document_title: Heliocentrism

question_text: who discovered the sun was the center of the solar system

question_tokens: who discovered the sun was the center of the solar system

root

text: Heliocentrism

text: Ancient and medieval astronomy[edit]

text: While the sphericity of the Earth was widely recognized in Greco-Roman astronomy from at least the 3rd century BCE, the Earth's daily rotation and yearly orbit around the Sun was never universally accepted until the Copernican Revolution.

tag: p

text: While a moving Earth was proposed at least from the 4th century BCE in Pythagoreanism, and a fully developed heliocentric model was developed by Aristarchus of Samos in the 3rd century BCE, these ideas were not successful in replacing the view of a static spherical Earth, and from the 2nd century CE the predominant model, which would be inherited by medieval astronomy, was the geocentric model described in Ptolemy's Almagest.

text: The Ptolemaic system was a sophisticated astronomical system that managed to calculate the positions for the planets to a fair degree of accuracy.[4] Ptolemy himself, in his Almagest, points out that any model for describing the motions of the planets is merely a mathematical device, and since there is no actual way to know which is true, the simplest model that gets the right numbers should be used.[5] However, he rejected the idea of a spinning earth as absurd as he believed it would create huge winds. His planetary hypotheses were sufficiently real that the distances of moon, sun, planets and stars could be determined by treating orbits' celestial spheres as contiguous realities. This made the stars' distance less than 20 Astronomical Units,[6] a regression, since Aristarchus of Samos's heliocentric scheme had centuries earlier necessarily placed the stars at least two orders of magnitude more distant.

text: Problems with Ptolemy's system were well recognized in medieval astronomy, and an increasing effort to criticize and improve it in the late medieval period eventually led to the Copernican heliocentrism developed in Renaissance astronomy.

text: Classical Antiquity[edit]

text: Pythagoreans[edit]

text: The non-geocentric model of the Universe was proposed by the Pythagorean philosopher Philolaus (d. 390 BC), who taught that at the center of the Universe was a "central fire", around which the Earth, Sun, Moon and Planets revolved in uniform circular motion. This system postulated the existence of a counter-earth collinear with the Earth and central fire, with the same period of revolution around the central fire as the Earth. The Sun revolved around the central fire once a year, and the stars were stationary. The Earth maintained the same hidden face towards the central fire, rendering both it and the "counter-earth" invisible from Earth. The Pythagorean concept of uniform circular motion remained unchallenged for approximately the next 2000 years, and it was to the Pythagoreans that Copernicus referred to show that the notion of a moving Earth was neither new nor revolutionary.[7] Kepler gave an alternative explanation of the Pythagoreans' "central fire" as the Sun, "as most sects purposely hid[e] their teachings".[8]

text: Heraclides of Pontus (4th century BC) said that the rotation of the Earth explained the apparent daily motion of the celestial sphere. It used to be thought that he believed Mercury and Venus to revolve around the Sun, which in turn (along with the other planets) revolves around the Earth.[9] Macrobius Ambrosius Theodosius (AD 395–423) later described this as the "Egyptian System," stating that "it did not escape the skill of the Egyptians," though there is no other evidence it was known in ancient Egypt.[10][11]

text: Aristarchus of Samos[edit]

text: The first person known to have proposed a heliocentric system, however, was Aristarchus of Samos (c. 270 BC). Like Eratosthenes, Aristarchus calculated the size of the Earth, and measured the size and distance of the Moon and Sun, in a treatise which has survived. From his estimates, he concluded that the Sun was six to seven times wider than the Earth and thus hundreds of times more voluminous. His writings on the heliocentric system are lost, but some information is known from surviving descriptions and critical commentary by his contemporaries, such as Archimedes. Some have suggested that his calculation of the relative size of the Earth and Sun led Aristarchus to conclude that it made more sense for the Earth to be moving than for the huge Sun to be moving around it. Though the original text has been lost, a reference in Archimedes' book The Sand Reckoner describes another work by Aristarchus in which he advanced an alternative hypothesis of the heliocentric model. Archimedes wrote:

text: You King Gelon are aware the 'universe' is the name given by most astronomers to the sphere the center of which is the center of the Earth, while its radius is equal to the straight line between the center of the Sun and the center of the Earth. This is the common account as you have heard from astronomers. But Aristarchus has brought out a book consisting of certain hypotheses, wherein it appears, as a consequence of the assumptions made, that the universe is many times greater than the 'universe' just mentioned. His hypotheses are that the fixed stars and the Sun remain unmoved, that the Earth revolves about the Sun on the circumference of a circle, the Sun lying in the middle of the orbit, and that the sphere of fixed stars, situated about the same center as the Sun, is so great that the circle in which he supposes the Earth to revolve bears such a proportion to the distance of the fixed stars as the center of the sphere bears to its surface.[12]

text: Aristarchus believed the stars to be very far away, and saw this as the reason why there was no visible parallax, that is, an observed movement of the stars relative to each other as the Earth moved around the Sun. The stars are in fact much farther away than the distance that was generally assumed in ancient times, which is why stellar parallax is only detectable with telescopes.

