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Subsequently, while Ambrose was performing the Liturgy of the Hours in the basilica, the prefect of the city came to persuade him to give it up to the Arians. Ambrose again refused. Certain deans (officers of the court) were sent to take possession of the basilica by hanging upon it imperial escutcheons. Instead, soldiers from the ranks the emperor had placed around the basilica began pouring into the church, assuring Ambrose of their fidelity. The escutcheons outside the church were removed, and legend says the children tore them to shreds.
Ambrose refused to surrender the basilica, and sent sharp answers back to his emperor: "If you demand my person, I am ready to submit: carry me to prison or to death, I will not resist; but I will never betray the church of Christ. I will not call upon the people to succour me; I will die at the foot of the altar rather than desert it. The tumult of the people I will not encourage: but God alone can appease it." By Thursday, the emperor gave in, bitterly responding: "Soon, if Ambrose gives the orders, you will be sending me to him in chains."
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In 386, Justina and Valentinian II received the Arian bishop Auxentius the younger, and Ambrose was again ordered to hand over a church in Milan for Arian usage. Ambrose and his congregation barricaded themselves inside the church, and again the imperial order was rescinded. There was an attempted kidnapping, and another attempt to arrest him and to force him to leave the city. Several accusations were made, but unlike in the case of John Chrysostom, no formal charges were brought. The emperor certainly had the power to do so, and probably did not solely because of Ambrose's popularity with the people and what they might do.
When Magnus Maximus usurped power in Gaul (383) and was considering a descent upon Italy, Valentinian sent Ambrose to dissuade him, and the embassy was successful (384). A second, later embassy was unsuccessful. Magnus Maximus entered Italy (386–387) and Milan was taken. Justina and her son fled, but Ambrose remained and had the plate of the church melted for the relief of the poor.
Theodosius.
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While Ambrose was writing "De Fide", Theodosius published his own statement of faith in 381 in an edict establishing Nicene Christianity as the only legitimate version of the Christian faith. There is unanimity amongst scholars that this represents the emperor's own beliefs. The aftermath of the death (378) of Valens (Emperor in the East from 364 to 378) had left many questions for the church unresolved, and Theodosius' edict can be seen as an effort to begin addressing those questions. Theodosius' natural generosity was tempered by his pressing need to establish himself and to publicly assert his personal piety.
On 28 February 380, Theodosius issued the Edict of Thessalonica, a decree addressed to the city of Constantinople, determining that only Christians who did not support Arian views were catholic and could have their places of worship officially recognized as "churches". The Edict opposed Arianism, and attempted to establish unity in Christianity and to suppress heresy. German ancient historian writes that the Edict of Thessalonica was neither anti-pagan nor antisemitic; it did not declare Christianity to be the official religion of the empire; and it gave no advantage to Christians over other faiths.
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Liebeschuetz and Hill indicate that it was not until after 388, during Theodosius' stay in Milan following the defeat of Maximus in 388, that Theodosius and Ambrose first met.
After the Massacre of Thessalonica in 390, Theodosius made an act of public penance at Ambrose's behest. Ambrose was away from court during the events at Thessalonica, but after being informed of them, he wrote Theodosius a letter. In that still-existing letter, Ambrose presses for a semi-public demonstration of penitence from the emperor, telling him that, as his bishop, he will not give Theodosius communion until it is done. Wolf Liebeschuetz says "Theodosius duly complied and came to church without his imperial robes, until Christmas, when Ambrose openly admitted him to communion".
Formerly, some scholars credited Ambrose with having an undue influence over Emperor Theodosius I, from this period forward, prompting him toward major anti-pagan legislation beginning in February of 391. However, this interpretation has been heavily disputed since the late-twentieth century. McLynn argues that Theodosius's anti-pagan legislation was too limited in scope for it to be of interest to the bishop. The fabled encounter at the door of the cathedral in Milan, with Ambrose as the mitred prelate braced, blocking Theodosius from entering, which has sometimes been seen as evidence of Ambrose' dominance over Theodosius, has been debunked by modern historians as "a pious fiction". There was no encounter at the church door. The story is a product of the imagination of Theodoret, a historian of the fifth century who wrote of the events of 390 "using his own ideology to fill the gaps in the historical record".
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The twenty-first-century view is that Ambrose was "not a power behind the throne". The two men did not meet each other frequently, and documents that reveal the relationship between the two are less about personal friendship than they are about negotiations between two formidable leaders of the powerful institutions they represent: the Roman State and the Italian Church. Cameron says there is no evidence that Ambrose was a significant influence on the emperor.
For centuries after his death, Theodosius was regarded as a champion of Christian orthodoxy who decisively stamped out paganism. This view was recorded by Theodoret, who is recognized as an unreliable historian, in the century following their deaths. Theodosius's predecessors Constantine (), Constantius (), and Valens had all been semi-Arians. Therefore, it fell to the orthodox Theodosius to receive from Christian literary tradition most of the credit for the final triumph of Christianity. Modern scholars see this as an interpretation of history by orthodox Christian writers more than as a representation of actual history. The view of a pious Theodosius submitting meekly to the authority of the church, represented by Ambrose, is part of the myth that evolved within a generation of their deaths.
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Later years and death.
In April 393 Arbogast ("magister militum" of the West) and his puppet Emperor Eugenius marched into Italy to consolidate their position against Theodosius I and his son, Honorius, now appointed Augustus to govern the western portion of the empire. Arbogast and Eugenius courted Ambrose's support by very obliging letters; but before they arrived at Milan, he had retired to Bologna, where he assisted at the translation of the relics of Saints Vitalis and Agricola. From there he went to Florence, where he remained until Eugenius withdrew from Milan to meet Theodosius in the Battle of the Frigidus in early September 394.
Soon after acquiring the undisputed possession of the Roman Empire, Theodosius died at Milan in 395, and Ambrose gave the eulogy. Two years later (4 April 397) Ambrose also died. He was succeeded as bishop of Milan by Simplician. Ambrose's body may still be viewed in the church of Saint Ambrogio in Milan, where it has been continuously venerated – along with the bodies identified in his time as being those of Saints Gervase and Protase.
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Ambrose is remembered in the calendar of the Roman Rite of the Catholic Church on 7 December, and is also honoured in the Church of England and in the Episcopal Church on 7 December.
Character.
In 1994, Neil B. McLynn wrote a complex study of Ambrose that focused on his politics and was intended to "demonstrate that Ambrose viewed community as a means to acquire personal political power". Subsequent studies of how Ambrose handled his episcopal responsibilities, his Nicene theology and his dealings with the Arians in his episcopate, his pastoral care, his commitment to community, and his personal asceticism, have mitigated this view.
All of Ambrose's writings are works of advocacy for Nicene Christianity, and even his political views and actions were closely related to his religion. He was rarely, if ever, concerned about simply recording what had happened; he did not write to reveal his inner thoughts and struggles; he wrote to advocate for his God. Boniface Ramsey writes that it is difficult "not to posit a deep spirituality in a man" who wrote on the mystical meanings of the "Song of Songs" and wrote many extraordinary hymns. Despite an abiding spirituality, Ambrose had a generally straightforward manner, and a practical rather than a speculative tendency in his thinking. "De Officiis" is a utilitarian guide for his clergy in their daily ministry in the Milanese church rather than "an intellectual "tour de force"".
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Christian faith in the third century developed the monastic lifestyle which subsequently spread into the rest of Roman society in a general practice of virginity, voluntary poverty and self-denial for religious reasons. This lifestyle was embraced by many new converts, including Ambrose, even though they did not become actual monks.
The bishops of this era had heavy administrative responsibilities, and Ambrose was also sometimes occupied with imperial affairs, but he still fulfilled his primary responsibility to care for the well-being of his flock. He preached and celebrated the Eucharist multiple times a week, sometimes daily, and dealt directly with the needs of the poor, as well as widows and orphans, "virgins" (nuns), and his own clergy. He replied to letters personally, practised hospitality, and made himself available to the people.
Ambrose had the ability to maintain good relationships with all kinds of people. Local church practices varied quite a bit from place to place at this time, and as the bishop, Ambrose could have required that everyone adapt to his way of doing things. It was his place to keep the churches as united as possible in both ritual and belief. Instead, he respected local customs, adapting himself to whatever practices prevailed, instructing his mother to do the same. As bishop, Ambrose undertook many different labours in an effort to unite people and "provide some stability during a period of religious, political, military, and social upheavals and transformations".
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Brown says Ambrose "had the makings of a faction fighter". While he got along well with most people, Ambrose was not averse to conflict and even opposed emperors with a fearlessness born of self-confidence and a clear conscience and not from any belief he would not suffer for his decisions. Having begun his life as a Roman aristocrat and a governor, it is clear that Ambrose retained the attitudes and practices of Roman governance even after becoming a bishop.
His acts and writings show he was quite clear about the limits of imperial power over the church's internal affairs including doctrine, moral teaching, and governance. He wrote to Valentinian: "In matters of faith bishops are the judges of Christian emperors, not emperors of bishops." ("Epistle" 21.4). He also famously said to an Arian bishop chosen by the emperor, "The emperor is in the church, not over the church." ("Sermon Against Auxentius", 36). Ambrose's acts and writings "created a sort of model which was to remain valid in the Latin West for the relations of the Church and the Christian State. Both powers stood in a basically positive relationship to each other, but the innermost sphere of the Church's life--faith, the moral order, ecclesiastical discipline--remained withdrawn from the State's influence."
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Ambrose was also well aware of the limits of his power. At the height of his career as a venerable, respected and well-loved bishop in 396, imperial agents marched into his church, pushing past him and his clergy who had crowded the altar to protect a political suspect from arrest, and dragged the man from the church in front of Ambrose who could do nothing to stop them. "When it came to the central functions of the Roman state, even the vivid Ambrose was a lightweight".
Attitude towards Jews.
Ambrose is recorded on occasions as taking a hostile attitude towards Jews, for example in 388, when the Emperor Theodosius I was informed that a crowd of Christians had retaliated against the local Jewish community by destroying the synagogue at Callinicum on the Euphrates. The synagogue most probably existed within the fortified town to serve the soldiers stationed there, and Theodosius ordered that the offenders be punished and that the synagogue be rebuilt at the expense of the bishop. Ambrose wrote to the emperor arguing against this, basing his argument on two assertions: first, if the bishop obeyed the order, it would be a betrayal of his faith, and second, if the bishop instead refused to obey the order, he would become a martyr and create a scandal embarrassing the emperor. Ambrose, referring to a prior incident where Magnus Maximus issued an edict censuring Christians in Rome for burning down a Jewish synagogue, warned Theodosius that the people, in turn, exclaimed "the emperor has become a Jew", implying that Theodosius would receive the same lack of support from the people. Theodosius rescinded the order concerning the bishop.
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That was not enough for Ambrose, however, and when Theodosius next visited Milan Ambrose confronted him directly in an effort to get him to drop the entire case. McLynn argues that Ambrose failed to win the emperor's sympathy and was mostly excluded from his counsels thereafter. The Callinicum affair was not an isolated incident. Generally speaking, however, while McLynn says it makes Ambrose look like a bully and a bigot to modern eyes, scholars also agree that Ambrose's attitudes toward the Jews cannot be fairly summarized in one sentence, as not all of Ambrose's attitudes toward Jews were negative.
For example, Ambrose makes extensive and appreciative use of the works of a Jew, Philo of Alexandria, in his own writings, treating Philo as one of the "faithful interpreters of the Scriptures". Philo was an educated man of some standing and a prolific writer during the era of Second Temple Judaism. Forty–three of his treatises have been preserved, and these by Christians, rather than Jews. Philo became foundational in forming the Christian literary view on the six days of creation through Basil's "Hexaemeron". Eusebius, the Cappadocian Fathers, and Didymus the Blind appropriated material from Philo as well, but none did so more than Ambrose. As a result of these extensive references, Philo was accepted into the Christian tradition as an honorary Church Father. "In fact, one Byzantine catena even refers to him as 'Bishop Philo'. This high regard for Philo even led to a number of legends of his conversion to Christianity, although this assertion stands on very dubious evidence". Ambrose also used Josephus, Maccabees, and other Jewish sources for his writings. He praises some individual Jews. Ambrose tended to write negatively of all non-Nicenes as if they were all in one category. This served a rhetorical purpose in his writing and should be considered accordingly.
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Attitude towards pagans.
Modern scholarship indicates that paganism was a lesser concern than heresy for Christians in the fourth and fifth centuries, including Ambrose, but it was still a concern. Writings of this period were commonly hostile and often contemptuous toward paganism which Christianity saw as already defeated in Heaven. The great Christian writers of the third to fifth centuries attempted to discredit the continuation of these "defeated practices" by searching pagan writings, "particularly those of Varro, for everything that could be regarded by Christian standards as repulsive and irreligious." Ambrose' work reflects this triumphalism.
Throughout his time in the episcopate, Ambrose was active in his opposition to any state sponsorship of pagan cults. When Gratian ordered the Altar of Victory to be removed, it roused the aristocracy of Rome to send a delegation to the emperor to appeal against the decision, but Pope Damasus I induced Christian senators to petition against it, and Ambrose blocked the delegates from obtaining an audience with the emperor. Under Valentinian II, an effort was made to restore the Altar of Victory to its ancient station in the hall of the Roman Senate and to again provide support for the seven Vestal Virgins. The pagan party was led by the refined senator Quintus Aurelius Symmachus, who used all his prodigious skill and artistry to create a marvellous document full of the "maiestas populi Romani". Hans Lietzmann writes that "Pagans and Christians alike were stirred by the solemn earnestness of an admonition which called all men of goodwill to the aid of a glorious history, to render all worthy honour to a world that was fading away".
