The period of his stay in this country extended over two years, from 1583 to 1585, and although in general he met with little encouragement from the learned, he succeeded in making some proselytes.  In London, he lodged at the house of the French ambassador, and went frequently to court, where he maintained his footing by pretending to be smitten by the mature charms of the queen.  Among his English friends were Sir Philip Sidney, Sir Fulke Greville, Dyer, Spenser, and Temple, and it has even been asserted that his system to a certain degree influenced Bacon, and may be traced in the Novum Organon.* This is, however, an erroneous view, for Bacon’s term “form” means no more than law, for the form of a substance is its very essence, whereas with Bruno, form and matter are expressions which stand for forces.** According to St. Thomas Aquinas, who followed Aristotle, form is the determining principle in the constitution of bodies.

* Book ii., Aphors. 1, 4, 13, 15, 17.

** Frith, Life of Giordano Bruno, p. 107.  London, 1887.

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.