his death upon the back of fate, and shows the world that he has come to such an end by no defect of himself, but by error of fortune."[134] His outward fortunes left Bruno indifferent; it was the opposition to his philosophy that embittered him, and excited the magnificent invectives scattered everywhere through his works. Of his own mission Bruno had the highest conception: "The Nolan has set free the human mind, and its knowledge, that was shut up within the narrow prison-house of the atmosphere (the troubled air), whence it could only with difficulty, as through chinks, see the far distant stars; its wings were clipped, that it might not fly and pass through the veil of clouds, and see that which is really to be found there.... But he in the eye of sense and reason, with the key of unwearied inquiry, has opened those prison-doors of the truth which man might open, laid bare nature that was covered over and veiled from sight, given eyes to the moles, enlightened the blind ... loosened the tongue of the mute, that could not and dared not express their inmost feelings."[135] It was not to the many that he spoke, however; there was little in his heart of that love for his fellowman that was so charming a trait in Spinoza, with all the latter's desire for solitude, and under all his persecutions. Bruno, whether a son of the people or not, had never the slightest respect for that body. We have already seen what opinion he formed of the English populace, and he held a similar view of the _plebs_ in general--"_Rogatus tumet, Pulsatus rogat, Pugnis concisus adorat_," he quotes (or misquotes)[136] concerning it. Distrust of the natural man he had imbibed along with the teaching of the Church, and doubt as to his capacity for receiving or understanding the truth. Those who have acquired the truth that he has to teach need not, he writes, communicate it to all, "unless they will see what swine can do with pearls, and will gather those fruits of their zeal and labour which usually spring from rash and foolish ignorance, together with presumption and incivility, its constant and trusty companions."[137] Speaking of the doctrine of the necessity of all human events, as determined and foreseen by God, and its coincidence with true liberty, he shows how theologians and philosophers have held it, but have refrained from communicating it to the vulgar, by whom it could not be understood, who would use it as an excuse for giving rein to their passions. "Faith is required for the instruction of the _plebs_, that must be governed; demonstration (truth) for the wise, the contemplative, that know how to govern themselves and others."[138] So speculation as to the future life must be kept from them, for it is "with the greatest difficulty that they can be restrained from vice and impelled to virtuous acts through their faith in eternal punishment: what would become of them if they were persuaded of some