Galilei, Galileo - de Santillana, Giorgio - The Crime of Galileo-The University of Chicago Press (1976)

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De Santillana, Giorgio, 1902-

The crime of Galileo. [Chicago] University of Chicago Presi
[1955]
xx, 338 p. ports., diagrs. 24 cm.
Bibliographical footnotes.
1. Galilei, Galileo, 1564-1642. I. Title.
QB36.G2D4 1955 _ 925.2 55-740C
Library of Congress [r62jrev

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THE CRIME OF GALILEO
THE CRIME OF
GALILEO
by Giorgio de Santillana
Time Reading Program R[P Special Edition
TIME INCORPORATED/NEW YORK

\J
wi
TIME INC. BOOK DIVISION
editor Norman P. Ross
copy director William Jay Gold
art director Edward A. Hamilton
chief of research Beatrice T. Dobie
EDITOR, TIME READING PROGRAM Max Gissen
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researcher Seena Harris
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TIME MAGAZINE CT ^jQ <M/) Q

editor Roy Alexander
managing editor Otto Fuerbringer
publisher BernhardtM. Auer
cover design Joseph Low
© 1955 by The University of Chicago.

Reprinted by arrangement with the University of Chicago Press, Chicago, Illinois
Editors' Preface, Time Reading Program Introduction and cover illustration
© 1962 by Time Incorporated. All rights reserved.

77
EDITORS PREFACE vii
author's preface xiv

INTRODUCTION XXH
I The Days of Discovery x
II "Domini Canes" 25
III Philosophical Intermezzo 55
IV Saint Robert Bellarmine 79
V The Decree „ 1 1
VI Bellarmine's Audience 1 SS
VII The Years of Silence ... *53
VIII Urban VIII 169
IX The "Dialogue" i«S
X The Summons 199
XI The Inquisitors' Plight 2 43
XII The Trial 257
XIII The Problem of the False Injunction 283
XIV Change of Course 299
XV The Sentence 31
XVI Aftermath 349

index „ 359
Illustrations
Galileo, Aged Sixty 65
Paul V Borghese in 16 14 66
Benedetto Castelli, Galileo's Disciple and Correspondent 67
Roberto Bellarmino in 1604, Aged Fifty- two 68
Urban VIII in the Year of His Accession

to the Pontifical Throne 239
Cardinal Francesco Barberini 240
Ascanio Piccolomini, Archbishop of Siena 241
Giovanni Ciampoli 242

—
Editors' Preface
In these capricious times history seems to have a special attraction

perhaps the same interest that the lighthouse, the fixed point, holds
for the uncertain sailor. We measure our directions and speeds by
references to great events of the past. Most such calculations flatter us
because the past is full of examples of what we know to be ignorance.
Error after error that our age could not possibly make leaps to our
eyes from the pages of history. The general conclusion is comforting:
we have been traveling very fast in the right direction.
But what if certain great beacons are imprecisely placed on the
historical charts? Then we have traded uncertainty for misplaced con-
fidence —which, navigationally speaking, is more dangerous.
The ordeal of Galileo Galilei in 17th Century Rome is frequently
referred to as one of the great landmarks of history. A quick mention
of it conjures up a familiar story — the brilliant astronomer, mathe-
matician and physicist who, because he insisted that the earth revolves
around the sun, was disgraced, imprisoned and repressed by Church ob-
scurantists. In this reading, Galileo symbolizes the bright new age suf-
fering at the hands of the ignorant past. He is science standing forth

against religion; he is the rebel confronting authority and tradition.
In The Crime of Galileo, Giorgio de Santillana provides a new

chart. His purpose is not to debunk Galileo or to provide excuses for
vn
—
those who sought to suppress his work. On the contrary, Galileo ap-
pears in De Santillana's pages not only as an important contributor
to scientific discovery, but in the even more honorable role of a great
humanist who set for himself the task of integrating into the Western
cultural tradition the great astronomical discoveries of Copernicus
discoveries which had been published, without ecclesiastical condem-
nation, almost 70 years before the action in the Galileo story began.
Taking up his task, Galileo deliberately removed himself from the

jurisdiction of the Republic of Venice, where Church authority was
ignored and where he had met a fierce resistance that was not at all
theological from "vested academic interests." He moved to Florence
and immediately began to circulate in the upper reaches of ecclesiasti-
cal and intellectual society. The change was appropriate to his goal.
He did not intend to leave Copernicus' work and his own to languish
in undisturbed isolation from the main body of knowledge. He wanted

the new truths to be recognized, and he never doubted that recognition
entailed incorporation into the philosophical and educational system
which was identified with the Church.
De Santillana suggests that if Galileo's effort had been made a few
centuries earlier he would have found churchmen far more receptive.
But by the beginning of the 17th Century the essential unity of

Europe was cracking under various pressures. Organizational tech-
niques, on the other hand, were improving. Rome, especially, had
developed many administrative devices for replacing unity with uni-
fication. And it was in a tangle of bureaucratic fact-finding and ad-
ministrative law that Galileo's case twice was tried and twice lost.
De Santillana's viewpoint is disclosed in this judgment: ". . . within

the specific frame of Western Christendom the actual conflict reveals
Galileo, like all free men, seeking a support in established custom,
credit and tradition, while [Pope] Urban VIII, like all organizers of
power, becomes the unwitting tool of the streamlined, the 'efficient,'
and the new."

This, of course, is the corrective significance of De Santillana's
"chart" for 20th Century readers, who know quite well that the earth
viii
Editors' Preface
goes around the sun but whose appreciation of the unity of truth and
whose grasp of the relation of power to knowledge may be inferior to
that of either Galileo or Pope Urban.

Before Galileo's ordeal can be made to yield its true meaning for
the 20th Century, it has to be understood in the context of its own

time. Here is the heart of De Santillana's extraordinary achievement.
He understands thoroughly the scientific side of the story —what

proofs Galileo had, what he lacked and how his evidence impressed
his contemporaries, steeped as they were in Aristotle's physics. But

the scientific history is not the most difficult part of the material.
De Santillana is also able to make comprehensible the procedures of
the ecclesiastical bureaucracy and the general cultural environment in
which Galileo's ordeal occurred.
By the standards of that time, certain aspects of the case against
Galileo were handled in a way that was sloppy at best ; De Santillana
believes that deliberate chicanery was involved. But many readers will
be surprised to see how well the standards of the time compare with
proceedings that have occurred within living memory. After all,
Galileo's first judge (or rather the administrator in charge of security
clearance) was Robert Bellarmine, a man of great learning and com-

mon sense, a gentleman and a saint. What modern bureaucracy pos-
sesses his equal? Urban VIII, who in the end turned against Galileo,
had been for many years the scientist's friend and admirer. It was
Urban, indeed, who urged Galileo to write the book on the basis of
which Galileo was finally prosecuted. The Pope had made a suggestion
for getting around Galileo's earlier troubles with ecclesiastical au-
thority. Consciously or not, Galileo in writing The Dialogue on the
Great World Systems did not follow the Pope's suggestion. Explaining
Urban's subsequent severity, De Santillana remarks wryly that "there
is no fury like a philosopher scorned." But De Santillana does not
leave it there ; more than editorial spite was involved in this rupture of
old allies who had thought they were pursuing similar ends.
The situation which the Galileo drama epitomizes has not disap-
peared from the modern world. What, in a world that can be upset by
ix
science, are the rights and responsibilities of the scientist? What are
the rights and responsibilities of the artist? (De Santillana considers
Galileo the greatest Italian prose stylist of his time.) True, in the free
world today power does not explicitly ban the work of scientist or
artist. But has power unwittingly found subtler and more effective
means of diverting their thought? And if power is not to perform the

task of integration, where are the scientists and artists who accept
responsibility for relating one kind of truth to another? Certainly, the
job that Galileo set himself is unfinished; possibly it has not advanced
in 250 years. Galileo's contemporaries were as eagerly receptive as
any moderns to the practical advantages —including the military ad-
vantages — to be derived from science. And most moderns, in their way,
are as unable as Galileo's contemporaries to come to grips with the
problem of enveloping the spirit of scientific discovery within the

larger values of the Western tradition.
At this level De Santillana's book is profoundly disquieting — as
befits a story about a man of good will who created a most disquieting
"scandal." At another level De Santillana has constructed a marvel-
ously satisfying narrative, an intellectual whodunit with suspense and
surprise in every chapter. At the end of the story we may be less
smugly overconfident about where our own age stands in relation
to Galileo's, but we may be more solidly familiar with "the crime

of Galileo."
Giorgio de Santillana is professor of the history and philosophy of
science at the Massachusetts Institute of Technology. His is a title
that invites a second glance, for it reflects a deepening awareness that

a first-rate school of technology must concern itself also with matters
that lie beyond technology. His most recent book, The Origins of
Scientific Thought, examines ancient Greece for the ideas that led,
slowly and sometimes circuitously, to the scientific upsurge that runs

from the Renaissance to the present.
De Santillana, who was born in Rome, has a special interest in the
science of the Renaissance. A modern historian of science working
backward toward this crossroads can, of course, isolate the purely

Editors' Preface
scientific aspects of any

Renaissance scientist's work. But this
op-
eration runs dangerous risks of
distortion because in that period
the
sciences were just beginning to
develop independent disciplines.
De
Santillana, steeped in general
Renaissance culture, is able to tell his
scientific story against the
philosophical and cultural background of
the time.
—The Editors of Time
XI
LUDOVICO AND ANNA
DIAZ DE SANTILLANA
XXVIII DEC. MCMLIII
Q. B. F. S.
Author's Preface
This work is not the result of a plan aforethought. As I tried to clear
up the astonishingly complex background of Galileo's Dialogue on the
Great World Systems, 1 1 was drawn to the drama which played a deci-
sive part in that fateful event of modern history, the secularization of
thought. It seemed strange to me that, after so much research and

controversy, the story of events as I found it should make so little
sense. As I worked, it became clear that a large area of the puzzle had
remained oddly disassembled to the present day, by what looks like an

inexplicable tacit agreement between the warring factions.
Galileo did not come to grief as "the scientist" facing a religious
credo. He was far from standing in the role of a technician of science;

had he done so, he would have escaped all trouble. Everyone knows
that his discoveries went unchallenged. Those of Descartes did too.
And so did Descartes himself. But then, as he admitted, he "went forth

under a mask," whereas Galileo is the man without a mask. Both his
friends and his enemies saw in him a unique type of creative person-
ality, whose essential achievement might very well be conceived to

stand or fall with him. He was a classic type of humanist, trying to
Galileo Galilei, Dialogue on the Great World Systems. The Salusbury translation.
Revised, annotated, and with an Introduction by Giorgio de Santillana. Chicago:
University of Chicago Press, 1953.
XIV
Author's Preface
bring his culture to the awareness of the new scientific ideas, and
among the forces that he found aligned against him religious funda-
mentalism was by no means the strongest.

It is difficult to see the actual shape of the conflict in these matters
so long as we remain under the spell of a misunderstanding tacitly
accepted by both sides: the idea of the scientist as a bold "free-
thinker" and "progressive" facing the static resistance of conservatism.
This may well be the aspect on the level of personalities, for it is usu-
ally the scientist who shows the freer and more speculative mind in
contrast with prejudiced opponents. But the core of the thing is dif-
ferent: there the scientist appears more often than not as the conserva-
tive overtaken by fast-moving social forces. He usually has the Law
and the Prophets on his side.
This ought to become immediately clear if we think of contempo-

rary events. The tragedy of the geneticists in Russia, with its lamen-
table apologies and recantations, is a faithful rehearsal of the Galileo

story; yet we could not accuse the Soviet government of clinging to
ancient superstitions or of underestimating the pressing need for
science and technology. And lest our straining for beams make us
overlook our own domestic gnats, we may perceive in the Oppenheimer
case a parallel which is a shade too close for comfort. In such vastly
different climates of time and thought, whenever the conflict comes up,
we find a similarity of symptoms and behavior which points to a
fundamental relation.
True, the Oppenheimer case is very different from Galileo's as to

context. Today there is a tendency not to suppress physics but rather
to exploit it ; a tendency to act not on deep philosophic differences but
on mere issues of expediency. Yet, as the story unfolds before the
public, the exact analogy in structure, in symptoms and behaviors,
shows us that we are dealing with the same disease. Through the little
that we are allowed to know, we can discern the scientific mind as it
has ever been —with its free-roaming curiosity, its unconventional

interests, its detachment, its ancient and somewhat esoteric set of
xv
values (it is the scientist, we may remember, who is reproached with

having brought the concept of "sin" into modern contexts) —surprised
by policy decisions dictated by "Reasons of State" or what are judged
to be such.
It might be a mere game of tally, but it is tempting to establish a

one-to-one correspondence between the actors of the two dramas three
centuries apart and to follow them through parallel convolutions. One
might say, for instance: for "Holy Office" read "AEC Board," for
"Caccini" read "Crouch," for "Lorini" read "Borden," for "S.J."
(Societas Jesu) read "SAC" (Strategic Air Command), for "Report
of the Preliminary Commission" read "Gray-Morgan Majority Re-
port," for "Grienberger" read "Teller," for "certain German mathe-
maticians" read "a certain Dr. Malraux," and so on. As for the hooded
figure of Michelangelo Segizi de Lauda, the craftsman of iniquity, the
number of high-placed contestants in public life and in the Communi-
cations Empire would make it invidious to choose.
The two chief figures of authority, too, are remarkably similar in
their complex motivations. But the chairman of the Atomic Energy

Commission wrote out his own resume of the case, which turned out
to be also the decision, whereas it will appear reasonably proved in
this work that Urban VIIFs decision was based on a deliberately

arranged resume which was submitted to him in order to lead him
astray.
There is no doubt that the ecclesiastical figures of the seventeenth
century come out ahead of their modern counterparts. After all, the
question revolved at that time around metaphysical and cosmological
questions of such majestic import that even the gravest moral errors
committed in defense of the traditional view may appear today as
concern for the ultimate salvation of mankind. The findings of our
contemporary authorities, in their absent-mindedness, are much closer
to the prosecutor's conclusion against Lavoisier: "La Republique n'a

pas besoin de savants." And, as then, science has to keep silence.
But parallels are at best an invitation to thought, and this one

should not be pushed too far. What I think can be brought out in all
xvi
Author's Preface
these cases is that— when the

at least question reaches the higher
echelons — it is not so much a matter of "science" versus "prejudice"
as of the classic question coming up again: "What is the scientist?"
It is usually the scientist who is taken by surprise by a redefinition of
his activities coming from outside. And the result is always one more
turn racked up on the old screw. By subjecting the scientist as a cul-
tural being to the administrative suspicion that usually attaches to
questionable adventurers in international traffics, we have simply

brought one step further the process of secularization of thought.
So much is sure, that in the seventeenth-century episode the seem-
ing paradox comes out with full force: within the specific frame of
Western Christendom the actual conflict reveals Galileo, like all free
men, seeking a support in established custom, credit, and tradition,

while Urban VIII, like all organizers of power, becomes the unwitting
tool of the streamlined, the "efficient," and the new.
This may not be conformable, I readily admit, to the perspective
set up by current historiography, largely built up as it is on hind-
sight. But this is how it was experienced, more or less consciously, by
the actors of the drama and ; that ought to be a not wholly negligible
aspect of historical reality.
Galileo may be excused for wondering why his discoveries were
dubbed alarming "novelties," since science was only supposed to dis-
cover things that must have been eternally so. What appeared to him
much more of a "novelty" was the way in which authorities had taken
to handing down administrative decisions in a field in which they were
not supposed to have any competence. It was to him a startling inter-
pretation of that other new thing which might be called the Tridentine
Amendment to the immemorial constitutions of Christendom.
In thinking of Galileo's universe, an image that comes to mind is the
bare, strong interior of the Pazzi Chapel in Florence, that meeting

point of Christ and geometry. If we try to populate it in our fancy, it
will have to be a singular mixture of characters from Ghirlandaio and
Mantegna, with some disdainful personages of Titian or Bronzino to
represent the intellectual ruling class. After all, Galileo had been born
xvii
way back in 1564; the world of his conceptions is still that of the six-
teenth century. He has at best, of the seventeenth, the "Edwardian"

or Jacobean coloring of its beginnings.
Far from that is Pope Urban 's world —the splendor of the "sump-
tuous palaces" of the Barberinis in the renovated Capital, the mag-
nificent declaratory flights of Borromini's facades, the colossal grip of
Bernini's colonnades, the noisy massiveness and ornamental flourish
of St. Peter's. It is space-embracing organization against delicate per-

manence. The contrast would not be more marked between Grand
Central Terminal and a New England town common.
In his concern with enduring things, in his confessional simplicity,
Galileo spans the centuries. Through him, what we call science is
speaking out unequivocally for the first time; yet there lives in him a
spirit more ancient and ample than that of the ecclesiastical statesman
in Rome. It is the spirit of ecumenic and conciliar Christianity which

warns and exhorts with the dignity of a Father of the early centuries.
The contrast between the theological style of his epistles and that of
the official apologetic literature is enough to tell the story. The elab-
orate baroque formulas of submissiveness do not prevent the reader

from feeling that here is someone like Ambrose, Augustine, or Bona-
venture, reprehending sleepy shepherds and degenerate epigones. He
speaks in the name of the community of the faithful which joins the
ancient dead to the yet unborn. He is not simply the consulting as-
tronomer; he is the adviser in matters of natural philosophy and
metaphysics who requests to be heard, and, if, as he intimates, it is
holiness of intention and gravity of counsel that makes authority, he

deserves heeding no less than Aquinas himself.
He was not wrong either, as a matter of record. The content of his
spurned and incriminated theological letters has become official
Church doctrine since 1893. Had there been in Rome, at the time of
the first crisis of 161 6, a youthful Aquinas to take up his lead, instead
of an aged Bellarmine — but there was no Aquinas, and there was

no time.
The whole drama turns out to be in the nature of a surprise en-
xviii
Author's Preface
counter for both sides. Both the authorities and the scientist had the
mutual impression of being ambushed, and in neither case was it true.
The ambush, in so far as there was one, had been carefully laid by
third parties, who carefully exploited the critical situation of the times.
But Galileo never felt himself in the figure of an innovator and a rebel.
As the central figure of accepted science, as the acknowledged leader
of his culture in thought and expression, not last as a perfectly ortho-

dox representative of metaphysical Christianity, he could not but
stand his ground, in growing bewilderment, until administrative vio-
lence established a quietus, leaving everybody, including the authori-
ties themselves, in a state of utter confusion.
The confusion goes on unremittingly even today, for the Galileo
affair is far from dead, and every decade brings a new "line" and new
suggestions meant to explain it away, just as it brings a repetition of
the ancient rationalist war whoops. The side that stands for the au-
thorities neither is, nor by any means has been, all Catholic. One of the
most irresponsible and widely used accounts came from a Protestant

publicist of the eighteenth century, Mallet du Pan, and a popular
prejudiced version from the pen of another Protestant, Sir David
Brewster. Some of the silliest accusations against Galileo have been
accredited by the antireligious French Encyclopedists. On the other
hand, some of the more honest efforts to restore the facts are due to
professedly Catholic historians like L'Epinois and Reusch.
Since names have been mentioned, I should add, to honor them,
those of scholars who, belonging to neither camp, labored to attain an
impartial view of the situation: mainly Emil Wohlwill, Th. H. Martin,
Karl von Gebler, and Antonio Favaro. Most of the literature through
which one has to wade deserves no mention at all. It ranges from av-
erage casual incompetence to prevarication and plain filth. Let it go
back to whence it came. There is no common measure between the
policy problems of long ago — the motives, the hesitation, the eventual
refusal, of men who felt intrusted with the fate of millions of people
who pray —and the gratuitous distortions that later and self-appointed
apologists scattered abroad in their name. The long-drawn-out polemic
xix
is not strictly, I hope to have made it clear, one between the confes-
sional and the anti-confessional faction. It has been made to look like
that; in reality it is a confused free-for-all in which prejudice, invet-

erate rancor, and all sorts of special and corporate interests have been
the prime movers. Those who dragged and keep dragging the Church
into it are no candid souls. As L'Epinois says rightly, the Church has
all to gain and nothing to lose from the truth.
As far as I can make out, the unsolved state of the puzzle is due to
this: that the "freethinkers" are only too glad to put the Roman
Church as a whole under accusation in the affair, while inside the ec-
clesiastic hierarchy powerful corporate interests are ready to accept

the terrain chosen by the attackers rather than have some of their
long-deceased members stand under the spotlight of history. Thus,

they are willing to involve the Church in this quarrel, with the inevita-
ble consequences that they have to resort to laborious smoke screens,
devious implications, and all sorts of unfair tactics.
Did, indeed, the conflict have to take place at all under this form?
It has been known for a long time that a major part of the Church in-
tellectuals were on the side of Galileo, while the clearest opposition to

him came from secular ideas. It can be proved further (or at least I
hope I have done so) that the tragedy was the result of a plot of which
the hierarchies themselves turned out to be the victims no less than
Galileo —an intrigue engineered by a group of obcure and disparate
characters in strange collusion who planted false documents in the file,
who later misinformed the Pope and then presented to him a mislead-
ing account of the trial for decision.
The real story affords a fascinating insight into the way in which
such decisions actually take place and in which the ponderous state
machinery is set into motion by what seem to be Reasons of State and
perhaps later become so, but originate really as a constellation of ac-
cidents and personal motives. An objective account ought to be more
relevant to a decent understanding than all the innuendoes, diversions,
xx
Author's Preface
and stage sets invented around it on both sides. By pinpointing the

culpability of a few individuals, it tends to absolve a far greater num-
ber who had stood hitherto under the darkest suspicions, and among
them the Commissary- General of the Inquisition himself, who con-
ducted the trial. Once recognized, the facts should lead us forward to
the problems of present reality and disperse this perennial battle
with windmills.
I want to express my gratitude to Father Robert Lord, S.J., Father

Joseph Clark, S.J., and Professor Edward Rosen for their criticism and
their helpful suggestions; to Miss Elizabeth Cameron and Mrs. Nancy
Chivers for their invaluable assistance in preparing the manuscript.
Giorgio de Santillana
Massachusetts Institute of Technology
November 30, 1954
xxi
Introduction
Our fight is against some devilry that lies
in the very process of things.
H. BUTTERFIELD
Scientific endeavor and social authority, in one form or another, are

characteristics of man's life on this planet that are expected to endure
for as long as we can see ahead. In this essay, which aims at analyzing
their complex relations, we intend to go at length into the episode
which provides, as it were, a grand overture to their conflict in the
modern age, namely, the trial of Galileo and the circumstances that
brought it about. But, as we work out the general conditions attendant
on such a conflict, we shall not pass in silence what similarities and
dissimilarities occur with the further phase of conflict which is being
played out in our time.

In fact, if one is still fascinated by the details of an episode which
is three centuries old, it is mainly because the trial provides a demon-
stration piece such as could hardly be found elsewhere. We are going
to offer no apology for dwelling on the past. Sometime, when other now
well-guarded archives are open, and the historical point of view is
sufficiently remote, historians may be able to anatomize the events of

the present day with something resembling objectivity. Even so, we
may be prepared to find it dull reading, for the modern state produces
its own kind of dreary setting and ever worsening prose, while the
xxn
Introduction
events surrounding Galileo's trial remain a Baroque production as

articulate and spectacular as a painting by Veronese, peopled with
amply gesturing characters who continually and irresistibly "com-
pose" in the eloquent seventeenth-century style.
It has become a set piece in history to present Pope Urban VIII

and his counselors as the bigoted oppressors of science. It would be
possibly more accurate to say that they were the first bewildered vic-
tims of the scientific age. They had come into collision with a force
of which they had not the faintest notion. In that sense, they are al-
most the polar opposite of the "progressive" rulers of the twentieth
century, who are, one and all, bigoted believers in "scientism" while
dealing with science in a no less highhanded manner. Still, the dra-
matic shape remains the same.
"Our fight," Professor Butterfield lately wrote, "is against some
devilry that lies in the very process of things, against something that
we might even call demonic forces existing in the air. The forces get
men into their grip, so that the men themselves are victims in a sense,
even if it is by some fault of their own nature —they are victims of a
sort of possession."
These words are not written by a poet or a Doctor of Divinity but

by one of the ranking historians of our time. We feel encouraged by
them to face the problem in a somewhat similar spirit, if it be under-
stood that his words are to apply to all participants without exception.
Galileo Galilei was born in Pisa in 1564, the year in which Michel-
angelo died and Shakespeare came into the world. He sprang of an old
Florentine family whose main stem had borne the name of Buonaiuti.
His rather singular Christian name comes of an old Tuscan custom of

duplicating the surname in the firstborn, as, for example, in Braccio
Bracci or Pazzino de' Pazzi. His father Vincenzio Galilei was a musi-
cian and composer.
The boy had a happy childhood and received his first education
from the friars of Vallombrosa; in 1581 he entered the University
of Pisa as a student of medicine and philosophy. His natural bent,
xxiii
however, as well as a disinclination toward the natural philosophy

then taught in the schools, drew him to geometry and mechanics.
At nineteen, he is said to have discovered the isochronism of the
pendulum; at twenty-two, he invented his hydrostatic balance.
Archimedes, who had but recently become known in the full Latin
translation, became his scientific model. He decided to create a mathe-

matical science which should do for the motion of bodies what Archi-
medes had achieved for statics. The Greek endeavor had broken down
on the theory of motion, and Galileo had to struggle for many years
with the suasive theories he had been taught out of Aristotle as well as
with his own preconceptions. It was only after twenty years of search-
ing and false starts that he was able to give, in 1604, the correct law of
the motion of falling bodies.
A first lectureship in his own University of Pisa had not been a
happy experience, as he had aroused antagonism in the faculty. He
left after three years, in 1592, to take up a vacancy in the ancient
University of Padua under the jurisdiction of the Venetian Republic.
The salary was 180 florins a year, later increased to 520. Cremonini,
the "great philosopher" of the university and a straightforward
pedant, earned 2,000. This goes to show what academic authorities
thought of the importance of mathematics; the chair of "mathemat-
ics" then covered the teaching of geometry, astronomy, military en-
gineering, and fortification.
Galileo's success as a lecturer and humanist with students from all
parts of Europe brought him international renown. He published in

that period treatises on mechanics, spherical geometry, and fortifica-
tions. But a new and fascinating subject had meanwhile begun to hold
his attention: the Copernican theory. Nicolaus Copernicus had pub-
lished in Germany many years previously, in 1543, a treatise on the
Revolutions of the Celestial Orbs, dedicated to Pope Paul III, which
went counter to the established theories. The natural philosophy of
Aristotle, as well as the astronomy of Ptolemy adopted both by the
universities and by the Church, taught that the Earth was at the center
of things and that the heavens revolved around it in twenty-four hours,
xxiv
Introduction
together with the Sun, Moon, and planets. Copernicus, taking up some
hints of half-forgotten theories of the Greeks, had suggested that this
might come of an optical illusion and that the whole geometrical de-
vice worked out by Ptolemy made more rational sense if the Sun were
placed in the center of the universe, and the Earth among the planets,
covering its orbit in one year, as the Sun had been supposed to do, as
well as turning on itself in twenty-four hours.

The great treatise of Copernicus had been known for a half-century,
but in all this time it had aroused mostly skepticism. A few romantic
and daring spirits had been captured by the new idea, but they could
not master the difficult details of the system. Official astronomy, repre-
sented by the great Tycho Brahe, had declared against it, and Tycho
had advanced instead a compromise system of his own in which the
Earth remained at the center of things. The philosophers of the schools
dismissed Copernicus because his theory could not be reconciled with
their physics. The Protestants were against him because they felt he
cast doubt upon the literal truth of Scripture. As for the Catholic hier-
archies, they held Copernicus in respect as a church man and scholar,
but they considered his system as one more of those ingenious mathe-
matical devices which could lay no claim to physical reality. Math-
ematics was rated at the time as a thing for technicians and virtuosi,
as they were called, with no claim to philosophical relevance; and the
mystical and metaphysical speculations of some adventurous minds
who searched for the "divine secret" in proportion and number were
not such as to compel the assent of responsible scholars. Added to this,
theChurchmen derived some good reasons for their reserve from the
book of Copernicus himself, which had come to them provided with a
spurious preface written really by Osiander, a Protestant clergyman,
which disclaimed any pretension of physical validity for the theory.
Galileo, who had been maturing in those years since 1585 a com-
pletely new natural philosophy based on mathematics, saw the book in
a very different light. To him it made excellent physical sense and

showed the way to a truer cosmology. He admitted as much to his
friends in 1597. But, knowing that one would have "to mold anew the
XXV
brains of men" before bringing them over to his point of view, he de-
cided to bide his time. He knew he had no proof as yet which would
look convincing to the unprepared mind. The proof came to him by a
stroke of luck, with the discovery of the telescope in 1610, which also
established his name in the mind of the public at large as that of the
leading scientist of his time. And this is where our story begins.
G. de s.
xxvi
The Days of Discovery
These novelties of ancient truths, of new worlds, new systems,

new nations, are the beginning of a new era. Let God not make
delay, and let us for our small part do all we can.
CAMPANELLA
In March, 1610, Galileo announced to the world, in his Message from

the Stars, the discovery of the telescope. "That universe," as he was to
say later, "that I enlarged a hundred and a thousand times from what
the wise men of all past ages had thought" was not only bringing in its
message new and unimagined things in heaven. It was also bringing
new ideas to the mind of its discoverer.
Others might think that here was "a new America in the skies" and
more magnificence of stars. To the explorer himself, the Nuncius
1
sidereus brought a very clear decision : Copernicus had been right in
making the Earth a planet and not the center of the universe. Galileo
had divined as much long ago, while engaged in his less-known work in
mechanics. No one could have guessed then his ultimate aim; but, as
he sought the laws of missiles and falling bodies, he told himself he
would not show his hand in cosmology until he could come forward as
an entirely new type of Copernican —not the mere astronomer but
"the astronomer philosophical," the physicist of the skies. The sudden
discovery of the telescope had decided the matter for him, since it
1. This was the title of the pamphlet in its original Latin.

brought unexpected observational confirmation to his theory while it
catapulted him into fame and fortune. He was now forty-five years of
age. The work of his life lay ahead of him.

On May 7, 1610, two months after the publication of his Message,
he wrote a long letter to his faithful friend Belisario Vinta, the Floren-
tine secretary of state. He spoke of all the great plans he would be able
to carry through, once relieved of the obligation of teaching in Padua,
and of his desire to serve the Grand Duke:
"I have many and most admirable plans and devices; but they
could only be put to work by princes, because it is they who are able to
carry on war, build and defend fortresses, and for their regal sport
make most splendid expenditure, and not I or any private gentleman.
The works that I intend to bring to a conclusion are principally two
books on the System or Constitution of the World, an immense design,
full of philosophy, astronomy, and geometry. Then there are three
books On Motion, a. science entirely new. . .
." 2
This is the first explicit mention of the project to which he had pre-
viously only alluded: a work of natural philosophy establishing the
Copernican systems in the light of the new discoveries in astronomy
and physics after two decades of thought given to the problem. What
he needed now was a "perfect state of quiet of mind."
For twenty years he had struggled along in an underpaid position,
harassed with the financial needs of his relatives, compelled to eke out
his salary by tutoring and boarding students and giving extra hours to
what people really expected of a man of his profession: the theory of
fortifications, "saps, mines, gabions, palisadoes, ravelins, half-moons,
and such trumpery." Apart from that, universities did not have much
to offer to a mathematician. The learned profession, in this decline of
the Renaissance, had come upon dull times. The outlook was shrinking
under the impact of the religious tension; it was as though learning
This letter, as well as all further texts whose source is not otherwise specified, is to
be found in the National Edition of Galileo's Works, by Antonio Favaro, in twenty
volumes. The correspondence is arranged in strict chronological order, so that the
date constitutes a sufficient reference.

had lost its point. Had it not been for the presence of Fabricius of
Acquapendente, the great anatomist, and a few jurists, consul tors of
the Venetian Republic and worthy successors of the learned Bellario,
Galileo would have found it difficult to put up with the self-importance
of his Paduan colleagues; and too rare were the escapes he could al-
low himself into the cosmopolitan atmosphere of Venice twenty miles

away, where he and Fabricius were always welcomed by the small
senatorial circle gathering for free conversation in the famous count-
ing-house of Ca' Morosini.
True, fame had come now with his discoveries, and his salary had
been raised to one thousand florins. But Galileo had made up his mind
long since. It was not so much, as has been suggested at times, that he
wanted his little revenge on the scholars of Tuscany who had refused
him a post in his early days ; he had enough weighty reasons without
that and had stated some of those in his letter to Vinta. In the secre-
tary of state he had the right kind of friend who could understand
him. 3 Under Vinta's stewardship the little Tuscan principality, less
than a million in population but still not forgetful of the glories of the
past centuries, had embarked on a bold economic policy aimed at
fighting the prevalent economic depression of the times. Canals had
been dug, vast stretches of land had been reclaimed in the provinces of
Siena, Arezzo, and Grosseto, and the new port of Leghorn, with its
shipyards and arsenal, had been built up out of nothing. Vinta had
even underwritten a venture in Brazilian colonization to be directed
by two Englishmen, Dudley and Thornton. It was through Vinta that
Galileo had prevailed on the Grand Duke to accept the dedication of
the still controversial satellites of Jupiter in the name of the House of
Medici, a master-stroke of scientific diplomacy.

Galileo had good reason, then, to feel that this was the place for
him. He wanted to be back in his own native country, amid people
The closeness between the two men shows throughout their correspondence, even
conducted as in the formal official tone. At one point Vinta is quoted back in
it is
direct speech: "Galileo, nelle cose tue tratta con me e non con altri" a significant —
phrase both in the meaning and in the form of address.
of his own speech and friends of his own choosing.

There were risks, he was willing to admit. It was not completely safe
to exchange the rigid contractual obligations of such a state as the Re-
public of Venice for the personal favor of a monarch. As his faithful
Sagredo (who was later to become a character in his Dialogue on the

Great World Systems) wrote with the wisdom of a Venetian aristo-
crat: "Where will you find the same liberty as here in Venetian
territory, where a contract makes you the master of those who

command? ... If not ruined, you may be harried by the surging
billows of court life and by the raging winds of envy. . . . Also, your
being in a place where the authority of the friends of Berlinzone, 4 from
what I am told, stands high gives me cause for worry."
But the die had been cast. In June, 1610, Galileo resigned his posi-
tion in Padua, and by September he was in Florence, where he took
up his new post.
Truly, he was not overmuch concerned with the dangers of Jesuit

power, spanning the continents over his head in vast political machina-
tions; for he himself had never been interested in the jurisdiction of
princes, and he did not want to share the quarrel of the Venetian state
against the Holy See. On his own account, he knew the Jesuits as
modern-minded humanists, friends of science and discovery. Those he

feared were the professors.
The "immense design" was indeed one of the main reasons which
urged him to his fateful emigration. What he thought, and could not
say for various reasons, was that, if he was to challenge the universities
with decisive pronouncements, it was better to do so as "a patrician of
Florence, chief philosopher and mathematician to His Most Serene
Highness," a friend and protege of the monarch to whom he had dedi-
"Messer Rocco Berlinzone" was a nickname for the Jesuits. The Society had been
expelledfrom Venetian territory for political intrigue in 1606 by decree of the
Senate.They had been previously banished from France in 1594 but were allowed
to returnby Henry IV. They were expelled both from France and from Spain in
1767 and finally suppressed by Pope Clement XIV in 1776. That suppression was
revoked only in 18 14.
.
cated the satellites of Jupiter, than as a penurious lecturer harried by a

faculty council which might decide that the subject of his teaching
must remain unchanged in the program.
The project intimated in the Starry Message had been slowly chang-
ing shape in his mind. The reaction to the telescope, among the
learned and semilearned, had been discouraging. He had felt a solid
front building against him, from his alma mater of Pisa to Bologna
and Padua. The man who should have helped him most, Magini, the
professor of astronomy in Bologna, had cast aside the mask of friend-
ship and agitated against him among the bookish Aristotelians. If help
had not come from outside, he would have found himself in serious
difficulties, his new planets "extirpated from the sky," as Magini had
promised. "My dear Kepler," Galileo wrote to the man who had always
upheld the cause, "what would you say of the learned here, who, re-
plete with the pertinacity of the asp, have steadfastly refused to cast a
glance through the telescope? What shall we make of all this? Shall we
laugh, or shall we cry?"
Even before the Jesuit astronomers and more than they, it was pub-
lic opinion which had helped him. His own printers in Padua had sub-
scribed for an ode to him; writers celebrated the telescope in tracts
and in verse both Latin and vernacular, elegiac, pindaric, playful,
epigrammatic; in language courtly, precious, and popular; in odes,

blank verse, sonnets, octaves, and terza rima. The new discoveries
were argued about at princely dinner tables and by the people on the
steps of the cathedral. They were frescoed by Cigoli in the very cupola
of Santa Maria Maggiore in Rome. The leading poets of the day,
Marino and Chiabrera, brought their contributions. From England

came news that the telescope had invaded philosophy and the meta-
physical lyric. 5 "And who," wrote a professor of philosophy, La Galla,
Cf Leonardo Olschki, Geschichte

. d. neusprachlichen wissenschaftlichen Litteratur,
Vol. Ill: Galilei und seine Zeit (1927). On the effect in English circles see M. H.
Nicholson, "The Telescope and Imagination," Modern Philology, 1935, and Studies
in Philology (1935) ; and F. Johnson, Astronomical Thought in Renaissance
England (1937)
:
as a prelude to his own underhanded disparagement, "who, even

plunged in deepest sleep, would not be awakened by the rumor of this
new miracle, which has spread throughout his world?" This was sup-
port from new quarters, such as Copernicus had never had. Even from
this point of view, the Court was a much better center of operations.
The "Medicean stars" had been cleverly placed under the protection
of the Grand Duke, for, once the House of Medici had accepted the
dedication, it became mandatory for them to exist ; and they were in-
deed the strategic key point of the operation. Anyone looking at

Jupiter through a telescope saw right there, in the visual field, a solar
system demonstrated on a small scale.
The face of the Moon seen through the telescope was perhaps more
impressive, but one had to follow a train of thought to see what it im-
plied ; the valleys, peaks, and ridges like to those of the Earth seen on
a celestial body showed that there is no basic difference in physical
constitution; and with this the whole official distinction between
celestial and terrestrial was obliterated — to anyone who cared to think.
Then, close on each other, the telescope had brought two new de-
cisive discoveries: the phases of Venus and the "companions" of
Saturn. Galileo had written to Giuliano de' Medici, the Florentine am-
bassador in Prague, in 1610: "I am anxiously waiting for what il Sig.
Keplero may have to say about the new marvels. ... He and the
rest of the school of Copernicus have good reason for boasting that
they have shown themselves excellent philosophers; however much it
has been their lot, and may be hereafter, to be regarded by the philoso-
phers of our times who philosophize on paper, with an universal agree-

ment, as men of no intellect and little better than absolute fools."
The ambassador duly forwarded the request to Kepler ("II Sig.
Gleppero," as he called him), and the reaction came back prompt and
vivid. "My dear Galileo," wrote Kepler, "I must tell you what oc-
curred the other day. My friend the Baron Wakher von Wachenfels
drove up to my door and started shouting excitedly from his carriage
'Is it true? Is it really true that he has found stars moving around
stars?' I told him that it was indeed so, and only then did he step into
the house." Kepler left it prudently unsaid that his good friend
Wakher was hoping for a proof of Bruno's intimations of infinity and
of the plurality of the worlds, for not only were those ideas dangerous
but he, Kepler, did not incline to them. But there was enough in the
discoveries, notwithstanding his own reserves about the untested new
instrument, to call forth his characteristic enthusiasm: "What now,
dear reader, shall we make out of our telescope? Shall we make it a
Mercury's magic-wand with which to cross the liquid ether, and, like
Lucian, lead a colony to the uninhabited evening star? Or shall we

make it Cupid's arrow, which, entering by our eyes, has pierced our
inmost mind and fired us with a love of Venus?"
But vested learning, unimpressed by the new dicoveries, went on
considering the Copernicans as "men of no intellect." In fact, rancor
and disdain of the doctors could only be increased by the "unfair"
easy successes of their opponents in society. This is what Galileo had
foreseen all along. As early as 1597, thirteen years before, he had
written to Kepler: "Like you, I accepted the Copernican position sev-
eral years ago and discovered from thence the causes of many natural
effects which are doubtless inexplicible by the current theories. I have
written up many reasons and refutations on the subject, but I have not
dared until now to bring them into the open, being warned by the
fortunes of Copernicus himself,, our master, who procured for himself
immortal fame among a few but stepped down among the great crowd
(for this is how foolish people are numbered), only to be derided and
dishonored. I would dare publish my thoughts if there were many like

you; but, since there are not, I shall forbear."
The discoveries of the telescope, Galileo had thought for a while in
1 6 10, would change all this by providing irrefutable proof to any man
in good faith. Perhaps the time had come. . . . But a few months
were enough to undeceive him. Certain doctors, who at least had the
courage of their convictions, did actually and steadfastly refuse to
look through the telescope, as has been recounted many times. Some
did look and professed to see nothing; most of them, however, gave it
the silent treatment or said they had never gotten around to looking
:
through it but that they knew already that it would show nothing of
philosophical value. One maintained that it was impossible that the
ancients should not have had such instruments, since they had excelled
in everything, and that their silence on the subject implied an un-
favorable judgment of their performance. Another affirmed right away,
although he had not yet seen a telescope, that the invention was taken
from Aristotle. "Having his works brought, he turned to the place
where the philosopher gives the reason why, from the bottom of a very
deep well, one may see the stars in heaven at noonday. . . . 'See
here,' says he, 'the well, which represents the tube, see here the gross
vapours, from whence is taken the invention of the crystals, and see
here lastly the sight fortified by the passage of rays through a diaph-
anous but more dense and obscure medium.' " 6
But surely, said still
another, this did not mean that Aristotle approved of such devices, for
it could be shown from the text of the philosopher that his conclusions
were derived from unaided sight and that therefore instruments could
be of no use for the study of heavenly things; but that if, on the other
hand, there really happened to be discovered something new in the
heavens, it too could be figured out of the text of Aristotle with only
the use of a little ingenuity. Galileo's comments rose to heights of
scorn
a
O most profound Doctor, this! that can command me; for he will
not be led around by Aristotle, but will lead him by the nose and make
him speak as he pleases! See how important it is to learn to seize an
opportunity. Nor is it seasonable to have to do with Hercules while he
is enraged and beside himself but when he is telling merry tales among
the Maeonian damosels. Ah, unheard-of sordidness of servile minds!
to make themselves willing slaves, to receive as inviolable decrees, to
6. This and the following quotation are from the Dialogue on the Great World Sys-
tems (English trans.; Chicago: University of Chicago Press, 1953 [henceforth
cited simply as "Dialogue"] ) pp. 122 and 125 but they belong to sections which
,
;
were written long before 1630, probably at the time of the polemic with Magini.
We know, besides, that such sarcastic remarks were frequently uttered by Galileo
from the start of his polemic with the schools.
8
engage themselves to seem satisfied and convinced by arguments of

such efficacy and so manifestly conclusive that they themselves can-
not resolve whether they were written to that purpose or serve to
prove the assumption in hand! . . . What is this but to make an
oracle of a wooden image and to run to that for answers, to fear it, to
reverence and adore it?"

Such lamentable intellectual contortions were a proof indeed that
his enemies were ready to go to any lengths and out of that grew clear ;
and present danger, for Galileo soon realized that the learned coalition,
embittered by the feats of this slight "optical reed" which threatened
to undo whole libraries of ponderous folios, patrimonies of vested in-
tellecual interests —and the very art of academic disputation which

brought them their stipends —was ready to hurl Holy Scripture itself
at him. This was, in the academic custom of the time, a distinctly un-
fair means of attack: not only because it brought about the interven-
tion of ecclesiastical authority in philosophical disputes but also be-
cause it gave the rowdies among the monks another pretext to inflame
the populace against learning. But, like many a politician before and
since, these men preferred to aggravate the incoherence of public
opinion in order to dissimulate their own.
II
A young religious fanatic, Francesco Sizi, was prompted to fire the
opening gun 7
—a popgun at best —with his Dianoia astronomica
(1610). The argument, apart from some curious explanations about
lenses, is not very different from that of Dr. Slop: "Why, Sir, are there
7. We say "prompted," because Magini was behind it (see the letter of Sertini,
August 7, 1610 [Ed. Naz., X, 411]). Magini had also encouraged Martin Horky's
hate-mad pamphlet, which backfired on its author. Since Father Miiller (Adolf
Muller, S.J., Galilei und die Katholische Kirche [1910]) chose to quote its personal
remarks, it might be well to give an idea of this kind of polemic, leaving it in Latin
as Gibbon does with his most impolite quotes: Galileo, says Horky, was unpopular
in Bologna "quia capilli decidunt, tota cutis et cuticula flore Gallico scatet, cranium
laesum, in cerebro delirium, optici nervi, quia nimis curiose et pompose scrupula
."
circa Jovem observavit, rupti. . .
.
not seven cardinal virtues?—seven mortal —seven golden candle- sins?
sticks in —seven heavens? — Tis more than know,

Moses? my I replied
uncle Toby. —Are not seven

there wonders the world? — seven daysof
of the creation? — seven plagues?" And added —and was

also, Sizi this
taken from Tycho's —seven metals alchemical theory? There-

ideas in
fore, there can be no more than seven planets in heaven, and the new
8
ones revealed by the lenses of the "perspicil" are an optical illusion.
Sizi's pamphlet is clearly inspired by the cabalistic theories of Pico
della Mirandola and is much more excusable in its mystical passion
than Lodovico delle Colombe's Contro il moto della terra, circulated
soon after; for Colombe's academic arrogance is manifest in his Aristo-

telian arguments, which he combines with a lot of pretentious geo-
metrical nonsense; and yet he, who claims to be speaking in the name
of natural reason, does not refrain from quoting a whole lot of scrip-
tural passages which put the Copernicans in a difficult position for
arguing back. Father Benedetto Castelli, a monk of Montecassino,
Galileo's favorite disciple, had written that, if Venus could be shown

to have phases, it would convince everybody. Now the phases had
been discovered, and this was the result. "In order to convince those
obdurate men," Galileo wrote back to Castelli, "who are out for the
vain approval of the stupid vulgar, it would not be enough even if the
stars came down on earth to bring witness about themelves. Let us be

concerned only with gaining knowledge for ourselves, and let us find
therein our consolation."
But such beautiful ivory-tower attitudes could hardly last longer
than a melancholy afternoon. It was not in Galileo's nature to retreat

into solitude. Now that certainty had been reached, the motives for
silence that he had explained to Kepler no longer were valid. In fact,
Kepler's impassioned reply, those many years back, must have been
strongly present to his mind:
8. The telescope had been by Galileo, and in Latin it became perspicil-

called occhiale
lum, arundo optica, etc. The Greek name of telescope was suggested later by
Demisiano, a member of the Lyncean Academy (cf. Rosen, "The Naming of the
Telescope," I sis, 1947)
10
I could only have wished that you, who have so profound an insight,
would choose another way. You advise us, by your personal example, and
in discreetly veiled fashion, to retreat before the general ignorance and not
to expose ourselves or heedlessly to oppose the violent attacks of the mob
of scholars (and in this you follow Plato and Pythagoras, our true precep-
tors). But after a tremendous task has been begun in our time, first by
Copernicus and then by many very learned mathematicians, and when the
assertion that the Earth moves can no longer be considered something
new, would it much
better to pull the wagon to its goal by our joint
not be
efforts, now we have got it under way, and gradually, with powerful
that
voices, to shout down the common herd, which really does not weigh the
arguments very carefully? Thus perhaps by cleverness we may bring it to

a knowledge of the truth. With your arguments you would at the same time
help your comrades who endure so many unjust judgments, for they would
obtain either comfort from your agreement or protection from your in-
fluential position. It is not only your Italians who cannot believe that they
move if they do not feel it, but we in Germany also do not by any means
endear ourselves with this idea. Yet there are ways by which we protect
ourselves against these difficulties. . . .
Be of good cheer, Galileo, and come out publicly. If I judge correctly,
there are only a few of the distinguished mathematicians of Europe who

would part company with us, so great is the power of truth. If Italy seems
less a favorable place for your publication, and if you look for difficulties
there, perhaps Germany will allow us this freedom.
This, Galileo decided, was exactly what he was going to do —and

from Florence. The time had come when he could build up a tidal
wave of opinion and sweep the new ideas into acceptance. But, for
that, he must by-pass the universities and address himself in the ver-
nacular to the intelligent public at large. This involved no doubt a
sacrifice of the international value of Latin, but Galileo did not care to
mark himself as an exclusive member of the light-shy and scattered
republic of scholars; he had written enough satirical rhymes in his
time against the nervous blinking doctor, lost in the public thorough-
fare, entangled in his robe, who makes for the safety of his study like
n
;
a frightened cat for a hole. 9 He felt right at ease in the street, in the
square, and at the dining table, and he knew he could handle Italian
better than most.
He states his reasons straightforwardly in a letter to Paolo Gualdo

of May, 1 612:
I notice that young men go to the universities in order to become doc-

tors or philosophers or anything so long as it is a title and that many go
in for those professions who are utterly unfit for them, while others who
would be very competent are prevented by business or their daily cares
which keep them away from letters. Now these people, while provided
with a good intelligence, yet, because they cannot understand what is writ-
ten in baos [a word coined by the comic playwright Ruzzante to indicate
the learned language], retain through life the idea that those big folios
contain matters beyond their capacity which will forever remain closed to
them; whereas I want them to realize that nature, as she has given them
eyes to see her works, has given them a brain apt to grasp and understand
them.
We are reminded of Copernicus in his dedication. There are many,

he had told the Pope seventy years before, who despise science unless
it pays ; there are others who, although they have taken up the study
9. Galileo's poetry, like Maxwell's and Minkowski's, is almost nowhere to be found

in print, although the rhymes of the latter two are part of the physicists' secret
lore. We think we ought to reproduce here, for those who can read Italian, this
portrayal of the doctor in the Bernesque manner:
Tu non lo vedi andar se non pe' chiassi Tanto che la s'imbuchi e e si difenda,
Per la vergogna, o ver lungo le mura, Perche le spiace la conversazione....
E in simili altri luoghi da papassi.
E par ch' ei f ugga la mala ventura Perche la toga non ti lascia andare,
Volgesi or da man manca or da man Ti s'attraversa t'impaccia t'intrica,
destra Ch' e uno stento a poter camminare:

Come un che del bargello abbia E pero non par ch' ella si disdica
paura. A quei che fanno le lor cose adagio

Pare una gatta una via maestra
in E non han troppo a grado la fatica.
Che sbalordita f ugga le persone Anzi han per voto lo star sempre in agio,
Quando e caduta giu dalla finestra, Comeadirfratioqualchepretegrasso,
Che se ne corre via carpon carpone Nemici capital d'ogni disagio.
12
of philosophy, are worse than useless in it because of their stupidity

and behave like drones among the bees. There is still another kind of
chatterers, he adds, but to these he will give no thought whatever ; it is
those who would maliciously and rashly use passages of Scripture to

contradict him. This kind of opposition he considers negligible. Did
not Lactantius, "a great ecclesiastial writer but a poor mathematician,
say childish things about the shape of the Earth, deriding those who
had discovered it to be a sphere?"
Like Galileo, Copernicus had forseen resistance not at all from the
Church authorities but from vested academic interests. Their common
judgment corresponds to the decline of the traditional universities in
that era of transition. But from here on the two men diverge. The deli-
cate and retiring soul of Copernicus wanted his subject to be kept

among scientific initiates, and he wished that the Pythagorean privacy
of research could be restored. "Mathematics are for mathematicians,"
he reminded gravely, and no one should apply himself to these studies
who has not purified his soul. But, then, his theory did appeal only to
the abstract intellect. As Galileo says admiringly: "Not being able to
solve a number of grave difficulties, yet notwithstanding by other sig-
nificant occurrences he was induced to confide so much in what reason

dictated to him as to affirm confidently that the structure of the uni-
verse could have no other figure than that which he designed himself."
But, he goes on, "since it has pleased God in our age to vouchsafe to
human ingenuity the admirable invention of perfecting our sight by
multiplying it as much as forty times," any good mind now can grasp
the new truth without the need for Copernicus' daring genius.
Was this Galileo's appeal to the common people, as has been so often
said? Hardly. He no more believed that the masses as such were
capable of independent judgment than Voltaire was to do, or Samuel
Johnson, for that matter. This ought to be made clear, since it has
been more than once misrepresented. He had himself explained to
Kepler how unwise it had been for Copernicus to be persuaded to step
down among the multitude, "for so indeed are foolish people num-
bered," only to be derided and dishonored. He naturally believed, like
13
Machiavelli, that nostalgic republican, that few are those who can
think and that the rest are sheep. Such, too, had been the judgment of
their common forebears who had run the free cities of Tuscany; and,
like them, he believed that the "vulgar" are much more easily swayed
by superstition and violent emotions than by reasonable argument. He
knew only too well that the real manipulators of those passions were
the rabble-rousing preachers and demagogues, who could turn magic
words of fright or authority "into clubs wherewith to crush the en-
deavors of science." But he also believed, quite classically, that in all
walks of life, from the highest to the lowest, there arise men who can
think by themselves and who are the natural elite. The last centuries
had proved how freely and powerfully such men could shape civiliza-
tion; it was to them that he was making his appeal, as the "open ruling
class," and it was bound to antagonize the interlocking caste interest
of the custodians of wisdom.

Whether he realized it or not, he had there on its way a movement
bound to cause violent reaction in the measure in which it shook the
old edifice to its foundations. It is still maintained in our day 10 that
Galileo's fatal mistake lay in his rash indiscretion, his insistence on
throwing open to the common people, by writing in the vernacular, a
question which was far from being settled and could only, in that form,
give scandal to the pious, whereas the proper approach would have
been to write elaborate tomes in Latin and then patiently wait for the
appraisal of the scholars and theologians. This disingenuous argument
has long ago been pinned down in a little popular rhyme: "Cet animal
est tres mediant, quand on l'attaque, il se defend." The learned apolo-
gists seem to forget that their late learned colleagues of the universities
had quickly appraised the new theories and decided to make short
work of them. Not only that, but, fearing their own power might not
be enough, they enlisted, as we shall see, the aid of a few ecclesiastics
hardly deserving of the title of theologians in order to create the de-
10. See, e.g., Miiller, op. cit., and the Catholic Encyclopedia (New York: Appleton,
1910), art. "Galileo."
14
cisive scandal which would result in a ban. Those particular gentlemen

were perfectly willing to deliver their sermons in Italian, or, rather,
let us say, in a vernacular as close to Italian as the language of the

Hearst press is to English.
Thus, it was not at all a question of the tranquillity of the masses.
It was well understood on all sides that Galileo was not writing for the
masses. He was writing in literary style upon philosophical subjects

for the open ruling class, which included prelates, princes, gentlemen,
and men of business; and this could not but threaten the caste privi-
leges of the average literati. Hence he was made out to be, like
Socrates, a "poisoner of the people." Terms were coined rapidly to

designate his kind: "free mind," "proud curiosity," "esprit fort,"
"lovers of novelities," "those Florentine minds which are too subtle
and curious," in order to cast suspicion on such activities as could not
lawfully be impeached. The strange paradox of the drama is that those

frightened clerics were dealing at last with what they had tried in vain
to shape through the late Middle Ages, the orthodox natural philoso-
pher. In him the junction had been effected between science and hu-
manism. In Galileo's thinking there is nowhere to be detected the cold
sneer of Valla, or the impenetrable and disdainful aloofness of Leo-
nardo, or the dodge of the "double truth" so freely used by
Pomponazzi and the Averroists, or the perilous fantasies of Pico
or Campanella. He wants to act as a consultant of the theologians in
natural philosophy and help them understand correctly the new dis-
coveries. The simple fact is that these were much too upsetting for un-
prepared minds, even for such minds as John Donne's.
Ill
It must be admitted that Galileo the man corresponded as little to the
cliches of his epoch concerning the Philosopher as he would to those of

our time concerning the Scientist.
"He who gazes highest," he will say without false modesty, "is of
highest quality ; and the turning to the great volume of Nature, which
is the proper object of philosophy, is the way to make one look high;
15
in which book, although whatsoever we read, as being the work of

Almighty God, is most proportionate: yet notwithstanding, that is
more absolute and noble wherein most greatly is revealed his art and
skill. The constitution of the universe,among all things of Nature that
fall within human comprehension, may, in my opinion, be set in first
place ; for as in regard of universal extent it excels all others, it ought

as the rule and standard of the rest to go before them in nobility."
These are lofty words, worthy of a Cambridge Platonist. But the
marking of "the great volume of Nature" as the proper object of all
philosophy will tell us that here is no contemplative temperament, al-
though in his work the rigor and detachment of thought remain un-
deviating, free of the facile enthusiasms and the turgid fancies of his
contemporaries.
At a time when force of style was held to be in conceits, the Galilean
style strikes an independent note which goes back to the Machiavellis
and Albertis and the master-craftsmen of his own Florentine past. His
thought has the same unconcerned, secure, and apparently effortless
demarche of the ordering mind amid unfolding realities. In the per-
petual dialogue that is his life, his need is for equals, and he is willing
to admit that company is all: "It is a great sweetness," he says, "to go

wandering and discoursing together amid truths."
The "togetherness" implied in these words is a deeply social realiza-
tion, —
away from caste and rank and also from the prestige of the
wizard in technique —even such a one as Socrates had been twenty
centuries earlier; it is the free togetherness of thinking men going
through unreckoned time toward an ultimate clarification. "Man's
intellect," Bovillus had said, "achieves itself in time; it goes from
change to change until it has become all things." This was the Platonic
hint, understandable to all. Here it is firmly turned from romantic
identification to the development of a clear operating abstraction.
For if it could be abstract, Galileo's thought never became other-
worldly. He followed with the same keen interest the elegant turning
of verse, the knowledgeable tending of a vineyard, or the experienced
handling of mechanical problems in the Venice arsenal. "Among
16
those," he wrote, "who have trained themselves over the years to solve
the most difficult problems of their craft, there are bound to be some
of comprehensive knowledge and very strong intelligence." It was
among such men, both high and low, that he would find congenial
company a joyous
; convivial temperament with all the passions of the
amateur and the gourmet, he would plunge with equal zest into a
literary argument, a difficult legal case, a well-appointed dinner party,
a new "natural effect," or a good wench. Both in work and in pleasure,

he drove his vigorous frame to the limits of endurance.
There was still too much Renaissance in the air to have people con-
demn him for his lack of Puritanism. What the learned class re-
proached him with were rather his virtues: his unconstrained and
direct approach to intellectual problems, his discarding the erudite
polysyllabic vestment of thought that was so conveniently used by
others to cloak their lack of originality. Typically enough, he never
thought up the present Greek names for his instruments. The telescope
he named occhiale, "eyeglass"; the microscope, occhialino; the hydro-
static balance, bilancetta, "little balance." In his very indulgences he
stood for the uncomplicated and genuine as much as he did in his
scientific syle. His own gentle and candid Benedetto Castelli, who led
throughout uncomplainingly the penurious existence of a miserably
underpaid and underfed monk, knew well how to share with his master
the simple but epicurean delights of good wine, good cheese, and good
figs; their scientific correspondence is interlaced with fanciful excur-
sions and glad exclamations about the very special barrels and parcels
that they send in gift to each other.
It becomes rather easy to understand why Galileo should have
found his warmest partisans among writers, artists, and enlightened
amateurs, while he had most of the professional scholars aligned
against him. The latter he could only drive to obloquy by his bantering
tone and the light irony of his polemic, whereas the former found in
him a protector of the open mind and the "wise ignorance." Typical of
them was Ludovico Cigoli, the painter, who had become his unofficial
representative in Rome, a man who dearly loved a good fight. Thus, he
17
.
wrote in 1611 that Kepler's Dioptrics had reached the city and was
proving a valuable ally: "This is going to discomfit further all the
satraps and stuffed robes of learning. ... I love to see them stuck,
silent with popping eyes, that if I had to portray the figure of igno-
rance I would not draw it otherwise. . . . Kepler should be in all the
bookshops, and I wish you would come to his help with your works, so
they may burst, and that your writings should be around to hound
them even in the stalls of the marketplace [su per le pancaccie]" An-
other time, after the Letters on the Solar Spots, he writes: "Try to let
11
the booksellers have it freely; it would make the Pigeon League die
with rage if they could not look at a stall without finding them. . . .
By the way, I have an idea for an emblem those pedants could put on
their shingle: A fireplace with a stuffed flue, and the smoke curling
back to fill the house in which are assembled people to whom dark
12
comes before evening."
Cigoli's scorn might be thought to be that of the unlettered man
toward scholarship, but, as a successful and respected painter, Cigoli
did not have to contend with any feelings of inferiority; and his judg-
ment is as independently founded as that of a true Renaissance artist.
As he watches with attention and concern the attitude of Father
Clavius, the Jesuit astronomical authority, he reports to Galileo that
Clavius cannot reconcile himself to the idea that there can be real
mountains in the Moon and is trying to explain what is observed by
certain differences of density inside the polished and pellucid body of
the satellite: "He really seems to believe this kind of explanation, and
I find no excuse for him except that a mathematician, however great,
without the help of a good drawing, is not only half a mathematician,
but also a man without eyes." 13
11. The "Pigeon League" was the Peripatetic coalition headed by Lodovico delle
Colombe, of which more later. Since colombe means "doves," Galileo's friends
often called Colombe "the pigeon."
12. A line which had become a familiar proverb: "Gente a cui si fa notte innanzi sera."
13. Letter to Galileo, August 11, 1611. The theory went on being propounded for
many years, and Galileo still had to cope with it in his Dialogue, pp. 96 ff
18
Leonardo might have spoken thus concerning the knowledge of

nature. The man who knows how to see is also the man who can under-
stand the use of the new instruments. It is the Renaissance mind with
its irrepressible vitality which is carrying on the fight against Scholasti-
cism; it is only such temperaments (and they are found in the Church
as well as among the laity) who could feel cheerfully at ease in the
shimmering world of new facts, new hints, "intelligence" brought from
afar.
It was not left for Galileo to choose. From 1611 on, his literary
activity takes the form of tracts, pamphlets, letters, dialogues, and

comments. From the systematic treatise it veers off into litterature
d'occasion, stylistic elegance, rhetorical ingenuity, and indefatigable
oral persuasion. Against the unnatural coalition of his opponents,
whom he considered a grubby lot, he turned, as Copernicus had done,

14
to the leaders of the social and spiritual order.
The first thing, of course, was to secure an indorsement of his dis-
coveries from the Jesuit astronomers in Rome, who were the experts of
the Vatican in such matters. This would put an end to the sly attempts
of his academic enemies to drag the controversy onto the ground of
religious taboos. He did not expect, surely, the Roman astronomers to
come over bag and baggage to the new theories. That was not their
way. But he trusted them, once they had the facts, to draw the con-
sequences on their own and to clear the ground quietly for any coming
changes.
Hence he did not tarry in Florence. He had barely settled down
when, with the end of the winter season of 161 1, he was again on his
way to Rome.
Things went as well as he had anticipated. Soon he was writing to
Filippo Salviati, the friend who was later to become the chief character
14. Copernicus' work had been announced before its publication, in 1533, by
Johannes Widmanstetter to Pope Clement VII, who had approved of the ideas.
It had been sponsored by Cardinal Schonberg, then president of the Commission
on the Calendar ; and Tiedemann Giese, the bishop of Kulm, assisted its publica-
tion.
19
in his Dialogue: "I have been received and feted by many illustrious
cardinals, prelates, and princes of this city, who wanted to see the
things I have observed and were much pleased, as I was too on
my part in viewing the marvels of their statuary, paintings, frescoed
rooms, palaces, gardens, etc." Monsignor Piero Dini writes to Cosimo
Sassetti: "He is converting unbelievers one after another; for there are
still a few capons who, that they may not know about the satellites of
Jupiter, refuse even to look; and if I meet any of them, I want to hear
what he has to say. The Lord Cardinal Bellarmine asked the Jesuits
for an opinion on Galileo, and the learned Fathers sent the most favor-
able letter you could think of, and they are great friends of his ; in this
Order there are very great men, and the most outstanding are here."
The Pope himself had given audience to the astronomer and showed
him benevolence. On the part of a Pontiff like Paul V, "so circumspect
and reserved," writes a contemporary, "that he is held for somber,"

this was a signal recognition indeed.
The Jesuit astronomers, or at least Clavius and Grienberger, had

been shaken in their strict Ptolemaic faith. It had been a difficult
decision for old Father Clavius, the author of the Gregorian calendar
reform and the undisputed leader of Jesuit astronomy, to yield to the
new things in the skies. In the beginning he had laughed at them and
said that this new-fangled instrument would have first to put them
there in order to see them; but, after looking through Galileo's best
telescope, he had surrendered with good grace. This alone was worth
the trip to Rome. But there was another important gain: Galileo was
made a member of the new Accademia dei Lincei (the "Lynceans," or
15
"lynx-eyed") and established a firm friendship with its founder,
Prince Federico Cesi.

The Roman environment was not the most favorable to natural
science. But the frail and earnest young nobleman, averse by tem-
perament from the pursuits usual to men of his station, had used his
15. The mythological reference is to Lynceus the Argonaut, noted in that earliest
company of pioneers for his keenness of sight.
20
wealth and influence to gather around him some friends interested in

the new fields of learning. His own taste went toward botany, and his
life's work was to be dedicated to the Central American flora; but
what united these men of very disparate interests, and as yet without a
productive method of work, was the same urge which caused the rise
of such groups all over Europe: the sterility of the universities, the
inadequacy of their curriculum, and the resistance of official scholar-
ship to the new ideas. The common endeavor of the Lynceans was, as
Cesi put it, "to fight Aristotelianism all the way," which of course
implied looking somewhere else for a philosophical inspiration ; and, of
the respected systems, it could only be Plato's. Just while the "scien-
tific-minded" Jesuits, their friends, were battening down the hatches
and tying up their theory to the most guaranteed commonplaces of
Peripatetic doctrine, some Lynceans revived a strain of romantic
Renaissance Platonism which opened their imagination to intellectual

adventure.
Thus we see rehearsed again the paradox of naturalists refusing to
acknowledge the greatest naturalist of antiquity and turning for guid-
ance to the prophet who had taught the flight from nature. But, then,
we have seen the reasons for it already. Aristotle had been degraded by
his epigones into a master of quibbles, and his system had been adopted
by educators not so much for its capacity to organize information as
for its capacity to dispose of it.
Notwithstanding his youth, Federico Cesi was and remained the

natural leader of the Lyncean group. The Roman world respected him
not only for his title but for his quiet and mature judgment. He became
the spokesman of Galileo and was to be his adviser and support in the
difficult period ahead.

Galileo was then absorbed in the "Atlas-like" undertaking of de-
termining the periods of the satellites of Jupiter, which the Jesuits had
tried in vain to work out, and hundreds of observations date from that
year. But his main task he considered to be that of educating opinion,
mainly through letters addressed to men in positions of influence.
Therefore, he proceeded gradually, leaving the Copernican conception
21
:
aside and touching only on those conclusions for which direct evidence
was overwhelming, like the mountains of the Moon. Through this
approach (which is also that used later in the First Day of the Dia-
logue), he could hope to dismantle the Aristotelian position without
arguing about its main tenets ; he could show that all the conventional
talk about perfect globes and jewel-like celestial substances was a liter-
ary commonplace rather than a considered philosophical conclusion. 16

Still, he had few illusions about the receptiveness of people even to
these simple ideas. He was only hoping they would sink in very gradu-
ally. The very same ones who hailed his discoveries balked at consider-
ing their consequences; and, whenever he felt too confident in his logic,
his friends were there to remind him. Thus Paolo Gualdo, whom he
trusted, wrote him in May, 1612
As to this matter of the Earth turning round, I have found hitherto no
philosopher or astrologer who is willing to subscribe to the opinion of Your
Honor, and much less a theologian; be pleased therefore to consider care-
fully before you publish this opinion assertively, for many things can be
uttered by way of disputation which it is not wise to affirm.
But, when he received this warning, Galileo had already made a new
discovery which he felt ought to give pause even to the most obdurate.
On observing the spots on the Sun, which had only recently been
found, he showed that they belonged to the solar globe itself and were
not dark bodies moving around it, as suggested by Father Scheiner.
With this, the Sun's rotation was established —and also its deviation
from the established canons of perfection and immutability. "This

novelty," he wrote to a friend, "may well be the funeral, or rather the
last judgment, of pseudo-philosophy."

The Letters on the Solar Spots, published in 1613, after Galileo's
return to Florence, and under the sponsorship of the Accademia dei

Lincei, is Copernican throughout. It is the first open admission that
16. Letter to Gallanzoni,June 16; to Cigoli, October 1, 1611. Gallanzoni was the sec-
retary of Cardinal Joyeuse, and the fourteen-page letter is obviously meant for
the Cardinal himself and also for Bellarmine.
22
the new theory is the only one for which the telescopic discoveries
make sense.
Fortified by official recognition, he sees the road open ahead for the
great change. In this meridian hour of his life he concludes trium-
phantly his third and final Solar Letter: "Saturn and Venus bring in
marvelous manner their contribution to the harmony of the great
Copernican system, whose complete discovery favorable winds assist,
with such shining escort showing the way, that we need fear darkness
and adverse storms no longer."

This was written on December i, 1613. Three weeks earlier the
clergy had launched its first open attack.
23
>>
"Domini Canes
A throwen Evangelist indeed, full of throward Divinitie:

Surely, if there were no more than his unmannerly manner,
it is enough to disgrace the whole matter thereof.
KING JAMES I, "APOLOGIE"
Father Lorini of the Dominicans, professor of ecclesiastical history in

Florence, was the man who took the initiative. Preaching on All Souls'
Day, 1 613, he inveighed against the new theories in unbecoming terms.
Hauled up for this breach of custom, he wrote a fumbling letter of
apology: he had never mentioned science in his sermon, he asserted.

"It was only later, in a discussion, and in order not to stand there like a
log, that I said a couple of words to the effect that the doctrine of that
Ipernicus, or whatever his name is, was against Holy Scripture."
So the monks were on the warpath after all ; Cigoli had been right in
warning, a year before, about their goings-on in Rome. But that was
to be expected. Monks always agitated about something: incomes,
privileges, books, jurisdiction, personal quarrels, or the resistance of
some official to their everlasting claims. Galileo had taken the pre-
caution of "checking signals" in the Vatican. Cardinal Conti, beseeched
for guidance, had written him in July, 161 2, that "the statements of
Holy Scripture were against rather than for the Aristotelian principle
of the unalterability of the heavens, but that the case was different
with the Pythagorean doctrine of the Earth's revolution." Some kind
25
of "progressive" motion was admissible, on the word of a learned

doctor who had spoken of imperceptibilis motus, but a rotation did not
seem to agree with Scripture unless it was assumed that it merely
adopted the customary mode of expression. But, Conti added, that
was a method of interpretation to be employed only in case of the
greatest necessity; Didacus a Stunica's pro-Copernican suggestions

had not been generally accepted. 1
This meant, in sum, that the authorities were open to persuasion if
someone produced an adequate "necessity." It was exactly what

Galileo felt he could do in the next few years. He could ignore the
monks as well as a certain hostile activity that he knew to be centered
in the archbishopric of Florence. So long as he had the favor of the

Roman Curia, the road was still open ahead.
There was one thing, however, that Galileo did not know. Cardinal
Bellarmine himself, the chief theologian of the Church, was keeping an
eye on him. He had heard much about the scientist in Rome; he had
even looked through the telescope. All this had brought the Copernican
issue to his attention. What the discoveries could mean was not clear
to him, and he was not a man to form hasty judgments. But Bellar-
mine was no friend of "novelties" or of sensations that were not edify-
ing. There was confusion enough in the world already. Sixteen years
earlier it had been his grievous task to frame the decision which led
Giordano Bruno to his death at the stake. Admittedly, there was little
else that he could have done, for Bruno remained throughout, and to
his last moment, an impenitent apostate from the Church. But this, he
concluded, was what the "Pythagorean" exaltation could lead men
into ; and here now was the same Pythagorean astronomy cropping up
again, albeit in more respectful garb. It was sure that Galileo had been
making a sensation in Rome.
Didacus a Stunica (Diego de Zuiiiga), a Spanish monk, had written a commen-

tary on Job's passage: "He that hath suspended the Earth above the void."
Galileo had also thought of this passage, as appears from his marginal comments
to Colombe. The "learned doctor" of the Cardinal's letter is obviously Nicholas
of Cusa.
26
"Domini Canes"
One can see from the dates what took place in Bellarmine's mind.
On April 24, 161 1, he asked Father Clavius whether the discoveries
were serious, and was answered that they were. A few days later he
gave audience to Galileo and tried, during the exchange of the usual
civilities and protestations, to form an opinion of the man. On May 17,
as we know now from the secret archives, at a meeting of the Congrega-
2
tion of the Holy Office, he introduced a small item on the agenda:
"Let it be seen [videatur] whether in the proceedings against Doctor
Cesare Cremonini there is a mention of Galileo, professor of philosophy
and mathematics." That is all, and it led nowhere; Cremonini himself
was never brought to trial. But in its very irrelevance the item is
revealing. Cremonini had nothing to do with Galileo except that he

quarreled with him. He was a hidebound Aristotelian, one of the few
3
who had really refused to look through the telescope. But Cremonini
The Congregations functioned as the equivalent of our Cabinet and Senate com-
mittees, but each of them also headed a department. When the Pope was not in
the chair, they met at the residence of one or another member. The Congregation
of the Holy Office was the most important, as it corresponded more or less to our
National Security Council. Its members at the time were the Cardinals Bellar-
mine, Veralli, Centino detto d'Ascoli, Taberna (di S. Eusebio), Mellini, Galla-
mino (d'Aracoeli), Bonsi (di S. Clemente), and Sfondrati (di S. Cecilia), "by the
mercy of God, cardinals of the Holy Roman Church, Inquisitors-General
throughout the Christian Commonwealth against heretical pravity."
Cremonini stands in history books as the abstract figure of the pedant, but he
was a vivid and colorful personality in his time. The successor of Francesco
Zabarella, he had become the leading light of Paduan philosophy as a powerful
and systematic teacher of the true Peripatetic doctrine, which, of course, involved
a disbelief in the immortality of the individual soul. He had strongly defended
the privileges of the university against the attempts of the Jesuits at gaining a
foothold in teaching and was twice challenged by the Inquisition, which he dis-
regarded from his position of immunity guaranteed by the Venetian state. Hence
it was thought more politic not to press the case against him. His salary of two
thousand florins was higher than anyone else's and twice what Galileo had been
granted in recognition of his discoveries. He lived in state, with "many servants,
two coaches and six horses." As toward Galileo, it is best
to his personal attitude
expressed in a letter of Paolo Gualdo: "Having met him on the street, I told him:
'Mr. Galileo is exceedingly sorry that you wrote a whole great book about
heaven while refusing to see his stars.' He replied: 'I don't believe that anyone
27
:
was a nuisance, and Galileo looked as though he might become another.

This is known, in the language of the modern state, as spotting by
Objective Characteristics. A few months later the Cardinal said confi-
dentially to the Tuscan ambassador: "Whatever the respect we owe to
the Grand Duke, if Galileo had stayed longer, it could not but have
4
come to his being called to account."
This, in his mind, had nothing to do with the scientific issue, toward
which he always preserved what he felt to be an open attitude. But his
position was so far from what we still fondly call our modern one that
only the subsequent developments can make it clear. To Galileo him-
self, it was difficult to gauge and remained so to the last.
II
Galileo's friends were giving conflicting advice. Some were telling
him to go on with his discoveries and renounce the cosmological contro-

versy ;
others, that this was the time to come forward with convincing
demonstrations and get the Jesuit experts on his side. True enough,
old Father Clavius was wavering, in those last months of his life, in
5
his Ptolemaic position; and the others, Grienberger, van Maelcote,
Lembo, ought not to have been hard to persuade. Father Campanella,
the generous and ever bellicose confusionist, wrote to him from his
dungeon in Naples (those were happy times when one could keep up a
philosophical correspondence from the prisons of the secret police)
but he saw them, and besides, that looking through glasses would make me dizzy.
Enough, I don't want to hear any more about
But what a pity that Mr.
it.
Galileo has gotten involved in these entertainment tricks, and has forsaken our
company, and his safe haven of Padua. He may yet come to regret it.' "
"A qualche giustificatione de' casi suoi." This came out only four years later, in a
letterby Guicciardini dated December 5, 1615. Galileo's letter to Gallanzoni,
which had been shown to Bellarmine, had obviously made no impression at all.
It was Kepler who pointed out later that there was evidence of hesitation in
Clavius' comments on Sacrobosco, written shortly before his death in 1612. This
is confirmed by Father Kircher's admissions (see n. 7, p. 315). But the Jesuits
had other lines of retreat, as will be shown on p. 35.
28
"Domini Canes"
"All the philosophers of the world receive the law from your pen, for
in truth it is impossible to philosophize without an assured system of
the world as we expect it from you. . . . Arm yourself with perfect
mathematics, leave for heaven's sake all other business, and think only
of this one; for you do not know if you will be dead tomorrow."
This was what Galileo would have liked to do, but, as far as we can
penetrate through his pretexts, he did not feel ready for a "show-
down." The astronomical proofs were brilliant, but he knew better
than anybody else that the Copernican hypothesis would remain what
it had been for its inceptor —a formal diagram to be accepted on purely
optical and kinematic grounds, without a natural philosophy in which
to frame it. What Galileo needed was a Newton, and he did not have
him; he had only Copernicus, an unconventional, imaginative, mystical
mathematician. He had also Kepler, to be sure, "Caesar's astronomer"
and a brave fighter, but a dangerous fantast and, as misfortune would

have it, a Protestant as well. Against the physical principles of con-
ventional cosmology, which were always brought out against him, he
needed an equally solid set of principles —indeed, more solid —because
he did not appeal to ordinary experience and common sense as his
opponents did. He did not want to stand in the eyes of his enemies as
one of "these mathematicians who come forward with claims to new
natural theories while themselves devoid of all philosophy." That was
why he had always insisted that he had spent more years in the study
of philosophy than months in the study of mathematics.
It must be admitted that his opponents had a strong point: the
theories of the astronomers had never made any sense physically, and
this still applied to both camps. The ancient astronomers had had the
good sense to present only abstract mathematical models (Figs, i and
2 ) . This man Copernicus, they were being told now, took his ideas as
physical truth. But, then, how did he account for the epicycles which
still crowded his diagram, a full thirty-four of them? 6
He must have
been thinking that, through some special grace, abstract circles move
For an explanation of the problem see chap. iii.
20
fig. i . The Ptolemaic System
These drawings have been designed to point out how similar in complexity were
the Ptolemaic and Copernican systems. Even a cursory glance convinces one that
neither system is essentially simpler geometrically than its competitor. Drawings
cannot be made accurate in radial dimensions, but special care has been taken
properly to orient the centers of the planetary orbits relative to the zodiac. Thus,
if one traces in the Ptolemaic diagram the radial line from the Sun to the point
under "A" in "EARTH," the point which is the center of the Sun's orbit, it is
seen to be between the centers of rotation of Venus and Mars, precisely as

Ptolemy's geocentric theory requires. The relative senses of rotation of the epi-
cycles on their deferent circles and the planets on the epicycles are indicated by the
arrows. The planetary distances remain arbitrary, which is not so in Copernicus.
30
fig. 2. The New System as Conceived by Copernicus
In the Copernican system the Sun appears in the center of the stage,but the
actual momentary around the momen-
centers of rotation of the planets cluster
tary center C of the Earth's orbit. In this system Mercury was handled in a
unique fashion, librating on the center of an epicycle instead of traveling on the
epicycle. The planetary symbols are as follows:
o
by themselves. In fact, he did. He had no better explanation than that.
With the insouciance of genius, he had left it to his successors to fill
in the gaps in his theory.

The Aristotelians — at least some intelligent ones, who disregarded
their master's halfhearted attempt at a mechanism of spheres —could
well claim that here was shown the soundness of Aristotle's general
policy which eschewed such constructions. Always intent on tidying

up the world, it was enough for them to demonstrate the immutable
nature of heavenly substance and then assign to it figure and local
motion; whereas in terrestrial substance, always in process, much

more complex forms of motion and becoming occurred. They might
have said of heaven as Pascal was to say later of physics: "One should
say: 'It is done by figure and movement; but to say which, and to
construct the mechanism, is pointless, for it is difficult and uncertain

and laborious.'" The Aristotelians might have added: "and impos-
sible." For the heavens are not to be reached, and what we can know
of them is strictly limited. The philosopher should legislate about
general principles and attributions in the universe and leave the as-
tronomer to present a variety of abstract models (had not Tycho
come out with a new one?) adequate for "saving the phenomena"
without involving the philosopher in his impossible suppositions; in
the same way as local motion on earth should be classified into a few
types, such as natural and violent, and further details left "to the
mechanician or other inferior The heavens remain inacces-

artist."
sible, even with the telescope, and we know already far too much
about tricky optical effects. Should we now subvert the vast and
documented discourse of the schools, which allows us to account in

orderly manner for nature and life and the soul itself — and fits in so
handsomely with revealed Truth — to launch ourselves in a sea of para-

doxes and unnatural conclusions, simply because a man has come
forward with two lenses in a length of pipe?
The argument, as we have suggested, is not so empty as it looks. We
may understand such a predicament better by referring to modern
32
"Domini Canes"
problems. Cosmology is, and is expected to remain, a conjectural

science, for it ought to be safe to say that we shall never know any-
thing final about the universe as a whole and that, in fact, as Galileo
thought, the range of acknowledged ignorance will grow with the
advance of science. Comte wanted to forbid such speculations no
longer than a century ago. Supposing now that the ruling section of
public opinion decided that such speculations are in some essential
way dangerous for social stability, it is easy to see what would follow.
In an unmetaphysical society like ours the universe is a matter of small
concern, and economic orthodoxy has replaced the religious, but the
response to an alert in that field is just as prompt or even more so.
To the above-mentioned reasons of high policy, Galileo knew that

he could not yet oppose any adequate ones of his own. He did have
a natural philosophy, too, which would provide most of the answers,
but it was contained in his dynamics and was not yet sufficiently or-
ganized. (It was to be concluded later —too late to be of any help — in
the Discorsi of 1638.) He knew he could eventually prove that motion

in the heavens obeys the same laws as motion on earth, that those
laws are mathematical, for the book of Nature is written in the form
of equations and not in the pattern of a discourse made up of predica-
tive sentences, where nouns represent substances and adjectives quali-
ties. That book with seven seals, once deciphered, brought startling
conclusions: there is no difference between heaven and earth; we are
in heaven, and heaven is on earth. The pleasing "architectonic" dis-
position of substances makes way for the grandiose and mysterious

unity of mathematical law, which starts from first principles unknown
to us and leads toward conclusions unforeseeable but we must follow ;
it wherever it leads us, trusting that God and Nature know better than
we do what is best.
Before Galileo could come forward in the open field with such a
disturbing philosophy, he felt he needed an organized physics to sup-
port his contentions. The "immense project" became more and more
immense. Perhaps it ought to be preceded, rather than followed, by
33
the books On Motion. This is what we can infer of his thoughts, as he

gave dilatory answers to his friends who urged him to come out with
his System of the World.
Ill
For the present, he felt he had better go on with his semi journalistic
activity, shaking his opponents' system at the weakest points, convert-
ing men of influence, creating a favorable climate of opinion. In
friendly discussion he knew he could be invincibly persuasive. He
could skirt delicate points by choosing his terrain; he could surprise
and carry away by bold admission. Thus to Prince Cesi, who had said
that he would gladly favor the Copernican system if only it removed
the excentrics and the epicycles, he replies: "We should not desire that
Nature should adjust to that which seems to us best arranged and
ordered, but we ought rather to adjust our intellect to her works, since
they are certainly most perfect and admirable, and all other construc-
tions would reveal themselves eventually as devoid of elegance, incon-
gruous, and puerile. ... If anyone wants to deny the epicycles, he
must deny the paths of the satellites of Jupiter. . . . Excentrics exist,

7
for what else is the path of Mars according to the best observations?"
Thus he was trying to overcome his friend's doubts, hoping that he
would not notice that the official epicycles were something entirely
different, not, as with Jupiter, the paths of real satellites moving
around a real planet, but mere geometric devices moving around
imaginary centers — but, then, there were so many things of which he
was certain without being able yet to prove them that a little illusion-
ism appeared excusable. 8 As he put it, one does not pull down a per-
fectly good house just because the fireplace happens to smoke.
Letter to Cesi, June 30, 161 2.
The Aristotelians were undoubtedly right on this point. The epicycles would not
fit in with any system of natural philosophy, and it is one of the strangest mys-
teries of that history why Galileo should have refused the proffered help of
Kepler with his theory of elliptical orbits. The excentricity of Mars is present in
his thought, the ideas of Kepler are being discussed among his friends, but
nothing happens (see p. 178 and n. 10 to same).
34
"Domini Canes"
It should be added, too, that he had to confront some more danger-

ous illusionisms on the other side. The Jesuits, always polite, had
shown a certain tendency to retreat out of reach; and it was unfortu-
natelyTycho Brahe himself who had provided the easiest way out.
They had their own reasons. We are apt to forget that anti-Aris-
totelianism had been for long a very confused movement indeed.
Ramus, the opponent of the schools, had called in 1569 for an astron-
omy without theories based ab initio on observation. Tycho, then in
his early twenties, could well reply that theories were necessary to give
direction to observation. He eventually suggested a theory which
saved most phenomena by having the planets revolve around the Sun,
and the Sun in its turn around an unmoved Earth. It was another
purely geometrical scheme which left untouched the foundation of
official philosophy and the sayings of Scripture. This made Galileo's
task all the more difficult, and it explains the bitterness that he later
manifests against Tycho in the Dialogue. He refused to consider even
for a moment the Tychonic variant as a "third system." To him it was
a miserable red herring brought in at the last moment. But he could
not prevent the Jesuits from thinking —or at least saying — that, if
this geometrical device solved one half of the difficulties, a further

device might possibly solve the remaining half. This was not a real
excuse, but it could be very helpful to minds that did not know which
way to turn. In his letter to Clavius of March 12, 1610, Galileo had
carefully spelled out the reasons which made the Tychonic system
hopelessly obsolete. 9 That system could be proved to withstand the
telescope as little as did the Ptolemaic. But there is no persuading
Tycho's main astronomical reason (apart from his frivolous physical ones [see
pp. 9 and 61]) had been that he had not been able to detect a stellar parallax of
even a half-minute, which removed the stars to a distance of at least eight million
semidiameters of the Earth ; whereas the last circle of Saturn did not go beyond
twelve thousand. This, in turn, given the apparent stellar diameters, would have
made Tycho had insisted
the stars each greater than the solar system. Moreover,
that the planets shone by their own light, which made them different from the
Earth. Now the telescope showed the apparent stellar diameters to have been due
to irradiation, and it showed Venus to be dark where the Sun did not strike it.
35
someone who chooses not to be persuaded.
Another welcome occasion to strike at an undefended flank soon

offered itself. One hot day in August, 1612, Galileo was sitting at the
Grand Duke's table with other learned gentlemen, and the talk came
around, as it would, to the virtues of ice. A doctor explained that ice is
heavier than water, being water condensed, and that it floats only due
to its peculiar shape, just as needles or metal foils will at times be
supported on the water's surface. Galileo interposed some pointed

remarks, and the controversy was on. It developed into a long polemic
in which Aristotelian professors plunged with fury and at one meeting
almost came to blows with some opponents. Cardinal Maffeo Barberini
himself, on a visit, participated with delight and came out openly on
Galileo's side. Out of the polemic, at the Grand Duke's urging, was
born the Discourse on Floating Bodies, in which Galileo brought his
fundamental contribution to hydrostatics on the Archimedean model.

