any one on such subjects; it is rather his desire, by these remarks, to incite others to deliberations useful to the Church. As to the decision about the Copernican system, we must bow to the opinions of the ecclesiastical authorities, and should it be adverse to him, let his work be torn up and burnt, for he had neither wish nor intention to promote results that were not catholic and pious.
After this long and cautious introduction, Galileo comes to the matter itself,—the discussion of the principles of exegesis of Scripture with respect to natural science. He employs the same arguments as in his letter to Castelli, only more in detail, and cites several passages from St. Augustine in support of his views, as to how far questions of natural philosophy should be left to the understanding and to science. He also quotes a saying of Cardinal Baronius: "The Holy Spirit intended to teach us how to go to heaven, and not how the heavens go." Galileo then illustrates by examples how derogatory it will be to the dignity of Holy Scripture if every unauthorised scribbler is permitted to adduce passages from it in support of his views, which he often does not interpret rightly; and experience shows the futility of this method of proof. He then turns to the claim of theologians to enforce upon others in scientific discussions opinions which they hold to agree with passages of Scripture, while maintaining that they are not bound to explain the scientific phenomena which are opposed to their decisions. In support of this they affirm that theology is the queen of all the sciences, and need not condescend to accommodate herself to the teachings of other sciences far beneath her: they must submit to her as their sovereign, and modify their conclusions accordingly. This leads Galileo to some considerations which he will here set forth, that he may learn the opinions of others more expert on such questions than he is, and to whose decisions he is always ready to bow.
He is in doubt whether some ambiguity has not crept in