text: Archimedes says that Aristarchus made the stars' distance larger, suggesting that he was answering the natural objection that Heliocentrism requires stellar parallactic oscillations. He apparently agreed to the point but placed the stars so distant as to make the parallactic motion invisibly minuscule. Thus Heliocentrism opened the way for realization that the universe was larger than the geocentrists taught.[13]

text: Heliocentrism had been in conflict with religion before Copernicus: One of the few pieces of information we have about the reception of Aristarchus's heliocentric system comes from a passage in Plutarch's dialogue, Concerning the Face which Appears in the Orb of the Moon. According to one of Plutarch's characters in the dialogue, the philosopher Cleanthes had held that Aristarchus should be charged with impiety for "moving the hearth of the world".[14]

text: Seleucus of Seleucia[edit]

text: Since Plutarch mentions the "followers of Aristarchus" in passing, it is likely that there were other astronomers in the Classical period who also espoused Heliocentrism, but whose work was lost. The only other astronomer from antiquity known by name who is known to have supported Aristarchus' heliocentric model was Seleucus of Seleucia (b. 190 BC), a Hellenistic astronomer who flourished a century after Aristarchus in the Seleucid empire.[15] Seleucus adopted the heliocentric system of Aristarchus and is said to have proved the heliocentric theory.[16] According to Bartel Leendert van der Waerden, Seleucus may have proved the heliocentric theory by determining the constants of a geometric model for the heliocentric theory and by developing methods to compute planetary positions using this model. He may have used early trigonometric methods that were available in his time, as he was a contemporary of Hipparchus.[17] A fragment of a work by Seleucus has survived in Arabic translation, which was referred to by Rhazes (b. 865).[18]

text: Alternatively, his explanation may have involved the phenomenon of tides,[19] which he supposedly theorized to be caused by the attraction to the Moon and by the revolution of the Earth around the Earth-Moon 'center of mass'.

text: Late Antiquity[edit]

text: There were occasional speculations about Heliocentrism in Europe before Copernicus. In Roman Carthage, the pagan Martianus Capella (5th century A.D.) expressed the opinion that the planets Venus and Mercury did not go about the Earth but instead circled the Sun.[20] Capella's model was discussed in the Early Middle Ages by various anonymous 9th-century commentators[21] and Copernicus mentions him as an influence on his own work.[22]

text: The Ptolemaic system was also received in Indian astronomy. Aryabhata (476–550), in his magnum opus Aryabhatiya (499), propounded a planetary model in which the Earth was taken to be spinning on its axis and the periods of the planets were given with respect to the Sun. He accurately calculated many astronomical constants, such as the periods of the planets, times of the solar and lunar eclipses, and the instantaneous motion of the Moon.[23][page needed][24][page needed] Early followers of Aryabhata's model included Varahamihira, Brahmagupta, and Bhaskara II.

text: Medieval Islamic world[edit]

text: Muslim astronomers generally accepted the Ptolemaic system and the geocentric model.[25]

text: Beginning in the 11th century, a tradition criticizing Ptolemy developed within Islamic astronomy, beginning with Ibn al-Haytham's Al-Shukūk 'alā Baṭlamyūs ("Doubts Concerning Ptolemy").[26] Several Muslim scholars questioned the Earth's apparent immobility[27][28] and centrality within the universe.[29]

text: Abu Sa'id al-Sijzi (d. c. 1020) accepted that the Earth rotates around its axis.[30][31]

text: According to Al-Biruni, Sijzi invented an astrolabe called al-zūraqī based on a belief held by some of his contemporaries "That the motion we see is due to the Earth's movement and not to that of the sky."[31][32] The prevalence of this view is further confirmed by a reference from the 13th century which states:

text: According to the Geometers [or engineers] (muhandisīn), the earth is in constant circular motion, and what appears to be the motion of the heavens is actually due to the motion of the earth and not the stars.[31]

text: Early in the 11th century Alhazen wrote a scathing critique of Ptolemy's model in his Doubts on Ptolemy (c. 1028), which some have interpreted to imply he was criticizing Ptolemy's geocentrism,[33] but most agree that he was actually criticizing the details of Ptolemy's model rather than his geocentrism.[34] Abu Rayhan Biruni (b. 973) discussed the possibility of whether the Earth rotated about its own axis and around the Sun, but in his Masudic Canon, he set forth the principles that the Earth is at the center of the universe and that it has no motion of its own.[35] He was aware that if the Earth rotated on its axis, this would be consistent with his astronomical parameters,[36] but he considered it a problem of natural philosophy rather than mathematics.[31][37]

text: In the 12th century, some Islamic astronomers developed complete alternatives to the Ptolemaic system (although not heliocentric), such as Nur ad-Din al-Bitruji, who considered the Ptolemaic model as mathematical, and not physical.[38][39] Al-Bitruji's alternative system spread through most of Europe in the 13th century, with debates and refutations of his ideas continued up to the 16th century.[39]

text: Later medieval period[edit]

text: The Maragha school of astronomy in Ilkhanid-era Persia further developed "non-Ptolemaic" planetary models involving Earth's rotation. Notable astronomers of this school are Al-Urdi (d. 1266) Al-Katibi (d. 1277),[40] and Al-Tusi (d. 1274).

text: The arguments and evidence used resemble those used by Copernicus to support the Earth's motion.[27][28] The criticism of Ptolemy as developed by Averroes and by the Maragha school explicitly address the Earth's rotation but it did not arrive at explicit heliocentrism.[41] The observations of the Maragha school were further improved at the Timurid-era Samarkand observatory under Qushji (1403–1474).