Acting as usual in the thick of events, he had not lost sight of his goal.
The professors had been shown up as dimwits and retreated in a rage
to write learned commentaries. Meanwhile, Galileo had dug the
foundation for his physics a little deeper.
The "Galileisti" were growing in number too. He noticed that since
his Discourse many gentlemen of Florence had taken up the study of
mathematics, "for without it the mind lacks the wings to raise itself
10
to the contemplation of Nature." It was indeed difficult to resist the
u
lure of the new discoveries. O
much-knowing perspicil," Kepler ex-
claimed, "more precious than any scepter! He who holds thee in his
right hand is a true king, a world ruler. ..."
There were some —there are even now —inclined to feel that the
empire had been won by a freak of chance. It was not quite so. First
of all, the construction of a working telescope involved advanced
physical thinking. The mere discovery that two lenses brought things
nearer had really been a freak of chance for an optician's boy. But the
crude lenses that were used for eyeglasses could have showed nothing
10. Ed. Naz., IV, 445.
36
"Domini Canes"
at all in the sky, and it was Galileo who had come upon the idea of a
method whereby they could be ground correctly by checking them

upon a star —and then had focused his instrument on Jupiter. Let us
imagine the telescope in the hands of a Giambattista della Porta or
some such known contemporary, and we shall understand how much
its importance was a matter of the intellectual personality of its author.
As Olschki rightly remarks:
"The domination that Galileo's thought exercised over all the

branches of knowledge and application was not so much the result of
his many-sidedness, as of his great capacity for the 'common touch,'
and of his personal influence on the intellectual formation of genera-
tions which saw in him an incarnation of wisdom, a leader and master

figure. They did so because in his achievements and thoughts they
could recognize a concern of the whole of mankind, and not only the
fruit of the learned efforts of a specialist. The reproaches of vainglory,
self-importance and impatience, which are still raised against him

today for leaving his study for the public scene, fall by the wayside if
we consider him in his own world, and show themselves as petty judg-
ments or hypocrisy." 1X
We may add—as the results of an enmity that
will not abate.
Galileo ought indeed to be considered, as we have tried to show, as
the last great leader of the Renaissance ; his appeal to the people con-
tinues Leonardo's struggle against the preconceptions of the learned

and the "Halls of Vain Disputation." It was still the world of the
Renaissance which was around him, with its curiosity and excitement,
its vivid controversies, its violent involvement in high quarrels, its
popular juries on art, and its interest in technology; it was the social
surge of the new times that was providing him with its power. 12
The whole system of the schools was in danger. This explains the
sudden jelling of the opposition into a kind of mutual defense league,
11. Leonardo Olschki, Geschichte d. neusprachlichen wissenschaftlichen Litter atur,

Vol. Ill: Galilei und seine Zeit (1927).
12. "The learned are plagued by those eager for knowledge, just as the rich are by
the poor who press at their door" (letter of Nozzolini, Ed. Naz., VI, 598).
37
ready for anything. They realized that there was no time to lose in
compromising their dangerous enemy by a fait accompli. The first step,

they decided, was to hurt him at Court, where his strength lay, by
arousing against him the strict piety of the Grand Duchess Dowager,
Madama Cristina of Lorraine. In March, 1613, with a confessor and a
Peripatetic professor, Boscaglia, working together in strange collusion,
the occasion was brought about at a Court dinner in Pisa, at which
Father Castelli was challenged by the Grand Duchess on the ortho-
doxy of the Copernican theory. Castelli, candid soul, rose to the bait
and answered spiritedly, using his authority as a theologian. The
Grand Duchess was appeased. But, as he discussed the incident with
his master, Galileo realized that he owed it to his disciple, and to the
Grand Duchess, to step forward and take the responsibility of a seri-
ously considered statement which should protect their good names

against these organized provocations. In the upright Benedictine soul
of Castelli there was also the will, shared by Galileo, not to let a gang
of blackmailers compromise the Church for their own convenience.
The "conspiracy" of which Galileo so often speaks is not imagined.
It called itself a "League." There were several men in the outfield,
engaged in more or less concerted action, like Boscaglia, Coresio, and

D'Elci in Pisa, the astronomer Magini in Bologna, Grazia and the
Archbishop in Florence, and a number of nameless Dominicans in
Rome. But the aggressive leadership belonged to the Lorini-Caccini-
Colombe triumvirate, of which more later. Of the tie-up between
Colombe and Father Caccini we have positive proof in letters ad-
dressed by Matteo Caccini to his brother: "It was a silly thing [for
Tommaso] to get himself embroiled in this business by these pigeons
13
[colombi]."
IV
Galileo, on the other hand, was too shrewd not to understand that
his enemies were trying to draw him onto controversial ground. His
13. See pp. 109-10 and 1 14-15.
38
"Domini Canes"
reply in the form of a Letter to Castelli (December 13, 1613), to be

circulated among their friends, was a model of restraint and dialectical
14
skill.
Galileo reminds his readers first that Scripture, although absolute

and inviolable truth itself, has always been understood to speak figura-
tively at many points, as when it mentions the hand of God or the tent
of heaven, and that it is our duty to understand it so that the two
truths, that of God's Nature and that of God's Writ, never appear to
be in conflict. Why, then, should Holy Writ be used to support the
opinions of certain fallible philosophers against others, to the jeopardy

of its authority? "For who would set a limit to the mind of man? Who
would dare assert that we know all there is to be known? Therefore, it
would be well not to burden the articles concerning salvation and the
establishment of the Faith —against which there is no danger that
valid contradiction ever may arise —with official interpretations
beyond need; all the more so, when the request comes from people of
whom it is permitted to doubt that they speak under heavenly inspira-
tion, whereas we see most clearly that they are wholly devoid of that
understanding which would be necessary, I will not say to refute, but
first of all to grasp the demonstrations offered by science."
Scripture, he goes on, deals with natural matters in such a cursory
and allusive way that it looks as though it wanted to remind us that

its business is not about them but about the soul and that, as concerns
Nature, it is willing to adjust its language to the simple minds of the
people. And, indeed, adds Galileo with a brilliant dialectical turn, it is
obvious that the word about Joshua stopping the Sun in Gibeon cannot
have been meant literally if we take the official geocentric interpreta-
tion; for it is admitted, with Ptolemy, that the diurnal motion of the
It reached Francis Bacon by way of Toby Matthews, who wrote from Brussels:
"I presume to send you the copy of a letter, which Galileo, of whom I am sure
you have heard, wrote to a monk of my acquaintance. ... To an Attorney-
General in the midst of a town, and such a one, as is employed in the weightiest
affairs of the kingdom, it might seem unseasonable for me to interrupt you with
matter of this nature. But I know well enough, etc."
39
Sun as well as of the stars and planets depends on the primum mobile.
Therefore, if the whole of the heavenly movements was not to be de-
ranged, it must be understood that Joshua stopped the primum mobile.
On the other hand, by adopting the Copernican theory, we might even
understand the words literally; for, if we admit that their revolution
is impressed on the planets by the Sun, which is in the center, we might
conceive that, by stopping the Sun, Joshua stopped the whole solar
system for three hours without disarranging the respective positions.
Needless to say, this is quick fencing rather than sound science. Faced
with people who thought only dialectically, Galileo has to be something
of a sophist, too, in order to gain attention. He attacks first by showing
that the official Greek theory does not really fit the Bible story as
believed ; then he suggests that a more modern theory might possibly
fit better. Since there is really none that does, he has to invent some-
thing. But the rather Keplerian idea adopted here of a magnetic rota-
tional force emanating from the Sun denied his own theory of planetary
motion as inertial, and, also, it did not in the least explain the daily
rotation of the Earth. With all that, the suggestion is not at all on the
dead level of casuistic bad faith current among his opponents. It is a
brilliant intuition of unknown forces from which it was hoped that
some day an explanation of the Holy Text would come, since an ex-
planation there had to be, which to Galileo was axiomatic. It was not
science, but neither was it bad fiction. It was faith in conciliation and
hope in science.
Unfortunately, he provided exactly the opportunity that his enemies

had been waiting for. They proclaimed everywhere that he had
assailed the authority of Scripture and that he had tried to meddle in
theological matters.Few had seen the letter; many came to think they
knew what it said. The Bishop of Fiesole wanted to have Copernicus
jailed and had to be informed that the good man had been dead for
quite some time. Father Tommaso Caccini, a Dominican monk with

several acquaintances in the "League," who had already been disci-
40
"Domini Canes"
plined by the Archbishop of Bologna as a scandal-maker, saw an

excellent occasion for fresh scandal. On December 20, 1614, he
preached a sermon in Santa Maria Novella on the text, "Ye men of
Galilee [viri Galilaei] , why stand ye gazing up into heaven?" announc-

ing that mathematics was of the Devil, that mathematicians should be
banished from Christian states, and that these ideas about a moving
Earth were very close to heresy, as Serrarius himself averred and many
another learned text.
Educated opinion has made merry ever since over the antics of
Father Thomas. There are one or two things, however, which seem to
have escaped attention in his rather artless performance. One is that,
although it was not infrequent to have preachers in their zeal upbraid

academic learning and the pride of universities, 15 it was not done to
start shouting heresy and damnation from the pulpit until and unless
the correct position has been denned by Rome; and it was well known
instead that the authorities were keeping an open mind about the new
discoveries. Another is that Caccini, although a man of no intellectual
interests, was not an illiterate for all that. He had just then entered his
candidacy for the title of Bachelor of Arts. He knew what stood under
the heading of mathematics in the order of studies. Now mathematics,

were it only because of its limited attributions, had always been the-
ologically white as wool. Whatever trouble there was came from

philosophy, which comprised physics and which might come up with
all sorts of godless deviations like Averroism, atomism, pantheism, and
even Pythagoreanism. But that was not "mathematics."
In order to make it understood that he was concerned with the
system of the world, Galileo had had to explain that he was really
These motifs were stressed in Counter-Reformation preaching up to our days as

a countermeasure to the growth of secular thought:
"Diceva bene ar Caravita er prete:
Li libri so' invenzione der demonio,
Dunque, fijoli mii, no' li leggete."
G. G. Belli
("The priest said it well at the Caravita oratory: books are an invention of the
Devil; therefore, my children, don't read them.")
41
:
a philosopher ; and he had moved Vinta to state as much explicitly in
his official title at Court, which made him out to be "chief philosopher
and mathematician to His Most Serene Highness." If Caccini's object
had really been the heliocentric theory, his language habits would have
caused him to speak of "the new philosophy which puts all in doubt."
He said instead that mathematics and mathematicians were all of them
of the Devil, and he said it because he knew that "mathematicians"
stood mostly for astrologers in the popular mind. The loose usage of
the word went back to late antiquity, and princes had kept "court
mathematicians" ever since for no other real purpose than the casting
of horoscopes. Kepler knew it only too well; although he sincerely
believed in astrology, it annoyed him to be paid only for that. Now,
since the Order of Preachers had appointed themselves "watchdogs of
the Faith," it was only natural that they should go after magicmonger-
ing and vain curiosity in the spirit of the Apostolic instruction: Increpa
illos dure. Caccini had cast himself in that most natural role, the better
to promote the confusion between the new ideas, which were even
then applying for orthodox and approved standing, and all sorts of
subversive and discredited stuff. Seventeen years later, when the cam-
paign started again against Galileo, certain anonymous but well-
trained gentlemen in Rome were to resort to the same opening move
They spread the rumor that Galileo had astrologically predicted the
Pope's death.
There was no chance that any of these charges could be made to
stick in court, but that mattered little. The master-plan, conceived

apparently by Lodovico delle Colombe in the interests of the academic
group, was simple but effective: Have the friars create a scandal and
uproar centered around the person of Galileo and thus compel the
Roman authorities, always very sensitive on the subject of "scandal,"
to take for reasons of public order the measures that they seemed
reluctant to take on grounds of theory. The name of "provocateur"
had not been invented yet, but the dodge was as old as the world.
The sermon worked according to plan. Florentine opinion had been
42
"Domini Canes"
accustomed for centuries to the ways of the friars; it regarded them

with a variety of feelings not all friendly, and it talked of them mainly
as ubiquitous, innumerable, and largely self-invited dinner guests. For
one Savonarola or San Bernardino, it had decided, there were lots of
fakes ; and it had coined a number of easygoing disrespectful proverbs

to cover the situation. 16 What shocked public opinion now and caused
it to take notice was that, in his eagerness to "get into the act," Father
Thomas had tackled not the usual small fry but a popular member of
the ruling class, a personal friend of the Grand Duke, and a renowned
scholar whose discoveries had been applauded by the Pope and the
cardinals. In the carefully graded society of the time this was clearly
a major social solecism unless —as gossip promptly suggested—Caccini
could count on some powerful backers who kept in the shadows. But
who could they be? Speculation and rumor went buzzing through
Florence. The effect had been obtained.
Father Maraffi, Preacher- General of the Dominicans, wrote a letter
of apology to Galileo. "Unfortunately," he added, "I have to answer
for all the idiocies [bestialita] that thirty or forty thousand brothers
may and do actually commit." But Galileo was this time alarmed.
Some Dominicans might be on his side, but their headquarters in

Rome was definitely not. They had been working against him since
his visit to Rome, and he knew how close Dominicans were to the
Inquisition personnel.
He thought seriously of writing and asking for redress. But Prince
Cesi and his older friend, Piero Dini, archbishop of Fermo, urgently
advised him to let the matter drop. Cardinal Bellarmine was not too
favorably inclined. They might take occasion of his request in Rome,
he warned, to consult whether or not the further spread of this opinion
should be permitted or condemned. In that case, it would probably
r6. Galileo's own youthful burlesque poetry that we have given on p. 12 quotes one
of those in the last verse. The doctors, he says, have undertaken to live at ease,
"no less than if they were friars or fat priests, capital enemies of all and any dis-
comfort."
43
: ;
be condemned, as the Peripatetic school was in the majority there;

besides, it was very easy to prohibit or suspend by simple administra-
tive procedure.
Galileo understood that this was exactly what the compeers of the
"League" had been working toward, so he held his peace. But the
operation against him went into its second phase according to plan.
The opening moves had been to draw him into a theological contro-
versy and then to counterattack by creating a scandal. In the mean-
time Lorini, the character who had first entered the list against
"Ipernicus," had not been inactive. Having secured a copy of the
Letter to Castelli, he dispatched it on February 7, 161 5, to the Inquisi-
tion by way of Cardinal Sfondrati, who was on its board. He added

the following comments on the "Galileists," never mentioning Galileo
by name
All our Fathers of this devout convent of St. Mark are of opinion that the
letter contains many propositions which appear to be suspicious or presump-
tuous, as when it asserts that the language of Holy Scripture does not mean
what it seems to mean; that in discussions about natural phenomena the
last and lowest place ought to be given to the authority of the sacred text
that its commentators have very often erred in their interpretation; that the
Holy Scriptures should not be mixed up with anything except matters of

religion . . .
;
that in Nature philosophical and astronomical evidence is of
more value than holy and divine (which passages your Lordship will find
underlined by me in the said letter, of which I send an exact copy) ; and

finally that, when Joshua commanded the Sun to stand still, we must under-
stand that the command was addressed only to the primum mobile, as this
itself is the Sun. . . . Ever mindful of our vow to be the "black and white
hounds" of the Holy Office . . . when I saw that they expounded the Holy
Scriptures according to their private lights and in a manner different from
that of the common interpretation of the Fathers of the Church ; that they
strove to defend an opinion which appeared to be quite contrary to the
sacred text; that they spoke in slighting terms of the ancient Fathers and of
St. Thomas Aquinas; that they were treading underfoot the entire philos-
ophy of Aristotle which has been of such service to Scholastic theology; and,
in fine, that to show their cleverness they were airing and scattering broad-
44
"Domini Canes"
cast in our steadfastly Catholic city a thousand saucy and irreverent sur-
mises; when, I say, I became aware of all this, I made up my mind to
acquaint your Lordship with the state of affairs, that you in your holy zeal
for the Faith may, in conjunction with your most illustrious colleagues,
provide such remedies as will appear advisable. ... I, who hold that those
who call themselves Galileists are orderly men and good Christians all, but
a little overwise and conceited in their opinions, declare that I am actu-
ated by nothing in this business but zeal for the sacred cause.
Lorini had displayed suitable priestly charity by describing the

errant characters as "good Christians all, but a little overwise and
conceited in their opinions" (un poco saccenti e duretti nelle loro
opinioni). In his heart, however, he felt otherwise; they were black
souls who did not deserve justice, let alone mercy, and nothing should
be left undone for their destruction. His indomitable zeal thought
nothing of boldly forging a couple of heresies in his "exact" copy of the
letter at the most opportune spots. Galileo had written: "There are in
Scripture words which, taken in the strict literal meaning, look as if
they differed from the truth." Lorini wrote instead: "which are false in
the literal meaning." Galileo had written: "Scripture does not refrain
17
from overshadowing [adombrare] its most essential dogmas by at-
tributing to God qualities very far from and contrary to His essence."
Lorini changed "overshadowing" into "perverting" (pervertire) . The
startled Inquisitor was bound to comment: "Such words as 'false' and
'perverting' sound very bad" (fol. 34i r ). 18 They were about the only
points where he found fault with the text, which otherwise seemed
orthodox enough. Even so, he added, they might be construed inno-
cently within the general context. Lorini's attempt had misfired.
The report set the machinery in motion nonetheless. The Holy
17. The word adombrare is used here in the old sense, as in Dante, Purg., XXXI,
144, and not in the more current sense, which is also to be found in the English
"to adumbrate."
18. The documents of the Inquisition file are to be found in Vol. XIX of Favaro's
National Edition of Galileo's Works. But, as they have also been reproduced by
L'Epinois and Berti in their earlier publications of the dossier, we refer to them
by the number of the actual folio, which is to be found in all three works.
45
Office, ever careful, wrote on the twenty-sixth of February, 1615, to

the Archbishop of Pisa and the Inquisitor there, instructing them to
secure a signed copy of the Letter to Castelli, "in a skilful manner,"
without arousing attention. The Archbishop accordingly showed a
sudden interest in the doctrinal problem and asked to see the letter,
which pleased Castelli greatly. But Galileo's reflexes of prudence un-

fortunately stood in the way. To Castelli 's repeated requests for au-
thorization, he first replied with silence ; he then sent him an unsigned

copy with strict orders not to let it out of his hands. 19 The Archbishop
had it read to him and diplomatically professed himself satisfied.
This first reconnaissance had yielded almost nothing ; it is closed by
a routine annotation dated March 13. But the third phase of the com-
bined operation came in with perfect timing to give the Inquisitors a
new and more promising start. Caccini had arrived in Rome and had
promptly approached the Holy Office by way of the Cardinal of Ara-
coeli, who was on its board. At the next weekly sitting of the Congre-
gation, which took place on March 19, his request was granted:
"Sanctissimus gave orders for the examination of Father Thomas
Caccini, who, the Cardinal of Aracoeli says, is informed concerning
the errors of Galileo and begs to testify on them for the exoneration of
his conscience."
Caccini was called in the next day, March 20, and unburdened his
soul. What came out would hardly deserve the honor of history; but,
as it provided the principal evidence in the whole affair, it should
stand on record. The city of Florence, Caccini revealed, was full of
"Galileists" publicly holding impious discourses inspired by their
master: such things as that God is not a self -existent being but an
accident; that God is a sentient being who can laugh and weep; that
This was prudence with respect to the Archbishop and the use he might make of
his words, not with respect to the Vatican, for Galileo had already forwarded the
true text of the letter by way of Dini, on February 16, 1615; but it was disre-
garded. Some modern historians like Monsignor Marini, who were apparently ac-
quainted with Galileo's writings only from police reports, found in the term
"perverting" further proof of Galileo's arrogance.
46
—
"Domini Canes"
the miracles performed by the saints are not real miracles. Caccini
managed to suggest that such abominations were only natural coming

from a man who had written Letters on the Solar Spots, which was
full of damnable matter, who belonged
to "a certain Academy of the
Lincei," who was a friend of the infamous Sarpi, 20 and who corre-
—
sponded with German mathematicians. How did he know all this?
He had been told by Lorini and by a certain Jesuit, who also told him
that Galileo had barely escaped arrest by the Inquisition when he was
in Rome in 1611. He was speaking out of pious zeal, he averred, and
would not like to have it known. But Father Lorini was the man who
could tell them more. He even could show a copy of a certain letter
that Galileo had written to Father Castelli. —Under cross-examination,

Caccini began to hedge. About Galileo's Copernican opinions, the
Bishop of Cortona would confirm. As to the godless propositions
quoted, he stated he had learned them from his friend, Father
20. Sarpi is Milton's "Padre Paolo, the great unmasker of the Trentine Council," who
"observed that the primitive councils and bishops were wont only to declare
what books were not commendable, passing no further but leaving it to each
one's conscience to read or lay by" (Areopagitica) Paolo Sarpi (1552-1618) had
.
been a friend of Sixtus V and Bellarmine, but the controversy of the Venetian
interdict had driven them apart. The Curia excommunicated him, and its agents
tried to kidnap him and even to assassinate him in 1607. He remained to the end
the consultant of the Venetian Republic and the leader in the fight of the state
against the claims of the Vatican, as he defended the ancient and republican
libertas Ecclesiae against the Jesuits and papal absolutism. "The new name of
blind obedience invented by Loyola," he wrote, "was ever unknown to the
Church and to all good theologians; it removes the essential feature of virtue
which is operating by certain knowledge and choice, it exposes to the risk of
offending God, and it does not excuse him who has been deceived by the spiritual
ruler."
Needless to say, Galileo's friendship with Sarpi implied no connection whatever
with the latter's religious and political activities. Sarpi was one of the great
scholarly minds of his time; he had been keenly interested in Galileo's physical
theories and had even collaborated in his experiments. He was sure that Coper-
nicanism would be accepted eventually as true and stated as much in a written
opinion to the Venetian Senate after the prohibition of 1616. All of this did not
concern Caccini. The mere mention of Sarpi was an effective smear, and he knew
it would stick in Rome.
47
—
Ximenes, 21 who said he had heard it from some of "them," several

times. —And specifically from whom? —Well, he could only remember
the name of one. It was something Attivanti —youngish, dark
like
beard, thin face. He had heard him disputing with Father Ximenes. He
could not produce proof, but he was sure the man was a Galileist, for
he had also upheld Galileo's theories. Father Ximenes would know.
This, in any case, he could say for sure, that Galileo taught these two
propositions: that the Earth moves and that the Sun does not. —Did
he know Galileo? —No, he had never met him.—Did he have anything
against this other man Attivanti? —Nothing There was nothing at all.
in his heart but love for everybody. He spoke out of Christian zeal.
Witness dismissed.
It took quite some time to locate Father Ximenes, a Spaniard, for
he was traveling; but, when he was called in (November 13), he
picked up the ball with great deftness. Yes, he said, quite true, there
was this lamentable scandal caused by the Galileists. —Who were
they? —He did not know very well. There was this one man, Giannozzo
Attavanti, a parish priest he knew, who had said terrible things. He
was sure he had not really meant them; he was no heretic, surely, not
informed enough to have a serious opinion. He must have picked them

up from Galileo or from some Galileist. —What did he say? —He said
that God is an accident and that there is no substance of things or

continuous quality but that everything is a discrete quantity composed
of vacua (sic) ; that God is sensitive, that He laughs and weeps. "But
I do not know whether they speak from their opinion or someone
else's." —Did they say that the miracles ascribed to saints were not
The technique must be again admired. Caccini states that Lorini gave him the
Letter to Castelli to read; therefore, he knows that Galileo's position is exactly
the contrary. "The literal understanding of Scripture," it is said there, "would
lead to grave heresies and even to blasphemies, such that God has hands and feet
and eyes, that He is subject to bodily affections such as anger, repentance, hatred,
and even forgetfulness and ignorance." But, by calling in Ximenes as an indepen-
dent source, who can be supposed not to know about Galileo's text, he gives him-
self full latitude. The whole deposition is such an interminable mass of twists and
innuendoes and double talk that a summary does no justice to it.
48
"Domini Canes"
real miracles? —No, he had never heard —Where and when had he that.
heard these opinions? — From young man, Attavanti,

this several
times, both upstairs and downstairs in the Monastery of Santa Maria
Novella. He had begged him not to speak thus, had represented to
him the enormity of his sayings, but still he thought the man was not
giving his own opinion but Galileo's. —Witness dismissed.
Attavanti was called in on the next day and questioned about the
damnable propositions. He answered with assurance. Father Ximenes,
he said, can tell you how it happened. We were practicing disputation
for our theses, he and I, and I held the contrary part, addiscendi gratia.
We had taken the section on absolutes, of Aquinas' Contra Gentes,
where these questions occur. 22 Ximenes will tell you that it was so. This
other man must have eavesdropped and imagined something, because
another time, as I was telling Ximenes about the motion of the Earth,
he came in from the next room, screaming that this was heretical and
that he was going to deliver a sermon about it, as he subsequently did.
That is all there is to it. —Did he know Galileo? —Yes, I have met him
a few times. We talked about philosophical matters, like the motion
of the Earth and the Sun standing still in Gibeon. —What did he know
of his theological opinions? — I hold him to be a very good Catholic,
otherwise the Grand Duke would not have him around. —Did he have
anything against Caccini? — I never talked with him before or after.
I know him by name. Witness dismissed.
did not even —
The evidence was forwarded to Rome. The official who read it in
the last days of November must have used his own judgment about
this roba fratina, as it was currently called even inside the administra-
tion. The still unsuspecting Attavanti had obviously been used as a
The investigator dropped of his own initiative the proposition about things being
made up "of vacua," whatever that may mean. Caccini had not mentioned it, and
he seems to have concluded that Ximenes invented it for good measure. The
other proposition about the miracles had been given by Caccini and not by
Ximenes, so only two propositions were left: those concerning the substance and
the attributes of God, which do actually occur in Aquinas. The compeers had
gotten their signals slightly mixed over that unfortunate interval of eight months
that had elapsed since Caccini's deposition in March.
49
dupe in a confidence game by the two associates. Nothing much

23
there. But the first part was relevant. He marked in the margin with
vertical strokes of his pen several points: Letters on the Solar Spots,
Lincei, German mathematicians, Sarpi, Galileists, propositions. He
went on farther down and underlined Attavanti's words: very good
Catholic, otherwise the Grand Duke would not have him around.
Then there comes a note in the file, dated November 25, 161 5, which
transcribes the decision of the Congregation taken on that day: "See
the Letters on the Solar Spots by the said Galilei." On the next sheet,
but dated three months later, comes the convocation of the Qualifiers
on February 23.
At this point we should like to show here by an example how shots
are called, and how history happens to be written, on this difficult
subject. We shall take no less a historian than Father J. Brodrick, S J.,
who stands out among his confreres for charm of style, cultivated
taste, and discriminating scholarship, as well as for the genuine Chris-

tian warmth which pervades his work. Now Father Brodrick gives the
following considered judgment on Caccini's deposition which he dis-
cusses briefly but omits to analyze: "All the signs point to Caccini
having been a very good and honest, if somewhat hot-headed man. As
we are asked to accept so much on the evidence of Galileo's friends,
why should we not be allowed to believe one of his foes for a
24
change?" This is a somewhat vain question. Anyone will accept this
or that detail of the deposition. 25 It is we rather who should ask: Why
23. The marks made by the examiner are clear in the manuscript. They have been
noted, at least most of them, in L'Epinois's edition of the documents of the trial.
24. J. Brodrick, The Life and Work of Blessed Robert Francis, Cardinal Bellarmine,
SJ. (1928), II, 353-
25. The single point brought out from the deposition is that the Galileists tried to
persuade a Jesuit favorably inclined to Copernicanism to preach a counter-
sermon and did not succeed. Father Brodrick seems to find this move
to Caccini
very wicked. In any case, he might have found it duly acknowledged in Wohl-
will's account among others, including a small detail that Caccini had omitted,
viz., that the unnamed Jesuit had been willing but was apparently prevented
from speaking by Archbishop Marzi Medici. In very much the same vein, Father
50
"Domini Canes'"
does Father Brodrick ask the reader to believe on his word as a his-
torian that Caccini was a good and honest man? No one doubts the
author's Christian motives, but he need not ask why historians who
want to get at the facts have taken to relying rather more on the esti-
mate of the situation provided by Galileo and his friends. In this par-
ticular case, Galileo never got to know Caccini's deposition; he never

even was told that Caccini had denounced him to the Holy Office. But,
when Caccini came to pay him a "courtesy" visit in Rome a few
months later, he wrote back to Florence: "That person was with me
for over four hours, with many demonstrations of humility, and tried
to persuade me that he had not been the original mover of the other
activity here. . . . but from all his discourses I discovered a very
great ignorance, no less than a mind full of venom and devoid of
charity." From all we know now out of the secret archives and so
many other sources, Galileo had guessed exactly right.
VI
The goings-on we have described took place in deepest secrecy, but
Galileo was man of the world enough to know that somewhere things
had been set in motion. Cesi had advised him to lie low and wait for
the clouds to disperse, but he knew what was at stake and decided to
take a calculated risk. He sought out intercessors. He wrote in Febru-

ary, 1 615, and then again on March 23, to his friend, Monsignor
Dini, asking him to have his letters reach the Jesuit mathematicians,
also Cardinal Bellarmine, and, if possible, the Pope himself. This time,
he inclosed an authentic copy of the Letter to Castelli in order to have

all his cards on the table.
Brodrick asks us to understand (p. 355) that Lorini's letter is "not an official
denunciation of Galileo, Lorini himself writes Cardinal Sfondrati that he did not
wish it be considered as such, but merely as a private piece of information for
the guidance of the authorities." The distinguo is quite interesting, but it may
leave a few people puzzled. One runs up against this kind of thing all the time;
we have gone into this one particular case only so that we may be excused from
further discussing and polemicizing.
51
In these later missives there is no longer the quiet irony of the early
one. They are urgently pleading to have any decision suspended; and,
since the Letter to Castelli, he says, was written in haste, he is asking
for more time to give a considered philosophical statement. Mean-
while, he shows himself very much concerned with what Dini had told
him — that heliocentrism might be ruled to be acceptable as a simple
mathematical hypothesis. This might appease the mathematicians, he
says, but is absolutely contrary to what Copernicus had meant and
tried to show. He had held his system to be physically true, evidence
had since accumulated in his favor, and it would be disastrous if the
Church froze the situation by decreeing that physics and mathematics
must be kept in separate compartments and controlled by the literal
sense of Scripture.
But since Bellarmine, in a conversation with Dini, had quoted the
Psalmist as proving beyond doubt that the Sun moves and had said
that he would like to know what Galileo thought of it, Galileo finds
himself compelled to move again into theological territory to confront
him —not for discussion among the public, he protests humbly, but
only as a brief submitted to the authorities. A ray of light from heaven
may come even to the ignorant if the intention is pure. He is offering
his thoughts to his mother, the Church ; let them be destroyed if such
is her infallible decision. He will gladly submit.
After this premise Galileo suggests that it might be consonant with

Scripture to conceive of the great forces of Nature, light and heat, as
finding their proper focus in the Sun, located in the middle. Thjre
must have been, he says, some primeval force spread over the universe
in the beginning, for Scripture speaks of the Spirit moving upon the face
of the waters, even before the firmament was made, and it says of
God: "Thou hast made the Light and the Sun," speaking as of two
distinct entities. From the most ancient sages to Dionysius the Areo-
pagite, there seems to be a consensus about light as the original power,
closest in nature and analogy to God.

Now the Cardinal had referred to Psalm 19; Galileo does not try to
52
"Domini Canes"
by-pass the famous text but faces it resolutely to seek therein, even as
his opponents had done, a confirmation of his own views:
The heavens declare the glory of God; and the firmament sheweth his
handiwork.
Day unto day uttereth speech, and night unto night sheweth knowledge.
There is no speech nor language where their voice is not heard.
Their line is gone out through all the earth, and their words to the end of
the world. In them hath he set a tabernacle for the sun.
Which is as a bridegroom coming out of his chamber, and rejoiceth as a

strong man to run a race.
His going forth is from the end of heaven, and his circuit unto the ends of
it: and there is nothing hid from the heat thereof.

The law of the Lord is perfect, converting the soul: the testimony of the
Lord is sure, making wise the simple.
This is, however, the King James Version. The Vulgate says: "in
Sole posuit tabernaculum suum," which is more amenable. If the Sun

is the tabernacle for the power of God, then, suggests Galileo, that
power is clearly represented here by the light and the heat which cir-
culate in the universe, fecundating it throughout. It is they, rather
than the Sun, who can be aptly called the "bridegroom" and the
"strong man running his course." This he supports with sundry subtle
reasons, such as that the bridegroom "cometh out of his chamber," a
simile which does not fit very well the doings of a tabernacle whose
only function is to sit still. Similar ideas about that text (but Galileo
did not know it) had come to Copernicus, too; he had erased them
from the first draft of his text, fearing that they might look too mark-
edly "Pythagorean." This kind of speculation stemmed from the great

epoch of medieval Christianity, which had found a theme in the
"Metaphysics of Light" brought over from Neo-Platonism into mysti-

cal theology. If Galileo had found St. Bonaventure instead of St.
26
Robert Bellarmine still in the seat of theological authority, he might
6. Bellarmine was beatified by Pius XI on May 13, 1923, and canonized in 1930.
53
have become a pillar of the Church. But those times were over. Bellar-
mine was in authority, a masterful Scholastic mind charged with keep-
ing the Church in line with the decisions of the Council of Trent, and
as a Jesuit regretfully resolved never again to disregard the
sinistra cura. 27
27. Cf. Dante, Parad., XII, 125:

"Io son la vita di Bonaventura
da Bagnoregio, che nei grandi uffici
sempre posposi la sinistra cura."
54
Philosophical Intermezzo
And, oh, it can no more be questioned

That Beautie's self, Proportion, is dead.
JOHN DONNE
The controversy had thus reached the higher echelons. It would be

only fair at this point not to let the mind dwell on the futile or ridicu-
lous aspects of the conflict and to consider the issue of old versus new
in its full dimensions. Galileo's vocal opponents were third-rate Scho-
lastics, but their arguments rested upon a most important doctrine,
and it was the groundwork of that which was put in question.
The philosophical synthesis taught in the schools was essentially
worked out by many generations from Aristotle, in which the Church

1
and the larger part of the lay scholars agreed. All things and all ac-
tivities found their natural place in that system. God and Nature are
The dissenters, Averroists and Aristotelians of the stricter observance, among

whom was Cremonini, did disagree only in points which had nothing to do with
the present issue, like the eternity of the world and the immortality of the soul.
There was a "scientific" school trying out its own way, in which Pomponazzi and
Zabarella had distinguished themselves; but in the alignment of ideas that we are
considering their influence was against Galileo. They still belonged to the Aris-
totelian circle of thought, with Stoic influxes, and they were at one with the
other "independents" on the anti-mathematical issue, as well as against the con-
sensus of humanists. The fact that they were considered "scientific" in their own
way did nothing to help the term, since Pomponazzi's books were publicly burned
for impiety. Thus, they could only add to the confusion in the public mind about
the meaning of science.
55
—
ample enough and opulent enough to afford a niche for all the endless
diversity that makes up finite existence. Above the single sciences is
philosophy itself, a rational discipline which seeks to formulate the

universal principles of all the sciences. It leads to the knowledge of
the First Cause. Above that is theology depending on revelation, the
end point of the whole system: faith is the fulfilment of reason.
Physics, the "science of Nature," found its place in the structure
without difficulty. The universe forms a hierarchy reaching from God
down to the lowest being. Every being acts under the internal urge of
its own nature, seeking the "good" natural to its kind; and that good
is one form of perfection which finds its place in the scale according to
its degree. No matter how lowly it may be, no being is wholly lacking
in value, for it has its station, its duties, and its rights, through which
it contributes to the perfection of the whole. The essence of the scheme
is subordination to an end. But, within that hierarchy, the "nature of
things" is a tolerant and liberal constitution. All beings of a kind have
an essence in common, but they do not cease to be individual "sub-
stances." Of all men, all nettles, all cats, there are no two exacty alike,
yet they remain true to their essence.
It was, indeed, all one science, as it should be. What else is the
science of Nature, a man of that time would have said, if not to know
how the natural substances go toward their appointed ends in an
ordered way?
The idea of an order is paramount. Not the order of the abstract
formula but that of a multitude of varied beings whose behaviors co-
exist and mesh in a vast symphony, the order of the seed that becomes
a tree according to the rhythm of the seasons, and then again earth
and then life again, with a dim perception of its own purpose.
Birds sigh for the air

Soul for it knows not where
And what, then, could the ambition of science be, except to describe
that order and its goals, in a vast discourse, as natural history does
even today, but revealing the eternal scale of values underlying it?
56
In that order a very clear distinction seems to impose itself upon all
who are not blind — that which severs the things of heaven from those
here below. The stars last forever, whereas on earth all is change and
passing-away ; the skies turn around us everlastingly, while on earth
anything let free will fall to the ground and stop. Thus, there must be
an essential difference of nature between the two realms, and practi-
cally all philosophers had been agreed that nothing under the Moon
can be similar to celestial things.
What things are in heaven, or why they are that way, cannot be
guessed, except by raising the soul to contemplate those other entities
beyond time that are of its own nature, such as the Beautiful and the
Good, which seem to be, as it were, reflected in the perfections of
heaven. To explain the order of things on this earth, we may appeal to
our close experience of them. But the heavenly order seems to be the
mirror of a pure metaphysical or aesthetic thought; it will be, in
Plato's words, a moving image of eternity. The very matter of heaven
will in deliberate fancy be conceived as such an image, whether it be

ethereal crystal or subtle fire ; the absolute geometric regularity of its
orbs will scan the over-all rhythm that is followed by the life of
perishable nature here below.
... the rest

From Man or Angel the great Architect
Did wisely to conceal, and not divulge
His secrets, to be scanned by them who ought
Rather admire. Or, if they list to try
Conjecture, he his fabric of the Heavens

Hath left to their disputes —perhaps to move
His laughter at their quaint opinions wide
Hereafter, when they come to model heaven,
And calculate the stars ; how they will wield
The mighty frame; how build, unbuild, contrive

To save appearances how gird the sphere
;
With centric and eccentric scribbled o'er,
Cycle and epicycle, orb in orb.
57
How wise God had been in setting right at this point the Pillars of
Hercules of discovery was very clear to Milton: so clear that he did

not feel he had to explain or to hedge on the spectacularly unauthor-
ized commitment —even a generation after Galileo. The fact is that the
placement of the Earth at the separate center of things is not for
Aristotle, or for Milton, a purely astronomical solution or a mere
complement of the system. It is the actual foundation of Aristotle's
cosmology, which he has chosen after having carefully discussed and
rejected the opinions of those "ancients," as he calls them, who made
out the Earth to be a planet. It is on this foundation that he has built
the elaborate and closely knit structure of his physics. To undermine
it at any point, his followers will contend, would "tend to the subver-
sion of all natural philosophy and to the disorder and upsetting of
heaven and earth and the whole universe."

It is thus, at least, that Doctor Simplicio will exclaim against the
new ideas in Galileo's Dialogue. But Simplicio, although invented to
serve the author's convenience, is hardly a caricature; he is merely a

composite portrait. Galileo makes fun of him in so far as he identifies
the welfare of the universe with that of his own school, but the premise
underlying the protest he is not far from conceding himself; it is, in
fact, explicitly stated in the very opening sentences of the Dialogue as

a point of general agreement: The universe cannot but be perfect, a
thing of beauty and proportion, a totally ordered whole, otherwise
Creation would make no sense, and there would be no point to
philosophy.
The principle seemed to Galileo himself so obvious, in a way, that
it prevented him from following his discoveries to their logical end.
He who had discovered the principle of inertia always refused to think
of a straight inertial path, because it would have been "disorderly."
Natural motion, according to him, cannot be other than circular, since
it is intended to keep things in their proper order. Thus, Aristotle, too,
had been on common-sense ground when he stated the principle that
all things tend toward their proper position in the order. It is this way
of being in time and space —which will be no more than free fall in the
58
stone, but growth in the plant, intelligent action in man —that Aris-
totle calls "motion." The way in which these individual searches for
each thing's "proper good" combine and co-operate can be constructed

into a system which reveals the order whereby all things tend toward
the Supreme Good.
Motion could be defined, hence, as the instrument for this eternal
process. But it is even more than that; it is the process itself: the
simple word has a rich and multiple content, equivalent to what we
would call in modern words "universal becoming."
The technical definition of motion in the Aristotelian language
might possibly not convey as much to the modern mind: "Motion is
the passage of what is in potency to what is in act, in so far as it is in
potency." This definition was to be held up to ridicule by Descartes,

who maintained that it made no sense in any language. And so indeed
it does not for the type of scientific mind that Descartes represents;
but, then, for that scientific mind, motion is understood already as
something simpler and clearer, the change of position undergone by a
body with respect to other bodies. It is not an activity; it is a state.
With it goes the whole Cartesian mechanical universe, a universe of
simple location where matter is described only by size, relative place,
and movement, where nothing "happens," but everything goes on

shifting around blindly according to inertial law. Even animals be-
come, in that world, pure automats; all the world is dead except for
the immortal soul of man.

Old-fashioned indeed with respect to that is the conception of
Aristotle and its phrasing; yet in essence it says nothing stranger
about reality than the word of the poet to man: Become what thou
art. The ancient universe is, as it were, a vast republic of gods, men,
animals, plants, and things realizing their respective natures and com-
ing to rest in their appointed places, as the eternal forms embody
themselves perpetually in new matter according to the heart-beat of
life and death.

A limited universe, it is inevitably bounded on all sides as an organ-
ism should be ; and the space inside it a qualitative field, so to speak,
59
where each being has a proper place and where the place corresponds
to the full realization of that being, neither more nor less as each organ
has a place in the body. In that universe there are several ways to
move and act, of which the shifting of place is only one ; there is also
growth, shrinking, and change of quality and aspect. All these are
"motions." But such a universe is also one where things really "come
to be," where the word "realization" has a meaning, whereas in a
purely mechanical universe it has none; for it is axiomatic in the

Cartesian conception that inert matter only, barely, manages to sub-
sist, identical to itself, by God's decree. Such a harsh simplification as
that of Descartes was necessary, it would appear, for clearing the way
to the vaster and subtler constructions of science. But one can under-
stand the puzzlement of Goethe, and Keats, and so many of their time,
of how anyone could ever accept such an image of reality stripped of

its color, variety, and life.
As far as mechanics went, however, Galileo was right in seeing there
the weakest point of the Aristotelian system — so weak that it dragged

down the rest along with it. In a system patterned on life, centered on
the Earth, the motion that is simply a shifting of place becomes the
most flat and uninteresting aspect of the general process; it serves
only to take things where they should be and function. The stone can
express its nature only in one —
way by getting to its proper place.
Hence the only thing that it knows how to do is to fall. It is the ulti-
mate poverty of being, far below what can be achieved by the poorest
fungus. It can change in no way by itself, except in position. We ought
to see, then, why the Aristotelian found it absurd to look just in that
most blind and uncouth of events, the fall of matter, for a mathemati-
cal clarity that he knew he could not find in the so much more im-
portant process of the growth of a living being. "Please consider," he
would have said, "that mathematics cannot apply to change in any
form, for it concerns only what is static or abstract. You may hope to
find it perchance in the accomplished form, where Platonists are al-
ways searching for it, in the mysteries of divine proportion ; but how
could you expect to discover it at the most confused and shapeless
60
point of being, in the nascent act, in the urge of pure possibility toward
realization, whether it be the sprouting of the seed or the fall of the
stone? If you ever find geometry in nature, it will not be there; it will
be at the opposite farthest removed from it, in the immobile and ac-
complished crystal. And this alone ought to show you how right we
are. But even the crystal that you find in Nature will express geometry
only imperfectly, because Nature, being life, has no use for rigid ab-
stract perfection. See how even the hardest metal sphere will never
touch a marble plane on one point only, as geometry would have it."
To this, Galileo, mindful of Archimedes, replied, as we have his
words in the Dialogue: "Do you admit that any piece of rock has the
shape, the weight, the size it happens to have to the greatest degree of
precision imaginable? Yes, surely. Why then you ought to see that
number and precision appear in nature at levels that you refuse to
consider." But his opponents went on refusing to consider, for it would

have only upset them uselessly. To be inside the frame of thought of
Aristotle meant to have banished number, weight, and measure from
philosophical significance. "Mathematics," said the schools, "cannot
concern motion, for motion is always toward a given good; and there
is no mention of the good in mathematics."
This was, needless to say, only the metaphysical justification. But
the strength of the schools did not lie in such arguments ; it lay in the
earthy obviousness of the principles from which they started. It was
the mathematicians who had been, through history, dreamers of won-
derful dreams and searchers for mystical hidden harmonies. Reality
was surely much closer to what we all know and "understand," to the
familiar simplicity of life and organism. It is on this level of life that
the Aristotelian position becomes common sense itself. In all things

that count, function seems to be clearly marked; we live in a world of
distinctive purposes. At a time when all that man dealt with was pro-
vided, so to speak, ready-made by Nature, from food to timber and
simple tools, when the very word "force," outside of magic, could
mean only laborers, horses, or oxen, it cannot be denied that a vitalist
explanation found itself at the center of gravity of thought.
61
"To ignore movement is to ignore Nature." The principle seemed

sound enough. And where did one see on earth a motion that went on
by itself forever? Even the flowing of streams needed the sun and the
rain; one was led from one cause to a larger cause up to the First
Cause; one always found an action caused by another action. Man

knew only too well from himself that movement is the result of an
effort against a resistance; the strength must come from somewhere,
and, as it is spent, it leaves behind real change, namely, fatigue and
wear.
We see again thought focused on the idea of a process. Something
new is always coming in ; something is being lost. The familiar images
are those of a man carrying a burden, of a cart being pulled along on

a rutted road. It would look, then, as though all were clear to the mind
so long as it does not move out of the patient works and days. But
what of the stone that is hurled from the hand? Common sense here
suggests a kind of energy that it picks up and then loses quickly until
it falls to the ground.
At this point, unfortunately, the Aristotelian is no longer free to
adopt immediate common sense, for he is a prisoner of the mesh of

concepts that he has built up already in order to have a proper theory.
He will say, then, that spontaneous motion, being an attribute of sub-
stance, cannot be transferred. It is axiomatic that attributes are non-
transferable. A man who happens to be blond and blue-eyed has no
way of transferring these attributes to a man who is not. He can only
beget another man who is. And spontaneous motion is no more trans-
ferable than blondness or blue eyes.
Yet, there were the facts. Any small boy could prove to Aristotle
conclusively that a rock could be thrown to good purpose. Hence
Aristotle was compelled to suppose that the rock was urged on its way
by something still in contact with it, and it had to be the circumambi-
ent air. His disciples admitted discreetly that this was not the strong-
est point in the master's theory; but, so long as nothing better showed
up, they had to accept it bravely as the only way to save the intangi-
ble principles.
62
Galileo had learned this theory at the time when he was a student
in Pisa, and he saw at once that there was no way to save it. Casting
overboard the intangible principles, he went back, as Hipparchus the
astronomer and a number of Parisian doctors had done before him, to
the more natural idea of an impetus received by the missile. But this
idea, too, stemmed from a vitalistic imagination. The missile was sup-
posed to have been "fed" a certain amount of force that it dispersed
on its way. To work out the idea meant to find one's self up against the
old difficulties. As late as 1587, in his early graduate years, Galileo was
still trying out analogies with the heat of an iron bar or the sound of a
bell, which dissipate into space. His ingenious efforts in theory and
experiment (for it was at this time that he dropped bodies from the
Leaning Tower of Pisa with completely deceptive results) came to
nothing. The whole idea of impetus was a dead end.
It was about at this time, as far as we can make out, that Galileo
became interested in the new Copernican ideas. But as he already had

a problem on his mind, a flash of creative imagination brought things
together. Here was a case very similar to that of the flywheel which
his master Benedetti had already shown to be the most intractable by
the old theories. A flywheel whirling on the spot suggests the idea that,
barring resistances, it might go on forever, and even better in a void.
The mind is led to conceive of a sphere suspended in the void, turning
without friction —and why should that not be the Earth? What
emerged out of it in its pure state, so to speak, was the new idea of
inertia —an idea prodigiously abstract and even unnatural for minds
working with the ordinary material of experience, and one that Galileo
himself had not been able to extract previously.
Now suddenly everything had become clear. If the Earth could be
such a sphere, why could not the orbs of the planets obey some such
inertial law? What had looked absurd in the Copernican doctrine be-
came now a hint in its favor; for Copernicus, while "making of the
Earth a star," had attributed to it motions which seemed incompati-
ble with its nature so "eminently heavy and terrestrial," as the doctors
said. If now it appeared that celestial bodies might move owing to just
63
such a nature, the system of the world could cease to be a dreamy

geometrical diagram and become a physical reality. A "natural philos-
ophy" began to outline itself which encompassed both heaven and the
Earth, with the planets subject to the same physical laws that we can
study here below — in fact, with no above or below, since we ourselves
are a planet among many.
A wide and wild guess it was, no doubt, in those years around
1590: a perilous leap of the imagination into uncharted regions. No
one but Galileo, and at the other end of Europe, Kepler, could see how
it could make sense ultimately. But, as soon as their minds had
grasped the idea, it became clear that this was a rebirth of Pythag-
orean intuition of the unity of Nature and that it solved many of the
unnoticed absurdities of the traditional conception.
That traditional conception, to be sure, made persuasive and com-
fortable sense as far as the Earth was concerned ; but, as for the things
of heaven, it had to consider them some sort of decorative adjunct to
the earthly setting. It had never developed any real physics for them.
It insisted, in fact, on heaven being "different." The thought of
Aristotle, always absorbed in the concrete, had dwelt on describing
separate behaviors. For him, it was proper of the stone to strive down-
ward as of fire to strive upward, and each living being in turn had a
different kind of motion; as to the motion of the stars in heaven, it
could not but be infinitely different in quality from anything here on

earth. So the astronomers and mathematical specialists had been left,
with barely disguised condescension, to devise diagrams which might

"save the appearances" but were understood to explain nothing. The as-
signment was to devise as many circular and uniform motions as, com-
bined, could be said to describe the apparent path of the planets on
the vault of heaven. The astronomers, and chief among them Ptolemy,
had proceeded in this modest spirit to devise a dodge which was called
the "theory of epicycles." If one circle was not enough to describe the
motion of a planet, another smaller circle was added, fastened onto its
circumference like a roller bearing, and, going around on that the

planet, it could perform all the curlicues that its apparent path in
64
Bibliotheque Nationale, Paris
Galileo, Aged Sixty
This portrait, by Ottavio Leoni, was made in 1624 and probably during the stay in
Rome in which Galileo obtained permission from the Pope to write the Dialogue.
65
r
ul^S --.
jjh
Paul V Borghese in 1614
66
Cliche Alinari
Benedetto Castelli, Galileo's Disciple and Correspondent
67
iibliotheque Nationale, Paris
Roberto Bellarmino in 1604, Aged Fifty-Two
The view is from his palace near Santa Maria in Via; in the background, the
Antonine Column.
68
APo&Ee
PERlfrCC
fig. 3. Function of an Epicycle
Since the planets travel around the Sun at different speeds, their motions relative
to an observer on the moving Earth are complex. One phenomenon in particular
was puzzling to those who thought the Earth motionless in the center of the uni-
verse. This was known as "retrogradation" and is easily explained in the heliocen-
tric Copernican system. In the case of the outer planets, since the Earth travels
faster than they, it periodically overtakes them and "laps the field," so to speak.
When this happens, an observer on Earth sees the phenomenon in question. The
planet being overtaken appears to slow down in its normal easterly course, stop,
reverse directions and travel west for some weeks, then stop and reverse direc-
tions once more and continue on in its regular orbit. This strange appearance is
neatly handled in the Ptolemaic system by one of the several uses of epicycles.
(The other use, that of accounting for the actual ellipticity of the orbit, is dealt
with by use of extra epicycles, which are those that Galileo thought he had to re-
tain.) In Figure 3 imagine the planet to be located at point A of the epicycle,
with center at 1. The epicycle in turn is on the deferent circle whose center is C.
The stationary Earth is located within the deferent. Now (1) the planet at A
begins traveling around its epicycle in a counterclockwise direction and (2) the
is carried around the deferent from 1 to 2. The combination of
epicycle itself
thesetwo motions is the supposed motion of the planet and is represented by the
heavy line between A and B. In the loop the motion appears retrograde.
69
:
heaven suggested (Fig. 3). By adjusting speeds and dimensions in this

kind of diagram, the positions could be predicted with a fair amount
of precision, including conjunctions, eclipses, and all that was needed.
But it was well understood that this was not a physical description and
was not meant to be.
Still, there it was, and it was the only one available. Since the phi-
losophers, who had retained legislative authority in physics, had noth-

ing of their own to offer as a mechanism, the irresistible tendency was
to materialize the device of the astronomers into crystal spheres and

hope no one would inquire as to how it made sense. The result, through
the Middle Ages, had been a visualized Chinese-box system of spheres
within spheres, each of them thick enough to carry its own little epi-
cyclic sphere, just as a ball bearing carries its steel balls. Such a system
bore a merely coincidental analogy to anything physical or mechani-
cal; but again there it was, and it looked miraculous enough to dis-
courage people from asking further. With it went a corresponding
fancy of what the bodies of the planets themselves might be like : ob-
viously hard matter, more dense and luminous than the crystal sphere
bearing them, since we can see it, but at least as durable — certainly
at least as good as diamond and more exalted. It was all a coherent

chain of images (Fig. 4). The official prerogative of heaven being its
eternity and immutability, any attempt at forming a physical idea,
however honorific, e.g., of the Moon, made it out as an exquisitely

polished sphere of some jewel-like substance. This was felt on all sides
as the proper thing for the Moon to be. But there are certain minds
which have a different sense of values. A revealing passage of Frank
Lloyd Wright's autobiography shows a mind of this singular type
Grandfather preached as Isaiah preached: "The flower fadeth, the grass

withereth, but the word of the Lord thy God endureth forever." The boy, his
grandson, grew to distrust Isaiah. Was the flower any less desirable because
it seemed to have been condemned to die that it might live more abundantly?
As they all went to work in the fields, the grass seemed always necessary to
life in the valley, most of all when it withered and was hay to keep the stock
alive in winter so the preacher himself might live.
70
fig. 4. Reconstruction of a Fifteenth-Century Cosmological Scheme
Utilizing Solid Spheres
The notion of the planets —the "wandering stars"— being attached to spheres and
spheres within spheres which carry them around the stationary Earth has a long
history, developing with the Arabs into something that looks like modern ball
bearings. By the fifteenth century this idea was being seriously questioned, and
by Copernicus' time it had completely lost favor. The drawing is by courtesy of
Dr. W. D. Stahlman.
Galileo would never have thought of challenging the eternity of the

Word of God, but it appeared to him very clearly that these other
worldly symbols of eternity, understood by the pious to represent the
virtues of heaven, were by way of becoming very shabby literary
cliches, out of place in any philosophy mindful of the majesty of the
Cosmos:
I cannot without great wonder, nay more, disbelief, hear it being attributed
to natural bodies as a great honour and perfection that they are impassible,
immuatable, inalterable, etc. : as, conversely, I hear it esteemed a great im-
perfection to be alterable, generable, and mutable. It is my opinion that the
Earth is very noble and admirable by reason of the many and different alter-
ations, mutations, and generations which incessantly occur in it. And if, with-
out being subject to any alteration, it had been all one vast heap of sand, or
a mass of jade, or if, since the time of the deluge, the waters freezing which
covered it, it had continued an immense globe of crystal, wherein nothing
had ever grown, altered, or changed, I should have esteemed it a wretched
lump of no benefit to the Universe, a mass of idleness, and in a word super-
fluous, exactly as if it had never been in Nature. The difference for me would
be the same as between a living and a dead creature. I say the same concern-
ing the Moon, Jupiter, and all the other globes of the Universe. The more I
delve into the consideration of the vanity of popular discourses, the more
empty and simple I find them. What greater folly can be imagined than to
call gems, silver, and gold noble, and earth and dirt base? For do not these
persons consider that, if there were as great a scarcity of earth as there is of
jewels and precious metals, there would be no king who would not gladly
give a heap of diamonds and rubies and many ingots of gold to purchase only
so much earth as would suffice to plant a jessamine in a little pot or to set a

tangerine in it, that he might see it sprout, grow up, and bring forth such
goodly leaves, fragrant flowers, and delicate fruit?
It is scarcity and plenty that makes things esteemed and despised by the
vulgar, who will say that here is a most beautiful diamond, for it resembles
a clear water, and yet would not part with it for ten tons of water. These men
who so extol incorruptibility, inalterability, and so on, speak thus, I believe,
out of the great desire they have to live long and for fear of death, not con-
sidering that, if men had been immortal, they would not have had to come
72
into the world. These people deserve to meet with a Medusa's head that
would transform them into statues of diamond and jade, that so they might
become more perfect than they are. 2
Here we see a profoundly new idea of the universe taking shape,

ancient and powerful in its roots, incalculable in its expansion, and as
different from the Aristotelian caricature taught in the schools as it is
from the scant and angular mechanistic dogmatism that Descartes was
to introduce a few years later and Newton was reluctantly to adopt as
a basis for his theories. Not quite biological, for Galileo is essentially
a physicist; not mechanical, surely, for the underlying reality is imag-

ined to be a flow of transforming and vivifying energy which is in es-
sence, as will be revealed eventually, light itself. It is what Galileo does

not shy from calling by its proper name, the "Pythagorean phi-
losophy."
The later mystical and contemplative overtones which had been
transmitted as part of that philosophy are originally reinterpreted in a
way not very different from what ancient Philolaus himself would have
meant, 3 and we see Galileo finding expressive symbols of the unifying
power of reason in the creative force of life: "It seems to me that, if
the celestial bodies concur to the generation and alteration of the
Earth, they themselves are also of necessity alterable ; for otherwise I
cannot understand how the application of the Sun and Moon to the
Earth to effect production should be any other than to lay a marble

statue in the chamber of the bride and from that conjunction to expect
children."
In such words Galileo shows himself truly as a figure of that Renais-
sance which had been struggling to transfer the full dimensions of the
Dialogue, pp. 68-69.
Philolaus was a Pythagorean of the "second generation" (fifth century b.c.) who
suggested for the first time that the Earth may be a planet revolving around the
center of the universe, which he imagined to be a Central Fire. He also taught
the plurality of inhabited worlds. Modern

have doubted the authenticity
critics
of the few fragments that have been transmitted of his writings, but their reasons
are not convincing (cf. G. de Santillana and W. Pitts, "Philolaus in Limbo,"
Isis, Vol. XLII, n. 128 [June, 1951J).
73
ancient and medieval heritage into a new world. Born in the same year
as Shakespeare, he had worked his way through the echoing wilderness
of the sixteenth century, full of hints, vast possibilities, half-under-
stood realizations, great words from the past, panic emotions, and
limitless outlooks. He had proceeded amid a multitude of problems
and answers, which his responsive and experimental mind had
"weighed" (the so-oft-repeated word) and sifted in every direction,
turning down answers that were merely verbal and searching for the
real "clues." A couple of ideas in dioptrics, and the vision of analytical
geometry, were enough for Descartes in his Dutch hermitage to project
a complete explanation of the universe ; whereas the powerful auxiliary
of the telescope was used by Galileo to show some new physical charac-
ters of the planets, but from those could be deduced conclusions more
valid and far-reaching than Descartes's cosmology. Another "clue,"
that of accelerated motion, had extended Galileo's thinking. Then,
others had come —hydrostatics, the novae, virtual velocities, magnet-
ism, tidal motion. Always in the midst of arguments, events, and "ef-
fects," Galileo conceived of science as an endeavor without end,
reaching down toward the principles even as it reached out forever to
an impossible completion.
More fortunate than Leonardo, Bruno, Campanella, and a great
many predecessors, he had formed the opinion that the real clues were
to be found in the "demonstrations of mathematical science," which,
whenever they could be applied to Nature, provided reasons not
merely plausible but necessary and, as such, indistinguishable from
truth itself. But all his life he had had to wage a long uphill fight to
establish it against the obtaining system of values. It was next to im-

possible to prove to a well-conditioned scholar that mathematics was
not merely a sport for the curious mind or an auxiliary to the menial
and mechanical arts but an integral part of philosophy and, indeed, the
proper language of science which ought to replace the disputation
about purposes and attributes. As he said once, physical science told
him nothing about a why that anyone could dig up to please his sense
of fitnesses, but it gave him at times a how that was certainly true.
74
As he found that these truths tied up into a system of natural
philosophy extending in all directions, he fortified himself in the

conclusion that here was a glimpse of the groundwork, or at least of a
groundwork, of Nature. But it was not before his sixtieth year that he
dared to write that "the book of Nature is written in mathematical
characters." Thirty-five years of search stood in back of that, which
showed, not only on earth, but throughout the universe, the "Pythag-
orean supposition" to be no supposition at all but corresponding to a
state of fact. It was his work in dynamics which had provided the
chief clue. In creating "a very new science on a very ancient subject,"
he had given as early as 1 604 the correct law for the path of missiles
and had shown that it was composed of an inertial horizontal trajec-
tory and a vertical uniformly accelerated one. The horizontal path he

imagined as being really a vast circle described around the Earth, as
he was, after all, entitled to do at that stage of the game; and this in
turn had become a hint of how planets keep to their circular orbits,
"the path that neither rises nor descends" with respect to the Sun. A
fragile supposition, but it was like the rope bridge that the climber
throws across a crevasse. After all, was there any mechanism, real or
conceivable, in his opponents' image of the heavenly spheres? Surely

not, and yet it had found acceptance. Why should he not venture
ahead, then, at least in his own thoughts? For, as he wrote to Kepler,
he did not dare come forward yet* with such ideas. But then, suddenly,
the telescope had come to turn what had been for "him an intellectual
wager into a shining certainty. "Oh, Nicolaus Copernicus," he must

have thought as he makes Sagredo say in the Dialogue, "what would
have been thy joy in seeing thy system confirmed by such manifest
experiences! " The Great Project seemed at last possible, where mathe-
matics, physics, and astronomy would converge into a wholly new
theory of the world system.
That it would ultimately prove acceptable he never doubted, for he
could not imagine that it could be contrary to revealed truth. Like
Newton, he felt he had been gathering some new and beautiful shells
on the shore of the vast unknown, whose nature remained inaccessible
75
to man except through faith. He merely intended to suggest that offi-
cial philosophy bring up to date its "argument from design." The new
design, as he gained a first glimpse of it, he could not but find in-
finitely more worthy of God's majesty and hence, in all senses from the
metaphysical to the common, more intrinsically true:
I think we arrogate too much to ourselves when we take it for granted that
only the care of us is the adequate reason and limit, beyond which Divine
Wisdom and Power does or disposes nothing. I will not consent that we
should so much shorten its hand, but desire that we may content ourselves
with an assurance that God and Nature are so employed in the governing of
human affairs that they could not apply themselves more thereto if they
truly had no other care than only that of mankind. And this, I think, I am
able to make out by a most pertinent and most noble example, taken from
the operation of the Sun's light, which, while it attracts these vapours, or
heats that plant, attracts and heats them as if it had no more to do; yea, in
ripening that bunch of grapes, nay, that one single grape, it does apply itself
so that it could not be more intense, if the sum of all its business had been
the maturation of that one grape. Now if this grape receives all that it is
possible for it to receive from the Sun, not suffering the least injury by the
Sun's production of a thousand other effects at the same time, well might we
accuse that grape of envy or folly if it should think or wish that the Sun
would appropriate all of its rays to its advantage. I am confident that nothing
is omitted by the Divine Providence of what concerns the government of
human affairs ; but that there may not be other things in the Universe that
depend upon the same infinite wisdom, I cannot, of myself, by what my
reason holds forth to me, bring myself to believe. Surely, I should not for-
bear to believe any reasons to the contrary laid before me by some higher
intellect. But, as I stand, if one should tell me that an immense space inter-
posed between the orbs of the planets and the starry sphere, deprived of
stars and idle, would be vain and useless, as likewise that so great an im-
mensity for receipt of the fixed stars as exceeds our utmost comprehension
would be superfluous, I would reply that it is rashness to go about to make
our shallow reason judge of the works of God, and to call vain and super-
fluous whatever thing in the Universe is not of use to us. 4
4. Dialogue, pp. 378-79-
76
This was beautifully said. But it was subversive of traditional cos-

mology and of all its motives, from the higher eschatological ones to
the less avowable. Resistance against it did not even have to be ration-
alized in order to be immediate and clamorous. It came from the
depths. The course of his thought could not but remain impenetrable
to the doctors and divines of his time, had they even taken pains to
understand it, which they did not. To them, notwithstanding his dis-
coveries, and even while they flatteringly called him to his face "a
second Archimedes," he remained a presumptuous and froward tech-
nician who was trying to go beyond the limits of his art and to draw
the attention of the curious by means of some novel subtilities and
paradoxical conclusions.
77
Saint Robert Bellarmine
Most Holy Father, you say that the question [de auxiliis]
appertains to the faith, but if that be so it is everybody's concern,
according to the dictum of Pope Nicholas. Therefore it should be
discussed in the full light of day, and not secretly, with a mere
handful of advisers.
BELLARMINE TO CLEMENT VIII, l6oi
With his theological letters of 1615, Galileo had appealed to the hier-
archies of the Church against the troublemakers of the lower echelons.
Throughout this crisis it is Cardinal Bellarmine much more than

Pope Paul V who is in command. The nature of the man therefore be-
comes important.
Roberto Bellarmino was by then in his seventy-fourth year. His
(rather inadequate) portraits reveal an Etruscan prow-nosed face,
heavy in the lower part, eyes slightly too close together, suggesting
ready peasant wit, but brooding and tense in expression, the face of a
dedicated man. His had never been a speculative metaphysical tem-
perament; he was a Jesuit, a soldier of the Church, and a specialist in
applied theology. The Catholic catechism in its present form is his.
He had fought the Venetian Senate, the Neapolitan Primatists, the

Gallicans, the Lutherans, the Anglicans, the Calvinists, the physical
premotionists, and all other deviationists and "innovators" in the
name of orthodoxy and papal supremacy. His enemies paid him the
79
. :
compliment of stealing his arguments whenever they could, 1 for he had

brought to the fight all that consummate apologetic skill and vast
patristic scholarship could produce in the way of weapons. His lead-
ing activity, in fact, had been mostly as "Master of Controversial
Questions" in the Collegio Romano, where he supplied armament for
the Jesuits on all fronts.
His name is now almost forgotten in our countries, but it was once
a name to conjure with. Madison and Jefferson are known to have con-
sulted his texts. As the chief advocate of the papal position, he had
become to the loyal English of his time a byword and a bugaboo; they
did not refrain from calling him responsible for the Gunpowder Plot.
Doctors organized refutation colleges against him; preachers bela-

bored him with epithets: a "petulant railer," "the head of the popish
kennel of Monks and Mendicants," "a furious and devilish Jebusite."
Doggerels pursued him
First to breakfast, then to dine,
Is to conquer Bellarmine.
The common people had found theirown way of copious refutation,

if not of liquidation, by giving the name of "bellarmines" to certain
paunchy jugs used for liquor, whose neck was in the grotesque effigy
of a bearded man.
As to the reasons for this animosity, we may take them from Dr.
Johnson's own summary of Bellarmine's contention, which minces no
words: "That the Pope is invested with all the authority on heaven
and earth. That all princes are his vassals, and that he may annul their
laws at his pleasure. That he may depose kings if the good of the
Church requires it. . . . That the Pope is God upon earth . . . and
that to call his power in question is to call in question the power of
God: maxims equally shocking, weak, pernicious and absurd; which
"But of our priests and doctors how many have been corrupted by studying the
comments of Jesuits and Sorbonists, and how fast they could transfuse that cor-
ruption into the people, our experience is both late and sad" (Milton, Areo-
Pagitica)
80
did not require the abilities and learning of Father Paul [Sarpi] to
demonstrate their falsehoods and destructive tendencies." We have
deleted certain clauses in his text to keep it within the bounds of fair-
ness, for Dr. Johnson was apt to resort to the "scurrility of expression"
with which he taxes his late learned opponent. But, then, Johnson as a
loyal subject of the king felt good reason to be exercised, for Bellar-
mine had been a not imaginary threat to the English state.
The Oath of Allegiance of 1605, with the following Act against the
Recusants, had been itself England's answer to the Jesuit challenge

contained in Bellarmine's theory of the Pope's indirect power, and it
2
marks a turning point in the history of modern politics.
Englishmen were ordered to "abhorre, detest and abjure as impious

and hereticall, this damnable doctrine and position that Princes which
be excommunicated or deprived by the Pope may be deposed by their
subjects," and this was the essential point of the oath, which had been
drafted long before the Gunpowder Plot. Small wonder, then, that the
controversialist who pursued the Cardinal in choicest language, and
with prodigious expenditure of learned labor, should have been no less
than King James I himself, "Professor, Maintainer and Defender of

the True, Christian, Catholic and Apostolique Faith." Bellarmine had
reminded him coldly that this very title had been bestowed by the
Pope upon Henry VIII only "for his fight against Luther and the other
innovators" and had gone on taking Queen Elizabeth herself to task:
Indeed Our Lord might very aptly have addressed her as he once
addressed the woman of Samaria: "Thou hast well said, I have no husband,
for thou hast five husbands, and he whom thou now hast is no husband."
However, though Her Majesty's life was not chaste, it was cautious . . .
and she showed her great prudence too, by skilfully fostering wars and
seditions in her neighbors' kingdoms, that she might enjoy peace in her own
. . . and yet further evidence of the same virtue was provided by her treat-
ment of your Majesty's mother. . . . But she freely followed her fancies in
2. This is C. H. Mcllwain's own summing-up in his Introduction to The Political

Works of James I (Cambridge, Mass., 1928), pp. xlix and lvi.
8l
everything, and proclaimed herself the first Sacerdos magna or rather Pon-
tifex maxima since the world began, although not only human and divine
law but even grammar itself protested.
There was bitter point enough here to cause James to forget the
treatment of Mary Stuart. "Christ is no more contrary to Belial," he
thundered, "light to darkness, and heaven to hell, than Bellarmine's

estimation of Kings is to God's." But he was launched, and there was
nothing to do but go on: Apologia, Responsio, Premonitio, went back
and forth in wearisome succession, with the contestants heaving ton-
loads of quotations at each other. "I was never the man, I confesse,"
remarks the King haughtily, "that could think a Cardinall a meete
match for a King; especially having many hundred thousands of my
subjects of as good birth as he." But he is not going to leave that task
to his doctors, however impatient they may be to serve him:
No desire of vaine glory by matching wits with so learned a man, maketh

mee to undertake this taske; but onely the care and conscience I have, that
such smooth Circes charm and guilded pilles, as full of exterior eloquence as
of inward untrueths, may not have that publique passage through the world
without an answere.
Soon, however, James I perceives that he has an incalculable bear

by the tail, and his tone grows peevish:
My booke being first written in English and translated into Latine, it
commeth home unto me now answered in both the languages. And, I thinke,
if it had been set forth in all the tongues that were at the confusion of Babel,
it would have returned answered in them all again. Thus may a man see how
busie a Bishop the Devil is. . . .
A modern Alexander in partibus, the King was moved to bring out a
book entitled Triplici nodo triplex cuneus, or "A Threefold Wedge for
a Triple Knot." The most serviceable wedge, of course, still was the
Gunpowder Plot itself, that early version of the Reichstag fire. A
pioneer in the techniques of the cold war and a man of uncommon in-
telligence, James used it in order to prove that the Catholic religion

was really not a religion but a conspiracy. But, for all his understand-
82
able grievances against "caitiffe monsters, traitours and pestilent pa-

pists," it was not easyfor him to extricate himself from the knot of his
own actions. The Cardinal could retort with stringent logic:
Even though it were true, which it is not, that no one suffered death for
conscience' sake in England who had not first openly transgressed the law,
yet since the law forbids anyone to receive a priest into his house under
grievous penalties, to be reconciled to the Church, and to hear Mass, one
who dies for transgressing such a law may rightly be said to have died for
his religion. It is an old pagan device to make a law and then murder men,
not intolerantly for religion's sake, of course, but with wise statesmanship,
because they offended against the majesty of the constitution. 3 ... As for
the gracious proclamation whereby all priests who are not actually in chains
might go out of the country by such a day, what wonderful kindness it was
to allow men to go into exile whom His Majesty could not catch, try he ever
so hard And if exile seems a mercy to the royal author, one may wonder
!
what sweet names he has for the rack and rope.
Truly, as the King said, "if the Devil had studied a thousand
yeeres," he could not have made more mischief than those men in
Rome:
For some of such Priests and Jesuits who were the greatest Traitours and
fomenters of the greatest conspiracies against the late Queene, gave up
Bellarmine for one of their greatest authorities and oracles. And therefore I
doe not envie the great honour he can win by his vaunt of his inward
familiaritie with another Princes' traitours and fugitives; whom if he teach
no better manners than hitherto he hath done, I think his fellowship are
little beholding unto him.
Of the two contestants, the King was clearly the more painful cas-
uist, if by far the greater writer. But his case was resting on a couple
of very solid realities, namely, that the British were disinclined to be
When the trial of Father Ogilvie began, in 1613, the books of Bellarmine and
Suarez were on his judge's table. He was asked whether he believed the doctrines
taught in them, and, answering that indeed he did, he was condemned to death.
This is one of the many instances in which James I did act undeniably as a
Roman emperor.
83
ruled by the Pope, even symbolically, and that they did not want their
Parliament to be blown up; hence he had won out even before start-
4
ing. In his later years the King seems to have felt secure enough to
relent, for "he constantly carried about his person" a copy of Bellar-
mine's little devotional book, The Lament of the Dove, and spoke of it
as a wondrous aid to spiritual comfort. It is hard to imagine today the

President of the United States carrying about his person a copy of
Lenin's What Is To Be Done? for spiritual consolation, or Mr. Malen-
kov taking an occasional look at the homiletics of Dale Carnegie.
We have dwelt at some length with the Anglican controversy for
reasons of familiarity and also for the amusement that could be af-
forded by the prancing periods of the King. But it represents a too
simple issue and should not distract the attention from the vast and
complex crisis in which Bellarmine was playing the leading role. His
fight was no less against the Venetian Senate and the parliamentary
faction in France, all of them solid Catholics, than against the avowed
schismatics of England. The bitterest words are from orthodox Catho-
lic politicians. Take a passage from the anonymous Tocsin to the
King, printed in Paris in 1610, when young Louis XIII was under the
regency of Marie de Medici:
This precious Cardinal, this sophistical dunderhead, this blood-sucker of

princes, this reptile with hooked teeth, would cram his pontiffs with ambition
to possess the whole world and reduce every nation to their sway. The pages
of his book are as dangerous as the drooling slime of a mad dog. drowsy
France, open thy eyes. . . .
The battle of the books went on for a long time, with learned doctors on both
sides plunging into the fray. Mountains labored to bring forth more mountains;
it was Bellarminus Destructus, B. Enervatus, B. Defensus, B. Vindicatus. Divines
told each other violently and vainly to shut up in several languages; it went
from the Confutation of Certaine Absurdities, Falsities and Follies, etc., etc., by
F. T., to Collins' Epphata to F. T then to The Obmutesce of F. T. to the Ep-
.,
phata of Dr. Collins, and so on. We need not dwell upon the "revelations" of Dr.
Titus Oates. They had their effect, which was more tragically serious. Two cen-
turies later old men were still declaiming against "Rum, Romanism, and Rebel-
lion."
84
;
This is no more than a pamphleteer's violence, coming a few months

after the assassination of Henry IV. But the Catholic polemic was
carried on also on a level of strong juridical argument by such men as
Barclay and Widdrington. The names are enough to show how the
quarrel cut across frontiers, for here are Scottish and English Catholics
defending the sovereign rights not only of France, which was harboring
them, but of England, which had sent them into banishment, and even
writing an apology for the Oath of Allegiance.
Bellarmine personally had never hidden his partiality for monarchy
against all other forms of government, but to the French politiques he
was the worst of monarchomachs, because he pitted his authority
against the absolute monarchic principle. The "divine right of kings"

was a term which hid the most modern development of the times,
namely, the birth of the present national and secular state. Against
that, Bellarmine and Suarez at the head of the Jesuit legions were not
simply reaffirming, as they believed they were, the proud age-old doc-
trine of Boniface's JJnam Sanctam. For they, too, who wanted only to
maintain eternal verities, were men of their own time. In them and
around them were those new things, Jesuit spirit and Jesuit discipline
against the theorists of the national state, they were, in a way they
would never have dreamed of, the early theorists of the modern
superstate.
II
As such Bellarmine stands today, enshrined forever in sainthood by

his Church, his figure so completely identified with his function that
the name has become as much of a cipher as Caesar's Tenth Legion.
Yet, if we probe beneath the layers of conventional panegyric and
vituperation, we find a very interesting personality indeed.
A nobleman from Montepulciano in Tuscany, and a distant nephew
of Machiavelli on the distaff side, he had of his own the vivid and
powerful nature which might have made him, three centuries earlier,
into a great political leader in the turbulent affairs of the free com-
munes, a figure not unworthy of Dante's Farinata or Provenzano
85
Salvani. One can still discern from scattered bits of testimonial the
original man, immensely ambitious, direct, prompt to flashing anger, as
passionate for Virgil since his childhood as his own fellow-townsman

Poliziano; musical and artistic, conceited about his intellectual and
rhetorical gifts, as he reveals candidly in his scant autobiographical
notes. That original man is in more than one way a fitting counterpart
to Galileo. He was quite sure, on the other hand —while modestly dis-
counting it —that he had the gift of prophecy; and one wonders

whither this would have led him in a Protestant environment.
But, once the man has been plowed up and remolded by the disci-
pline of Loyola, all these qualities are transmuted into dedication, as

Galileo's were tempered by the discipline of science. We have the
Bellarmine of history, an indefatigable self-denying laborer consumed
in prayer and penance, ascetic in his vows of poverty, patient, humble
in obedience, prone to copious tears. The original man flowers then
unexpectedly in the other side of his Tuscan nature, easygoing, light,
and unassuming, with nothing in it of the romana grandezza so much

in evidence in the Vatican of those times. He comes, then, to resemble
in more than one way his older fellow-townsman, St. Philip Neri. The
profound security and trust of his inner life allowed Bellarmine to
preserve to the end a childlike quality that was noted by all who came
in contact with him, and which was nowhere more in evidence than in
his streaks of subdued but undeniably impish merriment and in his
addiction to lighthearted punning. It was at times his escape. His heart

must have been set against Paul V's policy of pompous monumental
display, which he felt deprived the Church of the money she owed to
the poor; for, on hearing the Pope criticized for it, he winked slyly
and said: "At least you cannot deny that he is a man of great edifica-
tion." It was as much irony as he could allow himself toward the

master who was for him God on earth. Had he found himself face to
face with the grimness of New England divines, he would have re-
marked that it was clearly the mark of the Evil One that these people
had no gaiety in them.
We are trying here to liberate something that was present and
86
authentic in him from the testimonial of his own expressions, for the
effusions of humility, tenderness, and holy joy have become such a
cloying cliche of Counter-Reformation writing that the reader who
delved through the actual Jesuit prose might be tempted to find them
as unconvincing as his famous syllogisms. The man's whole life was
the living of an impenetrable convention, yet the seal of his nature is
on it, a Tuscan simplicity as genuine as Loyola's Spanish fire.
The reports of realistic ambassadors are a very revealing source, as

we shall also see presently in the case of Galileo. The Count of Olivares
was writing to the King of Spain after the death of Pope Sixtus: "Bel-
larmine is beloved for his great goodness, but he is a scholar who lives
only among books and not of much practical ability [de poca sustancia
in agibilibus] .... He would not do for a Pope, for he is mindful only
of the interests of the Church and is unresponsive to the reasons of
princes. ... He would scruple to accept gifts. . . . I suggest that
we exert no action in his favor." The King annotated curtly: "To be
left to run his chance."
There remains the intellectual side of the man to be considered. If
Galileo was laying considerable hope in his benevolence, he had rea-

sons which were obvious to any person of his time. In his anomalous
position as a Jesuit in the Curia, Bellarmine was sure not to have his
judgment swayed by any excessive sympathy for the Brothers of St.
Dominic. The controversy de auxiliis was not far behind him, with its
fantastic battle of the books which had plunged Rome in a cloud of

theological dust; and from that battle the Jesuits had not come out
well. Bellarmine himself, in his role of papal theologian, had tried to
reconcile the contestants, while not letting down his brethren of the
Company, and had gotten himself diplomatically exiled for his pains
to the archbishopric of Capua.

