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Role and character. Ānanda was recognized as one of the most important disciples of the Buddha. In the lists of the disciples given in the "Aṅguttara Nikāya" and "Saṃyutta Nikāya", each of the disciples is declared to be foremost in some quality. Ānanda is mentioned more often than any other disciple: he is named foremost in conduct, in attention to others, in power of memory, in erudition and in resoluteness. Ānanda was the subject of a sermon of praise delivered by the Buddha just before the Buddha's death, as described in the "Mahāparinibbāna Sutta": it is a sermon about a man who is kindly, unselfish, popular, and thoughtful toward others. In the texts he is depicted as compassionate in his relations with lay people, a compassion he learnt from the Buddha. The Buddha relays that both monastics and lay people were pleased to see Ānanda, and were pleased to hear him recite and teach the Buddha's teaching. Moreover, Ānanda was known for his organizational skills, assisting the Buddha with secretary-like duties. In many ways, Ānanda did not only serve the personal needs of the Buddha, but also the needs of the still young, growing institute of the "saṅgha".
Moreover, because of his ability to remember the many teachings of the Buddha, he is described as foremost in "having heard much" (, Sanskrit: , ). Ānanda was known for his exceptional memory, which is essential in helping him to remember the Buddha's teachings. He also taught other disciples to memorize Buddhist doctrine. For these reasons, Ānanda became known as the "Treasurer of the Dhamma" (, Sanskrit: ), "Dhamma" (Sanskrit: ) referring to the doctrine of the Buddha. Being the person who had accompanied the Buddha throughout a great part of his life, Ānanda was in many ways the living memory of the Buddha, without which the "saṅgha" would be much worse off. Besides his memory skills, Ānanda also stood out in that, as the Buddha's cousin, he dared to ask the Buddha direct questions. For example, after the death of Mahāvira and the depicted subsequent conflicts among the Jain community, Ānanda asked the Buddha how such problems could be prevented after the Buddha's death. However, Findly argues that Ānanda's duty to memorize the Buddha's teachings accurately and without distortion, was "both a gift and a burden". Ānanda was able to remember many discourses verbatim, but this also went hand-in-hand with a habit of not reflecting on those teachings, being afraid that reflection might distort the teachings as he heard them. At multiple occasions, Ānanda was warned by other disciples that he should spend less time on conversing to lay people, and more time on his own practice. Even though Ānanda regularly practiced meditation for long hours, he was less experienced in meditative concentration than other leading disciples. Thus, judgment of Ānanda's character depends on whether one judges his accomplishments as a monk or his accomplishments as an attendant, and person memorizing the discourses.
From a literary and didactic point of view, Ānanda often functioned as a kind of foil in the texts, being an unenlightened disciple attending to an enlightened Buddha. Because the run-of the-mill person could identify with Ānanda, the Buddha could through Ānanda convey his teachings to the mass easily. Ānanda's character was in many ways a contradiction to that of the Buddha: being unenlightened and someone who made mistakes. At the same time, however, he was completely devoted to service to the Buddha. The Buddha is depicted in the early texts as both a father and a teacher to Ānanda, stern but compassionate. Ānanda was very fond of and attached to the Buddha, willing to give his life for him. He mourned the deaths of both the Buddha and Sāriputta, with whom he enjoyed a close friendship: in both cases Ānanda was very shocked. Ānanda's faith in the Buddha, however, constituted more of a faith in a person, especially the Buddha's person, as opposed to faith in the Buddha's teaching. This is a pattern which comes back in the accounts which lead to the offenses Ānanda was charged with during the First Council.
This is a pattern which comes back in the accounts which lead to the offenses Ānanda was charged with during the First Council. Moreover, Ānanda's weaknesses described in the texts were that he was sometimes slow-witted and lacked mindfulness, which became noticeable because of his role as attendant to the Buddha: this involved minor matters like deportment, but also more important matters, such as ordaining a man with no future as a pupil, or disturbing the Buddha at the wrong time. For example, one time Mahākassapa chastised Ānanda in strong words, criticizing the fact that Ānanda was travelling with a large following of young monks who appeared untrained and who had built up a bad reputation. In another episode described in a Sarvāstivāda text, Ānanda is the only disciple who was willing to teach psychic powers to Devadatta, who later would use these in an attempt to destroy the Buddha. According to a Mahīśāsaka text, however, when Devadatta had turned against the Buddha, Ānanda was not persuaded by him, and voted against him in a formal meeting.
According to a Mahīśāsaka text, however, when Devadatta had turned against the Buddha, Ānanda was not persuaded by him, and voted against him in a formal meeting. Ānanda's late spiritual growth is much discussed in Buddhist texts, and the general conclusion is that Ānanda was slower than other disciples due to his worldly attachments and his attachment to the person of the Buddha, both of which were rooted in his mediating work between the Buddha and the lay communities. Passing on the teaching. After the Buddha's death, some sources say Ānanda stayed mostly in the West of India, in the area of Kosambī (), where he taught most of his pupils. Other sources say he stayed in the monastery at Veḷuvana (). Several pupils of Ānanda became well-known in their own right. According to post-canonical Sanskrit sources such as the Divyavadāna and the Aśokavadāna, before the Buddha's death, the Buddha confided to Ānanda that the latter's student Majjhantika () would travel to Udyāna, Kashmir, to bring the teaching of the Buddha there. Mahākassapa made a prediction that later would come true that another of Ānanda's future pupils, Sāṇavāsī (), would make many gifts to the "saṅgha" at Mathurā, during a feast held from profits of successful business. After this event, Ānanda would successfully persuade Sāṇavāsī to become ordained and be his pupil. Ānanda later persuaded Sāṇavāsī by pointing out that the latter had now made many material gifts, but had not given "the gift of the Dhamma". When asked for explanation, Ānanda replied that Sāṇavāsī would give the gift of Dhamma by becoming ordained as a monk, which was reason enough for Sāṇavāsī to make the decision to get ordained.
Death and relics. Though no Early Buddhist Text provides a date for Ānanda's death, according to the Chinese pilgrim monk Faxian (337422 CE), Ānanda went on to live 120 years. Following the later timeline, however, Ānanda may have lived to 7585 years. Buddhist studies scholar L. S. Cousins dated Ānanda's death twenty years after the Buddha's. Ānanda was teaching till the end of his life. According to Mūlasarvāstivāda sources, Ānanda heard a young monk recite a verse incorrectly, and advised him. When the monk reported this to his teacher, the latter objected that "Ānanda has grown old and his memory is impaired ..." This prompted Ānanda to attain final Nirvana. He passed on the "custody of the [Buddha's] doctrine" to his pupil Sāṇavāsī and left for the river Ganges. However, according to Pāli sources, when Ānanda was about to die, he decided to spend his final moments in Vesālī instead, and traveled to the river Rohīni. The Mūlasarvāstivāda version expands and says that before reaching the river, he met with a seer called Majjhantika (following the prediction earlier) and five hundred of his followers, who converted to Buddhism.
The Mūlasarvāstivāda version expands and says that before reaching the river, he met with a seer called Majjhantika (following the prediction earlier) and five hundred of his followers, who converted to Buddhism. Some sources add that Ānanda passed the Buddha's message on to him. When Ānanda was crossing the river, he was followed by King Ajātasattu (), who wanted to witness his death and was interested in his remains as relics. Ānanda had once promised Ajāsattu that he would let him know when he would die, and accordingly, Ānanda had informed him. On the other side of the river, however, a group of Licchavis from Vesālī awaited him for the same reason. In the Pāli, there were also two parties interested, but the two parties were the Sākiyan and the Koliyan clans instead. Ānanda realized that his death on either side of the river could anger one of the parties involved. Through a supernatural accomplishment, he therefore surged into the air to levitate and meditate in mid-air, making his body go up in fire, with his relics landing on both banks of the river, or in some versions of the account, splitting in four parts.
Through a supernatural accomplishment, he therefore surged into the air to levitate and meditate in mid-air, making his body go up in fire, with his relics landing on both banks of the river, or in some versions of the account, splitting in four parts. In this way, Ānanda had pleased all the parties involved. In some other versions of the account, including the Mūlasarvāstivāda version, his death took place on a barge in the middle of the river, however, instead of in mid-air. The remains were divided in two, following the wishes of Ānanda. Majjhantika later successfully carried out the mission following the Buddha's prediction. The latter's pupil Upagupta was described to be the teacher of King Aśoka (3rd century BCE). Together with four or five other pupils of Ānanda, Sāṇavāsī and Majjhantika formed the majority of the Second Council, with Majjhantika being Ānanda's last pupil. Post-canonical Pāli sources add that Sāṇavāsī had a leading role in the Third Buddhist Council as well. Although little is historically certain, Cousins thought it likely at least one of the leading figures on the Second Council was a pupil of Ānanda, as nearly all the textual traditions mention a connection with Ānanda.
Ajāsattu is said to have built a "stūpa" on top of the Ānanda's relics, at the river Rohīni, or according to some sources, the Ganges; the Licchavis had also built a "stūpa" at their side of the river. The Chinese pilgrim Xuan Zang (60264 CE) later visited "stūpas" on both sides of the river Rohīni. Faxian also reported having visited "stūpas" dedicated to Ānanda at the river Rohīni, but also in Mathurā. Moreover, according to the Mūlasarvāstivāda version of the Saṃyukta Āgama, King Aśoka visited and made the most lavish offerings he ever made to a "stūpa": He explained to his ministers that he did this because "[t]he body of the Tathāgata is the body of dharma(s), pure in nature. He [Ānanda] was able to retain it/them all; for this reason the offerings [to him] surpass [all others]""body of dharma" here referred to the Buddha's teachings as a whole. In Early Buddhist Texts, Ānanda had reached final Nirvana and would no longer be reborn. But, in contrast with the early texts, according to the Mahāyāna Lotus Sūtra, Ānanda would be born as a Buddha in the future. He would accomplish this slower than the present Buddha, Gotama Buddha, had accomplished this, because Ānanda aspired to becoming a Buddha by applying "great learning". Because of this long trajectory and great efforts, however, his enlightenment would be extraordinary and with great splendor.
Legacy. Ānanda is depicted as an eloquent speaker, who often taught about the self and about meditation. There are numerous Buddhist texts attributed to Ānanda, including the "Atthakanāgara Sutta", about meditation methods to attain Nirvana; a version of the "Bhaddekaratta Sutta" (, ), about living in the present moment; the "Sekha Sutta", about the higher training of a disciple of the Buddha; the "Subha Suttanta", about the practices the Buddha inspired others to follow. In the "Gopaka-Mogallānasutta", a conversation took place between Ānanda, the brahmin Gopaka-Mogallāna and the minister Vassakara, the latter being the highest official of the Magadha region. During this conversation, which occurred shortly after the Buddha's death, Vassakara asked whether it was decided yet who would succeed the Buddha. Ānanda replied that no such successor had been appointed, but that the Buddhist community took the Buddha's teaching and discipline as a refuge instead. Furthermore, the "saṅgha" did not have the Buddha as a master anymore, but they would honor those monks who were virtuous and trustworthy. Besides these "suttas", a section of the "Theragāthā" is attributed to Ānanda. Even in the texts attributed to the Buddha himself, Ānanda is sometimes depicted giving a name to a particular text, or suggesting a simile to the Buddha to use in his teachings.
In East Asian Buddhism, Ānanda is considered one of the ten principal disciples. In many Indian Sanskrit and East Asian texts, Ānanda is considered the second patriarch of the lineage which transmitted the teaching of the Buddha, with Mahākassapa being the first and Majjhantika or Saṇavāsī being the third. There is an account dating back from the Sarvāstivāda and Mūlasarvāstivāda textual traditions which states that before Mahākassapa died, he bestowed the Buddha's teaching on Ānanda as a formal passing on of authority, telling Ānanda to pass the teaching on to Ānanda's pupil Saṇavāsī. Later, just before Ānanda died, he did as Mahākassapa had told him to. Buddhist studies scholars Akira Hirakawa and Bibhuti Baruah have expressed skepticism about the teacherstudent relationship between Mahākassapa and Ānanda, arguing that there was discord between the two, as indicated in the early texts. Regardless, it is clear from the texts that a relationship of transmission of teachings is meant, as opposed to an "upajjhāya"student relationship in a lineage of ordination: no source indicates Mahākassapa was Ānanda's "upajjhāya". In Mahāyāna iconography, Ānanda is often depicted flanking the Buddha at the right side, together with Mahākassapa at the left. In Theravāda iconography, however, Ānanda is usually not depicted in this manner, and the motif of transmission of the Dhamma through a list of patriarchs is not found in Pāli sources.
Because Ānanda was instrumental in founding the "bhikkhunī" community, he has been honored by "bhikkhunīs" for this throughout Buddhist history. The earliest traces of this can be found in the writings of Faxian and Xuan Zang, who reported that "bhikkhunīs" made offerings to a "stūpa" in Ānanda's honor during celebrations and observance days. On a similar note, in 5th6th-century China and 10th-century Japan, Buddhist texts were composed recommending women to uphold the semi-monastic eight precepts in honor and gratitude of Ānanda. In Japan, this was done through the format of a penance ritual called "keka" (). By the 13th century, in Japan a cult-like interest for Ānanda had developed in a number of convents, in which images and "stūpas" were used and ceremonies were held in his honor. Presently, opinion among scholars is divided as to whether Ānanda's cult among "bhikkhunīs" was an expression of their dependence on male monastic tradition, or the opposite, an expression of their legitimacy and independence.
