more and more doubtful about the book. Ultimately, however, the introduction and conclusion having been sent to Rome for approval and probably to some extent rewritten there, and the whole work having been approved by the Florentine censor, the book was printed and the first copies were ready early in 1632, bearing both the Roman and the Florentine imprimatur.
129. The Dialogue extends over four successive days, and is carried on by three speakers, of whom Salviati is a Coppernican and Simplicio an Aristotelian philosopher, while Sagredo is avowedly neutral, but on almost every occasion either agrees with Salviati at once or is easily convinced by him, and frequently joins in casting ridicule upon the arguments of the unfortunate Simplicio. Though many of the arguments have now lost their immediate interest, and the book is unduly long, it is still very readable, and the specimens of scholastic reasoning put into the mouth of Simplicio and the refutation of them by the other speakers strike the modern reader as excellent fooling.
Many of the arguments used had been published by Galilei in earlier books, but gain impressiveness and cogency by being collected and systematically arranged. The Aristotelian dogma of the immutability of the celestial bodies is once more belaboured, and shewn to be not only inconsistent with observations of the moon, the sun, comets, and new stars, but to be in reality incapable of being stated in a form free from obscurity and self-contradiction. The evidence in favour of the earth's motion derived from the existence of Jupiter's satellites and from the undoubted phases of Venus, from the suspected phases of Mercury and from the variations in the apparent size of Mars, are once more insisted on. The greater simplicity of the Coppernican explanation of the daily motion of the celestial sphere and of the motion of the planets is forcibly urged and illustrated in detail. It is pointed out that on the Coppernican hypothesis all motions of revolution or rotation take place in the same direction (from west to east), whereas the Ptolemaic hypothesis requires some to be in one direction, some in another. Moreover the apparent daily motion of the stars, which appears simple
