麻豆破解版

The hypotheses of the World, as explained in this Work, are supported by the authority of the following distinguished writers.

Venerable Bede

In volume 1 of his work on the constitution of the world, Venerable Bede, on page 382, describes the Moon as composed of the four elements. However, he notes that three of these elements are well blended and refined, naturally possessing clarity and emitting light. In contrast, the Earth in that context is not thoroughly mixed with the other elements, does not emit its own light, and exhibits a rough surface characterized by either rust or a rough texture.

Saint Bruno

Saint Bruno, the founder of the Carthusian Order, underscores in his commentaries on Psalm 148 the significance of praising the Sun, Moon, stars, and light, acknowledging that they are all products of God's creation. He firmly asserts that these celestial entities, like every element in the universe, originated from the four fundamental elements through the divine command of God.

Anselm, Archbishop of Canterbury

In "On the Image of the World," book 1, chapter 23, Anselm, Archbishop of Canterbury, explains that the Sun derives its name from its radiant nature, as it shines above all other celestial bodies. It possesses a spherical shape and a fiery essence. Similarly, he describes the Moon's body as spherical and possessing a fiery nature, albeit mixed with water. Furthermore, in chapter 20, Anselm discusses the stars, emphasizing their round, fiery characteristics, while noting that their arrangement is known solely to God.

Bishop Pauluccius Fabritius of Forli

In his commentaries on Genesis, Bishop Pauluccius Fabritius of Forli emphasizes the significance of Scripture's reference to the waters positioned above the firmament, describing them as genuine and basic waters that exist beneath the firmament without undergoing any transformation. Additionally, in relation to the 2nd Epistle of Peter, chapter 3, he addresses the notion that the heavens undergo a violent dissolution. While discerning whether this pertains to all heavens or solely the aerial space presents a considerable challenge, he concedes that all heavens are composed of the primary matter from which the four elements originate.

Ludovico Lacerda, S.J.

In his arguments against his opponents, Ludovico Lacerda, S.J., observes that many individuals provide evidence to support the claim that the heavens are susceptible to corruption, often referencing various Holy Fathers without invoking Plato's viewpoint. He notes how Ambrose, in Book 6 of "Hexameron," mocks those who, like Aristotle, classify the sky as the fifth essence, distinct from the elemental categories. Conversely, there exists an alternative perspective positing the heavens' incorruptibility. Lacerda grapples with these opposing views and, in conclusion, leans toward the belief that the former perspective, asserting the corruptibility of all heavens, is the most accurate. He expresses his perplexity regarding why philosophers have placed such strong emphasis on the sky's supposed incorruptibility. Lacerda speculates that this may stem from their desire to present Aristotle as a dependable and trustworthy figure, even though he believes that Aristotle may have made errors as frequently as his proponents defend his opinions.

Marinus Mersennus

In Genesis, page 843, Marinus Mersennus, a member of the Minim order, postulates that all the heavens, where the stars appear to move, are replete with a fluid composed of air. This viewpoint, he contends, encounters fewer drawbacks compared to opposing arguments and stands as the most straightforward explanation, capable of elucidating various aspects such as celestial motions, distances, appearances, comet trajectories, altitudes, the birth of new stars, and the entire array of phenomena associated with celestial bodies. Mersennus substantiates his perspective in the referenced passage, marshaling evidence from optics, the peculiar movements of comets, the genesis of new stars, the crescent shape of the Moon, its uneven terrain marked by roughness, pits, and valleys, as well as the observation of solar spots and the stars of Jupiter and Saturn. Given the intricacy of these discussions, I recommend that interested readers consult the cited passage for a more comprehensive examination.

Raphael Aversa

In volume 2, question 34, page 160, Raphael Aversa, a member of the Clerics Regular Minor during his time as the General, posits the need to acknowledge that solar spots genuinely exist within the Sun. This assertion arises from the observations made when scrutinizing the Sun through a telescope, revealing vigorous sparkling and a peculiar bubbling phenomenon occurring along the Sun's circumference, which is also discernible as scattered spots within the Sun's interior. Consequently, these spots are undeniably located within the Sun, and they move in conjunction with it. Nevertheless, two potential explanations emerge regarding the nature and mechanism of these spots. The first posits that the Sun is not a solid body but rather a fluid contained within its confines, akin to molten metal, harboring certain opaque and shadowy components.

