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Subsistence.
Aleuts survived by hunting and gathering. They fished for salmon, crabs, shellfish, and cod, as well as hunting sea mammals such as seal, walrus, and whales. They processed fish and sea mammals in a variety of ways: dried, smoked, or roasted. Caribou, muskoxen, deer, moose, whale, and other types of game were eaten roasted or preserved for later use. They dried berries. They were also processed as , a mixture of berries, fat, and fish. The boiled skin and blubber of a whale is a delicacy, as is that of walrus.
Today, many Aleut continue to eat customary and locally sourced foods but also buy processed foods from abroad, which is expensive in Alaska.
Ethnobotany.
A full list of their ethnobotany has been compiled, with 65 documented plant uses.
Visual arts.
Customary arts of the Aleuts include weapon-making, building of "baidarkas" (special hunting boats), weaving, figurines, clothing, carving, and mask making. Men as well as women often carved ivory and wood. Nineteenth century craftsmen were famed for their ornate wooden hunting hats, which feature elaborate and colorful designs and may be trimmed with sea lion whiskers, feathers, and walrus ivory. Andrew Gronholdt of the Shumagin Islands has played a vital role in reviving the ancient art of building the "chagudax" or bentwood hunting visors.
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Aleut women sewed finely stitched, waterproof parkas from seal gut and wove fine baskets from sea-lyme grass ("Elymus mollis"). Some Aleut women continue to weave ryegrass baskets. Aleut arts are practiced and taught throughout the state of Alaska. As many Aleut have moved out of the islands to other parts of the state, they have taken with them the knowledge of their arts. They have also adopted new materials and methods for their art, including serigraphy, video art, and installation art.
Aleut carving, distinct in each region, has attracted traders for centuries, including early Europeans and other Alaska Natives. Historically, carving was a male art and leadership attribute whereas today it is done by both genders. Most commonly the carvings of walrus ivory and driftwood originated as part of making hunting weapons. Sculptural carvings depict local animals, such as seals and whales. Aleut sculptors also have carved human figures.
Aleuts also carve walrus ivory for other uses, such as jewelry and sewing needles. Jewelry is made with designs specific to the region of each people. Each clan would have a specific style to signify their origin. Jewelry ornaments were made for piercing lips (labrum), nose, and ears, as well as for necklaces. Each woman had her own sewing needles, which she made, and that often had detailed end of animal heads.
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The main Aleut method of basketry was false embroidery (overlay). Strands of grasses or reeds were overlaid upon the basic weaving surface, to obtain a plastic effect. Basketry was an art reserved for women. Early Aleut women created baskets and woven mats of exceptional technical quality, using only their thumbnail, grown long and then sharpened, as a tool. Today, Aleut weavers continue to produce woven grass pieces of a remarkable cloth-like texture, works of modern art with roots in ancient tradition. Birch bark, puffin feathers, and baleen are also commonly used by the Aleuts in basketry. The Aleut term for grass basket is . One Aleut leader recognized by the State of Alaska for her work in teaching and reviving Aleut basketry was Anfesia Shapsnikoff. Her life and accomplishments are portrayed in the book "Moments Rightly Placed" (1998).
Masks were created to portray figures of their myths and oral history. The Atka people believed that another people lived in their land before them. They portrayed such ancients in their masks, which show anthropomorphic creatures named in their language. Knut Bergsland says their word means "like those found in caves." Masks were generally carved from wood and were decorated with paints made from berries or other natural products. Feathers were inserted into holes carved out for extra decoration. These masks were used in ceremonies ranging from dances to praises, each with its own meaning and purpose.
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Tattoos and piercings.
The tattoos and piercings of the Aleuts demonstrated accomplishments as well as their religious views. They believed their body art would please the spirits of the animals and make any evil go away. The body orifices were believed to be pathways for the entry of evil entities. By piercing their orifices: the nose, the mouth, and ears, they would stop evil entities, , from entering their bodies. Body art also enhanced their beauty, social status, and spiritual authority.
Before the 19th century, piercings and tattoos were very common among Aleuts, especially among women. Piercings, such as the nose pin, were common among both men and women and were usually performed a few days after birth. The ornament was made of various materials, a piece of bark or bone, or an eagle's feather shaft. From time to time, adult women decorated the nose pins by hanging pieces of amber and coral from strings on it; the semi-precious objects dangled down to their chins.
Piercing ears was also common. The Aleuts pierced holes around the rim of their ears with dentalium shells (tooth shells or tusk shells), bone, feathers, dried bird wings or skulls and/or amber. Materials associated with birds were important, as birds were considered to defend animals in the spirit world. A male would wear sea lion whiskers in his ears as a trophy of his expertise as a hunter. Worn for decorative reasons, and sometimes to signify social standing, reputation, and the age of the wearer, Aleuts would pierce their lower lips with walrus ivory and wear beads or bones. The individual with the most piercings held the highest respect.
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Tattooing for women began when they reached physical maturity, after menstruation, at about age 20. Historically, men received their first tattoo after killing their first animal, an important rite of passage. Sometimes tattoos signaled social class. For example, the daughter of a wealthy, famous ancestor or father would work hard at her tattoos to show the accomplishments of that ancestor or father. They would sew, or prick, different designs on the chin, the side of the face, or under the nose.
Aleut clothing.
Aleuts developed in one of the harshest climates in the world, and learned to create and protect warmth. Both men and women wore parkas that extended below the knees. The women wore the skin of seal or sea-otter, and the men wore bird skin parkas, the feathers turned in or out depending on the weather. When the men were hunting on the water, they wore waterproof parkas made from seal or sea-lion guts, or the entrails of bear, walrus, or whales. Parkas had a hood that could be cinched, as could the wrist openings, so water could not get in. Men wore breeches made from the esophageal skin of seals. Children wore parkas made of downy eagle skin with tanned bird skin caps. They called these parkas "," meaning 'rain gear' in the English language.
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Sea-lions, harbor seals, and sea otters are the most abundant marine mammals. The men brought home the skins and prepared them by soaking them in urine and stretching them. The women undertook the sewing. Preparation of the gut for clothing involved several steps. The prepared intestines were turned inside out. A bone knife was used to remove the muscle tissue and fat from the walls of the intestine. The gut was cut and stretched, and fastened to stakes to dry. It was then cut and sewn to make waterproof parkas, bags, and other receptacles. On some hunting trips, the men would take several women with them. They would catch birds and prepare the carcasses and feathers for future use. They caught puffins ("Lunda cirrhata", "Fratercula corniculata"), guillemots, and murres.
It took 40 skins of tufted puffin and 60 skins of horned puffin to make one parka. A woman would need a year for all the labor to make one parka. Each lasted two years with proper care. All parkas were decorated with bird feathers, beard bristles of seal and sea-lion, beaks of sea parrots, bird claws, sea otter fur, dyed leather, and caribou hair sewn in the seams.
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Women made needles from the wing bones of seabirds. They made thread from the sinews of different animals and fish guts. A thin strip of seal intestine could also be used, twisted to form a thread. The women grew their thumbnail extra long and sharpened it. They could split threads to make them as fine as a hair. They used vermilion paint, hematite, the ink bag of the octopus, and the root of a kind of grass or vine to color the threads.
Gender.
Russian travelers making early contact with the Aleuts mention traditional tales of two-spirits or third and fourth gender people, known as (male-bodied, 'man transformed into a woman') and (female-bodied, 'woman transformed into a man'), but it is unclear whether these tales are about historical individuals or spirits.
Hunting technologies.
Boats.
The interior regions of the rough, mountainous Aleutian Islands provided little in terms of natural resources for the Aleutian people. They collected stones for weapons, tools, stoves or lamps. They collected and dried grasses for their woven baskets. For everything else, the Aleuts had learned to use the fish and mammals they caught and processed to satisfy their needs.
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To hunt sea mammals and to travel between islands, the Aleuts became experts of sailing and navigation. While hunting, they used small watercraft called "baidarkas." For regular travel, they used their large "s".
The was a large, open, walrus-skin-covered boat. Aleut families used it when traveling among the islands. It was also used to transport goods for trade, and warriors took them to battle.
The (small skin boat) was a small boat covered in sea lion skin. It was developed and used for hunting because of its sturdiness and maneuverability. Aleut resembles that of a Yup'ik kayak, but it is hydrodynamically sleeker and faster. They made the for one or two persons only. The deck was made with a sturdy chamber, the sides of the craft were nearly vertical and the bottom was rounded. Most one-man "s" were about long and wide, whereas a two-man was on average about long and wide. It was from the that Aleut men would stand on the water to hunt from the sea.
Weapons.
The Aleuts hunted small sea mammals with barbed darts and harpoons slung from throwing boards. These boards gave precision as well as some extra distance to these weapons.
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Harpoons were also called throwing-arrows when the pointed head fit loosely into the socket of the foreshaft and the head was able to detach from the harpoon when it penetrated an animal, and remain in the wound. There were three main kinds of harpoon that the Aleuts used: a simple harpoon, with a head that kept its original position in the animal after striking, a compound (toggle-head) harpoon in which the head took a horizontal position in the animal after penetration, and the throwing-lance used to kill large animals.
The simple Aleut harpoon consisted of four main parts: the wooden shaft, the bone foreshaft, and the bonehead (tip) with barbs pointed backward. The barbed head was loosely fitted into the socket of the foreshaft so that when the animal was stabbed, it pulled the head away from the rest of the harpoon. The sharp barbs penetrated with ease, but could not be pulled out. The bone tip is fastened to a length of braided twine meanwhile; the hunter held the other end of the twine in his hand.
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The throwing lance may be distinguished from a harpoon because all its pieces are fixed and immovable. A lance was a weapon of war and it was also used to kill large marine animals after it has already been harpooned. The throwing lance usually consisted of three parts: a wooden shaft, a bone ring or belt, and the compound head that was made with a barbed bonehead and a stone tip. The length of the compound head was equivalent to the distance between the planes of a man's chest to his back. The lance would penetrate the chest and pass through the chest cavity and exit from the back. The bone ring was designed to break after impact so that the shaft could be used again for another kill.
Burial practices.
They buried their dead ancestors near the village. Archeologists have found many different types of burials, dating from a variety of periods, in the Aleutian Islands. Aleuts developed burial styles that were accommodated to local conditions, and honored the dead. They have had four main types of burials: , cave, above-ground sarcophagi, and burials connected to communal houses.
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burials are the most widely known type of mortuary practice found in the Aleutian Islands. The people created burial mounds, that tend to be located on the edge of a bluff. They placed stone and earth over the mound to protect and mark it. Such mounds were first excavated by archeologists in 1972 on Southwestern Unmak Island, and dated to the early contact period. Researchers have found a prevalence of these burials, and concluded it is a regional mortuary practice. It may be considered a pan-Aleutian mortuary practice.
Cave burials have been found throughout the eastern Aleutian Islands. The human remains are buried in shallow graves at the rear of the cave. These caves tend to be next to middens and near villages. Some grave goods have been found in the caves associated with such burials. For example, a deconstructed boat was found in a burial cave on Kanaga Island. There were no other major finds of grave goods in the vicinity.
Throughout the Aleutian Islands, gravesites have been found that are above-ground sarcophagi. These sarcophagi are left exposed, with no attempt to bury the dead in the ground. These burials tend to be isolated and limited to the remains of adult males, which may indicate a specific ritual practice. In the Near Islands, isolated graves have also been found with the remains, and not just the sarcophagus, left exposed on the surface. This way of erecting sarcophagi above ground is not as common as and cave burials, but it is still widespread.
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Another type of practice has been to bury remains in areas next to the communal houses of the settlement. Human remains are abundant in such sites. They indicate a pattern of burying the dead within the main activity areas of the settlement. These burials consist of small pits adjacent to the houses and scattered around them. In these instances, mass graves are common for women and children. This type of mortuary practice has been mainly found in the Near Islands.
In addition to these four main types, other kinds of burials have been found in the Aleutian Islands. These more isolated examples in include mummification, private burial houses, abandoned houses, etc. To date, such examples are not considered to be part of a larger, unifying cultural practice. The findings discussed represent only the sites that have been excavated.
The variety of mortuary practices mostly did not include the ritual of including extensive grave goods, as has been found in other cultures. The remains so far have been mainly found with other human and faunal remains. The addition of objects to "accompany" the dead is rare. Archaeologists have been trying to dissect the absence of grave goods, but their findings have been ambiguous and do not really help the academic community to understand these practices more.
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Not much information is known about the ritual parts of burying the dead. Archeologists and anthropologists have not found much evidence related to burial rituals. This lack of ritual evidence could hint at either no ritualized ceremony, or one that has not yet been revealed in the archaeological record. As a result, archaeologists cannot decipher the context to understand exactly why a certain type of burial was used in particular cases.
In popular culture.
In "Snow Crash", a science fiction novel by American writer Neal Stephenson, a central character named Raven is portrayed as an Aleut with incredible toughness and hunting skill. The story is about revenge due in part to perceived mistreatment of the Aleuts.
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Alaska Native Claims Settlement Act
The Alaska Native Claims Settlement Act (ANCSA) was signed into law by President Richard Nixon on December 18, 1971, constituting what is still the largest land claims settlement in United States history. ANCSA was intended to resolve long-standing issues surrounding aboriginal land claims in Alaska, as well as to stimulate economic development throughout Alaska.
