Galileo left Rome with no intention of observing the promise he had made. After the election of Urban VIII. who, as Cardinal Barberini, had been his faithful friend and supporter, Galileo returned to Rome (1624) in the hope of procuring a revision of the verdict; but though he was received with all honour, and accorded an annual pension from the papal treasury his request was refused. He returned to Florence, where he published eight years later a new book on the subject, couched in the form of a dialogue between supporters of the rival systems, the Ptolemaic and the Copernican, in which Simplicissimus, the defender of the old view, was not only routed but covered with ridicule. Such a flagrant violation of his promise could not pass unnoticed. He was summoned to appear once more before the Inquisition, and arrived in Rome in February 1633. At first he denied that he had written in favour of his views since 1616, then he pleaded guilty, confessed that he was in error, and appealed to the court to deal gently with an old and infirm man. He was found guilty, and was condemned to recite the seven penitential psalms once a week for three years, and to be imprisoned at the pleasure of the Inquisition. It is not true to say that Galileo was shut up in the dungeons of the Inquisition. He was detained only for a few days, and even during that time he was lodged in the comfortable apartments of one of the higher officials. Neither is it correct to state that he was tortured or subjected to any bodily punishment. He was released almost immediately on parole, and lived for a time at Rome in the palace of the Grand Duke of Tuscany. Later on he retired to his villa at Arcetri, and finally he was allowed to return to Florence. In 1642, fortified by the last sacraments and comforted by the papal benediction, he passed away. His body was laid to rest within the walls of the Church of Santa Croce at Florence. Most of his misfortunes were due to his own rashness and the imprudence of his friends and supporters. His condemnation is the sole scientific blunder that can be laid to the charge of the Roman Congregation. That his condemnation was not due to any hatred of science or to any desire of the Roman ecclesiastics to oppose the progress of knowledge is evident enough from the favours and honours lavished upon his predecessors in the same field of research, Cardinal Nicholas of Cusa, Peurbach, Muller (Regiomontanus), and Copernicus. (g) Progress of Theological Studies.