other popular theories of the present day in the works of Giordano
Bruno, the Neapolitan who was burnt at Rome by the Inquisition in
1600. It is curious to read the titles of his works and to think of
Dugald Stewart's remark about barrel-organs. For instance he wrote
on "The Plurality of Worlds," and on the universal "Monad," a name
familiar enough to the readers of Vestiges of Creation. He was a
Pantheist, and, as Hallam says, borrowed all his theories from the
eclectic philosophers, from Plotinus and the Neo-Platonists, and
ultimately they were no doubt of Oriental origin. This is just what
has been shown again and again to be the history of German Pantheism;
it is a mere barrel-organ repetition of the Brahman metaphysics found
in Hindu cosmogonies. Bruno's theory regarding development of
species was in Hallam's words: "There is nothing so small or so
unimportant but that a portion of spirit dwells in it; and this
spiritual substance requires a proper subject to become a plant or an
animal"; and Hallam in a note on this passage observes how the modern
theories of equivocal generation correspond with Bruno's.

No doubt Hallam is right in saying that they are all of Oriental
origin. Pythagoras borrowed from thence his kindred theory of the
metempsychosis, or transmigration of souls. But he was more
consistent than modern philosophers; he recognised a downward
development as well as an upward, and made morality and immorality
the crisis and turning-point of change--a bold lion developed into a
brave warrior, a drunken sot developed into a wallowing pig, and
Darwin's slave-making ants, p. 219, would have been formerly
Virginian cotton and tobacco growers.

Perhaps Prometheus was the first Darwin of antiquity, for he is said
to have begun his creation from below, and after passing from the