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The Flat Earth model is an archaic belief that the Earth's shape is a plane or disk. Many ancient cultures have had conceptions of a flat Earth, 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. It was also typically held in the aboriginal cultures of the Americas, and a flat Earth domed by the firmament in the shape of an inverted bowl is common in pre-scientific societies.
The paradigm of a spherical Earth was developed in Greek astronomy, beginning with Pythagoras (6th century BC), although most Pre-Socratics retained the flat Earth model. Aristotle accepted the spherical shape of the Earth on empirical grounds around 330 BC, and knowledge of the spherical Earth gradually began to spread beyond the Hellenistic world from then on.
- 1 Historical development
- 1.1 Ancient Near East
- 1.2 Classical world
- 1.3 Ancient India
- 1.4 Norse and Germanic
- 1.5 Ancient Japan
- 1.6 Ancient China
- 1.7 Declining support for the flat earth
- 2 Modern period
- 3 Cultural references
- 4 See also
- 5 Notes
- 6 References
- 7 Further reading
- 8 External links
Ancient Near East
In early Egyptian and Mesopotamian thought the world was portrayed as a flat disk floating in the ocean. A similar model is found in the Homeric account of 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." The biblical earth is a flat disc floating on water.
The Pyramid Texts and Coffin Texts reveal that the ancient Egyptians believed Nun (the Ocean) was a circular body surrounding nbwt (a term meaning "dry lands" or "Islands"), and therefore believed in a similar Ancient Near Eastern circular earth cosmography surrounded by water.
Both Homer and Hesiod described a flat disc cosmography on the Shield of Achilles. This poetic tradition of an earth-encircling (gaiaokhos) sea (Oceanus) and a flat disc also appears in Stasinus of Cyprus, Mimnermus, Aristophanes, and Apollonius Rhodius.
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.
Several pre-Socratic philosophers believed that the world was flat: Thales (c. 550 BC) according to several sources, and Leucippus (c. 440 BC) and Democritus (c. 460 – 370 BC) according to Aristotle.
Thales thought the flat earth floated in water like a log. 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. 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." 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.
Belief in a flat Earth continued into the 5th century BC. Anaxagoras (c. 450 BC) agreed that the Earth was flat, 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.
Hecataeus of Miletus believed the earth was flat and surrounded by water. Herodotus in his Histories ridiculed the belief that water encircled the world, yet most classicists agree he still believed the earth was flat because of his descriptions of literal "ends" or "edges" of the earth.
A cosmological view can be found in Jain cosmology and Buddhist cosmology that held the Earth is a disc consists of four continents grouped around the central mountain Meru like the petals of a flower. An outer ocean surrounds these continents. This view of traditional Buddhist and Jain cosmology depicts the cosmos as a vast, oceanic disk (of the magnitude of a small planetary system), bounded by mountains, in which the continents are set as small islands.
Norse and Germanic
The ancient Norse and Germanic peoples believed in a flat earth cosmography of the earth surrounded by an ocean, with the axis mundi (a world-tree: Yggdrasil, or pillar: Irminsul) in the centre. The Norse believed that in the world-encircling ocean sat a snake called Jormungandr. In the Norse creation account preserved in Gylfaginning (VIII) it is stated that during the creation of the earth, an impassable sea was placed around the earth like a ring:
...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."
The late Norse Konungs skuggsjá, on the other hand, states that:
...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."
The first chapter of the Nihongi ("Chronicles of Japan") describes the ancient Japanese belief that the world was flat and that dry land floated "like oil" on water:
Hence it is said that when the world began to be created, the soil of which lands were composed floated about in a manner which might be compared to the floating of a fish sporting on the surface of the water...
...Of old, when the land was Young and the earth young, it floated about, as it were floating oil. At this time a thing was produced within the land, in shape like a reed-shoot when it sprouts forth.
In ancient China, the prevailing belief was that the Earth was flat and square, while the heavens were round, an assumption virtually unquestioned until the introduction of European astronomy in the 17th century. 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.
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.
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.
Further examples cited by Needham supposed to demonstrate dissenting voices from the ancient Chinese consensus actually refer without exception to the Earth's being square, not to its being flat. Accordingly, the 13th-century scholar Li Ye, who argued that the movements of the round heaven would be hindered by a square Earth, did not advocate a spherical Earth, but rather that its edge should be rounded off so as to be circular.
As noted in the book Huai Nan Zu, 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, a value short by three orders of magnitude.
Declining support for the flat earth
After the Greek philosophers Pythagoras, in the 6th century BC, and Parmenides, in the 5th, recognized that the Earth is spherical, 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. The Earth's circumference was first determined around 240 BC by Eratosthenes. By the second century CE. Ptolemy had derived his maps from a curved 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.
