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Responding to mounting controversy over theology , astronomy and philosophy , the Roman Inquisition tried Galileo in and found him "vehemently suspect of heresy ", sentencing him to indefinite imprisonment.

Galileo was kept under house arrest until his death in Galileo began his telescopic observations in the later part of , and by March was able to publish a small book, The Starry Messenger Sidereus Nuncius , describing some of his discoveries: Other observations followed, including the phases of Venus and the existence of sunspots.

Galileo's contributions caused difficulties for theologians and natural philosophers of the time, as they contradicted scientific and philosophical ideas based on those of Aristotle and Ptolemy and closely associated with the Catholic Church.

In particular, Galileo's observations of the phases of Venus, which showed it to circle the sun, and the observation of moons orbiting Jupiter, contradicted the geocentric model of Ptolemy , which was backed and accepted by the Roman Catholic Church, [4] [5] and supported the Copernican model advanced by Galileo.

Jesuit astronomers, experts both in Church teachings, science, and in natural philosophy, were at first skeptical and hostile to the new ideas; however, within a year or two the availability of good telescopes enabled them to repeat the observations.

In , Galileo visited the Collegium Romanum in Rome, where the Jesuit astronomers by that time had repeated his observations. Not all of Galileo's claims were completely accepted: Christopher Clavius , the most distinguished astronomer of his age, never was reconciled to the idea of mountains on the Moon, and outside the collegium many still disputed the reality of the observations.

In a letter to Kepler of August , [7] Galileo complained that some of the philosophers who opposed his discoveries had refused even to look through a telescope: My dear Kepler, I wish that we might laugh at the remarkable stupidity of the common herd.

What do you have to say about the principal philosophers of this academy who are filled with the stubbornness of an asp and do not want to look at either the planets, the moon or the telescope, even though I have freely and deliberately offered them the opportunity a thousand times?

Truly, just as the asp stops its ears, so do these philosophers shut their eyes to the light of truth. Geocentrists who did verify and accept Galileo's findings had an alternative to Ptolemy's model in an alternative geocentric or "geo-heliocentric" model proposed some decades earlier by Tycho Brahe — a model, in which, for example, Venus circled the sun.

Brahe argued that the distance to the stars in the Copernican system would have to be times greater than the distance from the sun to Saturn.

Moreover, the only way the stars could be so distant and still appear the sizes they do in the sky would be if even average stars were gigantic — at least as big as the orbit of the earth, and of course vastly larger than the sun refer to article on Tychonic System.

Galileo became involved in a dispute over priority in the discovery of sunspots with Christoph Scheiner , a Jesuit. This became a bitter lifelong feud.

Neither of them, however, was the first to recognise sunspots — the Chinese had already been familiar with them for centuries.

At this time, Galileo also engaged in a dispute over the reasons that objects float or sink in water, siding with Archimedes against Aristotle.

The debate was unfriendly, and Galileo's blunt and sometimes sarcastic style, though not extraordinary in academic debates of the time, made him enemies.

During this controversy one of Galileo's friends, the painter Lodovico Cardi da Cigoli , informed him that a group of malicious opponents, which Cigoli subsequently referred to derisively as "the Pigeon league", [11] was plotting to cause him trouble over the motion of the earth, or anything else that would serve the purpose.

Nevertheless, three years later another priest, Tommaso Caccini , did in fact do precisely that, as described below. In the Catholic world prior to Galileo's conflict with the Church, the majority of educated people subscribed to the Aristotelian geocentric view that the earth was the center of the universe and that all heavenly bodies revolved around the earth, [13] though Copernican theories were used to reform the calendar in Geostaticism agreed with a literal interpretation of Scripture in several places, such as 1 Chronicles Heliocentrism , the theory that the earth was a planet, which along with all the others revolved around the sun, contradicted both geocentrism and the prevailing theological support of the theory.

One of the first suggestions of heresy that Galileo had to deal with came in from a professor of philosophy, poet and specialist in Greek literature, Cosimo Boscaglia.

Boscaglia had talked to Madame [Christina] for a while, and though he conceded all the things you have discovered in the sky, he said that the motion of the earth was incredible and could not be, particularly since Holy Scripture obviously was contrary to such motion.

Galileo was defended on the spot by his former student Benedetto Castelli , now a professor of mathematics and Benedictine abbot.

The exchange having been reported to Galileo by Castelli, Galileo decided to write a letter to Castelli , [18] expounding his views on what he considered the most appropriate way of treating scriptural passages which made assertions about natural phenomena.

Lorini and other Dominicans at the Convent of San Marco considered the letter of doubtful orthodoxy, in part because it may have violated the decrees of the Council of Trent:.

Lorini and his colleagues decided to bring Galileo's letter to the attention of the Inquisition. In February Lorini accordingly sent a copy to the Secretary of the Inquisition, Cardinal Paolo Emilio Sfondrati , with a covering letter critical of Galileo's supporters: All our Fathers of the devout Convent of St.

