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The areas of Massoud.
Life in the areas under direct control of Massoud was different from the life in the areas under Taliban or Dostum's control. In contrast to the time of chaos in which all structures had collapsed in Kabul, Massoud was able to control most of the troops under his direct command well during the period starting in late 1996. Massoud always controlled the Panjshir, Takhar, parts of Parwan and Badakhshan during the war. Some other provinces (notably Kunduz, Baghlan, Nuristan and the north of Kabul) were captured by his forces from the Taliban and lost again from time to time as the frontlines varied.
Massoud created democratic institutions which were structured into several committees: political, health, education and economic. Still, many people came to him personally when they had a dispute or problem and asked him to solve their problems.
In September 2000, Massoud signed the Declaration of the Essential Rights of Afghan Women drafted by Afghan women. The declaration established gender equality in front of the law and the right of women to political participation, education, work, freedom of movement and speech. In the areas of Massoud, women and girls did not have to wear the Afghan burqa by law. They were allowed to work and to go to school. Although it was a time of war, girls' schools were operating in some districts. In at least two known instances, Massoud personally intervened against cases of forced marriage in favour of the women to make their own choice.
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While it was Massoud's stated personal conviction that men and women are equal and should enjoy the same rights, he also had to deal with Afghan traditions which he said would need a generation or more to overcome. In his opinion, that could only be achieved through education. Author Pepe Escobar wrote in "Asia Times":
Humayun Tandar, who took part as an Afghan diplomat in the 2001 International Conference on Afghanistan in Bonn, said that "strictures of language, ethnicity, region were [also] stifling for Massoud. That is why ... he wanted to create a unity which could surpass the situation in which we found ourselves and still find ourselves to this day." This applied also to strictures of religion. Jean-José Puig describes how Massoud often led prayers before a meal or at times asked his fellow Muslims to lead the prayer but also did not hesitate to ask the Jewish Princeton Professor Michael Barry or his Christian friend Jean-José Puig: "Jean-José, we believe in the same God. Please, tell us the prayer before lunch or dinner in your own language."
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International relations.
U.S. policy regarding Massoud, the Taliban and Afghanistan remained ambiguous and differed between the various U.S. government agencies.
In 1997, U.S. State Department's Robin Raphel suggested to Massoud he should surrender to the Taliban. He soundly rejected the proposal.
At one point in the war, in 1997, two top foreign policy officials in the Clinton administration flew to northern Afghanistan in an attempt to convince Massoud not to take advantage of a strategic opportunity to make crucial gains against the Taliban.
In 1998, a U.S. Defense Intelligence Agency analyst, Julie Sirrs, visited Massoud's territories privately, having previously been denied official permission to do so by her agency. She reported that Massoud had conveyed warnings about strengthened ties between the Taliban and foreign Islamist terrorists. Returning home, she was sacked from her agency for insubordination, because at that time the U.S. administration had no trust in Massoud.
In the meantime, the only collaboration between Massoud and another U.S. intelligence service, the Central Intelligence Agency (CIA), consisted of an effort to trace Osama bin Laden following the 1998 embassy bombings. The U.S. and the European Union provided no support to Massoud for the fight against the Taliban.
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A change of policy, lobbied for by CIA officers on the ground who had visited the area of Massoud, regarding support to Massoud, was underway in the course of 2001. According to Steve Coll's book "Ghost Wars" (who won the 2005 Pulitzer Prize for General Nonfiction):
U.S. Congressman Dana Rohrabacher also recalled:
[B]etween Bush's inauguration and 9/11, I met with the new national security staff on 3 occasions, including one meeting with Condoleezza Rice to discuss Afghanistan. There were, in fact, signs noted in an overview story in The Washington Post about a month ago that some steps were being made to break away from the previous administration's Afghan policy.
CIA lawyers, working with officers in the Near East Division and Counterterrorist Center, began to draft a formal, legal presidential finding for Bush's signature authorizing a new covert action program in Afghanistan, the first in a decade that sought to influence the course of the Afghan war in favour of Massoud. This change in policy was finalized in August 2001 when it was too late.
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After Pakistan had funded, directed and supported the Taliban's rise to power in Afghanistan, Massoud and the United Front received some assistance from India. The assistance provided by India was extensive, including uniforms, ordnance, mortars, small armaments, refurbished Kalashnikovs, combat and winter clothes, as well as funds. India was particularly concerned about Pakistan's Taliban strategy and the Islamic militancy in its neighborhood; it provided U.S.$70 million in aid including two Mi-17 helicopters, three additional helicopters in 2000 and US$8 million worth of high-altitude equipment in 2001. Also In the 1990s, India had run a field hospital at Farkor on the Tajik-Afghan border to treat wounded fighters from the then Northern Alliance that was battling the Taliban regime in Afghanistan.
It was at the very same hospital that the Northern Alliance leader Ahmed Shah Masood was pronounced dead after being assassinated just two days before the 9/11 terror strikes in 2001. Furthermore, the alliance supposedly also received minor aid from Tajikistan, Russia and Iran because of their opposition to the Taliban and the Pakistani control over the Taliban's Emirate. Their support remained limited to the most needed things. Meanwhile, Pakistan engaged up to 28,000 Pakistani nationals and regular Pakistani army troops to fight alongside the Taliban and Al Qaeda forces against Massoud.
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In April 2001, the president of the European Parliament, Nicole Fontaine (who called Massoud the "pole of liberty in Afghanistan"), invited Massoud with the support of French and Belgian politicians to address the European Parliament in Brussels, Belgium. In his speech, he asked for humanitarian aid for the people of Afghanistan. Massoud further went on to warn that his intelligence agents had gained limited knowledge about a large-scale terrorist attack on U.S. soil being imminent.
Assassination.
Massoud, then aged 48, was the target of an assassination plot in Khwājah Bahā ud Dīn (Khvājeh Bahāuḏḏīn), Takhar Province in northeastern Afghanistan on September 9, 2001. The attackers' names were alternately given as Dahmane Abd al-Sattar, husband of Malika El Aroud, and Bouraoui el-Ouaer; or 34-year-old Karim Touzani and 26-year-old Kacem Bakkali.
The attackers claimed to be Belgians originally from Morocco. According to "Le Monde" they transited through the municipality of Molenbeek. Their passports turned out to be stolen and their nationality was later determined to be Tunisian. Waiting for almost three weeks (during which they also interviewed Burhanuddin Rabbani and Abdul Rasul Sayyaf) for an interview opportunity, on September 8, 2001, an aide to Massoud recalls the would-be suicide attackers "were so worried" and threatened to leave if the interview did not happen in the next 24 hours (until September 10, 2001). They were finally granted an interview. During the interview, they set off a bomb composed of explosives hidden in the camera and in a battery-pack belt. Massoud died in a helicopter that was taking him to an Indian military field hospital at Farkhor in nearby Tajikistan. The explosion also killed Mohammed Asim Suhail, a United Front official, while Mohammad Fahim Dashty and Massoud Khalili were injured. One of the suicide attackers, Bouraoui, was killed by the explosion, while Dahmane Abd al-Sattar was captured and shot while trying to escape.
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Despite initial denials by the United Front, news of Massoud's death was reported almost immediately, appearing on the BBC, and in European and North American newspapers on September 10, 2001. On September 16, the United Front officially announced that Massoud had died of injuries in the suicide attack. Massoud was buried in his home village of Bazarak in the Panjshir Valley. The funeral, although in a remote rural area, was attended by hundreds of thousands of people.
Massoud had survived assassination attempts over a period of 26 years, including attempts made by al-Qaeda, the Taliban, the Pakistani ISI and before them the Soviet KGB, the Afghan communist KHAD and Hekmatyar. The first attempt on Massoud's life was carried out by Hekmatyar and two Pakistani ISI agents in 1975 when Massoud was 22 years old. In early 2001, al-Qaeda would-be assassins were captured by Massoud's forces while trying to enter his territory.
Connection to September 11, 2001.
The assassination of Massoud is considered to have a strong connection to the September 11 attacks in 2001 on U.S. soil, which killed nearly 3,000 people. It appeared to have been the major terrorist attack which Massoud had warned against in his speech to the European Parliament several months earlier. Al-Qaeda's motive for the assassination is believed to have been to secure the Taliban's support of Osama bin Laden after the planned attacks. By eliminating Massoud, it was expected that the remaining anti-Taliban forces in Afghanistan would collapse, allowing the Taliban to solidify their control over the country. Bin Laden thought that this, in turn, would make the Taliban indebted to him, and he believed their support would be crucial for his planned war against the United States.
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In late 2001, a computer was seized that was stolen from an office used by al-Qaeda immediately after the fall of Kabul in November. This computer was mainly used by Aiman al-Zawahri and contained the letter with the interview request for Massoud. The two assassins had completed military training in training camps in Afghanistan at the end of 2000 and were selected for the suicide mission in the spring or early summer of the following year. The Afghan publicist Waheed Muzhda, who worked for the Taliban in the Foreign Ministry, confirmed the two assassins met with al-Qaeda officials in Kandahar and bin Laden and al-Zawahri saw them off when they left. Following the assassination, bin Laden had an emissary deliver Dahmane Abd al-Sattar's widow a letter with $500 in an envelope to settle a debt. An al-Qaeda magazine in Saudi Arabia later published a biography of Youssef al-Aayyiri, who headed al-Qaeda's operations in Saudi Arabia from 2002, which described al-Qaeda's involvement in Massoud's assassination. Osama bin Laden commissioned the assassination attempt to appease the Taliban because of the imminent terrorist attacks in the US, which would cause serious problems for the Taliban.
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The Taliban denied any involvement in Massoud's assassination, and it is very unlikely that they were privy to the assassination plans. There were a few minor attacks by the Taliban after the attack, but no major offensive.
Investigative commission.
In April 2003, the Karzai administration created a commission to investigate the assassination of Massoud. In 2003, French investigators and the FBI were able to trace the provenance of the camera used in the assassination, which had been stolen in France some time earlier.
Legacy.
National Hero of Afghanistan.
Massoud was the only chief Afghan leader who never left Afghanistan in the fight against the Soviet Union and later in the fight against the Taliban Emirate. In the areas under his direct control, such as Panjshir, some parts of Parwan and Takhar, Massoud established democratic institutions. One refugee who cramped his family of 27 into an old jeep to flee from the Taliban to the area of Massoud described Massoud's territory in 1997 as "the last tolerant corner of Afghanistan".<ref name="Journeyman Picture/ABC Australia"></ref>
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One man holds a greater political punch than all 18 living [Afghan] presidential candidates combined. Though already dead for three years... Since his death on September 9, 2001 at the hands of two al Qaeda-linked Islamic radicals, Massoud has been transformed from mujahedin to national heroif not saint. Pictures of Massoud, the Afghan mujahedin who battled the Soviets, other warlords, and the Taliban for more than 20 years, vastly outnumber those of any other Afghan including those of Karzai.
Today Panjshir, the home of Massoud,
is arguably the most peaceful place in the entire country. A small US military reconstruction team is based here, but there are none of the signs of foreign occupation that exist elsewhere. Even Afghan soldiers are few and far between. Instead, the people like to boast about how they keep their own security.
The road near the Afghanistan Embassy is a "symbol of ties" that binds the two nations that have always "enjoyed excellent relations".
His friend Abdullah Abdullah said that Massoud was different from the other guerilla leaders. "He is a hero who led a clear struggle for the values of the people".
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In a 2001 mourning ceremony at Moscow to honour the memory of Ahmad Shah Massoud, one-time foe Colonel Abdul Qadir stated: "Though Massoud and I used to be enemies, I am sure he deserves great respect as an outstanding military leader and, first of all, as a patriot of his country".
Lion of Panjshir.
Massoud's byname, "Lion of Panjshir" (, "Shir-e-Panjshir"), earned for his role during the Soviet occupation, is a rhyming play on words in Persian, as the name of the valley means "five lions".
"The Wall Street Journal" referred to Massoud as "The Afghan Who Won the Cold War", referring to the global significance of the Soviet defeat in Afghanistan for the subsequent collapse of the Eastern Bloc.
Honors outside Afghanistan.
In 2007, the government of India decided to name a road in New Delhi's Chanakyapuri district after Massoud.
In February 2021, the Council of Paris in France honored Massoud by installing a plaque in the 8th arrondissement of Paris. The decision reflected Massoud's unique connections with France. In March 2021, the Mayor of Paris named a pathway in the Champs-Élysées gardens after Massoud. The ceremony was attended by Massoud's son and former president Hamid Karzai.
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Views on Pakistan and potential al-Qaeda attacks.
Although Pakistan were supporting the mujahideen groups during the Soviet-Afghan War, Ahmad Shah Massoud increasingly distrusted the Pakistanis and eventually kept his distance from them. In a 1999 interview, Massoud says "They [Pakistan] are trying to turn us into a colony. Without them there would be no war".
In the spring 2001, Ahmad Shah Massoud addressed the European Parliament in Brussels, saying that Pakistan was behind the situation in Afghanistan. He also said that he believed that, without the support of Pakistan, Osama bin Laden, and Saudi Arabia, the Taliban would not be able to sustain their military campaign for up to a year. He said the Afghan population was ready to rise against them. Addressing the United States specifically, he warned that should the U.S. not work for peace in Afghanistan and put pressure on Pakistan to cease their support to the Taliban, the problems of Afghanistan would soon become the problems of the U.S. and the world.
Declassified Defense Intelligence Agency (DIA) documents from November 2001 show that Massoud had gained "limited knowledge... regarding the intentions of al-Qaeda to perform a terrorist act against the U.S. on a scale larger than the 1998 bombing of the U.S. embassies in Kenya and Tanzania." They noted that he warned about such attacks.
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Succession and resistance to Taliban by his son.
In September 2019, his son Ahmad Massoud was declared as his successor. Following the 2021 Taliban offensive and the Fall of Kabul, Massoud allied with self-proclaimed acting president Amrullah Saleh and established the National Resistance Front of Afghanistan to the Taliban in the Panjshir Valley. Massoud called for West's support to resist the Taliban.
Personal life.