Peter Hurtadus de Mendoza, S.J.

In Book 1 of "On the Universe," Peter Hurtadus de Mendoza, S.J., highlights the famous absurdity in Aristotle's assertion that the heavens were not created, deeming it unnecessary to refute. Furthermore, he critiques Aristotle's notion that God moves the heavens by a fatal necessity, preventing them from ceasing their motion, as expressed in text 134 of "On the Heavens." Hurtadus de Mendoza proposes an alternative perspective: he argues that something incorruptible cannot endure indefinitely, nor can that which lacks a prior state of existence be corrupted. Consequently, he deduces that the heavens are neither generable nor corruptible. This conclusion aligns with Aristotle's statement that all things starting to exist will ultimately cease to exist, with generation being tied to matter, implying that corruptibility leads to cessation and corruption. Therefore, Hurtadus de Mendoza asserts that if Aristotle posited that the heavens had a beginning in time, he also implied their eventual cessation and corruption.

Ismael Bulialdus of Paris

In Part 4 of his work on Philolaic Astronomy, Ismael Bulialdus of Paris, a Royal Mathematician, expresses his difficulty in comprehending why the Peripatetics attribute solid matter to the heavens. He questions how the lunar body and its orbit, where it moves, could be composed of identical material. Notably, the lunar body appears solid, dark, and capable of exerting force. Therefore, if the Peripatetics propose this idea, it necessitates a counterargument. According to their perspective, the Orbs represent stars, each being a fixed, self-contained entity made of a simple and homogeneous substance with similar constituent parts. Consequently, if the Moon and its Orb were fashioned from the same material as they suggest, it would result in the lunar body being simplistic and its Orb being uniform. This, in turn, raises a significant challenge: the simultaneous coexistence of opposing qualities, such as opaqueness for the Moon and translucency for the Orbs. Bulialdus contends that Aristotle's argument regarding the possibility of generating heterogeneous bodies from the same material is fundamentally flawed, as he attempted to unify equal and similar elements drawn from distinct and dissimilar sources. This leads to the question of how bodies with differing centers of attraction can share the same material when homogeneous bodies united in a straightforward manner typically possess a single center of attraction, among other issues.

Christoph Scheiner

In folio 740 of Scheiner Roscius Ursina's comprehensive work, "Rose Ursina," the author fervently advocates for the solidity and incorruptibility of the heavens. He posits that the atmospheres themselves are celestial bodies akin to stars, and they revolve around their individual centers. To delve further into this intriguing perspective, I encourage the reader to consult the referenced work directly.

Ioannes Hevelius

In folio 148 of "Stelenographia," Ioannes Hevelius raises a fundamental question: what is the true nature of the Moon's appearance and terrain? In other words, what material might best describe its composition, a comparison that I believe most accurately aligns with earthly substances? I propose the following: the Moon's rough and uneven regions, which appear brighter than others, bear a striking resemblance to the continents of our own Earth, boasting nearly all terrestrial qualities. However, it's important not to hastily assume that the Moon is constructed from materials identical to Earth, such as sand, mud, or stone, for it may be composed of an entirely distinct and still incomprehensible substance. I confidently assert that these protruding and rugged lunar areas, distinguished by their brightness, can be most aptly likened to continents, thus warranting the designation of "imposed land." Conversely, the Moon's inclined regions, characterized by consistently darker spots found in mountainous terrains, can be similarly likened to our planet's oceans, seas, lakes, ponds, and marshes, each featuring broken curves, bays, and promontories. It is crucial to note that I do not posit an identical match between lunar basins and Earthly waters; rather, this comparison emerges from the considerable affinity they share, allowing us to draw these parallels. Consequently, I conclude that the brightly illuminated surface corresponds to land, while the darker spots are indicative of bodies of water. It's worth noting that Johannes Kepler also acknowledges this viewpoint in his dissertation on Galileo's "Sidereal Messenger."

