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How an Inflation "SPIKE" Could Cost Safe Investors Everything - and How You Can Prepare Right Now.   [New Trading View Logo]( [New Trading View Logo]( [“Whether you think you can or whether you think you can’t, you’re right!” – Henry Ford]( Dear fellow investor, On March 14, 2023, the U.S. Government is going to make an announcement that could radically alter your retirement. Certain stocks and cryptocurrencies could drop by 𝟪𝟢%. Bonds and funds could drop even further. Even your social security 𝖼𝗁𝖾𝖼𝗄 could be worth 𝟤𝟣% less. In other words, many investments you rely upon - and have planned your retirement on - will no longer be safe. The world's biggest investors have already begun to prepare for this event. 𝖡𝗂𝗅𝗅𝗂𝗈𝗇𝖺𝗂𝗋𝖾 Seth Klarman recently sold 19 stocks in anticipation. 𝖡𝗂𝗅𝗅𝗂𝗈𝗇𝖺𝗂𝗋𝖾 David Tepper recently sold 28 stocks in anticipation. Billionaire George Soros recently sold 56 stocks in anticipation. [𝗛𝗲𝗿𝗲'𝘀 𝗵𝗼𝘄 𝘁𝗼 𝗽𝗿𝗼𝘁𝗲𝗰𝘁 𝘆𝗼𝘂𝗿𝘀𝗲𝗹𝗳 ]( "The Buck Stops Here" Dylan Jovine CEO & Founder, Behind the Markets 𝐴 𝑠𝑝𝑒𝑐𝑖𝑎𝑙 𝑚𝑒𝑠𝑠𝑎𝑔𝑒 𝑓𝑟𝑜𝑚 𝑡ℎ𝑒 𝐸𝑑𝑖𝑡𝑜𝑟 𝑜𝑓 𝑁𝑒𝑤 𝑇𝑟𝑎𝑑𝑖𝑛𝑔 𝑉𝑖𝑒𝑤: 𝑊𝑒 𝑎𝑟𝑒 𝑜𝑓𝑡𝑒𝑛 𝑎𝑝𝑝𝑟𝑜𝑎𝑐ℎ𝑒𝑑 𝑏𝑦 𝑜𝑡ℎ𝑒𝑟 𝑏𝑢𝑠𝑖𝑛𝑒𝑠𝑠𝑒𝑠𝑤𝑖𝑡ℎ 𝑠𝑝𝑒𝑐𝑖𝑎𝑙 𝑜𝑓𝑓𝑒𝑟𝑠𝑓𝑜𝑟 𝑜𝑢𝑟 𝑟𝑒𝑎𝑑𝑒𝑟𝑠. 𝑊ℎ𝑖𝑙𝑒 𝑚𝑎𝑛𝑦 𝑑𝑜𝑛’𝑡 𝑚𝑎𝑘𝑒 𝑡ℎ𝑒 𝑐𝑢𝑡, 𝑡ℎ𝑒 𝑚𝑒𝑠𝑠𝑎𝑔𝑒 𝑎𝑏𝑜𝑣𝑒 𝑖𝑠𝑜𝑛𝑒 𝑤𝑒 𝑏𝑒𝑙𝑖𝑒𝑣𝑒 𝑑𝑒𝑠𝑒𝑟𝑣𝑒𝑠𝑦𝑜𝑢𝑟 𝑐𝑜𝑛𝑠𝑖𝑑𝑒𝑟𝑎𝑡𝑖𝑜𝑛.   𝖸𝗈𝗎 𝖺𝗋𝖾 𝗋𝖾𝖼𝖾𝗂𝗏𝗂𝗇𝗀 𝗈𝗎𝗋 𝗇𝖾𝗐𝗌𝗅𝖾𝗍𝗍𝖾𝗋 𝖻𝖾𝖼𝖺𝗎𝗌𝖾 𝗒𝗈𝗎 𝗈𝗉𝗍𝖾𝖽-𝗂𝗇 𝖿𝗈𝗋 𝗂𝗍 𝗈𝗇 𝗈𝗇𝖾 𝗈𝖿 𝗈𝗎𝗋 𝗌𝗂𝗌𝗍𝖾𝗋 𝗐𝖾𝖻𝗌𝗂𝗍𝖾𝗌. Make sure you stay up to date with finance news by [whitelisting us](. [Privacy Policy]( l [Terms & Conditions]( Thinking about unsubscribing? We hope not! But, if you must, the link is below. [Unsubscribe]( Copyright © 2023 New Trading View.com All Rights Reserved[.]( 234 5th Ave, New York, NY 10001, United States Nicolaus Copernicus (/koʊˈpɜːrnɪkəs, kə-/;[2][3][4] Polish: Mikołaj Kopernik;[b] Middle Low German: Niklas Koppernigk, German: Nikolaus Kopernikus; 19 February 1473 – 24 May 1543) was a Renaissance polymath, active as a mathematician, astronomer, and Catholic canon, who formulated a model of the universe that placed the Sun rather than Earth at its center. In all likelihood, Copernicus developed his model independently of Aristarchus of Samos, an ancient Greek astronomer who had formulated such a model some eighteen centuries earlier.[5][c][d][e] The publication of Copernicus's model in his book De revolutionibus orbium coelestium (On the Revolutions of the Celestial Spheres), just before his death in 1543, was a major event in the history of science, triggering the Copernican Revolution and making a pioneering contribution to the Scientific Revolution.[7] Copernicus was born and died in Royal Prussia, a region that had been part of the Kingdom of Poland since 1466. A polyglot and polymath, he obtained a doctorate in canon law and was a mathematician, astronomer, physician, classics scholar, translator, governor, diplomat, and economist. From 1497 he was a Warmian Cathedral chapter canon. In 1517 he derived a quantity theory of money—a key concept in economics—and in 1519 he formulated an economic principle that later came to be called Gresham's law.[f] Life Copernicus's Toruń birthplace (ul. Kopernika 15, left). Together with no. 17 (right), it forms Muzeum Mikołaja Kopernika. Nicolaus Copernicus was born on 19 February 1473 in the city of Toruń (Thorn), in the province of Royal Prussia, in the Crown of the Kingdom of Poland.[9][10] His father was a merchant from Kraków and his mother was the daughter of a wealthy Toruń merchant.[11] Nicolaus was the youngest of four children. His brother Andreas (Andrew) became an Augustinian canon at Frombork (Frauenburg).[11] His sister Barbara, named after her mother, became a Benedictine nun and, in her final years, prioress of a convent in Chełmno (Kulm); she died after 1517.[11] His sister Katharina married the businessman and Toruń city councilor Barthel Gertner and left five children, whom Copernicus looked after to the end of his life.[11] Copernicus never married and is not known to have had children, but from at least 1531 until 1539 his relations with Anna Schilling, a live-in housekeeper, were seen as scandalous by two bishops of Warmia who urged him over the years to break off relations with his "mistress".[12] Father's family Copernicus's father's family can be traced to a village in Silesia between Nysa (Neiße) and Prudnik (Neustadt). The village's name has been variously spelled Kopernik,[g] Copernik, Copernic, Kopernic, Coprirnik, and today Koperniki.[14] In the 14th century, members of the family began moving to various other Silesian cities, to the Polish capital, Kraków (1367), and to Toruń (1400).[14] The father, Mikołaj the Elder, likely the son of Jan, came from the Kraków line.[14] Nicolaus was named after his father, who appears in records for the first time as a well-to-do merchant who dealt in copper, selling it mostly in Danzig (Gdańsk).[15][16] He moved from Kraków to Toruń around 1458.[17] Toruń, situated on the Vistula River, was at that time embroiled in the Thirteen Years' War, in which the Kingdom of Poland and the Prussian Confederation, an alliance of Prussian cities, gentry and clergy, fought the Teutonic Order over control of the region. In this war, Hanseatic cities like Danzig and Toruń, Nicolaus Copernicus's hometown, chose to support the Polish King, Casimir IV Jagiellon, who promised to respect the cities' traditional vast independence, which the Teutonic Order had challenged. Nicolaus's father was actively engaged in the politics of the day and supported Poland and the cities against the Teutonic Order.[18] In 1454 he mediated negotiations between Poland's Cardinal Zbigniew Oleśnicki and the Prussian cities for repayment of war loans.