Kepler, as court-astronomer, was of course required to provide such observations of the heavens as were requisite for the calculations of the Astrologers. That he considered Astrology to be valuable only as the nurse of Astronomy, he did not hesitate to reveal. He wrote a work with a title of which the following is the best translation which I can give: “Tertius interveniens, or: A Warning to certain Theologi, Medici, Philosophi, that while they reasonably reject star-gazing superstition, they do not throw away the kernel with the shell.[31] 1610.” In this he says, “You over-clever Philosophers blame this Daughter of Astronomy more than is reasonable. Do you not know that she must maintain her mother with her charms? How many men would be able to make Astronomy their business, if men did not cherish the hope to read the Future in the skies?”
[31] The German passage involves a curious image, borrowed, I suppose, from some odd story: “dass sie mit billiger Verwerfung des sternguckerischen Aberglaubens das Kind nicht mit dem Bade ausschütten.” “That they do not throw away the child along with the dirty water of his bath.”
Were the Papal Edicts against the Copernican System repealed?
Admiral Smyth, in his Cycle of Celestial Objects, vol. i. p. 65, says—“At length, in 1818, the voice of truth was so prevailing that Pius VII. repealed the edicts against the Copernican system, and thus, in the emphatic words of Cardinal Toriozzi, ‘wiped off this scandal from the Church.’”
A like story is referred to by Sir Francis Palgrave, in his entertaining and instructive fiction, The Merchant and the Friar.
Having made inquiry of persons most likely to be well informed on this subject, I have not been able to learn that there is any further foundation for these statements than this: In 1818, on the revisal of the Index Expurgatorius, Galileo’s writings were, after some opposition, expunged from that Catalogue.
Monsignor Marino Marini, an eminent Roman Prelate, had addressed to the Romana Accademia di Archeologia, certain historico-critical Memoirs, which he published in 1850, with the title Galileo e l’Inquisizione. In these, he confirms the conclusion which, I think, almost [535] all persons who have studied the facts have arrived at;[32] that Galileo trifled with authority to which he professed to submit, and was punished for obstinate contumacy, not for heresy. M. Marini renders full justice to Galileo’s ability, and does not at all hesitate to regard his scientific attainments as among the glories of Italy. He quotes, what Galileo himself quoted, an expression of Cardinal Baronius, that “the intention of the Holy Spirit was to teach how to go to heaven, not how heaven goes.”[33] He shows that Galileo pleaded (p. 62) that he had not held the Copernican opinion after it had been intimated to him (by Bellarmine in 1616), that he was not to hold it; and that his breach of promise in this respect was the cause of the proceedings against him.
[32] M. Marini (p. 29) mentions Leibnitz, Guizot, Spittler, Eichhorn, Raumer, Ranke, among the “storici eterodossi” who have at last done justice to the Roman Church.
[33] Come si vada al Cielo, e non come vada il Cielo.
Those who admire Galileo and regard him as a martyr because, after escaping punishment by saying “It does not move,” he forthwith said “And yet it does move,” will perhaps be interested to know that the former answer was suggested to him by friends anxious for his safety. Niccolini writes to Bali Cioli (April 9, 1633) that Galileo continued to be so persuaded of the truth of his opinions that “he was resolved (some moments before his sentence) to defend them stoutly; but I (continues Niccolini) exhorted him to make an end of this; not to mind defending them; and to submit himself to that which he sees that they may desire him to believe or to hold about this matter of the motion of the earth. He was extremely afflicted.” But the Inquisition was satisfied with his answers, and required no more.[34]