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wishesofeternity · 18 days

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"Antiochos’ and Stratonike’s activities in the eastern part of the [Seleukid] empire are largely shrouded in mystery, but, as Engels has argued, Antiochos was far from idle since he embarked on a large building programme and was active in securing the frontier. There is some evidence to suggest that his new bride accompanied him for much of this period. We can perhaps identify Stratonike’s presence with her new husband in the Upper Satrapies through the gold coinage minted in Susa and Baktria in c . 287. The two gold coin sets are of the same type, the obverse features the laureate head of Apollo facing right and the reverse features Artemis in an elephant biga facing left with the legend ΒΑΣΙΛΕΩΣ ΣΕΛΕΥΚΟΥ in exergue.

Figure 1: Coin of Seleukos I from Baktria Depicting Apollo on the Obverse and Artemis with Elephant Biga on the Reverse (Houghton and Lorber 2002, SC I no. 163).

Figure 2: Coin of Seleukos I from Baktria Depicting Apollo on the Obverse and Artemis with Elephant Biga on the Reverse (Houghton and Lorber 2002, SC I no. 257).

The reverse image of Artemis in the elephant biga is within the same design type as a large range of other coinage issued by Seleukos I celebrating the success of his elephants and thus his eastern campaigns. The appearance of Artemis is however unique to these coin types. This suggests the emphasis on the close links between the twin gods, Artemis and Apollo, depicted on the obverse and reverse of this coinage . Since there appears to be as a close link between Apollo and Antiochos as there is between Zeus and Seleukos, the presence of Artemis could be seen as a symbol for Stratonike. This would create a series of parallels: Seleukos/Zeus, Antiochos/Apollo, and Stratonike/Artemis. The first two reflect what we see for these two kings at the list of priests of Seleukid kings in Seleukeia in Pieria . Additionally, it may be notable that the sister-wife ideology [...] appears to be evident later in the reign of Antiochos.

As all of the Apollo/Artemis cointypes were produced on high value gold coinage, this suggests that it was issued in order to commemorate a significant event. While the type was similar to other Seleukid coinage, the shift from Athena to Artemis was clearly discernible and unique. The arrival of the new joint-King and Queen in the region to take up residence would have been a suitable moment for the issuing of the new coin type. This advertisement of their new rule certainly falls in line with Seleukos’ wedding speech which confirmed their new roles."

-David Engels & Kyle Erickson, "Apama and Stratonike – Marriage and Legitimacy", "Seleukid Royal Women" (edited by Edited by Altay Coşkun and Alex McAuley). The pictures of the coins are screenshots from the book.

#historicwomendaily #stratonike #antiochus I soter #seleukid empire #hellenistic period #ancient history #history #'Antiochus’ and Stratonike’s activities in the eastern part of the empire are largely shrouded in mystery' don't do this to me #this mystery is mainly because of lack of accessibility or of evidence than lack of activity - but it's still a shame #also re the 'sister-wife ideology'#as historians have pointed out Stratonike was called 'hirtu' aka 'principal wife' in the famous Borsippa Cylinder of Antiochus I #an unusual title which indicates her precedence but also implies a polygamous situation (which was normal in the Hellenistic period)#centuries later Stephanos of Byzantion claimed that Antiochus named the city of Nysa 'after his wife Nysa'#Stephanos isn't really reliable: he's almost definitely wrong about the adjacent information he gives about the city of Antioch being named #after Antiochus's mother #but it may nonetheless indicate he had a minor wife named Nysa #epigraphic evidence also suggests Antiochus married a woman called 'sister-wife'#which many scholars have theorized was Nysa (as his half-sister)#though others believe the title was most likely honorific and shouldn't be taken literally #(for example Laodike - queen of Antiochos III - was also called sister-wife when we know she was actually his cousin)#so the epigraphical evidence may indicate a non-sibling Nysa or Stratonike #if it was a non-sibling Nysa then she may have also been a cousin or relative #but these coins of Antiochus and Stratonike as Apollo-and-Artemis clearly does play into the 'sister-wife ideology'#we know Antiochus strongly associated himself with Apollo and Stratonike made generous donations at Delos at Artemis-and-Apollo temples #so IF the title was honorific then it could have likely referred to Stratonike as well #also - we have no idea who Nysa was but if a city was named after her I wonder if her marriage was to boost local alliances?#which doesn't prelude the idea of her being a relative #we also don't know when they married - he married Stratonike in his late 20s so he may have even been married to her before that. who knows #anyway. the title of 'hirtu' being applied for Stratonike was VERY unique for the Seleukids...it's interesting to think about #(ik nobody but me cares about this but oh well)

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blueiskewl · 10 months

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Roman Coin - Gold Aureus of Caligula C. AD 37-38

Obverse: portrait of Caligula. Reverse : Portrait of Caligula's mother Agrippina. Unlike his predecessors, Caligula lacked military experience. His coinage placed heavy emphasis or his family instead.

Gaius Caesar Augustus Germanicus (31 August 12 – 24 January 41), better known by his nickname Caligula, was the third Roman emperor, ruling from AD 37 until his assassination in AD 41. He was the son of the Roman general Germanicus and Agrippina the Elder, Augustus' granddaughter. Caligula was born into the first ruling family of the Roman Empire, conventionally known as the Julio-Claudian dynasty.

Although Gaius was named after Gaius Julius Caesar, he acquired the nickname "Caligula" ('little boot'), the diminutive form of caligae, a military boot, from his father's soldiers during their campaign in Germania. When Germanicus died at Antioch in 19, Agrippina returned with her six children to Rome, where she became entangled in a bitter feud with Tiberius, Germanicus' uncle. The conflict eventually led to the destruction of her family, with Caligula as the sole male survivor. In 26, Tiberius withdrew from public life to the island of Capri, and in 31, Caligula joined him there. Following the former's death in 37, Caligula succeeded him as emperor. There are few surviving sources about the reign of Caligula, though he is described as a noble and moderate emperor during the first six months of his rule. After this, the sources focus upon his cruelty, sadism, extravagance, and sexual perversion, presenting him as an insane tyrant.

While the reliability of these sources is questionable, it is known that during his brief reign, Caligula worked to increase the unconstrained personal power of the emperor, as opposed to countervailing powers within the principate. He directed much of his attention to ambitious construction projects and luxurious dwellings for himself, and he initiated the construction of two aqueducts in Rome: the Aqua Claudia and the Anio Novus. During his reign, the empire annexed the client kingdom of Mauretania as a province. In early 41, Caligula was assassinated as a result of a conspiracy by officers of the Praetorian Guard, senators, and courtiers. However, the conspirators' attempt to use the opportunity to restore the Roman Republic was thwarted. On the day of the assassination of Caligula, the Praetorians declared Caligula's uncle, Claudius, the next emperor. Caligula's death marked the official end of the Julii Caesares in the male line, though the Julio-Claudian dynasty continued to rule until the demise of his nephew, Nero.

#Emperor Caligula #Roman Coin - Gold Aureus of Caligula #gold #gold coin #roman coin #collectable coin #ancient artifacts #archeology #archeolgst #history #history news #ancient history #ancient culture #ancient civilizations #ancient rome #roman history #roman empire #roman art

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gardenofkore · 1 year

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Et quia solum Guilielmum Capuanorum Principem habebat superstitem, veritus ne eumdem conditione humanae fragilitatis amitteret, Sibiliam sororem Ducis Burgundiae duxit uxorem, quae non multo post Salerni mortua est, et apud Caveam est sepulta. Tertio Beatricem filiam Comitis de Reteste in uxoris accepit, de qua filiam habuit, quem Constantiam appellavit.