Massoud was married to Sediqa Massoud. They had one son, Ahmad Massoud (born in 1989) and five daughters (Fatima born in 1992, Mariam born in 1993, Ayesha born in 1995, Zohra born in 1996 and Nasrine born in 1998). In 2005 Sediqa Massoud published a personal account on her life with Massoud (co-authored by two women's rights activists and friends of Sediqa Massoud, Chékéba Hachemi and ) called "Pour l'amour de Massoud" (For the love of Massoud), in which she describes a decent and loving husband.
Massoud liked reading and had a library of 3,000 books at his home in Panjshir. He used to read the works of revolutionaries Mao Zedong and Che Guevara, and was a great admirer of Charles de Gaulle, founder of the French Fifth Republic. Massoud said his favorite author was Victor Hugo and he was also a fan of classical Persian poetry, including the works of Bidel and Hafez. He was keen at playing football and chess.
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Massoud's reputation for fearlessness is illustrated by a story about him told in Afghanistan, which cannot be confirmed. Once, while inspecting the front lines with a deputy, Massoud's driver had become lost and driven into the middle of a Taliban encampment. In tremendous peril, since he was recognized immediately, Massoud demanded to see the Taliban commander, making polite conversation for just long enough to bluff that he had arrived intentionally and not accidentally. The confused Taliban allowed him to leave.
Massoud's family since his death have had a great deal of prestige in the politics of Afghanistan. One of his six brothers, Ahmad Zia Massoud, was the Vice President of Afghanistan from 2004 until 2009 under the first democratically elected government of Afghanistan. Unsuccessful attempts have been made on the life of Ahmad Zia Massoud in 2004 and late 2009. The Associated Press reported that eight Afghans died in the attempt on Ahmad Zia Massoud's life. Ahmad Zia Massoud leads the National Front of Afghanistan (a United Front group). Another brother, Ahmad Wali Massoud, was Afghanistan's Ambassador to the United Kingdom from 2002 to 2006. He was a member of Abdullah Abdullah's National Coalition of Afghanistan (another United Front group).
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Atlantis
Atlantis () is a fictional island mentioned in Plato's works "Timaeus" and "Critias" as part of an allegory on the hubris of nations. In the story, Atlantis is described as a naval empire that ruled all Western parts of the known world, making it the literary counter-image of the Achaemenid Empire. After an ill-fated attempt to conquer "Ancient Athens," Atlantis falls out of favor with the deities and submerges into the Atlantic Ocean. Since Plato describes Athens as resembling his ideal state in the "Republic", the Atlantis story is meant to bear witness to the superiority of his concept of a state.
Despite its minor importance in Plato's work, the Atlantis story has had a considerable impact on literature. The allegorical aspect of Atlantis was taken up in utopian works of several Renaissance writers, such as Francis Bacon's "New Atlantis" and Thomas More's "Utopia". On the other hand, nineteenth-century amateur scholars misinterpreted Plato's narrative as historical tradition, most famously Ignatius L. Donnelly in his "". Plato's vague indications of the time of the events (more than 9,000 years before his time) and the alleged location of Atlantis ("beyond the Pillars of Hercules") gave rise to much pseudoscientific speculation. As a consequence, Atlantis has become a byword for any and all supposed advanced prehistoric lost civilizations and continues to inspire contemporary fiction, from comic books to films.
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While present-day philologists and classicists agree on the story's fictional nature, there is still debate on what served as its inspiration. Plato is known to have freely borrowed some of his allegories and metaphors from older traditions, as he did with the story of Gyges. This led a number of scholars to suggest possible inspiration of Atlantis from Egyptian records of the Thera eruption, the Sea Peoples invasion, or the Trojan War. Others have rejected this chain of tradition as implausible and insist that Plato created an entirely fictional account, drawing loose inspiration from contemporary events such as the failed Athenian invasion of Sicily in 415–413 BC or the destruction of Helike in 373 BC.
Plato's dialogues.
"Timaeus".
The only primary sources for Atlantis are Plato's dialogues "Timaeus" and "Critias"; all other mentions of the island are based on them. The dialogues claim to quote Solon, who visited Egypt between 590 and 580 BC; they state that he translated Egyptian records of Atlantis. Plato introduced Atlantis in "Timaeus", written in 360 BC:
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The four people appearing in those two dialogues are the politicians Critias and Hermocrates as well as the philosophers Socrates and Timaeus of Locri, although only Critias speaks of Atlantis. In his works Plato makes extensive use of the Socratic method in order to discuss contrary positions within the context of a supposition.
The "Timaeus" begins with an introduction, followed by an account of the creations and structure of the universe and ancient civilizations. In the introduction, Socrates muses about the perfect society, described in Plato's "Republic" (), and wonders if he and his guests might recollect a story which exemplifies such a society. Critias mentions a tale he considered to be historical, that would make the perfect example, and he then follows by describing Atlantis as is recorded in the "Critias". In his account, ancient Athens seems to represent the "perfect society" and Atlantis its opponent, representing the very antithesis of the "perfect" traits described in the "Republic".
"Critias".
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According to Critias, the Hellenic deities of old divided the land so that each deity might have their own lot; Poseidon was appropriately, and to his liking, bequeathed the island of Atlantis. The island was larger than Ancient Libya and Asia Minor combined, but it was later sunk by an earthquake and became an impassable mud shoal, inhibiting travel to any part of the ocean. Plato asserted that the Egyptians described Atlantis as an island consisting mostly of mountains in the northern portions and along the shore and encompassing a great plain in an oblong shape in the south "extending in one direction three thousand "stadia" [about 555 km; 345 mi], but across the center inland it was two thousand stadia [about 370 km; 230 mi]." Fifty stadia [9 km; 6 mi] from the coast was a mountain that was low on all sides ... broke it off all round about ... the central island itself was five stades in diameter [about 0.92 km; 0.57 mi].
In Plato's metaphorical tale, Poseidon fell in love with Cleito, the daughter of Evenor and Leucippe, who bore him five pairs of male twins. The eldest of these, Atlas, was made rightful king of the entire island and the ocean (called the Atlantic Ocean in his honor), and was given the mountain of his birth and the surrounding area as his fiefdom. Atlas's twin Gadeirus, or Eumelus in Greek, was given the extremity of the island toward the pillars of Hercules. The other four pairs of twins—Ampheres and Evaemon, Mneseus and Autochthon, Elasippus and Mestor, and Azaes and Diaprepes—were also given "rule over many men, and a large territory."
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Poseidon carved the mountain where his love dwelt into a palace and enclosed it with three circular moats of increasing width, varying from one to three stadia and separated by rings of land proportional in size. The Atlanteans then built bridges northward from the mountain, making a route to the rest of the island. They dug a great canal to the sea, and alongside the bridges carved tunnels into the rings of rock so that ships could pass into the city around the mountain; they carved docks from the rock walls of the moats. Every passage to the city was guarded by gates and towers, and a wall surrounded each ring of the city. The walls were constructed of red, white, and black rock, quarried from the moats, and were covered with brass, tin, and the precious metal orichalcum, respectively.
According to Critias, 9,000 years before his lifetime a war took place between those outside the Pillars of Hercules at the Strait of Gibraltar and those who dwelt within them. The Atlanteans had conquered the parts of Libya within the Pillars of Hercules, as far as Egypt, and the European continent as far as Tyrrhenia, and had subjected its people to slavery. The Athenians led an alliance of resistors against the Atlantean empire, and as the alliance disintegrated, prevailed alone against the empire, liberating the occupied lands.
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The logographer Hellanicus of Lesbos wrote an earlier work entitled "Atlantis", of which only a few fragments survive. Hellanicus' work appears to have been a genealogical one concerning the daughters of Atlas (Ἀτλαντὶς in Greek means "of Atlas"), but some authors have suggested a possible connection with Plato's island. John V. Luce notes that when Plato writes about the genealogy of Atlantis's kings, he writes in the same style as Hellanicus, suggesting a similarity between a fragment of Hellanicus's work and an account in the "Critias". Rodney Castleden suggests that Plato may have borrowed his title from Hellanicus, who may have based his work on an earlier work about Atlantis.
Castleden has pointed out that Plato wrote of Atlantis in 359 BC, when he returned to Athens from Sicily. He notes a number of parallels between the physical organisation and fortifications of Syracuse and Plato's description of Atlantis. Gunnar Rudberg was the first who elaborated upon the idea that Plato's attempt to realize his political ideas in the city of Syracuse could have heavily inspired the Atlantis account.
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Interpretations.
Ancient.
Some ancient writers viewed Atlantis as fictional or metaphorical myth; others believed it to be real. Aristotle believed that Plato, his teacher, had invented the island to teach philosophy. The philosopher Crantor, a student of Plato's student Xenocrates, is cited often as an example of a writer who thought the story to be historical fact. His work, a commentary on "Timaeus", is lost, but Proclus, a Neoplatonist of the fifth century AD, reports on it. The passage in question has been represented in the modern literature either as claiming that Crantor visited Egypt, had conversations with priests, and saw hieroglyphs confirming the story, or, as claiming that he learned about them from other visitors to Egypt. Proclus wrote:
The next sentence is often translated "Crantor adds, that this is testified by the prophets of the Egyptians, who assert that these particulars [which are narrated by Plato] are written on pillars which are still preserved." But in the original, the sentence starts not with the name Crantor but with the ambiguous "He"; whether this referred to Crantor or to Plato is the subject of considerable debate. Proponents of both Atlantis as a metaphorical myth and Atlantis as history have argued that the pronoun refers to Crantor.
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Alan Cameron argues that the pronoun should be interpreted as referring to Plato, and that, when Proclus writes that "we must bear in mind concerning this whole feat of the Athenians, that it is neither a mere myth nor unadorned history, although some take it as history and others as myth", he is treating "Crantor's view as mere personal opinion, nothing more; in fact he first quotes and then dismisses it as representing one of the two unacceptable extremes".
Cameron also points out that whether "he" refers to Plato or to Crantor, the statement does not support conclusions such as Otto Muck's "Crantor came to Sais and saw there in the temple of Neith the column, completely covered with hieroglyphs, on which the history of Atlantis was recorded. Scholars translated it for him, and he testified that their account fully agreed with Plato's account of Atlantis" or J. V. Luce's suggestion that Crantor sent "a special enquiry to Egypt" and that he may simply be referring to Plato's own claims.
Another passage from the commentary by Proclus on the "Timaeus" gives a description of the geography of Atlantis:
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Marcellus remains unidentified.
Other ancient historians and philosophers who believed in the existence of Atlantis were Strabo and Posidonius. Some have theorized that, before the sixth century BC, the "Pillars of Hercules" may have applied to mountains on either side of the Gulf of Laconia, and also may have been part of the pillar cult of the Aegean. The mountains stood at either side of the southernmost gulf in Greece, the largest in the Peloponnese, and it opens onto the Mediterranean Sea. This would have placed Atlantis in the Mediterranean, lending credence to many details in Plato's discussion.
The fourth-century historian Ammianus Marcellinus, relying on a lost work by Timagenes, a historian writing in the first century BC, writes that the Druids of Gaul said that part of the inhabitants of Gaul had migrated there from distant islands. Some have understood Ammianus's testimony as a claim that at the time of Atlantis's sinking into the sea, its inhabitants fled to western Europe; but Ammianus, in fact, says that "the Drasidae (Druids) recall that a part of the population is indigenous but others also migrated in from islands and lands beyond the Rhine" ("Res Gestae" 15.9), an indication that the immigrants came to Gaul from the north (Britain, the Netherlands, or Germany), not from a theorized location in the Atlantic Ocean to the south-west. Instead, the Celts who dwelled along the ocean were reported to venerate twin gods, (Dioscori), who appeared to them coming from that ocean.
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Jewish and Christian.
During the early first century, the Hellenistic Jewish philosopher Philo wrote about the destruction of Atlantis in his "On the Eternity of the World", xxvi. 141, in a longer passage allegedly citing Aristotle's successor Theophrastus:
The theologian Joseph Barber Lightfoot ("Apostolic Fathers", 1885, II, p. 84) noted on this passage: "Clement may possibly be referring to some known, but hardly accessible land, lying without the pillars of Hercules. But more probably he contemplated some unknown land in the far west beyond the ocean, like the fabled Atlantis of Plato ..."
Other early Christian writers wrote about Atlantis, although they had mixed views on whether it once existed or was an untrustworthy myth of pagan origin. Tertullian believed Atlantis was once real and wrote that in the Atlantic Ocean once existed "[the isle] that was equal in size to Libya or Asia" referring to Plato's geographical description of Atlantis. The early Christian apologist writer Arnobius also believed Atlantis once existed, but blamed its destruction on pagans.
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Cosmas Indicopleustes in the sixth century wrote of Atlantis in his "Christian Topography" in an attempt to prove his theory that the world was flat and surrounded by water:
Modern.
Aside from Plato's original account, modern interpretations regarding Atlantis are an amalgamation of diverse, speculative movements that began in the sixteenth century, when scholars began to identify Atlantis with the New World. Francisco Lopez de Gomara was the first to state that Plato was referring to America, as did Francis Bacon and Alexander von Humboldt; Janus Joannes Bircherod said in 1663 "orbe novo non-novo" ("the New World is not new"). Athanasius Kircher accepted Plato's account as literally true, describing Atlantis as a small continent in the Atlantic Ocean.
Contemporary perceptions of Atlantis share roots with Mayanism, which can be traced to the beginning of the Modern Age, when European imaginations were fueled by their initial encounters with the indigenous peoples of the Americas. From this era sprang apocalyptic and utopian visions that would inspire many subsequent generations of theorists.
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Most of these interpretations are considered pseudohistory, pseudoscience, or pseudoarchaeology, as they have presented their works as academic or scientific, but lack the standards or criteria.
