 |
[Sidenote 1: De doct. ign. l. 2. c. 12.]
[Sidenote 2: Eph. 1. 10.]
[Sidenote 3: Col. 1. 20.]
But I dare not jest with Divine truthes, or apply these places according as fancy directs. As I thinke this opinion doth not any where contradict Scripture, so I thinke likewise, that it cannot be proved from it, wherefore Campanella's second conjecture may be more probable, that the inhabitants of that world, are not men as wee are, but some other kinde of creatures which beare some proportion and likenesse to our natures, and Cusanus too thinkes they differ from us in many respects; I will set downe his words as they may bee found in the abovecited place,
Suspicamus in regione solis magis esse solares, claros & illuminatos intellectuares habitatores, spiritu aliores etiam quam in luna, ubi magis lunatici, & in terra, magis materiales, & grossi, ut illi intellectualis naturae solares sint multum in actu & parum in potentia; terreni vero magis in potentia, & parum in actu, lunares in medio fluctuantes. Hoc quidem opinamur ex influentia ignili solis aquatica simul & aeria lunae, & gravedine materiali terrae, & consimiliter de aliis stellarum regionibus suspicantes, nullam habitatoribus carere, quasi tot sint partes particulares mundiales omnius universi, quot sunt stellae quarum non est numerus, nisi apud eum qui omnia in numero creavit.
"Wee may conjecture (saith he) the inhabiters of the Sunne are like to the nature of that Planet, more cleare and bright, more intellectuall and spirituall than those in the Moone where they are neerer to the nature of that duller Planet, and those of the earth being more grosse and materiall than either, so that these intellectuall natures in the Sun, are more forme than matter, those in the earth more matter than forme, and those in the Moone betwixt both. This wee may guesse from the fiery influence of the Sunne, the watery and aereous influence of the Moone, as also the matereall heavinesse of the earth. In some such manner likewise is it with the regions of the other Starres, for wee conjecture that none of them are without inhabitants, but that there are so many particular worlds and parts of this one universe, as there are Stars which are innumerable, unlesse it bee to him who created all things in number."
For he held that the stars were not all in one equall Orbe as we commonly suppose, but that some were farre higher than others which made them appeare lesse and that many others were so farre above any of these, that they were altogether invisible unto us. An opinion (which as I conceive) hath not any great probability for it, nor certainty against it.
The Priest of Saturne relating to Plutarch (as he faignes it) the nature of the Selenites, told him they were of divers dispositions, some desiring to live in the lower parts of the Moone, where they might looke downewards upon us, while others were more surely mounted aloft, all of them shining like the rayes of the Sun, and as being victorious are crowned with garlands made with the wings of Eustathia or Constancie.
It hath beene the opinion amongst some of the Ancients, that their Heavens and Elysian fields were in the Moone where the aire is most quiet and pure. Thus Socrates, thus Plato,[1] with his followers, did esteeme this to bee the place where those purer soules inhabit, who are freed from the Sepulchre, and contagion of the body. And by the Fable of Ceres, continually wandring in search of her daughter Proserpina, is meant nothing else but the longing desire of men, who live upon Ceres earth, to attaine a place in Proserpina, the Moone or Heaven.
[Sidenote 1: Nat. Com. lib. 3. c. 19.]