Pāli Vinaya texts attribute the design of the Buddhist monk's robe to Ānanda. As Buddhism prospered, more laypeople started to donate expensive cloth for robes, which put the monks at risk for theft. To decrease its commercial value, monks therefore cut up the cloth offered, before they sew a robe from it. The Buddha asked Ānanda to think of a model for a Buddhist robe, made from small pieces of cloth. Ānanda designed a standard robe model, based on the rice fields of Magadha, which were divided in sections by banks of earth. Another tradition that is connected to Ānanda is "paritta" recitation. Theravāda Buddhists explain that the custom of sprinkling water during "paritta" chanting originates in Ānanda's visit to Vesālī, when he recited the "Ratana Sutta" and sprinkled water from his alms bowl. A third tradition sometimes attributed to Ānanda is the use of Bodhi trees in Buddhism. It is described in the text "Kāliṅgabodhi Jātaka" that Ānanda planted a Bodhi tree as a symbol of the Buddha's enlightenment, to give people the chance to pay their respects to the Buddha. This tree and shrine came to be known as the Ānanda Bodhi Tree, said to have grown from a seed from the original Bodhi Tree under which the Buddha is depicted to have attained enlightenment. Many of this type of Bodhi Tree shrines in Southeast Asia were erected following this example. Presently, the Ānanda Bodhi Tree is sometimes identified with a tree at the ruins of Jetavana, Sāvatthi, based on the records of Faxian.
In art. Between 1856 and 1858 Richard Wagner wrote a draft for an opera libretto based on the legend about Ānanda and the low-caste girl Prakṛti. He left only a fragmentary prose sketch of a work to be called "Die Sieger", but the topic inspired his later opera "Parsifal". Furthermore, the draft was used by composer Jonathan Harvey in his 2007 opera Wagner Dream. In Wagner's version of the legend, which he based on orientalist Eugène Burnouf's translations, the magical spell of Prakṛti's mother does not work on Ānanda, and Prakṛti turns to the Buddha to explain her desires for Ānanda. The Buddha replies that a union between Prakṛti and Ānanda is possible, but Prakṛti must agree to the Buddha's conditions. Prakṛti agrees, and it is revealed that the Buddha means something else than she does: he asks Prakṛti to ordain as a "bhikkhunī", and live the celibate life as a kind of sister to Ānanda. At first, Prakṛti weeps in dismay, but after the Buddha explains that her current situation is a result of karma from her previous life, she understands and rejoices in the life of a "bhikkhunī". Apart from the spiritual themes, Wagner also addresses the faults of the caste system by having the Buddha criticize it.
Drawing from Schopenhauer's philosophy, Wagner contrasts desire-driven salvation and true spiritual salvation: by seeking deliverance through the person she loves, Prakṛti only affirms her "will to live" (), which is blocking her from attaining deliverance. By being ordained as a "bhikkhunī" she strives for her spiritual salvation instead. Thus, the early Buddhist account of Mahāpajāpati's ordination is replaced by that of Prakṛti. According to Wagner, by allowing Prakṛti to become ordained, the Buddha also completes his own aim in life: "[H]e regards his existence in the world, whose aim was to benefit all beings, as completed, since he had become able to offer deliverancewithout mediationalso to woman." The same legend of Ānanda and Prakṛti was made into a short prose play by the Indian poet Rabindranath Tagore, called "Chandalika". "Chandalika" deals with the themes of spiritual conflict, caste and social equality, and contains a strong critique of Indian society. Just like in the traditional account, Prakṛti falls in love with Ānanda, after he gives her self-esteem by accepting a gift of water from her. Prakṛti's mother casts a spell to enchant Ānanda. In Tagore's play, however, Prakṛti later regrets what she has done and has the spell revoked.
Anaxagoras Anaxagoras (; , "Anaxagóras", "lord of the assembly"; 500 – 428 BC) was a Pre-Socratic Greek philosopher. Born in Clazomenae at a time when Asia Minor was under the control of the Persian Empire, Anaxagoras came to Athens. In later life he was charged with impiety and went into exile in Lampsacus. Responding to the claims of Parmenides on the impossibility of change, Anaxagoras introduced the concept of "Nous" (Cosmic Mind) as an ordering force. He also gave several novel scientific accounts of natural phenomena, including the notion of panspermia, that life exists throughout the universe and could be distributed everywhere. He deduced a correct explanation for eclipses and described the Sun as a fiery mass larger than the Peloponnese, and also attempted to explain rainbows and meteors. He also speculated that the sun might be just another star. Biography. Anaxagoras was born in the town of Clazomenae in the early 5th century BC, where he may have been born into an aristocratic family. He arrived at Athens, either shortly after the Persian war (in which he may have fought on the Persian side), or at some point when he was a bit older, around 456 BC. While at Athens, he became close with the Athenian statesman Pericles. According to Diogenes Laërtius and Plutarch, in later life he was charged with impiety and went into exile in Lampsacus; the charges may have been political, owing to his association with Pericles, if they were not fabricated by later ancient biographers. According to Laërtius, Pericles spoke in defense of Anaxagoras at his trial, . Even so, Anaxagoras was forced to retire from Athens to Lampsacus in Troad (433). He died there around the year 428. Citizens of Lampsacus erected an altar to Mind and Truth in his memory and observed the anniversary of his death for many years. They placed over his grave the following inscription:" Here Anaxagoras, who in his quest of truth scaled heaven itself, is laid to rest."
Additionally, in his honor, the annual celebration known as the Anaxagoreia was established. Philosophy. Responding to the claims of Parmenides on the impossibility of change, Anaxagoras described the world as a mixture of primary imperishable ingredients, where material variation was never caused by an absolute presence of a particular ingredient, but rather by its relative preponderance over the other ingredients; in his words, "each one is... most manifestly those things of which there are the most in it". He introduced the concept of "nous" (cosmic mind) as an ordering force, which moved and separated the original mixture, which was homogeneous or nearly so. Anaxagoras brought philosophy and the spirit of scientific inquiry from Ionia to Athens. According to Anaxagoras, all things have existed in some way from the beginning, but originally they existed in infinitesimally small fragments of themselves, endless in number and inextricably combined throughout the universe. All things existed in this mass but in a confused and indistinguishable form. There was an infinite number of homogeneous parts () as well as heterogeneous ones.
The work of arrangement, the segregation of like from unlike, and the summation of the whole into totals of the same name, was the work of Mind or Reason (). Mind is no less unlimited than the chaotic mass, but it stood pure and independent, a thing of finer texture, alike in all its manifestations and everywhere the same. This subtle agent, possessed of all knowledge and power, is especially seen ruling all life forms. Its first appearance, and the only manifestation of it which Anaxagoras describes, is Motion. It gave distinctness and reality to the aggregates of like parts. Decrease and growth represent a new aggregation () and disruption (). However, the original intermixture of things is never wholly overcome. Each thing contains parts of other things or heterogeneous elements, and is what it is only on account of the preponderance of certain homogeneous parts which constitute its character. Out of this process arise the things we see in this world. Astronomy. Plutarch says "Anaxagoras is said to have predicted that if the heavenly bodies should be loosened by some slip or shake, one of them might be torn away, and might plunge and fall to earth."
His observations of the celestial bodies and the fall of meteorites led him to form new theories of the universal order, and to the prediction of the impact of meteorites. According to Pliny, he was credited with predicting the fall of the meteorite in 467. He was the first to give a correct explanation of eclipses, and was both famous and notorious for his scientific theories, including the claims that the Sun is a mass of red-hot metal, that the Moon is earthy, and that the stars are fiery stones. He thought that the Earth was flat and floated supported by 'strong' air under it, and that disturbances in this air sometimes caused earthquakes. He introduced the notion of panspermia, that life exists throughout the universe and could be distributed everywhere. He attempted to give a scientific account of eclipses, meteors, rainbows, and the Sun, which he described as a mass of blazing metal, larger than the Peloponnese; he also said that the Moon had mountains, and he believed that it was inhabited. The heavenly bodies, he asserted, were masses of stone torn from the Earth and ignited by rapid rotation. His theories about eclipses, the Sun, and Moon may well have been based on observations of the eclipse of 463 BC, which was visible in Greece.
Anaxagoras was one of the first to assert that the Moon reflected sunlight and did not produce light by itself; a statement translated as “the sun induces the moon with brightness” was found in his writings. Mathematics. According to Plutarch in his work "On exile", Anaxagoras is the first Greek to attempt the problem of squaring the circle, a problem he worked on while in prison. Legacy. Anaxagoras wrote a book of philosophy, but only fragments of the first part of this have survived, through preservation in the work of Simplicius of Cilicia in the 6th century AD. Anaxagoras's book was reportedly available for a drachma in the Athenian marketplace. It was certainly known to Sophocles, Euripides, and Aristophanes, based on the contents of their surviving plays, and possibly to Aeschylus as well, based on the testimony of Seneca. However, although Anaxagoras almost certainly lived in Athens during the lifetime of Socrates (born 470 BC), there is no evidence that they ever met. In the "Phaedo", Plato portrays Socrates saying of Anaxagoras as a young man: 'I eagerly acquired his books and read them as quickly as I could'. However, Socrates goes on to describe his later disillusionment with his philosophy. Anaxagoras is also mentioned by Socrates during his trial in Plato's "Apology".
He is also mentioned in Seneca's Natural Questions (Book 4B, originally Book 3: On Clouds, Hail, Snow). It reads: "Why should I too allow myself the same liberty as Anaxagoras allowed himself?" The Roman author Valerius Maximus preserves a different tradition; Anaxagoras, coming home from a long voyage, found his property in ruin, and said: "If this had not perished, I would have"—a sentence described by Valerius as being "possessed of sought-after wisdom". Dante Alighieri places Anaxagoras in the First Circle of Hell (Limbo) in his "Divine Comedy" ("Inferno", Canto IV, line 137). Chapter 5 in Book II of De Docta Ignorantia (1440) by Nicholas of Cusa is dedicated to the truth of the sentence "Each thing is in each thing" which he attributes to Anaxagoras. Anaxagoras appears as a character in the second Act of "Faust, Part II" by Johann Wolfgang von Goethe. Friedrich Nietzsche also frequently mentions Anaxagoras in the later chapters of his book entitled Philosophy in the Tragic Age of the Greeks. He speaks fondly of Anaxagoras's nous, and defends the idea by claiming philosophers had "failed to recognize the meaning of Anaxagoras's [nous] ..." and believed that it was "perfectly sufficient for his insight to have found a motion which is capable of
creating visible order in a thoroughly mixed chaos, by means of a simple continuous action." Nietzsche believes it is essential to understand Anaxagoras's nous as a sort of act of free will, not determined by any previous action before. References. Ancient testimony. In the Diels-Kranz numbering for testimony and fragments of Pre-Socratic philosophy, Anaxagoras is catalogued as number 59. The most recent edition of this catalogue is
Anaxarchus Anaxarchus (; ; c. 380 – c. 320 BC) was a Greek philosopher of the school of Democritus. Together with Pyrrho, he accompanied Alexander the Great into Asia. The reports of his philosophical views suggest that he was a forerunner of the Greek skeptics. Life. Anaxarchus was born at Abdera in Thrace. He was the companion and friend of Alexander the Great in his Asiatic campaigns. His relationship with Alexander, however, was ambiguous, owing to contradictory sources. Some paint Anarxchus as a flatterer, among them Plutarch, who tells a story that at Bactra, in 327 BC in a debate with Callisthenes, Anaxarchus advised all to worship Alexander as a god even during his lifetime. In contrast, others paint Anaxarchus as scathingly ironic towards the monarch. According to Diogenes Laertius, in response to Alexander's claim to have been the son of Zeus-Ammon, Anaxarchus pointed to his bleeding wound and remarked, "See the blood of a mortal, not ichor, such as flows from the veins of the immortal gods." When Alexander was trying to show that he was divine so that the Greeks would perform proskynesis to him, Anaxarchus said that Alexander could "more justly be considered a god than Dionysus or Heracles" (Arrian, 104)
Diogenes Laertius says that Anaxarchus earned the enmity of Nicocreon, the tyrant of Cyprus, with an inappropriate joke against tyrants in a banquet in Tyre in 331 BC. Later, when Anaxarchus was forced to land in Cyprus against his will, Nicocreon ordered him to be pounded to death in a mortar. The philosopher endured this torture with fortitude, taunting the king with, "just pound the bag of Anaxarchus, you do not pound Anaxarchus". When Nicocreon threatened to cut out his tongue, Anaxarchus himself bit it out and spat it in his face. Philosophy. Very little is known about his philosophical views. It is thought that he represents a link between the atomism of Democritus, and the skepticism of his own apprentice Pyrrho. He also shares ethical traits with the Cynic and Cyrenaic schools. Anaxarchus is said to have studied under Diogenes of Smyrna, who in turn studied under Metrodorus of Chios, who used to declare that he knew nothing, not even the fact that he knew nothing. According to Sextus Empiricus, Anaxarchus "compared existing things to a scene-painting and supposed them to resemble the impressions experienced in sleep or madness." It was under the influence of Anaxarchus that Pyrrho is said to have adopted "a most noble philosophy, . . . taking the form of agnosticism and suspension of judgement." Anaxarchus is said to have praised Pyrrho's "indifference and sang-froid." He is said to have possessed "fortitude and contentment in life," which earned him the epithet "eudaimonikos" ("fortunate").
