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not in the days of Galileo; they were then in all their sharpness and venom.(60) (60) For curious exemplification of the way in which these weapons have been hurled, see lists of persons charged with "infidelity" and "atheism," in the Dictionnaire des Athees., Paris, (1800); also Lecky, History of Rationalism, vol. ii, p. 50. For the case of Descartes, see Saisset, Descartes et ses Precurseurs, pp. 103, 110. For the facility with which the term "atheist" has been applied from the early Aryans down to believers in evolution, see Tylor, Primitive Culture, vol. i, p. 420. Yet a baser warfare was waged by the Archbishop of Pisa. This man, whose cathedral derives its most enduring fame from Galileo's deduction of a great natural law from the swinging lamp before its altar, was not an archbishop after the noble mould of Borromeo and Fenelon and Cheverus. Sadly enough for the Church and humanity, he was simply a zealot and intriguer: he perfected the plan for entrapping the great astronomer. Galileo, after his discoveries had been denounced, had written to his friend Castelli and to the Grand-Duchess Christine two letters to show that his discoveries might be reconciled with Scripture. On a hint from the Inquisition at Rome, the archbishop sought to get hold of these letters and exhibit them as proofs that Galileo had uttered heretical views of theology and of Scripture, and thus to bring him into the clutch of the Inquisition. The archbishop begs Castelli, therefore, to let him see the original letter in the handwriting of Galileo. Castelli declines. The archbishop then, while, as is now revealed, writing constantly and bitterly to the Inquisition against Galileo, professes to Castelli the greatest admiration of Galileo's genius and a sincere