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Then Ambrose wrote to Valentinian asserting that the emperor was a soldier of God – not simply a personal believer, but one bound by his position to serve the faith; under no circumstances could he agree to something that would promote the worship of idols. Ambrose held up the example of Valentinian's brother, Gratian, reminding Valentinian that the commandment of God must take precedence. The bishop's intervention led to the failure of Symmachus' appeal.
In 389, Ambrose stepped in against a pagan senatorial delegation who wished to see the emperor Theodosius I. Although Theodosius refused their requests, he was irritated at the bishop's presumption and refused to see him for several days. Later, Ambrose wrote a letter to the emperor Eugenius complaining that some gifts the latter had bestowed on pagan senators could be used for funding pagan cults.
Theology.
Ambrose joins Augustine, Jerome, and Gregory the Great as one of the Latin Doctors of the Church. Theologians compare him with Hilary, who they claim fell short of Ambrose's administrative excellence but demonstrated greater theological ability. He succeeded as a theologian despite his juridical training and his comparatively late handling of biblical and doctrinal subjects.
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Ambrose's intense episcopal consciousness furthered the growing doctrine of the Church and its sacerdotal ministry including teaching, leading services, administering sacraments, and giving pastoral advice. He found a proper balance between offering sacraments as mysterious ways of encountering God and sacramentalism, the emphasis on ritual for ritual's sake, prevalent elsewhere. He engaged the prevalent asceticism of the day, continuing the Stoic and Ciceronian training of his youth, which enabled him to promulgate a lofty standard of Christian ethics. Thus we have the "De officiis ministrorum", "De viduis", "De virginitate" and "De paenitentia".
Ambrose displayed a kind of liturgical flexibility that kept in mind that liturgy was a tool to serve people in worshiping God, and ought not to become a rigid entity that is invariable from place to place. His advice to Augustine of Hippo on this point was to follow local liturgical custom. "When I am at Rome, I fast on a Saturday; when I am at Milan, I do not. Follow the custom of the church where you are." Thus Ambrose refused to be drawn into a false conflict over which particular local church had the "right" liturgical form where there was no substantial problem. His advice has remained in the English language as the saying, "When in Rome, do as the Romans do."
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Eschatology.
Some scholars argue that Ambrose was a Christian universalist. It has been noted that Ambrose's theology was significantly influenced by that of Origen and Didymus the Blind, two other early Christian universalists. One quotation cited in favour of this belief is:
One could interpret this passage as being another example of the Christian belief in a general resurrection (that both those in Heaven and in Hell undergo a bodily resurrection), or an allusion to purgatory (that some destined for Heaven must first undergo a phase of purification). Some other works by Ambrose could potentially be seen as teaching the mainstream view of salvation. For example:
This could be interpreted as something which is not eschatological but rather rhetorical or conditional on the state of repentance. The passage most often cited in support of Ambrose supposed belief in apokatastasis is his commentary on 1 Corinthians 15, it reads:
Other scholars interpret Ambrose's soteriology to be in agreement with Jerome of Stridon and the anonymous individuals whom Augustine criticized in his treatise "on faith and works", who argued that while the unbelievers would experience eternal judgement, all Christians who have believed in Jesus will be reunited to God at some point, even if they have sinned and fallen away.
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Giving to the poor.
In "De Officiis", the most influential of his surviving works, and one of the most important texts of patristic literature, he reveals his views connecting justice and generosity by asserting these practices are of mutual benefit to the participants. Ambrose draws heavily on Cicero and the biblical book of Genesis for this concept of mutual inter-dependence in society. In the bishop's view, it is concern for one another's interests that binds society together. Ambrose asserts that avarice leads to a breakdown in this mutuality, therefore avarice leads to a breakdown in society itself. In the late 380s, the bishop took the lead in opposing the greed of the elite landowners in Milan by starting a series of pointed sermons directed at his wealthy constituents on the need for the rich to care for the poor.
Some scholars have suggested Ambrose's endeavours to lead his people as both a Roman and a Christian caused him to strive for what a modern context would describe as a type of communism or socialism. He was not just interested in the church but was also interested in the condition of contemporary Italian society. Ambrose considered the poor not a distinct group of outsiders, but a part of a united people to be stood with in solidarity. Giving to the poor was not to be considered an act of generosity towards the fringes of society but a repayment of resources that God had originally bestowed on everyone equally and that the rich had usurped. He defines justice as providing for the poor whom he describes as our "brothers and sisters" because they "share our common humanity".
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Mariology.
The theological treatises of Ambrose of Milan would come to influence Popes Damasus, Siricius and Leo XIII. Central to Ambrose is the virginity of Mary and her role as Mother of God.
Ambrose viewed celibacy as superior to marriage and saw Mary as the model of virginity.
Augustine.
Ambrose studied theology with Simplician, a presbyter of Rome. Using his excellent knowledge of Greek, which was then rare in the West, Ambrose studied the Old Testament and Greek authors like Philo, Origen, Athanasius, and Basil of Caesarea, with whom he was also exchanging letters. Ambrose became a famous rhetorician whom Augustine came to hear speak. Augustine wrote in his "Confessions" that Faustus, the Manichean rhetorician, was a more impressive speaker, but the content of Ambrose's sermons began to affect Augustine's faith. Augustine sought guidance from Ambrose and again records in his "Confessions" that Ambrose was too busy to answer his questions. In a passage of Augustine's "Confessions" in which Augustine wonders why he could not share his burden with Ambrose, he comments: "Ambrose himself I esteemed a happy man, as the world counted happiness, because great personages held him in honour. Only his celibacy appeared to me a painful burden." Simplician regularly met with Augustine, however, and Augustine writes of Simplician's "fatherly affection" for him. It was Simplician who introduced Augustine to Christian Neoplatonism. It is commonly understood in the Christian tradition that Ambrose baptized Augustine.
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In this same passage of Augustine's "Confessions" is an anecdote which bears on the history of reading:
This is a celebrated passage in modern scholarly discussion. The practice of reading to oneself without vocalizing the text was less common in antiquity than it has since become. In a culture that set a high value on oratory and public performances of all kinds, in which the production of books was very labour-intensive, the majority of the population was illiterate, and where those with the leisure to enjoy literary works also had slaves to read for them, written texts were more likely to be seen as scripts for recitation than as vehicles of silent reflection. However, there is also evidence that silent reading did occur in antiquity and that it was not generally regarded as unusual.
Music.
Ambrose's writings extend past literature and into music, where he was an important innovator in early Christian hymnography. His contributions include the "successful invention of Christian Latin hymnody", while the hymnologist Guido Maria Dreves designated him to be "The Father of church hymnody". He was not the first to write Latin hymns; the Bishop Hilary of Poitiers had done so a few decades before. However, the hymns of Hilary are thought to have been largely inaccessible because of their complexity and length. Only fragments of hymns from Hilary's "Liber hymnorum" exist, making those of Ambrose the earliest extant complete Latin hymns. The assembling of Ambrose's surviving "oeuvre" remains controversial; the almost immediate popularity of his style quickly prompted imitations, some which may even date from his lifetime. There are four hymns for which Ambrose's authorship is universally accepted, as they are attributed to him by Augustine:
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Each of these hymns has eight four-line stanzas and is written in strict iambic tetrameter (that is 4 × 2 syllables, each iamb being two syllables). Marked by dignified simplicity, they served as a fruitful model for later times. Scholars such as the theologian Brian P. Dunkle have argued for the authenticity of as many as thirteen other hymns, while the musicologist James McKinnon contends that further attributions could include "perhaps some ten others". Ambrose is traditionally credited but not actually known to have composed any of the repertory of Ambrosian chant also known simply as "antiphonal chant", a method of chanting where one side of the choir alternately responds to the other. Although Ambrosian chant was named in his honour, no Ambrosian-chant melodies can be attributed to Ambrose. With Augustine, Ambrose was traditionally credited with composing the hymn "Te Deum". Since the hymnologist Guido Maria Dreves in 1893, however, scholars have dismissed this attribution.
Writings.
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Editions.
The history of the editions of the works of St. Ambrose is a long one. Erasmus edited them in four tomes at Basle (1527). A valuable Roman edition was brought out in 1580, in five volumes, the result of many years' labour; it was begun by Sixtus V, while yet the monk Felice Peretti. Prefixed to it is the life of St. Ambrose composed by Baronius for his "Annales Ecclesiastici". The excellent Maurist edition of du Frische and Le Nourry appeared at Paris (1686–90) in two folio volumes; it was twice reprinted at Venice (1748–51, and 1781–82). The latest edition of the writings of St. Ambrose is that of Paolo Angelo Ballerini (Milan, 1878) in six folio volumes.
English.
Several of Ambrose's works have recently been published in the bilingual Latin-German "Fontes Christiani" series (currently edited by Brepols).
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Ambracia
Ambracia (; , occasionally , "Ampracia") was a city of ancient Greece on the site of modern Arta. It was founded by the Corinthians in 625 BC and was situated about from the Ambracian Gulf, on a bend of the navigable river Arachthos (or Aratthus), in the midst of a fertile wooded plain.
Name.
It was named after Ambracia, who according to some myths was Augeas daughter, while others describe her as Apollo's granddaughter and the daughter of Melaneus, king of the Dryope.
According to a different story, the town was named after Ambrax, Thesprotus son and Lycaon's grandson.
History.
Ambracia was founded between 650 and 625 BC by Gorgus, son of the Corinthian tyrant Cypselus, at which time its economy was based on farmlands, fishing, timber for shipbuilding, and the exportation of the produce of Epirus. After the expulsion of Gorgus's son Periander its government developed into a strong democracy. The early policy of Ambracia was determined by its loyalty to Corinth (for which it probably served as an entrepot in the Epirus trade), and its consequent aversion to Corcyra (as Ambracia participated on the Corinthian side at the Battle of Sybota, which took place in 433 BC between the rebellious Corinthian colony of Corcyra (modern Corfu) and Corinth).
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Ambraciot politics featured many frontier disputes with the Amphilochians and Acarnanians. Hence it took a prominent part in the Peloponnesian War until the crushing defeat at Idomene (426), which crippled its resources.
In the 4th century BC, it continued its traditional policy but in 338 was besieged by Philip II of Macedon. With the assistance of Corinth and Athens, it escaped complete domination at Philip's hands but was nevertheless forced to accept a Macedonian garrison. In 294 BC, after forty-three years of semi-autonomy under Macedonian suzerainty, Ambracia was given by the son of Cassander to Pyrrhus, king of Epirus, who made it his capital and adorned it with palaces, temples, and theatres. In the wars of Philip V of Macedon and the Epirotes against the Aetolian League (220–205), Ambracia passed from one alliance to the other but ultimately joined the latter confederacy. During the struggle of the Aetolians against Rome, it withstood a stubborn siege, including the first known use of poison gas against the Romans' siege tunnels. There was an ancient book, titled "Ambrakika" (Ἀμβρακικά), by the writer Athanadas, that detailed the history of Ambracia. No copies of the work survive, but it was referred to by later writers such as Antoninus Liberalis as an authority on the subject.
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Ambracia was captured and plundered by Marcus Fulvius Nobilior in 189 BC, after which it was declared by Rome a "free city" and gradually fell into insignificance. The foundation by Augustus of Nicopolis, into which the remaining inhabitants were drafted, left the site desolate. In Byzantine times a new settlement took its place under the name of Arta. Some fragmentary walls of large, well-dressed blocks near this latter town indicate the early prosperity of Ambracia.
References.
Attribution:
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Amber
Amber is fossilized tree resin. Examples of it have been appreciated for its color and natural beauty since the Neolithic times, and worked as a gemstone since antiquity. Amber is used in jewelry and as a healing agent in folk medicine.
There are five classes of amber, defined on the basis of their chemical constituents. Because it originates as a soft, sticky tree resin, amber sometimes contains animal and plant material as inclusions. Amber occurring in coal seams is also called resinite, and the term "ambrite" is applied to that found specifically within New Zealand coal seams.
Etymology.
The English word "amber" derives from Arabic via Middle Latin "ambar" and Middle French "ambre". The word referred to what is now known as "ambergris" ("ambre gris" or "gray amber"), a solid waxy substance derived from the sperm whale. The word, in its sense of "ambergris," was adopted in Middle English in the 14th century.
In the Romance languages, the sense of the word was extended to Baltic amber (fossil resin) from as early as the late 13th century. At first called white or yellow amber ("ambre jaune"), this meaning was adopted in English by the early 15th century. As the use of ambergris waned, this became the main sense of the word.
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The two substances ("yellow amber" and "gray amber") conceivably became associated or confused because they both were found washed up on beaches. Ambergris is less dense than water and floats, whereas amber is denser and floats only in concentrated saline, or strong salty seawater though less dense than stone.
The classical names for amber, Ancient Greek ("ēlektron") and one of its Latin names, "electrum," are connected to a term ἠλέκτωρ ("ēlektōr") meaning "beaming Sun". According to myth, when Phaëton, son of Helios (the Sun) was killed, his mourning sisters became poplar trees, and their tears became "elektron", amber. The word "elektron" gave rise to the words "electric, electricity", and their relatives because of amber's ability to bear a charge of static electricity.
Varietal names.
A number of regional and varietal names have been applied to ambers over the centuries, including Allingite, Beckerite, Gedanite, Kochenite, Krantzite, and Stantienite.
History.
Theophrastus discussed amber in the 4th century BCE, as did Pytheas (), whose work "On the Ocean" is lost, but was referenced by Pliny, according to whose "Natural History":
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Earlier Pliny says that Pytheas refers to a large island—three days' sail from the Scythian coast and called Balcia by Xenophon of Lampsacus (author of a fanciful travel book in Greek)—as "Basilia"—a name generally equated with "Abalus". Given the presence of amber, the island could have been Heligoland, Zealand, the shores of Gdańsk Bay, the Sambia Peninsula or the Curonian Lagoon, which were historically the richest sources of amber in northern Europe. There were well-established trade routes for amber connecting the Baltic with the Mediterranean (known as the "Amber Road"). Pliny states explicitly that the Germans exported amber to Pannonia, from where the Veneti distributed it onwards.