[14] In the Second Peace of Thorn (1466), the Teutonic Order formally relinquished all claims to its western province, which as Royal Prussia remained a region of the Crown of the Kingdom of Poland until the First (1772) and Second (1793) Partitions of Poland. Copernicus's father married Barbara Watzenrode, the astronomer's mother, between 1461 and 1464.[14] He died about 1483.[11] Mother's family Nicolaus's mother, Barbara Watzenrode, was the daughter of a wealthy Toruń patrician and city councillor, Lucas Watzenrode the Elder (deceased 1462), and Katarzyna (widow of Jan Peckau), mentioned in other sources as Katarzyna Rüdiger gente Modlibóg (deceased 1476).[11] The Modlibógs were a prominent Polish family who had been well known in Poland's history since 1271.[19] The Watzenrode family, like the Kopernik family, had come from Silesia from near Świdnica (Schweidnitz), and after 1360 had settled in Toruń. They soon became one of the wealthiest and most influential patrician families.[11] Through the Watzenrodes' extensive family relationships by marriage, Copernicus was related to wealthy families of Toruń (Thorn), Gdańsk (Danzig) and Elbląg (Elbing), and to prominent Polish noble families of Prussia: the Czapskis, Działyńskis, Konopackis and Kościeleckis.[11] Lucas and Katherine had three children: Lucas Watzenrode the Younger (1447–1512), who would become Bishop of Warmia and Copernicus's patron; Barbara, the astronomer's mother (deceased after 1495); and Christina (deceased before 1502), who in 1459 married the Toruń merchant and mayor, Tiedeman von Allen.[11] Copernicus's maternal uncle, Lucas Watzenrode the Younger Lucas Watzenrode the Elder, a wealthy merchant and in 1439–62 president of the judicial bench, was a decided opponent of the Teutonic Knights.[11] In 1453 he was the delegate from Toruń at the Grudziądz (Graudenz) conference that planned the uprising against them.[11] During the ensuing Thirteen Years' War, he actively supported the Prussian cities' war effort with substantial monetary subsidies (only part of which he later re-claimed), with political activity in Toruń and Danzig, and by personally fighting in battles at Łasin (Lessen) and Malbork (Marienburg).[11] He died in 1462.[11] Lucas Watzenrode the Younger, the astronomer's maternal uncle and patron, was educated at the University of Kraków (now Jagiellonian University) and at the universities of Cologne and Bologna. He was a bitter opponent of the Teutonic Order,[h] and its Grand Master once referred to him as "the devil incarnate".[i] In 1489 Watzenrode was elected Bishop of Warmia (Ermeland, Ermland) against the preference of King Casimir IV, who had hoped to install his own son in that seat.[22] As a result, Watzenrode quarreled with the king until Casimir IV's death three years later.[23] Watzenrode was then able to form close relations with three successive Polish monarchs: John I Albert, Alexander Jagiellon, and Sigismund I the Old. He was a friend and key advisor to each ruler, and his influence greatly strengthened the ties between Warmia and Poland proper.[24] Watzenrode came to be considered the most powerful man in Warmia, and his wealth, connections and influence allowed him to secure Copernicus's education and career as a canon at Frombork Cathedral.[22][j] Education In Poland Upon his father's death, young Nicolaus's maternal uncle, Lucas Watzenrode the Younger (1447–1512), took the boy under his wing and saw to his education and career.[11] Watzenrode maintained contacts with leading intellectual figures in Poland and was a friend of the influential Italian-born humanist and Kraków courtier Filippo Buonaccorsi.[26] There are no surviving primary documents on the early years of Copernicus's childhood and education.[11] Copernicus biographers assume that Watzenrode first sent young Copernicus to St. John's School, at Toruń, where he himself had been a master.[11] Later, according to Armitage,[k] the boy attended the Cathedral School at Włocławek, up the Vistula River from Toruń, which prepared pupils for entrance to the University of Kraków, Watzenrode's alma mater in Poland's capital.[27] Collegium Maius at Kraków University, Copernicus's Polish alma mater In the winter semester of 1491–92 Copernicus, as "Nicolaus Nicolai de Thuronia", matriculated together with his brother Andrew at the University of Kraków (now Jagiellonian University).[11] Copernicus began his studies in the Department of Arts (from the fall of 1491, presumably until the summer or fall of 1495) in the heyday of the Kraków astronomical-mathematical school, acquiring the foundations for his subsequent mathematical achievements.[11] According to a later but credible tradition (Jan Brożek), Copernicus was a pupil of Albert Brudzewski, who by then (from 1491) was a professor of Aristotelian philosophy but taught astronomy privately outside the university; Copernicus became familiar with Brudzewski's widely read commentary to Georg von Peuerbach's Theoricæ novæ planetarum and almost certainly attended the lectures of Bernard of Biskupie and Wojciech Krypa of Szamotuły, and probably other astronomical lectures by Jan of Głogów, Michał of Wrocław (Breslau), Wojciech of Pniewy, and Marcin Bylica of Olkusz.[28] Copernicus's Kraków studies gave him a thorough grounding in the mathematical astronomy taught at the university (arithmetic, geometry, geometric optics, cosmography, theoretical and computational astronomy) and a good knowledge of the philosophical and natural-science writings of Aristotle (De coelo, Metaphysics) and Averroes, stimulating his interest in learning and making him conversant with humanistic culture.[22] Copernicus broadened the knowledge that he took from the university lecture halls with independent reading of books that he acquired during his Kraków years (Euclid, Haly Abenragel, the Alfonsine Tables, Johannes Regiomontanus' Tabulae directionum); to this period, probably, also date his earliest scientific notes, now preserved partly at Uppsala University.