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Chapter 3 - Astronomy
The War upon Galileo
On this new champion, Galileo, the whole
war was at last concentrated. His discoveries had clearly taken the Copernican
theory out of the list of hypotheses, and had placed it before the world as a
truth. Against him, then, the war was long and bitter. The supporters of what
was called "sound learning" declared his discoveries deceptions and
his announcements blasphemy. Semi-scientific professors, endeavouring to curry
favour with the Church, attacked him with sham science; earnest preachers
attacked him with perverted Scripture; theologians, inquisitors, congregations
of cardinals, and at last two popes dealt with him, and, as was supposed,
silenced his impious doctrine forever.
I shall present this warfare at some length because, so far as I can find, no
careful summary of it has been given in our language, since the whole history
was placed in a new light by the revelations of the trial documents in the
Vatican Library, honestly published for the first time by L'Epinois in 1867,
and since that by Gebler, Berti, Favaro, and others.
The first important attack on Galileo began in 1610, when he announced that his
telescope had revealed the moons of the planet Jupiter. The enemy saw that this
took the Copernican theory out of the realm of hypothesis, and they gave battle
immediately. They denounced both his method and its results as absurd and
impious. As to his method, professors bred in the "safe science"
favoured by the Church argued that the divinely appointed way of arriving at
the truth in astronomy was by theological reasoning on texts of Scripture; and,
as to his results, they insisted, first, that Aristotle knew nothing of these
new revelations; and, next, that the Bible showed by all applicable types that
there could be only seven planets; that this was proved by the seven golden
candlesticks of the Apocalypse, by the seven-branched candlestick of the
tabernacle, and by the seven churches of Asia; that from Galileo's doctrine
consequences must logically result destructive to Christian truth. Bishops and
priests therefore warned their flocks, and multitudes of the faithful besought
the Inquisition to deal speedily and sharply with the heretic.
In vain did Galileo try to prove the existence of satellites by showing them to
the doubters through his telescope: they either declared it impious to look,
or, if they did look, denounced the satellites as illusions from the devil.
Good Father Clavius declared that "to see satellites of Jupiter, men had
to make an instrument which would create them." In vain did Galileo try to
save the great truths he had discovered by his letters to the Benedictine
Castelli and the Grand-Duchess Christine, in which he argued that literal
biblical interpretation should not be applied to science; it was answered that
such an argument only made his heresy more detestable; that he was "worse
than Luther or Calvin."
The war on the Copernican theory, which up to that time had been carried on
quietly, now flamed forth. It was declared that the doctrine was proved false
by the standing still of the sun for Joshua, by the declarations that "the
foundations of the earth are fixed so firm that they can not be moved,"
and that the sun "runneth about from one end of the heavens to the
other."
But the little telescope of Galileo still swept the heavens, and another
revelation was announced - the mountains and valleys in the moon. This brought
on another attack. It was declared that this, and the statement that the moon
shines by light reflected from the sun, directly contradict the statement in
Genesis that the moon is "a great light." To make the matter worse, a
painter, placing the moon in a religious picture in its usual position beneath
the feet of the Blessed Virgin, outlined on its surface mountains and valleys;
this was denounced as a sacrilege logically resulting from the astronomer's
heresy.
Still another struggle was aroused when the hated telescope revealed spots upon
the sun, and their motion indicating the sun's rotation. Monsignor Elci, head
of the University of Pisa, forbade the astronomer Castelli to mention these
spots to his students. Father Busaeus, at the University of Innspruck, forbade
the astronomer Scheiner, who had also discovered the spots and proposed a
safe explanation of them, to allow the new discovery to be known
there. At the College of Douay and the University of Louvain this discovery was
expressly placed under the ban, and this became the general rule among the
Catholic universities and colleges of Europe. The Spanish universities were
especially intolerant of this and similar ideas, and up to a recent period
their presentation was strictly forbidden in the most important university of
all - that of Salamanca.
