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to Galileo, one, the more stringent in its terms, was false, though made at the date it bears, to permit of subsequent proceedings against Galileo. But the whole thesis is otiose. It is admitted (Gebler, p. 89) that Galileo was admonished
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Gebler contends, however, that this was not a command to keep
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and that therefore Galileo is not justly to be charged with having disobeyed the injunction of the Inquisition when, in his Dialogues on the Two Principal Systems of the World, the Ptolemaic and Copernican (1632), he dealt dialectically with the subject, neither affirming nor denying, but treating both theories as hypotheses. But the real issue is not Galileo's cautious disobedience (see Gebler's own admissions, p. 149) to an irrational decree, but the crime of the Church in silencing him. It is not likely that the
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of Galileo, as Gebler supposes (pp. 90, 338), anticipated his later dialectical handling of the subject, and so falsified the decision of the Inquisition against him in 1616. Gebler had at first adopted the German theory that the absolute command to silence was forged in 1632; and, finding the document certainly belonged to 1616, framed the new theory, quite unnecessarily, to save Galileo's credit. The two records are quite in the spirit and manner of Inquisitorial diplomacy. As Berti remarks,
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for his heresy, but not punished, in 1616, Galileo kept silence for some years, till in 1618 he published his (erroneous) theory of the tides, which he sent with an ironical epistle to the friendly Archduke Leopold of Austria, professing to be propounding a mere dream, disallowed by the official veto on Copernicus. [266] This, however, did him less harm than his essay Il Saggiatore (
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The Scales ), in which he opposed the Jesuit Grassi on the question of comets. Receiving the imprimatur in 1623, it was dedicated to the new pope, Urban VIII, who, as the Cardinal Maffeo Barberini, had been Galileo's friend. The latter could now hope for freedom of speech, as he had all along had a number of friends at the papal court, besides many priests, among his admirers and disciples. But the enmity of the Jesuits countervailed all. They did not succeed in procuring a censure of the Saggiatore, though that subtly vindicates the Copernican system while professing to hold it disproved by the fiat of the Church; [267] but when, venturing further, he after another lapse of years produced his Dialogues on the Two Systems, for which he obtained the papal imprimatur in 1632, they caught him in their net. Having constant access to the pope, they contrived to make him believe that Galileo had ridiculed him in one of the personages of his Dialogues. It was quite false; but one of the pope's anti-Copernican arguments was there unconsciously made light of; and his wounded vanity was probably a main factor in the impeachment which followed. [268] His Holiness professed to have been deceived into granting the imprimatur; [269] a Special Commission was set on foot; the proceedings of 1616 were raked up; and Galileo was again summoned to Rome. He was old and frail, and sent medical certificates of his unfitness for such travel; but it was insisted on, and as under the papal tyranny there was no help, he accordingly made the journey. After many delays he was tried, and, on his formal abjuration, sentenced to formal imprisonment (1633) for teaching the
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and