On the Revolutions of Heavenly Spheres

From Neil Tyson v. Copernicus

On the Revolutions of Heavenly Spheres by Nicolas Copernicus

INTRODUCTION

Among the many various literary and artistic pursuits which invigorate men’s minds, the strongest affection and utmost zeal should, I think, promote the studies concerned with the most beautiful objects, most deserving to be known. This is the nature of the discipline which deals with the universe’s divine revolutions, the asters’ motions, sizes, distances, risings and settings, as well as the causes of the other phenomena in the sky, and which, in short, explains its whole appearance. What indeed is more beautiful than heaven, which of course contains all things of beauty? This is proclaimed by its very names (in Latin), caelum and mundus, the latter denoting purity and ornament, the former a carving. On account of heaven’s transcendent perfection most philosophers have called it a visible god. If then the value of the arts is judged by the subject matter which they treat, that art will be by far the foremost which is labeled astronomy by some, astrology by others, but by many of the ancients, the consummation of mathematics. Unquestionably the summit of the liberal arts and most worthy of a free man, it is supported by almost all the branches of mathematics. Arithmetic, geometry, optics, surveying, mechanics and whatever others there are all contribute to it.
Although all the good arts serve to draw man’s mind away from vices and lead it toward better things, this function can be more fully performed by this art, which also provides extraordinary intellectual pleasure. For when a man is occupied with things which he sees established in the finest order and directed by divine mana gement, will not the unremitting contemplation of them and a certain familiarity with them stimulate him to the best and to admiration for the Maker of everything, in whom are all happiness and every good? For would not the godly Psalmist (92:4) in vain declare that he was made glad through the work of the Lord and rejoiced in the works of His hands, were we not drawn to the contemplation of the highest good by this means, as though by a chariot?

The great benefit and adornment which this art confers on the commonwealth (not to mention the countless advantages to individuals) are most excellently observed by Plato. In the Laws, Book VII, he thinks that it should be cultivated chiefly because by dividing time into groups of days as months and years, it would keep the state alert and attentive to the festivals and sacrifices. Whoever denies its necessity for the teacher of any branch of higher learning is thinking foolishly, according to Plato. In his opinion it is highly unlikely that anyone lacking the requisite knowledge of the sun, moon, and other heavenly bodies can become and be called godlike.

However, this divine rather than human science, which investigates the loftiest subjects, is not free from perplexities. The main reason is that its principles and assumptions, called “hypotheses” by the Greeks, have been a source of disagreement, as we see, among most of those who undertook to deal with this subject, and so they did not rely on the same ideas. An additional reason is that the motion of the planets and the revolution of the stars could not be measured with numerical precision and completely understood except with the passage of time and the aid of many earlier observations, through which this knowledge was transmitted to posterity from hand to hand, so to say. To be sure, Claudius Ptolemy of Alexandria, who far excels the rest by his wonderful skill and industry, brought this entire art almost to perfection with the help of observations extending over a period of more than four hundred years, so that there no longer seemed to be any gap which he had not closed. Nevertheless very many things, as we perceive, do not agree with the conclusions which ought to follow from his system, and besides certain other motions have been discovered which were not yet known to him. Hence Plutarch too, in discussing the sun’s tropical year, says that so far the motion of the heavenly bodies has eluded the skill of the astronomers. For, to use the year itself as an example, it is well known, I think, how different the opinions concerning it have always been, so that many have abandoned all hope that an exact determination of it could be found. The situation is the same with regard to other heavenly bodies.

Nevertheless, to avoid giving the impression that this difficulty is an excuse for indolence, by the grace of God, without whom we can accomplish nothing, I shall attempt a broader inquiry into these matters. For, the number of aids we have to assist our enterprise grows with the interval of time extending from 2 the originators of this art to us. Their discoveries may be compared with what I have newly found. I acknowledge, moreover, that I shall treat many topics differently from my predecessors, and yet I shall do so thanks to them, for it was they who first opened the road to the investigation of these very questions.

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