Chapter XIII: Appendix: D

A TRANSLATION OF A LETTER BY THOMAS FEYENS

ON THE QUESTION: IS IT TRUE THAT THE HEAVENS ARE MOVED AND THE EARTH IS AT REST? (FEBRUARY, 1619)

(_Thomae Fieni Epistolica Quaestio_: An verum sit, coelum
moveri et terram quiescere? Londini, 1655.)

To the eminent and noble scholars, Tobias Matthias and George Gays:

It is proved that the heavens are moved and the earth is stationary: First; by authority; for besides the fact that this is asserted by Aristotle and Ptolemy whom wellnigh all Philosophers and Mathematicians have followed by unanimous consent, except for Copernicus, Bernardus Patricius[474] and a very few others, the Holy Scriptures plainly attest it in at least two places which I have seen. In Joshua,[475] are the words: Steteruntque sol et luna donec ulcisceretur gens de inimicis suis. And a little further on: Stetit itaque sol in medio coeli, et non festinavit occumbere spatio unius diei, et non fuit antea et postea tam longa dies. The Scriptures obviously refer by these words to the motion of the _primum mobile_ by which the sun and the moon are borne along in their diurnal course and the day is defined; and it indicates that the heavens are moved as well as the _primum mobile_. Then Ecclesiastes, chapter 1,[476] reads: Generatio praeterit, et generatio advenit, terra autem semper stat, oritur sol et occidit, et ad locum suum revertitur.

[Footnote 474: Feyens probably refers here to Francesco Patrizzi, who was an enemy of the peripatetics and a great supporter of platonism. He died in 1597 at Rome, where Clement VIII had conferred on him the chair of philosophy.]

[Footnote 475: Joshua X: 13-14.]

[Footnote 476: Ecclesiastes I: 4.]

Secondly, it is proved by reason. All the heavens and stars were made in man's behalf and, with other terrestrial bodies, are the servants of man to warm, light, and vivify him.

This they could not do unless in moving they applied themselves by turns to different parts of the world. And it is more likely that they would apply themselves by their own movement to man and the place in which man lives, than that man should come to them by the movement of his own seat or habitation. For they are the servants of man; man is not their servant; therefore it is more probable that the heavens are moved and the earth is at rest than that the reverse is true.

Thirdly; no probable argument can be thought out from philosophy to prove that the earth is moved and the heavens are at rest. Nor can it be done by mathematics. By saying that the heavens are moved and the earth is at rest, all phenomena of the heavenly bodies can be solved. Just as in the same way in optics all can be solved by saying either that sight comes from the thing to the eye, or that rays go from the eye to the thing seen; so is it in astronomy. Therefore one ought rather to abide in the ancient and general opinion than in one received recently without justification.

Fourthly; the earth is the center of the universe; all the heavenly bodies are observed to be moved around it; therefore it itself ought to be motionless, for anything that moves, it seems, should move around or above something that is motionless.

Fifthly; if the earth is moved in a circle, either it moves that way naturally or by force, either by its own nature or by the nature of another. It is not by its own nature, for straight motion from above downward is natural to it; therefore circular motion could not be natural to it. Further, the earth is a simple body; and a simple body can not have two natural motions of distinct kinds or classes. Nor is it moved by another body; for by what is it moved? One has to say it is moved either by the sun or by some other celestial body; and this cannot be said, since either the sun or that body is said to be at rest or in motion. If it is said to be at rest, then it cannot impart movement to another. If it is said to be in motion, then it can not move the earth, because it ought to move either by a motion similar to its own or the opposite of it. It is not similar, since thus it would be observed to move neutrally as when two boats moving in the same direction, appear not to move but to be at rest. It is not the opposite motion, since nothing could give motion contrary to its own. And because Galileo seems to say, in so far as I have learned from your lordships, that the earth was moved by the sun; I prove anyway that this is not true since the movement of the sun and of the earth ought to be from contrary and distinct poles. The sun, however, can not be the cause of the other's movement because it is moved above different poles. Lastly, the earth follows the motion of no other celestial body; since if it is moved, it moves in 24 hours, and all the other celestial bodies require the space of many days, months and years. Ergo. Finally, if the earth is moved by another, its motion would be violent; but this is absurd, for no violence can be regular and perpetual.