Franciscus Patricius Italus

In Book 20 of "Pancosmia," Franciscus Patricius Italus entertains the possibility that the Moon may be another celestial body, akin to a globe coalesced with water, possessing an ethereal nature, much like the substance comprising our own Earth. He conjectures that the Moon's sunlit portion might consist of a different ethereal form of water. This water, however, doesn't descend toward Earth due to gravitational attraction, as its center aligns with the center of the Moon itself. Patricius Italus postulates that various regions of the lunar surface bear resemblances to terrestrial features, including plains, mountains, and valleys. Such similarities wouldn't be unexpected, as it's plausible that the Moon exhibits comparable geological formations to those found on Earth. Furthermore, he asserts that the Moon's influence significantly affects Earth's seas, leading to observable fluctuations, tides, ebb and flow, and other tidal phenomena. This influence suggests a profound sympathy between the Moon and our planet's land and waters, a connection that can only arise from a substantial similarity in essence.

Godefridus Wendelinus

In his work "Teratology Cometica," found on folio 25, Godefridus Wendelinus, Canon of Cambrai, postulates that the center of the planetary system perpetually undergoes rotation around its axis, completing a full revolution approximately every 30 days. He describes the Sun as an unceasing furnace, emitting eternal fire and light. Wendelinus notes that, akin to Earth's volcanoes like Aetna, Vesuvius, and Hecla, the Sun occasionally emits less luminous bodies and vapors at irregular intervals, devoid of fixed periods or established times. Continuing on folio 24, Wendelinus elaborates that if the Sun expels a cometary body from its craters, the distance to which it is projected into space depends on the greater or lesser force of the impetus imparted. Moreover, if the Sun ejects a Comet outside the plane of the ecliptic, the Comet will initially become visible in either the northern or southern regions.

Ioannes Petrus Faber of Montpellier

In Book 2 of "Panchymicic," Ioannes Petrus Faber of Montpellier addresses the question of whether the heavens constitute a mixed body. He expresses his incredulity at the notion held by many philosophers that the heavens possess a distinct and diverse essence compared to the lower elements. Faber finds it perplexing that these thinkers, while advocating for the unity of Nature across all its parts, insist on placing the heavens, like a vault, outside the realm of Nature. They seem to suggest that God used a different material to create the upper worlds, entirely separate from the substance employed for the formation of the outermost and ultimate bodies of the world. Faber counters this view by asserting that God fashioned both the upper and lower elements from one and the same material, employing the same process in both cases.

Ignatius Derkennis, S.J.

In the tract "De Deo Triuno Conditore," Ignatius Derkennis, S.J., provides substantial support for the assertions regarding the liquidity and corruptibility of the heavens. However, he also delves into a discussion about the nature of the Sun, as presented in the cited passage. Derkennis contends that it is more accurate to believe that the solar flame and fire, much like sublunar matter, consume their own substance and thus require sustenance. He proposes the intriguing idea that there might exist a furnace within the Sun, continuously generating enormous flames throughout, akin to the scenario one would envision if the Earth's globe were entirely filled with volcanoes like Vesuvius and Etna, consistently emitting flames. This phenomenon, he suggests, has occurred intermittently in Earth's mountains over time. Derkennis posits that such a continuous process could conceivably take place if the entire Earth were saturated with inflammable material, which would be expelled from the Earth's depths to the surface. After being consumed, this material would undergo a continuous cycle of transformation into fiery and inflammable matter. However, he acknowledges the challenge of demonstrating how this process could occur within the solar globe and the difficulty of refuting this hypothesis.

On the topic of lunar bodies, found on folio 609, it becomes apparent that the Moon comprises a combination of fluid and watery elements along with solid, unchanging portions. This assertion can be initially substantiated through visual observations made with telescopic instruments. The dimly lit or spotted regions, characterized by reduced illumination and a darker appearance, are most logically interpreted as bodies of water. In contrast, the well-lit and unchanging sections, marked by significant disparities and the presence of imposing mountains, strongly indicate their inability to exist in a liquid state. Much like our Earth, if viewed from the Moon's perspective, it would exhibit less luminosity over the watery regions and greater luminosity over the terrestrial areas. Furthermore, the influence of lunar phases, as evidenced by the increased humidity in plants and animals during a Full Moon, suggests the presence of watery sources. It is postulated that these sources, when activated by the Solar rays' light and heat during the Full Moon phase, establish a more abundant connection with Earth than during other lunar phases with less illumination.

