Early years, 1548–1576
Born Filippo Bruno in Nola (in Campania, then part of the Kingdom of Naples) in 1548, he was the son of Giovanni Bruno, a soldier, and Fraulissa Savolino. In his youth he was sent to Naples for education. He was tutored privately at the Augustinian monastery there, and attended public lectures at the Studium Generale. At the age of 17, he entered the Dominican Order at the monastery of San Domenico Maggiore in Naples, taking the name Giordano, after Giordano Crispo, his metaphysics tutor. He continued his studies there, completing his novitiate, and became an ordained priestin 1572 at age 24. During his time in Naples he became known for his skill with the art of memory and on one occasion traveled to Rome to demonstrate his mnemonic system before Pope Pius V and Cardinal Rebiba. In his later years Bruno claimed that the Pope accepted his dedication to him of the lost work On The Ark of Noah at this time.
First years of wandering, 1576–1583
Bruno first went to the Genoese port of Noli, then to Savona, Turin and finally to Venice, where he published his lost work On The Signs of the Times with the permission (so he claimed at his trial) of the Dominican Remigio Nannini Fiorentino. From Venice he went to Padua where he met fellow Dominicans who convinced him to wear his religious habit again. From Padua he went toBergamo and then across the Alps to Chambéry and Lyon. His movements after this time are obscure.
He left for France, arriving first in Lyon, and thereafter settling for a time (1580–1581) in Toulouse, where he took his doctorate in theology and was elected by students to lecture in philosophy. It seems he also attempted at this time to return to the Catholic fold, but was denied absolution by the Jesuit priest he approached. When religious strife broke out in the summer of 1581, he relocated to Paris. There he held a cycle of thirty lectures on theological topics, and he also began to gain fame for his prodigious memory. Bruno's feats of memory were based, at least in part, on his elaborate system of mnemonics, but some of his contemporaries found it easier to attribute them to magical powers. His talents attracted the benevolent attention of the king Henry III. The king summoned him to the court. Bruno subsequently reported "I got me such a name that King Henry III summoned me one day to discover from me if the memory which I possessed was natural or acquired by magic art. I satisfied him that it did not come from sorcery but from organised knowledge; and, following this, I got a book on memory printed, entitled The Shadows of Ideas, which I dedicated to His Majesty. Forthwith he gave me an Extraordinary Lectureship with a salary."[14]In 1579 he arrived in Geneva. As D.W. Singer, a Bruno biographer, notes, "The question has sometimes been raised as to whether Bruno became a Protestant, but it is intrinsically most unlikely that he accepted membership in Calvin's communion"[13] During his Venetian trial he told inquisitors that while in Geneva he told the Marchese de Vico of Naples, who was notable for helping Italian refugees in Geneva, "I did not intend to adopt the religion of the city. I desired to stay there only that I might live at liberty and in security." Bruno had a pair of breeches made for himself, and the Marchese and others apparently made Bruno a gift of a sword, hat, cape and other necessities for dressing himself; in such clothing Bruno could no longer be recognized as a priest. Things apparently went well for Bruno for a time, as he entered his name in the Rector's Book of the University of Geneva in May 1579. But in keeping with his personality he could not long remain silent. In August he published an attack on the work of Antoine de la Faye, a distinguished professor. He and the printer were promptly arrested. Rather than apologizing, Bruno insisted on continuing to defend his publication. He was refused the right to take sacrament. Though this was eventually reversed, he left Geneva.
In Paris Bruno enjoyed the protection of his powerful French patrons. During this period, he published several works on mnemonics, including De umbris idearum(On The Shadows of Ideas, 1582), Ars Memoriae (The Art of Memory, 1582), and Cantus Circaeus (Circe's Song, 1582). All of these were based on his mnemonic models of organised knowledge and experience, as opposed to the simplistic logic-based mnemonic techniques of Petrus Ramus then becoming popular. Bruno also published a comedy summarizing some of his philosophical positions, titled Il Candelaio (The Torchbearer, 1582). On The Shadows of Ideas was dedicated to King Henry III. In the 16th century dedications were, as a rule, approved beforehand, and hence were a way of placing a work under the protection of an individual. Given that Bruno dedicated various works to the likes of King Henry III, Sir Philip Sidney, Michel de Castelnau (French Ambassador to England), and possibly Pope Pius V, it is apparent that this wanderer had experienced a meteoric rise and moved in powerful circles.