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. 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. By the 1st century AD, Pliny the Elder was in a position to claim that everyone agrees on the spherical shape of Earth, 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."
In late antiquity such widely read encyclopedists as Macrobius (5th century) and Martianus Capella (5th century) 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. 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.
Early Christian Church
During the early Church period, with some exceptions, most held a spherical view, for instance, Augustine, Jerome, and Ambrose to name a few.
In Book III of The Divine Institutes Lactantius ridicules the notion that there could be inhabitants of the antipodes "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.
Saint Augustine (354–430) took a more cautious approach in arguing against assuming that people inhabited the 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.
Since these people would have to be descended from Adam, they would have had to travel to the other side of the Earth at some point; Augustine continues:
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.
Scholars of Augustine's work have traditionally understood him to have shared the common view of his educated contemporaries that the Earth is spherical, in line with the quotation above, and with Augustine's famous endorsement of science in De Genesi ad litteram. That tradition has, however, recently been challenged by Leo Ferrari, who concluded that many of Augustine's passing references to the physical universe imply a belief in an essentially flat Earth "at the bottom of the universe".
Diodorus of Tarsus (d. 394) may have argued for a flat Earth based on scriptures; however, Diodorus' opinion on the matter is known to us only by a criticism of it by Photius. 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". The Egyptian monk Cosmas Indicopleustes (547) in his Topographia Christiana, where the Covenant Ark was meant to represent the whole universe, argued on theological grounds that the Earth was flat, a parallelogram enclosed by four oceans.
In his Homilies Concerning the Statutes St. John Chrysostom (344–408) explicitly espoused the idea, based on his reading of Scripture, that the Earth floated on the waters gathered below the firmament, and St. Athanasius (c. 293 – 373) expressed similar views in Against the Heathen.
A very recent essay by Leone Montagnini, discussing the question of the shape of the Earth from the origins to the late Antiquity, has shown that the Fathers of the Church shared different approaches that paralleled their overall philosophical and theological visions. Those of them who were more close to Platonic visions, like Origen, shared peacefully the geosphericism. A second tradition, including Basil, Ambrose and Augustine, but also Philoponus, accepted the idea of the round Earth and the radial gravity, but in a critical way. In particular they pointed out a number of doubts about the physical reasons of the radial gravity, and hesitated in accepting the physical reasons proposed by Aristotle or Stoicism. However, a "flattist" approach was more or less shared by all the Fathers coming from the Syriac area, who were more inclined to follow the letter of the Old Testament. Diodorus, Severian, and Cosmas Indicopleustes, but also Chrysostom, belonged just to this latter tradition.
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.
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. 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.
- Boethius (c. 480 – 524), who also wrote a theological treatise On the Trinity, repeated the Macrobian model of the Earth in the center of a spherical cosmos in his influential, and widely translated, Consolation of Philosophy.
- Bishop Isidore of Seville (560 – 636) taught in his widely read encyclopedia, the Etymologies diverse views such as that the Earth "resembles a wheel" resembling Anaximander in language and the map that he provided. This was widely interpreted as referring to a flat disc-shaped Earth. An illustration from Isidore's De Natura Rerum shows the five zones of the earth as adjacent circles. Some have concluded that he thought the Arctic and Antarctic zones were adjacent to each other. He did not admit the possibility of antipodes, which he took to mean people dwelling on the opposite side of the Earth, considering them legendary  and noting that there was no evidence for their existence. Isidore's T and O map, which was seen as representing a small part of a spherical Earth, continued to be used by authors through the Middle Ages, e.g. the 9th-century bishop Rabanus Maurus who compared the habitable part of the northern hemisphere (Aristotle's northern temperate clime) with a wheel. At the same time, Isidore's works also gave the views of sphericity, for example, in chapter 28 of De Natura Rerum, Isidore claims that the sun orbits the earth and illuminates the other side when it is night on this side. See French translation of De Natura Rerum. In his other work Etymologies, there are also affirmations that the sphere of the sky has earth in its center and the sky being equally distant on all sides. Other researchers have argued these points as well. "The work remained unsurpassed until the thirteenth century and was regarded as the summit of all knowledge. It became an essential part of European medieval culture. Soon after the invention of typography it appeared many times in print." However, "The Scholastics - later medieval philosophers, theologians, and scientists - were helped by the Arabic translators and commentaries, but they hardly needed to struggle against a flat-earth legacy from the early middle ages (500-1050). Early medieval writers often had fuzzy and imprecise impressions of both Ptolemy and Aristotle and relied more on Pliny, but they felt (with one exception), little urge to assume flatness." 
