Flat Earth

The Flammarion engraving (1888) depicts a traveler who arrives at the edge of a flat Earth and sticks his head through the firmament.

The flat Earth model is an archaic conception of Earth's shape as a plane or disk. Many ancient cultures subscribed to a flat Earth cosmography, including Greece until the classical period, the Bronze Age and Iron Age civilizations of the Near East until the Hellenistic period, India until the Gupta period (early centuries AD), and China until the 17th century. That paradigm was also typically held in the aboriginal cultures of the Americas, and the notion of a flat Earth domed by the firmament in the shape of an inverted bowl was common in pre-scientific societies.[1]

The idea of a spherical Earth appeared in Greek philosophy with Pythagoras (6th century BC), although most pre-Socratics (6th – 5th century BC) retained the flat Earth model. Aristotle provided evidence for the spherical shape of the Earth on empirical grounds by around 330 BC. Knowledge of the spherical Earth gradually began to spread beyond the Hellenistic world from then on.[2][3][4][5]

Theories espoused by modern flat Earth societies are commonly labeled pseudoscience.[6]

Historical development for the flat Earth theory

Rising support

Ancient West Asia

Imago Mundi Babylonian map, the oldest known world map, 6th century BC Babylonia

In early Egyptian[7] and Mesopotamian thought, the world was portrayed as a disk floating in the ocean. A similar model is found in the Homeric account from the 8th century BC in which "Okeanos, the personified body of water surrounding the circular surface of the Earth, is the begetter of all life and possibly of all gods."[8]

The Israelites imagined the Earth as a flat disc that floated on water; an arched firmament separated the Earth from the heavens.[9] Like most ancient peoples, the Hebrews believed the sky was a solid dome with the Sun, Moon, planets and stars embedded in it.[10] According to The Jewish Encyclopedia:

The Hebrews regarded the earth as a plain or a hill figured like a hemisphere, swimming on water. Over this is arched the solid vault of heaven. To this vault are fastened the lights, the stars. So slight is this elevation that birds may rise to it and fly along its expanse.[11]

The Pyramid Texts and Coffin Texts of ancient Egypt show a similar cosmography; Nun (the Ocean) encircled nbwt ("dry lands" or "Islands").[12][13][14]

Ancient Mediterranean

Poets

Both Homer[15] and Hesiod[16] described a flat disc cosmography on the Shield of Achilles.[17][18] This poetic tradition of an earth-encircling (gaiaokhos) sea (Oceanus) and a flat disc also appears in Stasinus of Cyprus,[19] Mimnermus,[20] Aeschylus,[21] and Apollonius Rhodius.[22]

Homer's description of the flat disc cosmography on the shield of Achilles with the encircling ocean is repeated far later in Quintus Smyrnaeus' Posthomerica (4th century AD), which continues the narration of the Trojan War.[23]

Philosophers
Possible rendering of Anaximander's world map[24]

Several pre-Socratic philosophers believed that the world was flat: Thales (c. 550 BC) according to several sources,[25] and Leucippus (c. 440 BC) and Democritus (c. 460 – 370 BC) according to Aristotle.[26][27][28]

Thales thought the earth floated in water like a log.[29] It has been argued, however, that Thales actually believed in a round Earth.[30][31] Anaximander (c. 550 BC) believed the Earth was a short cylinder with a flat, circular top that remained stable because it was the same distance from all things.[32][33] Anaximenes of Miletus believed that "the earth is flat and rides on air; in the same way the sun and the moon and the other heavenly bodies, which are all fiery, ride the air because of their flatness."[34] Xenophanes of Colophon (c. 500 BC) thought that the Earth was flat, with its upper side touching the air, and the lower side extending without limit.[35]

Belief in a flat Earth continued into the 5th century BC. Anaxagoras (c. 450 BC) agreed that the Earth was flat,[36] and his pupil Archelaus believed that the flat Earth was depressed in the middle like a saucer, to allow for the fact that the Sun does not rise and set at the same time for everyone.[37]

Historians

Hecataeus of Miletus believed the earth was flat and surrounded by water.[38] Herodotus in his Histories ridiculed the belief that water encircled the world,[39] yet most classicists agree he still believed the earth was flat because of his descriptions of literal "ends" or "edges" of the earth.[40]

Ancient South Asia

In ancient India, some theories described the Earth as a flat disc. Others described it as spherical.[41][42][43]

Many of the early medieval era Puranas present a flat earth cosmology. Probably an influence of the Greeks, after the arrival of Alexander the Great in northwest Indian subcontinent, this Hindu, Jain, and Buddhist cosmology held that the earth is a flat-bottomed, circular disc consisting of seven continents and surrounded by concentric salt ocean.[44][45] However, the flat disc shaped earth is not the only cosmology presented in these texts. The fifth canto of the historically popular text Bhagavata Purana, for example, includes sections that describe the earth as a sphere, wherein the authors explain that the phenomenon of sunrise, sunset, the rise and setting of moon and planets from the spherical shape and the movement of astronomical bodies.[46]

Ancient Europe

The ancient Norse and Germanic peoples believed in a flat Earth cosmography with the Earth surrounded by an ocean, with the axis mundi, a world tree (Yggdrasil), or pillar (Irminsul) in the centre.[47][48] In the world-encircling ocean sat a snake called Jormungandr.[49] The Norse creation account preserved in Gylfaginning (VIII) states that during the creation of the earth, an impassable sea was placed around it:

...And Jafnhárr said: "Of the blood, which ran and welled forth freely out of his wounds, they made the sea, when they had formed and made firm the earth together, and laid the sea in a ring round. about her; and it may well seem a hard thing to most men to cross over it."[50]

The late Norse Konungs skuggsjá, on the other hand, infers a spherical Earth:

