John Wilkins and His 1640s Lunar Exploration Plans

In the 1600s, John Wilkins was planning out what he thought it would take for humans to travel to the moon. Wilkins managed to ride out a rocky time in England’s historycomfortably, and was well known; he appears in the diaries of Samuel Pepys.

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Episode Transcript

Speaker 1 (00:01):
Welcome to Stuff You Missed in History Class, a production
of I Heart Radios How Stuff Works. Hello, and welcome
to the podcast. I'm Holly Fry and I'm tre P P. Wilson.
As you may have noticed, particularly lately, I get on
a kick, I get obsessed with one topic uh and

(00:23):
explore it from multiple angles. That's happening again today. Uh.
We talked about this very recently, but just to recap.
On July nine, Neil Armstrong took his place in history
as the first man to step on the lunar surface.
He was joined by buzz Aldren. The two of them
spent several hours walking around on the Moon's surface, collecting
samples and planting that famous flag but pertinent to today's podcast.

(00:45):
More than three hundred years earlier, a man named John
Wilkins was planning out what he thought it would take
for humans to travel to the Moon. Wilkins is interesting
because he managed to ride out a pretty rocky time
in England's history quite well, and he was very well
known in his day. He, for example, appears in the
Diaries of Samuel Peeps Uh. And of course, mankind was

(01:06):
dreaming about the Moon and other space travel well before
the sixteen hundreds. But the work that Wilkins did is
the first documented effort at actually kind of making that
dream of reality. He's not really ready to make it
into reality, and we'll talk about why. But if you
listen to our episode on Thomas Harriet that we did recently,
you know that the early years of the seventeenth century

(01:27):
were really exciting time when it came to looking at
the Moon. Sixteen o nine was the first time that
Harriet and Galileo turned their telescopes to Earth's natural satellite,
and the scientific community was really excited about all of
the new information that was revealed as a consequence, and
Wilkins kind of came in in that wave of excitement
and became part of it. John Wilkins was born in

(01:50):
sixteen fourteen in Northamptonshire and the East Midlands of England,
so that was just after that huge first push of
discoveries with the Moon through tell Us scopes had been made.
He was born into a family of relative means. His father,
Walter Wilkins, was a goldsmith with a successful business and
was a man described as ingenious with a knack for

(02:12):
understanding anything mechanical and also ceaselessly curious. His mother's side
of the family was of the gentry, a number of
clergymen were in it, and her name was Jane Dodd.
John attended grammar school at Edward Sylvester's in Oxford. When
he was still just a boy of eleven, his father,
Walter died that was si and not long after John's mother,

(02:33):
Jane remarried, this time to a man named Francis Pope.
Soon John had a little brother, Walter Pope, who would
go on to be a poet and astronomer of renowned
on his own. After grammar school, John started attending Madeline
Hall in Oxford, and from there he became an ordained
priest at the Church of England, and six thirty eight
he moved to the hamlet of Fawsley in Northamptonshire and

(02:56):
was provided a living by his mother's family. Ring his
years of school, in which he had learned an advanced degree,
he had been particularly interested in astronomy, and that interest
continued as one of his pursuits beyond his formal education years.
But even so he wasn't really discovering anything new. At
this point. The available telescopic technology had been used to

(03:18):
see everything possible with regards to the Moon, and it
wouldn't be until the middle of the century that telescopes
would get another boost in their capabilities. Besides this, Wilkins
was also occupied with his duties as a vicar and
working in his other areas of interest and responsibility. He
certainly ran in very intellectual circles, and he and his
friends and colleagues certainly discussed issues of space and science.

(03:39):
So while he did love astronomy, it wasn't really his
life's work by any means. At the age of twenty four,
Wilkins published The Discovery of a World. It's subtitle was
a Discourse tending to prove that tis probable that there
may be another habitable world in the Moon, with a
discourse concerning the possibility of a passage thither. Eventually he

(04:03):
wrote a second edition with a second supplemental book to
the Discovery of a New World, and that was titled
A Discourse concerning a New Planet, and this two volume
version was published in sixteen forty, so two years after
the original. The title page of this second volume features
Copernicus and Galileo facing one another in the foreground, with
an illustration of the heliocentric planetary system in the background.