- The monk Bede (c. 672 – 735) wrote in his influential treatise on computus, The Reckoning of Time, that the Earth was round ('not merely circular like a shield [or] spread out like a wheel, but resembl[ing] more a ball'), explaining the unequal length of daylight from "the roundness of the Earth, for not without reason is it called 'the orb of the world' on the pages of Holy Scripture and of ordinary literature. It is, in fact, set like a sphere in the middle of the whole universe." (De temporum ratione, 32). The large number of surviving manuscripts of The Reckoning of Time, copied to meet the Carolingian requirement that all priests should study the computus, indicates that many, if not most, priests were exposed to the idea of the sphericity of the Earth. Ælfric of Eynsham paraphrased Bede into Old English, saying "Now the Earth's roundness and the Sun's orbit constitute the obstacle to the day's being equally long in every land."
- St Vergilius of Salzburg (c. 700 – 784), in the middle of the 8th century, discussed or taught some geographical or cosmographical ideas that St Boniface found sufficiently objectionable that he complained about them to Pope Zachary. The only surviving record of the incident is contained in Zachary's reply, dated 748, where he wrote:
"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."
- Some authorities have suggested that the sphericity of the Earth was among the aspects of Vergilius's teachings that Boniface and Zachary considered objectionable. 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. 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.
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." 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 Middle Ages
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.
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.[nb 1] Lectures in the medieval universities commonly advanced evidence in favor of the idea that the Earth was a sphere. 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. Thomas Aquinas, in his Summa Theologica, 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."
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 round—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.
Portuguese exploration of Africa and Asia, Columbus's voyage to the Americas (1492) and finally Ferdinand Magellan's circumnavigation of the Earth (1519–21) provided the final, practical proofs for the global shape of the Earth.
The Abbasid Caliphate saw a great flowering of astronomy and mathematics in the 9th century CE. in which Muslim scholars translated Ptolemy's work, which become the Almagest, and extended and updated his work based on spherical ideas, and these have generally been respected since. However after the decline of the Golden Age in the 13th century more traditional views were increasingly heard.
The Quran mentions that the world was "laid out" or "made flat". To this a classic Sunni 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, may He be exalted, 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."
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." Other translations render "made flat" as "spread out".
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." 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.
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.
"Myth of the Flat Earth" in modern historiography
This belief is even repeated in some widely read textbooks. Previous editions of Thomas Bailey's The American Pageant stated that "The superstitious sailors [of Columbus' crew] ... grew increasingly mutinous...because they were fearful of sailing over the edge of the world"; however, no such historical account is known. Actually, sailors were probably among the first to know of the curvature of Earth from everyday observations, for example seeing how mountains vanish below the horizon on sailing far from shore.
Some historians consider that the early advocates who projected flat Earth upon Christians of the Middle Ages were highly influential (19th-century view typified by Andrew Dickson White); current historians (late 20th-century view typified by historian and religious studies scholar Jeffrey Burton Russell) have asserted that White's and other writings projecting flat Earth belief upon Christians are inaccurate, citing centuries of theological writings, and suggested the motivations for the promotion of such inaccuracies.
According to Russell, the common misconception that people before the age of exploration believed that Earth was flat entered the popular imagination after Washington Irving's publication of A History of the Life and Voyages of Christopher Columbus in 1828. Although some of the arguments attributed by Irving to Columbus's opponents had been recorded not long after the latter's death, here are only hints that any argued that the Earth was flat, in the argument that the ocean might be infinite in extent, repeated by later historians. Other arguments were based on the impossibility of the antipodes, the vast size of the Earth, the impossibility of going from one hemisphere to the others, and other arguments based on the sphericity of the Earth. Modern historians have dismissed the claim that they maintained the earth was flat as a fabrication of Irving's.
The only denial published at the time came from Zacharia Lilio, a canon of the Basilica of St. John Lateran in Rome in 1496. In a section entitled "That the earth is not round" he argues that "when they assert that the earth is round, Ptolemy and Pliny do not add to the evidence, collected on the spot, they simply make a conjecture based solely on reasoning". It is notable that Copernicus, writing only twenty years after Columbus in 1514, dismisses the idea of a flat Earth in two sentences and has to go back to the early Greeks to find a supporter, though he expends more effort on showing that other current ideas were fallacious and demonstrating the sphericity of the earth. In reality, the issue in the 1490s was not the shape but the size of the Earth, as well as the position of the east coast of Asia.
In the modern era, belief in a flat Earth has been expressed by isolated individuals and groups, but no scientists of note.