His skepticism seems to have been pragmatical, postulating that against the uncertainty of existence, the only viable stance is to pursue happiness or "eudaimonia", for which it is necessary to cultivate indifference or "adiaphora". According to him, the effort to differentiate truth from falseness through the senses is both useless and detrimental to happiness. He wrote a work named "About the Monarchs". In it, he spouses that knowledge is useless without the ability to know when to speak and what to say in every occasion. Plutarch reports that he told Alexander the Great that there was an infinite number of worlds, causing the latter to become dejected because he had not yet conquered even one.
Ancyra (planthopper) Ancyra is a small genus of planthoppers of the family Eurybrachidae and the only genus in the tribe Ancyrini. Species in this genus occur in southeast Asia. Description. Members of the genus are well known for having a pair of prolonged filaments at the tips of the forewings that arise near a pair of small glossy spots; this creates the impression of a pair of antennae, with corresponding "eyes" (a remarkable case of automimicry). The "false head" effect is further reinforced by the bugs' habit of walking backwards when it detects movement nearby, so as to misdirect predators to strike at its rear, rather than at its actual head. Taxonomy. The genus "Ancyra" was first named in 1845 by Scottish zoologist Adam White. It is the only genus of the tribe Ancyrini (subfamily Platybrachinae, family Eurybrachidae). The type species is "Ancyra appendiculata", the species name meaning "bearing appendages". Species. , lists the following seven species in the genus "Ancyra":
Anastasius I Anastasius I or Anastasios I may refer to:
Anastasius II Anastasius II or Anastasios II may refer to:
Anaximenes of Lampsacus Anaximenes of Lampsacus (; ; 320 BC) was a Greek rhetorician and historian. He was one of the teachers of Alexander the Great and accompanied him on his campaigns. Family. His father was named Aristocles (). His nephew (son of his sister), was also named Anaximenes and was a historian. Rhetorical works. Anaximenes was a pupil of Diogenes the Cynic and Zoilus and, like his teacher, wrote a work on Homer. As a rhetorician, he was a determined opponent of Isocrates and his school. He is generally regarded as the author of the "Rhetoric to Alexander", an "Art of Rhetoric" included in the traditional corpus of Aristotle's works. Quintilian seems to refer to this work under Anaximenes' name in "Institutio Oratoria" 3.4.9, as the Italian Renaissance philologist Piero Vettori first recognized. This attribution has, however, been disputed by some scholars. The hypothesis to Isocrates' "Helen" mentions that Anaximenes, too, had written a "Helen", "though it is more a defense speech ("apologia") than an encomium," and concludes that he was "the man who has written about Helen" to whom Isocrates refers (Isoc. "Helen" 14). Jebb entertained the possibility that this work survives in the form of the "Encomium of Helen" ascribed to Gorgias: "It appears not improbable that Anaximenes may have been the real author of the work ascribed to Gorgias."
According to Pausanias (6.18.6), Anaximenes was "the first who practised the art of speaking extemporaneously." He also worked as a logographer, having written the speech prosecuting Phryne according to Diodorus Periegetes (quoted by Athenaeus XIII.591e). The "ethical" fragments preserved in Stobaeus' "Florilegium" may represent "some philosophical book." According to Suda, no rhetor before Anaximenes had invented improvised speeches. Historical works. Anaximenes wrote a history of Greece in twelve books, stretching from the gods' origins to the death of Epaminondas at the Battle of Mantinea ("Hellenica", ), and a history of Philip of Macedon ("Philippica"). He was a favorite of Alexander the Great, whom he accompanied in his Persian campaigns, and wrote a third historical work on Alexander (however, Pausanias 6.18.6 expresses doubt about his authorship of an epic poem on Alexander). He was one of the eight exemplary historiographers included in the Alexandrian canon. Didymus reports that the work transmitted as speech 11 of Demosthenes ("Against the Letter of Philip") could be found in almost identical form in Book 7 of Anaximenes' "Philippica", and many scholars regard the work as a historiographic composition by Anaximenes. The "Letter of Philip" (speech 12) to which speech 11 seems to respond may also be by Anaximenes, or it may be an authentic letter by Philip, perhaps written with the aid of his advisers. The more ambitious theory of Wilhelm Nitsche, which assigned to Anaximenes a larger part of the Demosthenic corpus (speeches 10-13 and 25, letters 1–4, proems), can be rejected.
Anaximenes was hostile to Theopompus, whom he sought to discredit with a libelous parody, "Trikaranos", published in Theopompus' style and under his name, attacking Athens, Sparta, and Thebes. Pausanias wrote: "He imitated the style of Theopompus with perfect accuracy, inscribed his name upon the book and sent it round to the cities. Though Anaximenes was the author of the treatise, hatred of Theopompus grew throughout the length of Greece." Plutarch criticizes Anaximenes, together with Theopompus and Ephorus, for the "rhetorical effects and grand periods" these historians implausibly gave to men in the midst of urgent battlefield circumstances ("Praecepta gerendae reipublicae" 803b). Saving Lampsacus. The people of Lampsacus were pro-Persian, or were suspected of doing so and Alexander was furiously angry, and threatened to do them massive harm. They sent Anaximenes to intercede for them. Alexander knew why he had come, and swore by the gods that he would do the opposite of what he would ask, so Anaximenes said, 'Please do this for me, your majesty: enslave the women and children of Lampsacus, burn their temples, and raze the city to the ground.' Alexander had no way round this clever trick, and since he was bound by his oath he reluctantly pardoned the people of Lampsacus. Statue at Olympia. The people of Lampsacus dedicated a statue of him at Olympia, Greece.
Anastasius Anastasius (Latinized) or Anastasios () is a masculine given name of Greek origin derived from the Greek word ("anastasis") meaning "resurrection". Its female form is "Anastasia" (). A diminutive form of "Anastasios" is "Tassos" () or "Tasos" (). People. Other Christian saints and clergy. Astrik or Saint Anastasius of Pannonhalma, ambassador of Stephen I of Hungary
Anaximenes of Miletus Anaximenes of Miletus (; ; ) was an Ancient Greek, Pre-Socratic philosopher from Miletus in Anatolia (modern-day Turkey). He was the last of the three philosophers of the Milesian School, after Thales and Anaximander. These three are regarded by historians as the first philosophers of the Western world. Anaximenes is known for his belief that air is the "arche", or the basic element of the universe from which all things are created. Little is known of Anaximenes's life and work, as all of his original texts are lost. Historians and philosophers have reconstructed information about Anaximenes by interpreting texts about him by later writers. All three Milesian philosophers were monists who believed in a single foundational source of everything: Anaximenes believed it to be air, while Thales and Anaximander believed it to be water and an undefined infinity, respectively. It is generally accepted that Anaximenes was instructed by Anaximander, and many of their philosophical ideas are similar. While Anaximenes was the preeminent Milesian philosopher in Ancient Greece, he is often given lower importance than the others in the modern day.
Anaximenes held that air could change into other forms through either rarefaction or condensation. Condensation would make the air denser, turning it into wind, clouds, water, earth, and finally stone. Rarefaction would make the air less dense as it eventually becomes fire. Anaximenes also developed a model of the Earth, describing it as a flat disc floating atop the air while the Sun and stars are also flat and float alongside it. He described the Sun as revolving around the Earth, causing it to be obscured by higher lands during the night. As one of the Milesian philosophers, Anaximenes was one of the earliest figures to develop science. He influenced many of the Pre-Socratic philosophers that succeeded him, such as Heraclitus, Anaxagoras, Diogenes of Apollonia, and Xenophanes. He also provided early examples of concepts such as natural science, physical change, and scientific writing. Biography. Anaximenes was born . Surviving information about the life of Anaximenes is limited, and it comes primarily from what was preserved by Ancient Greek philosophers, particularly Aristotle and Theophrastus. According to Theophrastus, Anaximenes was the son of Eurystratus, an associate of the philosopher Anaximander, and lived in Miletus. Anaximenes is recorded as becoming a student of Anaximander. Anaximenes was likely also taught Homeric epics, Greek mythology, and Orphism, which may have influenced his philosophy through their portrayal of the classical elements. It is considered likely that he and the other Milesian philosophers were wealthy, allowing them to dedicate time to philosophy.
Anaximenes's apparent instructor, Anaximander, was a Milesian philosopher who proposed that "apeiron", an undefined and boundless infinity, is the origin of all things. Anaximenes and Anaximander were two of the three Milesian philosophers, along with Thales. These were all philosophers from Miletus who were the first of the Ionian School. As the earliest known figures to have developed theories regarding the material origin of the world without a divine explanation, they are regarded as the first philosophers in the Western world. According to Diogenes Laertius, Anaximenes lived approximately from 585 to 524 BC. Anaximenes is only known to have written one full text, which may have been a response to Anaximander's text "On Nature". It was described by Theophrastus as having a "simple and economical Ionic style". Anaximenes died . Philosophy. Air as the "arche". What is known about Anaximenes's philosophy is what was preserved by later philosophers, particularly Aristotle and Theophrastus. According to their writings, each philosopher of the Milesian School was a material monist who sought to discover the "arche" (), or the one, underlying basis of all things. This is generally understood in the context of a substance, though scholars have argued that this may be anachronistic by imposing the Aristotelian notion of substance theory on earlier philosophy. Anaximenes argued that the "arche" is air. He described several basic elements that he considered to be manifestations of air, sorting them from least dense to most dense: fire, air, wind, clouds, water, earth, and stones. Philosophers have concluded that Anaximenes seems to have based his conclusions on naturally observable phenomena in the water cycle: the processes of rarefaction and condensation. He proposed that each substance is created by condensation to increase the density of air or by rarefaction to decrease it. The rarefaction process described by Anaximenes is often compared to felting.
Temperature was of particular importance to Anaximenes's philosophy, and he developed an early concept of the connection between temperature and density. He believed that expanded air was thinner and therefore hotter while compressed air was thicker and therefore colder—although modern science has found the opposite to be true. He derived this belief from the fact that one's breath is warm when the mouth is wide while it is cold when the air is compressed through the lips. Anaximenes further applied his concept of air as the "arche" to other questions. He believed in the "physis", or natural world, rather than the "theo", or divine world. Anaximenes considered air to be divine in a sense, but he did not associate it with deities or personification. He presented air as the first cause that propelled living systems, giving no indication that air itself was caused by anything. Anaximenes also likened the soul to air, describing it as something that is driven by breath and wills humans to act as they do. These beliefs draw a connection between the soul and the physical world, as they suggest that they are made of the same material, air. From this, Anaximenes suggested that everything, whether it be an individual soul or the entire world, operates under the same principles in which things are held together and guided by the air. In Ancient Greek, the words for wind and for soul shared a common origin.
Anaximenes's philosophy was centered on a theory of change through ongoing cycles, defined by the movement of air. These cycles consisted of opposite forces interacting with and superseding one another. This is most prominently indicated in the weather and the seasons, which alternate between hot and cold, dry and wet, or light and dark. Anaximenes did not believe that any substance could be created or destroyed, only that it could be changed from one form to another. From this belief, he proposed a model in which the qualitative traits of a substance are determined by quantitative factors. Cosmology and weather. Anaximenes believed that the universe was initially made entirely of air and that liquids and solids were then produced from it through condensation. He also used air to explain the nature of the Earth and the surrounding celestial bodies. He believed in a flat Earth that emerged as one of the first things to be condensed from air. This Earth is supported by the pressure of air underneath it to keep it afloat.
Anaximenes considered celestial objects to be those which had separated from the Earth. The philosophers who recorded Anaximenes's ideas disagree as to how he theorized this happened. He may have described them as evaporating or rarifying into fire. He is said to have compared the movement of the Earth, Sun, and stars to leaves floating in the wind, though he is also described as likening the stars to nails embedded in the sky. Some scholars have suggested that Anaximenes may have believed both models by distinguishing between planets and stars, which would make him the first person to do so. While the Sun is described as being a flame, Anaximenes thought it was not composed of rarefied air like the stars, but rather of Earth. According to Pseudo-Plutarch, Anaximenes thought that its burning comes not from its composition, but rather from its rapid motion. Anaximenes rejected the commonplace idea that the Sun went underneath the Earth, instead saying that it rotated around the Earth. Hippolytus likened it to a hat spinning around a person's head. It's unknown whether this analogy was of Hippolytus's own creation or if it was part of Anaximenes's explanation. This model of the sun's movement has been interpreted in various ways by subsequent philosophers.
Anaximenes also described the causes of other natural phenomena. Like Anaximander, he believed that thunder and lightning occurred when wind emerged after being trapped in a cloud. Earthquakes, he asserted, were the result of alternating drying and wetting of the earth, causing it to undergo a cycle of splitting and swelling. He was the first philosopher to attempt a scientific explanation of rainbows, and the only one to do so until Aristotle. He described them as a reflection of sunlight off of clouds, and he theorized that the various colors were caused by an interaction of light and darkness. Milesian context. Anaximenes's views have been interpreted as reconciling those of his two predecessors, Thales and Anaximander. Air as the "arche" is a limitless concept, which resembled Anaximander's theory that the "arche" was the abstract infinite that he called "apeiron" (, lit. 'unlimited, 'boundless'). At the same time, air as the "arche" was a defined substance, which resembled the theory of Thales that the "arche" was water. Anaximenes adopted a similar design of a flat Earth as Thales. Both proposed that the Earth was flat and that it rested on the substance they believed made up all things; Thales described a disc on water, while Anaximenes described a disc on air. His cosmology also did not diverge significantly from the ideas of Anaximander, only changing it so that it reflected his variety of monism.
