"no early Quaker tract, treatise or journal has much merit as consecutive discourse."

      Hugh Barbour, The Quakers in Puritan England, Yale publications in religion 7 (New Haven and London:  Yale University Press, 1964), xi.  Barbour is speaking, presumably (?), mainly of those composed "During 1652-65, the years with which this book is most concerned," and therefore not, for example, of Fox's Journal, since "Fox's well-known writings have been less used here than works by other Quaker authors."  Madeleine Pennington:  "The Journal is not strictly a contemporary source; even the earliest manuscript was only written during Fox’s imprisonment in Worcester Jail between 1673 and 1674, as he dictated it to his stepson-in-law Thomas Lower, and the first published edition was not issued until 1694. Furthermore, since the original manuscript is missing its earliest pages, the passages dealing with Fox’s early religious formation only appear in the 1694 edition onwards" (Quakers, Christ, and the Enlightenment (Oxford:  Oxford University Press, 2021), 6).

"they despayrd not of ye gift of tongues," or An incommunicated "Omnisciency and Omnipotency"

Juan de Flandes, 1500/04

"The orthodox Puritan, following Augustinian doctrine, expected the mind of a Saint to be straightened by conversion for practical use in God's service, but Quakers expected men to set reason aside and let the Spirit lead:  'Neither are Omnisciency and Omnipotency themselves[,] as to all those things that are to be known and done [by such,] so altogether incommunicable to spiritual men as our Academical Animals imagine [they are].'  Fortunately, only a few Quakers relied on this completely in practice.  A witty diplomat in 1657 described two Quaker missionaries who, knowing no French, 'past lately by Paris; they were found in the streetes soe starved wth cold & hunger, that one would have thought the Spirit had beene dead in them; the charity of some English gentlemen relieved them, not knowing [yet their] religion; but the fire & a supper revived itt; & would you know their buisenes, they were Ambassadors from the Ld to the Duke of Savoy; wt thr message was is unknowne, but they despayrd not of the gift of tongues [& the Lord had told them they should have successe].'"

     Hugh Barbour, The Quakers in Puritan England, Yale publications in religion 7 (New Haven and London:  Yale University Press, 1964), 151 (original italics re-introduced), citing first p. 575 of the 1679 Testimony of truth exalted of Samuel Fisher, and second "Charles Perrott to Joseph Wilkinson, Paris, January 17, 1656/57" (Extracts from state papers relating to Friends, ed. Penney (1913), 24, which is even more abbreviated than Barbour indicates).

"No such item as a virtuous people."

"When that old ancient Cromwell come to Ireland he said he would leave nothing alive.  Said the Irish were vermin and devils.  Clean out the country for good people to step into.  Make a paradise.  Now we make this American paradise I guess.  Guess it be strange so many Irish boys doing this work.  Ain’t that the way of the world.  No such item as a virtuous people.  Winona the only soul not thrown on the bonfire."

     Thomas McNulty in Sebastian Barry's Days without end:  a novel (New York:  Viking, 2016), 226.

"the long muscle of the river"

     Thomas McNulty in Sebastian Barry's Days without end:  a novel (New York:  Viking, 2016), 181.