The settlement established Alaska Native claims to the land by transferring titles to twelve Alaska Native regional corporations and over 200 local village corporations. A thirteenth regional corporation was later created for Alaska Natives who no longer resided in Alaska. The act is codified in chapter 33 of title 43 of the US Code.
Background.
Alaskan statehood.
When Alaska became a state in 1959, section 4 of the Alaska Statehood Act provided that any existing Alaska Native land claims would be unaffected by statehood and held in status quo. Yet while section 4 of the act preserved Native land claims until later settlement, section 6 allowed for the state government to claim lands deemed vacant. Section 6 granted the state of Alaska the right to select lands then in the hands of the federal government, with the exception of Native territory. As a result, nearly from the public domain would eventually be transferred to the state. The state government also attempted to acquire lands under section 6 of the Statehood Act that were subject to Native claims under section 4, and that were currently occupied and used by Alaska Natives. The federal Bureau of Land Management began to process the Alaska government's selections without taking into account the Native claims and without informing the affected Native groups.
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It was against this backdrop that the original language for a land claims settlement was developed.
A 9.2-magnitude earthquake struck the state in 1964. Recovery efforts drew the attention of the federal government. The Federal Field Committee for Development Planning in Alaska decided that Natives should receive $100 million and 10% of revenue as a royalty. Nothing was done with this proposal, however, and a freeze on land transfers remained in effect.
Founding of the Alaska Federation of Natives (AFN).
In 1966, Emil Notti called for a statewide meeting inviting numerous leaders around Alaska to gather and create the first meeting of a committee. The historic meeting was held October 18, 1966 - on the 99th anniversary of the transfer of Alaska from Russia. Notti presided over the three-day conference as it discussed matters of land recommendations, claims committees, and political challenges the act would have in getting through congress. Many respected politicians and businessmen attended the meeting and delegates were astonished at the attention which they received from well-known political figures of the state. The growing presence and political importance of Natives was evidenced when members were able to gain election to seven of the sixty seats in the legislature.
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When the group met a second time early in 1967, it emerged with a new name, The Alaska Federation of Natives (AFN), and a new full-time President, Emil Notti. AFN went on to profoundly change the human rights and economic stability of the Alaska Native population.
Native Land Claims Task Force.
In 1967, Governor Walter Hickel summoned a group of Indigenous leaders and politicians to work out a settlement that would be satisfactory to Natives. The group met for ten days and asked for $20 million in exchange for requested lands. Among the other task force proposals were an outright grant of 1,000 acres per native village resident; a revenue-sharing program for state land claims and national mineral development projects; secured hunting and fishing rights on public lands; and a Native Commission to administrate state and federal compliance with the provisions of the claims settlement. They proposed receiving 10% of federal mineral lease revenue for ten years, once the freeze which had been placed on land patents to allow oil exploration was lifted.
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Oil.
In 1968, the Atlantic-Richfield Company discovered oil at Prudhoe Bay on the Arctic coast, catapulting the issue of land ownership into headlines. In order to lessen the difficulty of drilling at such a remote location and transporting the oil to the lower 48 states, the oil companies proposed building a pipeline to carry the oil across Alaska to the port of Valdez. At Valdez, the oil would be loaded onto tankers and shipped to the contiguous states.
The plan had been approved, but a permit to construct the pipeline, which would cross lands involved in the land claims dispute, could not be granted until the Native claims were settled. Hearings were held for the first time before the United States House's Subcommittee on Indian Affairs in July 1968. Among those who attended the hearings were officials and legislators, as well as Laura Bergt, Roger Connor, Thoda Forslund, Cliff Groh, Barry Jackson, Flore Lekanof, Notti, and Morris Thompson.
Government negotiations and policy.
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During the state administration of Governor William A. Egan positions were staked out upon which the AFN and other stakeholders could largely agree. Native leaders, in addition to Alaska's congressional delegation and the state's newly elected Governor Egan, eventually reached the basis for presenting an agreement to Congress. Bergt attended a March 1971 conference of the National Congress of American Indians in Kansas City, Missouri and was able to persuade Agnew there to meet with national officials, herself, Christiansen, an Alaska State Senator; Al Ketzler, chair of the Tanana Chiefs Conference; and Don Wright, president of the Alaska Federation of Natives a week later. That meeting held on March 12, marked a turning-point in negotiations with the various parties. The proposed settlement terms faced challenges in both houses but found a strong ally in Senator Henry M. Jackson from Washington state. The most controversial issues that continued to hold up approval were methods for determining land selection by Alaska Natives and financial distribution.
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With major petroleum dollars on the line, pressure mounted to achieve a definitive legislative resolution at the federal level. In 1971, the Alaska Native Claims Settlement Act was signed into law by President Nixon. It abrogated Native claims to aboriginal lands except those that are the subject of the law. In return, Natives retained up to of land and were paid $963 million. The land and money were to be divided among regional, urban, and village tribal corporations established under the law, often recognizing existing leadership.
Alaskan officials were originally divided on the bill, though by 1970, with Interior Secretary Walter Hickel, Governor William Egan, Representative Nick Begich & Senators Ted Stevens & Mike Gravel all backing the bill, the opposition died down. Stevens was particularly strongminded, and was key in the bill's passage. Stevens, a freshman Senator for most of the fight, would later remark:
Effect of land conveyances.
In 1971, barely one million acres of land in Alaska were in private hands. ANCSA, together with section 6 of Alaska Statehood Act, which the new act allowed to come to fruition, affected ownership to about of land in Alaska once wholly controlled by the federal government. That is larger by than the combined areas of Maine, Vermont, New Hampshire, Massachusetts, Rhode Island, Connecticut, New York, New Jersey, Pennsylvania, Delaware, Maryland and Virginia.
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When the bill passed in 1971, it included provisions that had never before been attempted in previous United States settlements with Native Americans. The newly passed Alaska Native Claims Settlement Act created twelve Native regional economic development corporations. Each corporation was associated with a specific region of Alaska and the Natives who had traditionally lived there. This innovative approach to native settlements engaged the tribes in corporate capitalism.
The idea originated with the AFN, who believed that the Natives would have to become a part of the capitalist system in order to survive. As stockholders in these corporations, the Natives could earn some income and stay in their traditional villages. If the corporations were managed properly, they could make profits that would enable individuals to stay, rather than having to leave Native villages to find better work. This was intended to help preserve Native culture.
Native and state land selection.
Alaska Natives had three years from passage of ANCSA to make land selections of the granted under the act. In some cases Native corporations received outside aid in surveying the land. For instance, Doyon, Limited (one of the 13 regional corporations) was helped by the Geophysical Institute of the University of Alaska. The Institute determined which land contained resources such as minerals and coal. NASA similarly provided satellite imagery to aid in Native corporations finding areas most suited for vegetation and their traditional subsistence culture. The imagery showed locations of caribou and moose, as well as forests with marketable timber. In total about were analyzed for Doyon. Natives were able to choose tens of thousands of acres of land rich with timber while Doyon used mineral analysis to attract businesses.
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The state of Alaska to date has been granted approximately 85% or of the land claims it has made under ANCSA. The state is entitled to a total of under the terms of the Statehood Act. Originally the state had 25 years after passage of the Alaska Statehood Act to file claims under section 6 of the act with the Bureau of Land Management (BLM). Amendments to ANCSA extended that deadline until 1994, with the expectation that BLM would complete processing of land transfers subject to overlapping Native claims by 2009. Nonetheless, some Native and state selections under ANCSA remained unresolved as late as December 2014.
Criticism of ANCSA.
There was largely positive reaction to ANCSA, although not entirely. The act was supported by Natives as well as non-Natives, and likewise enjoyed bipartisan support. Natives were heavily involved in the legislative process, and the final draft of the act used many AFN ideas.
Some Natives have argued that ANCSA has hastened cultural genocide of Alaska Natives. Some Natives critiqued ANCSA as an illegitimate treaty since only tribal leaders were involved and the provisions of the act were not voted on by indigenous populations. One native described it as a social and political experiment. Critics have also argued that Natives so feared massacre or incarceration that they offered no resistance to the act.
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Others have argued that the settlement was arguably the most generous afforded by the United States to a Native group. They note that some of the largest and most profitable corporations in the state are the twelve created by ANCSA. Other critics attacked the act as "Native welfare" and such complaints continue to be expressed.
The corporation system has been critiqued, as in some cases stockholders have sold land to outside corporations that have leveled forests and extracted minerals. But supporters of the system argue that it has provided economic benefits for indigenous peoples that outweigh these problems.
Selected provisions of ANCSA.
Alaska Native regional corporations.
The following thirteen regional corporations were created under ANCSA:
Additionally, most regions and some villages have created their own nonprofits providing social services and health care through grant funding and federal compacts. The objectives of these nonprofits are varied, but focus generally on cultural and educational activities. These include scholarships for Native students, sponsorship of cultural and artistic events, preservation efforts for Native languages, and protection of sites with historic or religious importance.
Alaska Native village and urban corporations.
ANCSA created about 224 village and urban corporations. Below is a representative list of village and urban corporations created under ANCSA:
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Adoptionism
Adoptionism, also called dynamic monarchianism, is an early Christian nontrinitarian theological doctrine, subsequently revived in various forms, which holds that Jesus was adopted as the Son of God at his baptism, his resurrection, or his ascension. How common adoptionist views were among early Christians is debated, but it appears to have been most popular in the first, second, and third centuries. Some scholars see adoptionism as the belief of the earliest followers of Jesus, based on the epistles of Paul and other early literature. However, adoptionist views sharply declined in prominence in the fourth and fifth centuries, as Church leaders condemned it as a heresy.
Definition.
Adoptionism is one of two main forms of monarchianism (the other being modalism, which considers God to be one while working through the different "modes" or "manifestations" of God the Father, God the Son, and God the Holy Spirit, without limiting his modes or manifestations). Adoptionism denies the eternal pre-existence of Christ, and although it explicitly affirms his deity subsequent to events in his life, many classical trinitarians claim that the doctrine implicitly denies it by denying the constant hypostatic union of the eternal Logos to the human nature of Jesus.
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Under adoptionism, Jesus is divine and has been since his adoption although he is not equal to the Father per "my Father is greater than I" and as such is a kind of subordinationism. (However, the quoted scripture can be orthodoxically interpreted as the fact that in the Trinity the Father is the source without origin, while the Son eternally receives the divinity from the Father.) Adoptionism is sometimes but not always related to a denial of the virgin birth of Jesus.
History.
Early Christianity.
Adoptionism and high Christology.
Bart Ehrman claims that the New Testament writings contain two different Christologies, namely a "low" or adoptionist Christology, and a "high" or "incarnation Christology". The "low Christology" or "adoptionist Christology" is the belief "that God exalted Jesus to be his Son by raising him from the dead", thereby raising him to "divine status". The other early Christology is "high Christology," which is "the view that Jesus was a pre-existent divine being who became a human, did the Father's will on earth, and then was taken back up into heaven whence he had originally come," and from where he appeared on earth. The chronology of the development of these early Christologies is a matter of debate within contemporary scholarship.
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According to the "evolutionary model" or evolutionary theories proposed by Bousset, followed by Brown, the Christological understanding of Christ developed over time, from a low Christology to a high Christology, as witnessed in the Gospels. According to the evolutionary model, the earliest Christians believed that Jesus was a human who was exalted, and thus adopted as God's Son, when he was resurrected, signaling the nearness of the Kingdom of God, when all dead would be resurrected and the righteous exalted. Adoptionist concepts can be found in the Gospel of Mark. As Daniel Johansson notes, the majority of scholars hold Mark's Jesus as "an exalted, but merely human figure", especially when read in the apparent context of Jewish beliefs. Later beliefs shifted the exaltation to his baptism, birth, and subsequently to the idea of his eternal existence, as witnessed in the Gospel of John. Mark shifted the moment of when Jesus became the son to the baptism of Jesus, and later still Matthew and Luke shifted it to the moment of the divine conception, and finally John declared that Jesus had been with God from the beginning: "In the beginning was the Word".
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One notable passage that may have been cited by early adoptionists was what exactly God said at Jesus's baptism; three different versions are recorded. One of them, found in the Codex Bezae version of Luke 3:22, is "You are my son; today I have begotten you." This seems to be quoted in Acts 13:32–33 as well (in all manuscripts, not just Bezae) and in Hebrews 5:5. Quotes from second and third century Christian writers almost always use this variant as well, with many fourth and fifth century writers continuing to use it, if occasionally with embarrassment; Augustine cites the line, for example, but clarifies God meant an eternal "today". Ehrman speculates that Orthodox scribes of the fourth and fifth century changed the passage in Luke to align with the version in Mark as a defense against adoptionists citing the passage in their favor.
Since the 1970s, these late datings for the development of a "high Christology" have been contested, and a majority of scholars argue that this "high Christology" existed already before the writings of Paul. According to the "New ", or the Early High Christology Club, which includes Martin Hengel, Larry Hurtado, N. T. Wright, and Richard Bauckham, this "incarnation Christology" or "high Christology" did not evolve over a longer time, but was a "big bang" of ideas which were already present at the start of Christianity, and took further shape in the first few decades of the church, as witnessed in the writings of Paul. Some 'Early High Christology' proponents scholars argue that this "high Christology" may go back to Jesus himself.
