Knowing that Copernicus’s hypothesis could prove controversial (Luther considered it heretical), Osiander attempted to minimize its danger by asserting that it was merely a way of calculating celestial positions and did not represent physical reality: “for it is not necessary that the hypotheses should be true, or even probable but it is enough if they provide a calculation which fits the observations.” The most famous section of De revolutionibus was, ironically, not even written by Copernicus, but by the presumptuous Andreas Osiander, a Lutheran theologian who was overseeing the publication of the book, and who included a short preface without consulting or informing Copernicus. Otto Neugebauer was correct in calling Copernicus’s system an ingenious modification of Hellenistic astronomy, for it must be read against the background of Ptolemy in order to grasp its significance. Yet reading this groundbreaking book immediately after attempting Ptolemy’s Almagest-the Bible of geocentric astronomy-reveals far more similarities than differences.
The Copernican Revolution has become the prime exemplar of all the great transformations in our knowledge of the world-a symbol of scientific advance, the paradigmatic clash of reason and religion, a shining illustration of how cold logic can beat out old prejudices. On the Revolutions of Heavenly Spheres by Nicholas CopernicusĪnd though all these things are difficult, almost inconceivable, and quite contrary to the opinion of the multitude, nevertheless in what follows we will with God’s help make them clearer than day-at least for those who are not ignorant of the art of mathematics. Lesley A brett on Review: Ghosts of Spain Review: Miles, the A… on Two NY Cemeteries: Green-Wood… Deconstructing histo… on Review: Letters of the Younger…
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