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History of the Center of the Universe
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History of the Center of the Universe : ウィキペディア英語版
History of the Center of the Universe

The center of the Universe is a concept that lacks a coherent definition in modern astronomy; according to standard cosmological theories on the shape of the Universe, it has no center.
Historically, the center of the Universe had been believed to be a number of locations. Many mythological cosmologies included an ''axis mundi'', the central axis of a flat Earth that connects the Earth, heavens, and other realms together. In the 4th century BCE Greece, the geocentric model was developed based on astronomical observation, proposing that the center of the Universe lies at the center of a spherical, stationary Earth, around which the sun, moon, planets, and stars rotate. With the development of the heliocentric model by Nicolaus Copernicus in the 16th century, the sun was believed to be the center of the Universe, with the planets (including Earth) and stars orbiting it.
In the early 20th century, the discovery of other galaxies and the development of the Big Bang theory led to the development of cosmological models of a homogeneous, isotropic Universe (which lacks a central point) that is expanding at all points.
==Outside of astronomy==

In religion or mythology, the ''axis mundi'' (also cosmic axis, world axis, world pillar, columna cerului, center of the world) is a point described as the center of the world, the connection between it and Heaven, or both.
Mount Hermon was regarded as the axis mundi in Caananite tradition, from where the sons of God are introduced descending in 1 Enoch (1En6:6). The ancient Greeks regarded several sites as places of earth's ''omphalos'' (navel) stone, notably the oracle at Delphi, while still maintaining a belief in a cosmic world tree and in Mount Olympus as the abode of the gods. Judaism has the Temple Mount and Mount Sinai, Christianity has the Mount of Olives and Calvary, Islam has Mecca, said to be the place on earth that was created first, and the Temple Mount (Dome of the Rock). In Shinto, the Ise Shrine is the omphalos. In addition to the Kun Lun Mountains, where it is believed the peach tree of immortality is located, the Chinese folk religion recognizes four other specific mountains as pillars of the world.
Sacred places constitute world centers (omphalos) with the altar or place of prayer as the axis. Altars, incense sticks, candles and torches form the axis by sending a column of smoke, and prayer, toward heaven. The architecture of sacred places often reflects this role. "Every temple or palace--and by extension, every sacred city or royal residence--is a Sacred Mountain, thus becoming a Centre."〔Mircea Eliade (tr. Willard Trask). 'Archetypes and Repetition' in ''The Myth of the Eternal Return. Princeton, 1971. p.12〕 The stupa of Hinduism, and later Buddhism, reflects Mount Meru. Cathedrals are laid out in the form of a cross, with the vertical bar representing the union of earth and heaven as the horizontal bars represent union of people to one another, with the altar at the intersection. Pagoda structures in Asian temples take the form of a stairway linking earth and heaven. A steeple in a church or a minaret in a mosque also serve as connections of earth and heaven. Structures such as the maypole, derived from the Saxons' Irminsul, and the totem pole among indigenous peoples of the Americas also represent world axes. The calumet, or sacred pipe, represents a column of smoke (the soul) rising form a world center.〔Jean Chevalier and Alain Gheerbrandt. ''The Penguin Dictionary of Symbols.'' Editions Robert Lafont S. A. et Editions Jupiter: Paris, 1982. Penguin Books: London, 1996. pp.148-149〕 A mandala creates a world center within the boundaries of its two-dimensional space analogous to that created in three-dimensional space by a shrine.〔Mircea Eliade (tr. Philip Mairet). 'Symbolism of the Centre' in ''Images and Symbols. Princeton, 1991. p.52-54〕
In medieval times some Christians thought of Jerusalem as the center of the world (Latin: ''umbilicus mundi'', Greek: ''Omphalos''), and was so represented in the so-called T and O maps. Byzantine hymns speak of the Cross being "planted in the center of the earth."

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