A photographic facsimile (reduced) of a page from Mulier's edition (1617) of the De Revolutionibus as "corrected" according to the Monitum of the Congregations in 1620. The first writer underlined the passages to be deleted or altered with marginal notes indicating the changes ordered; the second writer scratched out these passages, and wrote out in full the changes the other had given in abbreviated form. The Notæ are Mulier's own, and so were not affected by the order. The effect of the page is therefore somewhat contradictory!
In 1630 he brought the completed manuscript to Riccardi, Master of the Sacred Palace, for permission to print it in Rome. After much reading and re-reading of it both by Riccardi and his associate, Father Visconti, permission was at length granted on condition that he insert a preface and a conclusion practically dictated by Riccardi, emphasizing its hypothetical character.[260] The Pope's own argument was to be used: "God is all-powerful; all things are therefore possible to Him; ergo, the tides cannot be adduced as a necessary proof of the double motion of the earth without limiting God's omnipotence—which is absurd."[261] Galileo returned to Florence in June with the permission to print his book in Rome. Meanwhile the plague broke out. He decided to print it in Florence instead, and on writing to Riccardi for that permission, the latter asked for the book to review it again. The times were too troublesome to risk sending it, so a compromise was finally effected: Galileo was to send the preface and conclusion to Rome and Riccardi agreed to instruct the Inquisitor at Florence as to his requirements and to authorize him to license the book.[262] The parts were not returned from Rome till July, 1631, and the book did not appear till February of the following year, when it was published at Florence with all these licenses, both the Roman and the Florentine ones.
The Dialogo was in Italian so that all could read it. It begins with an outline of the Aristotelian system, then points out the resemblances between the earth and the planets. The second "day" demonstrates the daily rotation of the earth on its axis. The next claims that the necessary stellar parallax is too minute to be observed and discusses the earth's annual rotation. The last seeks to prove this rotation by the ebb and flow of the tides. It is a brilliant book and received a great reception.
The authorities of the Inquisition at once examined it and denounced Galileo (April 17, 1633) because in it he not merely taught and defended the "condemned doctrine but was gravely suspected of firm adherence to this opinion."[263] Other charges made against him were that he had printed the Roman licenses without the permission of the Congregation, that he had printed the preface in different type so alienating it from the body of the book, and had put the required conclusion into the mouth of a fool (Simplicio), that in many places he had abandoned the hypothetical treatment and asserted the forbidden doctrine, and that he had dealt indecisively with the matter though the Congregation had specifically condemned the Copernican doctrine as contrary to the express words of the Scripture.[264]
The Pope became convinced that Galileo had ridiculed him in the character of Simplicio to whom Galileo had naturally enough assigned the Pope's syllogistic argument. On the 23rd of September, he ordered the Inquisitor of Florence to notify Galileo (in the presence of concealed notary and witnesses in case he were "recusant") to come to Rome and appear before the Sacred Congregation before the end of the next month;[265] the publication and sale of the Dialogo meanwhile being stopped at great financial loss to the printer.[266] Galileo promised to obey; but he was nearly seventy years old and so much broken in health that a long difficult journey in the approaching winter seemed a great and unnecessary hardship, especially as he was loath to believe that the Church authorities were really hostile to him. Delays were granted him till the Pope in December finally ordered him to be in Rome within a month.[267] The Florentine Inquisitor replied that Galileo was in bed so sick that three doctors had certified that he could not travel except at serious risk to his life. This certificate declared that he suffered from an intermittent pulse, from enfeebled vital faculties, from frequent dizziness, from melancholia, weakness of the stomach, insomnia, shooting pains and serious hernia.[268] The answer the Pope made to this was to order the Inquisitor to send at Galileo's expense a commissary and a doctor out to his villa to see if he were feigning illness; if he were, he was to be sent bound and in chains to Rome at once; if were really too ill to travel, then he was to be sent in chains as soon as he was convalescent and could travel safely.[269] Galileo did not delay after that any longer than he could help, and set out for Rome in January in a litter supplied by the Tuscan Grand Duke.[270] The journey was prolonged by quarantine, but upon his arrival (February 13, 1633), he was welcomed into the palace of Niccolini, the warm-hearted ambassador of the Grand Duke.
