CHAPTER XVII

AT VENICE AND PADUA
There had been a time when the human spirit, braced by the discovery of ancient letters and of a new world, enjoyed no small measure of freedom under Popes who were themselves distinguished sons of the Renaissance ; but such liberty was never formally authorised and established, and theshock which Protestant aggression gave to the Catholic conscience and the dwindling power and purse of the Roman theocracy had by this time caused a complete reversal of Papal policy. Bruno, in spite of the persecution he had endured at the hands of minor officials, believed in the sweet reasonable- ness of a Church which tacked and temporised so often in the past, and which was even now governed by so many wise statesmen, had the adherence of so many scholars and numbered so many sincere priests. Filled with his own sincerity and a belief in the triumph of truth, the lessons of his life in Naples, Geneva, Paris and Germany were lost on him. Candid and of generous and open mind, he judged the rulers of the Church by his own high liberal standard and that of a few like-minded friends. He had not the least doubt as to the genuine Catholicity of his own belief, and that he only needed access to high autho- rity to be restored to the bosom of his Church. Mocenigo sent him more than one pressing invitation * and probably promised him ample protection.^ At length, it may be after some misgiving and swaying to and fro, desire to
» Docs. V, viij. ' Sigwart ; pp. cit., p. 30.
246
AT VENICE AND PADt/A 24J'
revisit Italy and dwell once more among Italians prevailed, and one fatal day in the autumn of 1591, he set forth for Venice.
Bruno could not have been long in finding out the mental limitations, perhaps the niggardliness also, of his new pupil. It is suggestive that Mocenigo told the Inquisitors : " he was for some time in lodgings, but for the most part in Padua." ^ But he was singularly inept at reading character. That of Giovanni Mocenigo is pretty fully revealed in his denunciations^ and in the letters of Lauro Settizonio (G. B. Leone) ^ which Ciotto published for him. A man no less cunning than vain, as grudging as treacherous, as shifty as superstitious, an incapable dabbler, shallow-brained and managed by his confessor, though Bruno fought shy of too close an intimacy at first, we shall find him yielding to his solicitations later and taking up his abode with him.
There was a daily public boat-service between Venice and its University-town ; the distance was not more than about twenty miles. Bruno availed himself of this to return to the city where nearly fourteen years before he had found the University deserted by reason of plague. He now stayed three months at that ancient and renowned seat of learning, getting his bread by giving private lessons to a circle of German students.* Men of all ages and from all countries — from Scandinavia and Cyprus, Sicily and Spain, Britain and Poland were wont to foregather at the old palace of the Signoria which Venetian conquerors had restored and modernised by the hands of Sansovino and converted into the University building. The subjects taught therein were rigidly prescribed ; but free treat- ment of them was accorded to the famous public lecturers,
1 Doc. i. ' Docs, j, ij, viij.
' Lett, famil. di Go. Battista Leone, Ciotto, Venezia. ' Doc. vj.
24S GIORDANO BRUNO
and troops of Protestants might be observed, making their way to the University or to a tutor's rooms ; and these "not of suche students alone as most commonlie are brought up in our universitees (meane mens children sent to schole in hope to live upon hyred learning) but for the more parte of noble mens sonnes, and of the best gentil- men : that studie more for knowledge and pleasure than for curiositee or luker." * The presence of wealthy students was advantageous to the private lecturer ; moreover, a student was " bound to no lectures, nor nothing else but what he lyst himself to go to."^ But many of them " lysted " to rioting and " feates of arms."
Bruno had Besler for company, — Besler acted as his copyist, — and he met men whom he had known in Germany ; con- ceivably, men, also, whom he had known in England. Strange that he did not take alarm at what was being said about his presence in Italy ! The scholars in Frank- furt marvelled at his temerity.^ What the Germans in Italy thought, we may read in a passage of a letter written by Havekenthal of Brandenburg (Valens Acidalius), who was studying at Bologna, to Michael Forgacz of Bavaria, who was at Padua. " Tell me," he asks in a letter dated January 2 1 St, 1592, "tell me of yet another matter. It is said that Giordano Bruno the Nolan whom you knew at Wittenberg is living among you at Padua. Can this be so? What manner of man is this, an exile, as he was used to admit, to dare to re-enter Italy? I marvel, I marvel, nor can I believe it, although I have it from a sure source. Tell me, is
^ Thomas, William ; The historic of Italic, a boke cxccdying pro- fitable to be reddc, 1549, p. 2; quoted by Clare Howard, English Travellers of the Renaissance, 1904, p. 53.
