A Short History of Astronomy - Arthur Berry (read along books .txt) 📗

to be caused by the greater or less amount of the illuminated half turned towards us; and the curved form of the boundary between the bright and dark portions of the moon was correctly interpreted by him as evidence that the moon was spherical, and not a flat disc, as it appears at first sight. Analogy would then probably suggest that the earth also was spherical. However this may be, the belief in the spherical form of the earth never disappeared from Greek thought, and was in later times an established part of Greek systems, whence it has been handed down, almost unchanged, to modern times. This belief is thus 2,000 years older than the belief in the rotation of the earth and its revolution round the sun (chapter IV.), doctrines which we are sometimes inclined to couple with it as the foundations of modern astronomy.

In Pythagoras occurs also, perhaps for the first time, an idea which had an extremely important influence on ancient and mediaeval astronomy. Not only were the stars supposed to be attached to a crystal sphere, which revolved daily on an axis through the earth, but each of the seven planets (the sun and moon being included) moved on a sphere of its own. The distances of these spheres from the earth were fixed in accordance with certain speculative notions of Pythagoras as to numbers and music; hence the spheres as they revolved produced harmonious sounds which specially gifted persons might at times hear: this is the origin of the idea of the music of the spheres which recurs continually in mediaeval speculation and is found occasionally in modern literature. At a later stage these spheres of Pythagoras were developed into a scientific representation of the motions of the celestial bodies, which remained the basis of astronomy till the time of Kepler (chapter VII.).

24. The Pythagorean Philolaus, who lived about a century later than his master, introduced for the first time the idea of the motion of the earth: he appears to have regarded the earth, as well as the sun, moon, and five planets, as revolving round some central fire, the earth rotating on its own axis as it revolved, apparently in order to ensure that the central fire should always remain invisible to the inhabitants of the known parts of the earth. That the scheme was a purely fanciful one, and entirely different from the modern doctrine of the motion of the earth, with which later writers confused it, is sufficiently shewn by the invention as part of the scheme of a purely imaginary body, the counter-earth ([Greek: ἀντιχθών]), which brought the number of moving bodies up to ten, a sacred Pythagorean number. The suggestion of such an important idea as that of the motion of the earth, an idea so repugnant to uninstructed common sense, although presented in such a crude form, without any of the evidence required to win general assent, was, however, undoubtedly a valuable contribution to astronomical thought. It is well worth notice that Coppernicus in the great book which is the foundation of modern astronomy (chapter IV., § 75) especially quotes Philolaus and other Pythagoreans as authorities for his doctrine of the motion of the earth.

Three other Pythagoreans, belonging to the end of the 6th century and to the 5th century B.C., Hicetas of Syracuse, Heraclitus, and Ecphantus, are explicitly mentioned by later writers as having believed in the rotation of the earth.

An obscure passage in one of Plato’s dialogues (the Timaeus) has been interpreted by many ancient and modern commentators as implying a belief in the rotation of the earth, and Plutarch also tells us, partly on the authority of Theophrastus, that Plato in old age adopted the belief that the centre of the universe was not occupied by the earth but by some better body.12

Almost the only scientific Greek astronomer who believed in the motion of the earth was Aristarchus of Samos, who lived in the first half of the 3rd century B.C., and is best known by his measurements of the distances of the sun and moon (§ 32). He held that the sun and fixed stars were motionless, the sun being in the centre of the sphere on which the latter lay, and that the earth not only rotated on its axis, but also described an orbit round the sun. Seleucus of Seleucia, who belonged to the middle of the 2nd century B.C., also held a similar opinion. Unfortunately we know nothing of the grounds of this belief in either case, and their views appear to have found little favour among their contemporaries or successors.

It may also be mentioned in this connection that Aristotle (§ 27) clearly realised that the apparent daily motion of the stars could be explained by a motion either of the stars or of the earth, but that he rejected the latter explanation.

25. Plato (about 428-347 B.C.) devoted no dialogue especially to astronomy, but made a good many references to the subject in various places. He condemned any careful study of the actual celestial motions as degrading rather than elevating, and apparently regarded the subject as worthy of attention chiefly on account of its connection with geometry, and because the actual celestial motions suggested ideal motions of greater beauty and interest. This view of astronomy he contrasts with the popular conception, according to which the subject was useful chiefly for giving to the agriculturist, the navigator, and others a knowledge of times and seasons.13 At the end of the same dialogue he gives a short account of the celestial bodies, according to which the sun, moon, planets, and fixed stars revolve on eight concentric and closely fitting wheels or circles round an axis passing through the earth. Beginning with the body nearest to the earth, the order is Moon, Sun, Mercury, Venus, Mars, Jupiter, Saturn, stars. The Sun, Mercury, and Venus are said to perform their revolutions in the same time, while the other planets move more slowly, statements which shew that Plato was at any rate aware that the motions of Venus and Mercury are different from those of the other planets. He also states that the moon shines by reflected light received from the sun.

