I once thought that Pythagoras had learned the true celestial system from the Chald?ans; but I think so no longer. In proportion as I grow older, I doubt of all things. Notwithstanding that Newton, Gregory, and Keil honor Pythagoras and the Chald?ans with a knowledge of the system of Copernicus, and that latterly M. Monier is of their opinion, I have the impudence2 to think otherwise.
One of my reasons is, that if the Chald?ans had been so well informed, so fine and important a discovery would not have been lost, but would have been handed down from age to age, like the admirable discoveries of Archimedes.
Another reason is that it was necessary to be more widely informed than the Chald?ans, in order to be able to contradict the apparent testimony3 of the senses in regard to the celestial appearances: that it required not only the most refined experimental observation, but the most profound mathematical science; as also the indispensable aid of telescopes, without which it is impossible to discover the phases of Venus, which prove her course around the sun, or to discover the spots in the sun, which demonstrate his motion round his own almost immovable axis4. Another reason, not less strong, is that of all those who have attributed this discovery to Pythagoras, no one can positively5 say how he treated it.
Diogenes Laertius, who lived about nine hundred years after Pythagoras, teaches us, that according to this grand philosopher, the number one was the first principle, and that from two sprang all numbers; that body has four elements — fire, water, air, and earth; that light and darkness, cold and heat, wet and dry, are equally distributed; that we must not eat beans; that the soul is divided into three parts; that Pythagoras had formerly6 been Atalides, then Euphorbus, afterwards Hermotimus; and, finally, that this great man studied magic very profoundly. Diogenes says not a word concerning the true system of the world, attributed to this Pythagoras; and it must be confessed that it is by no means to an aversion to beans that we owe the calculations which at present demonstrate the motion of the earth and planets generally.
The famous Arian Eusebius, bishop7 of C?sarea, in his “Evangelical Preparation,” expresses himself thus: “All the philosophers declare that the earth is in a state of repose8; but Philolaus, the peripatetic9, thinks that it moves round fire in an oblique10 circle, like the sun and the moon.” This gibberish has nothing in common with the sublime11 truths taught by Copernicus, Galileo, Kepler, and above all by Newton.
As to the pretended Aristarchus of Samos, who, it is asserted, developed the discoveries of the Chald?ans in regard to the motion of the earth and other planets, he is so obscure, that Wallace has been obliged to play the commentator12 from one end of him to the other, in order to render him intelligible13.
Finally, it is very much to be doubted whether the book, attributed to this Aristarchus of Samos, really belongs to him. It has been strongly suspected that the enemies of the new philosophy have constructed this forgery14 in favor of their bad cause. It is not only in respect to old charters that similar forgeries15 are resorted to. This Aristarchus of Samos is also the more to be suspected, as Plutarch accuses him of bigotry16 and malevolent17 hypocrisy18, in consequence of being imbued19 with a direct contrary opinion. The following are the words of Plutarch, in his piece of absurdity20 entitled “The Round Aspect of the Moon.” Aristarchus the Samian said, “that the Greeks ought to punish Cleanthes of Samos, who suggested that the heavens were immovable, and that it is the earth which travels through the zodiac by turning on its axis.”
They will tell me that even this passage proves that the system of Copernicus was already in the head of Cleanthes and others — of what import is it whether Aristarchus the Samian was of the opinion of Cleanthes, or his accuser, as the Jesuit Skeiner was subsequently Galileo’s? — it equally follows that the true system of the present day was known to the ancients.
I reply, no; but that a very slight part of this system was vaguely21 surmised22 by heads better organized than the rest. I further answer that it was never received or taught in the schools, and that it never formed a body of doctrine23. Attentively24 peruse25 this “Face of the Moon” of Plutarch, and you will find, if you look for it, the doctrine of gravitation; but the true author of a system is he who demonstrates it.
We will not take away from Copernicus the honor of this discovery. Three or four words brought to light in an old author, which exhibit some distant glimpse of his system, ought not to deprive him of the glory of the discovery.
Let us admire the great rule of Kepler, that the revolutions of the planets round the sun are in proportion to the cubes of their distances. Let us still more admire the profundity26, the justness, and the invention of the great Newton, who alone discovered the fundamental reasons of these laws unknown to all antiquity27, which have opened the eyes of mankind to a new heaven.
