It was thus in the other countries of Europe that Galileo's teaching bore its fruit, for he speedily got his condemned Dialogues published in Latin by the Elzevirs; and in 1638, also at the hands of the Elzevirs, appeared his Dialogues of the New Sciences [i.e., of mechanics and motion], the "foundation of mechanical physics." By this time he was totally blind, and then only, when physicians could not help him save by prolonging his life, was he allowed to live under strict surveillance in Florence, needing a special indulgence from the Inquisition to permit him even to go to church at Easter. The desire of his last blind days, to have with him his best-beloved pupil, Father Castelli, was granted only under rigid limitation and supervision, though even the papacy could not keep from him the plaudits of the thinkers of Europe. Finally he passed away in his rural "prison"--after five years of blindness--in 1642, the year of Newton's birth. At that time his doctrines were under anathema in Italy, and known elsewhere only to a few. Hobbes in 1634 tried in vain to procure for the Earl of Newcastle a copy of the earlier Dialogues in London, and wrote: "It is not possible to get it for money.... I hear say it is called-in, in Italy, as a book that will do more hurt to their religion than all the books of Luther and Calvin, such opposition they think is between their religion and natural reason." [275] Not till 1757 did the papacy permit other books teaching the Copernican system; in 1765 Galileo was still under ban; not until 1822 was permission given to treat the theory as true; and not until 1835 was the work of Copernicus withdrawn from the Index. [276] While modern science was thus being placed on its special basis, a continuous resistance was being made in the schools to the dogmatism which held the mutilated lore of Aristotle as the sum of human wisdom. Like the ecclesiastical revolution, this had been protracted through centuries. Aristotelianism, whether theistic or pantheistic, whether orthodox or heterodox, [277] had become a dogmatism like another, a code that vetoed revision, a fetter laid on the mind. Even as a negation of Christian superstition it had become impotent, for the Peripatetics were not only ready to make common cause with the Jesuits against Galileo, as we have seen; some of them were content even to join in the appeal to the Bible. [278] The result of such uncritical partisanship was that the immense service of Aristotle to mental life--the comprehensive grasp which gave him his long supremacy as against rival system-makers, and makes him still so much more important than any of the thinkers who in the sixteenth century revolted against him--was by opponents disregarded and denied, though the range and depth of his influence are apparent in all the polemic against him, notably in that of Bacon, who is constantly citing him, and relates his reasoning to him, however antagonistically, at every turn.