Editing Georg Joachim Rheticus (section)

==Copernicus==
[[File:geoz wb en.svg|thumb|upright=1.2|Geocentric (upper) and Heliocentric (lower) views of the Solar System.]]
In May 1539, Rheticus arrived in [[Frombork|Frauenburg]] (Frombork), where he spent two years with Copernicus.<ref name="d3"/> Despite the effort invested thus far, Copernicus had not finished a [[Autograph of Nicolaus Copernicus' De revolutionibus|manuscript]] of his work, apparently choosing to not seek publication, presumably due to issues reconciling such findings with the historically held religious attitudes at the time. Eventually though, he would be swayed to allow Rheticus to author an abstract on his research despite being well aware of the criticism and controversy it could bring.<ref name="h1986">Hugonnard-Roche, 1986</ref> Only following its reception, widely considered the best introduction to Copernicus' work, would he then give Rheticus further permission to edit and publish his work in full.<ref>Swerdlow, 1992</ref> In this, Rheticus would prove integral in utilizing previously forged social connections as well as strategically cultivating new ones just to bring it to publication.<ref name="h1986"/> It was thus only because of this fortuitous meeting that the heliocentric theory, a concept that would still not be accepted for decades to come, would ultimately be brought to light.

In September 1539, Rheticus went to [[Danzig]] (Gdańsk) to visit the mayor, who gave him financial assistance to publish his ''[[Narratio Prima]]'' (''First Report'')<ref>Translated in [[Edward Rosen]], ''Three Copernican Treatises: The [[Commentariolus]] of Copernicus; [[The Letter against Werner]]; The [[Narratio Prima]] of [[Rheticus]]''; Columbia University Press, 1939</ref> of Copernicus' forthcoming treatise. [[Franz Rhode|Rhode]] in Danzig published ''Narratio Prima'' in 1540.<ref name="h1986"/> Unexpectedly, it also contains a eulogy of Prussia. In it, the origins, flora, and fauna of the country are discussed as well as descriptions for several of its cities, regarding their commerce and history, demonstrating that his travels frequently served a twin purpose.<ref name="b1969">Burmeister, 1969</ref> While in Danzig, Rheticus interviewed [[maritime pilot]]s to learn about their problems in [[navigation]]. Rheticus also visited Copernicus' friend [[Tiedemann Giese]], who was [[Bishop of Chełmno]] (Culm) and further encouraged him to publish the former's work.<ref name="g2007">Grafton, 2007</ref>  At some point, he would additionally become a patron.

In August 1541, Rheticus presented both a copy of ''Chorographia'' (containing a systematic approach to the preparation of maps, distinguishing chorography from geography, discussing various methods of cartographic survey by the use of the compass as well as improvements to the aforementioned instrument) and ''Tabula chorographica auff Preussen und etliche umbliegende lender'' (''Map of Prussia and Neighboring Lands'') to [[Albert, Duke of Prussia]].<ref name="b1969"/> Knowing the duke had been trying to compute the exact time of sunrise, Rheticus made an instrument that determined the length of the day, and through this favor obtained from him a recommendation to Wittenberg that ''De revolutionibus'' be published. Albrecht asked Rheticus to end his travels and return to his teaching position. Rheticus returned to the University of Wittenberg in October 1541, then elected dean of the Faculty of Arts as well as joining the theological faculty. In May 1542, he traveled to Nürnberg to supervise the printing by Johannes Petreius of the first edition of ''De revolutionibus'' in which he included tables of trigonometric functions he had calculated in further support of Copernicus' work, but had to leave in fall to take a position at the University of Leipzig, and [[Andreas Osiander]] replaced him. A theologian, Osiander would use this role to add an unauthorized preface in a would-be attempt to avoid censorship, explicitly describing the theory discussed therein as a model of pure hypothesis predicated on assumptions that are coincidentally consistent with the calculations.<ref name="h1984">Hooykas, 1984</ref> Towards this, Rheticus would allegedly deface every such copy he came across.<ref name="g2007"/> Copernicus' major work would eventually be published shortly before his death in 1543.<ref>{{cite book | author=Owen Gingerich | author2=James H. MacLachlan  | date=2005 | title=Nicolaus Copernicus: making the Earth a planet | series=Oxford portraits in science | publisher=Oxford University Press | isbn=0-19-516173-4 |pages=101–102 }}</ref>

In a work now properly attributed to Rheticus tentatively titled ''Epistolae de Terrae Motu'' (Letter on the Motion of the Earth), he attempts to reconcile Copernicanism with scripture by employing [[Augustine of Hippo|St. Augustine]]'s principle of [[Accommodation (religion)|accommodation]].<ref name="west">Westman, 2011, pp.129-131</ref> According to historian Robert Westman, the ''Epistolae'' or also known as the ''Opusculum'', published posthumously and anonymously in 1651,<ref>[[Noel Swerdlow]], ''Book-Review - Rheticus's Treatise on Holy Scripture and the Motion of the Earth,'' Hooykaas, R.,  Journal for the History of Astronomy, Vol.17, no. 49/May pp 133-136, 1986 {{Bibcode|1986JHA....17..133H}}. [[Reijer Hooykaas]] found the small treatise (64 pages), identified it, and published it in 1984.</ref> demonstrates that Copernicus and Rheticus recognized the problem of conflict between their finding of earthly motion and biblical scripture, and had therefore developed a systematic defense of compatibility.<ref name=west /> Written in a moderate tone, he would suggest that the bible only contains that which is necessary for salvation, in doctrine and ethical instruction. Considering this tenet, scripture would then lack reference to any specific matter that may be studied by science, such as the movement of the earth with respect to the sun, with the exception being those facts of nature outside mankind's ability to investigate.<ref name="h1984"/> Rheticus would further argue that biblical language was written in terms meant to be readily comprehensible to a wide audience:

{{blockquote|It borrows a kind of discourse, a habit of speech, and a method of teaching from popular usage.|<small>Rheticus describing scripture's apparent conflict with planetary motion in his ''Epistolae de Terrae Motu'' (posthumous).<ref name=west /></small>}}

While relying heavily upon citations to appease religious authorities, Rheticus may have nevertheless refrained from publishing the work in his life in order to avoid angering more conservative Protestants such as [[Philipp Melanchthon|Melanchthon]].