text: European scholarship in the later medieval period actively received astronomical models developed in the Islamic world and by the 13th century was well aware of the problems of the Ptolemaic model. In the 14th century, bishop Nicole Oresme discussed the possibility that the Earth rotated on its axis, while Cardinal Nicholas of Cusa in his Learned Ignorance asked whether there was any reason to assert that the Sun (or any other point) was the center of the universe. In parallel to a mystical definition of God, Cusa wrote that "Thus the fabric of the world (machina mundi) will quasi have its center everywhere and circumference nowhere."[42]

text: In India, Nilakantha Somayaji (1444–1544), in his Aryabhatiyabhasya, a commentary on Aryabhata's Aryabhatiya, developed a computational system for a partially heliocentric planetary model, in which the planets orbit the Sun, which in turn orbits the Earth, similar to the Tychonic system later proposed by Tycho Brahe in the late 16th century. In the Tantrasangraha (1500), he further revised his planetary system, which was mathematically more accurate at predicting the heliocentric orbits of the interior planets than both the Tychonic and Copernican models,[23][43] but did not propose any specific models of the universe.[44] Nilakantha's planetary system also incorporated the Earth's rotation on its axis.[45] Most astronomers of the Kerala school of astronomy and mathematics seem to have accepted his planetary model.[46][47]

text: Renaissance-era astronomy[edit]

text: European astronomy before Copernicus[edit]

text: Some historians maintain that the thought of the Maragheh observatory, in particular the mathematical devices known as the Urdi lemma and the Tusi couple, influenced Renaissance-era European astronomy, and thus was indirectly received by Renaissance-era European astronomy and thus by Copernicus.[37][48][49][50][51] Copernicus used such devices in the same planetary models as found in Arabic sources.[52] Furthermore, the exact replacement of the equant by two epicycles used by Copernicus in the Commentariolus was found in an earlier work by Ibn al-Shatir (d. c. 1375) of Damascus.[53] Ibn al-Shatir's lunar and Mercury models are also identical to those of Copernicus.[54]

text: The state of knowledge on planetary theory received by Copernicus is summarized in Georg von Peuerbach's Theoricae Novae Planetarum (printed in 1472 by Regiomontanus). By 1470, the accuracy of observations by the Vienna school of astronomy, of which Peuerbach and Regiomontanus were members, was high enough to make the eventual development of heliocentrism inevitable, and indeed it is possible that Regiomontanus did arrive at an explicit theory of heliocentrism before his death in 1476, some 30 years before Copernicus.[55] While the influence of the criticism of Ptolemy by Averroes on Renaissance thought is clear and explicit, the claim of direct influence of the Maragha school, postulated by Otto E. Neugebauer in 1957, remains an open question.[41][56][57] Copernicus explicitly references several astronomers of the "Islamic Golden Age" (10th to 12th centuries) in De Revolutionibus: Albategnius (Al-Battani), Averroes (Ibn Rushd), Thebit (Thabit Ibn Qurra), Arzachel (Al-Zarqali), and Alpetragius (Al-Bitruji), but he does not show awareness of the existence of any of the later astronomers of the Maragha school.[58]

text: It has been argued that Copernicus could have independently discovered the Tusi couple or took the idea from Proclus's Commentary on the First Book of Euclid,[59] which Copernicus cited.[60] Another possible source for Copernicus's knowledge of this mathematical device is the Questiones de Spera of Nicole Oresme, who described how a reciprocating linear motion of a celestial body could be produced by a combination of circular motions similar to those proposed by al-Tusi.[61]

text: Copernican heliocentrism[edit]

text: Nicolaus Copernicus in his De revolutionibus orbium coelestium ("On the revolution of heavenly spheres", first printed in 1543 in Nuremberg), presented a discussion of a heliocentric model of the universe in much the same way as Ptolemy in the 2nd century had presented his geocentric model in his Almagest. Copernicus discussed the philosophical implications of his proposed system, elaborated it in geometrical detail, used selected astronomical observations to derive the parameters of his model, and wrote astronomical tables which enabled one to compute the past and future positions of the stars and planets. In doing so, Copernicus moved Heliocentrism from philosophical speculation to predictive geometrical astronomy. In reality, Copernicus's system did not predict the planets' positions any better than the Ptolemaic system.[63] This theory resolved the issue of planetary retrograde motion by arguing that such motion was only perceived and apparent, rather than real: it was a parallax effect, as an object that one is passing seems to move backwards against the horizon. This issue was also resolved in the geocentric Tychonic system; the latter, however, while eliminating the major epicycles, retained as a physical reality the irregular back-and-forth motion of the planets, which Kepler characterized as a "pretzel".[64]

text: Copernicus cited Aristarchus in an early (unpublished) manuscript of De Revolutionibus (which still survives), stating: "Philolaus believed in the mobility of the earth, and some even say that Aristarchus of Samos was of that opinion."[65] However, in the published version he restricts himself to noting that in works by Cicero he had found an account of the theories of Hicetas and that Plutarch had provided him with an account of the Pythagoreans, Heraclides Ponticus, Philolaus, and Ecphantus. These authors had proposed a moving earth, which did not, however, revolve around a central sun.

text: Reception in Early Modern Europe[edit]

text: Circulation of Commentariolus (before 1515)[edit]

text: The first information about the heliocentric views of Nicolaus Copernicus was circulated in manuscript completed some time before May 1, 1514.[66] Although only in manuscript, Copernicus' ideas were well known among astronomers and others. His ideas contradicted the then-prevailing understanding of the Bible. In the King James Bible (first published in 1611), First Chronicles 16:30 states that "the world also shall be stable, that it be not moved." Psalm 104:5 says, "[the Lord] Who laid the foundations of the earth, that it should not be removed for ever." Ecclesiastes 1:5 states that "The sun also ariseth, and the sun goeth down, and hasteth to his place where he arose."

text: Nonetheless, in 1533, Johann Albrecht Widmannstetter delivered in Rome a series of lectures outlining Copernicus' theory. The lectures were heard with interest by Pope Clement VII and several Catholic cardinals.[67] On November 1, 1536, Archbishop of Capua Nikolaus von Schönberg wrote a letter to Copernicus from Rome encouraging him to publish a full version of his theory.

