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§§ 131, 132] inducements), from these reasons that Piety, Religion, the Knowledge of the Divine Omnipotency, and a consciousness of the incapacity of man's understanding dictate unto us."

132. Naturally Galilei's many enemies were not long in penetrating these thin disguises, and the immense success of the book only intensified the opposition which it excited; the Pope appears to have been persuaded that Simplicio—the butt of the whole dialogue—was intended for himself, a supposed insult which bitterly wounded his vanity; and it was soon evident that the publication of the book could not be allowed to pass without notice. In June 1632 a special commission was appointed to inquire into the matter—an unusual procedure, probably meant as a mark of consideration for Galilei—and two months later the further issue of copies of the book was prohibited, and in September a papal mandate was issued requiring Galilei to appear personally before the Inquisition. He was evidently frightened by the summons, and tried to avoid compliance through the good offices of the Tuscan court and by pleading his age and infirmities, but after considerable delay, at the end of which the Pope issued instructions to bring him if necessary by force and in chains, he had to submit, and set off for Rome early in 1633. Here he was treated with unusual consideration, for whereas in general even the most eminent offenders under trial by the Inquisition were confined in its prisons, he was allowed to live with his friend Niccolini, the Tuscan ambassador, throughout the trial, with the exception of a period of about three weeks, which he spent within the buildings of the Inquisition, in comfortable rooms belonging to one of the officials, with permission to correspond with his friends, to take exercise in the garden, and other privileges. At his first hearing before the Inquisition, his reply to the charge of having violated the decree of 1616 (§ 126) was that he had not understood that the decree or the admonition given to him forbade the teaching of the Coppernican theory as a mere "hypothesis," and that his book had not upheld the doctrine in any other way. Between his first and second hearing the Commission, which had been