English writer Samuel Rowbotham (1816–1885), writing under the pseudonym "Parallax," produced a pamphlet called Zetetic Astronomy in 1849 arguing for a flat Earth and published results of many experiments that tested the curvatures of water over a long drainage ditch, followed by another called The inconsistency of Modern Astronomy and its Opposition to the Scripture. One of his supporters, John Hampden, lost a bet to Alfred Russel Wallace in the famous Bedford Level Experiment, which attempted to prove it. In 1877 Hampden produced a book called "A New Manual of Biblical Cosmography". Rowbotham also produced studies that purported to show that the effects of ships disappearing below the horizon could be explained by the laws of perspective in relation to the human eye.
In 1883 he founded Zetetic Societies in England and New York, to which he shipped a thousand copies of Zetetic Astronomy. Challenges were issued in the New York Daily Graphic offering $10,000 to charity to anyone proving the Earth revolved on an axis.
William Carpenter, a printer originally from Greenwich, England, was a supporter of Rowbotham and published Theoretical Astronomy Examined and Exposed - Proving the Earth not a Globe in eight parts from 1864 under the name Common Sense. He later emigrated to Baltimore where he published A hundred proofs the Earth is not a Globe in 1885. He argues that:
- "There are rivers that flow for hundreds of miles towards the level of the sea without falling more than a few feet — notably, the Nile, which, in a thousand miles, falls but a foot. A level expanse of this extent is quite incompatible with the idea of the Earth's convexity. It is, therefore, a reasonable proof that Earth is not a globe."
- "If the Earth were a globe, a small model globe would be the very best - because the truest - thing for the navigator to take to sea with him. But such a thing as that is not known: with such a toy as a guide, the mariner would wreck his ship, of a certainty!, This is a proof that Earth is not a globe."
John Jasper, the black ex-slave preacher said to have preached to more people than any Southern clergyman of his generation, echoed his friend Carpenter's sentiments in his most famous sermon "Der Sun do move and the Earth Am Square", preached over 250 times always by invitation.
In Brockport, N.Y, in 1887, M.C. Flanders argued the case of a flat Earth for three nights against two scientific gentlemen defending sphericity. Five townsmen chosen as judges voted unanimously for a flat Earth at the end. The case was reported in the Brockport Democrat.
"Professor" Joseph W. Holden of Maine, a former justice of the peace, gave numerous lectures in New England and lectured on flat Earth theory at the Columbian Exposition in Chicago. His fame stretched to North Carolina where the Statesville Semi-weekly Landmark recorded at his death in 1900: 'We hold to the doctrine that the earth is flat ourselves and we regret exceedingly to learn that one of our members is dead'.
After Rowbotham's death, Lady Elizabeth Blount created the Universal Zetetic Society in 1893 in England and created a journal called Earth not a Globe Review, which sold for twopence, as well as one called Earth, which only lasted from 1901 to 1904. She held that the Bible was the unquestionable authority on the natural world and argued that one could not be a Christian and believe the Earth is a globe. Well-known members included E. W. Bullinger of the Trinitarian Bible Society, Edward Haughton, senior moderator in natural science in Trinity College, Dublin and an archbishop. She repeated Rowbotham's experiments, generating some interesting counter-experiments, but interest declined after the First World War. The movement gave rise to several books that argued for a flat, stationary earth, including Terra Firma by David Wardlaw Scott.
In 1898, during his solo circumnavigation of the world, Joshua Slocum encountered a group of flat-Earthers in Durban. Three Boers, one of them a clergyman, presented Slocum with a pamphlet in which they set out to prove that the world was flat. Paul Kruger, President of the Transvaal Republic, advanced the same view: "You don't mean round the world, it is impossible! You mean in the world. Impossible!"
Wilbur Glenn Voliva, who in 1906 took over the Christian Catholic Church, a Pentecostal sect that established a utopian community at Zion, Illinois, preached flat Earth doctrine from 1915 onwards and used a photograph of a twelve mile stretch of the shoreline at Lake Winnebago, Wisconsin taken three feet above the waterline to prove his point. When the airship Italia disappeared on an expedition to the North Pole in 1928 he warned the world's press that it had sailed over the edge of the world. He offered a $5,000 award for proving the Earth is not flat, under his own conditions. Teaching a globular Earth was banned in the Zion schools and the message was transmitted on his WCBD radio station.
Flat Earth Society
In 1956, Samuel Shenton set up the International Flat Earth Research Society (IFERS), better known as the Flat Earth Society from Dover, Britain, 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. His postbag was full but his health suffered as his operation remained essentially a one-man show until he died in 1971.
In 1972 Shenton's role was taken over by one of his correspondents from California, Charles K. Johnson. 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."