...If you take a lighted candle and set it in a room, you may expect it to light up the entire interior, unless something should hinder, though the room be quite large. But if you take an apple and hang it close to the flame, so near that it is heated, the apple will darken nearly half the room or even more. However, if you hang the apple near the wall, it will not get hot; the candle will light up the whole house; and the shadow on the wall where the apple hangs will be scarcely half as large as the apple itself. From this you may infer that the earth-circle is round like a ball and not equally near the sun at every point. But where the curved surface lies nearest the sun's path, there will the greatest heat be; and some of the lands that lie continuously under the unbroken rays cannot be inhabited."[51]

Ancient East Asia

In ancient China, the prevailing belief was that the Earth was flat and square, while the heavens were round,[52] an assumption virtually unquestioned until the introduction of European astronomy in the 17th century.[53][54][55] The English sinologist Cullen emphasizes the point that there was no concept of a round Earth in ancient Chinese astronomy:

Chinese thought on the form of the earth remained almost unchanged from early times until the first contacts with modern science through the medium of Jesuit missionaries in the seventeenth century. While the heavens were variously described as being like an umbrella covering the earth (the Kai Tian theory), or like a sphere surrounding it (the Hun Tian theory), or as being without substance while the heavenly bodies float freely (the Hsüan yeh theory), the earth was at all times flat, although perhaps bulging up slightly.[56]

The model of an egg was often used by Chinese astronomers such as Zhang Heng (78–139 AD) to describe the heavens as spherical:

The heavens are like a hen's egg and as round as a crossbow bullet; the earth is like the yolk of the egg, and lies in the centre.[57]

This analogy with a curved egg led some modern historians, notably Joseph Needham, to conjecture that Chinese astronomers were, after all, aware of the Earth's sphericity. The egg reference, however, was rather meant to clarify the relative position of the flat earth to the heavens:

In a passage of Zhang Heng's cosmogony not translated by Needham, Zhang himself says: "Heaven takes its body from the Yang, so it is round and in motion. Earth takes its body from the Yin, so it is flat and quiescent". The point of the egg analogy is simply to stress that the earth is completely enclosed by heaven, rather than merely covered from above as the Kai Tian describes. Chinese astronomers, many of them brilliant men by any standards, continued to think in flat-earth terms until the seventeenth century; this surprising fact might be the starting-point for a re-examination of the apparent facility with which the idea of a spherical earth found acceptance in fifth-century BC Greece.[58]

Further examples cited by Needham supposed to demonstrate dissenting voices from the ancient Chinese consensus actually refer without exception to the Earth being square, not to it being flat.[59] Accordingly, the 13th-century scholar Li Ye, who argued that the movements of the round heaven would be hindered by a square Earth,[52] did not advocate a spherical Earth, but rather that its edge should be rounded off so as to be circular.[60]

As noted in the book Huainanzi,[61] in the 2nd century BC Chinese astronomers effectively inverted Eratosthenes' calculation of the curvature of the Earth to calculate the height of the sun above the earth. By assuming the earth was flat, they arrived at a distance of 100,000 li (approximately 200,000 km). The Zhoubi Suanjing also discusses how to determine the distance of the Sun by measuring the length of noontime shadows at different latitudes, a method similar to Eratosthenes' measurement of the circumference of the Earth, but the Zhoubi Suanjing assumes that the Earth is flat.[62]

Declining support

Ancient Mediterranean

When a ship is at the horizon, its lower part is obscured due to the curvature of the Earth.
Semi-circular shadow of Earth on the Moon during the phases of a lunar eclipse

Pythagoras in the 6th-century BC and Parmenides in the 5th-century stated that the Earth is spherical,[63] the spherical view spread rapidly in the Greek world. Around 330 BC, Aristotle maintained on the basis of physical theory and observational evidence that the Earth was spherical, and reported on an estimate on the circumference.[64] The Earth's circumference was first determined around 240 BC by Eratosthenes.[65] By the second century AD, Ptolemy had derived his maps from a globe and developed the system of latitude, longitude, and climes. His Almagest was written in Greek and only translated into Latin in the 11th century from Arabic translations.

The Terrestrial Sphere of Crates of Mallus (c. 150 BC)

In the 2nd century BC, Crates of Mallus devised a terrestrial sphere that divided the Earth into four continents, separated by great rivers or oceans, with people presumed living in each of the four regions.[66] Opposite the oikumene, the inhabited world, were the antipodes, considered unreachable both because of an intervening torrid zone (equator) and the ocean. This took a strong hold on the medieval mind.

Lucretius (1st. c. BC) opposed the concept of a spherical Earth, because he considered that an infinite universe had no center towards which heavy bodies would tend. Thus, he thought the idea of animals walking around topsy-turvy under the Earth was absurd.[67][68] By the 1st century AD, Pliny the Elder was in a position to claim that everyone agreed on the spherical shape of Earth,[69] though disputes continued regarding the nature of the antipodes, and how it is possible to keep the ocean in a curved shape. Pliny also considered the possibility of an imperfect sphere, "...shaped like a pinecone."[69]

In late antiquity such widely read encyclopedists as Macrobius and Martianus Capella (both 5th century AD) discussed the circumference of the sphere of the Earth, its central position in the universe, the difference of the seasons in northern and southern hemispheres, and many other geographical details.[70] In his commentary on Cicero's Dream of Scipio, Macrobius described the Earth as a globe of insignificant size in comparison to the remainder of the cosmos.[70]

Early Christian Church

During the early Church period, the spherical view continued to be widely held, with some notable exceptions.[71]

Lactantius, Christian writer and advisor to the first Christian Roman Emperor, Constantine, ridiculed the notion of the Antipodes, inhabited by people "whose footsteps are higher than their heads". After presenting some arguments he attributes to advocates for a spherical heaven and Earth, he writes:

But if you inquire from those who defend these marvellous fictions, why all things do not fall into that lower part of the heaven, they reply that such is the nature of things, that heavy bodies are borne to the middle, and that they are all joined together towards the middle, as we see spokes in a wheel; but that the bodies that are light, as mist, smoke, and fire, are borne away from the middle, so as to seek the heaven. I am at a loss what to say respecting those who, when they have once erred, consistently persevere in their folly, and defend one vain thing by another.[72]