(04:26):
Wilkins name was not initially included as the author of
the book. No writer was listed in the print, but
I was not terribly uncommon at the time, and it
was widely known as his work. It wasn't as though
he was trying to publish anonymously. And the introduction to
this book he offers the following warnings. Two cautions there
are which I would willingly admonish thee of in the beginning. One,

(04:48):
that thou shouldst not here look to find any exact,
accurate treatise, since this discourse was but the fruit of
some lighter studies, and those two huddled up in a
short time, being first thought of and finished in the
space of some few weeks. And therefore you cannot, in
reason expect that it should be so polished as perhaps
the subject would require, or the leisure of the author

(05:10):
might have done it. Two, to remember that I promise
only probable arguments for the proof of this opinion, and
therefore you must not look that every consequence should be
of an undeniable dependence, or that the truth of each
argument should be measured by its necessity. I grant that
some astronomical appearances may possibly be solved otherwise than here

(05:31):
they are. But the thing I aim at is this
that probably they may so be solved as I have
here set them down, which if it be granted as
I think it must, then I doubt not. But the
indifferent reader will find some satisfaction in the main thing
that is to be proved. So he was making it
really clear right out of the gate. He's just theorizing. Look,

(05:53):
people have spitballing here, don't get too hung up on
those details. I think this is the opposite sit of
the level of confidence from that voyage manuscript decoding that
we talked about on on Earth recently that was like
similarly done in a couple of weeks as part of
a different thing. Yeah. Yeah, but Wilkins is very Look,

(06:14):
I'm a minister, I know a lot about science. I'm um,
but I'm just I'm thinking through my thoughts and I'm
bringing you along. But this kind of like slightly more
casual approach was also probably why this actually ended up
becoming a really influential publication. He was kind of kicking
around ideas and working through the logistics of them, and
he was basically showing his work for the reader to

(06:36):
come along with wilkins text helped further promote some of
Galileo's ideas about the Moon, specifically that it was a solid, compacted,
opacious body and that humans could potentially visit and maybe
even live on it. Wilkins covered a number of other
topics and the two volume work, though they weren't exactly groundbreaking,
he bolstered the idea fairly commonly held in scientific unity

(07:00):
at the time that the Earth wasn't particularly special as
a planet in the Solar System, but it was one
of many. Yeah, this was a time when there was
a big shift we'll talk a little bit more about
it in in how science and theology, which were closely mixed,
saw the Earth and what it was in relation to
the cosmos. Uh, And that was all changing really rapidly.

(07:23):
And while these ideas were already pretty commonly accepted in
the science community, everything he was talking about, it was
the way that Wilkins wrote about them that really made
his work important. He wrote in a style, as you
can tell, that was relatively casual compared to most scientific
work of the day, meaning that the average person could
read and understand it, and especially because it was illustrated

(07:44):
in a way that was also aimed at readers who
were not immersed in science. We have talked in previous
episodes about how a lot of scientists in this era
were polyglots, and that was in part just so they
could read the work of other scientists who spoke and
wrote in languages other than their own. But here was
a book that translated everything for the reader. There was
no knowledge of Latin or Italian required. We'll talk about

(08:06):
another important aspect of Wilkins's writing in just a moment,
but first we will pause or a sponsor break. We
talked before the break about how part of the appeal
of Wilkins's work at this point was that it was
written for the average person to understand. And another tenant

(08:29):
of Wilkins's work in this writing is change, as in,
he was keenly aware of just how much our knowledge
of the world had changed in just a few decades
leading up to this writing, and he foresaw that the
same kind of change in what was commonly known to
entirely new ideas was going to continue. Wilkins is pretty
self reflective, and he understands that even though the seventeenth

(08:51):
century was seeing entire new vistas of science and understanding
open up, that they were going to seem childish to
later generations. On the e relation of new truths, he
wrote one that a new truth may seem absurd and impossible,
not only to the vulgar, but to those also who
are otherwise wise men and excellent scholars. And hence it

(09:13):
will follow that every new thing which seems to oppose
common principles is not presently to be rejected, but rather
to be pride into with a diligent inquiry, Since there
are many things which are yet hid from us and
reserve for future discovery. Too, that it is not the
commonness of an opinion that can privilege it. For a truth.