The Society declined in the 1990s following a fire at its headquarters in California and the death of Johnson in 2001. 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.
The notion of a flat Earth survives in a wide range of contexts. Indirect references to the theory include the widely used idiom the four corners of the earth. 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, he [sc. Mercator] perceived the nuisance..of fiddling about with globes..in order to discover the South Seas." 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."
An early mention in literature was Ludvig Holberg's comedy Erasmus Montanus (1723). Erasmus Montanus meets considerable opposition when he claims the Earth is round, since all the peasants believe it is flat. He is not allowed to marry his fiancée until he cries, "The earth is flat as a pancake." In Rudyard Kipling's The Village that Voted the Earth was Flat, the protagonists spread the rumor that a Parish Council meeting had voted in favor of a flat Earth.
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.”" 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.
- Biblical cosmology
- Earth's rotation
- Geographical distance
- Hollow Earth
- Scientific mythology
- When Aquinas wrote his Summa, at the very beginning (Summa Theologica Ia, q. 1, a. 1; see also Summa Theologica IIa Iae, q. 54, a. 2), the idea of a round Earth was the example used when he wanted to show that fields of science are distinguished by their methods rather than their subject matter... "Sciences are distinguished by the different methods they use. For the astronomer and the physicist both may prove the same conclusion - that the earth, for instance, is round: the astronomer proves it by means of mathematics, but the physicist proves it by the nature of matter." History of Science: Shape of the Earth: Middle Ages: Aquinas
- "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.
- 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)
- 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
- 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
- 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)
- Russell, Jeffrey B. "The Myth of the Flat Earth". American Scientific Affiliation. Retrieved March 14, 2007.
- Like the Midrash and the Talmud, the Targum does not think of a globe of the spherical earth, around which the sun revolves in 24 hours, but of a flat disk of the earth, above which the sun completes its semicircle in an average of 12 hours. (The Distribution of Land and Sea on the Earth's Surface According to Hebrew Sources, Solomon Gandz, Proceedings of the American Academy for Jewish Research, Vol. 22 (1953), pp. 23-53, published by American Academy for Jewish Research.
- The Egyptian universe was substantially similar to the Babylonian universe; it was pictured as a rectangular box with a north-south orientation and with a slightly concave surface, with Egypt in the center. A good idea of the similarly primitive state of Hebrew astronomy can be gained from Biblical writings, such as the Genesis creation story and the various Psalms that extol the firmament, the stars, the sun, and the earth. The Hebrews saw the earth as an almost flat surface consisting of a solid and a liquid part, and the sky as the realm of light in which heavenly bodies move. The earth rested on cornerstones and could not be moved except by Jehovah (as in an earthquake). According to the Hebrews, the sun and the moon were only a short distance from one another. - How to cite this article: MLA (Modern Language Association) style: "Cosmology." Encyclopedia Americana. Grolier Online, 2012. Author: Giorgio Abetti, Astrophysical Observatory of Arcetri-Firenze. Volume 8, p.39
- The picture of the universe in Talmudic texts has the Earth in the center of creation with heaven as a hemisphere spread over it. The Earth is usually described as a disk encircled by water. Interestingly, cosmological and metaphysical speculations were not to be cultivated in public nor were they to be committed to writing. Rather, they were considered to be "secrets of the Torah not to be passed on to all and sundry" (Ketubot 112a). While study of God's creation was not prohibited, speculations about "what is above, what is beneath, what is before, and what is after" (Mishnah Hagigah: 2) were restricted to the intellectual elite. (Topic Overview: Judaism, Encyclopedia of Science and Religion, Ed. J. Wentzel Vrede van Huyssteen. Vol. 2. New York: Macmillan Reference USA, 2003. p477-483. Hava Tirosh-Samuelson).
- H. and H. A. Frankfort, J. A. Wilson, and T. Jacobsen, Before Philosophy (Baltimore: Penguin, 1949) 54.
- Anthony Gottlieb (2000). The Dream of Reason. Penguin. p. 6. ISBN 0-393-04951-5.
- Berlin, Adele (2011). "Cosmology and creation". In Berlin, Adele; Grossman, Maxine. The Oxford Dictionary of the Jewish Religion. Oxford University Press.
- 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)
- Ancient Near Eastern Texts, Pritchard, 1969, p.374.
- Coffin Texts, Spell 714.
- Iliad, 28. 606.
- The Shield of Heracles, 314-316, transl. Hugh G. Evelyn-White, 1914.
- The shield of Achilles and the poetics of ekphrasis, Andrew Sprague Becker, Rowman & Littlefield, 1995, p.148.
- 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
- 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.
