[CHAPTER IV.]
COPPERNICUS.
“But in this our age, one rare witte (seeing the continuall errors that from time to time more and more continually have been discovered, besides the infinite absurdities in their Theoricks, which they have been forced to admit that would not confesse any Mobilitie in the ball of the Earth) hath by long studye, paynfull practise, and rare invention delivered a new Theorick or Model of the world, shewing that the Earth resteth not in the Center of the whole world or globe of elements, which encircled and enclosed in the Moone’s orbit, and together with the whole globe of mortality is carried yearly round about the Sunne, which like a king in the middest of all, rayneth and giveth laws of motion to all the rest, sphaerically dispersing his glorious beames of light through all this sacred coelestiall Temple.”
Thomas Digges, 1590.
70. The growing interest in astronomy shewn by the work of such men as Regiomontanus was one of the early results in the region of science of the great movement of thought to different aspects of which are given the names of Revival of Learning, Renaissance, and Reformation, The movement may be regarded primarily as a general quickening of intelligence and of interest in matters of thought and knowledge. The invention of printing early in the 15th century, the stimulus to the study of the Greek authors, due in part to the scholars who were driven westwards after the capture of Constantinople by the Turks (1453), and the discovery of America by Columbus in 1492, all helped on a movement the beginning of which has to be looked for much earlier.
Every stimulus to the intelligence naturally brings with it a tendency towards inquiry into opinions received through tradition and based on some great authority. The effective discovery and the study of Greek philosophers other than Aristotle naturally did much to shake the supreme authority of that great philosopher, just as the Reformers shook the authority of the Church by pointing out what they considered to be inconsistencies between its doctrines and those of the Bible. At first there was little avowed opposition to the principle that truth was to be derived from some authority, rather than to be sought independently by the light of reason; the new scholars replaced the authority of Aristotle by that of Plato or of Greek and Roman antiquity in general, and the religious Reformers replaced the Church by the Bible. Naturally, however, the conflict between authorities produced in some minds scepticism as to the principle of authority itself; when freedom of judgment had to be exercised to the extent of deciding between authorities, it was but a step further—a step, it is true, that comparatively few took—to use the individual judgment on the matter at issue itself.
In astronomy the conflict between authorities had already arisen, partly in connection with certain divergencies between Ptolemy and Aristotle, partly in connection with the various astronomical tables which, though on substantially the same lines, differed in minor points. The time was therefore ripe for some fundamental criticism of the traditional astronomy, and for its reconstruction on a new basis.
Such a fundamental change was planned and worked out by the great astronomer whose work has next to be considered.
71. Nicholas Coppernic or Coppernicus[45] was born on February 19th, 1473, in a house still pointed out in the little trading town of Thorn on the Vistula. Thorn now lies just within the eastern frontier of the present kingdom of Prussia; in the time of Coppernicus it lay in a region over which the King of Poland had some sort of suzerainty, the precise nature of which was a continual subject of quarrel between him, the citizens, and the order of Teutonic knights, who claimed a good deal of the neighbouring country. The astronomer’s father (whose name was most commonly written Koppernigk) was a merchant who came to Thorn from Cracow, then the capital of Poland, in 1462. Whether Coppernicus should be counted as a Pole or as a German is an intricate question, over which his biographers have fought at great length and with some acrimony, but which is not worth further discussion here.
Nicholas, after the death of his father in 1483, was under the care of his uncle, Lucas Watzelrode, afterwards bishop of the neighbouring diocese of Ermland, and was destined by him from a very early date for an ecclesiastical career. He attended the school at Thorn, and at the age of 17 entered the University of Cracow. Here he seems to have first acquired (or shewn) a decided taste for astronomy and mathematics, subjects in which he probably received help from Albert Brudzewski, who had a great reputation as a learned and stimulating teacher; the lecture lists of the University show that the comparatively modern treatises of Purbach and Regiomontanus (chapter III., [§ 68]) were the standard textbooks used. Coppernicus had no intention of graduating at Cracow, and probably left after three years (1494). During the next year or two he lived partly at home, partly at his uncle’s palace at Heilsberg, and spent some of the time in an unsuccessful candidature for a canonry at Frauenburg, the cathedral city of his uncle’s diocese.
The next nine or ten years of his life (from 1496 to 1505 or 1506) were devoted to studying in Italy, his stay there being broken only by a short visit to Frauenburg in 1501. He worked chiefly at Bologna and Padua, but graduated at Ferrara, and also spent some time at Rome, where his astronomical knowledge evidently made a favourable impression. Although he was supposed to be in Italy primarily with a view to studying law and medicine, it is evident that much of his best work was being put into mathematics and astronomy, while he also paid a good deal of attention to Greek.