Part 16
_Bruno._ “I have believed and held undoubtingly all that every faithful Christian ought to believe and hold concerning the First Person. Regarding the Second Person, I declare that I have held it to be really one in essence with the First, and so the Third; because, being indivisible in essence, they cannot suffer inequality, for all the attributes which belong to the Father belong also to the Son and Holy Spirit: only I have doubted, as I said above, how this Second Person could become incarnate and could have suffered: nevertheless I have never denied nor taught that, and if I have said anything about this Second Person, I have said it in quoting the opinions of others, like Arius and Sabellius and other followers of theirs. I will tell what I must have said, and which may have caused scandal and suspicion, as was set down in the first charges against me at Naples, to wit: I declared that the opinion of Arius seemed less pernicious than it was commonly esteemed and understood, because it is commonly understood that Arius meant to say that the Word is the first thing created by the Father; whereas I declared that Arius said that the Word was neither creator nor creature, but midway between creator and creature,--as the word is midway between the speaker and the thing spoken,--and therefore that the Word was the first-born before all creatures, not _by_ which, but _through_ which everything has been created, not _to_ which but _through_ which everything is referred and returns to the ultimate end, which is the Father. I exaggerated on this theme so that I was regarded with suspicion. I recall further to have said here in Venice that Arius did not intend to say that Christ, that is the Word, is a creature, but a mediator in the sense I have stated. I do not remember the precise place, whether at a druggist’s or bookseller’s, but I know I said this in one of these shops, arguing with certain priests who made a show of theology: I know not who they were, nor should I recognize them if I saw them. To make my statement more clear, I repeat that I have held there is one God, distinguished as Father, as Word, and as Love, which is the Divine Spirit, and that all these three are one God in essence; but I have not understood, and have doubted, how these three can get the name of persons, for it did not seem to me that this name of person was applicable to the Deity; and I supported myself in this by the words of St. Augustine, who says, ‘_Cum formidine proferimus hoc nomen personae, quando loquimur de divinis, et necessitate coacti utimur_;’ besides which, in the Old and New Testaments I have not found nor read this expression nor this form of speech.”
_Inquisitor._ “Having doubted the Incarnation of the Word, what has been your opinion about Christ?”
_Bruno._ “I have thought that the divinity of the Word was present in the humanity of Christ individually, and I have not been able to understand that it was a union like that of soul and body, but a presence of such a kind that we could truly say of this man that he was God, and of this divinity that it was man; because between substance infinite and divine and substance finite and human there is no proportion as between soul and body, or any other two things which can make up one existence; and I believe, therefore, that St. Augustine shrank from applying that word ‘person’ to this case: so that, in conclusion, I think, as regards my doubt of the Incarnation, I have wavered concerning its ineffable meaning, but not against the Holy Scripture, which says ‘the Word is made flesh.’”
_Inquisitor._ “What opinion have you had concerning the miracles, acts, and death of Christ?”
_Bruno._ “I have held what the Holy Catholic Church holds, although I have said of the miracles that, while they are testimony of the divinity [of Christ], the evangelical law is, in my opinion, a stronger testimony, because the Lord said ‘he shall do greater than these’ miracles; and it occurred to me that whilst others, like the Apostles, wrought miracles, so that, in their external effect, they seemed like those wrought by him, Christ worked by his own virtue, and the Apostles by virtue of another’s power. Therefore I have maintained that the miracles of Christ were divine, true, real, and not apparent; nor have I ever thought, said, nor believed the contrary.
“I have never spoken of the sacrifice of the mass, nor of transubstantiation, except in the way the Holy Church holds. I have believed, and do believe, that the transubstantiation of the bread and wine into the body and blood of Christ takes place really and in substance.”
_Inquisitor._ “Did you ever say that Christ was not God, but a good-for-nothing, and that, doing wretched works, he ought to have expected to be put to death, although he showed that he died unwillingly?”
_Bruno._ “I am astonished that this question is put to me, for I have never had such opinions, nor said such a thing, nor thought aught contrary to what I said just now about the person of Christ, which is that I believe what the Holy Mother Church believes. I know not how these things are imputed to me.” At this he seemed much grieved.
_Inquisitor._ “In reasoning about the Incarnation of the Word, what have you held concerning the delivery of the said Word by the Virgin Mary?”
_Bruno._ “That it was conceived of the Holy Ghost, born of Mary as Virgin; and when any one shall find that I have said or maintained the contrary, I will submit myself to any punishment.”
_Inquisitor._ “Do you know the import and effect of the sacrament of penance?”
