Title page of the first edition Author Original title The Man in the Moone or the Discovrse of a Voyage thither by Domingo Gonsales Language English Genre Science fiction Published 1638 (John Norton, London) The Man in the Moone is a book by the English and bishop (1562–1633), describing a 'voyage of utopian discovery'. Long considered to be one of his early works, it is now generally thought to have been written in the late 1620s.

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It was first published posthumously in 1638 under the pseudonym of Domingo Gonsales. The work is notable for its role in what was called the 'new astronomy', the branch of influenced especially. Although Copernicus is the only astronomer mentioned by name, the book also draws on the theories of and. Godwin's astronomical theories were greatly influenced by 's (1610), but unlike Galileo, Godwin proposes that the dark spots on the Moon are seas, one of many parallels with Kepler's of 1634. Gonsales is a Spaniard forced to flee the country after killing a man in a duel.

Having made his fortune in the, he decides to return to Spain, but falls ill on the voyage home and is set off on the island of to recover. There he discovers a species of wild swan able to carry substantial loads, the gansa, and contrives a device that allows him to harness many of them together and fly around the island. Once fully recovered, Gonsales resumes his journey home, but his ship is attacked by an English fleet off the coast of. He uses his flying machine to escape to the shore, but once safely landed he is approached by hostile natives and is forced to take off again. This time his birds fly higher and higher, towards the Moon, which they reach after a journey of twelve days.

There Gonsales encounters the Lunars, a tall Christian people inhabiting what appears to be a utopian paradise. After six months of living among them, Gonsales becomes homesick and concerned for the condition of his birds, and sets off to return to Earth. He lands in China, where he is immediately arrested as a magician, but after learning the language manages to win the trust of the local. The story ends with Gonsales meeting a group of missionaries, who arrange to have a written account of his adventures sent back to Spain. Some critics consider The Man in the Moone, along with Kepler's Somnium, to be one of the first works of. The book was well known in the 17th century, and even inspired parodies by and, but has been neglected in critical history.

Recent studies have focused on Godwin's theories of language, the mechanics of lunar travel, and his religious position and sympathies as evidenced in the book. Contents • • • • • • • • • • • • • • • Background and contexts [ ] Godwin, the son of,, was elected a student of, in 1578, from where he received his Bachelor of Arts (1581) and Master of Arts degrees (1584); after entering the church he gained his Bachelor (1594) and Doctor of Divinity (1596) degrees.

He gained prominence (even internationally) in 1601 by publishing his Catalogue of the Bishops of England since the first planting of the Christian Religion in this Island, which enabled his rapid rise in the church hierarchy. During his life, he was known as a historian. Scientific advances and lunar speculation [ ]. Clockwise, from top left: Copernicus, Gilbert, Kepler, Galileo Godwin's book appeared in a time of great interest in the Moon and astronomical phenomena, and of important developments in celestial observation, mathematics and. The influence particularly of led to what was called the 'new astronomy'; Copernicus is the only astronomer Godwin mentions by name, but the theories of and are also discernible. 's 1610 publication (usually translated as 'The Sidereal Messenger') had a great influence on Godwin's astronomical theories, although Godwin proposes (unlike Galileo) that the dark spots on the Moon are seas, one of many similarities between The Man in the Moone and Kepler's of 1634 ('The Dream, or Posthumous Work on Lunar Astronomy'). Speculation on lunar habitation was nothing new in Western thought, but it intensified in England during the early 17th century: 's 1603 translation of 's introduced Greco-Roman speculation to the English vernacular, and poets including proposed that other worlds, including the Moon, could be inhabited.

