não sua causa.

Deixarei de lado a questão sobre o que é uma tolice: a ilusão, ou sua cura. Um pirronista uma vez disse, Quem poderá nos dizer se nosso estado não é o de morte, e dos alegados mortos, o de vida?

To make the distinction unmistakably clear: Civilization is the vital force in human history; culture is that inert mass of institutions and organizations which accumulate around and tend to drag down the advance of life; Civilization is Giordano Bruno facing death by fire; culture is the Cardinal Bellarmino, after ten years of inquisition, sending Bruno to the stake in the Campo di Fiori...

Burchio. Even if this be true I do not wish to believe it, for this Infinite can neither be understood by my head nor brooked by my stomach. Although, to tell the truth, I could yet hope that Philotheo were right, so that if by ill luck I were to fall from this world I should always find myself on firm ground.

Fourteenthly, if infinite active power doth actuate corporeal and dimensional being, this being must necessarily be infinite; otherwise there would be derogation from the nature and dignity both of creator and of creation.

XIV. Of all men they alone are at leisure who take time for philosophy, they alone really live; for they are not content to be good guardians of their own lifetime only. They annex ever age to their own; all the years that have gone ore them are an addition to their store. Unless we are most ungrateful, all those men, glorious fashioners of holy thoughts, were born for us; for us they have prepared a way of life. By other men's labours we are led to the sight of things most beautiful that have been wrested from darkness and brought into light; from no age are we shut out, we have access to all ages, and if it is our wish, by greatness of mind, to pass beyond the narrow limits of human weakness, there is a great stretch of time through which we may roam. We may argue with Socrates, we may doubt32 with Carneades, find peace with Epicurus, overcome human nature with the Stoics, exceed it with the Cynics. Since Nature allows us to enter into fellowship with every age, why should we not turn from this paltry and fleeting span of time and surrender ourselves with all our soul to the past, which is boundless, which is eternal, which we share with our betters?

Theophilo. To come then to the discovery of that which we seek. I say that if in the first efficient Cause there be infinite power, there is also action from which there resulteth a universe of infinite size and worlds infinite in number.

The rest I omit, for many a bitter Pill can be swallowed under a golden Cover: I make no Mencion that in each of my Churches I put a Signe so that he who sees the Fabrick may see also the Shaddowe of the Reality of which it is the Pattern or Figure. Thus, in the church of Lime-house, the nineteen Pillars in the Aisles will represent the Names of Baal-Berith, the seven Pillars of the Chappell will signify the Chapters of his Covenant. All those who wish to know more of this may take up Clavis Salomonis, Niceron's Thaumaturgus Opticus where he speaks of Line and Distance, Cornelius Agrippa his De occuItia philosophia and Giordano Bruno his De magia and De vinculis in genere where he speaks of Hieroglyphs and the Raising of the Devilles.

Elpino. But since the greatness of God lieth not at all in corporeal size (not to mention that our world doth add nothing to him) so also we should not conceive the greatness of his image to consist in the greater or lesser extent of the size thereof.

When an object impacts the Moon at high speed, it sets the Moon slightly wobbling. Eventually the vibrations die down but not in so short a period as eight hundred years. Such a quivering can be studied by laser reflection techniques. The Apollo astronauts emplaced in several locales on the Moon special mirrors called laser retroreflectors. When a laser beam from Earth strikes the mirror and bounces back, the round-trip travel time can be measured with remarkable precision. This time multiplied by the speed of light gives us the distance to the Moon at that moment to equally remarkable precision. Such measurements, performed over a period of years, reveal the Moon to be librating, or quivering with a period (about three years) and amplitude (about three meters), consistent with the idea that the crater Giordano Bruno was gouged out less than a thousand years ago.

Can you tell us about Ama: Playing the Glass Bead Game with Pythagoras? Sunday Times Interview "Both Hesse and Tolstoy were my first spiritual gurus. Through their deep insights and soulful messages, for the first time I experienced the world of spiritual growth and deep contemplation. Many artists have inspired my writings, the likes of Leonardo da Vinci, Lao Tzu and Giordano Bruno. Pythagoras lived on the crossroads of civilisations, as I see us, and he has given us his fascinating research into music and numbers. With my deep respect towards ancient worlds, Pythagoras with his ancient Egyptian mystical knowledge had to be my protagonist.

Ninthly, only verbally is it possible to deny infinite space, as is done by pertinacious fellows. For the rest of space where the universe is not, which is called void, where indeed it is pretended that nothing doth exist, cannot be conceived as without the capacity to contain no less a magnitude than that which it doth contain.