_Bruno._ “I know that it is ordained to purge our sins; and never, never have I talked on this subject, but have always held that whosoever dies in mortal sin will be damned. It is about sixteen years since I presented myself to a confessor, except on two occasions: once at Toulouse, to a Jesuit, and another time in Paris, to another Jesuit, whilst I was treating, through the Bishop of Bergamo, then nuncio at Paris, and through Don Bernardin de Mendoza, to reënter my order, with a view to confessing; and they said that, being an apostate, they could not absolve me, and that I could not go to the holy offices, wherefore I have abstained from the confessional and from going to mass. I have intended, however, to emerge some time from these censures, and to live like a Christian and a priest; and when I have sinned I have always asked pardon of God, and I would also willingly have confessed if I could, because I have firmly believed that impenitent sinners are damned.”
_Inquisitor._ “You hold, therefore, that souls are immortal, and that they do not pass from one body into another, as we have information you have said?”
_Bruno._ “I have held, and hold, that souls are immortal, and that they are subsisting substances, that is rational souls, and that, speaking as a Catholic, they do not pass from one body into another, but go either to paradise or to purgatory, or to hell; but I have, to be sure, argued, following philosophical reasons, that as the soul subsists in the body, and is non-existent in the body [that is, not an integral part of it], it may, in the same way that it exists in one, exist in another, and pass from one to another; and if this be not true, it at least seems like the opinion of Pythagoras.”
_Inquisitor._ “Have you busied yourself much in theological studies, and are you instructed in the Catholic resolutions?”
_Bruno._ “Not a great deal, having devoted myself to philosophy, which has been my profession.”
_Inquisitor._ “Have you ever vituperated the theologians and their decisions, calling their doctrine vanity and other similar opprobrious names?”
_Bruno._ “Speaking of the theologians who interpret Holy Scripture, I have never spoken otherwise than well. I may have said something about some one in particular, and blamed him,--some Lutheran theologian, for instance, or other heretics,--but I have always esteemed the Catholic theologians, especially St. Thomas, whose works I have ever kept by me, read, and studied, and honored them, and I have them at present, and hold them very dear.”
_Inquisitor._ “Which have you reckoned heretical theologians?”
_Bruno._ “All those who profess theology, but who do not agree with the Roman Church, I have esteemed heretics. I have read books by Melanchthon, Luther, Calvin, and by other heretics beyond the mountains, not to learn their doctrine nor to avail myself of it, for I deemed them more ignorant than myself, but I read them out of curiosity. I despise these heretics and their doctrines, because they do not merit the name of theologians, but of pedants; for the Catholic ecclesiastical doctors, on the contrary, I have the esteem I should.”
_Inquisitor._ “How, then, have you dared to say that the Catholic faith is full of blasphemies, and without merit in God’s sight?”
_Bruno._ “Never have I said such a thing, neither in writing, nor in word, nor in thought.”
_Inquisitor._ “What things are needful for salvation?”
_Bruno._ “Faith, hope, and charity. Good works are also necessary; or it will suffice not to do to others that which we do not wish to have done to us, and to live morally.”
_Inquisitor._ “Have you ever denounced the Catholic religious orders, especially for having revenues?”
_Bruno._ “I have never denounced one of them for any cause; on the contrary, I have found fault when the clergy, lacking income, are forced to beg; and I was surprised, in France, when I saw certain priests going about the streets to beg, with open missals.”
_Inquisitor._ “Did you ever say that the life of the clergy does not conform to that of the Apostles?”
_Bruno._ “I have never said nor held such a thing!” And as he said this he raised his hands, and looked about astonished. In answer to another question, he continued: “I have said that the Apostles achieved more by their preaching, good life, examples, and miracles than force can accomplish, which is used against those who refuse to be Catholics; without condemning this method, I approve the other.”
_Inquisitor._ “Have you ever said that the miracles wrought by Christ and the Apostles were apparent miracles, done by magic art, and not real; and that you have enough spirit to work the same or greater, and wished finally to make the whole world run after you?”
_Bruno_ (_lifting up both his hands_). “What is this? What man has invented this devilishness? I have never said such a thing, nor has it entered my imagination. O God, what is this? I had rather be dead than that this should be proposed to me!”
_Inquisitor._ “What opinion have you of the sin of the flesh, outside of the sacrament of matrimony?”
_Bruno._ “I have spoken of this sometimes, saying, in general, that it was a lesser sin than the others, but that adultery was the chief of carnal sins, whereas the other was lighter, and almost venial. This, indeed, I have said, but I know and acknowledge to have spoken in error, because I remember what St. Paul says. However, I spoke thus through levity, being with others and discussing worldly topics. I have never said that the Church made a great mistake in constituting this a sin....
