al to Christendom."
In accordance, therefore, with the wish of the Pope and the orders of
the Inquisition, Galileo was buried ignobly, apart from his family,
without fitting ceremony, without monument, without epitaph. Not until
forty years after did Pierrozzi dare write an inscription to be placed
above his bones; not until a hundred years after did Nelli dare transfer
his remains to a suitable position in Santa Croce, and erect a monument
above them. Even then the old conscientious hostility burst forth: the
Inquisition was besought to prevent such honours to "a man condemned for
notorious errors"; and that tribunal refused to allow any epitaph to be
placed above him which had not been submitted to its censorship. Nor has
that old conscientious consistency in hatred yet fully relented: hardly
a generation since has not seen some ecclesiastic, like Marini or De
Bonald or Rallaye or De Gabriac, suppressing evidence, or torturing
expressions, or inventing theories to blacken the memory of Galileo
and save the reputation of the Church. Nay, more: there are school
histories, widely used, which, in the supposed interest of the Church,
misrepresent in the grossest manner all these transactions in which
Galileo was concerned. Sancta simplicitas! The Church has no worse
enemies than those who devise and teach these perversions. They
are simply rooting out, in the long run, from the minds of the more
thoughtful scholars, respect for the great organization which such
writings are supposed to serve.(67)

(67) For the persecutions of Galileo's memory after his death, see
Gebler and Wohwill, but especially Th. Martin, p. 243 and chaps. ix
and x. For documentary proofs, see L'Epinois. For a collection of the
slanderous theories invented against Galileo, see Martin, final chapters
and appendix. Both these authors are devoted to the Church, but unlike
Monsignor Marini, are too upright to resort to the pious fraud of
suppressing documents or interpolating pretended facts.

The Protestant Church was hardly less energetic against this new
astronomy than the mother Church. The sacred science of the first
Lutheran Reformers was transmitted as a precious legacy, and in the next
century was made much of by Calovius. His great learning and determined
orthodoxy gave him the Lutheran leadership. Utterly refusing to look
at ascertained facts, he cited the turning back of the shadow upon King
Hezekiah's dial and the standing still of th