Looking back at those dark days, I am sometimes reminded of what happened to the great Chinese imperial fleet in the fifteenth century. Back then, the Chinese were the undisputed leaders in science and exploration. They invented gunpowder, the compass, and the printing press. They were unparalleled in military power and technology. Meanwhile, medieval Europe was wracked by religious wars and mired in inquisitions, witch trials, and superstition, and great scientists and visionaries like Giordano Bruno and Galileo were often either burned alive or placed under house arrest, their works banned. Europe, at the time, was a net importer of technology, not a source of innovation.

Galileo believed that science and religion could coexist. He wrote that the purpose of science is to determine how the heavens go, while the purpose of religion is to determine how to go to heaven. In other words, science is about natural law, while religion is about ethics, and there is no conflict between them as long as one keeps this distinction in mind. But when the two collided during his trial, Galileo was forced to recant his theories under pain of death. His accusers reminded him that Giordano Bruno, who had been a monk, had been burned alive for making statements about cosmology far less elaborate than his. Two centuries would pass before most of the ban on his books was finally lifted.

[Giordano] Bruno died, despised and suffering, after eight years of agony. From that moment, his works have attracted interest, and he has long been recognized as an important figure in the development of modern thought. Nevertheless, few are familiar with the many and often bewildering pages of his writings. His Italian works have their place in the history of Italian literature. The Latin works in prose and verse are much more bulky and diffuse, but the few who grapple with them are rewarded by passages of great beauty and eloquence.

Elpino. We shall say that this finite world [20] with the finite stars embraceth the perfection of all things. Theophilo. You may say so, but you cannot prove it. For the world [20] of this our finite space embraceth indeed the perfection of all those finite objects contained within our space, but not of those infinite potentialities of innumerable other spaces

A natureza clama contra tal insanidade, assegurando-nos que nem o espírito nem o corpo devem temer a morte, porque tanto a forma quanto a matéria são princípios absolutamente inalteráveis.

Thus Democritus and Epicurus, [16] who maintained that everything throughout infinity suffereth renewal and restoration, understood these matters more truly than those who would at all costs maintain belief in the immutability of the universe, alleging a constant and unchanging number of particles of identical material that perpetually undergo transformation, one into another.

Philotheo. I say that the universe is entirely infinite because it hath neither edge, limit, nor surfaces. But I say that the universe is not all-comprehensive infinity because each of the parts thereof that we can examine is finite and each of the innumerable worlds contained therein is finite. I declare God to be completely infinite because he can be associated with no boundary and his every attribute is one and infinite. And I say that God is all-comprehensive infinity because the whole of him pervadeth the whole world and every part thereof comprehensively and to infinity. That is unlike the infinity of the universe which is comprehensively in the whole but not comprehensively in those parts which we can distinguish within the whole (if indeed we can use the name parts, since they appertain to an infinite whole). [27]

The ancient observed, and we also observe, that sometimes things fall to earth, or some things leave the earth, or whatever parts we may be near. Whence, he says, and we may also say if we like, that something has moved either upward or downward, but only with regard to a certain region, or in a certain perspective, something passing from us to the moon would look the opposite to those across from us on the moon; where we would say, something has ascended, those moon people, our anticephali, would say that something has descended. Such motions, therefore, make no distinction between up and down, hither and thither with respect to the infinite universe, but only the finite world in which we are, or within the boundaries of the infinite worlds' horizons, or according to the calculations of the innumerable stars; hence, the same thing, with the same motion, can be regarded differently and called at the same time "rising" and "falling". Determinate bodies, therefore, do not have infinite motion, but finite and determinate calculation within their own limits. But that which is indeterminate and infinite has neither finite nor infinite motion, and knows no differentiation of space or time.

Sixteenthly, efficient infinity would be utterly incomplete without the [infinite] effect thereof, as we cannot conceive that such an effect [of infinity] should be the efficient infinity itself. Furthermore, if such were or could be the effect, this doth in no way detract from that which must appertain to every veritable effect, wherefore theologians name action ad extra or transitive in addition to imminent action, so that thus it is fitting that both one and the other be infinite.

In the Second Part of this Dialogue, that which hath already been shewn concerning the passive power of the universe is demonstrated for the active power of the efficient cause, set forth with arguments of which the first deriveth from the fact that divine power should not be otiose; particularly positing the effect thereof outside the substance thereof (if indeed aught can be outside it), and that it is no less otiose and invidious if it produce a finite effect than if it produce none.

