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The correspondence refers mainly to the proposed restriction of the study of the Aristotelian philosophy. Casually, other theological questions are discussed. For example, letters 1, 5, and 8 contain a discussion on the question, whether the use of a piece of metal with the figure of a lion, as a talisman, is permitted by Jewish law for medicinal purposes, or is prohibited as idolatrous. In letter 131, Abba Mari mourns the death of Ben Adret, and in letter 132 he sends words of sympathy to the congregation of Perpignan, on the death of Don Vidal Shlomo (the Meiri) and Rabbi Meshullam. Letter 33 contains the statement of Abba Mari that two letters which he desired to insert could not be discovered by him. MS. Ramsgate, No. 52, has the same statement, but also the two letters missing in the printed copies. In "Sefer haYarchi", Abba Mari refers to the great caution shown by the rabbis of old regarding the teaching of the philosophical mysteries, and recommended by men like the Hai Gaon, Maimonides, and David Kimhi. A response of Abba Mari on a ritual question is contained in MS. Ramsgate, No. 136; and Zunz mentions a "ḳinah" composed by Abba Mari.
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"Minchat Kenaot" is instructive reading for the historian because it throws much light upon the deeper problems which agitated Judaism, the question of the relation of religion to the philosophy of the age, which neither the zeal of the fanatic nor the bold attitude of the liberal-minded could solve in any fixed dogmatic form or by any anathema, as the independent spirit of the congregations refused to accord to the rabbis the power possessed by the Church of dictating to the people what they should believe or respect.
At the close of the work are added several eulogies written by Abba Mari on Ben Adret (who died in 1310), and on Don Vidal, Solomon of Perpignan, and Don Bonet Crescas of Lunel.
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Abbas II of Egypt
Abbas Helmy II (also known as "ʿAbbās Ḥilmī Pāshā", ; 14 July 1874 – 19 December 1944) was the last Khedive of Egypt and the Sudan, ruling from 8January 1892 to 19 December 1914. In 1914, after the Ottoman Empire joined the Central Powers in World War I, the nationalist Khedive was removed by the British, then ruling Egypt, in favour of his more pro-British uncle, Hussein Kamel, marking the "de jure" end of Egypt's four-century era as a province of the Ottoman Empire, which had begun in 1517.
Early life.
Abbas II (full name: Abbas Hilmy), the great-great-grandson of Muhammad Ali, was born in Alexandria, Egypt on 14 July 1874. In 1887 he was ceremonially circumcised together with his younger brother Mohammed Ali Tewfik. The festivities lasted for three weeks and were carried out with great pomp. As a boy he visited the United Kingdom, and he had a number of British tutors in Cairo including a governess who taught him English. In a profile of Abbas II, the boys' annual, "Chums", gave a lengthy account of his education. His father established a small school near the Abdin Palace in Cairo where European, Arab and Ottoman masters taught Abbas and his brother Mohammed Ali Tewfik. An American officer in the Egyptian army took charge of his military training. He attended school at Lausanne, Switzerland; then, at the age of twelve, he was sent to the Haxius School in Geneva, in preparation for his entry into the Theresianum in Vienna. In addition to Arabic and Ottoman Turkish, he had good conversational knowledge of English, French and German.
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Reign.
Abbas II succeeded his father, Tewfik Pasha, as Khedive of Egypt and Sudan on 8 January 1892. He was still in college in Vienna when he assumed the throne of the Khedivate of Egypt upon the sudden death of his father. He was barely of age according to Egyptian law; normally eighteen in cases of succession to the throne. For some time he did not willingly cooperate with the British, whose army had occupied Egypt in 1882. As he was young and eager to exercise his new power, he resented the interference of the British Agent and Consul General in Cairo, Sir Evelyn Baring, later created the Earl of Cromer. Lord Cromer initially supported Abbas but the new Khedive's nationalist agenda and association with the anti-colonial nationalist movements in Egypt put him in direct conflict with British colonial officers, and Cromer later interceded on behalf of Lord Kitchener (British commander in the Sudan) in an ongoing dispute with Abbas about Egyptian sovereignty and influence in that territory.
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By 1899 he had come to accept British counsels. Also in 1899, British diplomat Alfred Mitchell-Innes was appointed Under-Secretary of State for Finance in Egypt, and in 1900 Abbas II paid a second visit to Britain, during which he said he thought the British had done good work in Egypt, and declared himself ready to cooperate with the British officials administering Egypt and Sudan. He gave his formal approval for the establishment of a sound system of justice for Egyptian nationals, a significant reduction in taxation, increased affordable and sound education, the inauguration of the substantial irrigation works such as the Aswan Low Dam and the Assiut Barrage, and the reconquest of Sudan. He displayed more interest in agriculture than in statecraft. His farm of cattle and horses at Qubbah, near Cairo, was a model for agricultural science in Egypt, and he created a similar establishment at Muntazah, just east of Alexandria. He married the Princess Ikbal Hanem and had several children. Muhammad Abdul Moneim, the heir-apparent, was born on 20 February 1899.
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Although Abbas II no longer "publicly" opposed the British, he secretly created, supported and sustained the Egyptian nationalist movement, which came to be led by Mustafa Kamil Pasha. He also funded the anti-British newspaper Al-Mu'ayyad. As Kamil's thrust was increasingly aimed at winning popular support for a nationalist political party, Khedive Abbas publicly distanced himself from the Nationalists and was labeled as being against Islam by said nationalists. The western world would characterize him as a revolutionary against peace, although his main goal was to gain independence for Morocco. Their demand for a constitutional government in 1906 was rebuffed by Abbas II, and the following year he formed the National Party, led by Mustafa Kamil Pasha, to counter the Ummah Party of the Egyptian moderates. However, in general, he had no real political power. When the Egyptian Army was sent to fight Abd al-Rahman al-Mahdi in Sudan in 1896, he only found out about it because the Austro-Hungarian Archduke Francis Ferdinand was in Egypt and told him after being informed of it by a British Army officer.
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His relations with Cromer's successor, Sir Eldon Gorst, however, were excellent, and they co-operated in appointing the cabinets headed by Butrus Ghali in 1908 and Muhammad Sa'id in 1910 and in checking the power of the National Party. The appointment of Kitchener to succeed Gorst in 1912 displeased Abbas II, and relations between the Khedive and the British deteriorated. Kitchener, who exiled or imprisoned the leaders of the National Party, often complained about "that wicked little Khedive" and wanted to depose him.
On 25 July 1914, at the onset of World War I, Abbas II was in Constantinople and was wounded in his hands and cheeks during a failed assassination attempt. On 5 November 1914 when Great Britain declared war on the Ottoman Empire, he was accused of deserting Egypt by not promptly returning home. The British also believed that he was plotting against their rule, as he had attempted to appeal to Egyptians and Sudanese to support the Central Powers against the British. So when the Ottoman Empire joined the Central Powers in World War I, the United Kingdom declared Egypt a Sultanate under British protection on 18 December 1914 and deposed Abbas II.
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During the war, Abbas II sought support from the Ottomans, including proposing to lead an attack on the Suez Canal. He was replaced by the British by his uncle Hussein Kamel from 1914 to 1917, with the title of Sultan of Egypt. Hussein Kamel issued a series of restrictive orders to strip Abbas II of property in Egypt and Sudan and forbade contributions to him. These also barred Abbas from entering Egyptian territory and stripped him of the right to sue in Egyptian courts. This did not prevent his progeny, however, from exercising their rights. Abbas II finally accepted the new order on 12 May 1931 and formally abdicated. He retired to Switzerland, where he wrote "The Anglo-Egyptian Settlement" (1930). He died at Geneva on 19 December 1944, aged 70, 30 years to the day after the end of his reign as Khedive.
Marriages and issue.
His first marriage in Cairo on 19 February 1895 was to Ikbal Hanim (Istanbul, Ottoman Empire, 22 October 1876Istanbul, 10 February 1941). They divorced in 1910 and had six children, two sons and four daughters:
His second marriage in Çubuklu, Turkey on 28 February 1910 was to Hungarian noblewoman Javidan Hanim (born May Torok de Szendro, Philadelphia, Pennsylvania, U.S., 8 January 18745 August 1968). They divorced in 1913 without issue.
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Abbas Mirza
Abbas Mirza (; 26 August 1789 – 25 October 1833) was the Qajar crown prince of Iran during the reign of his father Fath-Ali Shah Qajar (). As governor of the vulnerable Azerbaijan province, he played a crucial part in the two wars against the Russian Empire (1804–1813 and 1826–1828), as well as the war of 1821–1823 against the Ottoman Empire. He is also recognized for leading Iran's first reform and modernization attempts with the help of his ministers Mirza Bozorg Qa'em-Maqam and Abol-Qasem Qa'em-Maqam.
The conflict in the Azerbaijan and Caucasus regions between Iran and the Russian Empire was prevalent throughout the time that Abbas Mirza was growing up. On March 20, 1799, he was made the crown prince and given the title of "Nayeb-al-saltana" (viceregent). Around the same time, he was appointed the governor of Azerbaijan, with Soleyman Khan Qajar and Mirza Bozorg Qa'em-Maqam as his adjutants. Following Russia's takeover of Ganja in 1804, Abbas Mirza was in command of the Iranian military counterattack during the first and second Russo-Iranian wars. Throughout the two wars, he fought against numerous Russian commanders in various engagements, scoring both victories and defeats. The Iranians ultimately lost both wars, agreeing to sign the treaties of Gulistan and Turkmenchay, in which they ceded all of their holdings in the Caucasus, corresponding to present-day Armenia, Republic of Azerbaijan, and Dagestan.
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In 1821, during interlude between the first and second Russo-Iranian war, increased Iranian-Ottoman tensions led to a new war. Abbas Mirza and his elder brother and rival Mohammad-Ali Mirza Dowlatshah made a joint assault on the Ottoman Empire, the latter penetrating into Ottoman Iraq as far as the walls of Baghdad. Peace was made in 1823, in which both parties signed the Treaty of Erzurum that recognized the previous borders established by the Treaty of Zuhab in 1639.
In an effort to make up for his losses by winning over less powerful foes and bolster his claim to the throne, Abbas Mirza invaded the areas east and northeast of Mashhad in the summer and fall of 1832, taking control of Khabushan, Sarakhs, and Torbat-e Heydarieh. Under continuous medical care by both Western and Iranian physicians, Abbas Mirza ultimately died of illness on 25 October 1833 in Mashhad. Fath-Ali Shah died the following year, being succeeded by Abbas Mirza's son Mohammad Mirza, who assumed the regnal name of Mohammad Shah Qajar ().
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Biography.
Background and early life.
Abbas Mirza was born on 26 August 1789 in the village of Nava in Mazandaran, northern Iran. He was the fourth son of Fath-Ali Shah Qajar (), the second Qajar shah (king) of Iran and part of the Qovanlu branch of the Qajar tribe. His mother was Asiya Khanom Devellu, a daughter of Fath-Ali Khan Davalu and part of the Davalu branch of the Qajars. This union was arranged by Abbas Mirza's grand-uncle Agha Mohammad Khan Qajar () in an effort to unite the Qovanlu and Davalu.
Thus, the line of Abbas Mirza and his offspring served as the foundation for all of Agha Mohammad Khan's expectations for the continuation of his dynasty. During Fath-Ali Shah's rule in Iran, a European traveler heard a rumor that Agha Mohammad Khan would have chosen Abbas Mirza instead of Fath-Ali Shah as shah if he had lived longer. Fath-Ali Shah's eldest son, Mohammad-Ali Mirza Dowlatshah, whose mother was a Georgian concubine, was excluded from the succession due to this obsession with settling tribal disputes amongst the Qajars. A fierce hostility would grow between Abbas Mirza and Dowlatshah, something some people speculated that Fath-Ali Shah welcomed. Besides Dowlatshah, intense competition would emerge with other brothers; Mohammad Vali Mirza, a ferocious and uncontrollable person who would hold the governorship of Khorasan and then Yazd, and Hossein Ali Mirza, a persistent schemer would hold the governorship of Fars. Like Fath-Ali Shah had been given the royal title of "Jahanbani" by Agha Mohammad Khan, he also gave his own sons and daughters a royal title. The title of "dorr-e darya-e khosravy" ("The Pearl of the Sea of Royalty") was given to Abbas Mirza.
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The conflict in the Azerbaijan and Caucasus regions between Iran and the Russian Empire was prevalent throughout the time that Abbas Mirza was growing up. In 1797, at the age of eight, he was taken by Agha Mohammad Khan on a campaign against the Karabakh Khanate. He and the other princes stayed at Adina Bazar near Ardabil, and after Agha Mohammad Khan's murder that June, he was taken back to the capital of Tehran. The death of Agha Mohammad Khan gave rise to a number of pretenders to the throne.
Appointment as crown prince and governor of Azerbaijan.
After making sure that his competitors did not constitute a threat, Fath-Ali Shah ascended to the kingdom on Nowruz (Iranian new year) on 21 March 1798. On March 20, 1799, he chose Abbas Mirza as the crown prince and gave him the title of "Nayeb-al-saltana" (viceregent). Iranian sources report that the title was in line with Agha Mohammad Khan's wishes. Abbas Mirza was given Soleyman Khan Qajar and Mirza Bozorg Qa'em-Maqam as his adjutants. Mirza Bozorg, one of the most skilled statesmen of the early Qajar era, served as the tutor and minister of Abbas Mirza.
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Around the same time, Abbas Mirza was appointed the governor of the vulnerable province Azerbaijan with Tabriz as his regional capital. As the most rich and populous city in the realm, it would rise to prominence as the hub of a thriving trade with Europe for the remainder of the 18th-century. In order to balance out Azerbaijan's regional autonomy, there were numerous less important seats in Kerman, Isfahan, and Kurdistan as well as at least three more strong princely seats in the south, west, and east. Hossein Ali Mirza was given the governorship of Fars and the Persian Gulf provinces, where he preserved autonomy. In an identical fashion, Dowlatshah was given a sizable domain in western Iran. The princes were pushed to demonstrate their value by expanding their territories along Iran's borders in addition to restoring the economy and establishing peace in their lands. Despite the fact that Abbas Mirza's brothers often settled down in the provincial capitals, he did not always reside in Tabriz.
