indignity and imprisonment equivalent to physical torture;' how he was at last forced to pronounce publicly, and on his knees, his recantation as follows: "I, Galileo, being in my seventieth year, being a prisoner and on my knees, and before your eminences, having before my eyes the Holy Gospel, which I touch with my hands, abjure, curse, and detest the error and the heresy of the movement of the earth."

He was vanquished indeed, for he had been forced, in the face of all coming ages, to perjure himself; and, to complete his dishonor, he was obliged to swear to denounce to the Inquisition, any other man of science whom he should discover to be supporting heresy-the "heresy of the movement of the earth.'

Nor was this all. To the end of his life, nay, after his life was ended, this bitter persecution was continued, on the supposition that the great truths he revealed were hurtful to religion. After a brief stay in the dungeons of the Inquisition, he was kept in exile from family, friends, all his noble employments, and held rigidly to his promise not even to speak of his theory. When,

1 It is not probable that torture in the ordinary sense was administered to Galileo, though it was threatened. See Th. Martin, Vie de Galilée, for a fair summing up of the case. For text of the abjuration, see Epinois; also, Private Life of Galileo, Appen

in the midst of intense bodily sufferings from disease and mental sufferings from calamities in his family, he besought some little liberty, he was met with threats of a recommittal to his dungeon. When, at last, a special commissioner had reported to the ecclesiastical authorities that Galileo had become blind and wasted away with disease and sorrow, he was allowed but little more liberty, and that little tempered by the close surveillance of the ecclesiastical authorities. He was forced to bear contemptible attacks on himself and on his works in silence; he lived to see his ideas care. fully weeded out from all the church colleges and universities in Europe; and when, in a scientific work, he happened to be spoken of as "renowned," the Inquisition ordered the substitution of the word "notorious." 1

Nor did the persecution cease with his death. Galileo had begged to be buried in his family tomb in Santa Croce; the request was denied: his friends wished to erect a monument over him; this, too, was refused. Pope Urban said to the embassador Niccolini that "it would be an evil example for the world if such honors were rendered to a man who had been brought before the Roman Inquisition for an opinion so false and erroneous, who had communicated it to many

1 Martin, p. 227.

others, and who had given so great a scandal to Christendom." "

1

In accordance, therefore, with the wish of the pope and the orders of the Inquisition, Galileo was buried ignobly, apart from his family, without fitting ceremony, without monument, without epitaph. Not until forty years after did Pierozzi dare to write his epitaph. Not until a hundred years after did Nelli dare transfer his remains to

Santa Croce and erect above them a suitable monument. Even then the old conscientious hostility burst out the Inquisition was besought to prevent such honors to "a man condemned for notorious errors;" and that tribunal refused to allow any epitaph to be placed above him which had not first been submitted to its censorship. Nor has that old conscientious consistency in hatred yet fully relented; hardly a generation since has not seen some Marini, or De Bonald, or Rallaye, or De Gabriac, suppressing evidence, or torturing expressions, or inventing theories, to blacken the memory of Galileo and save the reputation of the Church."

1 Martin, p. 243.

2 For the persecution of Galileo's memory, see Th. Martin, chaps. ix. and x. For documentary proofs, see De l'Epinois. For a collection of the slanderous theories invented against Galileo, see Martin, final chapters and appendix. Both these authors are devoted to the Church, but, unlike Monsignor Marini, are too upright to resort to the pious fraud of suppressing documents or interpolating pretended facts.

The action of the Church authorities corresponded well to the spirit thus exhibited; not until 1757, over one hundred years after his condemnation, was it removed, and then secretly; not until 1835, over two hundred years after his condemnation, was the record of it expunged from the Index.

But this is by no means the only important part of this history. Hardly less important, for one who wishes to understand the character of the warfare of science, is it to go back over those two hundred years between that fearful crime and its acknowledgment, and study the great retreat of the army of the Church after its disastrous victory over Galileo.

Having gained this victory, the conscientious believers in the Bible as a compendium of history and text-book of science exulted greatly. Loud was the rejoicing that the "heresy," the "infidelity," the "atheism," involved in believing that the earth revolves about its axis and moves around the sun, had been crushed by the great tribunal of the Church, acting in strict obedience to the expressed will of one pope and the written order of another.

But soon clear-sighted men saw that this victory was a disaster. From all sides came proofs that Kopernik and Galileo were right; and although Pope Urban and the Inquisition held Galileo in

strict seclusion, not allowing him even to speak regarding the double motion of the earth; and although the condemnation of "all books which affirm the motion of the earth" was kept on the Index; and although the colleges and universities under Church control were compelled to teach the opposite doctrine, it was seen that the position gained by the victory over Galileo could not be maintained for ever. So began the great retreat -the retreat of the army of Church apologists through two centuries of sophistry, trickery, and falsehood.

The first important move in the retreat was a falling back upon the statement that Galileo was condemned, not because he affirmed the motion of the earth, but because he supported it from Scripture. For a considerable time this falsehood served its purpose; even a hundred and fifty years after Galileo's condemnation it was renewed by the Protestant Mallet du Pan,' in his wish to gain favor from the older Church; but the slightest critical examination of the original documents, recently revealed, show this position utterly untenable. The letters of Galileo to Castelli and the Grand-duchess Christine, in which he spoke of the Copernican theory as reconcilable with Scripture, were not published until after the condemnation; and although the Archbishop of Pisa had