Mark feel that the letter contains many statements which seem presumptuous or suspect, as when it states that the words of Holy Scripture do not mean what they say; that in discussions about natural phenomena the authority of Scripture should rank last On March 19, Caccini arrived at the Inquisition 's offices in Rome to denounce Galileo for his Copernicanism and various other alleged heresies supposedly being spread by his pupils.

Galileo soon heard reports that Lorini had obtained a copy of his letter to Castelli and was claiming that it contained many heresies.

He also heard that Caccini had gone to Rome and suspected him of trying to stir up trouble with Lorini's copy of the letter.

By presenting his case there, he hoped to clear his name of any suspicion of heresy, and to persuade the Church authorities not to suppress heliocentric ideas.

In going to Rome Galileo was acting against the advice of friends and allies, and of the Tuscan ambassador to Rome, Piero Guicciardini. Cardinal Robert Bellarmine , one of the most respected Catholic theologians of the time, was called on to adjudicate the dispute between Galileo and his opponents.

The question of heliocentrism had first been raised with Cardinal Bellarmine, in the case of Paolo Antonio Foscarini , a Carmelite father; Foscarini had published a book, Lettera Bellarmine at first expressed the opinion that Copernicus's book would not be banned, but would at most require some editing so as to present the theory purely as a calculating device for " saving the appearances " i.

Foscarini sent a copy of his book to Bellarmine, who replied in a letter of April 12, After some preliminary salutations and acknowledgements, Bellarmine begins by telling Foscarini that it is prudent for him and Galileo to limit themselves to treating heliocentrism as a merely hypothetical phenomenon and not a physically real one.

Further on he says that interpreting heliocentrism as physically real would be "a very dangerous thing, likely not only to irritate all scholastic philosophers and theologians, but also to harm the Holy Faith by rendering Holy Scripture as false.

He conceded that if there were conclusive proof, "then one would have to proceed with great care in explaining the Scriptures that appear contrary; and say rather that we do not understand them, than that what is demonstrated is false.

Although he believed that the former may well have been possible, he had "very great doubts" that the latter would be, and in case of doubt it was not permissible to depart from the traditional interpretation of Scriptures.

His final argument was a rebuttal of an analogy that Foscarini had made between a moving earth and a ship on which the passengers perceive themselves as apparently stationary and the receding shore as apparently moving.

Bellarmine replied that in the case of the ship the passengers know that their perceptions are erroneous and can mentally correct them, whereas the scientist on the earth clearly experiences that it is stationary and therefore the perception that the sun, moon and stars are moving is not in error and does not need to be corrected.

Bellarmine found no problem with heliocentrism so long as it was treated as a purely hypothetical calculating device and not as a physically real phenomenon, but he did not regard it as permissible to advocate the latter unless it could be conclusively proved through current scientific standards.

This put Galileo in a difficult position, because he believed that the available evidence strongly favoured heliocentrism, and he wished to be able to publish his arguments.

In addition to Bellarmine, Monsignor Francesco Ingoli initiated a debate with Galileo, sending him in January an essay disputing the Copernican system.

Galileo later stated that he believed this essay to have been instrumental in the action against Copernicanism that followed in February.

It borrowed primarily from the arguments of Tycho Brahe, and it notedly mentioned Brahe's argument that heliocentrism required the stars to be much larger than the sun.

Ingoli wrote that the great distance to the stars in the heliocentric theory "clearly proves Galileo did not write a response to Ingoli until , in which, among other arguments and evidence, he listed the results of experiments such as dropping a rock from the mast of a moving ship.

On February 19, , the Inquisition asked a commission of theologians, known as qualifiers, about the propositions of the heliocentric view of the universe.

Beretta points out that the Inquisition had taken a deposition from Gianozzi Attavanti in November , [38] as part of its investigation into the denunciations of Galileo by Lorini and Caccini.

In this deposition, Attavanti confirmed that Galileo had advocated the Copernican doctrines of a stationary sun and a mobile earth, and as a consequence the Tribunal of the Inquisition would have eventually needed to determine the theological status of those doctrines.

It is however possible, as surmised by the Tuscan ambassador, Piero Guiccardini, in a letter to the Grand Duke, [39] that the actual referral may have been precipitated by Galileo's aggressive campaign to prevent the condemnation of Copernicanism.

On February 24 the Qualifiers delivered their unanimous report: At a meeting of the cardinals of the Inquisition on the following day, Pope Paul V instructed Bellarmine to deliver this result to Galileo, and to order him to abandon the Copernican opinions; should Galileo resist the decree, stronger action would be taken.

On February 26, Galileo was called to Bellarmine's residence and ordered,. With no attractive alternatives, Galileo accepted the orders delivered, even sterner than those recommended by the Pope.

Nonetheless, Galileo's friends Sagredo and Castelli reported that there were rumors that Galileo had been forced to recant and do penance.