The Flemish cartographer and geographer Abraham Ortelius is believed to have been the first person to imagine that the continents were joined before drifting to their present positions. In the 1596 edition of his "Thesaurus Geographicus" he wrote: "Unless it be a fable, the island of Gadir or Gades will be the remaining part of the island of Atlantis or America, which was not sunk (as Plato reports in the "Timaeus") so much as torn away from Europe and Africa by earthquakes and flood... The traces of the ruptures are shown by the projections of Europe and Africa and the indentations of America in the parts of the coasts of these three said lands that face each other to anyone who, using a map of the world, carefully considered them. So that anyone may say with Strabo in Book 2, that what Plato says of the island of Atlantis on the authority of Solon is not a figment."
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Early influential literature.
The term "utopia" (from "no place") was coined by Sir Thomas More in his sixteenth-century work of fiction "Utopia". Inspired by Plato's Atlantis and travelers' accounts of the Americas, More described an imaginary land set in the New World. His idealistic vision established a connection between the Americas and utopian societies, a theme that Bacon discussed in "The New Atlantis" (). A character in the narrative gives a history of Atlantis that is similar to Plato's and places Atlantis in America. People had begun believing that the Mayan and Aztec ruins could possibly be the remnants of Atlantis.
Impact of Mayanism.
Much speculation began as to the origins of the Maya, which led to a variety of narratives and publications that tried to rationalize the discoveries within the context of the Bible and that had undertones of racism in their connections between the Old and New World. The Europeans believed the indigenous people to be inferior and incapable of building that which was now in ruins and by sharing a common history, they insinuated that another race must have been responsible.
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In the middle and late nineteenth century, several renowned Mesoamerican scholars, starting with Charles Étienne Brasseur de Bourbourg, and including Edward Herbert Thompson and Augustus Le Plongeon, formally proposed that Atlantis was somehow related to Mayan and Aztec culture.
The French scholar Brasseur de Bourbourg traveled extensively through Mesoamerica in the mid-1800s, and was renowned for his translations of Mayan texts, most notably the sacred book Popol Vuh, as well as a comprehensive history of the region. Soon after these publications, however, Brasseur de Bourbourg lost his academic credibility, due to his claim that the Maya peoples had descended from the Toltecs, people he believed were the surviving population of the racially superior civilization of Atlantis. His work combined with the skillful, romantic illustrations of Jean Frederic Waldeck, which visually alluded to Egypt and other aspects of the Old World, created an authoritative fantasy that excited much interest in the connections between worlds.
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Inspired by Brasseur de Bourbourg's diffusion theories, the pseudoarchaeologist Augustus Le Plongeon traveled to Mesoamerica and performed some of the first excavations of many famous Mayan ruins. Le Plongeon invented narratives, such as the kingdom of Mu saga, which romantically drew connections to him, his wife Alice, and Egyptian deities Osiris and Isis, as well as to Heinrich Schliemann, who had just discovered the ancient city of Troy from Homer's epic poetry (that had been described as merely mythical). He also believed that he had found connections between the Greek and Mayan languages, which produced a narrative of the destruction of Atlantis.
Ignatius Donnelly.
The 1882 publication of "" by Ignatius L. Donnelly stimulated much popular interest in Atlantis. He was greatly inspired by early works in Mayanism, and like them, attempted to establish that all known ancient civilizations were descended from Atlantis, which he saw as a technologically sophisticated, more advanced culture. Donnelly drew parallels between creation stories in the Old and New Worlds, attributing the connections to Atlantis, where he believed the Biblical Garden of Eden existed. As implied by the title of his book, he also believed that Atlantis was destroyed by the Great Flood mentioned in the Bible.
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Donnelly is credited as the "father of the nineteenth century Atlantis revival" and is the reason the myth endures today. He unintentionally promoted an alternative method of inquiry to history and science, and the idea that myths contain hidden information that opens them to "ingenious" interpretation by people who believe they have new or special insight.
Madame Blavatsky and the Theosophists.
Helena Petrovna Blavatsky, the founder of the Theosophists, took up Donnelly's interpretations when she wrote "The Secret Doctrine" (1888), which she claimed was originally dictated in Atlantis. She maintained that the Atlanteans were cultural heroes (contrary to Plato, who describes them mainly as a military threat). She believed in a form of racial evolution (as opposed to primate evolution). In her process of evolution the Atlanteans were the fourth "root race", which were succeeded by the fifth, the "Aryan race", which she identified with the modern human race.
In her book, Blavatsky reported that the civilization of Atlantis reached its peak between 1,000,000 and 900,000 years ago, but destroyed itself through internal warfare brought about by the dangerous use of psychic and supernatural powers of the inhabitants. Rudolf Steiner, the founder of anthroposophy and Waldorf Schools, along with other well known Theosophists, such as Annie Besant, also wrote of cultural evolution in much the same vein. Other occultists followed the same lead, at least to the point of tracing the lineage of occult practices back to Atlantis. Among the most famous is Dion Fortune in her "Esoteric Orders and Their Work".
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Drawing on the ideas of Rudolf Steiner and Hanns Hörbiger, Egon Friedell started his book "", and thus his historical analysis of antiquity, with the ancient culture of Atlantis. The book was published in 1940.
Nazism and occultism.
Blavatsky was also inspired by the work of the 18th-century astronomer Jean-Sylvain Bailly, who had "Orientalized" the Atlantis myth in his mythical continent of Hyperborea, a reference to Greek myths featuring a Northern European region of the same name, home to a giant, godlike race. Dan Edelstein claims that her reshaping of this theory in "The Secret Doctrine" provided the Nazis with a mythological precedent and a pretext for their ideological platform and their subsequent genocide. However, Blavatsky's writings mention that the Atlantean were in fact olive-skinned peoples with Mongoloid traits who were the ancestors of modern Native Americans, Mongolians, and Malayans.
The idea that the Atlanteans were Hyperborean, Nordic supermen who originated in the Northern Atlantic or even in the far North, was popular in the German ariosophic movement around 1900, propagated by Guido von List and others. It gave its name to the "Thule Gesellschaft", an antisemite Münich lodge, which preceded the German Nazi Party (see Thule). The scholars (1920) and Herman Wirth (1928) were the first to speak of a "Nordic-Atlantean" or "Aryan-Nordic" master race that spread from Atlantis over the Northern Hemisphere and beyond. The Hyperboreans were contrasted with the Jewish people. Party ideologist Alfred Rosenberg (in "The Myth of the Twentieth Century", 1930) and SS-leader Heinrich Himmler made it part of the official doctrine. The idea was followed up by the adherents of Esoteric Nazism such as Julius Evola (1934) and, more recently, Miguel Serrano (1978).
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The idea of Atlantis as the homeland of the Caucasian race would contradict the beliefs of older Esoteric and Theosophic groups, which taught that the Atlanteans were non-Caucasian brown-skinned peoples. Modern Esoteric groups, including the Theosophic Society, do not consider Atlantean society to have been superior or Utopian—they rather consider it a lower stage of evolution.
Edgar Cayce.
The clairvoyant Edgar Cayce spoke frequently of Atlantis. During his "life readings", he claimed that many of his subjects were reincarnations of people who had lived there. By tapping into their collective consciousness, the "Akashic Records" (a term borrowed from Theosophy), Cayce declared that he was able to give detailed descriptions of the lost continent. He also asserted that Atlantis would "rise" again in the 1960s (sparking much popularity of the myth in that decade) and that there is a "Hall of Records" beneath the Egyptian Sphinx which holds the historical texts of Atlantis.
Recent times.
As continental drift became widely accepted during the 1960s, and the increased understanding of plate tectonics demonstrated the impossibility of a lost continent in the geologically recent past, most "Lost Continent" theories of Atlantis began to wane in popularity.
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Plato scholar Julia Annas, Regents Professor of Philosophy at the University of Arizona, had this to say on the matter:
One of the proposed explanations for the historical context of the Atlantis story is that it serves as Plato's warning to his fellow citizens against their striving for naval power.
Kenneth Feder points out that Critias's story in the "Timaeus" provides a major clue. In the dialogue, Critias says, referring to Socrates' hypothetical society:
Feder quotes A. E. Taylor, who wrote, "We could not be told much more plainly that the whole narrative of Solon's conversation with the priests and his intention of writing the poem about Atlantis are an invention of Plato's fancy."
Location hypotheses.
Since Donnelly's day, there have been dozens of locations proposed for Atlantis, to the point where the name has become a generic concept, divorced from the specifics of Plato's account. This is reflected in the fact that many proposed sites are not within the Atlantic at all. Few today are scholarly or archaeological hypotheses, while others have been made by psychic (e.g., Edgar Cayce) or other pseudoscientific means. (The Atlantis researchers Jacques Collina-Girard and Georgeos Díaz-Montexano, for instance, each claim the other's hypothesis is pseudoscience.) Many of the proposed sites share some of the characteristics of the Atlantis story (water, catastrophic end, relevant time period), but none has been demonstrated to be a true historical Atlantis.
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In or near the Mediterranean Sea.
Most of the historically proposed locations are in or near the Mediterranean Sea: islands such as Sardinia, Crete, Santorini (Thera), Sicily, Cyprus, and Malta; land-based cities or states such as Troy, Tartessos, and Tantalis (in the province of Manisa, Turkey); Israel-Sinai or Canaan; and northwestern Africa, including the Richat Structure in Mauritania.
The Thera eruption, dated to the seventeenth or sixteenth century BC, caused a large tsunami that some experts hypothesize devastated the Minoan civilization on the nearby island of Crete, further leading some to believe that this may have been the catastrophe that inspired the story. In the area of the Black Sea the following locations have been proposed: Bosporus and Ancomah (a legendary place near Trabzon).
Others have noted that, before the sixth century BC, the mountains on either side of the Laconian Gulf were called the "Pillars of Hercules", and they could be the geographical location being described in ancient reports upon which Plato was basing his story. The mountains stood at either side of the southernmost gulf in Greece, the largest in the Peloponnese, and that gulf opens onto the Mediterranean Sea.
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If from the beginning of discussions, misinterpretation of Gibraltar as the location rather than being at the Gulf of Laconia, would lend itself to many erroneous concepts regarding the location of Atlantis. Plato may have not been aware of the difference. The Laconian pillars open to the south toward Crete and beyond which is Egypt. The Thera eruption and the Late Bronze Age collapse affected that area and might have been the devastation to which the sources used by Plato referred. Significant events such as these would have been likely material for tales passed from one generation to another for almost a thousand years.
In the Atlantic Ocean.
The location of Atlantis in the Atlantic Ocean has a certain appeal given the closely related names. Popular culture often places Atlantis there, perpetuating the original Platonic setting as they understand it. The Canary Islands and Madeira Islands have been identified as a possible location, west of the Straits of Gibraltar, but in relative proximity to the Mediterranean Sea. Detailed studies of their geomorphology and geology have demonstrated, however, that they have been steadily uplifted, without any significant periods of subsidence, over the last four million years, by geologic processes such as erosional unloading, gravitational unloading, lithospheric flexure induced by adjacent islands, and volcanic underplating.
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Various islands or island groups in the Atlantic were also identified as possible locations, notably the Azores. Similarly, cores of sediment covering the ocean bottom surrounding the Azores and other evidence demonstrate that it has been an undersea plateau for millions of years. The area is known for its volcanism however, which is associated with rifting along the Azores triple junction. The spread of the crust along the existing faults and fractures has produced many volcanic and seismic events.
The area is supported by a buoyant upwelling in the deeper mantle, which some associate with an Azores hotspot. Most of the volcanic activity has occurred primarily along the Terceira Rift. From the beginning of the islands' settlement, around the 15th century, there have been about 30 volcanic eruptions (terrestrial and submarine) as well as numerous, powerful earthquakes. The island of São Miguel in the Azores is the site of the Sete Cidades volcano and caldera, which are the byproducts of historical volcanic activity in the Azores.
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The submerged island of Spartel near the Strait of Gibraltar has also been suggested.
In Europe.
Several hypotheses place the sunken island in northern Europe, including Doggerland in the North Sea, and Sweden (by Olof Rudbeck in "Atland", 1672–1702). Doggerland, as well as Viking Bergen Island, is thought to have been flooded by a megatsunami following the Storegga Slide of c. 6100 BC. Some have proposed the Celtic Shelf as a possible location, and that there is a link to Ireland. In 2004, Swedish physiographist Ulf Erlingsson proposed that the legend of Atlantis was based on Stone Age Ireland. He later stated that he does not believe that Atlantis ever existed but maintained that his hypothesis that its description matches Ireland's geography has a 99.8% probability. The director of the National Museum of Ireland commented that there was no archaeology supporting this.
In 2011, a team, working on a documentary for the National Geographic Channel, led by Professor Richard Freund from the University of Hartford, claimed to have found possible evidence of Atlantis in southwestern Andalusia. The team identified its possible location within the marshlands of the Doñana National Park, in the area that once was the Lacus Ligustinus, between the Huelva, Cádiz, and Seville provinces, and they speculated that Atlantis had been destroyed by a tsunami, extrapolating results from a previous study by Spanish researchers, published four years earlier.
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Spanish scientists have dismissed Freund's speculations, claiming that he sensationalised their work. The anthropologist Juan Villarías-Robles, who works with the Spanish National Research Council, said, "Richard Freund was a newcomer to our project and appeared to be involved in his own very controversial issue concerning King Solomon's search for ivory and gold in Tartessos, the well documented settlement in the Doñana area established in the first millennium BC", and described Freund's claims as "fanciful".
A similar theory had previously been put forward by a German researcher, Rainer W. Kühne, that is based only on satellite imagery and places Atlantis in the Marismas de Hinojos, north of the city of Cádiz. Before that, the historian Adolf Schulten had stated in the 1920s that Plato had used Tartessos as the basis for his Atlantis myth.
Other locations.
Several writers, such as Flavio Barbiero as early as 1974, have speculated that Antarctica is the site of Atlantis. A number of claims involve the Caribbean, such as an alleged underwater formation off the Guanahacabibes Peninsula in Cuba. The adjacent Bahamas or the folkloric Bermuda Triangle have been proposed as well. Areas in the Pacific and Indian Oceans have also been proposed, including Indonesia (i.e. Sundaland). The stories of a lost continent off the coast of India, named "Kumari Kandam", have inspired some to draw parallels to Atlantis.
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Literary interpretations.