Anaximenes's philosophy was founded upon that of Anaximander, but tradition holds that he was also critical of his instructor in some areas. Anaximenes also maintained that there must be an empirical explanation for why substances change from one form to another. Anaximenes and Anaximander were similar in that they are not known to have justified why or how changes in physical things take place the way that they do. Anaximander instead invoked metaphors of justice and retribution to describe change, and he made direct appeals to deities and the divine in support of his beliefs. Anaximenes deviated from Anaximander in both of these ideas. Legacy and study. Influence on science and philosophy. Anaximenes was the last of the Milesian philosophers, as Miletus was destroyed by attacking Persian forces in 494 BC. Little of his life is known relative to the other Milesian philosophers, Thales and Anaximander. These three philosophers together began what eventually became science in the Western world. In ancient Greece, the ideas of Anaximenes were well regarded in philosophy, popularized by various philosophers such as Diogenes of Apollonia, and had a greater presence than the ideas of his predecessors.
In ancient Greece, the ideas of Anaximenes were well regarded in philosophy, popularized by various philosophers such as Diogenes of Apollonia, and had a greater presence than the ideas of his predecessors. The other Milesian philosophers have since overshadowed him in the study of philosophy. Anaximenes was the first philosopher to give an explanation for substances changing from one state to another through a physical process. He may also have been the first philosopher to write in descriptive prose rather than verse, developing a prototype of scientific writing. Only fragments of Anaximenes's writings have been preserved directly, and it is unknown how much these fragments have diverged from the original texts as they were recorded by subsequent authors. Further details of Anaximenes's life and philosophical views are obscure, as none of his work has been preserved, and he is only known through fragments and interpretations of him made by later writers and polemicists. The Anaximenes crater on the Moon is named in his honor.
Early medical practice developed ideas similar to Anaximenes, proposing that air was the basis of health in that it both provides life and carries disease. Anaximenes's conception of air has been likened to the atoms and subatomic particles that make up all substances through their quantitative organization. It has also been compared to the breath of life produced by God in the Old Testament. His understanding of physical properties as quantitative differences that applied at individual and universal scales became foundational ideas in the development of natural science. He was the first philosopher to analogize his philosophy in practical terms, comparing the functions of the world to behaviors that can be observed in common activities. In this manner, he was also the first to liken the function of the individual to that of the world. In this case, likening the breath that defines humans to the air that defines the world. His belief that the same properties governed the world at a human scale and a universal scale was eventually proven by Isaac Newton.
Subsequent interpretation. Some of Anaximenes's writings are referenced during the Hellenistic period, but no record of those documents currently exists. Philosophers such as Heraclitus, Anaxagoras, and Diogenes of Apollonia were all directly influenced by the work of Anaximenes. Diogenes of Apollonia adapted Anaximenes's ideas to the philosophy of Stoicism. The ideas ridiculed in the Aristophanes play "The Clouds" originated from the ideas of Anaximander and Anaximenes. Philosophers such as Xenophanes later adopted Anaximenes's model of cosmology. Xenophanes's theory that the "arche" is earth and water has also been interpreted as a response to Anaximenes. Plato referenced the concept of air as the cause of thought in the "Phaedo", rejecting it with the argument that one's physical state does not determine their fate. In the "Timaeus", Plato favorably mentions Anaximenes's theory of matter and its seven states from stone to fire. Aristotle was critical of the ideas of Anaximenes. In his "Metaphysics", Aristotle characterized Anaximenes and his predecessors as monists, those who believe that all things are composed of a single substance. This description came to be widely accepted in philosophy. Practitioners of Aristotelian philosophy further considered Anaximenes to be a founder of naturalism. After Aristotle, Theophrastus continued the doxography of the Milesian philosophers and other Ionians. He described Anaximenes as a natural philosopher. Other ancient philosophers who analyzed the work of Anaximenes include Simplicius, Aetius, Hippolytus, and Plutarch.
Georg Wilhelm Friedrich Hegel said that Anaximenes was the first philosopher to transfer the ideas of natural philosophy into the philosophy of consciousness. Werner Heisenberg said that the philosophy of Anaximenes caused a setback in scientific understanding, as it moved analysis away from physical properties themselves. Karl Popper suggested that Anaximenes and Anaximander developed a philosophy of rationalist critique, allowing criticism of one's teacher, that was not revived until the Renaissance.
Ancus Marcius Ancus Marcius () was the legendary fourth king of Rome, who traditionally reigned 24 years. Upon the death of the previous king, Tullus Hostilius, the Roman Senate appointed an interrex, who in turn called a session of the assembly of the people who elected the new king. Ancus is said to have ruled by waging war as Romulus did, while also promoting peace and religion as Numa Pompilius did. Ancus Marcius was believed by many Romans to have been the namesake of the Marcii, a plebeian family. Background. Ancus was the son of Marcius (himself the son of Rome's first "pontifex maximus" Numa Marcius) and Pompilia (daughter of Numa Pompilius). Ancus Marcius was thus the grandson of Numa and therefore a Sabine. According to Festus, Marcius was surnamed Ancus because of his crooked arm ("ancus" signifying "bent" in Latin). First acts as King. According to Livy, Ancus's first act as king was to order the Pontifex Maximus to copy the text concerning the performance of public ceremonies of religion from the commentaries of Numa Pompilius to be displayed to the public on wooden tablets, so that the rites of religion should no longer be neglected or improperly performed. When Tullus was king, he repealed the Numa-created religious edicts that had been in place before.
War. According to Livy, the accession of Ancus emboldened the Latin League, who assumed that the new king would follow the pious pursuit of peace adopted by his grandfather, Numa Pompilius. The Latins accordingly made an incursion on Roman lands, and gave a contemptuous reply to a Roman embassy seeking restitution for the damage. Ancus responded by declaring war on the Latins. Livy says that this event was notable as the first time that the Romans declared war by means of the rites of the fetials. Ancus Marcius marched from Rome with a newly levied army and took the Latin town of Politorium (situated near the town of Lanuvium) by storm. Its residents were removed to settle on the Aventine Hill in Rome as new citizens, following the Roman traditions from wars with the Sabines and Albans. When the other Latins subsequently occupied the empty town of Politorium, Ancus took the town again and demolished it. The Latin villages of Tellenae and Ficana were also sacked and demolished. The war then focused on the Latin town of Medullia. The town had a strong garrison and was well fortified. Several engagements took place outside the town and the Romans were eventually victorious. Ancus returned to Rome with a large amount of loot. More Latins were brought to Rome as citizens and were settled at the foot of the Aventine near the Palatine Hill, by the temple of Murcia.
Ancus Marcius incorporated the Janiculum into the city, fortifying it with a wall and connecting it with the city by a wooden bridge across the Tiber, the Pons Sublicius. To protect the bridge from enemy attacks, Ancus had the end that was facing the Janiculum fortified. Ancus also took over Fidenea to expand Rome's influence across the Tiber. On the land side of the city he constructed the Fossa Quiritium, a ditch fortification. He also built Rome's first prison, the Mamertine prison. He then extended the Roman territory, founding the port of Ostia, establishing salt-works around the port, and taking the Silva Maesia, an area of coastal forest north of the Tiber, from the Veientes. He expanded the temple of Jupiter Feretrius to reflect these territorial successes. According to a reconstruction of the Fasti Triumphales, Ancus Marcius celebrated at least one triumph, over the Sabines and Veientes. Death and successor. Ancus Marcius is reported to have died of natural causes after a rule of 24 years. He had two sons, one of which would likely take the throne. A member of Ancus' court, Lucius Tarquinius Priscus, ensured that Ancus' sons would be out of Rome so he could put together an election where he would gain the support of the Roman people. Ancus Marcius was succeeded by his friend Lucius Tarquinius Priscus, who was ultimately assassinated by the sons of Ancus Marcius. Later, during the Republic and the Empire, the prominent gens Marcia claimed descent from Ancus Marcius.
Andaman Islands The Andaman Islands () are an archipelago, made up of 200 islands, in the northeastern Indian Ocean about southwest off the coasts of Myanmar's Ayeyarwady Region. Together with the Nicobar Islands to their south, the Andamans serve as a maritime boundary between the Bay of Bengal to the west and the Andaman Sea to the east. Most of the islands are part of the Andaman and Nicobar Islands, a Union Territory of India, while the Coco Islands and Preparis Island are part of the Yangon Region of Myanmar. The Andaman Islands are home to the Andamanese, a group of indigenous people made up of a number of tribes, including the Jarawa and Sentinelese. While some of the islands can be visited with permits, entry to others, including North Sentinel Island, is banned by law. The Sentinelese are generally hostile to visitors and have had little contact with any other people. The Indian government and coast guard protect their right to privacy. History. Etymology. In the 13th century, the name of Andaman appears in Late Middle Chinese as "ʔˠanH dɑ mˠan" (, pronounced "yàntuómán" in modern Mandarin Chinese) in the book "Zhu Fan Zhi" by Zhao Rukuo. In Chapter 38 of the book, "Countries in the Sea", Zhao Rukuo specifies that going from Lambri (Sumatra) to Ceylan, an unfavourable wind makes ships drift towards the Andaman Islands. In the 15th century, Andaman was recorded as "Andeman Mountain" (安得蠻山, pronounced "āndémán shān" in modern Mandarin Chinese) during the voyages of Zheng He in the Mao Kun map of the Wu Bei Zhi.
Early inhabitants. The oldest archaeological evidence for the habitation of the islands dates to the 1st millennium BC. Genetic evidence suggests that the indigenous Andamanese peoples share a common origin, and that the islands were settled sometime after 26,000 years ago, possibly at the end of the Last Glacial Period, when sea levels were much lower reducing the distance between the Andaman Islands and the Asian mainland, with genetic estimates suggesting that the two main linguistic groups diverged around 16,000 years ago. Andamanese peoples are a genetically distinct group highly divergent from other Asians. Chola empire. Rajendra I took over the Andaman and Nicobar Islands. He used the Andaman and Nicobar Islands as a strategic naval base to launch an expedition against the Sriwijaya Empire. The Cholas called the island Ma-Nakkavaram ("great open/naked land"), found in the Thanjavur inscription of 1050 CE. European traveller Marco Polo (12th–13th century) also referred to this island as 'Necuverann' and a corrupted form of the Tamil name Nakkavaram would have led to the modern name Nicobar during the British colonial period.
British colonial era. In 1789, the Bengal Presidency established a naval base and penal colony on Chatham Island in the southeast bay of Great Andaman. The settlement is now known as Port Blair (after the Bombay Marine lieutenant Archibald Blair who founded it). After two years, the colony was moved to the northeast part of Great Andaman and was named Port Cornwallis after Admiral William Cornwallis. However, there was much disease and death in the penal colony and the government ceased operating it in May 1796. In 1824, Port Cornwallis was the rendezvous of the fleet carrying the army to the First Burmese War. In the 1830s and 1840s, shipwrecked crews who landed on the Andamans were often attacked and killed by the natives and the islands had a reputation for cannibalism. The loss of the "Runnymede" and the "Briton" in 1844 during the same storm, while transporting goods and passengers between India and Australia, and the continuous attacks launched by the natives, which the survivors fought off, alarmed the British government. In 1855, the government proposed another settlement on the islands, including a convict establishment, but the Indian Rebellion of 1857 forced a delay in its construction. However, because the rebellion led to the British holding a large number of prisoners, it made the new Andaman settlement and prison urgently necessary. Construction began in November 1857 at Port Blair using inmates' labour, avoiding the vicinity of a salt swamp that seemed to have been the source of many of the earlier problems at Port Cornwallis.
The Battle of Aberdeen was fought on 17 May 1859 between the Great Andamanese tribe and the British. Today, a memorial stands in Andaman water sports complex as a tribute to the people who died in the battle. Fearful of British intentions and with help from an escaped convict from Cellular Jail, the Great Andamanese attacked the British settlement, but they were outnumbered and soon suffered heavy casualties. Later, it was identified that an escaped convict named Dudhnath Tewari had changed sides and informed the British about the tribe's plans. In 1867, the merchantman "Nineveh" was wrecked on the reef of North Sentinel Island. The 86 survivors reached the beach in the ship's boats. On the third day, they were attacked with iron-tipped spears by naked islanders. One person from the ship escaped in a boat and the others were later rescued by a British Royal Navy ship. For some time, sickness and mortality were high, but swamp reclamation and extensive forest clearance continued. The Andaman colony became notorious with the murder of the Viceroy Richard Southwell Bourke, 6th Earl of Mayo, on a visit to the settlement (8 February 1872), by a Pathan from Afghanistan, Sher Ali Afridi. In the same year, the two island groups Andaman and Nicobar, were united under a chief commissioner residing at Port Blair.
From the time of its development in 1858 under the direction of James Pattison Walker, and in response to the mutiny and rebellion of the previous year, the settlement was first and foremost a repository for political prisoners. The Cellular Jail at Port Blair, when completed in 1910, included 698 cells designed for solitary confinement; each cell measured with a single ventilation window above the floor. The Indians imprisoned here referred to the island and its prison as "Kala Pani" ("black water"), named for "kala pani", the Hindu proscription against traveling across the open sea. Incarceration on the Andamans thus threatened prisoners with the loss of their caste, and resultant social exclusion; a 1996 film set on the island took that term as its title, "Kaalapani". The number of prisoners who died in this camp is estimated to be in the thousands. Many more died of harsh treatment and the strenuous living and working conditions in this camp. The Viper Chain Gang Jail on Viper Island was reserved for extraordinarily troublesome prisoners and was also the site of hangings. In the 20th century, it became a convenient place to house prominent members of India's independence movement.
