Add to this fermenting thought, power of memory, keenness and sureness of glance, and imaginative force, the fact that Bruno had a deeply poetic nature, fiery, vivid, passionate in defence of what seemed to him true, equally passionate in hatred of what seemed to him false, and the sources of his strength and weakness alike become clear. The Italian writings remain, in spite of their occasional obscurity, the most brilliant of philosophical works in that language, while the Latin works are a monument of learning (too often misapplied or useless), of acute reasoning, and of poetic enthusiasm. XXI [Sidenote: Religion.] Bruno was far from being what we should now call a Rationalist; he felt that cold reason, mere human logic alone, could not fathom the deepest nature of things, which was God, but that this deepest nature of things was apart from conditions of time and space. Whatever occurred under these conditions,--whatever fell within the actual world,--he claimed for sense and reason, _i.e._ as a subject of natural explanation, as accessible in all its aspects to human knowledge. There are thus two very distinct sides to Bruno's philosophical character: on the one side he is a forerunner of modern science, in his love of nature as a whole, in his desire to understand it, in his application of purely "empirical" methods to its analysis. To this side belong his rejection of the orthodox dogmas concerning the Trinity, the Immaculate Conception, and the rest, his theory of an evolution of man, his idea of a natural history of religions, his entire rejection of authority however high as an argument for or against a theory or view of nature. His own religious creed was simple, and he believed it to be the essence of what was true in all the jarring sects that had separated man from man, nation from nation, and race from race--"the law of love--which springs not from the evil genius of any one race, but from God the father of all, and is in harmony with universal nature, which teaches a general love of man, that we should love our enemies even, should not remain like brutes or barbarians, but be transformed into the likeness of Him who makes His sun to rise upon the good and the bad, and pours the rain of His mercies upon the just and the unjust. This is the religion above controversy or dispute, which I observe from the belief of my own mind, and from the custom of my fatherland and my race."[144] On the other side, he had inherited the mysticism of the Neoplatonist school, or at least it called out a responsive echo from his mind so soon as he came under its influence. He was full of enthusiasm, as we shall find, for the divine--in things, in us, in the world, in the universe--a "God-intoxicated man" far more strikingly than the impassive Spinoza. It was because the Copernican theory fitted into his mystical thought of the One, as an identity of the infinitely small, the point, and the infinitely great, the broad,