Such speculation was prompted also by the expanding geographical view of the world. The 1630s saw the publication of a translation of 's (1634), containing two accounts of trips to the Moon, and a new edition of 's, likewise featuring an ascent to the Moon. In both books the Moon is inhabited, and this theme was given an explicit religious importance by writers such as, who in (1611, with new editions in 1634 and 1635) satirised a 'lunatic church' on the Moon founded by and the. Lunar speculation reached an acme at the end of the decade, with the publication of Godwin's The Man in the Moone (1638) and 's The Discovery of a World in the Moone (also 1638, and revised in 1640). Dating evidence [ ]. Frontispiece and cover of the second edition (1657), now with the pseudonym replaced by 'F.G. ('Francis Godwin, ') Until Grant McColley, a historian of early Modern English literature, published his 'The Date of Godwin's Domingo Gonsales' in 1937, it was thought that Godwin wrote The Man in the Moone relatively early in his life—perhaps during his time at Christ Church from 1578 to 1584, or maybe even as late as 1603.

But McColley proposed a much later date of 1627 or 1628, based on internal and biographical evidence. A number of ideas about the physical properties of the Earth and the Moon, including claims about 'a secret property that operates in a manner similar to that of a loadstone attracting iron', did not appear until after 1620. And Godwin seems to borrow the concept of using a flock of strong, trained birds to fly Gonsales to the Moon from 's Sylva sylvarum ('Natural History'), published in July 1626. All this evidence supports McColley's dating of '1626–29, with the probable years of composition 1627–28', which is now generally accepted. William Poole, in his 2009 edition of The Man in the Moone, provides additional evidence for a later dating.

Godwin, he argues, most likely got his knowledge of the Jesuit mission in China (founded in 1601) from a 1625 edition of 's Purchas his Pilgrimage. This book contains a redaction from 's (1615) ('Concerning the Christian expedition to China undertaken by the Society of Jesus'), itself the redaction of a manuscript by the Jesuit priest. Poole also sees the influence of, who in the second volume of had speculated on gaining astronomical knowledge through telescopic observation (citing Galileo) or from space travel (Lucian). Appearing for the first time in the 1628 edition of the Anatomy is a section on, which gives a period for Mars of three years – had Godwin used William Gilbert's (1600) for this detail he would have found a Martian period of two years. Finally, Poole points to what he calls a 'genetic debt': while details on for instance the Martian period could have come from a few other sources, Burton and Godwin are the only two writers of the time to combine an interest in alien life with the, from a 12th-century account of two mysterious green children found in Suffolk. One of Godwin's 'major intellectual debts' is to Gilbert's De Magnete, in which Gilbert argued that the Earth was magnetic, though he may have used a derivative account by or a geographical textbook.

It is unlikely that Godwin could have gathered first-hand evidence used in narrating the events in his book (such as the details of Gonsales's journey back from the East, especially a description of and its importance as a resting place for sick mariners), and more likely that he relied on travel adventures and other books. He used Trigault's De Christiana expeditione apud Sinas (1615), based on a manuscript by Matteo Ricci, the founder of the Jesuit mission in Beijing in 1601, for information about that mission. Details pertaining to the sea voyage and Saint Helena likely came from 's account of his first circumnavigation of the world, available in 's Principal Navigations (1599–1600) and in Purchas His Pilgrimage, first published in 1613. Information on the, the historical setting for the early part of Gonsales' career, likely came from the annals of, a Dutch historian working in London. English editions and translations [ ].

Frontispiece of Der Fliegende Wandersmann nach dem Mond, 1659 McColley knew of only one surviving copy of the first edition, held at the (now C.56.c.2), which was the basis for his 1937 edition of The Man in the Moone and Nuncius Inanimatus, an edition criticised by literary critic Kathleen Tillotson as lacking in textual care and consistency. Lawton's review published six years earlier mentions a second copy in the, V.20973 (now RES P- V- 752 (6)), an omission also noted by Tillotson. For the text of his 2009 edition, William Poole collated a copy in the Oxford (Ashm. 940(1)) with that in the British Library. The printer of the first edition of The Man in the Moone is identified on the title page as John Norton, and the book was sold by Joshua Kirton and Thomas Warren.