text: However, in 1539, Martin Luther said:

text: "There is talk of a new astrologer who wants to prove that the earth moves and goes around instead of the sky, the sun, the moon, just as if somebody were moving in a carriage or ship might hold that he was sitting still and at rest while the earth and the trees walked and moved. But that is how things are nowadays: when a man wishes to be clever he must . . . invent something special, and the way he does it must needs be the best! The fool wants to turn the whole art of astronomy upside-down. However, as Holy Scripture tells us, so did Joshua bid the sun to stand still and not the earth."[68]

text: This was reported in the context of a conversation at the dinner table and not a formal statement of faith. Melanchthon, however, opposed the doctrine over a period of years.[69][70]

text: Publication of de Revolutionibus (1543)[edit]

text: Nicolaus Copernicus published the definitive statement of his system in De Revolutionibus in 1543. Copernicus began to write it in 1506 and finished it in 1530, but did not publish it until the year of his death. Although he was in good standing with the Church and had dedicated the book to Pope Paul III, the published form contained an unsigned preface by Osiander defending the system and arguing that it was useful for computation even if its hypotheses were not necessarily true. Possibly because of that preface, the work of Copernicus inspired very little debate on whether it might be heretical during the next 60 years. There was an early suggestion among Dominicans that the teaching of Heliocentrism should be banned, but nothing came of it at the time.

text: Some years after the publication of De Revolutionibus John Calvin preached a sermon in which he denounced those who "pervert the order of nature" by saying that "the sun does not move and that it is the earth that revolves and that it turns".[71]

text: On the other hand, Calvin is not responsible for another famous quotation which has often been misattributed to him: "Who will venture to place the authority of Copernicus above that of the Holy Spirit?" It has long been established that this line cannot be found in any of Calvin's works.[72][73][74] It has been suggested[75] that the quotation was originally sourced from the works of Lutheran theologian Abraham Calovius.

text: Tycho Brahe's geo-heliocentric system c. 1587[edit]

text: Prior to the publication of De Revolutionibus, the most widely accepted system had been proposed by Ptolemy, in which the Earth was the center of the universe and all celestial bodies orbited it. Tycho Brahe, arguably the most accomplished astronomer of his time, advocated against Copernicus's heliocentric system and for an alternative to the Ptolemaic geocentric system: a geo-heliocentric system now known as the Tychonic system in which the five then known planets orbit the sun, while the sun and the moon orbit the earth.

text: Tycho appreciated the Copernican system, but objected to the idea of a moving Earth on the basis of physics, astronomy, and religion. The Aristotelian physics of the time (modern Newtonian physics was still a century away) offered no physical explanation for the motion of a massive body like Earth, whereas it could easily explain the motion of heavenly bodies by postulating that they were made of a different sort substance called aether that moved naturally. So Tycho said that the Copernican system "... expertly and completely circumvents all that is superfluous or discordant in the system of Ptolemy. On no point does it offend the principle of mathematics. Yet it ascribes to the Earth, that hulking, lazy body, unfit for motion, a motion as quick as that of the aethereal torches, and a triple motion at that."[76] Likewise, Tycho took issue with the vast distances to the stars that Aristarchus and Copernicus had assumed in order to explain the lack of any visible parallax. Tycho had measured the apparent sizes of stars (now known to be illusory – see stellar magnitude), and used geometry to calculate that in order to both have those apparent sizes and be as far away as Heliocentrism required, stars would have to be huge (much larger than the sun; the size of Earth's orbit or larger). Regarding this Tycho wrote, "Deduce these things geometrically if you like, and you will see how many absurdities (not to mention others) accompany this assumption [of the motion of the earth] by inference."[77] He also cited the Copernican system's "opposition to the authority of Sacred Scripture in more than one place" as a reason why one might wish to reject it, and observed that his own geoheliocentric alternative "offended neither the principles of physics nor Holy Scripture".[78]

text: The Jesuit astronomers in Rome were at first unreceptive to Tycho's system; the most prominent, Clavius, commented that Tycho was "confusing all of astronomy, because he wants to have Mars lower than the Sun."[79] However, after the advent of the telescope showed problems with some geocentric models (by demonstrating that Venus circles the sun, for example), the Tychonic system and variations on that system became very popular among geocentrists, and the Jesuit astronomer Giovanni Battista Riccioli would continue Tycho's use of physics, stellar astronomy (now with a telescope), and religion to argue against Heliocentrism and for Tycho's system well into the seventeenth century (see Riccioli).

text: Galileo Galilei[edit]

text: Publication of Starry messenger (1610)[edit]

text: Galileo was able to look at the night sky with the newly invented telescope. Then he published his discoveries in Sidereus Nuncius including (among other things) the moons of Jupiter and that Venus exhibited a full range of phases. These discoveries were not consistent with the Ptolemeic model of the solar system. As the Jesuit astronomers confirmed Galileo's observations, the Jesuits moved toward Tycho's teachings.[80]

text: Publication of Letter to the Grand Duchess (1615)[edit]

text: In a Letter to the Grand Duchess Christina, Galileo defended Heliocentrism, and claimed it was not contrary to Scriptures (see Galileo affair). He took Augustine's position on Scripture: not to take every passage literally when the scripture in question is in a Bible book of poetry and songs, not a book of instructions or history. The writers of the Scripture wrote from the perspective of the terrestrial world, and from that vantage point the sun does rise and set. In fact, it is the Earth's rotation which gives the impression of the sun in motion across the sky.