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According to Ehrman, these two Christologies existed alongside each other, calling the "low Christology" an "adoptionist Christology, and "the "high Christology" an "incarnation Christology". Conversely, Michael Bird has argued that adoptionism did not first emerge until the 2nd century as a result of later theological debates and other socio-religious influences on the reading of certain biblical texts.
New Testamental epistles.
Adoptionist theology may also be reflected in canonical epistles, the earliest of which pre-date the writing of the gospels. The letters of Paul the Apostle, for example, do not mention a virgin birth of Christ. Paul describes Jesus as "born of a woman, born under the law" and "as to his human nature was a descendant of David" in the Epistle to the Galatians and the Epistle to the Romans. Christian interpreters, however, take his statements in Philippians 2 to imply that Paul believed Jesus to have existed as equal to God before his incarnation.
Shepherd of Hermas.
The 2nd-century work Shepherd of Hermas may also have taught that Jesus was a virtuous man filled with the Holy Spirit and adopted as the Son. While the Shepherd of Hermas was popular and sometimes bound with the canonical scriptures, it did not retain canonical status, if it ever had it.
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Theodotus of Byzantium.
Theodotus of Byzantium ( late 2nd century), a Valentinian Gnostic, was the most prominent exponent of adoptionism. According to Hippolytus of Rome ("Philosophumena", VII, xxiii) Theodotus taught that Jesus was a man born of a virgin, according to the Council of Jerusalem, that he lived like other men, and was most pious. At his baptism in the Jordan the "Christ" came down upon the man Jesus, in the likeness of a dove ("Philosophumena", VII, xxiii), but Jesus was not himself God until after his resurrection.
Adoptionism was declared heresy at the end of the 3rd century and was rejected by the Synods of Antioch and the First Council of Nicaea, which defined the orthodox doctrine of the Trinity and identified the man Jesus with the eternally begotten Son or Word of God in the Nicene Creed. The belief was also declared heretical by Pope Victor I.
Ebionites.
Adoptionism was also adhered to by the Jewish Christians known as Ebionites, who, according to Epiphanius in the 4th century, believed that Jesus was chosen on account of his sinless devotion to the will of God.
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The Ebionites were a Jewish Christian movement that existed during the early centuries of the Christian Era. They show strong similarities with the earliest form of Jewish Christianity, and their specific theology may have been a "reaction to the law-free Gentile mission". They regarded Jesus as the Messiah while rejecting his divinity and his virgin birth, and insisted on the necessity of following Jewish law and rites. They used the Gospel of the Ebionites, one of the Jewish–Christian gospels; the Hebrew Book of Matthew starting at chapter 3; revered James the brother of Jesus (James the Just); and rejected Paul the Apostle as an apostate from the Law. Their name (, derived from , meaning or ) suggests that they placed a special value on voluntary poverty.
Distinctive features of the Gospel of the Ebionites include the absence of the virgin birth and of the genealogy of Jesus; an Adoptionist Christology, in which Jesus is chosen to be God's Son at the time of his Baptism; the abolition of the Jewish sacrifices by Jesus; and an advocacy of vegetarianism.
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Spanish Adoptionism.
Iberian Adoptionism was a theological position which was articulated in Umayyad and Christian-held regions of the Iberian Peninsula in the 8th and 9th centuries. The issue seems to have begun with the claim of archbishop Elipandus of Toledo that – in respect to his human nature – Christ was "adoptive" Son of God. Another leading advocate of this Christology was Felix of Urgel. In the Iberian peninsula, adoptionism was opposed by Beatus of Liebana, and in the Carolingian territories, the Adoptionist position was condemned by Pope Hadrian I, Alcuin of York, Agobard, and officially in Carolingian territory by the Council of Frankfurt (794).
Despite the shared name of "adoptionism" the Spanish Adoptionist Christology appears to have differed sharply from the adoptionism of early Christianity. Spanish advocates predicated the term of Christ only in respect to his humanity; once the divine Son "emptied himself" of divinity and "took the form of a servant" (Philippians 2:7), Christ's human nature was "adopted" as divine.
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Historically, many scholars have followed the Adoptionists' Carolingian opponents in labeling Spanish Adoptionism as a minor revival of "Nestorian" Christology. John C. Cavadini has challenged this notion by attempting to take the Spanish Christology in its own Spanish/North African context in his study, "The Last Christology of the West: Adoptionism in Spain and Gaul, 785–820".
Scholastic Neo-adoptionism.
A third wave was the revived form ("Neo-adoptionism") of Peter Abelard in the 12th century. Later, various modified and qualified Adoptionist tenets emerged from some theologians in the 14th century. Duns Scotus (1300) and Durandus of Saint-Pourçain (1320) admit the term in a qualified sense. In more recent times the Jesuit Gabriel Vásquez, and the Lutheran divines Georgius Calixtus and Johann Ernst Immanuel Walch, have defended adoptionism as essentially orthodox.
Modern adoptionist groups.
A form of adoptionism surfaced in Unitarianism during the 16th and 17th in Polish Brethren and the 18th century as denial of the virgin birth became increasingly common, led by the views of Joseph Priestley and others.
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A similar form of adoptionism was expressed in the writings of James Strang, a Latter Day Saint leader who founded the Church of Jesus Christ of Latter Day Saints (Strangite) after the death of Joseph Smith in 1844. In his Book of the Law of the Lord, a purported work of ancient scripture found and translated by Strang, he offers an essay entitled "Note on the Sacrifice of Christ" in which he explains his unique (for Mormonism as a whole) doctrines on the subject. Jesus Christ, said Strang, was the natural-born son of Mary and Joseph, who was chosen from before all time to be the Savior of mankind, but who had to be born as an ordinary mortal of two human parents (rather than being begotten by the Father or the Holy Spirit) to be able to truly fulfill his Messianic role. Strang claimed that the earthly Christ was in essence "adopted" as God's son at birth, and fully revealed as such during the Transfiguration. After proving himself to God by living a perfectly sinless life, he was enabled to provide an acceptable sacrifice for the sins of men, prior to his resurrection and ascension.
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The Christian Community, an esoteric Christian denomination informed by the teachings of Rudolf Steiner, assumes an adoptionist Christology that treats Jesus and the Christ as separate beings until they are joined at baptism. "Steiner's Christology is discussed as a central element of his thought in Johannes Hemleben, "Rudolf Steiner: A Documentary Biography," trans. Leo Twyman (East Grinstead, Sussex: Henry Goulden, 1975), pp. 96-100. From the perspective of orthodox Christianity, it may be said that Steiner combined a docetic understanding of Christ's nature with the Adoptionist heresy."
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Apollinarism
Apollinarism or Apollinarianism is a Christological position proposed by Apollinaris of Laodicea that argues that Jesus had a human body and sensitive human soul, but a divine mind and not a human rational mind, the Divine Logos taking the place of the latter. It was deemed heretical by the First Council of Constantinople in 381 and virtually died out within the following decades.
History.
The Trinity had been recognized at the First Council of Nicaea in 325, but debate about exactly what it meant continued. A rival to the more common belief that Jesus Christ had two natures was monophysitism ("one nature"), the doctrine that Christ had only one nature. Apollinarism and Eutychianism were two forms of monophysitism. Apollinaris's rejection of Christ having a human mind was considered an over-reaction to Arianism and its teaching that Christ was a lesser god.
Theodoret charged Apollinaris with confounding the persons of the Godhead and giving in to the heretical ways of Sabellius. Basil of Caesarea accused him of abandoning the literal sense of the scripture, and taking it up wholly with the allegorical sense. His views were condemned in a Synod at Alexandria, under Athanasius of Alexandria, in 362, and later subdivided into several different heresies, the main ones of which were the Polemians and the Antidicomarianites.
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Apollinaris, considering the rational soul and spirit as essentially liable to sin and capable, at its best, of only precarious efforts, saw no way of saving Christ's impeccability and the infinite value of Redemption, except by the elimination of the human spirit from Jesus' humanity, and the substitution of the Divine Logos in its stead. Apollinarism was declared to be a heresy in 381 by the First Council of Constantinople.
Neo-Apollinarianism.
Christian philosopher William Lane Craig has proposed a neo-Apollinarian Christology in which the divine Logos completes the human nature of Christ. Craig says his proposal is tentative and he welcomes critique and interaction from other scholars.
Craig also clarifies "what I called a Neo-Apollinarian Christological model" by stating that
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Acid–base reaction
In chemistry, an acid–base reaction is a chemical reaction that occurs between an acid and a base. It can be used to determine pH via titration. Several theoretical frameworks provide alternative conceptions of the reaction mechanisms and their application in solving related problems; these are called the acid–base theories, for example, Brønsted–Lowry acid–base theory.
Their importance becomes apparent in analyzing acid–base reactions for gaseous or liquid species, or when acid or base character may be somewhat less apparent. The first of these concepts was provided by the French chemist Antoine Lavoisier, around 1776.
It is important to think of the acid–base reaction models as theories that complement each other. For example, the current Lewis model has the broadest definition of what an acid and base are, with the Brønsted–Lowry theory being a subset of what acids and bases are, and the Arrhenius theory being the most restrictive.
Acid–base definitions.
Historic development.
The concept of an acid–base reaction was first proposed in 1754 by Guillaume-François Rouelle, who introduced the word "base" into chemistry to mean a substance which reacts with an acid to give it solid form (as a salt). Bases are mostly bitter in nature.
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Lavoisier's oxygen theory of acids.
The first scientific concept of acids and bases was provided by Lavoisier in around 1776. Since Lavoisier's knowledge of strong acids was mainly restricted to oxoacids, such as (nitric acid) and (sulfuric acid), which tend to contain central atoms in high oxidation states surrounded by oxygen, and since he was not aware of the true composition of the hydrohalic acids (HF, HCl, HBr, and HI), he defined acids in terms of their containing "oxygen", which in fact he named from Greek words meaning "acid-former" (). The Lavoisier definition held for over 30 years, until the 1810 article and subsequent lectures by Sir Humphry Davy in which he proved the lack of oxygen in hydrogen sulfide (), hydrogen telluride (), and the hydrohalic acids. However, Davy failed to develop a new theory, concluding that "acidity does not depend upon any particular elementary substance, but upon peculiar arrangement of various substances". One notable modification of oxygen theory was provided by Jöns Jacob Berzelius, who stated that acids are oxides of nonmetals while bases are oxides of metals.
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Liebig's hydrogen theory of acids.
In 1838, Justus von Liebig proposed that an acid is a hydrogen-containing compound whose hydrogen can be replaced by a metal. This redefinition was based on his extensive work on the chemical composition of organic acids, finishing the doctrinal shift from oxygen-based acids to hydrogen-based acids started by Davy. Liebig's definition, while completely empirical, remained in use for almost 50 years until the adoption of the Arrhenius definition.
Arrhenius definition.
The first modern definition of acids and bases in molecular terms was devised by Svante Arrhenius. A hydrogen theory of acids, it followed from his 1884 work with Friedrich Wilhelm Ostwald in establishing the presence of ions in aqueous solution and led to Arrhenius receiving the Nobel Prize in Chemistry in 1903.
As defined by Arrhenius:
This causes the protonation of water, or the creation of the hydronium () ion. Thus, in modern times, the symbol is interpreted as a shorthand for , because it is now known that a bare proton does not exist as a free species in aqueous solution. This is the species which is measured by pH indicators to measure the acidity or basicity of a solution.
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The Arrhenius definitions of acidity and alkalinity are restricted to aqueous solutions and are not valid for most non-aqueous solutions, and refer to the concentration of the solvent ions. Under this definition, pure and HCl dissolved in toluene are not acidic, and molten NaOH and solutions of calcium amide in liquid ammonia are not alkaline. This led to the development of the Brønsted–Lowry theory and subsequent Lewis theory to account for these non-aqueous exceptions.
The reaction of an acid with a base is called a neutralization reaction. The products of this reaction are a salt and water.
formula_1
In this traditional representation an acid–base neutralization reaction is formulated as a double-replacement reaction. For example, the reaction of hydrochloric acid (HCl) with sodium hydroxide (NaOH) solutions produces a solution of sodium chloride (NaCl) and some additional water molecules.
formula_2
The modifier (aq) in this equation was implied by Arrhenius, rather than included explicitly. It indicates that the substances are dissolved in water. Though all three substances, HCl, NaOH and NaCl are capable of existing as pure compounds, in aqueous solutions they are fully dissociated into the aquated ions and .
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Example: Baking powder.
Baking powder is used to cause the dough for breads and cakes to "rise" by creating millions of tiny carbon dioxide bubbles. Baking powder is not to be confused with baking soda, which is sodium bicarbonate (). Baking powder is a mixture of baking soda (sodium bicarbonate) and acidic salts. The bubbles are created because, when the baking powder is combined with water, the sodium bicarbonate and acid salts react to produce gaseous carbon dioxide.
Whether commercially or domestically prepared, the principles behind baking powder formulations remain the same. The acid–base reaction can be generically represented as shown:
formula_3
The real reactions are more complicated because the acids are complicated. For example, starting with sodium bicarbonate and monocalcium phosphate (), the reaction produces carbon dioxide by the following stoichiometry:
formula_4
A typical formulation (by weight) could call for 30% sodium bicarbonate, 5–12% monocalcium phosphate, and 21–26% sodium aluminium sulfate. Alternately, a commercial baking powder might use sodium acid pyrophosphate as one of the two acidic components instead of sodium aluminium sulfate. Another typical acid in such formulations is cream of tartar (), a derivative of tartaric acid.