Chronicon Romualdi II, archiepiscopi Salernitani, p. 16

Beatrice was born around 1135 in the county of Rethel (northern France) from Gunther (also know as Ithier) de Vitry, earl of Rethel, and Beatrice of Namur.

On her mother’s side, Beatrice descended from Charlemagne (through his son, Louis the Pious), while on the paternal side she was a grandniece of Baldwin II King of Jerusalem (her paternal grandmother Matilda, titular Countess of Rethel, was the King’s younger sister). The Counts of Rethel were also vassals of the powerful House of Champagne, known for its successful marriage politics (Count Theobald IV of Blois-Champagne’s daughter, Isabelle, would marry in 1143 Duke Roger III of Apulia, eldest son of King Roger II of Sicily).

In 1151, Beatrice married this same Roger. The King of Sicily was at his third marriage at this point. His first wife had been Elvira, daughter of King Alfonso VI the Brave of León and Castile and of Galicia, who bore him six children (five sons and one daughter). However, when four of his sons (Roger, Tancred, Alphonse and the youngest, Henry) died before him, leaving only William as his heir, Roger II must have feared for his succession. In 1149, the King then married Sibylla, daughter of Duke Hugh II of Burgundy. She bore him a son, Henry (named after his late older brother), and two years later died of childbirth complications giving birth to a stillborn son. As this second Henry died young too, Roger thought about marrying for a third (and hopefully last) time.

It is possible that Roger’s choice of his third wife had been influenced by the future bride’s family ties with the Crusader royalties as Beatrice was related with both Queen Melisende of Jerusalem and the Queen’s niece Constance of Hauteville, ruling Princess of Antioch. Constance was also a first cousin once removed of Roger, who had (unsuccessfully) tried to snatch the Antiochian principality from her when her father Bohemond II was killed in battle 1130, leaving his two years old daughter as heir.

Beatrice bore Roger only a daughter, Constance, who was born in Palermo on November 2nd 1154. This baby girl (who would one day become Queen of Sicily) never knew her father as he died on February 26th.

Nothing certain is known about her widowed life, although we can suppose she took care of her only daughter. Beatrice died in Palermo on March 30th 1185, living enough to see Constance being betrothed to Emperor Frederick Barbarossa’s son, Henry.

The body of the Dowager Queen was laid to rest in the Chapel of St. Mary Magdalene, together with her predecessor, Elvira, and her step-children, Henry, Tancred, Alphonse and Roger. Through her daughter, Beatrice would become Emperor Frederick II’s grandmother.

Sources

Cronica di Romualdo Guarna, arcivescovo Salernitano Chronicon Romualdi II, archiepiscopi Salernitani Versione di G. del Re, con note e dilucidazione dello stesso

Garofalo Luigi, Tabularium regiae ac imperialis capellae collegiatae divi Petri in regio panormitano palatio Ferdinandi 2. regni Utriusque Siciliae regis

Hayes Dawn Marie, Roger II of Sicily. Family, Faith, and Empire in the Medieval Mediterranean World

Houben Hubert, Roger II Of Sicily: A Ruler Between East And West

SICILY/NAPLES: COUNTS & KINGS

Walter Ingeborg, BEATRICE di Rethel, regina di Sicilia, in Dizionario Biografico degli Italiani, vol. 7

#historicwomendaily #women #history #women in history #historical women #House of Hauteville #Roger II of Sicily #Beatrice of Rethel #norman swabian sicily #costanza i #people of sicily #women of sicily #myedit #historyedit

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catofadifferentcolor · 9 months

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Terrible Fic Idea #62: Hauteville!Nicolò di Genova

My major problem - the one that keeps me from actually writing any of the terrible fic ideas I have - is that I hyperfixate on details. Case in point, I was reading Crusaders by Dan Jones as background for eventual TOG headcanons - and was hit by how much the physical description of Bohemond I of Antioch resembled Nicky. So, naturally, I thought, why not?

Or: What if Nicolò di Genova was the bastard son of that famous crusader, Prince Bohemond I of Antioch?

Bear with me:

Eldest son of the Norman adventurer Robert Guiscard (aka "The Terror of the World"), Bohemond was declared a bastard when his parents' marriage was invalidated and, "discovered that the most reliable way to get ahead in the world was with a sword in one's hand, and he had been blessed with the physicality and family connections to do just that" (55). Alternately described, "a fine figure even among the greatest," "a hero of great stature," and "spiteful, malevolent, deceitful, treacherous, inconstant, greedy, bitter, [and] a congenial liar," even his detractors were forced to admit, "he was magnetically beautiful: tall, broad-chested and handsome, with large hands and a solid stance, captivating light blue eyes and a fair complexion, his hair cut short around his ears and his chin shaved quite smooth, both provocatively out of keeping with a world in which tresses and beards were the usual symbols of machismo" (54).

Naturally, having just finished watching The Old Guard for approximately the eighth time, I thought, who does that sound like? Luckily the timeline seems to work, and thus this headcanon was born.

Just imagine it:

Bohemond was born between 1050 and 1058. If the date was on the earlier side of things (or he was a bit precocious), it's not impossible for him to have fathered a bastard child born c. 1069. The mother is quickly married off to a minor noble in Genoa, earning her child the appellation di Genova.

As a child Nicolò saw little of his father, but was encouraged to follow in his footsteps. He received perhaps the best military education available at the time given his Hauteville relations and proved to be a prodigal swordsman. Unlike his extended male kin, however, Nicky had little desire to carve a principality out for himself.

Given the choice, Nicky would rather join a monastery than a military campaign. There are a variety of reasons for this, ranging from not wanting to be assassinated as a potential rival to a legitimate brother or cousin's throne to monasteries being great centers of learning to genuine religious feeling, but no religious house would dare cross his father or grandfather by allowing him to take holy orders without their permission. Which neither would ever give. Nicky was more useful to them as a knight than an abbot or bishop.

This stalemate goes on for a while, until the First Crusade. Although left behind in Italy to finish the siege of Amalfi in 1097, Nicky was summoned to the Holy Lands by his father after the siege of Antioch to help solidify his new position as prince of the same. Nicky delayed as long as possible, finally sailing to Jaffa in June 1099 with Guglielmo Embriaco to relieve the siege of Jerusalem.

Joe and Nicky kill each other for the first time on night of 14 July 1099, after the outer walls are breached (93). They repeat the process several times through the night, moving further and further away from the city each time. On the morning of 15 July they realize they're soulmates lay down arms, make their way back to the city, and arrive just in time to see the walls of Jerusalem fall.

They each die multiple times trying to protect the innocents caught up in the fighting and it's at that moment they each realize how easily they could fall in love with the other - though neither acts on their feelings until they arrive at Cairo some weeks later, having decided to leave the fighting behind and search the world together for answers to their immortality.

They go from Cairo to Alexandria to Tripoli to Mahdia, moving slowly and staying in each place for months to do research and earn coin for the next leg of the journey.

They are preparing to leave for Algiers when news arrives that Bohemond I has died, leaving the principality of Antioch to his infant son, Bohemond II, under the administration of his nephew Tancred. This should be the one and only moment Nicky has doubts about traveling with Joe, as Nicky considers returning to the Holy Land to protect the half-brother he's never met from those who might take advantage of a young ruler and leverage this guardianship to bring peace to the war-torn region. It is an agonizing night until Nicky realizes he made his decision long ago, and that he'd rather travel with someone who loves him and doing good where they can than fight for a land he's never seen for people who only ever saw him a weapon.

Nicky and Joe continue like this for several more years, going from Algiers to Tangier to Marrakesh to Al-Andalus to Sicily (where Joe finally learns Nicky is a descendant of those Hautevilles), finally making it to Constantinople shortly before the Second Crusade.