text: 1616 ban against Copernicanism[edit]

text: In February 1615, prominent Dominicans including Thomaso Caccini and Niccolò Lorini brought Galileo's writings on Heliocentrism to the attention of the Inquisition, because they appeared to violate Holy Scripture and the decrees of the Council of Trent.[81][82] Cardinal and Inquisitor Robert Bellarmine was called upon to adjudicate, and wrote in April that treating Heliocentrism as a real phenomenon would be "a very dangerous thing," irritating philosophers and theologians, and harming "the Holy Faith by rendering Holy Scripture as false."[83]

text: In January 1616 Msgr. Francesco Ingoli addressed an essay to Galileo disputing the Copernican system. Galileo later stated that he believed this essay to have been instrumental in the ban against Copernicanism that followed in February.[84] According to Maurice Finocchiaro, Ingoli had probably been commissioned by the Inquisition to write an expert opinion on the controversy, and the essay provided the "chief direct basis" for the ban.[85] The essay focused on eighteen physical and mathematical arguments against Heliocentrism. It borrowed primarily from the arguments of Tycho Brahe, and it notedly mentioned the problem that Heliocentrism requires the stars to be much larger than the sun. Ingoli wrote that the great distance to the stars in the heliocentric theory "clearly proves ... the fixed stars to be of such size, as they may surpass or equal the size of the orbit circle of the Earth itself."[86] Ingoli included four theological arguments in the essay, but suggested to Galileo that he focus on the physical and mathematical arguments. Galileo did not write a response to Ingoli until 1624.[87]

text: In February 1616, the Inquisition assembled a committee of theologians, known as qualifiers, who delivered their unanimous report condemning Heliocentrism as "foolish and absurd in philosophy, and formally heretical since it explicitly contradicts in many places the sense of Holy Scripture." The Inquisition also determined that the Earth's motion "receives the same judgement in philosophy and ... in regard to theological truth it is at least erroneous in faith."[88] Bellarmine personally ordered Galileo

text: "to abstain completely from teaching or defending this doctrine and opinion or from discussing it... to abandon completely... the opinion that the sun stands still at the center of the world and the earth moves, and henceforth not to hold, teach, or defend it in any way whatever, either orally or in writing."

text: In March, after the Inquisition's injunction against Galileo, the papal Master of the Sacred Palace, Congregation of the Index, and Pope banned all books and letters advocating the Copernican system, which they called "the false Pythagorean doctrine, altogether contrary to Holy Scripture."[89][90] In 1618 the Holy Office recommended that a modified version of Copernicus' De Revolutionibus be allowed for use in calendric calculations, though the original publication remained forbidden until 1758.[90]

text: Publication of Epitome astronomia Copernicanae (1617–1621)[edit]

text: In Astronomia nova (1609), Johannes Kepler had used an elliptical orbit to explain the motion of Mars. In Epitome astronomiae Copernicanae he developed a heliocentric model of the solar system in which all the planets have elliptical orbits. This provided significantly increased accuracy in predicting the position of the planets. Kepler's ideas were not immediately accepted. Galileo for example completely ignored Kepler's work. Kepler proposed Heliocentrism as a physical description of the solar system and Epitome astronomia Copernicanae was placed on the index of prohibited books despite Kepler being a Protestant.

text: Publication of Dialogue concerning the two chief world systems[edit]

text: Pope Urban VIII encouraged Galileo to publish the pros and cons of Heliocentrism. Galileo's response, Dialogue concerning the two chief world systems (1632), clearly advocated Heliocentrism, despite his declaration in the preface that,

text: I will endeavour to show that all experiments that can be made upon the Earth are insufficient means to conclude for its mobility but are indifferently applicable to the Earth, movable or immovable...[91]

text: and his straightforward statement,

text: I might very rationally put it in dispute, whether there be any such centre in nature, or no; being that neither you nor any one else hath ever proved, whether the World be finite and figurate, or else infinite and interminate; yet nevertheless granting you, for the present, that it is finite, and of a terminate Spherical Figure, and that thereupon it hath its centre...[91]

text: Some ecclesiastics also interpreted the book as characterizing the Pope as a simpleton, since his viewpoint in the dialogue was advocated by the character Simplicio. Urban VIII became hostile to Galileo and he was again summoned to Rome.[92] Galileo's trial in 1633 involved making fine distinctions between "teaching" and "holding and defending as true". For advancing heliocentric theory Galileo was forced to recant Copernicanism and was put under house arrest for the last few years of his life.

text: According to J. L. Heilbron,[93] informed contemporaries of Galileo's:

text: "appreciated that the reference to heresy in connection with Galileo or Copernicus had no general or theological significance."

text: Age of Reason[edit]

text: René Descartes postponed, and ultimately never finished, his treatise The World, which included a heliocentric model,[94] but the Galileo affair did little to slow the spread of Heliocentrism across Europe, as Kepler's Epitome of Copernican Astronomy became increasingly influential in the coming decades.[95] By 1686 the model was well enough established that the general public was reading about it in Conversations on the Plurality of Worlds, published in France by Bernard le Bovier de Fontenelle and translated into English and other languages in the coming years. It has been called "one of the first great popularizations of science."[94]

text: In 1687, Isaac Newton published Philosophiæ Naturalis Principia Mathematica, which provided an explanation for Kepler's laws in terms of universal gravitation and what came to be known as Newton's laws of motion. This placed Heliocentrism on a firm theoretical foundation, although Newton's Heliocentrism was of a somewhat modern kind. Already in the mid-1680s he recognized the "deviation of the Sun" from the centre of gravity of the solar system.[96] For Newton it was not precisely the centre of the Sun or any other body that could be considered at rest, but "the common centre of gravity of the Earth, the Sun and all the Planets is to be esteem'd the Centre of the World", and this centre of gravity "either is at rest or moves uniformly forward in a right line". Newton adopted the "at rest" alternative in view of common consent that the centre, wherever it was, was at rest.[97]

text: Meanwhile, the Church remained opposed to Heliocentrism as a literal description, but this did not by any means imply opposition to all astronomy; indeed, it needed observational data to maintain its calendar. In support of this effort it allowed the cathedrals themselves to be used as solar observatories called meridiane; i.e., they were turned into "reverse sundials", or gigantic pinhole cameras, where the Sun's image was projected from a hole in a window in the cathedral's lantern onto a meridian line.

