The learned men were even then making mathematical calculations, based on the prophecies of the Old Testament, as to how soon the general destruction would take place.
Bruno sought to argue them out of their childishness, with the result that he got himself marked as an infidel and a dangerous man.
From Geneva he went to Lyons, then to Paris, where his personality made itself felt, and he was given a hearing at the University. Here he remained for several years, when he went to England, arriving there in Fifteen Hundred Eighty-four, the same year that a rustic by the name of William Shakespeare, from Stratford, reached London. Whether they ever met is doubtful.
Bruno spoke five languages, and his polite accomplishments afforded him an immediate entry into the best circles of society. He was entertained at the home of Sir Philip Sidney, and afterward carried on an extensive correspondence with this prince of gentlemen. Greville presented Bruno to Queen Elizabeth, who invited him to lecture at the Court on his favorite theme.
This he did, and it is quite probable that the noble lords and ladies left "calls" so they could be awakened when the lecture was over and congratulate the speaker of the evening on his effort.
At Oxford there were disputations where Bruno's faultless Latin impressed the pedants much more than did his argument, so they offered him a position as Professor of Languages, but this he smilingly declined, excusing himself on the grounds that he had important business on the Continent: and he had. Already they were collecting fagots for his benefit.
He returned to Paris and began his lecturing on Science. His arguments had convinced one person at least, and that was himself, that as the Church knew nothing of Physical Science, why, possibly it stood in a like position regarding spiritual truth. That is to say, the so-called "sacred truths" were mere assumptions piled up to satisfy the people, and the ignorance and superstition of the many marked high water for the teaching of the priests. The business of the Church was to satisfy the people, and not enlighten them, for if the people became enlightened enough they would see that they did not need the Church, and then where were the honors and the riches and the red hats!
Bruno cleared his mind of its cobwebs by expression, just as we all do—that is what expression is for.
The people really dictate to the priests what they shall teach; moreover, the people absolutely refuse to listen to anything in which they do not believe, and decline to pay for preaching that is not done to their own dictation. The business, then, of the Church is to study carefully the ignorance of the people and conform to it. On this one thing does its stability depend. Therefore it must, as a matter of self-preservation, suppress any chance intellect that is ahead of its time, lest this man honeycomb the whole structure of churchly dogma.
Bruno said that, just as the world seemed to stand still and the stars move around us, so did the Church seem to most people a fixed fact. But exactly the opposite was true; the Church moves as the people move, and unless men outside of the Church educate the people, or the people educate themselves, they will forever remain in darkness.