What had happened was this. Certain Dominicans of Spain, suc-
cumbing to one of those recurrent attacks of the Puritan genie which
comes out of the pages of St. Augustine to take hold of the indiscreet
logician, had developed a theory of divine grace which ran perilously
close to Calvinism. The Jesuit Luis Molina had tried to resist with a
87
closely reasoned argument and had been subjected to an implacable

barrage of refutation on the part of the Dominicans, led by Domingo
Banes, who were reasserting the position of theological paramountcy
held by their Order. The Jesuits had come to the help of their brother,
and it had become a pitched battle. The gradually multiplying subtili-
ties of the Jesuit position have been pitilessly exposed and preserved
by Pascal for literature two generations later ; but, if it is sure that the
controversy brought forth some of the strangest specimens of quib-
bling that the world has ever seen, this still should not cause us to
forget that the issue was as clear and fundamental as could be : Do all
men stand a chance of saving their souls with the help of divine grace,
5
or is their fate irresistibly predetermined?
Once Augustine had firmly established the need of God's grace for salvation, any
theory of ethical decision developed on the basis of God's omniscience and omnip-
otence was bound to get itself into a maelstrom of logical difficulties: One way
to keep out of it was to do as Calvin had done and to follow the logical line in-
flexibly to the conclusion of predestination irrespective of faith and of merit —and
also of infant damnation. A Scots Dominie might find it all very simple, but a
truly Evangelic soul would have balked at following the logic to its bitter end,
or, maybe, we should say, starting from the gloomy assumption of mankind's
utter indigence and vileness, as expressed in Jonathan Edwards' famous simile of
the "loathsome spider." Even the Dominicans of Banes had avoided doing so;
they had discovered an entity called "physical premotion" which was not quite
predestination. But the formal terrain remained very slippery, as Molina had
pointed out.
The technical point (all too briefly) is this. God is the First Cause, and no
secondary cause can act efficaciously unless predetermined by Him. Moreover,
since secondary causes cannot act until moved by the First Cause, God's con-
currence with His creatures must be conceived as antecedent and not merely
simultaneous. It is not a motion but a "premotion," and, since He is an omnip-
otent being whose decrees are irresistible, this premotion is a "force of Nature" in
this sense; it is a "physical premotion." Now God has determined men's wills
freely to determine themselves. This is a case of physical premotion. But corre-
sponding to it in the supernatural sphere is efficacious (not merely sufficient)
grace, and corresponding to both in the mind of God is the predetermination
whereby from all eternity He decreed to influence His creatures in such and such
ways, using premotions and efficacious graces of infinite variety, but all infallibly
certain of their effect. God foresees everything that men will do in the decrees of
His divine will, because it is only in virtue of these decrees that men can act at
88
In this quarrel Bellarmine interposed himself with a good sense

that was to gain him later the unexpected sympathy of Bayle. 6 The
efficacy of divine grace had to be defended against Pelagians old and
new, 7 and the freedom of the will had to be defended against Luther-
ans, Calvinists, and Catholic deviationists. The Cardinal works back
to the strict orthodoxy of the Thomist line, even if it involves being
accused of the "abomination of semi-Pelagianism." As the Domini-
cans, indeed, have recourse to Caccini-like practices, he recalls them
brusquely to correct behavior:
As the matter is still sub judice, the authors of the Memorial show a great
deal of impudence by talking as if it had been decided, and as if the Fathers
of the Society, whom they invariably style innovators, had already been
condemned.
No doubt, in order to restore a difficult philosophical balance, the

Cardinal is compelled at times to use many an "argumentum stramin-
eum framed upon strawes," as King James would call it; but there is
no mistaking the firm line of the whole, as also the humanistic spirit
in which he undertakes to defend the essential freedom of man.

Throughout the Controversies there is such evidence of an ample,
all. Against this,Molina (and Bellarmine) had created for God's foreknowledge
of the conditioned future the term scientia media, or "middle knowledge," be-
cause it embraces all objects that are found neither in the realm of pure possi-
bility nor, strictly speaking, in the realm of actuality. They are actual in the
sense that they would exist, were certain conditions granted. In the light of this
knowledge God foresees from all eternity what attitude the will of man would
adopt under any conceivable combination of circumstances, and then only,
though the relation is not temporal but ontological, does He decree to share out
His graces according to His pleasure. Sufficient grace in this scheme does not
differ really from efficacious, or irresistible. It is perfectly adequate in itself for
the purposes of salvation, but God foresees that such and such ones to whom it
is offered will infallibly refuse it.
See Pierre Bayle, Dictionnaire historique et critique (1697), art. "Bellarmin."
Pelagius, a monk of the third century a.d. (his original name was Morgan), had
practically denied the effect of original sin by maintaining that man is naturally
good and does not need the help of divine grace to attain salvation. His doctrine
was condemned by the Council of Ephesus in 431.
89
organic, and orderly mind, with an immense storage capacity for texts
of the Fathers, and a unifying vision that supports its effort unerringly,
even to the disregard of any conflict among the actual authorities so
carefully quoted. Bellarmine does not stand out as a rigorous logician;
he does not have the steel-trap mind of a Suarez. But, then, his pre-
occupation is to keep away from any "original" development, and he
takes infinite pains to show that he is rediscovering or reaffirming only
the "common sentence" of the Fathers and doctors. His mind is a
smoothly running organization aimed at restoring the intellectual
status quo.
In his capacity to incorporate new facts and new techniques in the
structure, Bellarmine the Jesuit is a modern personality; and, as such,
he could arouse hopes in Galileo. But his modern thought, as we have
said, really tends to the creation of the frame of a theological super-
state, which means that, as far as his time went, he was working in a
kind of historic vacuum. It is only on the formal plane that his work
takes on the solidity of a Baroque monument. Like the architecture of
the time, it is based upon unerring craftsmanship which can hold to-
gether incredible voids and apparently conflicting elements in a strong

and subtle design.
In this over-all design the scientific component is far from negli-
gible. But, if we try to take it by itself, it will show no consistency of

its own.
As sometimes occurs with men immersed in the affairs of state,
Bellarmine liked to play with the ideas of astronomy. It stimulated his
sense of wonderment. We might think, for instance, that his appeal to
the words of the Psalm, "He rejoiceth like a giant in running his
course," is nothing but reference to a normative text; but it is not. He
liked to dwell upon the grandeur of the thing, even to do a bit of
reckoning on it, as we can see from some thoughts he was writing for
a devotional treatise, in those very same months in which Galileo was

hoping he would give some thoughts to his problems:
I myself being once desirous to know in what space of time the Sun set at
sea, at the beginning thereof I began to recite the Psalm Miserere, and scarce
90
:
had read it twice over before the Sun was wholly set. It must needs be,
therefore, that the Sun in that short time did run much more than the space
of 7,000 miles. Who would believe this unless certain reason did demon-
8
strate it?
He finds it natural here to rely on "certain reason." At other times

he is apt to get a little impatient with it, if it wants to legislate too
much. Thus, in a sermon preached in 1571 on the text "There shall be

signs in the Sun and in the Moon and in the stars," he speculates as
follows
It is a matter of the very greatest difficulty to decide what ought to be
understood by the expression, the "falling of the stars." Should we wish to

interpret the word "stars" as meaning those igneous appearances which are
commonly called falling stars ... we ought to be careful lest we find our-
selves in contradiction with the Gospel, for if the Gospel speaks of the real
Sun and the real Moon, does it not follow that it also means real stars? On
the other hand, if, swayed by the authority of the Gospel, we dare to affirm
that the stars will really fall from heaven at the Last Day, we are imme-
diately confronted by a mighty mob of mathematicians, out of whose hands
there is no means of escape. They will vociferate and clamor in our ears, just
as if they themselves had measured the size of the stars, that it is impossible
for the stars to fall upon the Earth, for even the least of the fixed stars is so
much bigger than the Earth, that the Earth could not possibly receive it if it
were to fall.
To these asseverations of the mathematicians we might oppose the opinion

of St. Basil the Great, St. John Chrysostom, St. Ambrose, the most learned
St. Augustine, and very many others, who hold that, with the single exception
of the Sun, the Moon is bigger than any of the stars, from which it follows
that the Earth must be much bigger than any of them, for even the mathe-
maticians admit that the Moon is much smaller than the Earth.
Still, such an argument would not keep the mathematicians quiet, and, as
we have no wish to be drawn into a dispute with them, we give as our
opinion ... that the problem cannot be solved until the signs actually
appear. In this way the confession of our ignorance would be our answer to
the difficulty. All that Our Lord said about the judgment to come, the end of
8. De ascensione mentis in Deum.
91
the world, and the signs that would precede it, was said in prophecy, and it
is a characteristic of the sayings of the Prophets that, until what they have
foretold comes to pass, their speech remains almost completely enigmatic
to us. . . .
This is rather revealing. Bellarmine was not going to deny the claims
of mathematicians, but he thought of them as we in our time tend to
think of statisticians and pollsters: wizards in their own way, but
simple-minded and heavy-fingered gents who are apt to go wrong with
great assurance.
Yet he did not lack a knowledge of the subject. He had even taught
it in his young years, out of a romantic interest which had sprung from
an early study of Macrobius' solemn and mystical speculations on the
Somnium Scipionis. In 1564 he had lectured in Florence on "the doc-
trine of the spheres and the fixed stars." However much he may have
dwelt on such subjects as "the number and places of the elements,
whether each of the stars is a separate species, and the ultimate bound-
aries of the world," 9
it did not go without a minimum of geometry.
This was actually at about the same time as Galileo was being
born. . . .
The following year, lecturing at the College of Mondovi in Pied-
mont, he had taught again about the theory of the heavens,

"philosophically and astrologically." We remarked already how astro-
logically minded scholars were inclined to be cold to Copernicus, whom

they considered to have deluded their expectations. This may be one
reason why Bellarmine never examined the Copernican ideas. Much
more solid reasons, no doubt, were that the stability of the Earth was
for him a truism, Aristotle's the only sensible way of dealing with
physics, and astronomers a curious kind of people who wasted a lot of
time making up unrealistic suppositions. We have a record of his opin-

ions from his encounter with Vimercati, an elderly pedagogue of the
Duke of Savoy:
9. J. Fuligatti, Vita del Cardinale Bellarmino (Rome, 1624), p. 32.
02
Many years ago I had a discussion with Vimercati, the celebrated philos-
opher, about the number of the celestial spheres. Personally I was convinced
that there were eight of them and no more, but I found it impossible to win
over any of these astronomers to my opinions, because they all persisted in
clinging to the observations of Hipparchus and Ptolemy, as if they were
articles of faith.
These few lines are a dead giveaway. His own simple and uncor-
rected observations on the speed of the Sun he is willing to take for
reason itself, but the precision of the astronomers is irritating. It spoils
the physical system of the philosophers. In this Bellarmine is more

Thomist than Thomas himself, for the Angelic Doctor had never gone
so far in his distrust of mathematics. In his commentary on the books
On Heaven Thomas had made it clear that the Ptolemaic hypotheses
had to be taken as the best description of appearances, although "we

must not say that they are thereby proved to be facts, because perhaps
it would be possible to explain the apparent movements of the stars by
some other method which men have not yet thought out." In other
words, as a serious thinker would, Aquinas held that this split between
mathematics and physics was only a temporary makeshift and that
with time a way would be found to incorporate both into a cogent sys-
tem. But Galileo would never have dared quote this as a hint in his
favor, for it was clear that Aquinas was expecting it would be done out
of Aristotle as the only acceptable physics: he was looking one way
in time while Galileo was working the other way.
With all this, however, Aquinas was adequately comprehensive. 10
He was waiting for a third solution. But Bellarmine is quite satisfied
with the Aristotelian idea of reality en gros, an attitude which goes on
par with his belief in astrological forces and which is out of sympathy
io. Aquinas did hope for a real mathematical system which should be closer to the
homocentric diagram of Eudoxus than to the unnatural epicycles of Hipparchus;
on the other hand, he did not believe much in the crystal spheres that Aristotle
had tried to construct out of Eudoxus. But he thought, rightly, that any physical
system ought to be homocentric.
93
with precisionism and the "paradoxical conclusions sought after by

curious minds." No doubt, too, he shared a feeling common to many
thinkers interested mainly in human affairs, which has been expressed
for them by Montesquieu: "I have come to be deeply suspicious of the
tyranny of geometry." Bellarmine's very humanism is typically that
of a Jesuit, in that it tends to stress the practical side:
The soul of man is endowed with another kind of science, whose object is
more practical than speculative. Out of it were born so many books of phi-
losphers about vices and virtues, so many laws of princes, so many opinions
of jurists, so many institutions and treatises which teach the art of

right living. 11
In a more homely vein this attitude reappears in his sermons: "Men

are so like frogs. They go open-mouthed for the lure of things which
do not concern them, and that wily angler the Devil knows how to
capture multitudes of them."

Such, then, was the personal thought of the Cardinal on the delicate
subject. It is to his wisdom that Galileo is now commending his cause
as he writes his desperate letters to Monsignor Dini 12 (dispatched

posthaste as soon as he heard that the sinister Caccini was on his way
to Rome), which are really meant for Bellarmine. He realizes what is
the Cardinal's main concern, as he protests humbly, in the words of

Scripture: "I would tear out my own eye, rather than have it give
scandal." What he offers is meant not as an argument but as a submis-
sive request, to be further developed if given a hint of encouragement.
Prudently, he concludes his last letter to Dini thus:
"What you have here is but a poor and rough offspring, which would
need to be patiently and lovingly licked into shape ; I hope to bring it
some time to better symmetry; meanwhile, I beg of you that you let it
not come into the hands of any who, using on it, in lieu of the softness
of the motherly tongue, the cutting sharpness of the novercal tooth,

might rend and tear instead of shaping it. With this I respectfully kiss
ii. De ascensione mentis in Deum viii. 4.
12. See p. 51.
94
your hand, together with Messrs. Buonarroti, 13 Guiducci, Soldani, and

Giraldi, who are present at the closing of this letter."
Ill
The "stepmotherly tooth" was so vigorously at work already that

Dini delayed showing the letter to the Cardinal. A few weeks later he
writes:"You see how right I was. The inclosed document will show
you the humor of these Lords." (The document was Bellarmine's
answer to Father Foscarini, of which more later.) To Dini's personal
entreaties, however, the Cardinal had answered that "he did not think
the work of Copernicus would be prohibited, at most some saving addi-
tion [postilla] might be made to the effect that it was only meant to
explain appearances, or some such phrase, and with this reservation

Signor Galileo would be able to discuss the subject without further
impediment."
Bellarmine may have added "with a countenance not very grave"
(so a biographer describes him) : What if Copernicus did get sus-
pended pending correction? Such things happened all the time. He
need not remind Dini that he himself, Bellarmine, had had his great
text of Controversies put on the Index "pending correction" in 1590
by the irascible Sixtus V for not going far enough in his championship
of papal absolutism and that, had Sixtus not died, he might have
stayed on the Index for a good long time. As a matter of fact, the
Jesuit general Acquaviva had written to him, twenty-five years earlier,
in exactly the same vein: "The most that could be asked of you would
be the change of a few words in a new edition, as, for instance, where
you speak of errors, that you should say instead errors or opinions of
14
certain writers"
13. This is the younger Buonarroti, a distinguished poet, the nephew of Michelangelo.
He was to prove a constant friend in adversity. Mario Guiducci was the secretary
of the Florentine Academy and was later to write, together with Galileo, the
Discourse on the Comets.
14. It had been the hope of a moment. Sixtus was bent on prohibiting. Wrote the
Spanish ambassador, Olivares: "The cardinals of the Congregation of the Index
95
—
Cardinals Barberini and del Monte sent similarly soothing reports

through Dini and Ciampoli. 15 The latter added on his own (March 21,
1615) : "Of these roaring waters of which allusion has been made to
you, one does not hear anything here, and yet I am not deaf, and I go
around in many places where I ought to detect the noise." Father
Maraffi, the friendly Preacher-General, 16 had tried to sound out influ-
ential members of his Order, but the Dominicans had heard nothing;
they knew nothing. Caccini, it was said, had come to Rome for a
certain baccalaureate of his.
Ciampoli 's suggestions, however, end up in the same note of uncer-
tainty as Cesi's and Dini's. Yes, it would be a good idea if Galileo came
to Rome. He hears that there are Jesuits who are holding back but who
are secretly of the Copernican persuasion. On the other hand, it is
essential to give no chance for provocation, to go on working, let the
fuss die down; then the road will be clear again. In these men's minds
there is no conflict. Like Galileo, they are good Christians unafraid.
Whoever heard of the Church opposing true science, since she is the
guardian of all truth? But it is hard going "in these matters in which
the monks are not wont to concede defeat." High quarters have let it
did not dare tell His Holiness that the teaching of the book is drawn from the
works of the saints for fear he might give them a bit of his brusque temper and
perhaps put the saints themselves on the Index." Even beyond the time of Sixtus,
the "consecrated whirlwind," the feeling seems to have been current in Rome
that the Index was a kind of administrative misadventure that occurred sooner
or later to anyone writing on serious subjects and that it was a matter of waiting
until the official line changed again. Of the three theologians of the Inquisition
who were the experts at Galileo's trial, two subsequently incurred prohibition
and one of them a cardinal, Oregius.
15. Monsignor Giovanni Ciampoli (the accent is on the a) was a recent recruit to
the circle of Galileists. A brilliant young Latinist, he was marked for a great
career. "It seems impossible to me," he had written to Galileo, "that one should
frequent you and not love you. There is no greater magic than the beauty of vir-
tue and the power of eloquence to hear you is to be convinced by your truth,
;
and whatever I can do will always be at your service." He kept faith only too
well, as we shall see.
16. See p. 43.
96
—
be understood that it is well to soft-pedal the issue for a while, and

they have their good reasons. Avoid new occasions for scandal-makers.
Do not ruffle high quarters while they are pondering high policy. Send
us your briefs. "We shall get them into the hands of honest people
when the occasion arises; for, as to the others, we had rather leave
them out of it." You have more friends than you would think; etc.
To see duplicity, on the other hand, in the evasive statements of the

17
prelates of the Tuscan clan, as so many historians have done, is
unfair.They themselves are in the dark. Their advice, on the whole, is

sound: The less noise the better. As to Bellarmine, himself, who is the
only one to know, he does not try to deceive. His forecast corresponds
to the decision he has already taken. He is not thinking or pondering
much. He is waiting for the Commissary of the Inquisition to tell him
when the thing will be ready to go on the docket. (Caccini's denuncia-
tion had come in on March 21, 161 5, but the interrogatories lasted, as
we have seen, until the end of November.) There is occasional con-

sultation with the friendly cardinals —even Grienberger is called in
but it all amounts to periodic tours d'horizon, as they are called in the
trade. The scientific issue itself obviously is not touched upon; no one
gives it a thought. Even Grienberger has obediently made up his mind
that it is irrelevant.
It is difficult to generalize on this occasion. Church education did

not prevent the rise of first-rate mathematical talent, as in Castelli and
Cavalieri. Churchmen like Dini, Ciampoli, Foscarini, Stunica, Picco-
lomini, Maraffi, and, not least, Sarpi were among the most fervid
promoters of the Copernican cause but they were at most ; in the posi-
tion of executive assistants. Where responsibility began, perception
ceased ; and the top echelons, as we can see now, seem to have thought
of intellectual issues purely as a matter of administration. The trouble
with these leaders' minds, so subtly logical on points of law, was that
they stopped functioning as soon as they dealt with a diagram or with
17. The Cardinals Bellarmine, Bonsi, Barberini, and del Monte were Tuscans and
under the allegiance of the Grand Duke, and so were Dini and Ciampoli.
97
this kind of "new stuff, paradox to the philosophical vulgar," as Ciam-

18
poli called it.
They had a high regard for all sciences, but as lawyers they would
always come back with the question : Is there not another way to pre-
sent this case? Could you reverse a finding on that? It was not a good
sign that Cardinal Joyeuse found Colombe's Disc or so (which is a mass
of errant nonsense) quite plausible and said that he would like to have
19
Galileo's opinion on it.
Brought up to mental compromise, the clerical mind shied away

even from what it had learned in its own schools. Nothing is more re-
vealing than a little speech of Cardinal Federigo Borromeo, as good a

scholar as any and the founder of the great Ambrosian Library, to the
Jesuits embarking for the South Seas. While exhorting them to con-
tribute to the knowledge of Nature in those far places, he added the
hope that, since they were going to the antipodes, they would find out
about "the foundations of the deep." Now he might have known from
Aquinas, over whom he had labored for so many years, that there was
no such thing, since the Earth was no longer in official doctrine a pillar
"founded on the deep," as the Old Testament suggests, but a sphere

symmetrically suspended at the center of the universe. But even the
orthodox diagram had not registered on his mind.
Such men could not react favorably to Galileo's attempt at showing
inherent deficiencies in the official interpretation of Scripture. Granted,
Joshua's story was not so easy to account for in Ptolemaic theory.

Granted, even Aristotle and Ptolemy did not get along any too well
together. But, once the layers, so laboriously joined, of Greek, Hellen-
istic, and Hebrew tradition were pried apart, a swarm of most indis-
Ingoli, a much-esteemed lawyer and polymath in the employ of Propaganda Fide,

submitted a counterbrief which was considered excellent by the authorities (cf.
Ed. Naz., VI, 510). His level of geometrical reasoning can be inferred from this
one remark: "The point in the center will have a greater distance from the sur-
face of the sphere than any other inside the sphere, and a parallax correspond-
ingly greater; but the Moon has a greater parallax than the Sun; therefore the
Sun cannot be in the center."
Letter of Gallanzoni, June 26, 1611 (Ed. Naz., XI, 131).
98
creet doubts would assail the mind. We know from Ciampoli's gossip
the kind of alarmed questions that were raised among a certain public
about the new ideas: Did it mean that there were men in the Moon?
What then of Adam and of Noah's Ark? What of the Devil that is
supposed to be at the center of the world? Where is the angel that
moves the Earth? For it is clear from Aquinas that planets do not
20
move by themselves.
20. Aquinas states that the heavens are said to move naturally because they have no
repugnance to circular motion but still have no inclination to it (i.e., have no
active potency toward motion but only passive), and they are moved super-
naturally because the motor, which is an angel, is a voluntary motor.
As to the previous point, viz., the location of hell, it also remains a serious
difficulty today if we consider "grave opinion." The present stand of the question
may be gathered from the learned pen of Father J. Hontheim, in the Catholic
Encyclopedia (New York: Appleton. 1910). We can see better from it how the
mind of the Qualifiers of the Holy Office was bound to work: "Holy Writ seems
to indicate that hell is within the earth, for it describes hell as an abyss to which
the wicked descend. We even read of the earth opening and of the wicked sinking
down into hell (Num., xvi, 31 sqq./ Ps., liv, 16; Is., v, 14; Ez., xxvi, 20; Phil., ii,
10, etc.). Is this merely a metaphor to illustrate the state of separation from
God? Although God is omnipresent, He is said to dwell in heaven, because the

light and grandeur and the firmament are the brightest manifesta-
of the stars
tions of His infinite splendour. But the damned are utterly estranged from God;
hence their abode is said to be as remote as possible from His dwelling, far from
heaven above and its light, and consequently hidden away in the dark abysses of
the earth. However, no cogent reason has been advanced for accepting a meta-
phorical interpretation in preference to the most natural meaning of the words of
Scripture. Hence theologians generally accept the opinion that hell is really within
the earth."
The author then sets forth tentatively his own personal opinion, which is that
we know that there is a hell but that we do not know exactly where it is. Then
he goes on: "Beyond the possibility of doubt, the Church expressly teaches the
eternity of the pains of hell as a truth of faith which no one can deny or call in
question without manifest heresy. But the attitude of mere reason to-
what is
wards this doctrine? Just as God must appoint some fixed term for the time of
trial, after which the just will enter into the secure possession of a happiness that
can never again be lost in all eternity, so it is likewise appropriate that after the
expiration of that term the wicked will be cut off fromall hope of conversion
and happiness. For the malice of men cannot compel God to prolong the ap-
pointed time of probation and to grant them again and again, without end, the
99
Ciampoli and Dini went on, like loyal servants of a great adminis-
tration, thinking of inscrutable long-range designs; they would have
been astonished to know how great a place those same "simple-minded"
alarms that they had derided took in Bellarmine's mind. He knew how
much had been conceded through the centuries; still, he knew best
what an incredibly disparate assemblage of notions, principles, beliefs,
and sentiments he had kept together in a lifetime of heroic struggle. As

a Jesuit, too, he seems to have been concerned with hints from Ger-
many that certain of his confreres favored secretly the Copernican
idea but dared not discuss it with their superiors. Now that he thought
of it, had not Grienberger himself looked a little lost? There was a
beginning of confusion in the ranks. Once he allowed ideas to start
moving, he could feel no longer responsible for the outcome. Sint ut
21
sunt, aut non sint.
power of deciding their lot for eternity. Any obligation to act in this manner
would be unworthy of God, because it would make Him dependent on the ca-
price of human malice, would rob His threats in great part of their efficacy, and
would offer the amplest scope and the strongest incentives to human presump-
tion. . According to the greater number of theologians the term fire denotes
. .
a material fire, and so a real fire. We hold to this teaching as absolutely true and
correct. However, we must not forget two things: from Catharinus (d. 1553) to
our times there have never been wanting theologians who interpret the Scriptural
term fire metaphorically, as denoting an incorporeal fire; and secondly, thus far
the Church has not censured their opinion. Some few of the Fathers also thought
of a metaphorical explanation. Nevertheless, Scripture and tradition speak again
and again of the fire of hell, and there is no sufficient reason for taking the term
as a mere metaphor. It is urged: How can a material fire torment demons, or
human souls before the resurrection of the body? But, if our soul is so joined to
the body as to be keenly sensitive to the pain of fire, why should the omnipotent
God be unable to bind even pure spirits to some material substance in such a
manner that they may suffer a torment more or less similar to the pain of fire
which the soul can feel on earth ? This reply indicates, as far as possible, how we
may form an idea of the pain of fire which the demons suffer. Theologians have
elaborated various theories on this subject, which, however we do not wish to de-
tail here (cf. the very minute study by Franz Schmid, 'Quaestiones selectae ex
theol. dogm.,' Paderborn, 1891, q. iii; also Gutberlet, 'Die poena sensus' in
'Katholik,' II, 1901, 305 sqq., 385 sqq.)."
21. Among the arguments against Galileo that are quoted by Campanella in his De-
IOO
The modern reader may feel that we are more intelligent about
these things, but it is largely an optical illusion. Our statesmen are
legal minds, too, if not so well trained as Bellarmine's, and they too
would be somewhat baffled, even today, by Galileo's proofs. If it had
not been indoctrinated into them that the irresistible black magic that
stems from those ancient proofs has been able to deliver the con-
veniences of modern life and one-hundred-billion-dollar budgets, they
would not stand in awe whenever the word "science" is spoken. In
those times even such a sensitive and adventurous mind as John
Donne, in Ignatius His Conclave, had wanted Copernicus haled before
the Judge of Hell, with Machiavelli and Paracelsus, as one of those
"innovators" who had upset the world. Church statesmen like Bellar-
mine, to whom science was still an ornament of the mind, may be
excused for wondering whether these novelties about the heavens
would be all to the good of the spiritual order that it was their duty to
uphold.
IV
Galileo himself was not at all reassured. In the confident letters from
Rome he could see only the tragic gap that separated him from his
best friends there; for they insisted that all would be well, as Bellar-
mine had said, and that Copernfcanism would at most be restricted to
the geometrical field. They themselves saw nothing very serious in
this; they were not physicists or, even less, independent metaphysi-
cians, although in some of them there was a romantic overtone of
Platonism. They were "open minds," disliking the crabbed Aristotelian
pedantry, and they wanted their friend to have a free hand in his "new
and marvelous demonstrations." Most of all, they wanted to have him
fense of Galileo (1622), there "Holy Scripture counsels us to seek 'nothing

is this:
higher, nor attempt to know,' that we 'leap not over the bounds which the
Fathers set'; and that 'the diligent searcher of majesty is overcome by vainglory.'
Galileo disregards this counsel, subjects the heavens to his invention, and con-
structs the whole fabric of the world according to his pleasure."
IOI
vindicated as a good Christian against the monks. 22

Galileo instead was in deadly earnest. He saw the irrevocable taking
place before he had time to convince anybody. On the repeated urging
of Monsignor Dini, he set out to complete his great apologetic letter
to Madama Cristina, the Grand Duchess Dowager. 23 So long as the

guillotine of mandatory interpretation had not fallen, there was still
hope.
The Letter to the Grand Duchess is a powerful solemn plea, worthy
to stand beside Milton's Areopagitica, though less secular in tone and
less polemical. There is only expressed, in the beginning, a measured
grievance against those who insist on distorting his thought and against
such as slandered it from the pulpit "with hardly charitable and still
less considerate indictment of all of mathematics and of mathemati-

cians also." It is prefaced by a grave reminder from St. Augustine:
"We should not hold rashly an opinion in a scientific matter, so that
we may not come to hate later whatever truth may reveal to us, out of
love for our own error." After vindicating the memory of Copernicus,
Galileo claims to be the one who has the interests of religion at heart,
"insomuch as I am proposing not that this book be not condemned,
but that it be not condemned, as they would, without understanding it,
without hearing it, without even having seen it." Scripture often
speaks figuratively, as is well recognized, whereas Nature is inexorable
and immutable and never goes beyond the terms of the laws imposed
on her, does not care whether her recondite reasons and ways of work-
ing are accessible to the capacity of men; but it is hardly reverent
toward the Spirit of God to suppose that it may have laid pitfalls for
man by establishing contradictory truths.
Galileo then quotes again from St. Augustine (being apparently
They did not dare pronounce themselves in the delicate matter of metaphysics;
but they would have nothing to do with compromisers. When the cowardly Luca
Valerio, who was the only mathematician among them, tried to dissociate himself
from their defense of Galileo after the decree, they expelled him from the Lincei
for unworthiness.
See above, p. 38.
102
:
unaware, like the Jansenists a few years later, that Augustine had
become a "controversial" authority to be quoted at one's own risk)
"The inspired writers knew what the truth was about the heavens, but
the Spirit of God that spoke through them did not choose to teach it to
men, as it was of no use for salvation." God expressly has left His
works to our disputations, and it has been found good that the wise
men of antiquity should have speculated profoundly about them. Are
we then to leave the vulgar, whom any rabble-rouser can inflame with
base passions and prejudices, to grab any passage of Scripture they
please and swing it as a club to crush the endeavor of science?
There are, on the other hand, he goes on, theologians (very saintly
no doubt) who claim supreme authority in all matters simply because
theology is supreme. "It is as if an absolute ruler should demand, with-
out being either a physician or an architect, that people should treat
themselves, or erect buildings, according to his directions, to the great
jeopardy of the poor patients and the manifest ruination of edifices."
As far as new discoveries are concerned, the Church could have
suppressed astronomy altogether, or suppressed Copernicus' book as it
came out. But to permit the book and condemn the doctrine, while so
much evidence is publicly accumulating in its favor, would be the most
pernicious possible way for the souls of men, as it would allow them
the opportunity of convincing themselves of the truth of an opinion
which it was a sin to believe. "Do not hope to find among the Fathers,
or in the wisdom of Him who cannot err, those hasty conclusions to
which you might be led by some passion or particular interest beware ;
of moving the Church to flash her sword in your cause ; for in all these
propositions which are not directly de fide, the Supreme Pontiff no

doubt retains absolute power to admit or condemn; but it is in the
power of no creature whatever to make them true or false, otherwise
than they are de facto"

The views concerning the interpretation of Scripture contained in
Galileo's theological letters have become the official doctrine of the
Church since Leo XIII 's encyclical Providentissimus Deus of 1893.
But in 161 5, when the Letter to the Grand Duchess was forwarded to
103
Rome, it sank out of sight as softly as a penny in a snowbank. Dini

did not dare any longer discuss it with his superiors. Father Foscarini's
tract, which had recently come out, had been raising fresh and most
unfortunate trouble.
V
Paolo Antonio Foscarini was a Carmelite monk from Naples, of
excellent reputation, a Provincial of his Order, and the work he had
published showed real understanding of the Copernican system. It was
in the form of a letter addressed to his General. After mentioning
Galileo's pioneer work, he suggested that it was time heliocentrism be
considered as a physical reality and embarked with theological zeal on
a reconciliation of the system with the relevant passages of Scripture.
As he wanted to be an obedient monk above all, Foscarini had sub-
mitted his text to Cardinal Bellarmine for criticism.
Bellarmine's answer was courteous and earnest, and it gives us the
full measure of his thought on the subject:
My Very Reverend Father,

It has been a pleasure to me to read the Italian letter and the Latin paper
you sent me. I thank you for both the one and the other, and I may tell you
that I found them replete with skill and learning. As you ask for my opinion,
I will give it as briefly as possible because, at the moment, you have very
little time for reading and I have very little time for writing.
i. It seems to me that your Reverence and Signor Galileo act prudently
when you content yourselves with speaking hypothetically and not abso-
lutely, as I have always understood that Copernicus spoke. To say that on
the supposition of the Earth's movement and the Sun's quiescence all the
celestial appearances are explained better than by the theory of eccentrics

and epicycles is to speak with excellent good sense and to run no risk what-
ever. Such a manner of speaking is enough for a mathematician. But to want
to affirm that the Sun, in very truth, is at the center of the universe and only
rotates on its axis without going from east to west, is a very dangerous
attitude and one calculated not only to arouse all Scholastic philosophers and
theologians but also to injure our holy faith by contradicting the Scriptures.
Your Reverence has clearly shown that there are several ways of interpreting
104
the Word of God, but you have not applied these methods to any particular
passage; and, had you wished to expound by the method of your choice all
the texts which you have cited. I feel certain that you would have met with
the very greatest difficulties.
2. As you are aware, the Council of Trent forbids the interpretation of the
Scriptures in a way contrary to the common opinion of the holy Fathers.
Now if your Reverence will read, not merely the Fathers, but modern com-
mentators on Genesis, the Psalms, Ecclesiastes, and Joshua, you will dis-
cover that all agree in interpreting them literally as teaching that the Sun is
in the heavens and revolves round the Earth with immense speed and that
the Earth is very distant from the heavens, at the center of the universe, and
motionless. Consider, then, in your prudence, whether the Church can
tolerate that the Scriptures should be interpreted in a manner contrary to
that of the holy Fathers and of all modern commentators, both Latin and
Greek. It will not do to say that this is not a matter of faith, because though
it may not be a matter of faith ex parte objecti or as regards the subject
treated, yet it is a matter of faith ex parte dicentis, or as regards him who
enounces it. Thus he who should deny that Abraham had two sons and Jacob
twelve would be just as much a heretic as a man who should deny the Virgin
Birth of Christ, because it is the Holy Spirit who makes known both truths
by the mouth of the Prophets and Apostles.
3. If there were a real proof that the Sun is in the center of the universe,
that the Earth is in the third heaven, and that the Sun does not go round the
Earth but the Earth round the Sun, then we should have to proceed with
great circumspection in explaining passages of Scripture which appear to
teach the contrary, and rather admit that we did not understand them than
declare an opinion to be false which is proved to be true. But, as for myself,
I shall not believe that there are such proofs until they are shown to me. Nor
is it a proof that, if the Sun be supposed at the center of the universe and the
Earth in the third heaven, everything works out the same as if it were the
other way around. In case of doubt we ought not to abandon the interpreta-
tion of the sacred text as given by the holy Fathers.
I may add that the man who wrote: The Earth abideth for ever; the Sun
also riseth, and the Sun goeth down, and hasteth to his place whence he arose,
was Solomon, who not only spoke by divine inspiration but was wise and
learned, above all others, in human sciences and in the knowledge of created
105
—
things. As he had all this wisdom from God Himself, it is not likely that he
would have made a statement contrary to a truth, either proven or capable
of proof. If you tell me that Solomon speaks according to appearances, inas-
much as though the Sun seems to us to revolve, it is really the Earth that
does so, just as when the poet says: "The shore is now receding from us," I
answer that, though it may appear to a voyager as if the shore were receding
from the vessel on which he stands rather than the vessel from the shore,
yet he knows this to be an illusion and is able to correct it because he under-
stands clearly that it is the ship that is in movement. But as to the Sun and
the Earth, a wise man has no need to correct his judgment, for his experience
tells him plainly that the Earth is standing still and that his eyes are not
deceived when they report that the Sun, Moon, and stars are in motion.
With this I salute your Paternity affectionately and pray God to grant you
all happiness.
From my house, 12 April 161 5.
Your very Reverend Paternity's brother,
R. Car. Bellarmino 24
The modern reader may well be bewildered by the type of reasoning
evinced in this letter. It must be admitted that Bellarmine's dismissal

of Copernicus is not bred of any notable familiarity with his work.
But then very few people had read Copernicus, or even Rheticus'
summary, and what they had come across would have been much more
a repetitive amount of windy refutation. It is all the more deserving
on the part of the Cardinal not to dismiss Copernicus summarily as
"that fool" in the way Martin Luther had done; on the other hand
and this is a point often forgotten —what Bellarmine had read, or at
least heard of, was a very distinctive part of Copernicus' book as it
stood, namely, the famous Introduction. In that introduction it is
expressly stated that the theory is purely a mathematical supposition,

which has no bearing on the reality of the heavens, whatever it may
be. Thus, Bellarmine was entitled to think that Copernicus himself
was philosophically on his side. This impression would have promptly
been dispelled by a perusal of the book itself, but that was beyond
Ed. Naz., XII, 159-60.
106
anyone but a specialist; and no one knew then that the unsigned Intro-
duction was not the work of Copernicus at all but had been added by
Osiander, a Lutheran pastor who was trying in this way to make it
acceptable to fundamentalist prejudice. It was, as Kepler said, "written

by a jackass for the use of other jackasses," but the difference could
not be detected by the casual observer; and Bellarmine was only too
glad to have there a confirmation of his views.
Had he looked a little further, in the dedication to Paul III, he
might have found Copernicus' very own remarks about the danger of
mixing Scripture with science: "Did not Lactantius say childish things
about the shape of the Earth?" He might have heeded Copernicus'
grave warning: "Illos nihil moror. . .
." But it would have been too
much to ask of a man who had never re-examined anything in a spirit
of doubt, who instead had trained himself to re-establishing, reassert-
ing, and reconfirming an acknowledged truth throughout his life. Thus,
Bellarmine did not go back to studying Copernicus before he wrote his
letter, nor did he spend the midnight oil in perpending the profound
modern ratiocinations that later apologists have construed into his
25
text. He had, as he stated candidly, very little time; he was an old
man, plagued with ill-health, harassed with work, who found escape
from it only in prayer and in sighing for the consolations of the other
world. At this very same time he was using the watches of the night not
at all on natural philosophy but in composing a little treatise to be
called The Lament of the Dove, or Of the Value of Tears. It was a
comment on the text: "Who will give me wings like a dove, and I will
fly and be at rest." In it he showed the necessity of penance, compunc-

tion, and holy tears from passages in Scripture and in the Fathers and
then went on to describe twelve sources of sorrow for the Christian
heart in as many chapters, namely, the consideration of sin, of hell, of
"It is a curious and paradoxical circumstance . . . that as a piece of Scriptural

exegesis Galileo's theological letters are much superior to Bellarmine's, while as an
essay on scientific method Bellarmine's sounder and more modern in
letter is far
its views that Galileo's" (J. Brodrick, The Life and Work of Blessed Robert
Francis, Cardinal Bellarmine, SJ. [1928], II, 360).
107
the Passion of Christ, of the persecutions of the Church, of laxity

among priests, of the decline of fervor in religious Orders, of the care-
less lives of worldlings, of the miseries of mankind, of Purgatory, of the

love of God, of the uncertainty of salvation, and of the temptations of
the Devil. 26
This was indeed what Bellarmine cared about. Even his great con-
troversialist work was now far behind him, as he meditated his nunc
dimittis. It was only an iron sense of duty which led him to answer at
length on the wearisome question to a good friar who was asking for
advice.
On the other side, Galileo, when he got to read the letter to Foscarini,
felt the noose tightening. He had been trying to say, as clearly and as
dangerously as he could, what the point was; and all that he was
getting back was the considerate reply: "I trust I have not heard you."
Surely, he wrote back to Dini, it had never been his desire to enter
the scriptural field, "that no astronomer, or natural philosopher, has

ever had to deal with, who stayed within his limits." He had never
wanted to do anything but insure freedom for a physical theory. There
would be the sure and direct way —he adds with despair— to show that
it is not against Scripture, without going out of his province, "and it
would be to show by a thousand proofs that it is true, and the contrary

one can in no way subsist. But how am I to do this, and how is all effort
not going to be in vain, if my mouth is locked, if these Peripatetics,
26. The book came out in 1617, was reprinted times without number, and was trans-
lated into many languages. St. Francis of Sales praised it beyond measure. It
became, as we said earlier, the favorite devotional reading of Bellarmine's arch-

enemy, James I of England. But it did also arouse anger among certain religious
who had found their order criticized, though ever so mildly. In 1625 a Dominican
named Gravina published — in Naples of all places — a book called Vox turturis, or
The Voice of the Turtle-Dove, a Declaration concerning the Flourishing Condi-
tion Up Our Times of the Benedictine, Dominican, Franciscan and Other Re-
to
ligious Orders.He was answered by a French Jesuit with a counterblast: A Cage
for the Turtle-Dove That Crows over Bellarmine's Mourning Dove. Gravina's
counter-counterreply was called The Doubly Powerful Voice of the Turtle-Dove
Reiterating the Flourishing Condition, etc., after the Collapse of a Certain
Anonymous Person's Cage. We do not know what followed next.
108
who ought to be persuaded, show themselves incapable of understand-

ing even the simplest and most easy reasons?"
This was a veiled indictment of Bellarmine himself, and it was the
inescapable truth. (Dini certainly did not allow it at the time to escape
his drawer.) As a theologian you tell a man to restrict himself to
natural philosophy and not to meddle with Scripture; then you invade
his own scientific field with your Peripatetic prejudice without trou-
bling to understand his reasons, and you shut him up with the the-
ological taboo. This is the way that cannot but lead to the "subversion
of commonwealths," as Galileo was to write later.
This instinctive confidence shared by his friends, that it was he,
Galileo, after all, who stood for the traditions of Christendom, and that
it was Bellarmine who was failing, is not what good Catholics are sup-
posed to feel ; but, as a matter of fact, they often do, and they consider
it no crime. 27 It must have been actually queer to these men to see the
leaders of the Roman Church committed to a fundamentalist position
which has always belonged to Protestant sects. In a hierarchy which in
its long experience had seen the denial of the antipodes come and go,
and many more important things besides, this must have seemed moon-
struck obstinacy; and it was becoming clear that it was not Bellar-
mine's religious convictions that stood in the way but simply his
Aristotelian conditioning and his fear of "scandal." Copernicus in his
quiet dedication to the Pope is more exactly the Catholic than Bellar-
mine was at this moment.

Such reactions find an interesting echo on the other side of the
fence. The brothers of Tommaso Caccini were very far from any
intellectual interest. They were of that conformist small gentry which
was forever busy wangling pensions or preferments from the favor of
the mighty. When Matteo Caccini, who lived in Rome and in the
employ of the Vatican, heard of Tommaso's oratorical venture, he
27. As we have said, it is Galileo's views which have become official Church doctrine
since the encyclical Providentissimus Deus of 1893, and Bellarmine's have been in
fact rejected, although their author has since been canonized.
109
: .
wrote him forthwith, stumbling over his own sentences from rage and
haste
I am amazed
hear of such greatly extravagant antics on your part that I
and disgusted beyond measure. may yet come to such a pass that you'll
It
regret ever having learned to read. You could have done nothing more annoy-
ing to the high authorities here, up to the very highest. God grant you may
not have to learn it the bitter way.
It is no use your draping yourself with the mantle of zeal and religion, be-
cause here [in Rome] everybody knows how you friars use such cover cur-
rently to indulge your ugly drives, and far from believing you they are able
to see you all the better as you are.
Truly it is a great impertinence, in matters that have to be judged by men

far above you, and where there are men of such authority and wisdom, and
they don't speak, that the impertinence of a friar should come prancing in
thus. What idiocy is this of being set abellowing at the prompting of those
nasty pigeons or whatever they are [da piccione, da coglione, o da certi
colombi, referring to Lodovico delle Colombe and his Academic League]
Yet you got into trouble enough in the past, and will you never learn?
Brother Thomas, take it from me, reputation rules the world, and those
who make such coglionerie as you do lose their good name. Just as we were
trying to open up a career for you through high protections. . . . What will
the Order and the world think of you? This performance of yours makes no
sense in heaven or earth, and no one cares for it, and the proof is that it is
very poorly appreciated here, let me tell you, because I know for sure. Now
don't let people hoist you on your high horse again for running such a ridic-
ulous race. I ask that you stop preaching, and, if you won't do this for me,
I know a way to make you do it. You have been warned.
Try to think where you would like to go, because I don't like it where you
are, and here even less; and, if you don't find a way to move out, I shall find
one for you. I who am no theologian can tell you what I am telling you, that
you have behaved like a dreadful fool. With this you have my good wishes. 28
Matteo dispatched this letter with orders to show it to Fra Tommaso
28. Cf. A. Ricci-Riccardi, Galileo e Fra Tommaso Caccini: Una corrispondenza

inedita (1902) . The letter is dated January 2, 1615.
IIO
but not to let him retain it in his hands. One could not be too careful in
that vicious political struggle, where everything might change over-
night through an upset or the death of the reigning Pontiff, and it
explains why no one dared write what he knew. Matteo's words are
thus doubly valuable, because they reflect an assurance derived from
his master, Cardinal Arrigoni, and from the latter's friends in the Curia
with whom Matteo was in daily contact; we see whence came the
confidence expressed by Ciampoli. It is sound conservatism itself. The
perpetual encroachments and aggressiveness of those monks at Santa
Maria sopra Minerva raised undisguised annoyance in the Vatican.
Top-level decisions were not reserved for them. The Church has always
been wiser than her children.
Galileo himself, in fact, did not indulge in his despairing mood. "Go
again and knock at the door of the Jesuits," he wrote to Dini. "I still
think that, if I came down and explained my reasons in person, I would

get some result."
The correspondence from the next few months is lost, probably

destroyed by Galileo in order not to compromise his friends who had
taken to writing him in more and more covered terms. But it was
already clear from what Ciampoli had written that there was not much
to hope for in the direction of the Collegio Romano.
Galileo did not have too many illusions on that score. He had been
told that he was being fenced in, oh, so lightly, for his own good; but
he saw the disastrous reactionary attempt in its true nature : a deadly
consolidation that was imperceptibly closing in to freeze him like a fly
in amber, or, rather, in Dante's image, which corresponded much more

to those men's minds, a lost soul imbedded forever in eternal ice. Nine-
teen centuries of organized thought were piling up to smother him,
which had started with the "loss of nerve" of Greek science after
Aristarchus. The astronomers, still groping toward a physical system
dimly seen, had been told off then by the philosophers, who had what
they considered a satisfactory cosmology ; they had accepted not with-
out some plaintive protest the subordinate role of "saving phenomena"
in
by means of abstract models and fictions. The minds of men had been
molded through ages on the tenets of solid Scholastic logic and experi-
ence. The statesmen of thought could not but smile at the pathetic
attempt of a few astronomers, repeated over the centuries, to erect a
house on sand. The smile was now turning to impatience. A ruling
seemed in order, as Colombe suggested, to prevent rash people from
building again on the unsafe spots.
To such men Galileo could not explain what only he and Kepler
saw: the three forces of mathematics, physics, and astronomy con-
verging rapidly toward a junction which would make them irresistible.
He was not bringing any facts that the Jesuits did not know. 29 He was
pleading for time, but he was pleading also for much more: for the
rights of scientific imagination to build its own world, to follow its
quest for the secrets of the universe wherever it led; and this meant
inevitably invading the reserved field of metaphysics. "With what right
did he expect them," writes a modern apologist, "to believe him on his
word?" There is a grim unintended irony in these words. For any

aggressive lawyer, indeed, his case would have been less than airtight.
What scientific speculation is made of is volatile stuff to a blinkered
and sophistic mind.
29. This would have been the time indeed to produce Kepler's laws, at least the two
first which had been published. But the ignorance (or ignoring) of those
ones,
laws pursues Galileo through the years like an irony of fate. He probably had the
Astronomia nova of 1609 right on his shelf, for there is evidence that Kepler had
sent it to him and waited in vain for his comments (Letter, Opera omnia, ed. Ch.
Frisch [Frankfurt, 1858-71], II, 489). But he invincibly distrusted Kepler's cos-
mological fantasies, and it would have taken much faith and much labor to find
the discoveries about the orbit of Mars, deeply buried as they are in that strange
book. Kepler admitted later that he himself had difficulty with it: "My brain
gets tired," he says, "when I try to understand what I wrote, and I find it hard
to rediscover the connexion between the figures and the text, that I established
myself" (III, 146). Galileo seems to have heard from someone (Cesi or Cavalieri)
a casual mention of the elliptical orbits, but it must have set in motion a protec-
tive mechanism in his own mind, for his theory needed circles as a physical
reality.
112
One can watch this kind of sophistry going on even in our own time.
Thus Pierre Duhem, a distinguished French physicist who has also
gained a great and deserved renown in history of science, could write
in 1908: "Logic was on the side of Osiander and Bellarmine and not
on that of Kepler and Galileo; the former had grasped the exact
significance of the experimental method, while the latter had been
mistaken. . . . Suppose the hypotheses of Copernicus were able to
explain all known appearances. What can be concluded is that they
may be true, not that they are necessarily true, for in order to legiti-
mate this last conclusion, it would have to be proved that no other

system of hypotheses could possibly be imagined which could explain
30
the appearances just as well."
The last statement is of course, as far as it goes, scientifically quite
correct. To take it with modern connotation and project it backward
into the historical picture of the seventeenth century turns it into
worse than a paradox, an intellectual solecism which would be enough
to reveal in its author the unscrupulous apologist ex parte. If those
prelates knew exactly, in advance of everybody, what true scientific
method was, it is permissible to ask why they never made use of it.
Duhem was perfectly well in a position to know that Bellarmine's

alleged "positivism" was only a position of indifference in a limited
area of knowledge (viz., the theory of heaven) completely contained

by a physical and metaphysical realism of the Scholastic kind. In no
admissible way could it be presented as the permanent starting point
(as if there were such a thing) for an organized natural philosophy
and an "experimental method." So far from being that, the conven-
tional theory of heaven defined for Bellarmine, as well as for Aquinas

himself, an area of ignorance or "soft spot" that ought to be reabsorbed
eventually into the surrounding Aristotelian coherency. The idea of

that area expanding instead to cover the field of natural knowledge
30. Essai sur la notion de theorie physique de Platon a Galilee (1908). Translated in
English under the title, The Theory of Physical Reality (New York, 1952).
"3
with its empty "hypotheses" would have been received by Bellarmine

with a shudder, for it would have looked to him as an intellectual can-
cer. It would have shocked Galileo no less, who would have refused to
accept Duhem's costive dogmatic formalism as the refined version of
his procedure and would have asked indignantly whether the greater
cosmos that he had started out to discover was bound to turn out again
an unendingly pointless paper universe scribbled o'er with intellectual

31
epicycles and excentrics; whereas it is fair to surmise that the actual
universe of Maxwell, Einstein, and Heisenberg would have made fasci-
nating if difficult sense to his mind.

Socrates had remarked already that unnatural reasoning has a way
of turning against its author. To disperse it artfully over the landscape
of history affords only momentary protection, for it will appear even

more clearly, in the end, whether a contention does make sense in
actual time. Minerva's bird is supposed to fly in the dusk, not in the
murk of smoke-pots.
If the good faith of the modern nonscientific reader can still be led
astray by such painful quibbling, it is no wonder that three centuries
ago it should have been difficult to get minds much more prejudiced to
see what Kepler had seen, "the telescope as a ladder to scale the highest
walls of the visible world, and from there to look down on our hovels,
I mean the planets, comparing the outmost with the inmost, the highest
with the lowest"; nor to make them understand that such an intuitive
certainty could be legitimate even while there remained problems to
be solved. 32 Galileo could only demonstrate past absurdity, flash
impressive "natural effects" before the eyes of his judges, make what
he had found "make do" for what he had not found yet. He must dis-
sociate himself from the dreaded memory of Bruno, reassure suspicious

officials about their metaphysics, and yet make them feel that its physi-
31. "We are concerned with the real universe, not with a paper one," remarks Sal-
viati impatiently in the Dialogue,and it turns out an effective jab at Duhem's
early dogmaticform of positivism. It goes far to explain why Duhem's great work
in thermodynamics has been so rapidly forgotten.
32. Cf. Kepler's Astronomia nova {Opera omnia, ed. Frisch, VI, 450).
114
cal foundations were coming apart. And he must do so in, of all places,
Rome.
We do not know under what circumstances the final decision was
taken. Young Attavanti, after his hearing on November 14, may have
warned him, breaking his oath of silence, that he was accused of more
sins than he dreamed of. Armed with strong recommendations from the
Grand Duke, Galileo set off for Rome on December 3, 161 5. He must
save those men in spite of themselves from the disastrous consequences
that he could foresee for their obduracy.
ii5
The Decree
Mi vien serrata la bocca . . . galileo
Auf Teujel remit der Zweifel nur

Da bin ich recht am Platze.
MEPHISTOPHELES
The Florentine ambassador in Rome, Piero Guicciardini, had been

informed by the secretary of state of Galileo's impending arrival. He
felt that pointless trouble was coming his way and wished him some-
where else. "I do not know," he wrote back on December 5, "whether
he has changed his theories or his disposition, but this I know, that
certain brothers of St. Dominic, who are in the Holy Office, and others
are ill disposed toward him, and this is no fit place to argue about the
Moon or, especially in these times, to try and bring in new ideas." But
his instructions were explicit. Galileo was lodged at the "Gardens of
the Embassy," which was the Villa Medici at Trinita de'Monti (today
the Academy of France), "with board for himself, a secretary, a valet,
and a small mule."

He found himself but a small item of interest in the turmoil of the
capital, now that the excitement about the telescope had worn off. Rome
was being born anew in those years. The vast architectural transforma-
tion undertaken by Sixtus V and carried on by his power-minded suc-
cessors was tearing down the old medieval city and replacing it with
the modern design of monumental squares and thoroughfares, with
117
:
the harmony of palaces, statues, ever green gardens, and splashing

fountains intended to proclaim to the world the restored magnificence
of Catholicity, triumphant over the disorganized forces of life and the
hapless confusion of history.
As for the role of science in all this, the ambassador's dim-viewed
diagnosis was correct. Paul V Borghese was not an open mind, nor
much of any kind of mind. He was a strong and somber executive, a
canonist by training, by temperament doctrinaire and inflexible. As
he once said, he preferred new jobs for workmen to new ideas from
scholars.
Galileo for his part, no doubt stung to action by the ambassador's

cold skepticism, was not to be discouraged. On January 8, 1616, he
wrote to Curzio Picchena, who was Vinta's successor as secretary of
state: "From day to day I am discovering what a good inspiration it
was for me to come here, for such snares had been laid against me that
I could not have hoped to save myself later." From Caccini's denuncia-
tion we have an idea of what those "snares" were —part of an organ-

ized campaign to make the astronomers look like blasphemous enemies
of Christianity in all its most sacred tenets.
The reception that Galileo found in official quarters was flattering.
His detractors, who had spread the news that he had fallen into dis-
grace at Florence, were discomfited to see him arrive with the full
favor of his sovereign. But his letters back home describe what he had
to cope with
My business is far more difficult, and takes much longer owing to outward
circumstances, than the nature of it would require; because I cannot com-
municate directly with those persons with whom I have to negotiate, partly
to avoid doing injury to any of my friends, partly because they cannot com-
municate anything to me without running the risk of grave censure. And so
I am compelled, with much pains and caution, to seek out third persons, who,
without even knowing my object, may serve as mediators with the principals,
so that I may have the opportunity of setting forth, incidentally as it were,
and at their request, the particulars of my interests. I have also to set down
some points in writing, and to cause that they should come privately into the
118
:
The Decree
hands of those whom I wish should see them; for I find in many quarters
that people are more ready to yield to dead writing than to living speech, for
the former permits them to agree or dissent without blushing, and then
finally to yield to the arguments used — since in such discussions we have no
witnesses but ourselves, whereas people do not so readily change their
opinions if it has to be done publicly.
On February 6, 1616, he felt he could write confidently:
I have terminated the business as far as my own person is concerned but ;
there is a decision which affects all who in the last eighty years have
those
written about a certain doctrine not unknown to Your Excellency; and I
owe it to my conscience to provide what information I can, deriving from the
sciences that I profess. 1 1 reserve for your ear alone an account of the truly
incredible deeds that could be perpetrated by those three most powerful

operators, ignorance, malice, and impiety. Be it enough to say thatmy ene-
mies, once defeated and disgruntled in their enterprise against my person as
I have been freely assured by these Lords, have now turned their batteries
against the ideas I stand for.
This difficult lobbying (as we would call it now) Galileo imple-

mented with a social activity which would keep him, he hoped, in the
limelight of the gossipy Roman world as an orthodox and unchallenged

scientist. He loved discussion and seems to have had an inexhaustible
faith in man's capacity to understand. Writes a typical man about
town, Monsignor Querengo
We have here Sig. Galileo, who, often, in gatherings of men of curious
mind, bemuses many concerning the opinion of Copernicus that he holds for
true. ... He discourses often amid fifteen or twenty guests who make hot
assaults upon him, now in one house, now in another. But he is so well
We have a few of those memoranda for the authorities (Ed. Naz., V, 351-66).
They are first drafts of the arguments that are developed in the Third Day of
the Dialogue. They are impersonal and dispassionate to the point that we no
longer recognize the author behind them. It is as though the emotional tension of
those days had resolved itself into a higher objective clarity. We have also the
names of "those persons" to whom they were addressed from Galileo's later
deposition in 1633. They were the Cardinals Bellarmine, Bonsi, d'Ascoli, S.
Eusebio, and Aracoeli. Not one of them did anything.
119
buttressed that he laughs them off ; and although the novelty of his opinion
leaves people unpersuaded, yet he convicts of vanity the greater part of the
arguments with which his opponents try to overthrow him. Monday in par-
ticular, in the house of Federico Ghisilieri, he achieved wonderful feats; and

what I liked most was that, before answering the opposing reasons, he am-
plified them and fortified them himself with new grounds which appeared
invincible, so that, in demolishing them subsequently, he made his oppo-
nents look all the more ridiculous.
Visitors also came to him, one of whom startled him considerably.

It was Tommaso Caccini. "The person who started the trouble," he
writes guardedly to Picchena, "was with me for over four hours, trying
to draw me out about the controversy; in the first half-hour he tried

with many demonstrations of humility to make excuses for what he
preached in Florence ; then tried to persuade me that he had not been
the mover [motor e] for the other mover here. . . . But in all his dis-
mind full of
courses I discovered a very great ignorance, no less than a
venom and devoid of charity. What he and some others have done since
shows me again how dangerous it is to have to deal with such people
and how inevitable to have them arrayed against me."
Of what those people had been actually doing we may be afforded a
glimpse through the letters of Matteo Caccini. Matteo was a discreet
man of the world; he had grown up to respect Galileo, were it only
because his elder brother Alessandro had made his early career in the
banking interests controlled by Filippo Salviati, Galileo's close friend
and sponsor. He had settled in Rome and found solace from the
intrigues of the Court in the pursuit of horticulture (it may interest
the modern reader to know that he had an important part in the
shaping of the admirable Villa Borghese, which is now the public park
of the city).
As a matter of family interest, Matteo Caccini was trying to get
lucrative preferments for his Dominican brother, but he was also
greatly concerned with getting him away from Florence and from his
scandalous involvement with those "nasty pigeons." A gentleman-in-
120
The Decree
waiting to Cardinal Arrigoni, and friend of several members of the
Curia, he was very much au courant of Roman affairs. He strove now
with might and main, mobilizing all sorts of Court influences, to get
Tommaso the title of Resident Bachelor of Arts at the Minerva so as
to have him under control in Rome. His
early concern is seen from
what he writes Alessandro on January o, 161 5: "If F. T. looks like
more trouble, let me know. I have ways to have him removed out of
Italy if necessary." But F. T. seems willing to calm down, and on
February 6 Matteo writes triumphantly that he has been able by

moving heaven and earth to secure the post over a dangerous com-
petitor; let Tommaso come to Rome immediately: "But for heaven's
sake let him try to keep his trap shut ; he might ruin all our plans. His
confreres in the Order seem to think well of his capacities, but, as I
know him, he is lighter than a leaf and emptier than a pumpkin. I shall
not feel comfortable until the deal is closed."
Tommaso, as we know, did come down to Rome on February 20, but
without showing much interest in the prospects opened to him by his
brother. He had other and greater plans in mind. His arrival had been
timed to coincide with that of Lorini's letter. While Ciampoli was
writing Galileo (February 28) that "the Friars don't seem to talk or
think about that business any more," Tommaso Caccini was busily
conferring with his fellow-Dominicans, and on March 13 he was intro-
duced to Cardinal Aracoeli, who was to sponsor his secret denunciation.
Itwas only on April 30 that Matteo realized what had been going on.
"As to F. T.," he writes, "I am so angry that I could not be more,
but I don't care to discuss it. He opened up with me in private the
other day, and he came out with such dreadful plans that I could
control myself only with difficulty. In any case, I wash my hands of
him forever and ever."
What Tommaso had revealed, obviously, was that he was out to
"get" Galileo by fair means or foul; that he had found powerful asso-
ciates; and that, if the Holy Office could be moved to action, he had
ahead of him a career of honors and preferments far greater than the
121
one his brother had planned for him. He was suggesting now that the
latter give up his previous efforts (they had come to nothing anyway)
and follow his lead.
Matteo was as good as his word and refused to see the friar again.
In November, 1 615, he followed his Cardinal to Naples (this was while

Galileo was still in Florence), and from then on he could only relay
indirect information. But a new note of aloofness has crept into his
writing. Obviously, he had been told that the Galileo affair had indeed
become an Inquisition matter and that it was wise to have strictly
nothing to do with it. On February 19, 161 6, he writes: "I understand

Sig. Gl. went to the Holy Office." The dealings that Galileo alludes to
confidently and even cheerfully in his letter of February 6 to Picchena
have become here the object of a frightened whisper. The worldly
Matteo has concluded that his brother did make the right bet after all.
"He seems to stand high with the Order. Well, let us hope that this
2
will recoup his fortunes."
Galileo knew only too well that the town was alive with informers
and agents provocateurs in many official and unofficial capacities. That

was why he diplomatically understated his real errand and insisted
that he had come only to vindicate his good name. His diplomacy
found approval. But he went on waiting for an audience that never
came.
II
He was moving in a haze of equivocation. Whenever he tried to per-

suade, he found listeners who were merely amused. Amusement, even
2. As it turned out, Tommaso Caccini never attained the reward that he considered
adequate to his merits. After taking up and dropping a couple of small prefer-
ments he had been granted, he got himself embarrassingly involved in a feud be-
tween Duchess Sforza and Cardinal Borghese. A compromising letter of his to the
Duchess came into the hands of the all-powerful Cardinal, and he had to leave
Rome. Although he tried again and again to attach himself to the powerful, he
never rose in the hierarchy, and he was to end his days in 1648 as Prior of S.
Marco in Florence.
122
The Decree
cruel, was at a premium in that atmosphere of weary conformism. But

the originality had to be that of "conceits."
It remained Galileo's fate through life to create an excitement and
consensus around him which had little to do with real understanding.
His was the tragedy of an excess of gifts; for, while the telescope was
his key to success, his real social strength lay in his extraordinary
literary capacity, his brilliant repartee, his eloquence and charm, which
gave him rank in a culture founded exclusively on belles-lettres and
humanistic accomplishments. "You have a way of bewitching people,"
Ciampoli had said. His writing is, indeed, the one achievement of
Italian Baroque prose that has survived the centuries. In that, his con-
temporaries could easily recognize a master ; but what remained with

them of his "incomparable demonstrations" was as dim as the memory
of a symphony to the untrained ear. This Galileo could never bring
himself to realize. As he talked reason to his hearers, he believed, he
forever wanted to believe, that they were following the course of his
thought, and he spent himself unsparingly in explaining and persuad-
ing. They applauded; but, when the time came, this success showed
again and again as fool's gold in his hands.
The younger men who could understand the full scope of his thought,
like Castelli and Cavalieri, were but a handful (of them, Filippo
Salviati remains the symbol enshrined in the Dialogue). Of men at the
age of responsibility and influence, there was almost no one in Rome.

His noble friends of the Lyncean Academy were willing souls, but they
were romantic Platonists and naturalists who did not really understand
his physics. His high-placed sponsors and "protectors" were very much
like that United States senator who, when physicists from Los Alamos
came to him with pressing pleas about dangers and moral responsi-
bilities, cut them short reassuringly: "Believe me, gentlemen, I have
always been a great friend of atomic energy." Galileo thought he was
submitting briefs as a consultant and "friend of the court." To the
court itself he was simply a patient under observation.

What it must have looked like to a cynical man of the world, we can
123
infer from the letters of the Florentine ambassador, Guicciardini, full
of undisguised annoyance:
He is all afire on his opinions, and puts great passion in them, and not
enough strength and prudence in controlling it ; so that the Roman climate
is getting very dangerous for him, and especially in this century; for the
present Pope, who abhors the liberal arts and his kind of mind, cannot stand
these novelties and subtleties; and everyone here tries to adjust his mind
and his nature to that of the ruler. Even those who understand something,
and are of curious mind, if they are wise, try to show themselves quite to the
contrary, in order not to fall under suspicion and get into trouble themselves.
Galileo has monks and others who hate him and persecute him, and, as I said,
he is not at all in a good position for a place like this, and he might get him-
self and others into serious trouble. . . . This gives me grave concern to-
ward the announced coming of the Most Serene Cardinal [de' Medici] ....
To involve the Grand Ducal House in these embarrassments and risks, with-
out serious motive, is an affair from which there can come no profit but only
great damage. I do not see why it should be done, the more so when this
happens only to satisfy Galileo. He is passionately involved in this quarrel,

as if it were his own business, and he does not see and sense what it would
comport; so that he will be snared in it, and will get himself into danger,
together with anyone who seconds him. . . . For he is vehement and is all
fixed and impassioned in this affair, so that it is impossible, if you have him
around, to escape from his hands. And this is a business which is not a joke
but may become of great consequence, and this man is here under our pro-
tection and responsibility. . . .
Vox clamantis in deserto. We should try to think of the Rome of
those times, where much saintly work was being done for the poor and
the pilgrims from all parts of the world, where true saints could be
found, to be sure, but which otherwise was the most corrupt of ad-
ministrative capitals, and still and forever such as Du Bellay had
found it a century earlier and as Belli was to portray it two centuries
later: packed with fanatical and petulant monks, shrewd intriguers,
postulants, paid and unpaid observers, diplomats, cynical secretaries,
fulsome literati and inane versifiers living off the bounty of some
prelate; lazy insolent nobles, curialist lawyers, stony- faced publicans
124
The Decree
rack-renting for the princes and the convents; spies, informers, go-
betweens, men about town, unctuous priests and officials, careful hypo-
crites, suspicious hard old men, meeching young men on their way to
preferments through oily conformism; all the parasitical, torpid,
cunning, and malevolent society that vegetated like a pestilent mush-

room growth on the fringes of an imperial world bureaucracy and for
whom the stability and prestige of that bureaucracy in matters

spiritual meant their career and their income. Around it all, the stones
and the sky and the people of the Eternal City, expressing its spirit
as it endures through time: a rocklike tolerant indifference to ideas,

a quick estimate of men's motives, a weary certainty that all has been
thought and said already, the eye on what pays. Truly, as Guicciardini
said, no place to come and argue about the Moon.
Galileo was writing home in a spirit of unquenched hope. But he
knew was a marked man and that the door was slowly closing
that he
The audience had never come. Cesi, Ciampoli, and Dini
in his face.
found growing reserve against their patient inquiries. The Jesuits, who
had given hopes of support, were quietly withdrawing. Father Grien-
berger had said that it would have been better if he had produced more
convincing proofs of his theory before trying to adjust Scripture to it.
This was technically correct; but, for a man in Grienberger's position,
it was, as Dini admitted, a lamentable out. The worst was that he said
it after having been called in by Bellarmine for consultation. He was a
broken reed. It was known that the Jesuits had a strict directive, issued
to them by their General, to keep away from anything that might

3
weaken the Aristotelian position. Galileo had been hoping against
hope from such as he. After three months of pleading, begging, and
demonstrating, he realized at last that he stood alone.
Letter of Giovanni Bardi, June 14, 1614. Of this we have independent proof.
Father Grienberger had written also in 16 14 to a friend of Galileo apropos the
controversy on floating bodies that, were it not for the deference which by the
direction of his superiors he was obliged to show toward Aristotle, he would have
spoken his mind clearly on the matter, in which Galileo was perfectly right. This
was not the only instance, he added, in which the Stagyrite could be proved to
have been wrong.
125
There was still his Grand Duke in Florence, who had never let him
down, although Lorini was known to be working hard in the ducal
household. He got himself a pressing letter of commendation, in which

Cosimo II made the cause his own personal concern.
It was addressed to Cardinal Alessandro Orsini, a nice youth of
twenty-two, who felt flattered by such an important request. To him,
as he had previously to Maffeo Barberini, Galileo disclosed the "con-
clusive physical proof" of the Copernican system, which he had not
yet published, and begged him to use his influence with the Pope, so
that he might at least suspend judgment. The proof, alas, was the
theory of the tides, which is given in the Fourth Day of the Dialogue
It has turned out not to be valid, but it was impressive enough for
anyone who could follow its close reasoning. Galileo could not yet
produce Foucault's pendulum, and he must needs make shift with

what he had.
Ill
Here is the ambassador's unsympathetic version of what followed:
Galileo has relied more on his own counsel than on that of his friends. The
Lord Cardinal del Monte and myself, and also several cardinals from the
Holy Office, had tried to persuade him to be quiet and not to go on irritating
this issue. If he wanted to hold this Copernican opinion, he was told, let him
hold it quietly and not spend so much effort in trying to have others share it.
Everyone fears that his coming here may be very prejudicial and that, in-
stead of justifying himself and succeeding, he may end up with an affront.

As he felt people cold toward his intention, after having pestered and
wearied several cardinals, he threw himself on the favor of Cardinal Orsini
and extracted to that purpose a warm recommendation from Your Highness.
The Cardinal, then, last Wednesday in Consistory, I do not know with what
circumspection and prudence, spoke to the Pope on behalf of said Galileo.
The Pope told him it would be well if he persuaded him to give up that
opinion. Thereupon Orsini replied something, urging the cause, and the Pope
cut him short and told him he would refer the business to the Holy Office. As
soon as Orsini had left, His Holiness summoned Bellarmine; and, after brief
discussion, they decided that the opinion was erroneous and heretical; and
126
;
The Decree
day before yesterday, I hear, they had a Congregation on the matter to have
it declared such. Copernicus, and the other authors who wrote on this, shall
be amended or corrected or prohibited ; I believe that Galileo personally is
not going to suffer, because he is prudent, and he will feel and desire as Holy
Church does. [March 4.]
This report has been discounted as unreliable by historians because

of Guicciardini's manifest ill will and because the dates are clearly
manipulated in order to accredit his version. The decision was not

taken two days before the decree but on the nineteenth of February
therefore, any pressure that Cardinal Orsini may have tried to exert
in the Consistory of March 2 (or even February 24) could not have
decided the course of events. But it seems to us the account is all the
more important because of this misstatement.
Governments have never been averse to feeding the curiosity of
ambassadors with timely indiscretions and confidential material col-
ored to suit their purposes. The Vatican knew that Guicciardini was
well informed of all that happened in the palace through the Tuscan
prelates and officials in every department. Only the doings of the Holy
Office were shrouded in secrecy. It was easy for the well-exercised
curial skill, after having spread for many weeks dark rumors that
Galileo was asking for trouble, to let a couple of known facts (the
intervention of Orsini and then the audience of Bellarmine on the
second) appear by a calculated "leak" as the decisive events, whereas

the decision had already been taken in secret session many days before.
In this way, the informers were shielded ; things were made to look as
though only Galileo's impatience and indiscretion had goaded the long-
suffering authorities to action; and, with Guicciardini's co-operation,
the best way had been found to discredit Galileo with the Grand Duke.
This version has gone on being far from useless to certain modern
writers ex parte.
What actually happened, as we know now from the archives, was

this: On the nineteenth of February of that year 161 6 (it may or may
not be a coincidence, but Caccini's peculiar visit to Galileo came three
127
4
days later), the Qualifiers, or experts of the Holy Office, had been
summoned by decree to give their opinion. This summons was decided
on at a meeting of the General Congregation of the eighteenth, of
which all trace is lost. From the general style of the Decreta we may
infer, however, that this one said no more than strict procedure re-
quired: "Relata causa Galilaei mathematici by the Most Reverend

Commissary- General, Sanctissimus decided to submit for censure two
propositions held by defendant."
Historians have always considered the course of events in the Holy
Office as hidden behind inquisitional mystery, and yet this one would
seem to be a fairly run-of-the-mill affair. For eight months, we should
remember, nothing had happened while Father Ximenes was being
located. In February less than three months had elapsed since Atta-
vanti's deposition, which concluded the inquiry, and since the last
annotation by the Assessor in the file. The case had been allowed to
rest while Galileo produced his justifications (we see why his protectors
told him it was lucky he had come), for he had been formally de-
nounced, if only by hearsay, for grievous heresy and blasphemy con-
cerning the nature of God. It took him almost two months, as we know
from his letter of February 6, to dispel these charges against his person,
and it was the way of the Inquisition not to move until some definite
opinion had been reached by informal investigation. The suspicion
had not been very strong from the start; he had been, as it were,
cleared in quarantine of infectious diseases, and he was even told so.
But he was still under observation for his scientific opinions, and those
were obviously no good; it was time now to act on that part of the
imputation, which had been proved. 5 This last decision was a matter of
days, and it does not go beyond the ordinary judicial delays. In early
4. See above, p. 120.
5. It seems plausible, then, to suppose that Caccini was quietly told to go and apol-
ogize to Galileo for the first imputation and to report whether or not the accused
stood firm on the second and in what spirit. It is hard to see his visit on the fifth
as a coincidence.
128
.
The Decree
February the Commissary reported that the case could be put on the
docket for the next Congregation.
The propositions submitted to the censure of the Qualifiers were
the following:
I. The Sun is the center of the world and hence immovable of local motion.
II. The Earth is not the center of the world, nor immovable, but moves
according to the whole of itself, also with a diurnal motion [ma si move
secondo se tutta, etiam di moto diurno\
The theologians met four days later, on February 23, and announced
the result of their deliberations on the following day. The first proposi-
tion was unanimously declared to be "foolish and absurd [stultam et
absurdam], philosophically and formally heretical, inasmuch as it
expressly contradicts the doctrine of the Holy Scripture in many pas-

sages, both in their literal meaning and according to the general
interpretation of the Fathers and Doctors." The second proposition

was declared unanimously "to receive the same censure in philosophy
6
and, as regards theological truth, to be at least erroneous in faith."
The wording of the "propositions" is not of the most felicitous. We shall see
later where it came from. But at least it has afforded wonderful material for the
casuist. In 1840 Father M. B. Olivieri, Deputy of the Dominicans (see also n. 18,
p. 149), set out to prove that Galileo's condemnation had been "according to rea-
son and religion." He is willing to admit (against some other apologists who call
this a slander) that Galileo remained a Copernican —
an obstinate and "premature"
one —while he abjured Copernicanism in 1633. His point is rather that the word-
ing of the condemned propositions must have been inspired by profound wisdom,
for it afforded Galileo an opportunity to recant without changing his mind.
Galileo could swear in 1633 without perjuring himself that he never believed that
(1) "the Sun is the center of the world," because, if "world" means universe, the
Sun is not at the center of the universe, and, if it means Earth, the Sun is not at
the center of the Earth; that (2) "the Sun immovable," because he himself
is
had demonstrated its rotation. Further, he could swear with a good conscience
that he had never believed that (3) "the Earth is not immovable," because it is
immovable with respect to the things moving on it; that (4) "it moves according
to the whole of itself, also with a diurnal motion," because the first part of the
statement explicitly does not refer to the diurnal motion, and in the case of the
yearly revolution the Earth cannot be said with any sense to revolve according
to the whole of itself (too true) and therefore it is only motion through the air
;
129
;
The distinction between heretical and erroneous may sound subtle

indeed. It is based on the weight of accredited opinion behind the two
statements, quite independently of each other. The reasons may be
7
found in Cardinal Conti's letter.
This censure was submitted to the General Congregation of the

Inquisition on February 25 and came back with the executive sanction
of the Pope, as we have it in the Inquisition file:
Thursday, 25 February 161 6. The Lord Cardinal Mellini notified the Rev-
erend Fathers, the Assessor, and the Commissary of the Holy Office that the
censure passed by the theologians upon the propositions of Galileo — to the
effect that the Sun is the center of the world and immovable from its place,
and that the Earth moves, and also with a diurnal motion —had been re-
ported ;
and His Holiness has directed the Lord Cardinal Bellarmine to sum-
mon before him the said Galileo and admonish him to abandon the said
opinion; and, in case of his refusal to obey, that the Commissary is to enjoin
on him, before a notary and witnesses, a command to abstain altogether from

teaching or defending this opinion and doctrine and even from discussing it
and, if he do not acquiesce therein, that he is to be imprisoned.
On March 3, at the next meeting of the General Congregation,

Bellarmine reported that Galileo had submitted (acquievit) , and the
decree of the Congregation of the Index was issued, with the order to
publish it immediately:
. . . And whereas it has also come to the knowledge of the said Congrega-
tion that the Pythagorean doctrine —which and altogether opposed
is false to
the Holy Scripture —of the motion the Earth, and the immobility the
of of
Sun, which is also taught by Nicolaus Copernicus in De revolutionibus or-

bium coelestium, and by Diego de Zufiiga (in his book) on Job, is now being
spread abroad and accepted by many — as may be seen from a certain letter
of a Carmelite Father, entitled Letter of the Rev. Father Paolo Antonio
Foscarini, Carmelite, on the Opinion of the Pythagoreans and of Copernicus
concerning the Motion of the Earth, and the Stability of the Sun, and the
(?) which is excluded. We are not sure we have done justice to this last point,
which takes extensive elaboration in the original.
See p. 25.
130
The Decree
New Pythagorean System of the World, at Naples, Printed by Lazzaro

Scorriggio, 1615: wherein the said Father attempts to show that the afore-
said doctrine of the immobility of the Sun in the center of the world, and of
the Earth's motion, is consonant with truth and is not opposed to Holy Scrip-
ture. Therefore, in order that this opinion may not insinuate itself any fur-
ther to the prejudice of Catholic truth, the Holy Congregation has decreed
that the said Nicolaus Copernicus, De revolutionists orbinm, and Diego de
Zufiiga, On Job, be suspended until they be corrected; but that the book of
the Carmelite Father, Paolo Antonio Foscarini, be altogether prohibited and
condemned, and that all other works likewise, in which the same is taught, be
prohibited, as by this present decree it prohibits, condemns, and suspends

them all respectively. In witness wherof the present decree has been signed
and sealed with the hands and with the seal of the most eminent and Rev-
erend Lord Cardinal of St. Cecilia, Bishop of Albano, on the fifth day of
8
March, 1616.
On the fourth, as we have seen, the Tuscan ambassador was in-
formed "confidentially" that the Pope had taken an adverse decision

the previous day. On the fifth the decree was published and forwarded
to the Inquisitors in all parts of the world with orders to enforce it
rigorously. It was read from the pulpits and announced in the uni-
versities; books were confiscated in shops and libraries. The Inquisitor
The decree makes a distinction between scientific hypothesis and theological in-
terpretation, which is not in the findings of the Qualifiers. That distinction is to
be seen in the suspension of Copernicus against the suppression of Foscarini.
"Paul V was of opinion to declare Copernicus contrary to the faith; but the
Cardinals Caetani and Maffeo Barberini withstood the Pope openly and checked
him with the good reasons they gave" (from the diary of G. F. Buonamici [Ed.
Naz., XV, in]). This is confirmed by Barberini's own words sixteen years later
to Niccolini: "These difficulties of which we relieved Galileo when we were
Cardinal." In addition to the above distinction, there is also the fact that the
prohibition is issued by the secondary Congregation of the Index and in forma
communi without higher indorsement. All this was profound strategy born of
reflexes of prudence —
so profound, indeed, that it remained hidden to most con-
temporaries, who considered that anything declared in Rome to be false and al-
together opposed to Scripture is as good as dogmatically prohibited. But of this
later. The official texts are, most of them, from the English edition of Gebler.
They have been checked against the originals.
131
of Naples reported that Foscarini's printer, Scorriggio, had not been

able to produce the license and had been cast into jail. The Congrega-
tion took time out to confirm that it was "well done."
Roma locuta, causa finita. The affair which had started with Lorini's
denunciation was finally settled, and an incipient scandal had been
quashed. The Curia could go back to the serious affairs of the Church.
Writes the same Querengo who had been so enchanted with Galileo's
dialectic:
The disputes of Signor Galileo have dissolved into alchemical smoke, since
the Holy Office has declared that to maintain this opinion is to dissent mani-
festly from the infallible dogmas of the Church. So here we are at last,
safely back on a solid Earth, and we do not have to fly with it as so many
ants crawling around a balloon. . . .
The Roman world has gone back to "normalcy" with a shrug.
132
Bellarmine's Audience
Marforius : Quid agunt dominicani?

Pasquinus In tympano
: et choro, in chordis et organo, laetati
sunt quia Deus deduxit eos in portum voluntatis eorum.
What had happened actually to Galileo himself? This is what Guic-

ciardini indicates only briefly in his report. He trusts (in other words,
he was told in confidence) that he has nothing to fear personally. And,

in fact, the Solar Letters were not prohibited in the decree, although
the "scandal" and the decree itself had been occasioned by Galileo's
teaching and writings.