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Brønsted–Lowry definition.
The Brønsted–Lowry definition, formulated in 1923, independently by Johannes Nicolaus Brønsted in Denmark and Martin Lowry in England, is based upon the idea of protonation of bases through the deprotonation of acids – that is, the ability of acids to "donate" hydrogen ions () otherwise known as protons to bases, which "accept" them.
An acid–base reaction is, thus, the removal of a hydrogen ion from the acid and its addition to the base. The removal of a hydrogen ion from an acid produces its "conjugate base", which is the acid with a hydrogen ion removed. The reception of a proton by a base produces its "conjugate acid", which is the base with a hydrogen ion added.
Unlike the previous definitions, the Brønsted–Lowry definition does not refer to the formation of salt and solvent, but instead to the formation of "conjugate acids" and "conjugate bases", produced by the transfer of a proton from the acid to the base. In this approach, acids and bases are fundamentally different in behavior from salts, which are seen as electrolytes, subject to the theories of Debye, Onsager, and others. An acid and a base react not to produce a salt and a solvent, but to form a new acid and a new base. The concept of neutralization is thus absent. Brønsted–Lowry acid–base behavior is formally independent of any solvent, making it more all-encompassing than the Arrhenius model. The calculation of pH under the Arrhenius model depended on alkalis (bases) dissolving in water (aqueous solution). The Brønsted–Lowry model expanded what could be pH tested using insoluble and soluble solutions (gas, liquid, solid).
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The general formula for acid–base reactions according to the Brønsted–Lowry definition is:
formula_5
where HA represents the acid, B represents the base, represents the conjugate acid of B, and represents the conjugate base of HA.
For example, a Brønsted–Lowry model for the dissociation of hydrochloric acid (HCl) in aqueous solution would be the following:
formula_6
The removal of from the produces the chloride ion, , the conjugate base of the acid. The addition of to the (acting as a base) forms the hydronium ion, , the conjugate acid of the base.
Water is amphoteric that is, it can act as both an acid and a base. The Brønsted–Lowry model explains this, showing the dissociation of water into low concentrations of hydronium and hydroxide ions:
formula_7
This equation is demonstrated in the image below:
Here, one molecule of water acts as an acid, donating an and forming the conjugate base, , and a second molecule of water acts as a base, accepting the ion and forming the conjugate acid, .
As an example of water acting as an acid, consider an aqueous solution of pyridine, .
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formula_8
In this example, a water molecule is split into a hydrogen ion, which is donated to a pyridine molecule, and a hydroxide ion.
In the Brønsted–Lowry model, the solvent does not necessarily have to be water, as is required by the Arrhenius Acid–Base model. For example, consider what happens when acetic acid, , dissolves in liquid ammonia.
formula_9
An ion is removed from acetic acid, forming its conjugate base, the acetate ion, . The addition of an ion to an ammonia molecule of the solvent creates its conjugate acid, the ammonium ion, .
The Brønsted–Lowry model calls hydrogen-containing substances (like ) acids. Thus, some substances, which many chemists considered to be acids, such as or , are excluded from this classification due to lack of hydrogen. Gilbert N. Lewis wrote in 1938, "To restrict the group of acids to those substances that contain hydrogen interferes as seriously with the systematic understanding of chemistry as would the restriction of the term oxidizing agent to substances containing oxygen." Furthermore, and are not considered Brønsted bases, but rather salts containing the bases and .
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Lewis definition.
The hydrogen requirement of Arrhenius and Brønsted–Lowry was removed by the Lewis definition of acid–base reactions, devised by Gilbert N. Lewis in 1923, in the same year as Brønsted–Lowry, but it was not elaborated by him until 1938. Instead of defining acid–base reactions in terms of protons or other bonded substances, the Lewis definition defines a base (referred to as a "Lewis base") to be a compound that can donate an "electron pair", and an acid (a "Lewis acid") to be a compound that can receive this electron pair.
For example, boron trifluoride, is a typical Lewis acid. It can accept a pair of electrons as it has a vacancy in its octet. The fluoride ion has a full octet and can donate a pair of electrons. Thus
formula_10
is a typical Lewis acid, Lewis base reaction. All compounds of group 13 elements with a formula can behave as Lewis acids. Similarly, compounds of group 15 elements with a formula , such as amines, , and phosphines, , can behave as Lewis bases. Adducts between them have the formula with a dative covalent bond, shown symbolically as ←, between the atoms A (acceptor) and D (donor). Compounds of group 16 with a formula may also act as Lewis bases; in this way, a compound like an ether, , or a thioether, , can act as a Lewis base. The Lewis definition is not limited to these examples. For instance, carbon monoxide acts as a Lewis base when it forms an adduct with boron trifluoride, of formula .
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Adducts involving metal ions are referred to as co-ordination compounds; each ligand donates a pair of electrons to the metal ion. The reaction
formula_11
can be seen as an acid–base reaction in which a stronger base (ammonia) replaces a weaker one (water).
The Lewis and Brønsted–Lowry definitions are consistent with each other since the reaction
formula_12
is an acid–base reaction in both theories.
Solvent system definition.
One of the limitations of the Arrhenius definition is its reliance on water solutions. Edward Curtis Franklin studied the acid–base reactions in liquid ammonia in 1905 and pointed out the similarities to the water-based Arrhenius theory. Albert F.O. Germann, working with liquid phosgene, , formulated the solvent-based theory in 1925, thereby generalizing the Arrhenius definition to cover aprotic solvents.
Germann pointed out that in many solutions, there are ions in equilibrium with the neutral solvent molecules:
For example, water and ammonia undergo such dissociation into hydronium and hydroxide, and ammonium and amide, respectively:
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formula_13
Some aprotic systems also undergo such dissociation, such as dinitrogen tetroxide into nitrosonium and nitrate, antimony trichloride into dichloroantimonium and tetrachloroantimonate, and phosgene into chlorocarboxonium and chloride:
formula_14
A solute that causes an increase in the concentration of the solvonium ions and a decrease in the concentration of solvate ions is defined as an "acid". A solute that causes an increase in the concentration of the solvate ions and a decrease in the concentration of the solvonium ions is defined as a "base".
Thus, in liquid ammonia, (supplying ) is a strong base, and (supplying ) is a strong acid. In liquid sulfur dioxide (), thionyl compounds (supplying ) behave as acids, and sulfites (supplying ) behave as bases.
The non-aqueous acid–base reactions in liquid ammonia are similar to the reactions in water:
formula_15
Nitric acid can be a base in liquid sulfuric acid:
formula_16
The unique strength of this definition shows in describing the reactions in aprotic solvents; for example, in liquid :
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formula_17
Because the solvent system definition depends on the solute as well as on the solvent itself, a particular solute can be either an acid or a base depending on the choice of the solvent: is a strong acid in water, a weak acid in acetic acid, and a weak base in fluorosulfonic acid; this characteristic of the theory has been seen as both a strength and a weakness, because some substances (such as and ) have been seen to be acidic or basic on their own right. On the other hand, solvent system theory has been criticized as being too general to be useful. Also, it has been thought that there is something intrinsically acidic about hydrogen compounds, a property not shared by non-hydrogenic solvonium salts.
Lux–Flood definition.
This acid–base theory was a revival of the oxygen theory of acids and bases proposed by German chemist Hermann Lux in 1939, further improved by Håkon Flood and is still used in modern geochemistry and electrochemistry of molten salts. This definition describes an acid as an oxide ion () acceptor and a base as an oxide ion donor. For example:
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formula_18
This theory is also useful in the systematisation of the reactions of noble gas compounds, especially the xenon oxides, fluorides, and oxofluorides.
Usanovich definition.
Mikhail Usanovich developed a general theory that does not restrict acidity to hydrogen-containing compounds, but his approach, published in 1938, was even more general than Lewis theory. Usanovich's theory can be summarized as defining an acid as anything that accepts negative species or donates positive ones, and a base as the reverse. This defined the concept of redox (oxidation-reduction) as a special case of acid–base reactions.
Some examples of Usanovich acid–base reactions include:
formula_19
Rationalizing the strength of Lewis acid–base interactions.
HSAB theory.
In 1963, Ralph Pearson proposed a qualitative concept known as the Hard and Soft Acids and Bases principle. later made quantitative with help of Robert Parr in 1984. 'Hard' applies to species that are small, have high charge states, and are weakly polarizable. 'Soft' applies to species that are large, have low charge states and are strongly polarizable. Acids and bases interact, and the most stable interactions are hard–hard and soft–soft. This theory has found use in organic and inorganic chemistry.
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ECW model.
The ECW model created by Russell S. Drago is a quantitative model that describes and predicts the strength of Lewis acid base interactions, . The model assigned and parameters to many Lewis acids and bases. Each acid is characterized by an and a . Each base is likewise characterized by its own and . The and parameters refer, respectively, to the electrostatic and covalent contributions to the strength of the bonds that the acid and base will form. The equation is
formula_20
The term represents a constant energy contribution for acid–base reaction such as the cleavage of a dimeric acid or base. The equation predicts reversal of acids and base strengths. The graphical presentations of the equation show that there is no single order of Lewis base strengths or Lewis acid strengths.
Acid–base equilibrium.
The reaction of a strong acid with a strong base is essentially a quantitative reaction. For example,
formula_21
In this reaction both the sodium and chloride ions are spectators as the neutralization reaction,
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formula_22
does not involve them. With weak bases addition of acid is not quantitative because a solution of a weak base is a buffer solution. A solution of a weak acid is also a buffer solution. When a weak acid reacts with a weak base an equilibrium mixture is produced. For example, adenine, written as AH, can react with a hydrogen phosphate ion, .
formula_23
The equilibrium constant for this reaction can be derived from the acid dissociation constants of adenine and of the dihydrogen phosphate ion.
formula_24
The notation [X] signifies "concentration of X". When these two equations are combined by eliminating the hydrogen ion concentration, an expression for the equilibrium constant, is obtained.
formula_25
Acid–alkali reaction.
An acid–alkali reaction is a special case of an acid–base reaction, where the base used is also an alkali. When an acid reacts with an alkali salt (a metal hydroxide), the product is a metal salt and water. Acid–alkali reactions are also neutralization reactions.
In general, acid–alkali reactions can be simplified to
by omitting spectator ions.
Acids are in general pure substances that contain hydrogen cations () or cause them to be produced in solutions. Hydrochloric acid () and sulfuric acid () are common examples. In water, these break apart into ions:
The alkali breaks apart in water, yielding dissolved hydroxide ions:
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Abu al-Faraj al-Isfahani
Ali ibn al-Husayn al-Iṣfahānī (), also known as Abul-Faraj, (full form: Abū al-Faraj ʿAlī ibn al-Ḥusayn ibn Muḥammad ibn Aḥmad ibn al-Ḥaytham al-Umawī al-Iṣfahānī) (897–967CE / 284–356AH) was a writer, historian, genealogist, poet, musicologist and scribe. He was of Arab-Quraysh origin and mainly based in Baghdad. He is best known as the author of "Kitab al-Aghani" ("The Book of Songs"), which includes information about the earliest attested periods of Arabic music (from the seventh to the ninth centuries) and the lives of poets and musicians from the pre-Islamic period to al-Isfahani's time. Given his contribution to the documentation of the history of Arabic music, al-Isfahani is characterised by George Sawa as "a true prophet of modern ethnomusicology".
Dates.
The commonly accepted dates of al-Isfahani's birth and death are 897–898 and 967, based on the dates given by al-Khatib al-Baghdadi which itself based its information on the testimony of al-Isfahani's student, Muhammad ibn Abi al-Fawaris. However, the credibility of these dates is to be treated with caution. No source places his death earlier than 967, but several place it later. These dates are at odds with a reference in the "Kitab Adab al-ghuraba" ("The Book of the Etiquettes of Strangers"), attributed to al-Isfahani, to his being in the prime of youth ("fi ayyam al-shabiba wa-l-siba") in 967. Calculation of the approximate dates of his birth and death through the life spans of his students and his direct informants suggests that he was born before 902 and died after 960.
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Biography.
Abu al-Faraj al-Isfahani was born in Isfahan, Persia (present-day Iran) but spent his youth and undertook his early studies in Baghdad (present-day Iraq). He was a direct descendant of the last of the Umayyad caliphs, Marwan II, and was thus connected with the Umayyad rulers in al-Andalus, and seems to have kept up a correspondence with them and to have sent them some of his works. He became famous for his knowledge of early Arabian antiquities.
His later life was spent in various parts of the Islamic world, including in Aleppo with its Hamdanid governor Sayf ad-Dawlah (to whom he dedicated the "Book of Songs"), and in Ray with the Buwayhid vizier Ibn 'Abbad.
Family.
The epithet, al-Isfahani, refers to the city, Isfahan, on the Iranian plateau. Instead of indicating al-Isfahani's birthplace, this epithet seems to be common to al-Isfahani's family. Every reference al-Isfahani makes to his paternal relatives includes the attributive, al-Isfahani. According to Ibn Hazm (994–1064), some descendants of the last Umayyad caliph, Marwan b. Muhammad (691–750), al-Isfahani's ancestor, settled in Isfahan. However, it has to be borne in mind that the earliest information available regarding al-Isfahani's family history only dates to the generation of his great-grandfather, Ahmad b. al-Ḥaytham, who settled in Samarra sometime between 835–6 and 847.
