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befallen the older Church. Had Pope Urban been broad-minded and tolerant like Benedict XIV, or had he been taught moderation by adversity like Pius VII, or had he possessed the large scholarly qualities of Leo XIII, now reigning, the vast scandal of the Galileo case would never have burdened the Church: instead of devising endless quibbles and special pleadings to escape responsibility for this colossal blunder, its defenders could have claimed forever for the Church the glory of fearlessly initiating a great epoch in human thought. But it was not so to be. Urban was not merely Pope; he was also a prince of the house of Barberini, and therefore doubly angry that his arguments had been publicly controverted. The opening strategy of Galileo's enemies was to forbid the sale of his work; but this was soon seen to be unavailing, for the first edition had already been spread throughout Europe. Urban now became more angry than ever, and both Galileo and his works were placed in the hands of the Inquisition. In vain did the good Benedictine Castelli urge that Galileo was entirely respectful to the Church; in vain did he insist that "nothing that can be done can now hinder the earth from revolving." He was dismissed in disgrace, and Galileo was forced to appear in the presence of the dread tribunal without defender or adviser. There, as was so long concealed, but as is now fully revealed, he was menaced with torture again and again by express order of Pope Urban, and, as is also thoroughly established from the trial documents themselves, forced to abjure under threats, and subjected to imprisonment by command of the Pope; the Inquisition deferring in this whole matter to the papal authority. All the long series of attempts made in the supposed interest of the Church to mystify these transactions have at last failed. The