The source for the ambassador's informant is the decree of February
25, 1 61 6, already quoted. We do not have it in the original of the
Deer eta but from the Inquisition file where it was transcribed:
His Holiness has directed the Lord Cardinal Bellarmine to summon before
him the said Galileo and admonish him to abandon the said opinion; and, in
case of his refusal to obey, that the Commissary of the Holy Office 1 is to
1. The Roman Inquisition was not like the Spanish Inquisition, with its "Council
of the Supreme" and its Grand Inquisitor. It was really a committee of the Curia
and had been devised mainly to keep the bishops in check. Hence there were a
number of Cardinal-Inquisitors (usually six) who functioned as a board of di-
rectors but could intervene personally. The highest permanent post was that of
the Assessor, who seems to have functioned mainly as liaison with the Curia.
There was at times, above him, a Cardinal-Secretary. The real executive re-
sponsibilities rested on the Commissarius Generalis, who had to be a Dominican,
133
enjoin on him, before a notary and witnesses, a command to abstain alto-

gether from teaching or defending this opinion and doctrine and even from
discussing it [Vat. MS, fol. 378*].
There follows in the same page the proces-verbal which has become
the crucial piece in the drama:
Friday, the twenty-sixth. At the palace, the usual residence of the Lord
Cardinal Bellarmino, the said Galileo, having been summoned and being
present before the said Lord Cardinal, was, in presence of the Most Rev-
erend Michelangelo Segizi of Lodi, of the Order of Preachers, Commissary-
General of the Holy Office, by the said Cardinal, warned of the error of the
aforesaid opinion and admonished to abandon it; and immediately there-
after, before me and before witnesses, the Lord Cardinal being still present,
the said Galileo was by the said Commissary commanded and enjoined, in
the name of His Holiness the Pope and the whole Congregation of the Holy
Office, to relinquish altogether the said opinion that the Sun is the center
of the world and immovable and that the Earth moves nor further to hold,
;
teach, or defend it in any way whatsoever, verbally or in writing; otherwise
proceedings would be taken against him by the Holy Office which injunction ;
the said Galileo acquiesced in and promised to obey. Done at Rome, in the
place aforesaid, in the presence of R. Badino Nores, of Nicosia in the king-

dom of Cyprus, and Agostino Mongardo, from a place in the Abbey of Rose
in the diocese of Montepulciano, members of the household of said Cardinal,
witnesses.
The document is startling even on first inspection, for we have a

very different procedure being followed from that prescribed. The in-
structions had said: "in case of his refusal to obey"; but there is no
indication here that Galileo objected or demurred. What we have in-
stead is: "immediately thereafter" (successive ac incontinenti) the

Commissary-General read to him the formal injunction to cease and
desist "in any way whatsoever."
Now this makes no sense as to substance, for the notification by the
Cardinal himself was an act of juridical and social consideration. To
and on his staff (composed of a Vice-Commissary, two associates, and a number

of assistants). See also n. 2, p. 27.
134
have called in Galileo a week before the public release was not only in-
tended to spare him embarrassment; it was also, in etiquette, an

acknowledgment of his status as a consultant —an empty cloture ges-
ture, since he had never been allowed to act like one, but still a recog-
nition of his official position stemming from the Grand Ducal Court.
The Congregation decree instructing Bellarmine to inform him cannot
be construed otherwise. And, in fact, Foscarini was granted no official
advance notice of the condemnation, because he was an ecclesiastic
under obedience and considered to have spoken at his own risk. If the
plan had been to spring the news on Galileo so as to trap him into an
unwary reaction, someone else would have been detailed to it than a
Prince of the Church and certainly not by Congregation decree. Bel-
larmine himself would not have lent his person to it, or his own house.
We know from his biographers the scrupulous consideration he insisted
on in all circumstances. "If any of his own personnel came to his room
to speak to him, he would not let them begin until they had taken a
chair. When they had concluded their business, he would remove his
cap and accompany them to the stair with as much ceremony as if they
were distinguished strangers." There is no doubt that, in the mind of
Bellarmine, the whole transaction was conceived on a formal and dig-

nified plane. It was, indeed, the audience that Galileo had been ex-
pecting all along, granted at last when it could no longer serve his
purpose. It was to be followed by the inquisitorial injunction (which
was a stigma of social dishonor), only in case the subject proved re-
calcitrant; in which case, then, if necessary, incarceration became the
next step.
But Galileo simply submitted himself (acquievit). We can well im-
agine that he did not find it a time to protest. 2 Faced with Bellarmine
Galileo knew better than to argue with princes of the Church when they were
not consulting him but stating their considered opinion, even in a private way.
In those weeks Maffeo Barberini, who was his friend and protector, had given, in
the course of a conversation, his answer about the theory of the tides, which was
later to become famous (see p. 175). "When Galileo heard these words," writes
Cardinal Oregius, who was a witness, "he remained silent with all his science
135
addressing him in his throne room, surrounded by his retinue of "black

and white hounds of the Lord," he must have kept a stunned silence.
But, then, why should the Commissary have sprung forward with a
threatening injunction?
The document makes little sense as to form either. The instructions
said "before a notary and witnesses," but the notary has not signed;
nor are any officials mentioned as witnesses, as was the strict custom.
Whenever the Inquisition served this type of injunction, it required
the accused to sign with his own hand and then had the signature
authenticated by the notary and the whole countersigned by its
3
officials.
Here we have only what amounts to an administrative minute, un-

signed, casually transcribed. It was a very Catholic historian, but a
distinguished one, Professor Franz Reusch, who in the i87o's drew at-
tention to this fact. Something else is strange about it. Not only are
official witnesses left unmentioned but in their place a couple of the
Cardinal's servants have been brought in, who certainly were not
qualified to understand or bear witness to Inquisition procedure. The
location of the document in the file, as we shall now see, is no less
out of order.
The dossier of the investigation of Galileo may look incomplete to
those who expect to find there the story of the instigations, intrigues,
pressures, and counterpressures that made up the famous affair. But it
and thus showed that no less praiseworthy than the greatness of his mind was
his pious disposition." We need not doubt Oregius' word, since he was one of the
three experts chosen in 1633 to decide about the Dialogue who found it damnable.
See 398 of the Acts, where Galileo in 1632 acknowledges receipt of the sum-
fol.
mons to come to Rome (cf. p. 269) with a declaration written in his hand and
signed. This is authenticated by five ecclesiastics of the Inquisition; then the
whole is notarized by the Chancellor of the Holy Office in Florence. Even this
was a substitute for a full-dress injunction, as we shall see. The attempts at
getting an injunction served in due form in the trial of Vergerio in 1545-47, in
the face of a defendant who refused to accept it, gave rise to all sorts of ludicrous
incidents and substitute procedures. In the case of an interrogation the notary
and witnesses did not have to sign, but the document had to be authenticated by
the principal himself in due form: "Io N. N. ho deposto come sopra."
136
is not. It is simply the legal file of the material that had to go into the
making of a legal decision, and as such it is fairly complete. It is the
report of investigations carried out and measures taken by regular

authorities. The pagination, at least the first one, was demonstrably
carried out quite early, at the same time as the documents came in,
4
and it is continuous. Hence we know that nothing is missing.
The way it is built up is also quite definite and natural. Every single
legal act, or official letter, was written (or started) on the first verso
of a new double sheet and then incorporated and stitched into the file
according to date. This, of course, left a large number of blank second

pages in the context. These, too, are numbered. Some of them were
used for administrative comment, forwarding notes and follow-up in-
structions, all in the proper time order. But in this as in any other ad-
ministration of the times, there is no single letter, report, legal act, or
certified copy which does not start on the first page of a new sheet.
That is, with one apparent exception: the Bellarmine injunction. This
most essential piece is written on space that was only accidentally
available, being provided by the back pages of two other documents.

Its place as well as its form emphasizes that it is only a minute. 5
Thus, the text we have is not, and does not purport to be, an original
Or, rather, very little is missing, and that unconcealedly. Thus, two contiguous
folios, belonging to the same double sheet, have been neatly cut out, before the
first pagination, but leaving large margins to remind us of their existence. They
come right after Lorini's falsified copy of the Letter to Castelli (fol. 346) . There
is another half- sheet, the first half, cut out in the same manner, to face p. 376,
which contains the propositio censuranda. The same with pp. 431, 455, and 495.
These pages (fols. 378 v and 379'), facing each other, are the verso of the blank
second page of the Qualifiers' report (fol. 377) and the blank recto of what is the
second half of p. 357, which belongs to Caccini's deposition. This is the way other
transcriptions are set down too; cf. those referring also to papal commands, 352*,
and the one on an unnumbered sheet following 534. The procedure followed is
quite regular as far as the concerned (the Pope's order to Bellarmine

first part is
on the twenty-fifth), for the original of that was supposed to be in the Decreta
and here only reproduced for information. But then it slips on with deceptive
casualness into the second part, dated February 26, which is the injunction itself
and should have been preserved in the original.
137
but a mere transcription of relevant material, unsigned like all the

similar ones. 6 But, then —where is the original? It clearly belongs at
this place, on a separate sheet; it should be here, like all the other
originals, but it is not in the file and never has been, as the continuous
pagination proves. The only evidence that something happened that
day is not a legal document, whether genuine or not ; it is an adminis-
trative minute. It is strange that so many acute historians should have
overlooked this as a starting point for their inferences. Did they sup-
pose that the Inquisition file had been lugged around to Bellarmine's
residence like a register in order to write the protocol on its back

pages? The file never went out of the office; protocols made out some-
where else were incorporated into it.
That the original should have existed there is no doubt, for Bellar-
mine's instructions were explicit, and it was to be signed by the notary

and countersigned by the recording secretary of the Holy Office and
7
eventually by Galileo, too. But that document was suppressed before
reaching the file, or maybe even before being written, and the tran-
scription substituted which purported only to be a copy. It purported
that, too, with becoming modesty. The scribe remained able to state in
confession or under oath that he had never falsified a document but
It does not even pretend to be an exact copy but only a paraphrase, as seen
from the unusual abbreviations "said opinion" and also "said Galileo," which re-
fer directly to the Congregation decree quoted immediately above but which
would be out of place in an independent protocol.
This is not to say that all commands of the Inquisition had to be acknowledged.
There are plenty of examples to the contrary. But they are on immediate matters
(e.g., not to leave town until further orders) Even so, they are countersigned by
.
qualified officials. When the Inquisitor gave them away from his headquarters, he
was accompanied by his assistants as witnesses. But here, if the higher instruc-
tions were followed, we have an injunction on matters of intention to be given
only in case of resistance. Hence we expect to find: "Io G. G. ho ricevuto precetto
come sopra e prometto di obbedire." To say that the acknowledgment was not
necessary is to say that the injunction was served without the demurring which
motivated it, and then it would become a grave irregularity, to be challenged on
these grounds alone.
138
had written down a minute that was judicially meaningless, since it
lacked all the signatures. 8

Even so, the good Father who did the job with such prudence had
overreached himself. Following routine dutifully, he had first tran-
scribed the text of the papal decree of the twenty-fifth; but had he
known that the original of the decree was to be lost, as it is, to future
historians, he would have cut off his hand rather than preserve the
text in this place, where it was not strictly needed; for nothing can
hide now the glaring contradiction between the orders and their pur-
ported execution.
If Galileo did not, explicitly, resist, there was no legitimate ground
for the absolute personal prohibition of the Commissary to teach and
discuss "in any manner," which goes beyond the wording of the decree
and is of the type reserved for persons whose intentions were vehe-
mently suspect. (In this case, submission became technically an ab-
juration.) The decree, as made out for all good believers, formally
allowed the discussion of Copernicanism as a mathematical hypothesis,

since Copernicus was only to be "corrected"; it forbade simply its
presentation as a philosophical truth. It mentioned Galileo not at all,
and great pains had been taken to keep him out of any injurious
implication.
This is how Galileo himself understood it, for, two months later, he
decided to counteract just such rumors as that he had been faced by
the Inquisitor. Sagredo, among others, had been writing from Venice:
"Those friends of ours confederated with Messer Rocco Berlinzone
have done a foul job on you, spreading the rumor that you had been
We have said earlier, and we must emphasize it here, that the first Catholic his-
torian, to our knowledge, to have found that there is something strange about the
document is Professor Reusch. He remarks that there is no regular record at all
of an injunction. What was taken for it, he adds, is a "Registratur," i.e., a note
made by the notary of the Inquisition and incorporated in the Acts, as if refer-
ring to a document that is not there. Sherwood Taylor, a Catholic historian also,
accepts this definition.
139
called to account by the Inquisition and had to go around like a
whipped dog. I believe those thieves do their work against us in many

9
parts, but God will confound their evil counsels." Hence, to safe-
guard his personal honor, Galileo requested of Bellarmine a certificate
of the proceedings and promptly received it in the following form:
We, Roberto Cardinal Bellarmino, having heard that it is calumniously

reported that Signor Galileo Galilei has in our hand abjured and has also
been punished with salutary penance, and being requested to state the truth
as to this, declare that the said Signor Galileo has not abjured, either in our
hand, or the hand of any other person here in Rome, or anywhere else, so
far as we know, any opinion or doctrine held by him neither has any
; salu-
tary penance been imposed on him but; that only the declaration made by
the Holy Father and published by the Sacred Congregation of the Index has
been notified to him, wherein it is set forth that the doctrine attributed to
Copernicus, that the Earth moves around the Sun and that the Sun is station-
ary in the center of the world and does not move from east to west, is con-
trary to the Holy Scriptures and therefore cannot be defended or held. In
witness whereof we have written and subscribed these presents with our
hand this twenty-sixth day of May, 1616. 10
There is certainly no mention here of any injunction; in fact, what
would have followed on it (i.e., an apology or retraction) is formally
denied.
Of what was currently said we have also a document in a letter from Naples of
Matteo Caccini (June 11): "The Congregation of the Index published a decree
against the opinion of Galileo, after a consultation had taken place in the Con-
gregation of the Holy Office in the presence of the Pope, and in this meeting Sig.
Galilei made his abjuration." This misleadingly precise account is part of a let-
ter relaying directnews from Rome; we know his contacts were excellent ("My
very dear friend the Secretary of the Holy Office," he says elsewhere) Thus, it is .
not an idle rumor but a strongly accredited indiscretion coming straight from
Dominican or allied circles. It caused Matteo Caccini to withdraw from Galileo as
from a marked man, and quite a number of people to do the same.
The original draft of this certificate has been found in the Bellarmine file of the
Secret Archive and published by Favaro (Ed. Naz., XIX, 348). It shows that
the Cardinal had written originally in the middle line "but that" (si bene che)
and then, realizing this might not be explicit enough, had erased it and replaced
it with "but that only" (ma solo che).
140
:
Historians ex parte have maintained that this is the merciful way of

the Church she wanted
: to protect Galileo from any public slur, out of
respect for him and for the Grand Duke, and therefore released only
an honorable certificate; but she knew very well he was a dangerous
and obstinate character and tried to keep him on the straight path by
a secret injunction. This sounds reasonable enough, and knowledge-
able, and experienced. It impressed even historians from the other side,
like Th. Henri Martin, so much that they forgot to ask for the exact
context of the injunction. But in 1870 out came another piece of evi-
dence, not from the yet undisclosed dossier, but from the collection of
papal decrees, which had been searched by Gherardi during the few
hectic weeks of the Roman Republic of 1849, when, the Pope having
fled, the archives became suddenly, if too briefly, open to inspection.
This is what Gherardi discovered among the Decreta of the Con-
gregation of the Holy Office
The Lord Cardinal Bellarmine having reported that Galileo Galilei, mathe-
matician, had in terms of the order of the Holy Congregation been ad-
monished to abandon [deserendam (disserendam, "discuss," was the word
originally written)] the opinion he has hitherto held, that the Sun is the cen-
ter of the spheres and immovable and that the Earth moves, and had ac-
quiesced therein; and the decree of the Congregation of the Index having
been presented, prohibiting and suspending, respectively, the writings of
Nicolaus Copernicus, of Diego de Zuriiga On Job, and of Paolo Antonio
Foscarini, Carmelite friar —His Holiness ordered the edict of prohibition and
suspension, respectively, to be published by the Master of the Palace.
This is the context. It is a document for the authorities only, a

regular report on business transacted. It corresponds exactly to the in-
structions of February 25. Those instructions had envisaged three
successive steps to be taken in the three several cases: acquiescence,
objection, or obstinacy on the part of Galileo. The steps were: admoni-
tion, injunction, and prison. The report now says that admonition was
met with acquiescence and goes on to other matters. If there had been
an injunction, it would contain at least a mention of it. Otherwise,
there should be attached a separate report by the Commissary-General.
141
But there is none. On the strength of this one report, the authorities
could have no idea that an injunction ever was needed or had been
served; and, indeed, as we shall see later, for several years, they ap-
parently did not have the slightest idea. 11

Nor did Galileo himself seem to be aware of it, judging from this.
He would not have dared to ask Bellarmine for a certificate if he had

not expected that certificate to come out absolutely favorable. We have
his request, which has been found among Bellarmine's papers. It is
simple and straightforward and does not demand or suggest any le-
niency. In his first letter to his secretary of state, a few days after the
decree, he notes with satisfaction that his person has been left out of
it, that Copernicanism has not been condemned as heretical but only
interpretations of it, and that Copernicus has been suspended only for
correction. He says (Bellarmine or Cardinal Caetani must have told

him) that the corrections will cover only ten lines of the Introduction
(about the agreement with Scripture) "and here and there a word, as
where Copernicus calls the Earth a star." He adds: "I have, as will be
seen from the nature of the case, no involvement in the matter and
should not have troubled myself about it had not my enemies drawn
me into it."
This is simple and explicit. It corresponds to the letter of Febru-
ary 6. He as learned that he must write no more theological letters; but
then he would not have written them if he had not been dragged into
A frequent way of burying the issue is to say, or imply, that laymen have raised
much ado about some ordinary short cuts in procedure and that Galileo, himself
a layman, may not have understood very well what was taking place. But the
judge who wrote the sentence in 1633 was certainly no layman, and we shall see
him walking on eggs in the matter of that injunction. In fact, the irregularity
would appear more shocking to the trained eye than it would to us. Nor did the
Vatican authorities of the nineteenth century feel more comfortable about it, for
(notwithstanding the promise they had given the French government when the
abducted archives were brought back from Paris) they released only a few
selected documents, woven into an ingenious apologia by Monsignor Marini, in
1850; and it was only much later that they decided there was more to be gained
from publication than from concealment. Hence they encouraged M. de l'Epinois
to publish an integral reproduction in 1877.
142
it; and now that the thing is decided, he does not have to pursue the
matter further. His personal philosophical endeavor, which he always
kept in the background, has now to be abandoned. For the rest, he
holds himself free, like anyone, to discuss heliocentrism as a mathe-
matical hypothesis and is awaiting the new edition of Copernicus as an
approved textbook. He then goes on: "It may be seen from my writ-
ings and my doings here in what spirit I have always acted, and shall
always continue to act, so as to shut the mouth of malice ; my conduct

in this business has been such that no saint could have shown more
reverence for the Church or greater zeal."
This may have been said largely to appease the Grand Duke; it may
be whistling in the dark ; but it is certainly not the language of a man
terrified by the Inquisition, told that he is under special surveillance,
and enjoined never to discuss or mention the system in any way. It
corresponds exactly to what the ambassador learned confidentially and

in covert language from the authorities. The feeling of pride is, in fact,
more genuine than one might suspect, for Galileo knew by then that
his Letter to the Grand Duchess had been a strong, if unacknowledged,
factor in the last-minute compromise. 12 Nor do his later acts belie this
attitude in the least.

To this cool attitude of the scientist there come also official sanc-
tions. Cardinal del Monte wrote an explicit letter of indorsement. 13
The Pope received Galileo on March n and gave him an audience
which lasted three-quarters of an hour. As Galileo mentioned the perse-
cution of his enemies, the Pope assured him that he need not fear, for
he was held in such esteem by himself and the whole Congregation that
This we know from the Buonamici diary (see p. 313 below).
It should have been the Cardinal's concern, as a relative and as a Florentine, to

warn the Grand Duke unofficially that, however decorous the proceedings, Gali-
leo had not come out very well and should not be encouraged and shown too
much favor. He wrote instead: "I can assure your Highness that Galileo has
come out of this in excellent position . . . I wanted you to know it, for it
and
is to be expected that his enemies will not desist from their machinations, as they
have not reached their intentions in this way." The same tone is in Cesi's letter:
"Let them bark in vain."
H3
they would not listen to these calumnies. He also repeatedly expressed
his readiness to show his favor with deeds.
Now Bellarmine was, in his own way, a saintly and benevolent

scholar. He was also the man who could retain a personal friendship
with Sarpi even across the havoc of war and anathema and warn him
of the danger to his life. But Paul V Borghese, according to all con-
temporary reports, was an authoritarian martinet, a literal, rigid mind,
and a man "so averse to anything intellectual," as Guicciardini says,
"that everyone has to play dense and ignorant to be in his favor."
Such a Pope would not have shown signal benevolence to a suspect
under inquisitorial reprimand, not even to please the Grand Duke

This means that Bellarmine had stated exactly what the report of
March 3 says, and no more. We would have to imagine, although it
would seem rather fantastic, that Bellarmine and Father Segizi had
arranged to keep the injunction a secret from the Pontiff himself.
We have thus the gravest reasons to doubt the authenticity of the
minute of February 26, and this is a point to be established toward
later developments. As for Galileo, to all appearances he never doubted
his position then or later. As he stood, he felt unhappy but clear. His
fighting temper had not left him. "He is of a fixed humor," writes
Guicciardini with alarm on May 13, "to tackle the friars head on
[di scaponire i jrati] and to fight where he cannot but lose. Sooner or
later you will hear that he has fallen over some unsuspected precipice.
I hope that the season, at least, will drive him from hence."
But Galileo stayed on. He would not have it look as though he had
been driven away by base gossip and intrigue. He even indulged in a
little matchmaking between Prince Cesi and Isabella, the sister of his
late friend, Filippo Salviati (". . . the splendor of such names and, on
the side of the Prince, a grave wisdom surpassed only by a truly
angelical virtue The Grand Duke reassured him of support

. . .").
and, over the ambassador's protests, sent him funds. But at last the
secretary of state wrote him: "Your Honor, who has had to deal with
monkish persecutions, knows what is the taste of them, and their High-
nesses fear that a further stay in Rome might bring you into trouble.
144
You have got out of this honorably; you can let the sleeping dog lie
and return here. There are rumors going around that we do not like,
and the monks are all-powerful ; and I who am your friend and serv-
ant ought to warn you."

This was an order. Galileo left Rome on June 30, still unenlightened
and unreconstructed. "Of all hatreds," he wrote, "there is none greater
than that of ignorance against knowledge."
II
Many things could be said in extenuation of the mistake of the

authorities which have been rarely said, while most of the defensive
position takes its stand on legal quibbling. One may well say —we have
stated it ourselves in the opening chapters — that this was a vast con-
flict of world views of whose implications the principals themselves
could not be fully aware.
The opposing reasons were of majestic dimensions, stemming from
the night of ages; the new developments both compelling and danger-
ous; the consequences still not to be grasped by us who live three
centuries later. Hence an ecumenic council would appear as the proper

instance before which to present the issue, either for decision or for
postponement of decision. Of this, Galileo was aware. He could not
suggest it under penalty of excommunication, but we know that he
often said or implied as much in private. It is very true that the world
situation, and the Church's own Counter-Reformation policy, made
the idea of a council look exceedingly implausible. We do not presume
to pass judgment on the subject. We are simply saying that, if a de-
cision had to be taken, a council was in order. To deal with the ques-
tion on an administrative level was not only an arbitrary procedure; it
was an inexcusable mistake, which is the necessary premise to the

graver mistake of the trial sixteen years later. Technically, it was not
the eleven Qualifiers who can be accused of being wrong (they could
hardly have answered anything else under the circumstances, as we
shall explain later) ; it was the authority who put the question up to
them. Yet, even so, granting the lines of procedure set down by the
H5
—
immovable machinery of the times, it should be said withal that a

spark of understanding and leadership, the informal intervention of a
higher mind inside the hierarchy, might well have saved the situation.
The drama is really more poignant in this first phase, when all is
still fluid, than in the later crisis, when positions had hardened and the
juridical machinery had taken over.
All was still possible in that fatal year of 1616, the year that saw the
deaths of Shakespeare and Cervantes and spelled the end of the Ren-
aissance. What Galileo was begging for was pitifully small: that the
authorities should keep judgment suspended for another generation
for another few years at least. He was made to look as though the de-
cision were the fault of his own nagging indiscretion. He was asking
that the Word of God be not taken in vain, and he was maneuvered
and driven and cornered, as if he were Satan himself, into tangling
with Scripture to his own undoing and to that of his cause. The man
who has been so persistently (and sometimes rightly) accused of
vanity and conceit plays a role in this phase which appears to justify
fully his words to the Grand Duke: "No saint could have shown more
reverence for the Church or greater zeal."
For he certainly had come in simplicity of heart and as a true son of
the Church, as the Pope could not deny. He had come not to make a
scandal but to avoid it; not to raise a danger but to make one plain;
not to oppose a truth but to offer it. What was taken to be his pride
of mind was the urgent warning that such things would come to pass
as would make pride of mind inevitable. Like the prophets of old, he
had spoken of a shadow over the land, and the priests had cast him out.
He was pleading for an understanding from the highest minds, and

what he met with was invincible ignorance, gilded with flattery for his
"inimitable conceits"; he was begging for a hearing, and what he got
was Caccini.
Ill
Because, if we must leave the philosophy of history and go back to

facts, here are the cold facts as shown in the 161 6 sentence itself. The
146
:
eleven Qualifiers of the Holy Office had been requested to give a ruling
on the following opinions

I. The Sun is the center of world and hence immovable of local
motion.
II. The Earth is not the center of the world, nor immovable, but
moves according to the whole of itself, also with a diurnal motion.
These last words sound obscure, to say the least. They are in Italian,
which caused some historians like Domenico Berti and Karl von
Gebler to believe carelessly that they were taken out of the Solar
Letters. Of course they are not. No Copernican would express himself
14
thus. Galileo might have said, with the reflexive as was done in his
time (it occurs once or twice in the Dialogue), that the Earth moves
in itself of a daily motion, not according to itself. We would have no
clues to these phrases if we did not have from the secret archives the
original Italian which is in Caccini's denunciation: "La terra secondo
se tutta si move, etiam di moto diurno." It makes no sense in any

language, but there it stands. It is a decomposition into pseudo-
Thomistic double talk {secundum se) of the simple statement: "The
Earth turns around itself in a day" —which is, incidentally, how
Aristotle himself refers to the theory. 15 But it is obviously a garbled
14. The is the summary from an unknown hand that precedes

origin of this mistake
the Acts in the official and was apparently prepared as a brief for the meeting
file
of the Congregation of June 16, 1633, that was to take a decision about the trial.
It is said there actually: "having seen the two propositions from the book on the
Solar Spots, etc." The author of the summary had been led astray by the con-
tiguity in the file of two different documents. One of them, as we have seen
(fol. 375 v ), was an instruction to look up the Letters on the Solar Spots. It fol-
lows immediately Attavanti's deposition. The next one (fol. 376') is the circular
of convocation about the propositio censuranda, as it was sent out to the RR.
PP. DD. Theologis on February 19, assigning them for the fourteenth hour y2 of
Tuesday, February 23. The slip is natural in one who hastily summarizes an in-
complete collection. If the file had been kept properly, the mistake would not
have occurred. What is missing between the two items are the minutes of the
Congregation of March 18, which started the whole proceedings. But of this im-
portant document no copy has been found anywhere.
IS- Cf. De coelo 293 b 30, 296 a 26-29, b 2-3.
147
version of the way Colombe had described it to Caccini as he tried to

translate Copernicus into "philosophically sound" language. 16 The et
etiam left over allows us to reconstruct the original wording: "The

Earth moves as a whole around the Sun, et etiam secundum se of a
daily motion." As for Caccini, a low-comedy character and a turbulent
ignoramus, he cared less about meaning than about the man in the
moon.He simply repeated the words, mixing them up, as he mixed up

many other things of a less innocent nature.
The eleven consultants of the Congregation, among whom we are
told were several deeply versed in the natural sciences, 17 met on Febru-
ary 23. They had been convoked, as appears from the act of February
25, "concerning the propositions of Galileo." The Letters on the Solar
Spots had been procured. They had available, at their wish, the book
of Copernicus to which the propositions implicitly referred ; they had
Foscarini's pamphlet; they had, informally submitted, the memoranda
Cf. Colombe's Discorso: "se noi consideriamo ciascun cielo secondo se tutto," etc.
At another point Colombe ridicules the theory "which compels the Earth to go
around the center according to accident and never to the center according to
itself."
Hartmann Grisar, Galileistudien, p. 38. The names of these distinguished experts

(some of them had indeed attained considerable fame in the theological con-
troversies of previous years) are signed as follows on the protocol:
Petrus Lombardus, Archiepiscopus Armacanus.

Fr. Hyacintus Petronius, Sacri Apostolici Palatii Magister.
Fr. Raphael Riphoz, Theologiae Magister et Vicarius generalis ordinis Praedi-
catorum.
s t!
Fr. Michael Angelus Seg. , Sacrae Theologiae Magister et Com. 8 S. Officii.
Fr. Hieronimus de Casalimaiori, Consultor S. u Officii.
Fr. Thomas de Lemos.

Fr. Gregorius Nunnius Coronel.
nus
Benedictus Jus. , Societatis Iesu.
D. Raphael Rastellius, Clericus Regularis, Doctor theologus.
D. Michael a Neapoli, ex Congregatione Cassinensi.
ml
Fr. Iacobus Tintus, socius R. Patris Commissarii S. Officii.
"Seg." stands for Segizi, the Commissary-General of the Inquisition ; "Jus." for
Giustiniani, the only Jesuit on the committee, which contained a majority of
Dominicans, as was the custom in matters of theology.
148
and briefs that Galileo had forwarded to their superiors ; they had his
letters to Castelli and Dini; they had at their beck and call Father
Grienberger at the Collegio Romano, who was their consulting astrono-
mer. To all this they gave no thought, nor, actually, were they sup-
posed to. They probably had not even been informed about the issue.
They looked up their schoolbooks, compared Caccini's denunciation
with the texts, and came back with the answer. They did not trouble
to remove the illiterate etiam or to try to restore a meaning. 18 To them,
as to their superiors, this was something that did not sound well be-
cause it spoke of the Earth moving and the Sun standing still, and it
had to be condemned as philosophically foolish and absurd.

The ship of state had sailed past the issue. It was only the backwash
which hit Copernicus, causing him to be suspended donee corrigeretur.
Foscarini, who had been an acceptable author a year earlier, was now
wholly forbidden, because such discussions "gave occasion to scandal"
or, as we would say today, were bad for public relations. As for Galileo,
he was left untouched, his Letters uncensored, and his theological
epistles never mentioned, although Caccini's denunciation had been
specifically aimed at him and the procedure as well. The protection
had worked. But the Copernican movement had been stopped dead in
its tracks, with what consequences for Italian culture the next hundred
years would show.
There is a logic to it all, even a considerate logic. The state hath its
own reasons that reason knoweth not. Galileo's ideas and his person
had been carefully left out of the issue, as we noticed above. The
question submitted to the consultants was one of public order: Cer-
tain opinions are circulating, as related by an informer, and are stirring
1 8. That the meaning is inscrutable is comically granted by Father Olivieri (see n. 6,
p. 129) They even went worse than their superiors on one point. The proposition
.
submitted had been: the Sun is in the center and hence immovable; they erased
the hence and replaced it with wholly, as if to give formal assurance that they
were totally unacquainted with the content of Galileo's discoveries, theories, and
theological letters, in which the rotation of the Sun was given outstanding
significance.
149
a scandal. A ruling is requested, so that the correct directives may be

imparted to the thought police. Only the consequences of the theories
mattered on the level of public relations ; that is why the only material
submitted is a third-hand denunciation by an informer. The incipient
scandal had to be dealt with on its own level.
As it happened, the scandal had been created by the informer him-

self. Deprived of guidance, the police apparatus had become the tool
of its own agents provocateurs.

This fatal short circuit between the judiciary and the executive
seems to be a constant feature of the streamlined state — or of the
state which feels itself compelled to go pragmatic under the stress of
emergency. The case is notunknown in our time, and even in free
countries, of a politician who serves at one and the same time as dis-
turber of the peace, prosecuting attorney, judge, jury, and detective
agency. The serious trouble begins when the higher authorities find
themselves in his tow.
In the Rome of 1616 the legislative decisions had come from the
Council of Trent: "Petulant minds must be restrained from interpret-
ing Scripture against the authority of tradition in matters that pertain
to faith and morals." This was aimed essentially at the fundamentalist
reformers who were forever protesting the word of Scripture against

the Roman authorities. The book of Copernicus had come out by then,
and yet no specific clause is directed against that kind of interpreta-

tion. (It must be admitted that the prelates of the Council, lawyers,
literati, preachers, and executives all, who had found it difficult even
to follow the arguments of their own Scholastic consultants, had never
thought that "mathematics" might give them trouble.)
Thus the judiciary might well have felt some doubts. It was a "con-
ciliar affair," as Descartes was to write with cold Gallican sense, to
reconsider the whole issue. In his anomalous position as chief theo-
logian as well as chief executive, Bellarmine made up his mind that it
was a mere matter of "petulance." He had the question framed, on

behalf of the General Congregation, leaving out the main issue. This
question he submitted on February 19 to the Qualifiers, and he re-
150
ceived in answer, on February 24, the echo of his own words. On the
twenty-fifth, as chief executive, he drew up the decree of the General
Congregation, had it passed on to the Congregation of the Index, and
intrusted its execution to the Commissary of the Inquisition.
The historic responsibility, then, falls on Bellarmine alone. He was
a great Jesuit, tempered in thought, dedicated mind and soul to the
welfare of the Church. If his intellect had been able to grasp the issue,
there is no doubt that he would have put it on the agenda of a future
Council, and the new science would have had a chance to enter the
circle of orthodoxy. All that was really needed in the meantime was a
damper on theological excursions, and that would have been the part
of discretion. But fear and suspicion were much closer to the heart of
the matter, and, besides, Bellarmine did not even like to think of the
next Council. He was of the anticonciliar persuasion. He felt that all
had been settled and that what was needed henceforth was adminis-
trative resource. We are led back, then, to the incredible passiveness
of Bellarmine's brothers in the Order, the mathematicians of the
Collegio Romano, who apparently took their vow of obedience perinde
ac si cadaver to dispense them from any intellectual responsibility,

perhaps also of intellect tout court, according to the instructions of
their General, Acquaviva; for of their personal good disposition to-
ward Galileo there is no doubt. But they accepted the function of

mere technicians of the transit instrument. Obedience and preoccupa-
tion with " scandal" had been bred into the bones of the Order, from
Bellarmine down, to such an extent that the intellectual reflexes were

dead. 19
19. See Father Grienberger's remark quoted on p. 125. We shall return to this subject
on p. 315. Monsignor Majocchi wrote in "The authorities simply gave
19 19:
Galileo a lesson in positivism." This is only too true. They virtually did in the —
Comtian sense of the words. To stick to historical fact, however, it should be
noted that in the arguments that Campanella had heard used against Galileo's
is no mention at all of that which is brought up
theory, eleven of them, there
by modern Church historians, namely, that the theory was not sufficiently
proved. As far as we know, only Father Grienberger used it to motivate his
abstention.
The leader who fails in leadership has only himself to blame if he

falls prey to a conspiracy of his subordinates. The explanations of
Bellarmine's conduct in terms of scientific prudence and mature con-
sideration turn out to be whitewash. Dini and Ciampoli had been mis-
taken in their trust; it was Caccini, the "subversive," in his minklike
cunning, who had made the right bet. Ballarmine was semiconsciously
frightened by a problem he had never faced What : if the Aristotelian
substructure were to prove unreliable? The problem went beyond his
training and his mental capacities. He decided it was no problem at all
and fell back on the police for an estimate of the situation. They gave
him Caccini 's stuff, under the name of Galileo's propositions; it went
in, was processed, qualified, came out — still with the same label —was
condemned, stamped, and expedited by the General Congregation. No
one had ever bothered to look at it.
152
The Years of Silence
I will keep my mouth as it were with a bridle: while the ungodly

is in my sight. I held my tongue and spake nothing: I kept silence,
yea, even from good words; but it was pain and grief to me.
psalm 39
Eight years followed in which "life went on." The old commonplace is
still apt to describe an activity which has lost its clear goal while the
nature of the protagonist remains unchanged. The great work in prog-
ress had been sidetracked, perhaps forever; the road was blocked
ahead. "Those three most powerful operators," as he wrote, "igno-
rance, malice, and impiety," had won the day. But, after the first weeks
of disgust and dejection, Galileo was again in harness.
There was frequent illness in those years, a painful rheumatic con-

dition, with complications, which had plagued him recurrently. There
was much thinking also on the foundations of mechanics and on pro-
found infinitesimal questions, which carried his attention far afield to
reaches he had never considered before. There were also the consola-
tions of country life in his villa of Bellosguardo, overlooking Florence
and the sweep of the Arno: the care of the olive crop and the cutting
and grafting of vines, at which Galileo was enormously proud of being
a renowned expert. And there was the pleasant company of his literary
friends.
"His conversation," says Viviani, although he knew him only in
153
his last years, "was full of wit and conceits, rich in grave wisdom and
penerating sentences. His subjects were not only the exact and specu-
lative sciences but also music, letters, and poetry. He had a wonder-
fully retentive memory and knew most of Virgil, Ovid, Horace, and
Seneca; among the Tuscans, Petrarch almost whole, the rhymes of
Berni, and all of the poem of Ariosto, who was his favorite author."
There was also, by now, Sister Maria Celeste, turned seventeen,
who was going to become a major presence in the old man's life. In
her passionate love for her father, the girl was able to draw from his
visits and his letters and from the small world of her rustic convent in
Arcetri the subjects for a correspondence of such bubbling freshness

and grace as might have made her, had she lived under different con-
ditions, an Italian Sevigne. 1

In her penurious and menial surroundings Suor Maria Celeste had
created an intense life all of her own.
"I cannot rest any longer without news," she writes, "both for the
infinite love 1 bear you, and also for fear lest this sudden cold, which in
general disagrees so much with you, should have caused a return of

your usual pains and other complaints. I therefore send the man who
takes this letter purposely to hear how you are, and also when you
expect to set out on your journey. I have been extremely busy at the
dinner-napkins. They are nearly finished, but now I come to putting on
the fringe, I find that of the sort I send as a pattern, a piece is want-
ing for two dinner-napkins: that will be four ells. I should be glad if
you could let me have it immediately, so that I may send you the nap-
kins before you go; as it was for this that I have been making such
haste to get them finished.
"As I have no cell to sleep in of my own, Sister Diamanta kindly
allows me to share hers, depriving herself of the company of her own
sister for my sake. But the room is so bitterly cold, that with my head
i. Some of it has been collected in an anonymous English translation (by Mary

Allen Olney) The Private Life of
: Galileo through the Letters of Sister Maria
Celeste (London, 1870). But much of the quality of the original is bound to be
lost in any translation.
154
in the state in which it is at present, I do not know how I shall remain,

unless you can help me by lending me a set of those white bed-
hangings which you will not want now. I should be glad to know if you
could do me this service. Moreover, I beg you to be so kind as to send
me that book of yours which has just been published, so that I may
read it, for I have a great desire to see it.
"These few cakes I send are some I made a few days ago, intending
to give them to you when you came to bid us adieu. As your departure
is not so near as we feared, I send them lest they should get dry.
Sister Arcangela is still under medical treatment, and is much tried by
the remedies. I am not well myself, but being so accustomed to ill
health, I do not make much of it, seeing, too, that it is the Lord's will to
send me continually some such little trial as this. I thank Him for
everything, and pray that He will give you the highest and best
felicity.
"P.S. You can send us any collars that want getting up." 2
To be nearer to her, Galileo eventually moved to the little villa in
Arcetri which was to be his final dwelling; and promptly she started
reweaving around him the threads of his broken family life. The loss
of the father's letters is an irreparable literary loss, for he told her

everything, but even through the mirrored reflection in her writing we
know more about his life in that period than about any other. "I keep
and put aside all the letters that Your Honour writes me every day, and
with much delight read and re-read them, so I leave it to you to judge
whether I should not like to read also those that are written to you by
such virtuous and loving persons."
Her own letters give us back the ways and sounds of Tuscan coun-
try life as scarcely any others. We see her instructing the maid, taking
care of the house and the stable, keeping check on the farm. She pre-
pares delicate dishes and sends them up to him by special courier;
she makes for him preserves, sweets, canel water and rosmarine;
mends his linen ;
picks for him the last December rose she found in a
2. Sister Maria Celeste to Galileo, November 21, 1623 (ibid.).
iS5
corner of her garden. "Spending my time in the service of Your

Honour," she writes, "I do enjoy immensely, and I hardly notice the
limitations of a nun's life, except when I hear that Your Honour is
sick, for then I wish I could come and live in the house." From her we
learn of his visits, of his gifts and attentions, of the time he glazed the
windows of her cell with his own hands, so that she and her friends
could have some daylight to work by in the winter months. "Truly this
is work more befitting a carpenter than a philosopher." She comes back
to ask him more serious favors, for what she resents deeply in the con-
vent is not their poverty but the neglect of the authorities in providing
spiritual assistance to such uncertain or forced vocations as she sees
around her, and she asks her father to use his influence at Court in
order that they may be given some better confessors than those they
have, "more used to hunting hares than to caring for souls."
The epistolary activity of Galileo in those years was immense, for
he kept in constant touch with his disciples, whose fame was growing,
and he was never weary of assisting their thought in a vast range of
subjects. Young Father Cavalieri had taken up from him the study of
infinitesimals, from which was to come his Geometry of Indivisi-

bles. As for Castelli, he had published his pioneer treatise on The
Motion of Water and had been appointed chief consultant for hy-
draulic projects. But consulting engineers did not command high fees
then. Pushed from pillar to post, ever faithful, ever cheerful, he would
write from Rome: "I am eating cucumbers as the day is long, since
my purse is not enough for melons, drink cold wine like a millrace,
pass the dog days as I can, and the Masters preserve me in their
favor." Another time he wrote: "This project of Lake Trasimeno is
getting bigger as time goes on. I am in water up to my chin, but we'll

"
let it stay there, 'exclusive' and the wine inside, 'inclusive'
A project Galileo had long postponed offered a merciful opportunity
for dull time-consuming labor. It was that of working out the tables of
the satellites of Jupiter and of using them as a celestial chronometer
for the measurement of longitude, which entailed much observation,
much repetitive computation, and an interminable exchange of letters
156
;
through embassies with the representatives of Spanish sea power, who

had suddenly evinced interest in this possible new aid to navigation.
Through all this he was collecting himself. As the diver descending
into the dark depths feels his strength rise from the burning of his
oxygen under pressure, so the scientist's mind, as it receded into isola-
tion, burned brighter to itself. The past compromises and loose adjust-
ments of thought discarded, Galileo seems to be facing more decisively
the full implications of his theory.
It is an inhuman wrench for the mind to tear itself loose from the
instinctive world of the senses around us, so "full of a number of
things," peopled with familiar substances which reassuringly go about
subsisting in their own several ways as if they knew how —and to un-
cover instead everywhere the mysterious realization of abstract laws

to conceive of mathematical function determining each point of being
in a dizzying tension between the infinite and the infinitesimal, where
the lonely intellect has to feel its way with new instruments of rigorous
analysis. It implies a dedication; a new feeling not only of nature but
also of the divine. When the time for expression comes again, the quiet
prose of the physicist will rise of itself to compelling heights, spark
and crackle with contained metaphysical power. But, for many years
yet, silence was in order.
Slowly and painfully, Galileo was learning to adjust to a world of

absurdity, to create for himself a language of ambiguous and unseiz-
able irony, to believe what he did not believe while thinking what he
thought. "I wear a mask, but of necessity," as Sarpi had written ten
years before, "because without it no one can live in Italy." Sarpi had
still been able to defend Venetian sovereignty against the Curia and
had been knifed for his pains in a dark alley in Venice. "I recognize
the stylus of the Holy Office," he had said with a wry pun and had
taken to moving about only in a gondola, well escorted. Galileo, too,
now wore a mask, and it was not that of worldly expediency. It was
man who has to combine an ingrained respect for a holy and
that of the
legitimate institution with disrespect for its judgment and with bitter
sorrow for the consequnces of its action. He knew —none better than he
157
— the damage that had been wrought by the decree of 1616. The slow
growth of public interest in astronomy, which, following the era of geo-
graphic discoveries, had spread in the preceding generation from high
to low, tying up with the new idea the Italians had been forming of the
importance of natural science, had just reached the point where it was
ready to burst into flower. The heliocentric theory, under its ancient
name had become common cultural prop-
of Pythagorean philosophy,
common interest, an uncertain but exciting expectation voiced

erty and
from many sides; it was awaiting the very type of richly endowed
leader that Galileo happened to be in order to develop into a great sci-
entific movement. The decree of the Inquisition had put a stop to all
that. The "Galileist" brush fire had died out; people had turned quietly
to other more conventional interests. The old man felt like a survivor,
surrounded by useless and sterile respect.
He had not lost the last hope, however. Prohibitions come and go,
and he knew this one to be such a departure from established practice
and common sense that it could not long survive.
Prohibition in itself was an old and reasonable thing. It was the
guardian of dogma. It applied to actions, to a personal "choice" on
tenets {hairesis), and, beyond those, to instrumental arguments, to
matters of policy — in brief, to all expressions which covered an in-
tention. Supposing that Father Olivieri had been ordered to abandon

the quibbles that we have painfully reproduced on page 12 1 , he could
not have protested even in his conscience. He had concocted a soph-
istry; it had been found no good as an instrument; let him invent
another.
There was here a semantic difficulty between the old and the new.
To men of the old persuasion, like Galileo, the new-fangled Jesuit
word of "blind obedience" meant nothing that was orthodox, and the
feeling was shared by many in the regular and secular clergy. The
idea of transferring obedience to the intellectual field was quite new
indeed ; for it was understood that dogma was of faith, first and last,
and that otherwise the intellect was bound by its own laws. Who had
ever heard that one's mind, created free, must submit itself passively
158
to the decisions of a committee of incompetents? "These," wrote

Galileo later, and he must have said it many times among friends in
these years, "these are the innovations which are bound to lead to the
ruin of states and to the subversion of commonwealths."

Out of this certainty grew his invincible hope. Two years had not
elapsed when Galileo was cautiously probing the ground. In 1618, hav-
ing been requested by the Archduke Leopold of Austria for some work
from his pen, he ventured to send him his most risky piece of writing
(it was the memorandum he had prepared in 161 6 for young Cardinal
Orsini), accompanied by the following letter:
With this I send you a treatise on the causes of the tides which I wrote at
the time when the theologians were thinking of prohibiting Copernicus' book
and the doctrine enounced therein, which I then held to be true, until it
pleased those gentlemen to prohibit the work and to declare the opinion to be
false and contrary to Scripture. Now, knowing as I do that it behooves us to
obey the decisions of the authorities and to believe them, since they are
guided by a higher insight than any to which my humble mind can of itself
attain, I consider this treatise which I send you to be merely a poetical con-
ceit, or a dream, and desire that your Highness may take it as such, inasmuch
as it is based on the double motion of the Earth and, indeed, contains one of
the arguments which I brought in confirmation of it.
But even poets sometimes attach a value to one or other of their fantasies,
and I likewise attach some value to this fancy of mine. ... I have also let
a few exalted personages have copies, in order that in case anyone not be-
longing to our Church should try to appropriate my curious fancy, as has
happened to me with many of my discoveries, these personages, being above

all suspicion, may be able to bear witness that it was I who first dreamed of
this chimera. What I now send is but a fugitive performance it was written ;
in haste and in the expectation that the work of Copernicus would not be
condemned as erroneous eighty years after its publication. . . . But a voice
from heaven aroused me and dissolved all my confused and tangled fantasies
in mist. May therefore your Highness graciously accept it, ill arranged as it
is. And if divine mercy ever grants that I may be in a position to exert myself
a little, your Highness may expect something more solid and real from me.
159
There is no mistaking the scornful irony in those words. The true

meaning becomes explicit when we find again the same terms of "fan-
tasy," "paradox," and "vain chimera" ten years later as a saving clause
at the end of the Dialogue, but this time with the full impact of the
Copernican proof behind them.
II
The skies themselves seemed not to leave the issue in peace, for soon
the attention of the world was shaken by the comets of 1618, of which
one has remained the most impressive in the memory of man. Coming,
as it did, at the outset of the Thirty Years' War, it could appear only
too justifiably a portent of God's wrath. Princes were frightened, the
public was in a turmoil, and apocalyptic specialists computed anew
the end of the world. Of the innumerable writings that it prompted,
Pierre Bayle's Pensees sur la comete (which was really written about
this one, although it was published on the occasion of the comet of
1680) is the only one that has survived. Much more modest, and in-
deed unimportant, was a discourse delivered in the Collegio Romano

amid great concourse of public by a learned Jesuit, Father Horatio
Grassi. But Galileo read it, and his temper began to rise. There is no
misplaced gentleness in the marginal jottings on his copy. The ex-
pletives alone would make a vocabulary of good Tuscan abuse: pezzo

d'asinaccio, elefantissimo, bufolaccio, villan poltrone, balordone,
barattiere, poveraccio, ingratissimo villano, ridicoloso, sjacciato, in-
urbano. So these trained seals who had kept to their holes in time of
crisis were now gloating about him and oraculating again. One had
only to glance through Grassi 's Discourse to realize that the good man
did not even understand the working of the telescope while displaying
its use so complacently. But, even before looking at the text, Galileo
knew very well that the author had not come on stage amid applause
to bring new ideas but simply to drive another nail, as he thought, in
the coffin of Copernicanism, well assured that by this time the Man of
Florence ("quello di Firenze," as they called him) was in no condition
to answer back.
160
Moved by the helpless anger of his friend, Mario Guiducci, "consul"

of the Florentine Academy, offered to write an answer himself.
Comets and new stars have always fascinated the mind which be-
lieves in a magic and miraculous order of things. It is the regularities,
rather, that have been taken for granted, until the advent of scientific
speculation. It seems natural enough for heaven to go round and for
the Sun to rise every morning, but a comet in the skies becomes a
portent of vast significance. Conversely, for the scientific mind as it
had been at work since the Greeks, eternal harmony and periodicity
are the true awesome portent of a higher design, and irregular events
become a disturbing problem. The accepted explanation for the wise
since Aristotle had been that comets are exhalations of earth vapors
rising above the sphere of fire. This keeps their freakish behavior away
from the harmony of the spheres. But Tycho by his measurements on
the comet of 1577 had shown that they must be higher than the Moon
and also that they have an orbit of some strange sort. Kepler, then, had
thought he could show that the path was rectilinear. What Father
Grassi was now suggesting was a compromise. He agreed that the
comet was in heaven, but, following the Aristotelian distinction be-
tween earthly and heavenly matter, he insisted that its path must be
circular.
As for Galileo, he found himself against almost everybody, for he

held that comets are only optical effects born of earthly vapors. This
was no doubt wrong, but there were serious reasons for his choice. In
the matter of novae he had gone all out in favor of Tycho's and Kep-
ler's findings, which placed the new stars in the firmament, for that
was to him, as it was for Kepler, an excellent way of proving that the
heavens were not fixed and unalterable. But new stars were obliging
enough to stay put, as flares in the sky, whereas the comets had been
shown by Tycho to have paths which were utterly aberrant from a
Copernican point of view. Some were even retrograde. Newton would
be able eventually to turn Halley's comet into the triumph of the new
system. But Newton had not yet come; and Galileo, who had his own
reasons to believe that circular paths were the only ones physically
161
possible in outer space, thought it best to try to prove that the comets
did not belong to heaven at all but were optical effects in the atmos-
phere. It came surely ex parte, but it still was a sensible effort in the
manner of the Presocratics to extend physics to the heavens, and well
worth a try. In fact, the connection that he inferred between comets'
tails and the Sun's beams turned out to be substantially right. The
real trouble with his position is that it broke the old alliance with
Kepler, who was the better astronomer of the two, and brought Galileo
the wrong kind of backing in astronomy.
Grassi's opinion, by contrast, may appear closer to the truth, but

it was such only in appearance. It was a compromise position, and it
was a purely political one. We have seen how Tycho's system had been
pressed into the service of the Vatican as providing the most opportune
deviation from the Copernican issue; what Grassi was doing was only
mixing Tycho and Aristotle, half and half, to provide a more fashion-
able version of the same old brew. As for the scientific reasons, they
remained so far behind that Grassi used the telescope, the means now
made available for reaching new conclusions, in a way that made no
sense. He assumed that telescopic magnification was in inverse ratio
to distance and hence that he could prove the great distance of the
comet by the small difference he found between the telescopic and the
visual image.
Galileo was only too well aware of what Grassi was trying to do.
But, as we follow his marginal notes, we see his anger gradually turn-
ing into a chuckle. These gentlemen apparently still labored under the
impression that physical problems could be solved with a school ex-
ercise in rhetoric, adorned with the proper quotations. Well, he could
ask them a few questions about their physics.
The Discourse on the Comets came out in June, 1619. It was signed
by Guiducci, but there was no mistaking the hand behind it. Much
applause and favorable comment greeted it in Rome, for the Discourse
showed a Galileo disposed to carry on with his contributions to science
while exercising his ingenuity on acceptable subjects. His old friend

Cardinal Maffeo Barberini, as if to ask him to forget the old bitterness
162
connected with the prohibition decree, sent him a Latin poem in his
honor entitled "Adulatio perniciosa" ("Dangerous Adulation"). But

Ciampoli wrote that the Jesuits "were much offended and were pre-
paring to strike back." In fact, the year had not elapsed when Grassi
came out with a Latin dissertation, The Libra ("Balance"), under the
anagram "Lothario Sarsi Sigensano." Since he had not been attacked
personally, he would not answer in person. But there was no misunder-
standing his intention either. Guiducci, who had maintained a vertical
rising path of the comet as born from earthy vapors, had admitted
discreetly that "a further cause" might have to be found in order to
explain the deflection toward the north. "Sarsi," after more than one
slighting remark, comes to a halt before this admission:
What is this sudden fear in an open and not timid spirit which prevents
him from uttering the word that he has in mind? I cannot guess it. Is this
other motion which could explain everything and which he does not dare to
discuss — is it of the comet or of something else? It cannot be the motion of
the circles, since for Galileo there are no Ptolemaic circles. I fancy I hear a
small voice whispering discreetly in my ear: the motion of the Earth. Get
thee behind me thou evil word, offensive to truth and to pious ears ! It was
surely prudence to speak it with bated breath. For, if it were really thus,
there would be nothing left of an opinion which can rest on no other ground
except this false one. . . . But then certainly Galileo had no such idea, for
I have never known him otherwise than pious and religious.
On reading these ugly provocations, Galileo must have wondered

whether he had not been a fool to get himself involved in such quarrels.
He might have known his motive, had he cared to ask himself. The
long-pent-up bitterness had found a way out. But, if they were con-
sidering him as dead and buried already, he would show them. There
was no decree that forbade showing up an ass. Besides, now, "Sarsi"
had him on the spot. Even his most anxious friends admitted that he
must step forward in person to cover Guiducci and to vindicate the
honor of science. Cesi and Ciampoli advised the form of an open letter.
Cesarini, who was intimate with the Jesuits, was willing to be the re-
cipient. But Stelluti, another Lycean friend, wrote from Rome: "To
163
take on the Fathers would mean never to see the end of it, for they are
so many that they could face the whole world, and, even if they are
in the wrong, they will never admit to defeat." Right, agreed Galileo,
the Jesuits would be left out of it. But here was a straw figure, this
"Lothario Sarsi" of unknown address; he was going to pelt the scare-

crow with rotten eggs and tomatoes.
Yet those were times of trouble. His friend and patron, Cosimo II,
had just died (1620). The protection of a strong-minded prince who

had helped him unswervingly was replaced by the more uncertain
favor of the widowed Grand Duchess, a very pious lady, who had as-
sumed the regency until young Ferdinand II should come of age. There
was also the trend of things in Rome. The College of Propaganda
Fide was being organized for the conquest to the faith of far continents
which would offset the losses to Protestantism in Europe ; and with it
the word "propaganda" had entered on its career. The Jesuits were
gaining ascendancy even though Bellarmine had died in 162 1 ; Loyola
and Xavier were being enrolled among the saints.
Gagged and tethered, watched by malevolent suspicion in every

move (Tommaso Caccini had come back and started afresh on his
persecutions), beset by sickness, pressed by the hopes and angers of
Florence, Galileo had to proceed with great care and deliberation. It
was only two years later that he could tell his friends that the answer
was on its way to the press.
Ill
Suddenly, in August, 1623, the news burst like a star shell over the
bleak landscape: Maffeo Barberini had been elected Pope. There was
rejoicing in Florence. After Paul V, a dull and savage- tempered old
man, the brief reign of Gregory XV had brought only slight improve-
ment. But Maffeo Barberini, or rather Urban VIII, as he was now, was
a friend of the arts and a Lycean academic himself. It was in every-
body's memory that, only three years before, following the Discourse
on the Comets, he had written his "Adulatio perniciosa" in honor of

Galileo — as if to remind him that, even through the crisis of 161 6, he
164
had always defended the new science. 3 Now that he had no longer to
play a covered political game in the Curia, it was surmised, his true
inclinations could not fail to come out. Happy omens confirmed it:
Cesarini was made Master of the Chamber, and Ciampoli was con-
firmed in his newly won position as Secretary of the Briefs, which
was equivalent to a private secretaryship in the British system. "I am
fully confident," announces Rinuccini, "that this is going to be the
papacy of the virtuosi."
Ciampoli was writing to Galileo: "Here there is felt a great desire

for some further production of your thought ; if you would resolve to
commit to print those ideas that you still have in mind, I am quite sure
that they would be most acceptable to His Holiness, who never ceases
from admiring your eminence in all things and preserves intact his
Those lines, again, are rarely quoted; yet, quite apart from their classical dis-
tinction, they have an interest because of their unwittingly prophetic import.
Galileo's discoveries of new and even of spots in the Sun, are
things in the skies,
brought in as an example of how deemed to be above the
greatness and glory
changes of fortune will eventually show their weakness and come to grief how —
even hundred-eyed Argus let something escape him. "Truth is unwelcome to the
mighty: The enemy is often more useful":
Cum Luna caelo fulget, et auream Nil esse regum sorte beatius,
Pompam sereno pandit in ambitu Mens et cor aeque concipit omnium,
Ignes coruscantes, voluptas Quos larva rerum, quos inani
Mira trahit, retinetque visus. Blanda rapit specie cupido.
Hie emicantem suspicit Hesperum, Non semper, extra quod radiat jubar,
Dirumque Martis sidus, et orbitam Splendescit intra: respicimus nigras
Lactis coloratam nitore; In Sole (quis credat?) retectas
Ille tuam, Cynosura, lucem. Arte tua, Galilaee, labes.
Seu Scorpii cor, sive Canis faciem Sceptri coruscat gloria regii
Miratur alter, vel Jovis asseclas, Ornata gemmis; turba satellitum
Patrisve Saturni, repertos Hinc inde procedit, colentes
Docte tuo Galilaee vitro. Officiis comites sequuntur.
At prima Solis cum reserat diem

Lux orta, puro Gangis ab aequore Fugit potentum limina Veritas,
Se sola diffundit, micansque Quamquam salutis nuntia: nauseam
Intuitus radiis moratur. Invisa proritat, vel iram:
Saepe magis juvat hostis hostem.
165
attachment for you. You should not deprive the world of your pro-
ductions while there is time to work them out, and please remember
that I am yours as ever."
When Prince Cesi came to congratulate him on his accession, Urban
interrupted him eagerly: "Is Galileo coming? When is he coming?"
"He is dying to come, your Holiness," was the answer.
The scientist, on his side, wrote Cesi: "I am revolving in my mind
plans of some moment for the republic of letters, and perhaps can
never hope for so wonderful a combination of circumstances to insure
their success."
But he took his time, for he wanted to effect his rentree in style.
By the end of October the long-awaited answer to Grassi came out

in Rome. It was the Saggiatore ("Assayer"), and it was promptly and
unanimously recognized for what it was —the masterpiece of Italian
polemic prose. Galileo had written his Provinciates. As in Pascal's case,

the argument was not always meticulously fair, but it nailed the enemy
to the post. Sparkling wit and destructive irony took the place of the
weapons that had been forbidden. In a seemingly leisurely and im-
personal excursion over the wide —too wide— field of "Sarsi's" utter-
ances and references, Galileo went to work on learned nonsense and

academic prejudice and brought forth what has remained in history as
a breviary of the scientific method.
What was left of "Lothario Sarsi's" arguments was not much. We
shall give here a brief passage from that polemic. It has been often
quoted, but it loses nothing from repetition:
I cannot refrain from marveling that Sarsi will persist in proving to me,
by authorities, that which at any moment I can bring to the test of experi-
ment. ... If discussing a difficult problem were like carrying a weight,
since several horses will carry more sacks of corn than one alone will, I
would agree that many reasoners avail more than one but discoursing
; is like
coursing, and not like carrying, and one hunter by himself will run farther
than a hundred drayhorses. When Sarsi brings up such a multitude of
authors, it does not seem to me that he in the least degree strengthens his
own conclusions, but he ennobles the cause of Signor Mario and myself, by
166
showing that we reason better than many men of established reputation. If

Sarsi insists that I must believe, on Suidas' credit, 4 that the Babylonians
cooked eggs by swiftly whirling them in a sling, I will believe it ; but I must
say that the cause of such an effect is very remote from that to which it is
attributed, and to find the true cause I shall reason thus. If an effect does not
follow with us which followed with others at another time, it is because, in
our experiment, something is wanting which was the cause of the former
success; and if only one thing is wanting to us, that one thing is the true
cause. Now we have eggs, and slings, and strong men to whirl them, and yet
they will not become cooked nay, ; if they were hot at first, they more quickly
become cold; and, since nothing is wanting to us but to be Babylonians, it
follows that being Babylonians is the true cause why the eggs became cooked,
and not the friction of the air, which is what I wish to prove. 5 Is it possible
that in traveling post, Sarsi has never noticed that coolness is occasioned on
the face by the continual change of air? And if he has felt it, will he rather
trust the relation by others of what was done two thousand years ago at
Babylon than what he can at this moment verify in his own person? I, at
least, will not be so wilfully wrong, and so ungrateful to Nature and to God,
that, having been gifted with sense and logic, I should voluntarily set less
value on such great endowments than on the fallacies of a fellow-man and
blindly and blunderingly believe whatever I hear and barter the freedom of
my intellect for slavery to one as liable to error as myself.
As for Grassi-"Sarsi's" astronomical theories, they fare no better than

the physical:
And so here we have, both Sarsi and I, expended a great amount of words
in searching whether the solid concavity of the lunar orb (which does not
exist), by moving in a circle (whilst it never did), drags along with it the
element of fire (if perchance there be such an one) and, by way of it, the
exhalations which in turn ignite the matter of the comet, which we do not
know whether it is really in that place but do well know that it is not the
kind of stuff that burns. . . .
4. Suidas was a late Alexandrine commentator who wrote a dictionary of philo-

logical and other curiosities.
5. Someone has remarked that Suidas and Sarsi were the prophets of guided mis-
They were not. They were talking about eggs.
siles.
167
Grassi was pulverized in the public eye and went off to nurse his
grudge. The Jesuits ordered him to lie low henceforth and not try to
answer. This did not go without some very bitter feelings, for Grassi
had only voiced the acceptable and accepted opinion of Jesuit astrono-
mers. He himself was no discredit to the Order. He had drawn the
plans for the Church of Sant'Ignazio in Rome and had even proposed,
after Leonardo, the construction of a submarine boat of his own de-
signing. His faults were only those of his confreres. They had learned
their geometry from geometricians, their engineering from engineers
—and their physics from rhetoricians. They imagined the combination
could stand forever, because they had been taught to use normal in-
telligence in human affairs, and in the problems of Nature that of
circus performers; for that was what their eloquence amounted to in
the face of a nonpersuadable reality. But this time defeat had to be

conceded. Galileo had effected his comeback and was again firmly
established in the center of the literary scene.
1 68
Urban VIII
Habituees of the mirror, famous readers, they fall in love with

historical characters, with the unfortunate queen, or the engaging
young assistant or a great detective, even with voice, of the
announcer, maybe, from some foreign station they can never

identify. . . . Why not go out together next Sunday ; say, casually,
in a wood: "I suppose you realize you are fingering the levers that
control eternity!"
W. H. AUDEN, "THE ORATORS"
At the end of April, 1624, after a leisurely voyage and a stay of two
weeks with Cesi at his castle in Acquasparta, Galileo arrived in Rome.
He was bringing with him a delightful novelty, the first microscope
(he called it simply "occhialino"), with which one could see all sorts
of "horrendous things" moving about in a drop of water. He was re-
ceived by the Pope with "infinite demonstrations of love" and in the
course of six weeks had as many long conversations with him. Very
soon, however, he realized that he was not going to get very far. He
was talking no longer to Maffeo Barberini, but to Urban VIII.
Urban felt himself, with some reason, to be of the stuff of which the
great Popes of the Renaissance had been made. In that critical period
early in the Thirty Years' War, when the fate of the Reformation hung
in the balance, he was planning a great political campaign which would
change the balance of Europe. Splendor and power were going to be
169
his insignia. On being shown the marble monuments of his predeces-

sors, he said that "he would erect iron ones to himself." The fortresses
on the northern borders, the new breastwork of Castel Sant'Angelo,
the new manufacture of arms at Tivoli, the Vatican Armory taking up
the rooms of the old library (where imported technicians cast guns
for the fortress out of the old Roman bronze ceilings of the Pantheon),
finally, the costly harbor of Civitavecchia — all were meant as manifest
symbols of the desire of Urban VIII to establish pontifical power again
as the vice-regency of Christ with the two-edged sword of the world.
Urban VIII was not of the old feudal nobility and did not share
their medieval dreams. He came of a family of Florentine merchant
princes who, like the Chigis and the Medicis, had entered the aristoc-
racy only a few generations before. A Florentine himself, talented,

bright, sharp, and realistic, he had cloaked his ambition while still a
prelate in the dignified forms of conventional literary achievement,
legal competence, and careful demeanor. Once in power, his latent
pride and vanity were to break forth without restraint, and with them
his natural temper, quick to anger and suspicion. 1
He never lacked an adequate feeling of his own capacities. He ig-
nored ancient constitutions, because "the sentence of one live Pope was
worth more than all the decrees of a hundred dead ones." On being
informed that the notables wished to erect a monument to him, which
was usually done for Popes only after their deaths, he said: "Let them.
I am not an ordinary Pope either."
He liked the theatrical side of Baroque production, the bustle of
engineering projects, and his own ornate contributions to Latin poetry
in hexameter and Sapphic verse. We have seen that he had written an
ode to Galileo, the "Dangerous Adulation." But for the real ideas of
science he had as little understanding as for the real forces stirring in
In this, too, he appears an epigone in the line of Sixtus V, for the latter, as Felice
Peretti,had given an English visitor the impression of being "the most crooching,
humble Cardinal that was ever lodged in an oven" but, once crowned with the
triregnum, had broken forth as a "consecrated whirlwind" and the terror of the
Curia.
170
Urban VIII
war-torn Europe around him. His whole political conception and his
master-plan were quite conventional : how to attach the powers to his
chariot while at the same time increasing his own domains. In these
very days of April, 1624, Cardinal Richelieu, still an obscure political
figure, was preparing to enter the King's Council. By September,

Urban would meet his full challenge with the ultimatum to raze the
papal forts in the Valtelline. It was a new departure in that struggle

between modern nations, rising and formidable contestants that were
to play the destructive game of the Thirty Years' War to the utter
frustration of theocratic power.
But in those days Urban was still dreaming of spectacular successes.

It was the morning of his reign, a morning full of magnificence and
confidence. Amid the turmoil of the affairs of state he found time for
long audiences with Galileo.

What took place in those audiences will forever remain a matter for
speculation. But from scattered data we may infer that the conversa-
tion went something like this. On being copiously complimented on the

Saggiatore and being told by the Pope that he had had it read aloud
at table, Galileo deprecated the poor merit of these feeble excursions
on a perforce limited subject, whereupon the Pontiff exclaimed his

wish that more such incomparable creations should flow from his
magical pen. Thereupon Galileo tactfully alluded to the malice of his
many enemies and to the many disadvantages under which he labored,
and the Pope reassured him that, if he remained such a dutiful son of
the Holy Church as he had shown himself hitherto, his enemies would
bark in vain. The System of the Schools, in intelligent hands, ought to
fear nothing from the new science, for it was established on natural
evidence itself; and he, the Pope, could show it quite easily. He ex-
panded on that subject. 2

The campaign against Galileo was really
alarm born of the incompetence of certain people who usurped the

privileges of the scholar, and it would be kept in check.
2. Cf. the dispatch of Niccolini, June 12, 1642.
171
Frustrated, thus, in his first approach, the scientist bethought him-

self of indirect pressure.Some time later Cardinal Hohenzollern, on
his leave-taking audience, was moved to represent to the Pope what
difficulties he had in converting German noblemen who had been
shocked by the prohibition of 1616. The Holy Father was sympa-

thetic. But he remarked that the Church neither had condemned nor
would condemn the doctrine of Copernicus as heretical, but only as

rash (temeraria) , and that there was no chance that it would ever be
proved wrong, for a convincing proof was impossible. 3 The statement
of fact, we may observe, was less than accurate, for, in the first place,
the Congregation of the Index is not "the Church," and, in the second
place, it had declared the opinion false, not rash; in the third place, its
Qualifiers had specified reservedly that it was "foolish and absurd

philosophically and formally heretical."
Be that as it may, the Pope could, even without pronouncing himself
ex cathedra for the first time on the subject, have had the findings
corrected or reversed. He did neither. He somewhat attenuated the
content and at the same time confirmed it as a juridical precedent.
The main objective was lost. But those remarks left a slight opening.
Galileo in his contacts had "begun to discover new land," as he
wrote. This appears to mean, from other allusions, that the prelates he
consulted (Cobelluzzi, Barberini, Borghese) agreed that there had
been entirely too much fuss about this affair, that it was a purely
This is from the letter to Cesi, January 8, 1624. We have, moreover, the follow-
ing in G. F. Buonamici's memorandum of 1633: "Cardinal Zollern encouraged
Galileo, telling Pope had reminded him of having defended Coperni-
him that the
cus at the time of Paul V
and assured him that, were it only owing to the respect
justly due the memory of Copernicus, he would never allow this opinion to be
declared heretical in his time." As Buonamici's paper is inaccurate on several
factual details concerning the events of 1633, this reference remains in doubt. On
the other hand, the paper contains confidential statements that cannot have been
communicated by any except Galileo himself (such as his conditions for going
through with the abjuration) about Cardinal Zollern ought to be one of
; this
them. The compliments to Copernicus reserved for a German audience agree with
Urban's diplomacy at the time. They also dovetail with the other part of the
statement above. On the Buonamici memorandum see n. 5, p. 311.
172
Urban VIII
juridical matter, and that the decree could not be revised for reasons
of prestige but that anyone could go and be as Copernican as he

pleased, provided he gave no scandal and played the game. 4 The
Roman hierarchy knew itself too well not to countenance a skeptical
worldly conformism in others.
Fortified by these opinions, Galileo in the next audiences again ap-
proached the subject. He steered through many mutual deplorations

on the decline of good writing toward the remark that a number of
very wonderful conceits and effects of Nature were still waiting to be
written about, were it only for the delight of the mind — if he under-
stood the decree rightly to read that a free discussion of natural hy-
potheses was still allowed. He was assured that this was the very spirit
of the decree, as everyone should know: not to restrain the mind in its
ingenious conjectures but to prevent the wrong philosophical conclu-

sions from being drawn. We Ourselves, said the Pope, have validly de-
fended Copernicus in 1616, and he pointed out that it would expose
the Church to the ridicule of the heretics if the very man who gave
such a valid contribution to the reform of the calendar carried through
by Pope Gregory were declared heretical in his thoughts. 5 So long as
he reigned, insisted the Pontiff, the memory of Copernicus had noth-
ing to fear. The Church knew very well how much prudence is re-
quired in this delicate matter of the interpretation of Scripture.
4. Cardinal Antonio Barberini, Sr., had cautioned against one difficulty, namely,
that Copernicus had made the Earth a star. Galileo and Castelli had assured him
that it could be handled. It is difficult for a modern to realize how rigid conserva-
tism in official places could coexist with a seemingly free ferment of ideas. In
1624 the theological faculty of Paris, which held in France most of the functions
of the Inquisition, condemned the anti-Aristotelian theses of three candidates,
and the Parliament in consequence ordered the theses destroyed and the candi-
dates expelled. But apart from doctoral theses, all sorts of ideas found expression.
From the administrative vantage point of the authorities, "novelties" could look
like a very limited local disturbance in the orderly flow of approved scholarship.
On Wolynski's count, there were 2,330 works published on astronomy between
1543 and 1687 (which brings us to the time of Newton's Principia) ; of those,
only 180 were Copernican (see Archivio storico italiano, 1873, p. 12).
5. Buonamici's memorandum (see n. 5, p. 311).
173
Surely, it was not her intention to clip the wings of Signor Galileo's
subtle speculations and admirable discoveries, which were an adorn-

ment of the true faith and might also lead to remarkable improve-
ments in engineering, as long as he was quite sure he intended to leave

theology alone.
But, then, suggested Galileo hastily before the Pope could revert to
discoursing of absent friends, the decree must have been misunder-
stood by many, for there was ill-informed muttering at home and
sneering abroad that it had been the work of uninformed consultors. 6
—Nonsense, said the Pope, We Ourselves were part in it. There were
then high reasons. But it was certainly a regrettable necessity, most
regrettable. And, then, urged Galileo, would it not be to the benefit of
the true faith if the many natural reasons for and against could be
probed carefully and dispassionately so as to show that the issue,
maturely examined, needed a higher decision? That, agreed the Pope,

would be a good idea. To prove that all the ingenuity of man could
devise in the matter of the heavens could lead to no conclusive state-

ment was all to the benefit of obedience. Let the Signor Galileo assay
theories with that exquisite balance of scruples wherewith he was wont

to test the truth, and show again that "we are not to find out the work
of His hands."
Better still, suggested Galileo, supposing that one took the following
line, which had occurred to him while writing a poetic conceit which
perhaps His Beatitude remembered from years back, a curious fantasy

on the ebb and flow of the sea to which he was attached and which
had been possibly too much appreciated by certain foreigners who had
taken it for their own: supposing that one could produce proofs of
the Pythagorean theory that imposed themselves as physically neces-
sary, if not metaphysically. . . .
6. The source and the following is in the Letter to Ingoli and in the Pref-
for this
ace to the Dialogue on the Great World Systems. There are also Riccardi's in-
structions to the licenser and Oregius' text, of which later. Needless to say, there
is no record of the conversation, and we have only stitched together indirect refer-
ences in the way that seemed the most plausible.
174
Urban VIII
7
Urban VIII cut him short with a little lecture: "Let Us remind you
of something that We had occasion to tell you many years ago, speak-
ing as one philosopher to another; and, if We remember, you were not
willing then to offer Us any definite refutation.
"Let Us grant you that all of your demonstrations are sound and
that it is entirely possible for things to stand as you say. But now tell
Us, do you really maintain that God could not have wished or known
how to move the heavens and the stars in some other way? We suppose
you will say 'Yes,' because We do not see how you could answer other-
wise. Very well then, if you still want to save your contention, you
would have to prove to Us that, if the heavenly movements took place
in another manner than the one you suggest, it would imply a logical
contradiction at some point, since God in His infinite power can do

anything that does not imply a contradiction. Are you prepared to
prove as much? No? Then you will have to concede to Us that God
can, conceivably, have arranged things in an entirely different manner,
while yet bringing about the effects that we see. And if this possibility
exists, which might still preserve in their literal truth the sayings of
Scripture, it is not for us mortals to try to force those holy words to
mean what to us, from here, may appear to be the situation.
"Have you got anything to object? We are glad to see that you are
of Our opinion. Indeed, as a good Catholic, how could you hold any
other? To speak otherwise than hypothetically on the subject would

be tantamount to constraining the infinite power and wisdom of God
within the limits of your personal ideas [fantasie particolari] . You
cannot say that this is the only way God could have brought it about,
because there may be many, and perchance infinite, ways that He
could have thought of and which are inaccessible to our limited minds. 8
7. Historians usually date this idea from the conversation of 1630. But we have
seen (p. 135) that it is mentioned in Oregius' Praeludium, whence we have para-
phrased the statement quoted below. The passage in question, according to Berti,
occurs also in the first edition of 1629. Hence the argument dates back at least
to 1624 and probably, as Oregius implies, was used for the first time in 1616.
8. The last two sentences are those Galileo quotes as a conclusion to the Dialogue
175
We trust you see now what We meant by telling. you to leave the-
ology alone."
It was only then, probably, that Galileo was able to measure the
chasm which separated this thought from that of the Pontiff; for the
latter 's words, taken seriously, would have implied that all investiga-
tion of Nature was bound to lead to nothing. He might have objected

as he does in the Dialogue: "Surely, God could have caused birds to
fly with their bones made of solid gold, with their veins full of quick-
silver, with their flesh heavier than lead, and with wings exceeding
small. He did not, and that ought to show something. It is only in
order to shield your ignorance that you put the Lord at every turn to
9
the refuge of a miracle."
But this was no time to argue. He kept his peace. He must have
been familiar already with that type of argument and known how
diffiicult it was to cope with. From the point of view of Church phi-
losophy, it was sound and orthodox doctrine. Robert Grosseteste had
provided the epistemological part of it back in the thirteenth century.
Taken on the pragmatic level, it did not make much sense, for it per-
mitted, while not permitting, science to proceed, with the proviso

that it would not be getting anywhere. For all his literary sympathies,
the Pope was utterly unable to grasp the implications of the new
thought. A humanist of the sixteenth century, schooled by the Jesuits
in Peripatetic principles, Urban lived in a world of significant forms
and sensuous substances, varied and multiple, with many wonderful

names and qualities apt for the learned discourse; the paradox of
mathematical physics, the bridge thrown directly from the extreme

abstraction of geometry to basic monotone matter defined only by
mass and measure, remained beyond his conceiving. The new "natural
conclusions," he felt, had their proper place in enriching the world, not
in reducing it to geometric space.
as coming from "a very high authority," and we must assume the quotation to be
faithful.
9. This remark and others to the same effect are tucked away in the text so as not
to appear a direct answer to the Pope's argument.
176
Urban VIII
This is where his thinking was backed by the great schemes of the
Renaissance and its hope in unknown harmonies. "There is nothing

that is incredible," Marsilio Ficino had said. "For to God all things
are possible, and nothing is impossible. There are numberless possi-
bilities that we deny because we do not happen to know them." This

was also what Pico della Mirandola had maintained, hinting at reaches
of "natural magic" beyond our dreams; and Campanella, too, was
supporting Galileo in the hope of results such as no scientist could
ever produce. It was "Platonic theology" itself, urging man to extend
his imagination beyond what he could see and test; it was Leonardo's
belief in the creative power of artistic "fantasy." And this is clearly,
even more than subtle Scholastic theories, the idea behind Urban's
words: We cannot suppose that Nature has to be contained within the
limits of our "particular fantasy," for she is all the possible as well.
Moreover, in good Christian religion, no creature can "necessitate" its
maker, were it even by true knowledge ; and the transcendence of God

makes it impossible that from this world we should ever know His
ways. It was known that we are not allowed, for example, to think of
space as infinite by nature, for then it would become a necessary part
of the nature of God and thus lose its creatureliness.
Surely, it is Dominus scientiarum Deus, "God
written: is the Lord
of sciences." But this does not allow us to try to impose the seeming
"necessities" of one science upon all the other ones, and it does not
go without a certain arbitral role assigned to His vicar on earth.
All these things Sanctissimus had learned in his time. Therefore,
he concluded, the Church is not doing any damage to science if she

precludes a serious treatment of such ideas which would give scandal
to the faithful. They cannot be really true and should be labeled
"fantasy." As such, they may have their charm; and the Pope could
show that he was able to appreciate it, for it was he who had restored
Campanella, the incorrigible maverick Dominican, to freedom and
literary activity.
Urban's thought was a late version, even as he himself was a late

copy of the Renaissance Popes. No one could explain to him that, under
177
his very reign, the Church was going to face things that his philosophy
had never dreamed of. As a humanist, he felt he had given an ade-

quately ample answer. As a lawyer, he decided the case was settled
and turned to more urgent business.
II
Would he still have been able to answer thus if Galileo had produced
one fresh proof, viz., Kepler's laws? He probably would have; still,
doubt is allowable. But Galileo had never read Kepler's work on Mars
that was in his library; it was as though he had not heard of it, al-
though it would appear that Cavalieri was teaching it in Bologna. The

irony of this incomprehensible blindness seems like a cruel sport of the
gods; the more so as Kepler had come out in 1619 with his third law,
the most impressive of the three to a mathematical mind. Even while
Galileo was sitting there with the Pope, Kepler was publishing his
Gleanings from the Saggiatore, in which he defended Tycho Brahe
from reproaches of inaccuracy, 10 for he could not appreciate from his
distant perspective the causes of Galileo's disdain of Tycho. To him
the Tychonic system remained valuable, because it provided nothing
but a natural transition to the truth of Copernicus; and he did not
realize how effectively others were deliberately using it as a diversion
to shunt astronomy into a dead end. But then, remarks Kepler, in a
soothing way, it is said that, when Orpheus was deprived of Eurydice
by the inexorable decrees of Orcus, he turned in his sorrow with un-
considered words against Eurydice herself. What Kepler understands
Kepler had entered the lists as the defender of Tycho's memory against Scipione
Chiaramonti and his Antitycho. By defending Tycho's observations in the matter
of the nova, he was playing unwittingly into the hands of the Jesuits, who
needed Tycho for very different reasons. This was the beginning of a regrettable
difference between the two scientists which damaged their friendship. Galileo
backed Chiaramonti (on the comets if not on the nova), at least indirectly, for
tactical reasonsand was later knifed in the back by the latter for his pains. It
was a case ofwhat Galileo himself had warned against: "In order to defend a
mistake, one is compelled to make a hundred more and in the end is left with
nothing to show."
178
Urban VIII
even less, living far from the Inquisition, is the explicit way in which
both contestants dissociate themselves from any Copernican implica-
tion. "Could it be," he asks in gentle mockery, "that Aegle has become
afraid of Silenus' forehead, after having herself daubed it with red?"
The trouble with Kepler was that truly angelic nature of his, inca-
pable of any self-seeking thought or even of resentment. The persecu-
tions of Tycho's kin over twenty years (Tengnagl had only recently
died, in 1622 ) had moved him not in the least to deviate from his filial
preoccupation with the honor of his master. As for his own discoveries,
they could wait until someone brought them to light. "Has not God
X1
waited six thousand years to have His works explained?"
In his defense of Tycho, Kepler goes over the data of the orbit of
Mars from which his research started ; and yet, there is not a word to
remind Galileo of the book he had sent him fifteen years before, or of
his laws, or of their importance. There is, indeed, not a word of re-
proach about his having neglected those discoveries —no appeal, no
pressing reminder to the friend who was drifting away from him and
who might have been called back to his sense of scientific solidarity.
Thus the discoveries go unmentioned again. The two men go on as
ships that pass in the night.
Left to his own devices, Galileo at this point of his Roman solicita-
tions felt that he had a pullet in the hand which might well be worth
a fat hen in the bush. To Cesi, who wrote that time and patience would
help, he replied that life is short, that to play the courtier one must be
young and strong, and that he could not sit around forever waiting for
officials pressed by business to lend him an ear. He discussed the situa-

tion with Father Niccolo Riccardi, the new Master of the Holy Palace
s
(Urban had surrounded himself with Florentines) The Padre Maestro, .
11. The history of Kepler's laws during the seventeenth century remains most ob-
scure. Descartes had still when he died nor had Mersenne,
never heard of them ;
who read everything and knew everybody. Horrocks knew but did not publish
anything about them in his brief life. Bullialdus was the first to announce them
in France, without arousing much notice, in 1639; then Wallis discussed them;
and this takes us to a time very close to Newton's adoption of them in 1666.
179
also called familiarly "Padre Mostro" because of his immense girth

and erudition, was an old friend of his. As the chief authority in charge
of licensing, he had written an enthusiastic appraisal of the Saggiatore.
He was now giving much hope and encouragement. All these difficulties
about the heavens, he averred, had been trumped up by those hard-

shelled Roman curialists —speaking strictly in confidence. The truth
about the heavens was that stars are moved by angels, and that was
that. But many wonderful discourses could still be excogitated there-
upon. In so far as he understood the words of His Holiness, they repre-
sented an explicit directive to Galileo not to deprive the world of the
miracles of his discoveries and to continue adorning Italy with the
splendor of his mind.
As he departed, loaded with favors, holy medals, "Agnus Dei," and
pensions for his family, escorted by an orotund papal parchment of
commendation for His Most Serene Highness the Grand Duke
(". . . We embrace with paternal love this great man whose fame
shines in the heavens and goes on earth far and wide . . ."), Galileo
felt that he had not been wholly unsuccessful. He was sixty years old
by now, and he had learned what one could expect from the world.
Eight years of prudence had taught him the way of devious implica-
tion. If he had pulled through with the Saggiatore, he could hope, this
time with papal favor, to mention his subject in a more explicit manner
12
and let it quietly sink in. He had confidence in the force of the truth,
once it is intrusted to the pen, which, as he used to say, "is the touch-
stone of the mind." Copernicanism was not heretical. It was not even
so wild as all that. So far so good. He now had permission to present
his brief to the public. From what he understood of the authorities,
The Saggiatore was denounced to the Inquisition in 1625, and a motion was
made in the Congregation to have it prohibited. But Father Guevara, General of
the Theatines, gave it a favorable report, in which he explained that even the
opinion of the Earth's motion, maintained with due submission, would not have
appeared to him a reason for condemning it (see Guiducci's letter from Rome,
April 18, 1625).
180
Urban VIII
they were interested only in formal clauses of submission that would

safeguard their prestige and punctilio. "If we cannot get past that
outfit, call me Grassi," he must have said to Ciampoli, or the Floren-
13
tine equivalent of it, for that certainly was the way he felt. The
14
Dialogue on the Great World Systems had been decided upon.
Ill
He decided to try out the ground. He wrote a long-overdue reply to

15
Francesco Ingoli's brief of 1616, in which, after correcting his oppo-
nent's naive mistakes in geometry in a good-natured and leisurely way,

he took a resolutely Copernican stand: "I maintain further," he con-
cluded after giving several cogent reasons, "that I know other facts of
experience which have been hitherto observed by no one, from which,
within the limits of natural and human considerations, the Tightness of
the Copernican system appears incontrovertible." He had prefaced the
letter, however, with a careful diplomatic statement of submission : he
would never say the doctrine was true — far from it —but he wished to
prove to the heretics of Germany that, if in Catholic Italy the views of
their great countryman had been rejected, it was not from ignorance
of their great probability "but from reverence for Holy Scripture and
the Fathers and from zeal for our religion and holy faith." The more
valid the proofs, he added, "the clearer the beneficent conclusion that
there is no trusting purely human reasoning and that we must rely
What he and his friends really thought of the above-mentioned outfit of con-
sultants comes out only rarely in the letters. But the good Guiducci, who was
even then being fooled by Grassi's "magnanimous" behavior, wrote, in approving
the Letter to Ingoli (see below) : "I like your idea of getting rid of such people,
who are glad murderers of courtesy and charity. You ought to show them up
without mercy." The Italian phrase, "die la cortesia e pieta ascrivono a lor
trofei," says even more in its terseness: "who count courtesy and charity among
their trophies," which implies not only kiling those virtues but setting them up
stuffed.
See letter to Cesare Marsili, December 7, 1624; to Cesi, December 24, 1624.
See p. 98. Kepler had also written a reply from a copy that had reached him.
181
implicitly on the higher knowledge which alone can bring light to the
darkness of our mind." The chuckle is almost audible. The well-

worked-out submission clause hides it impeccably.
There was no question of printing the letter, but it circulated widely,
was read by Ciampoli to the Pope, and raised no objections. Galileo
had boldly tested his own interpretation of the papal directive ; he was
going to discuss heliocentrism not as a mere mathematical supposition
but as a physical conclusion which ought to be accepted if only super-
natural wisdom did not deny it. The trial balloon, from all indications,
had worked well.
He was hoping now to bring the Dialogue to a conclusion in a couple

of years, the more so as several parts of the argument had been worked
out previously and needed only a recasting. But many circumstances,
not the least of them illness, delayed him year after year. There seems
to have been a complete intermission to the almost-finished work be-
tween 1626 and 1629. This interruption, which changed the whole
timing probably to Galileo's disadvantage, was due, he implied, to his
many occupations, mainly engineering consulting work. But there
seems to have been also a certain amount of hesitation and discourage-
ment. Cesi and Ciampoli kept pressing him. "We hear," writes the
latter in 1628, "that your Dialogue is coming along very slowly, and
we bewail the loss of such rare treasures. We cannot wait to read at
least some small part. Your friends beg of you to disregard the counsels
of repose and to follow the urge to glory and our exhortations. . . .
Do not defraud the expectations of the world."