^ Hoby, Sir Thomas ; The Travels and Life of Sir T, H., written by Himself, 1547-1564, Ed. E. Powell, Camden Soc, Ser. iij, vol. iv 1902, p. 10.
' Ciotto's evidence, Doc, v.
AT VENICE AND PADUA 249
this news false or true ? " How far Havekenthal's astonish- ment extended to Italians, we do not know ; but it is dear that many-tongued rumour was at work among Germans in Italy, for on Mar. 3rd Havekenthal wrote : " I marvel no more concerning that sophist, for, every day, all sorts of incredible stories are reported here." ^
Bruno would seem to have felt no fear. He had been dwelling in freer lands than Italy and did not realise the changes effected by the enforcement of the decrees of Trent. Nay, he went on with studies which the Church regarded as at least questionable. He was employing Besler in copying De Vinculis and ancient, unprinted works ; among them being the " Seals of Hermes and Ptolemy," a work which was found in his possession at Venice and which he was careful to state had been praised by Albertus Magnus," the " Universal Doctor " of the Church. He confesses that he had not seen too closely into the contents of these books ; indeed this particular one he had not read. He was philandering with perilous material, preparatory to a study of judicial astrology.^
Whether or no Mocenigo's taste for secret knowledge included hankerings after the " Black Art " is not apparent. He was eager to get Bruno into his house at Venice, and offered tempting terms. " He would support me well and I should be satisfied with him," says Bruno. In a fatal hour the unsuspecting thinker put his head into a noose. He accepted the offer of a treacherous and incapable dabbler, returned to Venice in March, 1592, and took up his abode with Mocenigo in the little Campo of S. Samuele, on the Grand Canal, just opposite the palace where our Browning died.
'^ Acidalius, Valens ; Epist. a fratre editum, Chr. Acid., 1606, p. 10.
» Doc. xiv. Cfr. Albertus Magnus ; Physicorum Mineralium,
lib. V. ° Hoc. xiv.
250 GIORDANO BRUNO
At first, it would seem that all went well. He frequented booksellers' shops and chatted with the learned people whom he met there. Ciotto would seem to have heard no heretical talk, and Brictanus said that " Giovanni had not spoken to him on such matters." ^ The fame of his abilities spread in Venice. There were literary clubs of a social character there as elsewhere in Italy, and the most distinguished circle was wont to assemble at the hospitable house of Andrea Morosini, the historian, a man now " in the middle of the journey of our life" — he was 35. Here were to be met all the cultivated patricians, Fra Paoli Sarpi, the famous printers and every Venetian of note who was interested in things of the mind. Morosini was a broad-minded Catholic, and, from the leanings of some of his guests, may have given his evidence with due caution and reservation. Any- how, he related at the trial that "For some months past certain philosophical books had been on sale at Venetian booksellers, bearing the name of Giordano Bruno, a man reputed to be of varied learning. I understood from what I heard in Venice and from what Gio. Battista (Ciotto) the bookseller said to diverse gentlemen, and especially to my- self, that this man was here and that we might desire to get him to our house, where certain gentlemen and also prelates are wont to come for the discussion of literature and above all of philosophy. Wherefore I said that he should get him to come ; and he did so several times, debating on various learned matters. I have never been able to infer from his reasonings that he held any opinion contrary to the faith, and, so far as I am concerned, I have always considered him to be a Catholic — and at the least suspicion of the contrary I should not have allowed his presence in my house." 2
" Many patricians and literary people gathered together * Doc. vi. 2 Doc. XV.