After becoming governor, Abbas Mirza was sent to defeat the Kurdish chieftain Jafar Qoli Khan Donboli, who was making a claim to Azerbaijan's territory. But it was Soleyman Khan who was given actual leadership of the campaign. After winning a battle near Salmas, Abbas Mirza marched to Khoy before heading back to Tabriz.
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First war with Russia.
The reign of the Russian tsar (emperor) Alexander I () saw an increased desire on the part of the Russians to increase their presence and influence in the Caucasus, where they had already shown interest since the 1760s. Prince Pavel Tsitsianov, who Alexander I appointed to oversee Caucasian affairs in 1803, had nothing against about using violence, but any infringement of Iran's control over the Caucasus was not something that the Qajar administration could just ignore. Since 1502, Iran had controlled the Caucasus and the Iranians saw it as a natural extension of their country. In mid-January 1804, Tsitsianov invaded Ganja and conquered its fortress; its governor, Javad Khan, was killed, and between 1,500–3,000 residents were slaughtered. Russian law replaced Islamic law, and the congregational mosque was transformed into a church. This marked the beginning of the first Russo-Iranian War. On May 23, 1804, Fath-Ali Shah ordered Russian forces to depart from Iranian territories in the Caucasus. Iran interpreted their unwillingness to comply with this as an act of war.
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Fath-Ali Shah designated Abbas Mirza as the leader of the Iranian army against the Russians, and gave the order to mobilize a sizable force of 20,000 soldiers towards Erivan. Since Abbas Mirza was only fifteen at the time, his leadership would have been more symbolic than actual, yet he nonetheless actively took part in the war and displayed bravery as a military commander. Fath-Ali Shah also assigned experienced tutors and commanders to assist Abbas Mirza, which included figures such as Mirza Bozorg, Soleyman Khan, Ali Qoli Khan Shahsevan, Ali Qoli Khan Sartip Qajar, Pir Qoli Khan Qajar, Sadeq Khan Qajar, and Mehdi Qoli Khan Qajar.
Abbas Mirza's aid was eagerly solicited by both England and Napoleon, anxious to checkmate one another in the East, especially as Persia bordered a common rival, namely Imperial Russia. Preferring the friendship of France, Abbas Mirza continued the war against Russia's young General Kotlyarevsky, aged only twenty-nine but his new ally could give him very little assistance.
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Preferring the friendship of France, Abbas Mirza continued the war against Russia's young General Kotlyarevsky, aged only twenty-nine but his new ally could give him very little assistance. However, as Prof. Alexander Mikaberidze notes, Abbas Mirza led the army in an overall disastrous campaign against the Russians, suffering defeats at Gyumri, Kalagiri, the Zagam River (1805), Karakapet (1806), Karababa (1808), Ganja (1809), Meghri, the Aras River, and Akhalkalaki (1810). The tide started to decisively turn as Russia was sending more and more advanced weaponry and increasing numbers of soldiers. Commanding the southernmost Russian divisions during the long war, Kotlyarevsky defeated the numerically superior Persian army in the Battle of Aslanduz (1812) and in early 1813 stormed and took Lankaran. The Russians were encamped on the opposite bank of River Aras when his two British advisers, Capt Christie and Lt Pottinger, told him to post sentry pickets in short order, but Mirza ignored the warnings. Christie and other British officers tried to rally an army retreating in panic; for days the Russians launched fierce assaults, but at last Christie fell, and Mirza ordered a full retreat.
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Christie and other British officers tried to rally an army retreating in panic; for days the Russians launched fierce assaults, but at last Christie fell, and Mirza ordered a full retreat. Complacency cost 10,000 Persian lives; Mirza believing wrongly in the weight of superior numbers. In spite of the absence of leadership, the Persians at Lenkoran held out for weeks until, breaking through, the Russians slaughtered the garrison of 4,000 officers and men.
In October 1813, with Abbas Mirza still commander-in-chief, Persia was compelled to make a severely disadvantageous peace known as the Treaty of Gulistan, irrevocably ceding swaths of its territory in the Caucasus, comprising present-day Georgia, Dagestan, and most of what most recently became the Republic of Azerbaijan. The only promise the Shah received in return was a lukewarm guarantee that Mirza would succeed to his throne, without let or hindrance. Persia's dire losses attracted the attention of the British Empire; following the reversal of initial successes, the Russians now posed a serious threat from the Caucasus.
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War with the Ottoman Empire.
The conflict between Iranian and Ottoman border authorities was a major factor in the decline of Iranian-Ottoman relations between 1818 and 1820. Political issues in the Kurdish principality Baban renewed the animosity between Dowlatshah and the Ottoman governors of Baghdad, Sulaymaniyah, and Shahrizur in the central and southern sections of the Iranian-Ottoman frontier. The relation between Abbas Mirza and the Ottoman "serasker" of Erzurum was also made worse due to a dispute over the control of the nomadic tribes that inhabited the northern frontier. Abbas Mirza first opted for a diplomatic solution to the problems, and the British supported him in this decision. They made every effort to keep the Iranians and Ottomans from fighting each other, as it could weaken both sides and thus make it easier for the Russians to advance further south to India.
The Iranians and Ottomans were unable to find a solution, and following the eruption of the Greek war of independence against the Ottomans in 1821, Abbas Mirza offered Russia that they make a joint assault on the Ottoman Empire. He may have believed that a joint assault on the Ottoman Empire would deter Russia from considering additional attacks against Iran or at the very least further weaken the Russian military. His offer was declined by Russia, who nevertheless encouraged Iran to attack the Ottomans, even offering them financial help. The Russians may have hoped that a conflict between Iran and the Ottoman Empire would weaken them both, thus making it easier for them to advance further south.
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In the same year, Dowlatshah invaded Ottoman Iraq, reaching as far as the walls of Baghdad. Dowlatshah was forced to leave due to a cholera epidemic, which he later contracted himself in November. While a second Iranian force conquered Bitlis and pushed towards Diyarbakr, Abbas Mirza distinguished himself by capturing Bayazit and Toprak Qala and marching on to Erzerum. On May 1822 at Khoy, Abbas Mirza successfully defeated the Ottoman counterattack, but by this point, cholera had also spread throughout his force, leading him to sue for peace. In contrast to earlier conflicts, no anti-Shia fatwas were ever declared by the Ottoman clergy to support the war. During peace negotiations, the Ottoman Shaykh al-Islam sent a letter to Abbas Mirza, in which he praised their friendship and referred Iran and the Ottoman Empire as "two great countries that are as one body."
Second war with Russia.
His second war with Russia, which began in 1826, started off on a good note as he won back most of the territory lost in the Russo-Persian War (1804–1813); however it ended in a string of costly defeats after which Persia was forced to cede the last of its Caucasian territories, comprising all of what is modern day Armenia, Nakhchivan, the rest of the remainder of the contemporary Azerbaijani Republic that was still in Iranian hands, and Iğdır Province, all conform the 1828 Treaty of Turkmenchay. The eventual loss was due less to his army's skill and more to do with lack of reinforcements and overwhelming superiority in numbers. The irrevocable losses, which in total amounted up for all of Qajar Iran's territories in the North Caucasus and the South Caucasus, affected Abbas Mirza severely and his health began to suffer. He also lost enthusiasm for any more military reform.
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In an effort to make up for his losses by winning over less powerful foes and bolster his claim to the throne, Abbas Mirza invaded the areas east and northeast of Mashhad in the summer and fall of 1832, taking control of Khabushan, Sarakhs, and Torbat-e Heydarieh. Under continuous medical care by both Western and Iranian physicians, Abbas Mirza ultimately died of illness on 25 October 1833 in Mashhad. Fath-Ali Shah died the following year, being succeeded by Abbas Mirza's son Mohammad Mirza, who assumed the regnal name of Mohammad Shah Qajar ().
Military reforms.
A reform of the Iranian army became necessary due to the conflict with the Russians, whose armies utilized modern technology and were structured according to modern ideas. Iran was in a situation resembling that of the Ottoman Empire in the early 18th-century. Abbas Mirza wore a Mongolian mail coat from the royal treasures when he went to battle in 1804; this was likely done partially for symbolical purposes. Even then, he was aware that Russian strategies and equipment were superior to Iranian forces, therefore he started to instruct his soldiers in European practices. This marked the start of Abbas Mirza's "Nezam-e Jadid" ("The new [military] order"), a project to build an up-to-date army capable of fighting in a modern environment. Its name and military reforms resembled that of the Ottoman Nizam-I Cedid reforms made by the Ottoman Sultan Selim III ().
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Abbas Mirza first employed Russian prisoners of war and deserters who provided practical instruction. Samson Makintsev, a commander in Abbas Mirza's army who rose to the rank of general, was the most well-known of these Russian troops. This approach of recruiting foreign instructors was strengthened when untrustworthy forces that had fought in France were sent to the Caucasian front during the War of the Sixth Coalition in Europe. In 1819, a regiment of 800 men was made up entirely of Russian deserters. French instructors began working at Tabriz in 1807, but after Iran severed ties with France, British officers made up the majority of the training staff. New ideas and administrative procedures were introduced with the "Nezam" reforms. "Nezam" troops started donning uniforms, initially in a color resembling Russian green and then French blue. Since the new uniform resembled non-Muslim clothing and went against Islamic clothing, the traditionalist clergy at first opposed it. However, the state leaders were able to convince them that it was required for the defense of Muslim areas. The title "sarbaz" ("one who is willing to sacrifice his head"), which is still used in the Iranian military today, was given to the soldiers.
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Abbas Mirza's jealous brothers, especially Dowlatshah, as well as conservative court members criticized Abbas Mirza and Mirza Bozorg for their ideas of military reform being based on a European model. Accusations of professing Christianity was even made towards Mirza Bozorg, who was the main driving force behind the reforms. The army of Azerbaijan, which was the main force defending against the Russians, was under Abbas Mirza's command. As a result, it was better organized and more skilled than the rest of the imperial army. Abbas Mirza provided his soldiers with clothing and weapons. When James Justinian Morier visited in 1808/09, he estimated that Abbas Mirza's had 40,000 soldiers under his command; 22,000 cavalry, 12,00 infantry with an artillery force, and 6,000 "Nezam" infantry.
Cultural activities.
Mirza Bozorg probably had a significant impact on Abbas Mirza's formal education, which appears to have been well carefully laid out. Abbas Mirza was familiar with Iranian historians' writings, the "Shahnameh" by Ferdowsi being his favorite book. Although Tabriz had its own court poets like Sabur of Kashan and Abol-Qasem Forugh, Abbas Mirza was not really interested in poetry. Numerous paintings, including portraits of Napoleon, the Russian emperor, and Sultan Selim III, were used to decorate the palaces in Tabriz and Ujan.
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It is conceivable that Abbas Mirza read books written about Europe in Ottoman Turkish and/or Persian since he could not understand English or any other European language well enough to read in those languages. One of the most recent books about England—the one European nation that seems to have captured Abbas Mirza's attention the most—was the "Safarnameh" composed in 1820 by Mirza Saleh Shirazi. It was one of several Persian works on Europe and the West that were available at the time. Despite not understanding English, Abbas Mirza still owned a small collection of English-language literature, including the Encyclopaedia Britannica.
Administrative, economic and building activities.
Significant amounts of money were spent fighting the Russians. Abbas Mirza attempted to resolve his problems by creating a comprehensive budget register, as British subsidies were insufficient, and his request for funds from Tehran was turned down by Fath-Ali Shah, who considered the richness of Azerbaijan to be sufficient for Abbas Mirza. With a "ruznama-nevis" assigned to each town to relay information, the state's long-standing intelligence service was revived. It also became illegal for men to purchase their way into government employment. Due to a lack of authorities qualified to implement reforms, traditional methods remained in place in the financial sector and bureaucracy. However, with assistance from Europe, a few industrial measures (whose products were largely used to support the army) were able to get launched. Firearms, the search for copper reserves, a smelter close to Ahar, weaving mills, and other industrial facilities are a few examples.
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The situation of the travelers was not greatly improved. On the Sayen pass, which connects Ardabil and Sarab, a caravanserai was built. Abbas Mirza's construction efforts were minimal. In Tabriz, a "maidan" (square) was built around the barracks, the latter which the Scottish army officer and diplomat John Macdonald Kinneir considered to be sole attractive structure in the city. In 1818–1819, qanats were constructed outside the city, and a modest palace was being built.
Personality and appearance.
According to the Scottish traveller Robert Ker Porter, Abbas Mirza was "rather above the ordinary stature;" his eyes were "dark and expressive...; his nose aquiline; his beard full, and like his finely-formed eye-brows, of a jet-black."
Legacy and assessment.
Abbas Mirza is recognized for leading Iran's first reform and modernization attempts with the help of his ministers Mirza Bozorg and Abol-Qasem Qa'em-Maqam.
Issue.
As was customary for Qajars, Abbas Mirza had many children; 26 sons and 21 daughters.
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George Abbot (bishop)
George Abbot (29 October 15624 August 1633) was an English bishop who was Archbishop of Canterbury from 1611 to 1633. He also served as the fourth chancellor of the University of Dublin, from 1612 to 1633.
"Chambers Biographical Dictionary" describes him as "[a] sincere but narrow-minded Calvinist". Among his five brothers, Robert became Bishop of Salisbury and Maurice became Lord Mayor of London. He was a translator of the King James Version of the Bible.
Life and career.
Early years.
Born at Guildford in Surrey, where his father Maurice Abbot (died 1606) was a cloth worker, he was taught at the Royal Grammar School, Guildford. According to an eighteenth-century biographical dictionary, when Abbot's mother was pregnant with him she had a dream in which she was told that if she ate a pike her child would be a son and rise to great prominence. Some time afterwards, she accidentally caught a pike while fetching water from the River Wey, and it "being reported to some gentlemen in the neighbourhood, they offered to stand sponsors for the child, and afterwards shewed him many marks of favour". He later studied and then taught under many eminent scholars, including Thomas Holland, at Balliol College, Oxford, was chosen Master of University College in 1597, and appointed Dean of Winchester in 1600. He was three times Vice-Chancellor of the University and took a leading part in preparing the authorised version of the New Testament. In 1608, he went to Scotland with George Home, 1st Earl of Dunbar to arrange for a union between the churches of England and Scotland. He so pleased King James in this affair that he was made Bishop of Lichfield and Coventry in 1609 and was translated to the see of London a month afterwards.
