Before long Guiducci found out how bitterly he had been deceived in Grassi, and what a miserable game he had been playing with him as Galileo’s friend. The memory of the favours by which the Pope had distinguished the great Tuscan when at Rome had scarcely died away when Grassi threw aside the mask, and “Lothario Sarsi” exhibited himself in a new and revised edition, fulminating rage and venom against Galileo and his system. Notwithstanding the hypocritical moderation exhibited to Guiducci, he had not forgotten the mortifying defeat which “Il Saggiatore” had subjected him to, and, though circumstances had prevented him from defending himself at once, he had by no means given up the intention of doing so. Two years having elapsed since Galileo’s visit to Rome, Grassi thought he might venture, under pretext of a reply to “Il Saggiatore,” to publish a new attack on its author. It was entitled, in bad Latin: “Ratio ponderum Libræ et Simbellæ, etc. Autore Lothario Sarsi Sigensano.” It contained many personal accusations against Galileo, and the work altogether was characterized by a blind hatred, which repeatedly led the author into very foolish statements. For instance, Grassi tried incidentally to prove by very ingenious arguments that Galileo’s physics would lead to the denial of the real presence in the Lord’s Supper![210] But the enraged Jesuit went still further, and gave his readers pretty plainly to understand that since Galileo agreed on many questions of physics with Epicurus, Telesius, and Cardanus, he must also approve their godlessness, which strange assertion, however, he did not venture to sustain by any evidence. To Galileo it seemed an encouraging sign of the times that it was considered desirable to seek a publisher for these accusations from a member of the Roman College away from the papal residence. Grassi’s effusions came out at Paris in 1626, and at Naples in 1627. The very unfavourable reception of the work at Rome, except among a few pettifogging enemies of Galileo, also tended to confirm him in his unfortunately mistaken opinion that Rome, under the pontificate of Urban VIII., would have little or nothing to object to in the rich harvest promised by the researches of Copernicus and Kepler, as well as by his own discoveries in the field of science. He thought he could reckon on papal tolerance, if only the defence of the new system were so circumspectly handled as not to clash with the oft-mentioned decree of the Congregation. On this assumption he had resolved, immediately after his return from Rome, to carry out the great work which he had long projected, and which, from the vast scientific knowledge it displayed, combined with a brilliant style, was to meet with greater success and favour than had ever been attained by any scientific work. This was his “Dialogues on the Two Principal Systems of the World.” PART II.