The influential theologian and philosopher Saint Augustine, one of the four Great Church Fathers of the Western Church, similarly objected to the "fable" of an inhabited Antipodes:

But as to the fable that there are Antipodes, that is to say, men on the opposite side of the earth, where the sun rises when it sets to us, men who walk with their feet opposite ours that is on no ground credible. And, indeed, it is not affirmed that this has been learned by historical knowledge, but by scientific conjecture, on the ground that the earth is suspended within the concavity of the sky, and that it has as much room on the one side of it as on the other: hence they say that the part that is beneath must also be inhabited. But they do not remark that, although it be supposed or scientifically demonstrated that the world is of a round and spherical form, yet it does not follow that the other side of the earth is bare of water; nor even, though it be bare, does it immediately follow that it is peopled. For Scripture, which proves the truth of its historical statements by the accomplishment of its prophecies, gives no false information; and it is too absurd to say, that some men might have taken ship and traversed the whole wide ocean, and crossed from this side of the world to the other, and that thus even the inhabitants of that distant region are descended from that one first man.[73]

The view generally accepted by scholars of Augustine's work is that he shared the common view of his contemporaries that the Earth is spherical,[74] in line with his endorsement of science in De Genesi ad litteram.[75] That view was challenged by noted Augustine scholar Leo Ferrari, who concluded that

he was familiar with the Greek theory of a spherical earth, nevertheless, (following in the footsteps of his fellow North African, Lactantius), he was firmly convinced that the earth was flat, was one of the two biggest bodies in existence and that it lay at the bottom of the universe. Apparently Augustine saw this picture as more useful for scriptural exegesis than the global earth at the centre of an immense universe.[76]

Ferrari's interpretation was questioned by the historian of science, Phillip Nothaft, who considers that in his scriptural commentaries Augustine was not endorsing any particular cosmological model.[77]

Cosmas Indicopleustes' world view – flat earth in a Tabernacle

Diodorus of Tarsus, a leading figure in the School of Antioch and mentor of John Chrysostom, may have argued for a flat Earth; however, Diodorus' opinion on the matter is known only from a later criticism.[78] Chrysostom, one of the four Great Church Fathers of the Eastern Church and Archbishop of Constantinople, explicitly espoused the idea, based on scripture, that the Earth floats miraculously on the water beneath the firmament.[79] Athanasius the Great, Church Father and Patriarch of Alexandria, expressed a similar view in Against the Heathen.[80]

Christian Topography (547) by the Alexandrian monk Cosmas Indicopleustes, who had travelled as far as Sri Lanka and the source of the Blue Nile, is now widely considered the most valuable geographical document of the early medieval age, although it received relatively little attention from contemporaries. In it, the author repeatedly expounds the doctrine that the universe consists of only two places, the Earth below the firmament and heaven above it. Carefully drawing on arguments from scripture, he describes the Earth as a rectangle, 400 day's journey long by 200 wide, surrounded by four oceans and enclosed by four massive walls which support the firmament. The spherical Earth theory is contemptuously dismissed as "pagan".[81][82][83]

Severian, Bishop of Gabala (d. 408), wrote that the Earth is flat and the sun does not pass under it in the night, but "travels through the northern parts as if hidden by a wall".[84] Basil of Caesarea (329–379) argued that the matter was theologically irrelevant.[85]

Early Middle Ages

Early medieval Christian writers in the early Middle Ages felt little urge to assume flatness of the earth, though they had fuzzy impressions of the writings of Ptolemy, Aristotle, and relied more on Pliny.[86]

9th-century Macrobian cosmic diagram showing the sphere of the Earth at the center (globus terrae)

With the end of Roman civilization, Western Europe entered the Middle Ages with great difficulties that affected the continent's intellectual production. Most scientific treatises of classical antiquity (in Greek) were unavailable, leaving only simplified summaries and compilations. Still, many textbooks of the Early Middle Ages supported the sphericity of the Earth. For example: some early medieval manuscripts of Macrobius include maps of the Earth, including the antipodes, zonal maps showing the Ptolemaic climates derived from the concept of a spherical Earth and a diagram showing the Earth (labeled as globus terrae, the sphere of the Earth) at the center of the hierarchically ordered planetary spheres.[87] Further examples of such medieval diagrams can be found in medieval manuscripts of the Dream of Scipio. In the Carolingian era, scholars discussed Macrobius's view of the antipodes. One of them, the Irish monk Dungal, asserted that the tropical gap between our habitable region and the other habitable region to the south was smaller than Macrobius had believed.[88]

12th-century T and O map representing the inhabited world as described by Isidore of Seville in his Etymologiae (chapter 14, de terra et partibus)

Europe's view of the shape of the Earth in Late Antiquity and the Early Middle Ages may be best expressed by the writings of early Christian scholars:

Isidore's portrayal of the five zones of the earth
As for the perverse and sinful doctrine which he (Virgil) against God and his own soul has uttered—if it shall be clearly established that he professes belief in another world and other men existing beneath the earth, or in (another) sun and moon there, thou art to hold a council, deprive him of his sacerdotal rank, and expel him from the Church.[104]
Some authorities have suggested that the sphericity of the Earth was among the aspects of Vergilius's teachings that Boniface and Zachary considered objectionable.[105][106] Others have considered this unlikely, and take the wording of Zachary's response to indicate at most an objection to belief in the existence of humans living in the antipodes.[107][108][109][110][111] In any case, there is no record of any further action having been taken against Vergilius. He was later appointed bishop of Salzburg, and was canonised in the 13th century.[112]
12th-century depiction of a spherical Earth with the four seasons (book Liber Divinorum Operum by Hildegard of Bingen)

A possible non-literary but graphic indication that people in the Middle Ages believed that the Earth (or perhaps the world) was a sphere is the use of the orb (globus cruciger) in the regalia of many kingdoms and of the Holy Roman Empire. It is attested from the time of the Christian late-Roman emperor Theodosius II (423) throughout the Middle Ages; the Reichsapfel was used in 1191 at the coronation of emperor Henry VI. However the word 'orbis' means 'circle' and there is no record of a globe as a representation of the Earth since ancient times in the west till that of Martin Behaim in 1492. Additionally it could well be a representation of the entire 'world' or cosmos.

