of the body or the mind, would be a kind of dark ingratitude; the one sin, to believe directly or indirectly in any absolutely dead matter anywhere, because involving denial of the indwelling spirit.  A free spirit, certainly, as of old!  Through all his pantheistic flights, from horizon to horizon, it was still the thought of liberty that presented itself to the infinite relish of this “prodigal son” of Dominic.  God the Spirit had made all things indifferently, with a largeness, a beneficence, impiously belied by any theory of restrictions, distinctions, absolute limitations.  Touch, see, listen, eat freely of all the trees of the garden of Paradise with the voice of the Lord God literally everywhere:  here was the final counsel of perfection.  The world was even larger than youthful appetite, youthful capacity.  Let theologian and every other theorist beware how he narrowed either.  The plurality of worlds! how petty in comparison seemed the sins, to purge which was the chief motive for coming to places like this convent, whence Bruno, with vows broken, or obsolete for him, presently departed.  A sonnet, expressive of the joy with which he returned to so much more than the liberty of ordinary men, does not suggest that he was driven from it.  Though he must have seemed to those who surely had loved so lovable a creature there to be departing, like the prodigal of the Gospel, into the furthest of possible far countries, there is no proof of harsh treatment, or even of an effort to detain him.

It happens, of course most naturally, that those who undergo the shock of spiritual or intellectual change sometimes fail to recognise their debt to the deserted cause:  how much of the heroism, or other high quality, of their rejection has really been the growth of what they reject?  Bruno, the escaped monk, is still a monk:  his philosophy, impious as it might seem to some, a new religion.  He came forth well fitted by conventual influences to play upon men as he was played upon.  A challenge, a war-cry, an alarum; everywhere he seemed to be the creature of some subtly materialized spiritual force, like that of the old Greek prophets, like the primitive “enthusiasm” he was inclined to set so high, or impulsive Pentecostal fire.  His hunger to know, fed at first dreamily enough within the convent walls as he wandered over space and time an indefatigable reader of books, would be fed physically now by ear and eye, by large matter-of-fact experience, as he journeys from university to university; yet still, less as a teacher than a courtier, a citizen of the world, a knight-errant of intellectual light.  The philosophic need to try all things had given reasonable justification to the stirring desire for travel common to youth, in which, if in nothing else, that whole age of the [242] later Renaissance was invincibly young.  The theoretic recognition of that mobile spirit of the world, ever renewing its youth, became, sympathetically, the motive of a life as mobile, as ardent, as itself; of a continual journey, the venture and stimulus of which would be the occasion of ever new discoveries, of renewed conviction.