Plato is said to have suggested to his pupils as a worthy problem the explanation of the celestial motions by means of a combination of uniform circular or spherical motions. Anything like an accurate theory of the celestial motions, agreeing with actual observation, such as Hipparchus and Ptolemy afterwards constructed with fair success, would hardly seem to be in accordance with Plato’s ideas of the true astronomy, but he may well have wished to see established some simple and harmonious geometrical scheme which would not be altogether at variance with known facts.

26. Acting to some extent on this idea of Plato’s, Eudoxus of Cnidus (about 409-356 B.C.) attempted to explain the most obvious peculiarities of the celestial motions by means of a combination of uniform circular motions. He may be regarded as representative of the transition from speculative to scientific Greek astronomy. As in the schemes of several of his predecessors, the fixed stars lie on a sphere which revolves daily about an axis through the earth; the motion of each of the other bodies is produced by a combination of other spheres, the centre of each sphere lying on the surface of the preceding one. For the sun and moon three spheres were in each case necessary: one to produce the daily motion, shared by all the celestial bodies; one to produce the annual or monthly motion in the opposite direction along the ecliptic; and a third, with its axis inclined to the axis of the preceding, to produce the smaller motion to and from the ecliptic. Eudoxus evidently was well aware that the moon’s path is not coincident with the ecliptic, and even that its path is not always the same, but changes continuously, so that the third sphere was in this case necessary; on the other hand, he could not possibly have been acquainted with the minute deviations of the sun from the ecliptic with which modern astronomy deals. Either therefore he used erroneous observations, or, as is more probable, the sun’s third sphere was introduced to explain a purely imaginary motion conjectured to exist by “analogy” with the known motion of the moon. For each of the five planets four spheres were necessary, the additional one serving to produce the variations in the speed of the motion and the reversal of the direction of motion along the ecliptic (chapter I., § 14, and below, § 51). Thus the celestial motions were to some extent explained by means of a system of 27 spheres, 1 for the stars, 6 for the sun and moon, 20 for the planets. There is no clear evidence that Eudoxus made any serious attempt to arrange either the size or the time of revolution of the spheres so as to produce any precise agreement with the observed motions of the celestial bodies, though he knew with considerable accuracy the time required by each planet to return to the same position with respect to the sun; in other words, his scheme represented the celestial motions qualitatively but not quantitatively. On the other hand, there is no reason to suppose that Eudoxus regarded his spheres (with the possible exception of the sphere of the fixed stars) as material; his known devotion to mathematics renders it probable that in his eyes (as in those of most of the scientific Greek astronomers who succeeded him) the spheres were mere geometrical figures, useful as a means of resolving highly complicated motions into simpler elements. Eudoxus was also the first Greek recorded to have had an observatory, which was at Cnidus, but we have few details as to the instruments used or as to the observations made. We owe, however, to him the first systematic description of the constellations (see below, § 42), though it was probably based, to a large extent, on rough observations borrowed from his Greek predecessors or from the Egyptians. He was also an accomplished mathematician, and skilled in various other branches of learning.

Shortly afterwards Callippus (§ 20) further developed Eudoxus’s scheme of revolving spheres by adding, for reasons not known to us, two spheres each for the sun and moon and one each for Venus, Mercury, and Mars, thus bringing the total number up to 34.

27. We have a tolerably full account of the astronomical views of Aristotle (384-322 B.C.), both by means of incidental references, and by two treatises—the Meteorologica and the De Coelo—though another book of his, dealing specially with the subject, has unfortunately been lost. He adopted the planetary scheme of Eudoxus and Callippus, but imagined on “metaphysical grounds” that the spheres would have certain disturbing effects on one another, and to counteract these found it necessary to add 22 fresh spheres, making 56 in all. At the same time he treated the spheres as material bodies, thus converting an ingenious and beautiful geometrical scheme into a confused mechanism.14 Aristotle’s spheres were, however, not adopted by the leading Greek astronomers who succeeded him, the systems of Hipparchus and Ptolemy being geometrical schemes based on ideas more like those of Eudoxus.