and carried with it the whole host of heavenly bodies. This was the theory of Anaximander (540 B.C.), and it served as the starting-point for the more complex theory which continued to be held in various forms and with endless modifications down to the end of the sixteenth century.

It is believed that the early Greeks obtained some knowledge of astronomy from the Chaldeans, who appear to have been the first systematic observers of the heavenly bodies by means of instruments, and who are said to have discovered the cycle of eighteen years and ten days after which the sun and moon return to the same relative positions as seen from the earth. The Egyptians perhaps derived their knowledge from the same source, but there is no proof that they were great observers, and the accurate orientation, proportions, and angles of the Great Pyramid and its inner passages may perhaps indicate a Chaldean architect.

The very obvious dependence of the whole life of the earth upon the sun, as a giver of heat and light, sufficiently explains the origin of the belief that the latter was a mere appanage of the former; and as the moon also illuminates the night, while the stars as a whole also give a very perceptible amount of light, especially in the dry climate and clear atmosphere of the East, and when compared with the pitchy darkness of cloudy nights when the moon is below the horizon, it seemed clear that the whole of these grand luminaries—sun, moon, stars, and planets—were but parts of the terrestrial system, and existed solely for the benefit of its inhabitants.

Empedocles (444 B.C.) is said to have been the first who separated the planets from the fixed stars, by observing their very peculiar motions, while Pythagoras and his followers determined correctly the order of their succession from Mercury to Saturn. No attempt was made to explain these motions till a century later, when Eudoxus of Cnidos, a contemporary of Plato and of Aristotle, resided for some time in Egypt, where he became a skilful astronomer. He was the first who systematically worked out and explained the various motions of the heavenly bodies on the theory of circular and uniform motion round the earth as a centre, by means of a series of concentric spheres, each revolving at a different rate and on a different axis, but so united that all shared in the motion round the polar axis. The moon, for example, was supposed to be carried by three spheres, the first revolved parallel to the equator and accounted for the diurnal motion—the rising and setting—of the moon; another moved parallel to the ecliptic and explained the monthly changes of the moon; while the third revolved at the same rate but more obliquely, and explained the inclination of the moon's orbit to that of the earth. In the same way each of the five planets had four spheres, two moving like the first two of the moon, another one also moving in the ecliptic was required to explain the retrograde motion of the planets, while a fourth oblique to the ecliptic was needed to explain the diverging motions due to the different obliquity of the orbit of each planet to that of the earth. This was the celebrated Ptolemaic system in the simplest form needed to account for the more obvious motions of the heavenly bodies. But in the course of ages the Greek and Arabian astronomical observers discovered small divergences due to the various degrees of excentricity of the orbits of the moon and planets and their consequent varying rates of motion; and to explain these other spheres were added, together with smaller circles sometimes revolving excentrically, so that at length about sixty of these spheres, epicycles and excentrics were required to account for the various motions observed with the rude instruments, and the rates of motion determined by the very imperfect time-measurers of those early ages. And although a few great philosophers had at different times rejected this cumbrous system and had endeavoured to promulgate more correct ideas, their views had no influence on public opinion even among astronomers and mathematicians, and the Ptolemaic system held full sway down to the time of Copernicus, and was not finally given up till Kepler's Laws and Galileo's Dialogues compelled the adoption of simpler and more intelligible theories.

We are now so accustomed to look upon the main facts of astronomy as mere elementary knowledge that it is difficult for us to picture to ourselves the state of almost complete ignorance which prevailed even among the most civilised nations throughout antiquity and the Middle Ages. The rotundity of the earth was held by a few at a very early period, and was fairly well established in later classical times. The rough determination of the size of our globe followed soon after; and when instrumental observations became more perfect, the distance and size of the moon were measured with sufficient accuracy to show that it was very much smaller than the earth. But this was the farthest limit of the determination of astronomical sizes and distances before the discovery of the telescope. Of the sun's real distance and size nothing was known except that it was much farther from us and much larger than the moon; but even in the century before the commencement of the Christian era Posidonius determined the circumference of the earth to be 240,000 stadia, equal to about 28,600 miles, a wonderfully close approximation considering the very imperfect data at his command. He is also said to have calculated the sun's distance, making it only one-third less than the true amount, but this must have been a chance coincidence, since he had no means of measuring angles more accurately than to one degree, whereas in the determination of the sun's distance instruments are required which measure to a second of arc.

Before the discovery of the telescope the sizes of the planets were quite unknown, while the most that could be ascertained about the stars was, that they were at a very great distance from us. This being the extent of the knowledge of the ancients as to the actual dimensions and constitution of the visible universe, of which, be it remembered, the earth was held to be the centre, we cannot be surprised at the almost universal belief that this universe existed solely for the earth and its inhabitants. In classical times it was held to be at once the dwelling-place of the gods and their gift to man, while in Christian ages this belief was but slightly, if at all, changed; and in both it would have been considered impious to maintain that the planets and stars did not exist for the service and delight of mankind alone but in all probability had their own inhabitants, who might in some cases be even superior in intellect to man himself. But apparently, during the whole period of which we are now treating, no one was so daring as even to suggest that there were other worlds with other inhabitants, and it was no doubt because of the idea that we occupied the world, the very centre of the whole surrounding universe which existed solely for us, that the discoveries of Copernicus, Tycho Brahé, Kepler, and Galileo excited so much antagonism and were held to be impious and altogether incredible. They seemed to upset the whole accepted order of nature, and to degrade man by removing his dwelling-place, the earth, from the commanding central position it had always before occupied.

CHAPTER II

MODERN IDEAS AS TO MAN'S RELATION TO THE UNIVERSE

The beliefs as to the subordinate position held by sun, moon, and stars in relation to the earth, which were almost universal down to the time of Copernicus, began to give way when the