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Based on al-Isfahani's references in the "Kitab al-Aghani" (hereafter, the "Aghani"), Ahmad b. al-Haytham seems to have led a privileged life in Sāmarrāʾ, while his sons were well-connected with the elite of the Abbasid capital at that time. His son, Abd al-Aziz b. Ahmad, was "one of the high ranking scribes in the days of al-Mutawakkil (r. 847–861) ("min kibār al-kuttāb fī ayyām al-Mutawakkil")". Another son, Muhammad b. Ahmad ("viz". al-Isfahani's grandfather), was associated with Abbasid officials, the vizier Ibn al-Zayyāt (d. 847), the scribe Ibrahim b. al-Abbas al-Ṣūlī (792–857), and the vizier Ubaydallah b. Sulayman (d. 901), along with the Ṭālibid notables, including al-Husayn b. al-Husayn b. Zayd, who was the leader of the Banu Hashim. The close ties with the Abbasid court continued with Muhammad's sons, al-Hasan and al-Husayn (al-Isfahani's father).
In various places in the "Aghani", al-Isfahani refers to Yahya b. Muhammad b. Thawaba (from the Al Thawaba) as his grandfather on his mother's side. It is often suggested that the family of Thawaba, being Shi'i, bequeathed their sectarian inclination to al-Isfahani. However, the identification of the Thawaba family as Shi'is is only found in a late source, Yaqut's (1178–1225) work. While many elite families working under the Abbasid caliphate were Shi'i-inclined, indeed allied with Alids or their partisans, there is no evidence that members of the Thawaba family embraced an extreme form of Shi'ism.
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In summary, al-Isfahani came from a family well-entrenched in the networks of the Abbasid elite, which included the officials and the Alids. Despite the epithet, al-Isfahani, it does not seem that the Isfahani family had a strong connection with the city of Isfahan. Rather, the family was mainly based in Sāmarrāʾ, from the generation of Ahmad b. al-Ḥaytham, and then Baghdad.
In the seats of the caliphate, a few members of the al-Isfahani family worked as scribes, while maintaining friendship or alliance with other scribes, viziers and notables. Like many of the court elite, al-Isfahani's family maintained an amicable relationship with the offspring of Ali and allied with families, such as the Thawaba family, sharing their veneration of Ali and Alids. However, it is hard to pinpoint such a reverential attitude towards Alids in terms of sectarian alignment, given the scanty information about al-Isfahani's family and the fluidity of sectarian identities at the time.
Education and career.
The Isfahani family's extensive network of contacts is reflected in al-Isfahani's sources. Among the direct informants whom al-Isfahani cites in his works, are members of his own family, who were further connected to other notable families, the Al Thawaba, the Banū Munajjim, the Yazīdīs, the Ṣūlīs, the Banū Ḥamdūn, the Ṭāhirids, the Banū al-Marzubān and the Ṭālibids.
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Given that al-Isfahani and his family very likely settled in Baghdad around the beginning of the tenth century, he interacted with a considerable number of the inhabitants of or visitors to that city, including: Jaḥẓa (d. 936), al-Khaffāf, Ali b. Sulaymān al-Akhfash (d. 927/8), and Muhammad b. Jarir al-Ṭabari (d. 922). Like other scholars of his time, al-Isfahani travelled in pursuit of knowledge. Although the details are insufficient to establish the dates of his journeys, based on the chains of transmission ("asānīd", sing. "isnād") al-Isfahani cites consistently and meticulously in every report, it is certain that he transmitted from ʿAbd al-Malik b. Maslama and ʿĀṣim b. Muhammad in Antakya; ʿAbdallāh b. Muhammad b. Ishaq in Ahwaz; and Yahya b. Aḥmad b. al-Jawn in Raqqa. If we accept the attribution of the "Kitab Adab al-ghuraba" to al-Isfahani, he once visited Baṣra as well as Ḥiṣn Mahdī, Mattūth, and Bājistrā. Yet, none of these cities seems to have left as much of an impact on al-Isfahani as Kūfa and Baghdad did. While al-Isfahani's Baghdadi informants were wide-ranging in their expertise as well as sectarian and theological tendencies, his Kūfan sources can be characterised as either Shi'i or keen on preserving and disseminating memories that favoured Ali and his family. For example, Ibn ʿUqda (d. 944), mentioned in both the "Aghānī" and the "Maqātil," was invariably cited for the reports about the Alids and their merits.
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The journey in search for knowledge taken by al-Isfahani may not be particularly outstanding by the standard of his time, but the diversity of his sources' occupations and expertise is impressive. His informants can be assigned into one or more of the following categories: philologists and grammarians; singers and musicians; booksellers and copyists ("sahhafun" or "warraqun", sing. "sahhaf" or "Warraq"); friends; tutors ("muʾaddibūn", sing. "muʾaddib"); scribes ("kuttāb", sing. "kātib"); imams or preachers ("khuṭabāʾ", sing. "khaṭīb"); religious scholars (of the "ḥadīth", the Qurʾānic recitations and exegeses, or jurisprudence) and judges; poets; and "akhbārīs" (transmitters of reports of all sorts, including genealogical, historical, and anecdotal reports). The variety of the narrators and their narrations enriched al-Iṣfahānī's literary output, which covers a wide range of topics from amusing tales to the accounts of the Alids' martyrdom. His erudition is best illustrated by Abu Ali al-Muhassin al-Tanukhi's (941–994) comment: "With his encyclopaedic knowledge of music, musicians, poetry, poets, genealogy, history, and other subjects, al-Iṣfahānī established himself as a learned scholar and teacher."
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He was also a scribe and this is not surprising, given his families’ scribal connections, but the details of his "kātib" activities are rather opaque. Although both al-Tanūkhī and al-Baghdādī refer to al-Isfahani with the attribute, "kātib", they mention nothing of where he worked or for whom. The details of his occupation as a scribe only came later, with Yaqut, many of whose reports about al-Isfahani prove problematic. For instance, a report from Yaqut claims that al-Isfahani was the scribe of Rukn al-Dawla (d. 976) and mentions his resentment towards Abū al-Faḍl b. al-ʿAmīd (d. 970). However, the very same report was mentioned by Abū Ḥayyān al-Tawḥīdī (active tenth century) in his "Akhlāq al-wazīrayn", where the scribe of Rukn al-Dawla is identified as Abū al-Faraj Ḥamd b. Muhammad, not Abū al-Faraj al-Isfahani. Thus, it is hard to know with certainty how and where al-Isfahani was engaged in his capacity as a "kātib". Nevertheless, al-Isfahani's association with the vizier, Abū Muḥammad al-Muhallabī (903–963), is well-documented.
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Thus, it is hard to know with certainty how and where al-Isfahani was engaged in his capacity as a "kātib". Nevertheless, al-Isfahani's association with the vizier, Abū Muḥammad al-Muhallabī (903–963), is well-documented. The friendship between the two began before al-Muhallabī's became vizier in 950. The firm relationship between them is supported by al-Isfahani's poetry collected by al-Thaʿālibī (961–1038): half of the fourteen poems are panegyrics dedicated to al-Muhallabī. In addition, al-Isfahani's own work, "al-Imāʾ al-shawāʿir" (“Enslaved Women Who Composed Poetry”), is dedicated to the vizier, presumably, al-Muhallabī. His no longer surviving "Manājīb al-khiṣyān" (“The Noble Eunuchs”), which addresses two castrated male singers owned by al-Muhallabī, was composed for him. His "magnum opus", the "Aghānī", was very likely intended for al-Muhallabī, as well. In return for his literary efforts, according to al-Tanūkhī, al-Isfahani frequently received rewards from the vizier. Furthermore, for the sake of their long-term friendship and out of his respect for al-Isfahani's genius, al-Muhallabī exceptionally tolerated al-Isfahani's uncouth manners and poor personal hygiene. Furthermore, for the sake of their long-term friendship and out of his respect for al-Isfahani's genius, al-Muhallabī exceptionally tolerated al-Isfahani's uncouth manners and poor personal hygiene. The sources say nothing about al-Isfahani's fate after al-Muhallabī's death. In his last years, according to his student, Muhammad b. Abī al-Fawāris, he suffered from senility ("khallaṭa").
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Personality, preferences, and beliefs.
As a friend, al-Isfahani was unconventional in the sense that he did not seem to have been bothered to observe the social decorum of his time, as noted by a late biographical source: with his uncleanliness and gluttony, he presented a counterexample to elegance ("ẓarf"), as defined by one of his teachers, Abu al-Ṭayyib al-Washshāʾ (d. 937). His unconformity to the social norms did not hinder him from being part of al-Muhallabī's entourage or participation in the literary assemblies, but, inevitably, it resulted in frictions with other scholars and detraction by his enemies. Although al-Isfahani appeared eccentric to his human associates, he was a caring owner of his cat, named Yaqaq (white): he treated Yaqaq's colic ("qulanj") with an enema ("al-ḥuqna").
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That said, al-Isfahani's personal preferences and sectarian partisanship are not absent from his works. In terms of music and songs, al-Isfahani favours Ishaq b. Ibrahim al-Mawsili (772–850). In al-Isfahani's view, Ishaq b. Ibrahim was a multi-talented man, who excelled in a number of subjects, but, most importantly, music. Ishaq b. Ibrahim, as a collector of the reports about poets and singers, is an important source in his "Aghānī". Besides being a mine of information, Ishaq b. Ibrahim's terminology for the description of the melodic modes is preferred over that of his opponent, Ibrahim ibn al-Mahdi (779–839), and adopted by al-Isfahani in his "Aghani". Furthermore, al-Isfahani embarked on the compilation of the "Aghānī" because he was commissioned by his patron to reconstruct the list of the exquisite songs selected by Ishaq. In other words, the "raison d’etre" of the "Aghānī" is partly related to al-Isfahani's idol, Ishaq b. Ibrahim, and its information about singers, songs and performance owes a tremendous amount to him. Al-Isfahani's admiration for scholars or men of letters can be detected from time to time, usually in the passing comments in the chains of transmission. Yet al-Isfahani outspokenly expresses his admiration, in some cases, such as that of Ibn al-Muʿtazz (862–909).
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As an Umayyad by ancestry, al-Isfahani's later biographers mention his Shi'i affiliation with surprise. Yet, in the light of the history of the family's connections with the Abbasid elite of Shi'i inclination and the Ṭālibids, and of his learning experience in Kūfa, his Shi'i conviction is understandable. Al-Tusi (995–1067) is the only early source specifying the exact sect to which al-Isfahani belonged in the fluid Shi'i world: he was a Zaydī. Although al-Ṭūsī's view is widely accepted, its veracity is not beyond doubt. Al-Isfahani does not seem to have been informed of the latest Zaydī movements in Yemen and Ṭabaristān during his life, while his association with the Kūfan Zaydī community, which to some degree became less distinguishable from the Sunnīs, is yet to be studied in depth. It is clear, based on examination of how al-Isfahani amended the reports at his disposal, that he honoured Ali, who played a far more prominent role in his works than the first three caliphs, and some of his descendants, including Zaydi Shi'ism's eponym, Zayd ibn Ali (694–740), by presenting them positively, while, in some cases, leaving their enemies’ rectitude in question. In spite of that, al-Isfahani is neither keen to identify the imams in the past, nor discuss the qualities of an imam. As a matter of fact, he hardly uses the word, not even applying it to Zayd b. Ali. Furthermore, he does not unconditionally approve any Alid revolt and seems lukewarm towards the group he refers to as Zaydis. Taken together, al-Isfahani's Shi'i conviction is better characterised as moderate love for Ali without impugning the dignity of the caliphs before him.
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Legacy.
Al-Isfahani authored a number of works, but only a few survive. Three of them are preserved through quotations: "al-Qiyan" ("The Singing Girls Enslaved by Men"), "al-Diyarat" ("The Monasteries"), and "Mujarrad al-aghani" (“The Abridgement of the Book of Songs”). A fragment of the "Mujarrad al-aghani" is found in Ibn Abi Uṣaybi'a's ʿ"Uyun al-anba' fi tabaqat al-atibba"ʾ, which quotes a poem by the caliph, al-Maʾmūn (r. 813–833), which was arranged as a song by Mutayyam. The first two have been reconstructed and published by al-ʿAtiyya, who collected and collateed the passages from later works that quote from al-Isfahani. The former, "al-Qiyān", is a collection of the biographies of the enslaved singing girls. In it, al-Isfahani provided the basic information about the biographical subjects, the men who enslaved them, and their interaction with poets, notables such as caliphs, and their admirers, with illustration of their poetic and/or musical talents. The latter, "al-Diyārāt", provides information related to monasteries, with the indication of their geographical locations and, sometimes, history and topographical characteristics. However, it is questionable to what extent the reconstructed editions can represent the original texts, since the passages, which quote al-Isfahani as a source for the given subject and are thus included by the editor, seldom identify the titles of the works.
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Four works survive in manuscripts and have been edited and published: "Maqātil al-Ṭālibīyīn" ("The Ṭālibid Martyrs"), "Kitab al-Aghani" ("The Book of the Songs"), "Adab al-ghuraba" ("The Etiquettes of the Strangers"), and "al-Ima al-shawair" ("The Enslaved Women Who Composed Poetry"). As noted above, al-Isfahani's authorship of the "Adab al-ghurabaʾ" is disputed. The author, whoever he may have been, mentions in the preface his sufferings from the hardship of time and vicissitude of fate, and the solace which he seeks through the stories of bygone people. Hence, he collects in the "Adab al-ghuraba" the reports about the experiences of strangers; those away from their homes or their beloved ones. Some of the stories centre on the hardship which strangers, anonymous or not, encountered in their journey or exile, usually shown in the epigrams written on monuments, rocks, or walls. Others relate excursions to the monasteries for drinking.