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Archbishop of Canterbury.
On 4 March 1611, Abbot was raised to the position of Archbishop of Canterbury by King James I. As archbishop, he defended the apostolic succession of Anglican bishops and the validity of the church's priesthood in 1614. In consequence of the Nag's Head Fable, the archbishop invited certain Roman Catholics to inspect the register in the presence of six of his episcopal colleagues, the details of which inspection were preserved. It was agreed by all parties that:
Despite his defence of the catholic nature of the priesthood, his Puritan instincts frequently led him not only into harsh treatment of Roman Catholics but also into courageous resistance to the royal will, such as when he opposed the scandalous divorce suit of the Lady Frances Howard against Robert Devereux, 3rd Earl of Essex, and again in 1618 when, at Croydon, he forbade the reading of the Declaration of Sports listing the permitted Sunday recreations. He was naturally, therefore, a promoter of the match between the king's daughter, Princess Elizabeth, and Frederick V, Elector Palatine, and a firm opponent of the projected marriage of the new Prince of Wales (later Charles I) and the Spanish Infanta, Maria Anna. This policy brought upon the archbishop the hatred of William Laud (with whom he had previously come into collision at Oxford) and the king's court, although the king himself never forsook Abbot.
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In July 1621, while hunting in Lord Zouch's park at Bramshill in Hampshire, a bolt from his cross-bow aimed at a deer happened to strike one of the keepers, who died within an hour, and Abbot was so greatly distressed by the event that he fell into a state of settled melancholia. His enemies maintained that the fatal issue of this accident disqualified him for his office and argued that, though the homicide was involuntary, the sport of hunting that had led to it was one in which no clerical person could lawfully indulge. The king had to refer the matter to a commission of ten, though he said that "an angel might have miscarried after this sort". The commission was equally divided, and the king voted in Abbot's favour, though also signing a formal pardon or dispensation. Gustavus Paine notes that Abbot was both the "only translator of the 1611 Bible and the only Archbishop of Canterbury ever to kill a human being".
After this, Abbot seldom appeared at the council, chiefly because of his infirmities. In 1625, he attended the king constantly; however, in his last illness, he performed the coronation ceremony of King Charles I as king of England. His refusal to license the assize sermon preached by Robert Sibthorp at Northampton on 22 February 1627, in which cheerful obedience was urged to the king's demand for a general loan, and the duty proclaimed of absolute non-resistance even to the most arbitrary royal commands, led Charles to deprive him of his functions as primate, putting them in commission. However, the need to summon parliament soon brought about a nominal restoration of the archbishop's powers. His presence was unwelcome at court, and he lived from that time on retirement, leaving Laud and his party in undisputed ascendancy. He died at Croydon on 4 August 1633 and was buried at Guildford, his native place, where he had endowed Abbot's Hospital with lands valued at £300 a year.
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Legacy.
Abbot was a conscientious prelate, though narrow in view and often harsh towards separatists and Roman Catholics. He wrote many works, the most interesting being his discursive "Exposition on the Prophet Jonah" (1600), which was reprinted in 1845. His "Geography, or a Brief Description of the Whole World" (1599) passed through numerous editions. The newest edition, edited by the current Master of the Abbot's Hospital, was published by Goldenford Publishers Ltd on 20 June 2011, to commemorate the 400th anniversary of his enthronement as Archbishop of Canterbury.
Abbot had an extensive private library of over 8000 volumes, most of which he left to Lambeth Palace Library. Books bearing his armorial stamp can still be found in libraries today.
Guildford remembers Abbot with his hospital and a statue in the High Street. A secondary school and a pub in the High Street are named after him. His tomb can be found in Holy Trinity Church.
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Adware
Adware, often called advertising-supported software by its developers, is software that generates revenue by automatically displaying online advertisements in the user interface or on a screen presented during the installation process.
The software may generate two types of revenue: one is for the display of the advertisement and another on a "pay-per-click" basis, if the user clicks on the advertisement. Some advertisements also act as spyware, collecting and reporting data about the user, to be sold or used for targeted advertising or user profiling. The software may implement advertisements in a variety of ways, including a static box display, a banner display, a full screen, a video, a pop-up ad or in some other form. All forms of advertising carry health, ethical, privacy and security risks for users.
The 2003 "Microsoft Encyclopedia of Security" and some other sources use the term "adware" differently: "any software that installs itself on your system without your knowledge and displays advertisements when the user browses the Internet", i.e., a form of malware. Some developers offer software free of charge and rely on advertising revenue to recoup their expenses and generate income. Some offer a version without advertising, for a fee.
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Types.
In legitimate software, the advertising functions are integrated into or bundled with the program. Adware is usually seen by the developer as a way to recover development costs and generate revenue. In some cases, the developer may provide the software to the user free of charge or at a reduced price. The income derived from presenting advertisements to the user may allow or motivate the developer to continue to develop, maintain and upgrade the software product. The use of advertising-supported software in business is becoming increasingly popular, with a third of IT and business executives in a 2007 survey by McKinsey & Company planning to be using ad-funded software within the following two years. Advertisement-funded software is also one of the business models for open-source software.
Application software.
Some software is offered in both an advertising-supported mode and a paid, advertisement-free mode. The latter is usually available after buying a license or registration code that unlocks the mode or a separate version of the software.
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Some software authors offer advertising-supported versions of their software as an alternative option to business organizations seeking to avoid paying large sums for software licenses, funding the development of the software with higher fees for advertisers.
Examples of advertising-supported software include Adblock Plus ("Acceptable Ads"), the Windows version of the Internet telephony application Skype, and the Amazon Kindle 3 family of e-book readers, which has versions called "Kindle with Special Offers" that display advertisements on the home page and in sleep mode in exchange for substantially lower pricing.
In 2012, Microsoft and its advertising division, Microsoft Advertising, announced that Windows 8, the major release of the Microsoft Windows operating system, would provide built-in methods for software authors to use advertising support as a business model. The idea had been considered since as early as 2005. Most editions of Windows 10 include adware by default.
Software as a service.
Support by advertising is a popular business model of software as a service (SaaS) on the Web. Notable examples include the email service Gmail and other Google Workspace products (previously called Google Apps and G Suite), and the social network Facebook. Microsoft has also adopted the advertising-supported model for many of its social software SaaS offerings. The Microsoft Office Live service was also available in an advertising-supported mode.
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Definitions of spyware, consent and ethics.
In the view of Federal Trade Commission staff, there appears to be general agreement that software should be considered "spyware" only if it is downloaded or installed on a computer without the user's knowledge and consent. Unresolved issues remain concerning how, what and when consumers need to be told about software installed on their computers. For instance, distributors often disclose in an end-user license agreement that there is additional software bundled with primary software, but some participants did not view such disclosure as sufficient to infer consent.
Much of the discussion on the topic involves the idea of informed consent, the assumption being that this standard eliminates any ethical issues with any given software's behavior. If a majority of important software, websites and devices were to adopt similar behavior and only the standard of informed consent is used, then logically a user's only recourse against that behavior would become not using a computer. The contract would become an ultimatum—agree or be ostracized from the modern world. This is a form of psychological coercion and presents an ethical problem with using implied or inferred consent as a standard. There are notable similarities between this situation and binding arbitration clauses which have become inevitable in contracts in the United States.
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Furthermore, certain forms and strategies of advertising have been shown to lead to psychological harm, especially in children. One example is childhood eating disorders—several studies have reported a positive association between exposure to beauty and fashion magazines and an increased level of weight concerns or eating disorder symptoms in girls.
Malware.
The term "adware" is frequently used to describe a form of malware (malicious software) which presents unwanted advertisements to the user of a computer. The advertisements produced by adware are sometimes in the form of a pop-up, sometimes in an "unclosable window" and sometimes injected into web pages.
When the term is used in this way, the severity of its implication varies. While some sources rate adware only as an "irritant", others classify it as an "online threat" or even rate it as seriously as computer viruses and trojans. The precise definition of the term in this context also varies. Adware that observes the computer user's activities without their consent and reports it to the software's author is called spyware. Adware may collect the personal information of the user, causing privacy concerns. Most adware operates legally and some adware manufacturers have even sued antivirus companies for blocking adware.
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Programs have been developed to detect, quarantine and remove advertisement-displaying malware, including Ad-Aware, Malwarebytes' Anti-Malware, Spyware Doctor and Spybot – Search & Destroy. In addition, almost all commercial antivirus software currently detect adware and spyware, or offer a separate detection module.
A new wrinkle is adware that disables anti-malware and virus protection; technical remedies are available.
Adware has also been discovered in certain low-cost Android devices, particularly those made by small Chinese firms running on Allwinner systems-on-chip. There are even cases where adware code is embedded deep into files stored on the system and boot partitions, to which removal involves extensive (and complex) modifications to the firmware.
In recent years, machine-learning based systems have been implemented to detect malicious adware on Android devices by examining features in the flow of network traffic.
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Aeacus
Aeacus (; also spelled Eacus; Ancient Greek: Αἰακός) was a king of the island of Aegina in Greek mythology. He was a son of Zeus and the nymph Aegina, and the father of the heroes Peleus and Telamon. According to legend, he was famous for his justice, and after he died he became one of the three judges in the underworld alongside Minos and Rhadamanthus. In another story, he assisted Poseidon and Apollo in building the walls of Troy.
He had sanctuaries in Athens and Aegina, and the Aeginetan festival of the Aeacea (Αἰάκεια) was celebrated in his honour.
Mythology.
Birth and early days.
Aeacus was born on the island of Oenone or Oenopia, where his mother Aegina had been carried by Zeus to secure her from the anger of her parents; afterward, this island became known as Aegina. He was the father of Peleus, Telamon and Phocus and was the grandfather of the Trojan war warriors Achilles and Telemonian Ajax (aka Ajax the Greater). In some accounts, Aeacus had a daughter called Alcimache who bore Medon to Oileus of Locris. Aeacus' sons Peleus and Telamon were jealous of Phocus and killed him. When Aeacus learned about the murder, he exiled Peleus and Telamon. Some traditions related that, at the time when Aeacus was born, Aegina was not yet inhabited, and that Zeus either changed the ants (μύρμηκες) of the island into the men (Myrmidons) over whom Aeacus ruled, or he made the men grow up out of the earth. Ovid, on the other hand, supposed that the island was not uninhabited at the time of the birth of Aeacus, instead stating that during the reign of Aeacus, Hera, jealous of Aegina, ravaged the island bearing the name of the latter by sending a plague or a fearful dragon into it, by which nearly all its inhabitants were carried off. Afterward, Zeus restored the population by changing the ants into men.
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These legends seem to be a mythical account of the colonization of Aegina, which seems to have been originally inhabited by Pelasgians, and afterwards received colonists from Phthiotis, the seat of the Myrmidons, and from Phlius on the Asopus. While he reigned in Aegina, Aeacus was renowned in all Greece for his justice and piety, and was frequently called upon to settle disputes not only among men, but even among the gods themselves. He was such a favourite with the latter, that when Greece was visited by a drought as a consequence of a murder that had been committed, the oracle of Delphi declared that the calamity would not cease unless Aeacus prayed to the gods to end it. Aeacus prayed, and as a result, the drought ceased. Aeacus then demonstrated his gratitude by erecting a temple to "Zeus Panhellenius" on Mount Panhellenion, and afterward, the Aeginetans built a sanctuary on their island called Aeaceum, which was a square temple enclosed by walls of white marble. Aeacus was believed in later times to be buried under the altar of this sacred enclosure.
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Later adventures.
A legend preserved in Pindar relates that Apollo and Poseidon took Aeacus as their assistant in building the walls of Troy. When the work was completed, three dragons rushed against the wall, and though the two that attacked the sections of the wall built by the gods fell down dead, the third forced its way into the city through the portion of the wall built by Aeacus. Thereafter, Apollo prophesied that Troy would fall at the hands of Aeacus's descendants, the Aeacidae (i.e. his sons Telamon and Peleus joined Heracles when he sieged the city during Laomedon's rule. Later, his great-grandson Neoptolemus was present in the wooden horse).
Aeacus was also believed by the Aeginetans to have surrounded their island with high cliffs in order to protect it against pirates. Several other incidents connected to the story of Aeacus are mentioned by Ovid. By Endeïs Aeacus had two sons, Telamon (father of Ajax and Teucer) and Peleus (father of Achilles), and by Psamathe a son, Phocus, whom he preferred to the former two sons, both of whom conspired to kill Phocus during a contest, and then subsequently fled from their native island.
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In the afterlife.
After his death, Aeacus became one of the three judges in Hades (along with his Cretan half-brothers Rhadamanthus and Minos) and, according to Plato, was specifically concerned with the shades of Europeans upon their arrival to the underworld. In works of art he was depicted bearing a sceptre and the keys of Hades. Aeacus had sanctuaries in both Athens and in Aegina, and the Aeginetans regarded him as the tutelary deity of their island and celebrated the Aeacea in his honor.
In "The Frogs" (405 BC) by Aristophanes, Dionysus descends to Hades and proclaims himself to be Heracles. Aeacus, lamenting the fact that Heracles had stolen Cerberus, sentences Dionysus to Acheron to be tormented by the hounds of Cocytus, the Echidna, the Tartesian eel, and Tithrasian Gorgons.
Family.
Aeacus was the son of Zeus by Aegina, a daughter of the river-god Asopus, and thus, brother of Damocrateia. In some accounts, his mother was Europa and thus possible full-brother to Minos, Rhadamanthus and Sarpedon. He was the father of Peleus, Telamon and Phocus and was the grandfather of the Trojan war warriors Achilles and Telemonian Ajax. In some accounts, Aeacus had a daughter called Alcimache who bore Medon to Oileus of Locris. Aeacus' sons Peleus and Telamon were jealous of Phocus and killed him. When Aeacus learned about the murder, he exiled Peleus and Telamon. Aeacus' descendants are collectively known as Aeacidae (). Several times in the "Iliad", Homer refers to Achilles as Αἰακίδης (Aiakides: II.860, 874; IX.184, 191, etc.). The kings of Epirus and Olympias, mother to Alexander the Great, claimed to be members of this lineage.