text: In 1664, Pope Alexander VII published his Index Librorum Prohibitorum Alexandri VII Pontificis Maximi jussu editus (Index of Prohibited Books, published by order of Alexander VII, P.M.) which included all previous condemnations of heliocentric books.[98]

text: In the mid-eighteenth century the Church's opposition began to fade. An annotated copy of Newton's Principia was published in 1742 by Fathers le Seur and Jacquier of the Franciscan Minims, two Catholic mathematicians, with a preface stating that the author's work assumed Heliocentrism and could not be explained without the theory. In 1758 the Catholic Church dropped the general prohibition of books advocating Heliocentrism from the Index of Forbidden Books.[99] The Observatory of the Roman College was established by Pope Clement XIV in 1774 (nationalized in 1878, but re-founded by Pope Leo XIII as the Vatican Observatory in 1891). In spite of dropping its active resistance to Heliocentrism, the Catholic Church did not lift the prohibition of uncensored versions of Copernicus's De Revolutionibus or Galileo's Dialogue. The affair was revived in 1820, when the Master of the Sacred Palace (the Church's chief censor), Filippo Anfossi, refused to license a book by a Catholic canon, Giuseppe Settele, because it openly treated heliocentrism as a physical fact.[100] Settele appealed to pope Pius VII. After the matter had been reconsidered by the Congregation of the Index and the Holy Office, Anfossi's decision was overturned.[100] Pius VII approved a decree in 1822 by the Sacred Congregation of the Inquisition to allow the printing of heliocentric books in Rome. Copernicus's De Revolutionibus and Galileo's Dialogue were then subsequently omitted from the next edition of the Index when it appeared in 1835.

text: Reception in Judaism[edit]

text: Already in the Talmud, Greek philosophy and science under general name "Greek wisdom" were considered dangerous. They were put under ban then and later for some periods.

text: The first Jewish scholar to describe the Copernican system, albeit without mentioning Copernicus by name, was Maharal of Prague, his book "Be'er ha-Golah" (1593). Maharal makes an argument of radical skepticism, arguing that no scientific theory can be reliable, which he illustrates by the new-fangled theory of heliocentrism upsetting even the most fundamental views on the cosmos.[101]

text: Copernicus is mentioned in the books of David Gans (1541–1613), who worked with Tycho Brahe and Johannes Kepler. Gans wrote two books on astronomy in Hebrew: a short one "Magen David" (1612) and a full one "Nehmad veNaim" (published only in 1743). He described objectively three systems: Ptolemy, Copernicus and of Tycho Brahe without taking sides. Joseph Solomon Delmedigo (1591–1655) in his "Elim" (1629) says that the arguments of Copernicus are so strong, that only an imbecile will not accept them.[102] Delmedigo studied at Padua and was acquainted with Galileo.[103]

text: An actual controversy on the Copernican model within Judaism arises only in the early 18th century. Most authors in this period accept Copernican heliocentrism, with opposition from David Nieto and Tobias Cohn. Both of these authors argued against heliocentrism on grounds of contradictions to scripture. Nieto merely rejected the new system on those grounds without much passion, whereas Cohn went so far as to call Copernicus "a first-born of Satan", though he also acknowledged[104] that he would have found it difficult to counter one particular objection based on a passage from the Talmud.

text: In the 19th century two students of the Hatam sofer wrote books that were given approbations by him even though one supported heliocentrism and the other geocentrism. The one, a commentary on Genesis Yafe’ah le-Ketz[105] written by R. Israel David Schlesinger resisted a heliocentric model and supported geocentrism.[106] The other, Mei Menuchot[107] written by R. Eliezer Lipmann Neusatz encouraged acceptance of the heliocentric model and other modern scientific thinking.[108]

text: Since the 20th century most Jews have not questioned the science of heliocentrism. Exceptions include Shlomo Benizri[109] and R. M.M. Schneerson of Chabad who argued that the question of heliocentrism vs. geocentrism is obsolete because of the relativity of motion.[110] Schneerson's followers in Chabad continue to deny the heliocentric model.[111]

text: The view of modern science[edit]

text: Kepler's laws of planetary motion were used as arguments[citation needed] in favor of the heliocentric hypothesis. Three apparent proofs of the heliocentric hypothesis were provided in 1727 by James Bradley, in 1838 by Friedrich Wilhelm Bessel and in 1851 by Foucault. Bessel proved that the parallax of a star was greater than zero by measuring the parallax of 0.314 arcseconds of a star named 61 Cygni. In the same year Friedrich Georg Wilhelm Struve and Thomas Henderson measured the parallaxes of other stars, Vega and Alpha Centauri.

text: The thinking that the heliocentric view was also not true in a strict sense was achieved in steps. That the Sun was not the center of the universe, but one of innumerable stars, was strongly advocated by the mystic Giordano Bruno. Over the course of the 18th and 19th centuries, the status of the Sun as merely one star among many became increasingly obvious. By the 20th century, even before the discovery that there are many galaxies, it was no longer an issue.

text: The concept of an absolute velocity, including being "at rest" as a particular case, is ruled out by the principle of relativity, also eliminating any obvious "center" of the universe as a natural origin of coordinates. Some forms of Mach's principle consider the frame at rest with respect to the distant masses in the universe to have special properties.