Make then your forecasts, my lords Astrologers, with your slavish physicians, by means of those astrolabes with which you seek to discern the fantastic nine moving spheres; in these you finally imprison your own minds, so that you appear to me but as parrots in a cage, while I watch you dancing up and down, turning and hopping within those circles. We know that the Supreme Ruler cannot have a seat so narrow, so miserable a throne, so straight a tribunal, so scanty a court, so small and feeble a simulacrum that a phantasm can bring to birth, a dream shatter, a delusion restore, a chimera disperse, a calamity diminish, a misdeed abolish and a thought renew it again, so that indeed with a puff of air it were brimful and with a single gulp it were emptied. On the contrary we recognize a noble image, a marvellous conception, a supreme figure, an exalted shadow, an infinite representation of the represented infinity, a spectacle worthy of the excellence and supremacy of Him who transcendeth understanding, comprehension or grasp. Thus is the excellence of God magnified and the greatness of his kingdom made manifest; he is glorified not in one, but in countless suns; not in a single earth, a single world, but in a thousand thousand, I say in an infinity of worlds.

Why wouldst thou that God should in power, in act and in effect (which in him are identical) be determined as the limit of the convexity of a sphere, rather than that he should be as we may say the undetermined limit of the boundless? The limit I say, without limit, that I may differentiate the one infinity from the other. For He is the whole, comprehensive [26] and complete totality of the infinite, but the universe is the explicit though not the all-comprehensive totality (if indeed we may in any wise use the term totality where there is neither part nor boundary). Therefore the nature of the one doth comprehend boundaries; that of the other is bounded. And this is not the distinction between infinite and finite. The distinction is rather that the one is infinite, while the other doth limit according to the nature of the totality and of the whole being thereof. So that although it is entirely infinite, the infinity thereof is not completely comprehensive, for this would be repugnant to dimensional infinity.

But we may fairly say that they alone are engaged in the true duties of life who shall wish to have Zeno, Pythagoras, Democritus, and all the other high priests of liberal studies, and Aristotle and Theophrastus, as their most intimate friends every day. No one of these will be "not at home," no one of these will fail to have his visitor leave more happy and more devoted to himself than when he came, no one of these will allow anyone to leave him with empty hands; all mortals can meet with them by night or by day.

I realised with a prickle of discomfort why he bothered me: it was not so much that I resented the hearty backslapping bonhomie of English upper-class gentlemen, for I could tolerate it well enough in Sidney on his own. It was the way Sidney fell so easily into this strutting group of young men, where I could not, and the fear that he might in some ways prefer their company to mine. Once again, I felt that peculiar stab of loneliness that only an exile truly knows: the sense that I did not belong, and never would again.

Tenthly, after it hath been seen how the obstinate and the ignorant of evil disposition are accustomed to dispute, it will further be shewn how disputes are wont to conclude; although others are so wary that without losing their composure, but with a sneer, a smile, a certain discreet malice, that which they have not succeeded in proving by argument -- nor indeed can it be understood by themselves -- nevertheless by these tricks of courteous disdain they [pretend to have proven], endeavouring not only to conceal their own patently obvious ignorance but to cast it on to the back of their adversary. For they dispute not in order to find or even to seek Truth, but for victory, and to appear the more learned and strenuous upholders of a contrary opinion. Such persons should be avoided by all who have not a good breastplate of patience.

The Eighth doth demonstrate that the motion of the infinity of worlds [8] is not the result of external motive force, but of their own nature, and that despite this there existeth an infinite motor force. The Ninth sheweth how infinite motion may be intensively verified in each of the worlds. To this we should add that since each moving body at the same time moveth itself and is moved, needs must that it may be seen in every point of the circle that it describeth around its own centre. And this objection we discharge on other occasions when it will be permissible to present the more diffuse doctrine.

Ninthly, only verbally is it possible to deny infinite space, as is done by pertinacious fellows. For the rest of space where the universe is not, which is called void, where indeed it is pretended that nothing doth exist, cannot be conceived as without the capacity to contain no less a magnitude than that which it doth contain. Tenthly, since it is well that this world doth exist, no less good is the existence of each one of the infinity of other worlds. Eleventhly, the virtue of this world is not communicable to any other world soever, just as my being cannot be communicated to the being of this or of that man.

Sixthly, if we posit a finite world, it is impossible to escape acceptance of the void, if void is that which containeth naught. Seventhly, this space in which is our world would without it be indeed a void, since where the world is not, there we must infer a void. Beyond our world then, one space is as another; therefore the quality of one is also that of the other; wherefore too this quality cometh to action, for no quality is eternally without action, and indeed it is eternally linked to action or rather is itself action, for in eternity there is no distinction between being and potential being [nor therefore between action and potential action].