But Galileo knew how carefully he must organize his forces before
striking. He was no Bruno or Campanella, to rush into print with

generous certainties and uncertain reasons. The "immense design" was
proving even more appalling as he faced it at long last, and more diffi-
cult to encompass. As the physicist's thought was grappling with its
difficulties, it had to mature at the same time the foundations of that

theory of motion which was to be the subject of his later Discourses on
Two New Sciences. They were taking shape in his own mind even as he
labored at his cosmological exposition. All could not but go together.
182
;
Urban VIII
It is characteristic of Galileo that from this time on in his sixties, which

is when most men conclude and crystallize their thought, his intellect
was most fully mobilized down almost to the last hours of his life,
reshaping, reinterpreting, reorganizing without cease the vast array of

his ideas, even through the tragic times that he was to traverse, in
invincibly resurging creativeness.
On October 29, 1629, he wrote to Elia Diodati, his Paris corre-
spondent, a Tuscan emigre and Protestant statesman who had had a
great part in the French translation of the Bible: "I have taken up
work again on the Dialogue of the Ebb and Flow of the Sea, which
was left aside for three years, and with God's grace I have found the
right line, which ought to allow me to terminate it within the winter
it will provide, I trust, a most ample confirmation of the Copernican
system."
On December 24 he was able to announce to his friends in Rome
that the Dialogue on the Great World Systems was completed.
183
The "Dialogue
When shall I cease to wonder? sagredo
The Dialogue, this fateful work which was to become such a "captain
piece" in Western history, meanders at ease across the whole cultural
landscape of the time, carrying in its broad sweep much strange ma-
terial of various origin. As a composition, it looks unfinished, unpol-
ished, at times inconsistent. This is partly nature, partly art. It has no
unity except that of life itself. It is, in fact, "the story of the mind of
Signor Galileo." But it is the mind of a man who knew very well where
he was going. In the work there is all of him: the physicist, the astron-
omer, the man of the world, the litterateur, the polemicist, even at
times the sophist; there is, above all, the totally expressive and ex-
pressed Renaissance man.
Galileo, like Newton, had been brought up on Archimedes and
Euclid; but, unlike Newton, he was far from making an idol of the
style of the pure geometricians "who utter not a single word not
imposed by absolute necessity." For he holds that "the nobility, great-
ness, and magnificence which make our actions and enterprises marvel-
ous and excellent do not consist only in what is necessary but also in
the unnecessary; I would consider base and plebian that banquet in
which food and drink were lacking yet ;

it is not the presence of them
which can make it noble and magnificent, for much more grandeur
185
is brought to it by the beauty of the sumptuous apparel, the

splendor of the furnishings, the sheen of silver and gold which delight
the eye, the harmony of songs, the performances on the scene, the
pleasurable drolleries."
x
The heroic poems with their episodes, the
flights of Pindar's fantasy, are his avowed models. There is a price to

be paid for this —the sacrifice of straight scientific language. A modern
may miss the intellectual tension of abstract developments, the tight-
ness of the formula which brings the theory its shape. But Galileo is
willing to pay that price in order to remain a man among men, a

person and a force within his own culture. What is characteristic of
the prose is certainly not economy; it is warmth and
expression, the
passion throughout, the ever returning wonder. The motto of the work
might well be Sagredo's word: "When shall I cease from wondering?"
Micanzio remarked on reading it: "And who before now had guessed
what the Copernican issue was all about?" He was substantially right.
Adventurous notions like Digges's, wild visionary pronouncements

like Bruno's, which frightened people off with their avowed heresy,
technical pamphlets like the Sidereal Message and the Letters on the
Solar Spots, had allowed readers to guess or piece together some im-
portant new ideas; but they had left things on the level of an emotional
difference between people who had a taste for the new and those who
stuck to the old. Copernicus, even had he not been prohibited, re-
mained a book for specialists; Kepler was unreadable. Of men who had
disliked the System of the Schools and had struck out at it with
brilliant but inconclusive remarks, there had been many even before
Copernicus. But the real movement of thought had never come to a
head, and the prohibition of 1616 had swooped down at the strategic
moment to check it and disperse the efforts. The cognoscenti could still
applaud the high-class fencing of the Discourse on Floating Things
1. "Lettera sopra il candore della luna." It should be said that these words are
written by way of ribbing Fortunio Liceti's intolerable diffuseness. But Galileo is
amiably willing to admit to the same weakness.
186
The "Dialogue"
or of the Assay er, but it remained good spectator fun; and they went
home without being able to piece together the great puzzle that stayed
disassembled by superior orders.
The Dialogue did exactly that : it assembled the puzzle and, for the
first time, showed the picture. It did not go into technical develop-
ments ;
it left all sorts of loose ends and hazardous suggestions showing
to the technical critic. But it was exactly on the level of educated
public opinion, and it was able to carry it irresistibly. It was a charge
of dynamite planted by an expert engineer.
It is Socratic in a novel way. The argument starts with a frontal
attack on the science of the professors but soon is deep in the physical
realities shown to us by the surface of the Moon. It follows thus the
very sequence of the discussions of the early years. It moves on in a
leisurely manner from one question into another, taking pot shots at
casual objectives until we are far off the track, picks up with a "Where
were we?" and comes back for a while to playing cat-and-mouse with
Simplicio as a butt, but soon is off again in another direction, in full
cry after some luckless lay figure who has brought up the needed
asininity. Meanwhile the web of proof is being woven unobtrusively,
until after a while the reader asks himself what kind of people could be
blind to the evidence; what other opinion could be held except the
Copernican?
In form as in substance, the work is a break with the academic
tradition ; it goes back through the dialogue form of the Renaissance
to the true Platonic vein. The names of the characters are not Hylas,
Philonous, or Philalethes. They address each other as "Sig. Salviati,"
"Sig. Simplicio mio"; they quarrel and make up; they move with their
feet solidly planted on the marble floors of a Venetian palace on the
Canal Grande. Their forms of address are those of Italian society of
the period ; the scenes and interludes of action are managed by Galileo
as a man of the theater who had tried his hand successfully at comedy.
Salusbury, in his translation, by Latinizing the names and using the
English forms of address, has removed them to a slightly imaginary
i8 7
space as "Three Gentlemen of Venice"; but the life still comes

2
through.
Of the three characters, Filippo Salviati is obviously the one closest
to Galileo's soul. He speaks for the author himself. Of the temper of
the man and his intellectual personality, we have almost no traits in
the few letters left by him. Nor does the author help us much when he
says that "in him the lesser splendor was distinction of lineage and
magnificence of wealth ; a sublime intellect, which set no delight higher
than exquisite speculation."
The known facts of his life are equally scanty. Born of Averardo
Salviati in 1582, Filippo inherited, when still young, his father's sena-
torial rank in the Florentine nobility. He had also inherited his father's
banking interests, for the Salviatis were and remained bankers and
merchants, like the Medicis, like most of the great houses which had
The Salusbury translation, on which we have based our English text of the
Dialogue (Chicago: University of Chicago Press, 1953), remains, with all its
faults, better, once corrected, than any modern one could be. Although we had
to modernize it and shorten the sentences, the text preserves a measure of the
original spirit. It has in it the leisurely unrolling of seventeenth-century thought,
with that peculiar ingenuous quality that would be lost in any imitation. Un-
fortunately, Salusbury is no Thomas Browne. It is a far cry from his efforts at
achieving the elegance of Jacobean prose to the style of the Italian original, a
masterpiece of Baroque production. The Galilean harmony is the full equal of
Monteverdi and Palestrina, while Salusbury is at best a village organist. What is
worse, his translating is miserably unreliable. Yet he, too, is an artist of sorts. Of
facts about him we have next to nothing, yet he makes himself known to us in
his Introduction more vividly than any biographer could do. Even the text shows
more of his personality than should be allowable. He loves to show off his erudi-
tion, which is fair, and his exactness, which is more doubtful. He takes sternly
to task Bernegger's Latin translation for each trifling mistake, thus demonstrat-
ing to his sponsors the necessity of his work ; at the same time, every few pages,
he takes off on flights of inaccuracy that would make one doubt of his sanity. A
familiar casualness with the original was common to all seventeenth-century
translators: witness Florio and Adlington; it must also be admitted that the
Italian original, with its tricky adverbs and anacoluthons, might lead better men
astray. But when, as here, it is a matter of a carefully reasoned argument, one
wonders what the translator must have thought on rereading the nonsense that
he had written down. There is a suspicion that he never did.
188
The "Dialogue"
risen to power in the Republic after the checkmating of the feudal

nobility and the razing of their towers in the thirteenth century.
Filippo Salviati seems to have studied with Galileo in Padua and to

have stayed with him in Venice, but the Dialogue is our only evidence
for this. In 1 61 1, as soon as he settled down in Florence, Galileo visited
Filippo in his magnificent Villa delle Selve, which is still to be seen on

the hillside above Signa, with its ample facade and terraces overlooking
the valley of the Arno and its view reaching out as far as the moun-
tains of Carrara. He came back at frequent intervals as much for the
"salubrious air which was balm to his afflicting ailments" as for the
company of his friend Salviati, with whom he shared an enthusiasm
for burlesque poetry and low comedy, and who writes him that no one
can read Ruzzante more delightfully than he and that he is being
awaited impatiently by the whole company. But there is also record of
long work on the satellites of Jupiter at the villa's observatory.

In 1 612 they carried out the series of observations and inferences
on the sunspots which are described in the Third Day of the Dialogue.
In the same year Sagredo came to visit in his turn ; later Castelli drove
up to discuss hydraulics. Still in 161 2, Salviati was made, on Galileo's
sponsoring, a member of the Accademia dei Lincei, and he in turn
sponsored the admission of Ridolfi and Castelli. In 1 613 he introduced

to his master a new disciple, G. B. Baliani, a Genoese patrician who
seemed to be interested in problems of hydrostatics and was to become
one of the most important of Galileo's correspondents. A last letter of
Salviati from Genoa of January, 16 14, still concerns Baliani.

But, as Salviati is leaving the scene, we are vouchsafed a brief
revealing glimpse of his personality. He had left Florence in a fit of
pique, after losing out in a quarrel of precedence about entering church

with Bernardetto de' Medici. There is more to this than the "quaint
mores" of aristocracy. The Salviatis, like the Bardis and the Pazzis,
had once been contestants for primacy in Florence. Piero Salviati had
been Savonarola's chief supporter against the Medici faction, as any-
one who has read Romola knows. The shrewd and ruthless policy of
old Cosimo I had put his competitors out of the running by under-
189
cutting them financially at the crucial time. There had been reconcilia-
tion and intermarriage, but the old grudge was bound to flare up, as it
did in the desperate attempt of the Pazzis. Filippo Salviati set out on a
long voyage which was to lead him we know not whither, for in March,
1 6 14, death put an end to it in Barcelona. He was then thirty- two
years of age.
We have no elements to appraise his personal contribution. But
Salviati has been fortunate above many greater than he in that his
intellectual personality comes to us through the pages of the Dialogue
with the evidence of a poetic creation. We see him as a light, quick,
serious mind, impatient of pedantry and minutiae, relying on his own
razor-sharp logic and sound scientific instinct more than on an aca-
demic education, with an unfailing eye for essentials, a great respect
for reason, and a laughing wit. He is the man with the gift of the gods.
Galileo was no modest man himself (indeed, who was in his time?),
and what he expects from others when writing about him is apt to
shock our sense of understatement. But, as he puts his gifts under the
invocation of a beloved shade, he forgets himself in his creation, and
we face a delicately drawn silverpoint, the Portrait of the Scientist as
a Young Man.
Sagredo is the Man of the World in the Dialogue. He has been set
up as the standing portrait of a Venetian nobleman, endowed with the
traditional statesmanship of his caste, attentive to new developments
in science, open to argument but careful not to commit himself on
theoretical issues. 3
The man who signed himself familiarly "II Sagredo"
or "II Sag" did indeed appraise his own position thus: "I am a Vene-
tian gentleman, nor did I ever pass myself off as a man of letters; I
have had literary friendships, and I spent my protection on writers,
but I do not intend to advance my fortunes or to acquire praise and
reputation through my interest, however sincere, in philosophy and

mathematics; I have rather identified my position with the integrity
3. Micanzio wrote in 1632: "How beautifully you have given life to our dear
Sagredo. God help me, it is as if I heard him speak again."
190
The "Dialogue"
of the magistrates and the good government of the Republic, to which

I bent my efforts in my young years, following the custom of my
fathers, who gave to it all they had of life and strength." But there
was also in him a waywardness and instability which prevented him
from going too deeply into anything. One is reminded at times, in the
elaborate care he gives to pleasurable trifles, of Voltaire's Senator

Pococurante. He was, in fact, a bon vivant, and this was not the least
of the characteristics which endeared him to Galileo.
Born of Niccolo Sagredo and Cecilia Tiepolo in 1571, Giovan-

francesco Sagredo was made a member of the Supreme Council of the
Republic at the age of twenty-five as befitted his name and rank; but
his varied interests, as also his love of pleasure, made him take as little
as he could, after his "young years," of the heavy responsibilities of
business and state which were the accepted lot of the Venetian aris-
tocracy. His quick intelligence and good judgment made him the very
listener that Galileo had always desired, the honnete homme, as it was
later called; and his independence of mind asserted itself often, at
times successfully, against his master. We know him better than

Salviati from his letters. He is the faithful and resourceful friend, al-
ways ready with ideas and counsel, whether it be about a pleasure
trip, a business settlement, or an experimental difficulty. He enjoys life
and wants his friends to enjoy it; he is very much of a gentleman but
is an outspoken, practical, and acute gentleman.
He wrote over many years on the making of telescope lenses and
thermometers (he had artisans from the glassworks of Murano trying
out new formulas for him); on magnetism; on the theory of light,
arguing with Galileo, who maintained the idea of an agitation of the

medium against that of a transmission of substance; and on sundry
scientific novelties. Once in a while a melancholy feeling came over him
that he had wasted his life, and he wrote in a lofty Stoic vein about
the blessings of philosophy and the pleasures of moderation. But soon
his bubbling nature would reassert itself, and he would write about life
in Venice, "that city of all delights," wild parties in his country estate
on the Brenta, and the unending difficulties in finding reliable servants.
191
:
He would send delicacies or would request Galileo's good services in

finding new breeds of dogs or works of art for his collection, especially
a Bronzino "at any price." He died in 1620, at the age of forty-nine.

His brother Zaccaria, the hard businessman, wrote coldly that he had
been carried away by a bronchitis, which was "also brought about by
his infinite disorders."
As to Simplicio, it is reasonable that he should remain under an

ancient pseudonym, for his name is legion. He is the average obstinate
and literal-minded Aristotelian professor of the universities. Yet he is
not what he might so well have been —a satire on the shrill and can-
tankerous opponents that had made Galileo's life miserable with their
intrigues. He is the literary creation of a sunny temperament. There is
a rather charming good nature in his bookishness that allows him to
survive defeat after defeat and emerge patient, pleasant, willing and
eager for more. He does not mind submitting himself to merciless cross-
examination and having truths extracted out of him that go against all
his convictions. He can get stuffy when driven into a corner and at
times can lose his head. Then he will start clamoring: "This manner
of thinking tends to the subversion of all natural philosophy and to the
disorder and upsetting of heaven and earth and the whole universe!"
But he regains his composure easily and goes on arguing. One feels
that, if he had not been indoctrinated beyond repair in his earlier years,
here would be a good mind.
Toward the end he loses himself quietly and unprotestingly in the
thickening fog of incomprehensible novelties, only to emerge in the
very last minute, summoned by his creator, to emit the Pope's opinion
about the impossibility of true knowledge; his conclusion, it must be

said, is lame, unprepared, and out of character. The last lines spoken
on his own a few pages earlier had been only to explain his silence
I believe, verily, Sagredus, that you are put to a stand; and I believe that
I know the cause of your confusion, which, if I mistake not, rises from your
understanding part, and only part, of Salviatus' argument. It is true, as you
suspect, that I find myself free from the like confusion; but not for that
cause which you think, to wit, because I understand the whole. No, it
192
The "Dialogue"
happens quite the contrary, namely, from my not understanding anything;

and confusion is in the plurality of things and not in nothing. 4
This is said not without grace, but it does not build up Simplicio's
intellectual stature for the decisive pronouncement with which he is
to conclude the discussion. Worse, it is with a repeated admission of

incompetence that he prefaces his final saying:
As for the past discourses, and particularly this last, of the reason of the
ebbing and flowing of the sea, I do not, to speak the truth, very well com-
prehend it. But by that slight idea, whatever it be, that I have formed thereof
to myself, I confess that your hypothesis seems to me far more ingenious
than any of all those that I ever heard besides; still, I esteem it neither true
nor conclusive, but, keeping always before the eyes of my mind a solid doc-
trine that I once received from a most learned and eminent person, and to
which there can be no answer, I know that both of you, being asked whether
God, by His infinite power and wisdom, might confer upon the element of
water the reciprocal motion in any other way than by making the containing
vessel to move, I know, I say, that you will answer that He could, and also
knew how to bring it about in many ways, and some of them above the reach
of our intellect. Upon which I forthwith conclude that, this being granted, it
would be an extravagant boldness for anyone to go about to limit and con-

fine the Divine power and wisdom to some one particular conjecture of
his own.
Salv.: An admirable and truly angelical doctrine, which is answered with
perfect agreement by the other one, in like manner divine, which gives us
leave to dispute touching the constitution of the Universe, but adds, withal
(perhaps to the end that the exercise of the minds of men might not cease
or become remiss), that we are not to find out the works made by His hands.
Let, therefore, the disquisition permitted and ordained us by God assist us

in the knowing, and so much more admiring, His greatness by how much
less we find ourselves capable of penetrating the profound abysses of His
infinite wisdom.
Sagr. : And this may serve for a final close of our four days' disputations,
after which, if it seem good to Salviatus to take some time to rest himself,
our curiosity must, of necessity, grant it to him. ... In the meantime, we
4. Dialogue, p. 456.
193
may, according to our custom, spend an hour in taking the air in the gon-
dola that waits for us. 5
After five hundred pages of argument in which words have not been
spared on either side, one might have expected something less perfunc-
tory. Nor was Simplicio the man to say it. It was in the character of
the obstinate logician to go down fighting and not to save himself with
some theological weasel words. It would have been better, artistically

and philosophically, if Galileo had followed a line that he obviously
6
considered at a certain point and had Salviati throw aside his Coper-
nican "mask," unveiling himself in a coup de scene as a skeptical
mystic who resigns all his science to God. We can imagine several pos-
sible reasons for the switch, all interesting, but they have to remain
pure guesswork.
II
When Galileo announced to his friends in Rome that the Dialogue
was ready, he got nothing but cheerful messages. Castelli wrote that
the road was clear and that Padre Riccardi, who, as Master of the
Holy Apostolic Palace, was the chief licenser, promised his ready as-
sistance and asserted that theological difficulties could be circum-
vented. In another letter Castelli brought the exciting news that the
Pope had admitted to Campanella in an audience that the prohibition
of 1616 was a nuisance and had added: "It was never Our intention; if
it had depended upon Us, that decree would not have been passed."
These are not quite the empty words that historians have declared
them to be, for we know that he had exerted a restraining influence at
the time; but they were certainly such as to encourage the fondest
hopes. 7 Ciampoli wrote: "You are awaited here more than any most
beloved damsel."
5. Ibid., pp. 471-72.

6. Ibid.,p. 146.
7. Especially as they were said to Campanella, whom the Pope knew very well to
be a passionate anti- Aristotelian, an unreconstructed Copernican, and the author
of a Defense of Galileo which had been printed in Germany in 1622.
194
The "Dialogue"
Galileo arrived in Rome on May 3, 1630, and on the eighteenth he

was writing: "His Holiness has begun to treat of my affairs in a spirit
which allows me to hope for a favorable result." Urban VIII had again
indorsed the idea of an astronomical dialogue, provided the treatment
were strictly hypothetical, and had left the rest to the licensers. The
diplomatic way in which Galileo presented the intention of his work
to the Pontiff may be gathered from his "Preface to the Judicious
Reader," which opens the Dialogue. Urban made only one specific
restriction, namely, that the title should not be "On the Flux and
Reflux of the Sea" but "On the Two Chief World Systems," for he did
not want the book organized around a "necessitating" proof such as
that through the tides.
After that, it was time for Father Riccardi to go to work. The bus-
tling "Padre Mostro" went hastily over the manuscript and was not
entirely reassured. He did not understand much about astronomy, but
the stuff did not look to him as hypothetical as he had been told. He
delegated his assistant Father Raffaello Visconti to examine it and
make such alterations as were needed. Father Visconti, who was sup-
posed to be versed in mathematics, went over the text, changed a few
words here and there, and gave his approval. He had obviously under-
stood insufficiently either the text or the papal instructions. But now
the imprimatur for Rome was as good as granted.
Father Riccardi was still not reassured. The hostility of certain
circles told him that this was going to mean trouble. But he could not
ask the author to rewrite the book, and, besides, he could not imagine
exactly how it should be rewritten. To Galileo and the ambassador
Niccolini, Riccardi 's cousin-in-law, who fed him pleasant Chianti and
many assurances, he did not know what to say. He decided he was going
to look at the text himself. As this entailed further loss of time, he
agreed to pass on to the printer each sheet as soon as revised. But, in
order to start, the printer needed a license, so the license was granted,
while the text remained in Riccardi 's hands. He insisted meanwhile
that the Preface and the conclusion be rewritten so as to correspond
more exactly to papal intentions. Since the license had been given for
195
Rome only, and the text was going to be printed under the supervision
of Prince Cesi and the Lyncean Academy, he was obviously relying
much more on Cesi's assistance than on his own acumen in arranging
things.
By the end of June, Galileo, fearing the heat and the "unhealthy
air" of Rome (there really was some malaria in the city at the time),
left for Florence, with the understanding that he would be back in the
autumn with a new version of the Preface and the conclusion. He knew
that nothing much would be done during the summer, and he expected
to be present while most of the correcting took place.
All looked well; but a few weeks after his return to Florence the
grievous news came to Galileo of the death of Prince Cesi. This was an
irreparable blow, for no one else could fulfil Cesi's double function of
executive and mediator in the difficult enterprise. The situation soon
became obscure. On August 24, Castelli, usually a temperament

not given to evil suspicions, wrote Galileo urgently, "for many most
weighty reasons which he did not wish to commit to paper, to have the
work printed at Florence, and as soon as possible." While Galileo was
wondering what this might mean, a new factor came to force his deci-
sion: the plague of 1630, which had been making fearful ravages in the
north (it was the one later classically described in Manzoni's Promessi
Sposi), showed up sporadically in central Italy, quarantine stations
were set up everywhere, and communications became difficult.
Galileo had to rely now on the good offices of the Florentine ambas-
sador. Luckily, was no longer Guicciardini who had the post but
it
Francesco Niccolini, a faithful friend. He and his wife (she was Ric-
cardi's cousin) had the "Father Monster," as they called him affec-
tionately, as a habitual guest, and now they bent their efforts on

extracting a permission from him. Riccardi at first refused; then,
yielding to the subtle pressure of Caterina Niccolini, he relented and

sent permission to have the final revision done in Florence. The Preface
and the conclusion, however, he retained in his hands, "to arrange
them according to the wishes of His Holiness."

The Florentine Inquisitor, Father Giacinto Stefani, read the book,
196
The "Dialogue"
changed a few words, but found nothing wrong with it. Indeed, he was
"moved to tears at many passages by the humility and reverent obedi-
ence displayed by the author." But, still, nothing could come out
without the Preface and the conclusion, and Father Riccardi would
not let go of them. What follows is a pitiful comedy that it would be
useless to detail. From Castelli's dark allusions it is easy to infer that
the Jesuits, advised by Grassi and Scheiner, had swung into action. The
new opposition was far more dangerous than that of Caccini and his
Dominicans. The unfortunate Father Monster, fully aware by now of
the delicate situation and of the dangers to his career, was on the rack.
He could not very well refuse an imprimatur he had already given,
and he did not know how to withhold it. Caught between the Nicco-
linis on one side and Ciampoli on the other, squirming under summons
from the Grand Duke, who was, after all, the liege lord of his family,
he twisted and turned in despair, delaying, raising new problems, im-
posing new clauses, pretending he did not have the papers, invoking
the reserved intentions of the Holy Father. He asked that still another
theologian revise the text in Florence and sent pressing instructions
to make sure of the hypothetical treatment. 8 Another revision by the
Inquisitor himself, Father Clemente Egidii, and still another impri-
matur for the text ; but a year had gone by, and still the Preface and
concluding statement were lacking. 9
Galileo was in despair. He could
8. The text of his instructions is reproduced on p. 343.
9. It remains a profoundly puzzling question why Riccardi, with all his fears, did
nothing about the conclusion, which he retained admittedly in order to "arrange"
it.There was a stylistic fault in the text that he could perceive as well as anyone.
It would have been easy for him to give the conclusive argument a more ade-
quate formal dressing, such as we have sketched out ourselves on p. 175, follow-
ing Oregius' paraphrase. Later, he was to say to Magalotti (see p. 200) that
there had been in the manuscript "two or three arguments invented by our
Lord's Holiness himself" which had been omitted in print. This was obviously
not so, for the Preliminary Commission did not sustain the charge. Riccardi was
only seeking an excuse for the mental paralysis that had seized him in the face of
the text. One explanation might be this: that Galileo had told him that this was
exactly how the Pope had wanted it; and it is indeed very possible that Urban,
who disliked pedantry, may have given him once the gist of the argument in
197
show any commission appointed by the Grand Duke, he insisted, that
"I have never entertained any other views or opinions than those held
by the most venerable Fathers of the Church"; he was willing to
describe again and again, if needed, his own theories as "dreams, nulli-
ties, paralogisms, and chimeras"; but there was nothing to do against
this kind of sabotage. "The months and the years pass," he exclaimed,
"my life wastes away, and my work is condemned to rot."
Riccardi obviously did not dare come again before the Pope with
his problem and ask for help concerning his wretched revision. He
hung himself like an albatross around Ciampoli's neck and asked for
a direct order. He got his clearance. Even so, he tarried. It was only
on July 19, 1 63 1, "dragged by the hair," as Niccolini puts it, that he
surrendered the packet to the embassy.
In February, 1632, Galileo was able at last to present to the Grand
Duke the first printed copy of the Dialogue.
those few words that we find in the text. Moreover, Galileo may have thought it
clever flattery to couple that "admirable and truly angelical doctrine" with an-
other, "in like manner divine," taken directly from Scripture, and may have in-
sistedon conciseness as part of the rhetorical effect. Riccardi, patently, realized

that the effect had not been obtained; but it was then up to him to submit the
text to the Pope and ask for a revision, and this he never did.
198
The Summons
Flectere si nequeo superos, Acheronta movebo Virgil
The book was greeted with rapturous praise by the literary public.
The edition sold out as it came from the press. Owing to persistent
difficulties of quarantine, it went on sale in Rome only in June. Cam-
panula wrote in great emotion: "These novelties of ancient truths, of
new world, new systems, new nations, are the beginning of a new era.
Let God make haste, and let us for our small part help all we can.
Amen." Father Scheiner had known for a long while that the forth-
coming Dialogue would not spare him. 1 He was in a bookshop when a
Father Christopher Scheiner, a German Jesuit from Ingolstadt, had considerable

standing as an astronomer and had been once a friend and correspondent of
Galileo. But an embittered and rather pointless priority rivalry about the dis-
covery of the sunspots had driven them apart since Scheiner's letters to Mark
Welser, published in 1612 under the nom de plume of Apelles, and Galileo's an-
swering Letters on the Solar Spots of 1613. Galileo, while writing the Dialogue,
knew that Scheiner was preparing to revive the twenty-year-old polemic with a
frontal attack on the Copernicans in a forthcoming treatise entitled Rosa Ursina.
The treatise was intended to pay back Galileo not only for Scheiner's personal
grudge but also for the defeat of Scheiner's fellow-Jesuit, Horatio Grassi, in the
Saggiatore. Galileo therefore did not refrain from tackling Scheiner's theories in
advance as he was writing the Dialogue. This he did —apart from some pointed
remarks about the Apelles letters —by singling out a little anti-Copernican trea-
tise of Locher, a favorite pupil of Scheiner, and using it as chief target for his
199
friar from Siena wandered in, singing its praises. He turned pale, was
seized with a fit of trembling, and said to the bookseller: "Ten scudi if
you can get me a copy right away." Father Riccardi felt his heart sink.
'The Jesuits," he said to Magalotti, "will persecute this with the
utmost bitterness."
The letter of Magalotti (August 7) which contains this important
item of information is interesting also in other more human respects:
"On Monday morning," he writes, "I was in the Church of S. Gio-

vanni, when the most reverend Father [Riccardi] having heard that I ,
was there, came to seek me. He signified to me that it would be agree-

able to him were I to give up the whole of the copies of Signor Galileo's
book of Dialogues which I had brought from Florence, promising to
return them in ten days at the farthest. I answered that I regretted in-
finitely not being able to comply with his wish, for, of the six copies
which I had brought, five were for presentation, and his Reverence
knew that they had already been presented. ... He must know that
in this particular it was impossible for me to satisfy him. At the very
utmost I could only have given him my own and Monsignor Serristori's
copy. He appeared sensible of the difficulty but assured me that it was
only for the sake of the book and its author that he had wished to have
the said copies. Then I took occasion to ask why such diligent perquisi-
tion should be made to have the books, since I was sure that if the
author were written to, and given to understand the feeling of the
Superiors, he would have divined that it was a case for obedience ; and
that, having received the permission of our Lord's Holiness and of the
destructive refutation. The device was polemically effective and quite legitimate;
it even turned out to be a riposte instead of a preventive counterattack, because
Scheiner's book came out earlier than the Dialogue. It was Scheiner, rather, who
was able to launch his preventive counterattack by campaigning against the Dia-
logue two years in advance of its publication and with an adequate idea of its
contents. What made the situation worse was that, as Father Athanasius Kircher
admitted later (see p. 315), Scheiner was a Copernican at heart and sacrificed
throughout his scientific conscience to the political convenience of his superiors.
His enmity was not only that of the rival but that of the man who had "sold
out" on his beliefs.
200
The Summons
Sacred Congregation to publish the work, as anyone might see by the

imprimatur in the beginning of it, it was not to be believed that he
would fail to give every possible satisfaction. I also hinted that he had
already been written to on the subject. To this he answered in the af-
firmative but without any specification. This, as you know well, was
because the dealings of the Holy Office cannot be revealed, even the
very smallest particle, under pain of the severest censures. He just
added that what had been written and ordered was in a spirit of kind-
ness and leniency and with no object but the glory of God and the
tranquillity of Holy Church and that no damage should accrue to the
reputation of the author, whom he looked upon as one of his best
friends.
"Then he proceeded to disclose another reason for wishing to have

these copies of the Dialogue. I should be ashamed to repeat it to you,
for the sake of his reputation and for the inventor's, only that I know
I can speak to you in confidence. It is this. Under the seal of secrecy
he told me that great offense had been taken at the emblem which was
on the frontispiece, if I recollect aright (I say this because I paid no
great attention to the frontispiece and have not the book by me just
now). This emblem, unless I am mistaken, consists of three dolphins

holding each other's tails in their mouths, with I know not what
motto. On hearing this, I burst out laughing and showed him plainly
how astonished I was and said I thought I could assure him that
Signor Galileo was not the man to hide great mysteries under such
puerilities and that he had said what he meant clearly enough. I de-
clared that I believed I could affirm that the emblem was the printer's
own. On hearing this, he appeared greatly relieved and told me that,
if I indeed could assure him that such was the case (now see what
trifles rule our actions in this world), the result would be most happy
for the author. I thought I had by me a small book written by a
Portuguese doctor about a preventative for the plague which would
convince him of the truth of what I was saying. He said my word as a
gentleman was quite enough. But I answered that, in case this book
had not the emblem on its title-page (which indeed it has not, though
201
;
it is printed by Landino), I would sent to Florence for what would

convince him clearly enough, and he was extremely glad to accept
my offer.
"So the matter stands. Other motive for censure I do not think there
is, except that already mentioned by the Master of the Sacred Palace
namely, that the book has not been printed precisely according to the
original manuscript and that, among other things, two or three argu-
ments have been omitted at the end which were invented by our Lord's
Holiness himself and with which, he says, he convinced Signor Galileo
of the falsity of the Copernican theory. The book having fallen into
His Holiness's hands, and these arguments having been found wanting,
it was necessary to remedy the oversight. This is the pretext ; but the
real fact is that the Jesuit Fathers are working most valiantly in an
underhanded way to get the work prohibited. The reverend Father's
own words to me were: 'The Jesuits will persecute him most bitterly.'
This good Father, being mixed up in the matter himself, fears every
stumbling block and wishes naturally to avoid bringing trouble on
himself for having given the license. Besides which, we cannot deny
that our Lord's Holiness holds an opinion directly contrary to this
[of Galileo's].
"Now, if it is true that the original manuscript was altered, I know

not what to say; but, if not, it will be easy to convince the authorities,
and, once convinced, they can go no further, I should think. . . .
"But if some omission has been made through inadvertence, particu-

larly the omissions I have mentioned, I would advise that the utmost
readiness be shown to add, take away, or change, so as to save appear-
ances. Meanwhile do not fail to send me as soon as possible some
publication of Landino's, were it but an almanac, that Imay be able
to show it to the reverend Father, and if possible get me one which
was published before the publication of the Dialogue."
On receiving this, Galileo must have been staggered by the mon-

strous hypocrisy of it all, for the suspension was already official, and
it had struck him like a bolt out of the blue. On the first of the month
the Inquisitor of Florence had presented himself at Landini's book-
202
The Summons
shop with orders to suspend the publication of the book and to deliver
all the copies he had in stock. To this Landini was able to answer
blithely that he had not one copy left. Father Riccardi had obviously
been unaware that the scandal was in the open while he was trying to
worm and writhe his way out of the predicament.
While letters of congratulation were still pouring in, Galileo was
furiously denouncing the miserable intrigues of his enemies and warn-
ing that an unheard-of abuse of authority must have taken place some-
where. But on August 21 he received a fighting letter from Father
Campanella which confirmed the bad news:
I have heard that they are having a commission of irate theologians to
prohibit your Dialogue; and there is no one on it who understands mathe-

matics or recondite things.
Please note that you may hold that the opinion of the moving Earth was
properly forbidden, without having also to believe that the reasons alleged
are good. This is a theological rule, and it can be proved, for in the Nicene
Council it was decreed that "the angels may be portrayed because they are
truly corporeal." The decree is valid but not the motivation, for all Scholas-
tics say, in our time, that angels are incorporeal. There are many more
grounds.
I fear the violence of people who do not know. The Father Monster
makes fearful noises against; and, says he, ex ore Pontificis. But His Holi-
ness is not informed, nor can he think this way. My advice is, have the
Grand Duke write that, as they have put Dominicans, Jesuits, Theatines,
and secular priests on this commission, they should admit also Father
Castelli and myself, and if they win, sue cumb emus , etc., even in the propo-
sition, let alone the reasons. But I am not supposed to know about it, quia,
etc. Or you may ask for us as lawyer and attorney in the case; and, if we
do not win it, hold me for an ass. I know the Pope is of great mind and
when he will be informed, etc. God keep you.
Galileo must have read it with a variety of feelings, for the grand old
friar was known to be an adept at getting himself into trouble. Nothing
daunted by the news, however, he wrote the draft of a stiff diplomatic
note, which the Grand Duke, who shared his concern, ordered
203
promptly signed by his secretary of state and dispatched. It requested
of the Pope the appointment of a mixed commission in Florence to
investigate the matter. But when Niccolini, on September 5, called at
the Vatican with the protest, he was met with a blast from Urban that
checked his prepared statement. "Your Galileo," the Pope fairly
shouted at him, "has ventured to meddle with things that he ought

not and with the most grave and dangerous subjects that can be stirred
up in these days."
I replied [Niccolini goes on] that Signor Galileo had not printed his work
without the approval of the Vatican. He [the Pope] replied with the same
fury that he and Ciampoli had circumvented him, especially Ciampoli, who
had dared tell him that Galileo would be entirely guided by the papal com-
mands and that all was well and
; it was all he had known without ever hav-
ing seen or read the book. He made bitter complaints against Ciampoli and
Father Riccardi, although he said the latter had been circumvented too, for
with fair words had been extracted from him first the license, and then again
a permission to print in Florence without following the instructions given to
the Inquisitor, and then also putting on it Riccardi's name, which has nothing
to do with licenses outside of Rome. Here I came back, saying that I knew a
special commission had been appointed, and since it might happen (as is the
case) that there might be persons in it evilly disposed toward Galileo, I re-
spectfully begged him to give him a chance to justify himself. Then His Holi-
ness replied that, in these affairs of the Holy Office, nothing is ever done but
to pronounce judgment and then to summon to retract. I answered: "Does it
not then appear to your Holiness that Galileo should be informed beforehand
of the difficulties, oppositions, and censures that are made to his work and
what it is that annoys the Holy Office?" He answered violently: "The Holy
Office, We are telling you, sir, does not proceed in that way and does not take
that course, nor does it ever give information beforehand. It is not the
custom. Besides, he knows well enough what the difficulties are, if he wants
to know them; for We have discussed them with him, and he knew them all
from Ourselves." And as I represented that the book had been dedicated to
the Most Serene Master, that it was a matter of one of his servants, and
that I humbly hoped that some consideration would be shown, he said that
in these things which might bring religion very great prejudice, of the worst
204
The Summons
that has ever been invented, His Highness must concur in punishing them,
as he is a Christian prince, and that therefore I must write him not to be-
come involved in this if he wants to come out of it with honor.
Niccolini was no fool, and he had realized by now that the Pope was
blustering. There had been an unavowed tension in those last months
between the Holy See and Tuscany, for the Grand Duke could not
but side with the Hapsburgs at that turn in the Thirty Years' War
which had brought the Pope to the side of France. The Pope was now
scoring an unexpected advantage by threatening with the spiritual
weapon that he alone could wield. But the flimsy complaints brought
up were nothing that could be made to look like heresy. Niccolini took
occasion from those last words to counter on his own initiative with a
clear diplomatic threat:
I answered it was certain I would get orders to have to weary him still
further, as I was doing, but that still I could not believe that His Beatitude
would go so far as to countenance the prohibition of a book that had been
already approved, without first hearing Signor Galilei.
This meant: "We stand on good ground. If you want to bring about
an international incident, please go ahead and suit yourself." The
Pope was aware that he had ventured on thin ice and that he was
being politely told now to mind his own business —which was confu-
sion and insubordination in his own house. But it was not easy for him
to retreat. He unmasked his batteries.
He said prohibition was the least that could happen to him [Galileo] , and
he had better take care he was not summoned before the Holy Office; that
he had decreed a commission of theologians and of other persons versed in
different sciences, all grave men and of holy mind, who would weigh every
particular, word for word, for it was a question of the most perverse busi-
ness that could ever be handled. And he went on with grievances against
him and Ciampoli. Then he charged me to inform our Master that the doc-
trine was perverse in the extreme; everything would be maturely con-
sidered; let his Highness not commit himself and proceed softly. ... He
added he had acted with great consideration for Galileo, by having im-
pressed upon him what he knows and by not having referred his affairs, as
205
he ought to have done, to the Holy Office but to a specially appointed com-
mission. Which was something. He concluded: "I have used him better
than he used me, for he deceived me."
The Pope had used the threat of the Inquisition in order to brow-
beat the Grand Duke, but it was clear he did not see very well as yet
how it could be carried through. It was to this end, and not out of any
consideration, that a special commission had been appointed. 2 If it did
not discover sufficient grounds, and if the Grand Duke stood firm, the
Pope might find himself in a very difficult position indeed. But the
dreadful specter of heresy had been raised, and with that he had won
his first round.
Niccolini's report came as a bombshell in Florence, knocking out a

whole set of patient political combinations, and sent the ministers
scurrying for cover. "The Grand Duke," quavers Cioli, the new secre-
tary of state, "has read your dispatches and has come into such a
violent upset of anger that I do not know what will happen next. What
I know is that his Holiness will never have to blame the ministers here
for giving bad advice."
II
Galileo was aghast and utterly at a loss to understand what was the
matter from the roundabout messages of his friends in Rome. The
secretary of state was reticent, for Niccolini's dispatches were under
the seal of strictest secrecy.
What had actually happened began gradually to transpire. Certain
Jesuits, apparently the only ones in the administration who could read
the book and understand it, had shown the Pope that under the
2. The Pope said again a few days commission had been formed out
later that "the
of the ordinary to see whether would be possible not to bring the matter be-
it
fore the Holy Office" (dispatch of September 18) Now, as we shall see from the
.
report of the commission, the several enumerated counts of Galileo's transgression

do not contain any reference to the Inquisition. In fact, it is admitted that they
might involve merely corrections in the text. It is only because of a new docu-
ment discovered by the Holy Office that the possibility of prosecution comes up.
This goes far to deny the Pope's contention.
206
The Summons
rhetorical mask the whole argument was a compelling plea for the
Copernican system. While Grienberger and the old hands were look-
ing on with mixed feelings, 3 Grassi, Scheiner, and their group had
sparked the vast forces of the Society of Jesus into a purely political
campaign against these novelties which threatened its hold on educa-
tion, the whole carefully controlled and contained "humanistic" pro-
gram on which they brought up the ruling classes —and beyond those
the principle of authority itself. As Stelluti had once warned Galileo,
once the Society had come in, he was never going to see the end of this
4
business. The personal vanity of the Pope had been cleverly roused
when it was represented to him that his argument against the tides had
been put into the mouth of Simplicio the simple, obviously to ridicule
him. Nothing could have been further from the author's mind. He had
simply obeyed his instructions literally by letting the Aristotelian have
the last word; but he had understood this as a purely formal clause,
not to be carried through artistically. Riccardi seems to have con-
curred in this view, since he did not request any addition to that sec-
tion which he pondered over for months, searching for new ways to
make it "safe."
There is no fury like a philosopher scorned. Urban VIII, as Car-
dinal Bentivoglio said of him, liked to lay down the law in all fields of
human knowledge. Amid the chorus of respectful indorsement, this one

single voice had aroused in him the sharp feeling that perhaps he was
not taken very seriously as an intellectual, for indeed he could realize
that Galileo, for all the proper compliments, had made his "medicine
of the end" look pretty silly. "There is one argument that they will
never answer," the Pope was to complain to Niccolini, like so many

frustrated authors before and since and, as he mentioned
; it, says the
ambassador, his fury rose again in most unpastoral fashion. Even after
Torricelli's letter, September n, 1932. See pp. 213-14.

"It would be a business of which you would never see the end if you picked a
quarrel with those Fathers, for they are so many that they could take on the
whole world, and, even if they are wrong, they would never concede it . . . the
more so as they are no friends of the new opinions" (January 27, 1620).
207
—
Galileo's death, ten years later, his rancor was unabated. Niccolini de-
scribes him then as a very old man, his head sunk so low that it was
on a level with his shoulders. But when the talk came around to
Galileo, and he intimated that he would not countenance a monument
over his enemy's grave, he was impelled to recount all that he had ex-
plained to him once, and what the other had tried to answer, "and
before he was through with it a long time had gone by."
It is, however, somewhat unfair of historians to expand upon this
Simplicio incident as the single motivation of the Pope's actions. The
business was unpleasant enough without it. It looked as though he had
been fooled successfully and in a legally airtight way. As a matter of
simple truth, of course, it was he who had fooled himself by reserving
decision for himself and then not having an expert advise him, by
handing down instructions through Riccardi in a matter that neither
of them understood, by telling Ciampoli several contradictory things
in his changing moods, and by leaving Ciampoli to take a flying chance
on one of his remarks. But this he could not bring himself to admit.
He decided that the real cause was a conspiracy involving his closest
collaborators. It was tantamount to disaffection; it was as though his
own staff had silently manifested their lack of confidence in his own
superior judgment. A ruler in that predicament is apt to lose his head;
many horrid doubts may have come to him in the watches of the night.
He had been a Pope now for nine years, his autocratic grand policy
must begin to be judged by its fruits, and there was not much to show.
The Emperor of Austria himself, the mainstay of the Church, the
author of the Edict of Restitution, was no longer in such a good posi-
tion, and, what is worse, he was no longer a friend. The initiative in the
great game had passed to his main opponent, Richelieu, who had won
his most far-reaching victory, namely, the launching of Gustavus
Adolphus of Sweden. He had pried apart the Austro-Spanish coalition,
forcing the Italian powers into his system, so that the Pope had found
himself bound in covert alliance with him —and the Swedish heretic
against the House of Austria. And right now the newly risen power in
the north was beginning to frighten Rome. Even as Niccolini came in
208
The Summons
for his audience, the Pope must have received the news that the
Swedish king had neutralized Brandenburg and been joined by the
Saxons. In another three weeks he was to hear that the only Catholic
army in the field, that of Tilly, had been destroyed at Breitenfeld. But
worse than the alarming advance of the heretic must have been the
galling awareness for Urban that all this upset was the carrying-out of
the plans of Richelieu and that infernal Pere Joseph, the men who had
financed Gustavus Adolphus with five tubfuls of gold and were now
on their way to establishing the paramountcy of France in Catholic
Europe. Urban's great combinations and diplomatic maneuvers had

been in vain, as had been his attempts to carve out a domain in Italy
at the expense of his associates, and his own underhanded dealings

with the Swedes. He had quarreled with the Emperor, had been threat-
ened and humiliated by Spain, was checkmated in Italy itself by the
Venetian Republic. And now this.
Urban VIII must have felt the issuing of the Dialogue at this junc-
ture as a churlishly planned aggravation of Fate. Although harassed
by politics, he was intelligent enough to perceive that the argument
about the heavens threatened the very bases of the educational system
established since Trent; he could appreciate the reasons of incensed
Jesuits who told him that this kind of thing was potentially more
disastrous than Luther or Calvin. 5 And he himself in Maecenian vanity
See p. 229. The other considerations are inferred from the Pope's own words.
There is also a desperate letter of Campanella, October 22: "If I were to write to
you the reasons and interests that move them against you while they should not,
you would be staggered. Ex arcanis eorum sacris et politicis. But I was not ad-
mitted. ." They are the reasons that were set forth later in Inchofer's Trac-
. .
tatus syllepticus, where it is said indeed that it is more criminal to disbelieve the
mobility of the Sun than the immortality of the soul. How far did those reasons
weigh in the actual inception of the scandal? There is hardly a hint of them in
the contemporary documents. Even outside observers like Buonamici, Peiresc,
Gassendi, and their informants saw nothing in the crisis but the work of personal
hatreds. "Le Pere Scheiner luy a joue ce tour, ut creditur." This opinion is echoed
on all sides. But, instead of subsiding after the trial, the antiscientific movement
gained momentum steadily in the next decades, and this shows that political de-
cisions had taken place, at least immediately after 1632. In 1693, sixty-one years
209
had encouraged the author. He was in a cleft stick.
The judgment of political observers in Rome reflects his quandary.

The ambassador from Modena wrote home in November shortly after
the news of the death of Gustavus Adolphus at Liitzen and of the un-
covering of the Pope's secret alliance with the Swede: "Instead of
bringing him back to his senses, these events moved him only to fury.
He has lost his head to the point that he will act without the least
judgment."
Precluded from satisfacory action, Urban's anger vented itself on
his hapless subordinates. Riccardi was called on the carpet and anx-
iously protested his innocence. He was able to show that he had de-
livered the papers only on receipt of a clearance from Ciampoli. As for
Ciampoli himself, he had nothing to show, for he had boldly used

whatever words the Pope had let fall upon some undefined occasion. 6
Riccardi managed to retain his post, but Ciampoli was finished.

The prelate who but a few weeks before had been rated for elevation
to cardinal in the next Consistory was exiled as governor to the small
town of Montalto della Marca, later transferred several times to ob-
scure posts. He was never allowed to return to Rome. His letters to

Galileo in 1633 are those of a man who has made his peace with the
world. "Come to see me, my persecuted Socrates," he wrote, "we shall
after these events, Viviani, by then a very old man, asked for permission to issue
a corrected edition of the Dialogue. Newton's Principia had already come out.
But this is what his friend Father Baldigiani had to tell him: "There is a general
movement here in Rome against the physicists. Extraordinary meetings of the
cardinals and of the Holy Office are taking place, and there is talk of a general
prohibition against all authors of the new physics, including Gassendi, Galileo,
and Descartes."
6. From what the said to Niccolini, we can infer that Ciampoli had simply
Pope
vouched for argument being strictly orthodox and had begged the Pope
Galileo's
to relieve the censors of their fears about a text that they could not understand,
much less arrange to suit their scruples. The Pope must have accepted his as-
surances and his promises as a way out rather than have to spend his own time
on the question. Ciampoli's play had obviously been to make the Pope feel that
only those two great minds, his and Galileo's, could understand each other and
that he could count on Galileo's following the spirit of his instructions.
210
—
The Summons
take good care of your health here. ... As for myself, I have found
my consolation in study, and I still hope to write something whereby I
may be remembered." He died in Iesi ten years later, at the age of

fifty-four. When Urban VIII heard of the passing of the man in whom
he had once placed so much trust, he was moved to say: "Another
great person is gone."
Ill
If the Pope felt that he had been successfully fooled, he had con-
siderable reasons which Galileo might have perceived well in advance.
Yet Galileo seems to have refused even to consider them. He was ob-
viously dismayed at the turn of events, but he did not cower as the
man who has been found out, nor did he evince the helpless resignation
of Ciampoli, who knew himself beyond appeal. He, like the Pope, was
genuinely angry, and his anger may be clearly perceived in his letter
under the words of submissive protestation. From the very genuineness
of his anger we may infer that the Pope had given him something
fairly substantial in the way of authorization. If these people now
and he still thought of the palace executives —did not know how to
play the game according to the rules, or were swayed by puny in-
trigues, he would give them his mind. He had been authorized to write
on Copernicanism; he had not been asked to lie but only to profess
obedience; his text had been approved. 7

He had not spoken in the first
person ; he had let a literary character defend a position, which much

more godless fictionary characters had been allowed to do. As to the
thesis itself, long ago tried out in the Letter to Ingoli, it had had the
ample written indorsement of Riccardi to the Florence Inquisitor, sent
just before the printing. The text had been revised and rerevised,
Campanella had called Aristotle and the Scholastics all sorts of names, had come
out boldly for the Copernican system, and had propounded new and arbitrary
interpretations of Scripture, but it had been enough to protect him that he
should have written at the end of his Defense of Galileo: "In the above discus-
sion, I at all times submit myself to the correction and better judgment of our
Holy Mother the Apostolic Roman Church."
211
licensed and relicensed, and then licensed again, in two cities; it had
been prefaced and provided with a proper ending and even with a title
by the highest authority. There they were, the five imprimaturs, "to-
gether, dialogue-wise, in the piazza of the title-page, complimenting
and ducking each other with their shaven reverences." 8

What more
could the strictest discipline require? His strongly rooted juridical
sense made him conclude that someone here was getting out of hand;
and, as it could not be the licensing authorities themselves, it must be
an informal conspiracy that had momentarily captured the Pope's
judgment, and he should expose it.
It cannot be maintained, as Wohlwill does, that this was simply

the old man's self-delusion, for we have the same opinion reflected
more or less strongly by his Roman correspondents, who were not
simpletons. Old Filippo Magalotti, who had taken the place left
vacant by Cesi, is explicit:
You need not fear that the commission can ask the authorities to declare
the Copernican opinion damnable and heretical; even if they decided that
the opinion is false, I do not believe that it would be requested to be de-
clared such by the supreme authority; I tell you this because I am told so
by the members of the Congregation of the Holy Office, which handles dog-
matic matters. They say that there are in the Church controversial matters
wherein the authority of the Fathers is divided, such as, e.g., the Im-
maculate Conception ; and they all say definitely that without a most urgent
necessity, or without the declaration of a General Council, such issues can
never come to a head. Now this is certainly not the way things are tending,
and the Padre Maestro too is of opinion that it willcome to a slight ar-
rangement of your Dialogue by adding or removing a few things.
Niccolini, an experienced diplomat, who should have felt uneasy

about his own involvement, says the same. And yet he had faced the
Pope in his anger. The archbishop of Siena, Ascanio Piccolomini, an
experienced churchman, wrote on September 29:
It seems exceeding strange to me that such a recent and precise approba-
8. Milton, Areopagitica.
212
The Summons
tion should be opposed by the passions of some people who might find
fault only in what they conceive of the book, for the work itself ought to
appease the most timid conscience. On the other hand, I will say you de-
serve this and worse, for you have been disarming by steps those who have
control of the sciences, and they have nothing left but to run back to holy
ground.
As for Castelli, he wrote: "This is the time to stand up to them and

answer with the words of Copernicus to Paul III: Illos nihil
moror. . .
." And later: "I have said openly that if the Inquisition
were really called in, and if this holy and supreme tribunal did not
proceed in the manner that is due, it would work damage to the repu-
tation and reverence owed to it, and that, if they prosecuted a man who
had written so modestly, reverently, and reservedly, it would mean
that others would henceforth write brutally and resolutely."
The consensus of the correspondents is: "There is nothing they can
do to you. But things are out of hand for a while, because the Pope
has made an impulsive move. Sit tight, do not yield more than you
have to, but do not irritate them." We have from more than one source
the same colloquial expression: "They have gone off half-cocked, and
now they feel they have to run the tilt; when they come back, it will
be time to talk." But there was also nervousness around, because it
was realized that they had to deal with a spoiled amateur of absolute
power who was playing by ear.
As most of those who have the responsibility of advice feel them-
selves constrained to "pussyfooting," it is like a breath of fresh air to
have the uninhibited opinion of the good friar of Venice, Fra Fulgenzio
Micanzio:
But what miserable sect can that be to which anything that is good and
founded in Nature by necessity appears contrary and odious? The world is
not limited to a single corner; you shall see your work printed in many
places and languages. 9 . . . My worry is that I may see myself deprived of
9. This reassurance is repeated in several letters: "II suo dialogo andra in molte
lingue, e sbattasi chi vuole" (August 5, 1631).
213
the thing I hoped for most, your other dialogues that were coming [i.e., the
Two New Sciences'] ; if they are stopped because of this, I shall send to a
hundred thousand devils these hypocrites without Nature and without God.
In Rome itself there were many who were not at all impressed by
all this talk of heresy. A still obscure young scientist by name of
Torricelli (a discovery of Ciampoli) turned to Galileo right in the
turmoil of those September days. He wrote, shyly introducing himself
as "Copernican by conviction, by profession and sect Galileist." He
had defended the thesis of the book with Father Grienberger, who
was his friend, he said, and who expressed only mild disapproval.
IV
The sane people, the "cautious optimists," turned out to be wrong.
They had not yet realized that the authorities had gone off the deep
end. But there was one man at least who should have entertained
fewer illusions, and that was Galileo himself. He knew best what the
book meant, and what the Pope had meant on his side, and what an
abyss divided the two conceptions. Once the Pope's eyes had been
opened, Galileo had everything to fear. Yet, strangely enough, he is
the "fightingest" of them all. He is sure he can convince the authorities

if they but give him a chance; he privately asks, as Campanella had
suggested, for a discussion in concilio Patrum. He wants to go over the
book point by point with any committee which may be appointed. Yet
"unworldliness" is not the word that describes him; and he knew the
value of discretion. Even his enemy Piero Guicciardini had granted
him that.
To expatiate on hybris as has so often been done is no explanation.

Galileo thought his personal position juridically sound, but he knew it
to be politically weak. The infinite deliberation he displayed in bring-

ing out the Saggiatore is the best proof. Then why, in an old man of
worldly experience, this venture, this — as it turned out — truly insen-
sate gamble? If he had only wanted to publish his ideas, he could

easily have played safe. The man who had composed the Saggiatore
knew he could write rings around the censors (even the judges at the
214
The Summons
trial were unable to find fault with the pamphlet). There was one
obvious and quite easy way that he was, in fact, compelled to consider
later —but it was then too late. He could have concluded the Dialogue
by having Simplicio, or perhaps better Sagredo, produce triumphantly
out of a hat the Tychonic system, which had never been discussed, and
have Salviati, tongue in cheek, admit himself vanquished; this would
have allowed him to conclude more convincingly with the Pope's wis-
dom. The Church would have indorsed this, for it was as good as the
hard-working Jesuit Riccioli could invent in 1657 to refute Galileo
officially in his Almagestum novum.
Moreover, if he had wanted to look utterly innocent, Galileo could
have sacrificed what he knew perfectly well to be an untenable, if
10
enticing, theory on circular fall and himself produced Riccioli's
"crushing physicomathematical argument," which would have con-
fused the trail completely. Riccioli made a fool of himself with it, as
Borelli did not scruple to show in 1668, notwithstanding the still rigid
prohibitions; yet he was universally applauded as a champion of the

faith. All the more easily could Galileo have clowned with such de-
vices, since the rest of the Dialogue left no doubt as to where reason
lay. His vanity, which was great, would have found its profits therein,
for he would have been complimented by all and sundry, including the
hypocrites, while the scientific-minded would have read between
the lines. He and his friends might have sat back to enjoy the joke on
the authorities. The book would have penetrated freely and quietly to
destroy gradually the established teachings of Church philosophy,
while Galileo's position remained secure for his lifetime.
He might have done this; he might have done even less, viz., had
Salviati step forth to offer himself the "medicine of the end" —and yet
he had refused to do it and still did. He gambled everything on speak-
ing the truth unequivocally. It was a reckless gamble, but it was a
generous one. Galileo knew very well that he was working a surprise
coup. He had been sufficiently warned on his theory of the tides, as
10. Dialogue, p. 178.
215
the Pope said to Niccolini, and the Pope was right. But he expected the
argument to be so irresistible as to checkmate his enemies, bring even
the authorities to a grudging acceptance, and so to save Catholic sci-

ence in this perilous crisis. After all, they had scrutinized it; they
could not very well admit they had not understood a word of it. No
sane man will run his head into the stone wall of logic once he has
been shown the wall. The old illusion of 1615 took long to die in the
scientist's mind. And this time, too, he did have written permission.
He knew, beyond doubt, that he had disregarded the Pope's explicit
intentions. But he was strong in his certainty that he had not dis-
obeyed the edicts of the Church. He obviously thought — as Ciampoli

did, for that matter — that he had to contend with the fancies of a vain
and headstrong but brilliant personality who was still, for all his pon-
tifical robes, the old Maffeo Barberini whom he had known and loved.
There is scarcely an intelligent man who will not believe that people
in power cannot take themselves seriously all of the time and who will
not naively extend to them his sympathy in the hope of a shade of

refreshing complicity in return, of a trace of humor.
Galileo had far more positive grounds than these wistful ones, how-
ever, for his hope; these should be spelled out, since no one seems to
have noticed them. In 1616, at least so Buonamici says, it was the

Letter to the Grand Duchess which had provided Maffeo Barberini
with the grounds he needed to withstand a proclamation of heresy. 11
No one had acknowledged it openly; discreet silence had prevailed
among the parties. But Galileo knew by this that Barberini's bark was
worse than his bite.He was in a way entitled to hope for a second stage
of the same coy performance. He was even more entitled to expect it,
in that Barberini, as Pope Urban VIII, had shown himself not un-
generous intellectually or a narrow-minded fanatic. He had, two years
previously, saved Campanella, notwithstanding the old communist's
infinite philosophical indiscretions (which included avowed Coperni-
Or at least Galileo was sure it was so, which amounts to the same thing in this
case. It is his version of the story that has been preserved in Buonamici's diary,
of which more on p. 311.
2l6
The Summons
canism), and gotten him out of the jail of the Spanish Inquisition in
Naples, where he had rotted for years as the result of a truly devilish
persecution plot.
Galileo had, thus, grounds to think that he could force Urban's hand
ever so little, while appealing to Barberini's judgment; and, beyond
the first moment of spite, he expected understanding and magnanimity.
It was reasonable of him to hope, if only to hope, that the Pontiff,
under the impression of the Dialogue, would become his secret ally
and, while pretending aloofness, would quietly move to extricate the
Church from her scientific impasse. Even if that were too much to
expect, he had certainly the right to expect a measure of intelligence

or, at least, discretion in these men who were intrusted with steering
the Christian Republic — or, at the very least, diplomacy.
Shall we call this self-begotten blindness, conceit born of applause
and flattery? Shall we call it deluded trust in one's fellow-men, a trust
certainly strengthened by their liberal compliments but shown at its
best in Galileo's patient and unremitting attempts at reasoning with
them? These and similar psychological motives have been presented to
satiety. What should be considered more seriously are the political

factors.
As we stated at the outset, Urban VIII and his court may be con-
sidered much less the oppressors of science than the first bewildered
casualties of the scientific age. They did not have the least idea of the
momentum of the new type of thinking. Only one group of men could,
or should, at least have guessed: and those were the Jesuit astrono-
mers. They were more than half -convinced that Galileo was right —we
would know this from Father Kircher even if we did not have any
other sources. Galileo had plenty of information about their thought,
and he kept expecting that, whatever their personal feelings, their
duty to the Faith would cause them to interpose a word of advice. It
was they, and no one else, whose obligation it was to prevent the
Pope from making a fool of himself. But the vast apparatus of in-
doctrination and constriction that their Order had devised was now
217
working to its own undoing. Following "like unto corpses" the cor-
porate political will of their Society, they shut their eyes, their ears,
and their minds. The power of discipline fed back into the complex
steering machinery in a circuit of self-destruction.
Thus, beyond the failure of the evaluating mechanism, we are led

back to that "political will" of which the Jesuits had become the spear-
head but which was shared in various measure by all the hierarchy;
and here the pattern becomes visible at last. Galileo had once thrown
down the challenge, and now he was going to pay for it. The original
challenge went far back in time. He had become a danger when he

started writing in Italian and when he decided to bypass the universi-
ties and vested intellectual authority and reveal his mind to enlight-
ened public opinion. This was traditional enough as a move. Had not
Dante had recourse to vernacular for reasons not very dissimilar from
his own? But, then, Dante had remained in the eyes of the authorities
a very suspicious character, and so, clearly, was he.
In short, this man was a troublemaker. The scientist as an isolated

specialist 'had not been understood as a social danger, which he might
well be considered to be, even to the present day. It was Galileo, the
Renaissance figure who wanted the scientific awareness spread to the

whole advancing front of his civilization, from its expressive and tech-
nological capacities and its critical activity to its philosophical reflec-
tion, who appeared as a dangerous novelty-monger.
"If," writes Joseph de Maistre patronizingly, "if he had not written,

as he had promised not to; if he had not tried to prove Copernicus by
way of Scripture; if he had only written in Latin. . .
." Three un-
truths and one unhelpful suggestion. The proper balanced formula.
We may still pick up gingerly the one suggestion. There is that typical
"prudence" in it. If he had written in Latin, he would have left it to
someone else like Foscarini or Bruno to tell the facts in the vernacular
and take the consequences, for such things were not to be kept under
a bushel. As to himself, true enough, he would have risked at most
being put on the Index, for, in sum, what could it matter? Of the
writing of unreadable tomes there is no end.
218
The Summons
Let us try, standing under the correction of better-informed authori-

ties, to put some substantive content into the frivolous Maistrian if's.
If he had waited another century or so for his superiors to under-
stand; if he had not inevitably collided with the monopoly of the

most powerful organization within the Church, self-charged with con-
trolling the flow of new ideas; if he had not felt he had to go over their
heads, urgently, to the responsible minds in what still remained the
fundamental entity, the Ecclesia, the Community. . . . Why, surely.
He had laid himself wide open instead. Those who still refer to the
Preface of the Dialogue as a miserably ineffectual piece of hypocrisy

seem to be overlooking that he was saying specifically what had to be
said both ways, and so carefully said, that even the inadvertent itali-
cizing of it could become explosive, as Magalotti reported wryly:

"There is no want of such as inadvisedly affirm that the decree was
not the production of sober scrutiny but of an ill-informed passion,
and one may hear some mutter that consultors altogether ignorant of
astronomical observations ought not to clip the wings of speculative

minds with rash prohibition. My zeal cannot keep silence when I hear
these inconsiderate complaints. ... 7 was at that time in Rome and
had not only the audience but applauds of the most eminent prelates
of that court; nor was the decree published without previous informa-
tion given me thereof. Therefore, it is my resolution in the present case
to give foreign nations to see that of this matter as much is understood

in Italy, and particularly in Rome, as transalpine diligence could im-
agine. . . . I hope that by these considerations the world will come to

know that, if other nations have navigated more than we, we have not
studied less than they; and that our returning to assert the Earth's
stability and to take the contrary for a mathematical fantasy proceeds
not from lack of acquaintance with others' ideas thereof but (had we
no other inducements) from those reasons that piety, religion, the
knowledge of the Divine Omnipotence, and a consciousness of the in-
capacity of man's understanding dictate to us."

This is the formal cover that was needed in order to write the book
at all. It had to pretend to be like so many authorized books, an empty
219
and noncommittal exercise in philosophical rhetoric, an arrangement

of Japanese flowers — in brief, some kind of work of art. The Master of
the Holy Palace had found the presentation "just right" and insisted
that it be not altered further.

A mere cover it was, though, a flimsy veil of convention which stood
by tacit agreement. As is the rule in such matters, whoever touched it
made a fool of himself. In the clear, for the "Judicious Reader" (Dis-
crete) Lett ore) to whom those words were addressed, it made excellent
sense: "Since the authorities have chosen to get themselves into a jam,
and refuse to realize it, it is for us, the Italian believers, to extricate
them quickly and inconspicuously so as to save their face, before our
faith suffers humiliation at the hands of its enemies." (Once the veil of
convention was torn, once the book was malevolently scrutinized, it
became impossible to construe the Preface otherwise, as was to be
ragingly pointed out by the experts for prosecution.)
The audience with Bellarmine is underlined in that text, challeng-

ingly, with the quiet pride that becomes the acknowledged consultant.
At the hour of what he knows to be scientific victory, Galileo is gen-
erously throwing the mantle of his intellectual prestige around the
authorities so as to cover their past incompetence and obduracy. And
this, more than anything else, more than what was said about his
theological "meddling," his derogatory tongue, his infernal telescope
— this was what could not be forgiven.
The fourth act of the tragedy had started. On the first of October
the Inquisitor of Florence appeared at Galileo's house and served him

with a formal summons, on the part of the Holy Office, to present him-
self in Rome within thirty days. Galileo realized at last with terror the
full gravity of the situation; he took to his bed in unfeigned sickness.
In a letter to Cardinal Francesco Barberini, Urban's nephew, he
begged to be spared the winter voyage, fearing that, in his condition,
he would not terminate it alive. "I curse the time devoted to these
studies in which I strove and hoped to move away somewhat from the
220
The Summons
beaten path. I repent having given the world a portion of my writings;

I feel inclined to consign what is left to the flames and thus placate
at last the inextinguishable hatred of my enemies."
He still suggested, however, that a revision of his book might ap-
pease the authorities, and he asked that a commission be appointed in
Florence to supervise it. But, he concluded, "if neither my great age,
nor my many bodily infirmities, nor the depth of my grief, nor the
hazards of a journey in such a condition are considered sufficient
reasons, by this high and sacred tribunal, for granting a dispensation,
or at least a delay, I will undertake the journey, esteeming obedience

to be worth more than life."
With this Galileo was not only trying for a last intercession ; he was
also giving notice to his protectors that he would not try to escape, as
he might well have done, for he had received among others, it seems, a
message from Francesco Morosini. Magnanimously forgetting the
break that had occurred between them twenty years before, when
Galileo left Padua, the old statesman had offered him the inviolable
sanctuary of Venetian territory. We know that several of his friends

were urging him to do just that, and it would appear that even Nic-
colini —very privately— inclined to the same advice. But at that junc-
ture the fight seemed to have gone out of the old man. He was no
Sarpi, to organize his defiance within great and recognized issues of
power policy. He had held up to then in his own mind, not much
caring, two incompatible frames of reference which had grown out of
the contradiction of the times — for he was deeply a man of his times.
Now the precarious security had been shattered, and he found himself
suddenly a helpless displaced person, an old man, broken and sick,
"struck from the book of the living," in need of some kind of protec-
tion and comfort. The pallid specter of fear, a craving for acceptance
and forgiveness, and the humiliation of begging were besieging the man
who had hitherto been a joyous and whimsical warrior.
What had happened in Rome, unfortunately, made the last attempt
at a compromise worse than futile. In fact, the Pope was given the
letter by Cardinal Barberini, and he annotated curtly: "Business
221
settled in last Congregation. No further answer needed. See from As-

sessor whether orders have been carried out." But Galileo was still in
the dark concerning the latest events. If he had known, he might have
reconsidered his decision to deliver himself up. 12
On September n Niccolini had received a very agitated Padre
Riccardi, who had again advised prudence and submissiveness, for the
Dialogue, it appeared now, had really been a signal piece of disobedi-
ence. He had tried, he said, to get Campanella and Castelli on the
Preliminary Commission but had failed; he would still do all he
could. "But, above all, he told me, under the seal of absolute confi-
dence and secrecy, that there had been found in the books of the Holy
Office that, sixteen years ago, it having been heard that Galileo enter-
tained this opinion and spread it in Florence, he had been summoned
to Rome and forbidden by Cardinal Bellarmine in the name of the
Pope and the Holy Office to discuss this opinion, and that this alone
is enough to ruin him utterly."
The situation had changed, and obviously in a sense that no one

had foreseen; for, when Urban made his scene before Niccolini on
the fifth, he had shouted that "Galileo should take care not to be sum-
moned by the Holy Office." Expatiating on Galileo's crimes, he had
accused him of coaxing a permission out of the licensers and of sundry
minor transgressions which really implied only laxness on the part of
the censors and administrative short cuts on the part of the author;
but it was clear that, if he thought of referring the case to the Inquisi-
tion, he did not yet see exactly how it could be done.
It was with that end in mind that the Preliminary Commission had
gone to work, and the results had been gratifying. What they had
found in the acts of the Inquisition was the injunction of February 26,
16 1 6, on the part of the Commissary-General (p. 134) with the clause
"not to teach in whatsoever manner" that no one had suspected before
Cf. Buonamici's memorandum: "He obeyed against the opinion and advice of his
truest friends, who would have had him go abroad, write an apology, and not ex-
pose himself to the impertinent and ambitious passion of a monk [i.e., the Com-
missary-General of the Inquisition]."
222
The Summons
and least of all the Pope himself, who had told Galileo to go ahead and
write about Copernicus.
This was what Riccardi, in great agitation, confided to Niccolini on
September 1 1 . Something new had been added which made the prose-
cution possible. It was also —but this he did not say —what saved his
head and deflected the storm on Galileo. Fright turned him henceforth
into a man of perfidious counsel.
The Preliminary Commission had just then, after five sessions,

which took about a month, submitted to the Pope a three-page memo-
randum on the Galileo affair. 13 The three following indictments were
outlined against the author: (i) Galileo has transgressed orders in
deviating from the hypothetical treatment by decidedly maintaining
that the Earth moves and that the Sun is stationary ;
( 2 ) he has er-
roneously ascribed the phenomena of the tides to the stability of the

Sun and the motion of the Earth, which do not exist; and (3) he has
further been deceitfully (jraudolentemente) silent about the command
laid upon him by the Holy Office, in the year 161 6, which was as
follows: "To relinquish altogether the said opinion that the Sun is the
center of the world and immovable and that the Earth moves; nor
henceforth to hold, teach, or defend it in any way whatsoever, verbally
or in writing, otherwise proceedings would be taken against him by
the Holy Office, which injunction the said Galileo acquiesced in and
promised to obey!*
Then follows the remark: "It must now be considered what pro-
ceedings are to be taken, both against the person of the author and
against the printed book." Yet the nature of these proceedings is not
Ed. Naz., XIX, 324. It is amusing to note that the scribe had written "Campa-
nella" and then erased it to replace it with "Galileo." This lapsus ought to show
that the great Utopian had caused considerable comment in the Commission with
No one had forgotten his Defense of Galileo, published
his request to be consulted.
in Germany in 1622. In fact, he had been threatened. He wrote to Galileo on
October 22: "They had their committee, with many invectives against the new
philosophers, etc. And I was named too." It did nothing to improve the atmos-
phere. What with Sarpi and Campanella and the "German mathematicians," it
was plain in Rome that Galileo did not have the right kind of friends.
223
in any way discussed in the document, but it now refers "as to fact" in
five counts to the historical events, from the time when the Dialogue
was submitted in Rome in 1630 to its publication in Florence in 1632.
A sixth count considers that the following points in the Dialogue itself
must be laid to the author's account:
a. That, without orders and without making any communication about

it, he put the imprimatur of Rome on the title-page.
b. That he had printed the Preface in different type and rendered it use-
less by its separation from the rest of the work; further, that he had
put the "medicine of the end" in the mouth of a simpleton and in a
place where it is hard to find; that it is but coolly received by the other
interlocutor, so that it is only cursorily touched upon and not fully
discussed.
c. That he had very often in the work deviated from the hypothesis,
either by absolutely asserting that the Earth moves and that the Sun is
stationary, or by representing the arguments upon which these views

rest as convincing and necessarily true, or by making the contrary ap-
pear impossible.
d. That he has treated the subject as undecided and as if it were waiting
for explanation, while he has really given it.
e. That he contemns and maltreats authors who are of a contrary opin-

ion and those whom the Holy Church chiefly employs.
/. That he perniciously asserts and sets forth that, in the apprehension

of geometrical matters, there is some equality between the divine and
the human mind.
g. That he had represented it to be an argument for the truth that the
Ptolemaics go over to the Copernicans but not vice versa.
h. That he had erroneously ascribed the tides in the ocean to the stability
of the Sun and the motion of the Earth, which do not exist.
The two first points are miserably revealing of the search for any
kind of motive. The Special Commission, however, by no means
draws the conclusion, from all these errors and failings, that the
Dialogue should be prohibited but says: "All these things could be
corrected, if it is decided that the book to which such favor should be
shown is of any value."
224
The Summons
Immediately after, there follows the seventh count, stating again

("as to fact") that "the author has transgressed the mandate of the
Holy Office of 1616, 'that he should relinquish altogether the said
"
opinion/ etc., down to 'and promised to obey.'
Even as an exploratory report, the paper is strangely inconclusive.
After listing the author's several transgressions, it suggests that a cor-
rected edition of the book might be enough of a sanction, as though the
violation of the injunction of 1616, if true, were not in itself a dam-
nable enough crime. Since the majority of the members were bitterly
opposed to Galileo, it is clear that the juridical situation must have
looked to them extraordinarily embarrassing.
There were undoubtedly two major stumbling blocks: one was that
the book had been licensed and the ; other, as Magalotti had said, that
there was no way of declaring the Copernican doctrine formally

heretical. (This was also how Father Guevara had understood the
rules when he declared in 1625, after the publication of the Saggiatore,
that the Earth's suggested motion is by itself not blameworthy.) 14

The case was admitted to be very far from clear, but — said rather
doubtfully —there was enough to have the Holy Office look into it, if
this was what was desired.
It was not much, but it was enough for the Pope's needs. On Sep-
tember 15 he informed the ambassador that he could do no less than
15
hand over the affair to the Inquisition. At the same time the strictest
secrecy as to this information was enjoined on both ambassador and

sovereign, with a threat that otherwise they would be proceeded
against according to the statutes of the Holy Office. He should not
14. Cf. Ed. Naz., XIII, 265.

15. In fact, one wonders why the authorities did not insist on this point: that as
soon as the injunction was discovered, it being clear that Galileo had infringed it
by writing the book, he was liable to immediate arrest. This is very far, however,
from what Francesco Barberini implies in his letter to the Nuncio of September
25 (see p. 290) or from what was said to Niccolini. Much more consideration is
shown in this phase in which feelings are high than in the later one. It is as
though the authorities felt that they were venturing onto unsafe ground and that
Galileo might rebel and move to safe territory.
225
have spoken, he stressed, but he was doing it out of regard for his
What he meant, of course, was that he wanted to offer the
Highness.
Grand Duke a chance to disassociate himself from the scabby sheep
before he was struck by the dishonoring summons. The insistent re-
quests of Niccolini for reconsideration His Beatitude evaded with what

he was pleased to consider a humorous anecdote.
On September 23 the General Congregation pronounced that Galileo
had transgressed the injunction of 161 6, and on October 1, as we have
seen, the official summons was served on him at Arcetri.
Niccolini soon received the news of the event and of Galileo's de-
spair and set out again indefatigably to help. He pleaded with the prel-
ates of the Holy Office the ailments of the old man and the difficulties
of a two-hundred-mile journey in the worst season. They "only heard
what he had to say and answered nothing." He went to the Pope him-
self. "Your Holiness incurs the danger," he said, "of his being tried
neither in Rome nor in Florence, for I am assured that he may die on
the way."
"He must come," was the Pope's reply. "He can come by very easy
stages, in a litter, with every comfort, but he really must be tried here
in person. May God forgive him for having been so deluded as to in-
volve himself in these difficulties, from which We had relieved him

when We were a cardinal."
Niccolini then made bold to remark that, if there was any fault, it
was with the licensers, whereupon Urban went off again into a tirade
against Riccardi and Ciampoli. "But he should have known better,"
he concluded, "than to get himself into such a tangle [ginepreto] of
questions which are of the most delicate and pernicious kind there is.
Now he must come." He added, "between his teeth," says the Ambas-
sador, something to the effect that there might be, among the judges
of the Holy Office, some who had already been in the Preliminary
Commission. This referred, as came out later, to the three consultors
who had been asked to report on the book.

Niccolini had not even obtained a delay. On the nineteenth of
226
:
The Summons
November Galileo received a second summons. This time he sent in a

certificate signed by three doctors
. . . We find that his pulse intermits every three or four beats. . . . The
patient has frequent attacks of giddiness, hypochondriacal melancholy,
weakness of stomach, insomnia, and flying pains about the body. We have
also observed a serious hernia with rupture of the peritoneum. All these
symptoms, with the least aggravation, might become dangerous to life.
The Holy Office answered with a papal mandate which said that
such evasions were not going to be tolerated and that in case of further
delay a commissioner escorted by a physician would set out to bring
Galileo back as a prisoner in irons (career atum et ligatum cum
ferris). If danger to life made a postponement advisable, he must be
brought back as soon as he could travel, but still as a prisoner and
in irons. 16
This time the Grand Duke himself advised Galileo to go. History
has branded him a weak-kneed ruler who handed over his protege to
persecution. Yet he should be granted considerable extenuation. He
was not the king of France or the Venetian Senate; he was himself a
protege —a princeling caught between the House of Austria, his suze-
rain, and the Papal States, his neighbor. He could not expect protection
from the Emperor in such matters concerning orthodoxy, as Cosimo I
had had in the contest concerning his coronation (it had nearly come
to a war with Pius V). Tuscany was in an exposed position on the
southern border of the Empire and might have to take on the Papal
States alone. In his own house the young man of twenty-two had to
contend with the pious alarm of his dowager mother as a ; ruler, he had
to consider the possible repercussions of a conflict with the monks
among the superstitious populace. He found no help in his ministers,
who were furious at this sudden upset of their delicately calculated
16. All statutes and laws impeding the free action of the Inquisition, directly or in-
directly, were null and void ipso jure (see Farinacci, De haeresi quaestiones 182,
No. 76).
227
moves and countermoves on the diplomatic chessboard and were all
for washing their hands of the ill-omened astronomer. 17 He did not.

He offered Galileo his own litter for the voyage and his own embassy
in Rome for a residence and, against the advice of his secretary of
state, gave orders to Niccolini to go all out in his defense.

Galileo, on his side, after the first shock, had fully recovered his
fighting spirits. He was for ''having it out" with the ecclesiastical au-
thorities on the whole issue, including the dangerous theological sub-
jects that he had obediently left alone for so many years and that were
now again brought out against him.
In a strong letter to Elia Diodati in Paris, written on January 15,
after the final summons of the Inquisition and shortly before leaving
for Rome —a letter probably intended as a kind of intellectual testa-
ment intrusted to the Protestants in case he were to be silenced forever
—he comes back squarely to his position of 161 5 as outlined in the
Letter to Castelli. The pretext is given by some recent anti-Copernican

tracts of Froidmont and Morin on which Diodati had asked his opin-
ion, but what he is expressing in no uncertain terms is what he thinks

of the Pope himself:
As to Froidmont, I could have wished not to see him fall into, in my

opinion, a grave though widespread error; namely, in order to refute the
opinions of Copernicus, he first hurls scornful jests at his followers, and

then (which seems to me still more unsuitable) fortifies himself by the
authority of the Holy Scripture, and at length goes so far as to call those
views on these grounds nothing less than heretical. That such a proceeding
is not praiseworthy seems to me to admit of very easy proof. For if I were
to ask Froidmont, who it is that made the Sun, the Moon, the Earth, and
the stars, and ordained their order and motions, I believe he would answer,
"They are the creations of God." If asked who inspired Holy Scripture, I
Objectively, it no doubt looked bad, even at the time. Grotius, writing to Vossius
in 1635, speaks of the Grand Duke surrendering "in craven fear" (socordi metu)
and suggests that a way should be found to remove Galileo to Holland. (His own
experience in escaping from well-guarded fortresses made him confident on this
point.) Galileo himself thought he should have been better protected. His later
work he pointedly dedicated to the French ambassador, Noailles, as a patron.
228
The Summons
know he would answer, "The Holy Spirit," which means God likewise. The
world is therefore the work and the Scriptures are the word of the same
God. . . . Nothing ever changes in Nature to accommodate itself to the
comprehension or notions of men. But if it be so, why, in our search for
knowledge of the various parts of the universe, should we begin rather with
the words than with the works of God? Is the work less noble or less ex-
cellent than the word? If Froidmont or anyone else had settled that the
opinion that the Earth moves is a heresy, and if afterward demonstration,

observation, and necessary concatenation would prove that it does move,
into what embarrassment he would have brought himself and the holy
Church. 18
The one who had lost his head was, rather, Urban VIII. He felt
around him a chill little wind of criticism. It had been said of him for
a long time that he had sacrificed the interests of the Church to his
personal ambition, to his vanity, to the cupidity of his relatives, and
to the interests of the House of Barberini. The ambassador of Modena

in Rome was writing in those very days to his prince: "These rulers
want to aggrandize their family; they love wealth; they lust for
The rest of the letter is important:

"Many years ago, when
the stir about Copernicus was beginning, I wrote a
letter of some length in which, supported by the authorities of numerous Fathers
of the Church, I showed what an abuse it was to appeal so much to Holy Scrip-
ture in questions of natural science, and I proposed that in future it should not
be brought into them. As soon as I am in less trouble, I will send you a copy. I
say 'in less trouble,' because I am just now going to Rome, whither I have been
summoned by the Holy Office, which has already prohibited the circulation of my
Dialogue. I hear from well-informed parties that the Jesuit Fathers have insinu-
ated in the highest quarters that my book is more execrable and injurious to the
Church than the writings of Luther and Calvin. And all this although, in order to
obtain the imprimatur, I went in person to Rome and submitted the manuscript
to the Master of the Palace, who looked through it most carefully, altering, add-
ing, and omitting, and, even after he had given it the imprimatur, ordered that it
should be examined again at Florence. The reviser here, finding nothing else to al-
ter, in order to show that he had gone through it carefully, contented himself with
substituting some words for others, as, for instance, in several places, 'Universe'
for 'Nature,' 'quality' for 'attribute,' 'sublime spirit' for 'divine spirit,' excusing
himself to me for it by saying that he foresaw that I should have to do with
fierce foes and bitter persecutors, as has indeed come to pass."
229
power; but, when a decision is at hand, they do not have the guts to
go out and take serious risks. They look arrogant enough, but then
they cut a pitiful figure." Urban was in truth not unaware of his
predicament ; he knew his people were murmuring, and those months
had brought nothing that could spell hope for the future on the chess-
board of international politics. Early in the game, in his sanguine
debuts, he had felt, not without reason, modern and farsighted in
staking the newly rising French nation against the traditional power
of Spain and Austria; as he surveyed the situation, he could hardly feel
that it had been a successful gambit. He had been used by Richelieu

instead of using him; he had alienated Austria for no profit and had
given scandal by his undercover alliance with the Swede. The King of
Spain in his anger had gone so far as to challenge him in Consistory,

through Cardinal Borgia, to be reminded of "his more pious and more
glorious predecessors" and to stop these unseeming collusions with
heretical power; he had had to move swiftly to crush a political plot
in his own Curia. He had begun to see enemies everywhere.