AT VENICE AND PADUA 25 1
there," said Bruno, " and I have also entered into discussion with some librarians ; but I do not recollect particular persons, for I did not know who they might be "^ — a wary statement, designed, it may be, to protect others as well as himself. But he appears to have exercised some measure of caution outside Mocenigo's doors : " Never since I have been in Venice have I taught heretical doctrine, but have only discussed philosophy with many patricians, as they can tell you." ^
Indeed, now that he was in Italy, Bruno was making persistent and pathetic efforts to be received again into the " Christian, Apostolic and Roman Church." He meditated presenting his case to the New Pope, Ippolito Aldobrandini, Clement VIII, who, having achieved no small reputation for wisdom and temperate policy when he was papal legate, was elected to the tiara on Feb. 2nd 1592. Bruno knew the new Pope to be a man of gentle character and broad intelligence, anxious to secure the best minds for the service of the Church, and, indeed, for a time Clement acquitted himself as a wise and tolerant pontiff. But the Protestant rebellion so re- awakened the slumbering prejudices of Catholicism and the Roman theocracy found itself so threatened on every hand that the establishment of unbending authority had become essential to safety. Clement, who was truly pious, con- fessing his sins every day, was speedily acted on by the Curia, and finally Cardinal S. Severino led him into a policy of inflexible severity. Bruno exhibits a childlike belief in the reasonableness of men and that the world could be persuaded to share his philosophic outlook: the Roman Pontiff only required an intellectual appeal to perceive the value of his views and to extend to him benevolence and toleration. He says: "I was about to proceed hence to Frankfurt again to get certain of my works printed, and ' Doc. xvij. ' Ibid.
252 GIORDANO BRUNO
especially one on the seven liberal arts,^ together with other of my printed works, both those which I confirm and those which I do not confirm, and place myself at the feet of His Beatitude (for I have heard that he loves upright men), and to explain my case and to try to be absolved for my mis- behaviour and allowed to wear the clerical habit, but free from monastic authority, whereunto I have spoken during these last days to many Neapolitan Fathers of my order who were here " (rather a perilous proceeding, perhaps !) " and particularly Father Superior Fra Domenico of Nocera, Father Serafino of Nocera, Father Giovanni, who comes I know not whence, save that it is in the Kingdom of Naples, and yet another of Atripalda, who left off" his habit but resumed it ; I don't know his name ; in religion he was called Brother Felice." ^ He repeated to his judges his desire to return to the Church, but to be relieved of the bonds of monastic obedience.'
In a singularly cramped handwriting there is confirmation of Bruno's statement. Father Domenico writes : " In this very month of May, on the Holy Feast of Pentecost, as I was coming out of the Sacristy of the Church of St. John and St. Paul, I observed a layman bow to me. At first I did not know him ; but when he spoke to me saying, ' Come into a private place,' I remembered him as one of our brethren in the province of the kingdom, a man of letters. Brother Giordano of Nola by name. We withdrew to a quiet place in the aforesaid church, and there he told me the reason of his leaving our province and of the cause of his unfrocking; being excommunication by Fra Domenico Vita, Provincial at the time. He told me of his sojournings in many Kingdoms and at Royal Courts and of his important
* The Trivium or grammar, rhetoric and dialectics, and the Quad- rivium, or arithmetic, mathematics, astronomy and music. ' Doc. ix. 3 23oc. xvij.
AT VENICE AND PADUA 253
work in lecturing, but that he had always lived as a Catholic. And when I asked him what he did in Venice and how he subsisted, he said that he had been in Venice but a very short time and had his own sufficient means ; and that he wished to live quietly and set about the writ- ing of a book he had in mind, and' then, through important patronage, he would present it to His Beatitude and obtain his pardon together with satisfaction of conscience for what he had told me about. He hoped to stay in Rome, to devote himself to literature, to show what he was made of and, perhaps, to deliver some lectures." ^ During Lent he seems to have gone frequently to the noble church of St. John and St. Paul, the Westminster Abbey of Venice, and also to the smaller mediaeval church of S. Stefano which was close by his quarters.
These efforts are quite interpretable. The original thinker had found no country which was not hostile to new ideas. After his stormy experience he sought a haven in the Church to which he had once given a love which he had never quite lost, a church that had ennobled itself by periods of tolerance and even by active help in the liberation of the human spirit. Above all he desired to be able to return to his own beloved district — "to my Province" — without the odium of apostacy ; but, at no price with the renewal of cloistered life and discipline.* He says that he confided his desire to Mocenigo as well as to Fra Domenico, and " he promised to help me in all things which were right." Blind belief that all men who might appear to be friendly towards him were no less sincere and single minded than himself 1 Filled with his own ideas, he relaxed whatever modicum of caution he had exercised in Venice in the intimacy of guest and teacher with host. Strozzi gave the youthful traveller, Henry Wotton, excellent advice when he told him to "keep an ^ Doc. X. * Doc. xvij.
