The Gradual Acceptance of the Copernican Theory of the Universe/Appendix C

by Dorothy Stimson

 

APPENDIX C

The Drama of Universal Nature: in which are considered the efficient causes and the ends of all things, discussed in a connected series of five books, by Jean Bodin, (Frankfort, 1597).

Book V: On the Celestial Bodies: their number, movement, size, harmony and distances compared with themselves and with the earth. Sections 1 and 10 (in part) and 12 (entire).

(Bodin, Jean: Universæ Naturæ Theatrum in quo rerum omnium effectrices causa et fines contemplantur, et continuæ series quinque libris discutiuntur. Frankfort, 1597. Book V translated into English by the writer and compared with the French translation by François de Fougerolles, (Lyons, 1597).

Section 1: On the definition and the number of the spheres.

Mystagogue: … Now to prove that the heavens have a nature endowed with intelligence I need no other argument than that by which Theophrastus and Alexander prove they are living, for, they say, if the heavens did not have intelligence, they would be greatly inferior in dignity and excellence to men. That is why Aben-Ezra,^[1] having interpreted the Hebrew of these two words of the Psalm: "The heavens declare," has written that the phrase Sapperim (declare) in the judgment of all Hebrews is appropriate to such great intelligence. Also he who said "When the morning stars sang together and shouted for joy,"^[2] indicated a power endowed with intelligence, as did the Master of Wisdom^[3] also when he said that God created the heavens with intelligence.

Theodore. I have learned in the schools that the spheres are not moved of themselves but that they have separate intelligences who incite them to movement.

Myst. That is the doctrine of Aristotle. But Theophrastus and Alexander,^[4] (when they teach that the spheres are animated bodies) explain adequately that the spheres are agitated by their own coëssential soul. For if the sky were turned by an intelligence external to it, its movement would be accidental with the result that it, and the stars with it, would not be moved otherwise, than as a body without soul. But accidental motion is violent. And nothing violent in nature can be of long duration. On the contrary there is nothing of longer duration, nor more constant, than the movement of the heavens.

Theo. What do you call fixed stars?

Myst. Celestial beings who are gifted with intelligence and with light, and who are in continual motion. This is sufficiently indicated by the words of Daniel^[5] when he wrote, that the souls of those who have walked justly in this life, and who have brought men back to the path of virtue, all have their seat and dwelling (like the gleaming stars) among the heavens. By these words one can plainly understand the essence and figure of the angels as well as of the celestial beings; for while other beings have their places in this universe assigned to them for their habitation, as the fish the sea, the cattle the fields, and the wild beasts the mountains and forests, even as Origen,^[6] Eusebius, and Diodorus say, so the stars are assigned positions in the heavens. This can also be understood by the curtains of the tabernacle which Moses, the great Lawgiver, had ornamented with the images of cherubim showing that the heavens were indicated by the angelic faces of the stars. While St. Augustine,^[7] Jerome,^[8] Thomas Aquinas^[9] and Scotus most fitly called this universe a being, nevertheless Albertus, Damascenus, and Thomas Aquinas deny that the heavenly bodies are animated. But Thomas Aquinas shows himself in this inconsistent and contradictory, for he confesses that spiritual substances are united with the heavenly bodies, which could not be unless they were united in the same hypostasis of an animated body. If this body is animated, it must necessarily be living and either rational or irrational. If, on the other hand, this spiritual substance does not make the same hypostasis with the celestial body, it will necessarily be that the movement of the sky is accidental, as coming from the mover outside to the thing moved, no more nor less than the movement of a wheel comes from the one who turns it: As this is absurd, what follows from it is necessarily absurd also.

Theo. How many spheres are there?

Myst. It is difficult to determine their number because of the variety of opinions among the authorities, each differing from the other, and because of the inadequacy of the proofs of such things. For Eudoxus has stated that the spheres with their deferents are not more than three and twenty in number. Calippus has put it at thirty, and Aristotle^[10] at forty-seven, which Alexander Aphrodisiensis^[11] has amended by adding to it two more on the advice of Sosigenes. Ptolemy holds that there are 31 celestial spheres not including the bodies of the planets. Johan Regiomontanus says 33, an opinion which is followed by nearly all, because in the time of Ptolemy they did not yet know that the eighth sphere and all the succeeding ones are carried around by the movement of the trepidation. Thus he held that the moon has five orbits, Mercury six, Venus, Mars, Jupiter, and Saturn each four, aside from the bodies of the planets themselves, for beyond these are still the spheres and deferents of the eighth and ninth spheres. But Copernicus, reviving Eudoxus' idea, held that the earth moved around the motionless sun; and he has also removed the epicycles with the result that he has greatly reduced their number, so that one can scarcely find eight spheres remaining.