It also includes an introducing the work and attributed to 'E. , perhaps the fictitious Edward Mahon identified in the as the translator from the original Spanish. Poole speculates that this Edward Mahon might be Thomas or Morgan Godwin, two of the bishop's sons who had worked with their father on, but adds that Godwin's third son, Paul, might be involved as well. The partial revision of the manuscript (the first half has dates according to the, the second half still follows the superseded ) indicates an unfinished manuscript, which Paul might have acquired after his father's death and passed on to his former colleague Joshua Kirton: Paul Godwin and Kirton were apprenticed to the same printer, John Bill, and worked there together for seven years.

Paul may have simply continued the 'E. Hoax unknowingly, and/or may have been responsible for partial revision of the manuscript. To the second edition, published in 1657, was added Godwin's Nuncius Inanimatus (in English and Latin; first published in 1629). The third edition was published in 1768; its text was abridged, and a description of (by printer ) functioned as an introduction. A French translation by, L'Homme dans la Lune, was published in 1648, and republished four more times. This French version excised the narrative's sections on Lunar Christianity, as so do the many translations based on it, including the German translation incorrectly ascribed to, Der fliegende Wandersmann nach dem Mond, 1659. 1594–1650) translated the book into Dutch, and a Dutch translation – possibly Brosterhuysen's, although the attribution is uncertain – went through seven printings in the Netherlands between 1645 and 1718.

The second edition of 1651 and subsequent editions include a continuation of unknown authorship relating Gonsales' further adventures. Plot summary [ ] The story is written as a from the perspective of Domingo Gonsales, the book's fictional author. In his opening address to the reader the equally fictional translator 'E. Promises 'an essay of Fancy, where Invention is shewed with Judgment'. Gonsales is a citizen of Spain, forced to flee to the after killing a man in a. There he prospers by trading in jewels, and having made his fortune decides to return to Spain. On his voyage home he becomes seriously ill, and he and a negro servant Diego are put ashore on St Helena, a remote island with a reputation for 'temperate and healthful' air.

A scarcity of food forces Gonsales and Diego to live some miles apart, but Gonsales devises a variety of systems to allow them to communicate. Eventually he comes to rely on a species of bird he describes as some kind of wild swan, a gansa, to carry messages and provisions between himself and Diego. Gonsales gradually comes to realise that these birds are able to carry substantial burdens, and resolves to construct a device by which a number of them harnessed together might be able to support the weight of a man, allowing him to move around the island more conveniently. Following a successful test flight he determines to resume his voyage home, hoping that he might 'fill the world with the Fame of [his] Glory and Renown'. Return To Castle Wolfenstein Download Ita Pc Game. But on his way back to Spain, accompanied by his birds and the device he calls his Engine, his ship is attacked by an English fleet off the coast of and he is forced to escape by taking to the air. After setting down briefly on Tenerife, Gonsales is forced to take off again by the imminent approach of hostile natives. But rather than flying to a place of safety among the Spanish inhabitants of the island the gansas fly higher and higher.

On the first day of his flight Gonsales encounters 'illusions of 'Devils and Wicked Spirits ' in the shape of men and women, some of whom he is able to converse with. They provide him with food and drink for his journey and promise to set him down safely in Spain if only he will join their 'Fraternity', and 'enter into such Covenants as they had made to their Captain and Master, whom they would not name'. Keygen For Adobe Premiere Pro Cc 2015 here. Gonsales declines their offer, and after a journey of 12 days reaches the Moon. Suddenly feeling very hungry he opens the provisions he was given en route, only to find nothing but dry leaves, goat's hair and animal dung, and that his wine 'stunk like Horse-piss'.

He is soon discovered by the inhabitants of the Moon, the Lunars, whom he finds to be tall Christian people enjoying a happy and carefree life in a kind of pastoral paradise. Gonsales discovers that order is maintained in this apparently utopian state by swapping delinquent children with terrestrial children. The Lunars speak a language consisting 'not so much of words and letters as tunes and strange sounds', which Gonsales succeeds in gaining some fluency in after a couple of months. Six months or so after his arrival Gonsales becomes concerned about the condition of his gansas, three of whom have died.