"The Pope lives in fear of poison," writes a diplomatic correspond-
ent. "He has gone up to Castel Gandolfo and shut himself in ; no one
is admitted without being searched. The ten miles of road are heavily
patrolled. He is in great suspicion that the preparations made in
Naples might be aimed at him, that the fleet of the Grand Duke of
Tuscany may any day set sail against Ostia and Civitavecchia. The
garrisons and lookouts on the coast have been reinforced." This nerv-
ous apprehension corresponded less to actual dangers than to a deep
sense of failure. With the eclipse of French power following the death
of the Swedish king, the illness of Richelieu, and the alignment of
England against the Netherlands, he realized that his elaborate game

was up and that it was only a matter of time until he would be forced
back into the Hapsburg orbit, which was indeed to happen three years
hence. And if he had only known, just at a time when France was
again to be decisively on its way to victory. Bad luck without a break,
all mistimed and mischanced.
230
The Summons
And if he brought down his gaze from grave world perspectives to

this annoying learned fuss about the planets, he could discern in a
small version the same story all over again. He had tried to play the
big-hearted Renaissance prince and to take science under his mantle,

and here he stood outwitted by Galileo as he had been by Richelieu.
Galileo, while offering himself as an ally, had mobilized lay thought
against the intellectual authority of the Church and created a scandal.
But at least he, Urban, could do something there. He could break his
back and humiliate that gang for all to see. He was going to make a
terrific intervention. Here was an occasion to recoup his prestige and
reaffirm his position as head of the Faith. He was going to show those
Florentines that there were limits to their impertinence. He had
banged his fist publicly upon the table and ordered the ad hoc Com-
mission to produce a case against that man on the double-quick. The
Commission doubled up and produced a case, or at least what could
look like one. But there was uneasiness all around. 19
VI
Absolutely elsewhere, in a Hyperborean corner of the New World
that no one in Rome had even heard of, in those very days, an un-
known and faintly absurd young cleric named Roger Williams, sitting
in the wigwam of Chief Massasoit, was preparing his case against an-
other —minuscule and preposterous — theocratic state: "The state
Notwithstanding the unexpected boon of the injunction of 1616 that the Com-
mission had dug up, which provided a legal handle for the prosecution, the Pope
toned down his language considerably after the report. In the first interview with
Niccolini on September 5 he had spoken of "la piu perversa materia che si potesse
mai avere mani," "dottrina perversa in estremo grado," which terms would
alle
apply only to grave heresy. Later it becomes "un gran ginepreto, del quale
poteva far di meno, perche son materie fastidiose e pericolose" (September 18) ;
"materia gelosa e fastidiosa, cattiva dottrina.... fu mal una

consigliato.... era stata
certo Ciampolata cosi fata" (February 27, 1633). Apparently, as Magalotti had
foretold, the Holy Office had raised difficulties about a prosecution on dogmatic
grounds, and he had fallen back on the political.
231
religion of the World," he wrote, "is a politic invention of men to
maintain the civil state . . . god requireth not an uniformity of

religion to be in acted and inforced in any civil state; which in-
forced uniformity sooner or later is the greatest occasion of civill

WARE, RAVISHING of CONSCIENCE, PERSECUTION of CHRIST JESUS in his
servants, and of the hypocrisie and destruction of millions of souls.
... It is the will and command of god, that a permission of the most
PAGANISH, JEWISH, TURKISH, Or ANTICHRISTIAN CONSCIENCES and
worships, bee granted to all men in all nations and countries; and
they are onely to bee fought against with that sword which is onely
(in SOULE matters) able to conquer, to wit, the SWORD of GODS
spirit, the word of god. . .

."
Half the world away from there, and also from Rome, in Marco
Polo's fabulous city of Cambaluc, which had been discovered only
lately to be the same as Peking, Father Adam Schall von Bell, S.J.,
known in China as T'ang Jo-wang, on whom the Emperor had con-

ferred the titles of "Most Profound Doctor [tung kwan ksiao] , Super-
intendent of the Imperial Stud, High Honorable Bearer of the Imperial
Banquet, and Exploring Teacher of the Mysteries of Heaven," was
having to struggle not only against the intrigues of court officials but
with his own authorities in the Vatican. Sharp letters from Rome had
reminded him that, as director of the Imperial Bureau of Astronomy
in charge of the calendar, he was indorsing with his authority all sorts
of "superstitious excrescences" connected with alleged miraculous

events in the heavens.
The imperious Jesuit, more used by then to rebuking the Emperor
than to begging permission from his superiors, had to plead patiently
that his own position remained undeviatingly scientific but that it was
wise to give some leeway to ancient superstitions. Miracles in the sky,
he said, could come in very useful, in so far as it was he who had the
authority to interpret them. And, after all, he suggested, if we are to
believe in the miracle of Joshua, why should we not let the Chinese
232
The Summons
believe in the significance of comets, the more so if we can turn their

20
credulity to good political use?
VII
Galileo was coming in to Rome to meet his fate. After twenty-three
days on the road, which included a painful quarantine, on the thir-
teenth of February he reached the embassy, where a warm bed was

ready for him, and he was cared for by the ambassador's wife,
Caterina Niccolini, "queen of all kindness." He was allowed to stay
there undisturbed for several weeks, visited by one or another prelate
of the Inquisition in a noncommittal way. Monsignor Boccabella, the
former Assessor, was very friendly; Monsignor Serristori, helpful. The
Commissary-General was not to be seen, but Galileo paid his respects
at the Holy Office and was introduced to the new Assessor, Monsignor
Febei. Otherwise, he waited. "We find a wonderful pleasure," wrote
Niccolini, "in the gentle conversation of the good old man." And on the
nineteenth: "I think we have cheered up the old gentleman by show-
ing him all that is being done for his cause ;
yet at times he comes back
to finding this persecution very strange. I told him to show a will to
obey and to go very softly."

Through these engaging words we can see a Galileo not at all cowed
but vigorously annoyed, still amazed, and willing to remonstrate with
the authorities high and low. This is confirmed by a letter of Galileo
20. This plea found acceptance eventually, but the rest of Schall's policy did not fare
so well. Matteo and Verbiest, the founders of the Chinese mission,
Ricci, Schall,
as well as their French successors, had been so deeply impressed by Confucianism
that they considered it a part of the Old Dispensation. They worked out a theo-
logical compromise which accepted both names and rites from Chinese worship.
This line ran at last into categoric condemnation from the Holy Office: "Falsa
est, temeraria, scandalosa, impia, Verbo Dei contraria, haeretica, Christianae Fidei
et Religionis eversiva, virtutem Passionis Christi et Crucis ejus evacuans." The

Dominicans had paid back their old rivals, as Father Navarrete's book on Jesuit
excesses admits not without satisfaction. What was lost in the scuffle was only
the Chinese Empire.
233
himself to his brother-in-law: "We [Niccolini and Galileo] hear at
last that the many and serious accusations are reduced to one and the
rest have been dropped. Of this one I shall have no difficulty in getting
rid, once the grounds of my defense have been heard."

A dispatch of Niccolini five days later is more explicit:
As far as I can learn, the main difficulty consists in this — that these
gentlemen here maintain that in 1616 he was ordered neither to discuss the
question nor to converse about it. He says, on the contrary, that those were
not the terms of the precetto, which were that that doctrine was not to be
held or defended.
So the secret communicated in dread secrecy to the Grand Duke

alone on January 1 5 was out, and Galileo was scoffing at it. If it was
Bellarmine's notification that made the trouble, they might not know
that he had a copy of it in Bellarmine's own hand, which allowed him
to call their bluff at any time ; for the rest, he felt he had the law on
his side so positively that he was for challenging the authorities on all
this fuss, if Niccolini had not restrained him. This is, in itself, enough
to prove conclusively, if further proof were needed, that Galileo was
utterly unaware of any action taken on that day of February, seven-
21
teen years before, except the statement on the part of Bellarmine.
We have said "if further proof were needed," because all Galileo's
behavior since 161 6 is proof enough in itself. He could not possibly

have "forgotten," as early as 1618, a command nee quovis modo docere
coming from the Inquisitor in person, when he wrote the letter on tidal
motion to the Archduke Leopold ; and no one but an utter fool could
have written what he did, including the Letter to Ingoli, up to the
Dialogue in 1630, with such a Damocles' sword over his head; nor
All the allusions,by the Pope as well as by the officials, referred to "an injunc-
tion by Bellarmine." There was certainly intentional inaccuracy here, as otherwise
the surprise scene prepared for April 12 (see p. 259) could never have taken
place. But it would seem that the Pope himself was taken in by this version (see
pp. 305-06).
234
The Summons
is it conceivable that a man of his sense would not have asked in his
papal audiences to have the injunction lifted as a preliminary to any

encouragement to write.
Thus, it was a completely clear and reassuring picture that was in
the minds of the two friends as they discussed the issue at the embassy
in those early days of March, 1633. The signs were encouraging. The
grim Senior Inquisitor himself, Cardinal Desiderio Scaglia, had read
the Dialogue with the help of Castelli and had the points cleared up
one by one for him; the monsignors of the Holy Office dropped com-
forting hints. Both friends expected that, now "the tilt had been run"
and obedience shown, the case would be gradually allowed to drop.
The Grand Duke was aready putting pressure on the Pope to have
Galileo sent back home.
It was, therefore, a very dismayed Niccolini who heard from the
Pope on March 13 that Galileo was going to be summoned to the
Holy Office as soon as the trial came around on the agenda. To

Niccolini 's expostulations, the Pope answered that there was no way
out. "May God forgive Galileo," he said, "for having intruded into
these matters concerning new doctrines and Holy Scripture, where the
best is to go along with common opinion ; and may God help Ciampoli
too concerning these new notions, because he has a leaning toward
them and is inclined toward new philosophies."
He added that Signor Galileo had been his friend, that often they had
dined familiarly at the same table, and that he was sorry to subject him to
these annoyances, but that it was a matter of faith and religion. I think I
remarked that when he was heard he would be able, without difficulty, to
give all explanations requested. He answered me that he will be examined

in due time but that there is an argument to which they have never yet
given an answer, and that is that God is all-powerful, and, if He is, why
should we try to necessitate Him? I said that I did not know how to speak
on those matters, but that I thought I had heard Galileo saying that he was
willing not to believe in the motion of the Earth, but that as God could
make the world in a thousand ways, so it could not be denied that He could
235
have made it in this way too. He grew angry and replied that we should not
impose necessity upon the Lord Almighty; and, as I saw him working him-
self up to a fury, I avoided saying more that might have hurt Galileo. I just
added that anyway he was here to obey, to cancel or retract whatever he

would be told in the interest of religion, and that I did not know enough of
this science and did not want to get myself into some heresy by talking
about it. And so handling it lightly, for I was taking good care to steer wide
of the Holy Office, I went on to other business.
This last passage is revealing. One has to appreciate the fine blend
of caution, cool contempt, and intellectual freedom that those men

brought to their dealings with the super state. It has not proved easy
to duplicate in our times. In a dangerously close play, acting with
familiar ease, Niccolini had conveyed to the person on the sacred

throne how little he thought of him, while preserving intact the for-
malities owed The Pope had winced, and Niccolini

to his position.
knew the Grand Duke would like to hear about it. The Grand Duke
let him know in return that he was "thrilled." The tone of the cor-
respondence in those times remained diplomatic throughout. What

those men really thought was something else again. It has been vividly
expressed for them by their senior, Francesco Guicciardini, in his
autobiographical notes —but this is part of another story.
As for the memories of past friendship, they were polite conversa-
tion. The Pope's feelings had really changed into an enduring rancor.
We can see it if we take a brief glimpse at what was to come. A year
later, after the sentence, when Galileo petitioned from Arcetri that he
be allowed to move into Florence for medical treatment, the answer
was: "Sanctissimus refused to grant the request and ordered that said
Galileo should be warned to desist from handing in supplications, or
he will be taken back to the jails of the Holy Office." This time the
Grand Ducal Court gasped: "Incredible"; "Unheard of." "But, then,"
as one of them writes, "anything that comes from the Inquisition is
bound to be most new and unprecedented." Old Nemesis, however, was

to catch up with Urban VIII, the lover of novelties; for what posterity
remembers of the incident is Galileo's letter to Diodati, July 25 of that
236
;
The Summons
year 1634: "This period has been further darkened for me by great loss.
During my absence, which my daughter considered most perilous for
me, she fell into a profound melancholy which undermined her health,
and it came at last (two months after my return) to a crisis of which
she died after an illness of six days, just thirty-three years of age,
leaving me in desperate grief. And by a sinister coincidence, on return-
ing home from the convent, in company with the doctor who had just
told me her condition was hopeless and she would not survive the next
day, as indeed came to pass, I found the Inquisitor's Vicar here, who
informed me of a mandate of the Holy Office at Rome that I must
desist from asking for grace or they would take me back to the actual
prison of the Holy Office. From which I can infer that my present
confinement is to be terminated only by that other one which is
22
common to all, most narrow, and enduring forever."
VIII
What Niccolini extracted from the Pope that day of March 13 was a
promise that the accused would be assigned comfortable rooms, with
the assistance of a servant who could come and go instead of being
isolated in a cell or seer eta as was the procedure.
He did not tell Galileo about the impending trial. There would be
time enough for that. But he set out to visit the prospective judges one
by one, spending the name of the Grand Duke freely. To Cardinal
Barberini he represented "the poor state of health of the good old man,
who for two nights continuous had cried and moaned in sciatic pain
and his advancing age and his sorrow." All he received were assurances
of the greatest possible consideration.
Even in his prudent seclusion, however, Galileo could feel that the
going had become hard. The fair-weather friendships, the facile ad-
miration, and the ornate compliments had evaporated; influential
much more
See also his letter to his brother-in-law, April 27, 1635: "I suffer
from the rupture than has been the case before I have no sleep, my pulse inter-
;
mits, the most profound melancholy has come over me. I loathe myself, and I
hear my little daughter perpetually calling me. . .
."
237
people were turning a cold shoulder. No one of his acquaintances dared

approach the authorities in his favor, except old Buonarroti, whose
letter has been preserved; and his supplication did not weigh much.
Even the ministers in Florence were trying to get rid in some incon-
spicuous way of the luckless mathematician. Cioli wrote the ambas-
sador that he should not commit himself too deeply and that, anyway,
the administration could not be financially responsible for Galileo
beyond the first month of his stay. The ambassador wrote back with
cold scorn that it made no difficulty, that henceforth he, Niccolini,
would be glad to meet the expenses out of his own pocket.
When Galileo was told on April 8 what was awaiting him, he took
it with astonishing spirit. Here at last were ten cardinals on a bench
who would have to listen and stand reason. This was going to be a
"showdown"; he announced that he would tackle the whole issue, from
theology to physics. The so-oft-told tale of intimidation and surrender
has obliterated in history this very real struggle unto the last. The
legendary "Eppur si muove" that Galileo is supposed to have mur-
mured after the sentence would have been a mere emotional escape;
whereas there is true and tragic grandeur in this invincible hope, at the
very gates of the Inquisition from which so many had not returned, of
moving men whom he had always known to be "unmovable and
unpersuadable."
It was Niccolini who had to tell him that this was not the way things
were going to be. The merit of his case was being decided without a
hearing, and he had better not try to maintain anything at all "but to
submit to whatever he may see they want in that business of the
motion of the Earth."

This was the final blow for the old man. "He fell into the deepest
dejection and since yesterday has sunk so low that I am greatly con-
cerned for his life. We are all trying to ease him and comfort him, and
to work for him through our connections, because truly he deserves
everything good ; and all this house of ours, which loves him extremely,
is stricken with great sorrow."
238
VRBANVS VI n. RARBERINVS PONT. MAX.
Fogg Museur
Urban VIII in the Year of His Accession to the Pontifical Throne
239
Photo Alinari
Cardinal Francesco Barberini
As nephew to Urban VIII, and his closest collaborator, he held the position cur-
rently called of "Cardinal-Master," which was replaced after him by the post of
Secretary of State. He from recanting.
tried to save Galileo
240
Ascanio Piccolomini, Archbishop of Siena
He was Galileo's friend, who harbored him for five months after the trial.
241
Giovanni Ciampoli
This portrait, by Ottavio Leoni, was made in 1627, at the height of Ciampoli's
career, when he was Secretary to Urban VIII, and five years before his downfall.
242
The Inquisitors Plight
The problem confronting the Inquisition was far from simple. With the
personal injunction that had been discovered in the file, they had
enough, as the poor Father Monster said, to "ruin Galileo utterly" if
they wanted to. This was clearly the original idea of the procedure as
seen by the Preliminary Commission and suggested vividly in Ric-
cardi's indiscretions. The injunction provided a legal handle for the
Holy Office. Otherwise the charges were vague and difficult to sub-
stantiate. This seems to have remained the feeling during the early
phase of Galileo's stay in Rome. "The charges," he wrote, as we re-
member, "have gradually been allowed to drop, except one." So much

he had gathered from his informal conversations with Monsignor
Serristori and other officials.
Was this only a trap, laid in order to encourage him to pronounce

himself more freely on scientific subjects? It could not but work poorly.
It is a custom to credit the Inquisition with all sorts of hypocritical
ways, but then also one can suppose anything. We have run into this
kind of supposition already in the case of the first trial. Historians

have descanted upon the duplicity of the Curia which allowed
Galileo to carry on his efforts until the end of February, 1616, while
the decision had fallen several months before. We have found that it
243
was not so and that Bellarmine himself had never tried to deceive.
It might be better to start with a concrete question: Why did those

officials give away so informally a secret which had been previously
guarded with jealous care —with such care, indeed, that the Pope had
not even allowed Niccolini to transmit it to the Grand Duke in a dic-
tated report but exacted from him the promise that he write the
dispatch in his own hand? The secret had a purpose, and the damage
and risk of this informal disclosure could not be ignored. Most of all,
the surprise effect on the defendant was lost for the interrogator; and,
in case it were decided to sentence Galileo to prison on the injunction

alone, there were now witnesses, Niccolini and his friends, ready to
divulge that he had been sentenced on the strength of a command which

he asserted had never taken place and which could not be shown to
bear his acknowledgment.
Once the question is raised, there seems to be only one reasonable
answer: The authorities were genuinely worried about the injunction,
which certainly did not look very good, and those weeks of pause were
spent in trying to get Galileo in an unguarded mood to confirm it. He
could guess that they were probing the ground ; a whole month passed
in these perplexities.
The decision reached apparently, as we shall see from the course of

the proceedings, was that, since the Pope had requested a sentence, the
injunction would be considered valid, although they had managed to
extract no confirmation of it from Galileo. It was needed for getting
around the licenses, in order to have a case at all. But it was to be

retained only in the capacity of a "b factor," as engineers impolitely
call it, of undefined weight. The case itself should rest on the question
of merit. Otherwise the sentence would not achieve its aim as a deter-
rent on public opinion.
But here the difficulties began. To raise the question of merit meant
to bring into the foreground again the responsibility of the licensers,
who had given in so many words permission to present the Copernican

opinion and even to maintain it on purely physical grounds. The em-
barrassment is clearly to be perceived in the indecisive report of the
244
The Inquisitors' Plight
Commission, which tries to find safe grounds in such ridiculous charges

as that the Preface had been printed in different type ; that the Roman
license was abusively mentioned, since the book had been transferred
to the Florence licensers; etc.
Nothing really would do except the theological crime. But how to

prove it? It might be said that this, in principle, need not embarrass
the Inquisition, which, like all secret state police, was entitled to do
exactly anything. It was the image of absolute power whence it sprang.
Its action was in principle extra ordinem, for it was an emergency tri-
bunal which had created its own administrative law and could change
it at will. Moreover, it was the guardian of "revealed truth" as a
whole, that is, not only Scripture and dogma but the whole "deposit of
the Faith" as it has come down to us through tradition and belief. Like
all living things, the Church will not admit an outside definition of her
contents. Thus, in principle, the powers of the Holy Office were dis-
cretionary. This principle was fearfully abused by the Spanish Inquisi-

tion. But there was a rationale behind it, with inherent limits that we
should see.
II
And, first of all, there is the fact that the Church is not an impersonal
power like the Roman praetor but the mother of the faithful. 1 The
irreconcilable apostate, the social virus, she has to eliminate. All the
others she does not punish; she "penitences." Willingness is assumed,

the correction is supposed to be welcome, and indeed the penitential
life that is offered to the culprit is the very same that the judging
monks have elected for themselves in free vocation. He must be made
i. It may be illuminating to note how specifically, except for this, the Roman
Church continued the Roman Empire. It had inherited from it on one side the
science and rigor of Justinian's Institutions, on the other the figure of the Em-
peror, ruling directly through a group of freedmen of undefined responsibility.
The cardinals had, of course, a status that put them far above the freedmen, but
they too might have to run for their lives, as the Barberinis did after the death
of Urban VIII.
245
.
to see himself as the Church sees him. What counts is the union of
wills. With the evolution of the Church into a state, the metaphysical
requirement of a union of wills remains; but it gets admittedly a bit
strained at times. In a theological state, man is not innocent until

proved guilty. Much the reverse, he is presumed guilty, and God or the
authorities alone can know how much. This was the assumption not
only in Rome but also, about the year 1630, in Boston. Today, it is the
Russian condition. We must, if anything, admire the cautiousness and

legal scruples of the Roman authorities in that civilized period.
What the individual does on his own, so runs the logic, can lead him
only to disaster, and indeed this has been proved again and again. That
is why guidance is needed. Man, the "timid, staring animal" man, is
the least able to know what he is doing or why or whither it may lead
him. What he should have ready in his soul is a willingness to childlike
submission. In front of the Tribunal of the Inquisition a person was
not supposed to prove his innocence; at best he could find himself
innocent after scrutiny. It would have been bad form to expect it, for
sin is man's condition, and to be called to account meant that one's

noxiousness had already been long and carefully weighed. It was only
awaiting exact evaluation. The best that one could expect, as an
equivalent of acquittal, was a warning. The very fact of being called

2
before the court was social disgrace.
We have tribunals of orthodoxy in our own time, and the state of
mind with respect to them has been well described by a Russian his-
torian who went through the Yezhov purge: "I could not claim to be
an orthodox Marxist, because the continual alterations in the party
line made a consistent attitude of orthodoxy incompatible with scien-
tifically founded convictions. But in my historical work I always tried

to remain within the bounds of official instructions, to use the 'classical
heritage' of Marxism to the full, and to conform with the intentions of

Soviet policy. I had been regarded as a loyal Soviet scholar. Neverthe-
2. "Etre cite a ce tribunal n'est pas une recommandation, et en sortir, meme par la
porte d'un acquittement, ne sera jamais un titre de gloire" (Grimaldi)
246
less, I was prepared for arrest. Why? Because, like all other Soviet
citizens, I carried about with me a consciousness of guilt, an inexpli-
cable sense of sin, a vague and indefinable feeling of having trans-
gressed, combined with an ineradicable expectation of inevitable
3
punishment."
This goes to show how much less fearsome the Inquisition really
was than its modern counterpart. In an age of social stability, which
had not yet codified the dynamics of dialectical change, one knew at
least what the general line was ; it had never changed for generations,
and people had learned to know where essentials lay. If we go through

the list of fifty-one questions that was set up by the Italian Inquisition
in the sixteenth century to test orthodoxy, we can see that they all bore
on pretty fundamental aspects of faith or morals. In fact, the best
testimonial in favor of the Inquisition is the resolute confidence of

Galileo and his friends that there was no case at all against him.
On the part of the Holy Office itself, we have corresponding scruples

which kept it hunting over the scale for a correct definition of Galileo's
transgression, in the zone that goes between "error" and "heresy." This
element of uncertainty rests on a subtle but very real distinction.
Something that is not essential to the faith may not be a heresy ex
parte objecti, as Bellarmine had said, but itmay become a heresy
ex parte dicentis when maintained in such a way that he who utters it
has set his will against that of the Church. This becomes a matter of
intention, however, and what happens in the secret of a man's soul is
not easy to determine.

At that very time the Puritans of Boston were quite sure that they
could know whether a man was of the elect and so worthy to be a

citizen of the Republic of Regenerate Saints. In the mind of the Roman
authorities, with many centuries of experience behind them, holiness
was less easy to identify. A man had to have run his mortal course,
and very concrete miracles had to come from his intercession above,
3. F. Beck and W. Godin, The Russian Purge and the Extraction of Confession
(i95i).
247
before he was recognized as one of the elect. On earth all was very-
uncertain. What counted was behavior. The rest had to be left to God
and the secret of the confessional.
The Holy Office knew it best of all. The very amplitude of its
powers, which set it apart from the other Congregations ( for it was not
merely administrative as they were, but it was supreme court, judge,
jury, and law-enforcer all in one), compelled it to be careful. Heresi-

ology is no more of an exact science today than it was at the time of
Athanasius. But, since a definition there has to be, it can come only
operationally through form, procedure, and precedent. Heresy admits
of no degree; but in practice propositions are of many kinds. They can
be heretical, close to heresy, erroneous, temerarious, or simply offensive
to the pious soul. To determine the exact degree is a juridical problem,
based strictly on the consensus of the texts and on the weight of "grave
opinion" in their interpretation. 4 In so far as there is no direct and
proclaimed heresy involved, a qualification is always subject to revi-
sion and hence to reasonable (if submissive) question.
Ill
The present-day apologetic version, then, which settles the Galileo

incident by charging the censors of 1616 with a "grave and deplorable
error in using an altogether false principle as to the proper interpreta-
tion of Scripture" 5
is at best an evasion of the problem. The eleven
wretched men, who have to bear a blame that should properly fall on
the judges of 1632 and on certain others, were average officials who
looked up their books and condensed in two paragraphs the "grave
4. See Aquinas Quaestiones quodlibetales about the rule of faith: "It is cer-
ix. 16,
tain that the judgment Church cannot possibly err in matters

of the universal
pertaining to the Faith; hence we must stand rather on the decisions the Pope
judicially pronounces than by the opinions of men, however learned they may be
in Holy Scripture." This, we may notice, applies specifically to dogmatic ques-
tions or to traditions which are no longer historically verifiable in general, to —
things which cannot be discussed de facto.
5. J. Wilhelm, in Catholic Encyclopedia (New York: Appleton, 1910), art.
"Galileo."
248
opinion" of established teaching. They had been asked categorically,

and this was the answer. In the lack of any new weighting which
should have been supplied by Grienberger and Bellarmine, it is diffi-
cult to see what else they could have done.

We have seen, for instance (on p. 99), from the learned pen of
Father Hontheim: "Scripture and tradition speak again and again of
the fire of hell, and there is no sufficient reason to take the statement
metaphorically." This, then, is the consistent criterion of interpreta-
tion as of today, and the Qualifiers did not deviate from it. If he had
not been allowed by the Pope in 1757 to understand the motion of the
Sun allegorically, Father Hontheim would still today be in duty bound
to believe the Ptolemaic position.
In fact, his colleagues still do believe what amounts to almost the

same. Father Agostino Gemelli, a well-known physiologist in his own
right and late Rector of the Gregorian University, stated in the press in
1953 that the increased belief in the occurrence of conscious life in
other planets or galaxies that is noticed in present-day cosmological

speculation can come only of an ignorance of theology; for theology,
while leaving a completely open field to scientific speculation, is able

to affirm categorically in advance of facts that there are not and can-
not be any beings endowed with soul anywhere in the universe except
on the Earth. This type of qualification, however individual, has con-
siderable theological grounds to support it, of a more stringent nature
indeed than those concerning the mobility of the Earth. It would
probably be ratified if necessary, as the exclusion of evolutionary
theories has been, and hang like a Damocles' sword over the heads of
such astrophysicists as are willing to abide by Church rulings. A sacra-
mental and dogmatic institution like the Church does not surrender its
basic cosmological tenets at the behest of public opinion, or it would

become an ethical culture society. At best it will decide to wait until
its own mind is made up.
In other words, from the point of view of interpretation, the findings
of 1 61 6 were no mistake at all. They only became a mistake once they
were declared to be such. But mistakes come and go, and this is not the
249
point that hurt. It was the rash and unprecedented tampering with
the underlying mechanism of change that created the crisis.
The issue becomes clearer if we take, not a present-day author, but
the Vatican astronomer Settele, on whose repeated request Galileo's
work was removed from the Index in 1822. Up to that date he had had
to believe "with a true assent, internal and sincere," if not absolute, that
the immobility of the Sun was tolerable since 1757, while Galileo was
still wrong for suggesting it. The day after, he was allowed to change
his mind. Well, of course, this is a caricature. Of course, the Church
accepted perfectly well that he should have been a "Galileist"; in fact,
she was herself persuaded by his reasons. She indorsed, in other words
—as she had always indorsed—the idea that a man is entitled to enter-
tain opinions that have been declared false and even to prove them
right, so long as it is with the proper external submission. But that was
exactly Galileo's position in his letters to Castelli and to Dini, in his
Letter to the Grand Duchess, and in his behavior in 1632. He himself
had inherited it from the doctors of the thirteenth century who had
opposed the decision denying the existence of the antipodes. 6 The legal
situation never had changed by one jot.
There are in the Church controversial matters in which the authority

of the Fathers is divided or insufficiently expressed. There are, in fact,
any number of them. On such issues, as Magalotti had learned in the
Holy Office, the policy was that "without the declaration of a General
Council, or without the most urgent necessity, they can never come to
a head." That the cosmological question was of this kind was not only
admitted tacitly (as Descartes remarked, Copernicanism was taught
without objection) ; it had been proved by the Letter to the Grand
Duchess. The forty pages of that letter, bristling with venerable texts,
present an impressive counter-battery of opinions of the Fathers on the

subject. No one had acknowledged it openly, but it had given pause
6. It is remarkable that throughout his pleadings this precedent never comes up.
Even Copernicus, who referred to the point, ascribed the opinion to Lactantius,
an individual. They knew that great administrations, like pretty women, will
never admit to a mistake.
250
to Caetani and to Barberini himself, as Galileo knew, and had caused

them to have the decree of 1616 proclaim heliocentrism only "false"
and to proclaim it so only in forma communi. It had been put into a
kind of limbo from which it would have taken "some extravagant reso-
lution," as Magalotti said, to move it to the formal status of heresy, for
dogmatic truth is not manufactured overnight; it takes a vast and
gradual convergence of opinion throughout Catholicity on the subject,

and the Pope only makes it irrevocable by his pronouncement. It had
been the wisdom of the Church to commit her word through the ages
only on supernatural subjects which could not be challenged by any
new discovery.
As for what concerned Nature or society, any slow change of opinion
would eventually register. The trouble was that no legitimate change

had ever been imagined that would not be slow. As we said in an earlier
chapter, the Earth had already been half- allowed to move "imper-
ceptibly" after Cusanus; if it gained only a mile of speed a day, in less
than two centuries it would be revolving inconspicuously and com-
fortably on its orbit, with no one to object. The world was a static
affair, and knowledge even more so.
IV
Thus, when Bellarmine told Galileo that he must give up the opinion,
he was not expecting an "absolute assent" but only obedience. "Galileo
acquiesced and promised to obey." He pledged, in other words, not to
commit his personal affirmation. He was not forbidden to entertain it
in his mind as "mathematical" or "probable" or to discuss it quietly
7
with his peers. With time that brings all things, respectful pressure
7. We have the jurisprudence on it. In 1651 Father Caramuel Lobkowitz asked the
Congregation for directives concerning cases of conscience submitted to him by
people who were disturbed by Galileo's sentence. The answer was: "The Congre-
gation did not deal with doctrine, but by order of the Pope prohibited [certain]
actions by positive law." The authorities had nothing to object to the Father's
own summing-up: "When an opinion is thus forbidden, it is stated not that it
is improbable but that it is not probable." This seems to have clarified the
situation entirely.
251
of educated minds might cause a change which would eventually

register in official decisions. (It actually did in 1757.) The Jesuit
mathematicians themselves, if left far in the background, were willing

to be parties to the invisible conspiracy. It was Father Grienberger
himself who stated that, if Galileo had not incurred the displeasure of
the Company, he could have gone on writing freely about the motion
of the Earth to the end of his days. Grienberger's judgment can hardly
be suspected of heresy.
Galileo's crime lay in having perceived that change in the "new
things" of science could not be so slow as expected. Catholicity did
not have world enough and time to make up its mind at leisure, as was
the case concerning papal infallibility. He saw "prematurely" (a term
which in our fast-shifting times has forced its way even into police
language) what ordinary minds like the Vatican astronomers could

realize and communicate only a century too late. But his formal posi-
tion was as correct as theirs. He had with great care established his
intention as strictly pious and submissive and had surrounded himself
with the legal guaranties required. It was his bad luck and nothing
else to run into a coalition of forces which decided that he must be
liquidated.
But how to make him out as a heretic? Readers of American history
may find an interesting parallel here with Governor Winthrop's prob-
lem in the case of Anne Hutchinson. In both cases there was only one
way — to prove a criminal intention — and it was less easy to do in
Rome than in the somewhat highhanded Bay State Republic. To go
after men's minds was an unrewarding job, and not recommended, for
who would 'scape whipping? The Commissary- General had to proceed
gingerly. There was actually no such thing as a "thought crime" in
his book, although heresy is theoretically defined as such. There was

only identifiable acts of the will —what was currently called the
"sowing of tares." Whatever evil intention there was had to be proved.

Now, Galileo, as we have seen, had taken great care to submit and
check the intention with the Pope himself and then have it repeated
back by the Master of the Holy Palace. He had been explicitly allowed
252
to prove, if he could, that "it is impossible to get away from the
Pythagorean doctrine, except for the reasons of Divine omnipotence

dictated to him by our Lord's Holiness." He had been given by the
Pope the proper title for the book which involved a comparison be-
tween the "Great World Systems." He had had his text prefaced, con-
cluded, revised, and licensed. The simple fact, and the Commissary
knew it, was that His Beatitude had changed his mind about the in-
structions after the book had come out. Even dogmatic almightiness
could hardly turn that into an incrimination of the author. All he was
entitled to do was suspend the book. Acute frustration was bound to
result. Wrote Campanella desolately in his last letter to Galileo: "It
seems fate that, the more we strive to serve our Masters, the more
harshly they turn against us and maltreat us. God's will be done."
Such, then, was the predicament. If the trial could be based only on
the injunction, they had a case. If the trial had to be based on the
book, they had only the beginning of a case and must trust luck to
bring it to a conclusion.
The heart of the matter was that the Pope had thought he could
use Galileo for his purposes. He had found himself outwitted and
serving Galileo's purposes instead. It was a very imponderable busi-
ness — a situation which did not involve a demonstrable act of the will.
But, still, intention is part of a contract. This contract had turned out
to be a deal with one man's wits matched against the other's; and he
needs a flameproof suit who plays a lone hand of poker with theocracy.
Dissimulation of aim could become criminal, and there certainly had
been dissimulation of a kind. It was a delicate matter, however, to
make the charge stick unless the defendant committed mistakes during
the interrogation. Once the trial was on, there would always be the
risk that it would turn against the Master of the Holy Palace. We have
seen these hesitations reflected in the report of the Preliminary Com-
mission and in the long weeks of probing. The text appeared too well
protected; charges against it could not be substantiated, as Niccolini
writes.
Finally, there was only one thing to do. And that was to break
253
precedent. Three experts for the prosecution had been chosen from
among the members of the Preliminary Commission, as the Pope an-
nounced to the ambassador "between his teeth." Two at least were
enemies of Galileo —Inchofer and Pasqualigo. And they were not of
the Holy Office. It was their assignment to tear the veil of established
convention and prove that the defendant had really "held" the doctrine
he claimed only to discuss. 8
It can hardly be maintained that this was not a breaking of prece-
dent. Dozens of publications were held up or condemned every year
for holding the most grievously erroneous views. But, in so far as their
authors had submitted in advance to the judgment of their superiors,

no question was made of their intention, and they were not even
troubled in their careers. We have seen the case of Campanella and
that of Bellarmine himself. Galileo was exactly in the same position,
and he had been discussing a doctrine considered simply "false." It was

only after the success of the Dialogue that it suddenly became "the
most perverse and pernicious matter that could be thought of." For
that reason, a "novelty" indeed was needed in order to trap him. Once
his evil intention was established a priori, it was a matter of maneuver
to get him off the safe track and make him fall into either an admission
or an untruth. In his eagerness to shy away from admission, there was
a good chance that he might slip into the deeper chasm. This device
does not bear a pretty name in the practice of the courts, but nothing
better had been found to serve the intentions of His Beatitude.
To conclude, then —and this may help us over several strange
features that will follow— the trial was conceived from the first as
dictated by Reason of State, and as such above law and custom. All
the outward show of regularity did not deceive anyone. Reason of

State was held to justify many things; it led James I to sentence
A report from experts was in order. All that ought to have been needed for a
regular prosecution was had violated the injunction "not
to establish that Galileo
to teach or discuss, in was easy to establish that. But, as we
whatsoever way." It
shall see, the Consultors went further and showed that Galileo "held" the
opinion, so as to bring him into collision with Bellarmine's instructions.
254
Balmerino, his innocent secretary, rather than face up to Bellarmine's

rightful accusation of duplicity. It led authorities in Rome to trump
up charges against a scientist and indefatigably to persecute his
memory for three centuries after his death. It led Bismarck to alter the
Ems dispatch, and the Japanese to strike at Pearl Harbor. It has led
present-day powers to do such things as Tamerlane himself would

have boggled at. There is no question here; all this is in order. Pro-
vided, of course, it succeeds. What made Galileo "find this persecution

very strange," as Niccolini says, is that he was given all sorts of juri-
dical make-pretense, as we still are given today, but never, then or

later, a clear and authoritative explanation of what that Reason of
State could be. He knew what the Pope had said but admitted it made
no sense to him, as it made none to the ambassador. In the explana-
tions that were given after his time, artful confusion has continued to
prevail. Many writers seem to believe that by taking the famous in-
junction for granted, with adequate persistence, they may get history
to accept it. They have not been wholly unsuccessful. But it does no
credit to their inventiveness. It may be said that Reason of State will
stand being officially explained only after a long lapse of time. True
enough. Three centuries have passed, and we are still waiting.
255
DIES IRAE
On the twelfth of April, 1633, the first hearing took place before the
Commissary- General of the Inquisition and his assistants. The Com-
missary's name was Father Vincenzo Maculano, or Macolani, da Firen-

zuola, which caused him to be currently called "Father Firenzuola"
from the name of his home town. We know very little of this man
whose career was to lead him later to the purple. He was, like all In-
quisitors, a Dominican friar, but he had been singled out by the Pope
(at least according to the talk of the town) not so much for his the-
ological zeal as for the technical and administrative capacities he had
shown in supervising the fortification of Castel Sant'Angelo. Urban
VIII was no fanatic, and he liked to have humanists and executives in
his entourage.
Galileo had officially surrendered to the Holy Office on that morn-

ing, for it was a standing rule that the accused were to be held im-
prisoned and in strict seclusion until the end of the trial. Out of
consideration for his state of health and also for the Grand Duke's
prestige, he was exceptionally allowed quarters in the Inquisition
building itself, which was located close to the Vatican.
According to procedure, the defendant was put under oath and
257
. .
asked whether he knew or conjectured why he had been summoned. 1

He answered that he supposed it was on account of his last book. He
was shown the book and identified it as his. They then passed on to the
events of 1616. He said that he came to Rome in that year, and of his
own accord, he specified, 2 in order to know what opinion it was proper

to hold in the matter of the Copernican hypothesis and to be sure of
not holding any but holy and Catholic views. These were soft words,
but he had been advised to keep to the safe and submissive side. He
was then asked about the conferences he had had with several prelates
prior to the decree, and he explained that they had been due to the
desire of those prelates to be instructed about Copernicus' book, which

was difficult for laymen to understand. He could be glad now of his
precaution to have put his arguments down in writing. The Inquisitor
then asked what happened next.
A.: Respecting the controversy which had arisen on the aforesaid opin-
ion that the Sun is stationary and that the Earth moves, it was decided by
the Holy Congregation of the Index that such an opinion, considered as an
established fact, contradicted Holy Scripture and was only admissible as a
conjecture [ex suppositione] , as it was held by Copernicus [sic]
Q.: Was this decision then communicated to him, and by whom?

A. : This decision of the Holy Congregation of the Index was made known
to me by Cardinal Bellarmine.
Q.\ Let him state what Cardinal Bellarmine told him about said de-
cision, and whether he said anything else on the subject, and what.
A.: The Lord Cardinal Bellarmine signified to me that the aforesaid
opinion of Copernicus might be held as a conjecture, as it had been held by

Copernicus, and His Eminence was aware that, like Copernicus, I only held
that opinion as a conjecture, which is evident from an answer of the same
Lord Cardinal to a letter of Father Paolo Antonio Foscarini, provincial of

the Carmelites, of which I have a copy, and in which these words occur:
See fols. 413 ff. of the Acts in Volume XIX of Favaro's National Edition of
Galileo's Works. The questions are in Latin; the answers, in Italian.
It had become current, as we have seen from Riccardi's disclosures on p. 222, to
say that he was summoned to Rome in 1616. Notwithstanding his denial here, it
reoccurs in the official summary (see p. 304)
258
The Trial
"It appears to me that Your Reverence and Signor Galileo act wisely in
contenting yourselves with speaking ex suppositione and not with certainty."
This letter of the Cardinal is dated April 12, 1 615. It means, in other words,
that that opinion, taken absolutely, must not be either held or defended.
This was neat. It was surely not the time to try to correct their
obstinate preconceptions about Copernicus, if those preconceptions

could be turned to some use. But Galileo was now requested to state
what had been decreed in February, 161 6, and communicated to him.
A.: In the month of February, 1616, the Lord Cardinal Bellarmine told
me that, as the opinion of Copernicus, if adopted absolutely, was contrary
to Holy Scripture, it must neither be held nor defended but that it could be
taken and used hypothetically. In accordance with this I possess a certifi-
cate of Cardinal Bellarmine, given on May 26, 161 6, in which he says that
the Copernican opinion may neither be held nor defended, as it is opposed
to Holy Scripture, of which certificate I herewith submit a copy.
Q. : When the above communication was made to him, were any other
persons present, and who?
We can see Galileo suddenly getting suspicious. This was the first
intimation that something more might have taken place on that day,
for Riccardi, Serristori, and the Pope himself had mentioned only
Bellarmine, and he was confident he knew exactly what Bellarmine
had said. But Bellarmine had been dead these thirteen years, and he
had only this piece of paper. He tries to be careful.
A.: When the Lord Cardinal made known to me what I have reported
about the Copernican views, some Dominican Fathers were present, but I
did not know them and have never seen them since.
Q.: Was any other command [precetto] communicated to him on this
subject, in the presence of those Fathers, by them or anyone else, and

what?
At this point the old man is becoming frankly scared. The Com-
missary is looking at a document in front of him; Galileo has no idea
what the document may contain, and this is the mysterious Inquisition.
He is afraid of falling into a trap; he is afraid of contradicting openly.
259
We see thoughts racing through his mind. Was Bellarmine's precetto

something else, juridically, than what he thought it to be? He must
have gone over it with Niccolini and his canonist friends. Could the
whole decree be construed as a disguised bill of attainder? Had some
words escaped memory that made it a special command ad per-
his
sonam? Did anyone else make a move on that day? Could the presence
of those Dominicans have meant something?
A.: I remember that the transaction took place as follows: The Lord
Cardinal Bellarmine sent for me one morning and told me certain particu-
lars which I had rather reserve for the ear of His Holiness before I com-
municate them to others. 3 But the end of it was that he told me that the
Copernican opinion, being contradictory to Holy Scripture, must not be

held or defended. It has escaped my memory whether those Dominican
Fathers were present before or whether they came afterward ; neither do I
remember whether they were present when the Lord Cardinal told me the
said opinion was not to be held. It may be that a command [precetto'] was
issued to me that I should not hold or defend the opinion in question, but
I do not remember it, for it is several years ago.
Q. : If what was then said and enjoined upon him as a precetto were read
aloud to him, would he remember it?
A.: I do not remember that anything else was said, nor do I know that
I should remember what was said to me, even if it were read to me. I say
freely what I do remember, because I do not think that I have in any way
disobeyed the precetto, that is, have not by any means held or defended
the said opinion that the Earth moves and that the Sun is stationary.
The Inquisitor now tells Galileo that the command which was issued
to him before witnesses contained : "that he must neither hold, defend,

nor teach that opinion in any way whatsoever" Will he please to say
whether he remembers in what way and by whom this was intimated
to him.
3. No one has cared to go into this cryptic remark. Yet the fact that it implies in-
formation reserved for the Pope ought to mean that Bellarmine had told him of
Maffeo Barberini's moderating intervention in the General Congregation in 1616.
The "particulars" therefore were a brief account of the proceedings that were not
disclosed and are alluded to in Buonamici's diary.
260
The Trial
A.: I do not remember that the command was intimated to me by any-

body but by the Cardinal verbally; and I remember that the command was
"not to hold or defend." It may be that "and not to teach" was also there.
I do not remember it, neither the clause "in any way whatsoever" [quovis
modo] but ,
it may be that it was ; for I thought no more about it or took
any pains to impress the words on my memory, as a few months later I re-
ceived the certificate now produced, of the said Lord Cardinal Bellarmine,
of May 26, in which the order [ordine] given me, not to hold or defend that
opinion, is expressly to be found. The two other clauses of the said com-
mand which have just been made known to me, namely, not to teach and in
any way, I have not retained in my memory, I suppose because they are not
mentioned in the said certificate, on which I have relied, and which I have
kept as a reminder.
Q.\ After the aforesaid precetto was issued to him, did he receive any
permission to write the book that he has acknowledged was his?
The oldman has stood his ground desperately, but he is obviously

terrified. He has thought it better to concede that the notification in
audience may have been some kind of command. He no longer knows
where he stands, and this is no time to cite the Pope's ill-advised en-
couragements or to implicate the authorities. It might all fall back on
his head. The only thing is to duck.
A.: I did not ask permission to write the book, because I did not con-
sider that in writing it I was acting contrary to, far less disobeying, the
command not to hold, defend, or teach that opinion.
[There follows a factual account of the negotiations concerning the

printing.]
Q. : When asking permission to print the book, did he tell the Master of
the Palace about the precetto which had been issued to him?
A.: I did not happen to discuss that command with the Master of the
Palace when I asked for the imprimatur, for I did not think it necessary to
say anything, because I had no doubts about it; for I have neither main-
tained nor defended in that book the opinion that the Earth moves and that
the Sun is stationary but have rather demonstrated the opposite of the
Copernican opinion and shown that the arguments of Copernicus are weak
and not conclusive.
261
With this the first hearing was concluded. The very last statement
is a poor job, for Simplicio's peroration could by no manner of means
be construed as a "proof"; but by then Galileo was more dead than
alive. His name below the proceedings is signed with a shaking hand.
It cannot be said, however, that he lost his presence of mind. The
statement that he had not told Riccardi about the precetto because he
did not think it necessary may sound embarrassingly like Junior not
telling Nurse what Mummy had told him to tell her, but it is not so at
all. we accept Galileo's undeviating position, that Bellarmine had
If
simply notified him of the imminent decree, it would have sounded

rather silly on his part to go and solemnly remind Riccardi that he
Signatures of Galileo on the Protocols of the Trial
The signature comes after the interrogation of April

first 12 above. The second
is found at the end of the protocol of April 30 (see
to be p. 276), when he has
regained some assurance.
hoped he knew a decree had been issued in 161 6. Riccardi would have
answered jokingly: "I trust this is what your conversations with His
4
Holiness have been about, or else what are we doing here?"
That there had been a personal element in Bellarmine's convocation was obvious,
but it has nothing to do with the case in point. The whole proceedings of 1616
had been taken in causam Galilaei mathematici and that was why Bellarmine had
summoned him: to inform him by allusion of the considerations which were be-
hind the published decree. He must have told him at the same time of the
moderating action of Barberini on the Pope, as we can infer from Galileo's re-
served statement at the interrogation, and only then explained to him that the
forthcoming decree made it mandatory that the Copernican doctrine be "neither
defended nor held" (although the book of Copernicus was expected to come out
again after correction). It meant: "Before talking about it again, it is a good
262
The Trial
It was quite another matter if there had been a formal injunction of

the Inquisition in 1616 not to teach, defend, or in any way discuss the
theory, for that involved a suspicion of heresy, or at least resistance,
and would require an elaborate rehabilitation before the author could
write again. And surely, even then, the Pope was at fault, for he should
have known; the instructions of February 25, as we have seen (p.
133), prescribed, in case of recalcitrance, an injunction, and even

arrest, and the report of Bellarmine on March 3 should have reflected
those events. It actually did not, and that is the important point. So
the Pope could not know. It was Galileo, he said, who should have come
and told all in due obedience. Now he was under the odium of ''having
been found out."

All this is ridiculous and pitiful, of course. It was no time to be play-
ing at Nurse and Mummy. A great and rigid authoritarian administra-
tion with a thought police which is supposed to know all should at

least keep its records straight. Before granting permission to write the
book, the Pope should either have remembered or have had his memory
refreshed, or someone from the Inquisition might have told him.
thing to make sure one has given it up as a commitment. Since you represent
that commitment in the public eye, we are telling you in advance of publication.
Please be careful." The Cardinal must have added: "We know too well your
pious sentiments not to trust, etc." Translated into a statement for public use, it
becomes exactly Bellarmine's certificate. These simple facts had better be spelled
out, to eliminate the confusion raised on this point by Berti, Gebler, Scartazzini,
and others. Thus it was quite true that the whole content of the communication
had remained impersonal and implied no more than the words of the decree. The
Pope knew them well, and as he understood them he had not found it necessary
to give Galileo special dispensation when he approved, in 1624 and in 1630, of
his discussing the ideas hypothetically. What he had done was to issue a directive
interpreting the policy of 1616 in the light of the requirements of 1630, which
involved the writing of a book by Galileo under his high supervision. To assume
that the Pope did not know about the summons would have been ridiculous,
since he himself, as a cardinal, had sat in on the Congregation in causam Galilaei
of February 24, 16 16, which ordered the summons, and had obviously been
informed, although he was not present on March 3, of Bellarmine's favorable re-
port. Whatever personal intimation there may have been in Bellarmine's sum-
mons had thus been explicitly revoked by his directives of 1624 and 1630.
263
Worse: as a party to the secret deliberations of the Congregation of
1616, the Pope could not possibly have forgotten, if the injunction
really took place, that he and the other members had been secretly
directed to handle Galileo as a dangerous character ;

yet he had pub-
licly favored and encouraged him in 1624, and now he was acting
injured innocence, because there was no mention of an injunction in
the Decreta.
About all of this Galileo was still in the dark. So far as he knew, all
might have been in order, some kind of injunction might have been
mysteriously made out in due form, and he might have been hanging
himself by obstinately refusing to admit it. Yet he felt it safest to cling
to what he knew. He remembered nothing else; he had never acknowl-

edged anything else, except a simple notification not to hold or defend.
The Inquisitor had been dragging him along on an equivocal term.
When he said precetto, he implied from the start a personal prohibition
(see p. 259). For Galileo, it meant only the notification from the
Cardinal. It is the text of that notification that seems to him to be
challenged, until the Inquisitor asks insistently whether he remembers
being addressed by anyone else. But he does not go beyond that, and
down to the very end —that is, until the sentence — Galileo is never
told that it was someone else and that it was the Commissary- General
of the time. Hence his answer has to remain correspondingly indefinite.
Was this done so he should not be able to deny explicitly that the Com-
missary had ever spoken? Was it in order to create the equivocation so
cleverly exploited in the summary, as we shall see later? Was it be-

cause it was a principle never to disclose the charges? In any case, it
is only when he understands that he is really being asked about a

"command" that he replies anxiously: "It may be that a command was
enjoined on me, but I do not remember." From that moment, he is on
his guard. He is obviously trying to remember whether anyone said
anything that he had better admit. He does not have a lawyer who
could ask what kind of injunction they are talking about. 5 But, as the
5. Counsel for accused was excluded since the Council of Valence in 1245, on the
."
grounds that "lawyers delayed the proceedings with their noise [strepitus]
264
The Trial
Inquisitor returns five times to the question of who had addressed him
and tries to draw him out in various ways, Galileo answers again and
again: "No one except Bellarmine."
In so doing, he has foiled the whole maneuver. For it had been
clearly the Inquisition's intention to extract out of him, were it in a
moment of bewilderment or fright, the admission that there had been
a special command by the Commissary enjoined on that day. Such an
admission in a signed protocol would have been a substitute for all the
irregularities of the injunction. From that moment, the document of
1616 would have become fully legal. As it was, instead, Galileo had
re-established consistently the fact that Bellarmine had informed him
only of the contents of the coming decree; and thus the text of the
decree remained the only legal directive to be considered both by him
and by the censor. The injunction, on the other hand, if assumed valid,
would have been a directive to the censor to suppress all and any writ-
ings of this particular person in the matter of Copernicus, or to pros-
ecute them if published.
II
Where Galileo instead had walked into the delayed-action trap in his
very attempt to play safe was in the last statement in his interrogation.
To say that he had demonstrated the opposite of the Copernican
opinion sounded very much like an attempt to fool the judges. It is not
impossible that he should have reserved just such a line of argument,
relying on some geometrical legerdemain and on his persuasive ca-
pacity. To say, however, that this was "why" he had not told about
the notification made it worse. Like so many prisoners under question-
ing, he was protesting too much. It worked to his undoing, for five days
after the audience the results of the official examination of the text
came in, and they were not such as to make his plea look good. Three
There was an official called advocatus reorum who functioned, however, only
in camera if he did at all. The accused was never told the charges until the
sentence.
265
Counselors of the Inquisition, Augustinus Oregius (the Pope's the-

ologian), Melchior Inchofer, and Zacharias Pasqualigo, delivered their
reports, which came to the same conclusion The author had not only
:
"discussed" the forbidden view; he had maintained and taught and

defended it, and there was a "vehement suspicion" that he was inclined
to it and even held it to this day. Inchofer and Pasqualigo gave a long
list of passages which could leave no doubt. On the whole, their quota-
tions were correct, in that they were faithful to the sense.
We shall summarize Inchofer 's seven-page report, which is the most
explicit.
i. The accused does teach, for, as St. Augustine says, what is teaching
except to communicate knowledge? Now Galileo certainly does so and has
done so since his pamphlet on the sunspots. It is of a teacher to hand on to
his disciples first those precepts of a science which are easiest and clearest,
so as to enlist their interest, and to present the science as a new one, which
attracts curious minds wondrously. Moreover, defendant makes it appear
as though a number of effects which have been already truly and authori-
tatively explained otherwise could be solved only by the motion of the
Earth.
2. He does defend. One may be said to defend an opinion even if he does
not refute the contrary one; all the more, then, if he tries to destroy that
utterly. In law this is called an impugnation. —Copernicus only proposed a
more convenient method for computations [this interpretation is, as usual,
due to Osiander's Preface], whereas Galileo tries to confirm and establish

it as a doctrine and with new reasons, which is twice to defend. —Because, if
the intention had been disputation and intellectual exercise, he would not so
proudly and arrogantly traduce and ridicule Aristotle, Ptolemy, and all the
truths he will not acknowledge. And, if he does so in writing, there is no

doubt he must have done it much more in conversation.
3. He does hold. He does so on two counts, through necessary conclusions

and also through his assertiveness, for we need not consider valid the oc-
casional pretended protestations that he interposes in order not to appear
to go against the decree. As for the reasons given in his Preface, it is cer-
tainly not the "mutterings against Church Consultors" which could have
266
The Trial
moved a serious man to undertake such a work and

; I did not come across
a single publication of ultramontane authors in which this matter of the
decree is as much as mentioned, not to speak of the Consultors. It is sure
that of Catholics no one would have dared. And then, if this was the motive,
why did he not undertake really to defend the decree and the Holy Con-
gregation? But this is so far from his thoughts that he goes on to arm the
Copernican opinion with new arguments that no ultramontane ever sug-
gested, and he does so in Italian, surely not the language best suited for the
needs of ultramontane or other scholarship but the one most indicated to
bring over to his side the ignorant vulgar among whom errors most easily
take hold.
4. The author claims to discuss a mathematical hypothesis, but he gives
it physical reality, which mathematicians never do. Moreover, if defendant

had not adhered firmly to the Copernican opinion and believed it physically
true, he would not have fought for it with such asperity, nor would he have
written the Letter to the Grand Duchess, nor would he have held up to
ridicule those who maintain the accepted opinion, and as if they were dumb
mooncalves [hebetes et pene stolidos] described them as hardly deserving
to be called human beings. 6
Indeed, if he had attacked some individual thinker for his inadequate

arguments in favor of the stability of the Earth, we might still put a favor-
able construction on his text; but, as he holds all to be mental pygmies
[homunciones] who are not Pythagorean or Copernican, it is clear enough

what he has in mind, especially as he praises by contrast William Gilbert, a
perverse heretic and a quibbling and quarrelsome defender [rixosum et
cavillosum patronum] of this opinion.
This last sentence affords a rewarding glimpse into the ways of

thought of the thought police. The good Jesuit never stops to consider
whether the magnetic phenomena discovered by Gilbert might not be
highly relevant, as in fact they are, to a discussion of physical prin-
6. "I have met with such arguments that I blush to rehearse them, not so much
to spare the shame to their authors, the names of whom might remain per-
petually concealed, as because I am ashamed so deeply to degrade the honour
of mankind" (Dialogue, p. 291).
267
7
ciples. For him, the only point is that Gilbert is a perverse heretic,
and hence guilt by association is established. "Quibbling" and "quar-
relsome" are hardly apt descriptions of Gilbert's scientific style; they
are stock adjectives from Inchofer's Scholastic equipment, roughly
equivalent to the present-day "subversive."
But if, intellectually, this expert is the homuncio whom Galileo had
sized up well in advance, he is otherwise shrewd and competent enough.
He pins down the quarry. His report in its relentless animus is well
worthy of the hand that wrote the Tractatus syllepticus. The defend-
ant is shown to have transgressed not only the questionable injunction
but Bellarmine's direct notification "not to hold or defend."
One cannot but wonder what had happened to the previous delibera-
tions hinted at by Monsignor Serristori: "All points have been allowed

to drop, except one." Such helpful hints could have come only from
the Commissary's office, and Galileo had seized on them for guidance
in preparing his defense. The injunction alone provided a legal point,
This Gilbert episode has a weird sequel that is worth recounting, were it only
to show by one example among many how Galileo's person goes on forever
being ground between the upper and the nether millstone. In the 1840's, Arago,
then the great authority in French astronomy, wrote some comments about the
affair. He stood, needless to say, for Science. But, being also a pillar of the
state, he thought he had to strike an impartial note. After making out Galileo
to be not much of a scientist (the Encyclopedist preconception, carried on by
Delambre and Chasles), he remarked that he was even less of a moral charac-
ter, witness his cowardly surrender before the authorities and the "base envy"
he evidenced with respect to Gilbert. Now here is the relevant passage in the
Dialogue: "Yes, I am wholeheartedly for Gilbert's magnetic philosophy, and
I think that those who have read his book and tried his experiments will bear
me company therein. ... I extremely praise, admire, and envy this author that
an idea so stupendous should have come into his mind touching a thing handled
by infinite great intellects and hit upon by none of them. I think him, moreover,
worthy of extraordinary applause for the many new and true observations that
he made, to the disgrace of so many fanciful authors who write what they do
not know." Needless to say, Arago had never read the Dialogue, as no one in
France had done; he thought he could trust the word of some Inchofer of his
time abouts its contents. There seem to have been a great number of such agents
around, judging from the revolting lies they managed to accredit even among
Protestant scholars.
268
The Trial
and Niccolini could confirm it, for Galileo knew himself triply pro-
tected against a trial of mere intention: by the Pope's authorization,
by the explicit instructions to the licensers, and by the license itself.
The first day of the questioning had not belied it, for the Commissary
had insisted on nothing but the injunction. Hence Galileo had under-
stood this to be still the dangerous point and felt that he was easing
the task for any leniently disposed judge by making a stand on the
injunction and by abounding otherwise in the sense of pious con-
formism. And, now that the reports had come in, it turned out that he
had only been making a noose to hang himself.
Does this again imply Machiavellian duplicity on the part of the
authorities? We have tried to show in the previous chapter what the
situation seems to have been. The search for the point of indictment
had led to a long-drawn-out fumble between different conceptions;

and, as the first scene comes to a close, we see those conceptions em-
bodied in two factions which are still far from agreeing on a common
line. The Dominicans of the Inquisition, no longer the ruthless ones
of a generation before, were still trying to handle the affair on a restric-
tive legalistic basis; but they had against them the will of the Pope
and the plans of a curial group allied with the Jesuits, of whom men
like Inchofer were the spearhead, who were pressing for judicial
slaughter. The hints dropped by the officials, which were intended to
help Galileo, had led him astray. The Jesuit faction had outmaneu-
vered its opponents and sprung its trap. 8
On opening the proceedings, the authorities had to take two possibilities into
account: either the defendant acknowledged the injunction, and then he was
technically guilty of relapseand could be sentenced on that alone, but he could
be conceded extenuating circumstances; or he denied it, and then he could be
further prosecuted (a) for evasion and (b) for "holding" the condemned opin-
ion. By sticking strictly to the letter of his instructions, Galileo might have
contended that, however much he had erred in the language, he had never de-
viated from a hypothetical discussion. On this point it would have been difficult
to break him down except by torture, which was against the rules for a man of
seventy, and more, in his condition. But there was enough to make out vehement
suspicion if required. Actually, through his last denial, the defendant had put
269
This was in truth legal "railroading," as we have said, for in those
times it was well understood that a man could go quite far in playing
"double truth" and yet stay within judicial orthodoxy, as long as he

covered himself with explicit clauses of submission —and an official
license. At most he could have been asked to rewrite in a "problematic"

form. 9 One-half of the existing literature could otherwise have been
condemned by such methods.
We must insist on this point, because Inchofer's report may look
to the modern reader more objective than it really is. To demonstrate
that Galileo considered the Copernican argument as convincing for
human reason was to hit him below the belt, for that was exactly what
he had been supposed to do under the Master of the Palace's written
instructions of July 19, 1631: "Signor Galilei will have to add as a
peroration the reasons from divine omnipotence dictated to him by
Our Lord's Holiness, which must quiet the mind, even if there were no
way out of the Pythagorean arguments [ancorche da gV armomenti

Pitagorici non se ne potesse uscire]." That was why the Preliminary
Commission, although summoned by the Pope in his anger, had found
itself compelled to conclude lamely: "The faults that we have found
might be corrected, if the book is deemed worth publishing." How
little, how miserably little, correction could entail technically is shown
by what happened more than a century later, in 1744-
himself into a worse position than that. At this point, as we have indicated, there
appeared two opposing factions among the judges. This sketch may help us infer
which course may have been advocated by either.
As matter of curious precedent, this was exactly the solution suggested by the
Jesuit General Acquaviva to Bellarmine when the latter's Controversies were
being put on the Index in 1590; not to retract any of his opinions but simply to
change over the chapter headings from the negative to the problematical form:
''Whether, etc." Yet Bellarmine's opinions had been declared erroneous by the
Pope himself and not by a secondary Congregation, as was the case with helio-
centrism. What had drawn the attention of Inchofer in the Dialogue, from the
juridical point of view, were the few strictly affirmative passages, one of them a
small marginal heading: "The Sun does not move."
270
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In that year a Pope of great sense, Benedict XIV (still affectionately

known in Italy as "Papa Lambertini"), gave permission to print a
revised edition of the Dialogue, although Galileo and Copernicanism

itself were and remained under condemnation. Now in this "revised"
edition not one word of the text has been altered, and only a few
marginal headings expunged or modified by the insertion of an if which
makes them into "probable" statements. Such was, and had always
been, the formal meaning of the command not to "hold" an opinion. It
had a mile-long jurisprudence behind it. Galileo had some right (if the
story is true) to challenge the cardinals on the day of his sentence to
show him what could be wrong with his book. But the Consultors'
report had driven him to break on the rock that he had tried to avoid
by steering the discussion around to real issues. As he lay there, day
after day, in the building of the Inquisition, racked with acute sciatic
pains and intestinal trouble, for all that he had fine rooms and Nic-
colini's own majordomo to attend him, he might as well have been
confined like anyone else in the dark holds of the Castle.
Ill
Weeks passed, and nothing happened. The judges were deliberating.

The Inquisition was always slow. But in this case we can guess why it
was being slow. The Inquisitors had a clear case already, and they did
not know what to do with it. In the exploratory phase they had been
worried about the rather shaky personal injunction which was the key-
stone of the case as it had been handed to them. Now they could feel
they had gotten past that, for the defendant's denials, in the light of
the Consultors' report, made as clear an incrimination as anyone could
need to put the machinery into gear — if this was what was really
wanted. The Inquisition had been built into a dreadful apparatus in

order to make terrifying examples whenever needed, so that no one
should feel secure. Once the procedure had been turned on, a man was
virtually at their mercy. This time they had been requested by the
Pope to oblige with a political performance and a "limited example."
271
.
It would be like administering a shampoo with a Bessemer converter.
Some of the judges at least were balking at this point — perhaps even,
at last, the Pope himself.
We know this from what followed, which does credit to all con-
cerned. Cardinal Francesco Barberini, who was himself one of the ten
judges, had put discreet pressure way out.
on the Commissary to find a
One day the Commissary walked into Galileo's room and sat down
with him. It was Ivanov coming to Rubashov. The story is told in a
letter written to the Cardinal, which was unearthed by Pieralisi in
1833: 10
In compliance with the commands of His Holiness, I yesterday informed

the Most Eminent Lords of the Holy Congregation of Galileo's case, the
position of which I briefly reported. Their Eminences approved of what has

been done thus far and took into consideration, on the other hand, various
difficulties with regard to the manner of pursuing the case and of bringing
it to an end. More especially as Galileo has in his examination denied what
is plainly evident from the book written by him, since in consequence of
this denial there would result the necessity for greater rigor of procedure
and less regard to the other considerations belonging to this business.

Finally, I suggested a course, namely, that the Holy Congregation should
grant me permission to treat extrajudicially with Galileo, in order to render
him sensible of his error and bring him, if he recognizes it, to a confession
of the same. This proposal appeared at first sight too bold, not much hope
being entertained of accomplishing this object by merely adopting the
method of argument with him; but, upon my indicating the grounds upon
which I had made the suggestion, permission was granted me. That no time
might be lost, I entered into discourse with Galileo yesterday afternoon,
and after many and many arguments and rejoinders had passed between us,
by God's grace, I attained my object, for I brought him to a full sense of
his error, so that he clearly recognized that he had erred and had gone too
far in his book. And to all this he gave expression in words of much feeling,
like one who experienced great consolation in the recognition of his error,
and he was also willing to confess it judicially. He requested, however, a
10. The text of the letter will be analyzed later on (see p. 318)
272
;
The Trial
little time in order to consider the form in which he might most fittingly
make the confession, which, as far as its substance is concerned, will, I hope,
follow in the manner indicated.
I have thought it my duty at once to acquaint your Eminence with this
matter, having communicated it to no one else ; for I trust that His Holiness
and your Eminence will be satisfied that in this way the affair is being
brought to such a point that it may soon be settled without difficulty. The-
court will maintain its reputation ; it will be possible to deal leniently with
the culprit; and, whatever the decision arrived at, he will recognize the
favor shown him, with all the other consequences of satisfaction herein de-
sired. Today I think of examining him in order to obtain the said con-
fession; and having, as I hope, received it, it will only remain to me further
to question him with regard to his intention and to receive his defense plea
that done, he might have [his] house assigned to him as a prison, as hinted
to me by your Eminence, to whom I offer my most humble reverence.

Your Eminence's most humble and
most obedient servant,
Fra Vinc . da Firenzuola
Rome, April 28, 1633
One wonders what the initial conversation between the two may
have been like. It makes one regret that the tape recorder was not in
existence ; for, this once at least, it was Galileo who had something on
the Commissary. He had received in October a letter in which Castelli
reported a meeting with Firenzuola, whom he had known for a long
time, he said, as a competent military engineer and "a decent person."
Castelli had gone to Firenzuola when the first trouble was stirring and,
as between monks, had talked to him as vividly and "heretically" as
he knew how. "I told him I had no scruple in holding firmly that the
Earth moves and that the Sun stands still and that I saw no reason for
prohibiting the Dialogue. The Father told me that he was of the same
opinion and that these questions should not be determined with the
use of the authority of Holy Writ. He even told me he intended to write
on the subject and would show it to me."

Thus, Galileo knew that the reluctant dragon who had been ordered
to devour him held really the same opinion that he did and there must ;
2 73
have been much curious sparring between the two on the lofty subject
of theological interpretation. After "many and many arguments and
rejoinders," The Commissary must have felt that he was getting no-
where and told him the facts bluntly, somewhat like this:
"My dear Signor Galileo, you do not seem to realize your position.
You insist on talking about your text, while I have not asked you about
it. You still want us to believe both the Tightness of your thought and
the purity of your intention, allowing at most that you misunderstood

the instructions. You think you can make a stand on Bellarmine's
certificate. But the Holy Office cannot be defied like that. It is desired
from high quarters, as you realize, that we should make an example,
and we are going to. The question is: How far do you want to push us?
"You may quote the licenses again. You may try to allege that the
injunction we have was shall we say — —
well, lacked your signature.
You are going to say that you were encouraged by high quarters to
discuss the doctrine and that one cannot discuss it without teaching
the contents. But don't you see that in that case you compel us to go
into your motives? Don't tell me that your intention is not in question.
It is. And I am very much afraid that it might come out, God forbid,
that you were, and are, a Copernican. Please —you are not talking to
Firenzuola now; you are talking to the Commissary. That you held,
as I was saying, the opinion all along and that you do even now— with
dissimulation and pertinacity in the your inquirers—hold
face of it.
I might just as well tell you that this is the way it looks, now that the
experts' report upon your book has come in. This would be quite
enough in itself. For Cardinal Bellarmine left you in no doubt about
the Church's intentions; you promised to obey and then chose to dis-
regard them. You did try to outwit us and affirm your will, which has
become contradictory to that of the Church on theological matters.
May I add that you further used the freedom you had been given to
slip in a couple of propositions which directly deny the transcendence

of the Divine Mind. You know what that is called, don't you? A real
procedure de vehementi, once started, cannot be so easily checked. We

shall have to go through the routine of rigorous questioning, by regret-
274
The Trial
table means if necessary, and the admission will come out. After that
there is only our mercy, which means perpetual incarceration in the

prisons of the Holy Office. Nobody wants that.
"If you would only understand, you ought to see that a plea of dis-
obedience is still your best bet. Admit it. Plead forgetfulness, com-
placency, pride, vanity, conceit —choose your own out of the catalogue
of venial sins —and we shall have no need for inquiring further. You
will get off with a light spanking, and everybody, please believe me,
will be much the happier."
Whatever the words, this was the gist of it, as is clearly indicated in
the letter, and it was well said. It was the stroke of lightning that rent
the veil of Galileo's obsolete Renaissance convictions. He had been

introduced to the modern state.
When he was called in two days later, April 30, he was asked
whether he had anything to say. He spoke as follows:
In the course of some days' continuous and attentive reflection on the in-
terrogations put to me on the twelfth of the present month, and in particular

as to whether, sixteen years ago, an injunction was intimated to me by order
of the Holy Office, forbidding me to hold, defend, or teach "in any manner"
the opinion that had just been condemned —of the motion of the Earth and
the stability of the Sun — it occurred to me to reperuse my printed Dialogue,
which for three years I had not seen, in order carefully to note whether,
contrary to my most sincere intention, there had, by inadvertence, fallen
from my pen anything from which a reader or the authorities might infer
not only some taint of disobedience on my part but also other particulars
which might induce the belief that I had contravened the orders of the
Holy Church.
Being, by the kind permission of the authorities, at liberty to send about
my servant, I succeeded in procuring a copy of my book, and, having pro-
cured it, I applied myself with the utmost diligence to its perusal and to a
most minute consideration thereof. And as, owing to my not having seen
it for so long, it presented itself to me, as it were, like a new writing and by
another author, I freely confess that in several places it seemed to me set
forth in such a form that a reader ignorant of my real purpose might have
had reason to suppose that the arguments brought on the false side, and
275
—
which it was my intention to confute, were so expressed as to be calculated

rather to compel conviction by their cogency than to be easy of solution.
Two arguments there are in particular —the one taken from the solar
spots, the other from the ebb and flow of the tide —which in truth come to
the ear of the reader with far greater show of force and power than ought
to have been imparted to them by one who regarded them as inconclusive
and who intended to refute them, as indeed I truly and sincerely held and
do hold them to be inconclusive and admitting of refutation. And, as an
excuse to myself for having fallen into an error so foreign to my intention,
not contenting myself entirely with saying that, when a man recites the
arguments of the opposite side with the object of refuting them, he should,
especially if writing in the form of dialogue, state these in their strictest
form and should not cloak them to the disadvantage of his opponent —not
contenting myself, I say, with this excuse, I resorted to that of the natural
complacency which every man feels with regard to his own subtleties and in
showing himself more skilful than the generality of men in devising, even
in favor of false propositions, ingenious and plausible arguments. With all
this, although with Cicero "avidior sim gloriae quam sat est," if I had now
to set forth the same reasonings, without doubt I should so weaken them
that they should not be able to make an apparent show of that force of
which they are really and essentially devoid. My error, then, has been
and I confess it —one of vainglorious ambition and of pure ignorance and
inadvertence.
This is what it occurs to me to say with' reference to this particular and

which suggested itself to me during the reperusal of my book.
After this declaration, the defendant was dismissed; but he came

back after a moment {post paullulum) , asking to be allowed to make
a supplementary statement:
And in confirmation of my assertion that I have not held and do not hold
as true the opinion which has been condemned, of the motion of the Earth
and stability of the Sun — if there shall be granted to me, as I desire, means
and time to make a clearer demonstration thereof, I am ready to do so; and
there is a most favorable opportunity for this, seeing that in the work al-
ready published the interlocutors agree to meet again after a certain time to
discuss several distinct problems of Nature not connected with the matter
276
The Trial
discoursed of at their meetings. As this affords me an opportunity of add-

ing one or two other "days," I promise to resume the arguments already
brought in favor of the said opinion, which is false and has been con-
demned, and to confute them in such most effectual manner as by the bless-
ing of God may be supplied to me. I pray, therefore, this holy Tribunal to
aid me in this good resolution and to enable me to put it in effect.
By enlisting the co-operation of Galileo, the Commissary had ob-

tained the admission he needed, and with it he had regained the ini-
tiative over his opponents.
IV
Historians have wept unrestrained tears over this final self-degrada-
tion of the great man. Nothing apparently would have satisfied them
except his being roasted at the stake in Campo di Fiori, as Bruno had
been thirty-three years before. In fact, it was a rational move, and it
would have obtained for Galileo all that he really wanted —the circula-
tion of the Dialogue. No doubt it was bitter to him. He skipped it in
his first statement and then drove himself back to say it. He knew he
had to say it. It was what Niccolini had advised, much earlier in the
game, and what he suggested again now. 11 In an age which laid so much
more weight than ours on formalities, everyone knew the difference
between due form and intention. Kepler himself, the blameless and
fearless Kepler, had thought well in 1619 to send to his bookseller in
Italy a letter to be shown to the authorities, so they would not pro-
hibit his Harmonice mundi. Although a fervid Protestant, he avowed
himself to be "a son of the Church" and added: "As much as I have
been able to understand of the Catholic doctrine I not only submit to
but indorse it with my reason, and I have tried to show it in several
passages of this work." The censor must have raised his eyebrows in
ii. Dispatch of May 22. Niccolini, after seeing the Pope, is suddenly afraid again
that it may come to the prohibition of the book, unless it is decided to have him
write an apology, "as I suggested to His Beatitude." This means that, in his
recent deal with Galileo, the Commissary had intimated that a corrected version
would be allowed.
277
wonderment over such a peculiar "son of the Church," but what Kepler
lacked was only pratice in the proper language. Anyway, on the Index
forthwith did he go.
Moralist historians do not seem to notice that their perspective is
that of believers in another religion. They would have Galileo behave

like Jerome of Prague or like a prophet of Bruno's strange un-Christian
God. They forget that he was a member of the Apostolic Roman com-
munion and had to submit in some way. Quite apart from the personal
inconvenience of being burned at the stake, it would have been a sin
of diabolical pride on his part to push the Vicar of Christ into com-
mitting a crime.
He had gambled and lost. He was not a religious visionary being
asked to renounce his vision. He was an intelligent man who had taken
heavy risks to force an issue and to change a policy for the good of his
Faith. He had been snubbed; he had nothing to do but to pay the price
and go home. The scientific truth would be able to take care of itself.
He had realized at last that the authorities were not interested in
truth but only in authority. They did not expect him to change his
mind. They wanted, most illegally, to kill it; and he was going to
consider his own interests henceforth. In this new clarifying spirit of

mutual disrespect, he proposed a deal in extremis. But it was too late.
The reigning faction had decided it was not going to be outsmarted

again.
His suggestion was allowed to drop. But, in any case, the dangerous
passage had been negotiated: from now on, the Commissary was
empowered to carry on interrogations only pro forma. True to his
promise, Firenzuola released the prisoner in the custody of the ambas-

sador, who was surprised and overjoyed to see him arrive back at the
Villa Medici. "It is a fearful thing," he wrote to the Grand Duke, "to
have to do with the Inquisition. The poor man has come back more
dead than alive."
The next interrogation on May 10 had been obviously prearranged

in the tete-a-tete, for Firenzuola, on opening it, informed the defend-
ant, according to the rules, that eight days were allowed him to present
278
The Trial
a defense if he wished to submit one; and Galileo handed it in at once.
It was as follows:
When asked if I had signified to the Reverend Father, the Master of the
Holy Palace, the injunction privately laid upon me, about sixteen years ago,
by the order of the Holy Office, not to hold, defend, or "in any way" teach
the doctrine of the motion of the Earth and the stability of the Sun, I an-
swered that I had not done so. And, not being questioned as to the reason
why I had not intimated it, I had no opportunity to add anything further.
It now appears to me necessary to state the reason, in order to demonstrate
the purity of my intention, ever foreign to the practice of simulation or
deceit in any operation I engage in.
I say, then, that, as at that time reports were spread abroad by evil-
disposed persons to the effect that I had been summoned by the Lord
Cardinal Bellarmine to abjure certain of my opinions and teachings and
also to submit to penitence for them, I was thus constrained to apply to his
Eminence and to solicit him to furnish me with an attestation, explaining

the cause for which I had been summoned before him ; which attestation I
obtained in his own handwriting, and it is the same that I now produce with
the present document. From this it clearly appears that it was merely an-
nounced to me that the doctrine attributed to Copernicus, of the motion of
the Earth and the stability of the Sun, must not be held or defended; but
that, beyond this general announcement affecting everyone, there should
have been ordered anything to me in particular, no trace thereof appears

in it.
Having, then, as a reminder, this authentic attestation in the handwriting

of the very person who informed me of the command, I made no further
application of thought or memory with regard to the words employed in

orally announcing to me the said order not to hold or defend the doctrine in
question; so that the two articles of the order — in addition to the injunction
not to "hold" or "defend" it — to wit, the words "not to teach it" and "in
any way whatsoever" —which, I hear, are contained in the order enjoined
on me, and registered — struck me as quite novel and as if I had not heard
them before, and I do not think I ought to be disbelieved when I urge that
in the course of fourteen or sixteen years I had lost all recollection of them,
especially as I had no need to give any particular thought to them, having

in my possession so authentic a reminder in writing. Now, if the said two
279
articles be left out, and those two only be retained which are noted in the
accompanying attestation, there is no doubt that the injunction contained

in the latter is the same command as that contained in the decree of the
Holy Congregation of the Index. Hence it appears to me that I have a

reasonable excuse for not having notified to the Master of the Holy Palace
about the command privately imposed upon me, it being the same as that
of the Congregation of the Index.
Now, if so be my book was not subject to a stricter censorship than that

made binding by the decree of the Index, it will, it appears to me, be suf-
ficiently plain that I adopted the surest and most becoming method of hav-
ing it guaranteed and purged of all shadow of taint, inasmuch as I handed it
to the Supreme Inquisitor at the very time when many books dealing with
the same matters were being prohibited solely by virtue of the said decree.
After what I have now stated, I would confidently hope that the idea of my
having knowingly and deliberately violated the command imposed upon me
will henceforth be entirely banished from the minds of my most eminent
and wise judges hence those ; faults which are seen scattered throughout my
book have not been artfully introduced with any concealed or other than
sincere intention but have only inadvertently fallen from my pen, owing to
a vainglorious ambition and complacency in desiring to appear more subtle
than the generality of popular writers, as indeed in another deposition I
have confessed; which fault I shall be ready to correct with all possible
industry whenever I may be commanded or permitted by Their Most

Eminent Lordships.
Lastly, it remains for me to beg you to take into consideration my pitiable
state of bodily indisposition, to which, at the age of seventy years, I have
been reduced by ten months of constant mental anxiety and the fatigue of
a long and toilsome journey at the most inclement season —together with
the loss of the greater part of the years to which, from my previous con-
dition of health, I had the prospect. I am persuaded and encouraged to do
so by the faith I have in the clemency and goodness of the most Eminent
Lords, my judges; with the hope that they may be pleased, in answer to my
prayer, to remit what may appear to their entire justice the rightful ad-
dition that is still lacking to such sufferings to make up an adequate punish-
ment for my crimes, out of consideration for my declining age, which, too,
humbly commends itself to them. And I would equally commend to their
280
The Trial
consideration my honor and reputation, against the calumnies of ill-wishers,
whose persistence in detracting from my good name may be inferred from

the necessity which constrained me to procure from the Lord Cardinal
Bellarmine the attestation which accompanies this.
The world will long remember the touching appeal for mercy. What
it seems to have forgotten is that it concludes what amounts to a very
strong defense, so confident and prompt indeed that one is led again to
imagine some previous helpful hints from the Commissary himself.
Galileo goes as far as he dares in calling his accusers a pack of liars.
The expressions "not to teach it" and "in any way whatsoever" had
struck him as "quite novel" and as "not heard . . . before." So they
were indeed —and to the Pope himself for that matter. (The accused
still had no word of a specific injunction by Father Segizi as separate
from Bellarmine's command.) He ventured to suggest coolly that they

be soft-pedaled henceforth. There is no mistaking the intimation. After
politely granting that he might possibly have forgotten the full com-
mand, he goes on to dismiss that possibility in the sentence that we
have italicized (in the original: "Che poi, stante che '1 mio libro non
fusse sottoposto, etc.," which amounts to: "Enough of that nonsense")
and proceeds from there to reaffirm his perfect regularity. Such a de-
fense, clearly, could be effective only within the frame of the extra-
judicial settlement that the Commissary had offered. It was there only
to complete the record, and it must have been made clear that it would
be acceptable.
281
The Problem
of the False Injunction
Inter hos judices vivendum, moriendum,

et quod durius est, tacendum.
BENEDETTO CASTELLI
What can be the conclusion concerning that famous injunction of
1616? It is, and will remain to the end, the kingpin of the case. With
it, from the legal aspect, the trial stands or falls. It came to our notice
how everything connected with it was being surrounded all along with
a screen of vague, reticent, or misleading language so as to protect it
from indiscreet curiosity.
Some curiosity is therefore in order. We are going to review the
evidence, starting from the two critical documents that we gave in
chapter vi. One of them is the injunction; the other is Bellarmine's
certificate.
Friday, the twenty-sixth [of Feb- We, Roberto Cardinal Bellarmino,

ruary]. At the palace, the usual having heard that it is calumniously
residence of the Lord Cardinal Bel- reported that Signor Galileo Galilei
larmino, the said Galileo, having has in our hand abjured and has
been summoned and being present also been punished with salutary
before the said Lord Cardinal, was, penance, and being requested to
in presence of the Most Reverend state the truth as to this, declare
Michelangelo Segizi of Lodi, O.P., that the said Signor Galileo has not
Commissary-General of the Holy abjured, either in our hand, or the
283
; ;
Office, by the said Cardinal, warned hand of any other person here in
of the error of the aforesaid opinion Rome, or anywhere else, so far as
and admonished to abandon it; and we know, any opinion or doctrine
immediately thereafter, before me held by him; neither has any salu-

and before witnesses, the Lord tary penance been imposed on him
Cardinal being still present, the said but that only the declaration made
Galileo was by the said Commissary by the Holy Father and published
commanded and enjoined, in the by the Sacred Congregation of the
name of His Holiness the Pope and Index has been notified to him,
the whole Congregation of the Holy wherein it is set forth that the doc-
Office, to relinquish altogether said trine attributed to Copernicus, that
opinion that the Sun is the center of the Earth moves around the Sun and
the world and immovable and that that the Sun is stationary in the
the Earth moves; nor further to center of the world and does not
hold, teach, or defend it in any way move from east to west, is contrary
whatsoever, verbally or in writing; to the Holy Scriptures and therefore
otherwise proceedings would be cannot be defended or held. In wit-
taken against him in the Holy Office ness whereof we have written and
which injunction the said Galileo subscribed these presents with our
acquiesced in and promised to obey. hand this twenty-sixth day of May,
Done at Rome, in the place afore- 1616.
said, in the presence of R. Badino

Nores and Agostino Mongardo,
members of the household of said
Cardinal, witnesses.
We showed then that the first document looks gravely irregular both
as to form and as to its place in the file; that the instructions of the
Congregation to Bellarmine, as well as Bellarmine's subsequent report

on what he had done that day, agree with his certificate and not with
the injunction; and that there was in fact no allowable ground for an
injunction as things stood.
We have seen further that in his most carefully considered piece
of writing, the Preface to the Dialogue, Galileo deliberately mentions
the famous audience as a signal distinction. He is actually calling the
authorities to witness against the rumors that had been spread of a
284
The Problem of the False Injunction
secret recantation. This would have been to provoke them foolishly if
he had not been quite assured that things stood, in fact, so.
The natural supposition is that the record was hastily fabricated in
1632 when the authorities were trying to get a case against Galileo.
Since it was certain, however, that no new sheet had been inserted,
Wohlwill suggested that the regular record had been fraudulently
altered by deleting the last lines and by tacking a new ending onto it.
1
He supported his contention with a mass of evidence derived from in-
spection of the manuscript with a magnifying glass. The paper being in
bad condition and corroded by the ink, that evidence remained very
controversial. Gebler and then Favaro, also from direct inspection, held
out for the authenticity of the document. It is true that Gebler's con-
clusion (Favaro refrains from drawing any) is hardly more flattering:

the text was concocted, with careful deliberation and malice prepense,
on that very day it was dated, February 26, 161 6, and planted in the
file in order to trap the unsuspecting scientist the moment he pro-

2
ceeded to discuss the Copernican system "in any way whatsoever."
Wohlwill's contention is that the original document, as indicated by the spacing

of the text (fol. 378 v ), faint traces of erased letters, and other clues, ended, after
Bellarmine's words, with the simple concluding statement that would be logically
expected: "cui praecepto idem Galilaeus acquievit et parere promisit." This con-
clusion was and a sequel inserted, concerning the intervention of
carefully deleted
the Commissary, beginning with the words "et successive ac incontinenti" ("and
immediately thereafter") and going on to the blank recto of the next sheet, fol.
r
379 (see Appendix II of the second volume of his Galilei, p. 298).
We have indications that Galileo himself inclined to this opinion. In his letter to
Peiresc he says: "If some power would bring to light the slanders, frauds, strata-
gems, and trickeries that were used eighteen years ago in Rome. . .
." This means
something definite. Very definite, indeed, in the light of his subsequent words in
that same letter (quoted in extenso on p. 351): "Against one wrongfully sen-
tenced while he was innocent, it is expedient, in order to put up a show of strict
lawfulness, to uphold rigor." Galileo is saying here something new with respect to
what he had He wrote at that time to Picchena that he had "in-
said in 16 16.
credible tales to him about the workings of those three most powerful opera-
tell
tors, ignorance, malice, and impiety, such that he dared not intrust to writing."
But what he meant then, obviously, were the intrigues which had brought about
the prohibition of 16 16 and his being accused of blasphemy. (Of these "slanders"
28s
Thus the matter stood for decades; it seemed suspended pending

new evidence. This came eventually, not from any document, but
from new physical means of analysis. In 1927 Laemmel, with the co-
operation of the Vatican authorities, submitted the doubtful page first
to soft X-rays and then to the much more rigorous test of the Hanau
ultraviolet lamp. 3 The result left no doubt on one point at least: the
pages had never been tampered with. Wohl will's laborious inferences
fell to the ground. They had never been very plausible to begin with,
except on the surface, for Wohlwill had never stopped to consider that
the document (we have seen earlier it is in the form of an unsigned
minute) would hardly have been worth that amount of fuss. It would
have been easy for anyone who wanted to do away with an early
version to cut off the two pages containing it, as has been done else-
where in the file and with no thought of concealment (fols. 342 and
343). He would still have had available in the right place a blank
page, 377 v quite sufficient
,
if used properly, on which to effect a new
transcription.
Having settled that particular point, Laemmel thought he could

draw the conclusion that the whole text had been added in 1632 when
it was badly needed. But his reasons are curiously uninformed and of
hardly any logical value. What could it mean, for instance, that the
handwriting seems different on the second page? The supposedly

altered text begins in the first one.
Against such arguments, one has to stand on Gebler's findings, con-

firmed recently by Jauch : the text is in exactly the same hand as other
neighboring and certainly genuine documents; hence, it was written
he had been cleared by the Inquisition.) The net result of the intrigues was the
decree itself. Now he declares himself innocent of ever having violated the decree
(as he is accused in the sentence) ; hence he ought logically to accuse the tribunal
of sheer arbitrariness in what had become a trial of intention. Instead, he men-
tions "frauds, stratagems, and trickeries" going back to 1616. This ought to mean
forged evidence, about which the authorities had to put on "a show of strict
lawfulness."
3. H. Laemmel, Archiv f. Gesch. d. Mathematik, Vol. X (March, 1928).
286
at or about the same time. To this we can add a clinching argument:

the contemporary pagination shows that the original, if there ever was
one, never got into the file ; and therefore the decision to replace it with
a falsification must have been taken then and there.
Still, there is something that remains hard to explain. The opera-
tion is curiously botched. The lack of an original alone might be con-
strued as a mishap, for an inserted double sheet may drop out, but
the wrong substitute job in the wrong place is painfully lasting evi-
dence. A regular judge would have had to throw out the injunction on
that evidence alone; even the judges of 1633 did not dare rely too
much on it.
Should one see here plain cynical disregard for regularity? We

would doubt it very much. Regularity was a fetish with the adminis-
tration, and any such detectable irregularity always entailed a risk
for its author. It would almost look as though the thing had been done
by someone not in full control of events and having to make shift with
what he had. Even so, from a Commissary- General able to arrange
things at his will, one might expect more resourceful solutions. For
instance, leaving the pagination open and referring to the injunction
with seeming casualness but convenient explicitness somewhere else. A

later investigation could then only have accused the archivist of
negligence for losing the original.

