that he should prosecute his studies in earnest, with the view of
choosing a more lucrative profession than that of letters or
Court-service. Bernardo, while finishing the _Amadigi_, which he
dedicated to Philip II., sent his son in 1560 to Padua. He was to become
a lawyer under the guidance of Guido Panciroli. But Tasso, like Ovid,
like Petrarch, like a hundred other poets, felt no inclination for
juristic learning. He freely and frankly abandoned himself to the
metaphysical conclusions which were being then tried between Piccolomini
and Pendasio, the one an Aristotelian dualist, the other a materialist
for whom the soul was not immortal. Without force of mind enough to
penetrate the deepest problems of philosophy, Tasso was quick to
apprehend their bearings. The Paduan school of scepticism, the logomachy
in vogue there, unsettled his religious opinions. He began by
criticising the doubts of others in his light of Jesuit-instilled
belief; next he found a satisfaction for self-esteem in doubting too;
finally he called the mysteries of the Creed in question, and debated
the articles of creation, incarnation, and immortality. Yet he had not
the mental vigor either to cut this Gordian knot, or to untie it by
sound thinking. His erudition confused him; and he mistook the lumber of
miscellaneous reading for philosophy. Then a reaction set in. He
remembered those childish ecstasies before the Eucharist: he recalled
the pictures of a burning hell his Jesuit teachers had painted; he
heard the trumpets of the Day of Judgment, and the sentence 'Go ye
wicked!' On the brink of heresy he trembled and recoiled. The spirit of
the coming age, the spirit of Bruno, was not in him. To all appearances
he had not heard of the Copernican discovery. He wished to remain a true
son of the Church, and was in fact of such stuff as the Catholic Revival
wanted. Yet the memory of these early doubts clung to him, principally,
we may believe, because he had not force to purge them either by severe
science or by vivid faith. Later, when his mind was yielding to
disorder, they returned in the form of torturing scruples and vain
terrors, which his fervent but superficial pietism, his imaginative but
sensuous religion, were unable to efface. Meanwhile, with one part of
his mind devoted to these problems, the larger and the livelier was
occupied with poetry. To law, the _Brod-Studium_ indicated by his
position in the world, he only paid perfunctory attentio