(09:34):
The wrong way is sometime a well beaten path, whereas
the right way, especially to hidden truths, may be less
trodden and more obscure. I sort of love that here,
you too. I also love listeners don't get to hear it,
but like the slightly atypical spelling of many of these
words is delightful. Yeah, of course it felt to portracy

(09:57):
to read the the uncorrected writing of John Wilkins. I
didn't do that on purpose, so he definitely wanted his
readers to look at science and particularly what humanity is
a collective new about the universe with a new eye
and an open mind. He pointed out the ways that
the work of Aristotle, which had been groundbreaking in its

(10:18):
own time, had become outdated and led the reader to
the idea that knowledge and discovery was an ongoing, living
thing that was not static, and in a way the
people of the seventeenth century kind of needed to hear this.
So much of the world's scientific knowledge had been upended,
as we said, in those three decades preceding it, particularly
not just in astronomy, but in geography and physiology and

(10:41):
other fields, and in this very short period of time.
So Wilkins was to some degree preparing his readers to
the fact that they were not going to like get
all the information and settle down, but in fact that
change was the new normal of the moon as a
habital place. He wrote, quote, I must needs confess though
I had off been thought with myself that it was

(11:02):
possible there might be a world in the moon. Yet
it seems such an uncouth opinion that I never durst
discover it for fear of being counted singular and ridiculous.
But afterward, having read Plutarch, galile As, Kepler, and some others,
and finding many of mine own thoughts confirmed by such
strong authority, I then concluded that it was not only

(11:24):
possible there might be, but probable that there was another
habitable world in that planet. So at this point the
details of the Moon's surface, the craters in the mountains
were things that had really only been part of our
understanding since Galileo and Harriet started looking at the Moon
about thirty years prior. Prior to that, most people thought

(11:44):
that it was a pretty smooth body because they saw
it with the naked eye all the time, and while
it had some color variation, it wasn't perceived as being
particularly textured, and some of that was tied up in
thinking that today would be seen as very unscientific. British
historian Alan Chapman wrote in a paper about Wilkins and
his work, quote to understand the contemporary power of Wilkins

(12:07):
arguments that, like those of Galileo before him, one must
remember that the classical universe was not just a physical
but also a moral place. Seemed most obviously in the
juxtaposition between the corrupt, chaotic Earth and the perfect heavens.
There were theories, for example, that the dark areas of
the moon were spots that had been tarnessed by light

(12:29):
reflected up from the Earth. Yeah, Earth was a yucky
mess and the heavens were beautiful and celestial. But Wilkins
saw Earth and the heavens as part of one large entity,
which he considered in its totality to be a divine creation.
And this was in contrast to the ideology of Aristotle
and some of his followers, who saw that there was

(12:49):
a boundary between Earth and the heavens, and that the
same scientific rules did not apply to those two things
in cosmology. It was essentially two different systems in their thinking.
Wilkins's vision of a more holistic view of the universe
was a departure from what had been believed and taught
for centuries at that point. All the same matter, and
that quote, the heavens do not consist of any such

(13:11):
pure matter which can privilege them from the like change
in corruption as these inferior bodies are liable unto was
a thing that he was a big proponent of. It's
all the same stuff, it's just arrange differently, and he
wanted all of it to be subject to scientific exploration
and analysis. Wilkins was also a proponent of the idea
known as a plurality of worlds, and that's that our

(13:34):
world was not the only world out of the vastness
of space, and he believed quote that a plurality of
worlds doth not contradict any principle of reason or faith.
This led to ideas of other habitable places among the stars,
and today we talk about the probability of life on
other planets based on the likelihood that some sort of
combination of elements created a hospitable environment similar to the

(13:57):
ways our planet got lucky. But for Wilkins and his colleagues,
discussion was often centered around God creating life on other planets,
just as they believed he had on Earth. To talk
about the writing that Wilkins did regarding the Moon, we
have to jump back to the year of his first
one volume edition of his book, The Discovery of a
World Um that was eight and there was another book

(14:19):
published that same year. This one was fictional and it
was titled The Man in the Moon, and that story
was written by Francis Godwin, and it told the tale
of the main character Domingo Gonzalez being carried to the
Moon by a flock of geese pulling a chariot. He
was incidentally trying to get to Spain, but accidentally got
the geese when they were doing their natural migration to
the moon. Question Mark Uh. This mode of transit seems

