[Footnote 197: Quoted in Salusbury: _Math. Coll._: I, 468-470 (1661), as a work inaccessible to most readers at that time because of its extreme rarity. It remained on the Index until the edition of 1835.] French thinkers, like the English, did not encourage the new doctrine at this time. Montaigne[198] was characteristically indifferent: "What shall we reape by it, but only that we neede not care which of the two it be? And who knoweth whether a hundred yeares hence a third opinion will arise which happily shall overthrow these two præcedent?" The famous political theorist, Jean Bodin, (1530-1596), was as thoroughly opposed to it as DuBartas had been. In the last year of his life, Bodin wrote his _Universæ Naturæ Theatrum_[199] in which he discussed the origin and composition of the universe and of the animal, vegetable, mineral and spiritual kingdoms. These five books (or divisions) reveal his amazing ideas of geology, physics and astronomy while at the same time they show a mind thoroughly at home in Hebrew and Arabian literature as well as in the classics. His answer to the Copernican doctrine is worth quoting to illustrate the attitude of one of the keenest thinkers in a brilliant era: "THEORIST: Since the sun's heat is so intense that we read it has sometimes burned crops, houses and cities in Scythia,[200] would it not be more reasonable that the sun is still and the earth indeed revolves? "MYSTIC: Such was the old idea of Philolaus, Timæus, Ecphantes, Seleucus, Aristarchus of Samos, Archimedes and Eudoxus, which Copernicus has renewed in our time. But it can easily be refuted by its shallowness although no one has done it thoroughly. "THE.: What arguments do they rely on who hold that the earth is revolved and that the sun forsooth is still? "MYS.: Because the comprehension of the human mind cannot grasp the incredible speed of the heavenly spheres and especially of the tenth sphere which must be ten times greater than that of the eighth, for in twenty-four hours it must traverse 469,562,845 miles, so that the earth seems like a dot in the universe. This is the chief argument. Besides this, we get rid entirely of epicycles in representing the motions of the planets and what is taught concerning the motion of trepidation in the eighth sphere vanishes. Also, there is no need for the ninth and tenth spheres. There is one argument which they have omitted but which seems to me more efficacious than any, viz.: rest is nobler than movement, and that celestial and divine things have a stable nature while elemental things have motion, disturbance and unrest; therefore it seems more probable that the latter move rather than the former. But while serious absurdities result from the idea of Eudoxus, far more serious ones result from that of Copernicus. "THE.: What are these absurdities?