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Aeclanum
Aeclanum (also spelled Aeculanum, , ) was an ancient town of Samnium, Southern Italy, about 25 km east-southeast of Beneventum, on the Via Appia. It lies in Passo di Mirabella, near the modern Mirabella Eclano.
It is now an archaeological park.
Location.
Aeclanum was on a promontory naturally defended, to some extent, by a steep slope on the south side down to the river Calore, while the north side lay open towards the crest of the ridge where the Via Appia ran. This led through Lacus Ampsanctus to Aquilonia and Venusia. Two other routes to Apulia, the and , diverged nearby, leading through Aequum Tuticum to Luceria and through Trivicum to Herdoniae respectively. The road from Aeclanum to Abellinum (modern Atripalda, near Avellino) may also follow an ancient line.
Today there are ruins of the city walls, of an aqueduct, baths and a macellum; nearly 400 inscriptions have also been discovered. Excavation has revealed a long history of pre-Roman settlement.
History.
Aeclanum was a town of the Hirpini, although it was never mentioned during the Samnite wars. Sulla captured it in 89 BC by setting on fire the wooden breastwork by which it was defended, and sacked it. It quickly recovered, new fortifications were erected, and it became a "municipium". Hadrian, who repaired the Via Appia from Beneventum to this point, made it a (colony).
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With the Lombard invasion of Italy, in the 6th century AD, it was annexed to the Duchy of Benevento, but was captured and destroyed by Eastern Roman forces under Constans II in 663 and never recovered, being reduced to a small hamlet known as Quintodecimo, a name that referred to its distance of 15 Roman miles from Benevento.
Bishopric.
Aeclanum became a Christian episcopal see, whose best known bishop was Julian of Eclanum, who was consecrated by Pope Innocent I in about 417. He refused to sign the condemnation of Pelagianism issued by Pope Innocent's successor, Pope Zosimus, and carried on a war of writings against Augustine of Hippo. It has been thought that the diocese was united to that of Frequentium as early as the 5th century, but there is mention of Quintodecimo as a suffragan see of Benevento in 969 and 1058. From 1059 it was definitively united with Frequentium. No longer a residential bishopric, Aeclanum is today listed by the Catholic Church as a titular see.
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Aedesius
Aedesius (, died shortly before 355 AD) was a Neoplatonist philosopher and mystic. He was born into a wealthy Cappadocian family, but he moved to Syria, where he was apprenticed to Iamblichos. None of his writings have survived, but there is an extant biography by Eunapius, a Greek sophist and historian of the 4th century who wrote a collection of biographies titled "Lives of the Sophists". Aedesius's philosophical doctrine was a mixture between Platonism and eclecticism and, according to Eunapius, he differed from Iamblichus on certain points connected with theurgy and magic.
The school of Syria was dispersed after Iamblichus' death, and Aedesius seems to have modified his doctrines out of fear of Constantine II, and took refuge in divination. An oracle in a dream represented a pastoral life as his only retreat, but his disciples compelled him to resume his instructions. Aedesius then founded a school of philosophy at Pergamon, which emphasized theurgy and the revival of polytheism, and where he numbered among his pupils Eusebius of Myndus, Maximus of Ephesus, and the Roman emperor Julian. After the accession of the latter to the imperial purple he invited Aedesius to continue his instructions, but the declining strength of the sage being unequal to the task, two of his most learned disciples, Chrysanthius and the aforementioned Eusebius, were by his own desire appointed to supply his place. His co-teacher and perhaps consort at the Pergamon school was the female philosopher and mystic, Sosipatra.
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Aedicula
In ancient Roman religion, an aedicula (: aediculae) is a small shrine, and in classical architecture refers to a niche covered by a pediment or entablature supported by a pair of columns and typically framing a statue, the early Christian ones sometimes contained funeral urns. "Aediculae" are also represented in art as a form of ornamentation.
The word "aedicula" is the diminutive of the Latin "aedes", a temple building or dwelling place. The Latin word has been anglicised as "aedicule" and as "edicule". Describing post-antique architecture, especially Renaissance architecture, aedicular forms may be described using the word tabernacle, as in tabernacle window.
Classical "aediculae".
Many "aediculae" were household shrines ("lararia") that held small altars or statues of the Lares and Di Penates. The Lares were Roman deities protecting the house and the family household gods. The Penates were originally patron gods (really "genii") of the storeroom, later becoming household gods guarding the entire house.
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Other "aediculae" were small shrines within larger temples, usually set on a base, surmounted by a pediment and surrounded by columns. In ancient Roman architecture the "aedicula" has this representative function in the society. They are installed in public buildings like the triumphal arch, city gate, and thermae. The Library of Celsus in Ephesus ( AD) is a good example.
From the 4th century Christianization of the Roman Empire onwards such shrines, or the framework enclosing them, are often called by the Biblical term tabernacle, which becomes extended to any elaborated framework for a niche, window or picture.
Gothic "aediculae".
In Gothic architecture, too, an "aedicula" or tabernacle is a structural framing device that gives importance to its contents, whether an inscribed plaque, a cult object, a bust or the like, by assuming the tectonic vocabulary of a little building that sets it apart from the wall against which it is placed. A tabernacle frame on a wall serves similar hieratic functions as a free-standing, three-dimensional architectural baldaquin or a ciborium over an altar.
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In Late Gothic settings, altarpieces and devotional images were customarily crowned with gables and canopies supported by clustered-column piers, echoing in small the architecture of Gothic churches. Painted "aediculae" frame figures from sacred history in initial letters of illuminated manuscripts.
Renaissance "aediculae".
Classicizing architectonic structure and décor "all'antica", in the "ancient [Roman] mode", became a fashionable way to frame a painted or bas-relief portrait, or protect an expensive and precious mirror during the High Renaissance; Italian precedents were imitated in France, then in Spain, England and Germany during the later 16th century.
Post-Renaissance classicism.
Aedicular door surrounds that are architecturally treated, with pilasters or columns flanking the doorway and an entablature even with a pediment over it came into use with the 16th century. In the neo-Palladian revival in Britain, architectonic aedicular or tabernacle frames, carved and gilded, are favourite schemes for English Palladian mirror frames of the late 1720s through the 1740s, by such designers as William Kent.
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"Aediculae" feature prominently in the arrangement of the Saint Peter's tomb with statues by Bernini; a small "aedicula" directly underneath it, dated ca. 160 AD, was discovered in 1940.
Other "aediculae".
Similar small shrines, called "naiskoi", are found in Greek religion, but their use was strictly religious.
"Aediculae" exist today in Roman cemeteries as a part of funeral architecture.
Presently the most famous "aediculae" is situated inside the Church of the Holy Sepulchre in city of Jerusalem.
Contemporary American architect Charles Moore (1925–1993) used the concept of "aediculae" in his work to create spaces within spaces and to evoke the spiritual significance of the home.
Lutyens provided aediculae in the fence around the Viceroy's House, New Delhi to provide shade for mounted cavalry guards.
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Aedui
The Aedui or Haedui (Gaulish: *"Aiduoi", 'the Ardent'; ) were a Gallic tribe dwelling in what is now the region of Burgundy during the Iron Age and the Roman period.
The Aedui had an ambiguous relationship with the Roman Republic, as well as other Gallic tribes. In 121 BC, they appealed to Rome against the Arverni and Allobroges. During the Gallic Wars (58–50 BC), they gave valuable though not whole-hearted support to Caesar, before eventually giving lukewarm support to Vercingetorix in 52. Although they were involved in the revolts of Iulius Sacrovir in 21 AD and Vindex in 68 AD, their aristocracy became highly Romanized under the Empire.
Name.
They are mentioned as "Ardues" (Ἄρδυες) by Polybius (2nd c. BC), "Haedui" by Cicero (mid-1st c. BC) and Caesar (mid-1st c. BC), "Haeduos" by Livy (late 1st c. BC), "Aedui" by Pliny (mid-1st c. AD), "Aidúōn" (Αἰδύων) by Ptolemy (2nd c. AD), and as "Aídouoi" (Aἴδουοι) by Cassius Dio (3rd c. AD).
The ethnonym "Aedui" is a Latinized form of Gaulish *"Aiduoi" ( *"Aiduos"), which means 'the Ardent ones'. It derives from the Celtic stem "*aidu-" ('fire, ardour'; cf. Old Irish "áed" 'fire', Welsh "aidd" 'ardour'; also the Irish deity "Aéd" or "Aodh"), itself from ('firewood'; cf. Sanskrit "édhas" 'bonfire', Latin "aedes" 'building, temple'; cf. also Ancient Greek "Aether" 'god of the upper sky' and "Aethra" 'bright sky', from "aíthō" 'to ignite, to kindle').
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Geography.
Territory.
The territory of the Aedui was situated between the Saône and Loire rivers, in a strategic position regarding trade routes. It included most of the modern départements of Saône-et-Loire and Nièvre, the southwestern-part of Côte-d'Or between Beaune and Saulieu, and the southern part of Yonne around Avallon, corresponding to the Saône plains, the Morvan granitic massif, and the low Nivernais plateau, from east to west. They dwelled between the Arverni in the west, the Segusiavi and Ambarri in the south, the Sequani in the east, and the Lingones and Senones in the north.
Settlements.
Three oppida are known from the end of the La Tène period: Vieux-Dun (Dun-les-Places), Le Fou de Verdun (Lavault-de-Frétoy), and Bibracte, which occupied a central position in the Aedian economic system.
During the Roman period, Bibracte was abandoned for Augustodunum ('fortress of Augustus'; modern-day Autun).
Ancient sources.
The country of the Aedui is defined by reports of them in ancient writings. The upper Liger formed their western border, separating them from the Bituriges. The Arar formed their eastern border, separating them from the Sequani. The Sequani did not reside in the region of the confluence of the Dubis and the Arar, and of the Arar into the Rhodanus, as Caesar says that the Helvetii, traveling southward along the pass between the Jura Mountains and the Rhodanus, which belonged to the Sequani, plundered the territory of the Aedui. These circumstances explain an apparent contradiction in Strabo, who in one sentence says that the Aedui lived between the Arar and the Dubis, and in the next, that the Sequani lived across the Arar (eastward).
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History.
Pre-Roman period.
Burgundy is situated in the heartland of the early La Tène culture (see Vix Grave).
By the early 3rd century BC, the emergence of settlements with diversified functions, along with the creation of sanctuaries, suggest the beginning of a civilization centered around the oppidum.
Roman period.
Outside of the Roman province and prior to Roman rule, Gaul was occupied by self-governing tribes divided into cantons, and each canton was further divided into communes. The Aedui, like other powerful tribes in the region, such as the Arverni, Sequani, and Helvetii, had replaced their monarchy with a council of magistrates called grand-judges. The grand-judges were under the authority of a senate. This senate was made up of the descendants of ancient royal families. Free men in the tribes were vassals of the heads of these families, in an exchange of military, financial, and political interests.
According to Livy (v. 34), the Aedui took part in the expedition of Bellovesus into Italy in the sixth century BC. Before Caesar's time, they had attached themselves to the Romans and were honoured with the title of brothers and kinsmen of the Roman people. When the Sequani, their traditional rivals, defeated and massacred the Aedui at the Battle of Magetobriga in 63 BC, with the assistance of the Germanic chieftain Ariovistus, the Aedui sent the druid Diviciacus to Rome with an appeal to the senate for help; but his mission was unsuccessful.
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After his arrival in Gaul in 58 BC, Caesar restored the independence of the Aedui. In spite of this, they subsequently joined the Gallic coalition against Caesar ("B. G." vii. 42), but after the surrender of Vercingetorix at the Battle of Alesia, the Aedui gladly returned to their allegiance. Augustus dismantled their capital, Bibracte, on Mont Beuvray, and constructed a new town with a half-Roman, half-Gaulish name, Augustodunum (modern Autun).
In AD 21, during the reign of Tiberius, the Aedui revolted under Julius Sacrovir, and seized Augustodunum, but they were soon put down by Gaius Silius (Tacitus "Ann." iii. 43–46). The Aedui were the first of the Gauls to receive from the emperor Claudius the distinction of "jus honorum", thus being the first Gauls permitted to become senators.
Until Claudius (41–54 AD), the Aedui were the first northern Gallic people to send senators to Rome.
The oration of Eumenius, in which he pleaded for the restoration of the schools of his native Augustodunum, suggests that the district was then neglected. The chief magistrate of the Aedui in Caesar's time was called the Vergobretus (according to Mommsen, "judgment-worker"). He was elected annually, and possessed powers of life and death, but was forbidden to go beyond the frontiers of his territory. Certain clientes, or small communities, were also dependent upon the Aedui.
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Religion.
The Temple of Janus was located just outside the Aedian town of Augustodunum. It probably dates back to the second half of the 1st century AD.
At the end of the La Tène period, religious convergences occurred between the Aedui and the neighbouring Lingones and Sequani in the Saône-Doubs area, as evidenced by the similarity in the practices at the sanctuaries of Nuits-Saint-Georges (Aedui), Mirebeau-sur-Bèze (Lingones) and Mandeure (Sequani).
Political organization.
According to Julius Caesar, the Aedui were one of the strongest Gallic tribes, in rivalry with the Helvetii, Sequani, Remi, and Arverni. Furthermore, the Aedui seemed to work in a semi-republican state, with the powerful Vergobret at least slightly being at the will of the people, similar to the senators of Rome.
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Aegadian Islands
The Aegadian Islands (; ; ; ; ) are a group of five small mountainous islands in the Mediterranean Sea off the northwest coast of Sicily, Italy, near the cities of Trapani and Marsala, with a total area of .
The island of Favignana ("Aegusa"), the largest, lies southwest of Trapani; Levanzo ("Phorbantia") lies west; and Marettimo, the ancient "Hiera Nesos", west of Trapani, is now reckoned as a part of the group. There are also two minor islands, Formica (which hosts the Isolotto Formica Lighthouse) and Maraone, lying between Levanzo and Sicily. For administrative purposes the archipelago constitutes the "comune" of Favignana in the province of Trapani.
