Such was "the obscurity in which Giordano Bruno lived and died." The Scotch libeller hints that Bruno was not burnt after all. He forgets, or he is ignorant of the fact, that all doubt on that point is removed by the three papers discovered in the Vatican Library. He merely repeats the insinuation of M. Desduits, which has lost its extremely small measure of plausibility since the discovery of those documents. The martyrdom of Bruno is much better attested than the Crucifixion. There always was contemporary evidence as well as unbroken tradition, and now we have proofs as complete as can be adduced for any event in history. From the documentary evidence it is clear that Bruno fought hard for his life, and he would have been a fool or a suicide to have acted otherwise. He bent all his dialectical skill, and all his subtle intellect, to the task of proving that religion and philosophy were distinct, and that so long as a scholar conformed in practice he should be allowed the fullest liberty of speculation. The Inquisition, however, pretends that he abjured all his errors, and the Scotch libeller is pleased to say he recanted. But, in that case, why was Bruno burnt alive at the stake? According to the laws of the Inquisition, all who reconciled themselves to the Church after sentence were strangled before they were burnt. And why was Bruno allowed a week's grace before his execution, except to give him the opportunity of recanting? Despite all this Jesuitical special pleading, the fact remains that Bruno was sentenced and burnt as an incorrigible heretic; and the fact also remains that when the crucifix was held up for him to kiss as he stood amidst the flames, he rejected it, as Scioppus wrote, "with a terrible menacing countenance." Not only did he hurl scorn at his judges, telling them that they passed his sentence with more fear than he heard it; but his last words were that "he died a martyr and willingly"--_diceva che moriva martire et volontieri_.