The "al-Imāʾ al-shawāʿir" was composed at the order of the vizier al-Muhallabī, al-Isfahani's patron, who demanded the collection of the reports about the enslaved women who composed poetry from the Umayyad to the Abbasid periods. Al-Isfahani confesses that he could not find any noteworthy poetess in the Umayyad period, because the people at that time were not impressed with verses featuring tenderness and softness. Thus, he only records the Abbasid poetesses, with mention of the relevant fine verses or the pleasant tales, and arranges them in chronological order. There are 31 sections, addressing 32 poetesses, most of which are short and usually begin with al-Isfahani's summary of the subject.
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The "Maqātil al-Ṭālibīyīn" is a historical-biographical compilation concerning the descendants of Abu Talib, who died by being killed, poisoned to death in a treacherous way, on the run from the rulers’ persecution, or confined until death. The "Maqātil" literature was rather common, particularly amongst Shi'is, before al-Isfahani and he used many works of this genre as sources for the "Maqātil al-Ṭālibīyīn". Al-Isfahani does not explain the motivation behind this compilation nor mention to whom they were dedicated, but according to the preface of this work, he sets out as a condition to recount the reports about the Ṭālibids who were “praiseworthy in their conduct and rightly guided in their belief ("maḥmūd al-ṭarīqa wa-sadīd al-madhhab")”.
Like the "al-Imāʾ", the work is structured in chronological order, beginning with the first Ṭālibī martyr, Jaʿfar b. Abī Ṭālib, and ends in the year of its compilation, August 925 (Jumādā I 313). For each biographical entry, al-Isfahani gives the full name, the lineage (sometimes adding the maternal side). Less often, he additionally gives the virtues and personal traits of the subject and other material he thinks noteworthy, for example the prophetic "ḥadīth" about, or transmitted by, the subject of the biography in question. Then, al-Isfahani gives the account of the death which, more often than not, constitutes the end of the entry. Sometimes poetry for or by the subject is attached. The "Maqātil" was used as a reliable source of information by many Shi'i and non-Shi'i compilers of the following centuries.
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The "Kitab al-Aghani", al-Isfahanis best known work, is an immense compilation, including songs provided with musical indications (melodic modes and meters of songs), the biographies of poets and musicians of different periods in addition to historical material. As noted above, al-Isfahani embarks on compiling the "Aghani" first under the command of a patron, whom he calls "ra'is" (chief), to reconstruct the list of one hundred fine songs, selected by Ishaq b. Ibrahim. Due to an obscure report in Yaqut's "Mu'jam", this "raʾīs" is often assumed to be Sayf al-Dawla al-Ḥamdānī (r. 945–967), but recent studies suggest that a more plausible candidate for the dedication of the "Aghani" is the vizier al-Muhallabī.
The "Aghani" is divided into three parts: first, The Hundred Songs ("al-mi'a al-ṣawt al-mukhtara") and other song collections; second, the songs of the caliphs and of their children and grandchildren ("aghani al-khulafa wa-awladihim wa-awlad awladihim"); and third, al-Isfahanis selection of songs. The articles in each part are arranged based on different patterns, but it is mostly the song which introduces the articles on biographies or events. The "Kitab al-Aghani" is not the first book or collection of songs in Arabic, but it can be asserted that it is the most important one, for it "is a unique mine of information not only on hundreds of song texts with their modes and meters, but also on the lives of their poets and composers, and on the social context of music making in early Islam and at the courts of the caliphs in Damascus and Baghdad". Because of al-Isfahani's pedantic documentation of his sources, the "Kitab al-Aghani" can also be used to reconstruct earlier books of songs or biographical dictionaries on musicians that are otherwise lost.
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As for the works that did not survive, based on their contents, as implied by their titles, they can be divided into the following categories:
The genealogical works: "Nasab Bani Abd Shams" ("The Genealogy of the Banu Abd Shams"), "Jamharat al-nasab" ("The Compendium of Genealogies"), "Nasab Bani Shayban" ("The Genealogy of the Banu Shayban"), and "Nasab al-Mahaliba" ("The Genealogy of the Muhallabids"), this last probably dedicated to his patron, the vizier al-Muhallabi.
The reports about specified or unspecified topics, such as "Kitab al-Khammarin wa-l-khammarat" ("The Book of Tavern-Keepers, Male and Female"), "Akhbar al-tufayliyin" ("Reports about Party Crashers"), "al-Akhbar wa-l-nawadir" ("The Reports and Rare Tales"), and "Ayyam al-arab" ("The Battle-Days of the Arabs"), which mentions 1700 days of the pre-Islamic tribal battles and was in circulation only in Andalusia.
The reports about music, musicians and singers: the aforementioned "Manajib al-khisyan" ("The Noble Eunuchs"), "Akhbzr Jahza al-Barmaki" ("The Reports concerning Jahza al-Barmaki"), "al-Mamalik al-shu'ara" ("The Slave Poets"), "Adab al-samz" ("The Etiquettes of Listening to Music"), and "Risala fi 'ilal al-nagham" ("The Treatise on the Rules of Tones").
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There are two works, only mentioned by al-Tusi: "Kitab ma nazala min al-Qur'an fi amir al-mu'minīn wa-ahl baytih 'alayhim al-salam" ("The Book about the Qur'anic Verses Revealed regarding the Commander of the Faithful and the People of His Family, Peace upon Them") and "Kitab fihi kalam Fatima alayha al-salam fi Fadak" ("The Book concerning the Statements of Fāṭima, Peace upon Her, regarding Fadak"). Should the attribution of these two works to al-Isfahani be correct, together with the "Maqatil al-Talibiyin", they reveal al-Isfahani's Shi'i partisanship.
Works.
Al-Isfahani is best known as the author of "Kitab al-Aghani" ("The Book of Songs"), an encyclopaedia of over 20 volumes and editions. However, he additionally wrote poetry, an anthology of verses on the monasteries of Mesopotamia and Egypt, and a genealogical work.
The first printed edition, published in 1868, contained 20 volumes. In 1888 Rudolf Ernst Brünnow published a 21st volume being a collection of biographies not contained in the Bulāq edition, edited from manuscripts in the Royal Library of Munich.
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Alcobaça, Portugal
Alcobaça () is a Portuguese city and municipality in the intermunicipal community Oeste and the region Oeste e Vale do Tejo, in the historical province of Estremadura, and in the Leiria District. The city grew along the valleys of the rivers Alcoa and Baça, from which it derives its name. The municipality population in 2011 was 56,693, in an area of . The city proper has a population of 15,800 inhabitants.
The city of Alcobaça became notable after the first king of Portugal, Afonso Henriques, decided to build a church to commemorate the Conquest of Santarém from the Moors in 1147. The church later evolved into the Monastery of Alcobaça, one of the most magnificent Gothic monuments in the country. In the church are the tombs of Pedro I of Portugal and his murdered mistress Inês de Castro. Over the centuries this monastery played an important role in shaping Portuguese culture.
A few kilometers to the north of Alcobaça is the Monastery of Batalha, another Gothic building constructed in memory of a different important battle, that of Aljubarrota. To the west of Alcobaça is the fishing village of Nazaré, now a popular resort town. To the south is the city of Caldas da Rainha and the medieval town of Óbidos. To the northeast is the town of Porto de Mós with its rebuilt castle.
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History.
Alcobaça became notable in the 12th century, when it was chosen as the future site of Portugal's largest church. In March 1147, the young King Dom Afonso Henriques defeated the Moors by capturing the city of Santarém. As a tribute to his victory, he vowed to build a magnificent home for the Order of Cistercians. It took another 76 years before this task was completed. The monarchy continued to carry out further construction and 60 years later King Dinis built the main cloister. The monastery was consecrated in 1262.
The church contains the tombs of Pedro I of Portugal and his murdered mistress Inês de Castro. Pedro had married Constanza, the "Infanta" (princess) of Castile, but escaped with his mistress Inês and later lived in the city of Coimbra. His father, King Afonso IV, believing that the family of Inês was a threat to his kingdom, had her murdered. Shortly after the death of his father, Pedro declared that he had married Inês in a prior secret ceremony in Bragança, and took a gruesome revenge on the killers and exhumed her body. He presented the embalmed corpse at the court with a crown on her head and demanded that all his courtiers kneel and individually pay homage to her decomposed hand. Today, their ornate tombs face each other so that on Judgment Day his first sight would be of Inês.
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During the following centuries, the monks from this monastery had a major influence on the development of Portuguese culture. Notably, in 1269 they were the first to give public lessons to their congregation, and later they produced the first authoritative history on Portugal in a series of books. In 1810, the invading French pillaged the abbey, taking with them most of its most important treasures, including the noteworthy library. The items that remained were later stolen in 1834 during an anti-clerical riot and the banning of religious orders in Portugal.
Climate.
Alcobaça has a Mediterranean climate (Köppen:"Csb") with warm, dry summers and mild, wet winters.
Parishes.
Administratively, the municipality is divided into 13 civil parishes ("freguesias"):
City information.
The main feature of the city is essentially the monastery that proudly presents a long and sombre façade with 18th-century embellishments. This austerity is further emphasized in the cloisters with its apt name of "Cloister of Silence". In contrast within the Abbey is the massive kitchen with a running stream specially diverted to pass through as a supply of fresh water. The open area of the kitchen chimney is large enough to take a whole ox for roasting. The surround to the sacristy doorway is an outstanding example of Manueline decoration. In 1794, Lord Beckford visited the Abbey and commented that he found some 300 monks "living in a very splendid manner"!
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Nearby locations.
A few kilometers to the north of Alcobaça is another wondrous building constructed in memory of a different important battle, that of Aljubarrota in 1385, when King John I of Portugal defeated the Castilians and ensuring two hundred years of independence from the Castilian invaders. The construction of the Abbey at Batalha commenced in 1388 and was added to by various Portuguese Kings over these next two centuries. To the east of Batalha is the world-famous location of Fátima and a point of pilgrimage for the Roman Catholic religion due to the vision of the Virgin Mary in 1917 by three young children whilst tending their flock. To the west of Alcobaça is the well-known fishing village of Nazaré. Today, the village is now a small town and a popular holiday resort with most of its past and traditions having rapidly evaporated in the course of time. A very successful Portuguese feature film was made in the early 20th century that dramatically captured the primitive and dangerous life of these fishermen. Stoutly Catholic, the inhabitants have retained some of their past as can be still seen in their own particular style of costume. To the south is Caldas da Rainha and the quaint medieval town of Óbidos that is an attraction for any tourists that enjoys a true glimpse of the past. Also to the south is the town of Porto de Mós with its fanciful rebuilt castle. This town borders the Nature Reserve Parque Natural das Serras de Aire e Candeeiros. These 390 square kilometres of limestone-covered landscape is also known for its caverns. The best known being the Grutas de Mira de Aire can be visited and consists of tunnels, caverns with stalactites, stalagmites, lakes, and a music and light finale.
International relations.
Alcobaça is twinned with:
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Amphisbaena
The amphisbaena (, , or , plural: amphisbaenae; ) is a mythological, ant-eating serpent with a head at each end. The name of the creature is alternatively written amphisbaina, amphisbene, amphisboena, amphisbona, amphista, amfivena, amphivena, or anphivena (the last two being feminine), and is also known as the "Mother of Ants". Its name comes from the Greek words ', meaning "both ways", and ', meaning "to go".
Mythology.
According to Lucan, the amphisbaena was spawned from the blood that dripped from the Gorgon Medusa's head as Perseus flew over the Libyan Desert with her head in his hand: in "Pharsalia" (IX, 719), the Roman poet names it along with other serpents that Cato's army encountered in Libya. Amphisbaena fed on the corpses left behind. Although it is a legendary creature, it has been referred to by various Greek and Latin authors, scientists as well as poets: Nicander, Lucan, Pliny the Elder, Isidore of Seville, and later Thomas Browne, the last of whom debunked its existence ( book three chapter XV). Modern poets are John Milton, Alexander Pope, Percy Bysshe Shelley, Alfred Tennyson, Aimé Césaire, A. E. Housman and Allen Mandelbaum.
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Appearance.
These early descriptions of the amphisbaena depict a venomous, dual-headed snakelike creature. However, medieval and later drawings often show it with two or more scaled feet, particularly chicken feet, and feathered wings. Some even depict it as a horned, dragon-like creature with a serpent-headed tail and small, round ears, while others have both "necks" of equal size so that it cannot be determined which is the rear head. Many descriptions of the amphisbaena say its eyes glow like candles or lightning, but the poet Nicander, the first to speak about it, described it as "always dull of eye". He also wrote: "From either end protrudes a blunt chin; each is far from each other." Nicander's account seems to be referring to a group of real lizards what is today called the Amphisbaenia, after the legendary creature, because their tail truncates in a manner that vaguely resembles the head.
Habitat.
The amphisbaena is said to make its home in the desert.
Folk medicine.