So there might remain a point of doubt. Let us check our conclusions
as they stand by assuming the opposite to be true, namely, that things
happened as written and that Galileo really stands guilty of violating
his instructions. We would then have to say that the protocol was
accidentally lost as soon as made out; that the official doing the pagi-
nation never noticed its absence; that someone noticed it soon after-
ward and that
;
it was deemed sufficient to insert a transcription which
can only have been done from memory, for, if the original had been
available somewhere, it would have been put back into place. It does
not sound very convincing.

Thus we are led back perforce to our version, and the question why
the operation was carried out so and not otherwise turns out to be
287
simply a statement of the Commissary's best judgment, based upon

what he thought could be done and could not be done. The straight
fact that emerges is that it was not held to be quite essential to have
the protocol — or, rather, that, following Bellarmine's audience, it was
deemed better to have no protocol at all rather than an authentic ver-
sion of that audience. And so we may be led to conclude that the Com-
missary simply decided to do without one. Regularity has its limits.
But, it would seem, falsification has too.

We know that there had been a strong tension in 1616 between the
higher authorities who had decided on diplomacy and the Dominicans,
bent at that time on repression. Vatican quarters several times hinted
to Guicciardini that "the monks" were relentless. We may then recon-
struct as follows: The Commissary, as he watched the scene (we know
he was present), was disgusted with the easy way in which Galileo
was let off, and he decided to omit the protocol, although his instruc-
tions were clear, and the witnesses already designated, obviously by
the Cardinal himself. On going back to his office, he told his assistant
to arrange a more helpful minute of the proceedings. "And," he may
have added, "make it stiff, just in case. What they don't know doesn't
hurt them; when trouble arises, it is we who have to take it on." Or it
may be, of course, that the assistant, Father Tinti, did the job on his
own initiative. But it seems very unlikely. This theory would have the
merit of explaining naturally why the protocol was omitted from the
pagination as well as accounting for the other facts in the case. 4
We should mention here a variant derived from an independent study of the

documents and personally communicated by Professor C. Jauch. His idea is that
the minute was written in advance of proceedings by officials who took the
"second degree" for granted and then let the text stand in the record, even
though events had gone otherwise. The idea quite plausible. In that case, how-
is
ever, the text would have been easy to make out as a regular, if false, protocol,
which it is not. Moreover, the names of the witnesses from the Cardinal's house-
hold, obviously designated by the Cardinal on the spot, could not have appeared,
and the signature of a couple of the regular Inquisition officials would have been
the natural thing, in addition to making it look more legal. Finally, we would
expect to find in the text the clause: "the said Galileo having demurred," whose
very lack in the actual document is so revealing. A man inventing the situation
288
To look at that silent sheet now, after three centuries, gives one a
strange feeling, as though it were trying to tell us something. The first
part, which reproduces the papal decree, is dealt out with well-prac-
ticed smoothness. As soon as it comes to the injunction, the lines get
closer, and the writing becomes less legible, as though the writer were
unconsciously trying to duck.
The falsification as such is, then, beyond doubt — truly, by modern
standards, an exceedingly modest one. Father Segizi would never have
dared forge a protocol. He had done a little something, the least he
could do, in order to provide a toehold for prosecution if that were
needed. It was as much as, on the other side, Lancelot Andrewes
proved quite willing to do when he altered the text of Father Henry
Garnet's letters in order to implicate him in the Gunpowder Plot. 5
Our contemporaries cannot expect their authorities to be so consider-

ate. Today, over one-half of the globe, the suspect is asked to forge the
accusation documents himself, and to do it thoroughly, by inventing all
the lurid details that can make his confession convincing and compre-
hensive. He is supposed to disavow, dishonor, and damn himself with
all the fervor of progressive citizenship, if he is to take his last walk to
the basement at peace with his conscience.
Going back to Galileo, we can see that the course of events agrees
with our previous conclusion. For not only, as we have shown, did
Galileo feel completely confident that the officials were mistaken when
the matter was finally revealed to him (and that would have been
rather the time for him to grovel) but those very officials demon-
strated, by their manner of handling the procedure of injunction when
it was really necessary (viz., in order to summon Galileo to Rome) the ,
elaborate context of rules in which such an act is framed. Here was a

man who had patently fooled them, who was now subtly evading and
ante factum would not have omitted that clause, whereas, trying to arrange
what had actually happened, he would have tried to keep down lies to the strict
minimum necessary.
Cf. Lingard, History of England (3d ed., 1825), Vol. IX, Appendix, Note D, pp.
433-35-
289
:
challenging them; and yet a whole contraption had to be worked out

in order to have something that would serve for an injunction without
a previous refusal to motivate it.
II
How this was done is a fascinating little story —and a short course
in procedure — all by itself. It is provided by Francesco Barberini in
two letters to the Nuncio in Florence, both of September 25, 1632,

when Galileo was to be summoned to appear in Rome after the publi-
cation of the Dialogue. The first letter said:
The Florence Inquisitor is instructed to tell him that he must be pleased

to come to Rome and exhort him thereto, explaining to him that he might
with his presence repair many things and give and receive satisfaction. If
he promises to do so, there is no need to go further; but if perchance he
should refuse to come, or make difficulties, let the Father have a notary in
readiness who will then enjoin on him the command [facci precetto] to
come to Rome.
On reading the draft, which is in the hand of Benessi, a papal secre-

tary, Barberini had this section struck out and replaced by the follow-
ing, which was much more drastic
[He] shall notify him of a precetto to present himself, etc., and he shall be
made to promise to obey said precetto in the presence of witnesses, so that,
if he refuses to obey, in any case they can be examined.
This altered version was signed and dispatched, but immediately

afterward Barberini must have received the actual text of the Inquisi-
tion orders, sent out two days previously, for he wrote on the same day
a second letter:
His Holiness has ordered that the Inquisitor should signify to Galileo, in
the presence of a notary and of witnesses (not however qualified in his

presence as such), that the will of the Congregation is that he should come
to Rome for the whole month of October; if he declares himself willing to
obey, he should be made to acknowledge in his own hand the communica-
tion and his intention to obey; this acknowledgment, once he has departed,
290
shall be certified and authenticated by the notary and witnesses. If Galileo

refuses to acknowledge or to come to Rome, then the Father Inquisitor
shall make out the injunction in due form.
We have thus three degrees of the same action described and ; it was
the intermediate one that was adopted. Now we should consider that
the proceedings of 1632 were being taken ab irato and by authorities
who knew, as is said in the same letter, that Galileo was not respecting
the suspension and was "thinking of sending" his book abroad (there
are instructions to stop it at the border). Furthermore, we must sup-
pose they assumed that he had violated the injunction of 161 6. Yet
they could not bring themselves, even at this point, to serve a regular
injunction complete with the clause sub poenis. Benessi's early draft
corresponds exactly in form to Bellarmine's instructions in 161 6. It is
full of soft words, which shows that it was assumed at the papal secre-
tariat that the affair had to be handled with kid gloves and on the same
level of social consideration as in 161 6. Then there is a change of mind,
but the authorities never go as far as the third degree, which is the
strict regular injunction. They could not, apparently, because Galileo,
however suspicious his thoughts, had always been regular and submis-
sive; and the best they could do was to lay a trap. (But, then, had he
or had he not violated the injunction of 161 6 in their eyes? We are
left with the same curious question.) Therefore, they evolved an inter-
mediate procedure, whereby they could get a signed acknowledgment
without serving the injunction. It was only if he refused that the In-
quisitor was supposed to step forward and say: Very well, this is it,
now, and these here are the witnesses. In this case, of course, a further
refusal to acknowledge and submit would have meant rebellion, war-

ranting immediate arrest. We have thus the three degrees mentioned
in the decree of February 25, 161 6, confirmed and spelled out in detail.
We have, indeed, more. These men, who had no sense of the ridicu-
lous, had elaborately restaged the whole operation of 161 6, including
the deceit, but this time taking all the precautions to make it foolproof.
Galileo was asked politely to state his acquiescence in writing. He did.
Then, as soon as the commission was beyond earshot, the assistants,
291
who had previously been in the next room, apparently under the pre-
tense that they had come just for the outing, bore down on the paper,
which was frantically signed, countersigned, sworn to, and then vali-
dated by the Secretary of the Inquisition. Galileo still thought that

what he had given was a written assurance, but they had now, without
a refusal to motivate it, what could serve for an injunction in case it
were needed. 6 Clearly, the extra ordinem had its limits —and also a
curious shape of its own in their minds.
Ill
In the light of these later events it appears all the more incongruous
that in 1616, when all was still clear, the Commissary should have
sprung forward brandishing his threat incontinenti, as soon as Bellar-
mine had considerately informed Galileo that his theory had been
found wrong, without even giving him the time to declare his acqui-
escence to the new ruling.
These problems really all reflect to the credit of the institution. In
fear of its own absolute and unlimited powers, it had framed for itself
such a rigid set of rules that, when the need came for cutting corners,
it could not do so by merely stretching the interpretation. As a result,
certain officials, who held the view that when a job has to be done it has
to be done, did not shrink from altering the records without the acqui-
escence of their superiors. That they were not above such methods is
well known; there is quite a number of precedents. The following is
taken from a formal protest to the Cardinal Legates of the consuls of

the city of Cordes in Languedoc in 1306:
Item, seeing that the processes and books of the said Inquisitors are de-
servedly suspected by us, both by reason of change or burning or cancella-
tion of writings in the said books, and also by reason of confessions extracted
by the Inquisitors uncanonically and by force of torture, and written down
(as it is said) otherwise than the matter stands in truth, and seeing also
that this is reported in the district of Albi and in the regions round, there-
6. A puzzle remains: why this fumble between three versions of the same act? We
may begin to guess some reasons further on.
292
fore, we, the consuls of the city of Cordes, beseech and request you to in-
form yourself on this matter. Moreover, since it is publicly reported that

certain witnesses, through whom you may gain clearer information con-
cerning the alterations and burning and cancellation and injustice of the
said records and processes, have at the command of those Inquisitors sworn
certain prejudicial oaths, to wit, that they will not reveal that which they
know of these matters, under pain of being condemned as relapsed heretics
and burned —therefore the said consuls beseech and request, etc.
How widespread these conditions were is shown by the vain sum-

mons of Pope Clement trying to recall the Inquisitors to order. Things
had changed considerably for the better since that time, and the
central organs had enforced regularity. But it would appear that some-
one, at times, still took the law into his own hands.
To maintain that Bellarmine himself was a party to the deceit ought
7
to be out of the question. The operation seems to begin and end in
the office of the Commissary-General of the time, Father Michelangelo

Segizi, among those implacable Dominicans to whom Guicciardini al-
ludes, "fired with holy zeal" like their own Lorinis and Caccinis and
no more scrupulous, like them convinced that mathematicians are a

tool of the Devil, who thought it an excellent precaution against the
Adversary to put in this pretended registration. No one need be de-
ceived by it if he did not want to, they thought; and, meanwhile, here
was a trap to snare the Evil One in case of need. As it happened, it was
If needed, there would be evidence to help us. We have noted earlier how ir-
regular the choice of witnesses would be passing strange that in Bellarmine's
is. It
own palace, with "a number of Dominicans standing around" as we know from
Galileo's deposition, two servants of the Cardinal's household should have been
commandeered by the Inquisitor himself to witness a secret injunction, instead of
the ecclesiastic officials that procedure imposed. No one could have chosen and
commanded them except the Cardinal. And he knew too well, as everyone did,
that Inquisition procedure admitted of no lay witnesses to its acts. He had em-
phasized thus to Galileo, who was present, that no injunction was implied; that
this was his regular private audience and not a visit of the Inquisition and that, ;
since Galileo had acquiesced, it was going to be handled formally like any public
act, be it a notification or the granting of a title.
293
Pope Urban and the Congregation who were to be snared in it.

8
Fouche, well versed in the ways of Old Nick, used to teach: surtout
pas de zele.
If the document was actually predisposed in 1616, it might throw

some light upon the insistent rumors that went around then of secret
measures. Echoes come back from the diplomats' suspicions: "The
monks are all-powerful"; "One of these days we shall hear that he has
fallen over some incalculable precipice [qualche stravagante preci-
Some historians who want this ancient quarrel to be patched up and to have
everybody live happily ever after have advanced a curious compromise sugges-
tion. It is made explicit by J. J. Fahie. The
implied by Favaro, apparently, and
idea is Commissary pounced upon some bewildered question that came
that the
to Galileo's lips the moment Bellarmine had finished speaking (e.g., "What, not
even discuss the theory?") and interposed quickly an explanation that it was not
to be discussed in ai)y way whatsoever. Subsequently, without either Galileo or
Bellarmine (both declared to be present) having taken note of it, the event was
set down as an injunction. The learned authors do not seem to have realized that
this saves nobody's face. An injunction that escapes the notice of the enjoinee is a
fraudulent injunction. Even only to omit the last threatening clause sub poenis,
etc., would make it such. We have seen from the other cases of regular injunc-
tions that elaborate formalities were taken to make them explicit. The com-
promise that is suggested amounts thus to another variant of the act of forgery.
Also, we have Galileo's explicit and repeated declaration, under very dangerous
circumstances, that no one except Bellarmine said a word to him. He does not
remember, he specifies, whether those Dominican Fathers were still room
in the
when the Cardinal spoke to him. Apart from this, it is absurd. To suppose that
Galileo told that what Bellarmine had just explained to him was no
was abruptly
longer valid, that he was no longer allowed a discussion ex suppositione and that —
he did not even notice such words coming from the Commissary of the Inquisition,
makes no sense at all. The theory had to be mentioned because it has been adopted
by Fahie, who is among the very few reliable English authors on the subject whose
work is currently available. We think our supposition is, on the whole, more chari-
table to all concerned. A strange note is struck by Father Brodrick in his Bellarmine
(II, 370) After admitting the "discrepancy" between the two documents, which he
.
explains through the "fussiness or excess of zeal" of the Commissary, who spoke
or tried to speak out of turn (we have seen what this explanation is worth), he
concludes: "The writer of the other report [the injunction] and the purpose for
which it was intended are not known." This last sentence is hard to believe, but
it stands there in black and white. It presents again as much of a mystery,
written in our own time, as the whole of the proceedings of three centuries ago.
294
pizio] ."The kind of men who were capable of organizing the denunci-
ations that we have seen, and the report on the proceedings that we
shall soon see hereafter, can be credited with exactly anything. And
they seem to have also implied it beyond the bounds of discretion.
Some good brother must have gone around in guarded exultation, say-
9
ing darkly: "Just wait and see."
It might still be asked, finally: Why did Galileo in person never pro-
nounce himself explicitly on the subject? He was the man to know.
Well,we do have a fairly explicit statement from him as explicit as —
he could make it without contempt of court. It is to be found in
Buonamici's memorandum (see p. 311). He told the judges that he
would not recite the formula of abjuration, even at the risk of dire
penalties, if it contained anything implying that he had ever deceived
his censors and specifically in the matter of extorting a license. And
in fact it does not, although the sentence was built upon this specific
accusation, and hence a penitential admission was in order. But, if he
does not admit that he did "artfully and cunningly" refrain from
telling about the injunction, then Galileo is saying as clearly as he
can, in the face of the authorities, that the injunction never existed.
And this ought to answer the question. 10
Those who used to maintain with Wohlwill, Cantor, Gherardi, Scartazzini, and
others that the document was fabricated only in 1632 pointed to the fact that
Galileo had come under the attention of the Inquisition apropos of the Saggia-
tore, and also of the Letter to Ingoli, and that the injunction would have been
then brought up against him. This is no doubt a point. The Vatican authorities
insist that the document has been there since 1616, and we incline to agree. It
ought to imply, however, this: that the Inquisitors realized that either piece did
not allow them to go beyond a pointed reminder; that this would have spoiled
the game and allowed Galileo to retreat without damage; and that they decided
to give him enough rope to make a solid noose for himself. That is, if the Inquisi-
tors bothered to look up the file at all, which is the point where doubt is allowed.
Since Monsignor Marino Marini, almost all ecclesiastic historians have lamented
his denials in the first interrogatory and considered them "childish evasions un-
worthy of such a great man." It is indeed plausible to suggest that Galileo at that
point desperately refused to admit what might incriminate him and claimed that,
"if it was so, he had lost all memory of it"; although, if he lied, he showed great
consistency and adroitness in maintaining his point throughout the interrogations.
295
Even a century ago the question was hardly open to doubt. M. de

l'Epinois, writing in 1877 as an accredited apologist for the authorities,
was willing to grant that the document is "a note for a protocol which
probably never was written," and, starting from there, the case for the
defense becomes hard to maintain. The best that this reputable
scholar could do, in fact, was to ask why Galileo did not speak out:
"After the trial, how could he not be revolted at the thought that he
had been faced with a forgery, and how could he keep silent on this
point? How can it be that, in the nine years which followed, this man
so vehement in his expressions did not vent his indignation in letters to
the Grand Duke and to his friends at home and abroad against the
odious abuse of justice and the crime of the base falsifier of whom he
had been the victim?"
It is still conceivable that M. de l'Epinois may not have known the
letters we quoted above, which express the victim's feelings in no un-

certain terms. But he could not be unaware (having published the
record himself) of the famous incident of 1634 we recounted on page
237, when Galileo, having asked for some easements on grounds of
illness, was notified by the Pope that, if he was ever again heard of, he
would be taken back to Rome and jailed for good. It is under those
circumstances that the author asks why he did not indict formally the
Holy Office for a fraud to which he was the only surviving witness.
Now really. Even published after his death, such a document would
have called down implacable persecution on his family, which de-
pended largely (as most of that class did) on ecclesiastical benefits or
protection. When Galileo wrote, "If only some power would bring to
light . . ."; when he said and repeated that he had been gagged for-
ever —he meant it. If M. de l'Epinois had nothing better to suggest, it
would have been wiser of him to have kept silent.
Buonamici wrote what was understood to be so in the embassy cir-
But here the motivation would be reversed. The sentence had fallen, with the
judges reserving the right to "moderate, commute, or take off" the imposed
penalties. It would have been, therefore, in Galileo's interest to be co-operative,
as we have seen at modern trials, and to make as ample a confession as possible.
296
cle. It follows that it was clearly established among all concerned,

with the possible lone exception of the Pope himself, who may still
have stood there in the solitary unawareness of despots, that Galileo's

trial was based on a judicial forgery, although it could not be stated
explicitly without bringing about a diplomatic crisis.
297
Change of Course
Nil inultum remanebit ''dies irae"
\v:-v'--:
Be that as it may, there was good cheer at the Villa Medici in those
weeks of May, 1633. It was clear to Galileo after his release that the
worst was over. The answers to his letters in those weeks give evidence
of an optimism among his friends and relations which is positively
chirping. They expect the case to die out quietly. Cardinal Capponi
writes from Florence that the favorable issue of the trial had been a
foregone certainty. Guiducci, Aggiunti, and Cini send in their congrat-
ulations. Archbishop Piccolomini asks when he can send a litter to
convey his friend to Siena.
Sister Maria Celeste writes that she had been so stunned with joy
at the good news that she was seized with a violent headache that
lasted for a day and a night. This was one of the very few intimations
of her anxieties. She had helped her father's friends to remove all the
papers from the house for fear of an Inquisition raid and had braced
herself for the worst, as she "cried to God without ceasing." But her
correspondence all through the ordeal is sheer intelligence of the heart.
"My beloved Lord and Father," she writes, "your letters have come
like the zoccolanti [the wooden-shod friars] not only in a pair, but like
them with much noise, giving me a more than ordinary emotion of
299
pleasure. As to your return, God knows how much I desire it, nonethe-
less it will be good for your health to stay a little while with the Lord
Archbishop in Siena and enjoy the many exquisite pleasures he can
provide you, before coming back to this your dear hovel, which truly
laments your long absence; and in particular the wine barrels, one of
which, envying the praise you give to the wine of those countries, has
spoiled her wine, and the same would have happened with the other,
except that we noticed it in time and sold the wine to a tavern through
Mattio the shopkeeper. By way of punishment we drew them up in the
loggia and knocked their bottoms off, as is the sentence of the more
experienced wine-bibbers in these parts.
"The potted oranges have been damaged by a storm, and we have
transplanted them in the earth until you tell us what must be done.
The broadbeans are wonderful, from what Piera [the maid] tells me,
and there will be about five bushels of them.

"Your little mule has become so haughty that she will be ridden by
none, and she bucked even poor Geppo, but nicely, so he wasn't hurt.
She disdains to be ridden by others, and no one can get her past the
village, being without her true master.
"I have bought six bushels of wheat, so that as soon as it gets cooler,
Piera can go about making bread. She says that her desire for your
return is so much greater than yours, that if they were put on a bal-
ance, yours would just go high up in the air. Of Geppo I need not
even say."
Niccolini was the only one whose happiness was not unclouded. In
an audience of May 2 1 he had heard that the trial would probably be
concluded by the Congregation Thursday week. "I very much fear,"
he writes in his dispatch, "that the book will be prohibited, unless it
is averted by Galileo's being charged, as I proposed, to write an

apology. Some salutary penance will also be imposed on him, as they
maintain that he has transgressed the command issued to him by Bel-
larmine in 161 6. I have not yet told him all this, because I want to
prepare him for it by degrees in order not to distress him. It will also
300
Change of Course
be advisable to keep it quiet in Florence, that he may not hear it from

his friends there, and the more so, as it still may turn out for the
better."
He had been told that in ten days it would be over. But weeks
passed, and complete silence continued to reign.
n
What was happening was that the case, being concluded (expedita
causa), had been sent up for decision to the higher authorities; and
there, obviously, a crisis had arisen.
It had gone up in the form of a report which summed up the pro-

ceedings to date and which has been preserved for us, although un-
signed, so that we shall never know its real author. 1 It is the chiusura
d'istruzione, as such documents are still called today. This indecent
It has been shown by Wohlwill that the summary was sentup without the docu-
ments of the trial (Galilei, II, 337ft .) , and his conclusions are now confirmed by
the analogous procedure followed in the trial of Giordano Bruno. The acts of
that trial are lost, but the summary was recently discovered (A. Mercati, // Som-
mario del processo Giordano Bruno ["Studi e Testi Bibl. Apost. Vat."
di
(1942)]). The fifty-nine-page document, equally unsigned and very similar to

that of Galileo's trial, is addressed to the Assessor and, through him, to Bellar-
mine for decision (1597). The proceedings that followed were, first, the conclu-
sions extracted by Bellarmine and the Commissary, consisting of eight heretical
propositions, then a decree of February 4, 1599, in which Bruno was ordered to
recant the propositions. After this, it becomes a matter of personal negotiation.
Bruno recanted then, obviously in a severe nervous breakdown, he challenged
;
the authority of the Holy Office, appealing directly to the Pope. Such a move was
natural in itself, and we have Galilee at least talking about it; but Bruno's
memorandum simply reaffirmed his theses, which were certainly heretical, and he
was given forty days to retract them again. Then after a visit of the authorities in
his cell, where he refused to retract, and a last attempt by his fellow-Dominicans,
on January 20, 1600, the Pope signed the decree handing him over to the
secular arm. As to the summary that we are discussing in Galileo's trial, it should
be noted that L'Epinois, writing in defense of the authorities, agrees substantially
with Wohlwill on its role in the procedure. The question is therefore beyond
controversy.
301
:
and fascinating piece of judicial skulduggery has rarely been repro-
duced, and yet it is an essential part of the story. The judge who later
wrote the sentence, as we shall see, went back to the original docu-
ments but;
this report is apparently all that the Pope and the Congre-
gation had to go on as they decided about the future course of the trial.
We give here the first two pages. The remarks in italics are ours.
AGAINST GALILEO GALILEI

In February, 1615, Father Nicolo Lorini, Dominican of Florence, for-
warded here a letter of Galileo which was being circulated in that city and
which, following the positions of Copernicus, contained many propositions
that were either suspect or temerarious. Said Father informed that the letter
was written to contradict certain sermons delivered by Father Caccini on
Joshua X, to the words "Sun do not move." (This is inaccurate as to time
but of little consequence.)
The letter is to Father B. Castelli, a monk of Montecassino, at the time
mathematician in Pisa, and it contains the following propositions

That in Holy Scripture there are many propositions false as to the strict
meaning of the words. (This is Lorini' s careful forgery carefully high-
lighted.)
That in natural disputes it should be given the last place. (This is artfully
truncated.)
That Scripture, in order to accommodate itself to the incapacity of the
people, has not abstained from perverting some of its essential dogmas,
in attributing even to God Himself conditions very far from and contrary
to His essence. (This is the only direct quotation, and it is artfully lifted in
order to bring into evidence the word "perverting," which had again been
forged into the text by Lorini [see p. 45].)
That in a way, in natural matters, the philosophical argument must pre-

vail over the sacred.
That the command of Joshua to the Sun should be understood as having

been made not to the Sun but to the primum mobile, if one does not hold
the Copernican view. (This is capable innuendo, as the reasons are left out
and the statement made to look disrespectful.)
Notwithstanding all diligence, it was impossible to secure the original
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Change of Course
of this letter. {This is not so. The original had been forwarded by Galileo on
February 15, 161 5, but had never found its way into the file.)
2
Examination was made of Father Caccini, who testified, in addition to the
above, that he had heard other erroneous opinions uttered by Galileo:

That God is an accident, that He laughs, weeps, etc., and that the miracles
said to be made by the Saints are not true miracles. {This is a falsification.
Even Caccini had not directly said that Galileo had uttered these opinions
[seep. 46].)
He named some witnesses, from whose examination it appeared that such
propositions were not assertive on the part of Galileo and his pupils, but
only disputative. (This is again a falsification. Attavanti had stated explicitly
that Galileo had never had anything to do with certain theses that he, At-
tavanti, as a theological student , had mentioned disputatively [see p. 49].)
Having found further in the book on sunspots published in Rome by said
Galileo the two propositions, etc. [Here follows the Latin text of the Quali-
fiers.] (This is a false statement which may still be due possibly to careless-
ness [see p. 147] . The propositions were taken from Caccini' s denunciation.
This incident affords us one opportunity of scrutinizing the Inquisitorial policy.

As soon as he heard that Caccini was going to Rome, Galileo wrote in haste his
first letter and inclosed a copy of the Letter to Castelli "lest by inadvert-
to Dini
ence some words be altered." The Letter reached Dini on February 21, and he
gave it to Prince Cesi, who promptly had "a great number of copies made," as he
writes on March 7, and handed over to several people ; he gave one personally to
Bellarmine. It was unavoidable routine for the Cardinal, after having read it, to
forward it to the Inquisition file that he himself had started on the suspect with
so much forethought four years earlier. Thus we know that the Letter reached
the Inquisition in early March. Now Father Segizi, the Commissary, on specific
orders of the Congregation of February 25, had written to the Archbishop of Pisa
requesting him to secure "in a skilful manner" an authentic copy, and the Arch-
bishop had answered on March 7 that he was trying but that it was difficult be-
cause he had "to pretend to be friendly and interested merely in the subject." On
March 22 he was to and that "the easiest way ought to
answer that he had failed
be to get a copy from Galileo himself." Hence, a copy arriving directly from
Galileo about or after March 10 is sure to have received full attention. But the
Inquisitor, instead of having it placed straightway into the file, obviously had it
compared first with Lorini's version. As this last looked more toothsome and
profitable, he must have destroyed the authentic copy.
303
;
It certainly aggravated the case to say that they had been taken from a
printed work by the defendant.)
They were qualified as absurd in philosophy
and the first, as formally heretical, because expressly contradicting Scrip-
ture and the opinion of the Saints; the second, as at least erroneous in faith,
considering true theology.
Therefore on February 25, 161 6, His Holiness ordered Cardinal Bellar-
mine summon before him Galileo (this leaves it implied that Galileo came
to
to Rome under summons in 1615, which he had denied explicitly) and to
command him [facesse precetto] to abandon and not discuss in any manner
said opinion of the immobility of the Sun and the stability [sic] of the
Earth. (This is false. The instructions to Bellarmine did not include the
clause "not to discuss in any manner" [see p. 133].)
On the twenty-sixth following, by the said Lord Cardinal in the presence
of the Father Commissary of the Holy Office, notary, and witnesses, said
command was intimated to him [gli fu fatto il detto precetto], which he
promised to obey. Its tenor is that "he should wholly abandon said opinion,
nor further hold it, teach it, or defend it in any manner whatsoever; other-
wise proceedings would be taken against him by the Holy Office." (This is a
deliberately misleading account of the actual document, since the injunction
above is described in the acts as delivered by the Commissary and not by

the Cardinal.)
No need to go on.
What has been done here deserves to be called in modern terms a
"slick job." Whoever read this document could have no idea of the
contradiction between the orders of the Congregation and their alleged

execution in Bellarmine's residence as reported in the documents; he
could not suspect that the defense had a strong point here. In fact, he
was prevented from understanding Galileo's defense at all; and the
further material was so arranged, including the in extenso reproduction
of Galileo's calculated admission on April 30, to cause him to conclude
that the defendant had pleaded guilty to a minor transgression, mainly

in order to escape the accusation of heresy.
But there is something even more remarkable. Why, on what

grounds, did the analyst have to exhume here, among so many data
304
Change of Course
omitted, just the forgotten blasphemous nonsense that Caccini had

planted into the file and which had dropped out of the case since the
time it had been ignored and thrown out of court by the Inquisitors of
the previous generation? There is no mistaking the care with which it
is highlighted. It is also ascribed to Galileo directly and in person,
which even Caccini had not dared to do. True, the analyst concedes
that it was declared to have been uttered only disputatively, but the
extenuation as it stands becomes the knife blade capably inserted be-
low the fifth rib. For now, sixteen years later, Galileo had in fact
maintained that his Copernican position had been purely disputative.

By digging up the disallowed precedent, the accuser is suggesting
this: "Defendant regularly invokes the disputative position whenever
it suits him; but, whereas it might be imagined from the present case
that his main interest is astronomy, we can show from his past that his
intention is, and has always been, pure irreligion and blasphemy."
The general idea is clearly to cut out the juridical defense and to
underline the defendant's last plea, whereby he throws himself on the

mercy of the court. And then we are struck by a strange uniformity.
This is the nth time, since Riccardi's earliest disclosure, that the in-
junction is constantly misrepresented as a command by Bellarmine
alone. The Pope himself had described it thus to Niccolini on Febru-

ary 27, and we suppose in good faith. No mention is made anywhere
of the intervention of Father Segizi. The only outsider to know other-
wise was the defendant himself, for he had been able to guess it, at
least, in the audience of April 12 —but under the oath of absolute

secrecy that covered all the proceedings, so that it could not reach the
Pope through Niccolini. There is no fortuitousness involved here, as
might have been supposed previously: the writer of the abstract was
working on the actual documents; and yet he carefully misrepresents
the events in the same way. Further on in the summary a full page is
given to the first interrogation, with much picayune detail about the
account of previous events connected with the licensing, obviously to
convey the impression of an irregularity hidden inside them ( there was
none, as the sentence tacitly admitted later). But the essential phase
305
—
of the questioning, when Galileo was stringently asked five times

whether he remembered a statement delivered "by someone else"
and denied it — is brazenly fixed in one sentence: "He admits the in-
junction, but on the strength of the certificate, in which the words

quovis modo docere are not registered, he says that he has no memory
of them." Two lies in three words, a maximum of effortless efficiency.
We have evidence, therefore, of a definite line of policy, followed con-

sistently up to the time when the decision fell. Why is not entirely
clear. Then comes the sentence, written probably by one of the car-
dinals on the Board acting as Judge-Extensor, which ignores the report

and works out the case on a parallel but different line.
In one thing at least they agree : in deriving the whole merit of the
case from Lorini and Caccini.
Caccini and Lorini. The machinery went on humming to the pitch
set seventeen years before. It bad been nimbly set by scoundrels, liars,
and forgers of solidly established reputation, to which an imposing

section of the clergy, both regular and secular, prelates, archbishops,
cardinals even, were ready to bear witness. Father Maraffi, a Domini-

can authority entitled to bring judgment on the men of his Order, had
put it in no uncertain terms at the very outset of the affair: "We
should not open the door for every impertinent individual to come out
with what is dictated to him by the rage of others and by his own
madness and ignorance." The door had been thrown wide open and
kept open. Certain Eminentissimous Lords of the Congregation seemed
to feel at home only within the orbit of thought of their police in-
formers, and beyond it the case appeared very obscure. History has
indorsed this unassuming appraisal of their own mental capacities.
Someone else was obviously doing all who had taken
the thinking,
over from where the scandalous pair and their associates had left off
in 1616. But what took place exactly? On this we have only a few
leads. From Firenzuola's letter we know that the Pope and the Con-
gregation allowed him to pursue the compromise line he had suggested
but that several members at first "found this idea too bold." Since it
306
Change of Course
cost nothing at least to try, it shows again in this second phase that
the faction pressing for rigorous punishment was well represented in-
side the Congregation as well as outside, wherever certain disparate
elements could work hand in glove. They must have had considerable
latitude of action.
The affaire Galilei, which looms so large in the eyes of posterity,
was really a very secondary problem for the authorities at that time,
beset as they were by a multiplicity of ordinary and extraordinary

business that looked far more important to them. Even for the Floren-
tine secretariat of state, it was coupled with other minor difficulties
with the Inquisition, such as the well-forgotten Alidosi case. As for the
Pope, he had granted it only the most inadequate attention. Riccardi
had never been able to talk about it when he was trying to extract a
permission. Later, troubles had piled up for the Holy Father such as
would have given an ordinary man a nervous breakdown. To the bad
news from abroad had been added, as we have said, after Cardinal
Borgia's challenge in Consistory, the discovery of a cabal aimed at

establishing the Spanish faction in power in Rome; and Urban VIII
had had to stamp it out with drastic measures. He was "living in fear
of poison." It was rumored that one of the reasons for his displeasure
against Galileo, never admitted, was that the luckless one had been
negotiating about his method for longitudes with the Spanish
Admiralty.
In all these affairs of high policy it was the Jesuit staff that held the
threads. To think that the Pope was really informed about the details
of the case would be not to know the ways of top executives: in his
crowded schedule of appointments, pressures one way or the other were

most of what he got to hear. It was the Assessor and the Commissary
who were intrusted with the continuity of the case; and the Commis-
sary-General of the Holy Office was, he too, an executive beset by a
vast number of cases and problems running concurrently. Under these
conditions it is quite possible that the Pope may never have known at
all how things stood. The only documents that he surely saw, as far as
307
we can make out, were the early report of the Preliminary Commission
and then the summary of the interrogations. It is significant that both
manage to gloss over cleverly the events in Bellarmine's palace.
Ill
We are left, then, with the question: Was the Commissary, Firen-
zuola, a major party to the conspiracy? As far as blurring out the
action of his predecessor went, we might see his motivation. He would

be theoretically at least coresponsible for the incredible abstract. But
it does not bear his explicit signature. To credit him with its direct
authorship implies a degree of duplicity for which there is no warrant.

That he was trusted by Castelli may mean little, for Castelli had al-
ways been a trusting soul; but he was apparently trusted also by

Francesco and Antonio Barberini, whom Niccolini in his turn consid-
ered reliable. Those three men were in a position to know who was
3
what.
It should also be noticed that the document is a hasty, sloppy, and
inferior, although shrewd, compilation, such as a competent Commis-
sary-General would not make himself responsible for. It is in the
anonymous hand of the same secretary who wrote down the interroga-
tions, of which we have the original. But who did the dictating? It
ought to be, in good reason, the prosecuting attorney, "The Magnifi-

cent Carlo Sinceri, Doctor of both laws, Proctor Fiscal of this Holy
Office," as he is mentioned in the sentence. His name makes him a most
inviting candidate for this piece of character assassination.
But, saving the more-informed advice of canonist experts, we would

not leave out of this the Magnificent 's direct superior, namely, the
We must admit that there were ugly rumors against the Commissary, as shown
by some remarks of Peiresc; but they are third hand. There is also, inevitably,
the other question: Supposing that Barberini had not trusted him, to whom else
could he have addressed his request? Firenzuola was the man in charge. This,
however, would be spinning out suppositions. From all that we can feel, Firen-
zuola was saying what he thought. This was also the impression of Niccolini:
"The Commissary shows an intention to have this case settled and to have it die
out quietly" (May i).
308
Change of Course
Assessor of the Holy Office. We have said previously that above the
Commissary- General there was an Assessor of high ecclesiastical rank.
We know from the Bruno trial that it was normal for the Assessor to
approve and hand on the final report. His name was Monsignor Paolo
Febei of Orvieto; he had succeeded just in that spring the friendly
Monsignor Boccabella. He had listened politely enough to Galileo
when the latter called on him; but earlier, when Niccolini had sub-
mitted the medical certificate of sickness, he had indicated in true
Vatican manner, "by movements of the head and also by noises," that
he considered it worthless. In a word, he was one of "them." That is all
we know. And, we may notice, the Assessor was the only official in the
Inquisition who was not a Dominican. His office had been set up in
that way for purposes of check and control. He may very well have
played a key role in this conflict. Above him there were only the
cardinals of the Board.
The chief powers in the Congregation itself seem to have been
Desiderio Scaglia, the senior professional Inquisitor among the cardi-
nals 4 (we have seen that he had gone over the Dialogue personally,
and Niccolini pinned some vain hopes on him) ; Guido Bentivoglio,
who held the title of Chief Inquisitor; and Marzio Ginetti, who pre-
sided at the time in his capacity as Cardinal- Vicar. Francesco Bar-

berini, as "Cardinal-Nephew," was Secretary ex officio.
There are two stray pieces in the puzzle for whose reliability no one
could vouch but which ought to go on the record. One of them is a
passage out of Guido Bentivoglio 's later Memorie: "God knows how
much I regretted to see this Archimedes in such a sorry pass, and all
by his own fault, for having wanted to bring into print the new opin-
ions about the motion of the Earth against the true accepted sense of
the Church. It is these opinions which brought him before the Holy
Office here in Rome, where I was filling at the time the office of Su-
preme Inquisitor-General, and where I tried to help him out as much
4. We know he was that already in 1624 from a letter of Giovanni Faber to Cesi on
the trial of Marcantonio de Dominis.
309
:
as I could." This attitude seems to be borne out by another passage in
the same memoirs, where the Cardinal takes the Pope to task for want-
ing to legislate in all matters, even philosophical.
The other piece is from a go-between. Many years after the events
a certain Canon Gherardini wrote a brief Life of Galileo. It was pub-
lished first by Targioni and begins as follows
"I came to know Signor Galileo in the year 1633, when I lived in
Rome. As I had a close acquaintance with one of the chief ministers
of the Holy Office, I offered my assistance, which indeed could not go

beyond giving him some helpful hints to guide him. I was prompted to
do this by the official himself [Bentivoglio? Barberini?] , who not only

was moved by the urgent pressures of Galileo's protectors but also
wanted to counteract in part the evil intention of another personage

who had great authority in that Tribunal and wanted to save him from
an impending and far too severe humiliation.
"Galileo professed himself grateful for my services, but, either be-
cause he did not think enough of his helper or because he suspected

some deceit or because he trusted too much in his innocence, he was
not willing to listen to certain suggestions of that prelate, whose name
I could not reveal to him without indiscretion; and it is perhaps this
forced silence of mine which caused him to disregard the warnings,
from which came the consequences that everyone knows. Even so,
they were less than had been feared by those who had known the origin
of such fierce persecution. In a word, the wound was small if we con-
sider the force behind the dart; and it was an effect of the protection
with which the Grand Duke had surrounded him."

That there actually were implacable elements among the judges is
shown by the Commissary's letter. By elimination they can be tenta-
tively located (besides Scaglia) within a group of three: Ginetti, the
president; Gessi; and Verospi — all of them Romans and prejudiced
against Florentine influences. They may be considered to be "the
Pope's faction" in this affair. Of Verospi, the Pope had told Niccolini
reassuringly that he "knew about mathematics," but that might well

be taken in a sinister sense. As for the helpful prelate, it might be
3io
Change of Course
Bentivoglio, or Francesco Barberini, or Zacchia. The "evil intentions"
certainly went far, for the decision, harsh as it is, bears the docu-
mentary mark of a compromise (see n. 10, pp. 329-30) . There were ob-
viously forces which wanted the Dialogue burned as the work of a
confirmed heretic, and Galileo confined for the rest of his days in the
holds of Castel Sant'Angelo, which had never been the Pope's inten-
tion. They had left no means untried. They were the same who had
spread the rumors that those dolphins on the imprint were a sinister
Masonic symbol and that Galileo had astrologically predicted the
death of the Pope in 1630. Their apologetic manifesto is the Jesuit
Inchofer's Tractatus syllepticus.
It should be mentioned that we have what looks like Galileo's own

inferences at the time, for what they are worth, from the Buonamici
memorandum. 5 They point bitterly to the Commissary himself. Ac-
cording to that paper, Firenzuola was a black soul who engineered the
proceedings in alliance with the Jesuits out of "monkish hatred"
for Father Riccardi. This seems too pat, and, besides, the search for
someone on whom to fix the blame while exonerating the hierarchy
See Ed. Naz., XV, 343. G. F. Buonamici, of whom more later, writes in Septem-
ber, regretting Galileo's sudden departure which prevented him from submitting
the text of a memorandum that he has sent to correspondents abroad. The paper
had therefore been agreed on and probably also the line to be followed. As it
stands, however, it is an odd mixture of talk of the town, inaccurate personal re-
construction, and factual data that can come from none other than Galileo himself.
These have proved valuable. (Nor should the obviously wrong account of the in-
terrogations be held against it, because that was a point where Galileo could not
help, beingunder oath of silence.) Otherwise the intention is too clear not to
have to be discounted. It is significant, however, that he too remarks that this
sudden reconciliation of the Jesuits with the Dominicans after the quarrel de
auxilUsmade them into strange bedfellows.
The memorandum was dismissed as apocryphal by T. H. Martin and Gebler
and maintained to be such by G. Guasti in the Archivio storico italiano (1873).
These doubts are no longer possible since Favaro's National Edition, which not
only authenticates the document but shows its repercussions at home and abroad.
The question of its reliability is another matter. But the fact that Buonamici
himself did have important confidential information from Galileo is established
beyond doubt.
311
has its obvious motives. But the choice of Firenzuola as the villain
shows at least that Galileo for a time had drawn the worst conclusions
from what he had seen of his behavior.
We say "for a time," and it must have been under the impression of
those last days, when he felt he had been double-crossed in the deal he
had made with the Commissary. Earlier, he had written his brother-
in-law that he trusted his promises more than those of anyone he had
met so far, and his impression was confirmed by Niccolini. In after
years, as new information reached him, he concluded that the opera-
tion had been master-minded by the Jesuits alone.
Quite independently of these impressions, it is difficult to see, on the face of it,
how the Commissary-General could be exonerated entirely. Too many elements

come straight from his own desk. On no one else did it devolve to "discover" the
injunction, to inform the Pope, to brief the Preliminary Commission, to organize
the trial, and to report its course to the Congregation. He had, in fact, to run the
show. So much is implied in his letter to Barberini. If one or the other move took
place without his consent, they all finally had to come to his knowledge.
But how much was the result of his own planning? All we can say is that
several stages are discernible in the proceedings. The early campaign which
aroused Urban VIII took place outside, and it ended up in the report of the Pre-
liminary Commission. When the affair was handed to the Commissary, there was
a sudden lowering of tension in the exploratory phase, which tended to minimize
the case, and in fact to drop it altogether, had it not been for the injunction. We
can conceive that the Commissary was on the spot, for it was hard for him to
admit that had forged a record. Loyalty is strong in the great serv-
his predecessor
ices. Then comes the report on the Dialogue which is the work of the Consultors
appointed by the Pope (under whose influence we do not know) and with it the ,
anti-Galileo faction has a new powerful weapon. The Commissary steps in,
helped by Barberini, and, in the absence of the Pope, who is at Castel Gandolfo,
negotiates an extrajudicial settlement. This holds until about the middle of May,
when, the Pope having returned to Rome, the case is sent up to the Congrega-
tion. Galileo's defense,which was really supposed to conclude the trial, had taken
place on May At that point, however, the case seems to have been taken en-
10.
tirely out of the hands of the Commissary. We say so because he had expected to
conclude the case himself in his own way, and he did not; because the summary
of the trial should have been along his lines, and it was not. It is as though the
Proctor Fiscal and the Assessor had confiscated the case, arranged it as best they
could so as to get an unfavorable decision, and handed it on for sentencing, be-
cause the sentence obeys the higher instructions but disregards many of the falsi-
fications of the summary. We have to say "as though," because, in the absence of
312
Change of Course
Those who knew the Commissary speak of him as a practical, sensi-
ble man and a decent soul. We might even suppose this: That he went
along at first with the proceedings, expecting them to turn eventually
against the Master of the Holy Palace, whom he disliked, according to
insistent rumors, and who certainly was on the spot; and that, when
the Consultors' report came in, he suddenly realized that Galileo was
in a grave position (notwithstanding the fact that he had successfully
denied the injunction) and rushed to get him out of it before it was
too late. But who will ever know? He remains an undecipherable fig-
ure, wrapped in the hood of his Order and the mystery of his service.
IV
One remaining piece of the puzzle ought to be of interest. It is pro-
vided by a lone page of Buonamici's diary. G. F. Buonamici was a
friendly "intelligencer" who was in close contact with Galileo during
that period and performed many services and informal errands on his
behalf. As soon as Galileo was sent back to the embassy on May i, he

came to visit; and Galileo must have gone over the whole situation
with him, for, on returning home, he started under the date of May 2 a
careful account of the affair, going back to the events of 161 6. It is
there that we learn of Maffeo Barberini's moderating intervention in

the Congregation under the influence of the Letter to the Grand Duch-
ess, of his sensible remarks to Cardinal Hohenzollern in 1624, and of
other such things that Galileo had never disclosed before. But the
story breaks off at the end of the first page in the middle of a sentence,
and the next pages are gone. There must have been good reasons for
disposing of them. From the general tone, it can be inferred that the
sequel was a reconstruction of the intrigues against Galileo as the lat-
further documents, it is impossible to decide how far the Commissary himself may
have obeyed, or connived, or compromised, or been overruled. We have thus even
less than before the right of branding the Commissary with infernal duplicity,
although many will still say that he, as the "black-and-white hound of the Lord,"
had to consider first the salus Ecclesiae and only in the second place his con-
313
ter could see them at this point and of the successful settlement of the
affair up to date. The logical conclusion in this happy mood ought to
be an account of Galileo snatched from the jaws of death by the strong

intervention of his sponsors, of the Pope and of Francesco Barberini
and not last of the Commissary, who had just made the deal with him.
We should remember that on that day it seemed that even the Dia-
logue had been saved pending correction. Iniquity stood reproved,
and the two men must have felt free to discuss the influences which
had been at work.
Later, in July, Buonamici composed his memorandum to be sent

abroad, of which we have spoken already, and it was of course in the
blackest mood. Galileo was then in the state of a man who has been
hit with a blackjack and does not know what happened. Everyone had
betrayed him. But in this account meant for the public, it was wise to
leave out the hierarchy entirely, for they had Galileo at their mercy.
This explains why the sequel of the diary was torn off as a precaution
against informers. It must have contained a very different and compro-
mising version. It was decided in the later document that all the guilt
of the executives could be concentrated on the Commissary, whom
they no doubt at that point considered a party to the Dominican-
Jesuit plot. Once the documents are seen in the proper light, the ac-
cusation loses much of its weight.
One thing can be concluded for certain : that an extremely capable

outfit of "hypocrites without Nature and without God," as Micanzio
calls them, was operating effectively inside the hierarchy. Some of
them were undoubtedly fanatics like Inchofer; others, mere power
politicians. Some were even scientific renegades like Scheiner (at least
if we believe Father Kircher), who had chosen to commit the Church
to what they knew to be ultimate discredit for the sake of personal re-
venge and of currying favor with the authorities. The rest is lost in
the mists of time. Were the events even contemporary, it would be

hard to reconstruct them. The working of great administrations is
mainly the result of a vast mass of routine, petty malice, self-interest,
carelessness, and sheer mistake. Only a residual fraction is thought. To
3H
Change of Course
try to look into them is as unprofitable as to stare at the wall of

Plato's cave.
As to Galileo, he had no doubts at all. He never thereafter deviated

from cold implacable contempt for his judges, and he took considerable
risks to express it. He repeatedly speaks of a masterly conspiracy of
"hatred, impiety, fraud, and deceit" which would startle the world if
he could And he might have known a few things which we do

tell. not.
One statement at least we have through his correspondence, and it is
"straight from the horse's mouth." In a conversation which he ex-

pected would remain confidential, Father Grienberger said: "If Galileo
had only known how to retain the favor of the Jesuits, he would have
stood in renown before the world, he would have been spared all his
misfortunes, and he could have written what he pleased about every-
7
thing, even about the motion of the Earth."
Unnumbered tons of learned and ingenious apologia have flowed
from the presses since that day to obliterate that phrase from the
memory of posterity, and they have in a large measure succeeded.
But then one opens the records, and there it is.
Galileo's letter to Diodati, July 25, 1634. After the Galileo trial in 1633 the
venerable Father Athanasius Kircher confided himself to Peiresc: "He could not
hold himself from admitting, in the presence of Father Ferrant, that Father
Malapertius and Father Clavius himself did not really disapprove of the opinion
of Copernicus in fact, that they were not far from it themselves, although they
;
had been pressed and ordered to write in favor of the common doctrine of Aris-
totle, and that Father Scheiner himself followed only by order and through
obedience" (letter to Gassendi, September 6, 1633). Peiresc admits that this casts
an extraordinary sinister light on the figure of Schemer, whom he had tried him-
self to reconcile with Galileo.
315
The Sentence
Quomodo sedet sola civitas plena populo; ecce facta est quasi
vidua domina gentium.
LAMENTATIONS I
The Acts of the investigation, represented by the inquisitional abstract

we have reproduced in the preceding chapter and by the report of the
experts, were sent up for decision to the Holy Congregation in early
May, 1633, but had to wait for the return of the Pope from Castel
Gandolfo. The affair was on the docket for the first meeting in June
but was twice postponed. So that it is only under the date of June 16
that we find the decision entered in the Decreta:
Sanctissimus decreed that said Galileo is to be interrogated on his inten-
tion, even with the threat of torture, and, if he sustains [the test], 1 he is to
abjure de vehementi [i.e., vehement suspicion of heresy] in a plenary as-

sembly of the Congregation of the Holy Office, then is to be condemned to
imprisonment at the pleasure of the Holy Congregation, and ordered not

to treat further, in whatever manner, either in words or in writing, of the
mobility of the Earth and the stability of the Sun; otherwise he will incur
The text says et si sustinuerit. Some, reading ac instead of et (the manuscript is

in bad shape), have translated: "as if he were to sustain torture." It is a forced
translation, and, besides, the et has been generally accepted. Hence, it means:
"and if he sustains it," which does not refer to torture (otherwise it would be
cum) but to the examination itself.
317
the penalties of relapse. The book entitled Dialogo di Galileo Galilei Linceo
is to be prohibited. 2 Furthermore, that these things may be known by all, he

ordered that copies of the sentence shall be sent to all Apostolic Nuncios, to
all Inquisitors against heretical pravity, and especially the Inquisitor in
Florence, who shall read the sentence in full assembly and in the presence
of most of those who profess the mathematical art.
The Commissary's deal with Galileo had been overruled.

What the Commissary had outlined in his letter to Barberini, as we
remember, was this: "It will only remain [after the confession] to
interrogate him with regard to the intention and enjoin him formally;
that done, he might be granted his house as a prison, as your Eminence
3
suggested." The statement might have been more explicit, but the
general idea can hardly be misunderstood. The Commissary had sug-
gested a settlement out of court. Once he had the confession he needed,
he would receive the defense plea, also prearranged, as we saw; he
would go pro forma through an examination of intention in which the
defendant would repent and reaffirm his obedience; and after that he
would enjoin on Galileo to go home and stay home, avoid writing about
cosmology, and perform salutary penitential recitations.
This is also how Niccolini understood it from what the Commissary
told Galileo, for he wrote: "He seems to be of intention to have the
case quashed and silence imposed on it." The last clause here means
clearly that the Commissary's plan involved no public sentence or ab-
juration. The Congregation's role would be limited to authorizing the
settlement and suspending the book pending its correction. It was
planned, in other words, to deal with the case on the general lines laid
There are here in the Gherardi manuscript the words publice cremandum fore,
which are struck out and replaced with prohibendum fore. Hence, the first deci-
sion had been to have the book burned in the public square by the executioner,
as was done in cases of confirmed heresy ; after discussion it was toned down to a
prohibition of the book.
This is what we can make out of the passage: "non mi restara altro che inter-
rogarlo sopra l'intentione e dargli le diffese; e cio fatto, si potra habilitare alia
casa per carcere, come accenno V.E." We understand here diffese in the sense of
the more correct diffi.de.
318
The Sentence
down for the second stage ("demurring") in Bellarmine's instructions

of February, 1616. This time, and justifiably, there would be all the
steps that Bellarmine had certified had not taken place in 161 6: there
would be a retraction in the hands of the Commissary, for Galileo had

disobeyed rashly; there would be a formal injunction, personal re-
striction for a while, and salutary penances.

This in turn implies something fairly definite. If the Commissary
intends to serve now, with its proper corollaries, the injunction that is
supposed to have been served in 161 6, it ought to mean that he believes

that it was never served. Otherwise his plan would be as pointless as a
twice-told tale and certainly derogatory to the dignity of the court.
We notice, at this point, that there is no mention of that first in-
junction in the letter — and yet it has been the whole subject of that
critical session of questioning which had taken place. For Firenzuola,
the "crime" is beginning to shape up only now, with the defendant's
unfortunate behavior in the interrogations. It is as though the writer
and Barberini were tacitly agreed that the earlier crime is to be dis-
regarded. It might help us understand why Barberini later refused to

sign the sentence. We noticed, also, that the defense plea, which had
certainly been agreed on in the interview, as it had to fit with the con-
fession, is a straight challenge of the old injunction as "never heard
before." It would not carry far with a court that stuck by its
documents.
If we follow the hypothesis, we might even imagine with some
plausibility the "grounds" on which the Commissary persuaded the
cardinals to let him try. The actual words of the letter are disingenuous
enough: "This proposal appeared at first too bold, not much hope be-
ing entertained of accomplishing this object by adopting the method of
argument with him but, on ; my indication of the grounds upon which
I had made the suggestion, permission was granted me." This has al-
ways been understood to mean that several of the judges wanted rig-
orous punishment and would have liked to stop the pacifying attempt.
For how could they have doubted that Galileo would agree with any
"argument" that could let him off? His answers in the first questioning
319
indicated not an arrogant heretic but a helpless and frightened man.

The question that has never been answered is rather : How did Firen-
zuola manage to give pause to these implacable men and win at least
their temporary assent? By telling them that the defendant had ag-
gravated his position by refusing to acknowledge the injunction?
Hardly, for in the afternoon of that same day he was to tell him quietly
to go ahead and impugn the injunction in his defense. By showing
them what might happen now that he had been caught lying about his
intention?They knew it as well as he, and they apparently did not

mind. Some of them even looked forward to it.
Still, the fact is that he gave them reasons that took the ground from
under their feet. This ought to mean that he did as a last resort what
he hoped he would never have to do and admitted that the records left
by the previous Commissary, of blessed memory, did not look too

good. He intimated (nothing need be stated in those circles) that, es-
pecially after the interrogation, he did not feel he could insist too
much on the injunction of 1616; that this, however, left the road open
to a settlement by serving one now; and that it would be better for
everyone's prospects in Purgatory to let that old injunction go back

to whence it came, so long as it had not yet been revealed to the
public. 4 It was enough, apparently, of a surprise effect to carry

the court, at least for that day.
This last part of the story, of course, is only inference. What is cer-
tain from the letter is that a settlement had been worked out on the
basis of a new injunction to replace the old one. We assume that this
was the Commissary's own policy. What happened after that? We

can only carry on again with inferences. We have really nothing to go
by, except a passage in the Buonamici memorandum, and the explana-
tion there is obviously fumbled. 5 But, however much Buonamici may
4. Only four men on the outside know about it at that point, viz., Galileo, Niccolini,
Cioli, and the Grand Duke they could be trusted to keep

; it quiet.
5. Buonamici places at this late date the discovery of Ciampoli's release note: "They
turned then the prosecution against the Father Monster, who excused himself
with having had direct orders from H.H., and, as the Pope denied it with irrita-
320
The Sentence
have misplaced this or that event in the telling (he apologizes for not
checking his manuscript with Galileo), he was expressing the point of
view of the embassy circle, whose members knew more than we do.
We had better therefore not disregard the main line of his reasoning,
and it is this: The Jesuits had moved to the attack in 1632, finding
this an excellent tactical opportunity both to ruin Galileo and to dam-

age the Dominicans, with whom they had an old grudge since they had
been bested in the quarrel de auxiliis. The Dominicans had found
themselves compelled to join forces, for they were in a delicate posi-
tion as the licensers.Someone still hoped (maybe it was the Com-
missary) make Riccardi the individual scapegoat. Hence the
to
Commissary chose the right moment to check the pro- Jesuit cardinals,
who were pressing for a heresy trial, and negotiated a settlement with
Galileo. But that faction came back with a threat, perhaps to try
Ciampoli and thus put the Pope himself in an embarrassing position.

At this point the change of course took place. The Dominicans had
been beaten in their attempt at preserving control of theological
policy.
II
We now resume the all-too-well-known chronicle of events.

When the casecame up for decision, the Pope and the Congregation
decreed, as we have seen, a full-dress sentence de vehementi, complete
with rigorous examination, public abjuration, and "formal prison."
The defendant had been led to admit that his intention had been wrong
because of conceit. It was now resolved not to accept his plea and to
tion, produced a note from Ciampoli which said that H.H. (in the presence of
whom the notewas assertedly written) gave orders for the approval of said
book; seeing then that the Father Monster could not be involved, and in order
not to look as though they had run the tilt for nothing, etc."
This is obviously wrong as to dates, for the discovery of Ciampoli's note and
the exculpation of Riccardi had taken place months earlier (see p. 210). Ciam-
poli was already in disgrace, and the very fact that nothing worse happened to
him shows that the Pope saw his own responsibility involved more than he cared
to admit.
321
consider his intention contrary to the Church (i.e., criminal). Appar-
ently the resume submitted to the judges had eased the job not only
by its commissions but also by its omissions, which nullified whatever
defense Galileo had put up.

The threat of torture was only a formality, since it would have been
an infringement of the rules to apply effective torture to a man of
6
Galileo's age and health (in Rome it was rarely applied anyway) ;
but
it meant that the interrogation could go as far as the territio realis, or
the showing of the instruments of torture. This question, however, is
We have in the Acts, although it has little to do with the case, an interesting re-
port from Desiderio Scaglia himself at the time when he was still a provincial
Inquisitor in Milan (1615). It is of a very routine character, but it gives a com-
plete outline of the procedure as it was later used in our case: "I understand the
Bishop of Sarzana complains that I give orders to the Vicar of the Holy Office in
Pontremoli to come to tortures and sentences without communicating with the
Ordinary on the merits of the proceedings, against the form of the Clementine
Multorum de hereticis. I can reply that said Rev. Bishop is badly informed, be-
cause I never gave such orders. When the Vicar of Pontremoli sends trials or
summaries from the Consultors of this
here, I take the opinion for the expedition
Holy Office, and then I write to made and the
him the resolution that has been
decree that has been formed so he may carry out in the tortures and sentences
there what has been found right here, with the proper participation of the Ordi-
nary there." Here at least is an Inquisitor more law-abiding than Bernard Gui,
who openly scoffed at the Clementine Decretal.
In any case, the application of torture, or even of territio realis, was accom-
panied by circumstantial formalities, as we know from the Sacro Arsenate. If it
was applied in this case, we would have to suppose that the whole protocol of
June 16 is falsified, as Wohlwill suggested (1st Galilei gefoltert worden?). Later,
he revised some of his inferences (cf. Galilei, II, 321 ff.). We give only his last
conclusion as it stands: "On the sheet that is considered authentic on good
grounds, the pagination is correct; the decree [of relegation to Siena], which is
here in its proper place, is also in the usual handwriting. On the sheet which is
suspect because of its contents, the pagination is interpolated in a completely

different handwriting; the decree, which is here absolutely out of place, is of an
unknown hand." That is all. It might be something. Later (1907), Favaro de-
cided that it is not enough, and we incline to stand by Favaro. We say this
simply because, whatever the state of the Acts, it seems very improbable that
more was done to Galileo than the protocol implies.
322
The Sentence
a minor point, although it has become the subject of song and legend.
The et si sustinuerit, which leaves open frightening possibilities in the
the case of the defendant's not sustaining the test, may also be con-
sidered a necessary formal clause. The really serious point, which a

modern might fail to appreciate, was that of a solemn abjuration,
which was a social dishonor and a brand of infamy in the Catholic
society of the time.

In the light of this all the physical easements and comforts granted
the prisoner, of which so much has been made, show up as frivolous
amenities directed mainly at the Grand Duke and at public opinion,
which was getting clearly resentful of all this excess of authority. They
are not even so exceptional as all that. Prior to the regime of Gian
Pietro Carafa, it had been current practice of the Italian Inquisition to
release prisoners not considered dangerous in the custody of their fam-
ilies or even of themselves. A powerful personage like Cardinal Morone

could be thrown into the dungeons of the Castle, in order to give an
example; but when Ulisse Aldovrandi, the naturalist, who had abjured
heresy in Bologna, was ordered to Rome for his sentencing in 1549, he
spent three years there visiting the monuments and came home, like
many others, with his sentence remitted. The Italian branch of the
Holy Office, even at its strictest, had been nothing to compare to the
Spanish or even to the Languedocian.

It should be clear that we are trying not to inject any extraneous
standards into the appraisal of the crisis. The proceedings that we have
described fall short of the normal standards of the Roman Inquisition,
which were high. In the central organs at least we know that proce-
dure had been meticulous, and judgment correct. The terrifying appa-
ratus had been there for very adequate reasons, namely, holy terror;
but it had never been used casually or brutishly, and it was not now.
In the Galileo trial the Inquisition was suborned into a command
performance by an unscrupulous group of power politicians ; even so,
the behavior of the judges compares most favorably with that of the
famous Justice Jeffreys, or with Henry VIFs judges in a treason trial;
323
better still, with Cecil's judges in the Gunpowder Plot. Yet that was lay
procedure. 7 The Inquisition must be compared to a military tribunal
or a people's court in times of revolution. It is an organ of repression

conceived for situations of emergency. There was a time when the cor-
porate religious unity of Christendom, the communion of those who
pray, was conceived to be at least as important as territorial or polit-
ical unity is thought to be today. In the light of that idea, such men as
Peter Martyr, Torquemada, and Ghislieri appear as scrupulous judges
and as ardent compassionate souls.
Cardinal Newman once wrote, in a strange blend of ancient and

modern feelings: "Contrasting heretics and heresiarchs I had said:
the latter should meet with no mercy; he assumes the office of the
Tempter, and so far as his error goes, must be dealt with by the com-
petent authority, as if he were evil embodied. To spare him is a false
and dangerous pity. It is to endanger the souls of thousands, and it is
uncharitable toward himself. I cannot deny that this is a very fierce

passage; but Arius was banished, not burned; and it is only fair to
myself to say that at no time of my life could I even cut off a Puritan's
ears." Such thoughts are unwittingly justified by H. C. Lea himself,
who finds himself strangely in
the great denouncer of the Inquisition,
accord with Loyola on this one point: "Had it existed in Germany in
good working order, Luther's career would have been short. An In-
quisitor like Bernard Gui would have speedily silenced him. ... In
France the University had taken the place of the almost forgotten
Inquisition, repressing all aberrations of faith, while a centralized
monarchy had rendered the national Church in a great degree inde-
pendent of the papacy. In Germany there was no national church;

there was subjection to Rome, which was growing unendurable for
financial reasons, but there was nothing to take the place of the In-
quisition, and a latitude of speech had become customary which was
The Abbe Morellet, who was certainly not prejudiced in favor of the Inquisition,
writes: "When M. my Inquisitors' Manual, he remarked:
de Malesherbes read
Such and such procedures may seem new and incredible to you, but the
facts
jurisprudence is no more than our own criminal jurisprudence as it stands."
324
The Sentence
tolerated so long as the revenues of St. Peter were not interfered with."
It is all a matter of optic. Voltaire could dedicate his life to avenging

the wrong done to Calas, but the ferocity of lay penal law which
aroused Beccaria left him unconcerned. Today, when juridical safe-
guards have been exterminated in one half of the world and are gravely
threatened in the other, it might behoove us not to feel overly virtuous
The Curia of Urban VIII stand out
in reading of these ancient errors.
as great gentlemen compared to their modern lay counterparts. Caccini

rides again among us, and his name is legion. He is no longer an
itinerant monk; his place is in the senates of great nations. Electronic
computers are slowly closing in on the citizen's uncertain course.
Deviations from what is considered the essential orthodoxy have never,

of course, escaped punishment since the beginning of history but, once ;
search converges on the "thought crime" in its double aspect of some-

thing theoretically intangible and concretely dangerous, the way of the
inquirer is bound to become again and again that of the Inquisitor. A

man may be belabored without defense by investigating committees,
deprived of a living, or at best kept, as happened in Inquisition sur-
veillance, under praeceptum non discedendi or non accedendi, which
may mean that he is cut off from his family, his friends, or his future,
without any reason whatsoever having to be given by the authorities.
We have come very close indeed to inquisitional conditions without
realizing it and without even the moral justification. Even less could
the Catholics of the seventeenth century have reproved them. But still
8
they found the Galileo trial very strange.
Writes Cini from Florence on March 26: "In the house of Orazio Rucellai, where
all the nobility meets, there is not one who would not give of his blood to see
you vindicated of these indignities. They hope that Cardinal Scaglia will read
your Letter to the Grand Duchess. Everyone exclaims, 'Let them read the Dia-
"
logue for once! Has the book been read? Has it really been considered?'
Later comments become sharper: "Si aulcun la pouvoit avoir meritee [la
prison] pour l'edition de ses Dialogues, ce debvoient etre ceux qui les avoient
chastrez a leur poste, puisqu'il avoit remis le tout a leur discretion. ... je pense que
ces Peres peuvent aller a bonne foy, mais ils auront de la peine a le persuader au
monde" (Peiresc to Dupuy, May 30, 1633, and Holstein, June 2, 1633). Peiresc
325
As to the causes of this extraordinary reversal to a crime of inten-
tion, which dismayed the public, the mind loses itself in conjecture.
It had taken place on the return of the Pope from Castel Gandolfo,
and it bears the mark of his decision. One plausible reason of policy is
clear, namely, that it was considered essential to take action, not

against the doctrine, but against the man. We have seen why. We
cannot see, however, why the effect could not have been reached by a
more correct procedure. Once they had the defendant's admission of
partial guilt, it was possible to put the whole weight on that (accord-
ing to the Commissary's suggestion), which made a clear-cut case, and
then to mention the contradiction of Scripture as an aggravating cir-
cumstance. It would have spared the authorities the odium of a rigor-

ous examination and of the suspicion of torture on a man of seventy. 9
This line, however, would have led to punishment but not to abjura-
tion. This is where the mendacious inquisitional abstract possibly
turned the scales, by blackening the figure of the accused. It is as
though the Pope had decided that what he really wanted was not
simply repression but humiliation. It was his enemy's mind that had
to be shamed, and his name dragged in the mud.
Ill
Two days after the decision had fallen, Niccolini was again ushered
into audience. He had come to ask for a speedy release as implied by
the Commissary, and he was not a little taken aback when the Pope
informed him that the case had been concluded and that within the
next few days the defendant would be summoned to hear his sentence
before the Holy Office. To the ambassador's urgent pleas for clemency,
the Pope replied that they really could do no less than prohibit the
said it again a year later, in more diplomatic language but no less explicitly, in a
long letter addressed to Francesco Barberini himself. He pointed out that this un-
precedented behavior could not but damage the prestige of the Church. See also
the remarks of Descartes quoted on pp. 342 and 345.
Cf. L. Garzend, "Si Galilee pouvait, juridiquement, etre torture," Revue des
questions historiques, XLVI (1911), 353 ff.
326
;
The Sentence
opinion, because it was erroneous and contrary to Scripture, dictated
ex ore Dei; as to Galileo's person, he would, according to usage, be

imprisoned for a time, because he had transgressed the mandate issued
to him in 1616. "However," added the Pope, "after the publication of
the sentence We shall see you again, and we shall consult together so
that he may suffer as little distress as possible, since it cannot be let
pass without some demonstration against his person." In reply to Nic-

colini's renewed pressing entreaties, he said that "he would at any rate
be sent for a time to some monastery, like Santa Croce, for instance
for he really did not know precisely what the Holy Congregation might
decree, but it was going along unanimously and nemine discrepante in
the sense of imposing a penance."

This was said diplomatically. We know that there was at least a
certain amount of "discrepancy," since three cardinals out of ten

eventually refused to sign the sentence. But nothing was left for Nic-
colini except to go and break the news to the accused as gently as he
could. He did not mention the prison sentence, for he still hoped it
would be remitted.
The final phase of the trial now proceeded strictly according to the
rules laid down. On the evening of Monday, June 20, 1633, Galileo
received a summons from the Holy Office to appear the next day. In
this final hearing the accused was to be questioned under threat of

torture about his intention, that is, as to his real conviction concerning
the two systems. On the morning of the twenty-first Galileo appeared
before the Commissary. After he had taken the usual oath, he was
asked whether he had any statement to make, and he answered: "I
have nothing to say."
Interrogated as to whether or not he holds or has held, and how
long ago, that the Sun is the center of the world and that the Earth is
not the center of the world and moves, "and also with a diurnal
motion," he answered:
A long time ago, i.e., before the decision of the Holy Congregation of the
Index, and before the injunction was intimated to me, I was indifferent and
regarded both opinions, namely, that of Ptolemy and that of Copernicus, as
327
:
open to discussion, inasmuch as either one or the other might be true in
Nature; but after the said decision, assured of the wisdom of the authorities,
I ceased to have any doubt; and I held, as I still hold, as most true and in-
disputable, the opinion of Ptolemy, that is to say, the stability of the Earth
and the motion of the Sun.
Being told that from the manner and connection in which the said
opinion is discussed in the book printed by him subsequently to the
time mentioned —nay, from the very fact of his having written and
printed the said book—he presumed
is to have held this opinion after
the time specified, and being called upon to state the truth freely as
to whether he holds or has held the same, he answered:
As regards the writing of the published dialogue, my motive in so doing
was not because I held the Copernican doctrine to be true, but simply,
thinking to confer a common benefit, I have set forth the proofs from
Nature and astronomy which may be brought on either side; my object
being to make it clear that neither the one set of arguments nor the other
has the force of conclusive demonstration in favor of this opinion or of
that; and that therefore, in order to proceed with certainty, we must have
recourse to the decisions of higher teaching, as may be clearly seen from a
large number of passages in the dialogue in question. I affirm, therefore, on
my conscience, that I do not now hold the condemned opinion and have not
held it since the decision of the authorities.
Being told that from the book itself and from the arguments brought
on the affirmative side, it is presumed that he holds the opinion of
Copernicus, or at least that he held it at that time ; and that therefore,
unless he make up his mind to confess the truth, recourse will be had
against him to the appropriate remedies (retnedia juris et jacti oppor-
tuna), he replied:
I do not hold and have not held this opinion of Copernicus since the com-
mand was intimated to me that I must abandon it; for the rest, I am here in
your hands —do with me what you please.
Being once more bidden to speak the truth, otherwise recourse will
be had to torture, the old man repeated dully
328
The Sentence
I am here to submit [fare V obbedienza] and I have not held this opinion
,
since the decision was pronounced, as I have stated.
In the protocol of the trial the concluding sentence follows immedi-

ately after this last response of Galileo's: "And as nothing further
could be done in execution of the decree [of June 16], his signature
was obtained to his deposition, and he was sent back to his place." If
Galileo had maintained so much, and no more, in his first interrogation,
instead of saying that he had really intended to defend the Ptolemaic
system, he might have been better off. The Commissary, on his side,
had been as sparing as he could. The whole thing had taken less than
an hour and was handled as a mere formality. If he had confronted
Galileo, one by one, with the passages excerpted by Pasqualigo and
Inchofer from the Dialogue, he would have had him on a cruel spot,
even without recourse to the trestle and the rope. Worse, he might have
brought out passages (see p. 224) noted by the Preliminary Commis-
sion, which went considerably beyond the overworked issue of Coper-
nicanism and which might have been reasonably defined as at least
proxima haeresi; and Galileo, as the inceptor of those thoughts, would
have found himself worse than a heretic and very close indeed to the
position of a heresiarch. But the dangerous issue of heresy had been

settled. In fact, the sentence had been written out already on that
assumption, for it was ready and signed within twenty-four hours. 10
10. A point might be raised, under the correction of experts in inquisitional pro-
cedure. There was no more questioning about the injunction; it had not even
been mentioned in the decree of June 16. One wonders why. There were two
points on which Galileo had been officially found insincere, as later declared in
the sentence. One of them was the injunction; the other, the intention. For the
injunction, of course, the document itself was enough to establish the truth with-
out further ado. Also, Galileo had pleaded forgetfulness, which is hard to chal-
lenge. But forgetfulness is hardly an excuse in such matters. The sentence says:
"You represented that we ought to believe that you had forgotten," and goes on
to other matters without insisting —
but, as it comes out later, without accepting
the excuse. We submit that a man could hardly be "absolved" in the end unless
he confessed. It would have been logical, were it only for regularity, to ask
Galileo to "recollect" in a hurry. But the subject is never touched upon, either
329
IV
One wonders what Galileo's thoughts must have been in those stunned
hours of the night as he lay there in the Inquisition building, uncertain
of what the morrow would bring in the way of a sentence.
As he measured the extent of the spectacular repression for which
he had been made the pretext, he could measure for the first time the
depth of the catastrophe. That his own career as a public figure was
finished, he had known for a long time. But he guessed now that this
was the end of the whole scientific movement in Italy and, worse, of
Florence herself. Although research went on in Florence after Galileo's

death in the "Accademia del Cimento," the decay could be noticed
within a few years: "I have sat among their learned men," writes
Milton in Areopagitica, "and been counted happy to be born in such
a place of philosophic freedom as they supposed England was, while
they themselves did nothing but bemoan the servile condition into
which learning amongst them was brought ; that this was it which had
damped the glory of Italian wits, that nothing had been there written
now these many years but flattery and fustian. There it was that I
found and visited the famous Galileo, grown old, a prisoner of the In-
1X
quisition." His city had lost her freedom on the field of Gavinana a
century before; now she had lost her intellectual life at the hands of
the Holy Office. We can date back to that day, indeed, the time when
Florentine civilization, which had carried the world since the thirteenth
in the decree or in the questioning. Yet, intention or no intention, the matter of

transgression of an injunction is unmentioned in
of the kind that should not go
the Congregation and its had been discussed in that of
Decreta, as indeed it
February 25, 16 16. Many curious things must have happened in that sitting of
June 16, which, we may remark, had been twice postponed notwithstanding pres-
sures from both sides. There must have been a hot fight of some kind, but prob-
ably with bashful and total silence being preserved in the delicate matter of that
command.
This decay of culture in Italy was used as an argument by Leibniz —but in vain
—to try and persuade the Curia to release the Dialogue (cf. his letter to Maglia-
bechi, October 30, 1699). The Dialogue was released from the Index only in 1822.
330
;
The Sentence
century, practically vanished from history. As he was able to realize it,
Galileo must have rued his own fateful imprudence and the hour when
he obtained permission to print his work; 12 and he must have called
himself again and again the curse and destruction of his own mother-
land. As for the fate of science itself, his concern was justifiably less.
On the next day, Wednesday, June 22, 1633, m the morning, Galileo
was conducted to the large hall used for such proceedings in the
Dominican convent of Santa Maria sopra Minerva, built in the center
of Rome out of the ruins of an ancient temple to the Goddess of

Wisdom. Clad in the white shirt of penitence, 13 he knelt in the pres-
ence of his assembled judges while the sentence was read to him:
Noi, Gasparo del titolo di S. Croce in Gerusalemme Borgia;

Fra Felice Centino del titolo di S. Anastasia, detto d'Ascoli;
Guido del titolo di S. Maria del Popolo Bentivoglio

Fra Desiderio Scaglia del titolo di S. Carlo detto di Cremona;
Fra Antonio Barberino detto di S. Onofrio;
Laudivio Zacchia del titolo di S. Pietro in Vincula detto di S. Sisto;
Berlingero del titolo di S. Agostino Gessi;

Fabricio del titolo di S. Lorenzo in pane e perna Verospi, chiamati
Preti;
Francesco del titolo di S. Lorenzo in Damaso Barberini; e

Martio di S. Maria Nuova Ginetti, Diaconi,
That feeling stayed with him. Two years later Father Fulgenzio Micanzio writes:
"Please do not go on reviling and cursing the Dialogue. You ought to know it is
wonderful."
This detail has been hotly contested by L'Epinois, who claims that the whole
etiquette of the Holy Office was against wearing a shirt on this occasion, and
Gebler feels compelled to accept his reasons. It is too bad, but we have the word
of a witness, G. G. Bouchard, writing on June 29: "come reo, in abito di peni-
tenza." The from what L'Epinois himself contributes, would be that
conclusion,
Galileo actually treated as a pronounced heretic. What he was spared was
was
the second half of the trip on the Inquisition mule, which Bruno had to take,
from the Minerva to Tor di Nona and then to Campo dei Fiori.
33*
: :
by the grace of God, cardinals of the Holy Roman Church, Inquisitors-
General by the Holy Apostolic See specially deputed against heretical prav-
ity throughout the whole Christian Commonwealth.
Whereas you, Galileo, son of the late Vincenzo Galilei, Florentine, aged
seventy years, were in the year 1615 denounced to this Holy Office for hold-
ing as true the false doctrine taught by some that the Sun is the center of
the world and immovable and that the Earth moves, and also with a diurnal
motion; for having disciples to whom you taught the same doctrine; for
holding correspondence with certain mathematicians of Germany concern-
ing the same; for having printed certain letters, entitled "On the Sunspots,"
wherein you developed the same doctrine as true; and for replying to the
objections from the Holy Scriptures, which from time to time were urged
against it, by glossing the said Scriptures according to your own meaning:
and whereas there was thereupon produced the copy of a document in the
form of a letter, purporting to be written by you to one formerly your

disciple, and in this>divers propositions are set forth, following the position
of Copernicus, which are contrary to the true sense and authority of Holy
Scripture
This Holy Tribunal being therefore of intention to proceed against the
disorder and mischief thence resulting, which went on increasing to the
prejudice of the Holy Faith, by command of His Holiness and of the Most
Eminent Lords Cardinals of this supreme and universal Inquisition, the two
propositions of the stability of the Sun and the motion of the Earth were
by the theological Qualifiers qualified as follows
The proposition that the Sun is the center of the world and does not move
from its place is absurd and false philosophically and formally heretical,
because it is expressly contrary to the Holy Scripture.
The proposition that the Earth is not the center of the world and im-
movable but that it moves, and also with a diurnal motion, is equally absurd
and false philosophically and theologically considered at least erroneous
in faith.
But whereas it was desired at that time to deal leniently with you, it was
decreed at the Holy Congregation held before His Holiness on the twenty-
fifth of February, 161 6, that his Eminence the Lord Cardinal Bellarmine
should order you to abandon altogether the said false doctrine and, in the
332
:
The Sentence
event of your refusal, that an injunction should be imposed upon you by the
Commissary of the Holy Office to give up the said doctrine and not to teach
it to others, not to defend it, nor even discuss it; and failing your acquies-
cence in this injunction, that you should be imprisoned. And in execution of
this decree, on the following day, at the Palace, and in the presence of his
Eminence, the said Lord Cardinal Bellarmine, after being gently admon-
ished by the said Lord Cardinal, the command was enjoined upon you by
the Father Commissary of the Holy Office of that time, before a notary and
witnesses, that you were altogether to abandon the said false opinion and
not in future to hold or defend or teach it in any way whatsoever, neither
verbally nor in writing; and, upon your promising to obey, you were
dismissed.
And, in order that a doctrine so pernicious might be wholly rooted out
and not insinuate itself further to the grave prejudice of Catholic truth, a
decree was issued by the Holy Congregation of the Index prohibiting the
books which treat of this doctrine and declaring the doctrine itself to be
false and wholly contrary to the sacred and divine Scripture.
And whereas a book appeared here recently, printed last year at Florence,
the title of which shows that you were the author, this title being: "Dia-
logue of Galileo Galilei on the Great World Systems"; and whereas the Holy
Congregation was afterward informed that through the publication of the
said book the false opinion of the motion of the Earth and the stability of
the Sun was daily gaining ground, the said book was taken into careful con-
sideration, and in it there was discovered a patent violation of the afore-
said injunction that had been imposed upon you, for in this book you have
defended the said opinion previously condemned and to your face declared
to be so, although in the said book you strive by various devices to produce
the impression that you leave it undecided, and in express terms as probable
which, however, is a most grievous error, as an opinion can in no wise be
probable which has been declared and defined to be contrary to divine
Scripture.
Therefore by our order you were cited before this Holy Office, where,
being examined upon your oath, you acknowledged the book to be written
and published by you. You confessed that you began to write the said book
about ten or twelve years ago, after the command had been imposed upon
333
you as above; that you requested license to print it without, however, in-
timating to those who granted you this license that you had been com-
manded not to hold, defend, or teach the doctrine in question in any way
whatever.
You likewise confessed that the writing of the said book is in many places
drawn up in such a form that the reader might fancy that the arguments
brought forward on the false side are calculated by their cogency to compel
conviction rather than to be easy of refutation, excusing yourself for having
fallen into an error, as you alleged, so foreign to your intention, by the fact
that you had written in dialogue and by the natural complacency that every
man feels in regard to his own subtleties and in showing himself more clever
than the generality of men in devising, even on behalf of false propositions,
ingenious and plausible arguments.

