of the Protestant community, nor that he partook of the communion, which at his trial in Venice he absolutely denied ever having done; but formal excommunication must have entailed many unpleasantnesses, so that his appeal for remission is quite comprehensible. His unfortunate experiences in Geneva account, however, for the extreme dislike of Calvinism which his writings express. Of the two reformed schools, Lutheranism was by far the more tolerant, and gave him, later, the more cordial welcome. Calvin, we must remember, whose spirit continued in Theodore Béza, had written a pamphlet on Servetus, a "faithful exposition of the errors of Michael Servetus, a short refutation of the same, in which it is shown to be lawful to coerce heretics by the sword." It was more probably, however, Bruno's attitude towards the Aristotelian philosophy which brought him into conflict with the authorities: Geneva was as thoroughly convinced of the all-wisdom of Aristotle as Rome.[31] Béza had written to Ramus that they had decided once for all, _ne tantillum ab Aristotelis sententiâ deflectere_, and Arminius, when a youth of twenty-two, was expelled from Geneva for teaching the Dialectic of Ramus. IV [Sidenote: Lyons.] [Sidenote: Toulouse.] [Sidenote: 1579-81] After a short stay in Lyons, where "he could not make enough to keep him alive," Bruno passed to Toulouse, which boasted then of one of the most flourishing universities in the world. In his account of his life before the Venetian tribunal, he gives two years and a half to Toulouse, but he must have left it before the end of 1581, so that his actual stay was only two years. While he was holding private classes on the Sphere, and other philosophical subjects, a chair at the University fell vacant. Bruno was persuaded to become a candidate; to that end he took a Doctorate (in Theology), and was allowed to compete. By the free election of the students, as the custom was, he was chosen for the chair, and thereafter for two sessions lectured on Aristotle's _De Anima_ and on other matters. Part of these lectures is perhaps given to us in the works published afterwards at Paris. It was fortunate that the University did not require of its ordinary professors that they should attend mass, as was the case, for example, at the Sorbonne. Bruno could not have done so owing to his excommunication, but that he was unconscious of any want of sympathy towards the Catholic Church is shown by his visit in Toulouse to the confessional of a Jesuit.