be seen through the telescope, the inference that they were really in the sky was not a fair one; more likely they were something in the telescope itself.
When Scheiner, the Jesuit, discovered solar spots in 1611, he had to communicate the discovery to his Superior. The latter was an Aristotelian. He would not even risk a peep through Scheiner's telescope. He said: "I have read Aristotle's writings from end to end many times, and I have, nowhere found in them any thing similar to what you mention. Go, therefore, my son, and endeavor to tranquillize yourself. Be convinced that these appearances, which you take for spots, are the faults of your glasses or of your eyes; if they are not, as I in part suspect, the result of a disordered imagination." Texts and pretexts are still employed to prevent Theology and Science from coming to close quarters. Science impends and threatens with the majestic facts of the divine order. Theology, driven from pretext to pretext, cries at last, "What! upon compulsion? No: if reasons were as plenty as blackberries," nothing on compulsion! When Falstaff is hurried, he says, "Do you think me a swallow, an arrow, or a bullet? have I, in my poor and old motion, the expedition of thought?" That is the trouble with the ponderous old past; so it turns Falstaff's deaf ear to thought, and imitates his strategy.
He is a good mimic of the style of bluntness and honesty. Pretending to have killed Percy, he cries, "There is Percy: if your father will do me any honor, so; if not, let him kill the next Percy himself." "Why,"