Plutarch also seemes to assent unto this, but hee thinkes moreover, that there are two places of happinesse answerable to those two parts which hee fancies to remaine of a man when hee is dead, the soule and the understanding; the soule he thinkes is made of the Moone, and as our bodies doe so proceede from the dust of this earth, that they shall returne to it hereafter, so our soules were generated out of that Planet, and shall bee resolved into it againe, whereas the understanding shall ascend unto the Sunne, out of which it was made where it shall possesse an eternity of well being, and farre greater happinesse than that which is enjoyed in the Moone. So that when a man dies, if his soule bee much polluted, then must it wander up and downe in the middle regions of the aire where hell is, and there suffer unspeakable torments for those sinnes whereof it is guilty. Whereas the soules of better men, when they have in some space of time beene purged from that impurity which they did derive from the body, then doe they returne into the Moone, where they are possest with such a joy, as those men feele who professe holy misteries, from which place (saith he) some are sent downe to have the superintendance of Oracles, being diligent either in the preservation of the good, either from or in all perils, and the prevention or punishment of all wicked actions, but if in these imployments they mis-behave themselves, then are they againe to be imprisoned in a body, otherwise they remaine in the Moone till their body be resolved into it, & the understanding being cleared from all impediments, ascends to the Sunne which is its proper place. But this requires a diverse space of time according to the diverse affections of the soule. As for those who have beene retired and honest, addicting themselves to a studious and quiet life, these are quickly preferred to a higher happinesse. But as for such who have busied themselves in many broyles, or have beene vehement in the prosecution of any lust, as the ambitious, the amorous, the wrathfull man, these still retaine the glimpses and dreames of such things as they have performed in their bodies, which makes them either altogether unfit to remaine there where they are, or else keepes them long ere they can put off their soules. Thus you see Plutarchs opinion concerning the inhabitants and neighbours of the Moone, which (according to the manner of the Academickes) hee delivers in a third person; you see he makes that Planet an inferiour kind of heaven, and though hee differ in many circumstances, yet doth hee describe it to be some such place, as wee suppose Paradise to be. You see likewise his opinion concerning the place of damned spirits, that it is in the middle region of the aire, and in neither of these is hee singular, but some more late and Orthodox Writers have agreed with him. As for the place of hell, many thinke it may be in the aire as well as any where else.
True indeed, Saint Austin affirmes that this place cannot bee discovered;[1] But others there are who can shew the situation of it out of Scripture; Some holding it to bee in some other world without this, because our Saviour calls it skotos exoteron, outward darkenesse.[2] But the most will have it placed towards the Center of our earth, because 'tis said,[3] Christ descended into the lower parts of the earth, and some of these are so confident, that this is its situation, that they can describe you its bignes also, and of what capacity it is. Francis Ribera in his Comment on the Revelations, speaking of those words, where 'tis said,[4] that the blood went out of the Wine-presse, even unto the horses bridles by the space of one thousand and sixe hundred furlongs, interprets them to bee meant of Hell, and that that number expresses the diameter of its concavity, which is 200 Italian miles; but Lessius thinkes that this opinion gives them too much roome in hell,[5] and therefore hee guesses that 'tis not so wide; for (saith hee) the diameter of one league being cubically multiplied, will make a spheare capable of 800000 millions of damned bodies, allowing to each sixe foote in the square, whereas (saies hee) 'tis certaine that there shall not be one hundred thousand millions in all that shall bee damned. You see the bold Iesuit was carefull that every one