- 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)
- Seven against Thebes, verse 305; Prometheus Bound, 1, 136; 530; 665 (which also describe the 'edges' of the earth).
- 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."
- 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.
- According to John Mansley Robinson, An Introduction to Early Greek Philosophy, Houghton and Mifflin, 1968.
- The Physical World of the Greeks, Samuel Sambursky, Princeton University Press (August 1987), p. 12
- Burch, George Bosworth (1954). "The Counter-Earth". Osirus (Saint Catherines Press) 11 (1): 267–294. doi:10.1086/368583.
- 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.
- Aristotle, De Caelo, 294b13-21
- 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"
- Hippolytus, Refutation of all Heresies, i. 6
- Anaximander; Fairbanks (editor and translator), Arthur. "Fragments and Commentary". The Hanover Historical Texts Project. (Plut., Strom. 2 ; Dox. 579).
- Hippolytus, Refutation of all Heresies, i. 7; Cf. Aristotle, De Caelo, 294b13-21
- Xenophanes DK 21B28, quoted in Achilles, Introduction to Aratus 4
- Diogenes Laertius, ii. 8
- Hippolytus, Refutation of all Heresies, i. 9
- FGrH F 18a.
- 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)
- The history of Herodotus, George Rawlinson, Appleton and company, 1889, p. 409
- Kiss of the Yogini: "Tantric Sex" in its South Asian Contexts, page 174, David Gordon White, University of Chicago Press
- D. Pingree: "History of Mathematical Astronomy in India", Dictionary of Scientific Biography, Vol. 15 (1978), pp. 533−633 (554f.)
- The Sacred Tree in Religion and Myth, Mrs. J. H. Philpot, Courier Dover Publications, 2004, p.113.
- "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.
- 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)
- "Gylfaginning". Sacred-texts.com. Retrieved February 9, 2013.
- "The King's Mirror". mediumaevum.com. Retrieved November 6, 2013.
- Nihongi, I, translation by W. G Ashton, 1896.
- Kojiki, I: "The names of the Deities that were born next from a thing that sprouted up like unto a reed-shoot when the earth, young and like unto floating oil, drifted about medusa-like"
- Ainu Folklore, Carl Etter, Kessinger Publishing, 1949, pp. 18-20.
- Needham, Joseph (1986). Science and Civilization in China: Volume 3. Taipei: Caves Books, Ltd. pp. 498.
- Martzloff, Jean-Claude (1993–94). "Space and Time in Chinese Texts of Astronomy and of Mathematical Astronomy in the Seventeenth and Eighteenth Centuries". Chinese Science 11: 66–92 [p. 69].
- Cullen, Christopher (1980). "Joseph Needham on Chinese Astronomy". Past & Present 87: 39–53 [pp. 42 & 49]. JSTOR 650565.
- 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.
- 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.
- Needham, Joseph (1959), Science and Civilisation in China 3, C.U.P., p. 219, ISBN 0-521-63262-5
- Cullen, Christopher (1980). "Joseph Needham on Chinese Astronomy". Past & Present 87: 39–53 [p. 42]. JSTOR 650565.
- 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.
- 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.
- Joseph Needham, p.225
- Dreyer, John Louis Emil (1953) . A History of Astronomy from Thales to Kepler. New York, NY: Dover Publications. pp. 20, 37–38. ISBN 0-486-60079-3.
- Lloyd, G.E.R. (1968). Aristotle: The Growth and Structure of His Thought. Cambridge Univ. Press. pp. 162–164. ISBN 0-521-07049-X.
- 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.
- Stevens, Wesley M. (1980). "The Figure of the Earth in Isidore's "De natura rerum"". Isis 71 (2): 268–77. doi:10.1086/352464. JSTOR 230175, page 269
- Sedley, David N. (2003). Lucretius and the Transformation of Greek Wisdom. Cambridge: Cambridge University Press. pp. 78–82. ISBN 978-0-521-54214-2.
- Lucretius, De rerum natura, 1.1052-82.
- Natural History, 2.64
- 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.
- 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.
- 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), W.B.Eerdmans Publishing Co.,Grand Rapids, MI, pp.94-95.
- 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
- q:Augustine of Hippo
- Leo Ferrari, Cosmography, in Augustine through the Ages: An Encyclopedia, William B. Eerdmans Publishing Co., Grand Rapids MI, 1999, p.246
- Leo Ferrari, Augustine's Cosmography, Augustinian Studies, 27:2 (1996), 129-177.
- 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).
- J.L.E. Dreyer, A History of Planetary Systems', (1906), p.211-12.
- St. John Chrysostom, Homilies Concerning the Statutes, 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!"
- 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.
