ized" by Pope Urban VIII in such manner as
to paralyze it, and it was afterward vexed by Pope Gregory XVI. Even in
our own time sessions of scientific associations were discouraged and
thwarted by as kindly a pontiff as Pius IX.(276)

(276) For Porta, see the English translation of his main summary,
Natural Magick, London, 1658. The first chapters are especially
interesting, as showing what the word "magic" had come to mean in the
mind of a man in whom mediaeval and modern ideas were curiously mixed;
see also Hoefer, Histoire de la Chimie, vol. ii, pp. 102-106; also
Kopp; also Sprengel, Histoire de la Medecine, vol. iii, p. 239; also
Musset-Pathay. For the Accademia del Cimento, see Napier, Florentine
History, vol. v, p. 485; Tiraboschi, Storia della Litteratura; Henri
Martin, Histoire de France; Jevons, Principles of Science, vol. ii,
pp. 36-40. For value attached to Borelli's investigations by Newton and
Huygens, see Brewster's Life of Sir Isaac Newton, London, 1875, pp. 128,
129. Libri, in his first Essai sur Galilee, p. 37, says that Oliva was
summoned to Rome and so tortured by the Inquisition that, to escape
further cruelty, he ended his life by throwing himself from a window.
For interference by Pope Gregory XVI with the Academy of the Lincei, and
with public instruction generally, see Carutti, Storia della Accademia
dei Lincei, p. 126. Pius IX, with all his geniality, seems to have
allowed his hostility to voluntary associations to carry him very far
at times. For his answer to an application made through Lord Odo Russell
regarding a society for the prevention of cruelty to animals and his
answer that "such an association could not be sanctioned by the Holy
See, being founded on a theological error, to wit, that Christians owed
any duties to animals," see Frances Power Cobbe, Hopes of the Human
Race, p. 207.

A hostility similar in kind, though less in degree, was shown in
Protestant countries.

Even after Thomasius in Germany and Voltaire in France and Beccaria
in Italy had given final blows to the belief in magic and witchcraft
throughout Christendom, the traditional orthodox distrust of the
physical sciences continued for a long time.

In England a marked dislike was shown among various leading
ecclesiastics and theologians towards the Royal Society, and later
toward the Association for the Advancement of Science; and this dislike,
as will hereafter be seen, sometimes took shape in serious opposi