should have but roome enough in hell, and by the strangenesse of the conjecture, you may guesse that he had rather bee absurd, than seeme either uncharitable or ignorant. I remember there is a relation in Pliny, how that Dionisiodorus a Mathematician, being dead, did send a letter from his place to some of his friends upon earth, to certifie them what distance there was betwixt the center and superficies: hee might have done well to have prevented this controversie, and enformed them the utmost capacity of that place. However, certaine it is, that that number cannot bee knowne, and probable it is, that the place is not yet determined, but that hell is there where there is any tormented soule, which may bee in the regions of the aire as well as in the center; but of this onely occasionally, and by reason of Plutarchs opinion concerning those that are round about the Moone; as for the Moone it selfe, hee esteemes it to bee a lower kinde of Heaven, and therefore in another place hee cals it a terrestriall starre,[6] and an Olympian or celestiall earth answerable, as I conceive, to the paradise of the Schoolemen, and that Paradise was either in or neere the Moone, is the opinion of some later Writers, who derived it (in all likelihood) from the assertion of Plato, and perhaps, this of Plutarch. Tostatus[7] laies this opinion upon Isioder. Hispalensis, and the venerable Bede; and Pererius[8] fathers it upon Strabus and Rabanus his Master. Some would have it to bee situated in such a place as could not be discovered, which causes the penman of Esdras to make it a harder matter to know the outgoings of Paradise, then to weigh the weight of the fire, or measure the blasts of wind, or call againe a day that is past.[9] But notwithstanding this, there bee some others who thinke that it is on the top of some high mountaine under the line, and these interpreted the torrid Zone to be the flaming Sword whereby Paradise was guarded. 'Tis the consent of divers others, who agree in this, that Paradise is situated in some high and eminent place.[10] So Tostatus:
Est etiam Paradisus situ altissima, supra omnem terrae altitudinem,
"Paradise is situated in some high place above the earth":
and therefore in his Coment upon the 49. of Genesis, hee understands the blessing of Iacob concerning the everlasting hills to bee meant of Paradise, and the blessing it selfe to bee nothing else but a promise of Christs comming, by whose passion the gates of Paradise should bee opened. Unto him assented Rupertus, Scotus, and most of the other Schoolemen, as I find them cited by Pererius,[11] and out of him in Sr. W. Rawleigh. Their reason was this: because in probability this place was not overflowed by the flood, since there were no sinners there which might draw that curse upon it. Nay Tostatus thinkes that the body of Enoch was kept there, and some of the Fathers, as Tertullian and Austin have affirmed, that the blessed soules were reserved in that place till the day of judgement, and therefore 'tis likely that it was not overflowed by the flood; and besides, since all men should have went naked if Adam had not fell, 'tis requisite therefore that it should be situated in some such place where it might bee priviledged from the extremities of heat and cold. But now this could not bee (they thought) so conveniently in any lower, as it might in some higher aire. For these and such like considerations have so many affirmed that Paradise was in a high elevated place, which some have conceived could bee no where but in the Moone: For it could not be in the top of any mountaine, nor can we thinke of any other body separated from this earth which can bee a more convenient place for habitation than this Planet, therefore they concluded that it was there.
[Sidenote 1: De civit. Dei. lib. 22. ca. 16.]
[Sidenote 2: Mat. 25. 30]
[Sidenote 3: Eph. 4. 9.]
[Sidenote 4: Rev. 14. 20.]
[Sidenote 5: De Morib. div. l. 13. c. 24.]
[Sidenote 6: Cur silent oracula.]
[Sidenote 7: S. W. Raw. lib. 1. cap. 3. Sec. 7.]
[Sidenote 8: in Gen.]
[Sidenote 9: 2 Esd. 4. 7.]
[Sidenote 10: In Genes.]
[Sidenote 11: Comment. in 2. Gen. v. 8. lib 1. cap. 3. Sec. 6 7.]
It could not bee on the top of any mountaine.
1. Because wee have expresse Scripture, that the highest of them was overflowed.[1]
[Sidenote 1: Gen. 7. 19.]