Honestly this is where this particular headcanon starts burning out, because I love the idea of Joe and Nicky's lives being shaped by (and shaping) the Crusades and as such is a part of all my headcanons for these two. (That, and Ibn Battuta-like journeys in between, visiting Aden, Mogadishu, and Mombasa before the Third and settling in Constantinople just in time for the Fourth.)

Specific to this headcanon is Nicky's journey being less one of religious deradicalization - though that is part of it - than confrontation of the consequences of his family's actions throughout the Mediterranean. Some part of him will always think that his immortality is necessary atonement for his and his family's sins, though that part grows less as the centuries pass.

Bonuses include: 1) Nicky confronting his cousin Tancred for failing to contain the violence in favor of ransacking the Dome of the Rock (95). Despite feeling betrayed - honestly having thought better of Tancred, - Nicky choses to walk away rather than kill his cousin. Years later, history will somehow mutate this into the basis for Jerusalem Delivered, getting all the important details wrong in the process; 2) Although not his mother tongue, Old Norman is the language Nicky always reverts to when needing particularly strong curse words. He blames his father for this; and 3) His highly annotated original copy of the Alexiad found its way into historians' hands in the 1800s and is considered an important contemporary Italo-Norman reading of the text. There is considerable academic debate as to the annotator's identity, with no one ever having gotten close to the truth.

That's all I really have that's specific to this character background - as I said, a lot of what happens after their first deaths is consistent across TOG headcanons for me. It's just getting them to Jerusalem that fluctuates. As always, feel free to adopt this bun, just link back if you do anything with it.

More Terrible Fic Ideas

#plot bunny #fic ideas #the old guard #tog #nicolo di genova #headcanon #character backstory #character background #yusuf al kaysani #immortal husbands #origin story

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nanshe-of-nina · 2 months

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Favorite History Books || The Counts of Tripoli and Lebanon in the Twelfth Century: Sons of Saint-Gilles by Kevin James Lewis ★★★★☆

The Frankish county of Tripoli was not historically important, at least in the traditional sense. Its counts won no particularly great military victories beyond the conquest of the county itself and commissioned no great works of literature. The county’s archives were sacked in an epoch long past and their contents erased from history. Only paint flaking off forgotten church walls, once-mighty fortresses gutted by the fires of modern wars, and crumbling manuscripts in distant libraries stand testament to the fact that the county and its inhabitants existed at all. Yet the study of the county and its rulers is important in that it raises a number of hitherto unasked and unanswered questions regarding the development both of the so-called ‘crusader states’ and of Lebanon and Syria more generally. Though small, the county’s history encapsulates the principal forces that shook and shaped the Latin East as a whole. The county was not simply the product of European crusaders, but grew amid the verdant valleys of Lebanon, the forbidding heights of the Alawite mountains and the fertile plains that lay between. It was in this Syro-Lebanese context that the counts of Tripoli sought to establish their rule. In many ways, the manifold pressures on the counts were greater than those faced by other Frankish rulers. True, the threat of invasion seems to have been slighter because hostile forces preferred crossing the Jordan into the southern kingdom of Jerusalem, or the Orontes into the northern principality of Antioch, rather than over the mountains that cradled the county. However, the kings of Jerusalem and princes of Antioch did not face the same cultural complexity as in the Lebanon region, which made it all the harder for the counts to negotiate and enforce the terms of their power. … The present work is arranged chronologically and divided into five chapters. Chapter 1 focuses on two rulers: William Jordan of Cerdanya and Bertrand of Toulouse, rival claimants to what would become the county of Tripoli after the death of the crusader Raymond IV of Saint-Gilles and Toulouse in 1105. Chapters 2 and 3 concern the reigns of Count Pons and his son Raymond II respectively. Chapters 4 and 5 both deal with a single count: Raymond III, whose reign was by far the longest, arguably the most complex and easily the best documented – not to mention most debated. Raymond IV of Saint-Gilles himself, the first self-professed ‘count of Tripoli’, does not receive his own chapter or indeed much special attention at all beyond what is absolutely necessary for the purpose of setting the scene. It has been deemed wise to omit him from the present work since most of his life was spent in the west or else participating in the First Crusade at a time when the very existence of the county of Tripoli had yet to be imagined. As such, the structure of this present work questions Jean Richard’s influential belief that the county of Tripoli was primarily the product of Raymond IV’s ‘action personnelle’. More than one person determined the county’s existence and fate.

#historyedit #litedit #history books #house of toulouse #french history #lebanese history #syrian history #asian history #european history #history #medieval #nanshe's graphics

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jackhkeynes · 2 months

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Convoy Australier

sentences in translation on the topic of the Christian organisation the Convoy Australier (officially the Order of Saint Hemma of Still Water).

Ag siecr iniçal posc sell'inceuçon sta y Convey Australier de natur ceu band glorfiað (toð a verb) de batman. In the first decades of its existence the Convoy Australier was in essence a (quite literally) glorified band of mercenaries.

L'oc aye se pleis auvorn dell'eç mordeth eð y confraðr primer, des y Prinçipaltað ag Morea ny Greç vars y fallout imparyent a Jerusalem. It was heavily involved in the first crusades and related ventures, from the Principality of the Morea in Greece to the unsuccessful forays in Jerusalem.

L'oc fo cargað con y mission d'y stat novel n'Antioch eð y Havan Simon administrar tost posc lorry concarnç ag siecr doç. It was appointed to administrate the new states of Antioch and Port Simon soon after their conquests in the twelfth century.

Pap Just emmenau y gournanç d'Antioch eð y Havan Simon des y Convey d'an 1208 com outrcaum d'un calver offirnt entr facçon. Pope Just revoked the Convoy's rulership of Antioch and Port Simon in 1208 as the culmination of a escalating inter-faction struggle.

Interim, concordað cos general es ig l'oc act erreveu y Convey des un fujon d'eromn tandem (deut ag mescainç porrujonnant dy Mordeth Disceint). However, it is generally agreed that this act saved the Convoy a great amount of trouble in the long run (given the imminent disaster of the Failed Crusade).

#conlang #boral #conlanging #boralverse #conworld #alternate history #translation

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nicklloydnow · 7 months

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“The Turkish term millet (which now has the meaning of "nation") derives from Arabic millah, meaning a creed community or sect. The Ottoman Empire included Christians and Muslims of almost every obedience, together with Jews, Druze, and Alawites (the latter two being sects that grew out of Islam but ought now to be regarded as indigenous forms of post-Islamic religion). Each subject of the Ottoman Empire belonged to, or was allocated to, a millet, defined primarily by religious custom and confession. The millets (milletler in Turkish) were represented separately before the Sultan's throne, and rivalry between them was settled by adjudication from the Sublime Porte—in that sense there was an overarching territorial jurisdiction. However, the authority of this jurisdiction depended upon the dominant millet of Sunni Muslims and on the shari’ a as interpreted by the Mufti. When, during the nineteenth century, the Ottoman authorities attempted to modernize the law, as an instrument for administering the entire territory of the Empire, the resulting code—the Majalla, as it is known—was explicitly derived from the shari’ a: the first attempt, indeed, to codify Islamic law. The Majalla was preserved under the British protectorate of Palestine, and incorporated after independence by the State of Israel: a tribute to Islam that is not often remarked upon.

The Ottoman Empire was a territorial jurisdiction only in the sense that the dominant creed community asserted its overarching control over all local administration. In all matters relating to religious custom, marriage, family, and inheritance the millets were sovereign, and they dealt with conflicts by a system of appeals to the office of their respective religious leader—the Greek Catholic Patriarch in Antioch, for example, or the Greek Orthodox Patriarch in Constantinople. The ones who suffered most from the Sunni ascendancy were not the Christian minorities (although the Armenians were to pay a bitter price when the Empire finally began to disintegrate), but the Muslim sects judged to be heretical and therefore deprived of a religious leader and communal identity of their own—the Shi'ites being the principal example.