text: Even if the discussion is limited to the solar system, the Sun is not at the geometric center of any planet's orbit, but rather approximately at one focus of the elliptical orbit. Furthermore, to the extent that a planet's mass cannot be neglected in comparison to the Sun's mass, the center of gravity of the solar system is displaced slightly away from the center of the Sun.[97] (The masses of the planets, mostly Jupiter, amount to 0.14% of that of the Sun.) Therefore, a hypothetical astronomer on an extrasolar planet would observe a small "wobble" in the Sun's motion.

text: Modern use of geocentric and heliocentric[edit]

text: In modern calculations the terms "geocentric" and "heliocentric" are often used to refer to reference frames. In such systems the origin in the center of mass of the Earth, of the Earth–Moon system, of the Sun, of the Sun plus the major planets, or of the entire solar system can be selected; see center-of-mass frame. Right Ascension and Declination are examples of geocentric coordinates, used in Earth-based observations, while the heliocentric latitude and longitude are used for orbital calculations. This leads to such terms as "heliocentric velocity" and "heliocentric angular momentum". In this heliocentric picture, any planet of the Solar System can be used as a source of mechanical energy because it moves relatively to the Sun. A smaller body (either artificial or natural) may gain heliocentric velocity due to gravity assist – this effect can change the body's mechanical energy in heliocentric reference frame (although it will not changed in the planetary one). However, such selection of "geocentric" or "heliocentric" frames is merely a matter of computation. It does not have philosophical implications and does not constitute a distinct physical or scientific model. From the point of view of General Relativity, inertial reference frames do not exist at all, and any practical reference frame is only an approximation to the actual space-time, which can have higher or lower precision.


document_title: The Tortoise and the Hare

question_text: who won the race the turtle or the hare

question_tokens: who won the race the turtle or the hare

text: The Tortoise and the Hare

text: An ambiguous story[edit]

text: The story concerns a Hare who ridicules a slow-moving Tortoise. Tired of the Hare's arrogant behavior, the Tortoise challenges him to a race.[2] The hare soon leaves the tortoise behind and, confident of winning, takes a nap midway through the race. When the Hare awakes however, he finds that his competitor, crawling slowly but steadily, has arrived before him. The later version of the story in La Fontaine's Fables (VI.10), while more long-winded, differs hardly at all from Aesop's.[3]

text: As in several other fables by Aesop, the lesson it is teaching appears ambiguous. In Classical times it was not the Tortoise’s plucky conduct in taking on a bully that was emphasised but the Hare’s foolish over-confidence. An old Greek source comments that 'many people have good natural abilities which are ruined by idleness; on the other hand, sobriety, zeal and perseverance can prevail over indolence'.[4] When the fable entered the European emblem tradition, the precept to ‘hasten slowly’ (festina lente) was recommended to lovers by Otto van Veen in his Emblemata Amorum (1608), using a relation of the story. There the infant figure of Eros is shown passing through a landscape and pointing to the tortoise as it overtakes the sleeping hare under the motto “perseverance winneth.”[5] Later interpreters too have asserted that the fable's moral is the proverbial 'the more haste, the worse speed' (Samuel Croxall) or have applied to it the biblical observation that 'the race is not to the swift' (Ecclesiastes 9.11).

text: In the 19th century and after the fable was given satirical interpretations. In the social commentary of Charles H. Bennett's The Fables of Aesop translated into Human Nature (1857), the hare is changed to a thoughtful craftsman prostrate under the foot of a capitalist entrepreneur.[6] Lord Dunsany brings out another view in his "The True History of the Tortoise and the Hare" (1915). There the hare realises the stupidity of the challenge and refuses to proceed any further. The obstinate tortoise continues to the finishing line and is proclaimed the swiftest by his backers. But, continues Dunsany,

text: Applications[edit]

text: In Classical times the story was annexed to a philosophical problem by Zeno of Elea in one of many demonstrations that movement is impossible to define satisfactorily. The second of Zeno's paradoxes is that of Achilles and the Tortoise, in which the hero gives the Tortoise a head start in a race. The argument attempts to show that even though Achilles runs faster than the Tortoise, he will never catch up with her because, when Achilles reaches the point at which the Tortoise started, the Tortoise has advanced some distance beyond; when Achilles arrives at the point where the Tortoise was when Achilles arrived at the point where the Tortoise started, the Tortoise has again moved forward. Hence Achilles can never catch the Tortoise, no matter how fast he runs, since the Tortoise will always be moving ahead.[8][9]

text: The only satisfactory refutation has been mathematical and since then the name of the fable has been applied to the function described in Zeno's paradox. In mathematics and computer science, the tortoise and the hare algorithm is an alternative name for Floyd's cycle-finding algorithm.

text: Illustrations of the fable[edit]

text: There is a Greek version of the fable but no early Latin version. For this reason it did not begin to appear in printed editions of Aesop's fables until the 16th century, one of the earliest being Bernard Salomon's Les Fables d'Esope Phrygien, mises en Ryme Francoise (1547).[10] Versions followed from the Netherlands (in Dutch, 1567) and Flanders (in French, 1578)[11] but none in English before Francis Barlow's edition of 1667.[12]

text: Among the many illustrations of the fable, that by the French caricaturist Jean Grandville is novel in portraying the tortoise as running upright. This is also how he is shown in the Walt Disney cartoon version of "The Tortoise and the Hare" (1935).[13] Another departure from the ordinary in Grandville's etching is the choice of a mole (complete with dark glasses) rather than, as usual, a fox as the judge at the finishing line. Auguste Delierre makes the judge a monkey in the 1883 edition of La Fontaine's fables that he illustrated.[14][15] La Fontaine says in his rhyme that it does not matter who the judge is; his interpreters have taken him at his word.