Ancient versions.
In order to give his account of Atlantis verisimilitude, Plato mentions that the story was heard by Solon in Egypt, and transmitted orally over several generations through the family of Dropides, until it reached Critias, a dialogue speaker in "Timaeus" and "Critias". Solon had supposedly tried to adapt the Atlantis oral tradition into a poem (that if published, was to be greater than the works of Hesiod and Homer). While it was never completed, Solon passed on the story to Dropides. Modern classicists deny the existence of Solon's Atlantis poem and the story as an oral tradition.
Instead, Plato is thought to be the sole inventor or fabricator.
Hellanicus of Lesbos used the word "Atlantis" as the title for a poem published before Plato, a fragment of which may be Oxyrhynchus Papyrus 11, 1359. This work only describes the Atlantides, the daughters of Atlas, and has no relation to Plato's Atlantis account.
In the new era, the third century AD Neoplatonist Zoticus wrote an epic poem based on Plato's account of Atlantis. Plato's work may already have inspired parodic imitation, however. Writing only a few decades after the "Timaeus" and "Critias", the historian Theopompus of Chios wrote of a land beyond the ocean known as Meropis. This description was included in Book 8 of his "Philippica", which contains a dialogue between Silenus and King Midas. Silenus describes the Meropids, a race of men who grow to twice normal size, and inhabit two cities on the island of Meropis: "Eusebes" (, "Pious-town") and "Machimos" (, "Fighting-town").
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He also reports that an army of ten million soldiers crossed the ocean to conquer Hyperborea, but abandoned this proposal when they realized that the Hyperboreans were the luckiest people on earth. Heinz-Günther Nesselrath has argued that these and other details of Silenus' story are meant as imitation and exaggeration of the Atlantis story, by parody, for the purpose of exposing Plato's ideas to ridicule.
Utopias and dystopias.
The creation of Utopian and dystopian fictions was renewed after the Renaissance, most notably in Francis Bacon's "New Atlantis" (1627), the description of an ideal society that he located off the western coast of America. Thomas Heyrick (1649–1694) followed him with "The New Atlantis" (1687), a satirical poem in three parts. His new continent of uncertain location, perhaps even a floating island either in the sea or the sky, serves as background for his exposure of what he described in a second edition as "A True Character of Popery and Jesuitism".
The title of "The New Atalantis" by Delarivier Manley (1709), distinguished from the two others by the single letter, is an equally dystopian work but set this time on a fictional Mediterranean island. In it sexual violence and exploitation is made a metaphor for the hypocritical behaviour of politicians in their dealings with the general public. In Manley's case, the target of satire was the Whig Party, while in David Maclean Parry's "The Scarlet Empire" (1906) it is Socialism as practised in foundered Atlantis. It was followed in Russia by Velimir Khlebnikov's poem "The Fall of Atlantis" ("Gibel' Atlantidy", 1912), which is set in a future rationalist dystopia that has discovered the secret of immortality and is so dedicated to progress that it has lost touch with the past. When the high priest of this ideology is tempted by a slave girl into an act of irrationality, he murders her and precipitates a second flood, above which her severed head floats vengefully among the stars.
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A slightly later work, "The Ancient of Atlantis" (Boston, 1915) by Albert Armstrong Manship, expounds the Atlantean wisdom that is to redeem the earth. Its three parts consist of a verse narrative of the life and training of an Atlantean wise one, followed by his Utopian moral teachings and then a psychic drama set in modern times in which a reincarnated child embodying the lost wisdom is reborn on earth.
In Hispanic eyes, Atlantis had a more intimate interpretation. The land had been a colonial power which, although it had brought civilization to ancient Europe, had also enslaved its peoples. Its tyrannical fall from grace had contributed to the fate that had overtaken it, but now its disappearance had unbalanced the world. This was the point of view of Jacint Verdaguer's vast mythological epic "L'Atlantida" (1877). After the sinking of the former continent, Hercules travels east across the Atlantic to found the city of Barcelona and then departs westward again to the Hesperides. The story is told by a hermit to a shipwrecked mariner, who is inspired to follow in his tracks and so "call the New World into existence to redress the balance of the Old". This mariner, of course, was Christopher Columbus.
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Verdaguer's poem was written in Catalan, but was widely translated in both Europe and Hispano-America. One response was the similarly entitled Argentinian "Atlantida" of Olegario Víctor Andrade (1881), which sees in "Enchanted Atlantis that Plato foresaw, a golden promise to the fruitful race" of Latins. The bad example of the colonising world remains, however. José Juan Tablada characterises its threat in his "De Atlántida" (1894) through the beguiling picture of the lost world populated by the underwater creatures of Classical myth, among whom is the Siren of its final stanza with
There is a similar ambivalence in Janus Djurhuus' six-stanza "Atlantis" (1917), where a celebration of the Faroese linguistic revival grants it an ancient pedigree by linking Greek to Norse legend. In the poem a female figure rising from the sea against a background of Classical palaces is recognised as a priestess of Atlantis. The poet recalls "that the Faroes lie there in the north Atlantic Ocean/ where before lay the poet-dreamt lands," but also that in Norse belief, such a figure only appears to those about to drown.
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A land lost in the distance.
The fact that Atlantis is a lost land has made of it a metaphor for something no longer attainable. For the American poet Edith Willis Linn Forbes, "The Lost Atlantis" stands for idealisation of the past; the present moment can only be treasured once that is realised. Ella Wheeler Wilcox finds the location of "The Lost Land" (1910) in one's carefree youthful past. Similarly, for the Irish poet Eavan Boland in "Atlantis, a lost sonnet" (2007), the idea was defined when "the old fable-makers searched hard for a word/ to convey that what is gone is gone forever".
For some male poets too, the idea of Atlantis is constructed from what cannot be obtained. Charles Bewley in his Newdigate Prize poem (1910) thinks it grows from dissatisfaction with one's condition,
in a dream of Atlantis. Similarly for the Australian Gary Catalano in a 1982 prose poem, it is "a vision that sank under the weight of its own perfection". W. H. Auden, however, suggests a way out of such frustration through the metaphor of journeying toward Atlantis in his poem of 1941. While travelling, he advises the one setting out, you will meet with many definitions of the goal in view, only realising at the end that the way has all the time led inward.
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Epic verse narratives.
A few late-19th century verse narratives complement the genre fiction that was beginning to be written at the same period. Two of them report the disaster that overtook the continent as related by long-lived survivors. In Frederick Tennyson's "Atlantis" (1888), an ancient Greek mariner sails west and discovers an inhabited island which is all that remains of the former kingdom. He learns of its end and views the shattered remnant of its former glory, from which a few had escaped to set up the Mediterranean civilisations. In the second, "Mona, Queen of Lost Atlantis: An Idyllic Re-embodiment of Long Forgotten History" (Los Angeles CA 1925) by James Logue Dryden (1840–1925), the story is told in a series of visions. A Seer is taken to Mona's burial chamber in the ruins of Atlantis, where she revives and describes the catastrophe. There follows a survey of the lost civilisations of Hyperborea and Lemuria as well as Atlantis, accompanied by much spiritualist lore.
William Walton Hoskins (1856–1919) admits to the readers of his "Atlantis and other poems" (Cleveland OH, 1881), that he is only 24. Its melodramatic plot concerns the poisoning of the descendant of god-born kings. The usurping poisoner is poisoned in his turn, following which the continent is swallowed in the waves. Asian gods people the landscape of "The Lost Island" (Ottawa 1889) by Edward Taylor Fletcher (1816–97). An angel foresees impending catastrophe and that the people will be allowed to escape if their semi-divine rulers will sacrifice themselves. A final example, Edward N. Beecher's "The Lost Atlantis or The Great Deluge of All" (Cleveland OH, 1898) is just a doggerel vehicle for its author's opinions: that the continent was the location of the Garden of Eden; that Darwin's theory of evolution is correct, as are Donnelly's views.
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Atlantis was to become a theme in Russia following the 1890s, taken up in unfinished poems by Valery Bryusov and Konstantin Balmont, as well as in a drama by the schoolgirl Larissa Reisner. One other long narrative poem was published in New York by George V. Golokhvastoff. His 250-page "The Fall of Atlantis" (1938) records how a high priest, distressed by the prevailing degeneracy of the ruling classes, seeks to create an androgynous being from royal twins as a means to overcome this polarity. When he is unable to control the forces unleashed by his occult ceremony, the continent is destroyed.
Artistic representations.
Music.
The Spanish composer Manuel de Falla worked on a dramatic cantata based on Verdaguer's "L'Atlántida", during the last 20 years of his life. The name has been affixed to symphonies by Jānis Ivanovs (Symphony 4, 1941), Richard Nanes, and Vaclav Buzek (2009). There was also the symphonic celebration of Alan Hovhaness: "Fanfare for the New Atlantis" (Op. 281, 1975).
The Bohemian-American composer and arranger Vincent Frank Safranek wrote "Atlantis (The Lost Continent) Suite in Four Parts"; I. Nocturne and Morning Hymn of Praise, II. A Court Function, III. "I Love Thee" (The Prince and Aana), IV. The Destruction of Atlantis, for military (concert) band in 1913.
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The opera "Der Kaiser von Atlantis" ("The Emperor of Atlantis") was written in 1943 by Viktor Ullmann with a libretto by Petr Kien, while they were both inmates at the Nazi concentration camp of Theresienstadt. The Nazis did not allow it to be performed, assuming the opera's reference to an Emperor of Atlantis to be a satire on Hitler. Though Ullmann and Kiel were murdered in Auschwitz, the manuscript survived and was performed for the first time in 1975 in Amsterdam.
Painting and sculpture.
Paintings of the submersion of Atlantis are comparatively rare. In the seventeenth century there was François de Nomé's "The Fall of Atlantis", which shows a tidal wave surging toward a Baroque city frontage. The style of architecture apart, it is not very different from Nicholas Roerich's "The Last of Atlantis" of 1928.
The most dramatic depiction of the catastrophe was Léon Bakst's "Ancient Terror" ("Terror Antiquus", 1908), although it does not name Atlantis directly. It is a mountain-top view of a rocky bay breached by the sea, which is washing inland about the tall structures of an ancient city. A streak of lightning crosses the upper half of the painting, while below it rises the impassive figure of an enigmatic goddess who holds a blue dove between her breasts. Vyacheslav Ivanov identified the subject as Atlantis in a public lecture on the painting given in 1909, the year it was first exhibited, and he has been followed by other commentators in the years since.
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Sculptures referencing Atlantis have often been stylized single figures. One of the earliest was Einar Jónsson's "The King of Atlantis" (1919–1922), now in the garden of his museum in Reykjavík. It represents a single figure, clad in a belted skirt and wearing a large triangular helmet, who sits on an ornate throne supported between two young bulls. The walking female entitled "Atlantis" (1946) by Ivan Meštrović was from a series inspired by ancient Greek figures with the symbolical meaning of unjustified suffering.
In the case of the Brussels fountain feature known as "The Man of Atlantis" (2003) by the Belgian sculptor , the 4-metre tall figure wearing a diving suit steps from a plinth into the spray. It looks light-hearted but the artist's comment on it makes a serious point: "Because habitable land will be scarce, it is no longer improbable that we will return to the water in the long term. As a result, a portion of the population will mutate into fish-like creatures. Global warming and rising water levels are practical problems for the world in general and here in the Netherlands in particular".
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Robert Smithson's "Hypothetical Continent – Map of Broken Clear Glass: Atlantis" was first created as a photographical project in Loveladies, New Jersey, in 1969, and then recreated as a gallery installation of broken glass. On this he commented that he liked "landscapes that suggest prehistory", and this is borne out by the original conceptual drawing of the work that includes an inset map of the continent sited off the coast of Africa and at the straits into the Mediterranean.
See also.
Mythology:
Underwater geography:
Other:
Further reading.
Ancient sources
Modern sources
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Autobiography
An autobiography, sometimes informally called an autobio, is a self-written account of one's own life, providing a personal narrative that reflects on the author's experiences, memories, and insights. This genre allows individuals to share their unique perspectives and stories, offering readers a glimpse into the author's personal journey and the historical or cultural context in which they lived.
The term "autobiography" was first used in 1797, but the practice of writing about one's life dates back to antiquity. Early examples include Saint Augustine's "Confessions" (), which is considered one of the first Western autobiographies. Unlike biographies, which are written by someone else, autobiographies are based on the author's memory and personal interpretation of events, making them inherently subjective. This subjectivity can sometimes lead to inaccuracies or embellishments, as the author may recall events differently or choose to present them in a certain light.
Autobiographies can take various forms, including memoirs, spiritual autobiographies, and fictional autobiographies. Memoirs typically focus on specific memories or themes from the author's life, rather than providing a comprehensive account. Spiritual autobiographies, such as Augustine's "Confessions", detail the author's religious journey and spiritual growth. Fictional autobiographies, on the other hand, are novels written in the first person, presenting a fictional character's life as if it were an autobiography.
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Throughout history, autobiographies have served different purposes, from self-reflection and justification to historical documentation and personal expression. They have evolved with literary trends and societal changes, reflecting the cultural and historical contexts of their times. Autobiographies remain a popular and accessible form of literature in the 21st century, allowing individuals from all walks of life to share their stories and experiences with a wider audience.
Definition.
The word "autobiography" was first used deprecatingly by William Taylor in 1797 in the English periodical "The Monthly Review", when he suggested the word as a hybrid, but condemned it as "pedantic". However, its next recorded use was in its present sense, by Robert Southey in 1809. Despite only being named early in the nineteenth century, first-person autobiographical writing originates in antiquity. Roy Pascal differentiates autobiography from the periodic self-reflective mode of journal or diary writing by noting that "[autobiography] is a review of a life from a particular moment in time, while the diary, however reflective it may be, moves through a series of moments in time". Autobiography thus takes stock of the autobiographer's life from the moment of composition. While biographers generally rely on a wide variety of documents and viewpoints, autobiography may be based entirely on the writer's memory. The memoir form is closely associated with autobiography but it tends, as Pascal claims, to focus less on the self and more on others during the autobiographer's review of their own life.