England, 1583–1585
Still, the English period was a fruitful one. During that time Bruno completed and published some of his most important works, the six "Italian Dialogues," including the cosmological tracts La Cena de le Ceneri (The Ash Wednesday Supper, 1584), De la Causa, Principio et Uno (On Cause, Principle and Unity, 1584), De l'Infinito Universo et Mondi (On the Infinite Universe and Worlds, 1584) as well as Lo Spaccio de la Bestia Trionfante(The Expulsion of the Triumphant Beast, 1584) and De gl' Heroici Furori (On Heroic Frenzies, 1585). Some of these were printed by John Charlewood. Some of the works that Bruno published in London, notably The Ash Wednesday Supper, appear to have given offense. It was not the first time, nor was it to be the last, that Bruno's controversial views coupled with his abrasive sarcasm lost him the support of his friends. Author John Bossy has advanced the theory that, while he was staying in the French Embassy in London, Bruno was also spying on Catholic conspirators, under the pseudonym 'Fagot', for Sir Francis Walsingham, Queen Elizabeth's Secretary of State.In April 1583, Bruno went to England with letters of recommendation from Henry III as a guest of the French ambassador, Michel de Castelnau. There he became acquainted with the poet Philip Sidney (to whom he dedicated two books) and other members of the Hermetic circle around John Dee, though there is no evidence that Bruno ever met Dee himself. He also lectured at Oxford, and unsuccessfully sought a teaching position there. His views spurred controversy, notably with John Underhill, Rector of Lincoln College and from 1589 bishop of Oxford, and George Abbot, who later became Archbishop of Canterbury. Abbot poked fun at Bruno for supporting “the opinion of Copernicus that the earth did go round, and the heavens did stand still; whereas in truth it was his own head which rather did run round, and his brains did not stand still,” and reports accusations that Bruno plagiarized Ficino's work.
Last years of wandering, 1585–1592
In October 1585, after the French embassy in London was attacked by a mob, Bruno returned to Paris with Castelnau, finding a tense political situation. Moreover, his 120 theses against Aristotelian natural science and his pamphlets against the mathematician Fabrizio Mordente soon put him in ill favor. In 1586, following a violent quarrel about Mordente's invention, the differential compass, he left France for Germany.
During this period he produced several Latin works, dictated to his friend and secretary Girolamo Besler, including De Magia (On Magic), Theses De Magia (Theses On Magic) and De Vinculis In Genere (A General Account of Bonding). All these were apparently transcribed or recorded by Besler (or Bisler) between 1589 and 1590.[17] He also published De Imaginum, Signorum, Et Idearum Compositione (On The Composition of Images, Signs and Ideas, 1591).In Germany he failed to obtain a teaching position at Marburg, but was granted permission to teach at Wittenberg, where he lectured on Aristotle for two years. However, with a change of intellectual climate there, he was no longer welcome, and went in 1588 to Prague, where he obtained 300 taler fromRudolf II, but no teaching position. He went on to serve briefly as a professor in Helmstedt, but had to flee again when he was excommunicated by theLutherans.
The year 1591 found him in Frankfurt. Apparently, during the Frankfurt Book Fair, he received an invitation to Venice from the patrician GiovanniMocenigo, who wished to be instructed in the art of memory, and also heard of a vacant chair in mathematics at the University of Padua. Apparently believing that the Inquisition might have lost some of its impetus, he returned to Italy.
He went first to Padua, where he taught briefly, and applied unsuccessfully for the chair of mathematics, which was assigned instead to Galileo Galileione year later. Bruno accepted Mocenigo's invitation and moved to Venice in March 1592. For about two months he functioned as an in-house tutor to Mocenigo. When Bruno announced his plan to leave Venice to his host, the latter, who was unhappy with the teachings he had received and had apparently developed a personal rancour towards Bruno, denounced him to the Venetian Inquisition, which had Bruno arrested on May 22, 1592. Among the numerous charges of blasphemy and heresy brought against him in Venice, based on Mocenigo's denunciation, was his belief in the plurality of worlds, as well as accusations of personal misconduct. Bruno defended himself skillfully, stressing the philosophical character of some of his positions, denying others and admitting that he had had doubts on some matters of dogma. The Roman Inquisition, however, asked for his transferral to Rome. After several months and some quibbling the Venetian authorities reluctantly consented and Bruno was sent to Rome in February 1593.