254 GIORDANO BRUNO
open countenance and a shut mouth "^ in Italy. Bruno said far too much to a man of just sufficient intelligence to misunderstand and misrepresent; one whose affectation of a love of learning, friendliness and generosity disguised a stupid, superstitious mind, a treacherous heart and a mean, sordid disposition. Such blindness is well-nigh in- conceivable.
Either, with depraved religious zeal, perhaps at the instigation of the Inquisition, Mocenigo had set a trap for Bruno and enticed him from Germany to hand him over to the Holy Office when he had accumulated sufficient evi- dence ; or he was dissatisfied with the lessons he received. He may have hankered after instruction in the Black Art and taken a mean revenge when he found this not to be forthcoming. Probably, in any case Mocenigo's confessor had something to do with his action and took advantage of the pupil's discontent to egg him on and to direct his pro- cedure. The reader will be able to form his own surmise from the facts to be produced. Mocenigo wrote to the In- quisitors : " I am compelled by my conscience and the order of my Confessor ; " ^ and again : " Since you have favoured me with so much forbearance by pardoning my error in delaying my tardy accusation, I pray you to excuse it before these Illustrious Lords, since my intention was good ; for I could not get at the whole matter at once ; nor did I know the vileness of the man until I had kept him in my house some two months . . . and then I desired to get the better of him and by my dealings with him could be certain that he would not make off without my knoivledge. Thus I have always assured myself of being able to make him come under the censure of the Holy Office. This I have succeeded in
^ "\ pensieri stretti e il viso sciolto," Wotton, Sir Hy., Life and Letters, ed. L. Pearsall Smith, Oxford, 1907, vol. ij, p. 382. " Doc. i.
AT VENICE AND PADUA 255
doing." ^ This looks as if Mocenigo, advised by his con- fessor, had spread the net. On the other hand, his state- ments are such twistings of truth ; he was such a double- dealer and so artful that his desire "to get the better of Bruno " may have arisen from disappointment and spite, and his confession to his spiritual director a means to that end, while his statement to the Inquisitors may have been a dodge to wriggle out of an uncomfortable animadversion of the Authorities and to set himself right again. As a former Assessor at the sittings of the Inquisition, he had intimate knowledge of its methods and was probably in sympathy with them. So shallow a soul may have been the mere obedient instrument of his confessor.
At first things had seemed to go smoothly. At the trial, Bruno volunteered the statement that he confided his desire to be restored to the bosom of the Church to Mocenigo as well as to priests, and that Mocenigo promised to do his best for him.^ He could not but be assured, by this time, of the mental poverty of his pupil, but rash and blind as Bruno's expectations were, Mocenigo must have been a master hand at dissimulation. He did his best to instruct a shallow person, expounding what he was engaged for, and more.^ Either the pupil wished to dabble in secret arts which Bruno scorned, or he wished to worm out enough evidence concerning the Black Art to make a good case for the Holy Office to deal with. It was a futile attempt. The Nolan " despised conjuration and never attributed any efficacy to it." He had not even studied astrology, though he confessed to his judges that he had told several people that he wished to examine and see if there were anything in it should he get the necessary means and leisure and could find some quiet place; conditions which had never yet been in his power.*
* Doc. ij. ^ Doc. ix. ' Doc. vij. * Doc. xiij.