Four times was the old man summoned into the presence of the Holy Office, though never when the Pope was presiding. In his first examination held on the 12th of April, he told how he thought he had obeyed the decree of 1616 as his Dialogo did not defend the Copernican doctrine but rather confuted it, and that in his desire to do the right, he had personally submitted the book while in manuscript to the censorship of the Master of the Sacred Palace, and had accepted all the changes he and the Florentine Inquisitor had required. He had not mentioned the affair of 1616 because he thought that order did not apply to this book in which he proved the lack of validity and of conclusiveness of the Copernican arguments.[271] With remarkable, in fact unique, consideration, the Holy Office then assigned Galileo to a suite of rooms within the prisons of the Holy Office, allowed him to have his servant with him and to have his meals sent in by the ambassador. On the 30th after his examination, they even assigned as his prison, the Ambassador's palace, out of consideration for his age and ill-health.
In his second appearance (April 30), Galileo declared he had been thinking matters over after re-reading his book (which he had not read for three years), and freely confessed that there were several passages which would mislead a reader unaware of his real intentions, into believing the worse arguments were the better, and he blamed these slips upon his vain ambition and delight in his own skill in debate.[272] He thereupon offered to write another "day" or two more for the Dialogo in which he would completely refute the two "strong" Copernican arguments based on the sun's spots and on the tides.[273] Ten days later, at his third appearance, he presented a written statement of his defence in which he claimed that the phrase vel quovis modo docere was wholly new to him, and that he had obeyed the order given him by Cardinal Bellarmin over the latter's own signature. However he would make what amends he could and begged the Cardinals to "consider his miserable bodily health and his incessant mental trouble for the past ten months, the discomforts of a long hard journey at the worst season, when 70 years old, together with the loss of the greater part of the year, and that therefore such suffering might be adequate punishment for his faults which they might condone to failing old age. Also he commended to them his honor and reputation against the calumnies of his ill-wishers who seek to detract from his good name."[274] To such a plight was the great man brought! But the end was not yet.
Nearly a month later (June 16), by order of the Pope, Galileo was once again interrogated, this time under threat of torture.[275] Once again he declared the opinion of Ptolemy true and indubitable and said he did not hold and had not held this doctrine of Copernicus after he had been informed of the order to abandon it. "As for the rest," he added, "I am in your hands, do with me as you please." "I am here to obey."[276] Then by the order of the Pope, ensued Galileo's complete abjuration on his knees in the presence of the full Congregation, coupled with his promise to denounce other heretics (i.e., Copernicans).[277] In addition, because he was guilty of the heresy of having held and believed a doctrine declared and defined as contrary to the Scriptures, he was sentenced to "formal imprisonment" at the will of the Congregation, and to repeat the seven penitential Psalms every week for three years.[278]
At Galileo's earnest request, his sentence was commuted almost at once, to imprisonment first in the archiepiscopal palace in Siena (from June 30-December 1), then in his own villa at Arcetri, outside Florence, though under strict orders not to receive visitors but to live in solitude.[279] In the spring his increasing illness occasioned another request for greater liberty in order to have the necessary visits from the doctor; but on March 23, 1634, this was denied him with a stern command from the Pope to refrain from further petitions lest the Sacred Congregation be compelled to recall him to their prisons in Rome.[280]
The rule forbidding visitors seems not to have been rigidly enforced all the time, for Milton visited him, "a prisoner of the Inquisition" in 1638;[281] yet Father Castelli had to write to Rome for permission to visit him to learn his newly invented method of finding longitude at sea.[282] When in Florence on a very brief stay to see his doctor, Galileo had to have the especial consent of the Inquisitor in order to attend mass at Easter. He won approval from the Holy Congregation, however, by refusing to receive some gifts and letters brought him by some German merchants from the Low Countries.[283] He was then totally blind, but he dragged out his existence until January 8, 1642 (the year of Newton's birth), when he died. As the Pope objected to a public funeral for a man sentenced by the Holy Office, he was buried without even an epitaph.[284] The first inscription was made 31 years later, and in 1737, his remains were removed to Santa Croce after the Congregation had first been asked if such action would be unobjectionable.[285]