 The soul that Bruno identified as one of the four principles of corporeality was the World or Universal Soul. The universe was an organism in which each principal body and the life sustained on it participated in a common animating principle, in the same way as the many parts of the human body were vivified by one and the same soul. Even supposedly inanimate things had a vestigial presence of life. Rocks, for example, were alive to the same degree as the bones or teeth of animals were. The Universal Soul was “all-in-all”, that is, present wholly and indivisibly in each and every thing to the degree that it was capable of receiving it, just as, to borrow Plotinus’s analogy (Enneads,VI.4.12), a single voice was audible to everyone in a room, however great the audience. Bruno, like others before him, attributed the doctrine of “all-in-all”, in a dematerialized version, to Anaxagoras. He also adduced several scriptural witnesses, notably the Book of Wisdom (1:7), thereby identifying the Universal Soul implicitly with the Holy Spirit: “For the Spirit of the Lord filleth the world: and that which containeth all things hath knowledge of the voice”. No matter that the Council of Sens (1140) had anathematized this association.