The overall population in 2017 was 4,292. Winter frost is unknown and rainfall is low. The main occupation of the islanders is fishing, and the largest tuna fishery in Sicily is there.
History.
There is evidence of Neolithic and even Paleolithic paintings in caves on Levanzo, and to a lesser extent on Favignana.
The islands were the scene of the battle of the Aegates of 241 BC, in which the Carthaginian fleet was defeated by the Roman fleet led by Lutatius Catulus; the engagement ended the First Punic War. After the end of Western Roman power in the first millennium AD, the islands, to the extent that they were governed at all, were part of territories of Goths, Vandals, Saracens, before the Normans fortified Favignana in 1081.
The islands belonged to the Pallavicini-Rusconi family of Genoa until 1874, when the Florio family of Palermo bought them.
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Aegean civilization
Aegean civilization is a general term for the Bronze Age civilizations of Greece around the Aegean Sea. There are three distinct but communicating and interacting geographic regions covered by this term: Crete, the Cyclades and the Greek mainland. Crete is associated with the Minoan civilization from the Early Bronze Age. The Cycladic civilization converges with the mainland during the Early Helladic ("Minyan") period and with Crete in the Middle Minoan period. From (Late Helladic, Late Minoan), the Greek Mycenaean civilization spreads to Crete, probably by military conquest. The earlier Aegean farming populations of Neolithic Greece brought agriculture westward into Europe before 5000 BC.
Early European Farmers ("EEFs").
Around 5,000 BC, peoples descending from migrant Greek Neolithic populations reached the northern European plain in modern-day France and Germany; they reached Britain some 1000 years later.
Once in the Balkans, the Aegean EEFs appear to have divided into two wings: one which expanded further north into Europe along the Danube (Linear Pottery culture), and another which headed west along the Mediterranean (Cardial Ware) into the Iberian Peninsula. Descendants of this latter group eventually migrated into Britain. Previously, these areas were populated by Western Hunter-Gatherer represented by the Cheddar Man.
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The Chalcolithic (Copper Age) began in Europe around 5500 BC. Chalcolithic Europeans began to erect megaliths in this period.
Commerce.
Commerce was practiced to some extent in very early times, as is shown by the distribution of Melian obsidian over all the Aegean area. Cretan vessels appeared to be exported to Melos, Egypt, and the Greek mainland. In particular, Melian vases, eventually, found their way to Crete. After 1600 BC, there was commerce with Egypt, and Aegean goods found their way to all coasts of the Mediterranean. No traces of currency have come to light, excluding certain axeheads. These axeheads were too small for practical use. Standard weights have been found, as well as representations of ingots. The Aegean written documents have not yet been proven (by being found outside the area) to be epistolary (letter writing) correspondence with other countries. Representations of ships are not common, but several have been observed on Aegean gems, gem-sealings, frying pans, and vases. These vases feature ships of low free-board, with masts and oars. Familiarity with the sea is proved by the free use of marine motifs in decoration. The most detailed illustrations are to be found on the 'ship fresco' at Akrotiri on the island of Thera (Santorini) preserved by the ash fall from the volcanic eruption which destroyed the town there.
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Discoveries, later in the 20th century, of sunken trading vessels such as those at Uluburun and Cape Gelidonya off the south coast of Turkey have brought forth an enormous amount of new information about that culture.
Evidence.
For details of monumental evidence the articles on Crete, Mycenae, Tiryns, Troad, Cyprus, etc., must be consulted. The most representative site explored up to now is Knossos (see Crete) which has yielded not only the most various but the most continuous evidence from the Neolithic age to the twilight of classical civilization. Next in importance come Hissarlik, Mycenae, Phaestus, Hagia Triada, Tiryns, Phylakope, Palaikastro and Gournia.
External evidence.
Mycenae and Tiryns are the two principal sites on which evidence of a prehistoric civilization was remarked long ago by the ancient Greeks.
Discovery.
The curtain-wall and towers of the Mycenaean citadel, its gate with heraldic lions, and the great "Treasury of Atreus" had borne silent witness for ages before Heinrich Schliemann's time. However, they were regarded as a crude precursor of later Greek culture. It was not until Schliemann's excavations that Mycenaean culture attracted serious scholarly attention.
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There had been, however, a good deal of other evidence available before 1876, which, had it been collated and seriously studied, might have discounted the sensation that the discovery of the citadel graves eventually made. For instance, scholars had noted that tributaries appearing in Egyptian art resembled modern Greeks, but were unable to definitely recognize them as such. Nor did the Aegean objects which were lying obscurely in museums in 1870, or thereabouts, provide a sufficient test of the real basis underlying the Hellenic myths of the Argolid, the Troad and Crete, to cause these to be taken seriously. Aegean vases have been exhibited both at Sèvres and Neuchatel since about 1840, the provenance (i.e. source or origin) being in the one case Phylakope in Melos, in the other Cephalonia.
Ludwig Ross, the German archaeologist appointed Curator of the Antiquities of Athens at the time of the establishment of the Kingdom of Greece, by his explorations in the Greek islands from 1835 onwards, called attention to certain early intaglios, since known as Inselsteine; but it was not until 1878 that C. T. Newton demonstrated these to be no strayed Phoenician products. In 1866 primitive structures were discovered on the island of Therasia by quarrymen extracting pozzolana, a siliceous volcanic ash, for the Suez Canal works. When this discovery was followed up in 1870, on the neighbouring Santorini (Thera), by representatives of the French School at Athens, much pottery of a class now known immediately to precede the typical late Aegean ware, and many stone and metal objects, were found. These were dated by the geologist Ferdinand A. Fouqué, somewhat arbitrarily, to 2000 BC, by consideration of the superincumbent eruptive stratum.
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Meanwhile, in 1868, tombs at Ialysus in Rhodes had yielded to Alfred Biliotti many painted vases of styles which were called later the third and fourth "Mycenaean"; but these, bought by John Ruskin, and presented to the British Museum, excited less attention than they deserved, being supposed to be of some local fabric of uncertain date. Nor was a connection immediately detected between them and the objects found four years later in a tomb at Menidi in Attica and a rock-cut "bee-hive" grave near the Argive Heraeum.
Even Schliemann's initial excavations at Hissarlik in the Troad did not excite surprise. However, the "Burnt City" now known as Troy II, revealed in 1873, with its fortifications and vases, and a hoard of gold, silver, and bronze objects, which the discoverer connected with it, began to arouse curiosity both among scholars and the general public. With Schliemann's excavations at Mycenae, interest in prehistoric Greece exploded. It was recognized that the character of both the fabric and the decoration of the Mycenaean objects was not that of any previously known style. A wide range in space was proved by the identification of the Inselsteine and the Ialysus vases with the new style, and a wide range in time by collation of the earlier Theraean and Hissarlik discoveries. Many scholars were struck by potential resemblances between objects described by Homer and Mycenaean artifacts.
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Schliemann resumed excavations at Hissarlik in 1878, and greatly increased our knowledge of the lower strata, but did not recognize the Aegean remains in his "Lydian" city now known as Late Bronze Age Troy. These were not to be fully revealed until Dr. Wilhelm Dorpfeld, who had become Schliemann's assistant in 1879, resumed the work at Hissarlik in 1892 after Schliemann's death. But by laying bare in 1884 the upper stratum of remains on the rock of Tiryns, Schliemann made a contribution to our knowledge of prehistoric domestic life which was amplified two years later by Christos Tsountas's discovery of the palace at Mycenae. Schliemann's work at Tiryns was not resumed till 1905, when it was proved, as had long been suspected, that an earlier palace underlies the one he had exposed.
From 1886 dates the finding of Mycenaean sepulchres outside the Argolid, from which, and from the continuation of Tsountas's exploration of the buildings and lesser graves at Mycenae, a large treasure, independent of Schliemann's princely gift, has been gathered into the National Museum at Athens. In that year tholos-tombs, most already pillaged but retaining some of their furniture, were excavated at Arkina and Eleusis in Attica, at Dimini near Volos in Thessaly, at Kampos on the west of Mount Taygetus, and at Maskarata in Cephalonia. The richest grave of all was explored at Vaphio in Laconia in 1889, and yielded, besides many gems and miscellaneous goldsmiths' work, two golden goblets chased with scenes of bull-hunting, and certain broken vases painted in a large bold style which remained an enigma until the excavation of Knossos.
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In 1890 and 1893, Staes cleared out certain less rich tholos-tombs at Thoricus in Attica; and other graves, either rock-cut "bee-hives" or chambers, were found at Spata and Aphidna in Attica, in Aegina and Salamis, at the Argive Heraeum and Nauplia in the Argolid, near Thebes and Delphi, and not far from the Thessalian Larissa. During the Acropolis excavations in Athens, which terminated in 1888, many potsherds of the Mycenaean style were found; but Olympia had yielded either none, or such as had not been recognized before being thrown away, and the temple site at Delphi produced nothing distinctively Aegean (in dating). The American explorations of the Argive Heraeum, concluded in 1895, also failed to prove that site to have been important in the prehistoric time, though, as was to be expected from its neighbourhood to Mycenae itself, there were traces of occupation in the later Aegean periods.
Prehistoric research had now begun to extend beyond the Greek mainland. Certain central Aegean islands, Antiparos, Ios, Amorgos, Syros and Siphnos, were all found to be singularly rich in evidence of the Middle-Aegean period. The series of Syran-built graves, containing crouching corpses, is the best and most representative that is known in the Aegean. Melos, long marked as a source of early objects but not systematically excavated until taken in hand by the British School at Athens in 1896, yielded at Phylakope remains of all the Aegean periods, except the Neolithic.
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A map of Cyprus in the later Bronze Age (such as is given by J. L. Myres and M. O. Richter in Catalogue of the Cyprus Museum) shows more than 25 settlements in and about the Mesaorea district alone, of which one, that at Enkomi, near the site of Salamis, has yielded the richest Aegean treasure in precious metal found outside Mycenae. E. Chantre in 1894 picked up lustreless ware, like that of Hissariik, in central Phtygia and at Pteria, and the English archaeological expeditions, sent subsequently into north-western Anatolia, have never failed to bring back ceramic specimens of Aegean appearance from the valleys of the Rhyndncus, Sangarius and Halys.
In Egypt in 1887, Flinders Petrie found painted sherds of Cretan style at Kahun in the Fayum, and farther up the Nile, at Tell el-Amarna, chanced on bits of no fewer than 800 Aegean vases in 1889. There have now been recognized in the collections at Cairo, Florence, London, Paris and Bologna several Egyptian imitations of the Aegean style which can be set off against the many debts which the centres of Aegean culture owed to Egypt. Two Aegean vases were found at Sidon in 1885, and many fragments of Aegean and especially Cypriot pottery have been found during recent excavations of sites in Philistia by the Palestine Fund.
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Sicily, ever since P. Orsi excavated the Sicel cemetery near Lentini in 1877, has proved a mine of early remains, among which appear in regular succession Aegean fabrics and motives of decoration from the period of the second stratum at Hissarlik. Sardinia has Aegean sites, for example, at Abini near Teti; and Spain has yielded objects recognized as Aegean from tombs near Cádiz and from Saragossa.
One land, however, has eclipsed all others in the Aegean by the wealth of its remains of all the prehistoric ages— Crete; and so much so that, for the present, we must regard it as the fountainhead of Aegean civilization, and probably for long its political and social centre. The island first attracted the notice of archaeologists by the remarkable archaic Greek bronzes found in a cave on Mount Ida in 1885, as well as by epigraphic monuments such as the famous law of Gortyna (also called Gortyn). But the first undoubted Aegean remains reported from it were a few objects extracted from Cnossus by Minos Kalokhairinos of Candia in 1878. These were followed by certain discoveries made in the S. plain Messara by F. Halbherr. Unsuccessful attempts at Cnossus were made by both W. J. Stillman and H. Schliemann, and A. J. Evans, coming on the scene in 1893, travelled in succeeding years about the island picking up trifles of unconsidered evidence, which gradually convinced him that greater things would eventually be found. He obtained enough to enable him to forecast the discovery of written characters, till then not suspected in Aegean civilization. The revolution of 1897–1898 opened the door to wider knowledge, and much exploration has ensued, for which see Crete.
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Thus the "Aegean Area" has now come to mean the Archipelago with Crete and Cyprus, the Hellenic peninsula with the Ionian islands, and Western Anatolia. Evidence is still wanting for the Macedonian and Thracian coasts. Offshoots are found in the western Mediterranean area, in Sicily, Italy, Sardinia and Spain, and in the eastern Mediterranean area in Syria and Egypt. Regarding the Cyrenaica, we are still insufficiently informed.
End.
The final collapse of the Mycenaean civilisation appears to have occurred about 1200 BC. Iron took the place of bronze, cremation took the place of burial of the dead, and writing was lost.
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Aegeus
Aegeus (, ; ) was one of the kings of Athens in Greek mythology, who gave his name to the Aegean Sea, was the father of Theseus, and founded Athenian institutions.
Family.
Aegeus was the son of Pandion II, king of Athens and Pylia, daughter of King Pylas of Megara and thus, brother to Pallas, Nysus, Lykos and the wife of Sciron. But, in some accounts, he was regarded as the son of Scyrius or Phemius and was not of the stock of the Erechtheids, since he was only an adopted son of Pandion.
Aegeus' first wife was Meta, daughter of Hoples and his second wife was Chalciope, daughter of Rhexenor, neither of whom bore him any children. He was also credited to be the father of Medus by the witch Medea. In a rare account, Pallas was also said to be the son of Aegeus. The latter was also said to fathered Megareus, eponymous founder of Megara.
Aegeides (Αἰγείδης), was a patronymic from Aegeus and especially used to designate Theseus.
Mythology.
Reign.
Aegeus was born in Megara where his father Pandion had settled after being expelled from Athens by the sons of Metion who seized the throne. After the death of Pandion, now king of Megara, Aegeus in conjunction with his three brothers successfully attacked Athens, took control over the government and expelled the usurpers, the Metionids. Then, they divide the power among themselves but Aegeus obtained the sovereignty of Attica, succeeding Pandion to the throne. It has been said that Megara was at the time a part of Attica, and that Nisus received his part when he became king of that city. Lycus became king of Euboea whereas Pallas received the southern part of the territory. Aegeus, being the eldest of the brothers, received what they all regarded as the best part: Athens.