As the Empire declined, the rights and privileges of the millets were continually set aside by a central power that welcomed sectarian conflict as the best guarantee of its own survival. Increasingly, therefore, sectarian loyalties came to prevail over obedience to the Porte, and when, in the wake of the First World War, obedience was cancelled, the subjects of the Empire found themselves with no other lord than that which religious custom or tribal affiliation had bestowed on them. At the same time the Western powers— France and Britain in particular—were staking out their rival imperial claims in the region and dividing up the Ottoman territory into countries that had little or no identity beyond that required by administrative convenience and geopolitical strategy. Even where regions had achieved a kind of autonomy under Ottoman sovereignty—notably Lebanon and Egypt—the claims of history and local loyalty were largely set aside in the interests of imperial gain.

It is easy to blame the subsequent instability of the Middle East on the ambitions of the Western powers. However, it is important to bear in mind that, in a region of creed communities, none of which enjoyed a territory of its own, there was no alternative to empire. Without some kind of territorial jurisdiction imposed from outside, the communities themselves would have been bereft of all methods, other than war, of resolving the disputes between them. The Sykes-Picot accords, agreed between two adventurous diplomats charged with securing a postwar settlement for the region, therefore divided the Ottoman territories into geographical states, and endeavored to attach to each of them a sovereign who would command the common loyalty of the communities who resided there, and a legal system that would underpin the institutions required by political "progress."

These legal systems, derived as a rule by importing ready-made codes from the West, were intended to further the development of the territories as "nation-states," governed according to constitutional principles familiar from the European rule of law. Although they frequently paid lip service to the shari’ a, these codes harmonized badly with the indigenous legal traditions, and required knowledge and expertise that were not locally available. Hence the temporary imperial administrations under puppet sovereigns (some of whom had no previous territorial connection with the countries over which they nominally ruled) did not make way for genuine political government, still less for democracy in the Western mold, even in those countries— such as Egypt—where there was considerable indigenous support for Constitutionalism, and established interests wedded to the idea of a secular state. For the most part the regimes installed by the European powers crumbled before feudal despotism, hereditary monarchy, or the peculiar combination of gangster terrorism and Leninist one-party rule imposed through the Ba'th party by Hafiz el-Asad in Syria and Saddam Hussein in Iraq. And in place of Western ideas of secular government came the kind of raging ideological politics, influenced equally by Marxism and Islamic millenarianism, that finally gained absolute power with the Islamic Revolution of Khomeini in Iran.

The most telling exception was Lebanon, which had retained a kind of independence since classical times. Thanks to its mountainous hinterlands, Lebanon had been able to protect itself from enemies (including the Sultan), and to survive as a semi-autonomous emirate, offering refuge to the more adventurous tribes of Asia Minor and the Fertile Crescent. And thanks to its Mediterranean harbors, Lebanon had enjoyed a freedom and respect for law that are the natural concomitants of maritime trade. Its Christian (largely Maronite) community (probably a majority at the time when Lebanon became a French protectorate) had evolved a territorial claim, a European sense of secular jurisdiction, and a commitment to freedom of conscience made necessary by its many sects.

Bordered by a despotic Syria, occupied by armed refugees from Palestine, invaded by the Israeli and Syrian armies, and beset by a rebellious and growing Shi'ite underclass and an Iranian-backed Shi'ite militia intent on bringing chaos to the countryside, Lebanon was doomed to destruction. Nevertheless, its model constitution and laws, its "national pact" (which distributed the offices of state according to the confessions), and its democratic procedures under a French-style presidency so distinguished it, during its years of relative peace, from every other Arab state as to bear witness to the real and deep difference between a Christian and a Muslim political culture. Territorial jurisdiction takes natural root in the first, but not in the second, and the one remaining example of a Muslim country in which secular jurisdiction and democratic procedures survive—Turkey itself—is notable for the fact that religion is expressly banished from the law, from the offices of state, and from the public life of the country, and that the edict of banishment must be constantly remade by a vigilant and secularized army.

With hindsight it is difficult to see the destruction of the Ottoman Empire as anything other than a disaster—a disaster whose consequences threaten to match those of the Russian Revolution and the rise of Hitler. So it is described by David Fromkin, for example. The tragic history of the post-World War I settlement, however, is less relevant to today's world than the enduring failure of the Middle Eastern states to acquire territorial legitimacy. In this they contrast starkly with the successor states of the Austrian Empire, where nationalist aspirations had preceded the breakup of the Empire by a century or more, and where loyalties were already shaping themselves in the nineteenth century according to territorial rather than religious or tribal ideals.

(…)

It is true that there has been a concerted attempt, beginning with the Ottoman reforms of the nineteenth century, to introduce ideas of national rather than religious unity into the Middle East. The philosophy of "Arab nationalism" was designed to facilitate modern forms of government, with the territorially defined nation (qawm) replacing the Islamic umma as the focus of loyalty. The Arab nation was invented in order to provide a pre-political order suitable to the emerging sovereign states, and "arabism" (‘uruba) became a nationalist ideology designed to repair the religious and sectarian divisions among the Arabic-speaking peoples. It is perhaps significant that Michel Aflaq, the most influential modern proponent of Arab nationalism and co-founder of the Ba'th Party, was not originally a Muslim but a Paris-educated Syrian of Greek Orthodox extraction, who used nationalist rhetoric in order to uphold the claims of a "Greater Syria" against Lebanon and Israel." When Aflaq, in later life, converted to Islam, it was because he saw this as the logical consequence of his Arabist ideology, rather than the other way around.

In fact the whole idea of Arab nationalism verges on contradiction, being an attempt to shape a local, territorial loyalty from a language that had been spread around the Mediterranean on the wings of a militant religion, and to conscript the religious loyalty that echoes in that most enchanted of languages to a secular cause with which it is profoundly incompatible. The Egyptian case is instructive. The quasi-autonomous Egyptian khedivate under Mehmet Ali and his successors began the Europeanizing process that severed the country from the rest of the Ottoman Empire. British occupation excited local resistance, the most effective and committed of which was that of the Muslim Brotherhood. This was founded by Hassan al-Banna in 1928, initially as a religious charity offering support and comfort to the migrants who were crowding into the cities, but soon developing into a terrorist movement aimed at ridding Egypt of alien powers. Resistance to the foreigner, in other words, came into being as a jihad on behalf of Islam. When Nasser came to power in 1952 by a coup d'état staged by fellow army officers, so ousting the British client King Faruq, he wished to gain legitimacy for a secular government, and therefore preached the Arab nationalist cause. But he found himself in immediate conflict with the real pre-political loyalty of the Muslim majority. The Copts of Egypt, like the Maronites and Melkites of Lebanon, saw the benefits of a secular state and Western systems of law: such is the normal Christian response. Many of the Muslims did not.

Nasser moved quickly to suppress the Muslim Brotherhood, by means almost as brutal as those which President Hafiz el-Asad was later to use in Syria. Having taken a step in this Arab nationalist direction, Nasser found himself compelled by the logic of the case to declare a short-lived "United Arab Republic" of Egypt and Syria. If the Arabs really are a unified people, then they deserve and require a unified state. The immediate collapse of the UAR, however, made it clear that there was little more to Arab political unity than a shared antipathy to Israel. The real unity remains today what it was in the time of Muhammad: the unity of a creed community with a common language sanctified by a holy text. And the centuries of fragmentation into rival sects and tribes have ensured that this unity—the only unity that the people really believe in—is also an unrealizable fiction whose political enactment entails bloodshed, tyranny, and war.

