Samuel Birley Rowbotham (1816–1884) was an English inventor and writer who wrote Zetetic Astronomy: Earth Not a Globe under the pseudonym "Parallax". His work was based on his decade-long studies of the earth and was originally published as a 16-page pamphlet (1849), which he later expanded into a 430 page book (1881). According to Rowbotham's method, which he called Zetetic Astronomy, the earth is a flat disk centered at the North Pole and bounded along its southern edge by a wall of ice, with the sun, moon, planets, and stars only a few hundred miles above the surface of the earth.

Life

Rowbotham started out as an organiser of an Owenite commune in the Fens, where he first observed the strange phenomenon on the Bedford level that led to his theories about the earth. Following allegations of sexual misconduct he reinvented himself as a itinerant lecturer under the name Parallax. He took a little time to learn his trade, running away from a lecture in Blackburn when he couldn't explain why the hulls of ships disappeared before their masts when sailing out to sea. However, as he persisted in filling halls by charging sixpence a lecture his quick-wittedness and debating skills were honed so much that he could "counter every argument with ingenuity, wit and consumate skill".

When finally pinned down to a challenge in Plymouth in 1864 by allegations that he wouldn't agree to a test, Parallax appeared on Plymouth Hoe at the appointed time, witnessed by Richard Proctor, a writer on astronomy, and proceeded to the beach where a telescope had been set up. His opponents had claimed that only the lantern of the Eddystone lighthouse, some 14 miles out to sea, would be visible. In fact, only half the lantern was visible, yet Rowbotham claimed his opponents were wrong and that it proved the earth was indeed flat so that many Plymouth folk left the Hoe agreeing that "some of the most important conclusions of modern astronomy had been seriously invalidated".

In 1861 Rowbotham was married for a second time to the 16-year old daughter of his laundress and settled in London, producing 14 children, of whom 4 survived. He was also alleged to be using the name "Dr. Samuel Birley", selling the secrets for prolonging human life and curing every disease imaginable and de Morgan refers to him as S. Goulden. He patented a number of inventions including a 'life-preserving cylindrical railway carriage'.

His book Zetetic Astronomy - The Earth not a Globe appeared in 1864. His lectures continued and concerned citizens addressed letters to the Astronomer Royal seeking rebuttals for his claims. A correspondent to the Leeds Times observed that "One thing he did demonstrate was that scientific dabblers unused to platform advocacy are unable to cope with a man, a charlatan if you will (but clever and thoroughly up in his theory), thoroughly alive to the weakness of his opponents".

Influence

One of Rowbotham's followers, John Hampden, a Christian polemicist, gained notoriety by engaging in raucous public debates with leading scientists of the day. A bet involving the prominent naturalist Alfred Russel Wallace in the famous Bedford Level experiment led to several lawsuits for fraud and libel and Hampden's imprisonment.

After Rowbotham's death, Lady Elizabeth Blount founded the Universal Zetetic Society which attracted thousands of followers, published a magazine entitled The Earth Not a Globe Review and remained active well into the early part of the 20th century. After World War I, the movement underwent a slow decline, but it was revived in 1956 as The Flat Earth Society.

In the United States, Rowbotham's ideas were taken up by the Christian Catholic Apostolic Church and promoted widely on their radio station. His work in the United States was continued by William Carpenter. Carpenter, a printer originally from Greenwich, England, 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."

See also

Bedford Level experiment

Flat Earth Society

References

External links

Full text of Zetetic Astronomy: Earth Not a Globe in the Internet Sacred Texts Archive

Category:1816 births Category:1864 deaths Category:English writers Category:Flat Earth theory Category:People from Stockport

de:Samuel Rowbotham

Name	Samuel
Venerated in	JudaismChristianityIslam
Titles	Prophet, Seer
Major shrine	Tomb of Samuel, Jerusalem
Prayer attrib	}}

Samuel (; Samouēl; ; Arabic: صموئيل Ṣamuʼeel; Strong's: Shemuwel) is a leader of ancient Israel in the Books of Samuel in the Hebrew Bible. He is also known as a prophet and is mentioned in the Qur'an.