In reference to the stars, elaborated on in page 612, it is an established fact that all planets are consistently observable directly from the Sun's vantage point. This visibility is made possible as they are projected above the apex of the shadowy cone originating from both Earth and other celestial bodies, with the potential exception of Jupiter and Saturn due to their elevated positions. Curiously, despite their seemingly favorable conditions for eclipsing fixed stars, such occurrences have never been documented. One might surmise that the absence of these eclipses suggests that these planets possess all the necessary prerequisites to emit their own luminous radiance, save for one possible exception: an excessive distance from the Sun. Some individuals entertain the idea that these planets might radiate with their own fiery brilliance. If this notion were indeed valid, it would parallel the rationale we previously advanced for the Sun's fiery nature, ultimately leading to the assertion that these planets are self-contained fiery Suns in their own right.

On the topic of the center of the Moon and other celestial bodies, discussed on page 611, the prospect of lunar components or the entire Moon plummeting toward Earth is entirely unfounded, provided that their material composition closely mirrors our own in substance and maintains a relatively consistent form. These parts exhibit a natural inclination towards the center of their respective celestial spheres, mirroring the gravitational dynamics observed on Earth. Even in the hypothetical scenario of relocating the Moon to another sector of the ether, it would steadfastly maintain its position, devoid of any inherent tendency towards the hypothetical center of the universe. Instead, each constituent part collectively contributes to the celestial body's cohesiveness as a whole.

Dominicus Platus

Dominicus Platus, a monk hailing from Montferrat and holding the position of Professor of Philosophy there, provided meticulous observations during the Solar Eclipse of January 26, 1656. These observations were subsequently documented and published by the Illustrious and Most Reverend Lord John Caramuele in Rome, denoted as number 7. Throughout our scrutiny, we encountered a distinctive waviness and turbulence at the Sun's periphery, prompting doubts regarding its composition. Such perturbations, characterized by undulating shadows and dazzling luminosity when observed from Earth, raised questions regarding the Sun's solidity. In contemplating this phenomenon, I extend the liberty for each individual to engage their intellect. It is worth noting that the Sun exists at an immense remove from us, ensconced within a realm of sublime and ethereal matter. Opinions on this matter vary among illustrious scholars, reflecting the diversity of human thought. Among these perspectives, one intriguing notion posits that the planetary spheres possess permeability. In this hypothesis, the celestial bodies are comprised of two substantial components: one solid in nature, akin to Earth, and another exhibiting liquid attributes reminiscent of water. Subsequently, as time advanced and presented the same phenomena, albeit with a greater and more astonishing display, as the Sun moved from point A to FCE in direct opposition to the natural succession of the zodiac signs, the question arose: What could account for this remarkable motion? Is the Sun, in fact, swiftly traversing its own center? Furthermore, if it is indeed in motion, does it follow an eastward to westward trajectory against the usual order of the zodiac? While it is prudent to acknowledge potential doubt in one's own perceptions, it is essential to trust our senses, provided they do not lead us astray. In light of this, I firmly assert that the Sun maintains a substantial, solid composition. This assertion aligns with my measurements conducted along its axes, taking into account the presence of solar spots, indicating a rotation. Whether this rotation arises due to the gravitational forces of matter or the influence of atmospheric currents that instigate waves remains a subject worthy of further exploration.