Japanese occupation. The Andaman and Nicobar Islands were occupied by Japan during World War II. The islands were nominally put under the authority of the Arzi Hukumat-e-Azad Hind (Provisional Government of Free India) headed by Subhas Chandra Bose, who visited the islands during the war, and renamed them as Shaheed (Martyr) & Swaraj (Self-rule). On 30 December 1943, during the Japanese occupation, Bose, who was allied with the Japanese, first raised the flag of Indian independence. General Loganathan, of the Indian National Army, was Governor of the Andaman and Nicobar Islands, which had been annexed to the Provisional Government. According to Werner Gruhl: "Before leaving the islands, the Japanese rounded up and executed 750 innocents." Post-World War II. At the close of World War II, the British government announced its intention to shut down the penal settlement. The government proposed to employ former inmates in an initiative to develop the island's fisheries, timber, and agricultural resources. In exchange, inmates would be granted return passage to the Indian mainland, or the right to settle on the islands. J H Williams, one of the Bombay Burma Company's senior officials, was dispatched to perform a timber survey of the islands using convict labor. He recorded his findings in 'The Spotted Deer' (published in 1957 by Rupert Hart-Davis).
The penal colony was eventually closed on 15 August 1947 when India gained independence. It has since served as a museum to the independence movement. Most of the Andaman Islands became part of the Republic of India in 1950 and was declared as a union territory of the nation in 1956, while the Preparis Island and Coco Islands became part of the Yangon Region of Myanmar in 1948. Late 20th Century – 21st century. Outside visits. In April 1998, American photographer John S. Callahan organised the first surfing project in the Andamans, starting from Phuket in Thailand with the assistance of Southeast Asia Liveaboards (SEAL), a UK owned dive charter company. With a crew of international professional surfers, they crossed the Andaman Sea on the yacht "Crescent" and cleared formalities in Port Blair. The group proceeded to Little Andaman Island, where they spent ten days surfing several spots for the first time, including Jarawa Point near Hut Bay and the long right reef point at the southwest tip of the island, named Kumari Point. The resulting article in "Surfer Magazine", "Quest for Fire" by journalist Sam George, put the Andaman Islands on the surfing map for the first time. Footage of the waves of the Andaman Islands also appeared in the film "Thicker than Water", shot by documentary filmmaker Jack Johnson. Callahan went on to make several more surfing projects in the Andamans, including a trip to the Nicobar Islands in 1999.
In November 2018, John Allen Chau, an American missionary, traveled illegally with the help of local fishermen to the North Sentinel Island off the Andaman Islands chain group on several occasions, despite a travel ban to the island. He is reported to have been killed. Despite some relaxation introduced earlier in 2018 to the stringent visit permit system for the islands, North Sentinel Island was still highly protected from outside contact. Special permission to allow researchers and anthropologists to visit could be sought. Chau had no special clearance and knew that his visit was illegal. Although a less restrictive system of approval to visit some of the islands now applies, with non-Indian nationals no longer required to obtain pre-approval with a Restricted Area Permit (RAP), foreign visitors must still show their passport at Immigration at Port Blair Airport and Seaport for verification. Citizens of Afghanistan, China and Pakistan, or other foreign nationals whose origin is any of these countries, still required to obtain a RAP to visit Andaman and Nicobar Islands. Similarly, citizens of Myanmar who wish to visit Mayabunder or Diglipur must also apply for a RAP. In these cases, the permits must be pre-approved prior to arrival in Port Blair.
Natural disasters. On 26 December 2004, the coast of the Andaman Islands was devastated by a tsunami following the 2004 Indian Ocean earthquake, which is the longest recorded earthquake, lasting for between 500 and 600 seconds. Strong oral tradition in the area warned of the importance of moving inland after a quake and is credited with saving many lives. In the aftermath, more than 2,000 people were confirmed dead and more than 4,000 children were orphaned or had lost one parent. At least 40,000 residents were rendered homeless and were moved to relief camps. On 11 August 2009, a magnitude 7 earthquake struck near the Andaman Islands, causing a tsunami warning to go into effect. On 30 March 2010, a magnitude 6.9 earthquake struck near the Andaman Islands. Geography and Geology. The Andaman Archipelago is an oceanic continuation of the Burmese Arakan Yoma range in the north and of the Indonesian Archipelago in the south. It has 325 islands which cover an area of , with the Andaman Sea to the east between the islands and the coast of Burma. North Andaman Island is south of Burma, although a few smaller Burmese islands are closer, including the three Coco Islands.
The Ten Degree Channel separates the Andamans from the Nicobar Islands to the south. The highest point is located in North Andaman Island (Saddle Peak at ). The geology of the Andaman islands consists essentially of Late Jurassic to Early Eocene ophiolites and sedimentary rocks (argillaceous and algal limestones), deformed by numerous deep faults and thrusts with ultramafic igneous intrusions. There are at least 11 mud volcanoes on the islands. There are two volcanic islands, Narcondam Island and Barren Island, which have produced basalt and andesite. Barren Island is the only active volcano in the Indian sub-continent, with the latest eruption reported in December 2022, leading to the potential for geotourism. Climate. The climate is typical of tropical islands of similar latitude. It is always warm, but with sea breezes. Rainfall is irregular, usually dry during the north-east monsoons, and very wet during the south-west monsoons. Flora. The Middle Andamans harbour mostly moist deciduous forests. North Andamans is characterised by the wet evergreen type, with plenty of woody climbers.
The natural vegetation of the Andamans is tropical forest, with mangroves on the coast. The rainforests are similar in composition to those of the west coast of Burma. Most of the forests are evergreen, but there are areas of deciduous forest on North Andaman, Middle Andaman, Baratang and parts of South Andaman Island. The South Andaman forests have a profuse growth of epiphytic vegetation, mostly ferns and orchids. The Andaman forests are largely unspoiled, despite logging and the demands of the fast-growing population driven by immigration from the Indian mainland. There are protected areas on Little Andaman, Narcondam, North Andaman and South Andaman, but these are mainly aimed at preserving the coast and the marine wildlife rather than the rainforests. Threats to wildlife come from introduced species including rats, dogs, cats and the elephants of Interview Island and North Andaman. Scientists discovered a new species of green algae species in the Andaman archipelago, naming it "Acetabularia jalakanyakae". "Jalakanyaka" is a Sanskrit word that means "mermaid".
Timber. Andaman forests contain 200 or more timber producing species of trees, out of which about 30 varieties are considered to be commercial. Major commercial timber species are Gurjan ("Dipterocarpus" spp.) and Padauk ("Pterocarpus dalbergioides"). The following ornamental woods are noted for their pronounced grain formation: Padauk wood is sturdier than teak and is widely used for furniture making. There are burr wood and buttress root formations in Andaman Padauk. The largest piece of buttress known from Andaman was a dining table of . The largest piece of burr wood was made into a dining table for eight. The Rudraksha ("Elaeocarps sphaericus") and aromatic Dhoop-resin trees also are found here. Fauna. The Andaman Islands are home to a number of animals, many of them endemic. Andaman & Nicobar islands are home to 10% of all Indian fauna species. The islands are only 0.25% of the country's geographical area, but has 11,009 species, according to a publication by the Zoological Survey of India. Mammals.
The island's endemic mammals include The banded pig ("Sus scrofa vittatus"), also known as the Andaman wild boar and once thought to be an endemic subspecies, is protected by the Wildlife Protection Act 1972 (Sch I). The spotted deer ("Axis axis"), the Indian muntjac ("Muntiacus muntjak") and the sambar ("Rusa unicolor") were all introduced to the Andaman islands, though the sambar did not survive. Interview Island (the largest wildlife sanctuary in the territory) in Middle Andaman holds a population of feral elephants, which were brought in for forest work by a timber company and released when the company went bankrupt. This population has been subject to research studies. Birds. Endemic or near endemic birds include The islands' many caves, such as those at Chalis Ek are nesting grounds for the edible-nest swiftlet, whose nests are prized in China for bird's nest soup. Reptiles and amphibians. The islands also have a number of endemic reptiles, toads and frogs, such as the Andaman cobra ("Naja sagittifera"), South Andaman krait ("Bungarus andamanensis") and Andaman water monitor ("Varanus salvator andamanensis").
There is a sanctuary from Havelock Island for saltwater crocodiles. Over the past 25 years there have been 24 crocodile attacks with four fatalities, including the death of American tourist Lauren Failla. The government has been criticised for failing to inform tourists of the crocodile sanctuary and danger, while simultaneously promoting tourism. Crocodiles are not only found within the sanctuary, but throughout the island chain in varying densities. They are habitat restricted, so the population is stable but not large. Populations occur throughout available mangrove habitat on all major islands, including a few creeks on Havelock. The species uses the ocean as a means of travel between different rivers and estuaries, thus they are not as commonly observed in open ocean. It is best to avoid swimming near mangrove areas or the mouths of creeks; swimming in the open ocean should be safe, but it is best to have a spotter around. Demographics. , the population of the Andaman was 343,125, having grown from 50,000 in 1960. The bulk of the population originates from immigrants who came to the island since the colonial times, mainly of Bengali, Hindustani, Telugu, Tamil, Malayalam backgrounds.
A small minority of the population are the Andamanese — the aboriginal inhabitants (adivasi) of the islands. When they first came into sustained contact with outside groups in the 1850s, there were an estimated 7,000 Andamanese, divided into the Great Andamanese, Jarawa, Jangil (or "Rutland Jarawa"), Onge, and the Sentinelese. The Great Andamanese formed 10 tribes of 5,000 people total. As the numbers of settlers from the mainland increased (at first mostly prisoners and involuntary indentured labourers, later purposely recruited farmers), the Andamanese suffered a population decline due to the introduction of outside infectious diseases, land encroachment from settlers and conflict. The Andaman Islands are home to the Sentinelese people, an uncontacted tribe. Due to their isolated island location, the Andaman people have mostly avoided contact with the outside world. Their languages are a great reflection of this, with distinct linguistics that have strong morphological features – root words, prefix, suffixes – with very little relation to surrounding geographic regions.
Figures from the end of the 20th century estimate there remain only approximately 400–450 ethnic Andamanese still on the island, and as few as 50 speakers The Jangil are extinct. Most of the Great Andamanese tribes are extinct, and the survivors, now just 52, speak mostly Hindi. The Onge are reduced to less than 100 people. Only the Jarawa and Sentinelese still maintain a steadfast independence and refuse most attempts at contact; their numbers are uncertain but estimated to be in the low hundreds. The indigenous languages are collectively referred to as the Andamanese languages, but they make up at least two independent families, and the dozen or so attested languages are either extinct or endangered. Religion. Most of the tribal people in Andaman and Nicobar Islands believe in a religion that can be described as a form of monotheistic animism. The tribal people of these islands believe that Puluga is the only deity and is responsible for everything happening on Earth. The faith of the Andamanese teaches that Puluga resides on the Andaman and Nicobar Islands' Saddle Peak. People try to avoid any action that might displease Puluga. People belonging to this religion believe in the presence of souls, ghosts, and spirits. They put a lot of emphasis on dreams. They let dreams decide different courses of action in their lives.
Andamanese mythology held that human males emerged from split bamboo, whereas women were fashioned from clay. One version found by Alfred Reginald Radcliffe-Brown held that the first man died and went to heaven, a pleasurable world, but this blissful period ended due to breaking a food taboo, specifically eating the forbidden vegetables in the Puluga's garden. Thus catastrophe ensued, and eventually the people grew overpopulated and didn't follow Puluga's laws. Hence, there was a Great Flood that left four survivors, who lost their fire. Other religions practiced in the Andaman and Nicobar Islands are, in order of size, Hinduism, Christianity, Islam, Sikhism, Buddhism, Jainism and Baháʼí Faith. Government. Port Blair is the chief community on the islands, and the administrative centre of the Union Territory. The Andaman Islands form a single administrative district within the Union Territory, the Andaman district (the Nicobar Islands were separated and established as the new Nicobar district in 1974). Transportation.
The only commercial airport is Veer Savarkar International Airport in Port Blair. The airport is under the control of the Indian Navy. Prior to 2016 only daylight operations were allowed; since 2016 night flights have also operated. A small airstrip, about long, is located near the eastern shore of North Andaman near Diglipur. There are also ships from Chennai, Visakhapatnam and Kolkata. Cultural references. Literature. The islands are prominently featured in Arthur Conan Doyle's Sherlock Holmes 1890 mystery "The Sign of the Four". The magistrate in Lady Gregory's play "Spreading the News" had formerly served in the islands. M. M. Kaye's 1985 novel "Death in the Andamans" and Marianne Wiggins' 1989 novel "John Dollar" are set in the islands. The latter begins with an expedition from Burma to celebrate King George's birthday, but turns into a grim survival story after an earthquake and tsunami. A principal character in the novel "Six Suspects" by Vikas Swarup is from the Andaman Islands. The main protagonist of William Boyd's 2018 novel "Love is Blind", spends time in the Andaman Islands at the turn of the 20th century. The Andaman Islands in the period before, during and just after the Second World War are the setting for Uzma Aslan Khan's "The Miraculous True History of Nomi Ali". Film and television. Priyadarshan's 1996 film "Kaalapani" (Malayalam; "Sirai Chaalai" in Tamil) depicts the Indian freedom struggle and the lives of prisoners in the Cellular Jail in Port Blair. In 2023, Andaman islands were featured in a Netflix series named Kaala Paani based on a fictional disease outbreak in 2027. References. Notes Sources
Alexander Anderson (mathematician) Alexander Anderson ( in Aberdeen – in Paris) was a Scottish mathematician. Life. He was born in Aberdeen, possibly in 1582, according to a print which suggests he was aged 35 in 1617. It is unknown where he was educated, but it is likely that he initially studied writing and philosophy (the "belles lettres") in his home city of Aberdeen. He then went to the continent, and was a professor of mathematics in Paris by the start of the seventeenth century. There he published or edited, between the years 1612 and 1619, various geometric and algebraic tracts. He described himself as having "more wisdom than riches" in the dedication of "Vindiciae Archimedis" (1616). He was first cousin of David Anderson of Finshaugh, a celebrated mathematician, and David Anderson's daughter was the mother of mathematician James Gregory. Work. He was selected by the executors of François Viète to revise and edit Viète's manuscript works. Viète died in 1603, and it is unclear if Anderson knew him, but his eminence was sufficient to attract the attention of the dead man's executors. Anderson corrected and expanded upon Viète's manuscripts, which extended known geometry to the new algebra, which used general symbols to represent quantities.