2. Because it must bee of a greater extension, and not some small patch of ground, since 'tis likely all men should have lived there, if Adam had not fell. But for a satisfaction of these arguments, together with a farther discourse of Paradise, I shall referre you to those who have written purposely upon this subject. Being content for my owne part to have spoken so much of it, as may conduce to shew the opinion of others concerning the inhabitants of the Moone, I dare not my selfe affirme any thing of these Selenites, because I know not any ground whereon to build any probable opinion. But I thinke that future ages will discover more; and our posterity, perhaps, may invent some meanes for our better acquaintance with these inhabitants. 'Tis the method of providence not presently to shew us all, but to lead us along from the knowledge of one thing to another. 'Twas a great while ere the Planets were distinguished from the fixed Stars, and sometime after that ere the morning and evening starre were found to bee the same, and in greater space I doubt not but this also, and farre greater mysteries will bee discovered. In the first ages of the world the Islanders either thought themselves to be the onely dwellers upon the earth, or else if there were any other, yet they could not possibly conceive how they might have any commerce with them, being severed by the deepe and broad Sea, but the after-times found out the invention of ships, in which notwithstanding none but some bold daring men durst venture, there being few so resolute as to commit themselves unto the vaste Ocean, and yet now how easie a thing is this, even to a timorous & cowardly nature? So, perhaps, there may be some other meanes invented for a conveyance to the Moone, and though it may seeme a terrible and impossible thing ever to passe through the vaste spaces of the aire, yet no question there would bee some men who durst venture this as well as the other. True indeed, I cannot conceive any possible meanes for the like discovery of this conjecture, since there can bee no sailing to the Moone, unlesse that were true which the Poets doe but feigne, that shee made her bed in the Sea. We have not now any Drake or Columbus to undertake this voyage, or any Daedalus to invent a conveyance through the aire. However, I doubt not but that time who is still the father of new truths, and hath revealed unto us many things which our Ancestours were ignorant of, will also manifest to our posterity, that which wee now desire, but cannot know. Veniet tempus (saith Seneca[1])
quo ista quae nunc latent, in lucem, dies extrahet, & longioris aevi diligentia.
Time will come when the indeavours of after-ages shall bring such things to light, as now lie hid in obscurity. Arts are not yet come to their Solstice, but the industry of future times assisted with the labours of their forefathers, may reach unto that height which wee could not attaine to.
Ueniet tempus quo posteri nostri nos tam aperta nescisse mirentur.
As wee now wonder at the blindnesse of our Ancestors, who were not able to discerne such things as seeme plaine and obvious unto us. So will our posterity admire our ignorance in as perspicuous matters. Keplar doubts not, but that as soone as the art of flying is found out, some of their Nation will make one of the first colonies that shall inhabite that other world. But I leave this and the like conjectures to the fancie of the reader; Desiring now to finish this Discourse, wherein I have in some measure proved what at the first I promised, a world in the Moone. However, I am not so resolute in this, that I thinke tis necessary there must be one, but my opinion is that 'tis possible there may be, and tis probable there is another habitable world in that Planet. And this was that I undertooke to prove. In the pursuit whereof, if I have shewed much weaknesse or indiscretion; I shall willingly submit my selfe to the reason and censure of the more judicious.
[Sidenote 1: Nat. Quaest. l. 7. c. 25.]
[Decoration]
The Propositions that are proved in this Discourse.
Proposition 1.
That the strangenesse of this opinion is no sufficient reason why it should be rejected, because other certaine truths have beene formerly esteemed ridiculous, and great absurdities entertayned by common consent.
By way of Preface.
Prop. 2.
That a plurality of worlds doth not contradict any principle of reason or faith.
Prop. 3.
That the heavens doe not consist of any such pure matter which can priviledge them from the like change and corruption, as these inferiour bodies are liable unto.
Prop. 4.
That the Moone is a solid, compacted opacous body.
Prop. 5.
That the Moone hath not any light of her owne.
Prop. 6.
That there is a world in the Moone, hath beene the direct opinion of many ancient, with some moderne Mathematicians, and may probably be deduced from the tenents of others.
Prop. 7.
That those spots and brighter parts which by our sight may be distinguished in the Moone, doe shew the difference betwixt the Sea and Land in that other world.
Prop. 8.
That the spots represent the Sea, and the brighter parts the Land.
Prop. 9.
That there are high Mountaines, deepe vallies, and spacious plaines in the body of the Moone.
Prop. 10.
That there is an Atmo-sphaera, or an orbe of grosse vaporous aire, immediately encompassing the body of the Moone.
Prop. 11.
That as their world is our Moone, so our world is their Moone.
Prop. 12.
That tis probable there may bee such Meteors belonging to that world in the Moone, as there are with us.
Prop. 13.
That tis probable there may be inhabitants in this other World, but of what kinde they are is uncertaine.