Anwar Sadat, who succeeded Nasser as President of Egypt, recognized that the secular republic that Nasser had tried to create was unsustainable. Although the Muslim Brotherhood remained a proscribed organization, Sadat emphasized his own Islamic credentials and made apparent concessions to the mullahs, while at the same time urging a kind of local Egyptian nationalism—msriaha—the true basis of his political legitimacy. His assassination at the hands of religious terrorists was an especially vivid illustration of the fact that the most potent pre-political ideology to have captured the hearts of modern Egyptians has remained that of the Muslim Brotherhood. And it is to the Muslim Brotherhood that the atrocities of September 11 should ultimately be traced.” - Roger Scruton, ‘The West and the Rest’ (2002) [p. 26 - 35]

#scruton #roger scruton #ottoman #ottoman empire #the west #turkey #egypt #lebanon #syria #saudi arabia #israel

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spiritualawakeningradio · 1 year

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Vegan and Veg Passages From Unexpected Sources (Middle East, and Christianity)

Image Above: Abu al-ʿAlaʾ al-Maʿarri (973–1057) Vegan, Secular Philosopher, Born in Syria:

“Do not unjustly eat fish the water has given up,

And do not desire as food the flesh of slaughtered animals,

Or the white milk of mothers who intended its pure draught

for their young, not noble ladies.

And do not grieve the unsuspecting birds by taking eggs;

for injustice is the worst of crimes.

And spare the honey which the bees get industriously

from the flowers of fragrant plants;

For they did not store it that it might belong to others,

Nor did they gather it for bounty and gifts.

I washed my hands of all this; and wish that I

Perceived my way before my hair went gray!”

Vegetarian Saying of Jesus from An Early Aramaic Manuscript of the Gospel of Luke

There’s a very old Syriac-Aramaic manuscript of the Gospel of Luke that even predates the Syriac Peshitta called Evangelion da-Mepharreshe. It contains some “textual variants”, differs from the Greek gospel manuscripts, and the now standardized, conformist approach used by most New Testament translators. There are two surviving editions of Evangelion da-Mepharreshe, the Curetonian Version of the Four Gospels as well as the Sinai Palimpsest, also known as The Old Syriac Gospels. Evangelion da-Mepharreshe represents a translation and “one of the earliest witnesses”* of an even older collection of gospel manuscripts that no longer exist but once were “in circulation between the second and the fifth centuries”*.:

“Now beware in yourselves that your hearts do not become heavy with the eating of flesh and with the intoxication of wine and with the anxiety of the world, and that day come up upon you suddenly; for as a snare it will come upon all them that sit on the surface of the earth.” — Yeshua, Luke 21:34

*Note: Page xviii, “Peshitta New Testament, The Antioch Bible English Translation”, Gorgias Press, discussion from the Preface about the history of the early Syriac-Aramaic manuscripts of the gospels.

“Probably the most interesting of the changes from the familiar New Testament accounts of Jesus comes in the Gospel of the Ebionites description of John the Baptist, who, evidently, like his successor Jesus, maintained a strictly vegetarian cuisine.” (Prof. Bart D. Ehrman, Lost Christianities: The Battles for Scripture and the Faiths We Never Knew, pp. 102, 103)

“The consumption of animal flesh was unknown up until the great flood. But since the great flood, we have had animal flesh stuffed into our mouths. Jesus, the Christ, who appeared when the time was fulfilled, again joined the end to the beginning, so that we are now no longer allowed to eat animal flesh.” (St. Jerome, Latin name Eusebius Hieronymus, 345–420 A.D., Christian monk and scholar whose outstanding work was the production of the Vulgate, the principal and official Latin translation of the Bible)

Jerome knew about the Gospel of the Hebrews and early Ebionite Christian sects who were vegetarians. He embraced their views about ethical vegetarianism.

For More About Vegan and Vegetarian Ethics Among the World Religions, including Christianity by the way, see the Vegan Section of my E-Library: https://santmatradhasoami.blogspot.com/2019/01/vegan-and-vegetarian-ahimsa-non_8.html

“The steam of meat meals darkens the spirit. One can hardly have virtue if one enjoys meat meals and feasts. In the earthly paradise [Eden], no one sacrificed animals, and no one ate meat.” (Saint Basil the Great)

VEG/VEGAN Podcasts

PODCAST: Vegetarian Sayings of Jesus:

https://youtu.be/tg6c14De__s

PODCAST: The Vegetarian Apostles and Scriptures of the Original Jesus Movement...& Prayers for a Vegan World:

https://youtu.be/LfuezdWESNo

PODCAST: Loaves Without The Fishes in Early Christian Writings (Loaves Before the Fishes Got Added to 2nd Century Greek Manuscripts):

https://youtu.be/wUwVahvj3sU

PODCAST: The Karmic Law of the Vegetarian Diet by Hazur Baba Sawan Singh... Simran Practice... and Sach Khand:

https://youtu.be/jqJkO_sxbxI

PODCAST: The Ebionites Recognized Those in India Who Worship the One God, are Vegetarians, and Follow Ahimsa:

https://youtu.be/L3aNyo_XUdM

PODCAST: The Vegetarianism of Guru Nanak and the Sikh Scriptures:

https://youtu.be/wx7oM5j5n-U

PODCAST: Vegetarian Sayings of Jesus, Rumi, Rabia & Bawa Muhaiyaddeen in Sufi Islamic Sources:

https://youtu.be/PTW5XN5Sqls

PODCAST: World's Oldest Passages Referring to Being VEGAN:

https://youtu.be/UzwluCLITX4

#vegan #veganism #veg #vegetarian #vegetarianism #middle east #christianity #lost christianities #found christianities #veg rumi #veg jesus #ebionites #vegan philosophy #vegan podcasts

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theexodvs · 4 months

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Claim: The New Testament canon as it currently exists is in a substantially reduced form from widely-accepted Christians writings from the first generation of the church, in particular neglecting gnostic writings. The Council of Nicaea established the canon because either the bishops whose views won out therein or Constantine did not prefer gnostic works.

Reality: The Council of Nicaea did not discuss the canon of the New Testament. The Athanasian and Arian sides were seemingly in agreement over the canon. Nicaea was convened principally to discuss matters of Christology, with the dating of Easter as a secondary issue.

The New Testament canon as it currently exists is largely in agreement with the set of works quoted by Ignatius of Antioch, Polycarp, and Irenaeus (all of whom died decades if not over full century before Constantine was born), along with the Muratorian fragment, written perhaps a full century before Constantine was born.

Ignatius quoted or alluded to most of the current New Testament canon (including many of Paul’s letters and perhaps all four canonical gospels), and, except Revelation, those books he did not were very short. He was martyred at the latest in the 140s, about 130 years before the birth of Constantine.

Polycarp quoted or alluded to most of the current New Testament canon as well, only neglecting John among the gospels. For what it is worth, he quotes two of John’s epistles. Again, most of the books he did not cite were very short in length, and there is only one known surviving work of his, an epistle to the Philippians. He was martyred in the middle of the second century, about 120 years before the birth of Constantine.

Unlike Ignatius and Polycarp, who contended with the proto-gnostics, Iraeneus had to contend with a more developed expression of gnosticism, along with Marcion and his followers, who promoted a very reduced form of the New Testament. Iraeneus wrote an idiosyncratic reasoning for why no fewer and no more gospels were to be considered canon than the now-accepted set of four, but given the quotations from earlier church fathers, it seems he was rationalizing a set of gospels that was already in wide use. He quoted or alluded to every book presently in the New Testament, with the exception of a few short, non-Pauline epistles. Note that he also considered 1 Clement and the Shepherd of Hermas to be Scripture. He died at an unknown date, under unknown circumstances, but likely sometime in the early third century, well before the birth of Constantine.

