thinks it probable, "for," he says, "Galileo might at that period still have hoped that the ecclesiastical authorities would tolerate the new system during his lifetime, especially should some new discovery, as, for instance that of a small annual parallax of the fixed stars, afford certain proof in favour of his system. In that case Galileo would have been at last allowed to express his opinions without reserve."[1] We think it very possible, indeed probable, that Galileo did intend to add a fifth day at a favourable opportunity, in which he would have given the result of the previous discussions; but he certainly was not waiting for "some new discovery." It was his firm conviction that none was wanted, since his telescopic observations amply proved the truth of his theory; neither would the most convincing discovery have enabled him to express his views without reserve, for they had by no means been condemned by the clergy from want of proof, but as "foolish and absurd philosophically and formally heretical."
We are quite aware that certain writers who have assumed the task of defending the action of the curia against Galileo, maintain that the ecclesiastical party objected to the new system because its accordance with the phenomena of nature had not been sufficiently proved.[2] But even were this granted, in view of the opposition raised on scientific grounds and the rooted attachment to old opinions, every unbiassed person must demur to the assumption that in the attitude of Rome towards the Copernican question the interests of science had any influence whatever. It could not be an advantage to science to trammel free discussion. The subsequent harsh proceedings against Galileo, when seventy years of age, the hostile and peremptory attitude which Rome maintained towards him until his death, as well as towards