256 GIORDANO BRUNO
Mocenigo, bent on betrayal, went to Ciotto. Booksellers had to be careful, for their avocation was a somewhat dangerous one, although many works highly objectionable to the Church were sold quite freely; the State being by no means so subservient to ecclesiastical authority as to interfere rashly with a trade which added to the riches and reputation of the Commonwealth. Being learned men, they knew something of the contents of their wares. Ciotto certainly, and Brictanus probably, had Bruno's books on their shelves. Before the Inquisition such witnesses might well falter. If they gave their evidence a colour favourable to the prosecution they might have to excuse the fact of selling heretical books ; if they were taken to be favourable to the accused they might find themselves in the same plight with him. The impression one gets from the evidence of Ciotto and Brictanus is that they stated what they knew quite faithfully and simply. Ciotto said : " I was about to start for the Frankfurt Fair last Easter when Signor G. Mocenigo found me and asked me if I were going thither. He said ' I have him (meaning Giordano) here at my ex- pense. He has promised to teach me many things and has had a quantity of clothes and money from me on this account. I can bring him to no conclusion. I doubt whether he is quite trustworthy. So, since you are going to Frankfurt, keep this in mind, and do me the service to find out if anyone has faith in him and if he will carry out his promises.' By reason of this, when I was in Frankfurt I spoke with several scholars who had attended his lectures when he was in that city and were acquainted with his method and discourse. What they told me amounted to this, that Giordano made strong professions of memory and other similar secrets, but success with anyone was never seen, and his pupils in this matter and others similar to it were far from satisfied. They said more. They did not
AT VENICE AND PADUA 257
know how he could remain in Venice, for he is regarded as a man without reHgion. This is all I gathered, and I told it to Ser Giovanni when I returned from the fair, whereto he replied, ' I also had my doubts of this ; but / wish to find out what I can draw from him of the instructions he has promised me, not to lose altogether what I have given him, and then I shall hand him over to the censure of the Holy Office.' " ^ Mocenigo also pumped the Flemish bookseller, Brictanus, and declared that he, " in particular, spoke of him to me, declaring him to be an enemy of Christianity and our faith, and that he had heard him utter great heresy." ^ Brictanus, when examined, utterly refuted this statement.*
According to his own showing, the pious patrician's next step was to consult his confessor, who advised him to denounce Bruno to the Inquisition. Any feeble-minded, muddle-headed intriguer could set its terrible, remorseless machinery in motion. Bruno seems to have become aware that mischief was brewing. He tried to slip through the net which was closing in. He considered that he had discharged himself of even more than all the obligations which he owed his host. He told his judges : " I therefore resolved to return to Frankfurt and get certain of my works printed, so last Thursday (21st May) I took leave of him to go away, and, according to what he said, he believed I was not going to Frankfurt, but to teach what I have taught him and others. He insisted on my remain- ing ; but I was equally set on going. He began to com- plain that I had not taught him what I promised. Then he used threats, saying he would find means, if I did not remain of my own free-will, to compel me. Next night (Friday), seeing that I was determined to go and that I had settled up my affairs and arranged for the transit ' Doc. V. ' Doc. i. ' Doc. vj.
258 GIORDANO BRUNO
of my belongings to Frankfurt, after I had gone to bed, he came in, on the pretext of wishing to speak to me, and was followed by his servant, Bartolo, and, if I mistake not, five or six others, whom I believe to be gondoliers of the neighbourhood. They made me get up and brought me to a garret and locked me in : Ser Gion himself saying that if I would remain and teach him the terms for the memory of words and geometry as from the first he had required, he would have me set free, but if not there would be very unpleasant results. I replied that it always seemed to me that I had taught him enough and more than I engaged for, and that I was far from deserving such treatment. He left me there until the following day, when a captain entered with men whom I did not know, and made them take me to a cellar in the basement where they left me until night-time, when another captain came with his squadron and brought me to the prisons of the Holy Office." ^ Later on, Bruno declared : " He not only wished me to teach him all I know, but desired to learn what I am unable to teach anybody, and has constantly threatened me in life and honour if I did not give him my knowledge." ^
Mocenigo impounded all Bruno's money, clothes, manu- scripts and books and handed them over to the inquisition. One Matteo Avanta, captain under the Council of Ten, effected the arrest and removed him to the Prison of the Inquisition, behind the walls of the Prison, to the west of the Bridge of Sighs and facing the Ducal Palace. For on that very day. May 23rd, Mocenigo had denounced his guest to His Very Reverend Paternity, the Father Inquisitor for Venice.
The small-brained man is usually crafty and malicious. There is abundance of stupid misunderstanding, artful perversion and odious fabrication in the three documents ^ Boc. vij. » Doc. xiv.