The Muratorian fragment is a name used to refer to the collation of two obscure manuscripts found in Italy containing a list of the books accepted at the time its original text was written as being in the New Testament. The manuscripts themselves are of medieval origin, but were copied from a text that refered to the Shepherd of Hermas as being a recent work, and attributing it to the brother of Pius, bishop of Rome AD 140-154. This suggests the work was originally written around AD 170, a century before the birth of Constantine. As the name suggests, the whole of the text which has survived to our day is in a fragmentary condition, but it mentions Luke and John being a third and fourth gospel, in addition to recognizing thirteen of Paul’s epistles, two epistles of John (which of them was included is unknown, but the Muratorian fragment quotes 1 John, suggesting either 2 or 3 John was excluded), the epistle of Jude, and Revelation. The only two books considered in the fragment not included in the canon are the Apocalypse of Peter and the Wisdom of Solomon. The former was described by the author as being rejected by some churches. The latter is included in the Old Testament by some groups. Hebrews, James, and the epistles of Peter were not discussed in the fragment. While the inclusion of Matthew and Mark as the first and second gospels is speculative, it is ludicrous to suggest the Gospel of John, which begins with describing Jesus as a fleshly being, Colossians, which describes the fullness of God dwelling in Jesus bodily, or the epistles of John, any two of which would have collectively described the protognostics as antichrist at least once, would coexist in the same canon as any gnostic gospel.

The only writings for which there seems to be some continuing disputes into the late second century were Philemon, Hebrews, some of the general epistles, and Revelation. However, besides these and the rest of the accepted New Testament, the closest to a somewhat accepted book in the New Testament canon was the Shepherd of Hermas, a decidedly non-gnostic work that was rejected due to its obvious post-apostolic origin and disconnection in concepts from the rest of Scripture. The overall trend, then, was for the canon of the New Testament to expand to its current form.

#Canon of Scripture #Council of Nicaea #Constantine #Nicaea #New Testament #Ignatius of Antioch #Irenaeus #Polycarp #Muratorian Fragment #Muratorian canon #gnostic gospels #Shepherd of Hermas #Apocalypse of Peter #gnosticism #protognosticism #protognostics

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marine-indie-gal · 10 months

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The Greek God of The Wild, Shepherds, Flocks, Music, Fertility, and Hunters. Known as "Faunus" by the Romans and is perhaps the Son of Hermes. He is also a companion of the Nymphs while said to be the Father of Satyrs and Fauns and his main instrument is a panpipe.

Despite that he was also a Deity of Nature, he was often affiliated with Sex which could mean that Pan is also a God of Fertility and Spring. While Hermes might've been his own Father, his Mother is unknown but is clearly stated in other versions. In the "Homeric Hymn", his Mother was perhaps a Unamed Daughter of Dryops or Penelope (Odysseus' Wife). In his earliest first appearance of literature that Pan was once accositated with a Mother Goddess by the name either "Cybele" or "Rhea".

His own worship began around in Arcadia which was always the principal seat of his worship considering that Arcadia was a district of Mountain People, separating from other Greek People. Arcadian Hunters used to scourge the statue of the Said God if they were to be disappointed in the chase. Despite being a rustic god that he was, Pan was not widely worshipped in temples but in other settings such as Caves or Grottos but also in the Acropolis of Athens which were often refered to as "The Cave of Pan".

Archaeologists were at a Byzantine Church in Banyas discorved the walls of a church of an altar version of Pan with a Greek Inscripiton dating back in the 2nd/3rd Century as the inscription says "Atheneon son of Sosipatros of Antioch is dedicating the altar to the god Pan Heliopolitanus. He built the altar using his own personal money in fulfillment of a vow he made." In the Mystery Cults of the Highly Hellenistic Era, Pan was idenfitied with the Greek Gods (Phanes/Protogonos, Zeus, Dionysus and Eros). The Three Epithets of Pan were "Aegocerus" describing Pan of his own figure of having the Horns of a Goat, "Lyterius" which reveals that perhaps Pan was believed during a plague that revealed dreams by the proper remedy against the disease, and lastly "Maenalius" which was sacred to Pan a Goat.

In his most famous myth was how he got his own special instrument. He spotted a beautiful nymph named "Syrinx" (who was a Daughter of the River God, Ladon) after she returned from a hunting day, Pan was deeply in love with the Dryad but since Syrinx rejected the Wild God's Love as she ran away from him until when she came towards her sisters who immeditaly turn her into a reed. When the wind blew through the reeds it produced a Melody. Because of this, Pan took her own reed and turned into his own flute to in which whenever he played, he would play a song through his own instrument of his own love for the Dryad.

In another Myth, when the Nymph Echo sang such Beautiful songs which caused the Men to instantly fell for her including Pan himself. But as Echo rejected the God's love for her, it made Pan furious as he ordered his followers to kill her as Echo's bodies was torn to pieces and spread all over the earth which lead Gaia to recieve the pieces of Echo, whose voice still remains in the repeating of others.

Another one of Pan's Other Lovers was a nymph named "Pitys" who was turned into a pine tree and even a Boy named "Daphnis" who Pan taught him how to play music as he also fell in love with the boy.

In a Music Contest between Pan and Apollo, King Midas had to judge which of their own song was the brightest, Pan won the competion by Midas because liked his own music which made Apollo easily jealous at heart as Apollo cursed King Midas to have Donkey Ears.

He was also known to be a companion to the God of Parties and Wine (Dionysus).

SBSP Universe

Pan is the Greek God of The Wild, Shepherds, Flocks, Music, and Fertility. He is the Caretaker of the Wild as well as the King of the Forest and Satyrs as he rules over the Woods by his many Animal Companions. His Roman Counterpart is Faunus. Pan is rather clever, stylish, and flamboyant but can be rather a little scarcastic in his own way as he has a flair to be a little dramatic and doesn't take his own job as being King of the Forest seriously but would rather do it in his own fun way, especially whenever he likes to play his own music. He also has a good habbit of eating fruit as Pan prefers to eat either Apples, Peaches, or Pears. He is also greatfully upon a womanizer as Pan likes to flirt and tease girls, mostly commonly the Nymphs. In his earilest life before he became King of the Wilds, Pan often had a spoiled life which made his own Parents kick him out as their own Son had to go live on his own for now on. Upon his own travels, Pan stumble upon Hermes and asked him on which direction where to Go, Hermes suggested Pan to go into a Village where Pan stayed in a Human Village for a Vacation. Upon Pan's visit to a village, his vacation seemed rather messy to the Human Society due to how lazy and irreponsible he was as he often acted like a Goat which pissed off many of the Mortals so they instantly kicked him out. Only then, did the Satyr realized that it was now up to him to find a new home. During his new travel, Pan was then acompanied by Animals who took him in the forest after Pan was passed out drunk so the Satyr Man decided to make the Woods his own home for a little awhile while focusing on how to take care for himself. Oddly enough, as Pan was now living in the Woods, he stumbled upon some reed as he took it and decide to make it into a flute which made him a try a new talent (which was Music). Of course, this music of his coming from his own new instrument cause an unpexected attraction towards the Animals as the Beasts in the Forest felt incredibly charmed by his own music. Soon, Pan ended up stumbling upon a Village of Satyrs and Nymphs where he was challenged through a Satyr fight to see that whoever would win would become King of the Forest. Of course, Pan did agree to this as he once fought a Satyr through a battle as he won the competition. As he was ruled as King, he took his own job as ruler in his own way but not too seriously considering that he was at least happy to find a new home on his own. Throughout his own Days of being the Forest King, he would always tease to flirt with any women (most commonly anyone who would be a Nymph). One time, he challenged a competition with Apollo to see who's got the best music as King Midas had to be the judge as Midas prefered Pan's music over Apollo's (which caused the Sun God to curse King Midas with Donkey Ears which made Pan laugh). He and Poseidon do get along very well due to their laziness of being King of their own land. He somehow would like SpongeBob and Patrick due to their own love for nature and that maybe they would play music together but he also wouldn't stand Squidward's shrilled clarinet plays. Pan (c) Greek Mythology SpongeBob SquarePants (c) Stephen Hillenburg

#spongebob squarepants #pan #greek mythology #gods in spongebob

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dwellordream · 2 years

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“Naturally mercenaries took different forms. Armoured cavalrymen serving for cash within an elite squadron would have angrily rejected the notion of being associated with other groups of hireable warriors including siege engineers, miners, infantry, or light cavalry. Yet the fundamental principle of their employment was the same: no money = no war.