A recent study of medieval concepts of the sphericity of the Earth noted that "since the eighth century, no cosmographer worthy of note has called into question the sphericity of the Earth."[113] However, the work of these intellectuals may not have had significant influence on public opinion, and it is difficult to tell what the wider population may have thought of the shape of the Earth, if they considered the question at all.

High and Late European Middle Ages

Picture from a 1550 edition of On the Sphere of the World, the most influential astronomy textbook of 13th-century Europe

By the 11th century, Europe had learned of Islamic astronomy. The Renaissance of the 12th century from about 1070 started an intellectual revitalization of Europe with strong philosophical and scientific roots, and increased interest in natural philosophy.

Illustration of the spherical Earth in a 14th-century copy of L'Image du monde (c. 1246)

Hermannus Contractus (1013–1054) was among the earliest Christian scholars to estimate the circumference of Earth with Eratosthenes' method. Thomas Aquinas (1225–1274), the most important and widely taught theologian of the Middle Ages, believed in a spherical Earth; and he even took for granted his readers also knew the Earth is round. In his Summa Theologica he wrote, "The physicist proves the earth to be round by one means, the astronomer by another: for the latter proves this by means of mathematics, e.g. by the shapes of eclipses, or something of the sort; while the former proves it by means of physics, e.g. by the movement of heavy bodies towards the center, and so forth."[114] Lectures in the medieval universities commonly advanced evidence in favor of the idea that the Earth was a sphere.[115] Also, "On the Sphere of the World", the most influential astronomy textbook of the 13th century and required reading by students in all Western European universities, described the world as a sphere.

The shape of the Earth was not only discussed in scholarly works written in Latin; it was also treated in works written in vernacular languages or dialects and intended for wider audiences. The Norwegian book Konungs Skuggsjá, from around 1250, states clearly that the Earth is spherical—and that there is night on the opposite side of the Earth when there is daytime in Norway. The author also discusses the existence of antipodes—and he notes that (if they exist) they see the Sun in the north of the middle of the day, and that they experience seasons opposite those of people in the Northern Hemisphere.

However Tattersall shows that in many vernacular works in 12th- and 13th-century French texts the Earth was considered "round like a table" rather than "round like an apple". "In virtually all the examples quoted...from epics and from non-'historical' romances (that is, works of a less learned character) the actual form of words used suggests strongly a circle rather than a sphere, though notes that even in these works the language is ambiguous.[116]

Portuguese navigation down and around the coast of Africa in the latter half of the 1400s gave wide-scale observational evidence for Earth's sphericity. In these explorations, the sun's position moved more northward the further south the explorers travel. Its position directly overhead at noon gave evidence for crossing the equator. These apparent solar motions in detail were more consistent with north-south curvature and a distant sun, than with any flat-earth explanation. The ultimate demonstration came when Ferdinand Magellan's expedition completed the first global circumnavigation in 1521. Antonio Pigafetta, one of the few survivors of the voyage, recorded the loss of a day in the course of the voyage, giving evidence for east-west curvature. No flat-earth theory could reconcile the daily apparent motions of the sun with the ability to sail around the world, and the loss of a day could make no sense, either.

Post-classical Islamic World

The Abbasid Caliphate saw a great flowering of astronomy and mathematics in the 9th century AD, in which Muslim scholars translated Ptolemy's work, which became the Almagest, and extended and updated his work based on spherical ideas. Since then, these have generally been respected.

The Quran mentions that the Earth was "spread out".[117] To this a classic Persian commentary, the Tafsir al-Kabir (al-Razi) written in the late 12th century says "If it is said: Do the words “And the earth We spread out” indicate that it is flat? We would respond: Yes, because the earth, even though it is round, is an enormous sphere, and each little part of this enormous sphere, when it is looked at, appears to be flat. As that is the case, this will dispel what they mentioned of confusion. The evidence for that is the verse in which Allah says (interpretation of the meaning): “And the mountains as pegs” [an-Naba’ 78:7]. He called them awtaad (pegs) even though these mountains may have large flat surfaces. And the same is true in this case."[118]

Ibn Hazm states in his in fatwas Al-Fasl fi’l-Milal wa’l-Ahwa’ wa’l-Nihal that there is sound evidence in the Quran and hadiths that the earth is round, but the common folk say otherwise. He further states: "Our response – is that none of the leading Muslim scholars who deserve to be called imams or leaders in knowledge (may Allah be pleased with them) denied that the earth is round, and there is no narration from them to deny that. Rather the evidence in the Quran and Sunnah stated that it is round."[119]

A later classic Sunni commentary, the Tafsir al-Jalalayn written in the early 16th century, says "As for His words sutihat, ‘laid out flat’, this on a literal reading suggests that the earth is flat, which is the opinion of most of the scholars of the [revealed] Law, and not a sphere as astronomers (ahl al-hay’a) have it, even if this [latter] does not contradict any of the pillars of the Law."[120] Other translations render "made flat" as "spread out".[121]

Ming Dynasty in China

A spherical terrestrial globe was introduced to Beijing in 1267 by the Persian astronomer Jamal ad-Din, but it is not known to have made an impact on the traditional Chinese conception of the shape of the Earth.[122] As late as 1595, an early Jesuit missionary to China, Matteo Ricci, recorded that the Chinese say: "The earth is flat and square, and the sky is a round canopy; they did not succeed in conceiving the possibility of the antipodes."[60] The universal belief in a flat Earth is confirmed by a contemporary Chinese encyclopedia from 1609 illustrating a flat Earth extending over the horizontal diametral plane of a spherical heaven.[60]

In the 17th century, the idea of a spherical Earth spread in China due to the influence of the Jesuits, who held high positions as astronomers at the imperial court.[123]

Modern Flat-Earthers

Flat Earth map drawn by Orlando Ferguson in 1893. The map contains several references to biblical passages as well as various jabs at the "Globe Theory".