The first truly post-Christian pantheist in Europe, Giordano Bruno (15481600) paid for his intellectual courage with his life. The young Bruno became a Dominican monk, but fled Italy under suspicion the heresy and murder. He spent most of his life roaming restlessly between England, France and Germany where he could be safe from the Catholic Church’s authority. He was, beyond all doubt, a heretic in the church's terms. Like Lucretius, Bruno believed that the universe was infinite, containing an infinity of worlds just like our own. For him the Universe was God, and God was the Universe. Every individual thing had something of the whole within itself.

The Catholic chruch as threatened your life - do you not want revenge? Have you not sold your hatred to the Pretestant cause to work against the church that has hunted you?" "No," I said simply. "I hate no one. I want only to be left in peace to understand the mysteries of the universe in my own way." "God has already laid out for us the mysteries of the universe, or as much as He permits us to understand. You think your way is better?" "Better than these wars of dogma that have led men to burn and fillet one another across Europe for fifty years? Yes, I do." "Then what is it you believe?" I looked at him. "I believe that, in the end, even the devils will be pardoned.

Soul and body, body and soul—how mysterious they were! There was animalism in the soul, and the body had its moments of spirituality. The senses could refine, and the intellect could degrade. Who could say where the fleshly impulse ceased, or the psychical impulse began? How shallow were the arbitrary definitions of ordinary psychologists! And yet how difficult to decide between the claims of the various schools! Was the soul a shadow seated in the house of sin? Or was the body really in the soul, as Giordano Bruno thought? The separation of spirit from matter was a mystery, and the union of spirit with matter was a mystery also. He began to wonder whether we could ever make psychology so absolute a science that each little spring of life would be revealed to us. As it was, we always misunderstood ourselves and rarely understood others. Experience was of no ethical value. It was merely the name men gave to their mistakes. Moralists had, as a rule, regarded it as a mode of warning, had claimed for it a certain ethical efficacy in the formation of character, had praised it as something that taught us what to follow and showed us what to avoid. But there was no motive power in experience. It was as little of an active cause as conscience itself. All that it really demonstrated was that our future would be the same as our past, and that the sin we had done once, and with loathing, we would do many times, and with joy.

The intellect being developed to the comprehension of a certain definite and specific form, and the will to a love commensurate with such comprehension; the intellect does not stop there, but by its own light it is prompted to think of this: that it contains within itself the germ of everything intelligible and desirable, until it comes to comprehend with the intellect the depth of the fountain of ideas, the ocean of every truth and goodness. So that it happens, that whatever conception is presented to the mind, and becomes understood by it, from that which is so presented and comprehended it judges, that above it, is other greater and greater, and finds itself ever in a certain way discoursing and moving with it.

Twelfthly, there is no reason or sense-perception which, since we accept an infinity undivided, utterly simple and all-embracing, will not permit also a corporeal and extended infinity. Thirteenthly, our own surrounding space which appeareth to us so immense is neither part nor whole in relation to the infinite; nor can it be patient of infinite activity; compared to such activity, indeed, that which can be comprehended by our imbecile minds is merely nonbeing. And to a certain objection it may be replied that we base our argument for infinity not on the dignity of space but on the dignity of the natures [of worlds], since for the same reason that our space doth exist, so also should exist every other possible world; and their power of being is not actuated by our world's being, just as Elpino's power of being is not actuated by the existence of Fracastoro.

Thus not in vain is that power of the intellect which ever seeketh, yea, and achieveth the addition of space to space, mass to mass, unity to unity, number to number, by the science which dischargeth us from the fetters of a most narrow kingdom and promoteth us to the freedom of a truly august realm, which freeth us from an imagined poverty and straitness to the possession of the myriad riches of so vast a space, of so worthy a field, of so many most cultivated worlds. This science doth not permit that the arch of the horizon that our deluded vision imagineth over the earth and that by our fantasy is feigned in the spacious ether, shall imprison our spirit under the custody of a Pluto or at the mercy of a Jove. We are spared the thought of so wealthy an owner and subsequently of so miserly, sordid and avaricious a donor. Nor need we accept nourishment from a nature so fecund and pregnant, and then so wretched, mean and niggard in her fruit.

First, in his suppositions, he proceeds from unnatural foundations, pretending there are parts of the infinite; there are none who can support this, for there are no partial infinities; this is an implied contradiction, that infinity has a lesser part and a greater part, but you approach infinity no more quickly if you count by hundreds than by threes, for infinity has an infinity of hundreds no less than an infinity of threes. Infinite distance is measured in infinite feet equally with infinite miles, and when we would speak of parts of an infinite distance, we don't say "a hundred miles" or "a thousand parasangs", as these describe parts of a finite distance; they are in fact parts only of a finite whole, to which they have a proportion; they cannot be said to be parts of that to which they have no proportion. Thus a thousand years isn't part of eternity, because it has no proportion to the whole, but is instead a partial measure of time, like ten thousand years or a hundred thousand centuries.

