(57) For principle points as given, see Libri, Histoire des Sciences mathematiques en Italie, vol. iv, p. 211; De Morgan, Paradoxes, p. 26, for account of Father Clavius. It is interesting to know that Clavius, in his last years, acknowledged that "the whole system of the heavens is broken down, and must be mended," Cantu, Histoire Universelle, vol. xv, p. 478. See Th. Martin, Galilee, pp. 34, 208, and 266; also Heller, Geschichte der Physik, Stuttgart, 1882, vol. i, p. 366. For the original documents, see L'Epinois, pp.34 and 36; or better, Gebler's careful edition of the trial (Die Acten des Galileischen Processes, Stuttgart, 1877), pp. 47 et seq. Martin's translation seems somewhat too free. See also Gebler, Galileo Galilei, English translation, London, 1879, pp. 76-78; also Reusch, Der Process Galilei's und die Jesuiten, Bonn, 1879, chaps. ix, x, xi. But the little telescope of Galileo still swept the heavens, and another revelation was announced--the mountains and valleys in the moon. This brought on another attack. It was declared that this, and the statement that the moon shines by light reflected from the sun, directly contradict the statement in Genesis that the moon is "a great light." To make the matter worse, a painter, placing the moon in a religious picture in its usual position beneath the feet of the Blessed Virgin, outlined on its surface mountains and valleys; this was denounced as a sacrilege logically resulting from the astronomer's heresy. Still another struggle was aroused when the hated telescope revealed spots upon the sun, and their motion indicating the sun's rotation. Monsignor Elci, head of the University of Pisa, forbade the astronomer Castelli to mention these spots to his students. Father Busaeus, at the University of Innspruck, forbade the astronomer Scheiner, who had also discovered the spots and proposed a SAFE explanation of them, to allow the new discovery to be known there. At the College of Douay and the University of Louvain this discovery was expressly placed under the ban, and this became the general rule among the Catholic universities and colleges of Europe. The Spanish universities were especially intolerant of this and similar ideas, and up to a recent period their presentation was strictly forbidden in the most important university of all--that of Salamanca.(58) (58) See Ticknor, History of Spanish Literature, vol. iii.