Se non è vero, è molto ben trovato

      "The commemorative practices that have accumulated about the figure of Columbus can doubtless be criticized for reproducing [(reproduzieren)] over and over again the dubious dichotomies of Middle Ages and Modernity, dogmatism and enlightenment, knowledge rooted in authority and knowledge rooted in empirical investigation, flat world and round earth; and so not just [for] reproducing [(nachformen)] the flat earth error, but [for] positively contributing to its establishment.  But that with the exception of [professional historians committed to] the historical sciences understood in the broadest sense, no one thinks to question critically the comprehensive darkening and flattening of the Middle Ages; indeed, that even the mass-medial corrections issued at regular intervals in books, films, and magazines [produced] for popular consumption appear to achieve at best a short-term Aha! effect before once more giving way to the picture of a disk-shaped Middle Ages—[all of this] shows that this type of discourse [(Diskursfigur)] is granted in the public consciousness afterwards just as before the status of an historical fact, and that the fiction [(Erzälung)] of a period of cosmo-, geo-, and ethnographical ignorance ended by Columbus meets obviously a need for [the] construction of historical meaning [(historischer Sinnstiftung)] that the 'true history [(Realhistorie)]' cannot—or can only with difficulty—satisfy.
     "One is almost tempted to speak of the scene [(Auftritt)] of the discoverer of America before the Talavera Commission [reproduced, for example, on the Columbus doors of the U.S. Capitol] as a mythologue [(Mythologem)].  Like most myths [(Mythen)], the [one] compressed into this scene [(Szene)] of the demonstration of the spherical shape of the earth does [but] one [thing]:  it explains the present—and as it became, so it is.  Enabled thereby is a positioning of modern man in time (important at none other than a time of global spatial expansion [(Entgrenzung)]), and the dissociation [of him] from [(Abgrenzung gegenüber)] an Other experienced as foreign, primitive, threatening, etc.  In 'reality' the world of the Middle Ages may [?!] have been less flat than many moderns believe.  But [summoning up] the will to correct the error [(Den Irrtum korrigieren zu wollen)] has turned out to be [a] rather hopeless undertaking:  Se non è vero, è ben trovato.  If not true, it is nevertheless well invented.  As one puts it with felicity today, it makes simply too much sense."

     Thomas Reinhardt, "Die Erfindung der flachen Erde:  der Mythos Kolumbus und die Konstruktion der Epochenschwelle zwischen Mittelalter und Neuzeit," Paideuma:  Mitteilungen zur Kulturkunde 53 (2007):  175-176 (161-180).

Flammarion engraving

Flammarion, L'atmosphère (1888), 163

      "Just one example by way of illustration:  In 1888 there appeared in Paris the popular scientific astronomy [(Himmelskunde:  L'atmosphère)] of Nicolas Camille Flammarion.  In this [book] a [now-]famous woodcut executed in the style of early modernity shows a kneeling man who, grasping a walking stick loosely with his left hand, with his right hand and head pushes through the vault of heaven and gets a glimpse of the world beyond the firmament.  The caption announces [that] a missionary of the Middle Ages reports [(habe behauptet)] that he has discovered the point at which heaven and earth come together.  The earth is according to this conception [(dabei)] necessarily flat and overvaulted by the heavens as by a dome-shaped cheese cover.
     "Experts [however now] agree that the engraving was original to the book by Flammarion.  Although some [of its] stylistic features appear to echo [those of] the late 15^th or early 16^th century, a more precise iconographical examination quickly reveals that the motif [(Motiv)] cannot have been engraved before the late 19^th century, and therefore depicts not the medieval worldview, but rather the idea [(Bild)] of th[e medieval] worldview constructed for itself by modernity.  And yet it was again and again described as [a] woodcut 'from approximately 1530' and enlisted in illustration of the European conception of the world before Columbus.  This makes it obvious on the one hand how much the idea of a 'disc-shaped Middle Ages' satisfied popular demand for simple explanations of the world, but shows above all the power with which such faulty conceptions, once anchored in the public consciousness, are carried forward."

     Thomas Reinhardt, "Die Erfindung der flachen Erde:  Der Mythos Kolumbus und die Konstruktion der Epochenschwelle zwischen Mittelalter und Neuzeit," Paideuma:  Mitteilungen zur Kulturkunde 53 (2007):  163-165 (161-180).

     Note well that Reinhardt, writing in 2007, does not cite

• Stefano Gattei, writing in 2014:  "An original fake:  closing the debate on Flammarion's engraving," in Fakes!?  hoaxes, counterfeits and deception in early modern science, ed. Marco Baretta and Maria Conforti (Sagamore Beach:  Science History Publications/USA, a division of Watson Publishing International LLC, 2014), 226-265, which I was put onto by Segner himself via private correspondence, who wasn't thereby endorsing its conclusions prematurely.
  
