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Updated: June 5, 2025
Three centuries and a half have elapsed since Copernicus revolutionized astronomy.
Certainly Luther, with his obstinate conviction of the verbal accuracy of the Scriptures, rejected as mere folly the idea of a moving earth, and Melanchthon thought such opinions should be prohibited, but Rheticus, a professor at the Protestant University of Wittenberg and an enthusiastic pupil of Copernicus, urged publication, and undertook to see the work through the press.
In our day it is hard to realize the startling effect of the discovery that Man does not dwell at the centre of things, but is the denizen of an obscure and tiny speck of cosmical matter quite invisible amid the innumerable throng of flaming suns that make up our galaxy. To the contemporaries of Copernicus the new theory seemed to strike at the very foundations of Christian theology.
In order to suppress the Copernican doctrine, it would be necessary not only to prohibit the book of Copernicus and the writings of authors who agree with him, but to interdict the whole science of astronomy, and even to forbid men to look at the sky lest they might see Mars and Venus at very varying distances from the earth, and discover Venus at one time crescent, at another time round, or make other observations irreconcilable with the Ptolemaic system.
But, up to the time that Copernicus showed that the planets were other worlds, the location of these imaginary beings was rather indefinite. It was therefore quite natural that when the moon and planets were found to be dark globes of a size comparable with that of the earth itself, they were made the habitations of beings like unto ourselves.
If, therefore, the earth were rotating uniformly, we dwellers upon the earth, oblivious of our own movement, would wrongly attribute to the stars the displacement which was actually the consequence of our own motion. Copernicus saw the futility of the arguments by which Ptolemy had endeavoured to demonstrate that a revolution of the earth was impossible.
It would bear as little resemblance to the reality as did the charts of the ancients who antedated Tycho Brahe, Pythagoras, and Copernicus, to the celestial charts of the nineteenth century. One would note especially the prominence given to certain organs. The stomach is almost, if not entirely, ignored.
After reading that bit of precious astronomical science announced nearly five centuries ago, it is easy to understand how Copernicus could have anticipated other phases of our knowledge, as he did in his declarations that the figure of the earth is not a sphere, but is somewhat irregular, and that the orbit of the earth is not circular.
By this arrangement the sun was situate mathematically near the centre of the planetary system, but he did not appear to have any physical connexion with the planets as the centre of their motions. According to Copernicus' sixth book, the planes of the planetary orbits do not pass through the sun, and the lines of apses do not pass through to the sun.
But Copernicus remarked that he could also use an epicycle for this purpose, or that he could use both an excentric and an epicycle for each planet, and so bring theory still closer into accord with observation. And this he proceeded to do. Moreover, observers had found irregularities in the moon's motion, due, as we now know, to the disturbing attraction of the sun.
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