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The appearance of three comets in the autumn of 1618 touched off a controversy of such proportions that its effects are still inextricably associated with some of the most dramatic events marking the dawn of our modern era. This volume contains the principal works, in English translation, that were published during the extended controversy between Galileo and the Jesuits over the nature of comets, concluding with a commentary by Johann Kepler. The controversy of of both scientific and philosophical significance because it was in this connection that Galileo disclosed his conception of scientific method, which has been vastly influential on the course of modern thought. The principal work, Il Saggiatore (The Assayer), is also of extraordinary literary merit; it is considered the greatest polemic ever written in the domain of physical science.
Although the development of ideas about the motion and trajectory of comets has been investigated piecemeal, we lack a comprehensive and detailed survey of ph- ical theories of comets. The available works either illustrate relatively short periods in the history of physical cometology or portray a landscape view without adequate details. The present study is an attempt to review – with more details – the major physical theories of comets in the past two millennia, from Aristotle to Whipple. My research, however, did not begin with antiquity. The basic question from which this project originated was a simple inquiry about the cosmic identity of comets at the dawn of the astronomical revolution: how did natural philosophers and astronomers define the nature and place of a new category of celestial objects – comets – after Brahe’s estimation of cometary distances? It was from this turning point in the history of cometary theories that I expanded my studies in both the pre-modern and modern eras. A study starting merely from Brahe and ending with Newton, without covering classical and medieval thought about comets, would be incomplete and leave the fascinating achievements of post-Newtonian cometology unexplored.
Michael Maestlin was a main protagonist of the astronomical and cosmological revolution between Copernicus and Galileo. This book presents the first-ever edition of his German manuscript treatise on the Great Comet of 1618, accompanied by an English translation with a full introduction and commentary.
Apocalyptic expectations played a key role in defining the horizons of life and expectation in early modern Europe. Hope and Heresy investigates the problematic status of a particular kind of apocalyptic expectation—that of a future felicity on earth before the Last Judgement—within Lutheran confessional culture between approximately 1570 and 1630. Among Lutherans expectations of a future felicity were often considered manifestations of a heresy called chiliasm, because they contravened the pessimistic apocalyptic outlook at the core of confessional identity. However, during the late sixteenth and early seventeenth centuries, individuals raised within Lutheran confessional culture—mathematicians, metallurgists, historians, astronomers, politicians, and even theologians—began to entertain and publicise hopes of a future earthly felicity. Their hopes were countered by accusations of heresy. The ensuing contestation of acceptable doctrine became a flashpoint for debate about the boundaries of confessional identity itself. Based on a thorough study of largely neglected or overlooked print and manuscript sources, the present study examines these debates within their intellectual, social, cultural, and theological contexts. It outlines, for the first time, a heretofore overlooked debate about the limits and possibilities of eschatological thought in early modernity, and provides readers with a unique look at a formative time in the apocalyptic imagination of European culture.
Despite the recent upsurge in interest in alternative medicine and unorthodox healers, Illness and Healing Alternatives in Western Europe is the first book to focus closely on the relationship between belief, culture, and healing in the past. In essays on France, the Netherlands, Germany, Spain, and England, from the sixteenth century to the present day, the authors draw on a broad range of material, from studies of demonologists and reports of asylum doctors, to church archives and oral evidence.
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This collection of essays is a tribute to Stillman Drake by some of his friends and colleagues, and by others on whom his work has had a formative influence. It is difficult to know him without succumbing to his combination of discipline and enthusiasm, even in fields remote from Renaissance physics and natural philosophy; and so he should not be surprised in this volume to see emphases and methods congenial to him, even on topics as remote as Darwin or the chemical revolution. Therein lies whatever unity the discerning reader may find in this book, beyond the natural focus and coherence of the largest section, on Galileo, and the final section on Drake's collection of books, a major and now accessible resource for research in the field that he has made his own. We have chosen, as the occasion for presenting the volume to Stillman Drake, Galileo's birthday; Galileo has had more than one birthday party in Toronto since Drake came to the University of Toronto. As for the title, it reflects a shared conviction that experiment is the key to science; it is what scientists do. Drake has already asserted that emphasis in the title of his magisterial Galileo at Work, and we echo it here. Those who have had the privilege and pleasure of working and arguing with Stillman over the years know his tenacity, penetration, and vigour. They also know his generosity and humility. We owe him much.
The remarkable astronomical discoveries made by Galileo with the new telescope in 1609-10 led to his famous disputes with philosophers and religious authorities, most of whom found their doctrines threatened by his evidence for Copernicus's heliocentric universe. In this book, Eileen Reeves brings an art historical perspective to this story as she explores the impact of Galileo's heavenly observations on painters of the early seventeenth century. Many seventeenth-century painters turned to astronomical pastimes and to the depiction of new discoveries in their work, yet some of these findings imposed controversial changes in their use of religious iconography. For example, Galileo's discovery of the moon's rough topography and the reasons behind its "secondary light" meant rethinking the imagery surrounding the Virgin Mary's Immaculate Conception, which had long been represented in paintings by the appearance of a smooth, incandescent moon. By examining a group of paintings by early modern artists all interested in Galileo's evidence for a Copernican system, Reeves not only traces the influence of science on painting in terms of optics and content, but also reveals the painters in a conflict between artistic depiction and dogmatic representation. Reeves offers a close analysis of seven works by Lodovico Cigoli, Peter Paul Rubens, Francisco Pacheco, and Diego Velázquez. She places these artists at the center of the astronomical debate, showing that both before and after the invention of the telescope, the proper evaluation of phenomena such as moon spots and the aurora borealis was commonly considered the province of the painter. Because these scientific hypotheses were complicated by their connection to Catholic doctrine, Reeves examines how the relationship between science and art, and their mutual production of knowledge and authority, must themselves be seen in a broader context of theological and political struggle.
In a lively investigation into the boundaries between popular culture and early-modern science, Sara Schechner presents a case study that challenges the view that rationalism was at odds with popular belief in the development of scientific theories. Schechner Genuth delineates the evolution of people's understanding of comets, showing that until the seventeenth century, all members of society dreaded comets as heaven-sent portents of plague, flood, civil disorder, and other calamities. Although these beliefs became spurned as "vulgar superstitions" by the elite before the end of the century, she shows that they were nonetheless absorbed into the science of Newton and Halley, contributing to their theories in subtle yet profound ways. Schechner weaves together many strands of thought: views of comets as signs and causes of social and physical changes; vigilance toward monsters and prodigies as indicators of God's will; Christian eschatology; scientific interpretations of Scripture; astrological prognostication and political propaganda; and celestial mechanics and astrophysics. This exploration of the interplay between high and low beliefs about nature leads to the conclusion that popular and long-held views of comets as divine signs were not overturned by astronomical discoveries. Indeed, they became part of the foundation on which modern cosmology was built.