Petty compilers are always to be found who dare to become the enemies of their age. They string together passages from Plutarch and Athen?us, to prove that we have no obligations to Newton, to Halley, and to Bradley. They trumpet28 forth29 the glory of the ancients, whom they pretend have said everything; and they are so imbecile as to think that they divide the glory by publishing it. They twist an expression of Hippocrates, in order to persuade us that the Greeks were acquainted with the circulation of the blood better than Harvey. Why not also assert that the Greeks were possessed30 of better muskets31 and field-pieces; that they threw bomb-shells farther, had better printed books, and much finer engravings? That they excelled in oilpaintings, possessed looking-glasses of crystal, telescopes, microscopes, and thermometers? All this may be found out by men, who assure us that Solomon, who possessed not a single seaport32, sent fleets to America, and so forth.
One of the greatest detractors of modern times is a person named Dutens, who finished by compiling a libel, as infamous33 as insipid34, against the philosophers of the present day. This libel is entitled the “Tocsin”; but he had better have called it his clock, as no one came to his aid; and he has only tended to increase the number of the Zoilusses, who, being unable to produce anything themselves, spit their venom35 upon all who by their productions do honor to their country and benefit mankind.
点击收听单词发音
1 celestial | |
adj.天体的;天上的 | |
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2 impudence | |
n.厚颜无耻;冒失;无礼 | |
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3 testimony | |
n.证词;见证,证明 | |
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4 axis | |
n.轴,轴线,中心线;坐标轴,基准线 | |
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5 positively | |
adv.明确地,断然,坚决地;实在,确实 | |
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6 formerly | |
adv.从前,以前 | |
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7 bishop | |
n.主教,(国际象棋)象 | |
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8 repose | |
v.(使)休息;n.安息 | |
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9 peripatetic | |
adj.漫游的,逍遥派的,巡回的 | |
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10 oblique | |
adj.斜的,倾斜的,无诚意的,不坦率的 | |
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11 sublime | |
adj.崇高的,伟大的;极度的,不顾后果的 | |
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12 commentator | |
n.注释者,解说者;实况广播评论员 | |
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13 intelligible | |
adj.可理解的,明白易懂的,清楚的 | |
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14 forgery | |
n.伪造的文件等,赝品,伪造(行为) | |
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15 forgeries | |
伪造( forgery的名词复数 ); 伪造的文件、签名等 | |
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16 bigotry | |
n.偏见,偏执,持偏见的行为[态度]等 | |
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17 malevolent | |
adj.有恶意的,恶毒的 | |
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18 hypocrisy | |
n.伪善,虚伪 | |
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19 imbued | |
v.使(某人/某事)充满或激起(感情等)( imbue的过去式和过去分词 );使充满;灌输;激发(强烈感情或品质等) | |
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20 absurdity | |
n.荒谬,愚蠢;谬论 | |
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21 vaguely | |
adv.含糊地,暖昧地 | |
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22 surmised | |
v.臆测,推断( surmise的过去式和过去分词 );揣测;猜想 | |
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23 doctrine | |
n.教义;主义;学说 | |
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24 attentively | |
adv.聚精会神地;周到地;谛;凝神 | |
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25 peruse | |
v.细读,精读 | |
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26 profundity | |
n.渊博;深奥,深刻 | |
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27 antiquity | |
n.古老;高龄;古物,古迹 | |
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28 trumpet | |
n.喇叭,喇叭声;v.吹喇叭,吹嘘 | |
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29 forth | |
adv.向前;向外,往外 | |
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30 possessed | |
adj.疯狂的;拥有的,占有的 | |
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31 muskets | |
n.火枪,(尤指)滑膛枪( musket的名词复数 ) | |
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32 seaport | |
n.海港,港口,港市 | |
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33 infamous | |
adj.声名狼藉的,臭名昭著的,邪恶的 | |
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34 insipid | |
adj.无味的,枯燥乏味的,单调的 | |
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35 venom | |
n.毒液,恶毒,痛恨 | |
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