[22] At Kraków Copernicus began collecting a large library on astronomy; it would later be carried off as war booty by the Swedes during the Deluge in the 1650s and is now at the Uppsala University Library.[29] Copernicus's four years at Kraków played an important role in the development of his critical faculties and initiated his analysis of logical contradictions in the two "official" systems of astronomy—Aristotle's theory of homocentric spheres, and Ptolemy's mechanism of eccentrics and epicycles—the surmounting and discarding of which would be the first step toward the creation of Copernicus's own doctrine of the structure of the universe.[22] Without taking a degree, probably in the fall of 1495, Copernicus left Kraków for the court of his uncle Watzenrode, who in 1489 had been elevated to Prince-Bishop of Warmia and soon (before November 1495) sought to place his nephew in the Warmia canonry vacated by 26 August 1495 death of its previous tenant, Jan Czanow. For unclear reasons—probably due to opposition from part of the chapter, who appealed to Rome—Copernicus's installation was delayed, inclining Watzenrode to send both his nephews to study canon law in Italy, seemingly with a view to furthering their ecclesiastic careers and thereby also strengthening his own influence in the Warmia chapter.[22] Collegiate Church of the Holy Cross and St. Bartholomew in Wrocław On 20 October 1497, Copernicus, by proxy, formally succeeded to the Warmia canonry which had been granted to him two years earlier. To this, by a document dated 10 January 1503 at Padua, he would add a sinecure at the Collegiate Church of the Holy Cross and St. Bartholomew in Wrocław (at the time in the Crown of Bohemia). Despite having been granted a papal indult on 29 November 1508 to receive further benefices, through his ecclesiastic career Copernicus not only did not acquire further prebends and higher stations (prelacies) at the chapter, but in 1538 he relinquished the Wrocław sinecure. It is unclear whether he was ever ordained a priest.[30] Edward Rosen asserts that he was not.[31][32] Copernicus did take minor orders, which sufficed for assuming a chapter canonry.[22] The Catholic Encyclopedia proposes that his ordination was probable, as in 1537 he was one of four candidates for the episcopal seat of Warmia, a position that required ordination.[33] In Italy Meanwhile, leaving Warmia in mid-1496—possibly with the retinue of the chapter's chancellor, Jerzy Pranghe, who was going to Italy—in the fall, possibly in October, Copernicus arrived in Bologna and a few months later (after 6 January 1497) signed himself into the register of the Bologna University of Jurists' "German nation", which included young Poles from Silesia, Prussia and Pomerania as well as students of other nationalities.[22] During his three-year stay at Bologna, which occurred between fall 1496 and spring 1501, Copernicus seems to have devoted himself less keenly to studying canon law (he received his doctorate in canon law only after seven years, following a second return to Italy in 1503) than to studying the humanities—probably attending lectures by Filippo Beroaldo, Antonio Urceo, called Codro, Giovanni Garzoni, and Alessandro Achillini—and to studying astronomy. He met the famous astronomer Domenico Maria Novara da Ferrara and became his disciple and assistant.[22] Copernicus was developing new ideas inspired by reading the "Epitome of the Almagest" (Epitome in Almagestum Ptolemei) by George von Peuerbach and Johannes Regiomontanus (Venice, 1496). He verified its observations about certain peculiarities in Ptolemy's theory of the Moon's motion, by conducting on 9 March 1497 at Bologna a memorable observation of the occultation of Aldebaran, the brightest star in the Taurus constellation, by the moon. Copernicus the humanist sought confirmation for his growing doubts through close reading of Greek and Latin authors (Pythagoras, Aristarchos of Samos, Cleomedes, Cicero, Pliny the Elder, Plutarch, Philolaus, Heraclides, Ecphantos, Plato), gathering, especially while at Padua, fragmentary historic information about ancient astronomical, cosmological and calendar systems.[34] Via Galliera 65, Bologna, site of house of Domenico Maria Novara Close-up of plaque[l] Copernicus spent the jubilee year 1500 in Rome, where he arrived with his brother Andrew that spring, doubtless to perform an apprenticeship at the Papal Curia. Here, too, however, he continued his astronomical work begun at Bologna, observing, for example, a lunar eclipse on the night of 5–6 November 1500. According to a later account by Rheticus, Copernicus also—probably privately, rather than at the Roman Sapienza—as a "Professor Mathematum" (professor of astronomy) delivered, "to numerous... students and... leading masters of the science", public lectures devoted probably to a critique of the mathematical solutions of contemporary astronomy.[35] On his return journey doubtless stopping briefly at Bologna, in mid-1501 Copernicus arrived back in Warmia. After on 28 July receiving from the chapter a two-year extension of leave in order to study medicine (since "he may in future be a useful medical advisor to our Reverend Superior [Bishop Lucas Watzenrode] and the gentlemen of the chapter"), in late summer or in the fall he returned again to Italy, probably accompanied by his brother Andrew[m] and by Canon Bernhard Sculteti. This time he studied at the University of Padua, famous as a seat of medical learning, and—except for a brief visit to Ferrara in May–June 1503 to pass examinations for, and receive, his doctorate in canon law—he remained at Padua from fall 1501 to summer 1503.