We are wont to say that it was not in our power to choose the parents who fell to our lot, that they have been given to men by chance; yet we may be the sons of whomsoever we will. Households there are of noblest intellects; choose the one into which you wish to be adopted; you will inherit not merely their name, but even their property, which there will be no need to guard in a mean or niggardly spirit; the more persons you share it with, the greater it will become. These will open to you the path to immortality, and will raise you to a height from which no one is cast down. This is the only way of prolonging mortality—nay, of turning it into immortality. Honours, monuments, all that ambition has commanded by decrees or reared in works of stone, quickly sink to ruin; there is nothing that the lapse of time does not tear down and remove. But the works which philosophy has consecrated cannot be harmed; no age will destroy them, no age reduce them; the following and each succeeding age will but increase the reverence for them, since envy works upon what is close at hand, and things that are far off we are more free to admire. The life of the philosopher, therefore, has wide range, and he is not confined by the same bounds that shut others in. He alone is freed from the limitations of the human race; all ages serve him as if a god. Has some time passed by? This he embraces by recollection. Is time present? This he uses. Is it still to come? This he anticipates. He makes his life long by combining all times into one.

Thou seest therefore that by this reasoning Aristotle doth attribute to God extensive infinity but not absolute intensive infinity withal, whence I would conclude that as his infinite motive power is constrained to motive action in conformity with finite speed, so also the same power of creating the immense and the innumerable is limited by his own will to the finite and numerable. Some theologians have argued almost in the same way, since besides admitting infinity in extension, whereby God conveyeth perpetual motion to the universe, they require also intensive infinity with which he can create and move innumerable worlds, and cause each of them and all at once to move instantaneously; nevertheless God hath thus limited by his will the number of the innumerable multitude of worlds, and also the quality of utterly intensive motion. And as this motion, which proceedeth indeed from infinite power (nothing interfering), is recognized as finite, so also the number of worlds may easily be believed to be determinate.

Thus we on this our earth say that the earth is the center, and all the philosophers ancient and modern, of whatsoever sect, will say, this is the center, according to their own principles, just as we say, we are in the center of the great circular horizon of our own ethereal region, which remains a circular, equidistant boundary wherever we stand, so we regard ourselves as standing in the center. In the same way, those on the moon would with no less justification assume that they were in the center of their own horizon which encircles their land, and the sun and every other star will also believe they stand amidst the radii of their own horizon, but they are no more the center than is the earth or any of the other mundane spheres; and they are no more the certain poles than is the earth a certain pole for them; all are likewise, from different perspectives, each the center point of some circumference, and a pole, and a zenith for somewhere else. The earth, therefore, is not the absolute center of the universe, but only the center as seen from our location.

Eighthly, none of our sense-perceptions is opposed to the acceptance of infinity, since we cannot deny infinity merely because we do not sensibly perceive it; but since sense in itself is included in infinity, and since reason doth confirm infinity, therefore needs must that we posit infinity. Moreover, if we consider well, sense doth present to us an infinite universe. For we perceive an endless series of objects, each one contained by another, nor do we ever perceive either with our external or our internal sense, an object which is not contained by another or similar object. Lastly before our eyes one thing is seen to bound another; air is as a well between the hills, and mountains between tracts of air, land bounds the sea and again sea bounds all lands; yet in truth there is nothing outside to limit the universe ... so far on every side spreads out huge room for things, free from limit in all directions everywhere. [6] From the testimony of our sight then we should rather infer the infinite, since there is no object which doth not terminate in another, nor can we experience aught which terminateth in itself.

Very different are the worthy and honourable fruits which may be plucked from these trees, the precious and desirable harvests which may be reaped from the sowing of this seed. We will not recall these to mind that we may not excite the blind envy of our adversaries, but we leave them to the understanding and judgement of all who are able to comprehend and judge. These will easily build for themselves on the foundations we have given, the whole edifice of our philosophy whose parts indeed, if it shall please Him who governeth and ruleth us and if the undertaking begun be not interrupted, we will reduce to the desired perfection. Then that which is inseminated in the Dialogues concerning Cause, Origin and Unity and hath come to birth in these Dialogues on the Infinite Universe and Worlds shall germinate in yet others, and in others shall grow and ripen, in yet other works shall enrich us with a precious harvest and shall satisfy us exceedingly. Then (having cleared out the tares, the darnels and other accumulated weeds), we shall fill the stores of studious and talented men with the best wheat that the soil we cultivate can produce.