His status, as viewed by rabbinical literature, is that he was the last of the Hebrew Judges and the first of the major prophets who began to prophesy inside the Land of Israel. He was thus at the cusp between two eras.

According to the text of the Books of Samuel, he also anointed the first two kings of the Kingdom of Israel: Saul and David.

Biblical account

The main account of Samuel's life comes from the book bearing his name in the Hebrew Bible / Old Testament.

Family

Samuel's mother was Hannah and his father was Elkanah. Hannah, at the beginning of the narrative, is barren and childless, like Abraham's wife Sarah. Hannah prays to God for a child. Eli who is sitting at the foot of the doorpost in the sanctuary at Shiloh, sees her apparently mumbling and thinks Hannah is drunk, but is soon assured of her motivation and sobriety. Eli was, according to the Books of Samuel, the name of a priest of Shiloh, and one of the last Israelite Judges before the rule of kings in ancient Israel. He blesses her after she promises the child to God. Subsequently Hannah becomes pregnant; her child is Samuel. After he is weaned, she leaves him in Eli's care.

Elkanah is Samuel's father and lives at Ramah (1 Sam. 1:19; 2:11; comp. 28:3), in the district of Zuph. His genealogy is also found in a pedigree of the Kohathites (1 Chron. 6:3-15) and in that of Heman, his great-grandson (ib. vi. 18-22). According to the genealogical tables, Elkanah was, a Levite, a fact otherwise not mentioned in the books of Samuel. The fact that Elkanah, a Levite, was denominated an Ephraimite is analogous to the designation of a Levite belonging to Judah (Judges 17:7, for example).

Name

According to , Hannah named Samuel in memory of her requesting a child from God and God listening. Samuel is translated as Heard of God or possibly as a sentence "God has heard" (from 'Shama', heard and 'El', God — with "Shama" as the verb and "El" as the subject). Samuel in the Hebrew root word is "sha’al" which is mentioned seven times in 1 Samuel 1 and once as "sha’ul" (1:28), which is Saul’s name in Hebrew. Coogan suggests that Saul’s birth narrative was transferred to Samuel by the Deuteronomistic Historians.

Calling

One night, around the age of 13 (maturity), Samuel heard a voice calling his name. He initially assumed it was coming from Eli and went to Eli to ask what he wished to say. Eli, however, sent Samuel back to sleep. After a few times Eli told Samuel that the voice was God's, and instructed Samuel on how to respond. Once Samuel responded God told him that the wickedness of the sons of Eli had resulted in their dynasty being condemned to destruction. Eli asked Samuel to honestly recount to him what he had been told, and upon receiving the communication merely said that God should do what seems right to himself.

Leader

During Samuel's youth at Shiloh the Philistines inflicted a decisive defeat against the Israelites at Eben-Ezer (), placed the land under Philistine oppression, and took the sanctuary's Ark for themselves. (Some modern textual scholars consider that the Song of Moses, believed to be originally distinct from the surrounding text of Deuteronomy and not written by Moses, may in reality have been written in response to the theological implications of this disastrous defeat, possibly by Samuel himself.)

This was decades before the Israelites began to be ruled by a king. After 20 years of such oppression, Samuel, who had gained national prominence as a prophet, summoned the people to Mizpah (one of the highest hills in the land), where he organized them into an army, and led them against the Philistines. The Philistines, having marched to Mizpah to attack the newly amassed Israelite army, were soundly defeated and fled in terror. The retreating Philistines were slaughtered by the Israelites, which the Bible portrays positively. The text then states that Samuel erected a large stone at the battle site as a memorial, and there ensued a long period of peace thereafter.

Textual criticism

National prophet, local seer

Some authors see the biblical Samuel as combining descriptions of two distinct roles:

A seer, based at Ramah, and seemingly known scarcely beyond the immediate neighbourhood of Ramah (Saul, for example, not having heard of him, with his servant informing him of his existence instead). In this role, Samuel is associated with the bands of musical ecstatic roaming prophets (shouters - neb'im) at Gibeah, Bethel, and Gilgal, and some traditional scholars have argued that Samuel was the founder of these groups. At Ramah, Samuel secretly anoints Saul, after having met him for the first time, while Saul was looking for his father's lost donkeys, and treated him to a meal.