The ancient Italic peoples of southern Italy used to work amber; the National Archaeological Museum of Siritide (Museo Archeologico Nazionale della Siritide) at Policoro in the province of Matera (Basilicata) displays important surviving examples. It has been suggested that amber used in antiquity, as at Mycenae and in the prehistory of the Mediterranean, came from deposits in Sicily.
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Pliny also cites the opinion of Nicias ( 470–413 BCE), according to whom amber Besides the fanciful explanations according to which amber is "produced by the Sun", Pliny cites opinions that are well aware of its origin in tree resin, citing the native Latin name of "succinum" ("sūcinum", from "sucus" "juice"). In Book 37, section XI of "Natural History", Pliny wrote:
He also states that amber is also found in Egypt and India, and he even refers to the electrostatic properties of amber, by saying that "in Syria the women make the whorls of their spindles of this substance, and give it the name of "harpax" [from ἁρπάζω, "to drag"] from the circumstance that it attracts leaves towards it, chaff, and the light fringe of tissues".
The Romans traded for amber from the shores of the southern Baltic at least as far back as the time of Nero.
Amber has a long history of use in China, with the first written record from 200 BCE. Early in the 19th century, the first reports of amber found in North America came from discoveries in New Jersey along Crosswicks Creek near Trenton, at Camden, and near Woodbury.
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Composition and formation.
Amber is heterogeneous in composition, but consists of several resinous more or less soluble in alcohol, ether and chloroform, associated with an insoluble bituminous substance. Amber is a macromolecule formed by free radical polymerization of several precursors in the labdane family, for example, communic acid, communol, and biformene. These labdanes are diterpenes (C20H32) and trienes, equipping the organic skeleton with three alkene groups for polymerization. As amber matures over the years, more polymerization takes place as well as isomerization reactions, crosslinking and cyclization.
Most amber has a hardness between 2.0 and 2.5 on the Mohs scale, a refractive index of 1.5–1.6, a specific gravity between 1.06 and 1.10, and a melting point of 250–300 °C. Heated above , amber decomposes, yielding an oil of amber, and leaves a black residue which is known as "amber colophony", or "amber pitch"; when dissolved in oil of turpentine or in linseed oil this forms "amber varnish" or "amber lac".
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Molecular polymerization, resulting from high pressures and temperatures produced by overlying sediment, transforms the resin first into copal. Sustained heat and pressure drives off terpenes and results in the formation of amber. For this to happen, the resin must be resistant to decay. Many trees produce resin, but in the majority of cases this deposit is broken down by physical and biological processes. Exposure to sunlight, rain, microorganisms, and extreme temperatures tends to disintegrate the resin. For the resin to survive long enough to become amber, it must be resistant to such forces or be produced under conditions that exclude them. Fossil resins from Europe fall into two categories, the Baltic ambers and another that resembles the "Agathis" group. Fossil resins from the Americas and Africa are closely related to the modern genus "Hymenaea", while Baltic ambers are thought to be fossil resins from plants of the family Sciadopityaceae that once lived in north Europe.
The abnormal development of resin in living trees ("succinosis") can result in the formation of amber. Impurities are quite often present, especially when the resin has dropped onto the ground, so the material may be useless except for varnish-making. Such impure amber is called "firniss". Such inclusion of other substances can cause the amber to have an unexpected color. Pyrites may give a bluish color. "Bony amber" owes its cloudy opacity to numerous tiny bubbles inside the resin. However, so-called "black amber" is really a kind of jet. In darkly clouded and even opaque amber, inclusions can be imaged using high-energy, high-contrast, high-resolution X-rays.
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Extraction and processing.
Distribution and mining.
Amber is globally distributed in or around all continents, mainly in rocks of Cretaceous age or younger. Historically, the coast west of Königsberg in Prussia was the world's leading source of amber. The first mentions of amber deposits there date back to the 12th century. Juodkrantė in Lithuania was established in the mid-19th century as a mining town of amber. About 90% of the world's extractable amber is still located in that area, which was transferred to the Russian Soviet Federative Socialist Republic of the USSR in 1946, becoming the Kaliningrad Oblast.
Pieces of amber torn from the seafloor are cast up by the waves and collected by hand, dredging, or diving. Elsewhere, amber is mined, both in open works and underground galleries. Then nodules of "blue earth" have to be removed and an opaque crust must be cleaned off, which can be done in revolving barrels containing sand and water. Erosion removes this crust from sea-worn amber. Dominican amber is mined through bell pitting, which is dangerous because of the risk of tunnel collapse.
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An important source of amber is Kachin State in northern Myanmar, which has been a major source of amber in China for at least 1,800 years. Contemporary mining of this deposit has attracted attention for unsafe working conditions and its role in funding internal conflict in the country. Amber from the Rivne Oblast of Ukraine, referred to as Rivne amber, is mined illegally by organised crime groups, who deforest the surrounding areas and pump water into the sediments to extract the amber, causing severe environmental deterioration.
Treatment.
The Vienna amber factories, which use pale amber to manufacture pipes and other smoking tools, turn it on a lathe and polish it with whitening and water or with rotten stone and oil. The final luster is given by polishing with flannel.
When gradually heated in an oil bath, amber "becomes soft and flexible. Two pieces of amber may be united by smearing the surfaces with linseed oil, heating them, and then pressing them together while hot. Cloudy amber may be clarified in an oil bath, as the oil fills the numerous pores that cause the turbidity. Small fragments, formerly thrown away or used only for varnish are now used on a large scale in the formation of "ambroid" or "pressed amber". The pieces are carefully heated with exclusion of air and then compressed into a uniform mass by intense hydraulic pressure, the softened amber being forced through holes in a metal plate. The product is extensively used for the production of cheap jewelry and articles for smoking. This pressed amber yields brilliant interference colors in polarized light."
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Amber has often been imitated by other resins like copal and kauri gum, as well as by celluloid and even glass. Baltic amber is sometimes colored artificially but also called "true amber".
Appearance.
Amber occurs in a range of different colors. As well as the usual yellow-orange-brown that is associated with the color "amber", amber can range from a whitish color through a pale lemon yellow, to brown and almost black. Other uncommon colors include red amber (sometimes known as "cherry amber"), green amber, and even blue amber, which is rare and highly sought after.
Yellow amber is a hard fossil resin from evergreen trees, and despite the name it can be translucent, yellow, orange, or brown colored. Known to the Iranians by the Pahlavi compound word kah-ruba (from "kah" "straw" plus "rubay" "attract, snatch", referring to its electrical properties), which entered Arabic as kahraba' or kahraba (which later became the Arabic word for electricity, كهرباء "kahrabā"), it too was called amber in Europe (Old French and Middle English ambre). Found along the southern shore of the Baltic Sea, yellow amber reached the Middle East and western Europe via trade. Its coastal acquisition may have been one reason yellow amber came to be designated by the same term as ambergris. Moreover, like ambergris, the resin could be burned as an incense. The resin's most popular use was, however, for ornamentation—easily cut and polished, it could be transformed into beautiful jewelry. Much of the most highly prized amber is transparent, in contrast to the very common cloudy amber and opaque amber. Opaque amber contains numerous minute bubbles. This kind of amber is known as "bony amber".
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Although all Dominican amber is fluorescent, the rarest Dominican amber is blue amber. It turns blue in natural sunlight and any other partially or wholly ultraviolet light source. In long-wave UV light it has a very strong reflection, almost white. Only about is found per year, which makes it valuable and expensive.
Sometimes amber retains the form of drops and stalactites, just as it exuded from the ducts and receptacles of the injured trees. It is thought that, in addition to exuding onto the surface of the tree, amber resin also originally flowed into hollow cavities or cracks within trees, thereby leading to the development of large lumps of amber of irregular form.
Classification.
Amber can be classified into several forms. Most fundamentally, there are two types of plant resin with the potential for fossilization. Terpenoids, produced by conifers and angiosperms, consist of ring structures formed of isoprene (C5H8) units. Phenolic resins are today only produced by angiosperms, and tend to serve functional uses. The extinct medullosans produced a third type of resin, which is often found as amber within their veins. The composition of resins is highly variable; each species produces a unique blend of chemicals which can be identified by the use of pyrolysis–gas chromatography–mass spectrometry. The overall chemical and structural composition is used to divide ambers into five classes. There is also a separate classification of amber gemstones, according to the way of production.
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Class I.
This class is by far the most abundant. It comprises labdatriene carboxylic acids such as communic or ozic acids. It is further split into three sub-classes. Classes Ia and Ib utilize regular labdanoid diterpenes (e.g. communic acid, communol, biformenes), while Ic uses "enantio" labdanoids (ozic acid, ozol, "enantio" biformenes).
Class Ia includes "Succinite" (= 'normal' Baltic amber) and "Glessite". They have a communic acid base, and they also include much succinic acid. Baltic amber yields on dry distillation succinic acid, the proportion varying from about 3% to 8%, and being greatest in the pale opaque or "bony" varieties. The aromatic and irritating fumes emitted by burning amber are mainly from this acid. Baltic amber is distinguished by its yield of succinic acid, hence the name "succinite". Succinite has a hardness between 2 and 3, which is greater than many other fossil resins. Its specific gravity varies from 1.05 to 1.10. It can be distinguished from other ambers via infrared spectroscopy through a specific carbonyl absorption peak. Infrared spectroscopy can detect the relative age of an amber sample. Succinic acid may not be an original component of amber but rather a degradation product of abietic acid.
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Class Ib ambers are based on communic acid; however, they lack succinic acid.
Class Ic is mainly based on "enantio"-labdatrienonic acids, such as ozic and zanzibaric acids. Its most familiar representative is Dominican amber. which is mostly transparent and often contains a higher number of fossil inclusions. This has enabled the detailed reconstruction of the ecosystem of a long-vanished tropical forest. Resin from the extinct species "Hymenaea protera" is the source of Dominican amber and probably of most amber found in the tropics. It is not "succinite" but "retinite".
Class II.
These ambers are formed from resins with a sesquiterpenoid base, such as cadinene.
Class III.
These ambers are polystyrenes.
Class IV.
Class IV is something of a catch-all: its ambers are not polymerized, but mainly consist of cedrene-based sesquiterpenoids.
Class V.
Class V resins are considered to be produced by a pine or pine relative. They comprise a mixture of diterpinoid resins and "n"-alkyl compounds. Their main variety is "Highgate copalite".
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Geological record.
The oldest amber recovered dates to the late Carboniferous period (). Its chemical composition makes it difficult to match the amber to its producers – it is most similar to the resins produced by flowering plants; however, the first flowering plants appeared in the Early Cretaceous, about 200 million years after the oldest amber known to date, and they were not common until the Late Cretaceous. Amber becomes abundant long after the Carboniferous, in the Early Cretaceous, when it is found in association with insects. The oldest amber with arthropod inclusions comes from the Late Triassic (late Carnian 230 Ma) of Italy, where four microscopic (0.2–0.1 mm) mites, "Triasacarus," "Ampezzoa, Minyacarus" and "Cheirolepidoptus," and a poorly preserved nematoceran fly were found in millimetre-sized droplets of amber. The oldest amber with significant numbers of arthropod inclusions comes from Lebanon. This amber, referred to as Lebanese amber, is roughly 125–135 million years old, is considered of high scientific value, providing evidence of some of the oldest sampled ecosystems.
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In Lebanon, more than 450 outcrops of Lower Cretaceous amber were discovered by Dany Azar, a Lebanese paleontologist and entomologist. Among these outcrops, 20 have yielded biological inclusions comprising the oldest representatives of several recent families of terrestrial arthropods. Even older Jurassic amber has been found recently in Lebanon as well. Many remarkable insects and spiders were recently discovered in the amber of Jordan including the oldest zorapterans, clerid beetles, umenocoleid roaches, and achiliid planthoppers.
Burmese amber from the Hukawng Valley in northern Myanmar is the only commercially exploited Cretaceous amber. Uranium–lead dating of zircon crystals associated with the deposit have given an estimated depositional age of approximately 99 million years ago. Over 1,300 species have been described from the amber, with over 300 in 2019 alone.
Baltic amber is found as irregular nodules in marine glauconitic sand, known as "blue earth", occurring in Upper Eocene strata of Sambia in Prussia. It appears to have been partly derived from older Eocene deposits and it occurs also as a derivative phase in later formations, such as glacial drift. Relics of an abundant flora occur as inclusions trapped within the amber while the resin was yet fresh, suggesting relations with the flora of eastern Asia and the southern part of North America. Heinrich Göppert named the common amber-yielding pine of the Baltic forests "Pinites succiniter", but as the wood does not seem to differ from that of the existing genus it has been also called "Pinus succinifera". It is improbable that the production of amber was limited to a single species; and indeed a large number of conifers belonging to different genera are represented in the amber-flora.
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Paleontological significance.
Amber is a unique preservational mode, preserving otherwise unfossilizable parts of organisms; as such it is helpful in the reconstruction of ecosystems as well as organisms; the chemical composition of the resin, however, is of limited utility in reconstructing the phylogenetic affinity of the resin producer. Amber sometimes contains animals or plant matter that became caught in the resin as it was secreted. Insects, spiders and even their webs, annelids, frogs, crustaceans, bacteria and amoebae, marine microfossils, wood, flowers and fruit, hair, feathers and other small organisms have been recovered in Cretaceous ambers (deposited c. ). There is even an ammonite "Puzosia (Bhimaites)" and marine gastropods found in Burmese amber.