[35] Copernicus studied medicine probably under the direction of leading Padua professors—Bartolomeo da Montagnana, Girolamo Fracastoro, Gabriele Zerbi, Alessandro Benedetti—and read medical treatises that he acquired at this time, by Valescus de Taranta, Jan Mesue, Hugo Senensis, Jan Ketham, Arnold de Villa Nova, and Michele Savonarola, which would form the embryo of his later medical library.[35] One of the subjects that Copernicus must have studied was astrology, since it was considered an important part of a medical education.[37] However, unlike most other prominent Renaissance astronomers, he appears never to have practiced or expressed any interest in astrology.[38] As at Bologna, Copernicus did not limit himself to his official studies. It was probably the Padua years that saw the beginning of his Hellenistic interests. He familiarized himself with Greek language and culture with the aid of Theodorus Gaza's grammar (1495) and Johannes Baptista Chrestonius's dictionary (1499), expanding his studies of antiquity, begun at Bologna, to the writings of Bessarion, Lorenzo Valla, and others. There also seems to be evidence that it was during his Padua stay that the idea finally crystallized, of basing a new system of the world on the movement of the Earth.[35] As the time approached for Copernicus to return home, in spring 1503 he journeyed to Ferrara where, on 31 May 1503, having passed the obligatory examinations, he was granted the degree of Doctor of Canon Law (Nicolaus Copernich de Prusia, Jure Canonico ... et doctoratus[39]). No doubt it was soon after (at latest, in fall 1503) that he left Italy for good to return to Warmia.[35] Planetary observations Copernicus made three observations of Mercury, with errors of −3, −15 and −1 minutes of arc. He made one of Venus, with an error of −24 minutes. Four were made of Mars, with errors of 2, 20, 77, and 137 minutes. Four observations were made of Jupiter, with errors of 32, 51, −11 and 25 minutes. He made four of Saturn, with errors of 31, 20, 23 and −4 minutes.[40] Other observations With Novara, Copernicus observed an occultation of Aldebaran by the moon on 9 March 1497. Copernicus also observed a conjunction of Saturn and the moon on 4 March 1500. He saw an eclipse of the moon on 6 November 1500.[41][42] Work Copernicus's translation of Theophylact Simocatta's Epistles. Cover shows coat of arms of (clockwise from top) Poland, Lithuania and Kraków. Copernicus's tower at Frombork, where he lived and worked; reconstructed since World War II Olsztyn Castle, where Copernicus resided from 1516 to 1521 Having completed all his studies in Italy, 30-year-old Copernicus returned to Warmia, where he would live out the remaining 40 years of his life, apart from brief journeys to Kraków and to nearby Prussian cities: Toruń (Thorn), Gdańsk (Danzig), Elbląg (Elbing), Grudziądz (Graudenz), Malbork (Marienburg), Königsberg (Królewiec).[35] The Prince-Bishopric of Warmia enjoyed substantial autonomy, with its own diet (parliament) and monetary unit (the same as in the other parts of Royal Prussia) and treasury.[43] Copernicus was his uncle's secretary and physician from 1503 to 1510 (or perhaps till his uncle's death on 29 March 1512) and resided in the Bishop's castle at Lidzbark (Heilsberg), where he began work on his heliocentric theory. In his official capacity, he took part in nearly all his uncle's political, ecclesiastic and administrative-economic duties. From the beginning of 1504, Copernicus accompanied Watzenrode to sessions of the Royal Prussian diet held at Malbork and Elbląg and, write Dobrzycki and Hajdukiewicz, "participated... in all the more important events in the complex diplomatic game that ambitious politician and statesman played in defense of the particular interests of Prussia and Warmia, between hostility to the [Teutonic] Order and loyalty to the Polish Crown."[35] In 1504–12 Copernicus made numerous journeys as part of his uncle's retinue—in 1504, to Toruń and Gdańsk, to a session of the Royal Prussian Council in the presence of Poland's King Alexander Jagiellon; to sessions of the Prussian diet at Malbork (1506), Elbląg (1507) and Sztum (Stuhm) (1512); and he may have attended a Poznań (Posen) session (1510) and the coronation of Poland's King Sigismund I the Old in Kraków (1507). Watzenrode's itinerary suggests that in spring 1509 Copernicus may have attended the Kraków sejm.[35] It was probably on the latter occasion, in Kraków, that Copernicus submitted for printing at Jan Haller's press his translation, from Greek to Latin, of a collection, by the 7th-century Byzantine historian Theophylact Simocatta, of 85 brief poems called Epistles, or letters, supposed to have passed between various characters in a Greek story. They are of three kinds—"moral," offering advice on how people should live; "pastoral", giving little pictures of shepherd life; and "amorous", comprising love poems. They are arranged to follow one another in a regular rotation of subjects. Copernicus had translated the Greek verses into Latin prose, and he now published his version as Theophilacti scolastici Simocati epistolae morales, rurales et amatoriae interpretatione latina, which he dedicated to his uncle in gratitude for all the benefits he had received from him. With this translation, Copernicus declared himself on the side of the humanists in the struggle over the question of whether Greek literature should be revived.[44] Copernicus's first poetic work was a Greek epigram, composed probably during a visit to Kraków, for Johannes Dantiscus' epithalamium for Barbara Zapolya's 1512 wedding to King Zygmunt I the Old.