And, a suitable term having been assigned to you to prepare your de-
fense, you produced a certificate in the handwriting of his Eminence the
Lord Cardinal Bellarmine, procured by you, as you asserted, in order to
defend yourself against the calumnies of your enemies, who charged that
you had abjured and had been punished by the Holy Office, in which cer-
tificate it is declared that you had not abjured and had not been punished
but only that the declaration made by His Holiness and published by the
Holy Congregation of the Index had been announced to you, wherein it is
declared that the doctrine of the motion of the Earth and the stability of
the Sun is contrary to the Holy Scriptures and therefore cannot be de-
fended or held. And, as in this certificate there is no mention of the two
articles of the injunction, namely, the order not "to teach" and "in any
way," you represented that we ought to believe that in the course of four-
teen or sixteen years you had lost all memory of them and that this was
why you said nothing of the injunction when you requested permission to
print your book. And all this you urged not by way of excuse for your error
but that it might be set down to a vainglorious ambition rather than to
malice. But this certificate produced by you in your defense has only ag-
gravated your delinquency, since, although it is there stated that said opinion
is contrary to Holy Scripture, you have nevertheless dared to discuss and

defend it and to argue its probability; nor does the license artfully and
cunningly extorted by you avail you anything, since you did not notify the
command imposed upon you.
334
—
The Sentence
And whereas it appeared to us that you had not stated the full truth with
regard to your intention, we thought it necessary to subject you to a rigor-
ous examination at which (without prejudice, however, to the matters con-
fessed by you and set forth as above with regard to your said intention)
you answered like a good Catholic. Therefore, having seen and maturely
considered the merits of this your cause, together with your confessions and
excuses above-mentioned, and all that ought justly to be seen and con-
sidered, we have arrived at the underwritten final sentence against you:
Invoking, therefore, the most holy name of our Lord Jesus Christ and of
His most glorious Mother, ever Virgin Mary, by this our final sentence,
which sitting in judgment, with the counsel and advice of the Reverend
Masters of sacred theology and Doctors of both Laws, our assessors, we de-
liver in these writings, in the cause and causes at present before us between
the Magnificent Carlo Sinceri, Doctor of both Laws, Proctor Fiscal of this
Holy Office, of the one part, and you Galileo Galilei, the defendant, here
present, examined, tried, and confessed as shown above, of the other part
We say, pronounce, sentence, and declare that you, the said Galileo, by
reason of the matters adduced in trial, and by you confessed as above, have
rendered yourself in the judgment of this Holy Office vehemently suspected
of heresy, namely, of having believed and held the doctrine —which is false
and contrary to the sacred and divine Scriptures — that the Sun is the center
of the world and does not move from east to west and that the Earth moves
and is not the center of the world ; and that an opinion may be held and de-
fended as probable after it has been declared and defined to be contrary to
the Holy Scripture and ; that consequently you have incurred all the censures
and penalties imposed and promulgated in the sacred canons and other con-
stitutions, general and particular, against such delinquents. From which we
are content that you be absolved, provided that, first, with a sincere heart
and unfeigned faith, you abjure, curse, and detest before us the aforesaid
errors and heresies and every other error and heresy contrary to the Catholic
and Apostolic Roman Church in the form to be prescribed by us for you.
And, in order that this your grave and pernicious error and transgression
may not remain altogether unpunished and that you may be more cautious in
the future and an example to others that they may abstain from similar de-
linquencies, we ordain that the book of the "Dialogue of Galileo Galilei" be
prohibited by public edict.
335
We condemn you to the formal prison of this Holy Office during our pleas-
ure, and by way of salutary penance we enjoin that for three years to come
you repeat once a week the seven penitential Psalms. Reserving to ourselves*
liberty to moderate, commute, or take off, in whole or in part, the aforesaid
penalties and penance.

And so we say, pronounce, sentence, declare, ordain, and reserve in this
and in any other better way and form which we can and may rightfully
employ.
Then come the signatures. They are only seven, as Cantor was the
first to observe in 1864. Three judges did not sign: Francesco Bar-
berini, Borgia, and Zacchia. It may well be that Caspar Borgia's
reasons were political, for he had exchanged hard words with the Pope
as head of the Spanish faction, was not on speaking terms with him,
and probably saw no reason to do him this favor. But for Francesco
Barberini and Laudivio Zacchia no extraneous motives could be found,
even by diligent apologists. They simply did not sign that sentence.
Physical absence on that day is not a sufficient explanation. The infer-
ence ought to be that they found it "an excess of authority and an

injustice," in the words of a learned French priest, Abbe Bouix, who
studied the question. On the other hand, Bentivoglio, known to be
rather friendly to Galileo, had signed. For all we know, however, his
signing may have been part of a bargain in favor of the accused. We

may see, on the other hand, how Barberini, whose solution had been
flatly rejected, had good reason not to sign.
After the sentence had been read, Galileo was presented with the
formula of abjuration. But at that point the proceedings lost some of
their mechanical solemnity, if we are to believe Buonamici, and there
is good reason to do so, since he saw Galileo soon after the event and
was told facts, such as his talk with the Commissary, which only later
research discovered again. "As Galileo saw himself constrained to what

he would never have believed possible, the more so as in his talk with
Father Firenzuola he had never had a hint of such an abjuration, he
begged the cardinals that, if they insisted on proceeding against him
336
:
The Sentence
in such a manner, they should at least leave out two points and then
have him say whatever they pleased. The first one was that he should
not be made to say that he was not a good Catholic, for he was and
intended to remain one despite all his enemies could say; the other,
that he would not say that he had ever deceived anybody, especially in
the publishing of his book, which he had submitted in full candor to

ecclesiastical censure and had it printed after legally obtaining a
license."
An eighteenth-century version of Buonamici's memorandum (the
above is from a copy corrected in his own hand) carries the following
sequel: "He added that, if Their Eminences wished it, he would build
the pyre [for the book, obviously] himself and touch the candle to it,
and make public declaration thereof and bear the full expenses as well,
if they would give him any good ground against his book." This may
be an insertion of the copyist, but it does not sound like one. It rings
true somehow. It might have been added by Buonamici himself to a
second version after the death of Galileo.
Having won out on his two points, Galileo now dutifully knelt again
and read aloud the corrected version of the formula
I, Galileo, son of the late Vincenzo Galilei, Florentine, aged seventy years,
arraigned personally before this tribunal and kneeling before you, Most
Eminent and Reverend Lord Cardinals Inquisitors-General against heretical
pravity throughout the entire Christian commonwealth, having before my
eyes and touching with my hands the Holy Gospels, swear that I have always
believed, do believe, and by God's help will in the future believe all that is
held, preached, and taught by the Holy Catholic and Apostolic Church. But,
whereas — after an injunction had been judicially intimated to me by this
Holy Office to the effect that I must altogether abandon the false opinion
that the Sun is the center of the world and immovable and that the Earth is
not the center of the world and moves and that I must not hold, defend, or
teach in any way whatsoever, verbally or in writing, the said false doctrine,
and after it had been notified to me that the said doctrine was contrary to
Holy Scripture — I wrote and printed a book in which I discuss this new
337
:
doctrine already condemned and adduce arguments of great cogency in its
favor without presenting any solution of these, I have been pronounced by

the Holy Office to be vehemently suspected of heresy, that is to say, of hav-
ing held and believed that the Sun is the center of the world and immovable
and that the Earth is not the center and moves
Therefore, desiring to remove from the minds of your Eminences, and of
all faithful Christians, this vehement suspicion justly conceived against me,
with sincere heart and unfeigned faith I abjure, curse, and detest the afore-
said errors and heresies and generally every other error, heresy, and sect
whatsoever contrary to the Holy Church, and I swear that in future I will
never again say or assert, verbally or in writing, anything that might furnish
occasion for a similar suspicion regarding me; but, should I know any heretic
or person suspected of heresy, I will denounce him to this Holy Office or to
the Inquisitor or Ordinary of the place where I may be. Further, I swear and
promise to fulfil and observe in their integrity all penances that have been,
or that shall be, imposed upon me by this Holy Office. And, in the event of
my contravening (which God forbid !
) any of these my promises and oaths, I
submit myself to all the pains and penalties imposed and promulgated in the
sacred canons and other constitutions, general and particular, against such
delinquents. So help me God and these His Holy Gospels, which I touch with
my hands.
Having recited, he signed the attestation:
I, the said Galileo Galilei, have abjured, sworn, promised, and bound my-
self as above ; and in witness of the truth thereof I have with my own hand
subscribed the present document of my abjuration and recited it word for
word at Rome, in the convent of the Minerva, this twenty-second day of

June, 1633.
I, Galileo Galilei, have abjured as above with my own hand.
This, for once, was receipt of an injunction in due form.
Two days after the ceremony was over, Galileo was released in the
custody of the ambassador and went back to the Villa Medici. Wrote
Niccolini: "He seems extremely downcast over the punishment, which
came as a surprise; for as to the book, he showed little concern over
the prohibition, which he had long foreseen."
33&
The Sentence
VI
It must be said that the Judge-Extensor, whoever he was, had made
the best of a bad job. The sentence shows the hand of a competent
jurist. He has discarded the official resume and worked over the
original sources. They are, inevitably, Lorini and Caccini forever, but
at least the facts are presented correctly. It looks even as though the
magistrate had consulted the original of the Letter to Castelli instead

of Lorini's copy, for otherwise those words "false" and "perverting,"
forged into it by Lorini, would have seemed too good not to be used.
The judge goes on from there, piling up grounds for crime of intention
assiduously, and even sideswipes the Pope in his zeal, for he defines as
a "grievous error" that very policy of indeterminate discussion which
had received papal indorsement.
The text of the Qualifiers is there, indeed, published for the first
time. He needs it for those words, "formaliter kaeretica," applied to the
immobility of the Sun. Unfortunately, it is only the opinion of eleven

learned gentlemen, without papal indorsement. But he must make shift
with what he has.

The famous personal prohibition of 1616, the cynosure of the case,
is not glossed over. It is revealed at last to the world, and the proceed-
ings connected with it also disclosed, just enough to imply, even at a
little risk, that Galileo had always had bad intentions (a neat job). It
has to be there, because it is the only thing that can get the judge past
the licenses. Once it is there, it might as well be used for a bit of
innuendo and to make Galileo out in the public eye as a perversely
rash and obstinate character; but the judge is obviously not com-
fortable about it. Instead of dwelling on it as the basic point of in-
14
crimination (which it ought to be), he manages to shift the center of
gravity quickly to the Bellarmine certificate, where he feels on firmer

ground.
4. The Pope had said to Niccolini that some kind of prison sentence was inevitable
because of the injunction. Which was reasonable enough.
339
In good logic either the injunction was not true, in which case
Galileo was guilty at most of impertinence, or it was to be considered
true and based on an article of faith; and the inescapable question for
an Inquisitor would be: an sit relapsus —carrying with it something

more than vehement suspicion. The word "malice" is there in all letters
and is not taken back in what follows. But the contradictory orders of
the Pope and the operations of Galileo's enemies had brought about
proceedings based on a kind of three-valued logic whereby Galileo was
brought to trial as though the injunction were true and was then sen-
tenced as though, in a way, it were not very serious. A couple of
imaginary (or rather faked) factors had been multiplied by each other
to give an arbitrary real culpability. The acrobatics of the text were
bound to give it away as soon as it came under the inspection of dis-
15
passionate jurists.
The shift of ground is effected in the curious "but" section, which
we are going to quote again in context. Although prepared by a previ-
ous "declaration of His Holiness," dexterously slipped in to blend with

the precedents, 16 it remains a judicial mare's nest:
C. J. Jagemann, in book on Galileo which appeared in 1784, having nothing

his
to go by except the by Riccioli (the Acts were pub-
text of the sentence published
lished only in the nineteenth century), surmised that there had never been a
special prohibition and suspected Riccioli of having invented the passage where it
is mentioned. The fact is that the authorities did not dare have the sentence
scrutinized in Florence. Guiducci writes on August 27 that, after it was read to

the assembled public by Father Egidii, the local Inquisitor, he and others asked to
peruse it but were refused. Father Egidii must have acted on orders, because he
personally would have liked nothing better than to have the text taken apart by
Cardinal Capponi and his circle. He was the man who had granted the license,
and his personal feelings were strong. During the trial he had let Galileo know
that he was praying "night and day" for him. After the sentence, we have his
reply to a lost Inquisition letter: "I receive the sharp reprimand of your Lordship
concerning my faulty service in licensing the Dialogue. I might have quite a
number of things to say, but, since you judge the fault to be mine, I prefer to
accept it in full humility."
The text reproduces, no doubt literally, Bellarmine's certificate (official docu-
ments avoid verifiable misstatements) , but it tends to imply here that the decree
of the Congregation was of dogmatic importance, which it was not. All decrees
340
.
The Sentence
. . . And all this you urged not by way of excuse for your error but that it
might be set down to a vainglorious ambition rather than to malice. But this
certificate produced by you in your defense has merely aggravated your de-
linquency, since, although it is there stated that the said opinion is contrary
to Holy Scripture, you have dared to discuss and defend it and argue its
probability; nor does the license artfully and cunningly extorted by you
avail you anything, since you did not notify the command imposed upon
17
you.
Two points are made: (a) (stressed) Bellarmine's certificate aggra-

vates the case, because it does mention the contradiction with Scrip-
ture; (b) (added quickly) as to the licenses, they are no good because
of the injunction that you maliciously pretend to forget.
The insistence on the first point is really extraordinary. How could

the certificate "aggravate" what is already declared in the previous
sentence to be malice, unless it showed that the Pope had made a fool
of himself with his highhanded instructions? The ominous roll of the

big drum is obviously there to divert attention from the concluding
sentence, which has to mention a command; and it is hoped that the
reader, carried along by the whole sixteen lines preceding, will take
the personal prohibition as an integral part of Bellarmine's notifica-
tion — as, indeed, had been not hinted but brazenly affirmed in all
began with Sanctissimus decrevit or mandavit, but they were really Cabinet
orders. In order to had to carry
commit the Pope's sacred authority, the decrees
the formula: "SS. confirmavit et publicare mandavit." was not equiv-
Even so, it
alent to a formal declaration ex cathedra. In fact, we know that Paul V wanted

to declare the Copernican doctrine heretical and that he was restrained by Maffeo
Barberini and Caetani. It was brought out later that the importance of the pro-
nouncement had been further attenuated by having it issued, not by the Holy
Office, but by the secondary Congregation of the Index. Hence, the doctrine could
still be considered "undecided" (cf Abbe Bouix, La C ondamnation de Galilie)

.
The were always in the language of the

original Italian (Inquisition proceedings
accused) is: "Ma
da detta fede, prodotta da te in tua difesa, restasti magiormente
aggravato, mentre dicendosi in essa che detta opinione e contraria alia Sacra
Scrittura, hai non di meno ardito di trattarne, di difenderla e persuaderla proba-
bile; ne ti suffraga la licenza da te artefitiosamente e callidamente estorta, non
avendo notificato il precetto ch'havevi."
341
;
previous informal statements. The ambiguity had to be kept whirling

on a pinpoint. But now the judge has re-established the ground under
his feet. "What is really damning," he thunders, "is this paper which
you brought here in your defense."
The situation ex parte objecti has been carefully ignored, and we
have instead a configuration of heresy ex parte dicentis, trying to look
as though it had been there all the time.

If there had been a counsel for appeal —but there was not even a
court of appeals — it might have been asked ; "And why, pray, is this
impersonal note, which simply repeats the terms of a public decree and
which is superseded anyway by explicit papal instructions to the
contrary, so much more serious than a stringent personal prohibi-
tion to write in any and whatsoever way? Would you mind showing
us that prohibition? It begins to sound a little like the Donation of
18
Constantine."
From that point on, in fact, the injunction is lost sight of. The
sentence goes downhill in a formal mumble about "seeing and consider-
ing all that has to be seen and considered" and comes to a conclusion
based on the theological points alone, which are juridically the weak-
est. The accused is actually sentenced for suspicion of heresy, namely,
suspicion of having "believed and held" (this is strictly within Bellar-
mine's "hold or defend") a doctrine never proclaimed heretical but
simply found wrong by some cardinals, as the respectful Descartes was
19
to write and for having believed and held that said opinion may be
18. There was a widespread notion in the Middle Ages that the sovereignty of the
Pope over Rome and its territory had its origin in a charter of the Emperor Con-
stantine to Pope Sylvester. Dante still believed it. The idea had had strong and
not always tacit encouragement from official quarters in Rome, and it was
allowed to drop only after a decisive expose by Lorenzo Valla (1440). When the
people of Ancona, in the fourteenth century, received an ultimatum from the
Holy See about certain disputed territories, they replied blandly that the title was
theirs and that it could be found registered on the back of the Charter of Con-
stantine.
19. "II aura sans doute voulu etablir le mouvement de la terre, lequel je scay bien
avoir este autrefois censure par quelques cardinaux; mais je pensois avoir ouy
342
.
The Sentence
considered open to discussion, which the Congregation implied it was,

up to a point, and the Pope subsequently said that it actually was so,
and even empowered his Master of the Holy Palace to confirm it
officially.
If we compare the sentence —and the decree the Congregation of

which determined it —with the report the Preliminary Commission,
of
we find that the picture has changed a good deal. It remains withal
what a serious sentence should be —a mirror of the truth. From it,
jurists were able to conclude two centuries ago what we have derived
from the documents of the Secret Archive. The injunction was really
the only thing that could invalidate the official and quite specific per-
mission; but, rather than stand the ground of the injunction to the
last, the judge is led to disavow Riccardi's written instructions to
the Inquisitor in Florence as they stood in the Acts:
I remind you that it is the intention of Our Lord's Holiness that the title
and subject should not be on the flux and reflux but absolutely on the mathe-
matical consideration of the Copernican position concerning the motion of
the Earth, so as to prove that, except for the revelation of God and of Holy
Doctrine, it would be possible to save the appearances with this position,
solving all the contrary arguments that experience and Peripatetic philos-
ophy could advance, so that the absolute truth should never be conceded to
this opinion, but only the hypothetical, and without Scripture [May 24,
1 631] ; the author must add the reasons from divine omnipotence dictated to
him by His Holiness, which must quiet the intellect, even if it were impossi-
ble to get away from the Pythagorean doctrine [July 19]
Any superior court would have had to reverse the sentence and order
the defendant freed and proceedings started against the Master of the
Holy Palace. We may guess now why the facts about the injunction
had to be constantly misrepresented, and even to the Pope himself, by
the people who were determined to "railroad" Galileo into an Inquisi-
tion trial. We can see also, in retrospect, why Galileo was so confident
dire, que depuis on ne laissoit pas de l'enseigner publiquement, mesme dans

Rome: et je confesse que s'il fondemens de
est faux, tous les ma philosophic le
sont aussi" (letter to Mersenne, end of November, 1633).
343
in the face of the storm that there was not the shade of a legal case
against him. To get one, he reasoned, it would take not only false docu-
ments but also the Pope's going-back on his word; either of these
actions was to him beyond the bounds of the conceivable. As a matter
of fact, the authorities had managed to achieve both. Even for the zinc-
lined curialist stomach, it had taken quite a bit of juggling to get it past.
VII
Through his proceeding the judge has simply highlighted the careful
equivocation which had been laid in the groundwork of the whole case
by the Index prohibition of 1616. Through the prudent suggestion of
Maffeo Barberini himself, the decree had been organized as a flexible
weapon. To the public (in case the authorities might have to change
their mind) the official text presented only the statement that the new
ideas were wrong and unscriptural. That was the flat of the sword. But,
whenever it suited them, the authorities had in reserve the cutting edge
provided by the Qualifiers, the formaliter haeretica applied to the
stability of the Sun. (The Earth was allowed to move somewhat a la
rigueur, provided the Sun did too such ; is the comic conclusion of their
wisdom.) Now you see it, now you don't.
But you cannot have it forever both ways. If the authorities had
been bold enough to stick by their dubious injunction, they might have
sentenced Galileo on clear if limited grounds. By flourishing the pro-
hibition itself, they brought out the cold query: "Which heresy are you
talking about, anyway?" This query was promptly raised from the
Gallican camp, at least privately. Descartes writes to Mersenne in
1634: "As I do not see that this censure has been confirmed either by
a Council or by the Pope, but proceeds solely from a committee of
cardinals, it still may happen to the Copernican theory as it did to that
20
of the antipodes, which was once condemned in the same way."
20. In 1642 Gassendi remarks that, in the absence of papal ratification, the negation
of the Copernican theory is not an article of faith ; and ten years later the good
Jesuit Riccioli, who was obviously getting nervous notwithstanding his own
monumental refutation of Galileo, reproduces his statement word for word in the
344
The Sentence
Once raised, the question had only one answer. And, as the mass
suggestion of blind obedience induced by the Jesuits began to subside,
it became clear, and most of all to the authorities themselves, who

were by now eager to get themselves out of a jam, that there had been
no heresy whatever involved. What a baker's dozen of cardinals sitting
in executive committee may decide cannot become a matter of faith

and salvation. Since the Pope had cozily refrained from ever pronounc-
ing himself ex cathedra on the subject, he had never been entitled to
brandish the sword forged for the extermination of heretical pravity.

If Galileo, standing in the hall of the Minerva, had raised this point,
he would have brought the roof crashing down on his head. Yet he
would have had the whole of jurisprudence on his side.
But he had to keep his peace, 21 and the rest of the Catholic world
Almagestum novum. Everywhere theologians were already preparing to cushion

the fall. Father Fabri, a French Jesuit, wrote in 1661, while defending the geo-
centric passages of Scripture: "If ever any conclusive reasons are discovered,
which I do not expect, I do not doubt that the Church will say that they are to
be taken figuratively." Father Caramuel Lobkowitz wrote in 1676 in his Theo-
logia jundamentalis that, if it ever should be proved wrong, "it never could be
said that the Church of Rome had been in error, as the doctrine of the double
motion of the Earth had never been condemned by an Ecumenical Council or by
the Pope speaking ex cathedra."
Another one who thought it better to keep his peace, although far from Rome,
was Descartes. (It is true that Richelieu was hardly more liberal than the Pope
on that point.) He decided that a challenge to the authorities was not worth the
trouble and gave up writing about cosmology. He wrote to Mersenne on January
10, 1634: "Vous savez sans doute que Galilee a este repris depuis peu par les in-
quisiteurs de la foi, et que son opinion touchant le mouvement de la terre a este
condamnee comme heretique; or je vous dirai, que toutes les choses, que j'expli-
quois en mon traite, entre lesquelles etoit aussi cette opinion du mouvement de la
terre, dependoient tellement les unes des autres, que c'est assez de savoir qu'il y
en ait une qui soit fausse pour connoistre que toutes les raisons dont je me servais
n'ont point de force; et quoique je pensasse qu'elles fussent appuyees sur des
demonstrations tres certaines et tres evidentes, je ne voudrois toutefois pour rien
au monde les soutenir contre Pautorite de l'Eglise. Je sais bien qu'on pourroit dire
que tout ce que les inquisiteurs de Rome ont decide n'est pas incontinent article
de foi pour cela, et qu'il faut premierement que le concile y ait passe; mais je ne
suis point si amoureux de mes pensees que de me vouloir servir de telles excep-
tions, pour avoir moyen de les maintenir; et le desir que j'ai de vivre au repos et
345
with him. For the Pope, not unlike that Queen of Spain who told her
husband, "I can make princes of the blood without you, but what you
can make without me has quite another name," was able to turn the
Copernican opinion into a heresy by infallible pronouncement at any
time; and that would have settled the question for good.
He did not, and that leaves the Galileo trial as a curious inconclu-
sive oddment in history. Such thundering theological persecution com-
bined with dogmatic timidity, this dragging and kicking a man for
suggesting his scientific conviction while they dared not formally assert
the contrary, left the authorities twice stultified in the end. They could
not very conveniently broadcast the real motives, which were that
Galileo had taken to writing in Italian and that he had made them
look foolish, or that the political meaning of it was that the Jesuits had
evened up a score with the Dominicans by way of the new game of
cosmological football. They never revoked the sentence of formal prison,
and the last recorded words of the Congregation in 1638 are: "Sanc-
tissimus refused to grant anything [nihil concedere voluity-, on the
other hand, they never revoked the small pension that the prisoner had
been granted in happier days. The whole performance is in tune with
the magniloquent papal arches of the period, leading into a dump that
was once a road, or with those imposing Baroque gateways of the
Campagna Romana, unexpectedly opening out from a drowsy walled-in
road onto a field of thistles. It, too, has that persuasive Roman air of
having a purpose, where none is visible.
Roman society hardly took notice of the whole affair, except for the
usual pious conversational sighs about the wickedness of new philos-
ophies. There were more absorbing subjects to talk about, in that

summer of 1633, sucn as Bernini's enormous and magnificent black
baldachin with the twisted columns which had just been inaugurated
in St. Peter's. As for the Eternal City itself, anonymous and unseizable,
de continuer la vie que j'ai commencee en prenant pour ma devise 'bene vixit qui
bene latuit,' fait que je suis plus aise d'etre delivre de la crainte que j'avois d'ac-
querir plus de connoissances que je ne desire, par le moyen de mon ecrit, que je
ne suis fache d'avoir perdu le temps et la peine que j'ai employee a le composer."
346
The Sentence
it had never been much impressed with the action of its authorities and
it intimated again as much through its official spokesmen, Pasquino,
Marforio, and the Foot, whose age-long diplomatic immunity had
never been questioned, due to their being of stone. 22 The idea of a man
having to promise that the Earth would not move if he could help it
was too interesting not to be taken up. More explicit was a note which,
some time later, was found inserted right up under the tail of that
absurd and most decorative elephant supporting an obelisk, which still
turns both its backside and its worried gaze toward the monastery of
the Minerva. The note said in good Latin: "Fratres Dominici, his ego
vos habeo" ("Brothers of St. Dominic, this is where I hold you"). The
words came, as it were, from the heart. 23
Pasquino and Marforio (so the people have called them for no assignable reason
since the Middle Ages) are two pieces of ancient statuary stuck in a street near
Piazza Navona and facing each other. The Foot is the last remnant of a colossal
imperial statue of the time of Constantine. Pasquino and Marforio are the Martin
Marprelates of Rome, although often good-humored and easygoing. Most satiri-
cal flyleafs and anonymous tracts took the form of a dialogue between the two
characters. We have given a sample in the epigraph to chapter vi. Marforio
usually acted "straight man," and Pasquino was, as Rabelais calls him, the
"marble doctor."
There ought to be more of the affectionate legend in this than of the truth, for
the elephant was not set up until 1657, as the inscription on the pedestal shows.
That inscription, however, is quite a good unintended joke in itself. It suggests in
ample Latin hexameters that, even as it takes an elephant to carry the weight of
the wisdom of mysterious Egypt, it takes a strong mind to carry the weight of
true science. The elephant looks as though he could not make up his mind to stay
or go.
347
Aftermath
But for your fault the wine

Were sweet as water is:
No taint of taste, no sign,
No promises.
But for your sin no tongue

Had tasted, salt as blood
The certainty among

These grapes of God.
archibald macleish,
"what the vine said to eve"
The abjuration itself is not at all the surrender and moral disgrace that
self-appointed judges have made it out to be. Galileo knew exactly
what he could say and what he could not say without committing the
mortal sin of perjury, for he was better trained in moral theology than
we are. That was why, as we know from Buonamici, he had stood firm
on refusing two points even at the risk of the stake. He was never going
to say that he had deceived anyone during the negotiations for the
license or that he had ever deviated from Catholic orthodoxy. These
would have been acts of the will. The rest was not.
His real statement then amounted to this: "If the Vicar of Christ
insists that I must not affirm what I happen to know, I have to obey.
I herewith declare that at no point should my will have consented to

my knowledge. Not even God can prevent my reason from seeing what
349
it sees, but by His Vicar's explicit command I can withdraw my public

adhesion from it to avoid scandal among the faithful. You most il-
legally condemn my truth and want submission. I give you submission
and keep my truth. As to that matter of a 'judicial injunction,' it is
your lie, not mine, that you ask me to recite, and let it be on your own
heads. On this I can stand —that my will was not and will never be
consciously contrary to that of the Holy Apostolic Church. For the
rest, obedience compels me to say publicly whatever you please."
This is very different from what a modern reads into it. It is illu-
minating that Castelli, who had been tortured from afar by the thought
that his master had consented to commit perjury, breathed more freely
when he read the formula. This did not prevent him from thinking of
the judges what he thought and even writing it on the spot, although
he had to be careful about spies:
1
"My brother was sentenced on the
deposition of a witness who testified falsely for a doubloon and a
dinner. And yet it is among such judges that we must live, that we
must die, and, what is yet harder, we must keep silent. Inter hos judices
tamen vivendum, moriendum, et, quod durius est, tacendum. Keep me
in your grace."
To have recanted was not considered a moral degradation. It was a
deliberate social degradation, and it was as such that it broke the old
man's heart.
II
It did not break his spirit, as time was to show, for, although despair-
ing that he would be allowed to publish, he was to go on from there to

his greatest scientific achievement, the Two New Sciences.
2
It did not
Castelli, at the time "Father Mathematician of His Holiness," intrusted with

Galileo's defense by the Grand Duke, had been ordered off to Brescia, on his
Benedictine vow of obedience, before Galileo arrived in Rome, and was allowed
to return only after the latter's departure.
When the Duke ambassador of the King of France, insisted on visit-

of Noailles,
ing Galileo as a prisoner, he could not be refused,and on their meeting he ac-
cepted the dedication of the coming work. The manuscript was smuggled out of
Italy by Prince Mattia de' Medici and ultimately printed by Elzevir in Holland.
350
:
Aftermath
even check the ironic and caustic flashes which broke out at times and
drove his enemies to fury, even though they knew he was gagged and
helpless in the face of their triumphant refutations. He made no
mystery of what he thought of his judges and their judgment, nor did
he feel that this scornful appraisal made him insincere in his submis-
sion and withdrew him from the communion of the faithful. He went on
praying and asking his friends to pray for him. He had even planned a
pilgrimage to Our Lady of Loreto to repeat the one he had made after
1616, and only his health prevented him from performing it. But to
men like Peiresc he could write
I do not hope for any relief, and that is because I have committed no
crime. I might hope for and obtain pardon, if I had erred; for it is to faults
that the prince can bring indulgence, whereas against one wrongfully sen-
tenced while he was innocent, it is expedient, in order to put up a show of
strict lawfulness, to uphold rigor. . . . But my most holy intention, how

clearly would it appear if some power would bring to light the slanders,
frauds, stratagems, and trickeries that were used eighteen years ago in Rome
in order to deceive the authorities! . . . You have read my writings, and
from them you have certainly understood which was the true and real
motive that caused, under the lying mask of religion, this war against me
that continually restrains and undercuts me in all directions, so that neither
can help come to me from outside nor can I go forth to defend myself, there
having been issued an express order to all Inquisitors that they should not
allow any of my works to be reprinted which had been printed many years
ago or grant permission to any new work that I would print. ... a most
rigorous and general order, I say, against all my works, omnia edita et
edenda; so that it is left to me only to succumb in silence under the flood of
3
attacks, exposures, derision, and insult coming from all sides.
This makes his position clear. He had sworn before Christendom

that he would never consent to any heresy but he considered himself
;
in no way bound to recognize as of the faith the arbitrary and wilful
5. Letters to Peiresc, February 22 and March 16, 1635. He had known about the re-
served orders to the provincial Inquisitors from Micanzio in Venice. On Septem-
ber 8, 1633, the Pope had further reprimanded the Inquisitor of Florence for
giving permission to reprint some past works.
351
decision which broke all Church constitutions. They had forced on him
a dishonoring obligation; he was not going to honor the extorted
promise. They wanted to destroy him and "extirpate even his mem-
ory." He was going to fight back with all the means at his command.
Within a month of his leaving Rome, a copy of the Dialogue was on its
way to Matthias Bernegger in Strasbourg, through trusted intermedi-

aries, so that a Latin translation was ready for the European public in
1637.
There is no clearer sign of the anarchic situation brought about by
the authorities through their travesty of legality than the resistance of
4
the public to the prohibition. Pious believers who would never have
touched a Protestant tract, priests, monks, prelates even, vied with
one another in buying up copies of the Dialogue on the black market
to keep them from the hands of the Inquisitors. A friend writes scorn-
fully from Padua that Messer Fortunio Liceti has handed in his copy
to the authorities, with the clear implication that he would be the only
one to do that. As Micanzio says, most readers would face the "greatest
indignations" rather than part with a copy, and the black-market price
of the book rises from the original half-scudo to four and six scudi
(almost a hundred dollars in our currency) all over Italy.
Ascanio Piccolomini must be singled out as a man who was not impressed by
pontifical thunderbolts. When Galileo, after his sentence, was intended to spend a
long period of penitence in the monastery of Santa Croce in Gerusalemme, Picco-
lomini, with the help of Cardinal Barberini, obtained custody over him for five
months, with no one. As soon as Galileo had arrived in Siena
strict orders to see
as his guest, he forthwith proceeded to open the archiepiscopal palace to a steady

stream of visitors. It was there that the French poet Saint-Amant saw the scien-
tist "dans un logement tapisse de soye et fort richement emmeuble," at work to-
gether with Piccolomini on his theory of mechanics, with papers scattered all
around the room, "et ne pouvoit lasser d'admirer cez deux venerables vieillards,
se
etc." The inevitable informer wrote in anonymously: "The Archbishop has told
many that Galileo was unjustly sentenced by this Holy Congregation, that he is
the first man in the world, that he will live forever in his writings, even if they
and that he is followed by all the best modern minds. And since
are prohibited,
such words from a prelate might bring forth pernicious fruit, I herewith report
them, etc."
352
Aftermath
This degenerates into an undignified chase reminiscent of the Key-

stone Cops : as soon as the Discourses on Two New Sciences is licensed
in Olmiitz by the bishop, and then in Vienna, obviously under direct
imperial orders, by the Jesuit Father Paullus, the other Jesuits start in
hot pursuit after the book. "I have not been able," writes Galileo to
Baliani in 1639, "to obtain a single copy of my new dialogue which
was published two years ago in Amsterdam [it should have been
"Leiden"]. Yet I know that they circulated through all the northern
countries. The copies lost must be those which, as soon as they arrived
in Prague, were immediately bought up by the Jesuit Fathers, so that
not even the Emperor himself was able to get one." The charitable
explanation would be that they knew what they were doing. Some one
at least may have understood that Galileo's work in dynamics went on
quietly establishing the foundations of the system that he had been
forbidden to defend. But they were like that gallant man of whom
Milton speaks who thought to pound in the crows by shutting the park
gate.
There is perforce no longer any question here of spiritual authority

or obedience but simply of administrative abuses by a thought police
whose decrees are ignored and dodged by each citizen as he can, in a
manner that cannot but remind one of the "lawbreaking" under the
Volstead Act. We know that Galileo regularly went in for confession
and received communion. This shows that he was absolved by his
spiritual counselor for ignoring the potential excommunications of

Rome.
We realize the story at this point might look passing strange to a
modern Catholic, especially one from Anglo-Saxon countries, who,
being used to the strict separation of church and state, can hardly
imagine what his reactions would be were his church endowed with
secular as well as theological authority. To such an onlooker, Galileo
might appear as a crypto-Protestant who is driven gradually to re-
bellion but does not have the courage to come out in his true colors.
This is an error in perspective. Galileo belongs to a very specific type,
353
the anticlerical Catholic, such as is common even today in countries
where the resistance to the encroachments of the priesthood in tem-

poral matters has to come from a Catholic population; a community
obedient in matters of doctrine but ready to challenge the Pope acting
as a sovereign, as their ancestors did who had to fight the armies of the
Papal State. How far resistance and disobedience could go even inside
the Counter-Reformation system is shown by the passion of the Jan-
senist controversy a few years later, down to the razing of Pont-Royal.
Had Galileo lived in the generation of Pascal, he, too, probably, would
have been driven into the Jansenist camp by the action of the Jesuits.
But his figure, poised between two eras, should be seen more rightly in
the perspective of the sixteenth century, to which his youth belongs.
Like Erasmus, like Copernicus himself, who lived and worked un-
concernedly among the tidal currents of the early Reformation, he
belongs to the ecumenic, ancient, and easygoing "Christian Common-
wealth"; he cannot bring himself to see the Protestants as "pestilent
heretics," segregated in the outer darkness, but rather as intemperate
reformers, riding a wave of political change in their own countries, who

would eventually find their way back to the Mother Church once their
aims were achieved.

How much of a Catholic, indeed, was Franceso Guicciardini, who
wrote that he would have dearly loved to have Luther exterminate the
whole Vatican system with its "reign of infamous priests," had it not
been that his personal career was involved in it? How much of a dis-
senter, on the other hand, was Father Paul Sarpi, Galileo's bosom
friend, the excommunicate, the implacable fighter for Venetian sov-
ereignty? He was driven beyond the pale, yet he did not break loose.
Sir Henry Wotton's hopes of bringing him over into the Protestant camp
came to nought. "I have come to the conclusion," writes Diodati
sorrowfully back to Paris, "that it will never come to his blowing up

the works [qu'il ne soit jamais pour donner le coup de petard] ." Both
as a Venetian patriot and as a believer, Sarpi could never bring him-
self to sever his tie with sacramental apostolic Catholicity, and he kept
354
Aftermath
to it even beyond excommunication. His last words on his deathbed

were: "Esto perpetua." They certainly refer more to the Ecumenic
Church than to the Most Serene Republic. No doubt he, like Galileo,
considered that a time would come when sobered Protestantism would
be reunited sacramentally with a chastened pontifical authority in a
world of free states.
In Galileo himself there was nothing of the little old Irishwoman in

the story, who refused an Ulsterman's proffered umbrella in a down-
pour, saying: "Thanks very much, and ye're a kind soul; but what
good could be comin' to me of a Protestant umbrella?" Galileo's letters
to Bernegger and Diodati, the best of his later years in their quiet
dignity and frankness, bespeak the trust he laid in men whom he con-
sidered the bearers of the future. Had not France, Diodati's adopted
country, set up with the Edict of Nantes a symbol of this coming era
of reconciliation? Many must have felt that way in Italy during that
somber close of the Thirty Years' War. The dedication of the Dis-
courses on Two New Sciences to the Duke of Noailles is in itself an act
of legacy to the French "ultramontanes," now that the Italian repub-
lics were no more.
Thus Galileo's resignation and acceptance could still remain un-
yielding both in scientific certainty and in what he knew to be the
unalterable content of his faith. Although he had been ordered not to
write or converse in any manner about cosmology, at the risk of being
treated as a relapsed heretic, and the local Inquisitors watched his
visitors and correspondence through their informers, he could write in

1 64 1 to Francesco Rinuccini with thinly disguised irony:
To be sure, the conjectures by which Copernicus maintained that the

Earth is not at the center all go to pieces before the fundamental argument
of divine omnipotence. For since that latter is able to effect by many, aye, by
endless means, what, so far as we can see, only appears practicable in one
way, we must not limit the hand of God and persist obstinately in anything
in which we may have been mistaken. But, as I hold the Copernican observa-
tions and conjectures to be insufficient, so much more do those of Ptolemy,
355
Aristotle, and their followers appear to me delusive and mistaken, because
their falsity can clearly be proved without going beyond the limits of human
knowledge.
There was enough of undisguised "intention" here to have caused

him to be hauled in again by the Inquisition and end his days in its
dungeons. After all, he had formally declared under "rigorous ques-

tioning" that he believed Ptolemy to be right.
Nineteenth-century scholars found this letter regrettable and un-
dignified, which again goes to show how far a mere century or two of
impunity can corrupt judgment. If, let us say, in 195 1 a Russian
scientist had written that he repudiated all Morganite-formalist-
cosmopolitan-reactionary genetics, in obedience to the directives of the
party, which is infallible in its leadership of the rising masses in their
struggle, but that he was quite sure at least that Lysenko is beneath
notice — if he had written thus, we would describe it as irresponsible
heroics. The style that it was (and is) wise to adopt under similar
conditions can be seen in a letter from Rome of Carlo Rinuccini to
Galileo in August, 1633. After some chatty references to the ambas-

sadress' night concerts in the garden, he goes on as if casually: "Won-
derful things and musics are being prepared, and a great personage,
who is at the head of it, has told me that he will come and sing when-
ever I like, so long as I can promise some conversation too. Your
Excellency can see from this how many would put on your clothing
and then speak for themselves. Well, I shall say no more." This is
obviously a message in code, and this is how things had to be said by

people mindful of their personal safety. One wonders who that great
personage could have been.

Far from following his example, we see Galileo in 1641, already
blind and near death, but not beyond the reach of Urban's undimin-
ished rancor, 5 writing to Fortunio Liceti, not to a friend this time, but
5. After Galileo's death in January, 1642, the Grand Duke wanted to erect a monu-
ment over his grave in Santa Croce. But the Pope warned him that he would
consider this a slight to his authority. Galileo's body was to remain for almost
a century laid away in the basement of the bell tower.
356
Aftermath
to an important pedant whom he had already provoked with his ironic

criticism:
Now your Honor may see what a hard task it will be for those who want
to make the Earth the center of the planetary circles. A place which could
be, as it were, a center to all planets except the Moon befits more the Sun
than anything else. This is not to say that the centers of the planets must a
priori tend exactly to its center; rather, they appear hinc inde located around
the Sun, but with anomalies infinitely smaller than those which they would
have around the Earth.
The man who wrote this may well, for all we know, have muttered
the legendary "Eppur si muove" right in the hall of abjuration. The
Commissary- General, we trust, would have done his best not to hear.
On June 30, 1633, Galileo was released in the custody of Archbishop

Ascanio Piccolomini in Siena. After five months it was intended that
he should go to the Charterhouse of Florence. This was later com-
muted, and he was allowed to move to his own little farm in Arcetri,
where he was to face the remaining eight years of his life, and on-
coming blindness, under perpetual house arrest.
357
Index
Acquapendente, Fabricius of; see Aristotelians, 32, 36, 55 ff.; see

Fabricius of Acquapendente also Colombe, Lodovico delle
Acquaviva, Matteo, 95 Aristotle, xxvii, 8 ff., 22, 32, 34 n.,
Adlington, 188 n. 55, 55 n., 58 ff., 93, 93 n., 98,

"Adulatio perniciosa," 163, 164, 170 125, 125 n., 147, 161, 162, 211 n.,
Aggiunti, 299 266, 315 n., 356
Alberti, Leon Battista, 16 Arrigoni, Cardinal P., in, 121
Aldovrandi, Ulisse, 323 Ascoli, Cardinal Felice Centino d',
Almagestum novum (Riccioli), 215, 27 n., 119 n, 331

340 n, 344 n. "Assayer, The"; see Saggiatore
Ambrose, St., 91 Astronomia nova (Kepler), 112 n.,
Andre wes, Lancelot, 289 114 n.
Antitycho (Chiaramonti), 179 n. Astronomical Thought in Renais-

Aquinas, St. Thomas, 44, 49, 49 n., sance England (Johnson), 5 n.
93, 93 n., 98, 99 n., no, 248 n.; Athanasius, St., 248
Contra Gentes, 49 Attavanti, Giannozzo, 48-50, 115,
Aracoeli, Cardinal of, 27 n., 46, 128, 147 n.
119 n., 121 Augustine, St., 87, 88 n., 91, 102-

Arago, Francois, 268 n. 103, 266
Archimedes, xxvii, 36, 61, 77, 185, Averroism (Averroists), 15, 41,
309 55 n.
Archivio storico italiano, 173 n.,
311 n. Bacon, Francis, 39 n.
Areopagitica, 47 n., 102, 330 Baldigiani, Father, 209 n.
Ariosto, Lodovico, 154 Baliani, G. B., 189, 353
Aristarchus of Samos, in Balmerino, Baron, 255
359
Banes, Domingo, 88 "Berlinzone, Messer Rocco," 4 n.,
Barberini, Cardinal Antonio, 172, 139

173 n., 308, 331 Bernardino of Siena (St.), 43
Barberini, Cardinal Francesco, Bernegger, Matthias, 188 n., 352,
220 ff., 225 n., 237, 272, 290, 308, 355
311, 314, 325 n., 331, 336*, 352 n. Berni, Francesco, 154
Barberini, Cardinal Maffeo, 36, 96, Bernini, Giovanni, 346
97 n., 126, 131 n., 135 n., 162, 164, Berti, Domenico, 147, 175 n., 262 n.
169-183, 216-217, 251, 260 n., Bismarck, Otto von, 255
262 n., 312 n., 313, 340 n., 344; Boccabella, Monsignor, 233
see also Urban VIII Bona venture, St., 54
Barclay, W., 85 Boniface VIII, Pope, 85
Bardi, Giovanni, 125 n. Bonsi, Cardinal, 27 n., 97 n., 120 n.
Basil, St., 91 Borelli, G. A., 215
Bayle, Pierre, 89, 89 n., 160 Borghese, Cardinal Scipione, 122 n.,
Beccaria, G. B., 325 172

Beck, F., 247 n. Borgia, Cardinal Gasparo, 230, 307,
Bellarmine, Cardinal Robert, 20, 33*, 336
22 n., 26, 27 n., 28, 28 n., 43, Borromeo, Cardinal Federigo, 98
47 n., 51-52, 53, 53 n., 79-114, Boscaglia, G., 38
84 n., 88 n., 97 n., 107 n., 108 n., Bouchard, G. G., 331 n.
109 n., 119 n., 126 ff., 133-152, Bouix, Abbe, 336, 340 n.
137 n., 164, 220, 234, 234 n., 243, Bovillus, C, 16
247, 249, 254 n., 255 ff., 261 n., Bracci, Braccio, xxiii
263 n., 270 n., 274 ff., 281 ff., Brahe, Tycho de, xxv, 10, 32,
285 n., 293 n., 294 n., 300 ff., 35 ff, 35 n, 178, 178 n., 179
301 n., 319, 332 ff., 340 n.; see Brewster, Sir David, xix
also Controversies ; De Ascen- Brodrick, J, 50 ff, 50 n, 107 n,
sione mentis in Deum; The 294 n.
Lament of the Dove Bronzino, Agnolo, 192

Bellay, G. J. du, 124 Browne, Thomas, 188 n.
Belli, G. G., 124 Bruno, Giordano, 7, 26 ff, 74, 114,

Benedetti, G. B., 63 182, 186, 218, 277, 278, 301 n,
Benedict XIV, Pope, 271 33i n.
Benessi, M., 290-291 Bullialdus, 179 n.

Bentivoglio, Cardinal Guido, 207, Buonamici, G. F, 131 n, 143 n,
309-310,311,331,336 172 n, 173 n, 209 n, 216, 216 n.
360
Index
222 n., 260 n., 295, 296, 311 n., Catholic Encyclopedia, 14 n., 99 n.,
313-314, 320-321, 320 n., 336- 248 n.
337, 349 Cavalieri, Francesco Bonaventura,

Buonarroti, Michelangelo, Jr., 95, 97, 112 n., 123, 156, 178; Geome-
95 n. try of Indivisibles, 1 56
Butterfield, H., xxiii Cervantes, Miguel de, 146
Cesarini, 163, 165
Caccini, Alessandro, 38, 120 Cesi, Prince Federico, 20-21, 34,

Caccini, Matteo, 38, 109-110, 140 n. 34 n., 43, 96, 112 n, 125, 143 n,
Caccini, Tommaso, 38, 40-42, 46 ff., 144, 163, 166, 169, 172 n., 179,
47 n., 49 n., 50-51, 97, 109-110, 182, 196, 212, 303 n.
118 ff., 122 n., 128 n., 137 n., Chasles, Philarete, 268 n.
148 ff., 164, 197, 302 ff., 303 n., Chiabrera, Gabriello, 5
325, 339 Chiaramonti, Scipione, 178 n.
Caetani, Cardinal, 142, 251, 340 n. Ciampoli, G., 96 n., 96 ff., 97 n.,
Cage for the Turtle-Dove That 121 ff., 152, 163 ff., 181 ff., 194,
Crows over Bellarmine's Mourn- 197, 198, 204 ff., 210 n., 235 ff.,
ing Dove, A, 108 n. 320 n., 321

Calas, Jean, 325 Cigoli, Ludovico, 5, 17-18, 22 n., 25
Calvin, John, 88 n., 209, 229 n. Cini, 299, 325 n.
Calvinism, 87 ff.
Cioli, Andrea, 206, 238, 320 n.
Clark, Joseph T., xxiv

Campanella, Tommaso, 15, 28, 74,
Clavius, Father, 18, 20, 27, 28, 28 n.,
100 n., 151 n., 177, 182, 194,
35,3i5n.
194 n., 199 ff., 209 n., 223 n., 253,
Clement VII, Pope, 19 n., 20, 293
254; Defense of Galileo, 100 n.
Clement XIV, Pope, 4 n.
Cantor, M., 295 n.
Cobelluzzi, Cardinal, 172
Capponi, Cardinal, 299, 340 n.
Collins' Epphata to F. T., 84 n.
Carafa, Gian Pietro, 323
Colombe, Lodovico delle, 10, 18 n.,
Carnegie, Dale, 84
26 n., 33, 38, 42, 98, 1 1 2, 148 Dis- ;
Casalimaiori, Hieronymus de, 148 n.

corso, 148 n.
Castelli, Benedetto, 10, 17, 38, 39 ff.,
Commission on the Calendar, 19 n.
46, 47, 97, 123, 149, 156, 173 n., Condamnation de Galilee, La
189, 194 ff., 203, 213 ff., 235, 250, (Bouix), 340 n.
302, 308, 350, 350 n.; The Motion Confutation of Certaine Absurdities,
of Water, 156 Falsities and Follies, etc., etc., by
Catharinus, A., 99 n. F. T., 84 n.
361
1
Congregation of the Holy Office, 27, "Dangerous Adulation"; see

27 n, 44 "Adulatio perniciosa"
Congregations, 27, 27 n. Dante Alighieri, 45 n, 54 n, 11
Conjunction, 73 218, 342 n.
Constantine, Emperor, 342 n. De Ascensione mentis in Deum

Constitution of the World; see Dia- 91 n, 94 n.
logue on the Great World Sys- De auxiliis, controversy, 87
tems De haeresi quaestiones (Farinacci),
Conti, Cardinal, 25-26, 130 227 n.
Contra Gentes (Aquinas), 49 De revolutionibus orbium, 131
Contro il moto delta terra, 10 Decreta, 128, 133, 137 n, 141, 264,
Controversies (Bellarmine) , 89-90, 317, 329 n.
95, 270 n. Defense of Galileo, 194 n, 211 n,

Copernicus, Nicolaus, xxiv-xxv, 1 ff., 223 n.
19, 19 n., 22-23, 40, 47. 47 n., Delambre, J. B. J, 268 n.
50 n., 52, 53, 63 ff, 69 n, 75 ff, D'Elci, A, 38

92 ff, 119, 119 n, 126 ff, 131 n, Demisiano, 10 n.
139 ff., 159 flf., 172 ff, 172 n, 194, Descartes, Rene, 59, 60, 73, 74, 150,
194 n, 202, 211, 211 n, 212-214, 179 m, 209 m, 325 m, 345 n.
218, 228, 229 n, 250 n, 258 ff, Dialogue of the Ebb and Flow of
262 n, 302 ff, 315 n, 327, 328, the Sea, 183
344, 344 n, 346, 354, 355 Dialogue on the Great World Sys-
Coresio, G, 38 tems, xiv, xiv n, 2, 4, 8 n, 18 n,
Cortona, Bishop of, 47 n,
20, 22, 35, 58 ff, 73 n, 75, 76
Cosimo II, 2, 36, 126
114 n, 119 n, 123, 126, 135 n,
Cosmology, Aristotelian, 55 ff.
147, 160, 174 n, 175 n, 176, 181-
Council of Ephesus, 89 n.
183, 185-198, 188 n, 193 n,
Council of the Supreme, 133 n.
199 ff, 209 n, 215 n, 224, 229 n,
Council of Trent, xx, 46, 54, 105,
234-235, 253, 254, 267 n, 268 n,
150, 209
270 n, 271, 273, 277, 284, 290,
Council of Valence, 264 n.
Counter-Reformation, 41 n. 309 ff, 312 n, 318, 325 n, 329,
Cremonini, Cesare, xxvii, 27, 27 n, 330 n, 331 n, 333, 335, 340 n,
55 n. 352
Cristina of Lorraine, Grand Duch- Dianoia astronomica (Sizi), 9-10
ess, 38, 102 Dictionnaire historique et critique

Cusanus; see Nicholas of Cusa (Bayle), 89 n.
362
Index
Diego de Zufiiga; see Elephant of the Minerva, 347

Stunica, Didacus a Elizabeth I, 81
Digges, Thomas, 186 Ellipses, Galileo's rejection of, 112
Dini, Piero, 20, 43, 46 n., 52, 94 ff., Elzevir, 350 n.
97 n., 102, 125, 149, 152, 250, Epicycles, 70
303 n. Epinois, Henri de 1', 45 n., 50 n.,
Diodati, Elia, 183, 228, 236, 315 n., 142 n., 296, 301 n., 331 n.
354,355 Erasmus, Desiderius, 354
Dionysius the Areopagite, 52 Essai sur la notion de theorie phy-
Dioptrics, 18 sique de Platon a Galilee
Discorsi (1638) (Galileo), 33 (Duhem), 113 n.
Discorso (Colombe), 98, 148 n. Euclid, 185

Discourse on the Comets (Galileo), Eudoxus, 93 n.
95 n., 162, 164

Discourse on the Comets (Grassi), Faber, Giovanni, 309 n.
160 Fabri, Father, 344 n.
Discourse on Floating Bodies, 36, Fabricius of Acquapendente, 3
186 Fahie, J. J., 294 n.
Discourses on Two New Sciences, Farinacci, 227 n.
182, 350, 353 Farinata degli Uberti, 85
Dominis, Marcantonio de, 309 n.
Favaro, Antonio, xxii, 2 n., 285;
Donne, John, 15, 101 ; Ignatius His
National Edition of Galileo's
Conclave, 101
Works, 2 n., 45 n., 140 n., 258 n.,
Doubly Powerful Voice of the
294 n., 311 n., 322 n.
Turtle-Dove Reiterating the
Febei, Paolo, 233, 309
Flourishing Condition, etc., after
Ferdinand II, 164
the Collapse of a Certain Anony-
Ferrant, Father, 315 n.
mous Person's Cage, The (Gra-
Ficino, Marsilio, 177
vina), 108 n.
Fiesole, Bishop of, 40
Duhem, Pierre, 113-114, 114 n.
Fire of Hell see Hell, location of
Dupuy, 325 n.
;
Firenzuola, Vincenzo, 257 ff., 273-
Earth, uselessness of, 70 278, 306, 308, 308 n., 311-312,
Ecclesiastes, 105 3i9 ff-,336

Edwards, Jonathan, 88 n. Florentine Academy, 95 n.
Egidii, Clemente, 197, 340 n. Florio, 188 n.
Einstein, Albert, 114 Foscarini, Paolo Antonio, 95, 97,
303
Foscarini, Paolo Antonio (cont.), Garzend, L., 326 n.
104, 108, 130, 131 n., 141, 148, Gassendi, 209 n., 315 n., 344 n.
218, 258 Gebler, Karl von, xix, 131 n., 147

Foucault, Jean Bernard, 126 262 n., 285, 286, 311 n., 331 n.
Fouche, Joseph, 294 Gemelli, Agostino, 249
Francis of Sales, St., 108 n. Geometry of Indivisibles (Cava-
Friars, reputation of, no lieri), 156
Frisch, Ch., 112 n., 114 n. Gessi, Cardinal Berlingero, 331
Froidmont, 228-229 Gherardi del Testa, 141, 142 n.,
Fuligatti, J., 92 n. 295 n., 318 n.
Gherardini, Canon, 310

Galilei, Galileo; see Galileo Ghisilieri, Federico, 120
Galilei und die Katholische Kirche Giese, Tiedemann, 19 n.
(Miiller), 9 n., 14 n. Gilbert, William, 267-268, 268 n.

Galilei und seine Zeit, 5 n., 37 n. Ginetti, Cardinal Marzio, 309, 331
Galilei, Vincenzio, xxvi, 332, 337 Giraldi, 95

Galilei (Wohlwill), 301 n. Gleanings from the Saggiatore
Galileists, 36, 44, 46 ff. (Kepler), 178
Galileistudien (Grisar), 148 n. Godin, W., 247 n.
Galileo: see Dialogue on the Great Goethe, Johann Wolfgang, 60

World Systems; see also Discorsi Grand Duchess Dowager; see Cris-
(1638); Discourse on the tina of Lorraine

Comets; Discourse on Floating Grand Duke; see Cosimo II and
Bodies; Discourses on Two New Ferdinand II
Sciences; Letter to Castelli; Let- Grape, simile of, 76
ter to the Grand Duchess; Letter Grassi, Horatio, 160 ff., 166-168,
to Ingoli; Letters on the Solar 181, 181 n., 197, 207; Saggiatore,
Spots; Message from the Stars; 166, 171, 180, 180 n., 187, 199 n.,
Nuncius sidereus; On the Flux 214, 225, 295 n.
and Reflux of the Sea; On Mo- Gravina, 108 n.
tion; On the Two Chief World Gray-Morgan Majority Report, xix

Systems Grazia, V., 38
Galileo e Fra Tommaso Caccini Gregory XV, Pope, 164, 173
(Ricci-Riccardi) , no n. Grienberger, Father Christoph, 20,
Gallamino, Cardinal, 27 n., 46 28, 97, 100, 125, 125 n., 149,
Gallanzoni, A., 28 n., 98 n. 151 n., 207, 214, 249, 252, 315
Garnet, Henry, 289 Grimaldi, 246 n.
364
Index
Grisar, Father Hartmann, 148 n. Ignatius His Conclave, 101

Grotius, Hugo, 228 n. Inchofer, Melchior, 254, 266-268,
Gualdo, Paolo, 12, 22, 27 n. 270, 270 n., 311, 329; Tractatus
Guasti, G., 311 n. syllepticus, 209 n.
Guevara, Father, 180 n., 225 Index Congregation, 27, 95

Gui, Bernard, 322 n., 324 Inertia: circular, 75; concept of, 63
Guicciardini, Piero, 28 n., 117, 124- Ingoli, Francesco, 98 n., 181

125, 127 ff., 133, 144, 196, 214, Inquisition; see Congregation of the
236, 288, 293, 354 Holy Office
Guiducci, Mario, 95, 95 n., 161 ff., Inquisitors' Manual (Morellet),

181 n., 299, 340 n. 324 n.
Gustavus Adolphus of Sweden, 208- Institutions (Justinian), 245 n.
209, 210 Ipernicus (Copernicus), 25, 44

Gutberlet, 99 n.
Jagemann, C. J., 340 n.
Halley, Edmund, 161 James I of England, 81-84, 83 n.,
Harmonice mundi (Kepler), 277 89, 108 n., 254
Heisenberg, Werner, 114 Jansenists, 103
Hell, location of, 99 n. Jauch, C, 286, 288 n.

Henry IV of England, 4 n., 85 Jefferson, Thomas, 80
Henry VIII of England, 81 Jerome of Prague, 278
Hercules, 8 Jesuits, 4, 5, 18, 20, 27 n., 28, 35,
Hie; see Elephant of the Minerva 47 n., 96

Hipparchus, 63, 93, 93 n. John Chrysostom, St., 91
History of England (Lingard), Johnson, F., 5 n.
289 n. Johnson, Samuel, 13, 80-81

Hohenzollern, Cardinal, 172, 313 Joshua, 39, 40, 44, 98
Holy Office ; see Congregation of the Joyeuse, Cardinal, 22 n., 98
Holy Office Justinian, 245 n.
Holywood, John of; see Sacrobosco,
G. Keats, John, 60
Hontheim, Father J., 99 n., 249 Kepler, Johannes, 5 ff., 13, 18, 28 n.,
Horace, 154 29, 34 n., 36, 40, 42, 64, 75, 107,
Horky, Martin, 9 n. 112 ff., 161, 162, 178-179, 178 n.,
Horrocks, 179 n. 179 n., 181 n., 186; Astronomia

Hutchinson, Anne, 252 nova, 112 n., 114 n. ; Gleanings
365
Kepler, Johannes (cont.), from the Lincei Academy, 20 ff., 22, 47

Saggiatore, 178; Harmonice Lingard, John, 289
mundi, 277 Lobkowitz, Caramuel, 251 n., 344 n.
Kircher, Athanasius, 28 n., 199 n., Locher, J., 199 n.
217,314 Lombardus, Petrus, 148 n.
Lord, Father Robert, xxi

La Galla, Giulio Cesare, 5 Lorini, Nicolo, 25, 38, 44, 47, 48 n.,
Lactantius, 13, 107, 250 n. 50 n., 121, 126, 137 n., 302, 303 n.,
Laemmel, H., 286, 286 n. 306, 339
Lament of the Dove, The (Bellar- "Lothario Sarsi Sigensano" (H.
mine), 84, 107 Grassi), 163, 166-168
Lea, H. C, 324 Louis XIII, King of France, 84

Leaning Tower of Pisa, 63 Loyola, St. Ignatius of, 47 n., 86, 87,
Leibniz, G. W., 330 n. 164,324

Lemos, Thomas de, 148 n. Lucian of Samosata, 7
Lenin, Nikolai, 84 Luther, Martin, 81, 106, 209, 229 n.,
Leo XIII, Pope, 103 324,354

Leonardo; see Vinci, Leonardo da Lynceus the Argonaut, 20 n.
Leopold, Archduke, of Austria, 159,

234 Machiavelli, Niccolo, 14, 16, 85, 101,
Letter to Castelli (Galileo), 39-40, 269
44, 46, 48 n., 51-52, 137 n., 228, Mcllwain, C. H., 81 n.
303 n., 339 Macolani, Vincenzo; see Firenzuola,

Letter to the Grand Duchess (Gali- Vincenzo
leo), 102, 103, 143, 216, 250, 267, Macrobius, Ambrosius, 92
313, 325 n. Maculano, Vincenzo; see
Letter to Ingoli (Galileo), 174 n., Firenzuola, Vincenzo
181 n., 2ii, 234, 295 n. Madison, James, 80
Letters on the Solar Spots (Galileo), Maelcote, Father van, 28
18, 22,47, 50, 147 n., 199 n. Magalotti, Filippo, 197 n., 200, 212,
Libra (Grassi), 163, 166-168 225, 231 n,, 251
Liceti, Fortunio, 186 n., 352, 356 Magini, G. A., 5, 8 n., 9 n., 38
Life of Galileo (Gherardini), 310 Magliabechi, 330 n.
Life and Work of Blessed Robert Maistre, Joseph de, 218
Francis, Cardinal Bellarmine, S.J., Majocchi, Monsignor, 151 n.
The (Brodrick), 50 ff., 50 n., Malapertius, Father, 315 n.

107 n., 294 n. Malenkov, Georgi, 84
366
Index
Malesherbes, M. de, 324 n. 212 n., 330, 353; see also

Mallet du Pan, xix Areopagitica
Malraux, Andre, xvi Minkowski, Hermann, 12 n.
Manzoni, Alessandro, 196 Mirandola, Pico della, 10, 177

Maraffi, Father, 43, 96, 97, 306 Molina, Luis, 87, 88 n.
Marforio and Pasquino, 347 n. Mongardo, Agostino, 134, 284

Maria Celeste, Sister, 154-156, Monte, Cardinal del, 96, 97 n., 126,
155 n., 299-300 143
Marini, Monsignor, 19 n., 142 n. Montesquieu, 94
Marini, Monsignor Marino, 295 n. Monteverdi, Claudio, 188 n.
Marino, Giambattista, 5 Morellet, Abbe, 324 n.

Marsili, Cesare, 181 n. Morin, 228
Martin, Th. Henri, 141, 311 n. Morone, Cardinal, 323
Mary Stuart, 82 Morosini, Francesco, 221
Marzi Medici, Archbishop F., 50 n. Motion: for Descartes, 59; theory
Massasoit, Chief, 231 of, 60-61
Mathematics, role of, in nature, Motion of Water, The, 156

59-73 Miiller, Father Adolf, 9 n., 14 n.
Matthews, Toby, 39 n.
Maxwell, James Clerk, 12 n., 114 National Security Council, 27 n.
Mechanics, role of, 60 Navarrete, Father, 233 n.
Medici, Bernadetto de', 189 Neapoli, D. Michael a, 148 n.
Medici, Giuliano de', 6 ff. Neri, St. Philip, 86

Medici, House of, 2, 3, 6; see also Newman, Cardinal John Henry, 324
Cosimo II and Ferdinand II Newton, Sir Isaac, 29, 73, 75, 161,
Medici, Marie de', 84 173 n., 179 n., 185, 209 n.

Medici, Prince Mattia de', 350 n. Niccolini, Caterina, 196, 233
Mellini, Cardinal, 27 n., 130 Niccolini, Francesco, 131 n., 171 n.,
Memorie (Bentivoglio, G.), 309 195 ff., 204 ff., 210 n., 225 n.,
Mercati, A., 301 n. 231 n., 233-238, 244, 260 ff.,
Mersenne, 179 n., 342 n., 345 n. 277 n., 300 ff., 308 n., 312, 318,
Message from the Stars (Galileo), 320 m, 326, 327,339 m
1,2,5 Nicene Council, 203
Micanzio, Fulgenzio, 186, 190 n., Nicholas of Cusa, 26 n.
213,314, 33i n., 351 n., 352 Nicholson, M. H., 5 n.

Michelangelo, xxvi, 148 n. Noailles, Duke of, 228 n., 350 n., 355
Milton, John, 47 n., 58, 80 n., 102, Nores, R. Badino, 134, 284
367
Nozzolini, Tolomeo, 37 n. Pasqualigo, Zacharias, 254, 266, 329
Nuncius sidereus (Galileo), 1 Pasquino and Marforio, 347 n.

Paul III, Pope, xxiv, 107, 213
(Dates, Dr. Titus, 84 n. Paul V Borghese, Pope, 20, 79, 86,
Oath of Allegiance, of 1605, 81, 85 118, 131 n., 144, 164, 172 n.,
Obmutesce of F. T. to the Epphata 340 n.
of Dr. Collins, The, 84 n. Paullus, Father, 353
Of the Value of Tears (Bellarmine), Pazzi Chapel, xvii
107 Peiresc, Nicholas, 209 n., 285 n.,
Ogilvie, Father, 83 n. 308 n., 315 H., 325 n., 351 n.

Olivares, Count of, 87, 95 n. Pelagius, 89, 89 n.
Olivieri, M. B., 129 n., 149 n., 158 Pensees sur la comete, 160
Olney, Mary Ellen, 154 n. Peretti, Felice, 170 n.
Olschki, Leonardo, 5 n., 37, 37 n. Petrarch, 154

"On the Flux and Reflux of the Sea" Petronius, Hyacintus, 148 n.
(Galileo), 195 Philolaus, 73, 73 n.
On Heaven, 93 Physics, Aristotelian, 56

On Job (Diego de Zufiiga), 130- Picchena, Curzio, 118, 120 ff., 285 n.
131, 141 Piccolomini, Ascanio, 97, 212, 299,

On Motion (Galileo), 2, 34 352 n., 357
"On the Two Chief World Systems" Pieralisi, 272
(Galileo), 195 Pindar, 186
Opera omnia (Kepler), 112 n., Pitts, W., 73 n.
114 n. Pius XI, Pope, 53 n.

Oppenheimer, J. Robert, xv Plato (Patonism), 11, 16, 57, 60,
Oregius, Augustinus, 95 n., 135 n., 101, 123
197 n., 266; Praeludium, 175 n. Plotinus, 53

Orsini, Cardinal Alessandro, 126 ff., "Poena sensus, Die" (Gutberlet),
159 99 n.
Osiander, xxv, 107, 113, 266 Political Works of James I, The

Ovid, 154 (Mcllwain), 81 n.
Owl of Minerva, 114 Politiques, 85
Poliziano, A., 86
Palestrina, Giovanni Pierluigi, 188 n. Polo, Marco, 232
Paracelsus, Theophrastus, 101 Pomponazzi, Pietro, 15, 55 n.
Parisian doctors, 63 Porta, Giambattista della, 37
Pascal, Blaise, 32, 166, 354 Positivism, use of, 113
368
Index
Preface to Dialogue (text), 219 Ricci, Matteo, 233 n.
Preface to the Dialogue of Galileo, Ricci-Riccardi, A., no n.
195, 220, 284 Riccioli, Father, 215, 340 n., 344 n.
Preliminary Commission, 223 Richelieu, Cardinal, 171, 208-209,

Private Life of Galileo through the 230, 231, 345 n.
Letters of Maria Celeste, The (01- Ridolfi, Roberto, 189
ney), 154 m Rinuccini, Carlo, 356

Process and motion, 59-60 Rinuccini, Francesco, 355
Promessi Sposi, 196 Riphoz, Raphael, 148 n.
Providentissimus Deus, 103, 109 n. Roba fratina, 49
Provinciates, 166-168 Romola, 189

Ptolemy, xxv, 30 ff., 35, 39, 64 ff., Rosa Ursina, 199 n.
93, 98, 249, 266, 328 ff., 356 Rosen, Edward, 10 n.
Pythagoras (Pythagorean), n, 26, Rucellai, Orazio, 325 n.
4i, 53, 64, 73 ff-, 73 n., 75, 130, Russian Purge and the Extraction of
131, 158, 253, 267,343 Confession, The (Godin and
Pythagoreanism in Galileo, 64-73 Beck), 247 n.
Ruzzante, 189
Quaestiones quodlibetales 248 , n.
Qualifiers of the Holy Office, 99 n., Sacrobosco, G., 28 n.
131 n., 137 n.

Saggiatore (Galileo), 166, 171, 180,
Querengo, Monsignor, 119 180 n., 187, 199 n., 214, 225,
294 n.
Rabelais, Francois, 347 n.
Sagredo, Giovanfrancesco, 4, 190-
Ramus, Petrus, 35
194, 190 n., 215
Rastellius, D. Raphael, 148 n.
Sagredo, Niccolo, 191
Report of Preliminary Commission,
Sagredo, Zaccaria, 192
223
Saint-Amant (poet), 352 n.
Resume of trial, 302
Salusbury, Thomas, 187, 188 n.
Reusch, Franz, xix, 136, 139 n.
Salviati, Averardo, 188
Revolutions of the Celestial Orbs,
Salviati, Filippo, 19, 114 n., 120,
xxvii
Rheticus, 106 123, 144, 188-191, 194, 215
Riccardi, Niccolo, 174 n., 179, Salviati, Piero, 189
194 ff., 197 n., 200 ff., 243, 257 ff., Santa Cecilia, Cardinal of; see
258 n., 305, 307, 311, 320 n., 321, Sfondrati, Cardinal
343 Santillana, G. de, 73 n.
369
Sarpi, Paolo, 47, 47 n., 81, 144, i57> Spheres, celestial, 71

221, 223 354 n., Stahlman, William D., 71
Sarzana, Bishop of, 322 n. Starry Message; see Sidereal Mes-
Sassetti, Cosimo, 20 sage
Savonarola, Girolamo, 43, 189 Stefani, Giacinto, 196
Scaglia, Cardinal Desiderio, 235, Stelluti, C, 163, 207
309, 310, 322 n., 325 n., 331 Sterne, Laurence, 2, 9

Scartazzini, 262 n., 295 n. Stoics, 55 n.
Schall von Bell, Johann Adam, 232, Stunica, Didacus a, 26 n., 97, 130,
233 n. 131, 141

Scheiner, Christopher, 22, 197, 199, Suarez, Francisco, 84 n., 85, 90
199 n., 207, 315 n. Suidas, 167 n.

Schmid, Franz, 99 n. Superstate, theory of, 85
Schonberg, Cardinal, 19 n. "Supreme Good," 59
Scientific method, 113 Sylvester, Pope, 342 n.
Scorriggio, Lazzaro, 131 System of the World; see Dialogue

Segizi, Michelangelo, 134, 144, 281, on the Great World Systems
283, 289, 293, 303 n., 305
Seneca, 154 Taberna, Cardinal, 27 n.
Serrarius, 41 T'ang Jo-wang; see Schall von Bell,
Serristori, Monsignor, 200, 233, 259, Johann Adam

268 Targioni, 310
Sertini, 9 n. Taylor, Sherwood, 139 n.
Settele, L., 250 Teller, Edward, xvi
Sfondrati, Cardinal, 27 n., 44, 50 n. Tengnagl, 179
Sforza, Duchess, 122 n. Theologia jundamentalis (Lobko-
Shakespeare, William, xxvi, 74, 146 witz) , 344 n.
Sidereal Message, 5, 186 Theory of Physical Reality, The,

Simplicio, 58, 193 113 n.
Sixtus V, Pope, 47 n., 87, 95, 95 n., 'Threefold Wedge for a Triple
117, 170 m Knot"; see Triplici nodo triplex
Sizi, Francesco, 9-10 cuneus

Socrates, 16, 114 Tiepolo, Cecilia, 191
Soldani, G., 95 Tinti, Father Giacomo, 148 n., 288
Sommario del processo di Giordano Tocsin to the King, 84
Bruno, II (Mercati), 301 n. Torricelli, Evangelista, 207 n., 214
S omnium Scipionis, 92 Tractatus syllepticus, 311
370
Index
Trent, Council of, xvii, 46, 54, 105, Voltaire, 13, 191, 325
150, 209 Vossius, 228 n.

Triplici nodo triplex cuneus, 82 Vox turturis (Gravina), 108 n.
Tycho; see Brahe, Tycho de

Wachenfels, Wakher von, 6-7
Unam Sane tarn, 85 Wallis, John, 179 n.
Universe: finite, 59-60; perfection Welser, Mark, 199 n.

of, 58 What Is To Be Done? (Lenin), 84
Urban VIII, Pope, xxiii, 164 ff., 169- Widdrington, R., 85
183, 172 n., 195, 197 n., 204 ff., Widmanstetter, Johannes, 19 n.
216-217, 229-231, 235-237, Wilhelm, J., 248 n.
245 n., 257 ff., 294, 307, 312 n., Williams, Roger, 231
325,356 Winthrop, John, 252

Wohlwill, Emil, 50 n., 212, 285,
Valerio, Luca, 102 n. 285 n., 286, 295 n., 301 n., 322 n.
Valla, Lorenzo, 15, 342 n. Wolynski, 173 n.
Veralli, Cardinal, 27 n. Wotton, Henry, 354

Verbiest, F., 233 n. Wright, Frank Lloyd, 70
Vergerio, 136 n.
Veronese, Paolo, xxv Xavier, St., 164
Verospi, Fabricio, 331 Ximenes, Father, 47-49, 48 n., 49 n.,
Vimercati, G., 92 128

Vinci, Leonardo da, 15, 19, 37, 74,
168, 177 Yeats, William Butler, 56

Vinta, Belisario, 2, 3, 3 n., 42, 118
Virgil, 86, 154 Zabarella, Francesco, 27 n., 55 n.

Visconti, Raffaello, 195 Zacchia, Cardinal Laudivio, 311,
Vita del Cardinale Bellarmino 33i, 336
(Fuligatti), 92 n. Zollern, Cardinal ; see Hohenzollern,
Viviani, Vincenzio, 153-154, 209 n. Cardinal

Voice of the Turtle-Dove, The, Zufiiga, Diego de; see Stunica,
108 n. Didacus a
371
A Note about This Book
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j336 1 G2D4i95

DATE DUE oT7^=^^2S BORROWER" NAM,

De Santillana, Giorgio, 1902-

1. Galilei, Galileo, 1564-1642. I. Title.

QB36.G2D4 1955 _ 925.2 55-740C

Library of Congress [r62jrev

Time Reading Program R[P Special Edition

TIME INCORPORATED/NEW YORK

designer Norma Levarie

publisher Jerome S. Hardy

TIME MAGAZINE CT ^jQ <M/) Q

cover design Joseph Low

© 1955 by The University of Chicago.

Editors' Preface, Time Reading Program Introduction and cover illustration

© 1962 by Time Incorporated. All rights reserved.

EDITORS PREFACE vii

author's preface xiv

III Philosophical Intermezzo 55

IV Saint Robert Bellarmine 79

VII The Years of Silence ... *53

VIII Urban VIII 169

IX The "Dialogue" i«S

X The Summons 199

XI The Inquisitors' Plight 2 43

XII The Trial 257

XIII The Problem of the False Injunction 283

XIV Change of Course 299

XVI Aftermath 349

Galileo, Aged Sixty 65

Benedetto Castelli, Galileo's Disciple and Correspondent 67

Roberto Bellarmino in 1604, Aged Fifty- two 68

Urban VIII in the Year of His Accession

Cardinal Francesco Barberini 240

Ascanio Piccolomini, Archbishop of Siena 241

Giovanni Ciampoli 242

In these capricious times history seems to have a special attraction

fering at the hands of the ignorant past. He is science standing forth

In The Crime of Galileo, Giorgio de Santillana provides a new

pears in De Santillana's pages not only as an important contributor

to scientific discovery, but in the even more honorable role of a great

Taking up his task, Galileo deliberately removed himself from the

theological from "vested academic interests." He moved to Florence

and immediately began to circulate in the upper reaches of ecclesiasti-

in undisturbed isolation from the main body of knowledge. He wanted

But by the beginning of the 17th Century the essential unity of

De Santillana's viewpoint is disclosed in this judgment: ". . . within

power, becomes the unwitting tool of the streamlined, the 'efficient,'

and the new."

that of either Galileo or Pope Urban.

the 20th Century, it has to be understood in the context of its own

He understands thoroughly the scientific side of the story —what

his contemporaries, steeped as they were in Aristotle's physics. But

Galileo's first judge (or rather the administrator in charge of security

clearance) was Robert Bellarmine, a man of great learning and com-

means of diverting their thought? And if power is not to perform the

problem of enveloping the spirit of scientific discovery within the

At this level De Santillana's book is profoundly disquieting — as

smugly overconfident about where our own age stands in relation

to Galileo's, but we may be more solidly familiar with "the crime