[268] Private Life, pp. 216–18; Gebler, pp. 157–62. [↑]
[269] Berti, pp. 61–64; Private Life, pp. 212–13; Gebler, p. 162. [↑]
[270] Gebler, p. 239; Private Life, p. 256. [↑]
[271] Gebler, pp. 249–63; Private Life, pp. 255–56; Marini, pp. 55–57. The “e pur si muove” story is first heard of in 1774. As to the torture, it is to be remembered that Galileo recanted under threat of it. See Berti, pp. 93–101; Marini, p. 59; Sir O. Lodge, Pioneers of Science, 1893, pp. 128–31. Berti argues that only the special humanity of the Commissary-General, Macolano, saved him from the torture. Cp. Gebler, p. 259, note. [↑]
[273] Private Life, pp. 265–60, 268; Gebler, p. 252. [↑]
[274] Berti, Il Processo di Galileo, pp. 111–12. [↑]
[275] Letter of Hobbes to Newcastle, in Report of the Hist. Mss. Comm. on the Duke of Portland’s Papers, 1892, ii. Hobbes explains that few copies were brought over, “and they that buy such books are not such men as to part with them again.” “I doubt not,” he adds, “but the translation of it will here be publicly embraced.” [↑]
[276] Gebler, pp. 312–15; Putnam, Censorship of the Church of Rome, i, 313–14. [↑]
[277] See Ueberweg, ii, 12, as to the conflicting types. In addition to Cremonini, several leading Aristotelians in the sixteenth and seventeenth centuries were accused of atheism (Hallam, Lit. Hist. ii, 101–102), the old charge against the Peripatetic school. Hallam (p. 102) complains that Cesalpini of Pisa “substitutes the barren unity of pantheism for religion.” Cp. Ueberweg, ii, 14; Renan, Averroès, 3e édit. p. 417. An Averroïst on some points, he believed in separate immortality. [↑]