Summary

      Before the influx of translation of the classics, people of the early Middle Ages held a primarily platonic and  stoic view of the cosmos.  For them, the events and entities on the earth mirrored those in the heavens and vice-versa, a belief which is defined as "microcosm and macroism."  By the 12th century, however, translations of an array of classical works and commentaries, including Aristotle's work, On the Heavens, and Arabic commentaries regarding astronomy, flooded the scholarly scene.  Such an abundance of knowledge contributed to medieval natural philosophy, not being focused on "science," such as empirical observation and experimentation, but logical reasoning based on previous texts.  This reasoning manifested itself in two forms of texts and commentaries, which, as the name implies, comment on a specific text often with little emprical verification, and questions (or quaestiones), in which the author would pose a question to a particular text and then propose an answer. By utilizing these forms, there was no real dominating text that explained the medieval conceptions of astronomy and cosmology.

    Medieval cosmology was based primarily on Aristotle's On the Heavens. Unfortunately, Aristotle's propositions did not always conform to the Christian biblical conception of the universe. Due to this discrepancy, several issues surrounding the cosmos arose.  Most of those were about the curtailing the power of God, such as the eternity of the universe, the uniqueness of the earth, the size of the earth, and its motions.  Scholars such as Moses Maimonodes, Nicole Gresme, and Jean Buridan addressed these issues in their commentaries.

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