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Autobiographical works are by nature subjective. The inability—or unwillingness—of the author to accurately recall memories has in certain cases resulted in misleading or incorrect information. Some sociologists and psychologists have noted that autobiography offers the author the ability to recreate history.
Related forms.
Spiritual autobiography.
Spiritual autobiography is an account of an author's struggle or journey towards God, followed by conversion a religious conversion, often interrupted by moments of regression. The author re-frames their life as a demonstration of divine intention through encounters with the Divine. The earliest example of a spiritual autobiography is Augustine's "Confessions" though the tradition has expanded to include other religious traditions in works such as Mohandas Gandhi's "An Autobiography" and Black Elk's "Black Elk Speaks". "Deliverance from Error" by Al-Ghazali is another example. The spiritual autobiography often serves as an endorsement of the writer's religion.
Memoirs.
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A memoir is slightly different in character from an autobiography. While an autobiography typically focuses on the "life and times" of the writer, a memoir has a narrower, more intimate focus on the author's memories, feelings and emotions. Memoirs have often been written by politicians or military leaders as a way to record and publish an account of their public exploits. One early example is that of Julius Caesar's "Commentarii de Bello Gallico", also known as "Commentaries on the Gallic Wars". In the work, Caesar describes the battles that took place during the nine years that he spent fighting local armies in the Gallic Wars. His second memoir, "Commentarii de Bello Civili" (or "Commentaries on the Civil War") is an account of the events that took place between 49 and 48 BC in the civil war against Gnaeus Pompeius and the Senate.
Leonor López de Córdoba (1362–1420) wrote what is supposed to be the first autobiography in Spanish. The English Civil War (1642–1651) provoked a number of examples of this genre, including works by Sir Edmund Ludlow and Sir John Reresby. French examples from the same period include the memoirs of Cardinal de Retz (1614–1679) and the Duc de Saint-Simon.
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Fictional autobiography.
The term "fictional autobiography" signifies novels about a fictional character written as though the character were writing their own autobiography, meaning that the character is the first-person narrator and that the novel addresses both internal and external experiences of the character. Daniel Defoe's "Moll Flanders" is an early example. Charles Dickens' "David Copperfield" is another such classic, and J.D. Salinger's "The Catcher in the Rye" is a well-known modern example of fictional autobiography. Charlotte Brontë's "Jane Eyre" is yet another example of fictional autobiography, as noted on the front page of the original version. The term may also apply to works of fiction purporting to be autobiographies of real characters, e.g., Robert Nye's "Memoirs of Lord Byron".
History.
The classical period: Apologia, oration, confession.
In antiquity such works were typically entitled "apologia", purporting to be self-justification rather than self-documentation. The title of John Henry Newman's 1864 Christian confessional work "Apologia Pro Vita Sua" refers to this tradition.
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The historian Flavius Josephus introduces his autobiography "Josephi Vita" () with self-praise, which is followed by a justification of his actions as a Jewish rebel commander of Galilee.
The rhetor Libanius (–394) framed his life memoir "Oration I" (begun in 374) as one of his orations, not of a public kind, but of a literary kind that would not be read aloud in privacy.
Augustine of Hippo (354–430) applied the title "Confessions" to his autobiographical work, and Jean-Jacques Rousseau used the same title in the 18th century, initiating the chain of confessional and sometimes racy and highly self-critical autobiographies of the Romantic era and beyond. Augustine's was arguably the first Western autobiography ever written, and became an influential model for Christian writers throughout the Middle Ages. It tells of the hedonistic lifestyle Augustine lived for a time within his youth, associating with young men who boasted of their sexual exploits; his following and leaving of the anti-sex and anti-marriage Manichaeism in attempts to seek sexual morality; and his subsequent return to Christianity due to his embracement of Skepticism and the New Academy movement (developing the view that sex is good, and that virginity is better, comparing the former to silver and the latter to gold; Augustine's views subsequently strongly influenced Western theology). "Confessions" is considered one of the great masterpieces of western literature.
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Peter Abelard's 12th-century "Historia Calamitatum" is in the spirit of Augustine's "Confessions", an outstanding autobiographical document of its period.
Early autobiographies.
In the 15th century, Leonor López de Córdoba, a Spanish noblewoman, wrote her "Memorias", which may be the first autobiography in Castillian.
Zāhir ud-Dīn Mohammad Bābur, who founded the Mughal dynasty of South Asia kept a journal "Bāburnāma" (Chagatai/; literally: "Book of Babur" or "Letters of Babur") which was written between 1493 and 1529.
One of the first great autobiographies of the Renaissance is that of the sculptor and goldsmith Benvenuto Cellini (1500–1571), written between 1556 and 1558, and entitled by him simply "Vita" (Italian: "Life"). He declares at the start: "No matter what sort he is, everyone who has to his credit what are or really seem great achievements, if he cares for truth and goodness, ought to write the story of his own life in his own hand; but no one should venture on such a splendid undertaking before he is over forty." These criteria for autobiography generally persisted until recent times, and most serious autobiographies of the next three hundred years conformed to them.
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Another autobiography of the period is "De vita propria", by the Italian mathematician, physician and astrologer Gerolamo Cardano (1574).
One of the first autobiographies written in an Indian language was "Ardhakathānaka", written by Banarasidas, who was a Shrimal Jain businessman and poet of Mughal India. The poetic autobiography "Ardhakathānaka" (The Half Story), was composed in Braj Bhasa, an early dialect of Hindi linked with the region around Mathura.In his autobiography, he describes his transition from an unruly youth, to a religious realization by the time the work was composed. The work also is notable for many details of life in Mughal times.
The earliest known autobiography written in English is the "Book of Margery Kempe", written in 1438. Following in the earlier tradition of a life story told as an act of Christian witness, the book describes Margery Kempe's pilgrimages to the Holy Land and Rome, her attempts to negotiate a celibate marriage with her husband, and most of all her religious experiences as a Christian mystic. Extracts from the book were published in the early sixteenth century but the whole text was published for the first time only in 1936.
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Possibly the first publicly available autobiography written in English was Captain John Smith's autobiography published in 1630 which was regarded by many as not much more than a collection of tall tales told by someone of doubtful veracity. This changed with the publication of Philip Barbour's definitive biography in 1964 which, amongst other things, established independent factual bases for many of Smith's "tall tales", many of which could not have been known by Smith at the time of writing unless he was actually present at the events recounted.
Other notable English autobiographies of the 17th century include those of Lord Herbert of Cherbury (1643, published 1764) and John Bunyan ("Grace Abounding to the Chief of Sinners", 1666).
Jarena Lee (1783–1864) was the first African American woman to have a published biography in the United States.
18th and 19th centuries.
Following the trend of Romanticism, which greatly emphasized the role and the nature of the individual, and in the footsteps of Jean-Jacques Rousseau's "Confessions", a more intimate form of autobiography, exploring the subject's emotions, came into fashion. Stendhal's autobiographical writings of the 1830s, "The Life of Henry Brulard" and "Memoirs of an Egotist", are both avowedly influenced by Rousseau. An English example is William Hazlitt's "Liber Amoris" (1823), a painful examination of the writer's love-life.
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With the rise of education, cheap newspapers and cheap printing, modern concepts of fame and celebrity began to develop, and the beneficiaries of this were not slow to cash in on this by producing autobiographies. It became the expectation—rather than the exception—that those in the public eye should write about themselves—not only writers such as Charles Dickens (who also incorporated autobiographical elements in his novels) and Anthony Trollope, but also politicians (e.g. Henry Brooks Adams), philosophers (e.g. John Stuart Mill), churchmen such as Cardinal Newman, and entertainers such as P. T. Barnum. Increasingly, in accordance with romantic taste, these accounts also began to deal, amongst other topics, with aspects of childhood and upbringing—far removed from the principles of "Cellinian" autobiography.
20th and 21st centuries.
From the 17th century onwards, "scandalous memoirs" by supposed libertines, serving a public taste for titillation, have been frequently published. Typically pseudonymous, they were (and are) largely works of fiction written by ghostwriters. So-called "autobiographies" of modern professional athletes and media celebrities—and to a lesser extent about politicians—generally written by a ghostwriter, are routinely published. Some celebrities, such as Naomi Campbell, admit to not having read their "autobiographies". Some sensationalist autobiographies such as James Frey's "A Million Little Pieces" have been publicly exposed as having embellished or fictionalized significant details of the authors' lives.
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Autobiography has become an increasingly popular and widely accessible form. "A Fortunate Life" by Albert Facey (1979) has become an Australian literary classic. With the critical and commercial success in the United States of such memoirs as "Angela’s Ashes" and "The Color of Water", more and more people have been encouraged to try their hand at this genre. Maggie Nelson's book "The Argonauts" is one of the recent autobiographies. Maggie Nelson calls it autotheory—a combination of autobiography and critical theory.
A genre where the "claim for truth" overlaps with fictional elements though the work still purports to be autobiographical is autofiction.
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Arcadius
Arcadius ( ; 377 – 1 May 408) was Roman emperor from 383 to his death in 408. He was the eldest son of the "Augustus" Theodosius I () and his first wife Aelia Flaccilla, and the brother of Honorius (). Arcadius ruled the eastern half of the empire from 395, when their father died, while Honorius ruled the west. In his time, he was seen as a weak ruler dominated by a series of powerful ministers and by his wife, Aelia Eudoxia.
Early life.
Arcadius was born in 377 in Hispania, the eldest son of Theodosius I and Aelia Flaccilla, and brother of Honorius. On 19 January 383, his father declared the five-year-old Arcadius an Augustus and co-ruler for the eastern half of the Empire. Ten years later a corresponding declaration made Honorius the Augustus of the western half. Arcadius passed his early years under the tutelage of the rhetorician Themistius and Arsenius Zonaras, a monk.
Reign.
Early reign.
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The first crisis facing the young Arcadius was the Gothic revolt in 395, under the command of Alaric I (), who sought to take advantage of the accession of two inexperienced Roman emperors. As Alaric marched towards Constantinople, plundering Macedonia and Thrace, the eastern court could offer no response, as the majority of its army had gone to Italy with Theodosius and was now in the hands of Stilicho. Perhaps sensing an opportunity to exercise power in the eastern half of the empire as well, Stilicho declared that Theodosius had made him guardian over both his sons. He traveled eastward, ostensibly to face Alaric, leading both his own forces and the Gothic mercenaries whom Theodosius had taken west in the civil war with Eugenius. Arcadius and Rufinus felt more threatened by Stilicho than by Alaric; upon landing in Thessaly Stilicho received an imperial order to send along the eastern regiments, but himself to proceed no further. Stilicho complied, falling back to Salona while Gainas led the mercenaries to Constantinople. Arcadius and his entourage received Gainas in the Campus Martius, a parade ground adjacent to the city, on 27 November 395. There Rufinus was suddenly assassinated by the Goths, on the orders of Stilicho and possibly with the support of Eutropius. The murder certainly created an opportunity for Eutropius and for Arcadius's wife, Eudoxia, who took Rufinus's place as advisors and guardians of the emperor.
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While Eutropius consolidated his hold on power in the capital, the distracted government still failed to react to the presence of Alaric in Greece. At first Eutropius may have coordinated with Stilicho around the defence of Illyricum; by 397, when Stilicho personally led a blockade that compelled Alaric to retreat into Epirus, the atmosphere of the eastern court had changed. As neither Arcadius nor Eutropius was keen to have Stilicho intervening in the affairs of the eastern empire, they provided no further military aid to Stilicho, who then abandoned the blockade of the Visigoths. At Eutropius's urging, Arcadius declared Stilicho to be a "hostis publicus", and came to an arrangement with Alaric, making him "magister militum per Illyricum". At around the same time, the eastern court persuaded Gildo, the "magister utriusque militiae per Africam", to transfer his allegiance from Honorius to Arcadius, causing relations between the two imperial courts to deteriorate further.
Eutropius's influence lasted four years, during which time he sought to marginalise the military and promote the civilian offices within the bureaucracy. He brought to trial two prominent military officers, Timasius and Abundantius. He also had Arcadius introduce two administrative innovations: the running of the "cursus publicus" (office of postmaster general) and the office in charge of manufacturing military equipment was transferred from the praetorian prefects to the "magister officiorum" (master of offices). Secondly, the role that Eutropius held, the "praepositus sacri cubiculi" (grand chamberlain) was given the rank of "illustris", and therefore equal in rank to the praetorian prefects. In the autumn of 397 he issued a law in Arcadius's name, targeting the Roman military, where any conspiracy involving soldiers or the barbarian regiments against persons holding the rank of "illustris" was considered to be treason, with the conspirators to be sentenced to death, and their descendants to be deprived of citizenship.
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In 398, Eutropius led a successful campaign against the Huns in Roman Armenia. The following year he convinced Arcadius to grant him the consulship, triggering protests across the empire. For traditionalists, the granting of the consulship to a eunuch and former slave was an insult to the Roman system and other contemporary Romans, and the western court refused to recognize him as consul. The crisis escalated when the Ostrogoths who had been settled in Asia Minor by Theodosius I revolted, demanding the removal of Eutropius.
The emperor sent two forces against Tribigild, the rebel leader; the first, under an officer named Leo, was defeated. The second force was commanded by Gainas, rival of Eutropius in the Eastern court. He returned to Arcadius and argued that the Ostrogoths could not be defeated, and that it would be sensible to accede to their demand. Arcadius viewed this proposal with displeasure, but was convinced to support it by Eudoxia, who wished to take Eutropius's place as the main influence upon the emperor. Arcadius therefore dismissed Eutropius and sent him into exile (17 August 399), before recalling him to face trial and execution during the autumn of 399. The imperial edict issued by Arcadius detailing Eutropius's banishment survives:
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The Emperors Arcadius and Honorius, Augusti, to Aurelian, Praetorian Prefect. We have added to our treasury all the property of Eutropius, who was formerly the "Praepositus sacri cubiculi", having stripped him of his splendour, and delivered the consulate from the foul stain of his tenure, and from the recollection of his name and the base filth thereof =; so that, all his acts having been repealed, all time may be dumb concerning him; and that the blot of our age may not appear by the mention of him; and that those who by their valour and wounds extend the Roman borders or guard the same by equity in the maintenance of law, may not groan over the fact that the divine reward of consulship has been befouled and defiled by a filthy monster. Let him learn that he has been deprived of the rank of the patriciate and all lower dignities that he stained with the perversity of his character. That all the statues, all the images—whether of bronze or marble, or painted in colours, or of any other material used in art—we command to be abolished in all cities, towns, private and public places, that they may not, as a brand of infamy on our age, pollute the gaze of beholders. Accordingly under the conduct of faithful guards let him be taken to the island of Cyprus, whither let your sublimity know that he has been banished; so that therein guarded with most watchful diligence he may be unable to work confusion with his mad designs.