Theo. What should one do with such a variety of opinions?

Myst. Have recourse to the sacred fountain of the Hebrews to search out the mysteries of a thing so deeply hidden from man; for from them we may obtain an absolutely certain decision. The Tabernacle which the great Lawgiver Moses ordered to be made^[12] was like the Archetype of the universe, with its ten curtains placed around it each decorated with the figures of cherubim thus representing the ten heavens with the beauty of their resplendent stars. And even though Aben-Ezra did not know of the movement of trepidation, nevertheless he interpreted this passage, "The heavens are the work of Thy fingers" as indicating the number of the ten celestial spheres. The Pythagoreans seem also to have agreed upon the same number since, besides the earth and the eight heavens, they imagine a sphere Anticthon because they did not then clearly understand the celestial movements. They thought however, all should be embraced in the tenth.

Theo. The authority of such writers has indeed so great weight with me that I place their statements far in advance of the arguments of all others. Nevertheless if it can be done, I should wish to have this illustrated and confirmed by argument in order to satisfy those who believe nothing except on absolute proof.

Myst. It can indeed be proved that there are ten mobile spheres in which the fiery bodies accomplish their regular courses. Yet by these arguments that ultimate, motionless sphere which embraces and encircles all from our terrestial abode to its circumference within its crystalline self, encompassing plainly the utmost shores and limits of the universe, cannot be proved. For as it has been shown before [in Book I] the elemental world was inundated by celestial waters from above. Nor can it apparently be included in the number of the spheres since (as we will point out later) as great a distance exists between it and the nearest sphere as between the ocean and the starry heaven. Furthermore it has been said before that the essence of the spheres consists of fire and water which is not fitting for the celestial waters above.

Theo. By what arguments then can it be proved there are ten spheres?

Myst. The ancients knew well that there were the seven spheres of the planets, and an eighth sphere of the fixed stars which, down to the time of Eudoxus and Meto, they thought had but one simple movement. These men were the first who perceived by observation that the fixed stars were carried backward quite contrary to the movement of the Primum Mobile. After them came Timochares, Hipparchus, and Menelaus, and later Ptolemy, who confirmed these observations perceiving that the fixed stars (which people had hitherto thought were fixed in their places) had been separated from their station. For this reason they thought best to add a ninth sphere to the eight inferior ones. Much later an Arabian and a Spanish king, Mensor and Alphonse, great students of the celestial sciences, in their observations noticed that the eighth sphere with the seven following moved in turning from the north to the east, then towards the south, and so to the west, finally returning to the north, and that such a movement was completed in 7000 years. This Johannus Regiomontanus, a Franconian, has proved, with a skill hitherto equalled only by that of those who proved the ninth sphere, which travels from west to east. From this it is necessarily concluded that there are ten spheres.

Theo. Why so?

Myst. Because every natural body^[13] has but one movement which is its own by nature; all others are either voluntary or through violence, contrary to the nature of a mobile object; for just as a stone cannot of its own impulse ascend and descend, so one and the same sphere cannot of itself turn from the east to the west and from the west to the east and still less from the north to the south and south to north.

Theo. What then?

Myst. It follows from this that the extremely rapid movement by which all the spheres are revolved in twenty-four hours, belongs to the Primum Mobile, which we call the tenth sphere, and which carries with it all the nine lesser spheres; that the second or planetary movement, that is, from west to east, is communicated to the lesser spheres and belongs to the ninth sphere; that the third movement, resembling a person staggering, belongs to the eighth sphere with which it affects the other lesser spheres and makes them stagger in a measure outside of the poles, axes and centres of the greater spheres.

Section 10: On the position of the universe according to its divisions. *⁠*⁠*⁠* Theo. Does it not also concern Physics to discuss those things that lie outside the universe?