Sixthly; even so it is declared that the earth is moved. Nevertheless, it must be admitted to this that either the planets themselves or their spheres are moved, for in no other way can the diversities of aspects among themselves be solved; nor can a reason be given why the sun does not leave the Ecliptic and the moon does; and how a planet can be stationary or retrograde, high or low,--and many other phenomena. For this reason those who said the earth moved, as Bernardus Patricius and the others said, claimed that the _primum mobile_, forsooth, was stationary and that the earth was moved in its place; yet they could not in the least deny that the planets themselves were moved, but admitted it. That is the reason why both ancient and modern mathematicians, aside from the motion of the _primum mobile_, were forced to admit and consider the peculiar movements of the planets themselves. If therefore it must be acknowledged, and it is certain, that the stars and the celestial bodies are moved; then it is more probable that all movement perceived in the universe belongs rather to the heavenly bodies than to the earth. For if movement were ascribed to all the rest, why for that same reason is not diurnal rotation ascribed rather to the _primum mobile_ than to the earth, particularly when our senses seem to decide thus? Although one may well be mistaken, sometimes, concerning other similar movements; yet it is not probable that all ages could be at fault, or should be, about the movements of its most important objects, of course the celestial luminaries.

Seventhly; it is proved by experience. For if the earth is moved, then an arrow shot straight up on high could never fall back to the place whence it was shot, but should fall somewhere many miles away. But this is not so. Ergo.

This can be answered and is so customarily in this way: this does not follow because the air is swept along with the earth, and so, since the air which carries the arrow is turning in the same way with the earth, the arrow also is borne along equally with it, and thus returns to the same spot. This in truth is a pure evasion and a worthless answer for many reasons.

It is falsely observed that the air is moved and by the same motion as the earth. For what should move the earth? Truly, if the air is moved by the same motion as the earth, either it ought to be moved by the earth itself, or by that other which moves the earth, or by itself. It is not moved by itself; since it has another motion, the straight one of course natural to itself, and also since it has a nature, an essence and qualities all different from the nature and the essence of the earth; therefore it could not by its own nature have the same motion as that other, but of necessity ought to have a different one.

Nor is it moved by any other that may move the earth; as that which moves the earth could not at the same time and with like motion move the air. For since the air is different from the earth in essence, in both active and passive qualities, and in kind of substance, it can not receive the impelling force of the acting body, or that force applied in the same way as the earth, and so could not be moved in the same way. The virtues [of bodies] acting and of moving diversely are received by the recipients according to the diversity of their dispositions. Also it can not be moved by the earth; since if it were moved by the earth, it must be said to be moved by force, but such motion appears to be impossible. Ergo. The minor premise is proved: for if air is thus moved by the earth by force the air ought to be moved more rapidly than the earth, because air is larger [than the earth].

For what is outside is larger than what is inside. When, however, what is larger and what is outside is driven around equally rapidly with what is less, and what is inside, then the former is moved much more rapidly. Thus it is true that the sphere of Saturn in its daily course is moved far faster than the sphere of the moon. But it is impossible that the one driven should move more rapidly than the one driving; therefore the air is not moved by the earth's violence. Thus would it be if the air were moved with the earth, or by itself, or by force. Thus far, then, the force of the original argument remains; since of its own motion, indeed, it could not be in every way conformable to the motion of the earth as I have shown; and this because the air differs from the earth in consistency of substance, in qualities and in essence. But the air ought at all events to move more sluggishly than the earth. It follows from this that an arrow shot straight up could not return to its starting point; for the earth, moving like the air, on account of the other's slower rate leaves it behind, and the arrow also which is carried away from it.

Besides, if the air does not move so rapidly as the earth, a man living in a very high tower, however quiet the air, ought then always to feel the strongest wind and the greatest disturbance of the air.

Since mountains and towers are moved with the earth, and the air would not be accompanying them at an equal speed, it would necessarily follow that they would precede the air by cleaving and cutting and ploughing through it which ought to make a great wind perceptible.

Eighthly; if a person stood in some very high tower or other high place and aimed from that tower at some spot of earth perpendicularly below his eye, and allowed a very heavy stone to fall following that perpendicular line, it is absolutely certain that that stone would land upon the spot aimed at perpendicularly underneath. But if the earth is moved, it would be impossible for the stone to strike that spot.

This I prove first: because either the air moves at an unequal rate with the earth; or it moves equally rapidly. If not equally, then it is certain the stone could not land at that spot, since the earth's movement would outstrip the stone borne by the air. If equally rapidly, then again the stone could not land at that spot, since although the air was moving in itself at an equal speed, yet on that account it could not carry the stone thus rapidly with itself and carrying it downward falling by its own weight, for the stone tending by gravity towards the center resists the carrying of the air.