• Hans Gerhard Senger, writing in 2011:  "Der »Wanderer am Weltenrand«:  eine alter oder altertumelnder Weltaufriss?," in Atlas der Weltbilder, ed. Christoph Markschies, Ingeborg Reichle, Jochen Brüning, and Peter Deuflhard for the Berlin-Brandenbergische Akademie der Wissenschaften (Berlin:  Akademie Verlag GmbH, 2011), 342-352, which I was put onto by Segner himself via private correspondence.
  
• Hans Gerhard Senger, writing in 2001:  "Denken in neuen Horizonten:  Der Holzschnitt des Flammarion - Wanderer am Weltenrand," in Horzonte:  Nikolaus on Kues in seiner Welt:  eine Ausstellung zur 600. Wiederkehr seines Geburtstages (Trier:  2001), 16-19, which I was put onto by 2011, above.
• Hans Gerhard Senger, writing in 1998:  "'Wanderer am Weltenrand' — ein Raumforscher um 1530?  Überlegungen zu einer peregrinatio inventiva," in Raum und Raumvorstellungen im Mittelalter, ed. Jan A. Aertsen and Andreas Speer, Miscellanea Mediaevalia:  Veröffentlichungen des Thomas-Instituts der Universität zu Köln 25 (Berlin and New York:  Walter de Gruyter, 1998), 793-827, whom I am reading right now, and who argues, against Weber (1973, below) and the consensus, that "there are, after [1973 just] as [there were] before, good grounds for a dating in the 16th century" (794) after all.  (Note, too, that Senger includes an "Ergänzung und Fortzetzung des Literaturnachweis von Bruno Weber (1973)" of 28 items dating from 1946 to 1997 (pp. 819-820).)
  

     Although Reindhart is right that what the image depicts is a flat, disc-shaped earth, this does not seem to have been either what Flammarion, in 1888, invented it to stress ("je me suis élevé en ballon plus haut que l’olympe grec, sans être jamais parvenu à toucher cette tente"), or what most of those who were duped by him used it for either.
     And yet, though Flammarion himself did not, there were several in the long line of those deceived who drew special attention to its flat-earth implications, if only in passing:  Georges Urbain and Marcel Boll in 1933 (Weber Anhang no. 14 (Bruno Weber, "Ubi caelum terrae se coniungit:  ein altertümlicher Aufriß des Weltgebäudes von Camille Flammarion," Gutenberg Jahrbuch 48 (1973):  398-407 (381-408)):  "la Terre flotterait, comme un bouchon, sur les eaux planes et horizontales"), Lucien Rudaux and Gérard de Vaucouleurs in 1948 (Weber Anhang no. 16:  "Le ciel forme au-dessus de la Terre plane une voûte hémisphérique"), Herbert Meschkowski in 1961 (Weber Anhang no. 30, Das Christentum im Jahrhundert der Naturwissenchaften:  "der Erdscheibe"), Aniela Jaffé in 1967 (Weber Anhang no. 50-52:  "am Rand einer altertümlichkosmischen Landschaft"), Friedrich Becker in 1968 (Weber Anhang no. 56:  "die scheibenförmige Erde"), John Desmond Bernal in 1969 (Weber Anhang no. 59:  "In medieval times there was a return to the concept of [a] flat Earth"), and Oto Bihalij-Merin in 1971 (Weber Anhang no. 70:  "Der Mensch an den Grenzen der Welt").
     Whether Flammarion intended to deceive (intended it to be taken for an authentic early modern woodcut) is another question.

Diversi(on-ici)-ty, diversi-ionism

      "Scapegoating gains support from those who hope to escape its fury.  Stroll down the hallway of any academic department and you'll see door after door festooned with 'safe space' stickers, rainbow decals, Black Lives Matter signs, the latest flier from the Diversity, Equity, and Inclusion office.  Each one is an attempt at what Shelby Steele calls 'dissociation.'  I may be white, even male, even married to a white woman, with white kids, but I am not the one you are looking for.  He is over there."

     James F. Keating, "Woke religion," a review of American awakening:  identity politics and other afflictions of our time, by Joshua Mitchell, First things no. 312 (April 2021):  51 (50-52).  Cf. Havel.