(14:44):
pretty swanky, but obviously completely impossible. But still this idea
really got Wilkins thinking about what it would actually take
to get a man to the moon, and that line
of thought was part of his supplemental volume. Godwin was
certainly not the first fiction writer to imagine traveling to
the Moon, but he was working with contemporary knowledge of

(15:04):
it that previous writers had not had. There were certainly
other books about moon exploration that stoked the fires of
Wilkins's imagination as well, including work by Francis Bacon and
Johannes Kepler, and all of this that culminated in the
sixty edition of Wilkins's work Uh, in which he stated
quote that it is possible for some of our posterity

(15:25):
to find out a conveyance to this other world, and
if there be inhabitants there, to have commerce with them.
He is open in his writing to the idea that
we probably can't really imagine what a moon inhabitant might
be though, and his evidence that there probably are some
sort of inhabitants there is kind of the argument that
he's been laying out in the previous chapters of the book.

(15:46):
So it's kind of like, look, the Moon has this
property and this property and this property, and I think
probably maybe God would have put some people there. I
sort of, as I was working on this, really really
wish that he could have lived long enough to see
the Great Moon hoax. But that was two centuries later.
It can be one of our bad uses for a
time machine. We're gonna go pick him up and take

(16:08):
him right John, come with me. I don't ask questions.
While his ideation on the subject was inspired and bart
by fantasy, Wilkins was methodical and cataloging the challenges of
space travel. Space travelers would have to carry their needed supplies,
such as food and water, although he theorized that once
they were out of the pool of Earth, they might

(16:29):
not need any food, and then there was figuring out
how to breathe while also not freezing to death. Although
he was open to the idea that space might not
be cold at all. But then there was the matter
of conveyance. So for the vehicle there were of course
myriad concerns. The weight of it would be a key
factory in its success, and figuring out how to escape
the Earth's pool was going to be a big issue.

(16:50):
Keep in mind, Sir Isaac Newton's Principia, in which he
discusses the theory of gravity, was still almost five decades away.
It wasn't published until seven, So Wilkins was onto this
idea of escape velocity, but he didn't really have the
scientific vocabulary to really approach it with the right um
kind of mindset. And there was also this other matter

(17:12):
of time and how we were going to keep humans
alive during a journey to the moon, which will cons
estimate it would take about a hundred and eighty days.
And he had come to that conclusion based on his
knowledge of earthbound travel over long distances, so calculating like
ships traveling across the ocean, et cetera, led him to
make some some kind of estimates about that one eight

(17:33):
day timeline. Wilkins obviously did not solve that problem. In
sixteen forty he warned us readers, after all that he
was just dealing in theoreticals, and some of his assertions
were way off base. He thought that Earth was the
Moon's moon, just like the Moon was Earth's moon, which
I think is the thing that I might have thought
when I was like four. Not trying to disparage him

(17:54):
at all, I'm just saying I understand how you could
just come to that conclusion. He thought that the Moon
had seasons just like the Earth does, and he made
it clear that he didn't think they were exactly alike,
but that the Earth and the Moon were sort of
correspondent to one another. Yeah, he didn't think like that
autumn on the Moon was the same as autumn on Earth,
but that they had an autumn which was a shift

(18:14):
from their previous season of summer. Uh. And he was
also a little dismayed in all of this that humans
were built in a way that they could not physiologically
handle travel to the Moon on their own. So that
was kind of his his wrap up, like, I think
we can do it, I don't know how. Here are
my thoughts. Uh. So, with his book second edition out
in the world, he continued about his business of being

(18:37):
a vicar and doing self directed scientific work as his
time and interest allowed. Coming up next, we will talk
about what else was going on in England in the
years following the second edition of Wilkins's book Forest. You
will take a quick break to hear from one of
our sponsors. In this sixteen forties England was in the

(19:01):
midst of major upheaval. The reign of King Charles the
First had been loaded with conflict almost since his coronation
in sixteen twenty six. He had dissolved the Parliament in
sixteen twenty nine, setting off eleven years of what is
referred to as personal rule, and made a series of
unpopular decisions from there. As usual when we talk about
such events, this is worthy of a whole episode of