Such are the consequences of placing the instruction of men's minds in the
hands of those mainly absorbed in saving men's souls. Nothing could be more in
accordance with the idea recently put forth by sundry ecclesiastics, Catholic
and Protestant, that the Church alone is empowered to promulgate scientific
truth or direct university instruction. But science gained a victory here also.
Observations of the solar spots were reported not only from Galileo in Italy,
but from Fabricius in Holland. Father Scheiner then endeavoured to make the
usual compromise between theology and science. He promulgated a
pseudo-scientific theory, which only provoked derision.
The war became more and more bitter. The Dominican Father Caccini preached a
sermon from the text, "Ye men of Galilee, why stand ye gazing up into
heaven?" and this wretched pun upon the great astronomer's name ushered in
sharper weapons; for, before Caccini ended, he insisted that "geometry is
of the devil," and that "mathematicians should be banished as the
authors of all heresies." The Church authorities gave Caccini promotion.
Father Lorini proved that Galileo's doctrine was not only heretical but
"atheistic," and besought the Inquisition to intervene. The Bishop of
Fiesole screamed in rage against the Copernican system, publicly insulted
Galileo, and denounced him to the Grand-Duke. The Archbishop of Pisa secretly
sought to entrap Galileo and deliver him to the Inquisition at Rome. The
Archbishop of Florence solenmnly condemned the new doctrines as unscriptural;
and Paul V, while petting Galileo, and inviting him as the greatest astronomer
of the world to visit Rome, was secretly moving the Archbishop of Pisa to pick
up evidence against the astronomer.
But by far the most terrible champion who now appeared was Cardinal Bellarmin,
one of the greatest theologians the world has known. He was earnest, sincere,
and learned, but insisted on making science conform to Scripture. The weapons
which men of Bellarmin's stamp used were purely theological. They held up
before the world the dreadful consequences which must result to Christian
theology were the heavenly bodies proved to revolve about the sun and not about
the earth. Their most tremendous dogmatic engine was the statement that
"his pretended discovery vitiates the whole Christian plan of
salvation." Father Lecazre declared "it casts suspicion on the
doctrine of the incarnation." Others declared, "It upsets the whole
basis of theology. If the earth is a planet, and only one among several
planets, it can not be that any such great things have been done specially for
it as the Christian doctrine teaches. If there are other planets, since God
makes nothing in vain, they must be inhabited; but how can their inhabitants be
descended from Adam? How can they trace back their origin to Noah's ark? How
can they have been redeemed by the Saviour?" Nor was this argument
confined to the theologians of the Roman Church; Melanchthon, Protestant as he
was, had already used it in his attacks on Copernicus and his school.
In addition to this prodigious theological engine of war there was kept up a
fire of smaller artillery in the shape of texts and scriptural extracts.
But the war grew still more bitter, and some weapons used in it are worth
examining. They are very easily examined, for they are to be found on all the
battlefields of science; but on that field they were used with more effect than
on almost any other. These weapons are the epithets "infidel" and
"atheist." They have been used against almost every man who has ever
done anything new for his fellow-men. The list of those who have been denounced
as "infidel" and "atheist" includes almost all great men of
science, general scholars, inventors, and philanthropists. The purest Christian
life, the noblest Christian character, have not availed to shield combatants.
Christians like Isaac Newton, Pascal, Locke, Milton, and even Fenelon and
Howard, have had this weapon hurled against them. Of all proofs of the
existence of a God, those of Descartes have been wrought most thoroughly into
the minds of modern men; yet the Protestant theologians of Holland sought to
bring him to torture and to death by the charge of atheism, and the Roman
Catholic theologians of France thwarted him during his life and prevented any
due honours to him after his death.
These epithets can hardly be classed with civilized weapons. They are burning
arrows; they set fire to masses of popular prejudice, always obscuring the real
question, sometimes destroying the attacking party. They are poisoned weapons.