In the modern era, belief in a flat Earth has been expressed by isolated individuals and groups, but is widely considered to be pseudoscience.

Flat Earth Society

Azimuthal equidistant projections of the sphere like this one have also been co-opted as images of the flat Earth model depicting Antarctica as an ice wall[134][135] surrounding a disk-shaped Earth.

In 1956, Samuel Shenton set up the International Flat Earth Research Society (IFERS), better known as the Flat Earth Society from Dover, UK, as a direct descendant of the Universal Zetetic Society. This was just before the Soviet Union launched the first artificial satellite, Sputnik; he responded, "Would sailing round the Isle of Wight prove that it were spherical? It is just the same for those satellites."

His primary aim was to reach children before they were convinced about a spherical Earth. Despite plenty of publicity, the space race eroded Shenton's support in Britain until 1967 when he started to become famous due to the Apollo program.[130]

In 1972 Shenton's role was taken over by Charles K. Johnson, a correspondent from California, US. He incorporated the IFERS and steadily built up the membership to about 3,000. He spent years examining the studies of flat and round Earth theories and proposed evidence of a conspiracy against flat-Earth: "The idea of a spinning globe is only a conspiracy of error that Moses, Columbus, and FDR all fought..." His article was published in the magazine Science Digest, 1980. It goes on to state, "If it is a sphere, the surface of a large body of water must be curved. The Johnsons have checked the surfaces of Lake Tahoe and the Salton Sea without detecting any curvature."[136]

The Society declined in the 1990s following a fire at its headquarters in California and the death of Johnson in 2001.[137] It was revived as a website in 2004 by Daniel Shenton (no relation to Samuel Shenton). He believes that no one has provided proof that the world is not flat.[138]

Myth of the flat Earth

Beginning in the 19th century, a historical myth arose which held that the predominant cosmological doctrine during the Middle Ages was that the Earth was flat. An early proponent of this myth was the American writer Washington Irving, who maintained that Christopher Columbus had to overcome the opposition of churchmen to gain sponsorship for his voyage of exploration. Later significant advocates of this view were John William Draper and Andrew Dickson White, who used it as a major element in their advocacy of the thesis[139] that there was a long lasting and essential conflict between science and religion.[140] Subsequent studies of medieval science have shown that most scholars in the Middle Ages, including those read by Christopher Columbus, maintained that the Earth was spherical.[141] Studies of the historical connections between science and religion have demonstrated that theories of their mutual antagonism ignore examples of their mutual support.[142][143]

Cultural references

The term flat-Earther is often used in a derogatory sense to mean anyone who holds ridiculously antiquated views. The first use of the term flat-earther recorded by the Oxford English Dictionary is in 1934 in Punch: "Without being a bigoted flat-earther, [Mercator] perceived the nuisance […] of fiddling about with globes […] in order to discover the South Seas."[144] The term flat-earth-man was recorded in 1908: "Fewer votes than one would have thought possible for any human candidate, were he even a flat-earth-man."[145]

Scientific satire

In a satirical piece published 1996, Albert A. Bartlett uses arithmetic to show that sustainable growth on Earth is impossible in a spherical Earth since its resources are necessarily finite. He explains that only a model of a flat Earth, stretching infinitely in the two horizontal dimensions and also in the vertical downward direction, would be able to accommodate the needs of a permanently growing population.

Referring to Julian Simon's book The Ultimate Resource, Bartlett suggests "So, let us think of the 'We’re going to grow the limits!' people as the 'New Flat Earth Society.'"[146] The satiric nature of the piece is also made clear by a comparison to Bartlett's other publications, which mainly advocate the necessity of curbing population growth.[147]