FINIS.
* * * * * * * * * * * * * *
[Transcriber's Additional Notes and Errata]
Works and Authors Cited in Sidenotes:
This is not intended to be a comprehensive list. A few sources could not be identified; others are so well-known, they did not need to be marked.
The following spellings and name forms are used consistently:
Austin = Augustine Blancanus the Jesuit(e) = Josephus Blancanus, Giuseppe Biancani Caelius = Lodovicus Caelius Rhodiginus Tycho = Tycho Brahe Nicholas Hill "a country man of ours". Hill the early atomist, not Hill (Montanus, van de Bergh) the printer. Keplar = Kepler (Johannes) Julius Caesar = Caesar la Galla, Giulio Cesare La Galla, Lagalla Maeslin = Maestlin (Michael) Rawleigh, Rawly = Raleigh (Sir Walter) Verulam = Francis Bacon (1st Baron Verulam)
Note also "sydera" for "sidera".
Albertus Magnus: De quattuor coaequaevis ——: De caelo et mundo Aristotle: De Caelo Bede: De ratione temporum Christopher Besoldus: De Natura Populorum ejusque variatione, et de Linguarum ortu atque immutatione (1632) Josephus Blancanus (Giuseppe Biancani): Sphaera mundi (Full Title: Sphaera Mundi seu Cosmographia. Demonstrativa, ac facili Methodo tradita: In qua totius Mundi fabrica, una cum novis, Tychonis, Kepleri, Galilaei, aliorumque; Astronomorum adinventis continetur) ——: Aristotelis loca mathematica ex universes ipsius operibus collecta et explicata Tycho (Brahe): Astronomiae instauratae progymnasmata Th. (Tommaso) Campanella: Apologia pro Galileo (1622) Collegium Conimbricenses (Jesuits of Coimbra University): Commentarii Collegii Conimbricensis Societatis Jesu in quattuor libros physicorum Aristotelis de Coelo (1592) Cardinal de Cusa, Cusanus (Nicholas of Cusa/Kues, Nicolaus Cryffts): De Docta Ignorantia Johannes Fabricius: De Maculis in Sole Observatis, et Apparente earum cum Sole Conversione Narratio (1611) Text not identified by name. Libertus Fromondus (Libert Froidmont): Meteorologicorum libri sex (1627) Galileo: Nuncius Sidereus Camillus Gloriosus (Giovanni Camillo Glorioso): De Cometis dissertatio astronomico-physica (1624) Isidore: Originum Johannes Kepler: Dissertatio cum Nuncio Sidereo The name "Galileo" (or "Galilei") is sometimes included in the title, as "Diss. cum Nunc. Syd. Galil." ——: Epitome astronomiae Copernicanae ——: Astronomiae Pars Optica Julius Caesar (Giulio Cesare La Galla): De Phenomenis in Orbe Lunae (1612) Leonard Lessius: De perfectionibus moribusque divinis (1620) This work is often cited as "De Moribus"; other early mentions are found in Tristram Shandy and The Anatomy of Melancholy. Maeslin (Michael Maestlin): Epitome Astronomiae (1610) Carolus Malapertus, Malapertius (Charles Malapert): Austriaca sidera heliocyclia astronomicis hypothesibus illigata (1633) Jacobus Mazonius (Jacopo Mazzoni): In universam Platonis et Aristotelis philosophiam praeludia sive de Comparatione Platonis et Aristotelis Johannes Eusebius (Juan Eusebio) Nieremberg: Historia Naturae (1635) Augustinus Nifus (Niphus, Agostino Nifo) Quoted text not identified by name. Benedictus Pererius (Benito Pereira): Commentariorum et disputationum in Genesim tomi quattuor (1591-99) Plutarch: De facie in orbe lunae ——: De tranquillitate animi Erasmus Reinhold: Commentary (1542, 1553) on Georg Purbach's Theoricae novae planetarum Caelius = Lodovicus Caelius Rhodiginus (Lodovico / Luigi Ricchieri): Lectionum antiquarum libri triginta Ruvio (Antonio Rubio): Commentary on Aristotle's De Caelo (Julius Caesar) Scaliger: Exotericae exercitationes ad Hieronymum Cardanum Christoph Scheiner: Rosa Ursina sive Sol ex Admirando Facularum & Macularum suarum Phoenomeno varius Tostatus (Alonso Tostado): In Genesis
* * * * *
Errors and Anomalies:
All but one occurrence of -que is written with a ligature. They have been expanded for this e-text.
