systems has now lost most of its interest; it may, however, be worth noticing that on the more general question Galilei quotes with approval the saying of Cardinal Baronius, "That the intention of the Holy Ghost is to teach us not how the heavens go, but how to go to heaven,"[1] and the following passage gives a good idea of the general tenor of his argument:—
"Methinks, that in the Discussion of Natural Problemes we ought not to begin at the authority of places of Scripture; but at Sensible Experiments and Necessary Demonstrations. For . . . Nature being inexorable and immutable, and never passing the bounds of the Laws assigned her, as one that nothing careth, whether her abstruse reasons and methods of operating be or be not exposed to the capacity of men; I conceive that that concerning Natural Effects, which either sensible experience sets before our eyes, or Necessary Demonstrations do prove unto us, ought not, upon any account, to be called into question, much less condemned upon the testimony of Texts of Scripture, which may under their words, couch senses seemingly contrary thereto."[2]
126. Meanwhile his enemies had become so active that Galilei thought it well to go to Rome at the end of 1615 to defend his cause. Early in the next year a body of theologians known as the Qualifiers of the Holy Office (Inquisition), who had been instructed to examine certain Coppernican doctrines, reported:—
"That the doctrine that the sun was the centre of the world and immoveable was false and absurd, formally heretical and contrary to Scripture, whereas the doctrine that the earth was not the centre of the world but moved, and has further a daily motion, was philosophically false and absurd and theologically at least erroneous."
In consequence of this report it was decided to censure Galilei, and the Pope accordingly instructed Cardinal Bellarmine "to summon Galilei and admonish him to
