Although Galileo took this hint, and the affair of Caccini was prudently allowed to drop, it must be regarded as the first impetus to all the later persecutions of Galileo.
The questionable merit of having brought Galileo’s affairs before the tribunal of the Inquisition belongs to Father Lorini, a friend of Caccini, and brother of the same order. Galileo’s fatal letter to Castelli had fallen into his hands; and when, later on, thanks to Caccini’s zeal, a great ferment began about it in monkish circles at Florence, Lorini was moved to send a denunciation of the letter and a copy of it secretly to the Holy Office at Rome. The whole statement, which was addressed to Cardinal Mellini, President of the Congregation of the Index, is couched in a most artful and miserable style. The denunciator, too cowardly and too cunning to mention Galileo by name (for he still had powerful friends even among the highest dignitaries of the Church), only speaks of the “Galileists” in general, “who maintain, agreeably to the doctrine of Copernicus, that the earth moves and the heavens stand still.” He even ascribes the enclosed letter to Copernicus, in order to leave the honoured philosopher quite out of the question. Lorini goes on to say: “all the fathers of this (his own) devout convent of St. Mark find many passages in this letter which are suspicious, or presumptuous, as when it says that many expressions of Holy Scripture are indefinite; that in discussions about natural phenomena the lowest place must be assigned to them; that the commentators have often been mistaken in their interpretations; that the Holy Scriptures should not be mixed up with anything but matters of religion; that in nature philosophical and astronomical evidence is of more value than holy and Divine (which passages your reverence[97] 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 only understand that the command was addressed to the _primum mobile_, as this itself is the sun.” In these statements Lorini perceives great peril for the Church; he is indignant “that they (the Galileists) should explain the Holy Scriptures after their own fashion, and differently from the usual interpretation of the fathers, and should defend an opinion which the Holy Scriptures appear to be entirely opposed to.... They tread the entire philosophy of Aristotle, of which scholastic philosophy has made so much use, under foot,” he exclaims: “in short, to show how clever they are, they (the Galileists) say a thousand shameless things and scatter them abroad in our city, which holds fast to the Catholic faith, both from its own good spirit and the watchfulness of our august rulers.” He feels moved to inform the cardinal of all this, that he may keep an eye on it, and that if any remedy seems called for he may take the necessary measures. After this ominous hint he hypocritically adds: “I, who hold that all those who call themselves Galileists are orderly men and good Christians, but a little over wise and self conceited in their opinions, declare that I am actuated by nothing in this business but zeal for the sacred cause.” After this assurance he begs that this letter of his, (“I do not say the enclosed letter,”) he hastens to add in a parenthesis, “may be kept secret and considered merely a friendly exchange of opinion between servant and master,” and not as a legal deposition.[98] In conclusion, he expressly mentions the celebrated sermon of Caccini, probably in order that he might be called as a witness against Galileo, an object which, as we shall see, was attained.