Publications. The known works of Anderson amount to six thin quarto volumes, and as the last of them was published in 1619, it is probable that the author died soon after that year, but the precise date is unknown. He wrote other works that have since been lost. From his last work it appears he wrote another piece, "A Treatise on the Mensuration of Solids," and copies of two other works, "Ex. Math." and "Stereometria Triangulorum Sphæricorum", were in the possession of Sir Alexander Hume until the after the middle of the seventeenth century. References. Attribution:
Andocides Andocides (; , "Andokides"; ) was a logographer (speech writer) in Ancient Greece. He was one of the ten Attic orators included in the "Alexandrian Canon" compiled by Aristophanes of Byzantium and Aristarchus of Samothrace in the third century BC. Life. Andocides was the son of Leogoras, and was born in Athens around 440 BC. He belonged to the ancient Eupatrid family of the Kerykes, who traced their lineage up to Odysseus and the god Hermes. During his youth, Andocides seems to have been employed on various occasions as ambassador to Thessaly, Macedonia, Molossia, Thesprotia, Italy, and Sicily. Although he was frequently attacked for his political opinions, he maintained his ground until, in 415 BC, he became involved in the charge brought against Alcibiades for having profaned the mysteries and mutilated the Herms on the eve of the departure of the Athenian expedition against Sicily. It appeared particularly likely that Andocides was an accomplice in the latter of these crimes, which was believed to be a preliminary step towards overthrowing the democratic constitution, since the Herm standing close to his house in the phyle Aegeis was among the very few which had not been injured.
Andocides was accordingly seized and thrown into prison, but after some time recovered his freedom by a promise that he would become an informer and reveal the names of the real perpetrators of the crime; and on the suggestion of one Charmides or Timaeus, he mentioned four, all of whom were put to death. He is also said to have denounced his own father on the charge of profaning the mysteries, but to have rescued him again in the hour of danger - a charge he strenuously denied. But as Andocides was unable to clear himself from the charge, he was deprived of his rights as a citizen, and left Athens. Andocides traveled about in various parts of Greece, and was chiefly engaged in commercial enterprise and in forming connections with powerful people. The means he employed to gain the friendship of powerful men were sometimes of the most disreputable kind; among which a service he rendered to a prince in Cyprus is mentioned in particular. In 411 BC, Andocides returned to Athens on the establishment of the oligarchic government of the Four Hundred, hoping that a certain service he had rendered the Athenian ships at Samos would secure him a welcome reception. But no sooner were the oligarchs informed of the return of Andocides, than their leader Peisander had him seized, and accused him of having supported the party opposed to them at Samos. During his trial, Andocides, who perceived the exasperation prevailing against him, leaped to the altar which stood in the court, and there assumed the attitude of a supplicant. This saved his life, but he was imprisoned. Soon afterwards, however, he was set free, or escaped from prison.
Andocides then went to Cyprus, where for a time he enjoyed the friendship of Evagoras; but, by some circumstance or other, he exasperated his friend, and was consigned to prison. Here again he escaped, and after the restoration of democracy in Athens and the abolition of the Four Hundred, he ventured once more to return to Athens; but as he was still suffering under a sentence of civil disenfranchisement, he endeavored by means of bribes to persuade the prytaneis to allow him to attend the assembly of the people. The latter, however, expelled him from the city. It was on this occasion, in 411 BC, that Andocides delivered the speech still extant "On his return", on which he petitioned for permission to reside at Athens, but in vain. In his third exile, Andocides went to reside in Elis, and during the time of his absence from his native city, his house there was occupied by Cleophon, the leading demagogue. Andocides remained in exile until after the overthrow of the tyranny of the Thirty by Thrasybulus, when the general amnesty then proclaimed made him hope that its benefit would be extended to him also. He himself says that he returned to Athens from Cyprus, where he claimed to have great influence and considerable property. Because of the general amnesty, he was allowed to remain at Athens, enjoyed peace for the next three years, and soon recovered an influential position. According to Lysias, it was scarcely ten days after his return that he brought an accusation against Archippus or Aristippus, which, however, he dropped on receiving a sum of money. During this period Andocides became a member of the boule, in which he appears to have possessed a great influence, as well as in the popular assembly. He was gymnasiarch at the Hephaestaea, was sent as architheorus to the Isthmian Games and Olympic Games, and was even entrusted with the office of keeper of the sacred treasury.
But in 400 BC, Callias II, supported by Cephisius, Agyrrhius, Meletus, and Epichares, urged the necessity of preventing Andocides from attending the assembly, as he had never been formally freed from the civil disenfranchisement. Callias II also charged him with violating the laws respecting the temple at Eleusis. The orator pleaded his case in the oration still extant "on the Mysteries" (περὶ τῶν μυστηρίων), in which he argued that he had not been involved in the profanation of the mysteries or the mutilation of the herms, that he had not violated the laws of the temple at Eleusis, that anyway he had received his citizenship back as a result of the amnesty, and that Callias was really motivated by a private dispute with Andocides over inheritance. He was acquitted. After this, he again enjoyed peace until 394 BC, when he was sent as ambassador to Sparta regarding the peace to be concluded in consequence of Conon's victory off Cnidus. On his return, he was accused of illegal conduct during his embassy. The speech "On the peace with the Lacedaemonians" (περὶ τῆς πρὸς Λακεδαιμονίους εἰρήνης), which is still extant, refers to this affair. It was delivered in 393 BC (though some scholars place it in 391 BC). Andocides was found guilty, and sent into exile for the fourth time. He never returned afterwards, and seems to have died soon after this blow.
Andocides appears to have fathered no children, since he is described at the age of 70 as being childless, although the scholiast on Aristophanes mentions Antiphon as a son of Andocides. The large fortune which he had inherited from his father, or acquired in his commercial undertakings, was greatly diminished in the latter years of his life. Oratory. As an orator, Andocides does not appear to have been held in very high esteem by the ancients, as he is seldom mentioned, though Valerius Theon is said to have written a commentary on his orations. We do not hear of his having been trained in any of the sophistical schools of the time, and he had probably developed his talents in the practical school of the popular assembly. Hence his orations have no mannerism in them, and are really, as Plutarch says, simple and free from all rhetorical pomp and ornament. Sometimes, however, his style is diffuse, and becomes tedious and obscure. The best among his orations is that "on the Mysteries"; but, for the history of the time, all are of the highest importance.
Besides the three orations already mentioned, which are undoubtedly genuine, there is a fourth against Alcibiades (κατὰ Ἀλκιβιάδου), said to have been delivered by Andocides during the ostracism of 415 BC; but it is probably spurious, though it appears to contain genuine historical matter. Some scholars ascribed it to Phaeax, who took part in the ostracism, according to Plutarch. But it is more likely that it is a rhetorical exercise from the early fourth century BC, since formal speeches were not delivered during ostracisms and the accusation or defence of Alcibiades was a standing rhetorical theme. Besides these four orations we possess only a few fragments and some very vague allusions to other orations. List of extant speeches. On the Mysteries ( "De Mysteriis").. Andocides made the speech "On the Mysteries" as a defense against the accusations made against him by Athens for attending the Eleusinian Mysteries without permission, as he was prohibited under Isotimides' order. The case's prosecutors had insisted that Andocides be put to death. His attendance at the Eleusinian Mysteries in Eleusis around 400 BCE was the main accusation made against him. Additionally, he was charged with unlawfully placing an olive branch on the altar of the Eleusinium at Athens during the Mysteries.
The speech can be split into two parts. In the first, Andocides asserted that the decree of Isotimides had no power to prevent him from attending the Eleusinian Mysteries because he was innocent of impiety and had not confessed to it. He would go on to declare that because of alterations made to the law in 403 BCE, the decree altogether was no longer legitimate. In the second part of the speech, he would move on to claim that his prosecutors , namely Cephisius, Meletus, Epichares and Agyrrhius, were not legitimate by making allegations against them. Andocides asserted that Cephisius, Meletus, and Epichares had also committed crimes prior to the legal revisions, exposing their hypocrisy in bringing charges against him since they would also be at risk of being prosecuted. Andocides asserts that Agyrrhius is ineligible to prosecute them for their private conflicts. This speech was successful in persuading the jury, as Andocides was sentenced to be innocent. Gagarin and MacDowell commented on the oration, saying that while the speech itself is rather rough on its wording, it is a genuine speech of Andocides fighting for his life and was “sufficiently clear and logical”.
On His Return ( "De Reditu").. “On His Return” was a speech made by Andocides in an attempt to be brought back to Athen after being exiled from the city-state in 415 BCE for impious acts. Despite commonly being considered as the second work in Andocides’ orations, “On His Return” precedes "On the Mysteries” in date. Andocides tries to return to the city-state in 411 BCE. To ensure his return would be welcomed, he had obtained some Macedonian timber and sold them to the Athenian fleet stationed at Samos. However, in an interesting turn of events, Andocides’ goodwill would turn against him. The Four Hundred, an oligarchy, had just come into reign from a coup in 411 BCE, they were faced with objections from the sailors at Samos, who were mostly democratic. As a result, Andocides was imprisoned by Perisander, the leader of the Four Hundred. “On His Return” was made after the downfall of the Four Hundred, with Andocides appealing to seek forgiveness and be reaccepted into Athenian society. Experts have distinctively noted that this oration has a tone different from “On The Mysteries”, in which Andocides was more prone to admit his faults and put himself at a lower light. Saying that “I stood disgraced in the eyes of the gods” and addressing his crime as “such a piece of madness”. However, his efforts were to no avail, as he only was readmitted into the Athenian society upon “On The Mysteries”.
On the Peace with Sparta ( "De Pace").. “On the Peace with Sparta” was given for advocating the acceptance of the terms of peace offered by Sparta during the Corinthian War between Sparta and a coalition consisting of the city-states Athens, Boeotia, Corinth and Argos. Andocides was selected as one of the four delegates that represented Athens in the negotiation of peace between them and Sparta. The delegation were given the authority to conclude the treaty in Sparta, Considering that Andocides was just reaccepted into Athens by “On The Mysteries” in 403 BCE. The delegation shows that Andocides had gained considerable popularity among the Athenians within eight years upon his return. Still, with the authority given, the team of delegates decided to bring the terms back to Athens for approval. The speech gives the historical context behind the offer of truce, and gives a list of arguments for the acceptance of Sparta’s terms for peace. The terms that were given were closely related to the Spartan victory in the Peloponnesian War, after which rather unfair terms had been imposed on the Athenians by Sparta for peace. They include:
The peace terms offered by Sparta were mostly responses to the terms listed above, they include: In “On the Peace with Sparta”, Andocides argues that such terms were satisfactory for the Athenian side, claiming that “it is better to make peace on fair terms than to continue fighting”. However, the speech would fail to convince the Athenians, partly because of Andocides’ aristocratic origins and oligarchic political stance. Andocides would flee from Athens and be exiled again for allegedly accepting bribes and making false reports. There is no information on his life after the exile. Still, Gagarin and MacDowell commented that Andocides speaks like an professional orator in this speech, this seems to imply that he has received extensive training and gained considerable experience on public speaking. Against Alcibiades ( "Contra Alcibiadem")".". This oration criticises Alcibiades for an ostracism which he and the speaker were in danger of falling victim to. An ostracism was a method of banishing a citizen for a decade. The oration claims that Alcibiades bought a female slave from one of the captives after the fall of Melos.
The speaker bashes Alcibiades for his questionable morals and acts, as shown in he recounting Alcibiades’ actions during the Olympic games in 416 BCE, “ Alcibiades will not endure it (defeat in Olympia) even at the hands of his fellow-citizens” and that “he does not treat his own fellow Athenians as his equals, but robs them, strikes them, throws them into prison, and extorts money from them”. However, this speech fails to meet its goal of ostracizing Alcibiades, as followers of him and Nicas rallied support for the two and instead urged people to vote against Hyperbolus, a less politically significant figure. This strategy is successful as Hyperbolus was banished instead of the two. This would mark the fall of the ostracism system, as it was controversial among the public that it could be manipulated in such a way, the system would be abandoned soon after this case. Although attributed to Andocides, it has been widely agreed upon that Andocides was not the one who made this speech. For the reason that the author of the speech lacks the correct understanding of the procedures of an ostracism and Athenian politics in general, the style of the speech was also significantly different than that of Andocides. One popular theory of the authorship of the speech was that it was written by Phaeax, another orator in Athens at the time.
