to west, and that the earth does move and is not the centre of the world; also that an opinion can be held and supported as probable after it has been declared and decreed contrary to the Holy Scriptures.” In punishment, he was required to “abjure, curse, and detest the aforesaid errors,” the abjuration being at once read by him on his knees; and was further condemned to the “formal prison of the Holy Office” during the pleasure of his judges, and required to repeat the seven penitential psalms once a week for three years. On the following day the Pope changed the sentence of imprisonment into confinement at a country-house near Rome belonging to the Grand Duke, and Galilei moved there on June 24th.[79] On petitioning to be allowed to return to Florence, he was at first allowed to go as far as Siena, and at the end of the year was permitted to retire to his country-house at Arcetri near Florence, on condition of not leaving it for the future without permission, while his intercourse with scientific and other friends was jealously watched. [Illustration: GALILEI.] The story of the trial reflects little credit either on Galilei or on his persecutors. For the latter, it may be urged that they acted with unusual leniency considering the customs of the time; and it is probable that many of those who were concerned in the trial were anxious to do as little injury to Galilei as possible, but were practically forced by the party personally hostile to him to take some notice of the obvious violation of the decree of 1616. It is easy to condemn Galilei for cowardice, but it must be borne in mind, on the one hand, that he was at the time nearly seventy, and much shaken in health, and, on the other, that the Roman Inquisition, if not as cruel as the Spanish, was a very real power in the early 17th century; during Galilei’s lifetime (1600) Giordano Bruno had been burnt alive at Rome for writings which, in addition to containing religious and political heresies, supported the Coppernican astronomy and opposed the traditional Aristotelian philosophy. Moreover, it would be unfair to regard his submission as due merely to considerations of personal safety, for—apart from the question whether his beloved science would have gained anything by his death or permanent imprisonment—there can be no doubt that Galilei was a perfectly sincere member of his Church, and although he did his best to convince individual officers of the Church of the correctness of his views, and to minimise the condemnation of them passed in 1616, yet he was probably prepared, when he found that the condemnation was seriously meant by the Pope, the Holy Office, and others, to believe that in some senses at least his views must be wrong, although, as a matter of observation and pure reason, he was unable to see how or why. In fact, like many other excellent people, he kept watertight compartments in his mind, respect for the Church being in one and scientific investigation in another.