Ioannes Eusebius Nurembergius

In his work on Natural History, in Book 2, Chapter 13, which delves into the subject of the Heavens' susceptibility to corruption, Ioannes Eusebius Nurembergius ponders the irony of human folly. He questions why some philosophers, who believe in the potential corruptibility of the heavens, have failed to consider the possibility that these celestial spheres might actually undergo corruption. He then invokes a deeper theological perspective, emphasizing that God's actions are never without purpose. Why would He create celestial bodies as incorruptible if they were meant to be corrupted? Nurembergius highlights the enigmatic nature of the heavens, juxtaposing their inherent corruptibility with their continued state of being uncorrupted. Drawing inspiration from the Book of Job, he marvels at the heavens' capacity to contain a vast and ethereal substance while remaining as secure as if they were solid. The term 'firmament' attributed to the heavens, according to him, signifies their confirmation by the divine word and power, rather than their inherent solidity. This perspective aligns with Isaiah's metaphorical description of the heavens being "established like smoke," further emphasizing their ethereal and divine nature.

Johannes Baptista Cysatus

In Chapter 11, I will transcribe a letter received from Johannes Baptista Cysatus, a diligent and knowledgeable astronomer, dated 1628, sent to me from Barcelona. In this letter, he provides the following instructions: During the recent Solar eclipse, which coincided with the day of Christ's birth, I made a noteworthy observation. I distinctly observed an anomaly superimposed on the Sun within the Moon. This observation strongly supports the notion that comets and solar spots also imply that the sky is not exempt from variations in air density. Around the Moon, I noted the presence of a sphere or orb of vapors, akin to those surrounding the Earth. Consequently, just as vapors and exhalations rise from the Earth into some sphere, they also ascend from the Moon. If R.V. had accompanied me and observed the Moon beneath the Sun, I could have demonstrated both through reasoning and observation the validity of my statement. I now possess this firsthand knowledge. Hence, the heavens do not consist of an incorruptible density but rather of the thinnest, purest, and most obedient substance, essential for the preceding and subsequent celestial motions, as well as for the ascent and protection of the wandering stars. Epicycles prove inadequate and impossible, and philosophy discredits canals no less than it does Jacob's theory. Therefore, the motions of the stars find their only explanation in a clear and expansive space. I ponder the alignment of this truth with Sacred Scripture, its harmony with genuine philosophy, and its congruence with reality.

Seneca

In Book 6, Question Noted, Chapter 6, Seneca emphasizes the importance of comprehending the wisdom of the ancients through elucidation. Regardless of the extent of their achievements, it is crucial to recognize that every accomplishment marks not an end but a new beginning. This principle holds especially true for the most intricate of disciplines, such as astronomy. Despite the significant progress made in this field, each era will inevitably uncover new avenues for exploration. Conversely, in other endeavors, foundational principles have often remained imperfect. Inception involved exhaustive experimentation, and subsequent developments were built upon these initial trials. It required great courage to unveil the concealed facets of Nature and eschew surface-level observations in favor of delving deep into the secrets of the gods. Those who held hope in the possibility of further discoveries played a pivotal role in advancing knowledge.

In Book 7, Chapter 31, Seneca contemplates that future generations will achieve numerous feats beyond our current comprehension. Many discoveries and accomplishments will be passed on to the generations yet to come, long after our memories have dimmed. The world, he suggests, may seem insignificant unless it encompasses the vast array of aspirations held by every conceivable world. Let these authorities suffice to establish our opinion. Countless others could be added, but lest this booklet exceed the proper limits of size, I have chosen to acquiesce in these among many. However, for those who may desire a more thorough treatment of the matters discussed, I advise them to consult the works of the authors listed in the following table; and let the reader not be disturbed if they encounter some things in this booklet that may seem foreign to them; for I would have them persuaded that just as diverse paths of philosophy have been established by me, differing from the common, so I cannot approve the simplicity of some who hold so sacredly and believe so firmly in what has been handed down to them from childhood or prescribed by Aristotle himself, that they admit nothing except what they believe to be true; indeed, I have often been amazed that some of the Orthodox themselves give more credence to a Pagan Philosopher (whose entire study seems to have been devoted to it, whose every argument on celestial philosophy appears to have been directed towards establishing his opinion on the eternity of the world so contrary to Christian doctrine) than to the decrees of Sacred Scripture or its holy interpreters. Setting aside the unworthy tenets of Christian Philosophy, I, having thoroughly examined the principles of the philosophy of the world through long and persistent study, according to the meticulous methods of combination and analogy, have deduced, as I have said, some consequences from the admirable connection of all things, and the necessary dependence of all on each, and each on all, although some of these consequences may seem strange to some; only he will discover that they are not inconsistent, and that they necessarily follow from an infallible deduction (assuming the truth of observations), who, free from all disturbance, has weighed more carefully the balance of truth, both ours and that of the illustrious men brought forward in this work.

