uch and other points in Mocenigo's presence.

Bruno appeared before the Venetian Inquisition on May 29. His
examination was continued at intervals from this date till July 30. His
depositions consist for the most part of an autobiographical statement
which he volunteered, and of a frank elucidation of his philosophical
doctrines in their relation to orthodox belief. While reading the
lengthy pages of his trial, we seem to overhear a man conversing
confidentially with judges from whom he expected liberal sympathy. Over
and over again, he relies for his defense upon the old distinction
between philosophy and faith, claiming to have advocated views as a
thinker which he does not hold as a Christian. 'In all my books I have
used philosophical methods of definition according to the principles and
light of nature, not taking chief regard of that which ought to be held
in faith; and I believe they do not contain anything which can support
the accusation that I have professedly impugned religion rather than
that I have sought to exalt philosophy; though I may have expounded many
impieties based upon my natural light.'[108] In another place he uses
the antithesis, 'speaking like a Christian and according to
theology'--'speaking after the manner of philosophy.'[109] The same
antithesis is employed to justify his doctrine of metempsychosis:
'Speaking as a Catholic, souls do not pass from one body into another,
but go to paradise or purgatory or hell; yet, following philosophical
reasonings, I have argued that, the soul being inexistent without the
body and inexistent in the body, it can be indifferently in one or in
another body, and can pass from one into another, which, if it be not
true, seems at any rate probable according to the opinion of
Pythagoras.'[110]

[Footnote 108: _Op. cit._ p. 352.]

[Footnote 109: _Ibid._ p. 355.]

[Footnote 110: _Ibid._ p. 362.]

That he expected no severe punishment appears from the terms of his
so-called recantation. 'I said that I wished to present myself before
the feet of his Holiness with certain books which I approve, though I
have published others which I do not now approve; whereby I meant to say
that some works composed and published by me do not meet with my
approbation, inasmuch as in these I have spoken and discussed too
philosophically, in unseemly wise, not altogether as a good Christian
ought; in particular I know that in some of these works I have taught
and philosophicall