Sidney's biographer,* while jealous lest any taint of error should be supposed to infect his hero, nevertheless admits unwillingly that Giordano Bruno, Sir Fulke Greville, and Sir Philip Sidney, were wont to discuss philosophical and metaphysical subjects "of a nice and delicate nature with closed doors."
* Zouch, Memoirs of Sir Philip Sidney, p, 337, note.
Dr. Joseph Warton, editor of Pope's works, says that, among many things related of the life of Sir Philip Sidney, it does not seem to be much known that he was the intimate friend and patron of the famous atheist, Giordano Bruno, who was in a secret club with him and Sir Fulke Greville in 1587. The date is incorrect, but the intimacy is confirmed by Bruno's dedication to the English poet of two of his works, the one being entitled Spaccio de la Bestia Trionfaute, a book which is admittedly blasphemous and obscene, where it is not so obscure as to be unintelligible, the other the no less notorious Heroici Furori.
Soon after Bruno's departure from England, the result of his teaching began to appear in many places throughout the country. Elizabeth's Council became alarmed. State indifferentism to religion was as yet unknown, and the new sectarianism appealing strongly to the ignorant and the profane, politicians were not slow to take cognisance that questions of the highest moment were being introduced into tavern brawls and gutter oratory. Others besides Catholics began to absent themselves from the new English Church service and sermons; and fragments of conversation that savoured of "atheism" were frequently reported to the local magistrates. An investigation into the causes and authors of the disturbances was set on foot, and it was felt that a scapegoat was needed to create a wholesome fear of the long arm of the law in the minds of would-be atheists among the people.*
* Bruno's latest biographer, Mr. L. McIntyre (Giordano Bruno, London, 1903), entirely ignores the effect of his hero's teaching in England.
Sir Philip Sidney was too much the world's darling, too elegant a figure in the Elizabethan pageant, too ethereal a poet, to be burdened with the brunt of so serious an accusation, and he was passed by for one who, with all his brilliant gifts and attainments, had ever been the child of misfortune.
Perhaps no one ever excited more jealousy and ill-will among his contemporaries than Sir Walter Raleigh. His life at court alternated between magnificent success and the most crushing defeat. He was successively the friend, the rival, the enemy of Essex, and when that favourite's star was in the ascendant, his waned, until a change in the queen's fickle fancy made him again, for a short period, an object of admiration and envy. A soldier of fortune, a planter of colonies, an admiral, a courtier, a statesman, a wit, a scholar, a chemist, an agriculturist, he was eminent as each of these, and his exploits in Guiana read like some fantastic tale of fictitious adventure. His History of the World, although but a fragment of what he intended it to be, is nevertheless a monument of prodigious learning, sobriety, and patience.
Edwards, in his Life of Sir Walter Raleigh, says that in his graver hours he had strong theological convictions which agreed in many points with those of the leading Puritans. Such was probably in all sincerity his frame of mind towards the end of his strange career; but up to the time of his trial in 1603, he seems to have been active in disseminating the doctrines which had become popular since the baneful sojourn of Bruno in this country. Raleigh's biographer admits that his attempt on his own life in the Tower, subsequent to his trial, is in favour of the unhappy prisoner's atheism at that time.*
* "Sir Walter Raleigh is said to have declared that his design to kill himself arose from no feeling of fear, but was formed in order that his fate might not serve as a triumph to his enemies whose power to put him to death, despite his innocency, he well knows" (The Count of Beaumont to Henry IV., 13th August 1603, Copy in Hardwick MS., p. 18).
The first apparently to accuse Raleigh of atheism in a formal manner was the Jesuit provincial, Robert Parsons, who, in a book published in 1592 and now very rare, mentions "Sir Walter Raleigh's school of atheism . . . and of the diligence used to get young gentlemen to this school, wherein both Moses and our Saviour, the Old and New Testament, are jested at, and the scholars taught among other things to spell God backwards.* Cayley treats this accusation as a calumny,** and Birch describes its author as the "virulent but learned and ingenious Father Parsons";*** but Osborn, in the preface to his Miscellany of Sundry Essays, Paradoxes, etc., in speaking of Raleigh, says that Queen Elizabeth "chid him who was ever after branded with the title of an atheist, though a known asserter of God and Providence."