covered a little later.

[264] _Opera_, tom. ix. p. 1.

[265] _De Immortalitate Animorum_ (Lyons, 1545), p. 73. _De Varietate_, p.
77. _Opera_, tom. i. p. 135.

[266] _De Subtilitate_, p. 445.

[267] "Galen's great complaint against the Peripatetics or Aristotelians,
was that while they discoursed about Anatomy they could not dissect. He
met an argument with a dissection or an experiment. Come and see for
yourselves, was his constant cry."--_Harveian Oration_, Dr. J.F. Payne,
1896.

[268] _Opera_, tom. x. p. 462.

[269] _De Vita Propria_, ch. xxviii. p. 73.

[270] _Ibid.,_ ch. xxiii. p. 64.

[271] _De Utilitate_, p. 309. He also writes at length in the Proxenata on
Domestic Economy.--Chapter xxxvii. _et seq. Opera_, tom. i. p. 377.

[272] _De Vita Propria_, ch. xxxvii. p. 118.

[273] _De Varietate_, p. 589.

[274] _De Varietate_, p. 589.

[275] _Ibid.,_ p. 640.

[276] _Sadducismus Triumphatus_ (Ed. 1682), p. 4.

CHAPTER XV

WHEN dealing with Cardan's sudden incarceration in 1570, in the chronicle
of his life, it was assumed that his offence must have been some spoken or
written words upon which a charge of impiety might have been fastened.
Leaving out of consideration the fiery zeal of the reigning Pope Pius V.,
it is hard to determine what plea could have been found for a serious
charge of this nature. Cardan's work had indeed passed the ecclesiastical
censors in 1562; but in the estimation of Pius V. the smallest lapse from
the letter of orthodoxy would have seemed grave enough to send to prison,
and perhaps to death, a man as deeply penetrated with the spirit of
religion as Cardan assuredly was. One of his chief reasons for refusing
the King of Denmark's generous offer was the necessity involved of having
to live amongst a people hostile to the Catholic religion; and, in writing
of his visit to the English Court, he declares that he was unwilling to
recognize the title of King Edward VI., inasmuch as by so doing he might
seem to prejudice the rights of the Pope.[277] In spite of this positive
testimony, and the absence of any utterances of manifest heresy, divers
writers in the succeeding century classed him with the unbelievers. Dr.
Samuel Parker in his _Tractatus de Deo_, published in 1678, includes him
amongst the atheistical philosophers; but a perusal of the Doctor's
remarks leaves the reader unconvinced as to the justice of such a charge.
The term Atheism, however, was at this time us