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Later reign.
With Eutropius's fall from power, Gainas sought to take advantage of Arcadius's current predicament. He joined the rebel Ostrogoths, and, in a face to face meeting with Arcadius, forced the emperor to make him "magister militum praesentalis" and Consul designate for 401. Arcadius also acquiesced when Gainas asked for the dismissal of further officials, such as the urban prefect Aurelianus, as well as a place for settlement for his troops in Thrace. However, Arcadius refused to agree to Gainas's demand for an Arian church in Constantinople for his Gothic mercenaries, following the advice of John Chrysostom, the Archbishop of Constantinople.
By July 400, the actions of Gainas had irritated a significant portion of the population of Constantinople to the point that a general riot broke out in the capital. Although Gainas had stationed his troops outside of the capital walls, he was either unable or unwilling to bring them into the capital when many Goths in the city were hunted down and attacked. As many as 7,000 Goths were killed in the rioting; those who took refuge in a church were stoned and burned to death, after they received the emperor's permission, nor was it condemned by the Archbishop of Constantinople, John Chrysostom.
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Although initially staying his hand (probably through the intervention of the new Praetorian Prefect of the East Caesarius), Gainas eventually withdrew with his Gothic mercenaries into Thrace and rebelled against Arcadius. He attempted to take his forces across the Hellespont into Asia, but was intercepted and defeated by Fravitta, another Goth who held the position of "magister militum praesentalis". Following his defeat, Gainas fled to the Danube with his remaining followers, but was ultimately defeated and killed by Uldin the Hun in Thrace.
With the fall of Gainas, the next conflict emerged between Eudoxia and John Chrysostom. The Archbishop was a stern, ascetic individual, who was a vocal critic of all displays of extravagant wealth. But his ire tended to focus especially on wealthy women, and their use of clothing, jewellery and makeup as being vain and frivolous. Eudoxia assumed that Chrysostom's denunciations of extravagance in feminine dress were aimed at her. As the tensions between the two escalated, Chrysostom, who felt that Eudoxia had used her imperial connections to obtain the possessions of the wife of a condemned senator, preached a sermon in 401 in which Eudoxia was openly called Jezebel, the infamous wife of the Israelite king Ahab. Eudoxia retaliated by supporting Bishop Severian of Gabala in his conflict with Chrysostom. As Chrysostom was very popular in the capital, riots erupted in favour of the Archbishop, forcing Arcadius and Eudoxia to publicly back down and beg Chrysostom to revoke Severian's excommunication.
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Then in 403, Eudoxia saw another chance to strike against the Archbishop, when she threw her support behind Theophilus of Alexandria who presided over a synod in 403 (the Synod of the Oak) to charge Chrysostom with heresy. Although Arcadius originally supported Chrysostom, the Archbishop's decision not to participate caused Arcadius to change his mind and support Theophilus, resulting in Chrysostom's deposition and banishment. He was called back by Arcadius almost immediately, as the people started rioting over his departure, even threatening to burn the imperial palace. There was an earthquake the night of his arrest, which Eudoxia took for a sign of God's anger, prompting her to ask Arcadius for John's reinstatement.
Peace was short-lived. In September 403 a silver statue of Eudoxia was erected in the Augustaion, near the "Magna Ecclesia" church. Chrysostom, who was conducting a mass at the time, denounced the noisy dedication ceremonies as pagan and spoke against the Empress in harsh terms: "Again Herodias raves; again she is troubled; she dances again; and again desires to receive John's head in a charger", an allusion to the events surrounding the death of John the Baptist. This time Arcadius was unwilling to overlook the insult to his wife; a new synod was called in early 404 where Chrysostom was condemned. Arcadius hesitated until Easter to enforce the sentence, but Chrysostom refused to go, even after Arcadius sent in a squad of soldiers to escort him into exile. Arcadius procrastinated, but by 20 June 404, the emperor finally managed to get the Archbishop to submit, and he was taken away to his place of banishment, this time to Abkhazia in the Caucasus. Eudoxia did not get to enjoy her victory for long, dying later that year.
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Death.
In his later reign, Arcadius delegated a large amount of the responsibilities to Anthemius, the Praetorian Prefect. Anthemius attempted to heal the divisions of the past decade by trying to make peace with Stilicho in the West. Stilicho, however, had lost patience with the eastern court, and in 407 encouraged Alaric and the Visigoths to seize the Praetorian prefecture of Illyricum and hand it over to the western empire. Stilicho's plan failed, and soon after, on 1 May 408, Arcadius died. He was succeeded by his young son, Theodosius.
Like Constantine the Great and several of his successors, he was buried in the Church of the Holy Apostles, in a porphyry sarcophagus that was described in the 10th century by Constantine VII Porphyrogenitus in the "De Ceremoniis".
Character and achievements.
In noting the character of Arcadius, the historian J. B. Bury described him and his abilities thus: He was of short stature, of dark complexion, thin and inactive, and the dullness of his wit was betrayed by his speech and by his sleepy, drooping eyes. His mental deficiency and the weakness of his character made it inevitable that he should be governed by the strong personalities of his court.
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Traditional interpretations of the reign of Arcadius have revolved around his weakness as an Emperor, and the formulation of policy by prominent individuals (and the court parties that formed and regrouped round them) towards curtailing the increasing influence of barbarians in the military, which in Constantinople at this period meant the Goths. Scholars such as the historian J. B. Bury spoke of a group in Arcadius's court with Germanic interests and, opposed to them, a Roman faction. So, the revolt of Gainas, and the massacre of the Goths in Constantinople in 400, have traditionally been interpreted by scholars (such as Otto Seeck) as violent anti-barbarian reactions that prevented the rise of all-powerful Romanised barbarian military leaders—such as Stilicho was, in the West—in what has been termed the victory of anti-Germanism in the eastern empire.
The main source of this interpretation has been the works Synesius of Cyrene, specifically "Aegyptus sive de providentia" and "De regno". Both works have traditionally been interpreted to support the thesis that there were anti-barbarian and pro-barbarian groups, with the Praetorian Prefect Aurelianus being the leader of the anti-barbarian faction. Recent scholarly research has revised this interpretation, and has instead favoured the interaction of personal ambition and enmities among the principal participants as being the leading cause for the court intrigue throughout Arcadius's reign. The gradual decline of the use of Gothic mercenaries in the eastern empire's armies that began in the reign of Arcadius was driven by recruitment issues, as the regions beyond the Danube were made inaccessible by the Huns, forcing the empire to seek recruitment in Asia Minor. The current consensus can be summarised by the historian Thomas S. Burns: "Despite much civilian distrust and outright hatred of the army and the barbarians in it, there were no anti-barbarian or pro-barbarian parties at the court."
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With respect to Arcadius himself, as emperor was more concerned with appearing to be a pious Christian than he was with political or military matters. Not being a military leader, he began to promote a new type of imperial victory through images, not via the traditional military achievements, but focusing on his piety. Arcadius's reign saw the growing push towards the outright abolishment of paganism. On 13 July 399, Arcadius issued an edict ordering that all remaining non-Christian temples should be immediately demolished.
In terms of buildings and monuments, a new forum was built in the name of Arcadius, on the seventh hill of Constantinople, the "Xērolophos", in which a column was begun to commemorate his 'victory' over Gainas (although the column was only completed after Arcadius's death by Theodosius II). The Pentelic marble portrait head of Arcadius (now in the Istanbul Archaeology Museum) was discovered in Istanbul close to the Forum Tauri, in June 1949, in excavating foundations for new buildings of the university at Beyazit. The neck was designed to be inserted in a torso, but no statue, base or inscription was found. The diadem is a fillet with rows of pearls along its edges and a rectangular stone set about with pearls over the young Emperor's forehead.
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A more nuanced assessment of Arcadius's reign was provided by Warren Treadgold: By failing to reign, Arcadius had allowed a good deal of maladministration. But by continuing to reign—so harmlessly that nobody had taken the trouble to depose him—he had maintained legal continuity during a troubled time.
Arcadius had four children with Eudoxia: three daughters, Pulcheria, Arcadia and Marina; and one son, Theodosius, the future Emperor Theodosius II.
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Arabs
Arabs (, , ; , , ) are an ethnic group mainly inhabiting the Arab world in West Asia and North Africa. A significant Arab diaspora is present in various parts of the world.
Arabs have been in the Fertile Crescent for thousands of years. In the 9th century BCE, the Assyrians made written references to Arabs as inhabitants of the Levant, Mesopotamia, and Arabia. Throughout the Ancient Near East, Arabs established influential civilizations starting from 3000 BCE onwards, such as Dilmun, Gerrha, and Magan, playing a vital role in trade between Mesopotamia, and the Mediterranean. Other prominent tribes include Midian, ʿĀd, and Thamud mentioned in the Bible and Quran. Later, in 900 BCE, the Qedarites enjoyed close relations with the nearby Canaanite and Aramaean states, and their territory extended from Lower Egypt to the Southern Levant. From 1200 BCE to 110 BCE, powerful kingdoms emerged such as Saba, Lihyan, Minaean, Qataban, Hadhramaut, Awsan, and Homerite emerged in Arabia. According to the Abrahamic tradition, Arabs are descendants of Abraham through his son Ishmael.
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During classical antiquity, the Nabataeans established their kingdom with Petra as the capital in 300 BCE, by 271 CE, the Palmyrene Empire with the capital Palmyra, led by Queen Zenobia, encompassed the Syria Palaestina, Arabia Petraea, Egypt, and large parts of Anatolia. The Arab Itureans inhabited Lebanon, Syria, and northern Palestine (Galilee) during the Hellenistic and Roman periods. The Osroene and Hatran were Arab kingdoms in Upper Mesopotamia around 200 CE. In 164 CE, the Sasanians recognized the Arabs as "Arbayistan", meaning "land of the Arabs," as they were part of Adiabene in upper Mesopotamia. The Arab Emesenes ruled by 46 BCE Emesa (Homs), Syria. During late antiquity, the Tanukhids, Salihids, Lakhmids, Kinda, and Ghassanids were dominant Arab tribes in the Levant, Mesopotamia, and Arabia, they predominantly embraced Christianity.
During the Middle Ages, Islam fostered a vast Arab union, leading to significant Arab migrations to the Maghreb, the Levant, and neighbouring territories under the rule of Arab empires such as the Rashidun, Umayyad, Abbasid, and Fatimid, ultimately leading to the decline of the Byzantine and Sasanian empires. At its peak, Arab territories stretched from southern France to western China, forming one of history's largest empires. The Great Arab Revolt in the early 20th century aided in dismantling the Ottoman Empire, ultimately leading to the formation of the Arab League on 22 March 1945, with its Charter endorsing the principle of a "unified Arab homeland".
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Arabs from Morocco to Iraq share a common bond based on ethnicity, language, culture, history, identity, ancestry, nationalism, geography, unity, and politics, which give the region a distinct identity and distinguish it from other parts of the Muslim world. They also have their own customs, literature, music, dance, media, food, clothing, society, sports, architecture, art and, mythology. Arabs have significantly influenced and contributed to human progress in many fields, including science, technology, philosophy, ethics, literature, politics, business, art, music, comedy, theatre, cinema, architecture, food, medicine, and religion. Before Islam, most Arabs followed polytheistic Semitic religion, while some tribes adopted Judaism or Christianity and a few individuals, known as the "hanifs", followed a form of monotheism. Currently, around 93% of Arabs are Muslims, while the rest are mainly Arab Christians, as well as Arab groups of Druze and Baháʼís.
Etymology.
The earliest documented use of the word "Arab" in reference to a people appears in the Kurkh Monoliths, an Akkadian-language record of the Assyrian conquest of Aram (9th century BCE). The Monoliths used the term to refer to Bedouins of the Arabian Peninsula under King Gindibu, who fought as part of a coalition opposed to Assyria.
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The related word "ʾaʿrāb" is used to refer to Bedouins today, in contrast to "ʿArab" which refers to Arabs in general. Both terms are mentioned around 40 times in pre-Islamic Sabaean inscriptions. The term "ʿarab" ('Arab') occurs also in the titles of the Himyarite kings from the time of 'Abu Karab Asad until MadiKarib Ya'fur. According to Sabaean grammar, the term "ʾaʿrāb" is derived from the term "ʿarab". The term is also mentioned in Quranic verses, referring to people who were living in Madina and it might be a south Arabian loanword into Quranic language.
The oldest surviving indication of an Arab national identity is an inscription made in an archaic form of Arabic in 328 CE using the Nabataean alphabet, which refers to Imru' al-Qays ibn 'Amr as 'King of all the Arabs'. Herodotus refers to the Arabs in the Sinai, southern Palestine, and the frankincense region (Southern Arabia). Other Ancient-Greek historians like Agatharchides, Diodorus Siculus and Strabo mention Arabs living in Mesopotamia (along the Euphrates), in Egypt (the Sinai and the Red Sea), southern Jordan (the Nabataeans), the Syrian steppe and in eastern Arabia (the people of Gerrha). Inscriptions dating to the 6th century BCE in Yemen include the term 'Arab'.
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The most popular Arab account holds that the word "Arab" came from an eponymous father named Ya'rub, who was supposedly the first to speak Arabic. Abu Muhammad al-Hasan al-Hamdani had another view; he states that Arabs were called "gharab" ('westerners') by Mesopotamians because Bedouins originally resided to the west of Mesopotamia; the term was then corrupted into "Arab".