To protect his good name, Galileo requested a letter from Bellarmine stating the truth of the matter. This letter assumed great importance in , as did the question whether Galileo had been ordered not to "hold or defend" Copernican ideas which would have allowed their hypothetical treatment or not to teach them in any way.

If the Inquisition had issued the order not to teach heliocentrism at all, it would have been ignoring Bellarmine's position. In the end, Galileo did not persuade the Church to stay out of the controversy, but instead saw heliocentrism formally declared false.

It was consequently termed heretical by the Qualifiers, since it contradicted the literal meaning of the Scriptures, though this position was not binding on the Church.

Following the Inquisition's injunction against Galileo, the papal Master of the Sacred Palace ordered that Foscarini's Letter be banned, and Copernicus' De revolutionibus suspended until corrected.

The papal Congregation of the Index preferred a stricter prohibition, and so with the Pope's approval, on March 5 the Congregation banned all books advocating the Copernican system, which it called "the false Pythagorean doctrine, altogether contrary to Holy Scripture.

Francesco Ingoli, a consultor to the Holy Office, recommended that De revolutionibus be amended rather than banned due to its utility for calendrics.

In the Congregation of the Index accepted his recommendation, and published their decision two years later, allowing a corrected version of Copernicus' book to be used.

The uncorrected De revolutionibus remained on the Index of banned books until Galileo's works advocating Copernicanism were therefore banned, and his sentence prohibited him from "teaching, defending… or discussing" Copernicanism.

In Germany, Kepler's works were also banned by the papal order. Galileo's Dialogue Concerning the Two Chief World Systems , which was published in to great popularity, [48] was an account of conversations between a Copernican scientist, Salviati, an impartial and witty scholar named Sagredo, and a ponderous Aristotelian named Simplicio, who employed stock arguments in support of geocentricity, and was depicted in the book as being an intellectually inept fool.

Simplicio's arguments are systematically refuted and ridiculed by the other two characters with what Youngson calls "unassailable proof" for the Copernican theory at least versus the theory of Ptolemy — as Finocchiaro points out, "the Copernican and Tychonic systems were observationally equivalent and the available evidence could be explained equally well by either" [49] , which reduces Simplicio to baffled rage, and makes the author's position unambiguous.

Pope Urban demanded that his own arguments be included in the book. Some months after the book's publication, Pope Urban VIII banned its sale and had its text submitted for examination by a special commission.

With the loss of many of his defenders in Rome because of Dialogue Concerning the Two Chief World Systems , in Galileo was ordered to stand trial on suspicion of heresy "for holding as true the false doctrine taught by some that the sun is the center of the world" against the condemnation, since "it was decided at the Holy Congregation [ Galileo was interrogated while threatened with physical torture.

Their opinions were strongly argued in favour of the view that the Dialogue taught the Copernican theory. Galileo was found guilty, and the sentence of the Inquisition, issued on 22 June , [53] was in three essential parts:.

According to popular legend, after his abjuration Galileo allegedly muttered the rebellious phrase "and yet it moves" Eppur si muove , but there is no evidence that he actually said this or anything similar.

The first account of the legend dates to a century after his death. The painting depicts an imprisoned Galileo apparently pointing to a copy of the phrase written on the wall of his dungeon.

After a period with the friendly Archbishop Piccolomini in Siena , Galileo was allowed to return to his villa at Arcetri near Florence, where he spent the rest of his life under house arrest.

His standing would remain questioned at every turn. In March , Vincentio Reinieri , a follower and pupil of Galileo, wrote him at Arcetri that an Inquisitor had recently compelled the author of a book printed at Florence to change the words "most distinguished Galileo" to "Galileo, man of noted name".

However, partially in tribute to Galileo, at Arcetri the first academy devoted to the new experimental science, the Accademia del Cimento , was formed, which is where Francesco Redi performed controlled experiments , and many other important advancements were made which would eventually help usher in The Age of Enlightenment.

There is some evidence that enemies of Galileo persuaded Urban that Simplicio was intended to be a caricature of him.

Modern historians have dismissed this as most unlikely. Dava Sobel argues that during this time, Urban had fallen under the influence of court intrigue and problems of state.

His friendship with Galileo began to take second place to his feelings of persecution and fear for his own life.

The problem of Galileo was presented to the pope by court insiders and enemies of Galileo, following claims by a Spanish cardinal that Urban was a poor defender of the church.

This situation did not bode well for Galileo's defense of his book. Multiple authors have argued that the Catholic Church, rather than Galileo, was scientifically justified in the dispute over the placement and rotation of the sun and earth, given available knowledge at the time.

Referring to Bellarmine's letter to Foscarini, physicist Pierre Duhem "suggests that in one respect, at least, Bellarmine had shown himself a better scientist than Galileo by disallowing the possibility of a 'strict proof of the earth's motion', on the grounds that an astronomical theory merely ' saves the appearances ' without necessarily revealing what 'really happens'".

In his book, Scientific Blunders , Robert Youngson indicates that Galileo struggled for two years against the ecclesiastical censor to publish a book promoting heliocentrism.

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