though they have for a long time lien neglected _so in original: "lain"?_ pollous ede kai oudena noon echontas _text reads pellous; last vowel in echontas unclear_ both St. _Uincentius_and _Senafinus_ _"Senafinus" could not be identified, but cannot be Serafinus_ _Aristotle_ was the viol of Gods wrath _spelling "viol" as in original_ the world is much beholden to _Aristotle_ for all its sciences _text reads "it sciences"_ if there be more worlds than one _text reads "more words"_ [Sidenote] Ecclus. 43. 3. 4. _so in original: "Eccles."?_ [Sidenote to "Ptolome"] _I{o} Apost._ _reading unclear, text not identified: "I^o."?_ [Sidenote to "Rosa Vrsina"] _lib. 4. p. 2. cy. 24, 35._ _unclear: "ty." or error for "cp."?_ _Hebraeonia l. 2. c. 4._ _text unclear: "Hebraeoma"?_ and more especially _Malapertius_ _text reads "Mulapertius"_ but never confuted by any solid reason _text reads "coufuted"_ [Sidenote] ... _dissertatio / cum Nic. Hill._ ... _so in original: error for "dissertatio cum Nunc[ius] Sid[ereus]" (by Kepler)?_ vius qui ad experimenta haec contradicendi animo accesserant _so in original_ it might probably be deduced _text reads "de deduced"_ so _Ioach. Rlelicus_ _so in original: "Rheticus"?_ Others think[1] that there be some bodies _text reads "that there some bodies"_ [Sidenote] So _Bede_ in _d. de Mund. constit._ _single letter illegible: could be "fi" or "a"_ [Sidenote] Eusebius Nioremb. _Hist. Nat. _so in original: "Nieremberg"_ sententiam exsuscitare velit _text reads "excuscitare"_ that earth in the writings of _Capernicus_ and his followers _spelling as in original_ [Sidenote] _Lect. ant. l. 1. c. 15._ _text reads "Lect. aut l. 1"_ Nay this opposes his owne eye-witnesse _text reads "owne-eye-witnesse"_ that in the Moone there should be any mountaines _text reads "thete"_ _Olympus_, _Atlas_, _Taurus_ and _Enius_ _text unclear; may be "Emus": for Mt. Aenus?_ the 47th proposition in the first booke of elements. Therefore the whole line _A_ _G_ is somewhat more than 104 _"the 47th proposition" is better known as the Pythagorean theorem. "104" is presumably an error for "1004"; the correct figure is almost 1005_ [Sidenote] _Plat. de fac._ _so in original: "Plut[arch]"?_ [Sidenote] _Praefat. ad Austrica syd._ _so in original: "Austriaca"_ [Sidenote to Caelius] _Progym. 1._ [Sidenote to Tycho] _l. 20. c. 5._ _notes may be reversed: Tycho Brahe wrote a "Progymnasmata"_ because of the exuperancy of the light in the other parts _so in original: "exsuperancy"_ because they are farre neerer it than wee _text unclear_ a more chokie soyle like the Ile of _Creete_ _spelling as in original: "chalky"_ in his time tooke especiall notice _text reads "looke" but catchword has "tooke"_ such appearances may be salved some other way _so in original_ [Sidenote] _Carolus Malaptius de Heliocyc._ _so in original: Malapert(i)us_ 2. _Maeslin_ and _Keplar_ affirme, that they have seene some of these alterations. The words of _Maeslin_ are these (as I finde them cited.) [Sidenote] _Disser. 2. cum nunc. Galil._ _sidenote is attached to Maeslin quote, but work named is by Kepler_ there are some inhabitants in that Planet _text reads "inhabitans"_ The equality of their nights doth much temper the scorching of the day, and the extreme cold that comes from the one, require some space _wording as in original_ This part of the world is inhabited by men and beasts, and Plantes. _text reads "Planets"_ intellectuares habitatores _so in original: "intellectuales"?