Philotheo. No corporeal sense can perceive the infinite. None of our senses could be expected to furnish this conclusion; for the infinite cannot be the object of sense-perception; therefore he who demandeth to obtain this knowledge through the senses is like unto one who would desire to see with his eyes both substance and essence. And he who would deny the existence of a thing merely because it cannot be apprehended by the senses, nor is visible, would presently be led to the denial of his own substance and being. Wherefore there must be some measure in the demand for evidence from our sense-perception, for this we can accept only in regard to sensible objects, and even there it is not above all suspicion unless it cometh before the court aided by good judgement. It is the part of the intellect to judge, yielding due weight to factors absent and separated by distance of time and by space intervals. And in this matter our sense-perception doth suffice us and doth yield us adequate testimony, since it is unable to gainsay us; moreover it advertiseth and confesseth his own feebleness and inadequacy by the impression it giveth us of a finite horizon, an impression moreover which is ever changing. Since then we have experience that sense-perception deceiveth us concerning the surface of this globe on which we live, much more should we hold suspect the impression it giveth us of a limit to the starry sphere.

Filoteo: Because the First Principle is the most fundamental, it follows that if one attribute were finite, then all attributes would likewise be finite; or else, if by one intrinsic rationale He is finite, and by another infinite, then necessarily we must consider him as composite. If therefore, he is the operator of the universe, then He is surely an infinite operator; in the sense that all is dependent on Him. Furthermore, since our imagination is able to move toward infinity, imagining always greater size and yet still greater, and number beyond number, following a certain succession, and as they say, power, so too we must also understand, that God actually conceives infinite dimension and infinite number. And from that understanding follows the possibility with the convenience and opportunity such as may be: that should the active power be infinite, then by necessary consequence, the subject power takes part in the infinite: because, as we have demonstrated elsewhere, what can be done must be done, the ability to measure implies the measurable thing, and the measurer implies the measured. Thus, as there really are bodies with finite dimension, the Prime Intellect understands bodies and dimension. If He has understanding of this, He understands infinity no less, and if He understands the infinite, and such bodies, then necessarily these are intelligible species, and are products of that intellect, for what is divine is most real, and as such what is that real must exist more surely than what we can actually see before our eyes.

Philotheo: All of this is true, and contradicts nothing we've said, rather to the contrary we've said that there are dissimilar finite parts in one infinity, and have offered considerations how this might be true. Perhaps it might be expressed proportionately, how one might have many continuous parts which form a unity, using the example and simile of liquid mud, which, though water is contiguous with water in every part, and earth with earth, smaller than we can apprehend sensibly, these are called neither discrete nor continuous, not water nor earth, but only a continuum of mud; another might like to say that since the atoms of water are not actually continuous with one another, nor earth with earth, but perhaps water with earth and earth with water; a third might disagree with both and say only mud is continuous with mud. Following these reasons it can be stated that the infinite universe is a continuum, in which discreteness is not created by the interposition of ether between the great celestial bodies, than it would be were air to be mixed and interposed among the dry and watery particles, the difference being only in the consistency of the smallest parts of the mud, beneath the level of our sensible apprehension, or in the size, greatness, and sensibility of the parts that make up our universe: and so, contrary and diverse moving parts cooperate and compose a single immobile continuum, where contraries converge to make up a single whole, achieve single order, and become one. Certainly, it would be inconvenient and impossible to imagine two infinities distinct from one another, since it would be impossible to imagine the dividing line between them, where one infinity would end and the other begin, or in what way each would terminate against the other. Moreover, it is extremely difficult to imagine two bodies which are finite and bounded on one side and infinite on the other.

Passing alone to those realms The object erst of thine exalted thought, I would rise to infinity: then I would compass the skill Of industries and arts equal to the objects. [18] There would I be reborn: there on high I would foster for thee Thy fair offspring, now that at length cruel Destiny hath run her whole course Against the enterprise whereby I was wont to withdraw to thee. Fly not from me, for I yearn for a nobler refuge That I may rejoice in thee. And I shall have as guide A god called blind by the unseeing. May Heaven deliver thee, and every emanation Of the great Architect be ever gracious unto thee: But turn thou not to me unless thou art mine. Escaped from the narrow murky prison Where for so many years error held me straitly, Here I leave the chain that bound me And the shadow of my fiercely malicious foe Who can [19] force me no longer to the gloomy dusk of night. For he who hath overcome the great Python [20] With whose blood he hath dyed the waters of the sea Hath put to flight the Fury that pursued me. [21] To thee I turn, I soar, O my sustaining Voice; I render thanks to thee, my Sun, my divine Light, For thou hast summoned me from that horrible torture, [22] Thou hast led me to a goodlier tabernacle; [23] Thou hast brought healing to my bruised heart. Thou art my delight and the warmth of my heart; [24] Thou makest me without fear of Fate or of Death; Thou breakest the chains and bars Whence few come forth free. Seasons, years, months, days and hours -- The children and weapons of Time -- and that Court Where neither steel nor treasure [25] avail Have secured me from the fury [of the foe]. Henceforth I spread confident wings to space; I fear no barrier of crystal or of glass; I cleave the heavens and soar to the infinite. And while I rise from my own globe to others And penetrate ever further through the eternal field, That which others saw from afar, I leave far behind me. [26]