The preservation of prehistoric organisms in amber forms a key plot point in Michael Crichton's 1990 novel "Jurassic Park" and the 1993 movie adaptation by Steven Spielberg. In the story, scientists are able to extract the preserved blood of dinosaurs from prehistoric mosquitoes trapped in amber, from which they genetically clone living dinosaurs. Scientifically this is as yet impossible, since no amber with fossilized mosquitoes has ever yielded preserved blood. Amber is, however, conducive to preserving DNA, since it dehydrates and thus stabilizes organisms trapped inside. One projection in 1999 estimated that DNA trapped in amber could last up to 100 million years, far beyond most estimates of around 1 million years in the most ideal conditions, although a later 2013 study was unable to extract DNA from insects trapped in much more recent Holocene copal. In 1938, 12-year-old David Attenborough (brother of Richard who played John Hammond in "Jurassic Park") was given a piece of amber containing prehistoric creatures from his adoptive sister; it would be the focus of his 2004 BBC documentary "The Amber Time Machine."
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Use.
Amber has been used since prehistory (Solutrean) in the manufacture of jewelry and ornaments, and also in folk medicine.
Jewelry.
Amber has been used as jewelry since the Stone Age, from 13,000 years ago. Amber ornaments have been found in Mycenaean tombs and elsewhere across Europe. To this day it is used in the manufacture of smoking and glassblowing mouthpieces. Amber's place in culture and tradition lends it a tourism value; Palanga Amber Museum is dedicated to the fossilized resin.
Historical medicinal uses.
Amber has long been used in folk medicine for its purported healing properties. Amber and extracts were used from the time of Hippocrates in ancient Greece for a wide variety of treatments through the Middle Ages and up until the early twentieth century.
Amber necklaces are a traditional European remedy for colic or teething pain with purported analgesic properties of succinic acid, although there is no evidence that this is an effective remedy or delivery method. The American Academy of Pediatrics and the FDA have warned strongly against their use, as they present both a choking and a strangulation hazard.
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Scent of amber and amber perfumery.
In ancient China, it was customary to burn amber during large festivities. If amber is heated under the right conditions, oil of amber is produced, and in past times this was combined carefully with nitric acid to create "artificial musk" – a resin with a peculiar musky odor. Although when burned, amber does give off a characteristic "pinewood" fragrance, modern products, such as perfume, do not normally use actual amber because fossilized amber produces very little scent. In perfumery, scents referred to as "amber" are often created and patented to emulate the opulent golden warmth of the fossil.
The scent of amber was originally derived from emulating the scent of ambergris and/or the plant resin labdanum, but since sperm whales are endangered, the scent of amber is now largely derived from labdanum. The term "amber" is loosely used to describe a scent that is warm, musky, rich and honey-like, and also somewhat earthy. Benzoin is usually part of the recipe. Vanilla and cloves are sometimes used to enhance the aroma. "Amber" perfumes may be created using combinations of labdanum, benzoin resin, copal (a type of tree resin used in incense manufacture), vanilla, Dammara resin and/or synthetic materials.
In Arab Muslim tradition, popular scents include amber, jasmine, musk and oud (agarwood).
Imitation substances.
Young resins used as imitations:
Plastics used as imitations:
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Amalaric
Amalaric (; Spanish and Portuguese: "Amalarico"; 502–531) was king of the Visigoths from 522 until his assassination. He was a son of king Alaric II and his first wife Theodegotha, daughter of Theodoric the Great.
Biography.
When Alaric II was killed while fighting Clovis I, king of the Franks, in the Battle of Vouillé (507), his kingdom fell into disarray. "More serious than the destruction of the Gothic army," writes Herwig Wolfram, "than the loss of both Aquitanian provinces and the capital of Toulose, was the death of the king." Alaric had made no provision for a successor, and although he had two sons, one was of age but illegitimate and the other, Amalaric, the offspring of a legal marriage but still a child. Amalaric was carried for safety into Spain, which country and Provence were thenceforth ruled by his maternal grandfather, Theodoric the Great, acting through his vice-regent, an Ostrogothic nobleman named Theudis. The older son, Gesalec, was chosen as king but his reign was disastrous. King Theodoric of the Ostrogoths sent an army, led by his sword-bearer Theudis, against Gesalec, ostensibly on behalf of Amalaric; Gesalec fled to Africa. The Ostrogoths then drove back the Franks and their Burgundian allies, regaining possession of "the south of Novempopulana, Rodez, probably even Albi, and even Toulose". Following the 511 death of Clovis, Theodoric negotiated a peace with Clovis' successors, securing Visigothic control of the southernmost portion of Gaul for the rest of the existence of their kingdom.
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In 522, the young Amalaric was proclaimed king, and four years later, on Theodoric's death, he assumed full royal power, although relinquishing Provence to his cousin Athalaric. His kingdom was faced with a Frankish threat from the north; according to Peter Heather, this was his motivation for marrying Chrotilda, the daughter of Clovis. However, this was not successful, for according to Gregory of Tours, Amalaric pressured her to forsake Orthodoxy and convert to Arian Christianity, at one point beating her until she bled; she sent to her brother Childebert I, king of Paris, a towel stained with her own blood. Ian Wood noted that although Gregory provides the fullest information for this period, where it touches Merovingian affairs, he often "allowed his religious bias to determine his interpretation of the events." Peter Heather agrees with Wood's implication in this instance: "I doubt that this is the full story, but the effects of Frankish intervention are clear enough."
Childebert defeated the Visigothic army and took Narbonne. Amalaric fled south to Barcelona, where according to Isidore of Seville, he was assassinated by his own men. According to Peter Heather, Theodoric's former governor Theudis was implicated in Amalaric's murder, "and was certainly its prime beneficiary." As for Chrotilda, in Gregory's words, she died on the journey home "by some ill chance". Childebert had her body brought to Paris where she was buried alongside her father Clovis.
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Alphorn
The alphorn (; ; ) is a traditional lip-reed wind instrument. It consists of a very long straight wooden natural horn, with a length of , a conical bore and a wooden cup-shaped mouthpiece. Traditionally the alphorn was made in one piece from the trunk of a pine. Modern alphorns are usually made in three detachable sections for easier transport and handling, carved from blocks of spruce. The alphorn is used by rural communities in the Alps. Similar wooden horns were used for communication in most mountainous regions of Europe, from the Alps to the Carpathians.
History.
The alphorn may have developed from instruments like the , a similarly shaped Etruscan instrument of classical antiquity, although there is little documented evidence of a continuous connection between them. A 2nd century Roman mosaic, found in Boscéaz, depicts a shepherd using a similar straight horn. The use of long signal horns in mountainous areas throughout Europe and Asia may indicate a long history of cultural cross-influences regarding their construction and usage.
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The first documented use of the German word is in a payment recorded in the 1527 accounts ledger of Saint Urban's Abbey in Pfaffnau. Swiss naturalist Conrad Gessner used the words for the first known detailed description of the alphorn, in his "De raris et admirandis herbis" (1555); in his time, the word "lituus" was used for several other wind instruments, like the horn, crumhorn, or cornett.
In the early 17th century, music scholar Michael Praetorius in his treatise "Syntagma Musicum" (1614-1620) depicts an alphorn-like instrument he called a ("wooden trumpet"), noting they are used by shepherds.
From the 17th to 19th century, alphorns were used in rural areas of the Alps, for signalling between high pastures across the valleys and to communities on the valley floor. The alphorn sounds can carry for several kilometres, and were even used to collect together dispersed herds. Although use by herdsmen had waned by the early 19th century, a revival of interest in the musical qualities of the instrument followed by the end of the century, and the alphorn became important in tourism, and inspired Romantic composers such as Beethoven and Gustav Mahler to add alphorn, or traditional alphorn melodies, to their pieces.
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Construction and qualities.
The alphorn is carved from solid softwood, usually pine or spruce. Traditionally, the alphorn maker would find a tree growing on a slope and bent at the base providing the curved shape for the bell. The long trunk would be cut in half longways, the bore hollowed out, then glued and bound back together with outer layers of stripped bark. Modern instruments are made in several sections for more convenient handling and transport, each turned and bored from solid blocks of spruce. An integrated cup-shaped mouthpiece was traditionally carved into the narrow end, while modern instruments have a separate removable mouthpiece carved from hard wood.
An alphorn made at Rigi-Kulm, Schwyz, and now in the Victoria and Albert Museum, measures in length and has a straight tube. The Swiss alphorn varies in shape according to the locality, being curved near the bell in the Bernese Oberland.
The alphorn is a simple tube with no lateral openings or means of adjusting the pitch, so only the notes of the natural harmonic series are available. As with other natural labrosones, some of the notes do not correspond to the Western equal tempered chromatic scale, particularly the 7th and 11th partials.
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Accomplished alphornists can command a range of nearly three octaves, consisting of the 2nd through the 16th partials. The availability of the higher tones is due in part to the relatively small diameter of the bore of the mouthpiece and tubing in relation to the overall length of the horn.
The well-known "Ranz des Vaches" (score; audio) is a traditional Swiss melody often heard on the alphorn. The song describes the time of bringing the cows to the high country at milk making time. Rossini introduced the "Ranz des Vaches" into his masterpiece "William Tell", along with many other melodies scattered throughout the opera in vocal and instrumental parts that are well-suited to the alphorn. Brahms wrote to Clara Schumann that the inspiration for the dramatic entry of the horn in the introduction to the last movement of his First Symphony was an alphorn melody he heard while vacationing in the Rigi area of Switzerland. For Clara's birthday in 1868 Brahms sent her a greeting that was to be sung with the melody.
Repertoire.
Among music composed for the alphorn:
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Army
An army, ground force or land force is an armed force that fights primarily on land. In the broadest sense, it is the land-based military branch, service branch or armed service of a nation or country. It may also include aviation assets by possessing an army aviation component. Within a national military force, the word army may also mean a field army.
Definition.
In some countries, such as France and China, the term "army", especially in its plural form "armies", has the broader meaning of armed forces as a whole, while retaining the colloquial sense of land forces. To differentiate the colloquial army from the formal concept of military force, the term is qualified, for example in France the land force is called , meaning Land Army, and the air and space force is called , meaning Air and Space Army. The naval force, although not using the term "army", is also included in the broad sense of the term "armies" — thus the French Navy is an integral component of the collective French Armies (French Armed Forces) under the Ministry of the Armies. A similar pattern is seen in China, with the People's Liberation Army (PLA) being the overall military, the land force being the PLA Ground Force, and so forth for the PLA Air Force, the PLA Navy, and other branches.
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Though by convention, irregular military is understood in contrast to regular armies which grew slowly from personal bodyguards or elite militia. Regular in this case refers to standardized doctrines, uniforms, organizations, etc. Regular military can also refer to full-time status (standing army), versus reserve or part-time personnel. Other distinctions may separate statutory forces (established under laws such as the National Defence Act), from de facto "non-statutory" forces such as some guerrilla and revolutionary armies.
Structure.
Armies are always divided into various specialties, according to the mission, role, and training of individual units, and sometimes individual soldiers within a unit.
Some of the groupings common to all armies include the following:
History.
India.
The Battle of the Ten Kings, a Hindu Aryan king named Sudas defeated an alliance of ten kings and their supportive chieftains. During the Iron Age, the Maurya and Nanda Empires had one of the largest armies in the world, the peak being approximately over 600,000 Infantry, 30,000 Cavalry, 8,000 War-Chariots and 9,000 War Elephants not including tributary state allies. In the Gupta age, large armies of longbowmen were recruited to fight off invading horse archer armies. Elephants, pikemen, and cavalry were other featured troops.
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China.
The states of China raised armies for at least 1000 years before the Spring and Autumn Annals. By the Warring States period, the crossbow had been perfected enough to become a military secret, with bronze bolts that could pierce any armor. Thus any political power of a state rested on the armies and their organization. China underwent political consolidation of the states of Han (韓), Wei (魏), Chu (楚), Yan (燕), Zhao (趙) and Qi (齊), until by 221 BCE, Qin Shi Huang (秦始皇帝), the first emperor of the Qin dynasty, attained absolute power. This first emperor of China could command the creation of a Terracotta Army to guard his tomb in the city of Xi'an (西安). in addition to a realignment of the Great Wall of China to strengthen his empire against insurrection, invasion and incursion.
Sun Tzu's "The Art of War" remains one of China's Seven Military Classics, even though it is two thousand years old. Since no political figure could exist without an army, measures were taken to ensure only the most capable leaders could control the armies. Civil bureaucracies (士大夫) arose to control the productive power of the states, and their military power.
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Sparta.
The Spartan Army was one of the earliest known professional armies. Boys were sent to a barracks at the age of seven or eight to train for becoming a soldier. At the age of thirty, they were released from the barracks and allowed to marry and have a family. After that, men devoted their lives to war until their retirement at the age of 60. The Spartan Army was largely composed of hoplites, equipped with arms and armor nearly identical to each other. Each hoplite bore the Spartan emblem and a scarlet uniform. The main pieces of this armor were a round shield, a spear and a helmet.
Ancient Rome.
The Roman Army had its origins in the citizen army of the Republic, which was staffed by citizens serving mandatory duty for Rome. Conscription remained the main method through which Rome mustered forces until the end of the Republic. The army eventually became a professional organization largely of citizens, who would served continuously for 25 years before being discharged.
The Romans were also noted for making use of auxiliary troops, non-Romans who served with the legions and filled roles that the traditional Roman military could not fill effectively, such as light skirmish troops and heavy cavalry. After their service in the army they were made citizens of Rome and then their children were citizens also. They were also given land and money to settle in Rome. In the Late Roman Empire, these auxiliary troops, along with foreign mercenaries, became the core of the Roman Army; moreover, by the time of the Late Roman Empire tribes such as the Visigoths were paid to serve as mercenaries.