See also

Notes

    References

    1. ↑ "Their cosmography as far as we know anything about it was practically of one type up til the time of the white man's arrival upon the scene. That of the Borneo Dayaks may furnish us with some idea of it. 'They consider the Earth to be a flat surface, whilst the heavens are a dome, a kind of glass shade which covers the Earth and comes in contact with it at the horizon.'" Lucien Levy-Bruhl, Primitive Mentality (repr. Boston: Beacon, 1966) 353; "The usual primitive conception of the world's form ... [is] flat and round below and surmounted above by a solid firmament in the shape of an inverted bowl." H. B. Alexander, The Mythology of All Races 10: North American (repr. New York: Cooper Square, 1964) 249.
    2. ↑ Continuation of Greek concept into Roman and medieval Christian thought: Reinhard Krüger: Materialien und Dokumente zur mittelalterlichen Erdkugeltheorie von der Spätantike bis zur Kolumbusfahrt (1492)
    3. ↑ Direct adoption of the Greek concept by Islam: Ragep, F. Jamil: "Astronomy", in: Krämer, Gudrun (ed.) et al.: Encyclopaedia of Islam, THREE, Brill 2010, without page numbers
    4. ↑ Direct adoption by India: D. Pingree: "History of Mathematical Astronomy in India", Dictionary of Scientific Biography, Vol. 15 (1978), pp. 533−633 (554f.); Glick, Thomas F., Livesey, Steven John, Wallis, Faith (eds.): "Medieval Science, Technology, and Medicine: An Encyclopedia", Routledge, New York 2005, ISBN 0-415-96930-1, p. 463
    5. ↑ Adoption by China via European science: Jean-Claude Martzloff, "Space and Time in Chinese Texts of Astronomy and of Mathematical Astronomy in the Seventeenth and Eighteenth Centuries", Chinese Science 11 (1993-94): 66-92 (69) and Christopher Cullen, "A Chinese Eratosthenes of the Flat Earth: A Study of a Fragment of Cosmology in Huai Nan tzu 淮 南 子", Bulletin of the School of Oriental and African Studies, Vol. 39, No. 1 (1976), pp. 106-127 (107)
    6. ↑ MacDougall, Robert. "Strange enthusiasms: a brief history of American pseudoscience". Columbia University. Retrieved July 5, 2016.
    7. ↑ H. and H. A. Frankfort, J. A. Wilson, and T. Jacobsen, Before Philosophy (Baltimore: Penguin, 1949) 54.
    8. ↑ Anthony Gottlieb (2000). The Dream of Reason. Penguin. p. 6. ISBN 0-393-04951-5.
    9. ↑ Berlin, Adele (2011). "Cosmology and creation". In Berlin, Adele; Grossman, Maxine. The Oxford Dictionary of the Jewish Religion. Oxford University Press.
    10. ↑ Seely, Paul H. (1991). "The Firmament and the Water Above" (PDF). Westminster Theological Journal. 53: 227–40. Retrieved 2010-02-02.
    11. ↑ "Cosmogony". JewishEncyclopedia.com. Retrieved 2014-05-15.
    12. ↑ Pyramid Texts, Utterance 366, 629a-629c: "Behold, thou art great and round like the Great Round; Behold, thou are bent around, and art round like the Circle which encircles the nbwt; Behold, thou art round and great like the Great Circle which sets."(Faulkner 1969, 120)
    13. ↑ Ancient Near Eastern Texts, Pritchard, 1969, p.374.
    14. ↑ Coffin Texts, Spell 714.
    15. ↑ Iliad, 28. 606.
    16. ↑ The Shield of Heracles, 314-316, transl. Hugh G. Evelyn-White, 1914.
    17. ↑ The shield of Achilles and the poetics of ekphrasis, Andrew Sprague Becker, Rowman & Littlefield, 1995, p.148.
    18. ↑ Professor of Classics (Emeritus) Mark W. Edwards in his The Iliad. A commentary (1991, p.231) has noted of Homer's usage of the flat earth disc in the Iliad: "Okeanos...surrounds the pictures on the shield and he surrounds the flat disc of the earth on which men and women work out their lives". Quoted in The shield of Achilles and the poetics of ekphrasis, Andrew Sprague Becker, Rowman & Littlefield, 1995, p.148
    19. ↑ Stasinus of Cyprus wrote in his Cypria (lost, only preserved in fragment) that Oceanus surrounded the entire earth: deep eddying Oceanus and that the earth was flat with furthest bounds', these quotes are found preserved in Athenaeus, Deipnosophistae, VIII. 334B.
    20. ↑ Mimnermus of Colophon (630BC) details a flat earth model, with the sun (Helios) bathing at the edges of Oceanus that surround the earth (Mimnermus, frg. 11)
    21. ↑ Seven against Thebes, verse 305; Prometheus Bound, 1, 136; 530; 665 (which also describe the 'edges' of the earth).
    22. ↑ Apollonius Rhodius, in his Argonautica (3rd century BC) included numerous flat earth references (IV. 590 ff): "Now that river, rising from the ends of the earth, where are the portals and mansions of Nyx (Night), on one side bursts forth upon the beach of Okeanos."
    23. ↑ Posthomerica (V. 14) - "Here [on the shield of Achilles] Tethys' all-embracing arms were wrought, and Okeanos fathomless flow. The outrushing flood of Rivers crying to the echoing hills all round, to right, to left, rolled o'er the land." - Translation by Way. A. S, 1913.
    24. ↑ According to John Mansley Robinson, An Introduction to Early Greek Philosophy, Houghton and Mifflin, 1968.
    25. ↑ The Physical World of the Greeks, Samuel Sambursky, Princeton University Press (August 1987), p. 12
    26. ↑ Burch, George Bosworth (1954). "The Counter-Earth". Osiris. Saint Catherines Press. 11 (1): 267–294. doi:10.1086/368583.
    27. ↑ De Fontaine, Didier (2002). "Flat worlds: Today and in antiquity". Memorie della Società Astronomica Italiana, special issue. 1 (3): 257–62. Retrieved August 3, 2007.
    28. ↑ Aristotle, De Caelo, 294b13-21
    29. ↑ Aristotle, De Caelo, II. 13. 3; 294a 28: "Many others say the earth rests upon water. This... is the oldest theory that has been preserved, and is attributed to Thales of Miletus"