(19:22):
its own, or even several. And after a series of
conflicts with Scotland, known as the Bishop's Wars, England became
embroiled in civil war in sixteen forty two, fought between
Charles the First, Royalist supporters and the Parliamentarians. Uh. This
is again a very simplified version of this whole thing.
That fighting continued in various different battles, and you'll sometimes

(19:42):
see it listed out as even different wars right up
into sixteen fifty two. One of the personal impacts to
Wilkins was that the Anglican Church in which he was
a minister was abolished. But he came through this very
tumultuous time in history and pretty good shape. Although Wilkins
had been associated with the royal family and had even
been a chaplain to Charles the first nephew, and though

(20:04):
his position as an Anglican vicar was not a thing anymore,
he was a moderate and amiable and good with people,
and in his scientific circles his colleagues were aligned with
either side of the much larger conflict, as well as
having other ideological backgrounds, but their discussions of their work
and the theories of the day really seemed to supersede
all of their other loyalties. The Oxford Philosophical Club, as

(20:28):
their group came to be known, met in both Oxford
and London. Yeah, this was a very influential group in
terms of like where science went from there. Uh And
in sixty eight he was made warden of Wadham College,
and this appointment was done by the Parliamentary Commissioners. But
Wilkins remained able to walk that line between parliamentarians and
royalists with a lot of grace as we said, he

(20:50):
got along kind of with everybody. Uh, and a lot
of royalist families sent their sons to the school while
Wilkins was its head. So while he hadn't abandoned his
thoughts on flight, it was is another eight years before
he got back to writing about it. In six the
same year of his appointment at Wadham, he published a
new book which was titled Mathematical Magic, or the Wonders

(21:11):
that May be Performed by Mechanical Geometry. And in this
work he got a lot more detailed about exactly how
one might attain flight. We should mention here that the
use of the word magic isn't really what we might
associate with it today, but more a descriptor of the
marvel of science. Yeah, there was absolutely no actual like

(21:32):
magical element to this. He didn't think there were incantations involved.
He just thought that learning about mechanics was a magical experience,
and he wrote about all kinds of mechanisms in this book,
Pulleys and springs and levers. The entire first section of
the work is dedicated to examining the physics of these
and other devices that formed the sort of building blocks

(21:52):
of larger machines, and like his previous writing, he doesn't
stick strictly to scientific or known entities. Here, many of
his ideas are theoretical, and he owns that uh. He
suggests a way to harness the heat, for example, that
rises through a chimney, so that you can then turn
a spit with it so that the meat that's roasting
on the fire below is cooked evenly. This sounds fairly

(22:13):
great to me. Or perhaps in his estimation, one could
rig a series of gears in such a way that
a simple puff of breath might pull a tree up
from the roots. As with his previous writing, Wilkins builds
his case very slowly. Throughout the book. He puts forth
all these mechanical possibilities to make the case that if
humans think creatively and harness the mechanisms at our disposal,

(22:36):
couldn't we build machines that could fly and eventually leave
the planet. All this theorizing culminates in the idea of
a flying chariot, and Wilkins's approach is that if we
can figure out how to fly around from place to
place here on planet Earth, it will then be a
very short jump to figure out how to fly into space.
I love his optimism so much. Um. But he doesn't,

(22:57):
of course, have a specific version of the flying chariot
in mind. He mentions various potential features it could have,
but aside from thinking that it probably might need gears
and wings and springs, it's pretty vague. He offers up
some some theoretical pictures, but they're not really anything that
could get to space. It starts to read a little
bit like a theoretical baker bringing you a bunch of

(23:19):
ingredients and telling you what those ingredients do, and then
concluding with make a cake. So he clearly believed it
was all possible, and he really wanted humanity to make
spaceflight a real thing so that we could go meet
the moon people and maybe trade with them. There are
some notes written by wilkins protege Robert Hook that in
the early sixteen fifties the two men tested out some

(23:41):
kind of flying machine, although details on that one are scarce. Yeah,
that's literally the only thing we know about him doing
anything else in this arena. In sixteen fifty six, Wilkins
married Rabina French, the widowed sister of Oliver Cromwell, and
three years later, in sixteen fifty nine, Wilkins moved from
Wadham to a more prestigious position as Master of Trinity
College that was thanks to the influence of his famous