They pierce the hearts of loving women; they alienate dear children; they
injure a man after life is ended, for they leave poisoned wounds in the hearts
of those who loved him best - fears for his eternal salvation, dread of the
Divine wrath upon him. Of course, in these days these weapons, though often
effective in vexing good men and in scaring good women, are somewhat blunted;
indeed, they not infrequently injure the assailants more than the assailed. So
it was not in the days of Galileo; they were then in all their sharpness and
venom.
Yet a baser warfare was waged by the Archbishop of Pisa. This man, whose
cathedral derives its most enduring fame from Galileo's deduction of a great
natural law from the swinging lamp before its altar, was not an archbishop
after the noble mould of Borromeo and Fenelon and Cheverus. Sadly enough for
the Church and humanity, he was simply a zealot and intriguer: he perfected the
plan for entrapping the great astronomer.
Galileo, after his discoveries had been denounced, had written to his friend
Castelli and to the Grand-Duchess Christine two letters to show that his
discoveries might be reconciled with Scripture. On a hint from the Inquisition
at Rome, the archbishop sought to get hold of these letters and exhibit them as
proofs that Galileo had uttered heretical views of theology and of Scripture,
and thus to bring him into the clutch of the Inquisition. The archbishop begs
Castelli, therefore, to let him see the original letter in the handwriting of
Galileo. Castelli declines. The archbishop then, while, as is now revealed,
writing constantly and bitterly to the Inquisition against Galileo, professes
to Castelli the greatest admiration of Galileo's genius and a sincere desire to
know more of his discoveries. This not succeeding, the archbishop at last
throws off the mask and resorts to open attack.
The whole struggle to crush Galileo and to save him would be amusing were it
not so fraught with evil. There were intrigues and counter-intrigues, plots and
counter-plots, lying and spying; and in the thickest of this seething,
squabbling, screaming mass of priests, bishops, archbishops, and cardinals,
appear two popes, Paul V and Urban VIII. It is most suggestive to see in this
crisis of the Church, at the tomb of the prince of the apostles, on the eve of
the greatest errors in Church policy the world has known, in all the intrigues
and deliberations of these consecrated leaders of the Church, no more evidence
of the guidance or presence of the Holy Spirit than in a caucus of New York
politicians at Tammany Hall.
But the opposing powers were too strong. In 1615 Galileo was summoned before
the Inquisition at Rome, and the mine which had been so long preparing was
sprung. Sundry theologians of the Inquisition having been ordered to examine
two propositions which had been extracted from Galileo's letters on the solar
spots, solemnly considered these points during ahout a month and rendered their
unanimous decision as follows: "The first proposition, that the sun is
the centre and does not revolve about the earth, is foolish, absurd, false in
theology, and heretical, because expressly contrary to Holy Scripture";
and "the second proposition, that the earth is not the centre but revolves
about the sun, is absurd, false in philosophy, and, from a theological point of
view at least, opposed to the true faith."
The Pope himself, Paul V, now intervened again: he ordered that Galileo be
brought before the Inquisition. Then the greatest man of science in that age
was brought face to face with the greatest theologian - Galileo was confronted
by Bellarmin. Bellarmin shows Galileo the error of his opinion and orders him
to renounce it. De Lauda, fortified by a letter from the Pope, gives orders
that the astronomer be placed in the dungeons of the Inquisition should he
refuse to yield. Bellarmin now commands Galileo, "in the name of His
Holiness the Pope and the whole Congregation of the Holy Office, to relinquish
altogether the opinion that the sun is the centre of the world and immovable,
and that the earth moves, nor henceforth to hold, teach, or defend it in any
way whatsoever, verbally or in writing." This injunction Galileo
acquiesces in and promises to obey.