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The division of the land was explained further in the following text by the geographer Strabo:
... when Attica was divided into four parts, Nisus obtained Megaris as his portion and founded Nisaea. Now, according to Philochorus, his rule extended from the Isthmus to the Pythium, but according to Andron, only as far as Eleusis and the Thriasian Plain. Although different writers have stated the division into four parts in different ways, it suffices to take the following from Sophocles: Aegeus says that his father ordered him to depart to the shorelands, assigning to him as the eldest the best portion of this land; then to Lycus he assigns Euboea's garden that lies side by side therewith; and for Nisus he selects the neighboring land of Sceiron's shore; and the southerly part of the land fell to this rugged Pallas, breeder of giants.
Later on, Lycus was driven from the territory by Aegeus himself, and had to seek refuge in Arene, Messenia which was ruled by King Aphareus. Pallas and his fifty sons revolted at a later time, being crushed by Aegeus' son Theseus.
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Heirless King.
Still without a male heir with his previous marriages, Aegeus asked the oracle at Delphi for advice. According to Pausanias, Aegeus ascribed this misfortune to the anger of Aphrodite and in order to conciliate her introduced her worship as Aphrodite Urania (Heavenly) in Athens.
The cryptic words of the oracle were "Do not loosen the bulging mouth of the wineskin until you have reached the height of Athens, lest you die of grief." Aegeus did not understand the prophecy and was disappointed. This puzzling oracle forced Aegeus to visit Pittheus, king of Troezen, who was famous for his wisdom and skill at expounding oracles. Pittheus understood the prophecy and introduced Aegeus to his daughter, Aethra, when Aegeus was drunk. They lay with each other, and then in some versions, Aethra waded to the island of Sphairia (a.k.a. Calauria) and bedded Poseidon. When Aethra became pregnant, Aegeus decided to return to Athens. Before leaving, he buried his sandal, shield, and sword under a huge rock and told her that, when their son grew up, he should move the rock and bring the weapons to his father, who would acknowledge him. Upon his return to Athens, Aegeus married Medea, who had fled from Corinth and the wrath of Jason. Aegeus and Medea had one son named Medus.
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When Theseus grew up, he found his father's belongings left for him and went to Athens to claim his birthright. Aegeus recognized him as his son by his sword, shield, and sandals. Medea, Aegeus' wife perceived Theseus to be a threat for her children's inheritance and first tried to discredit and then to poison Theseus. When Aegeus discovered these schemes, he drove Medea out of Athens.
Conflict with Crete.
While visiting in Athens, King Minos' son, Androgeus managed to defeat Aegeus in every contest during the Panathenaic Games. Out of envy, Aegeus sent him to conquer the Marathonian Bull, which killed him. Minos was angry and declared war on Athens. He offered the Athenians peace, however, under the condition that Athens would send seven young men and seven young women every nine years to Crete to be fed to the Minotaur, a vicious monster. This continued until Theseus killed the Minotaur with the help of Ariadne, Minos' daughter.
After his adventures in Crete, Theseus returned by ship to Athens. His father, Aegeus previously had asked him to hang a white sail as a sign that Theseus is alive, but Theseus neglected this request. When Aegeus saw Theseus' ships without a white sail, he assumed the worst and threw himself in his grief into the sea, named after him the Aegean Sea.
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Theseus and the Minotaur.
In Troezen, Theseus grew up and became a brave young man. He managed to move the rock and took his father's weapons. His mother then told him the identity of his father and that he should take the weapons back to him at Athens and be acknowledged. Theseus decided to go to Athens and had the choice of going by sea, which was the safe way, or by land, following a dangerous path with thieves and bandits all the way. Young, brave and ambitious, Theseus decided to go to Athens by land.
When Theseus arrived, he did not reveal his true identity. He was welcomed by Aegeus, who was suspicious about the stranger who came to Athens. Medea tried to have Theseus killed by encouraging Aegeus to ask him to capture the Marathonian Bull, but Theseus succeeded. She tried to poison him, but at the last second, Aegeus recognized his son and knocked the poisoned cup out of Theseus' hand. Father and son were thus reunited, and Medea was sent away to Asia.
Theseus departed for Crete. Upon his departure, Aegeus told him to put up white sails when returning if he was successful in killing the Minotaur. However, when Theseus returned, he forgot these instructions. When Aegeus saw the black sails coming into Athens, mistaken in his belief that his son had been slain, he killed himself by jumping from a height: according to some, from the Acropolis or another unnamed rock; according to some Latin authors, into the sea which was therefore known as the Aegean Sea.
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Sophocles' tragedy "Aegeus" has been lost, but Aegeus features in Euripides' "Medea".
Legacy.
At Athens, the traveller Pausanias was informed in the second-century CE that the cult of Aphrodite Urania above the Kerameikos was so ancient that it had been established by Aegeus, whose sisters were barren, and he still childless himself.
There was a heroon of Aigeus in Athens, called Aigeion (Αἰγεῖον).
External links.
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Aegina
Aegina (; ; ) is one of the Saronic Islands of Greece in the Saronic Gulf, from Athens. Tradition derives the name from Aegina, the mother of the mythological hero Aeacus, who was born on the island and became its king.
Administration.
Municipality.
The municipality of Aegina consists of the island of Aegina and a few offshore islets. It is part of the Islands regional unit, Attica region. The municipality is subdivided into the following five communities (population in 2021 in parentheses):
The regional capital is the town of Aegina, situated at the northwestern end of the island. Due to its proximity to Athens, it is a popular vacation place during the summer months, with quite a few Athenians owning second houses on the island.
The buildings of the island are examples of Neoclassical architecture with a strong folk element, built in the 19th century
Province.
The province of Aegina () was one of the provinces of the Attica Prefecture and was created in 1833 as part of Attica and Boeotia Prefecture. Its territory corresponded with that of the current municipalities Aegina and Agkistri until its abolishment in 2006.
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Geography.
<mapframe latitude="37.7235" longitude="23.4819" zoom="10" width="200" height="131" align="left" />Aegina is roughly triangular in shape, approximately from east to west and from north to south, with an area of .
An extinct volcano constitutes two-thirds of Aegina. The northern and western sides consist of stony but fertile plains, which are well cultivated and produce luxuriant crops of grain, with some cotton, vines, almonds, olives and figs, but the most characteristic crop of Aegina today (2000s) is pistachio. Economically, the sponge fisheries are of notable importance. The southern volcanic part of the island is rugged and mountainous, and largely barren. Its highest rise is the conical Mount Oros (531 m) in the south, and the Panhellenian ridge stretches northward with narrow fertile valleys on either side.
The beaches are also a popular tourist attraction. Hydrofoil ferries from Piraeus take only forty minutes to reach Aegina; the regular ferry takes about an hour, with ticket prices for adults within the 4–15 euro range. There are regular bus services from Aegina town to destinations throughout the island such as Agia Marina. Portes is a fishing village on the east coast.
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Climate.
Aegina island has a hot semi-arid climate (Köppen climate classification: "BSh") with an average annual temperature of around 20.0 °C and an average annual precipitation of less than 340 mm.
History.
Aegina, according to Herodotus, was a colony of Epidaurus, to which state it was originally subject. Its placement between Attica and the Peloponnesus made it a site of trade even earlier, and its earliest inhabitants allegedly came from Asia Minor.
Early Bronze.
The most important Early Bronze Age settlement was Kolonna, stone-built fortified site. The main connections were with the Greek mainland, but there were found also influences from Cyclades and Crete.
Another important deposit of Early Bronze Age golden and silver jewellery was discovered by Austrian archaeologists. The excavations on the site, done by the Paris Lodron Universität Salzburg are still ongoing.
Middle Bronze.
Minoan ceramics have been found in contexts of . The famous Aegina Treasure, now in the British Museum is estimated to date between 1700 and 1500 BC.
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Archaeological excavations at Cape Kolonna revealed a purple dye workshop dating back to the 16th century BC.
Late Bronze.
The discovery on the island of a number of gold ornaments belonging to the last period of Mycenaean art suggests that Mycenaean culture existed in Aegina for some generations after the Dorian conquest of Argos and Lacedaemon.
At Mount Ellanio, a Mycenaean refuge has been found dating to the end of the Late Bronze Age.
Iron Age.
It is probable that the island was not Doricised before the 9th century BC.
One of the earliest historical facts is its membership in the Amphictyony or League of Calauria, attested around the 8th century BC. This ostensibly religious league included, besides Aegina, Athens, the Minyan (Boeotian) Orchomenos, Troezen, Hermione, Nauplia, and Prasiae. It was probably an organisation of city-states that were still Mycenaean, for the purpose of suppressing piracy in the Aegean that began as a result of the decay of the naval supremacy of the Mycenaean princes.
Aegina seems to have belonged to the Eretrian league during the Lelantine War; this, perhaps, may explain the war with Samos, a major member of the rival Chalcidian League during the reign of King Amphicrates (Herod. iii. 59), i.e. not later than the earlier half of the 7th century BC.
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Coinage and sea power (7th–5th centuries BC).
Its early history reveals that the maritime importance of the island dates back to pre-Dorian times. It is usually stated on the authority of Ephorus, that Pheidon of Argos established a mint in Aegina, the first city-state to issue coins in Europe, the Aeginetic stater. One stamped stater (having the mark of some authority in the form of a picture or words) can be seen in the Bibliothèque Nationale of Paris. It is an electrum stater of a turtle, an animal sacred to Aphrodite, struck at Aegina that dates from 700 BC. Therefore, it is thought that the Aeginetes, within 30 or 40 years of the invention of coinage in Asia Minor by the Ionian Greeks or the Lydians (), might have been the ones to introduce coinage to the Western world. The fact that the Aeginetic standard of weights and measures (developed during the mid-7th century) was one of the two standards in general use in the Greek world (the other being the Euboic-Attic) is sufficient evidence of the early commercial importance of the island. The Aeginetic weight standard of about 12.2 grams was widely adopted in the Greek world during the 7th century BC. The Aeginetic stater was divided into two drachmae of 6.1 grams of silver. Staters depicting a sea-turtle were struck up to the end of the 5th century BC. During the First Peloponnesian War, by 456 BC, it was replaced by the land tortoise.
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During the naval expansion of Aegina during the Archaic Period, Kydonia was an ideal maritime stop for Aegina's fleet on its way to other Mediterranean ports controlled by the emerging sea-power Aegina. During the next century Aegina was one of the three principal states trading at the emporium of Naucratis in Egypt, and it was the only Greek state near Europe that had a share in this factory. At the beginning of the 5th century BC it seems to have been an entrepôt of the Pontic grain trade, which, at a later date, became an Athenian monopoly.
Unlike the other commercial states of the 7th and 6th centuries BC, such as Corinth, Chalcis, Eretria and Miletus, Aegina did not found any colonies. The settlements to which Strabo refers (viii. 376) cannot be regarded as any real exceptions to this statement.
Rivalry with Athens (5th century BC).
The known history of Aegina is almost exclusively a history of its relations with the neighbouring state of Athens, which began to compete with the thalassocracy (sea power) of Aegina about the beginning of the 6th century BC. Solon passed laws limiting Aeginetan commerce in Attica. The legendary history of these relations, as recorded by Herodotus (v. 79–89; vi. 49–51, 73, 85–94), involves critical problems of some difficulty and interest. He traces the hostility of the two states back to a dispute about the images of the goddesses Damia and Auxesia, which the Aeginetes had carried off from Epidauros, their parent state.
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The Epidaurians had been accustomed to make annual offerings to the Athenian deities Athena and Erechtheus in payment for the Athenian olive-wood of which the statues were made. Upon the refusal of the Aeginetes to continue these offerings, the Athenians endeavoured to carry away the images. Their design was frustrated miraculously (according to the Aeginetan version, the statues fell upon their knees) and only a single survivor returned to Athens. There he became victim to the fury of his comrades' widows who pierced him with their peplos brooch-pins. No date is assigned by Herodotus for this "old feud"; writers such as J. B. Bury and R. W. Macan suggest the period between Solon and Peisistratus, . It is possible that the whole episode is mythical. A critical analysis of the narrative seems to reveal little else than a series of aetiological traditions (explanatory of cults and customs), such as of the kneeling posture of the images of Damia and Auxesia, of the use of native ware instead of Athenian in their worship, and of the change in women's dress at Athens from the Dorian peplos to the Ionian style chiton.
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In the early years of the 5th century BC the Thebans, after the defeat by Athens about 507 BC, appealed to Aegina for assistance. The Aeginetans at first contented themselves with sending the images of the Aeacidae, the tutelary heroes of their island. Subsequently, however, they contracted an alliance, and ravaged the seaboard of Attica. The Athenians were preparing to make reprisals, in spite of the advice of the Delphic oracle that they should desist from attacking Aegina for thirty years, and content themselves meanwhile with dedicating a precinct to Aeacus, when their projects were interrupted by the Spartan intrigues for the restoration of Hippias.
In 491 BC Aegina was one of the states which gave the symbols of submission ("earth and water") to Achaemenid Persia. Athens at once appealed to Sparta to punish this act of medism, and Cleomenes I, one of the Spartan kings, crossed over to the island, to arrest those who were responsible for it. His attempt was at first unsuccessful; but, after the deposition of Demaratus, he visited the island a second time, accompanied by his new colleague Leotychides, seized ten of the leading citizens and deposited them at Athens as hostages.
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After the death of Cleomenes and the refusal of the Athenians to restore the hostages to Leotychides, the Aeginetes retaliated by seizing a number of Athenians at a festival at Sunium. Thereupon the Athenians concerted a plot with Nicodromus, the leader of the democratic party in the island, for the betrayal of Aegina. He was to seize the old city, and they were to come to his aid on the same day with seventy vessels. The plot failed owing to the late arrival of the Athenian force, when Nicodromus had already fled the island. An engagement followed in which the Aeginetes were defeated. Subsequently, however, they succeeded in winning a victory over the Athenian fleet.