Fearing that he may never be able to return to Earth and see his children again if he delays further, he decides to take leave of his hosts, carrying with him a gift of precious stones from the supreme monarch of the Moon, Irdonozur. The stones are of three different sorts: Poleastis, which can store and generate great quantities of heat; Macbrus, which generates great quantities of light; and Ebelus, which when one side of the stone is clasped to the skin renders a man weightless, or half as heavy again if the other side is touched. Gonsales harnesses his gansas to his Engine and leaves the Moon on 29 March 1601. He lands in China about nine days later, without re-encountering the illusions of men and women he had seen on his outward journey and with the help of his Ebelus, which helps the birds to avoid plummeting to Earth as the weight of Gonsales and his Engine threatens to become too much for them. He is quickly arrested and taken before the local, accused of being a magician, and as a result is confined in the mandarin's palace. He learns to speak the local dialect of Chinese, and after some months of confinement is summoned before the mandarin to give an account of himself and his arrival in China, which gains him the mandarin's trust and favour. Gonsales hears of a group of, and is granted permission to visit them.

He writes an account of his adventures, which the Jesuits arrange to have sent back to Spain. The story ends with Gonsales's fervent wish that he may one day be allowed to return to Spain, and 'that by enriching my country with the knowledge of these hidden mysteries, I may at least reap the glory of my fortunate misfortunes'.

Themes [ ] Religion [ ] The story is set during the reign of Queen, a period of religious conflict in England. Not only was there the threat of a resurgence but there were also disputes within the Church. When Gonsales first encounters the Lunars he exclaims ' Jesu Maria', at which the Lunars fall to their knees, but although they revere the name of Jesus they are unfamiliar with the name Maria, suggesting that they are Protestants rather than Catholics; Poole is of the same opinion: 'their lack of reaction to the name of Mary suggests that they have not fallen into the errors of the Catholic Church, despite some otherwise rather Catholic-looking institutions on the moon'.

Beginning in the 1580s, when Godwin was a student at Oxford University, many publications criticising the governance of the established circulated widely, until in 1586 censorship was introduced, resulting in the controversy. Martin Marprelate was the name used by the anonymous author or authors of the illegal tracts attacking the Church published between 1588 and 1589. A number of commentators, including Grant McColley, have suggested that Godwin strongly objected to the imposition of censorship, expressed in Gonsales's hope that the publication of his account may not prove 'prejudicial to the Catholic faith'.

John Clark has suggested that the Martin Marprelate controversy may have inspired Godwin to give the name Martin to the Lunar's god, but as a bishop of the Church of England it is perhaps unlikely that he was generally sympathetic to the Martin Marprelate position. Critics do not agree on the precise denomination of Godwin's Lunars.

In contrast with Clark and Poole, argues that the Lunars falling to their knees after Gonsales's exclamation (a similar ritual takes place at the court of Irdonozur) is evidence of 'a fairly mechanical form of religion (as most of Godwin's Protestant contemporaries judged Roman Catholicism)'. By the time The Man in the Moone was published, discussion on the had begun to favour the possibility of extraterrestrial life. For Christian thinkers such a plurality is intimately connected to Christ and his redemption of man: if there are other worlds, do they share a similar history, and does Christ also redeem them in his sacrifice? According to, a 16th-century theologian who worked closely with, 'It must not be imagined that there are many worlds, because it must not be imagined that Christ died or was resurrected more often, nor must it be thought that in any other world without the knowledge of the son of God, that men would be restored to eternal life'. Similar comments were made by theologian. Midway through the 17th century the matter appears to have been settled in favour of a possible plurality, which was accepted by and among others; 'by 1650, the Elizabethan Oxford examination question an sint plures mundi? ('can these be many worlds?'

– to which the correct Aristotelian answer was 'no') had been replaced by the disputation thesis quod Luna sit habitabilis ('that the moon could be habitable' – which might be answered 'probably' if not 'yes')'. Lunar language [ ].