This was on the 26th of February, 1616. About a fortnight later the
Congregation of the Index, moved thereto, as the letters and documents now
brought to light show, by Pope Paul, V solemnly rendered a decree that
"the doctrine of the double motion of the earth about its axis and
about the sun is false, and entirely contrary to Holy Scripture"; and
that this opinion must neither be taught nor advocated. The same decree
condemned all writings of Copernicus and "all writings which affirm
the motion of the earth." The great work of Copernicus was
interdicted until corrected in accordance with the views of the Inquisition;
and the works of Galileo and Kepler, though not mentioned by name at that time,
were included among those implicitly condemned as "affirming the motion of
the earth."
The condemnations were inscribed upon the Index; and, finally, the
papacy committed itself as an infallible judge and teacher to the world by
prefixing to the Index the usual papal bull giving its monitions
the most solemn papal sanction. To teach or even read the works denounced or
passages condemned was to risk persecution in this world and damnation in the
next. Science had apparently lost the decisive battle.
For a time after this judgment Galileo remained in Rome, apparently hoping to
find some way out of this difficulty; but he soon discovered the hollowness of
the protestations made to him by ecclesiastics, and, being recalled to
Florence, remained in his hermitage near the city in silence, working steadily,
indeed, but not publishing anything save by private letters to friends in
various parts of Europe.
But at last a better vista seemed to open for him. Cardinal Barberini, who had
seemed liberal and friendly, became pope under the name of Urban VIII. Galileo
at this conceived new hopes, and allowed his continued allegiance to the
Copernican system to be known. New troubles ensued. Galileo was induced to
visit Rome again, and Pope Urban tried to cajole him into silence, personally
taking the trouble to show him his errors by argument. Other opponents were
less considerate, for works appeared attacking his ideas - works all the more
unmanly, since their authors knew that Galileo was restrained by force from
defending himself. Then, too, as if to accumulate proofs of the unfitness of
the Church to take charge of advanced instruction, his salary as a professor at
the University of Pisa was taken from him, and sapping and mining began. Just
as the Archbishop of Pisa some years before had tried to betray him with
honeyed words to the Inquisition, so now Father Grassi tried it, and, after
various attempts to draw him out by flattery, suddenly denounced his scientific
ideas as "leading to a denial of the Real Presence in the Eucharist."
For the final assault upon him a park of heavy artillery was at last wheeled
into place. It may be seen on all the scientific battlefields. It consists of
general denunciation; and in 1631 Father Melchior Inchofer, of the Jesuits,
brought his artillery to bear upon Galileo with this declaration: "The
opinion of the earth's motion is of all heresies the most abominable, the most
pernicious, the most scandalous; the immovability of the earth is thrice
sacred; argument against the immortality of the soul, the existence of God, and
the incarnation, should be tolerated sooner than an argument to prove that the
earth moves." From the other end of Europe came a powerful echo.
From the shadow of the Cathedral of Antwerp, the noted theologian Fromundus
gave forth his famous treatise, the Ant-Aristarchius. Its very
title-page was a contemptuous insult to the memory of Copernicus, since it
paraded the assumption that the new truth was only an exploded theory of a
pagan astronomer. Fromundus declares that "sacred Scripture fights against
the Copernicans." To prove that the sun revolves about the earth, he cites
the passage in the Psalms which speaks of the sun "which cometh forth as a
bridegroom out of his chamber." To prove that the earth stands still, he
quotes a passage from Ecclesiastes, "The earth standeth fast
forever." To show the utter futility of the Copernican theory, he declares
that, if it were true, "the wind would constantly blow from the
east"; and that "buildings and the earth itself would fly off with
such a rapid motion that men would have to be provided with claws like cats to
enable them to hold fast to the earth's surface." Greatest weapon of all,
he works up, by the use of Aristotle and St. Thomas Aquinas, a demonstration
from theology and science combined, that the earth must stand in the
centre, and that the sun must revolve about it. Nor was it merely
fanatics who opposed the truth revealed by Copernicus; such strong men as Jean
Bodin, in France, and Sir Thomas Browne, in England, declared against it as
evidently contrary to Holy Scripture. |