text: Outside of book production, there is an early 17th-century oil painting of the fable by the Flemish landscape artist Jan Wildens.[16] The hare enters on the left, racing over an upland road as dawn breaks; the tortoise is nowhere in sight. In the mid-19th century, the French animal painter Philibert Léon Couturier also devoted an oil painting to the fable in which, as in Grandville's illustration, the tortoise is shown racing upright.[17] In modern times there have been two pieces of popular sculpture aimed at children. Nancy Schön's was made to commemorate the centenary of the Boston Marathon in 1996 and is sited in Copley Square, the finishing line for the race.[18] The tortoise is shown determinedly stumping forward while the hare has paused to scratch behind its ear. In the following year a painted steel sculpture by Michael Browne and Stuart Smith was set up near the cross-country finish line at Van Cortlandt Park in the Bronx.[19] The hare is mounted on the tortoise's shell and appears to be trying to leap over him.

text: The fable has also been illustrated on stamps from several countries. These include:

text:
Cyprus, in which cartoon characters are depicted on a set of five €0.34 stamps (2011)[20]
Dahomey, on a set commemorating the third centenary of La Fontaine's death in which it figures on the 10 franc stamp.[21]
Dominica, on a 2 cent stamp for Easter 1984, picturing a Disney tortoise carrying Easter eggs as it overtakes the sleeping hare[22]
France issued surcharged Red Cross stamps in 1978 on which the fable appeared on the 1 franc + 0.25 denomination.[23] It was also included in the 1995 strip of six 2.80 franc stamps commemorating the third centenary of the author's death.[24]
Greece issued a 1987 set illustrating Aesop's fables, including the tortoise and the hare on the 130 drachma stamp[25]
Hungary issued a set in 1980 with this fable on the 4 forint stamp[26]
The Maldives issued a 1990 set in which Disney characters act out the fables; the tortoise and the hare appear on the 15 laree stamp[27]
Monaco issued a composite 50 centime stamp on the 350th anniversary of La Fontaine's birth in 1971, on which this fable appears[28]
Sri Lanka issued a 5 rupee stamp for Child’s broadcasting day 2007 showing the contestants at the starting line[29]

tag: ul

text: Musical versions[edit]

text: This section gives self-sourcing examples without describing their significance in the context of the article. Please help improve this article by adding citations to reliable sources that describe the examples' significance, and by removing less pertinent examples. Unsourced or poorly sourced material may be challenged or removed. (April 2017) (Learn how and when to remove this template message)

tag: table

text: Many allusions to the fable in musical titles are of limited or no relevance, but two instrumental versions may be noted. The one by Yellow Jackets jazz quartet was recorded on their Politics album in 1988[30] The Anglo-Irish band Flook's title is on their Haven album (2005)

text: There have also been several musical settings of Aesop's fable:

text:
In Mabel Wood Hill's Aesop's Fables Interpreted Through Music (New York, 1920)[31]
Vincent Persichetti included it as the third piece in his Fables for narrator and orchestra (Op. 23, 1943)
A poetic version set for children's voices and piano by Edward Hughes in his Songs from Aesop's Fables (1965)
The cellist Evalyn Steinbock's setting for violin, cello and narrator in 1979
As the first of Anthony Plog's Aesop’s Fables for narrator, piano and horn (1989/93)[32]
Among Scott Watson's Aesop's Fables for narrator and orchestral accompaniment (1999)
A setting for solo voice by Lucian Cristofor Tugui (2006)
As one of the five pieces in Bob Chilcott's Aesop's Fables for piano and choir (2008)[33]
A setting for a cappella choir by Darmon Meader (2009)[34]
As one of David Edgar Walther's ‘short operatic dramas’, composed in 2009

text: Film versions[edit]

text: There have been a number of film versions of the fable, although many have taken considerable liberties with the original story line. They include animated cartoons in France (1920), and the US (1921), Silly Symphonies cartoons during the 1930s and by Merrie Melodies during the 1940s. Encyclopædia Britannica Films followed with a dramatized version of Aesop's fable starring live animals, including an owl, a fox, a goose, a rooster, a raccoon, and a hare.[35] This was a 1947 production in black and white with narrated voice-over. Later divergent versions that referenced the fable appeared in Filmation's Aesop's Fables (1971), Sesame Street (1973),[36], and the Japanese TV series Manga Aesop Monogotari (1983).[37]

text: In 1952, the model animator Ray Harryhausen began a version of the fable, before moving over to more lucrative work on monster movies. Young enthusiasts Seamus Walsh and Mark Caballero later helped Harryhausen complete "The Story of the Tortoise and the Hare", having refurbished the original puppets and, under Harryhausen's guidance, completed the film in 2002.[38] A feature in this, is that the hare drops off to sleep as a result of taking a big meal near the end of the race, thus allowing the tortoise to win. The same situation had appeared in Georges de la Grandière's 1960's cartoon version of the fable, Le Lièvre et la tortue.[39]

text: Folk variants[edit]

text: The many other variants of the story in oral folk tradition appear worldwide and are classed as Aarne-Thompson-Uther type 275.[40] In most of these there is a race between unequal partners but most often brain is matched against brawn and the race is won by means of trickery. Broadly this is of two types: either the slower animal jumps on the other's back or tail and hops off at the end when the creature turns round to see where his challenger has got to, or else he is deceived by lookalikes substituting themselves along the course.

text: Tales with a similar theme emphasizing doggedness have been recorded in Native American culture. Hummingbird and Crane agree to race from one ocean to the other. Though Hummingbird flies faster, he stops at night to sleep. Crane, however, flies overnight and is overtaken by Hummingbird later and later during the day, at length coming in first. The ultimate prize differs between versions and includes choice of habitat, the love of a girl, or the right to cut the other down to size.[41]