In 1649 a still more widespread insurrection broke out, an Archbishop of Antivari, Joseph Maria Bonaldo (1646–1654), being again the main instigator of the movement; and the leading citizens of Antivari, Scodra and other towns conspired to throw open their gates to the army of the Venetian Republic. But this plot also failed and the insurrection was forcibly crushed by the Turkish troops, aided by the dissensions that arose among the Christians themselves. Many Albanians whose influence was feared were transported from their own country into the interior of the Turkish dominions; a body of 3000 men crossed the border into Venetian territory; those who remained were overawed by the erection of fortresses and the marching of troops through the disaffected districts, while heavy fines were imposed upon the malcontents. [626] Unfortunately the Christian writers who complain of the “unjust tributes and vexations” with which the Turks oppressed the Albanians, so that they apostatised to Islam, [627] make use only of general expressions, and give us no details to enable us to judge whether or not such complaints were justified by the facts. Zmaievich prefaces his account of the apostasy of 2000 persons with an enumeration of the taxes and other burdens the Christians had to bear, but all these, he says, were common also to the Muhammadans, with the exception of the capitation-tax of six reals a year for each male, and another tax, termed sciataraccio, of three reals a year. [628] He concludes with the words: “The nation, wounded by these taxes in its weakest part, namely, worldly interest, to the consideration of which it has a singular leaning either by nature or by necessity, has given just cause for lamenting the deplorable loss of about 2000 souls who apostatised from the true faith so as not to be subject to the tribute.” [629] There is nothing in his report to show that the taxes the Catholics had to pay constituted so intolerable a burden as to force them to renounce their creed, and though he attributes many conversions to Islam to the desire of escaping the tribute, he says expressly that these apostasies from the Christian faith are mainly to be ascribed to the extreme ignorance of the clergy, [630] in great measure also to their practice of admitting to the sacraments those who openly professed Islam while in secret adhering to the Christian faith: [631] in another place he says, speaking of the clergy who were not fit to be parish priests and their practice of administering the sacraments to apostates and secret Christians: “These are precisely the two causes from which have come all the losses that the Christian Church has sustained in Albania.” [632] There is very little doubt that the widespread apostasy at this time was the result of a long series of influences similar to those mentioned in the preceding pages, and that the deliverance from the payment of the tribute was the last link in the chain.