he revived the notion of the infinity of worlds; and, combining with it the doctrine of Copernicus, reached the sublime generalization that the fixed stars are suns, scattered numberless through space and accompanied by satellites, which bear the same relation to them as the earth does to our sun, or our moon to our earth. This was an expansion of transcendent import; but Bruno came closer than this to our present line of thought. Struck with the problem of the generation and maintenance of organisms, and duly pondering it, he came to the conclusion that Nature in her productions does not imitate the technic of man. Her process is one of unraveling and unfolding. The infinity of forms under which matter appears was not imposed upon it by an external artificer; by its own intrinsic force and virtue it brings these forms forth. Matter is not the mere naked, empty capacity which philosophers have pictured her to be, but the universal mother, who brings forth all things as the fruit of her own womb.
This outspoken man was originally a Dominican monk. He was accused of heresy and had to fly, seeking refuge in Geneva, Paris, England, and Germany. In 1592 he fell into the hands of the Inquisition at Venice. He was imprisoned for many years, tried, degraded, excommunicated, and handed over to the civil power, with the request that he should be treated gently and "without the shedding of blood." This meant that he was to be burnt; and burnt accordingly he was, on February 16, 1600. To escape a similar fate, Galileo, thirty-three years afterward, abjured, upon his knees and with his hand on the holy gospels, the heliocentric doctrine. After Galileo came Kepler, who from his German home defied the power beyond the Alps. He traced out from preëxisting observations the laws of planetary motion. The problem was thus prepared for Newton, who bound those empirical laws together by the principle of gravitation.
During the middle ages the doctrine of atoms had to all appearance vanished from discussion. In all probability it held its ground among sober-minded and thoughtful men, though neither the Church nor the world was prepared to hear of it with tolerance. Once, in the year 1348, it received distinct expression. But retraction by compulsion immediately followed, and, thus discouraged, it slumbered till the seventeenth century, when it was revived by a contemporary of Hobbes and Descartes, the Père Gassendi.
The analytic and synthetic tendencies of the human mind exhibit themselves throughout history, great writers ranging themselves sometimes on the one side, sometimes on the other. Men of lofty feelings, and minds open to the elevating impressions produced by Nature as a whole, whose satisfaction, therefore, is rather ethical than logical, have leaned to the synthetic side; while the analytic harmonizes best with the more precise and more mechanical bias which seeks the satisfaction of the understanding. Some form of pantheism was usually adopted by the one, while a detached Creator, working more or less after the