Myst. If there were any natural body beyond the heavens, most assuredly it would concern Physics, that is, the observer and student of nature. But in the book of Origins,^[14] the Master workman is said to have separated the waters and placed the firmament in between them. The Hebrew philosophers declare that the crystalline sphere which Ezekiel^[15] called the great crystal and upon which he saw God seated, as he wrote, is as far beyond the farthermost heaven as our ocean is far from that heaven, and that this orb is motionless and therefore is called God's throne. For "seat" implies quiet and tranquility which could be proper for none other than the one immobile and immutable God. This is far more probable and likely than Aristotle's absurd idea, unworthy the name of a philosopher, by which he placed the eternal God in a moving heaven as if He were its source of motion and in such fashion that He was constrained of necessity to move it. We have already refuted this idea. It has also been shown that these celestial waters full of fertility and productiveness sometimes are spread abroad more widely and sometimes less so, as though obviously restrained, whence the heavens are said to be closed^[16] and roofed^[17], with clouds or that floods burst forth out of the heaven to inundate the earth. Finally we read in the Holy Scriptures that the eternal God is seated upon the flood.

Theo. Why then are not eleven spheres counted?

Myst. Because the crystalline sphere is said to have been separated from the inferior waters by the firmament, and it therefore cannot be called a heaven. Furthermore motion is proper to all the heavens, but the crystalline one is stationary. That is why Rabi Akiba called^[18] it a marble counterpart of the universe. This also is signified in the construction of the altar which was covered with a pavilion in addition to its ten curtains for, as it is stated elsewhere,^[19] God covers the heavens with clouds, and the Scriptures often make mention of the waters beyond the heavens.^[20] There are those, however, who teach that the Hebrew word Scamajim may be applied only to a dual number, so that they take it to mean the crystalline sphere and the starry one. But I think those words in Solomon's speech^[21] "the heaven of heaven, and the heavens of the heavens" refer in the singular to the crystalline sphere, in the plural to the ten lesser spheres.

Theo. It does not seem so marvelous to me that an aqueous or crystalline sphere exists beyond the ten spheres, as that it is as far beyond the furthermost sphere as the ocean is far this side of it, that is, as astrologists teach, 1040 terrestrial diameters.

Myst. It is written most plainly that the firmament holds the middle place between the two waters. Therefore God is called^[22] in Hebrew Helion, the Sun, that is, the Most High, and under His feet the heaven is spread like a crystal,^[23] although He is neither excluded nor included in any part of the universe, it is however consistent with His Majesty to be above all the spheres and to fill heaven and earth with His infinite power as Isaiah^[24] indicated when he writes: "His train filled the temple;" it is the purest and simplest act, the others are brought about by forces and powers. He alone is incorporeal, others are corporeal or joined to bodies. He alone is eternal, others according to their nature are transitory and fleeting unless they are strengthened by the Creator's might; wherefore the Chaldean interpreter is seen everywhere to have used the words, Majesty, Glory or Power in place of the presence of God.

Theo. Nevertheless so vast and limitless a space must be filled with air or fire, since there are no spheres there, nor will nature suffer any vacuum.

Myst. If then the firmament occupies the middle position between the two waters, then by this hypothesis you must admit that the space beyond the spheres is empty of elemental and celestial bodies; otherwise you would have to admit that the last sphere extends on even to the crystalline orb, which can in no way be reconciled with the Holy Scriptures and still less with reason because of the incredible velocity of this sphere. Therefore it is far more probable that this space is filled with angels.

Theo. Is there some medium between God and the angels which shares in the nature of both?

Myst. What is incorporeal and indivisible cannot communicate any part of its essence to another; for if a creature had any part of the divine essence, it would be all God, since God neither has parts nor can be divided, therefore He must be separated from all corporeal contact or intermixture.

 

Section 12: On guardian angels.

 

Theo. What then in corporeal nature is closest to God?

Myst. The two Seraphim, who stand near the eternal Creator,^[25] and who are said to have six wings, two wherewith to fly, the others to cover head and feet. By this is signified the admirable swiftness with which they fulfill His commands, yet head and feet are veiled for so the purpose of their origin and its earliest beginning are not known to us. Also they have eyes scattered in all parts of their bodies to indicate that nothing is hidden from them. And they also pour oil for lighting through a funnel into the seven-branched candlestick; that is, strength and power are poured forth by the Creator to the seven planets, so that we should turn from created things to the worship and love of the Creator.

Theo. Since nothing is more fitting for the Divine goodness than to create, to generate, and to pile up good things for all, whence comes the destruction of the world and the ruin of all created things?