_ ex influentia ignili solis _adjective "ignilis" may have been invented by author cited_ but _Lessius_ thinkes that this opinion gives them too much roome _text reads "opi/on" at line break_ hee cals it a terrestriall starre _text reads "terrestraill"_ _Pererius_ fathers it upon _Strabus_ and _Rabanus_ _text reads "fathers is"_
Punctuation:
the Cities and Mountaines hanging." What shall wee thinke marginal quotes continue through line beginning "shall wee" a propension in its subject text reads "'its" with leading apostrophe But the position (say some) is directly against Scripture opening parenthesis missing Scripturequae coelum pluribus realibus atque "atque" written out (all other -que occurrences use ligature) more directly proved by Maeslin, Keplar, and Galilaeus no comma after "Maeslin" it seemed most / likely to Camillus Gloriosus, Th. Campanella text has period (full stop) for comma too much for to vent at the first: the chiefe thing text reads "at the first. the" the words of Fienus, as they are quoted by Fromondus in the above cited place, Possunt maximae ... text has "... cited place) Possunt ..." could also be: the words of Fienus (as they are quoted by Fromondus in the above cited place) Possunt maximae vespere Dominicae Palmarum Anni 1605, in corpore Lunae text reads "Anni 1605. in corpore" And this was the opinion of the Cardinal de Cusa text reads "de cusa" but to lead us along from the knowledge of one thing to another "a/long" printed at line break without hyphen
Printer's Errors:
Invisible letters or punctuation marks, supplied from context, are shown in {braces}.
2{.} Grosse absurdities have beene entertained [Sidenote] _Plutarch. de t{r}anq. anim._ [Sidenote] _Lib. 9. Architecturae{.}_ [Sidenote] Reinhold _comment. in Purb. Th{e}or. pag. 164._ [Sidenote] _In lib. de natur. rerum{.}_ [Sidenote] _De 4r. Coaevis.... Exercit{.} 62._ [Sidenote] _Plut. de plac. phil. l. 2. c. 13{.}_] [Sidenote] _Ex qua parte luna est transpi{c}ua non totum secundum superfi{ci}em, [Sidenote] _Albert. mag. de {c}oaevis. Q. 4. Art. 21._ [Sidenote] _S{c}alig. exercit. 62._ some others have thought it to be ver{y} much like a Fox Mihi autem dubium fuit nu{m}quam ... sese in conspectum da{t}uram But it may be againe obj{e}cted yet would the motion of i{t}s centre by an attractive vertue still hold it w{it}hin i{t}s convenient distance, so that whether their ear{t}h moved _"within": "i" missing, "t" invisible_ You may see this truth assented unto by _Blancanus_ the J{e}suit and if you obj{e}ct that the light which is conveyed for he confesses himselfe that he saw this by the glasse{.} our earth appeares a{s} brigh{t}
* * * * *
Pagination:
Pages 177-192 (printed as 175-190) are all one error: The eight pages printed on one side of the sheet forming signature N were misnumbered by -2.
118, 120 read 18, 20 123 reads 113 166 reads 66 177, 180, 181, 184, 185, 188, 189, 192 read 175, 178, 179, 182, 183, 186, 187, 190 209 reads 107 210, 211 read 208, 209 212, 213, 214 no printed number 215 reads 63
THE END |
|