In trying to find out what Bruno thought of his priesthood, we now have a serious problem which we did not have before. In Venice, he told his fellow-prisoners that he was an enemy of the mass, and thought transubstantiation a ridiculous idea and the Catholic ritual bestial and blasphemous. He compared the elevation of the host to hanging somebody on a gallows, or perhaps to lifting him up on a pitchfork. He told somebody who had dreamt of going to mass that that was a terrible omen; and he performed a mock mass with Ovid's Art of Love instead of a missal. He joked about hungry priests going off from mass to a good breakfast. He spoke particularly ill of the mass as a sacrifice, and said that Abel, the archetype of the sacrificing priest, was a criminal butcher who was rightly killed by the vegetarian Cain. A phrase he used elsewhere, apparently about Christ's passion and not directly about the mass itself, seems nevertheless to express rather exactly his attitude to is: he called it 'some kind of a cabbalistic tragedy'.

O intelecto universal ( a causa eficiente) é (...) o todo que preenche todas as coisas, o que ilumina o universo e leva a natureza a produzir suas várias espécies de acordo. É para a produção das coisas naturais o que nosso intelecto é para a representação das coisas. Os pitagóricos o chamam de ''movedor'' e ''agitador do universo'' (...) os plantonistas o chamam ''o artífice do mundo'' (...) os hermeticistas dizem que é o ''mais fecundo em sementes'' ou ainda, que ele é ''o semeador de sementes'' (...) Orfeu o chama de ''o olho do mundo'' (...) Empédocles o chama de o ''diferenciador'' (...) Plotinus diz que ele é o ''pai e progenitor (...) quanto a nós, nós o chamamos o ''artífice interno'', porque dá forma a matéria, formando-a dentro como uma semente ou como uma raiz lançando-se a frente, desdobrando o tronco, de dentro do tronco impelindo para fora os galhos, dos galhos os ramos derivados, desfraldando brotos de dentro deles. (...) Há três tipos de intelecto: o divino, que é tudo, o mundano, do qual falamos, que (re)produz tudo, e o outro, singular, que se torna tudo, porque é necessário um meio termo entre dois extremos, e esta é a verdadeira causa eficiente, não apenas extrínseca, mas intrínseca, de todas as formas naturais.

Philotheo. I will do so. If the world is finite and if nothing lieth beyond, I ask you Where is the world? Where is the universe? Aristotle replieth, it is in itself. [1] The convex surface of the primal heaven is universal space, which being the primal container is by naught contained. For position in space is no other than the surfaces and limit of the containing body, so that he who hath no containing body hath no position in space. [2] What then dost thou mean, O Aristotle, by this phrase, that "space is within itself"? What will be thy conclusion concerning that which is beyond the world? If thou sayest, there is nothing, then the heaven [3] and the world will certainly not be anywhere. Fracastoro. The world will then be nowhere. Everything will be nowhere. Philotheo. The world is something which is past finding out. If thou sayest (and it certainly appeareth to me that thou seekest to say something in order to escape Vacuum and Nullity), if thou sayest that beyond the world is a divine intellect, so that God doth become the position in space of all things, why then thou thyself wilt be much embarrassed to explain to us how that which is incorporeal [yet] intelligible, and without dimension can be the very position in space occupied by a dimensional body; and if thou sayest that this incorporeal space containeth as it were a form, as the soul containeth the body, then thou dost not reply to the question of that which lieth beyond, nor to the enquiry concerning that which is outside the universe. And if thou wouldst excuse thyself by asserting that where naught is, and nothing existeth, there can be no question of position in space nor of beyond or outside, yet I shall in no wise be satisfied. For these are mere words and excuses, which cannot form part of our thought. For it is wholly impossible that in any sense or fantasy (even though there may be various senses and various fantasies), it is I say impossible that I can with any true meaning assert that there existeth such a surface, boundary or limit, beyond which is neither body, nor empty space, even though God be there. For divinity hath not as aim to fill space, nor therefore doth it by any means appertain to the nature of divinity that it should be the boundary of a body. For aught which can be termed a limiting body must either be the exterior shape or else a containing body. And by no description of this quality canst thou render it compatible with the dignity of divine and universal nature. [4]