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Medieval Europe.
In the earliest Middle Ages it was the obligation of every aristocrat to respond to the call to battle with his own equipment, archers, and infantry. This decentralized system was necessary due to the social order of the time, but could lead to motley forces with variable training, equipment and abilities. The more resources the noble had access to, the better his troops would be.
Initially, the words "knight" and "noble" were used interchangeably as there was not generally a distinction between them. While the nobility did fight upon horseback, they were also supported by lower class citizens – and mercenaries and criminals – whose only purpose was participating in warfare because, most often than not, they held brief employment during their lord's engagement. As the Middle Ages progressed and feudalism developed in a legitimate social and economic system, knights started to develop into their own class with a minor caveat: they were still in debt to their lord. No longer primarily driven by economic need, the newly established vassal class were, instead, driven by fealty and chivalry.
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As central governments grew in power, a return to the citizen armies of the classical period also began, as central levies of the peasantry began to be the central recruiting tool. England was one of the most centralized states in the Middle Ages, and the armies that fought in the Hundred Years' War were, predominantly, composed of paid professionals.
In theory, every Englishman had an obligation to serve for forty days. Forty days was not long enough for a campaign, especially one on the continent.
Thus the scutage was introduced, whereby most Englishmen paid to escape their service and this money was used to create a permanent army. However, almost all high medieval armies in Europe were composed of a great deal of paid core troops, and there was a large mercenary market in Europe from at least the early 12th century.
As the Middle Ages progressed in Italy, Italian cities began to rely mostly on mercenaries to do their fighting rather than the militias that had dominated the early and high medieval period in this region. These would be groups of career soldiers who would be paid a set rate. Mercenaries tended to be effective soldiers, especially in combination with standing forces, but in Italy they came to dominate the armies of the city states. This made them considerably less reliable than a standing army. Mercenary-on-mercenary warfare in Italy also led to relatively bloodless campaigns which relied as much on maneuver as on battles.
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In 1439 the French legislature, known as the Estates General (French: "états généraux"), passed laws that restricted military recruitment and training to the king alone. There was a new tax to be raised known as the "taille" that was to provide funding for a new Royal army. The mercenary companies were given a choice of either joining the Royal army as "compagnies d'ordonnance" on a permanent basis, or being hunted down and destroyed if they refused. France gained a total standing army of around 6,000 men, which was sent out to gradually eliminate the remaining mercenaries who insisted on operating on their own. The new standing army had a more disciplined and professional approach to warfare than its predecessors. The reforms of the 1440s, eventually led to the French victory at Castillon in 1453, and the conclusion of the Hundred Years' War. By 1450 the companies were divided into the field army, known as the "grande ordonnance" and the garrison force known as the "petite ordonnance".
Early modern.
First nation states lacked the funds needed to maintain standing forces, so they tended to hire mercenaries to serve in their armies during wartime. Such mercenaries typically formed at the ends of periods of conflict, when men-at-arms were no longer needed by their respective governments.
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The veteran soldiers thus looked for other forms of employment, often becoming mercenaries. Free Companies would often specialize in forms of combat that required longer periods of training that was not available in the form of a mobilized militia.
As late as the 1650s, most troops were mercenaries. However, after the 17th century, most states invested in better disciplined and more politically reliable permanent troops. For a time mercenaries became important as trainers and administrators, but soon these tasks were also taken by the state. The massive size of these armies required a large supporting force of administrators.
The newly centralized states were forced to set up vast organized bureaucracies to manage these armies, which some historians argue is the basis of the modern bureaucratic state. The combination of increased taxes and increased centralization of government functions caused a series of revolts across Europe such as the Fronde in France and the English Civil War.
In many countries, the resolution of this conflict was the rise of absolute monarchy. Only in England and the Netherlands did representative government evolve as an alternative. From the late 17th century, states learned how to finance wars through long term low interest loans from national banking institutions. The first state to master this process was the Dutch Republic. This transformation in the armies of Europe had great social impact. The defense of the state now rested on the commoners, not on the aristocrats. However, aristocrats continued to monopolize the officer corps of almost all early modern armies, including their high command. Moreover, popular revolts almost always failed unless they had the support and patronage of the noble or gentry classes. The new armies, because of their vast expense, were also dependent on taxation and the commercial classes who also began to demand a greater role in society. The great commercial powers of the Dutch and English matched much larger states in military might.
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As any man could be quickly trained in the use of a musket, it became far easier to form massive armies. The inaccuracy of the weapons necessitated large groups of massed soldiers. This led to a rapid swelling of the size of armies. For the first time huge masses of the population could enter combat, rather than just the highly skilled professionals.
It has been argued that the drawing of men from across the nation into an organized corps helped breed national unity and patriotism, and during this period the modern notion of the nation state was born. However, this would only become apparent after the French Revolutionary Wars. At this time, the "levée en masse" and conscription would become the defining paradigm of modern warfare.
Before then, however, most national armies were in fact composed of many nationalities. In Spain armies were recruited from all the Spanish European territories including Spain, Italy, Wallonia (Walloon Guards) and Germany. The French recruited some soldiers from Germany, Switzerland as well as from Piedmont. Britain recruited Hessian and Hanovrian troops until the late 18th century. Irish Catholics made careers for themselves in the armies of many Catholic European states.
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Prior to the English Civil War in England, the monarch maintained a personal bodyguard of Yeomen of the Guard and the Honourable Corps of Gentlemen at Arms, or "gentlemen pensioners", and a few locally raised companies to garrison important places such as Berwick on Tweed or Portsmouth (or Calais before it was recaptured by France in 1558).
Troops for foreign expeditions were raised upon an "ad hoc" basis. Noblemen and professional regular soldiers were commissioned by the monarch to supply troops, raising their quotas by indenture from a variety of sources. On January 26, 1661 Charles II issued the Royal Warrant that created the genesis of what would become the British Army, although the Scots Army and English Army would remain two separate organizations until the unification of England and Scotland in 1707. The small force was represented by only a few regiments.
After the American Revolutionary War the Continental Army was quickly disbanded as part of the Americans' distrust of standing armies, and irregular state militias became the sole ground army of the United States, with the exception of one battery of artillery guarding West Point's arsenal. Then First American Regiment was established in 1784. However, because of continuing conflict with Native Americans, it was soon realized that it was necessary to field a trained standing army. The first of these, the Legion of the United States, was established in 1791.
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Until 1733 the common soldiers of Prussian Army consisted largely of peasantry recruited or impressed from Brandenburg–Prussia, leading many to flee to neighboring countries. To halt this trend, Frederick William I divided Prussia into regimental cantons. Every youth was required to serve as a soldier in these recruitment districts for three months each year; this met agrarian needs and added extra troops to bolster the regular ranks.
Russian tsars before Peter I of Russia maintained professional hereditary musketeer corps (streltsy in Russian) that were highly unreliable and undisciplined. In times of war the armed forces were augmented by peasants. Peter I introduced a modern regular army built on German model, but with a new aspect: officers not necessarily from nobility, as talented commoners were given promotions that eventually included a noble title at the attainment of an officer's rank. Conscription of peasants and townspeople was based on quota system, per settlement. Initially it was based on the number of households, later it was based on the population numbers. The term of service in the 18th century was for life. In 1793 it was reduced to 25 years. In 1834 it was reduced to 20 years plus 5 years in reserve and in 1855 to 12 years plus 3 years of reserve.
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The first Ottoman standing army were Janissaries. They replaced forces that mostly comprised tribal warriors ("ghazis") whose loyalty and morale could not always be trusted. The first Janissary units were formed from prisoners of war and slaves, probably as a result of the sultan taking his traditional one-fifth share of his army's treasure they looted in kind rather than cash.
From the 1380s onwards, their ranks were filled under the "devşirme" system, where feudal dues were paid by service to the sultan. The "recruits" were mostly Christian youths, reminiscent of mamluks.
China organized the Manchu people into the Eight Banner system in the early 17th century. Defected Ming armies formed the Green Standard Army. These troops enlisted voluntarily and for long terms of service.
Late modern.
Conscription allowed the French Republic to form the "Grande Armée", what Napoleon Bonaparte called "the nation in arms", which successfully battled European professional armies.
Conscription, particularly when the conscripts are being sent to foreign wars that do not directly affect the security of the nation, has historically been highly politically contentious in democracies.
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In developed nations, the increasing emphasis on technological firepower and better-trained fighting forces, make mass conscription unlikely in the foreseeable future.
Russia, as well as many other nations, retains mainly a conscript army. There is also a very rare "citizen army" as used in Switzerland (see Military of Switzerland).
Field army.
A particular army can be named or numbered to distinguish it from military land forces in general. For example, the First United States Army and the Army of Northern Virginia. In the British Army it is normal to spell out the ordinal number of an army (e.g. First Army), whereas lower formations use figures (e.g. 1st Division).
Armies (as well as army groups and theaters) are large formations which vary significantly between armed forces in size, composition, and scope of responsibility.
In the Soviet Red Army and the Soviet Air Force, "Armies" could vary in size, but were subordinate to an Army Group-sized "front" in wartime. In peacetime, a Soviet army was usually subordinate to a military district. Viktor Suvorov's "Inside the Soviet Army" describes how Cold War era Soviet military districts were actually composed of a front headquarters and a military district headquarters co-located for administration and deception ('maskirovika') reasons.
Formations.
In many countries, especially in Europe or North America, armies are often subdivided as follows:
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Alligatoridae
The family Alligatoridae of crocodylians includes alligators, caimans and their extinct relatives.
Phylogeny.
The superfamily Alligatoroidea includes all crocodilians (fossil and extant) that are more closely related to the American alligator than to either the Nile crocodile or the gharial. This is a stem-based definition for alligators, and is more inclusive than the crown group Alligatoridae. As a crown group, Alligatoridae only includes the last common ancestor of all extant (living) alligators, caimans, and their descendants (living or extinct), whereas Alligatoroidea, as a stem-based group, also includes more basal extinct alligator ancestors that are more closely related to living alligators than to crocodiles or gavialids. When considering only living taxa (neontology), Alligatoroidea and Alligatoridae contain the same species.
The simplified cladogram below shows Alligatoridae's relationships to other extant (living) crocodilians.
Alligatoridae contains eight living species: two alligators within Alligatorinae, and the six caimans of Caimaninae. Phylogenetic studies using molecular DNA consistently resolve their relationships as follows:
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The below detailed cladogram shows one proposal for the internal relationships within Alligatoridae including fossil species, based on morphological analysis (although the exact alligatoroid phylogeny is still disputed).
Evolution.
The superfamily Alligatoroidea is thought to have split from the crocodile-gharial lineage in the late Cretaceous, about 87 million years ago. "Leidyosuchus" of Alberta is among the earliest known genera. Fossil alligatoroids have been found throughout Eurasia as land bridges across both the North Atlantic and the Bering Strait have connected North America to Eurasia during the Cretaceous, Paleogene, and Neogene periods. Alligators and caimans split in North America during the early Tertiary or late Cretaceous (about 53 million to about 65 million years ago) and the latter reached South America by the Paleogene, before the closure of the Isthmus of Panama during the Neogene period. The Chinese alligator split from the American alligator about 33 million years ago and likely descended from a lineage that crossed the Bering land bridge during the Neogene. The modern American alligator is well represented in the fossil record of the Pleistocene. The alligator's full mitochondrial genome was sequenced in the 1990s. The full genome, published in 2014, suggests that the alligator evolved much more slowly than mammals and birds.
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True alligators.
The lineage including alligators proper (Alligatorinae) occurs in the fluvial deposits of the age of the Upper Chalk in Europe, where they died out in the Pliocene age. The true alligators are today represented by two species, "A. mississippiensis" in the southeastern United States which can grow to and weigh , with unverified sizes of up to , and the small "A. sinensis" in the Yangtze River, China, which grows to an average of . Their name derives from the Spanish "el lagarto", which means "the lizard".
Caimans.
In Central and South America, the alligator family is represented by six species of the subfamily Caimaninae, which differ from the alligator by the absence of a bony septum between the nostrils, and having ventral armour composed of overlapping bony scutes, each of which is formed of two parts united by a suture. Besides the three species in "Caiman", the smooth-fronted caimans in genus "Paleosuchus" and the black caiman in "Melanosuchus" are described. Caimans tend to be more agile and crocodile-like in their movements, and have longer, sharper teeth than alligators.
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"C. crocodilus", the spectacled caiman, has the widest distribution, from southern Mexico to the northern half of Argentina, and grows to a modest size of about . The largest is the near-threatened "Melanosuchus niger", the "jacaré-açu" or large or black caiman of the Amazon River basin. Black caimans grow to , with the unverified size of up to . The black caiman and American alligator are the only members of the alligator family that pose the same danger to humans as the larger species of the crocodile family.
Although caimans have not been studied in depth, scientists have learned their mating cycles (previously thought to be spontaneous or year-round) are linked to the rainfall cycles and the river levels, which increases chances of survival for their offspring.
Taxonomy.
† = extinct
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Alder
Alders are trees of the genus Alnus in the birch family Betulaceae. The genus includes about 35 species of monoecious trees and shrubs, a few reaching a large size, distributed throughout the north temperate zone with a few species extending into Central America, as well as the northern and southern Andes.
Description.
With a few exceptions, alders are deciduous, and the leaves are alternate, simple, and serrated. The flowers are catkins with elongate male catkins on the same plant as shorter female catkins, often before leaves appear; they are mainly wind-pollinated, but also visited by bees to a small extent. These trees differ from the birches ("Betula", another genus in the family) in that the female catkins are woody and do not disintegrate at maturity, opening to release the seeds in a similar manner to many conifer cones.