Andrea Andreani Andrea Andreani (1540–1623) was an Italian engraver on wood, who was among the first printmakers in Italy to use chiaroscuro, which required multiple colours. Andreani was born and generally active in Mantua about 1540 (Brulliot says 1560) and died at Rome in 1623. His engravings are scarce and valuable, and are chiefly copies of Mantegna, Albrecht Dürer, Parmigianino and Titian. The most remarkable of his works are "Mercury and Ignorance", the "Deluge", "Pharaoh's Host Drowned in the Red Sea" (after Titian), the "Triumph of Caesar" (after Mantegna), and "Christ retiring from the judgment-seat of Pilate" after a relief by Giambologna. He was active 1584–1610 in Florence. Andreani's work is held in several museums worldwide, including the Metropolitan Museum of Art, the Museum of Fine Arts, Boston, the Cleveland Museum of Art, the Fine Arts Museums of San Francisco, the Ackland Art Museum, the Clark Art Institute, the Harvard Art Museums, the Victoria and Albert Museum, the Albright–Knox Art Gallery, the National Gallery of Canada, the Davis Museum at Wellesley College, the Cooper Hewitt, the University of Michigan Museum of Art, the Bowdoin College Museum of Art, the Los Angeles County Museum of Art, the Philadelphia Museum of Art, the Princeton University Art Museum, and the British Museum.
Andrew II of Hungary Andrew II (, , , ; 117721 September 1235), also known as Andrew of Jerusalem, was King of Hungary and Croatia between 1205 and 1235. He ruled the Principality of Halych from 1188 until 1189/1190, and again between 1208/1209 and 1210. He was the younger son of Béla III of Hungary, who entrusted him with the administration of the newly conquered Principality of Halych in 1188. Andrew's rule was unpopular, and the boyars (or noblemen) expelled him. Béla III willed property and money to Andrew, obliging him to lead a crusade to the Holy Land. Instead, Andrew forced his elder brother, King Emeric of Hungary, to cede Croatia and Dalmatia as an appanage to him in 1197. The following year, Andrew occupied Hum. Despite the fact that Andrew did not stop conspiring against Emeric, the dying king made Andrew guardian of his son, Ladislaus III, in 1204. After the premature death of Ladislaus, Andrew ascended the throne in 1205. According to historian László Kontler, "[i]t was amidst the socio-political turmoil during [Andrew's] reign that the relations, arrangements, institutional framework and social categories that arose under Stephen I, started to disintegrate in the higher echelons of society" in Hungary. Andrew introduced a new grants policy, the so-called "new institutions", giving away money and royal estates to his partisans despite the loss of royal revenues. He was the first Hungarian monarch to adopt the title of "King of Halych and Lodomeria". He waged at least a dozen wars to seize the two Rus' principalities, but was repelled by the local boyars and neighboring princes. He participated in the Fifth Crusade to the Holy Land in 1217–1218, but the crusade was a failure.
When the "servientes regis", or "royal servants", rose up, Andrew was forced to issue the Golden Bull of 1222, confirming their privileges. This led to the rise of the nobility in the Kingdom of Hungary. His "Diploma Andreanum" of 1224 listed the liberties of the Transylvanian Saxon community. The employment of Jews and Muslims to administer the royal revenues led him into conflict with the Holy See and the Hungarian prelates. Andrew pledged to respect the privileges of the clergymen and to dismiss his non-Christian officials in 1233, but he never fulfilled the latter promise. Andrew's first wife, Gertrude of Merania, was murdered in 1213 because her blatant favoritism towards her German kinsmen and courtiers stirred up discontent among the native lords. The veneration of their daughter, Elizabeth of Hungary, was confirmed by the Holy See during Andrew's lifetime. After Andrew's death, his sons, Béla and Coloman, accused his third wife, Beatrice d'Este, of adultery and never considered her son, Stephen, to be a legitimate son of Andrew.
Early life. Childhood and youth ( 1177–1197). Andrew was the second son of King Béla III and Béla's first wife, Agnes of Antioch. The year of Andrew's birth is not known, but modern historians agree that he was born around 1177, considering that Margaret, who was born in 1175 or 1176, was his elder sister, which, however, is far from certain. Andrew was first mentioned in connection to his father's invasion of the Principality of Halych in 1188. That year, Béla III invaded Halych upon the request of its former prince, Vladimir II Yaroslavich, who had been expelled by his subjects. Béla forced the new prince, Roman Mstislavich, to flee. After conquering Halych, he granted it to Andrew. Béla also captured Vladimir Yaroslavich and imprisoned him in Hungary. After Béla's withdrawal from Halych, Roman Mstislavich returned with the assistance of Rurik Rostislavich, Prince of Belgorod Kievsky. They tried to expel Andrew and his Hungarian retinue, but the Hungarians routed the united forces of Mstislavich and Rostislavich. A group of local boyars offered the throne to Rostislav Ivanovich, a distant cousin of the imprisoned Vladimir Yaroslavich. Béla III sent reinforcements to Halych, enabling Andrew's troops to repel the attacks. Andrew's nominal reign remained unpopular in Halych, because the Hungarian soldiers insulted local women and did not respect Orthodox churches. Consequently, the local boyars allied themselves with their former prince, Vladimir Yaroslavich, who had escaped from captivity and returned to Halych. Duke Casimir II of Poland also supported Vladimir, and they expelled Andrew and his retinue from the principality in August 1189 or 1190. Andrew returned to Hungary after his defeat.
King Béla did not grant Andrew a separate duchy, but only gave his son some fortresses, estates and money. According to historian Attila Zsoldos, these landholdings laid in Slavonia. On his deathbed, Béla, who had pledged to lead a crusade to the Holy Land, ordered Andrew to fulfill his vow. Andrew's father died on 23 April 1196, and Andrew's older brother, Emeric, succeeded him. Duke of Croatia and Dalmatia (1197–1204). Andrew used the funds that he inherited from his father to recruit supporters among the Hungarian lords. It is plausible he demanded from his brother to install him as Duke of Slavonia, which became increasingly the title of heir to the throne by the second half of the 12th century. Andrew also formed an alliance with Duke Leopold VI of Austria, and they plotted against Emeric. Their united troops routed the royal army at Mački, Slavonia, in December 1197. Under duress, King Emeric gave Croatia and Dalmatia to Andrew as an appanage, as most historians believe. In contrast, historian György Szabados claims that Emeric never acknowledged Andrew's dominion in Croatia and Dalmatia and that Andrew used the title of duke without his brother's approval. In practice, Andrew administered Croatia and Dalmatia as an independent monarch. He minted coins (Croatian frizatik), granted land and confirmed privileges. In accordance with the agreement, Varaždin and Bodrog counties also belonged to his suzerainty. He cooperated with the Frankopans, Babonići, and other local lords. Some of the prominent barons also supported his aspirations, including their uncle "comes" Andrew and Macarius Monoszló. The Canons Regular of the Holy Sepulchre settled in the province during his rule. Taking advantage of Miroslav of Hum's death, Andrew invaded Hum and occupied at least the land between the Cetina and Neretva rivers sometime before May 1198. He styled himself, "By the grace of God, Duke of Zadar and of all Dalmatia, Croatia and Hum" in his charters.
Pope Innocent III urged Andrew to lead a crusade to the Holy Land, but Andrew hatched a new conspiracy against Emeric with the help of John, Abbot of Pannonhalma, Boleslaus, Bishop of Vác, and many other prelates and lords. For instance, incumbent Palatine Mog also betrayed Emeric and swore allegiance to the Duke. The Pope threatened Andrew with excommunication if he failed to fulfill his father's vow, but Andrew did not yield. The conspiracy was uncovered on 10 March 1199, when King Emeric seized letters written by Andrew's partisans to Bishop Boleslaus. That summer, royal troops routed Andrew's army in the valley of Rád near Lake Balaton, and Andrew fled to Austria. During Andrew's exile, Emeric appointed his own partisans to administer Slavonia, Croatia and Dalmatia. A papal legate mediated a reconciliation between Andrew and Emeric, who allowed Andrew to return to Croatia and Dalmatia in 1200. Andrew married Gertrude of Merania sometime between 1200 and 1203; her father, Berthold, Duke of Merania, owned extensive domains in the Holy Roman Empire along the borders of Andrew's duchy, in what is now Slovenia.
When Emeric's son, Ladislaus, was born around 1200, Andrew's hopes to succeed his brother as king were shattered. Pope Innocent confirmed the child's position as heir to the crown, declaring that Andrew's future sons would only inherit Andrew's duchy. Andrew planned a new rebellion against his brother, but King Emeric captured him without resistance near Varaždin in October 1203. In contrast, historian Attila Zsoldos considers it was the king who turned against his brother's province with an army initially convened for a crusade. Andrew was first imprisoned in the fort of Gornji Kneginec, then in Esztergom. Alexander of the Hont-Pázmány clan freed him in early 1204. It is uncertain whether Andrew was freed by his partisans or his release took place with Emeric's consent. Having fallen ill, King Emeric had his son, Ladislaus, crowned king on 26 August. As Pope Innocent already ordered Archbishop Ugrin Csák to perform the coronation in April, it is plausible that the king decided on Andrew's release, therefore, the coronation was not vitally urgent. Andrew reconciled with his dying brother, who entrusted him with "the guardianship of his son and the administration of the entire kingdom until the ward should reach the age of majority", according to the nearly contemporaneous Thomas the Archdeacon.
Nephew's guardian (1204–1205). King Emeric died on 30 November 1204. Andrew governed the kingdom as Ladislaus's regent, but subsequently he counted his regnal years from the time of his brother's death, showing that he already regarded himself as the lawful monarch during Ladislaus III's reign. Pope Innocent told Andrew that he should remain loyal to Ladislaus, also instructing him to fulfill his vow to lead a crusade, to secure the incomes of Emeric's widow and Ladislaus III's mother, Constance of Aragon, and to keep royal property intact. The pope's letters suggest that serious tensions burdened the relationship between Andrew and Constance after Emeric's death. Instead, Andrew seized the money that Emeric had deposited for Ladislaus in Pilis Abbey. He also confiscated a significant portion of private wealth from Constance, who deposited it in the Stephanites' convent in Esztergom prior to that, in addition to the denial of her dower. Queen Constance fled from Hungary, taking her son and the Holy Crown to Austria. According to the Annals of Admont, "some bishops and nobles" escorted them, breaking through the blockade that Andrew erected along the Austrian border. Andrew prepared for a war against Leopold VI of Austria, but Ladislaus suddenly died in Vienna on 7 May 1205. Andrew sent Bishop Peter of Győr to Austria, who successfully recovered the Holy Crown.
Reign. "New institutions" and campaigns in Halych (1205–1217). John, Archbishop of Kalocsa, crowned Andrew king in Székesfehérvár on 29 May 1205. Andrew introduced a new policy for royal grants, which he called "new institutions" in one of his charters. He distributed large portions of the royal domainroyal castles and all estates attached to themas inheritable grants to his supporters, declaring that "the best measure of a royal grant is its being immeasurable." His "new institutions" altered the relations between the monarchs and the Hungarian lords. During the previous two centuries, a lord's status primarily depended on the income he received for his services to the monarch; after the introduction of the "new institutions", their inheritable estates yielded sufficient revenues. This policy also diminished the funds upon which the authority of the "ispáns", or heads, of the countieswho were appointed by the monarchshad been based. During his reign, Andrew was intensely interested in the internal affairs of his former principality of Halych. He launched his first campaign to recapture Halych in 1205 or 1206. Upon the boyars' request, he intervened against Vsevolod Svyatoslavich, Prince of Chernigov, and his allies on behalf of Daniel Romanovich, the child-prince of Halych, and Lodomeria. Svyatoslavich and his allies were forced to withdraw. Andrew adopted the title of "King of Galicia and Lodomeria", demonstrating his claim to suzerainty in the two principalities.
After Andrew returned to Hungary, Vsevolod Svyatoslavich's distant cousin, Vladimir Igorevich, seized both Halych and Lodomeria, expelling Daniel Romanovich and his mother. They fled to Leszek I of Poland, who suggested that they visit Andrew. However, Vladimir Igorevich "sent many gifts" to both Andrew and Leszek, dissuading "them from attacking him" on behalf of Romanovich, according to the "Galician–Volhynian Chronicle". Vladimir Igorevich's rebellious brother, Roman Igorevich, soon came to Hungary, seeking Andrew's assistance. Roman returned to Halych and expelled Vladimir Igorevich with the help of Hungarian auxiliary troops. Andrew confirmed the liberties of two Dalmatian townsSplit and Omišand issued a new charter listing the privileges of the archbishops of Split in 1207. Taking advantage of a conflict between Roman Igorevich and his boyars, Andrew sent troops to Halych under the command of Benedict, son of Korlát. Benedict captured Roman Igorevich and occupied the principality in 1208 or 1209. Instead of appointing a new prince, Andrew made Benedict governor of Halych. Benedict "tortured boyars and was addicted to lechery", according to the "Galician–Volhynian Chronicle". The boyars offered the throne to Mstislav Mstislavich, Prince of Novgorod, if he could overthrow Benedict. Mstislav Mstislavich invaded Halych, but he could not defeat Benedict.
Queen Gertrude's two brothers, Ekbert of Bamberg, Bishop of Bamberg, and Henry II, Margrave of Istria, fled to Hungary in 1208 after they were accused of participating in the murder of Philip, King of the Germans. Andrew granted large domains to Bishop Ekbert in the Szepesség region (now Spiš, Slovakia). Gertrude's youngest brother, Berthold, had been Archbishop of Kalocsa since 1206; he was made Ban of Croatia and Dalmatia in 1209. Andrew's generosity towards his wife's German relatives and courtiers discontented the local lords. According to historian Gyula Kristó, the anonymous author of "The Deeds of the Hungarians" referred to the Germans from the Holy Roman Empire when he sarcastically mentioned that " the Romans graze on the goods of Hungary." In 1209, Zadar, which had been lost to the Venetians, was liberated by one of Andrew's Dalmatian vassals, Domald of Sidraga, but the Venetians recaptured the town a year later.