[45] Some time before 1514, Copernicus wrote an initial outline of his heliocentric theory known only from later transcripts, by the title (perhaps given to it by a copyist), Nicolai Copernici de hypothesibus motuum coelestium a se constitutis commentariolus—commonly referred to as the Commentariolus. It was a succinct theoretical description of the world's heliocentric mechanism, without mathematical apparatus, and differed in some important details of geometric construction from De revolutionibus; but it was already based on the same assumptions regarding Earth's triple motions. The Commentariolus, which Copernicus consciously saw as merely a first sketch for his planned book, was not intended for printed distribution. He made only a very few manuscript copies available to his closest acquaintances, including, it seems, several Kraków astronomers with whom he collaborated in 1515–30 in observing eclipses. Tycho Brahe would include a fragment from the Commentariolus in his own treatise, Astronomiae instauratae progymnasmata, published in Prague in 1602, based on a manuscript that he had received from the Bohemian physician and astronomer Tadeáš Hájek, a friend of Rheticus. The Commentariolus would appear complete in print for the first time only in 1878.[45] In 1510 or 1512 Copernicus moved to Frombork, a town to the northwest at the Vistula Lagoon on the Baltic Sea coast. There, in April 1512, he participated in the election of Fabian of Lossainen as Prince-Bishop of Warmia. It was only in early June 1512 that the chapter gave Copernicus an "external curia"—a house outside the defensive walls of the cathedral mount. In 1514 he purchased the northwestern tower within the walls of the Frombork stronghold. He would maintain both these residences to the end of his life, despite the devastation of the chapter's buildings by a raid against Frauenburg carried out by the Teutonic Order in January 1520, during which Copernicus's astronomical instruments were probably destroyed. Copernicus conducted astronomical observations in 1513–16 presumably from his external curia; and in 1522–43, from an unidentified "small tower" (turricula), using primitive instruments modeled on ancient ones—the quadrant, triquetrum, armillary sphere. At Frombork Copernicus conducted over half of his more than 60 registered astronomical observations.[45] Having settled permanently at Frombork, where he would reside to the end of his life, with interruptions in 1516–19 and 1520–21, Copernicus found himself at the Warmia chapter's economic and administrative center, which was also one of Warmia's two chief centers of political life. In the difficult, politically complex situation of Warmia, threatened externally by the Teutonic Order's aggressions (attacks by Teutonic bands; the Polish-Teutonic War of 1519–21; Albert's plans to annex Warmia), internally subject to strong separatist pressures (the selection of the prince-bishops of Warmia; currency reform), he, together with part of the chapter, represented a program of strict cooperation with the Polish Crown and demonstrated in all his public activities (the defense of his country against the Order's plans of conquest; proposals to unify its monetary system with the Polish Crown's; support for Poland's interests in the Warmia dominion's ecclesiastic administration) that he was consciously a citizen of the Polish-Lithuanian Republic. Soon after the death of uncle Bishop Watzenrode, he participated in the signing of the Second Treaty of Piotrków Trybunalski (7 December 1512), governing the appointment of the Bishop of Warmia, declaring, despite opposition from part of the chapter, for loyal cooperation with the Polish Crown.[45] That same year (before 8 November 1512) Copernicus assumed responsibility, as magister pistoriae, for administering the chapter's economic enterprises (he would hold this office again in 1530), having already since 1511 fulfilled the duties of chancellor and visitor of the chapter's estates.[45] His administrative and economic duties did not distract Copernicus, in 1512–15, from intensive observational activity. The results of his observations of Mars and Saturn in this period, and especially a series of four observations of the Sun made in 1515, led to the discovery of the variability of Earth's eccentricity and of the movement of the solar apogee in relation to the fixed stars, which in 1515–19 prompted his first revisions of certain assumptions of his system. Some of the observations that he made in this period may have had a connection with a proposed reform of the Julian calendar made in the first half of 1513 at the request of the Bishop of Fossombrone, Paul of Middelburg. Their contacts in this matter in the period of the Fifth Lateran Council were later memorialized in a complimentary mention in Copernicus's dedicatory epistle in Dē revolutionibus orbium coelestium and in a treatise by Paul of Middelburg, Secundum compendium correctionis Calendarii (1516), which mentions Copernicus among the learned men who had sent the Council proposals for the calendar's emendation.[46] During 1516–21, Copernicus resided at Olsztyn (Allenstein) Castle as economic administrator of Warmia, including Olsztyn (Allenstein) and Pieniężno (Mehlsack). While there, he wrote a manuscript, Locationes mansorum desertorum (Locations of Deserted Fiefs), with a view to populating those fiefs with industrious farmers and so bolstering the economy of Warmia. When Olsztyn was besieged by the Teutonic Knights during the Polish–Teutonic War, Copernicus directed the defense of Olsztyn and Warmia by Royal Polish forces. He also represented the Polish side in the ensuing peace negotiations.[47] Copernicus holding lily-of-the-valley: portrait in Nicolaus Reusner's Icones (1587).[48][n] Copernicus for years advised the Royal Prussian sejmik on monetary reform, particularly in the 1520s when that was a major question in regional Prussian politics.