    30. ↑ O'Grady, Patricia F. (2002). Thales of Miletus : the beginnings of Western science and philosophy. Aldershot: Ashgate. pp. 87–107. ISBN 9780754605331.
    31. ↑ Pseudo-Plutarch. Placita Philosophorum. Perseus Digital Library. V.3, Ch.10. Retrieved December 24, 2014.
    32. ↑ Hippolytus, Refutation of all Heresies, i. 6
    33. ↑ Anaximander; Fairbanks (editor and translator), Arthur. "Fragments and Commentary". The Hanover Historical Texts Project. (Plut., Strom. 2 ; Dox. 579).
    34. ↑ Hippolytus, Refutation of all Heresies, i. 7; Cf. Aristotle, De Caelo, 294b13-21
    35. ↑ Xenophanes DK 21B28, quoted in Achilles, Introduction to Aratus 4
    36. ↑ Diogenes Laertius, ii. 8
    37. ↑ Hippolytus, Refutation of all Heresies, i. 9
    38. ↑ FGrH F 18a.
    39. ↑ Herodotus knew of the conventional view, according to which the river Ocean runs around a circular flat earth (4.8), and of the division of the world into three - Jacoby, RE Suppl. 2.352 ff yet rejected this personal belief (Histories, 2. 21; 4. 8; 4. 36)
    40. ↑ The history of Herodotus, George Rawlinson, Appleton and company, 1889, p. 409
    41. ↑ Richard L. Thompson (2004). Vedic Cosmography and Astronomy. Motilal Banarsidass. pp. 25–26, 59. ISBN 978-81-208-1954-2., Quote: "the spherical nature of this earth planet was known in the Vedic times, and this, of course is incompatible with a flat earth interpretation of Vedic cosmology."
    42. ↑ Herman Wayne Tull (1989). The Vedic Origins of Karma: Cosmos as Man in Ancient Indian Myth and Ritual. State University of New York Press. pp. 47–52. ISBN 978-0-7914-0094-4.
    43. ↑ Speyer, J. S. (1906). "A remarkable Vedic Theory about Sunrise and Sunset". Journal of the Royal Asiatic Society of Great Britain & Ireland. Cambridge University Press (CUP). 38 (03): 723–727. doi:10.1017/s0035869x00035000.
    44. ↑ D. Pingree: "History of Mathematical Astronomy in India", Dictionary of Scientific Biography, Vol. 15 (1978), pp. 533−633 (554f.), Quote: "In the Purānas, the earth is a flat-bottomed, circular disk, in the center of which is a lofty mountain, Meru. Surrounding Meru is the circular continent Jambūdvīpa, which is in turn surrounded by a ring of water known as the Salt Ocean. There follow alternating rings of land and sea until there are seven continents and seven oceans. In the southern quarter of Jambūdvīpa lies India–Bhāratavarsa."
    45. ↑ Richard L. Thompson (2004). Vedic Cosmography and Astronomy. Motilal Banarsidass. pp. 57–62. ISBN 978-81-208-1954-2.
    46. ↑ Richard L. Thompson (2004). Vedic Cosmography and Astronomy. Motilal Banarsidass. p. 71. ISBN 978-81-208-1954-2.
    47. ↑ The Sacred Tree in Religion and Myth, Mrs. J. H. Philpot, Courier Dover Publications, 2004, p.113.
    48. ↑ "The world was a flat disk, with the earth in the center and the sea all around. Thus the serpent is about as far away from the center, where men and gods lived" (Norse mythology: a guide to the Gods, heroes, rituals, and beliefs, John Lindow Oxford University Press, 2002) p.253.
    49. ↑ One of the earliest literary references to the world encircling water snake comes from Bragi Boddason who lived in the 9th century, in his Ragnarsdrápa (XIV)
    50. ↑ "Gylfaginning". Sacred-texts.com. Retrieved February 9, 2013.
    51. ↑ "The King's Mirror". mediumaevum.com. Retrieved November 6, 2013.
    52. 1 2 Needham, Joseph (1986). Science and Civilization in China: Volume 3. Taipei: Caves Books, Ltd. pp. 498.
    53. ↑ Martzloff, Jean-Claude (1993–94). "Space and Time in Chinese Texts of Astronomy and of Mathematical Astronomy in the Seventeenth and Eighteenth Centuries" (PDF). Chinese Science. 11: 66–92 [p. 69].
    54. ↑ Cullen, Christopher (1980). "Joseph Needham on Chinese Astronomy". Past & Present. 87: 39–53 [pp. 42 & 49]. JSTOR 650565. doi:10.1093/past/87.1.39.
    55. ↑ Cullen, Christopher (1976). "A Chinese Eratosthenes of the Flat Earth: A Study of a Fragment of Cosmology in Huai Nan tzu 淮 南 子". Bulletin of the School of Oriental and African Studies. 39 (1): 106–127 [pp. 107–109]. doi:10.1017/S0041977X00052137.
    56. ↑ Cullen, Christopher (1976). "A Chinese Eratosthenes of the Flat Earth: A Study of a Fragment of Cosmology in Huai Nan tzu 淮 南 子". Bulletin of the School of Oriental and African Studies. 39 (1): 106–127 [p. 107]. doi:10.1017/S0041977X00052137.
    57. ↑ Needham, Joseph (1959), Science and Civilisation in China, 3, C.U.P., p. 219, ISBN 0-521-63262-5
    58. ↑ Cullen, Christopher (1980). "Joseph Needham on Chinese Astronomy". Past & Present. 87: 39–53 [p. 42]. JSTOR 650565. doi:10.1093/past/87.1.39.
    59. ↑ Cullen, Christopher (1976). "A Chinese Eratosthenes of the Flat Earth: A Study of a Fragment of Cosmology in Huai Nan tzu 淮 南 子". Bulletin of the School of Oriental and African Studies. 39 (1): 106–127 [p. 108]. doi:10.1017/S0041977X00052137.
    60. 1 2 3 Cullen, Christopher (1976). "A Chinese Eratosthenes of the Flat Earth: A Study of a Fragment of Cosmology in Huai Nan tzu 淮 南 子". Bulletin of the School of Oriental and African Studies. 39 (1): 106–127 [p. 109]. doi:10.1017/S0041977X00052137.
    61. ↑ Joseph Needham, p.225
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    64. ↑ On the Heavens, Book ii Chapter 14. Lloyd, G.E.R. (1968). Aristotle: The Growth and Structure of His Thought. Cambridge Univ. Press. pp. 162–164. ISBN 0-521-07049-X.
    65. ↑ Van Helden, Albert (1985). Measuring the Universe: Cosmic Dimensions from Aristarchus to Halley. University of Chicago Press. pp. 4–5. ISBN 0-226-84882-5.