A group of boyars, who were alarmed by the despotic acts of Vladimir Igorevich, asked Andrew to restore Daniel Romanovich as ruler of Halych in 1210 or 1211. Andrew and his alliesLeszek I of Poland and at least five Rus' princessent their armies to Halych and restored Daniel Romanovich. Local boyars expelled Daniel Romanovich's mother in 1212. She persuaded Andrew to personally lead his army to Halych. He captured Volodislav Kormilchich, the most influential boyar, and took him to Hungary. After Andrew withdrew from Halych, the boyars again offered the throne to Mstislav Mstislavich, who expelled Daniel Romanovich and his mother from the principality. Andrew departed for a new campaign against Halych in summer 1213. During his absence, Hungarian lords who were aggrieved at Queen Gertrude's favoritism towards her German entourage captured and murdered her and many of her courtiers in the Pilis Hills on 28 September. When he heard of her murder, Andrew returned to Hungary and ordered the execution of the murderer, Peter, son of Töre. However, Peter's accomplices, including Palatine Bánk Bár-Kalán, did not receive severe punishments. A group of Hungarian lords, whom Andrew called "perverts" in one of his letters, was plotting to dethrone Andrew and crown his eldest son, the eight-year-old Béla, but they failed to dethrone him and could only force Andrew to consent to Béla's coronation in 1214.
Andrew and Leszek of Poland signed a treaty of alliance, which obliged Andrew's second son, Coloman, to marry Leszek of Poland's daughter, Salomea. Andrew and Leszek jointly invaded Halych in 1214, and Coloman was made prince. He agreed to cede Przemyśl to Leszek of Poland. The following year, Andrew returned to Halych and captured Przemyśl. Leszek of Poland soon reconciled with Mstislav Mstislavich; they jointly invaded Halych and forced Coloman to flee to Hungary. A new officer of state, the treasurer, was responsible for the administration of the royal chamber from around 1214 onwards. However, royal revenues had significantly diminished. Upon the advice of the treasurer, Denis, son of Ampud, Andrew imposed new taxes and farmed out royal income from minting, salt trade and custom duties. The yearly exchange of coins also produced more revenue for the royal chamber. However, these measures provoked discontent in Hungary. Andrew signed a new treaty of alliance with Leszek of Poland in the summer of 1216. Leszek and Andrew's son, Coloman, invaded Halych and expelled Mstislav Mstislavich and Daniel Romanovich, after which Coloman was restored. That same year, Andrew met Stephen Nemanjić, Grand Prince of Serbia, in Ravno (now Ćuprija, Serbia). He persuaded Stephen Nemanjić to negotiate with Henry, Latin Emperor of Constantinople, who was the uncle of Andrew's second wife, Yolanda de Courtenay. Stephen Nemanjić was crowned king of Serbia in 1217. Andrew planned to invade Serbia, but Stephen Nemanjić's brother, Sava, dissuaded him, according to both versions of the "Life of Sava".
Andrew's crusade (1217–1218). In July 1216, the newly elected Pope Honorius III once again called upon Andrew to fulfill his father's vow to lead a crusade. Andrew, who had postponed the crusade at least three times (in 1201, 1209 and 1213), finally agreed. Steven Runciman, Tibor Almási and other modern historians say that Andrew hoped that his decision would increase his likelihood of being elected as Latin Emperor of Constantinople, because his wife's uncle, Emperor Henry, had died in June. According to a letter written by Pope Honorius in 1217, envoys from the Latin Empire had actually informed Andrew that they planned to elect either him or his father-in-law, Peter of Courtenay, as emperor. Nonetheless, the barons of the Latin Empire elected Peter of Courtenay in the summer of 1216. Andrew sold and mortgaged royal estates to finance his campaign, which became part of the Fifth Crusade. He renounced his claim to Zadar in favor of the Republic of Venice so that he could secure shipping for his army. He entrusted Hungary to Archbishop John of Esztergom, and entrusted Croatia and Dalmatia to Pontius de Cruce, the Templar prior of Vrana. In July 1217, Andrew departed from Zagreb, accompanied by Dukes Leopold VI of Austria and Otto I of Merania. His army was so largeat least 10,000 mounted soldiers and uncountable infantrymenthat most of it stayed behind when Andrew and his men embarked in Split two months later. The ships transported them to Acre, where they landed in October.
The leaders of the crusade included John of Brienne, King of Jerusalem, Leopold of Austria, the Grand Masters of the Hospitallers, the Templars and the Teutonic Knights. They held a war council in Acre, with Andrew leading the meeting. In early November, the Crusaders launched a campaign for the Jordan River, forcing Al-Adil I, Sultan of Egypt, to withdraw without fighting; the crusaders then pillaged Beisan. After the crusaders returned to Acre, Andrew did not participate in any other military actions. Instead, he collected relics, including a water jug allegedly used at the marriage at Cana, the heads of Saint Stephen and Margaret the Virgin, the right hands of the Apostles Thomas and Bartholomew and a part of Aaron's rod. If Thomas the Archdeacon's report of certain "evil and audacious men" in Acre who "treacherously passed him a poisoned drink" is reliable, Andrew's inactivity was because of illness.
Golden Bull (1218–1222). When he returned to Hungary, Andrew complained to Pope Honorius that his kingdom was "in a miserable and destroyed state, deprived of all of its revenues." A group of barons had even expelled Archbishop John from Hungary. Andrew was in massive debt because of his crusade, which forced him to impose extraordinarily high taxes and debase coinage. In 1218 or 1219, Mstislav Mstislavich invaded Halych and captured Andrew's son, Coloman. Andrew compromised with Mstislavich. Coloman was released, and Andrew's youngest son and namesake was betrothed to Mstislavich's daughter. In 1220, a group of lords persuaded Andrew to make his eldest son, Béla, the duke of Croatia, Dalmatia and Slavonia.
Conflicts with son and the Church (1222–1234). Andrew discharged Palatine Theodore Csanád and restored Julius Kán in the second half of 1222. The following year, Pope Honorius urged Andrew to launch a new crusade. If the report of the "Continuatio Claustroneuburgensis" is reliable, Andrew took the cross to show that he intended to launch a new crusade, but no other sources mention this event. Andrew planned to arrange a new marriage for his eldest son, Béla, but Pope Honorius mediated a reconciliation between Béla and his wife in the autumn of 1223. This angered Andrew, and Béla fled to Austria. He returned in 1224 after the bishops persuaded Andrew to forgive him. In his "Diploma Andreanum" of 1224, Andrew confirmed the privileges of the "Saxons" who inhabited the region of Hermannstadt in southern Transylvania (now Sibiu, Romania). The following year, he launched a campaign against the Teutonic Knights, who had attempted to eliminate his suzerainty. The Knights were forced to leave Barcaság and the neighboring lands. Andrew's envoys and Leopold VI of Austria signed a treaty on 6 June, which ended the armed conflicts along the Hungarian-Austrian border. As part of the treaty, Leopold VI paid an indemnification for the damages that his troops had caused in Hungary. Andrew made his oldest son, Béla, Duke of Transylvania. Béla's former duchy was given to Andrew's second son, Coloman, in 1226. Duke Béla started expanding his suzerainty over the Cumans, who inhabited the lands east of the Carpathian Mountains. Andrew launched a campaign against Mstislav Mstislavich in 1226 because the latter refused to grant Halych to Andrew's youngest son despite a previous compromise. Andrew besieged and captured Przemyśl, Terebovl, and other fortresses in Halych. However, his troops were routed at Kremenets and Zvenigorod, forcing him to withdraw. Despite his victories, Mstislavich ceded Halych to Andrew's son in early 1227.
In 1228, Andrew authorized his son, Béla, to revise his previous land grants. Pope Honorius also supported Béla's efforts. Béla confiscated the domains of two noblemen, Simon Kacsics and Bánk Bár-Kalán, who had taken part in the conspiracy to murder Queen Gertrude. In 1229, upon Béla's proposal, Andrew confirmed the privileges of the Cuman chieftains who had subjected themselves to Béla. Robert, Archbishop of Esztergom, made a complaint about Andrew to the Holy See, because Andrew continued to employ Jews and Muslims. Pope Gregory IX authorized the archbishop to perform acts of religious censure to persuade Andrew to dismiss his non-Christian officials. Under duress, Andrew issued a new Golden Bull in 1231, which confirmed that Muslims were banned from employment, and empowered the Archbishop of Esztergom to excommunicate the king if he failed to honor the provisions of the new Golden Bull. In the second half of the year, Andrew invaded Halych and restored his youngest son, Andrew, to the throne. Archbishop Robert excommunicated Palatine Denis and put Hungary under an interdict on 25 February 1232, because the employment of Jews and Muslims continued despite the Golden Bull of 1231. Since the archbishop accused the Muslims of persuading Andrew to seize church property, Andrew restored properties to the archbishop, who soon suspended the interdict. Upon Andrew's demand, Pope Gregory sent Cardinal Giacomo di Pecorari as his legate to Hungary and promised that nobody would be excommunicated without the pope's special authorization. Although Andrew departed for Halych to support his youngest son in a fight against Daniel Romanivich, he continued his negotiations with the papal legate. On 20 August 1233, in the forests of Bereg, he vowed that he would not employ Jews and Muslims to administrate royal revenues, and would pay 10,000 marks as compensation for usurped Church revenues. Andrew repeated his oath in Esztergom in September.
Andrew and Frederick II, Duke of Austria, signed a peace treaty in late 1233. Andrew, who had been widowed, married the 23-year-old Beatrice d'Este on 14 May 1234, even though his sons were sharply opposed to his third marriage. John, Bishop of Bosnia, put Hungary under a new interdict in the first half of 1234, because Andrew had not dismissed his non-Christian officials despite his oath of Bereg. Andrew and Archbishop Robert of Esztergom protested against the bishop's act at the Holy See. Last years (1234–1235). Danilo Romanovich laid siege to Halych, and Andrew's youngest son died during the siege in the autumn of 1234. However, Andrew stormed Austria in the summer of 1235, forcing Duke Frederick to pay an indemnification for damages that his troops had caused while raiding Hungary. Upon Andrew's demand, Pope Gregory declared on 31 August that Andrew and his sons could only be excommunicated by the authorization of the Holy See. Andrew died on 21 September, and was buried in Egres Abbey. Family. Andrew's first wife, Gertrude of Merania, was born around 1185, according to historian Gyula Kristó. Their first child, Mary, was born in 1203 or 1204. She became the wife of Ivan Asen II of Bulgaria. Andrew's eldest son, Béla, was born in 1206. He later succeeded his father as king. Andrew's daughter Elisabeth was born in 1207. She married Louis IV, Landgrave of Thuringia. She died in 1231 and was canonized during her father's life. Andrew's second son, Coloman, was born in 1208. His third son, Andrew, was born around 1210. Princes Coloman and Andrew each ruled the Principality of Halych for a short period.
Two years after his first wife was murdered, Andrew married Yolanda de Courtenay, who was born around 1198. Their only child, Yolanda, was born around 1219 and married James I of Aragon. Andrew's third wife, Beatrice d'Este, was about twenty-three when they married in 1234. She gave birth to a son, Stephen, after Andrew's death. However, Andrew's two older sons, Béla and Coloman, accused her of adultery and considered her child to be a bastard. Her grandson, Andrew, became the last monarch of the House of Árpád. Sources. Secondary sources.
An Enquiry Concerning Human Understanding An Enquiry Concerning Human Understanding is a book by the Scottish empiricist philosopher David Hume, published in English in 1748 under the title "Philosophical Essays Concerning Human Understanding" until a 1757 edition came up with the now-familiar name. It was a revision of an earlier effort, Hume's "A Treatise of Human Nature", published anonymously in London in 1739–40. Hume was disappointed with the reception of the "Treatise", which "fell dead-born from the press," as he put it, and so tried again to disseminate his more developed ideas to the public by writing a shorter and more polemical work. The end product of his labours was the "Enquiry". The "Enquiry" dispensed with much of the material from the "Treatise", in favor of clarifying and emphasizing its most important aspects. For example, Hume's views on personal identity do not appear. However, more vital propositions, such as Hume's argument for the role of habit in a theory of knowledge, are retained.
This book has proven highly influential, both in the years that would immediately follow and today. Immanuel Kant points to it as the book which woke him from his self-described "dogmatic slumber." The "Enquiry" is widely regarded as a classic in modern philosophical literature. Content. The argument of the "Enquiry" proceeds by a series of incremental steps, separated into chapters which logically succeed one another. After expounding his epistemology, Hume explains how to apply his principles to specific topics. 1. Of the different species of philosophy. In the first section of the Enquiry, Hume provides a rough introduction to philosophy as a whole. For Hume, philosophy can be split into two general parts: natural philosophy and the philosophy of human nature (or, as he calls it, "moral philosophy"). The latter investigates both actions and thoughts. He emphasizes in this section, by way of warning, that philosophers with nuanced thoughts will likely be cast aside in favor of those whose conclusions more intuitively match popular opinion. However, he insists, precision helps art and craft of all kinds, including the craft of philosophy. 2. Of the origin of ideas.

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