A prophet, based at Shiloh, who went throughout the land, from place to place, with unwearied zeal, reproving, rebuking, and exhorting the people to repentance. In this role, Samuel acted as a (biblical) judge, publicly advising the nation, and also giving private advice to individuals. Eventually Samuel delegates this role to his sons, based at Beersheba, but they behave corruptly and so the people, facing invasion from the Ammonites, persuade Samuel to appoint a king. Samuel reluctantly does so, and anoints Saul in front of the entire nation, who had gathered to see him.

Textual scholars suggest that these two roles come from different sources, which later were spliced together to form the Book(s) of Samuel. The oldest is considered to be that which marks Samuel as the local seer of Ramah, who willingly anoints Saul as King in secret, while the latter is that which presents Samuel as a national figure, who begrudgingly anoints Saul as King in front of a national assembly. This later source is generally known as the republican source, since here, and elsewhere, it denigrates the actions and role of the monarchy (particularly those of Saul) and favours religious figures, in contrast to the other main source – the monarchial source – which treats the monarchy favourably. Theoretically if we had the monarchial source we would see Saul appointed king by public acclamation, due to his military victories, and not by cleromancy involving Samuel. Another difference between the sources is that the republican source treats the shouters as somewhat independent from Samuel () rather than having been led by him (). The passage () in which Samuel is described as having exercised the functions of a (biblical) judge, during an annual circuit from Ramah to Bethel to Gilgal (the Gilgal between Ebal and Gerizim) to Mizpah and back to Ramah, is thought by textual scholars to be a redaction aimed at harmonizing the two portrayals of Samuel.

The Book(s) of Samuel variously describe Samuel as having carried out sacrifices at sanctuaries, and having constructed and sanctified altars. According to the Mitzvot only Aaronic priests and/or Levites (depending on the Mitzvah) were permitted to perform these actions, and simply being a nazarite or prophet was insufficient. The books of Samuel and Kings offer numerous examples where this rule is not followed by kings and prophets, but some textual scholars look elsewhere seeking a harmonization of the issues. In the Book of Chronicles, Samuel is described as a Levite, rectifying this situation; however textual scholars widely see the Book of Chronicles as an attempt to redact the Book(s) of Samuel and of Kings to conform to later religious sensibilities. Since many of the Mitzvot themselves are thought to postdate the Book(s) of Samuel (according to the documentary hypothesis), Chronicles is probably making its claim based on religious bias. The Levitical genealogy of is not historical, according to modern scholarship.

The Deuteronomistic Historians' Portrait of Samuel

The Deuteronomistic Historians, who redacted the Former Prophets (Joshua, Judges, 1 & 2 Samuel, 1 & 2 Kings), idealized Samuel as a figure who is larger than life like Joshua. Samuel is a priest even though he is not of the tribe of Levi from his childhood. Samuel is a judge who leads the military like in the Book of Judges and also who exercises judicial functions. In 1 Sam 12:6-17, the Deuteronomic Historians composed a speech of Samuel that puts him as the judge sent by God to save Israel. In 1 Samuel 9:6-20, Samuel is seen as a local “seer.” The Deuteronomistic Historians preserved this view of Samuel while contributing him as “the first of prophets to articulate the failure of Israel to live up to its covenant with God.” For the Deuteronomistic Historians, Samuel was extension of Moses and continuing Moses’ function as a prophet, judge, and a priest which made historical Samuel uncertain.

Samuel's retirement and death

In , just before his retirement, Samuel gathers the people to an assembly at Gilgal, and gives them a farewell speech, in which he emphasises how prophets and judges were more important than kings, how kings should be held to account, and how the people should not fall into idol worship, or worship of Asherah or of Baal; Samuel threatens that God would subject the people to foreign invaders should they disobey. This is seen by some people as a deuteronomic redaction; being that archaeologically sees that Asherah was still worshipped in Israelite households well into the 6th century. However, the Bible is clear in 1 Kings 11:5, 33, and 2 Kings 23:13 that the Israelites fell into Asherah worship later on.

