When his ambassadorial patron was recalled Bruno probably returned to Paris with him, during the latter part of 1585. Here he spent a year amidst constant turmoil and excitement, and at his own expense. Though he attempted reconciliation with the Church he was regarded as an apostate. He held one more public disputation in which he advanced one hundred and twenty theses against the teaching of the Sorbonne, his side being taken by its rival, the College de France. The outcome cannot have been brilliantly favorable, since he soon after left Paris, in June, 1586. The collection of charges above alluded to was published in Paris after Bruno's departure, and again in Wittenberg, under the title "_Excubitor_" (The Ambassador). It was an arraignment of the Aristotelians, based on the words of that great master himself. Bruno claimed the same right to criticise Aristotle that the latter claimed to criticise his predecessors. In it Bruno says, "It is a poor mind that will think with the multitude because it is a multitude; truth is not altered by the opinions of the vulgar or the confirmation of the many;"--and again--"it is more blessed to be wise in truth in face of opinion than to be wise in opinion in face of truth." (McIntyre, p. 50). In addition to this Bruno had also published, before leaving Paris, a commentary on the Physics of Aristotle. Tarrying somewhat by the wayside Bruno reached Wittenberg, where, in 1586, he matriculated at its University, Marburg having curtly rejected him. Describing him here McIntyre styles him the "Knight Errant of Philosophy." Here Lutheranism dominated the theological faculty, while the philosophical faculty was dominated by Calvinism; views concerning the person of Christ, the "Real Presence," and the doctrine of Predestination keeping them apart in spite of Melancthon's attempt to reunite the two factions. From the Lutheran party Bruno obtained permission to lecture, and so for two years he taught from the Organon of Aristotle, as well as the writings of Raymond Lulli. To the University senate he dedicated a work on Lulli, "_De Lampade Combinatoria Lulliana_," whose chief purpose was to teach one how to find "an indefinite number of propositions and middle terms for speaking and arguing." He regarded it as the only key to the Lullian writings, as well as a clue to a great many of the mysteries of the Pythagoreans and Cabalists. It was soon followed by "_De Progressu et Lampade Venatoria Logicorum_," intended to enable one to "dispute promptly and copiously on any subject."