it is true that the ordinary ecclesiastical ideals are thrust aside, and progress in truth, knowledge, and justice declared to be the end of man. If many had thought so, none had said it so openly. Bruno, however, never learned to observe, and remained all his life the metaphysician and the poet. Chief among his intuitions, after his perception of the unity of all existence, must be placed his instinctive recognition of the immense evolution which the acceptance of the Copernican theory must effect in religious belief. It is probable that he thus alarmed the priesthood ere he could arouse the laity, and that to him must be ascribed the persecution of Galileo, nearly a century after Copernicus had been permitted to dedicate his treatise to the Pope.
Bruno's own martyrdom had preceded Galileo's; he suffered death in February 1600, after a life of constant flight and exile, which at one time brought him to England, where he lectured at Oxford and became Sidney's friend, and latterly of imprisonment. His fate is a striking illustration of the dismal though inevitable change that had come over the spirit of the ecclesiastical rulers: a Renaissance Pope would probably have protected him. His name long seemed forgotten, and his writings obliterated. Early in the eighteenth century interest in him revived, as is shown by the collection of his works in Lord Sunderland's library. Brucker gave an intelligible digest of his opinions; Schelling avowedly sought inspiration from him; Coleridge names him with Dante and Ariosto as one of the three most representative Italians; and at present, even though he be chiefly efficient through his influence on more disciplined geniuses and more systematic thinkers, the world