Samuel then went into retirement, though he reappears briefly in the two accounts of why Saul's dynasty lost divine favour (parts of and ), essentially acting, according to scholars, as the narrator's mouthpiece. Apart from being the individual who anoints David as king, a role Samuel is abruptly summoned to take, he does not appear any further in the text until his own death at his hometown Ramah (, ), where he is buried (cf. , , and ). According to classical rabbinical sources, this was at the age of fifty-two.

Samuel's death, however, is not completely the end of his appearance in the narrative. In the passage concerning Saul's visit to the Witch of Endor, ascribed by textual scholars to the republican source, Samuel is temporarily raised from the dead so that he can tell Saul his future. Many Christian interpretations of this event portray Samuel's appearance as being a deception from Satan, or even a demon in disguise. There are other interpretations which say that Saul and the witch having been frightened by his appearance, and Samuel as having been composed, classical rabbinical sources argue that Samuel was terrified by the ordeal, having expected to be appearing to face God's judgement, and had therefore brought Moses with him (to the land of the living) as a witness to his adherence to the mitzvot.

Perspectives on Samuel

Judaism

According to the Book of Jeremiah, and one of the Psalms (), Samuel had a high devotion to God. Classical Rabbinical literature adds that he was more than an equal to Moses, God speaking directly to Samuel, rather than Samuel having to attend the tabernacle to hear God. Samuel is also described by the Rabbis as having been extremely intelligent; he argued that it was legitimate for laymen to slaughter sacrifices, since the Halakha only insisted that the priests bring the blood (cf , Zebahim 32a). Eli, who was viewed negatively by many Classical Rabbis, is said to have reacted to this logic of Samuel by arguing that it was technically true, but Samuel should be put to death for making legal statements while Eli (his mentor) was present.

Samuel is also treated by the Classical Rabbis as a much more sympathetic character than he appears at face value in the Bible; his annual circuit is explained as being due to his wish to spare people the task of having to journey to him; Samuel is said to have been very rich, taking his entire household with him on the circuit so that he didn't need to impose himself on anyone's hospitality; when Saul fell out of God's favour, Samuel is described as having grieved copiously and having prematurely aged.

Christianity

For Evangelical Christians Samuel is considered to be a Prophet, Judge, and wise Leader of Israel, and treated as an example of fulfilled commitments to God. On the Eastern Orthodox liturgical calendar, his feast day is August 20. He is commemorated as one of the Holy Forefathers in the Calendar of Saints of the Armenian Apostolic Church on July 30. In the Coptic Orthodox Church, the commemoration of the departure of Samuel the Prophet is celebrated on 9 Paoni.

Islam

Samuel is also a revered prophet and seer in the Islamic faith. The narrative of Samuel in Muslim literature focuses specifically on his birth and the anointing of Saul. Other elements from his narrative are in accordance with the narratives of other prophets of Israel, as exegesis recounts Samuel's preaching against idolatry. Although he is mentioned in the Qur'an, his name is not given but he is instead referred to as "a Prophet". According to Islamic history, the Israelites, after the time of the prophet Moses, wanted a king to rule over their country. Thus, God sent the prophet Samuel to anoint Saul as the first king for the Israelites. The Qur'an states:

The Qur'an goes onto state that a king was anointed by the prophet, whose name was Talut (Saul in the Hebrew Bible). However, it states that the Israelites mocked and reviled the newly appointed king, as he was not wealthy from birth. But, in sharp contrast to the Hebrew Bible, the Qur'an praises Saul greatly, and mentions that he was gifted with great spiritual and physical strength. In the Qur'anic account, Samuel prophesies to the children of Israel, telling them that the sign of Saul's kingship will be that the Ark of the Covenant will come back to the Israelites:

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See also

Biblical judges

Books of Samuel

Book of Samuel the Seer

List of names referring to El

Midrash Samuel

Tomb of Samuel

References

Category:Prophets of Islam Category:Judges of ancient Israel Category:Hebrew Bible people Category:Old Testament saints Category:People celebrated in the Lutheran liturgical calendar Category:11th-century BC biblical rulers Category:Books of Samuel Category:Muslim saints

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