(24:04):
brother in law, but the country's fortunes made that appointment
a very short stay. The English monarchy was restored in
sixteen sixty, less than a year after his time at
Trinity began, and Wilkins, who had also been an advisor
to Oliver Cromwell, was removed from the post. Sixteen sixty
wasn't all bad for John Wilkins, though, His Oxford Club
received a royal decree from Charles the Second, England's new king,

(24:26):
and became the Royal Society for Promoting Natural Knowledge. This group,
which had royal title but not funding, was the proto
organization for what would eventually become the Royal Astronomical Society.
The Church of England was also restored, and he was
once again an influential figure within it, and Wilkins rose
through the ranks of the church, eventually becoming Bishop of

(24:47):
Chester in sixteen sixty eight, and that same year he
published another work titled An Essay Towards a Real Character
and a Philosophical Language, and Wilkins's opening note to the
reader states, it may perhaps be expected of some that
I should give an account of my engaging in a
work of this nature, so unsuitable to my calling in business.
In the text, he proposed that the development of universal

(25:09):
language would really simplify things, and also that quote the
several nations of the world do not more differ in
their languages than the various kinds and proportions of these measures.
He wanted there to be a consistent system of measurement
for the entire globe as well. While Wilkins wrote many
other works on subjects ranging from cryptography to prayer, it's

(25:30):
the sixteen sixty eight work, along with his two volumes
on the subject of the Moon and the Potential to
get There, that are his most well known today. In
sixteen seventy two, John Wilkins dined. He was fifty eight,
and he was buried at St. Lawrence Jewry, where he
had once been a vicar. He's so interesting because I
I don't think many people realize that there is a
sixteen hundred minister going we need a space program. You've

(25:52):
got I can only deal with like the setup of ideas.
But somebody else is gonna have to work out the details.
I love it. Yeah, go to space. Yeah. Do you
have listener mail also? I do. This listener mail is
from our listener um, Judy, and she writes, hello all,
it was strange to hear the Klondike Big Inch promotion

(26:15):
as history. We just reran that as one of our
classic episodes, she wrote. We all watched Sergeant Preston of
the Yukon. I watched because of his dog King, and
we all ate Quaker cereal to get the deeds to
the Klondike. But we had a plan. We joined forces
and collected all our deeds, figuring we could get enough
land to build a house and live there. And as
a group we collected over two hundred deeds. And then

(26:36):
my mother broke our hearts by putting down a piece
of paper that would be the size of our estate.
After all of our collecting, there was barely enough room
for two of us to sit. I think we learned
to read the fine print that day. Thanks for all
you do with the podcast and I love the humor
you an. She says, I have a request, but I
have no idea if you could work it into your
podcast or go on someone else's podcast to do it.

(26:58):
I'm really curious about how you two got to where
you are, your career path and a bit of your
personal path. I volunteer with kids at the Y as
part of intergenerational programs, and a number of them are
interested in podcasts and social media, and I like to
bring them career slash life stories from people doing those jobs.
Maybe do a podcast of women on radio. In the podcast,
she writes, In any case, thanks for what you do.

(27:19):
Know that your role models for the younger set and
are contributing to the older set. As I learned about
podcasting to best regards, Judy, Judy, that's so sweet. Um.
The brief version is that Tracy and I both were
working at house to works the informational site, Tracy as
site director and me as a copy editor. I was
the tech editor, and then our boss heard us at
a party being kind of snarky and thought we were

(27:40):
funny and thought we should be podcasting. Literally how it
started for us. Um. So, so there are many paths,
and now I feel like the great thing that I'm
always sort of preaching about podcasting is that if you
have a smartphone in your pocket, you have all the
technology you need to start a podcast. It will maybe
not be as um produced and smooth as a professional

(28:02):
podcast or as someone with um you know, extra equipment
that they can afford to have in their home. But
it is easy enough to do it, uh and all.
It seems like a lot of different platforms are making
it easier than ever. So really you have the technology
right now, which I love. Everybody's got stories to tell,
Go out and tell them. Um. If you would like

(28:23):
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podcast at how s to works dot com. You can
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(28:47):
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Radios How Stuff Works. For more podcasts for my Heart Radio,
visit the I Heart Radio app, Apple Podcasts, or wherever
you listen to your favorite shows.