- See Leone Montagnini, La questione della forma della Terra. Dalle origini alla tarda Antichità, in Studi sull'Oriente Cristiano, 13/II: 31-68
- "Saint Basil the Great, Hexaemeron 9 - HOMILY IX - "The creation of terrestrial animals" Holy Inocents Orthodox Church". Retrieved February 9, 2013.
- Russell, Jefrey Burton (1991). Inventing the Flat Earth: Columbus and Modern Historians. Praeger. pp. 86–87. ISBN 0-275-95904-X.
- B. Eastwood and G. Graßhoff, Planetary Diagrams for Roman Astronomy in Medieval Europe, ca. 800-1500, Transactions of the American Philosophical Society, 94, 3 (Philadelphia, 2004), pp. 49-50.
- Bruce S. Eastwood, Ordering the Heavens: Roman Astronomy and Cosmology in the Carolingian Renaissance, (Leiden: Brill, 2007), pp. 62-3.
- S. C. McCluskey, Astronomies and Cultures in Early Medieval Europe, (Cambridge: Cambridge Univ. Pr., 1998), pp. 114, 123.
- 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.
- " 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, ed. (1994). The Classical tradition and the Americas, vol 1. p. 15. ISBN 978-3-11-011572-7. Retrieved November 28, 2010.
- Lyons, Jonathan (2009). The House of Wisdom. Bloomsbury. pp. 34–35. ISBN 1-58574-036-5.
- Ernest Brehaut (1912). An Encyclopedist of the Dark Ages. Columbia University.
- Isidore, Etymologiae, XIV.v.17 .
- Isidore, Etymologiae, IX.ii.133 .
- Fontaine, Jacques (1960). Isidore de Seville: Traité de la Nature. Bordeaux.
- Isidore, Etymologiae, III. XXXII .
- Isidore, Etymologiae, XIV. I .
- 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. doi:10.1086/352464. JSTOR 230175, page 274
- Grant, Edward (1974). A Sourcebook in Medieval Science (Source Books in the History of the Sciences). Harvard University Press. ISBN 978-0-674-82360-0.
- Thomas Glick, Stephen John Livesley and Faith Wallis (2005). Medieval Science Technology and Medicine, an Encyclopedia. Taylor & Francis, NY.
- Faith Wallis, trans., Bede: The Reckoning of Time, (Liverpool: Liverpool Univ. Pr., 2004), pp. lxxxv-lxxxix.
- Ælfric of Eynsham, On the Seasons of the Year, Peter Baker, trans[dead link]
- English translation by Laistner, M.L.W. (1966) . Thought and Letters in Western Europe: A.D. 500 to 900 (2nd ed.). Ithaca, NY: Cornell University Press. pp. 184–5. The original Latin reads: "De perversa autem et iniqua doctrina, quae contra Deum et animam suam locutus est, si clarificatum fuerit ita eum confiteri, quod alius mundus et alii homines sub terra seu sol et luna, hunc habito concilio ab ęcclesia pelle sacerdotii honore privatum." (MGH, 1, 80, pp.178–9)
- Laistner, (1966, p.184)
- Simek, Rudolf (1996) . Heaven and Earth in the Middle Ages. Angela Hall (English ed.). Woodbridge, UK: The Boydell Press. p. 53. ISBN 0-85115-608-8.
- Carey, John (1989). "Ireland and the Antipodes: The Heterodoxy of Virgil of Salzburg". Speculum 64 (1): 1–10. doi:10.2307/2852184. JSTOR 2852184.
- Kaiser, Christopher B. (1997). Creational Theology and the History of Physical Science: the Creationist Tradition from Basil to Bohr. Leiden: Koninklijke Brill. p. 48. ISBN 90-04-10669-3.
- Hasse, Wolfgang; Reinhold, Meyer, eds. (1993). The Classical Tradition and the Americas. Berlin: Walter de Gruyter. ISBN 3-11-011572-7.
- Moretti, Gabriella (1993). The Other World and the 'Antipodes'. The Myth of Unknown Countries between Antiquity and the Renaissance. p. 265. ISBN 978-3-11-011572-7. In Hasse & Reinhold (1993, pp.241–84).
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- E. Grant, Planets. Stars, & Orbs: The Medieval Cosmos, 1200-1687, (Cambridge: Cambridge Univ. Pr., 1994), pp. 626-630.
- "Summa Theologica IIa Iae, q. 54, a. 2".
- Jill Tattersall (1981). "The Earth, Sphere or Disc?". Modern Language Review 76: 31–46.
- Surat Al-Ghashiya 88:17-20 reads "Do they never reflect on .. the heaven, how it was raised on high? The mountains, how they were set down? The earth, how it was made flat?".