NAMES OF AUTHORS

Celestial observations conducted by various authorities that we have followed over the course of approximately 40 years.

AUTHOR	WORK (LATIN)	WORK (ENGLISH)
Sanselmus Cantuariensis Episcopus	De imagine Mundi	From the Image of the World
Antonius Maria Rheita	Oculus Enoch et Eliae.	Oculus Enoch and Elias.
Venerabilis Beda	De Mundi constitutione	On the Constitution of the World
S. Bruno Carthusiae Fundator	In Commentario supra Psalmum	In the Commentary on the Psalms [463]
Christophorus Scheiner	Rosa Ursina	The Rose of Ursa
Daniel Bartholus S.I.	Epistolis	Letters
Dominicus Platus	De Solis Eclipsi observata 26. Ian. 1656	On the Observed Solar Eclipse of January 26, 1656
Fabritius Pauluccius Episcopus	Commentarius in Gen.	Commentary on Genesis
Franciscus Grimaldus S.I.	Almagestum novum	The New Almagest
Franciscus Patricius Italus	Lib. 20 Panchonias	Book 20 of Panchonias
Fontana Neapolitanus	Lib. de Phasium Lunarinum observationibus	Book on Lunar Phases Observations
Galileus Galilei	Nuncius Sidereus	The Sidereal Messenger
Godefridus Wendelinus	Tractus de Cometa	Treatise on Comets
Ignatius Derkennis S.I.	Tractatus de Deo Triuno Conditore, de Luna, Stellis, et centro Lunae	Treatise on the Triune God the Creator, the Moon, Stars, and the Center of the Moon
Illustrious D. Iohannes Caramuel	Varii treatatus de rebus coelestibus	Various Treatises on Celestial Matters
Iohannes Hevelius	Selenographia	Selenography
Iohannes Baptista Hodier	De Cometa anni 1652	On the Comet of the Year 1652
Iohannes Baptista Ricciolus	Almagestum novum	The New Almagest
Iohannes Baptista Torricellus	Epistolae de observationibus ac fatis	Letters on Observations and Events
Iohannes Baptista Zupus	Litterae de novis phaenomenis	Letters on New Phenomena
Iohannes Baptista Cysatus	Cometeorgraphia	Cometography [464]
Ioannes Eusebius Nie rembergius	Historie Nat. de corruptibilitate coeli	Natural History of the Corruptibility of the Sky
Ioannes Petrus Faber	Lib. 2. Panchymici Montispessulanus	Book 2. Panchymici Montispessulanus
Ismael Bulialdus	C. 4. ad Astronomiam Philolaicam	Chapter 4 on Philolaic Astronomy
Ludovicus Lacerda S.I.	In adversariis suis	In his Opponents
Marinus Mersennus	Cosmogenzar in Genesi	Cosmogenzar in Genesis
Martinus Lafarina Abbas  S. Lucis Siculus	Observations nec dum editae	Unpublished Observations
Michael Langrenus	Selenographia	Selenography
Nicolaus Zucchius S.I.	Observations propriis	Personal Observations
Petrus Gassendus	Varia Opuscula	Various Essays
Petrus Hurtadus de Mendoza S.I.	Lib. 1. de Universo	Book 1. On the Universe
Raphael Aversa	Tom. 2. q. 34. pag. 160	Volume 2, Question 34, page 160
Ren茅 Descartes	Fundamenta nova Philosophiae	New Foundations of Philosophy
Seneca	Lib. 6. q. not. c. 63. et 1. 7. c. 31	Book 6, Notation to Chapter 63, and Book 7, Chapter 31
Simon Marius	Mundus Iovialis	The Jovian World
Vincentius Mutus	Libellus observationum Solarium	Booklet of Solar Observations