In ancient times, the supposedly dangerous amphisbaena had many uses in the art of folk medicine and other magical remedies. Pliny notes that expecting women wearing a live amphisbaena around their necks would have safe pregnancies ("Naturalis historia" XXX, 128); however, if one's goal was to cure ailments such as arthritis or the common cold, one should wear only its skin ("Naturalis historia" XXX, 85): lumberjacks suffering from cold weather on the job could nail its carcass or skin to a tree to keep warm, while in the process allowing the tree to be felled more easily.
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By eating the meat of the amphisbaena, one could supposedly attract many lovers of the opposite sex, and slaying one during the full moon could give power to one who is pure of heart and mind. [primary reference needed]
Origins.
In "The Book of Beasts", T.H. White suggests that the creature derives from sightings of the worm lizards of the same name. But it is the other way around. These creatures are found in the Mediterranean countries where many of these legends originated.
The Códice Casanatense (), a Portuguese book describing the areas the Portuguese had visited, includes an illustration of the flora and fauna of India. One of the animals shown is a two-headed snake (conjoined twin snakes), with one head on each end, much like an amphisbaena. The image is captioned, "two headed snakes of India are harmless". It is possible a sighting of an animal like this was the origin of the amphisbaena, or that the Greek mythological creature is used, as well as others, to literarily embellish the description of an exotic country.
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In literature and other media.
In Dante's "Inferno", the amphisbaena is listed as one of the types of reptiles that torment thieves in the seventh bolgia.
In John Milton's "Paradise Lost", after the Fall and the return of Satan to Hell, some of the fallen angelic host are transformed into the amphisbaena, to represent the animal by which the Fall was caused, i.e. a snake.
Amphisbaena appears in some editions of the tabletop roleplaying game "Dungeons & Dragons".
Amphisbaena has appeared in several video games as an enemy or boss monster, including "La-Mulana" and "." A creature called Amphisbaena appears in the games ' and ' but bears little resemblance to other renditions of the creature, appearing as an eyeless 4-legged reptile with the upper body of a human woman sprouting from its long tail instead of a double-headed serpent.
In the 1984 animated film "Gallavants", an amphisbaena (called a 'Vanterviper' in the film) appears as a minor antagonist. The two heads, a red one named Edil and a blue one called Fice, frequently disagree and argue, and sing a song about their miserable plight.
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The amphisbaena is mentioned in "The Last Wish", from "The Witcher" series by Andrzej Sapkowski, while protagonist Geralt of Rivia recalls past events. The amphisbaena was endangering the region of Kovir until the beast was slain by Geralt's hand.
Amphisbaena is referenced in "RWBY", an animated web series created by Monty Oum, in the form of an evil creature called Grimm. Of the different Grimm, the amphisbaena appears to be the King Taijitu, a two-headed snake or serpent. The king's name references the taijitu, a symbol or diagram in Chinese philosophy representing "Taiji" in both its monist and dualist aspects. The Grimm's coloration visually symbolizes the taijitu, with one head and body section black and the opposite side white.
The amphisbaena appears in the "Rise of the Teenage Mutant Ninja Turtles" episode "Battle Nexus: New York." This version is one of the known champions of the Battle Nexus. Big Mama had Michelangelo and Meat Sweats compete to feed each of its heads in order to satisfy the amphisbaena. They managed to work together to pull it off.
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Brandon Sanderson's novel "Skyward" has a character whose name is Arturo Mendez. His call sign is amphisbaena.
In Beyblade has a character named Enrique whose bit beast (ancient spirits contained within spinning tops) named Amphilyon. It takes the form of a medieval amphisbaena with bat wings.
The primary antagonist of Elden Ring: Shadow of the Erdtree, Messmer the Impaler, is conjoined with a winged amphisbaena.
Use as a Proverb.
The amphisbaena appears also in the saying "to the amphisbaena, Perseus is good" which can have various meanings depending in the connotation in which it is used. However, one main meaning lies in the connection between Perseus and the creation of the amphisbaena. Though created out of the violent murder of Medusa by Perseus, it shows that the creation will always see the creator in a positive light.
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Amyl alcohol
Amyl alcohols are alcohols with the formula C5H11OH. Eight are known. A mixture of amyl alcohols (also called amyl alcohol) can be obtained from fusel alcohol. Amyl alcohol is used as a solvent and in esterification, by which is produced amyl acetate and other products. The name "amyl alcohol" without further specification applies to the normal (straight-chain) form, 1-pentanol.
Three of these alcohols, 2-methyl-1-butanol, 2-pentanol, and 3-methyl-2-butanol (methyl isopropyl carbinol), contain stereocenters, and are therefore chiral and optically active.
The most important amyl alcohol is isoamyl alcohol, the chief one generated by fermentation in the production of alcoholic beverages and a constituent of fusel oil. The other amyl alcohols may be obtained synthetically.
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Amyl nitrite
Amyl nitrite is a chemical compound with the formula C5H11ONO. A variety of isomers are known, but they all feature an amyl group attached to the nitrite functional group. The alkyl group (the amyl in this case) is unreactive and the chemical and biological properties are mainly due to the nitrite group. Like other alkyl nitrites, amyl nitrite is bioactive in mammals, being a vasodilator, which is the basis of its use as a prescription medicine. As an inhalant, it also has a psychoactive effect, which has led to its recreational use, with its smell being described as that of old socks or dirty feet.
It was first documented in 1844 and came into medical use in 1867.
Nomenclature.
The term "amyl nitrite" encompasses several isomers. In older literature, the common non-systematic name amyl was often used for the pentyl group, where the amyl group is a linear or normal (n) alkyl group, and the resulting amyl nitrite would have the structural formula CH3(CH2)3CH2ONO, also referred to as n-amyl nitrite.
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A common form of amyl nitrite is the isomer with the formula (CH3)2CHCH2CH2ONO, which may be more specifically referred to as isoamyl nitrite.
The similarly named amyl nitrate has very different properties. At the same time, isopropyl nitrite has a similar structure and similar uses (also called 'poppers') but with worse side-effects.
Amyl nitrite is sometimes referred to colloquially as "banapple gas".
Synthesis and reactions.
Alkyl nitrites are prepared by the reaction of alcohols with nitrous acid:
The reaction is called esterification. Synthesis of alkyl nitrites is, in general, straightforward and can be accomplished in home laboratories. A common procedure includes the dropwise addition of concentrated sulfuric acid to a cooled mixture of an aqueous sodium nitrite solution and an alcohol. The intermediately-formed stoichiometric mixture of nitrogen dioxide and nitric oxide then converts the alcohol to the alkyl nitrite, which, due to its low density, will form an upper layer that can be easily decanted from the reaction mixture.
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Isoamyl nitrite decomposes in the presence of base to give nitrite salts and the isoamyl alcohol:
Amyl nitrite, like other alkyl nitrites, reacts with carbanions to give oximes.
Amyl nitrites are also useful as reagents in a modification of the Sandmeyer reaction. The reaction of the alkyl nitrite with an aromatic amine in a halogenated solvent produces a radical aromatic species, this then frees a halogen atom from the solvent. For the synthesis of aryl iodides diiodomethane is used, whereas bromoform is the solvent of choice for the synthesis of aryl bromides.
Physiological effects.
Amyl nitrite, in common with other alkyl nitrites, is a potent vasodilator; it expands blood vessels, resulting in lowering of the blood pressure. Amyl nitrite may be used during cardiovascular stress testing in patients with suspected hypertrophic cardiomyopathy to cause vasodilation and thereby reduce afterload and provoke obstruction of blood flow towards the aorta from the ventricle by increasing the pressure gradient, thereby causing left ventricular outflow obstruction.
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Amyl nitrite may be used during cardiovascular stress testing in patients with suspected hypertrophic cardiomyopathy to cause vasodilation and thereby reduce afterload and provoke obstruction of blood flow towards the aorta from the ventricle by increasing the pressure gradient, thereby causing left ventricular outflow obstruction. Alkyl nitrites are a source of nitric oxide, which signals for relaxation of the involuntary muscles. Physical effects include decrease in blood pressure, headache, flushing of the face, increased heart rate, dizziness, and relaxation of involuntary muscles, especially the blood vessel walls and the internal and external anal sphincter. There are no withdrawal symptoms. Overdose symptoms include nausea, vomiting, hypotension, hypoventilation, shortness of breath, and fainting. The effects set in very quickly, typically within a few seconds and disappear within a few minutes. Amyl nitrite may also intensify the experience of synesthesia. Amyl nitrite, when given as a medication for patients with angina, can also be administered as an ampule.
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Amyl nitrite, when given as a medication for patients with angina, can also be administered as an ampule. The ampule is put in a gauze pad and then inhaled by the patient during an angina attack and repeated every fifteen minutes. However, oral dosing of amyl nitrite is ineffective due to poor absorption and extensive hepatic metabolism. Amyl nitrite has been widely replaced by nitroglycerin for the treatment of acute angina.
Toxicity.
Although there are case reports of life-threatening toxicity involving unusually large amounts, typical inhaled doses of amyl nitrite are considered relatively safe. However, liquid amyl nitrite is highly toxic when ingested because of the unsafely high concentration it causes in blood. Regardless of the form or route of administration, acute toxicity principally results when the nitrite oxidizes a significant proportion of hemoglobin in the blood without oxygen, forming methemoglobin, which cannot carry oxygen. Severe poisoning cases will progress to methemoglobinemia, characterized by a blue-brown discoloration under the skin which could be mistaken for cyanosis. Treatment with oxygen and intravenous methylene blue frustrates visual confirmation further as methylene blue itself is, as its name suggests, a blue dye; the patient's changes in different shades of blue notwithstanding, it is an effective antidote by way of catalyzing the production of the enzyme responsible for reducing the methemoglobin in the blood back to hemoglobin.
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The discoloration does mean that regular near-infrared–based pulse oximetry becomes useless. More fundamentally, blood gas analysis on the whole has limited effectiveness, as the increased methemoglobin level increases the oxygen binding affinity of regular hemoglobin. Therefore, the measurement of actual ratios and levels of methemoglobin and hemoglobin must accompany any blood gas partial pressure sample in these cases.
In popular culture.
The "Columbo" episode titled "Troubled Waters" (1974–1975) features amyl nitrite inhaled by the antagonist Hayden Danziger – played by Robert Vaughn – to help him feign a heart attack for his alibi. However, the episode consistently refers to the substance incorrectly as amyl nitrate.
The 1978 Derek Jarman film "Jubilee" features a character named Amyl Nitrate (a misspelled reference to amyl nitrite).
The title of the 1993 song "Animal Nitrate" by English band Suede is a pun on amyl nitrite, referencing its recreational use, although singer Brett Anderson has said the song has more to do with other drugs like ecstasy and cocaine.
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In the 1999 film "Fight Club", the character Chloe, a terminally ill woman, mentions having a collection of amyl nitrite while openly discussing her unfulfilled desires at a cancer support group.
The punk band Amyl and the Sniffers reference recreational use of amyl nitrite in their name.
The Hunter S. Thompson book "Fear and Loathing in Las Vegas" sees amyl nitrite as one of the many drugs Raoul Duke packs for the trip to Las Vegas, taking about two dozen ampules of it with him and usually justifying its usage by him and Dr. Gonzo to other people around them by claiming it is for angina.
In Season 1, Episode 9 of "Bob's Burgers", "Spaghetti Western and Meatballs", Gene guesses amyl nitrite for the A in the ABS program near the end of the episode.
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Autumn
Autumn, also known as fall (especially in US & Canada), is one of the four temperate seasons on Earth. Outside the tropics, autumn marks the transition from summer to winter, in September (Northern Hemisphere) or March (Southern Hemisphere). Autumn is the season when the duration of daylight becomes noticeably shorter and the temperature cools considerably. Day length decreases and night length increases as the season progresses until the winter solstice in December (Northern Hemisphere) and June (Southern Hemisphere). One of its main features in temperate climates is the striking change in colour of the leaves of deciduous trees as they prepare to shed.
Date definitions.
Some cultures regard the autumnal equinox as "mid-autumn", while others with a longer temperature lag treat the equinox as the start of autumn. In the English-speaking world of high latitude countries, autumn traditionally began with Lammas Day and ended around Hallowe'en, the approximate mid-points between midsummer, the autumnal equinox, and midwinter. Meteorologists (and Australia and most of the temperate countries in the southern hemisphere) use a definition based on Gregorian calendar months, with autumn being September, October, and November in the northern hemisphere, and March, April, and May in the southern hemisphere.
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In the higher latitude countries in the Northern Hemisphere, autumn traditionally starts with the September equinox (21 to 24 September) and ends with the winter solstice (21 or 22 December). Popular culture in the United States associates Labor Day, the first Monday in September, as the end of summer and the start of autumn. Certain summer traditions, such as wearing white, are discouraged after that date. As daytime and nighttime temperatures decrease, trees change colour and then shed their leaves. Persians celebrate the beginning of the autumn on Mehregan.
Under the traditional East Asian solar term system, autumn starts on or around 8 August and ends on or about 7 November. In Ireland, the autumn months according to the national meteorological service, Met Éireann, are September, October, and November. However, according to the Irish Calendar, which is based on ancient Gaelic traditions, autumn lasts throughout the months of August, September, and October, or possibly a few days later, depending on tradition. In the Irish language, September is known as ("middle of autumn") and October as ("end of autumn"). Late Roman Republic scholar Marcus Terentius Varro defined autumn as lasting from the third day before the Ides of Sextilis (August 11) to the fifth day before the Ides of November (November 9).