[49] In 1526 he wrote a study on the value of money, "Monetae cudendae ratio". In it he formulated an early iteration of the theory, now called Gresham's law, that "bad" (debased) coinage drives "good" (un-debased) coinage out of circulation—several decades before Thomas Gresham. He also, in 1517, set down a quantity theory of money, a principal concept in economics to the present day. Copernicus's recommendations on monetary reform were widely read by leaders of both Prussia and Poland in their attempts to stabilize currency.[50] In 1533, Johann Widmanstetter, secretary to Pope Clement VII, explained Copernicus's heliocentric system to the Pope and two cardinals. The Pope was so pleased that he gave Widmanstetter a valuable gift.[51] In 1535 Bernard Wapowski wrote a letter to a gentleman in Vienna, urging him to publish an enclosed almanac, which he claimed had been written by Copernicus. This is the only mention of a Copernicus almanac in the historical records. The "almanac" was likely Copernicus's tables of planetary positions. Wapowski's letter mentions Copernicus's theory about the motions of the earth. Nothing came of Wapowski's request, because he died a couple of weeks later.[51] Following the death of Prince-Bishop of Warmia Mauritius Ferber (1 July 1537), Copernicus participated in the election of his successor, Johannes Dantiscus (20 September 1537). Copernicus was one of four candidates for the post, written in at the initiative of Tiedemann Giese; but his candidacy was actually pro forma, since Dantiscus had earlier been named coadjutor bishop to Ferber and since Dantiscus had the backing of Poland's King Sigismund I.[52] At first Copernicus maintained friendly relations with the new Prince-Bishop, assisting him medically in spring 1538 and accompanying him that summer on an inspection tour of Chapter holdings. But that autumn, their friendship was strained by suspicions over Copernicus's housekeeper, Anna Schilling, whom Dantiscus banished from Frombork in spring 1539.[52] In his younger days, Copernicus the physician had treated his uncle, brother and other chapter members. In later years he was called upon to attend the elderly bishops who in turn occupied the see of Warmia—Mauritius Ferber and Johannes Dantiscus—and, in 1539, his old friend Tiedemann Giese, Bishop of Chełmno (Kulm). In treating such important patients, he sometimes sought consultations from other physicians, including the physician to Duke Albert and, by letter, the Polish Royal Physician.[53] In the spring of 1541, Duke Albert—former Grand Master of the Teutonic Order who had converted the Monastic State of the Teutonic Knights into a Lutheran and hereditary realm, the Duchy of Prussia, upon doing homage to his uncle, the King of Poland, Sigismund I—summoned Copernicus to Königsberg to attend the Duke's counselor, George von Kunheim, who had fallen seriously ill, and for whom the Prussian doctors seemed unable to do anything. Copernicus went willingly; he had met von Kunheim during negotiations over reform of the coinage. And Copernicus had come to feel that Albert himself was not such a bad person; the two had many intellectual interests in common. The Chapter readily gave Copernicus permission to go, as it wished to remain on good terms with the Duke, despite his Lutheran faith. In about a month the patient recovered, and Copernicus returned to Frombork. For a time, he continued to receive reports on von Kunheim's condition, and to send him medical advice by letter.[54] Some of Copernicus's close friends turned Protestant, but Copernicus never showed a tendency in that direction. The first attacks on him came from Protestants. Wilhelm Gnapheus, a Dutch refugee settled in Elbląg, wrote a comedy in Latin, Morosophus (The Foolish Sage), and staged it at the Latin school that he had established there. In the play, Copernicus was caricatured as the eponymous Morosophus, a haughty, cold, aloof man who dabbled in astrology, considered himself inspired by God, and was rumored to have written a large work that was moldering in a chest.[26] Elsewhere Protestants were the first to react to news of Copernicus's theory. Melanchthon wrote: Some people believe that it is excellent and correct to work out a thing as absurd as did that Sarmatian [i.e., Polish] astronomer who moves the earth and stops the sun. Indeed, wise rulers should have curbed such light-mindedness.[26] Nevertheless, in 1551, eight years after Copernicus's death, astronomer Erasmus Reinhold published, under the sponsorship of Copernicus's former military adversary, the Protestant Duke Albert, the Prussian Tables, a set of astronomical tables based on Copernicus's work. Astronomers and astrologers quickly adopted it in place of its predecessors.[55] Heliocentrism "Nicolaus Copernicus Tornaeus Borussus Mathemat.", 1597 Some time before 1514 Copernicus made available to friends his "Commentariolus" ("Little Commentary"), a manuscript describing his ideas about the heliocentric hypothesis.[o] It contained seven basic assumptions (detailed below).[56] Thereafter he continued gathering data for a more detailed work. At about 1532 Copernicus had basically completed his work on the manuscript of Dē revolutionibus orbium coelestium; but despite urging by his closest friends, he resisted openly publishing his views, not wishing—as he confessed—to risk the scorn "to which he would expose himself on account of the novelty and incomprehensibility of his theses."