“I hold it a pious and holy thing, as the Church ordains, to observe fasts and abstain from meat and prohibited food on the days she appoints, and that every faithful Catholic is bound to observe them; which I too would have done except for the reason given above; and God help me if I have ever eaten meat out of contempt [for the Church]. As for having listened to heretics preach, or lecture, or dispute, I did so several times from curiosity and to see their methods and eloquence, rather than from delight or enjoyment; indeed, after the reading or sermon, at the time when they distributed bread according to their form of communion, I went away about my business, and never partook of their bread nor observed their rites.”
_Inquisitor._ “From your explanation of the Incarnation there follows another grave error, namely, that in Christ there was a human personality.”
_Bruno._ “I recognize and concede that these and other improprieties may follow, and I have stated this opinion, not to defend, but only to explain it; and I confess my error such and so great as it is; and had I applied my mind to this adduced impropriety and to others deducible from it, I should not have reached these conclusions, because I may have erred in the premises, but certainly not in the conclusions.”
_Inquisitor._ “Do you remember to have said that men are begotten of corruption, like the other animals, and that this has been since the Deluge down to the present?”
_Bruno._ “I believe this is the opinion of Lucretius. I have read it and heard it talked about, but I do not recall having referred to it as my opinion; nor have I ever believed it. When I reasoned about it, I did so referring it to Lucretius, Epicurus, and their similars, and it is not possible to deduce it from my philosophy, as will readily appear to any one who reads that.”
_Inquisitor._ “Have you ever had any book of conjurations or of similar superstitious arts, or have you said you wished to devote yourself to the art of divination?”
_Bruno._ “As for books of conjurations, I have always despised them, never had them by me, nor attributed any efficacy to them. As for divination, particularly that relating to judicial astrology, I have said, and even proposed, to study it to see if there is any truth or conformity in it. I have communicated my purpose to several persons, remarking that, as I have examined all parts of philosophy, and inquired into all science except the judicial, when I had convenience and leisure I wish to have a look at that, which I have not done yet.”
_Inquisitor._ “Have you said that the operations of the world are guided by Fate, denying the providence of God?”
_Bruno._ “This cannot be found either in my words or in my writings; on the contrary, you will find, in my books, that I set forth providence and free will.... I have praised many heretics and also heretic princes, but not as heretics, but only for the moral virtues they possessed. In particular, in my book _De la Causa, Principio et Uno_, I praise the Queen of England, and call her ‘divine;’ not as an attribute of religion, but as a certain epithet which the ancients used also to bestow on princes; and in England, where I then was and wrote that book, it is customary to give this title ‘divine’ to the Queen; and I was all the more persuaded to name her thus because she knew me, for I often went with the ambassador to court. I acknowledge to have erred in praising this lady, who is a heretic, and especially in attributing to her the epithet ‘divine.’”...
_Inquisitor._ “Are the errors and heresies committed and confessed by you still embraced, or do you detest them?”
_Bruno._ “All the errors I have committed, down to this very day, pertaining to Catholic life and regular profession, and all the heresies I have held and the doubts I have had concerning the Catholic faith and the questions determined by the Holy Church, I now detest; and I abhor, and repent me of having done, held, said, believed, or doubted of anything that was not Catholic; and I pray this holy tribunal that, knowing my infirmities, it will please to accept me into the bosom of the Holy Church, providing me with remedies opportune for my safety and using me with mercy.”
Bruno was then re-questioned concerning the reason why he broke away from his order. He repeated, in substance, the testimony already given, adding that his baptismal name was Philip.
_Inquisitor._ “Have you, in these parts, any enemy or other malevolent person, and who is he, and for what cause?”
_Bruno._ “I have no enemy in these parts, unless it be Ser Giovanni Mocenigo and his followers and servants, by whom I have been more grievously offended than by any other man living, because he has assassinated me in my life, in my honor, and in my goods,--having imprisoned me in his own house, confiscating all my writings, books, and other property; and he has done this, not only because he wished me to teach him all I knew, but also because he wished that I should not teach it to any one else; and he has always threatened my life and honor if I did not teach him what I knew.”
_Inquisitor._ “Your apostacy of so many years renders you very suspicious to the Holy Faith, since you have so long spurned her censures, whence it may happen that you have held sinister opinions in other matters than those you have deposed; you may, therefore, and ought now to purify your conscience.”
_Bruno._ “It seems to me that the articles I have confessed, and all that which I have expressed in my writings, show sufficiently the importance of my excess, and therefore I confess it, whatsoever may be its extent, and I acknowledge to have given grave cause for the suspicion of heresy. And I add to this that I have always had remorse in my conscience, and the purpose of reforming, although I was seeking to effect this in the easiest and surest way, still shrinking from going back to the straitness of regular obedience.... And I was at this very time putting in order certain writings to propitiate his Holiness, so that I might be allowed to live more independently than is possible as an ecclesiastic....