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Etymology.
The word "autumn" () is derived from Latin "autumnus", archaic "auctumnus", possibly from the ancient Etruscan root "autu-" and has within it connotations of the passing of the year. Alternative etymologies include ) or ('dry').
After the Greek era, the word continued to be used as the Old French word ( in modern French) or in Middle English, and was later normalised to the original Latin. In the Medieval period, there are rare examples of its use as early as the 12th century, but by the 16th century, it was in common use.
Before the 16th century, "harvest" was the term usually used to refer to the season, as it is common in other West Germanic languages to this day (cf. Dutch , German , and Scots ). However, as more people gradually moved from working the land to living in towns, the word "harvest" lost its reference to the time of year and came to refer only to the actual activity of reaping, and "autumn", as well as "fall", began to replace it as a reference to the season.
The alternative word "fall" for the season traces its origins to old Germanic languages. The exact derivation is unclear, with the Old English or and the Old Norse all being possible candidates. However, these words all have the meaning "to fall from a height" and are clearly derived either from a common root or from each other. The term came to denote the season in 16th-century England, a contraction of Middle English expressions like "fall of the leaf" and "fall of the year". Compare the origin of "spring" from "spring of the leaf" and "spring of the year".
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During the 17th century, English settlers began emigrating to the new North American colonies, and took the English language with them. While the term "fall" gradually became nearly obsolete in Britain, it became the more common term in North America.
The name "backend", a once common name for the season in Northern England, has today been largely replaced by the name "autumn".
Associations.
Harvest.
Association with the transition from warm to cold weather, and its related status as the season of the primary harvest, has dominated its themes and popular images. In Western cultures, personifications of autumn are usually pretty, well-fed females adorned with fruits, vegetables and grains that ripen at this time. Many cultures feature autumnal harvest festivals, often the most important on their calendars.
Still-extant echoes of these celebrations are found in the autumn Thanksgiving holiday of the United States and Canada, and the Jewish Sukkot holiday with its roots as a full-moon harvest festival of "tabernacles" (living in outdoor huts around the time of harvest). There are also the many festivals celebrated by indigenous peoples of the Americas tied to the harvest of ripe foods gathered in the wild, the Chinese Mid-Autumn or Moon festival, and many others. The predominant mood of these autumnal celebrations is a gladness for the fruits of the earth mixed with a certain melancholy linked to the imminent arrival of harsh weather.
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This view is presented in English poet John Keats' poem "To Autumn", where he describes the season as a time of bounteous fecundity, a time of "mellow fruitfulness".
In North America, while most foods are harvested during the autumn, foods usually associated with the season include pumpkins (which are integral parts of both Thanksgiving and Halloween) and apples, which are used to make the seasonal beverage apple cider.
Melancholia.
Autumn, especially in poetry, has often been associated with melancholia. The possibilities and opportunities of summer are gone, and the chill of winter is on the horizon. Skies turn grey, the amount of usable daylight drops rapidly, and many people turn inward, both physically and mentally. It has been referred to as an unhealthy season.
Similar examples may be found in Irish poet W.B. Yeats' poem "The Wild Swans at Coole" where the maturing season that the poet observes symbolically represents his own ageing self. Like the natural world that he observes, he too has reached his prime and now must look forward to the inevitability of old age and death. French poet Paul Verlaine's "Chanson d'automne" ("Autumn Song") is likewise characterised by strong, painful feelings of sorrow. Keats' "To Autumn", written in September 1819, echoes this sense of melancholic reflection but also emphasises the lush abundance of the season. The song "Autumn Leaves", based on the French song "Les Feuilles mortes", uses the melancholic atmosphere of the season and the end of summer as a metaphor for the mood of being separated from a loved one.
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Halloween.
Autumn is associated with Halloween (influenced by Samhain, a Celtic autumn festival), and with it a widespread marketing campaign that promotes it. The Celtic people also used this time to celebrate the harvest with a time of feasting. At the same time though, it was a celebration of death as well. Crops were harvested, livestock were butchered, and Winter was coming.
Halloween, 31 October, is in autumn in the northern hemisphere. Television, film, book, costume, home decoration, and confectionery businesses use this time of year to promote products closely associated with such a holiday, with promotions going from late August or early September to 31 October, since their themes rapidly lose strength once the holiday ends, and advertising starts concentrating on Christmas.
In the southern hemisphere Halloween takes place in Spring.
Other associations.
In some parts of the northern hemisphere, autumn has a strong association with the end of summer holiday and the start of a new school year, particularly for children in primary and secondary education. "Back to School" advertising and preparations usually occurs in the weeks leading to the beginning of autumn.
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Thanksgiving Day is a national holiday celebrated in Canada, in the United States, in some of the Caribbean islands and in Liberia. Thanksgiving is celebrated on the second Monday of October in Canada, on the fourth Thursday of November in the United States (where it is commonly regarded as the start of the Christmas and holiday season), and around the same part of the year in other places. Similarly named festival holidays occur in Germany and Japan.
Television stations and networks, particularly in North America, traditionally begin their regular seasons in their autumn, with new series and new episodes of existing series debuting mostly during late September or early October (series that debut outside the autumn season are usually known as mid-season replacements). A sweeps period takes place in November to measure Nielsen Ratings.
American football is played almost exclusively in the autumn months; at the high school level, seasons run from late August through early November, with some playoff games and holiday rivalry contests being played as late as Thanksgiving. In many American states, the championship games take place in early December. College football's regular season runs from September through November, while the main professional circuit, the National Football League, plays from September through to early January.
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Summer sports, such as association football (in Northern America, East Asia and South Africa), Canadian football, stock car racing, tennis, golf, cricket, and professional baseball, wrap up their seasons in early to late autumn; Major League Baseball's championship World Series is popularly known as the "Fall Classic". (Amateur baseball is usually finished by August.) Likewise, professional winter sports, such as ice hockey and basketball, and most leagues of association football in Europe, are in the early stages of their seasons during autumn; American college basketball and college ice hockey play teams outside their athletic conferences during the late autumn before their in-conference schedules begin in winter.
The Christian religious holidays of All Saints' Day and All Souls' Day are observed in autumn in the Northern hemisphere. Easter falls in autumn in the southern hemisphere.
The secular celebration of International Workers' Day also falls in autumn in the southern hemisphere.
Since 1997, Autumn has been one of the top 100 names for girls in the United States.
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In Indian mythology, autumn is considered to be the preferred season for the goddess of learning Saraswati, who is also known by the name of "goddess of autumn" (Sharada).
In Asian mysticism, Autumn is associated with the element of metal, and subsequently with the colour white, the White Tiger of the West, and death and mourning.
Tourism.
Although colour change in leaves occurs wherever deciduous trees are found, coloured autumn foliage is noted in various regions of the world: most of North America, Eastern Asia (including China, Korea, and Japan), Europe, southeast, south, and part of the midwest of Brazil, the forest of Patagonia, eastern Australia and New Zealand's South Island.
Eastern Canada and New England are famous for their autumnal foliage, and this attracts major tourism (worth billions of US dollars) for the regions.
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Alameda, California
Alameda ( ; ; Spanish for "tree-lined path") is a city in Alameda County, California, United States, located in the East Bay region of the Bay Area. The city is built on an informal archipelago in San Francisco Bay, consisting of Alameda Island, Bay Farm Island and Coast Guard Island, along with other smaller islands. As of the 2020 census, the city's population was 78,280.
History.
Ohlone era.
Alameda originally occupied a peninsula connected to Oakland. The area was low-lying and marshy, while higher ground was part of one of the largest coastal oak forests in the world. A local band of the Ohlone tribe inhabited the region for more than 3,000 years. They were present at the time of the arrival of the Spanish in the late 18th century. The Ohlone created numerous oyster shell mounds across the peninsula, some as large as 14 feet tall.
Spanish and Mexican eras.
Spanish colonists called the area "Encinal", meaning "forest of evergreen oak". What is now Alameda, and much of the East Bay was included in the vast Rancho San Antonio granted to Don Luis María Peralta by the Spanish king who claimed California. The grant was later confirmed by the Republic of Mexico after its independence in 1821 from Spain. Over time, the place became known as Bolsa de Encinal or Encinal de San Antonio.
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Early California era.
The city of Alameda was founded on June 6, 1853, following the Mexican–American War of 1848 and the subsequent acquisition of California by the U.S.
The name "Alameda" is Spanish for "grove of poplar trees" or "tree-lined avenue" and was chosen in 1853 as city's official name by popular vote.
At the time, Alameda comprised three small settlements:
The borders of Alameda were expanded to include the entire island in 1872, incorporating Woodstock into Alameda.
In his autobiography, writer Mark Twain described Alameda as "The Garden of California."
The first post office opened in 1854. The first school, Schermerhorn School, was opened a year later in 1855 (eventually renamed as Lincoln School). The San Francisco and Alameda Railroad opened the Encinal station in 1864. The early formation of the Park Street Historic Commercial District (or downtown) was centered near the train lines. Encinal's own post office opened in 1876, was renamed West End in 1877, and closed in 1891.
On September 6, 1869, the Alameda Terminal made history; it was the site of the arrival of the first train via the First transcontinental railroad to reach the shores of San Francisco Bay, marking the first coast to coast transcontinental railroad in North America.
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The Croll Building, on the corner of Webster Street and Central Avenue, was the site of Croll's Gardens and Hotel, used as training quarters for some of the most popular fighters in boxing from 1883 to 1914. Jack Johnson and several other champions all stayed and trained here.
The need for expanded shipping facilities and increased flow of current through the estuary led to the dredging of a tidal canal through the marshland between Oakland and Alameda. Construction started in 1874, but it was not completed until 1902, resulting in Alameda becoming an island.
Modern era.
In 1917, a private entertainment park called Neptune Beach was built in the area now known as Crab Cove, which became a major recreation destination in the 1920s and 1930s. Both the American snow cone and the popsicle were first sold at Neptune Beach. The Kewpie doll became the original prize for winning games of chance at the beach, another Neptune Beach innovation. The park closed down in 1939.
The Alameda Works Shipyard was one of the largest and best-equipped shipyards in the country. Together with other industrial facilities, it became part of the defense industry buildup before and during World War II, which attracted many migrants from other parts of the United States for the high-paying jobs. In the 1950s, Alameda's industrial and shipbuilding industries thrived along the Alameda Estuary.
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In the early 21st century, the Port of Oakland, across the estuary, has become one of the largest ports on the West Coast. Its operators use shipping technologies originally experimented within Alameda. As of April 2006, Alameda is a "Coast Guard City", one of six then designated in the country (as of 2025, it is one of 34).
In addition to the regular trains running to the Alameda Mole, Alameda was also served by local steam commuter lines of the Southern Pacific (initially, the Central Pacific). Alameda was the site of the Southern Pacific's West Alameda Shops, where all the electric trains were maintained and repaired. These were later adapted as the East Bay Electric Lines. The trains ran to both the Oakland Mole and the Alameda Mole.
In the 1930s Pan American Airways established a seaplane port along with the fill that led to the Alameda Mole, the original home base for the China Clipper flying boat. In 1929, the University of California established the San Francisco Airdrome located near the current Webster Street tube as a public airport. The Bay Airdrome had its gala christening party in 1930. The Airdrome was closed in 1941 when its air traffic interfered with the newly built Naval Air Station Alameda (NAS Alameda).
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In the late 1950s, the Utah Construction Company began a landfill beyond the "Old Sea Wall" and created "South Shore".
On February 7, 1973, a USN Vought A-7E Corsair II fighter jet on a routine training mission from Lemoore Naval Air Station suddenly caught fire above the San Francisco Bay, crashing into the Tahoe Apartments in Alameda. Eleven people including the pilot died in the crash and fire.
Geography.
Alameda's nickname is "The Island". Today, the city consists of three major sections:
The area of the former NAS is now known as "Alameda Point." The South Shore area is separated from the main part of Alameda Island by a lagoon; the north shore of the lagoon is located approximately where the original south shore of the island was. Alameda Point, Bay Farm Island, and South Shore are largely built on bay fill.
Not all of Alameda Island is part of the City of Alameda; a small portion of a dump site west of the former runway at Alameda Naval Air Station extends far enough into San Francisco Bay that it is over the county line and therefore part of the City and County of San Francisco. Ballena Isle, an even smaller island, is also part of Alameda.
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Climate.
This region experiences warm (but not hot), dry summers, and cool (but not cold), wet winters. According to the Köppen climate classification system, Alameda has a warm-summer Mediterranean climate, abbreviated "Csb" on climate maps. Annual precipitation is about , all rain (snow is extremely rare at sea level in the San Francisco Bay Area).
Hazards.
The low-lying island has seen sea-level and groundwater level rise threaten its infrastructure and people not just through flooding events, but through the increased liquefaction risk from more saturated soils. The locations of increasing groundwater-induced risks and flooding risks may be most precise in private insurance company maps.
Demographics.
2010.
The 2010 United States census reported that Alameda had a population of 73,812. (2015 census estimates place the population at 78,630)
The population density was . The racial makeup of Alameda was 37,460 (50.8%) White, 23,058 (31.2%) Asian, 4,759 (6.4%) African American, 426 (0.6%) Native American, 381 (0.5%) Pacific Islander, 2,463 (3.3%) from other races, and 5,265 (7.1%) from two or more races. Hispanic or Latino of any race were 8,092 persons (11.0%).
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