[52] In 1533, Johann Albrecht Widmannstetter delivered a series of lectures in Rome outlining Copernicus's theory. Pope Clement VII and several Catholic cardinals heard the lectures and were interested in the theory. On 1 November 1536, Cardinal Nikolaus von Schönberg, Archbishop of Capua, wrote to Copernicus from Rome: Some years ago word reached me concerning your proficiency, of which everybody constantly spoke. At that time I began to have a very high regard for you... For I had learned that you had not merely mastered the discoveries of the ancient astronomers uncommonly well but had also formulated a new cosmology. In it you maintain that the earth moves; that the sun occupies the lowest, and thus the central, place in the universe... Therefore with the utmost earnestness I entreat you, most learned sir, unless I inconvenience you, to communicate this discovery of yours to scholars, and at the earliest possible moment to send me your writings on the sphere of the universe together with the tables and whatever else you have that is relevant to this subject ...[57] By then Copernicus's work was nearing its definitive form, and rumors about his theory had reached educated people all over Europe. Despite urgings from many quarters, Copernicus delayed publication of his book, perhaps from fear of criticism—a fear delicately expressed in the subsequent dedication of his masterpiece to Pope Paul III. Scholars disagree on whether Copernicus's concern was limited to possible astronomical and philosophical objections, or whether he was also concerned about religious objections.[p] De revolutionibus orbium coelestium Copernicus was still working on De revolutionibus orbium coelestium (even if not certain that he wanted to publish it) when in 1539 Georg Joachim Rheticus, a Wittenberg mathematician, arrived in Frombork. Philipp Melanchthon, a close theological ally of Martin Luther, had arranged for Rheticus to visit several astronomers and study with them. Rheticus became Copernicus's pupil, staying with him for two years and writing a book, Narratio prima (First Account), outlining the essence of Copernicus's theory. In 1542 Rheticus published a treatise on trigonometry by Copernicus (later included as chapters 13 and 14 of Book I of De revolutionibus).[58] Under strong pressure from Rheticus, and having seen the favorable first general reception of his work, Copernicus finally agreed to give De revolutionibus to his close friend, Tiedemann Giese, bishop of Chełmno (Kulm), to be delivered to Rheticus for printing by the German printer Johannes Petreius at Nuremberg (Nürnberg), Germany. While Rheticus initially supervised the printing, he had to leave Nuremberg before it was completed, and he handed over the task of supervising the rest of the printing to a Lutheran theologian, Andreas Osiander.[59] Osiander added an unauthorised and unsigned preface, defending Copernicus's work against those who might be offended by its novel hypotheses. He argued that "different hypotheses are sometimes offered for one and the same motion [and therefore] the astronomer will take as his first choice that hypothesis which is the easiest to grasp." According to Osiander, "these hypotheses need not be true nor even probable. [I]f they provide a calculus consistent with the observations, that alone is enough."[60] Death 1735 epitaph, Frombork Cathedral Frombork Cathedral Toward the close of 1542, Copernicus was seized with apoplexy and paralysis, and he died at age 70 on 24 May 1543. Legend has it that he was presented with the final printed pages of his Dē revolutionibus orbium coelestium on the very day that he died, allowing him to take farewell of his life's work.[q] He is reputed to have awoken from a stroke-induced coma, looked at his book, and then died peacefully.[r] Copernicus was reportedly buried in Frombork Cathedral, where a 1580 epitaph stood until being defaced; it was replaced in 1735. For over two centuries, archaeologists searched the cathedral in vain for Copernicus's remains. Efforts to locate them in 1802, 1909, 1939 had come to nought. In 2004 a team led by Jerzy Gąssowski, head of an archaeology and anthropology institute in Pułtusk, began a new search, guided by the research of historian Jerzy Sikorski.[61][62] In August 2005, after scanning beneath the cathedral floor, they discovered what they believed to be Copernicus's remains.[63] The discovery was announced only after further research, on 3 November 2008. Gąssowski said he was "almost 100 percent sure it is Copernicus".[64] Forensic expert Capt. Dariusz Zajdel of the Polish Police Central Forensic Laboratory used the skull to reconstruct a face that closely resembled the features—including a broken nose and a scar above the left eye—on a Copernicus self-portrait.[64] The expert also determined that the skull belonged to a man who had died around age 70—Copernicus's age at the time of his death.[63] The grave was in poor condition, and not all the remains of the skeleton were found; missing, among other things, was the lower jaw.[65] The DNA from the bones found in the grave matched hair samples taken from a book owned by Copernicus which was kept at the library of the University of Uppsala in Sweden.[62][66] On 22 May 2010 Copernicus was given a second funeral in a Mass led by Józef Kowalczyk, the former papal nuncio to Poland and newly named Primate of Poland. Copernicus's remains were reburied in the same spot in Frombork Cathedral where part of his skull and other bones had been found. A black granite tombstone now identifies him as the founder of the heliocentric theory and also a church canon. The tombstone bears a representation of Copernicus's model of the Solar System—a golden Sun encircled by six of the planets.[67] Copernican system Main article: Copernican heliocentrism Predecessors Philolaus (c. 470 – c. 385 BCE) described an astronomical system in which a Central Fire (different from the Sun) occupied the centre of the universe, and a counter-Earth, the Earth, Moon, the Sun itself, planets, and stars all revolved around it, in that order outward from the centre.[68] Heraclides Ponticus (387–312 BCE) proposed that the Earth rotates on its axis.[69] Aristarchus of Samos (c. 310 BCE – c. 230 BCE) was the first to advance a theory that the earth orbited the sun.