All the incidents subsequent to the appeal of Athens to Sparta are referred expressly by Herodotus to the interval between the sending of the heralds in 491 BC and the invasion of Datis and Artaphernes in 490 BC (cf. Herod. vi. 49 with 94).
There are difficulties with this story, of which the following are the principal elements:
It is probable, therefore, that Herodotus is in error both in tracing back the beginning of hostilities to an alliance between Thebes and Aegina () and in claiming the episode of Nicodromus occurred prior to the battle of Marathon.
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Overtures were unquestionably made by Thebes for an alliance with Aegina , but they came to nothing. The refusal of Aegina was in the diplomatic guise of "sending the Aeacidae." The real occasion of the beginning of the war was the refusal of Athens to restore the hostages some twenty years later. There was but one war, and it lasted from 488 to 481 BC. That Athens had the worst of it in this war is certain. Herodotus had no Athenian victories to record after the initial success, and the fact that Themistocles was able to carry his proposal to devote the surplus funds of the state to the building of so large a fleet seems to imply that the Athenians were themselves convinced that a supreme effort was necessary.
It may be noted, in confirmation of this opinion, that the naval supremacy of Aegina is assigned by the ancient writers on chronology to precisely this period, i.e. the years 490–480 BC.
Decline.
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By the terms of the Thirty Years' Peace (445 BC) Athens promised to restore to Aegina her autonomy, but the clause remained ineffective. During the first winter of the Peloponnesian War (431 BC) Athens expelled the Aeginetans and established a cleruchy in their island. The exiles were settled by Sparta in Thyreatis, on the frontiers of Laconia and Argolis. Even in their new home they were not safe from Athenian rancour. A force commanded by Nicias landed in 424 BC, and killed most of them. At the end of the Peloponnesian War Lysander restored the scattered remnants of the old inhabitants to the island, which was used by the Spartans as a base for operations against Athens during the Corinthian War.
It is probable that the power of Aegina had steadily declined during the twenty years after Salamis, and that it had declined absolutely, as well as relatively to that of Athens. Commerce was the source of Aegina's greatness, and her trade, which seems to have been principally with the Levant, must have suffered seriously from the war with Persia. Aegina's medism in 491 is to be explained by its commercial relations with the Persian Empire. It was forced into patriotism in spite of itself, and the glory won by the Battle of Salamis was paid for by the loss of its trade and the decay of its marine. The loss of the state's power is explained by the conditions of the island, which was based on slave labour; Aristotle's estimated the population of slaves were as much as 470,000.
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Hellenistic period and Roman rule.
Aegina with the rest of Greece became dominated successively by the Macedonians (322–229 BC), the Achaeans (229–211 BC), Aetolians (211–210 BC), Attalus of Pergamum (210–133 BC) and the Romans (after 133 BC). A sign at the Archaeological Museum of Aegina is reported to say that a Jewish community was established in Aegina "at the end of the second and during the 3rd century AD" by Jews fleeing the barbarian invasions of the time in Greece. However, the first phases of those invasions began in the 4th century. The Romaniote Jewish community erected an elaborate synagogue in rectangle form with an apse on the eastern wall with a magnificent mosaic decorated with geometric motifs, still preserved in the courtyard of the Archaeological Museum of Aegina. The synagogue dates from the 4th century AD and was in use until the 7th century AD. Local Christian tradition has it that a Christian community was established there in the 1st century, having as its bishop Crispus, the ruler of the Corinthian synagogue, who became a Christian, and was baptised by Paul the Apostle. There are written records of participation by later bishops of Aegina, Gabriel and Thomas, in the Councils of Constantinople in 869 and 879. The see was at first a suffragan of the metropolitan see of Corinth, but was later given the rank of archdiocese. No longer a residential bishopric, Aegina is today listed by the Catholic Church as a titular see.
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Byzantine period.
Aegina belonged to the East Roman (Byzantine) Empire after the division of the Roman Empire in 395. It remained Eastern Roman during the period of crisis of the 7th–8th centuries, when most of the Balkans and the Greek mainland were overrun by Slavic invasions. Indeed, according to the "Chronicle of Monemvasia", the island served as a refuge for the Corinthians fleeing these incursions. The island flourished during the early 9th century, as evidenced by church construction activity, but suffered greatly from Arab raids originating from Crete. Various hagiographies, such as those of Athanasia of Aegina or Theodora of Thessalonica, record a large-scale raid , that resulted in the flight of much of the population to the Greek mainland. During that time, some of the population sought refuge in the island's hinterland, establishing the settlement of Palaia Chora.
According to the 12th-century bishop of Athens, Michael Choniates, by his time the island had become a base for pirates. This is corroborated by Benedict of Peterborough's graphic account of Greece, as it was in 1191; he states that many of the islands were uninhabited for fear of pirates and that Aegina, along with Salamis and Makronisos, were their strongholds.
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Frankish rule after 1204.
After the dissolution and partition of the Byzantine Empire by the Fourth Crusade in 1204, Aegina was accorded to the Republic of Venice. In the event, it became controlled by the Duchy of Athens. The Catalan Company seized control of Athens, and with it Aegina, in 1317, and in 1425 the island became controlled by the Venetians, when Alioto Caopena, at that time ruler of Aegina, placed himself by treaty under the Republic's protection to escape the danger of a Turkish raid. The island must then have been fruitful, for one of the conditions by which Venice accorded him protection was that he should supply grain to Venetian colonies. He agreed to surrender the island to Venice if his family became extinct. Antonio II Acciaioli opposed the treaty for one of his adopted daughters had married the future lord of Aegina, Antonello Caopena.
Venetians in Aegina (1451–1537).
In 1451, Aegina became Venetian. The islanders welcomed Venetian rule; the claims of Antonello's uncle Arnà, who had lands in Argolis, were satisfied by a pension. A Venetian governor ("rettore") was appointed, who was dependent on the authorities of Nauplia. After Arnà's death, his son Alioto renewed his claim to the island but was told that the republic was resolved to keep it. He and his family were pensioned and one of them aided in the defence of Aegina against the Turks in 1537, was captured with his family, and died in a Turkish dungeon.
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In 1463 the Turco-Venetian war began, which was destined to cost the Venetians Negroponte (Euboea), the island of Lemnos, most of the Cyclades islands, Scudra and their colonies in the Morea. Peace was concluded in 1479. Venice still retained Aegina, Lepanto (Naupactus), Nauplia, Monemvasia, Modon, Navarino, Coron, and the islands Crete, Mykonos and Tinos. Aegina remained subject to Nauplia.
Administration.
Aegina obtained money for its defences by reluctantly sacrificing its cherished relic, the head of St. George, which had been carried there from Livadia by the Catalans. In 1462, the Venetian Senate ordered the relic to be removed to St. Giorgio Maggiore in Venice and on 12 November, it was transported from Aegina by Vettore Cappello, the famous Venetian commander. In return, the Senate gave the Aeginetes 100 ducats apiece towards fortifying the island.
In 1519, the government was reformed. The system of having two rectors was found to result in frequent quarrels and the republic thenceforth sent out a single official styled Bailie and Captain, assisted by two councillors, who performed the duties of camerlengo by turns. The Bailie's authority extended over the rector of Aegina, whereas Kastri (opposite the island Hydra) was granted to two families, the Palaiologoi and the Alberti.
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Society at Nauplia was divided into three classes: nobles, citizens and plebeians, and it was customary for nobles alone to possess the much-coveted local offices, such as the judge of the inferior court and inspector of weights and measures. The populace now demanded its share and the home government ordered that at least one of the three inspectors should be a non-noble.
Aegina had always been exposed to the raids of corsairs and had oppressive governors during these last 30 years of Venetian rule. Venetian nobles were not willing to go to this island. In 1533, three rectors of Aegina were punished for their acts of injustice and there is a graphic account of the reception given by the Aeginetans to the captain of Nauplia, who came to command an enquiry into the administration of these delinquents (vid. inscription over the entrance of St. George the Catholic in Paliachora). The rectors had spurned their ancient right to elect an islander to keep one key of the money-chest. They had also threatened to leave the island en masse with the commissioner, unless the captain avenged their wrongs. To spare the economy of the community, it was ordered that appeals from the governor's decision should be made on Crete, instead of in Venice. The republic was to pay a bakshish to the Turkish governor of the Morea and to the voivode who was stationed at the frontier of Thermisi (opposite Hydra). The fortifications too, were allowed to become decrepit and were inadequately guarded.
16th century.
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After the end of the Duchy of Athens and the principality of Achaia, the only Latin possessions left on the mainland of Greece were the papal city of Monemvasia, the fortress of Vonitsa, the Messenian stations Coron and Modon, Lepanto, Pteleon, Navarino, and the castles of Argos and Nauplia, to which the island of Aegina was subordinate.
In 1502–03, the new peace treaty left Venice with nothing but Cephalonia, Monemvasia and Nauplia, with their appurtenances in the Morea. And against the sack of Megara, it had to endure the temporary capture of the castle of Aegina by Kemal Reis and the abduction of 2000 inhabitants. This treaty was renewed in 1513 and 1521. All supplies of grain from Nauplia and Monemvasia had to be imported from Turkish possessions, while corsairs rendered dangerous all traffic by sea.
In 1537, sultan Suleiman declared war upon Venice and his admiral Hayreddin Barbarossa devastated much of the Ionian Islands, and in October invaded the island of Aegina. On the fourth day Palaiochora was captured, but the Latin church of St George was spared. Hayreddin Barbarossa had the adult male population massacred and took away 6,000 surviving women and children as slaves. Then Barbarossa sailed to Naxos, whence he carried off an immense booty, compelling the Duke of Naxos to purchase his further independence by paying a tribute of 5000 ducats.
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With the peace of 1540, Venice ceded Nauplia and Monemvasia. For nearly 150 years afterwards, Venice ruled no part of the mainland of Greece except Parga and Butrinto (subordinate politically to the Ionian Islands), but it still retained its insular dominions Cyprus, Crete, Tenos and six Ionian islands.
First Ottoman period (1540–1687).
Aegina suffered greatly after being attacked by Barbarossa in 1537. In 1579, the island was repopulated partly by Albanians. The Albanians would eventually assimilate into the Greek population.
The island was attacked and left desolate by Francesco Morosini during the Cretan War (1654).
Second Venetian period (1687–1715).
In 1684, the beginning of the Morean War between Venice and the Ottoman Empire resulted in the temporary reconquest of a large part of the country by the Republic. In 1687 the Venetian army arrived in Piraeus and captured Attica. The number of the Athenians at that time exceeded 6,000, the Albanians from the villages of Attica excluded, whilst in 1674 the population of Aegina did not seem to exceed 3,000 inhabitants, two thirds of which were women. The Aeginetans had been reduced to poverty to pay their taxes. The most significant plague epidemic began in Attica during 1688, an occasion that caused the massive migration of Athenians toward the south; most of them settled in Aegina. In 1693 Morosini resumed command, but his only acts were to refortify the castle of Aegina, which he had demolished during the Cretan war in 1655, the cost of upkeep being paid as long as the war lasted by the Athenians, and to place it and Salamis under Malipiero as Governor. This caused the Athenians to send him a request for the renewal of Venetian protection and an offer of an annual tribute. He died in 1694 and Zeno was appointed at his place.
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In 1699, thanks to English mediation, the war ended with the peace of Karlowitz by which Venice retained possession of the 7 Ionian islands as well as Butrinto and Parga, the Morea, Spinalonga and Suda, Tenos, Santa Maura and Aegina and ceased to pay a tribute for Zante, but which restored Lepanto to the Ottoman sultan. Cerigo and Aegina were united administratively since the peace with Morea, which not only paid all the expenses of administration but furnished a substantial balance for the naval defence of Venice, in which it was directly interested.
Second Ottoman period (1715–1821).
During the early part of the Ottoman–Venetian War of 1714–1718 the Ottoman Fleet commanded by Canum Hoca captured Aegina. Ottomans rule in Aegina and the Morea was resumed and confirmed by the Treaty of Passarowitz, and they retained control of the island with the exception of a brief Russian occupation Orlov Revolt (early 1770s), until the beginning of the Greek War of Independence in 1821.
Throughout the 19th century, a small minority of Arvanites lived on the island, who were bilingual in Arvanitika and Greek (spoken more by men and less by women), up until the early 20th century. The Greek-speaking population spoke a particular dialect known as "Old Athenian", which was also found in neighboring Megara and Athens.
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Greek Revolution.
During the Greek War of Independence, Aegina became an administrative centre for the Greek revolutionary authorities. Ioannis Kapodistrias was briefly established here.
Economy.
Pistachios.
In 1896, the physician Nikolaos Peroglou introduced the systematic cultivation of pistachios, which soon became popular among the inhabitants of the island. By 1950, pistachio cultivation had significantly displaced the rest of the agricultural activity due to its high profitability but also due to the phylloxera that threatened the vineyards that time. As a result, in the early 60s, the first pistachio peeling factory was established in the Plakakia area by Grigorios Konidaris. The quality of ""Fistiki Aeginis" (Aegina Pistachios), a name that was established as a product of Protected Designation of Origin (PDO) in 1996, is considered internationally excellent and superior to several foreign varieties, due to the special climatic conditions of the island (drought) as well as soil's volcanic characteristics. Pistachios have made Aegina famous all over the world. Today, half of the pistachio growers are members of the Agricultural Cooperative of Aegina's Pistachio Producers. It is estimated that pistachio cultivation covers 29,000 acres of the island while the total production reaches 2,700 tons per year. In recent years, in mid-September, the Pistachio Festival has been organized every year under the name "Fistiki Fest"".
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Culture.
Mythology.
In Greek mythology, Aegina was a daughter of the river god Asopus and the nymph Metope. She bore at least two children: Menoetius by Actor, and Aeacus by the god Zeus. When Zeus abducted Aegina, he took her to Oenone, an island close to Attica. Here, Aegina gave birth to Aeacus, who would later become king of Oenone; thenceforth, the island's name was Aegina.
Aegina was the gathering place of Myrmidons; in Aegina they gathered and trained. Zeus needed an elite army and at first thought that Aegina, which at the time did not have any villagers, was a good place. So he changed some ants (, Myrmigia) into warriors who had six hands and wore black armour. Later, the Myrmidons, commanded by Achilles, were known as the most fearsome fighting unit in Greece.