The largest species are red alder ("A. rubra") on the west coast of North America, and black alder ("A. glutinosa"), native to most of Europe and widely introduced elsewhere, both reaching over . By contrast, the widespread "Alnus alnobetula" (green alder) is rarely more than a shrub.
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Phylogeny.
Classification.
The genus is divided into three subgenera:
Subgenus "Alnus".
Trees with stalked shoot buds, male and female catkins produced in autumn (fall) but stay closed over winter, pollinating in late winter or early spring, about 15–25 species, including:
Subgenus "Clethropsis".
Trees or shrubs with stalked shoot buds, male and female catkins produced in autumn (fall) and expanding and pollinating then, three species:
Subgenus "Alnobetula".
Shrubs with shoot buds not stalked, male and female catkins produced in late spring (after leaves appear) and expanding and pollinating then, one to four species:
Species names with uncertain taxonomic status.
The status of the following species is unresolved:
Hybrids.
The following hybrids have been described:
The status of the following hybrids is unresolved:
Fossil record.
The oldest fossil pollen that can be identified as "Alnus" is from northern Bohemia, dating to the late Paleocene, around 58 million years ago.
Etymology.
The common name "alder" evolved from the Old English word "alor", which in turn is derived from Proto-Germanic root "aliso". The generic name "Alnus" is the equivalent Latin name, from whence French "aulne" and Spanish "Alamo" (Spanish term for "poplar").
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Ecology.
Alders are commonly found near streams, rivers, and wetlands. Sometimes where the prevalence of alders is particularly prominent these are called alder carrs. In the Pacific Northwest of North America, the white alder ("Alnus rhombifolia") unlike other northwest alders, has an affinity for warm, dry climates, where it grows along watercourses, such as along the lower Columbia River east of the Cascades and the Snake River, including Hells Canyon.
Alder leaves and sometimes catkins are used as food by numerous butterflies and moths.
"A. glutinosa" and "A. viridis" are classed as environmental weeds in New Zealand. Alder leaves and especially the roots are important to the ecosystem because they enrich the soil with nitrogen and other nutrients.
Nitrogen fixation and succession of woodland species.
Alder is particularly noted for its important symbiotic relationship with "Frankia alni", an actinomycete, filamentous, nitrogen-fixing bacterium. This bacterium is found in root nodules, which may be as large as a human fist, with many small lobes, and light brown in colour. The bacterium absorbs nitrogen from the air and makes it available to the tree. Alder, in turn, provides the bacterium with sugars, which it produces through photosynthesis. As a result of this mutually beneficial relationship, alder improves the fertility of the soil where it grows, and as a pioneer species, it helps provide additional nitrogen for the successional species to follow.
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Because of its abundance, red alder delivers large amounts of nitrogen to enrich forest soils. Red alder stands have been found to supply between of nitrogen annually to the soil. From Alaska to Oregon, "Alnus viridis" subsp. "sinuata" ("A. sinuata", Sitka Alder or Slide Alder), characteristically pioneer fresh, gravelly sites at the foot of retreating glaciers. Studies show that Sitka alder, a more shrubby variety of alder, adds nitrogen to the soil at an average rate of per year, helping convert the sterile glacial terrain to soil capable of supporting a conifer forest. Alders are common among the first species to colonize disturbed areas from floods, windstorms, fires, landslides, etc. Alder groves often serve as natural firebreaks since these broad-leaved trees are much less flammable than conifers. Their foliage and leaf litter does not carry a fire well, and their thin bark is sufficiently resistant to protect them from light surface fires. In addition, the light weight of alder seedsnumbering allows for easy dispersal by the wind. Although it outgrows coastal Douglas-fir for the first 25 years, it is very shade intolerant and seldom lives more than 100 years. Red alder is the Pacific Northwest's largest alder and the most plentiful and commercially important broad-leaved tree in the coastal Northwest. Groves of red alder in diameter intermingle with young Douglas-fir forests west of the Cascades, attaining a maximum height of in about sixty years and then are afflicted by heart rot. Alders largely help create conditions favorable for giant conifers that replace them.
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Parasites.
Alder roots are parasitized by northern groundcone.
Uses.
The catkins of some alder species have a degree of edibility, and may be rich in protein. Reported to have a bitter and unpleasant taste, they are more useful for survival purposes. The wood of certain alder species is often used to smoke various food items such as coffee, salmon, and other seafood.
Alder is notably stable when immersed, and has been used for millennia as a material for pilings for piers and wharves. Most of the pilings that form the foundation of Venice were made from alder trees.
Alder bark contains the anti-inflammatory salicin, which is metabolized into salicylic acid in the body. Some Native American cultures use red alder bark ("Alnus rubra") to treat poison oak, insect bites, and skin irritations. Blackfeet Indians have traditionally used an infusion made from the bark of red alder to treat lymphatic disorders and tuberculosis. Recent clinical studies have verified that red alder contains betulin and lupeol, compounds shown to be effective against a variety of tumors.
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The inner bark of the alder, as well as red osier dogwood, or chokecherry, is used by some Indigenous peoples of the Americas in smoking mixtures, known as "kinnikinnick", to improve the taste of the bearberry leaf.
Alder is illustrated in the coat of arms for the Austrian town of Grossarl.
Electric guitars, most notably those manufactured by the Fender Musical Instruments Corporation, have been built with alder bodies since the 1950s. Alder is appreciated for its tone that is claimed to be tight and evenly balanced, especially when compared to mahogany, and has been adopted by many electric guitar manufacturers. It usually is finished in opaque lacquer (nitrocellulose, polyurethane, or polyester), as it does not have a prominent grain.
As a hardwood, alder is used in making furniture, cabinets, and other woodworking products. In these applications, its aforementioned lack of prominent grain means that it is often veneered, either by stained light woods such as oak, ash, or figured maple, or by darker woods such as teak or walnut.
Alder bark and wood (like oak and sweet chestnut) contain tannin and are traditionally used to tan leather.
A red dye can also be extracted from the outer bark, and a yellow dye from the inner bark.
Culture.
Ermanno Olmi's movie "The Tree of Wooden Clogs" ("L' Albero Degli Zoccoli", 1978) refers in its title to alder, typically used to make clogs as in this movie's plot.
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Amos Bronson Alcott
Amos Bronson Alcott (; November 29, 1799 – March 4, 1888) was an American teacher, writer, philosopher, and reformer. As an educator, Alcott pioneered new ways of interacting with young students, focusing on a conversational style, and avoided traditional punishment. He hoped to perfect the human spirit and, to that end, advocated a plant-based diet. He was also an abolitionist and an advocate for women's rights.
Born in Wolcott, Connecticut, in 1799, Alcott had only minimal formal schooling before attempting a career as a traveling salesman. Worried that the itinerant life might have a negative impact on his soul, he turned to teaching. His innovative methods, however, were controversial, and he rarely stayed in one place very long. His most well-known teaching position was at the Temple School in Boston. His experience there was turned into two books: "Records of a School" and "Conversations with Children on the Gospels". Alcott became friends with Ralph Waldo Emerson and became a major figure in transcendentalism. His writings on behalf of that movement, however, are heavily criticized for being incoherent. Based on his ideas for human perfection, Alcott founded Fruitlands, a transcendentalist experiment in community living. The project failed after seven months. Alcott and his family struggled financially for most of his life. Nevertheless, he continued focusing on educational projects and opened a new school at the end of his life in 1879. He died in 1888.
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Alcott married Abby May in 1830, and they had four surviving children, all daughters. Their second was Louisa May, who fictionalized her experience with the family in her novel "Little Women" in 1868.
Life and work.
Early life.
A native New Englander, Amos Bronson Alcott was born in Wolcott, Connecticut (then recently renamed from "Farmingbury") on November 29, 1799. His parents were Joseph Chatfield Alcott and Anna Bronson Alcott. The family home was in an area known as Spindle Hill, and his father, Joseph Alcox, traced his ancestry to colonial-era settlers in eastern Massachusetts. The family originally spelled their name "Alcock", later changed to "Alcocke" then "Alcox". Amos Bronson, the oldest of eight children, later changed the spelling to "Alcott" and dropped his first name.
At age six, young Bronson began his formal education in a one-room schoolhouse in the center of town but learned how to read at home with the help of his mother. The school taught only reading, writing, and spelling, and he left this school at the age of 10. At age 13, his uncle, Reverend Tillotson Bronson, invited Alcott into his home in Cheshire, Connecticut, to be educated and prepared for college. Bronson gave it up after only a month and was self-educated from then on. He was not particularly social and his only close friend was his neighbor and second cousin William Alcott, with whom he shared books and ideas. Bronson Alcott later reflected on his childhood at Spindle Hill: "It kept me pure ... I dwelt amidst the hills ... God spoke to me while I walked the fields." Starting at age 15, he worked for clockmaker Seth Thomas in the nearby town of Plymouth.
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At age 17, Alcott passed the exam for a teaching certificate but had trouble finding work as a teacher. Instead, he left home and became a traveling salesman in the American South, peddling books and merchandise. He hoped the job would earn him enough money to support his parents, "to make their cares, and burdens less ... and get them free from debt", though he soon spent most of his earnings on a new suit. At first, he thought it an acceptable occupation but soon worried about his spiritual well-being. In March 1823, Alcott wrote to his brother: "Peddling is a hard place to serve God, but a capital one to serve Mammon." Near the end of his life, he fictionalized this experience in his book, "New Connecticut", originally circulated only among friends before its publication in 1881.
Early career and marriage.
By the summer of 1823, Alcott returned to Connecticut in debt to his father, who had bailed him out after his last two unsuccessful sales trips. He took a job as a schoolteacher in Cheshire with the help of his Uncle Tillotson. He quickly set about reforming the school. He added backs to the benches on which students sat, improved lighting and heating, de-emphasized rote learning, and provided individual slates to each student—paid for by himself. Alcott had been influenced by educational philosophy of the Swiss pedagogue Johann Heinrich Pestalozzi and even renamed his school "The Cheshire Pestalozzi School".
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His style attracted the attention of Samuel Joseph May, who introduced Alcott to his sister Abby May. She called him, "an intelligent, philosophic, modest man" and found his views on education "very attractive". Locals in Cheshire were less supportive and became suspicious of his methods. Many students left and were enrolled in the local common school or a recently reopened private school for boys. On November 6, 1827, Alcott started teaching in Bristol, Connecticut, still using the same methods he used in Cheshire, but opposition from the community surfaced quickly; he was unemployed by March 1828. He moved to Boston on April 24, 1828, and was immediately impressed, referring to the city as a place "where the light of the sun of righteousness has risen". He opened the Salem Street Infant School two months later on June 23. Abby May applied as his teaching assistant; instead, the couple were engaged, without consent of the family. They were married at King's Chapel on May 22, 1830; he was 30 years old and she was 29. Her brother conducted the ceremony and a modest reception followed at her father's house. After their marriage the Alcotts moved to 12 Franklin Street in Boston, a boarding house run by a Mrs. Newall. Around this time, Alcott also first expressed his public disdain for slavery. In November 1830, he and William Lloyd Garrison founded what he later called a "preliminary Anti-Slavery Society", though he differed from Garrison as a nonresistant. Alcott became a member of the Boston Vigilance Committee.
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Attendance at Alcott's school was falling when a wealthy Quaker named Reuben Haines III proposed that he and educator William Russell start a new school in Pennsylvania, associated with the Germantown Academy. Alcott accepted and he and his newly pregnant wife set forth on December 14. The school was established in Germantown Pennsylvania, which at the time was a separate town from Philadelphia. The Alcotts were offered a rent-free home by Haines. Alcott and Russell were initially concerned that the area would not be conducive to their progressive approach to education and considered establishing the school in nearby Philadelphia instead. Unsuccessful, they went back to Germantown, though the rent-free home was no longer available, and the Alcotts instead had to rent rooms in a boarding-house. It was there that their first child, a daughter they named Anna Bronson Alcott, was born on March 16, 1831, after 36 hours of labor. By the fall of that year, their benefactor Haines died suddenly and the Alcotts again suffered financial difficulty. "We hardly earn the bread", wrote Abby May to her brother, "[and] the butter we have to think about."
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The couple's only son was born on April 6, 1839, but lived only a few minutes. The mother recorded: "Gave birth to a fine boy full grown perfectly formed but not living". It was in Germantown that the couple's second daughter was born. Louisa May Alcott was born on her father's birthday, November 29, 1832, at a half-hour past midnight. Bronson described her as "a very fine healthful child, much more so than Anna was at birth". The Germantown school, however, was faltering, and soon only eight pupils remained. Their benefactor Haines, having died before Louisa's birth, had recruited students and paid tuition for some of them. As Abby wrote, Haines' death, "has prostrated all our hopes here". On April 10, 1833, the family moved to Philadelphia, where Alcott ran a day school. As usual, Alcott's methods were controversial; a former student later referred to him as "the most eccentric man who ever took on himself to train and form the youthful mind". Alcott began to believe Boston was the best place for his ideas to flourish. He contacted theologian William Ellery Channing for support. Channing approved of Alcott's methods and promised to help find students to enroll, including his own daughter Mary. Channing also secured aid from Justice Lemuel Shaw and Boston mayor Josiah Quincy Jr.
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Experimental educator.
On September 22, 1834, Alcott opened a school of about 30 students, mostly from wealthy families. It was named the Temple School because classes were held at the Masonic Temple on Tremont Street in Boston. His assistant was Elizabeth Palmer Peabody, later replaced by Margaret Fuller. Mary Peabody Mann served as a French instructor for a time. The school was briefly famous, and then infamous, because of Alcott's method of "discarding text-books and teaching by conversation", his questioning attitude toward the Bible, and his reception of "a colored girl" into his classes.