For here is the philosophy which sharpeneth the senses, satisfieth the soul, enlargeth the intellect and leadeth man to that true bliss to which he may attain, which consisteth in a certain balance, for it liberateth him alike from the eager quest of pleasure and from the blind feeling of grief; it causeth him to rejoice in the present and neither to fear nor to hope for the future. For that Providence or Fate or Lot which determineth the vicissitudes of our individual life doth neither desire nor permit our knowledge of the one to exceed our ignorance of the other, so that at first sight we are dubious and perplexed. But when we consider more profoundly the being and substance of that universe in which we are immutably set, we shall discover that neither we ourselves nor any substance doth suffer death; for nothing is in fact diminished in its substance, but all things wandering through infinite space undergo change of aspect. And since we are all subject to a perfect Power, we should not believe, suppose or hope otherwise, than that even as all issueth from good, so too all is good, through good, toward good; from good, by good means, toward a good end. For a contrary view can be held only by one who considereth merely the present moment, even as the beauty of a building is not manifest to one who seeth but one small detail, as a stone, a cement affixed to it or half a partition wall, but is revealed to him who can view the whole and hath understanding to appraise the proportions. We do not fear that by the violence of some erring spirit or by the wrath of a thundering Jove, that which is accumulated in our world could become dispersed beyond this hollow sepulchre or cupola of the heavens, be shaken or scattered as dust beyond this starry mantle. In no other way could the nature of things be brought to naught as to its substance save in appearance, as when the air which was compressed within the concavity of a bubble seemeth to one's own eyes to go forth into the void. For in the world as known to us, object succeedeth ever to object, nor is there an ultimate depth from which as from the artificer's hand things flow to an inevitable nullity. There are no ends, boundaries, limits or walls which can defraud or deprive us of the infinite multitude of things. Therefore the earth and the ocean thereof are fecund; therefore the sun's blaze is everlasting, so that eternally fuel is provided for the voracious fires, and moisture replenisheth the attenuated seas. For from infinity is born an ever fresh abundance of matter.

IF, O most illustrious Knight, I had driven a plough, pastured a herd, tended a garden, tailored a garment: none would regard me, few observe me, seldom a one reprove me; and I could easily satisfy all men. But since I would survey the field of Nature, care for the nourishment of the soul, foster the cultivation of talent, become expert as Daedalus concerning the ways of the intellect; lo, one doth threaten upon beholding me, another doth assail me at sight, another doth bite upon reaching me, yet another who hath caught me would devour me; not one, nor few, they are many, indeed almost all. If you would know why, it is because I hate the mob, I loathe the vulgar herd and in the multitude I find no joy. It is Unity that doth enchant me. By her power I am free though thrall, happy in sorrow, rich in poverty, and quick even in death. Through her virtue I envy not those who are bond though free, who grieve in the midst of pleasures, who endure poverty in their wealth, and a living death. They carry their chains within them; their spirit containeth her own hell that bringeth them low; within their soul is the disease that wasteth, and within their mind the lethargy that bringeth death. They are without the generosity that would enfranchise, the long suffering that exalteth, the splendour that doth illumine, knowledge that bestoweth life. Therefore I do not in weariness shun the arduous path, nor idly refrain my arm from the present task, nor retreat in despair from the enemy that confronteth me, nor do I turn my dazzled eyes from the divine end. Yet I am aware that I am mostly held to be a sophist, seeking rather to appear subtle than to reveal the truth; an ambitious fellow diligent rather to support a new and false sect than to establish the ancient and true; a snarer of birds who pursueth the splendour of fame, by spreading ahead the darkness of error; an unquiet spirit that would undermine the edifice of good discipline to establish the frame of perversity. Wherefore, my lord, may the heavenly powers scatter before me all those who unjustly hate me; may my God be ever gracious unto me; may all the rulers of our world be favourable to me; may the stars yield me seed for the field and soil for the seed, that the harvest of my labour may appear to the world useful and glorious, that souls may be awakened and the understanding of those in darkness be illumined. For assuredly I do not feign; and if I err, I do so unwittingly; nor do I in speech or writing contend merely for victory, for I hold worldly repute and hollow success without truth to be hateful to God, most vile and dishonourable. But I thus exhaust, vex and torment myself for love of true wisdom and zeal for true contemplation. This I shall make manifest by conclusive arguments, dependent on lively reasonings derived from regulated sensation, instructed by true phenomena; for these as trustworthy ambassadors emerge from objects of Nature, rendering themselves present to those who seek them, obvious to those who gaze attentively on them, clear to those who apprehend, certain and sure to those who understand. Thus I present to you my contemplation concerning the infinite universe and innumerable worlds.