You will say: if the earth is moved in a circle, so are all its parts; wherefore that stone in falling not only moves in a circle by the carrying of the air, but also in a circle because of its own nature as being part of the earth and having the same motion with it.

Verily this answer is worthless. For although the stone is turned in a circle by its own nature like the earth, yet its own natural gravity impeded it so that it is borne along that much the less swiftly, unlike the air or the earth, both of which are in their natural places and which in consequence have no gravity as a stone falling from on high has.

Lastly; because although the stone is moved in the world by its own nature like the whole earth, yet it is not borne along as swiftly as the whole earth. For as one stone by its own weight falls from the heaven following its own direct motion straight to the center just as a part of the earth, so also the whole earth itself would fall; and yet it would not fall so swiftly as the whole earth, for although the stone would be borne along in its sphere like the whole earth just as a part of it, yet it would not be borne along as swiftly as the whole earth; and so, in whatever way it is said, the motion of the earth ought always to outstrip the stone and leave it a long distance behind. Thus a stone could never fall at the point selected or a point perpendicularly beneath it. This is false. Ergo.

Ninthly: If the earth is moved in a circular orbit, it ought to pass from the west through the meridian to the east; consequently the air ought to move by the same path. But if this were so, then if an archer shot toward the east, his arrow ought to fly much farther than if he shot toward the west. For when he shot toward the east, the arrow would fly with the natural movement of the air and would have that supporting it. But when he shot toward the west, he would have the motion of the air against him and then the arrow would struggle against it. But it is certain the arrow ought to go much farther and faster when the movement of the air is favorable to it then when against it, as is obvious in darts sent out with a favoring wind. Ergo.

Similarly not a few other arguments can be worked out, but there are none as valuable for proof as the foregoing ones. Though these were written by me with a flying pen far from books and sick in bed with a broken leg, yet they seem to me to have so much value that I do not see any way by which they could rightly be refuted. These I have written for your gracious lordships in gratitude for your goodwill on the occasion of our conversation at your dinner four days ago; and I ask for them that you meditate on them justly and well.

BIBLIOGRAPHY

(of references cited.)

I

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II

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III

SOURCES.

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_B: Copernican and Post-Copernican._

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INDEX

Addison, J., 91-92.

Agricola, G.L., 77.

Albategnius, 15.

Allaben, F., 103.

Alphonse X of Castile, 15, 119.

Ambrose, 16.

Arabian astronomers, 15, 16, 20, 119.

Archimedes, 11.

Aristarchus of Samos, 11-12n., 13, 27n., 43, 46.

Aristotle, 10, 18, 72, 81, 116, 117, 120, 122, 124.

Augustine, 16, 17, 18.

Bacon, Francis, 50, 72-73.

Bacon, Roger, 20.

Bayle, Pierre, 95-96.

Bellarmin, Cardinal, 56, 58-59, 66.

Benedict XIV, 69.

Bessel, 38, 106.

Bodin, Jean, 45-47, 104-105, 115-123.

Boscovich, 69, 97.

Bossuet, 97.

Bradley, 38, 98.

Browne, Thomas, 87-88.

Bruno, 32, 39, 47-52, 82, 87, 88, 105, 106.

Burton, Richard [Transcriber's Note: Robert], 88.

Calvin, 41, 69, 99.

Cartesian-Copernicans, 85-86, 91, 95, 98, 106.

Cassini, G.D., 96-97.

Castelli, 56, 67.

Church Fathers, 17-18, 117.

Cicero, 11, 12, 27, 111.

Cleanthes, 13.

Clement of Alexandria, 16.

Clement VIII, 124n.

Congregations of the Index, 52, 57-60, 65-71, 74, 79, 83, 101, 106,
113.

Copernicus, 12, 20, 21, 33, 35, 63, 81, 82-83, 88, 90, 99, 100, 102,
104, 109, 118, 124.
name, 23n.
life, 23-29.
theory, 5, 27-28, 64, 66, 68, 97-101, 104, 105-106.
opponents, 32, 35, 39-40, 41, 45-48, 58-60, 69, 71-84, 94, 96,
101-104.
supporters, 30, 31, 35-38, 39, 42-43, 44-45, 48, 49-52, 53-55, 56,
60, 71-72, 74-77, 89-94, 95-96, 97-99.

Dante, 18.

Delambre, 80, 81.

de Maupertius, 96.

de Peyster, J.W., 103.

de Premontval, Mme., 95.

_De Revolutionibus_, 26, 27, 42, 60, 70, 105-106, 109-115.