Yet another view is held by al-Masudi that the word "Arab" was initially applied to the Ishmaelites of the Arabah valley. In Biblical etymology, "Arab" (Hebrew: "arvi") comes from the desert origin of the Bedouins it originally described ("arava" means 'wilderness').
The root "ʿ-r-b" has several additional meanings in Semitic languages—including 'west, sunset', 'desert', 'mingle', 'mixed', 'merchant' and 'raven'—and are "comprehensible" with all of these having varying degrees of relevance to the emergence of the name. It is also possible that some forms were metathetical from , 'moving around' (Arabic: , 'traverse') and hence, it is alleged, 'nomadic'.
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Origins.
Arabic is a Semitic language that belongs to the Afroasiatic language family. The majority of scholars accept the "Arabian Peninsula" has long been accepted as the original "Urheimat" (linguistic homeland) of the Semitic languages. with some scholars investigating if its origins are in the Levant. The ancient Semitic-speaking peoples lived in the ancient Near East, including the Levant, Mesopotamia, and the Arabian Peninsula from the 3rd millennium BCE to the end of antiquity. Proto-Semitic likely reached the Arabian Peninsula by the 4th millennium BCE, and its daughter languages spread outward from there, while Old Arabic began to differentiate from Central Semitic by the start of the 1st millennium BCE. Central Semitic is a branch of the Semitic language includes Arabic, Aramaic, Canaanite, Phoenician, Hebrew and others. The origins of Proto-Semitic may lie in the Arabian Peninsula, with the language spreading from there to other regions. This theory proposes that Semitic peoples reached Mesopotamia and other areas from the deserts to the west, such as the Akkadians who entered Mesopotamia around the late 4th millennium BCE. The origins of Semitic peoples are thought to include various regions Mesopotamia, the Levant, the Arabian Peninsula, and North Africa. Some view that Semitic may have originated in the Levant around 3800 BCE and subsequently spread to the Horn of Africa around 800 BCE from Arabia, as well as to North Africa.
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According to Arab–Islamic–Jewish traditions, Ishmael, the son of Abraham and Hagar was "father of the Arabs". Ishmael was considered the ancestor of the Islamic prophet Muhammad, the founder of Islam. The tribes of Central West Arabia called themselves the "people of Abraham and the offspring of Ishmael." Ibn Khaldun, an Arab scholar in the 8th century, described the Arabs as having Ishmaelite origins.
The Quran mentions that Ibrahim (Abraham) and his wife Hajar (Hagar) bore a prophetic child named Ishmael, who was gifted by God a favor above other nations. Ibrahim and Ishmael built the Kaaba in Mecca, which was originally constructed by Adam. According to the Samaritan book Asaṭīr: "And after the death of Abraham, Ishmael reigned twenty-seven years; And all the children of Nebaot ruled for one year in the lifetime of Ishmael; And for thirty years after his death from the river of Egypt to the river Euphrates; and they built Mecca." The Targum Onkelos annotates (Genesis 25:16), describing the extent of their settlements: The Ishmaelites lived from Hindekaia (India) to Chalutsa (possibly in Arabia), by the side of Mizraim (Egypt), and from the area around Arthur (Assyria) up towards the north. This description suggests that the Ishmaelites were a widely dispersed group with a presence across a significant portion of the ancient Near East.
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History.
The nomads of Arabia have been spreading through the desert fringes of the Fertile Crescent since at least 3000 BCE, but the first known reference to the Arabs as a distinct group is from an Assyrian scribe recording the Battle of Qarqar in 853 BCE. The history of the Arabs during the pre-Islamic period covers various regions such as Arabia, Levant, Mesopotamia, and Egypt. The Arabs were mentioned by their neighbors, such as Assyrian and Babylonian Royal Inscriptions from 9th to 6th century BCE. There are also records from Sargon's reign that mention sellers of iron to people called Arabs in Ḫuzaza in Babylon, causing Sargon to prohibit such trade out of fear that the Arabs might use the resource to manufacture weapons against the Assyrian army. The history of the Arabs in relation to the Bible shows that they were a significant part of the region and played a role in the lives of the Israelites. The study asserts that the Arab nation is an ancient and significant entity; however, it highlights that the Arabs lacked a collective awareness of their unity. They did not inscribe their identity as Arabs or assert exclusive ownership over specific territories.
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Magan, Midian, and ʿĀd are all ancient tribes or civilizations that are mentioned in Arabic literature and have roots in the Arabia. Magan (, '), known for its production of copper and other metals, the region was an important trading center in ancient times and is mentioned in the Qur'an as a place where Musa (Moses) traveled during his lifetime. Midian (, '), on the other hand, was a region located in the northwestern part of the Arabia, the people of Midian are mentioned in the Qur'an as having worshiped idols and having been punished by God for their disobedience. Moses also lived in Midian for a time, where he married and worked as a shepherd. ʿĀd (, ""), as mentioned earlier, was an ancient tribe that lived in the southern Arabia, the tribe was known for its wealth, power, and advanced technology, but they were ultimately destroyed by a powerful windstorm as punishment for their disobedience to God. ʿĀd is regarded as one of the original Arab tribes.
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The term "Saracens" was a term used in the early centuries, both in Greek and Latin writings, to refer to the "Arabs" who lived in and near what was designated by the Romans as Arabia Petraea (Levant) and Arabia Deserta (Arabia). The Christians of Iberia used the term "Moor" to describe all the Arabs and Muslims of that time. Arabs of Medina referred to the nomadic tribes of the deserts as the A'raab, and considered themselves sedentary, but were aware of their close racial bonds. Hagarenes is a term widely used by early Syriac, Greek, and Armenian to describe the early Arab conquerors of Mesopotamia, Syria and Egypt, refers to the descendants of Hagar, who bore a son named Ishmael to Abraham in the Old Testament. In the Bible, the Hagarenes referred to as "Ishmaelites" or "Arabs." The Arab conquests in the 7th century was a sudden and dramatic conquest led by Arab armies, which quickly conquered much of the Middle East, North Africa, and Spain. It was a significant moment for Islam, which saw itself as the successor of Judaism and Christianity.
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Antiquity.
Limited local historical coverage of these civilizations means that archaeological evidence, foreign accounts and Arab oral traditions are largely relied on to reconstruct this period. Prominent civilizations at the time included, Dilmun civilization was an important trading centre which at the height of its power controlled the Arabian Gulf trading routes. The Sumerians regarded Dilmun as holy land. Dilmun is regarded as one of the oldest ancient civilizations in the Middle East. which arose around the 4th millennium BCE and lasted to 538 BCE. Gerrha was an ancient city of Eastern Arabia, on the west side of the Gulf, Gerrha was the center of an Arab kingdom from approximately 650 BCE to circa CE 300. Thamud, which arose around the 1st millennium BCE and lasted to about 300 CE. From the beginning of the first millennium BCE, Proto-Arabic, or Ancient North Arabian, texts give a clearer picture of the Arabs' emergence. The earliest are written in variants of epigraphic south Arabian "musnad" script, including the 8th century BCE Hasaean inscriptions of eastern Saudi Arabia, the Thamudic texts found throughout the Arabian Peninsula and Sinai.
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The Qedarites were a largely nomadic ancient Arab tribal confederation centred in the Wādī Sirḥān in the Syrian Desert. They were known for their nomadic lifestyle and for their role in the caravan trade that linked the Arabian Peninsula with the Mediterranean world. The Qedarites gradually expanded their territory over the course of the 8th and 7th centuries BCE, and by the 6th century BCE, they had consolidated into a kingdom that covered a large area in northern Arabia, southern Palestine, and the Sinai Peninsula. The Qedarites were influential in the ancient Near East, and their kingdom played a significant role in the political and economic affairs of the region for several centuries.
Sheba ( "Saba") is kingdom mentioned in the Hebrew Bible (Old Testament) and the Quran, though Sabaean was a South Arabian languaged and not an Arabic one. Sheba features in Jewish, Muslim, and Christian traditions, whose lineage goes back to Qahtan son of Hud, one of the ancestors of the Arabs, Sheba was mentioned in Assyrian inscriptions and in the writings of Greek and Roman writers. One of the ancient written references that also spoke of Sheba is the Old Testament, which stated that the people of Sheba supplied Syria and Egypt with incense, especially frankincense, and exported gold and precious stones to them. Sabaeans are mentioned several times in the Hebrew Bible. In the Quran, they are described as either (, not to be confused with , ), or as (). They were known for their prosperous trade and agricultural economy, which was based on the cultivation of frankincense and myrrh. These highly valued aromatic resins were exported to Egypt, Greece, and Rome, making the Sabaeans wealthy and powerful, they also traded in spices, textiles, and other luxury goods. The Maʾrib Dam was one of the greatest engineering achievements of the ancient world, and it provided water for the city of Maʾrib and the surrounding agricultural lands.
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Lihyan also called Dadān or Dedan was a powerful and highly organized ancient Arab kingdom that played a vital cultural and economic role in the north-western region of the Arabian Peninsula and used Dadanitic language. The Lihyanites were known for their advanced organization and governance, and they played a significant role in the cultural and economic life of the region. The kingdom was centered around the city of Dedan (modern-day Al Ula), and it controlled a large territory that extended from Yathrib in the south to parts of the Levant in the north. The Arab genealogies consider the Banu Lihyan to be Ishmaelites, and used Dadanitic language.
The Kingdom of Ma'in was an ancient Arab kingdom with a hereditary monarchy system and a focus on agriculture and trade. Proposed dates range from the 15th century BCE to the 1st century CE Its history has been recorded through inscriptions and classical Greek and Roman books, although the exact start and end dates of the kingdom are still debated. The Ma'in people had a local governance system with councils called "Mazood," and each city had its own temple that housed one or more gods. They also adopted the Phoenician alphabet and used it to write their language. The kingdom eventually fell to the Arab Sabaean people.Qataban was an ancient kingdom located in the South Arabia, which existed from the early 1st millennium BCE till the late 1st or 2nd centuries CE. It developed into a centralized state in the 6th century BCE with two co-kings ruling poles. Qataban expanded its territory, including the conquest of Ma'in and successful campaigns against the Sabaeans. It challenged the supremacy of the Sabaeans in the region and waged a successful war against Hadramawt in the 3rd century BCE. Qataban's power declined in the following centuries, leading to its annexation by Hadramawt and Ḥimyar in the 1st century CE.
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The Kingdom of Hadhramaut it was known for its rich cultural heritage, as well as its strategic location along important trade routes that connected the Middle East, South Asia, and East Africa. The Kingdom was established around the 3rd century BCE, and it reached its peak during the 2nd century CE, when it controlled much of the southern Arabian Peninsula. The kingdom was known for its impressive architecture, particularly its distinctive towers, which were used as watchtowers, defensive structures, and homes for wealthy families. The people of Hadhramaut were skilled in agriculture, especially in growing frankincense and myrrh. They had a strong maritime culture and traded with India, East Africa, and Southeast Asia. Although the kingdom declined in the 4th century, Hadhramaut remained a cultural and economic center. Its legacy can still be seen today.
The ancient Kingdom of Awsān (8th–7th century BCE) was indeed one of the most important small kingdoms of South Arabia, and its capital Ḥajar Yaḥirr was a significant center of trade and commerce in the ancient world. The destruction of the city in the 7th century BCE by the king and Mukarrib of Saba' Karab El Watar is a significant event in the history of South Arabia. The victory of the Sabaeans over Awsān is also a testament to the military might and strategic prowess of the Sabaeans, who were one of the most powerful and influential kingdoms in the region.
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The Himyarite Kingdom or Himyar, was an ancient kingdom that existed from around the 2nd century BCE to the 6th century CE. It was centered in the city of Zafar, which is located in present-day Yemen. The Himyarites were an Arab people who spoke a South Arabian language and were known for their prowess in trade and seafaring, they controlled the southern part of Arabia and had a prosperous economy based on agriculture, commerce, and maritime trade, they were skilled in irrigation and terracing, which allowed them to cultivate crops in the arid environment. The Himyarites converted to Judaism in the 4th century CE, and their rulers became known as the "Kings of the Jews", this conversion was likely influenced by their trade connections with the Jewish communities of the Red Sea region and the Levant, however, the Himyarites also tolerated other religions, including Christianity and the local pagan religions.
Classical antiquity.
The Nabataeans were nomadic Arabs who settled in a territory centred around their capital of Petra in what is now Jordan. Their early inscriptions were in Aramaic, but gradually switched to Arabic, and since they had writing, it was they who made the first inscriptions in Arabic. The Nabataean alphabet was adopted by Arabs to the south, and evolved into modern Arabic script around the 4th century. This is attested by Safaitic inscriptions (beginning in the 1st century BCE) and the many Arabic personal names in Nabataean inscriptions. From about the 2nd century BCE, a few inscriptions from Qaryat al-Faw reveal a dialect no longer considered "proto-Arabic", but "pre-classical Arabic". Five Syriac inscriptions mentioning Arabs have been found at Sumatar Harabesi, one of which dates to the 2nd century CE.
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Arabs are first recorded in Palmyra in the late first millennium BCE. The soldiers of the sheikh Zabdibel, who aided the Seleucids in the battle of Raphia (217 BCE), were described as Arabs; Zabdibel and his men were not actually identified as Palmyrenes in the texts, but the name "Zabdibel" is a Palmyrene name leading to the conclusion that the sheikh hailed from Palmyra. After the Battle of Edessa in 260 CE. Valerian's capture by the Sassanian king Shapur I was a significant blow to Rome, and it left the empire vulnerable to further attacks. Zenobia was able to capture most of the Near East, including Egypt and parts of Asia Minor. However, their empire was short-lived, as Aurelian was able to defeat the Palmyrenes and recover the lost territories. The Palmyrenes were helped by their Arab allies, but Aurelian was also able to leverage his own alliances to defeat Zenobia and her army. Ultimately, the Palmyrene Empire lasted only a few years, but it had a significant impact on the history of the Roman Empire and the Near East.
