But, on the other hand, there had been planted, long before, the germs of the heliocentric theory. In the sixth century before our era, Pythagoras, and after him Philolaus, had suggested the movement of the earth and planets about a central fire; and three centuries later, Aristarchus had restated the main truth with striking precision. Here comes in a proof that the antagonism between theological and scientific methods is not confined to Christianity; for this statement brought upon Aristarchus the charge of blasphemy, and drew after it a cloud of prejudice which hid the truth for six hundred years:—not until the fifth century of our era does it timidly appear in the thoughts of Martianus Capella: then it is again lost to sight for a thousand years, until in the fifteenth century, distorted and imperfect, it appears in the writings of Cardinal Nicholas de Cusa.
But in the shade cast by the vast system which had grown from the mind of the great theologians and from the heart of the great poet there had come to this truth neither bloom nor fruitage.
Quietly, however, the soil was receiving enrichment and the air warmth. The processes of mathematics were constantly improved, the heavenly bodies were steadily observed, and at length appeared, far off from the centers of thought, on the borders of Poland, a plain, simple-minded scholar, who first fairly uttered to the modern world the truth—now so commonplace, then so astounding,—that the sun and planets do not revolve about the earth, but that the earth and planets revolve about the sun; and this man was Nicholas Copernicus.
Copernicus had been a professor at Rome, and even as early as 1500 had announced his doctrine there, but more in the way of a scientific curiosity or paradox, as it had been previously held by Cardinal de Cusa, than as the statement of a system representing a great fact in nature. About thirty years later one of his disciples, Widmanstadt, had explained it to Clement VII; but it still remained a mere hypothesis, and soon, like so many others, disappeared from the public view. But to Copernicus, steadily studying the subject, it became more and more a reality, and as the truth grew within him he seemed to feel that
cosmology in its relation to thought in general, see Rydberg, Magic of the Middle Ages, chapter i, whose admirable summary I have followed closely. For charts showing the continuance of this general view down to the beginning of the sixteenth century, see the various editions of the Margarita Philosophica, especially that of Strasburg, 1508, astronomical part. For interesting statements regarding the trinities of gods in ancient Egypt, see Sharpe, History of Egypt. The present writer once heard a lecture in Cairo, from an eminent Scotch Doctor of Medicine, to account for the ancient Hindoo and Egyptian sacred threes and trinities. The lecturer's theory was that when Jehovah came down into the garden of Eden and walked with Adam in "the cool of the day," he explained his triune character to Adam, and that from Adam it was spread abroad to the various ancient nations.