Descartes, 82, 85, 97.

Didacus a Stunica, 44, 60, 70, 82, 100.

Digges, Thomas, 87n.

Diogenes Laertius, 10.

Dominicus Maria di Novara, 24, 25.

DuBartas, 43.

Fenelon, 97.

Feyens, Thomas, 60, 74, 124-129.

Flammarion, 41.

Forbes, Duncan, 94.

Foscarini, 60, 70, 71-72, 82, 100.

Foucault, 38, 102.

Froidmont, see Fromundus.

Fromundus, 60, 69, 74-75, 82.

Galileo, 16, 37, 52-69, 70, 73, 74-75, 77, 79, 82, 83, 85, 86, 99,
100, 105, 106, 125.

Gassendi, 82, 91, 97.

Gilbert, Wm., 50, 82, 87.

Greek philosophers, 10-12, 27, 46, 119.

Herbert, George, 88-89.

Hipparchos, 13, 34.

Hicetas, 11, 111.

Horne, George, 94.

Hutchinson, John, 94.

Huygens, Christian, 88, 95.

Index, 52, 60, 69-70, 95, 97, 99, 100.

Inquisition, 51, 52, 56, 57-60, 64-67, 69, 84, 99.

Isidore of Seville, 18.

Jasper, Bro., 99.

Jesuits, 55, 56, 76, 77, 79, 85, 97-98, 100.

Johnson, S., 87.

Justus-Lipsius, 74, 82.

Keble, J., 93.

Keill, J., 90-91.

Kepler, 29, 34, 35-37, 47, 48, 53, 55, 70, 82, 100, 105, 106.

Knap, 102.

Kromer, M., 47n.

Lactantius, 16, 115.

Lalande, 99.

Lange, J.R., 103.

Lansberg, 74-75, 82.

Leo X, 115.

Liege, Univ. of, 76, 97-98.

Longomontanus, 79.

Louvain, Univ. of, 60, 74, 75-77, 86, 98.

Luther, 31, 39, 69, 99.

Lutherans, 101, 103, 105.

Maestlin, 36, 37, 48, 81.

Martianus Capella, 74.

Mather, Cotton, 92.

Melancthon, 31, 39-41, 99.

Milton, 43, 67, 89.

Mivart, 101.

Montaigne, 45.

_Narratio Prima_, 31, 106.

Newton, 37, 67, 86, 87, 90.

Nicolas Cusanus, 22, 23.

Origen, 16.

Osiander, 29, 32.

Owen, J., 89n., 99.

Paul III, 109.

Paul V, 56-60, 63, 69, 83.

Peter Lombard, 18.

Peter the Great, 96.

Philastrius, 17.

Philo Judaeus, 16.

Philolaus, 11, 112.

Piegeon, J., 96.

Pike, S., 94.

Pius VII, 70.

Plato, 10, 122.

Plutarch, 10, 13, 27, 111.

Pope, Alexander, 91, 93.

Pseudo-Dionysius, 18.

Ptolemy, 9n., 13, 14, 81, 107-109, 117, 119, 124.
theory, 5, 16, 19, 27, 35, 53, 54, 66, 80, 83, 85, 96-100.

Puerbach, 21.

Pythagoras, 10, 11, 102.

Pythagoreans, 109, 112.

Recorde, R., 42-43.

Regiomontanus, 20, 21, 81, 117, 119.

Reinhold, Erasmus, 31.

Rheticus, 29-31, 39, 81, 106.

Riccioli, 5, 22, 79-84, 100, 113.

Roberts, 101.

Roemer, 38.

Sacrobosco, 16, 41, 77.

Salamanca, Univ. of, 16, 44.

Schoepffer, C., 102.

Schwilgue, 42.

Settele, 99, 106.

Shakespeare, 50.

Sindico, 103.

Stephen, Leslie, 94.

Thomas Aquinas, 18.

Turrettin, 99.

Turrinus, J., 83.

Tycho Brahe, 14, 32-37, 47, 82, 105.
theory, 34, 48, 74, 77, 79, 80, 85, 96, 98, 102, 105.

Urban VIII, 63-69.

Van Welden, M., 76-77.

Vitruvius, 14.

Voight, J.H., 77-78.

von Schoenberg, N., 30, 39, 110.

Wallis, 84n.

Wesley, J., 93, 99.

Whewell, 16, 89.

Widmanstadt, 30, 39.

Wilkins, Bp., 89-90, 95.

Wren, Dean, 87-88.

Yale, Univ. of, 91.

Zytphen, 102.

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