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Most scholars identify the Itureans as an Arab people who inhabited the region of Iturea, emerged as a prominent power in the region after the decline of the Seleucid Empire in the 2nd century BCE, from their base around Mount Lebanon and the Beqaa Valley, they came to dominate vast stretches of Syrian territory, and appear to have penetrated into northern parts of Palestine as far as the Galilee. Tanukhids were an Arab tribal confederation that lived in the central and eastern Arabian Peninsula during the late ancient and early medieval periods. As mentioned earlier, they were a branch of the Rabi'ah tribe, which was one of the largest Arab tribes in the pre-Islamic period. They were known for their military prowess and played a significant role in the early Islamic period, fighting in battles against the Byzantine and Sassanian empires and contributing to the expansion of the Arab empire.
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The Osroeni and Hatrans were part of several Arab groups or communities in upper Mesopotamia, which also included the Arabs of Adiabene which was an ancient kingdom in northern Mesopotamia, its chief city was Arbela ("Arba-ilu"), where Mar Uqba had a school, or the neighboring Hazzah, by which name the later Arabs also called Arbela. This Arab presence in upper Mesopotamia was acknowledged by the Sasanians, who called the region Arbayistan, meaning "land of the Arabs", is first attested as a province in the Ka'ba-ye Zartosht inscription of the second Sasanian King of Kings, Shapur I (), which was erected in 262. The Emesene were a dynasty of Arab priest-kings that ruled the city of Emesa (modern-day Homs, Syria) in the Roman province of Syria from the 1st century CE to the 3rd century CE. The dynasty is notable for producing a number of high priests of the god El-Gabal, who were also influential in Roman politics and culture. The first ruler of the Emesene dynasty was Sampsiceramus I, who came to power in 64 CE. He was succeeded by his son, Iamblichus, who was followed by his own son, Sampsiceramus II. Under Sampsiceramus II, Emesa became a client kingdom of the Roman Empire, and the dynasty became more closely tied to Roman political and cultural traditions.
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Late antiquity.
The Ghassanids, Lakhmids and Kindites were the last major migration of pre-Islamic Arabs out of Yemen to the north. The Ghassanids increased the Semitic presence in then-Hellenized Syria, the majority of Semites were Aramaic peoples. They mainly settled in the Hauran region and spread to modern Lebanon, Palestine and Jordan. Greeks and Romans referred to all the nomadic population of the desert in the Near East as Arabi. The Romans called Yemen "Arabia Felix". The Romans called the vassal nomadic states within the Roman Empire "Arabia Petraea", after the city of Petra, and called unconquered deserts bordering the empire to the south and east Arabia Magna. The Lakhmids as a dynasty inherited their power from the Tanukhids, the mid Tigris region around their capital Al-Hira. They ended up allying with the Sassanids against the Ghassanids and the Byzantine Empire. The Lakhmids contested control of the Central Arabian tribes with the Kindites with the Lakhmids eventually destroying the Kingdom of Kinda in 540 after the fall of their main ally Himyar. The Persian Sassanids dissolved the Lakhmid dynasty in 602, being under puppet kings, then under their direct control. The Kindites migrated from Yemen along with the Ghassanids and Lakhmids, but were turned back in Bahrain by the Abdul Qais Rabi'a tribe. They returned to Yemen and allied themselves with the Himyarites who installed them as a vassal kingdom that ruled Central Arabia from "Qaryah Dhat Kahl" (the present-day called Qaryat al-Faw). They ruled much of the Northern/Central Arabian peninsula, until they were destroyed by the Lakhmid king Al-Mundhir, and his son 'Amr.
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The Ghassanids were an Arab tribe in the Levant in the early third century. According to Arab genealogical tradition, they were considered a branch of the Azd tribe. They fought alongside the Byzantines against the Sasanians and Arab Lakhmids. Most Ghassanids were Christians, converting to Christianity in the first few centuries, and some merged with Hellenized Christian communities. After the Muslim conquest of the Levant, few Ghassanids became Muslims, and most remained Christian and joined Melkite and Syriac communities within what is now Jordan, Palestine, Syria, and Lebanon. The Salihids were Arab foederati in the 5th century, were ardent Christians, and their period is less documented than the preceding and succeeding periods due to a scarcity of sources. Most references to the Salihids in Arabic sources derive from the work of Hisham ibn al-Kalbi, with the Tarikh of Ya'qubi considered valuable for determining the Salihids' fall and the terms of their foedus with the Byzantines.
Middle Ages.
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Arab empires.
Rashidun era (632–661).
After the death of Muhammad in 632, Rashidun armies launched campaigns of conquest, establishing the Caliphate, or Islamic Empire, one of the largest empires in history. It was larger and lasted longer than the previous Arab empire Tanukhids of Queen Mawia or the Arab Palmyrene Empire. The Rashidun state was a completely new state and unlike the Arab kingdoms of its century such as the Himyarite, Lakhmids or Ghassanids.
During the Rashidun era, the Arab community expanded rapidly, conquering many territories and establishing a vast Arab empire, which is marked by the reign of the first four caliphs, or leaders, of the Arab community. These caliphs are Abu Bakr, Umar, Uthman and Ali, who are collectively known as the Rashidun, meaning "rightly guided." The Rashidun era is significant in Arab and Islamic history as it marks the beginning of the Arab empire and the spread of Islam beyond the Arabian Peninsula. During this time, the Arab community faced numerous challenges, including internal divisions and external threats from neighboring empires.
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Under the leadership of Abu Bakr, the Arab community successfully quelled a rebellion by some tribes who refused to pay Zakat, or Islamic charity. During the reign of Umar ibn al-Khattab, the Arab empire expanded significantly, conquering territories such as Egypt, Syria, and Iraq. The reign of Uthman ibn Affan was marked by internal dissent and rebellion, which ultimately led to his assassination. Ali, the cousin and son-in-law of Muhammad, succeeded Uthman as caliph but faced opposition from some members of the Islamic community who believed he was not rightfully appointed. Despite these challenges, the Rashidun era is remembered as a time of great progress and achievement in Arab and Islamic history. The caliphs established a system of governance that emphasized justice and equality for all members of the Islamic community. They also oversaw the compilation of the Quran into a single text and spread Arabic teachings and principles throughout the empire. Overall, the Rashidun era played a crucial role in shaping Arab history and continues to be revered by Muslims worldwide as a period of exemplary leadership and guidance.
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Umayyad era (661–750 and 756–1031).
In 661, the Rashidun Caliphate fell into the hands of the Umayyad dynasty and Damascus was established as the empire's capital. The Umayyads were proud of their Arab identity and sponsored the poetry and culture of pre-Islamic Arabia. They established garrison towns at Ramla, Raqqa, Basra, Kufa, Mosul and Samarra, all of which developed into major cities. Caliph Abd al-Malik established Arabic as the Caliphate's official language in 686. Caliph Umar II strove to resolve the conflict when he came to power in 717, demanding that all Muslims be treated as equals, but his intended reforms did not take effect, as he died after only three years of rule. By now, discontent with the Umayyads swept the region and an uprising occurred in which the Abbasids came to power and moved the capital to Baghdad.
Umayyads expanded their Empire westwards capturing North Africa from the Byzantines. Before the Arab conquest, North Africa was conquered or settled by various people including Punics, Vandals and Romans. After the Abbasid Revolution, the Umayyads lost most of their territories with the exception of Iberia.
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Their last holding became known as the Emirate of Córdoba. It was not until the rule of the grandson of the founder of this new emirate that the state entered a new phase as the Caliphate of Córdoba. This new state was characterized by an expansion of trade, culture and knowledge, and saw the construction of masterpieces of al-Andalus architecture and the library of Al-Ḥakam II which housed over 400,000 volumes. With the collapse of the Umayyad state in 1031 CE, Al-Andalus was divided into small kingdoms.
Abbasid era (750–1258 and 1261–1517).
The Abbasids were the descendants of Abbas ibn Abd al-Muttalib, one of the youngest uncles of Muhammad and of the same Banu Hashim clan. The Abbasids led a revolt against the Umayyads and defeated them in the Battle of the Zab effectively ending their rule in all parts of the Empire with the exception of al-Andalus. In 762, the second Abbasid Caliph al-Mansur founded the city of Baghdad and declared it the capital of the Caliphate. Unlike the Umayyads, the Abbasids had the support of non-Arab subjects. The Islamic Golden Age was inaugurated by the middle of the 8th century by the ascension of the Abbasid Caliphate and the transfer of the capital from Damascus to the newly founded city of Baghdad. The Abbasids were influenced by the Quranic injunctions and hadith such as "The ink of the scholar is more holy than the blood of martyrs" stressing the value of knowledge.
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During this period the Arab Empire became an intellectual centre for science, philosophy, medicine and education as the Abbasids championed the cause of knowledge and established the "House of Wisdom" in Baghdad. Rival dynasties such as the Fatimids of Egypt and the Umayyads of al-Andalus were also major intellectual centres with cities such as Cairo and Córdoba rivaling Baghdad. The Abbasids ruled for 200 years before they lost their central control when Wilayas began to fracture in the 10th century; afterwards, in the 1190s, there was a revival of their power, which was ended by the Mongols, who conquered Baghdad in 1258 and killed the Caliph Al-Musta'sim. Members of the Abbasid royal family escaped the massacre and resorted to Cairo, which had broken from the Abbasid rule two years earlier; the Mamluk generals taking the political side of the kingdom while Abbasid Caliphs were engaged in civil activities and continued patronizing science, arts and literature.
Fatimid era (909–1171).
The Fatimid caliphate was founded by al-Mahdi Billah, a descendant of Fatimah, the daughter of Muhammad, the Fatimid Caliphate was a Shia that existed from 909 to 1171 CE. The empire was based in North Africa, with its capital in Cairo, and at its height, it controlled a vast territory that included parts of modern-day Egypt, Libya, Tunisia, Algeria, Morocco, Syria, and Palestine. The Fatimid state took shape among the Kutama, in the West of the North African littoral, in Algeria, in 909 conquering Raqqada, the Aghlabid capital. In 921 the Fatimids established the Tunisian city of Mahdia as their new capital. In 948 they shifted their capital to Al-Mansuriya, near Kairouan in Tunisia, and in 969 they conquered Egypt and established Cairo as the capital of their caliphate.
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The Fatimids were known for their religious tolerance and intellectual achievements, they established a network of universities and libraries that became centers of learning in the Islamic world. They also promoted the arts, architecture, and literature, which flourished under their patronage. One of the most notable achievements of the Fatimids was the construction of the Al-Azhar Mosque and Al-Azhar University in Cairo. Founded in 970 CE, it is one of the oldest universities in the world and remains an important center of Islamic learning to this day. The Fatimids also had a significant impact on the development of Islamic theology and jurisprudence. They were known for their support of Shia Islam and their promotion of the Ismaili branch of Shia Islam. Despite their many achievements, the Fatimids faced numerous challenges during their reign. They were constantly at war with neighboring empires, including the Abbasid Caliphate and the Byzantine Empire. They also faced internal conflicts and rebellions, which weakened their empire over time. In 1171 CE, the Fatimid Caliphate was conquered by the Ayyubid dynasty, led by Saladin. Although the Fatimid dynasty came to an end, its legacy continued to influence Arab-Islamic culture and society for centuries to come.
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Ottoman era (1517–1918).
From 1517 to 1918, The Ottomans defeated the Mamluk Sultanate in Cairo, and ended the Abbasid Caliphate in the battles of Marj Dabiq and Ridaniya. They entered the Levant and Egypt as conquerors, and brought down the Abbasid caliphate after it lasted for many centuries. In 1911, Arab intellectuals and politicians from throughout the Levant formed al-Fatat ("the Young Arab Society"), a small Arab nationalist club, in Paris. Its stated aim was "raising the level of the Arab nation to the level of modern nations." In the first few years of its existence, al-Fatat called for greater autonomy within a unified Ottoman state rather than Arab independence from the empire. Al-Fatat hosted the Arab Congress of 1913 in Paris, the purpose of which was to discuss desired reforms with other dissenting individuals from the Arab world. However, as the Ottoman authorities cracked down on the organization's activities and members, al-Fatat went underground and demanded the complete independence and unity of the Arab provinces.
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The Arab Revolt was a military uprising of Arab forces against the Ottoman Empire during World War I, began in 1916, led by Sherif Hussein bin Ali, the goal of the revolt was to gain independence for the Arab lands under Ottoman rule and to create a unified Arab state. The revolt was sparked by a number of factors, including the Arab desire for greater autonomy within the Ottoman Empire, resentment towards Ottoman policies, and the influence of Arab nationalist movements. The Arab Revolt was a significant factor in the eventual defeat of the Ottoman Empire. The revolt helped to weaken Ottoman military power and tie up Ottoman forces that could have been deployed elsewhere. It also helped to increase support for Arab independence and nationalism, which would have a lasting impact on the region in the years to come. The Empire's defeat and the occupation of part of its territory by the Allied Powers in the aftermath of World War I, the Sykes–Picot Agreement had a significant impact on the Arab world and its people. The agreement divided the Arab territories of the Ottoman Empire into zones of control for France and Britain, ignoring the aspirations of the Arab people for independence and self-determination.
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Renaissance.
The Golden Age of Arab Civilization known as the "Islamic Golden Age"", traditionally dated from the 8th century to the 13th century. The period is traditionally said to have ended with the collapse of the Abbasid caliphate due to Siege of Baghdad in 1258. During this time, Arab scholars made significant contributions to fields such as mathematics, astronomy, medicine, and philosophy. These advancements had a profound impact on European scholars during the Renaissance.
The Arabs shared its knowledge and ideas with Europe, including translations of Arabic texts. These translations had a significant impact on culture of Europe, leading to the transformation of many philosophical disciplines in the medieval Latin world. Additionally, the Arabs made original innovations in various fields, including the arts, agriculture, alchemy, music, and pottery, and traditional star names such as Aldebaran, scientific terms like "alchemy" (whence also "chemistry"), "algebra", "algorithm", etc. and names of commodities such as "sugar", "camphor", "cotton", "coffee", etc.
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