- Imam Al-Razi. "19/131". Retrieved February 13, 2013.
- Jalal al-Din al-Mahalli; Jalal al-Din al-Suyuti. "from Juza '20 to Juza '30". Tafsir al-Jalalayn͕. Translated by Feras Hamza. Retrieved August 8, 2013.
- "Surat Al-Ghāshiyah". Retrieved December 3, 2010.
- 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 (cf. Joseph Needham et al.: "Heavenly clockwork: the great astronomical clocks of medieval China", Antiquarian Horological Society, 2nd. ed., Vol. 1, 1986, ISBN 0-521-32276-6, p. 138)
- Needham, Joseph (1986). Science and Civilization in China: Volume 3. Taipei: Caves Books, Ltd. pp. 499.
- Members of the Historical Association (1945). Common errors in history. General Series, G.1. London: P.S. King & Staples for the Historical Association., pp.4–5. The Historical Association published a second list of 17 other common errors in 1947.
- James. W. Loewen, Lies My Teacher Told Me: Everything Your American History Textbook Got Wrong, (Touchstone Books, 1996), p. 56
- Russell, Jeffey Burton (1991). Inventing the Flat Earth—Columbus and Modern Historians. Westport, CT: Praeger. pp. 49–58. ISBN 0-275-95904-X.
- Washington, Irving (1828). The Life and Voyages of Christopher Columbus. pp. 117–130. ISBN 0-559-56685-9.
- Robertson, William (1783). The history of America. p. 88.
- Columbus, Ferdinand (1571). A History of the Life and Actions of Adm. Christopher Columbus. p. 520. in Churchill, Awnsham (1732). A Collection of voyages and travels 2. pp. 501–624. "of this lower globe of earth and water, only a small compass was inhabited, which had remained in our hemisphere above water, and that all the rest was sea, and not navigable.... Others of them argued [that] ... he would not be able to return into Spain, because of the roundness of the globe,... affirming it would be like climbing a hill.... [All of them followed Augustine, who denies] that there should be Antipodes, or any going out of one hemisphere into the other."
- Morison, Samuel Eliot (1942). Admiral of the Ocean Sea. A Life of Christopher Columbus. Camden, NJ: Little, Brown and Co. p. 89. ISBN 978-1-4067-5027-0.
- Garwood, Christine (2008) . Flat Earth—The History of an Infamous Idea. London: Pan Books. pp. 7–8. ISBN 978-0-330-43289-4.
- Love, Ronald S. (2006). Maritime Exploration in the Age of Discovery, 1415–1800. Westport, CT: Greenwood Press. pp. 41–42. ISBN 0-313-32043-8.
- Sale, Kirkpatrick (2006) . Christopher Columbus and the Conquest of Paradise. London: Tauris Parke Paperbacks. p. 344. ISBN 1-84511-154-0.
- Zacharia Lilio (1496). Contra Antipodes. Florence. cited by W.G.L.Randles (1980). De la terre plate au globe terrestre. Paris, Libraire Armand Colin. p. 31.
- "Therefore the earth is not flat, as Empedocles and Anaximenes thought" Nicholas Copernicus (1543). On the revolutions. ISBN 0-8018-2039-1.
- Fiske, John (1892). The Discovery of America. p. 267.
- Parallax (Samuel Birley Rowbotham) (1881). Zetetic Astronomy: Earth Not a Globe (Third ed.). London:Simpkin, Marshall, and Co.
- Theoretical astronomy examined and exposed, by 'Common sense'.
- William Carpenter, One hundred proofs that the earth is not a globe, (Baltimore: The author, 1885).
- '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
- The Earth: Scripturally, Rationally, and Practically Described. A Geographical, Philosophical, and Educational Review, Nautical Guide, and General Student's Manual, n. 17 (November 1, 1887), p. 7. cited in Robert J. Schadewald (1981). "Scientific Creationism, Geocentricity, and the Flat Earth". Skeptical Inquirer. Retrieved August 21, 2010.
- Christine Garwood (2007). Flat Earth. Macmillan. ISBN 0-312-38208-1.
- David Wardlaw Scott (1901). Terra Firma. Retrieved December 13, 2010.
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|Wikimedia Commons has media related to Flat-earth theories.|
- The Myth of the Flat Earth
- The Myth of the Flat Universe
- You say the earth is round? Prove it (from The Straight Dope)
- Flat Earth Fallacy
- Zetetic Astronomy, or Earth Not a Globe by Parallax (Samuel Birley Rowbotham (1816-1884)) at sacred-texts.com
- The flat-earth myth and creationism
- The Flat Earth Society official website