    66. ↑ Stevens, Wesley M. (1980). "The Figure of the Earth in Isidore's "De natura rerum"". Isis. 71 (2): 268–77. JSTOR 230175. doi:10.1086/352464, page 269
    67. ↑ Sedley, David N. (2003). Lucretius and the Transformation of Greek Wisdom. Cambridge: Cambridge University Press. pp. 78–82. ISBN 978-0-521-54214-2.
    68. ↑ Lucretius, De rerum natura, 1.1052-82.
    69. 1 2 Natural History, 2.64
    70. 1 2 Macrobius. Commentary on the Dream of Scipio, V.9-VI.7, XX. pp. 18–24., translated in Stahl, W. H. (1952). Martianus Capella, The Marriage of Philology and Mercury. Columbia University Press.
    71. ↑ Cormack, Lesley (2009). "Myth 3: That Medieval Christians Taught that he Earth was Flat". In Ronald Numbers. Galileo Goes to Jail and Other Myths About Science and Religion. Harvard University Press. pp. 30–31. ISBN 9780674057418.
    72. ↑ Lactantius, The Divine Institutes, Book III, Chapter XXIV, THE ANTE-NICENE FATHERS, Vol VII, ed. Rev. Alexander Roberts, D.D., and James Donaldson, LL.D., American reprint of the Edinburgh edition (1979), William B. Eerdmans Publishing Co.,Grand Rapids, MI, pp.94-95.
    73. ↑ De Civitate Dei, Book XVI, Chapter 9 — Whether We are to Believe in the Antipodes, translated by Rev. Marcus Dods, D.D.; from the Christian Classics Ethereal Library at Calvin College
    74. ↑ Nothaft, C.P.E. (2011), "Augustine and the Shape of the Earth: A Critique of Leo Ferrari", Augustinian Studies, 42 (1): 35, doi:10.5840/augstudies20114213
    75. ↑ Lindberg, David C. (1986), "Science and the Early Church", in Lindberg, David C.; Numbers, Ronald L., God & Nature: Historical Essays on the Encounter between Christianity and Science, Berkeley and Los Angeles: University of California Press, ISBN 0-520-05692-2
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    78. ↑ J. L. E. Dreyer, A History of Planetary Systems from Thales to Kepler. (1906); unabridged republication as A History of Astronomy from Thales to Kepler (New York: Dover Publications, 1953).
    79. ↑ St. John Chrysostom, Homilies Concerning the Statues, Homily IX, paras.7-8, in A SELECT LIBRARY OF THE NICENE AND POST-NICENE FATHERS OF THE CHRISTIAN CHURCH, Series I, Vol IX, ed. Philip Schaff, D.D.,LL.D., American reprint of the Edinburgh edition (1978), W. B. Eerdmans Publishing Co.,Grand Rapids, MI, pp.403-404. "When therefore thou beholdest not a small pebble, but the whole earth borne upon the waters, and not submerged, admire the power of Him who wrought these marvellous things in a supernatural manner! And whence does this appear, that the earth is borne upon the waters? The prophet declares this when he says, "He hath founded it upon the seas, and prepared it upon the floods."1416 And again: "To him who hath founded the earth upon the waters."1417 What sayest thou? The water is not able to support a small pebble on its surface, and yet bears up the earth, great as it is; and mountains, and hills, and cities, and plants, and men, and brutes; and it is not submerged!"
    80. ↑ St.Athanasius, Against the Heathen, Ch.27 , Ch 36 , in A SELECT LIBRARY OF THE NICENE AND POST-NICENE FATHERS OF THE CHRISTIAN CHURCH, Series II, Vol IV, ed. Philip Schaff, D.D.,LL.D., American reprint of the Edinburgh edition (1978), W.B. Eerdmans Publishing Co.,Grand Rapids, MI.
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    85. ↑ "Saint Basil the Great, Hexaemeron 9 - HOMILY IX - "The creation of terrestrial animals" Holy Innocents Orthodox Church". Retrieved February 9, 2013.
    86. 1 2 3 Russell, Jefrey Burton (1991). Inventing the Flat Earth: Columbus and Modern Historians. Praeger. pp. 86–87. ISBN 0-275-95904-X.
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    88. ↑ Bruce S. Eastwood, Ordering the Heavens: Roman Astronomy and Cosmology in the Carolingian Renaissance, (Leiden: Brill, 2007), pp. 62-3.
    89. ↑ S. C. McCluskey, Astronomies and Cultures in Early Medieval Europe, (Cambridge: Cambridge Univ. Pr., 1998), pp. 114, 123.
    90. ↑ Stephen A. Barney, W. J. Lewis, J. A. Beach, Oliver Berghof (translators) (2010). "XIV ii 1". The Etymologies of Isidore of Seville. Cambridge University Press. ISBN 978-0-521-83749-1.
    91. ↑ " In other passages of the Etymologies, he writes of anorbis" W.G.Randles (2000). Geography, Cartography and Nautical Science in the Renaissance. UK, Ashgate Variorum. p. 15. ISBN 0-86078-836-9. also in Wolfgang Haase; Meyer Reinhold, eds. (1994). The Classical tradition and the Americas, vol 1. p. 15. ISBN 978-3-11-011572-7. Retrieved November 28, 2010.
    92. ↑ Lyons, Jonathan (2009). The House of Wisdom. Bloomsbury. pp. 34–35. ISBN 1-58574-036-5.
    93. ↑ Ernest Brehaut (1912). An Encyclopedist of the Dark Ages. Columbia University.
    94. ↑ Isidore, Etymologiae, XIV.v.17 .
    95. ↑ Isidore, Etymologiae, IX.ii.133 .
    96. ↑ Fontaine, Jacques (1960). Isidore de Seville: Traité de la Nature. Bordeaux.
    97. ↑ Isidore, Etymologiae, III. XXXII .
    98. ↑ Isidore, Etymologiae, XIV. I .
    99. ↑ Wesley M. Stevens, "The Figure of the Earth in Isidore's De natura rerum", Isis, 71(1980): 268-277.Stevens, Wesley M. (1980). "The Figure of the Earth in Isidore's "De natura rerum"". Isis. 71 (2): 268–77. JSTOR 230175. doi:10.1086/352464, page 274
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    128. ↑ 'Low me ter ax ef de earth is roun', whar do it keep its corners? Er flat, squar thing has corners, but tell me where is de cornur uv er appul, ur a marbul, ur a cannun ball, ur a silver dollar.' William E. Hatcher (1908). John Jasper. Fleming Revell. See also Garwood, p165
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