Myst. It is true Plato and Aristotle attributed the cause of all ills to the imperfection of matter in which they thought was some kakopoion,^[26] but that is absurd since it is distinctly written: All that God had made was good, or as the Hebrews express it, beautiful,—so evil is nothing else than the absence^[27] or privation of good.

Theo. Can not wicked angels be defined without privation since they are corporeal essences?

Myst. Anything that exists is said to be good and to be a participant by its existence in the divine goodness; and even as in a well regulated Republic, executioners, lictors, and corpse-bearers are no less necessary than magistrates, judges and overseers; so in the Republic of this world, for the generation, management and guardianship of things God has gathered together angels as leaders and directors for all the celestial places, for the elements, for living beings, for plants, for minerals, for states, provinces, families and individuals. And not only has He done this, but He has also assigned His servants, lictors, avengers and others to places where they may do nothing without His order, nor inflict any punishment upon wicked men unless the affair has been known fully and so decided. Thus God is said^[28] to have made Leviathan, which is the outflow of Himself, that is, the natural rise and fall of all things. "I have created a killer,"^[29] He said, "to destroy," and so also Behemoth, and the demons cleaving to him, which are often called ravens, eagles and lions, and which are said to beg their food of God, that is, the taking of vengeance upon the wicked whose punishment and death they feed upon as upon ordinary fare. From these, therefore, or rather from ourselves, come death, pestilence, famine, war and those things we call ills, and not from the Author of all good things except by accident. For so God says of Himself:^[30] "I am the God making good and creating evil, making light and creating darkness." For when He withdraws His spirit, evil follows the good; when He takes the light away, darkness is created; as when one removes the pillars of a building, the ruin of a house follows. If He takes the vital spark away, death follows; nor can He be said to do evil^[31] to anyone in taking back what is His own.

Theo. When the Legislator asked Him to disclose His face to his gaze, why did the Architect of the universe and the Author of all things reply: "My face is to be seen by no mortal man, but only my back?"

Myst. This fine allegory signifies that God cannot be known from superior or antecedent causes but from behind His back, that is, from results, for a little later He adds, "I will cover thine eyes with My hand." Thus the hand signifies those works which He has placed before anyone's eyes, and it indicates that He places man not in an obscure corner but in the center of the universe so that He might better and more easily than in heaven contemplate the universe and all His works through the sight of which, as through spectacles, the Sun, that is, God Himself, may be disclosed. And therefore we undertook this disputation concerning nature and natural things, so that even if they are but slightly explained, nevertheless we may attain from this disquisition an imperfect knowledge of the Creator and may break forth in His praises with all our might, that at length by degrees we may be borne on high and be blessed by the Divine reward; for this is indeed the supreme and final good for a man.

Here endeth the Drama of Nature which
Jean Bodin wrote while all France was
aflame with civil war.

 

Finis

1. As Rabbi David testified on the 19th Psalm [these footnotes are by Bodin].
2. Job: 38.
3. Proverbs.
4. Metaphysics: II. c. 6, de Coelo. I. c. 6.
5. In his last chapter.
6. Which is confirmed by Pico of Mirandola: Heptaplus: Bk. V.
7. Enchiridion: cap. 43; Gen.: 2 and 18.
8. On Psalm: Audite cœli.
9. Summa: pt. 1, art. 3, ques. 70.
10. Metaphy. XII.
11. In his commentaries on Book XII of Metaph. where he gives the opinion of Calippus and Eudoxus.
12. Ex. XVIII and following. Philo Judæus in the Allegories.
13. Aristotle: Metaph. II and XII and de Coelo I.
14. Gen.: 1.
15. Chap. 1 and 10. Exod.: 24.
16. I Kings: 8. Deut.: 28.
17. Psalm 146.
18. According to Maymon: Perplexorum, III.
19. Psalm 147.
20. Psalm 148. Gen. 1 and 7.
21. Also in Psalm 67 and 123.
22. Psalm 92.
23. Exod. 24. Ezek. 1, 10.
24. Isa. 6.
25. Isa. 6. Ezek. 1 and 10. Zach. 4. Exod. 24, 25.
26. Maleficium quidam, i.e., some evil-power. Job 5.
27. Augustine against Faustus wrote that vanity is not produced from the dust, nor evil from the earth.
28. Job 41 and 49. Isa. 54. Ezek. 31.
29. Isa. 54.
30. Isa. 45.
31. Job 34.