Before 1830, primary and secondary teaching of writing consisted of rote drills in grammar, spelling, vocabulary, penmanship and transcription of adult texts. In that decade, however, progressive reformers such as Alcott, influenced by Pestalozzi, Friedrich Fröbel, and Johann Friedrich Herbart, began to advocate compositions based on students' own experiences. These reformers opposed beginning instruction with rules and preferred to have students learn to write by expressing their personal understanding of the events of their lives.
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Alcott sought to develop instruction on the basis of self-analysis, with an emphasis on conversation and questioning rather than lecturing and drill. A similar interest in instructive conversation was shared by Abby May who, describing her idea of a family "post office" set up to curb potential domestic tension, said "I thought it would afford a daily opportunity for the children, indeed all of us, to interchange thought and sentiment".
Alongside writing and reading, Alcott gave lessons in "spiritual culture", which included interpretation of the Gospels, and advocated "object teaching" in writing instruction. He even went so far as to decorate his schoolroom with visual elements he thought would inspire learning: paintings, books, comfortable furniture, and busts or portraits of Plato, Socrates, Jesus, and William Ellery Channing.
During this time, the Alcotts had another child. Born on June 24, 1835, she was named Elizabeth Peabody Alcott in honor of the teaching assistant at the Temple School. By age three, however, her mother changed her name to Elizabeth "Sewall" Alcott, after her own mother, perhaps because of the recent rupture between Bronson Alcott and Elizabeth Palmer Peabody.
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In July 1835, Peabody published her account as an assistant to the Temple School as "Record of a School: Exemplifying the General Principles of Spiritual Culture". While working on a second book, Alcott and Peabody had a falling out and "Conversations with Children on the Gospels" was prepared with help from Peabody's sister Sophia, published at the end of December 1836. Alcott's methods were not well received; many found his conversations on the Gospels close to blasphemous. For example, he asked students to question if Biblical miracles were literal and suggested that all people are part of God. In the "Boston Daily Advertiser", Nathan Hale criticized Alcott's "flippant and off hand conversation" about serious topics from the Virgin birth of Jesus to circumcision. Joseph T. Buckingham called Alcott "either insane or half-witted" and "an ignorant and presuming charlatan". The book did not sell well; a Boston lawyer bought 750 copies to use as waste paper.
The Temple School was widely denounced in the press. Reverend James Freeman Clarke was one of Alcott's few supporters and defended him against the harsh response from Boston periodicals. Alcott was rejected by most public opinion and, by the summer of 1837, he had only 11 students left and no assistant after Margaret Fuller moved to Providence, Rhode Island. The controversy had caused many parents to remove their children and, as the school closed, Alcott became increasingly financially desperate. Remaining steadfast to his pedagogy, a forerunner of progressive and democratic schooling, he alienated parents in a later "parlor school" by admitting an African American child to the class, whom he then refused to expel in the face of protests.
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Transcendentalist.
Beginning in 1836, Alcott's membership in the Transcendental Club put him in the company of such as Ralph Waldo Emerson, Orestes Brownson and Theodore Parker. He became a member at the club's second meeting and hosted its third. A biographer of Emerson described the group as "the occasional meetings of a changing body of liberal thinkers, agreeing in nothing but their liberality". Frederic Henry Hedge wrote similarly that "[t]here was no club in the strict sense ... only occasional meetings of like-minded men and women". Alcott preferred the term "Symposium" for their group.
In late April 1840, Alcott moved to the town of Concord urged by Emerson. He rented a home for $50 a year within walking distance of Emerson's house. He named it Dove Cottage. A supporter of his philosophies, Emerson offered to help Alcott with his writing. This proved a difficult task. For example, after several revisions of the essay "Psyche" (Alcott's account of how he educated his daughters), Emerson deemed it unpublishable. Alcott also wrote a series patterned after the work of German writer Johann Wolfgang von Goethe which was published in the Transcendentalists' journal, "The Dial". Emerson had written to Margaret Fuller, then editor, that Alcott's so-called "Orphic Sayings" might "pass muster & even pass for just & great", but they were widely mocked as silly and unintelligible. Fuller herself disliked them, but did not want to hurt Alcott's feelings. The following example appeared in the first issue:
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With financial support from Emerson, and leaving his family in the care of his brother Junius, Alcott departed Concord for a visit to England on May 8, 1842. There he met admirers Charles Lane and Henry C. Wright, supporters of Alcott House, an experimental school outside London based on Alcott's Temple School methods. The two men followed Alcott back to the United States and, in an early communitarian experiment, Lane and his son moved in with the Alcotts.
Persuaded in part by Lane's abolitionist views, Alcott took a stand against President Tyler's plan to annex Texas as a slave territory and refused to pay his poll tax. Abby May wrote in her journal on January 17, 1843, "A day of some excitement, as Mr. Alcott refused to pay his town tax ... After waiting some time to be committed [to jail], he was told it was paid by a friend. Thus we were spared the affliction of his absence and the triumph of suffering for his principles." The incident inspired Henry David Thoreau, whose similar protest against the $1.50 poll tax led to a night in jail and his essay "Civil Disobedience".
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Fruitlands.
Lane and Alcott collaborated on a major expansion of their educational theories into a Utopian society. Alcott, however, was still in debt and could not purchase the land needed for their planned community. In a letter, Lane wrote, "I do not see anyone to act the money part but myself." In May 1843, he purchased a farm in Harvard, Massachusetts. Up front, he paid $1,500 of the total $1,800 value of the property; the rest was meant to be paid by the Alcotts over a two-year period. They moved to the farm on June 1 and optimistically named it "Fruitlands" despite only ten old apple trees on the property. In July, Alcott announced their plans in "The Dial": "We have made an arrangement with the proprietor of an estate of about a hundred acres, which liberates this tract from human ownership".
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The experimental community was never successful, partly because most of the land was not arable. Alcott lamented, "None of us were prepared to actualize practically the ideal life of which we dreamed. So we fell apart". Its founders were often away as well; in the middle of harvesting, they left for a lecture tour through Providence, Rhode Island, New York City, and New Haven, Connecticut. In its seven months, only 13 people joined, included the Alcotts and Lanes. Other than Abby May and her daughters, only one other woman joined, Ann Page. One rumor is that Page was asked to leave after eating a fish tail with a neighbor. Lane believed Alcott had misled him into thinking enough people would join the enterprise and developed a strong dislike for the nuclear family. He quit the project and moved to a nearby Shaker family with his son. After Lane's departure, Alcott fell into a depression and could not speak or eat for three days. Abby May thought Lane purposely sabotaged her family. She wrote to her brother, "All Mr. Lane's efforts have been to disunite us. But Mr. Alcott's ... paternal instincts were too strong for him." When the final payment on the farm was owed, Sam May refused to cover his brother-in-law's debts, as he often did, possibly at Abby May's suggestion. The experiment failed, the Alcotts had to leave Fruitlands.
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The members of the Alcott family were not happy with their Fruitlands experience. At one point, Abby May threatened that she and their daughters would move elsewhere, leaving Bronson behind. Louisa May Alcott, who was ten years old at the time, later wrote of the experience in "Transcendental Wild Oats" (1873): "The band of brothers began by spading garden and field; but a few days of it lessened their ardor amazingly."
Return to Concord.
In January 1844, Alcott moved his family to Still River, a village within Harvard but, on March 1, 1845, the family returned to Concord to live in a home they named "The Hillside" (later renamed "The Wayside" by Nathaniel Hawthorne). Both Emerson and Sam May assisted in securing the home for the Alcotts. While living in the home, Louisa began writing in earnest and was given her own room. She later said her years at the home "were the happiest years" of her life; many of the incidents in her novel "Little Women" (1868) are based on this period. Alcott renovated the property, moving a barn and painting the home a rusty olive color, as well as tending to over six acres of land. On May 23, 1845, Abby May was granted a sum from her father's estate which was put into a trust fund, granting minor financial security. That summer, Bronson Alcott let Henry David Thoreau borrow his ax to prepare his home at Walden Pond.
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The Alcotts hosted a steady stream of visitors at The Hillside, including fugitive slaves, which they hosted in secret as a station of the Underground Railroad. Alcott's opposition to slavery also fueled his opposition to the Mexican–American War which began in 1846. He considered the war a blatant attempt to extend slavery and asked if the country was made up of "a people bent on conquest, on getting the golden treasures of Mexico into our hands, and of subjugating foreign peoples?"
In 1848, Abby May insisted they leave Concord, which she called "cold, heartless, brainless, soulless". The Alcott family put The Hillside up for rent and moved to Boston. There, next door to Peabody's book store on West Street, Bronson Alcott hosted a series based on the "Conversations" model by Margaret Fuller called "A Course on the Conversations on Man—his History, Resources, and Expectations". Participants, both men and women, were charged three dollars to attend or five dollars for all seven lectures. In March 1853, Alcott was invited to teach fifteen students at Harvard Divinity School in an extracurricular, non-credit course.
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Alcott and his family moved back to Concord after 1857, where he and his family lived in the Orchard House until 1877. In 1860, Alcott was named superintendent of Concord Schools.
Civil War years and beyond.
Alcott voted in a presidential election for the first time in 1860. In his journal for November 6, 1860, he wrote: "At Town House, and cast my vote for Lincoln and the Republican candidates generally—the first vote I ever cast for a President and State officers." Alcott was an abolitionist and a friend of the more radical William Lloyd Garrison. He had attended a rally led by Wendell Phillips on behalf of 17-year-old Thomas Sims, a fugitive slave on trial in Boston. Alcott was one of several who attempted to storm the courthouse; when gunshots were heard, he was the only one who stood his ground, though the effort was unsuccessful. He had also stood his ground in a protest against the trial of Anthony Burns. A group had broken down the door of the Boston courthouse but guards beat them back. Alcott stood forward and asked the leader of the group, Thomas Wentworth Higginson, "Why are we not within?" He then walked calmly into the courthouse, was threatened with a gun, and turned back, "but without hastening a step", according to Higginson.
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In 1862, Louisa moved to Washington, D.C. to volunteer as a nurse. On January 14, 1863, the Alcotts received a telegram that Louisa was sick; Bronson immediately went to bring her home, briefly meeting Abraham Lincoln while there. Louisa turned her experience into the book "Hospital Sketches". Her father wrote of it, "I see nothing in the way of a good appreciation of Louisa's merits as a woman and a writer."
Henry David Thoreau died on May 6, 1862, likely from an illness he caught from Alcott two years earlier.
At Emerson's request, Alcott helped arrange Thoreau's funeral, which was held at First Parish Sanctuary in Concord, despite Thoreau having disavowed membership in the church when he was in his early twenties. Emerson wrote a eulogy, and Alcott helped plan the preparations. Only two years later, neighbor Nathaniel Hawthorne died as well. Alcott served as a pallbearer along with Louis Agassiz, James T. Fields, Oliver Wendell Holmes Sr., Henry Wadsworth Longfellow, and others. With Hawthorne's death, Alcott worried that few of the Concord notables remained. He recorded in his journal: "Fair figures one by one are fading from sight." The next year, Lincoln was assassinated, which Alcott called "appalling news".
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In 1868, Alcott met with publisher Thomas Niles, an admirer of "Hospital Sketches". Alcott asked Niles if he would publish a book of short stories by his daughter; instead, he suggested she write a book about girls. Louisa May was not interested initially but agreed to try. "They want a book of 200 pages or more", Alcott told his daughter. The result was "Little Women", published later that year. The book, which fictionalized the Alcott family during the girls' coming-of-age years, recast the father figure as a chaplain, away from home at the front in the Civil War.
Alcott spoke, as opportunity arose, before the "lyceums" then common in various parts of the United States, or addressed groups of hearers as they invited him. These "conversations" as he called them, were more or less informal talks on a great range of topics, spiritual, aesthetic and practical, in which he emphasized the ideas of the school of American Transcendentalists led by Emerson, who was always his supporter and discreet admirer. He often discussed Platonic philosophy, the illumination of the mind and soul by direct communion with Spirit; upon the spiritual and poetic monitions of external nature; and upon the benefit to man of a serene mood and a simple way of life.
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Final years.
Alcott's published books, all from late in his life, include "Tablets" (1868), "Concord Days" (1872), "New Connecticut" (1881), and "Sonnets and Canzonets" (1882). Louisa May attended to her father's needs in his final years. She purchased a house for her sister Anna which had been the last home of Henry David Thoreau, now known as the Thoreau-Alcott House. Louisa and her parents moved in with Anna as well.
After the death of his wife Abby May on November 25, 1877, Alcott never returned to Orchard House, too heartbroken to live there. He and Louisa May collaborated on a memoir and went over her papers, letters, and journals. "My heart bleeds with the memories of those days", he wrote, "and even long years, of cheerless anxiety and hopeless dependence." Louisa noted her father had become "restless with his anchor gone". They gave up on the memoir project and Louisa burned many of her mother's papers.
On January 19, 1879, Alcott and Franklin Benjamin Sanborn wrote a prospectus for a new school which they distributed to potentially interested people throughout the country. The result was the Concord School of Philosophy and Literature, which held its first session in 1879 in Alcott's study in the Orchard House. In 1880 the school moved to the Hillside Chapel, a building next to the house, where he held conversations and, over the course of successive summers, as he entered his eighties, invited others to give lectures on themes in philosophy, religion and letters. The school, considered one of the first formal adult education centers in America, was also attended by foreign scholars. It continued for nine years.
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In April 1882, Alcott's friend and benefactor Ralph Waldo Emerson was sick and bedridden. After visiting him, Alcott wrote, "Concord will be shorn of its human splendor when he withdraws behind the cloud." Emerson died the next day. Alcott himself moved out of Concord for his final years, settling at 10 Louisburg Square in Boston beginning in 1885.