AT VENICE AND PADUA 259
successively submitted to His Very Reverend Paternity. Statements which are obviously truthful are skilfully inter- twined with others less obviously false. The first precious document informs us that the Nolan " at various times when he has talked with me at home said that Catholics are much to blame in holding that bread becomes flesh ; that he is an enemy of the Mass ; that no religion pleases him; that Christ was a wretch; that he might very well foretell his being hanged, since he did evil to seduce the people; that there is no distinction of Persons in God, which would be an imperfection ; that the world is eternal and that there are infinite worlds, and that God unceasingly makes infinities because he wills as much as he can (s/c) ; that Christ worked^ miracles in appearance and was a magician; the same of the Apostles, and that he might be given the mind to do as much and more ; that Christ shewed he was unwilling to die, and put it off as long as he could; that there is no punishment of sins, and that souls, created by the operation of nature, pass from one animal to another, and that, even as brute beasts are born of corruption, so are men, who are born again after deluges. He set forth a design to form a new sect, under the name of the New Philosophy ; said the Virgin could not have brought forth a child, and that our Catholic faith is full of blasphemy against the Majesty of God ; that the disputes and revenues of friars should be stopped, because they befoul the earth; that they are all asses and their doctrines asinine ; that we have no proof that our faith is endorsed by God, and that to abstain from doing to others what we are unwilling they should do to us is enough for a good life ; that he is in favour of all other sins, and that it is a marvel God endures so many heresies of Catholics ; he says he desires to apply himself to divination, and all the world would follow him ; that St. Thomas (Aquinas) and
26o GIORDANO BRUNO
all the doctors knew nothing, and that he could enlighten the first theologians in the world so that they would be unable to reply." Mocenigo then says that Bruno told him the Inquisitors at Rome had prepared 1 30 charges, and that he made off while they were being presented because he was said to have thrown his accuser, or him whom he believed to be such, into the Tiber.* He adds that Ciotto, Brictanus and Morosini can confirm his statements. He believes Bruno is possessed by a devil, asks for a speedy trial, and presents three printed works by the accused and a manuscript on the Deduction of the Universal Predicates of God 2 and certain hasty memoranda made by himself.*
Searching questions would seem to have been put to the Denouncer, for another statement, dated the 25th May, runs : " On the day when I held Bruno locked up, I asked him if he would fulfil his promises concerning what he proved unwilling to teach me in return for my many acts of kind- ness and gifts, so that I might not accuse him of so many wicked words to me against our Lord Jesus Christ and the Holy Catholic Church." Truly an astounding piece of self-revelation ! The short-witted man discloses, not only avarice, but the hypocrisy of his religious zeal, in weighing his coppers against his Christianity. The precious document continues : " He replied that he had no dread of the Inquisition, for he had offended no one in his way of living and could not recall having said anjrthing wicked; and, even if he had done so, he had said it to me without any witness being present, and therefore he did not fear that I could injure him in that way, and, even if he should be handed over to the Inquisi- tion, they could only force him to resume his habit. ' So you were a monk,' said I. He replied, ' I only took the
• Compare Cotin's statement, page 35.
' Not known to exist. » Doc. i.
AT VENICE AND PADUA 26 1
first habit, and therefore, in any case, I can readily adjust matters.'" This dramatic account of how Bruno let slip that he had been a monk, how Mocenigo caught at it and how Bruno lied concerning the final and irrevocable vow hardly tallies with Bruno's own account that he had con- sulted his host as well as many priests as to his getting to the Apostolic Chair and being allowed to live in peace, wearing the clerical habit, but not under monastic rule.^ " I followed up with, ' And how can you adjust your affairs if you do not believe in the most Holy Trinity ; if you say such wicked things of our Lord Jesus Christ ; if you hold our souls to be made of filth and everything in the world to be guided by Fate, as you have told me on several occasions ? You must needs first adjust your opinions, and the rest will be easy ; and, if you wish, I will give you all the aid I can, that you may know that, although you have so broken your word and been so ungrateful for all my kindness, I still wish in every way to be your friend.' At this he only prayed me to set him free ; if he had packed his things and told me he wished to leave, he did not mean it, but wished to bridle my impatience to be taught, wherein I perpetually tormented him, and, if I would set him at liberty, he would teach me all he knew ; moreover, he would disclose the secret of all his works to me alone ; also, that he meditated writing others, which should be beautiful and exceptional ; he would be my slave with no further reward than what I had given ; and, if I wanted all he had in my house, it should be mine, for in every way he owed every- thing to me : all he wanted was a little book of conjurations which I found among his writings."^ This was "The Seals of Hermes and Ptolomy" which Albertus Magnus, universal doctor of the Church speaks about and which Besler copied at Padua for Bruno, who had not yet read it.^ * Doc. ix. ' Doc. ij. ' Doc. xiv.