So what was the nature of the mercenary market in the Near East? What were its guidelines, whether spoken or unspoken? Here I offer five themes common to at least some mercenaries across the region at this time.

Be ready to switch sides

Mercenaries could be discerning about their choice of employer. Some preferred to fight alongside members of their own faith or culture, others were loyal to a specific commander, but for many the basic principle was to … follow the money.

If this meant switching employers at the last minute then so be it. In 1124 the ruler of Melitene in Southern Anatolia was besieged by a rival named Ghazi and so he slipped out from the city at night to recruit some mercenaries from the Crusader States for 30,000 dinars. Unfortunately for him, these mercenaries never turned up because they were called away to support King Baldwin II of Jerusalem who was gathering troops to besiege the city of Aleppo in northern Syria; presumably they received a better offer.

Of course, the sudden abandonment of one employer for another could impact the region’s balance of power. From the mercenaries’ perspective however this probably wasn’t too much of a concern because their priority was generally to maximise their pay.

In the years directly before the famous Battle of Hattin and the subsequent Fall of Jerusalem (1187), mercenaries had been flocking away from the Crusader States, heading instead to serve King William II of Sicily who then used them to wage war against the Byzantine empire.

For Near Eastern mercenaries, languishing during a period of truce in the Crusader States, in the years directly before the Hattin campaign, this was an easy decision – they wanted to be paid. Even so, King Henry II later came to fear that his actions had drawn possible soldiers away from the Crusader States at a crucial moment.

Be careful who you work with!

Some mercenary companies were huge. In the twelfth century many leading Turkish rulers in Syria employed thousands of Turkmen nomadic warriors to bulk-out their armies. These warriors were not necessarily mercenaries in the traditional sense, but some groups were evidently prepared to fight for money because in 1119 the Turkish ruler Ilghazi, having won a major victory against the Principality of Antioch, complained that he needed all his cash to pay his considerable force of Turkmen warriors.

Another commentator called Ibn al-Athir complained about these warriors observing: ‘Each one of them would arrive with a bag of wheat and a sheep and would count the hours until he could take some quick booty and then go home.’

Nevertheless, teaming up to form mercenary companies could pose problems. Mercenaries have their own agendas and those agendas aren’t always solely centred on the acquisition of money. In 1270, two mercenaries approached Philip of Montfort, lord of Tyre in the Kingdom of Jerusalem asking for employment, dressed as Turkmen warriors.

They were then enrolled as turcopoles (light-cavalry) and Philip learned to depend heavily upon their assistance. In time he relied on them so much that he permitted them to live in his own house. Nevertheless, these soldiers weren’t actually seeking money or even employment. They were assassins intent firstly on seeking his favour and then – when he dropped his guard – assassinating both him and another Frankish lord.

In the event, one assassin managed to murder Philip of Montfort and almost killed his son as well. The other was apprehended before he could strike. For mercenaries in the Near East the lesson here was clear – be careful who you ally yourself with. Fellow mercenaries may have hidden agendas.

Have an eye on the main chance!

Normally when rulers hire mercenaries, they just want to supplement their forces with a company of auxiliaries or perhaps a few specialists, such as siege engineers. In such circumstances, mercenaries generally had to be content with their pay and then go home.

There were some occasions however when mercenaries realised that their paymasters were starting to depend on them for their very existence. For many mercenaries – this was the moment of opportunity. Perhaps they could aspire to take power in their own right.

This kind of scenario occurred many times in the Medieval Mediterranean. In 1303 a mercenary band called the Catalan Great Company arrived in the Byzantine Empire, seemingly ready to offer its services to Emperor Andronicus II. Initially the mercenary company drove back the empire’s enemies in Anatolia winning several important victories.

Nevertheless, their leader soon recognised just how badly Andronicus needed his assistance and how little resistance he could offer should the Great Company turn against him. Consequently, he demanded more and more concessions from Andronicus until the situation declined into open war as the mercenaries sought to take power for themselves.

Be alert to opportunities created by rising powers

There is a story about a former king of Jerusalem, Guy of Lusignan, who became king of Cyprus in 1192. The tale reports that soon after taking power he wrote to Saladin asking for advice about how he could best secure his rule. Saladin replied a little reluctantly, but his advice was clear – Guy should liberally hand out the island’s estates to settlers from friendly territories. He wasn’t necessarily talking about mercenaries here, but the principle is important.

Rulers in this era sought to attract the best warriors by paying them or giving them as much as they could. They needed to be generous or these same warriors would simply transfer to the higher bidder. When they had these warriors at their command, they stood a far higher chance of being victorious in war.

Of course for mercenaries, the key principle was to stay vigilant to changing political tides; wealthy and successful employers have a much greater chance of keeping you safe and paying you well than their weaker and poorer counterparts.

Know your exit strategy

There comes a time in every mercenary’s life when their fighting days are done and it’s time to hang up the sword. This raises the significant question – how will they support themselves when they are no longer being paid?

The Arab nobleman Usama ibn Munqidh tells the story of one of his close friends called Tadrus who went for a meal with an elderly Frankish (Western European) knight in the city of Antioch. They were on very good terms and, although Tadrus expressed some concerns that Frankish food might be served, especially pork, the knight hurriedly reassured him that he never ate pork and that he had an excellent Egyptian chef.

Tadrus was however clearly curious to know how this knight supported himself given that he was no longer paid by the prince of Antioch as a fighting knight. As it turned out, the knight possessed enough property in the city to enable him to live in some style on the proceeds of the rental income. The key principle here for aspiring mercenaries was to make sure that enough money was invested to keep them in their old age!

- Nicholas Morton, “Five tips for unscrupulous mercenaries working in the Medieval Near East.”

#nicholas morton #history #medieval #mercenaries #warfare

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troybeecham · 2 years

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Today, the Church remembers St. James of Jerusalem, the brother of Jesus.

Ora pro nobis.

James the Just, or a variation of James, brother of the Lord, was an early leader of the Jerusalem Church of the Apostolic Age, to which Paul was also affiliated. He died in martyrdom in 62 or 69 AD.

Eusebius records that Clement of Alexandria related, "This James, whom the people of old called the Just because of his outstanding virtue, was the first, as the record tells us, to be elected to the episcopal throne of the Jerusalem church." Other epithets are "James the brother of the Lord, surnamed the Just," and "James the Righteous." He is sometimes referred to in Eastern Christianity as "James Adelphotheos" (Greek: Ἰάκωβος ὁ Ἀδελφόθεος), James the Brother of God. The oldest surviving Christian liturgy, the Liturgy of St James, uses this epithet.

The Jerusalem Church

The Jerusalem Church was an early Christian community located in Jerusalem, of which James and Peter were leaders. Paul was affiliated with this community, and took his central kerygma, as described in 1 Corinthians 15, from this community.