[70] Further mathematical details of Aristarchus's heliocentric system were worked out around 150 BCE by the Hellenistic astronomer Seleucus of Seleucia. Though Aristarchus's original text has been lost, a reference in Archimedes' book The Sand Reckoner (Archimedis Syracusani Arenarius & Dimensio Circuli) describes a work by Aristarchus in which he advanced the heliocentric model. Thomas Heath gives the following English translation of Archimedes's text:[71] You are now aware ['you' being King Gelon] that the "universe" is the name given by most astronomers to the sphere the centre of which is the centre of the earth, while its radius is equal to the straight line between the centre of the sun and the centre of the earth. This is the common account (τά γραφόμενα) as you have heard from astronomers. But Aristarchus has brought out a book consisting of certain hypotheses, wherein it appears, as a consequence of the assumptions made, that the universe is many times greater than the "universe" just mentioned. His hypotheses are that the fixed stars and the sun remain unmoved, that the earth revolves about the sun on the circumference of a circle, the sun lying in the middle of the orbit, and that the sphere of the fixed stars, situated about the same centre as the sun, is so great that the circle in which he supposes the earth to revolve bears such a proportion to the distance of the fixed stars as the centre of the sphere bears to its surface. — The Sand Reckoner In an early unpublished manuscript of De Revolutionibus (which still survives), Copernicus mentioned the (non-heliocentric) 'moving Earth' theory of Philolaus and the possibility that Aristarchus also had a 'moving Earth' theory (though it is unlikely that he was aware that it was a heliocentric theory). He removed both references from his final published manuscript.[c][e] Copernicus was probably aware that Pythagoras's system involved a moving Earth. The Pythagorean system was mentioned by Aristotle.[73] Copernicus owned a copy of Giorgio Valla's De expetendis et fugiendis rebus, which included a translation of Plutarch's reference to Aristarchus's heliostaticism.[74] In Copernicus's dedication of On the Revolutions to Pope Paul III—which Copernicus hoped would dampen criticism of his heliocentric theory by "babblers... completely ignorant of [astronomy]"—the book's author wrote that, in rereading all of philosophy, in the pages of Cicero and Plutarch he had found references to those few thinkers who dared to move the Earth "against the traditional opinion of astronomers and almost against common sense." The prevailing theory during Copernicus's lifetime was the one that Ptolemy published in his Almagest c. 150 CE; the Earth was the stationary center of the universe. Stars were embedded in a large outer sphere that rotated rapidly, approximately daily, while each of the planets, the Sun, and the Moon were embedded in their own, smaller spheres. Ptolemy's system employed devices, including epicycles, deferents and equants, to account for observations that the paths of these bodies differed from simple, circular orbits centered on the Earth.[75] Beginning in the 10th century, a tradition criticizing Ptolemy developed within Islamic astronomy, which climaxed with Ibn al-Haytham of Basra's Al-ShukÅ«k 'alā Baá¹­alamiyÅ«s ("Doubts Concerning Ptolemy").[76] Several Islamic astronomers questioned the Earth's apparent immobility,[77][78] and centrality within the universe.[79] Some accepted that the earth rotates around its axis, such as Abu Sa'id al-Sijzi (d. c. 1020).[80][81] According to al-Biruni, al-Sijzi invented an astrolabe based on a belief held by some of his contemporaries "that the motion we see is due to the Earth's movement and not to that of the sky."[81][82] That others besides al-Sijzi held this view is further confirmed by a reference from an Arabic work in the 13th century which states: According to the geometers [or engineers] (muhandisÄ«n), the earth is in constant circular motion, and what appears to be the motion of the heavens is actually due to the motion of the earth and not the stars.[81] In the 12th century, Nur ad-Din al-Bitruji proposed a complete alternative to the Ptolemaic system (although not heliocentric).[83][84] He declared the Ptolemaic system as an imaginary model, successful at predicting planetary positions, but not real or physical.[83][84] Al-Bitruji's alternative system spread through most of Europe during the 13th century, with debates and refutations of his ideas continued up to the 16th century.[84] Tusi couple Mathematical techniques developed in the 13th to 14th centuries by Mo'ayyeduddin al-Urdi, Nasir al-Din al-Tusi, and Ibn al-Shatir for geocentric models of planetary motions closely resemble some of those used later by Copernicus in his heliocentric models.[85] Copernicus used what is now known as the Urdi lemma and the Tusi couple in the same planetary models as found in Arabic sources.[86] Furthermore, the exact replacement of the equant by two epicycles used by Copernicus in the Commentariolus was found in an earlier work by Ibn al-Shatir (d. c. 1375) of Damascus.[87] Ibn al-Shatir's lunar and Mercury models are also identical to those of Copernicus.[88] This has led some scholars to argue that Copernicus must have had access to some yet to be identified work on the ideas of those earlier astronomers.[89] However, no likely candidate for this conjectured work has yet come to light, and other scholars have argued that Copernicus could well have developed these ideas independently of the late Islamic tradition.[90] Nevertheless, Copernicus cited some of the Islamic astronomers whose theories and observations he used in De Revolutionibus, namely al-Battani, Thabit ibn Qurra, al-Zarqali, Averroes, and al-Bitruji.[91] [New Trading View Logo](