We are quite aware that certain writers who have assumed the task of defending the action of the curia against Galileo, maintain that the ecclesiastical party objected to the new system because its accordance with the phenomena of nature had not been sufficiently proved.[216] But even were this granted, in view of the opposition raised on scientific grounds and the rooted attachment to old opinions, every unbiassed person must demur to the assumption that in the attitude of Rome towards the Copernican question the interests of science had any influence whatever. It could not be an advantage to science to trammel free discussion. The subsequent harsh proceedings against Galileo, when seventy years of age, the hostile and peremptory attitude which Rome maintained towards him until his death, as well as towards the new system and all discussion of it, bear ample testimony, in our opinion, that the clergy had the interests of science very little at heart, and that their sole desire was to maintain the foundation-stone in its place on which the ingenious structure of the Christian Catholic philosophy was raised; namely, the doctrine that mother earth is the centre of the universe.
In December, 1629, Galileo had completed his ill-fated work on the two systems, except the introduction and a few finishing strokes. He announced this to his friends in sundry letters,[217] and told Prince Cesi in two letters of 24th December, 1629, and 13th January, 1630, that he intended coming to Rome to see to the printing of the “Dialogues.”[218] The prince in his reply expressed entire approval of the project, and encouraged Galileo to set out for Rome very soon, “where he would have no further trouble about the proofs than to give such orders as he pleased.”[219]
Altogether the position of affairs seemed remarkably favourable for the publication of the “Dialogues.” Galileo’s devoted adherent, Castelli, had been summoned to Rome in 1624 by Urban VIII., and enjoyed great consideration with the powerful family of Barberini, to whose youngest scion, Taddeo, he gave instruction in mathematics. This long-tried friend informed Galileo in a letter of 6th February,[220] that Father Riccardi, who meanwhile had been raised to the office of chief censor of the press (Magister Sacri Palatii) had promised his ready assistance in Galileo’s affairs. Castelli also expressed his conviction that, as far as Riccardi was concerned, he would find no difficulty. Another piece of information in the same letter, however, was not quite so satisfactory; the personage second in importance at the papal court, Urban’s brother, Cardinal Antonio Barberini, had, when Castelli told him of the completion of the “Dialogues,” said nothing particular against the theory itself, so far as it was treated as a hypothesis, but had made the just remark that the earth, if it revolved round the sun, must be a star, an idea “which was too far opposed to theological truth.” Castelli appeased the cardinal by assuring him that Galileo had weighty arguments against this, and it is characteristic of the prevailing confusion of ideas on astronomical subjects, that Barberini thought this possible, and that Castelli wrote to Galileo that he would not find it hard to steer clear of this rock. Another instance of the trammels placed by religion on the advancement of science.