As he was bedridden at the end of his life, Alcott's daughter Louisa May came to visit him at Louisburg on March 1, 1888. He said to her, "I am going "up. Come with me"." She responded, "I wish I could." He died three days later on March 4; Louisa May died only two days after her father.
Beliefs.
Alcott was fundamentally and philosophically opposed to corporal punishment as a means of disciplining his students. Instead, beginning at the Temple School, he would appoint a daily student superintendent. When that student observed an infraction, he or she reported it to the rest of the class and, as a whole, they deliberated on punishment. At times, Alcott offered his own hand for an offending student to strike, saying that any failing was the teacher's responsibility. The shame and guilt this method induced, he believed, was far superior to the fear instilled by corporal punishment; when he used physical "correction" he required that the students be unanimously in support of its application, even including the student to be punished.
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The most detailed discussion of his theories on education is in an essay, "Observations on the Principles and Methods of Infant Instruction". Alcott believed that early education must draw out "unpremeditated thoughts and feelings of the child" and emphasized that infancy should primarily focus on enjoyment. He noted that learning was not about the acquisition of facts but the development of a reflective state of mind.
Alcott's ideas as an educator were controversial. Writer Harriet Martineau, for example, wrote dubiously that, "the master presupposes his little pupils possessed of all truth; and that his business is to bring it out into expression". Even so, his ideas helped to found one of the first adult education centers in America, and provided the foundation for future generations of liberal education. Many of Alcott's educational principles are still used in classrooms today, including "teach by encouragement", art education, music education, acting exercises, learning through experience, risk-taking in the classroom, tolerance in schools, physical education/recess, and early childhood education. The teachings of William Ellery Channing a few years earlier had also laid the groundwork for the work of most of the Concord Transcendentalists.
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The Concord School of Philosophy, which closed following Alcott's death in 1888, was reopened almost 90 years later in the 1970s. It has continued functioning with a Summer Conversational Series in its original building at Orchard House, now run by the Louisa May Alcott Memorial Association.
While many of Alcott's ideas continue to be perceived as being on the liberal/radical edge, they are still common themes in society, including vegetarian/veganism, sustainable living, and temperance/self-control. Alcott described his sustenance as a "Pythagorean diet": Meat, eggs, butter, cheese, and milk were excluded and drinking was confined to well water. Alcott believed that diet held the key to human perfection and connected physical well-being to mental improvement. He further viewed a perfection of nature to the spirit and, in a sense, predicted modern environmentalism by condemning pollution and encouraging humankind's role in sustaining ecology.
Criticism.
Alcott's philosophical teachings have been criticized as inconsistent, hazy or abrupt. He formulated no system of philosophy, and shows the influence of Plato, German mysticism, and Immanuel Kant as filtered through the writings of Samuel Taylor Coleridge. Margaret Fuller referred to Alcott as "a philosopher of the balmy times of ancient Greece—a man whom the worldlings of Boston hold in as much horror as the worldlings of Athens held Socrates." In his later years, Alcott related a story from his boyhood: during a total solar eclipse, he threw rocks at the sky until he fell and dislocated his shoulder. He reflected that the event was a prophecy that he would be "tilting at the sun and always catching the fall".
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Like Emerson, Alcott was always optimistic, idealistic, and individualistic in thinking. Writer James Russell Lowell referred to Alcott in his poem "Studies for Two Heads" as "an angel with clipped wings". Even so, Emerson noted that Alcott's brilliant conversational ability did not translate into good writing. "When he sits down to write," Emerson wrote, "all his genius leaves him; he gives you the shells and throws away the kernel of his thought." His "Orphic Sayings", published in "The Dial", became famous for their hilarity as dense, pretentious, and meaningless. In New York, for example, "The Knickerbocker" published a parody titled "Gastric Sayings" in November 1840. A writer for the "Boston Post" referred to Alcott's "Orphic Sayings" as "a train of fifteen railroad cars with one passenger".
Modern critics often fault Alcott for not being able to financially support his family. Alcott himself worried about his own prospects as a young man, once writing to his mother that he was "still at my old trade—hoping." Alcott held his principles above his and his family's well-being. Shortly before his marriage, for example, his future father-in-law Colonel Joseph May helped him find a job teaching at a school in Boston run by the Society of Free Enquirers, followers of Robert Owen, for a lucrative $1,000 to $1,200 annual salary. He refused it because he did not agree with their beliefs, writing, "I shall have nothing to do with them."
From the other perspective, the Alcotts created an environment which produced two famous daughters in different fields in a time when women were not commonly encouraged to have independent careers.
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Arachnophobia
Arachnophobia is the fear of spiders and other arachnids such as scorpions and ticks. The word "arachnophobia" comes from the Greek words arachne and phobia.
Signs and symptoms.
People with arachnophobia tend to feel uneasy in any area they believe could harbour spiders or that has visible signs of their presence, such as webs. If arachnophobes see a spider, they may not enter the general vicinity until they have overcome the panic attack that is often associated with their phobia. Some people scream, cry, have emotional outbursts, experience trouble breathing, sweat and experience increased heart rates when they come in contact with an area near spiders or their webs. In some extreme cases, even a picture, a toy, or a realistic drawing of a spider can trigger intense fear.
Reasons.
Arachnophobia may be an exaggerated form of an instinctive response that helped early humans to survive or a cultural phenomenon that is most common in predominantly European societies.
Evolutionary.
An evolutionary reason for the phobia remains unresolved. One view, especially held in evolutionary psychology, is that the presence of venomous spiders led to the evolution of a fear of spiders, or made the acquisition of a fear of spiders especially easy. However, there is no evidence that during the Pleistocene there were a sufficient number of venomous African spider fauna to trigger such an evolutionary fear. Like all traits, there is variability in the intensity of fear of spiders, and those with more intense fears are classified as phobic. Being relatively small, spiders do not fit the usual criterion for a threat in the animal kingdom where size is a factor, but they can have medically significant venom and/or cause skin irritation with their setae. However, a phobia is an irrational fear as opposed to a rational fear.
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By ensuring that their surroundings were free from spiders, arachnophobes would have had a reduced risk of being bitten in ancestral environments, giving them a slight advantage over non-arachnophobes in terms of survival. However, having a disproportionate fear of spiders in comparison to other, potentially dangerous creatures present during "Homo sapiens"' environment of evolutionary adaptiveness may have had drawbacks.
In "The Handbook of the Emotions" (1993), psychologist Arne Öhman studied pairing an unconditioned stimulus with evolutionarily-relevant fear-response neutral stimuli (snakes and spiders) versus evolutionarily-irrelevant fear-response neutral stimuli (mushrooms, flowers, physical representation of polyhedra, firearms, and electrical outlets) on human subjects and found that ophidiophobia (fear of snakes) and arachnophobia required only one pairing to develop a conditioned response while mycophobia, anthophobia, phobias of physical representations of polyhedra, firearms, and electrical outlets required multiple pairings and went extinct without continued conditioning while the conditioned ophidiophobia and arachnophobia were permanent.
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Psychiatrist Randolph M. Nesse notes that while conditioned fear responses to evolutionarily novel dangerous objects such as electrical outlets is possible, the conditioning is slower because such cues have no prewired connection to fear, noting further that despite the emphasis of the risks of speeding and drunk driving in driver's education, it alone does not provide reliable protection against traffic collisions and that nearly one-quarter of all deaths in 2014 of people aged 15 to 24 in the United States were in traffic collisions. Nesse, psychiatrist Isaac Marks, and evolutionary biologist George C. Williams have noted that people with systematically deficient responses to various adaptive phobias (e.g. arachnophobia, ophidiophobia, basophobia) are more temperamentally careless and more likely to receive unintentional injuries that are potentially fatal and have proposed that such deficient phobia should be classified as "hypophobia" due to its selfish genetic consequences.
A 2001 study found that people could detect images of spiders among images of flowers and mushrooms more quickly than they could detect images of flowers or mushrooms among images of spiders. The researchers suggested that this was because fast response to spiders was more relevant to human evolution.
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Cultural.
An alternative view is that the dangers, such as from spiders, are overrated and not sufficient to influence evolution. Instead, inheriting phobias would have restrictive and debilitating effects upon survival, rather than being an aid. For some communities, such as in Papua New Guinea and Cambodia, spiders are included in traditional foods. This suggests arachnophobia may, at least in part, be a cultural rather than genetic trait.
Stories about spiders in the media often contain errors and use sensationalistic vocabulary, which could contribute to the fear of spiders.
Treatments.
The fear of spiders can be treated by any of the general techniques suggested for specific phobias. The first line of treatment is systematic desensitization – also known as exposure therapy. Before engaging in systematic desensitization, it is common to train the individual with arachnophobia in relaxation techniques, which will help keep the patient calm. Systematic desensitization can be done in vivo (with live spiders) or by getting the individual to imagine situations involving spiders, then modelling interaction with spiders for the person affected and eventually interacting with real spiders. This technique can be effective in just one session, although it generally takes more time.
Recent advances in technology have enabled the use of virtual or augmented reality spiders for use in therapy. These techniques have proven to be effective. It has been suggested that exposure to short clips from the "Spider-Man" movies may help to reduce an individual's arachnophobia.
Epidemiology.
Arachnophobia affects 3.5 to 6.1 percent of the global population.
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Alabaster
Alabaster is a mineral and a soft rock used for carvings and as a source of plaster powder. Archaeologists, geologists, and the stone industry have different definitions for the word "alabaster". In archaeology, the term "alabaster" includes objects and artefacts made from two different minerals: (i) the fine-grained, massive type of gypsum, and (ii) the fine-grained, banded type of calcite.
Chemically, gypsum is a hydrous sulfate of calcium, whereas calcite is a carbonate of calcium. As types of alabaster, gypsum and calcite have similar properties, such as light color, translucence, and soft stones that can be carved and sculpted; thus the historical use and application of alabaster for the production of carved, decorative artefacts and "objets d’art". Calcite alabaster also is known as onyx-marble, Egyptian alabaster, and Oriental alabaster, which terms usually describe either a compact, banded travertine stone or a stalagmitic limestone colored with swirling bands of cream and brown.
In general, ancient alabaster is calcite in the wider Middle East, including Egypt and Mesopotamia, while it is gypsum in medieval Europe. Modern alabaster is most likely calcite but may be either. Both are easy to work and slightly soluble in water. They have been used for making a variety of indoor artwork and carving, as they will not survive long outdoors.
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The two types are readily distinguished by their different hardness: gypsum alabaster (Mohs hardness 1.5 to 2) is so soft that a fingernail scratches it, while calcite (Mohs hardness 3) cannot be scratched in this way but yields to a knife. Moreover, calcite alabaster, being a carbonate, effervesces when treated with hydrochloric acid while gypsum alabaster remains almost unaffected.
Etymology.
The English word "alabaster" was borrowed from Old French ', in turn derived from Latin ', and that from Greek ' (') or ' ('). The Greek words denoted a vase of alabaster.
The name may be derived further from ancient Egyptian "", which refers to vessels of the Egyptian goddess Bast. She was represented as a lioness and frequently depicted as such in figures placed atop these alabaster vessels. Ancient Roman authors Pliny the Elder and Ptolemy wrote that the stone used for ointment jars called "alabastra" came from a region of Egypt known as Alabastron or Alabastrites.
Properties and usability.
The purest alabaster is a snow-white material of fine uniform grain, but it often is associated with an oxide of iron, which produces brown clouding and veining in the stone. The coarser varieties of gypsum alabaster are converted by calcination into plaster of Paris, and are sometimes known as "plaster stone".
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The softness of alabaster enables it to be carved readily into elaborate forms, but its solubility in water renders it unsuitable for outdoor work. If alabaster with a smooth, polished surface is washed with dishwashing liquid, it will become rough, dull and whiter, losing most of its translucency and lustre. The finer kinds of alabaster are employed largely as an ornamental stone, especially for ecclesiastical decoration and for the rails of staircases and halls.
Modern processing.
Working techniques.
Alabaster is mined and then sold in blocks to alabaster workshops. There they are cut to the needed size ("squaring"), and then are processed in different techniques: turned on a lathe for round shapes, carved into three-dimensional sculptures, chiselled to produce low relief figures or decoration; and then given an elaborate finish that reveals its transparency, colour, and texture.
Marble imitation.
In order to diminish the translucency of the alabaster and to produce an opacity suggestive of true marble, the statues are immersed in a bath of water and heated gradually—nearly to the boiling point—in an operation requiring great care, because if the temperature is not regulated carefully, the stone acquires a dead-white, chalky appearance. The effect of heating appears to be a partial dehydration of the gypsum. If properly treated, it closely resembles true marble and is known as "marmo di Castellina".
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Dyeing.
Alabaster is a porous stone and can be dyed into any colour or shade, a technique used for centuries. For this the stone needs to be fully immersed in various pigment solutions and heated to a specific temperature. The technique can be used to disguise alabaster. In this way an imitation of coral that is called "alabaster coral" is produced.
Types, occurrence, history.
Typically only one type is sculpted in any particular cultural environment, but sometimes both have been worked to make similar pieces in the same place and time. This was the case with small flasks of the alabastron type made in Cyprus from the Bronze Age into the Classical period.
Window panels.
When cut into thin sheets, alabaster is translucent enough to be used for small windows. It was used for this purpose in Byzantine churches and later in medieval ones, especially in Italy. Large sheets of Aragonese gypsum alabaster are used extensively in the Cathedral of Our Lady of the Angels, dedicated in 2002 by the Los Angeles, California, Archdiocese. The cathedral incorporates special cooling to prevent the panes from overheating and turning opaque. The ancients used the calcite type, while the modern Los Angeles cathedral employs gypsum alabaster. There are also multiple examples of alabaster windows in ordinary village churches and monasteries in northern Spain.
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