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Aegis
The aegis ( ; "aigís"), as stated in the "Iliad", is a device carried by Athena and Zeus, variously interpreted as an animal skin or a shield and sometimes featuring the head of a Gorgon. There may be a connection with a deity named Aex, a daughter of Helios and a nurse of Zeus or alternatively a mistress of Zeus (Hyginus, "Astronomica" 2. 13).
The modern concept of doing something "under someone's "aegis" means doing something under the protection of a powerful, knowledgeable, or benevolent source. The word "aegis" is identified with protection by a strong force with its roots in Greek mythology and adopted by the Romans; there are parallels in Norse mythology and in Egyptian mythology as well, where the Greek word "aegis" is applied by extension.
Etymology.
The Greek "aigis" has many meanings, including:
The original meaning may have been the first, and "Zeus Aigiokhos" = "Zeus who holds the aegis" may have originally meant "Sky/Heaven, who holds the thunderstorm". The transition to the meaning "shield" or "goatskin" may have come by folk etymology among a people familiar with draping an animal skin over the left arm as a shield.
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In Greek mythology.
The aegis of Athena is referred to in several places in the "Iliad". "It produced a sound as from myriad roaring dragons ("Iliad", 4.17) and was borne by Athena in battle ... and among them went bright-eyed Athene, holding the precious aegis which is ageless and immortal: a hundred tassels of pure gold hang fluttering from it, tight-woven each of them, and each the worth of a hundred oxen."
Virgil imagines the Cyclopes in Hephaestus's forge, who "busily burnished the aegis Athena wears in her angry moods—a fearsome thing with a surface of gold like scaly snake-skin, and the linked serpents and the Gorgon herself upon the goddess's breast—a severed head rolling its eyes", furnished with golden tassels and bearing the "Gorgoneion" (Medusa's head) in the central boss. Some of the Attic vase-painters retained an archaic tradition that the tassels had originally been serpents in their representations of the aegis. When the Olympian deities overtook the older deities of Greece and she was born of Metis (inside Zeus who had swallowed the goddess) and "re-born" through the head of Zeus fully clothed, Athena already wore her typical garments.
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When the Olympian shakes the aegis, Mount Ida is wrapped in clouds, the thunder rolls and men are struck down with fear. "Aegis-bearing Zeus", as he is in the "Iliad", sometimes lends the fearsome aegis to Athena. In the "Iliad" when Zeus sends Apollo to revive the wounded Hector, Apollo, holding the aegis, charges the Achaeans, pushing them back to their ships drawn up on the shore. According to Edith Hamilton's "Mythology: Timeless Tales of Gods and Heroes", the Aegis is the breastplate of Zeus, and was "awful to behold". However, Zeus is normally portrayed in classical sculpture holding a thunderbolt or lightning, bearing neither a shield nor a breastplate.
In some versions, Zeus watched Athena and Triton's daughter, Pallas, compete in a friendly mock battle involving spears. Not wanting his daughter to lose, Zeus flapped his aegis to distract Pallas, whom Athena accidentally impaled. Zeus apologized to Athena by giving her the aegis; Athena then named herself Pallas Athena in tribute to her late friend.
In classical poetry and art.
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Classical Greece interpreted the Homeric aegis usually as a cover of some kind borne by Athena. It was supposed by Euripides ("Ion", 995) that the aegis borne by Athena was the skin of the slain Gorgon, yet the usual understanding is that the "Gorgoneion" was "added" to the aegis, a votive offering from a grateful Perseus.
In a similar interpretation, Aex, a daughter of Helios, represented as a great fire-breathing chthonic serpent similar to the Chimera, was slain and flayed by Athena, who afterwards wore its skin, the aegis, as a cuirass (Diodorus Siculus iii. 70), or as a chlamys. The Douris cup shows that the aegis was represented exactly as the skin of the great serpent, with its scales clearly delineated.
John Tzetzes says that aegis was the skin of the monstrous giant Pallas whom Athena overcame and whose name she attached to her own.
In a late rendering by Gaius Julius Hyginus ("Poetical Astronomy" ii. 13), Zeus is said to have used the skin of a pet goat owned by his nurse Amalthea ("aigis" "goat-skin") which suckled him in Crete, as a shield when he went forth to do battle against the Titans.
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The aegis appears in works of art sometimes as an animal's skin thrown over Athena's shoulders and arms, occasionally with a border of snakes, usually also bearing the Gorgon head, the "gorgoneion". In some pottery it appears as a tasselled cover over Athena's dress. It is sometimes represented on the statues of Roman emperors, heroes, and warriors, and on coins, cameos and vases. A vestige of that appears in a portrait of Alexander the Great in a fresco from Pompeii dated to the first century BC, which shows the image of the head of a woman on his armor that resembles the Gorgon.
Interpretations.
Herodotus thought he had identified the source of the aegis in ancient Libya, which was always a distant territory of ancient magic for the Greeks. "Athene's garments and aegis were borrowed by the Greeks from the Libyan women, who are dressed in exactly the same way, except that their leather garments are fringed with thongs, not serpents."
Robert Graves in "The Greek Myths" (1955) asserts that the aegis in its Libyan sense had been a shamanic pouch containing various ritual objects, bearing the device of a monstrous serpent-haired visage with tusk-like teeth and a protruding tongue which was meant to frighten away the uninitiated. In this context, Graves identifies the aegis as clearly belonging first to Athena.
One current interpretation is that the Hittite sacral hieratic hunting bag ("kursas"), a rough and shaggy goatskin that has been firmly established in literary texts and iconography by H. G. Güterbock, was a source of the aegis.
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Aegisthus
Aegisthus (; ; also transliterated as Aigisthos, ) was a figure in Greek mythology. Aegisthus is known from two primary sources: the first is Homer's "Odyssey", believed to have been first written down by Homer at the end of the 8th century BC, and the second from Aeschylus's "Oresteia", written in the 5th century BC. Aegisthus also features heavily in the action of Euripides's 'Electra' ( 420 BC), although his character remains offstage.
Family.
Aegisthus was the son of Thyestes and Thyestes's own daughter Pelopia, an incestuous union motivated by his father's rivalry with the house of Atreus for the throne of Mycenae. Aegisthus murdered Atreus in order to restore his father to power, ruling jointly with him, only to be driven from power by Atreus's son Agamemnon. In another version, Aegisthus was the sole surviving son of Thyestes after Atreus killed his brother's children and served them to Thyestes in a meal.
While Agamemnon laid siege to Troy, his estranged queen Clytemnestra took Aegisthus as a lover. The couple killed Agamemnon upon the king's return, making Aegisthus king of Mycenae once more. Aegisthus ruled for seven more years before his death at the hands of Agamemnon's son Orestes.
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Mythology.
Early life.
Thyestes felt he had been deprived of the Mycenean throne unfairly by his brother, Atreus. The two battled back and forth several times. In addition, Thyestes had an affair with Atreus's wife, Aerope. In revenge, Atreus killed Thyestes's sons and served them to him unknowingly. After realizing he had eaten his own sons' corpses, Thyestes asked an oracle how best to gain revenge. The advice was to father a son with his own daughter, Pelopia, and that son would kill Atreus.
Thyestes raped Pelopia after she performed a sacrifice, hiding his identity from her. When Aegisthus was born, his mother abandoned him, ashamed of his origin, and he was raised by shepherds and suckled by a goat, hence his name Aegisthus (from , male goat). Atreus, not knowing the baby's origin, took Aegisthus in and raised him as his own son.
Death of Atreus.
In the night in which Pelopia had been raped by her father, she had taken from him his sword which she afterwards gave to Aegisthus. When she discovered that the sword belonged to her own father, she realised that her son was the product of incestuous rape. In despair, she killed herself. Atreus in his enmity towards his brother sent Aegisthus to kill him; but the sword which Aegisthus carried was the cause of the recognition between Thyestes and his son, and the latter returned and slew his uncle Atreus, while he was offering a sacrifice on the seacoast. Aegisthus and his father now took possession of their lawful inheritance from which they had been expelled by Atreus.
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Power struggle over Mycenae.
Aegisthus and Thyestes thereafter ruled over Mycenae jointly, exiling Atreus's sons Agamemnon and Menelaus to Sparta, where King Tyndareus gave the pair his daughters, Clytemnestra and Helen, to take as wives. Agamemnon and Clytemnestra had four children: one son, Orestes, and three daughters, Iphigenia, Electra, and Chrysothemis.
After the death of Tyndareus, Meneleaus became king of Sparta. He used the Spartan army to drive out Aegisthus and Thyestes from Mycenae and place Agamemnon on the throne. Agamemnon extended his dominion by conquest and became the most powerful ruler in Greece. After Helen's abduction to Troy, Agamemnon was forced to sacrifice his own daughter Iphigenia in order to appease the gods before setting off for Ilium. While Agamemnon was away fighting in the Trojan War, Clytemnestra turned against her husband and took Aegisthus as a lover. Upon Agamemnon's return to Mycenae, Aegisthus and Clytemnestra worked together to kill Agamemnon with certain accounts recording Aegisthus committing the murder while others record Clytemnestra herself exacting revenge on Agamemnon for his murder of Iphigenia.
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Following Agamemnon's death, Aegisthus reigned over Mycenae for seven years. He and Clytemnestra had a son, Aletes, and a daughter, Erigone (sometimes known as Helen). In the eighth year of his reign Orestes, the son of Agamemnon, returned to Mycenae and avenged the death of his father by killing Aegisthus and Clytemnestra. The impiety of matricide was such that Orestes was forced to flee from Mycenae, pursued by the Furies. Aletes became king until Orestes returned several years later and killed him. Orestes later married Aegisthus's daughter Erigone.
In culture.
Homer gives no information about Aegisthus's antecedents. We learn from him only that, after the death of Thyestes, Aegisthus ruled as king at Mycenae and took no part in the Trojan expedition. While Agamemnon was absent on his expedition against Troy, Aegisthus seduced Clytemnestra, and was so wicked as to offer up thanks to the gods for the success with which his criminal exertions were crowned. In order not to be surprised by the return of Agamemnon, he sent out spies, and when Agamemnon came, Aegisthus invited him to a repast at which he had him treacherously murdered.
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In Aeschylus's "Oresteia", Aegisthus is a minor figure. In the first play, "Agamemnon", he appears at the end to claim the throne, after Clytemnestra herself has killed Agamemnon and Cassandra. Clytemnestra wields the axe she has used to quell dissent. In "The Libation Bearers" he is killed quickly by Orestes, who then struggles over having to kill his mother. Aegisthus is referred to as a "weak lion", plotting the murders but having his lover commit the deeds. According to Johanna Leah Braff, he "takes the traditional female role, as one who devises but is passive and does not act." Christopher Collard describes him as the foil to Clytemnestra, his brief speech in "Agamemnon" revealing him to be "cowardly, sly, weak, full of noisy threats - a typical 'tyrant figure' in embryo."
Aeschylus's portrayal of Aegisthus as a weak, implicitly feminised figure, influenced later writers and artists who often depict him as an effeminate or decadent individual, either manipulating or dominated by the more powerful Clytemnestra. He appears in Seneca's "Agamemnon", enticing her to murder. In Richard Strauss's and Hugo von Hofmannsthal's opera, "Elektra" his voice is "a decidedly high-pitched tenor, punctuated by irrational upward leaps, that rises to high pitched squeals during his death colloquy with Elektra." In the first production he was depicted as "an epicene...with long curly locks and rouged lips, half-cringing, half-posturing seductively."
An ancient tomb in Mycenae is fancifully known as the "Tomb of Aegisthus". It dates from around 1510 BC.
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Aegospotami
Aegospotami (, "Aigos Potamoi") or Aegospotamos (i.e. "Goat Streams") is the ancient Greek name for a small river or rivers issuing into the Hellespont (Modern Turkish "Çanakkale Boğazı"), northeast of Sestos.
Aegospotami is plural, which suggests that the name may have referred to multiple rivers. As is often the case, interpretation of geography described by ancient sources has difficulties, not the least of which is evolution of the terrain, and the river or rivers have been identified with both the modern Karakova Dere and Büyük Dere ("Big Creek", now called Münipbey Deresi). Körpe and Yavuz concurred with both Bommelaer and Strauss that the latter stream is the more likely candidate and additionally identified the probable site of the associated settlement as a rise on the left bank of the Münipbey Deresi known as Kalanuro Tepesi, based on geographical features and archaeological remnants.
Aegospotami is located on the Dardanelles, near the modern Turkish town of Sütlüce, Gelibolu.
At its mouth was the scene of the decisive battle in 405 BC in which Lysander destroyed the Athenian fleet, ending the Peloponnesian War. The ancient Greek township of the same name, whose existence is attested by coins of the 5th and 4th centuries, and the river itself were located in ancient Thrace in the Chersonese.
According to ancient sources including Pliny the Elder and Aristotle, in 467 BC a large meteorite landed near Aegospotami. It was described as brown in colour and the size of a wagon load. A comet, tentatively identified as Halley's Comet, was reported at the time the meteorite landed. This is possibly the first European record of Halley's comet.
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Aelia Capitolina
Aelia Capitolina (Latin: "Colonia Aelia Capitolina" ]) was a Roman colony founded during the Roman emperor Hadrian's visit to Judaea in 129/130 CE. It was founded on the ruins of Jerusalem, which had been almost totally razed after the siege of 70 CE. This act marked a significant transformation of the city from a Jewish metropolis to a small pagan settlement dedicated to the cult of Capitoline Jupiter.
The population of Aelia Capitolina consisted primarily of Roman legionaries, veterans, and other non-Jewish settlers. Jews were forbidden entrance to the city. The city's urban layout was redesigned with broad colonnaded streets, arched gateways, and forums that served as commercial and social hubs. The religious landscape also shifted, with the worship of Roman deities replacing the Jewish religious practices that had been centered around the Temple in Jerusalem. Aelia Capitolina remained a relatively minor city within the Roman Empire, with an estimated population of around 4,000 inhabitants, significantly lower than the population during the late Second Temple period.
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