So far all is clear, if not convincing. It is otherwise with the theory of Monads. This is only expounded in Bruno's Latin works, for the most part ill-written and hopelessly obscure. It seems possible that by the monads Bruno sometimes means the infinitesimal parts into which the æther of space may conceivably be divided. Each of these possesses consciousness, and therefore may be considered as reflecting and representing the whole universe. A number of monads, or rather a continuous portion of the æther surrounding and interpenetrating a group of atoms, endows them with the forms and qualities of elementary bodies, ascending gradually through vegetal and animal organisations to human beings. But the animating process does not stop with man. The earth, with the other planets, the sun, and all the stars, are also monads on the largest scale, with reasonable souls, just as Aristotle thought. In fact, the old mythology whence he derived the idea repeats itself in his great enemy Bruno. Beyond and above all these partial unities is the Monas Monadum--the supreme unity, the infinite God who is the soul of the infinite universe. Doubtless there is here a reminiscence of the Neo-Platonic One, the ineffable Absolute, beyond all existence, yet endowed with the infinite power whence all existence proceeds. Bruno had learned from Cardinal Nicolas of Cusa--a Copernican before Copernicus--to recognise the principle of Heracleitus that opposites are one; and in this instance he applies it with brilliant audacity; for every infinitesimal {12} part of the space-filling æther is no less the soul of the universe than the Monad of Monads itself. And both agree in being non-existent in the sense of being transfinite, since there can be no sum of infinity and no animated mathematical points. From Anaximander to Plotinus there is hardly a great Greek thinker whose influence cannot be traced in the system of Giordano Bruno. And while he represents the philosophical Renaissance in this eminent degree, he heads the two lines of speculation which, separately or combined, run through the whole history of modern metaphysics--the monistic, and what is now called the pluralistic tendency. With none, except, perhaps, with Hegel, have the two been perfectly balanced; and in Bruno himself the leaning is distinctly towards plurality, his Supreme Monad being a mere survival from the Neo-Platonic One. FRANCIS BACON.