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Concordia Astronomicae Veritatis cum Theologia (in his Ymago Mundi and separately). For general statement of De Cusa's work, see Draper, Intellectual Development of Europe, p. 512. For skilful use of De Cusa's view in order to mitigate censure upon the Church for its treatment of Copernicus's discovery, see an article in the Catholic World for January, 1869. For a very exact statement, in the spirit of judicial fairness, see Whewell, History of the Inductive Sciences, p. 275, and pp. 379, 380. In the latter, Whewell cites the exact words of De Cusa in the De Docta Ignorantia, and sums up in these words: "This train of thought might be a preparation for the reception of the Copernican system; but it is very different from the doctrine that the sun is the centre of the planetary system." Whewell says: "De Cusa propounded the doctrine of the motion of the earth more as a paradox than as a reality. We can not consider this as any distinct anticipation of a profound and consistent view of the truth." On De Cusa, see also Heller, vol. i, p. 216. For Aristotle's views, and their elaboration by St. Thomas Aquinas, see the De Coelo et Mundo, sec. xx, and elsewhere in the latter. It is curious to see how even such a biographer as Archbishop Vaughan slurs over the angelic Doctor's errors. See Vaughan's Life and Labours of St. Thomas of Aquin, pp. 459, 460. As to Copernicus's danger at Rome, the Catholic World for January, 1869, cites a speech of the Archbishop of Mechlin before the University of Louvain, to the effect that Copernicus defended his theory at Rome, in 1500, before two thousand scholars; also, that another professor taught the system in 1528, and was made apostolic notary by Clement VIII. All this, even if the doctrines taught were identical with Copernicus as finally developed--which is simply not the case--avails nothing