“Beginning with my accuser, who I believe is Signor Giovanni Mocenigo, I think no one will be found who can say that I have taught false and heretical doctrine; and I have no suspicion that any one else can accuse me in matters of holy faith. It may be that I, during so long a course of time, may have erred and strayed from the Church in other matters than those I have exposed, and that I may be ensnared in other censures, but, though I have reflected much upon it, I have discovered nothing; and I now promptly confess my errors, and am here in the hands of your Excellencies to receive remedy, for my salvation. My force does not suffice to tell how great is my repentance for my misdeeds, nor to express it as I should wish.” Having knelt down, he said: “I humbly ask pardon of God and your Excellencies for all the errors committed by me; and I am ready to suffer whatsoever by your prudence shall be determined and adjudged expedient for my soul. And I further supplicate that you rather give me a punishment which is excessive in gravity than make such a public demonstration as might bring some dishonor upon the holy habit of the order which I have worn; and if, through the mercy of God and of your Excellencies, my life shall be granted to me, I promise to make a notable reform in my life, and that I will atone for the scandal by other and as great edification.”
_Inquisitor._ “Have you anything else to say for the present?”
_Bruno._ “I have nothing more to say.”
II
This is the confession and apology of Giordano Bruno, taken from the minutes of the Inquisition of Venice, so far as I have been able to interpret the ungrammatical, ill-punctuated report of the secretary. The examinations were held on May 26 and 30, June 2, 3, 4, and July 30, 1592; and as there were, consequently, many repetitions of statement, I have condensed where it seemed advisable. From Bruno’s lips we hear the explanation of his philosophical system, his doubts, his belief, and his recantation of any opinions which clashed with the dogmas of Catholicism. Was his recantation sincere? Before answering this question, let us glance at his opinions as he expressed them freely in his works; for upon Bruno’s value as a thinker must finally rest the justification of our interest in him. True, the romance of his strange vagabond career and the pathos of his noble death will always excite interest in his personality; but the final question which mankind asks of prophet, philosopher, poet, preacher, or man of science is, “What can you tell us concerning our origin and our destiny?”
Be warned at the outset that Bruno furnished no complete, systematic reply to this question. He did not, like Spinoza, reduce his system to the precision of a geometrical text-book, all theorems and corollaries; nor, like Herbert Spencer, did he stow the universe away in a cabinet of pigeonholes. He is often inconsistent, often contradicts himself. Perhaps his chief merit is that he stimulated thought on every subject he touched, and that he made sublime guesses which experiment, toiling patiently after him, has established as truths. Like all searchers for truth, his purpose was to discover the all-embracing Unity. Our reason shows us an unbridgeable chasm between matter and mind; the world of ideas and the outward world are in perpetual flux; nature is composed of innumerable separate objects, yet a superior unity pervades them. Life and death subsist antagonistically side by side: what is that, greater than both, which includes both? What is the permanence underlying this shifting, evanescent world? Conscience likewise reports the conflict between good and evil: what is the cause anterior to both? Many solutions have been offered; perhaps the commonest is that which, taught by the Manicheans and adopted by early Christians, announces that there are two principles in the universe,--one good, God, the other evil, Satan. But insuperable difficulties accompany this view. If God be, as assumed, all-powerful, why does he not exterminate Satan; if he be just, why does he permit evil to exist at all?
Bruno, as we have seen in his deposition, proclaims that God is one and indivisible, the Soul of the universe; that his attributes are power, wisdom, and love; that he is in all things, yet above all things, not to be understood, ineffable, and whether personal or impersonal, man cannot say; that Nature is his footprint, God being the nature of Nature; that since every material atom is part of him, by virtue of his immanence in Nature, it is eternal, and so are human souls immortal, being emanations from his immortal spirit; but whether souls preserve their identity, or whether, like the atoms, they are forever re-composed into new forms, Bruno does not decide. This, speaking broadly, is pantheism; and pantheism is a system from which we are taught to recoil with almost as much horror as from atheism. “That is mere pantheism!” exclaimed John Sterling, aghast, at one of Carlyle’s conclusions. “And suppose it were _pot_-theism? If the thing is true!” replied Carlyle,--a reply not to be taken for valid argument, perhaps, yet worthy of being pondered. As a pantheist, then, we must classify Bruno,--in that wide class which includes Spinoza, Goethe, Shelley, and Emerson. “Within man is the soul of the whole,” says Emerson; “the wise silence, the universal beauty, to which every part and particle is equally related, the eternal ONE. And this deep power in which we exist, and whose beatitude is all accessible to us, is not only self-sufficing and perfect in every hour, but the act of seeing and the thing seen, the seer and the spectacle, the subject and the object, are one.” The Inquisition in 1600 would have burned Emerson for those two sentences.