According to Eusebius, the Jerusalem church escaped to Pella during the siege of Jerusalem by the future Emperor Titus in 70 AD and afterwards returned, having a further series of Jewish bishops until the Bar Kokhba revolt in 130 AD. Following the second destruction of Jerusalem and the rebuilding of the city as Aelia Capitolina, subsequent bishops were Greeks. He was the leader of the Church at Jerusalem and from the time when Peter left Jerusalem after Herod Agrippa's attempt to kill him, James appears as the principal authority who presided at Council of Jerusalem."

The Pauline epistles and the later chapters of the Acts of the Apostles portray James as an important figure in the Christian community of Jerusalem. When Paul arrives in Jerusalem to deliver the money he raised for the faithful there, it is to James that he speaks, and it is James who insists that Paul ritually cleanse himself at Herod's Temple to prove his faith and deny rumors of teaching rebellion against the Torah (Acts 21:18ff).

Paul describes James as being one of the persons to whom the risen Christ showed himself, and in Galatians 2:9, Paul lists James with Cephas (better known as Peter) and John the Apostle as the three "pillars" of the Church.

Paul describes these Pillars as the ones who will minister to the "circumcised" (in general Jews and Jewish Proselytes) in Jerusalem, while Paul and his fellows will minister to the "uncircumcised" (in general Gentiles) (2:12), after a debate in response to concerns of the Christians of Antioch. The Antioch community was concerned over whether Gentile Christians need be circumcised to be saved, and sent Paul and Barnabas to confer with the Jerusalem church. James played a prominent role in the formulation of the council's decision. James was the last named figure to speak, after Peter, Paul, and Barnabas; he delivered what he called his "decision" (Acts 15:19 NRSV) – the original sense is closer to "opinion". He supported them all in being against the requirement (Peter had cited his earlier revelation from God regarding Gentiles) and suggested prohibitions about eating blood as well as meat sacrificed to idols and fornication. This became the ruling of the Council, agreed upon by all the apostles and elders and sent to the other churches by letter.

Pauline epistles

Paul mentions meeting James "the Lord's brother" (τὸν ἀδελφὸν τοῦ κυρίου) and later calls him one of the pillars (στύλοι) in the Epistle to the Galatians (1:18-2:10). A "James" is mentioned in Paul's First Epistle to the Corinthians, 1Corinthians 15:7, as one to whom Jesus appeared after his resurrection.

Acts of the Apostles

There is a James mentioned in Acts, which the Catholic Encyclopedia identifies with James, the brother of Jesus (Acts 12:17), and when Peter, having miraculously escaped from prison, must flee Jerusalem due to Herod Agrippa's persecution, he asks that James be informed (Acts 12:17).

James is also an authority in the early church at the Council of Jerusalem (Acts 15:13–21)

After this, there is only one more mention of James in Acts, meeting with Paul shortly before Paul's arrest: "And when we were come to Jerusalem, the brethren received us gladly. And the day following Paul went in with us unto James; and all the elders were present. (Acts 21:17–18)

Gospels

The Synoptic Gospels, similarly to the Epistle to the Galatians, recognize a core group of three disciples (Peter, John and James) having the same names as those given by Paul. In the list of the disciples found in the Gospels, two disciples whose names are James, the son of Alphaeus and James, son of Zebedee are mentioned in the list of the twelve disciples: (Matthew 10:1–4)

The Gospel of Mark and the Gospel of Matthew also mention a James as Jesus' brother. The Gospel of John never mentions anyone called James, but mentions Jesus' unnamed "brothers" as being present with Mary when Jesus attended the wedding at Cana (John 2:12), and later that his brothers did not believe in him (John 7:5).

Church Fathers

Fragment X of Papias (writing in the 2nd century AD) refers to "James the bishop and apostle".

Hegesippus (2nd century AD), in the fifth book of his Commentaries, mentions that James was made a bishop of Jerusalem but he does not mention by whom: "After the apostles, James the brother of the Lord surnamed the Just was made head of the Church at Jerusalem." Hegesippus (c.110–c.180 AD), wrote five books (now lost except for some quotations by Eusebius) of Commentaries on the Acts of the Church. In describing James's ascetic lifestyle, Eusebius's Ecclesiastical History (Book II, 23) quotes Hegesippus' account of James from the fifth book of Commentaries on the Acts of the Church.

Clement of Alexandria (late 2nd century) places James as one of the apostles by saying "The Lord after his resurrection imparted knowledge to James the Just and to John and Peter, and they imparted it to the rest of the apostles and the rest of the apostles to the seventy." Clement of Alexandria wrote in the sixth book of his Hypotyposes that James the Just was chosen as a bishop of Jerusalem by Peter, James (the Greater) and John: "For they say that Peter and James and John after the ascension of our Saviour, as if also preferred by our Lord, strove not after honor, but chose James the Just bishop of Jerusalem." But the same writer, in the seventh book of the same work, relates also the following concerning him: "The Lord after his resurrection imparted knowledge (gnōsin) to James the Just and to John and Peter, and they imparted it to the rest of the apostles, and the rest of the apostles to the seventy, of whom Barnabas was one."

According to Eusebius (3rd/4th century AD) James was named a bishop of Jerusalem by the apostles: "James, the brother of the Lord, to whom the episcopal seat at Jerusalem had been entrusted by the apostles". Jerome wrote the same: "James... after our Lord's passion... ordained by the apostles bishop of Jerusalem..." and that James "ruled the church of Jerusalem thirty years".

Epiphanius (4th century) , bishop of Salamis, wrote in his work The Panarion (AD 374-375) that "James, the brother of the Lord died in virginity at the age of ninety-six".

According to Jerome (4th century AD), James, the Lord’s brother, was an apostle, too; Jerome quotes Scriptures as a proof in his work "The Perpetual Virginity of Blessed Mary".

Relationship to Jesus, Mary, and Joseph

Jesus' brothers – James as well as Jude, Simon and Joses – are named in Matthew 13:55 and Mark 6:3 and mentioned elsewhere. James's name always appears first in lists, which suggests he was the eldest among them. In the passage in Josephus' Jewish Antiquities (20.9.1), the Jewish historian describes James as "the brother of Jesus who is called Christ."

Interpretation of the phrase "brother of the Lord" and similar phrases is divided between those who believe that Mary had additional children after Jesus and those (Catholics, Eastern Orthodox, and some Protestants, such as many Anglicans and Lutherans) who hold the perpetual virginity of Mary. The only Catholic doctrine which has been defined regarding the "brothers of the Lord" is that they are not biological children of Mary; thus, Catholics do not consider them as siblings of Jesus.

Death

According to Josephus James was stoned to death by Ananus ben Ananus.

Clement of Alexandria relates that "James was thrown from the pinnacle of the temple, and was beaten to death with a club". Hegesippus cites that "the Scribes and Pharisees placed James upon the pinnacle of the temple, and threw down the just man, and they began to stone him, for he was not killed by the fall. And one of them, who was a fuller, took the club with which he beat out clothes and struck the just man on the head".

According to a passage found in existing manuscripts of Josephus' Antiquities of the Jews, (xx.9) "the brother of Jesus, who was called Christ, whose name was James" met his death after the death of the procurator Porcius Festus but before Lucceius Albinus had assumed office (Antiquities 20,9) – which has been dated to 62 AD. The High Priest Hanan ben Hanan (Anani Ananus in Latin) took advantage of this lack of imperial oversight to assemble a Sanhedrin (although the correct translation of the Greek synhedrion kriton is "a council of judges"), who condemned James "on the charge of breaking the law", then had him executed by stoning. Josephus reports that Hanan's act was widely viewed as little more than judicial murder and offended a number of "those who were considered the most fair-minded people in the City, and strict in their observance of the Law", who went so far as to arrange a meeting with Albinus as he entered the province in order to petition him successfully about the matter. In response, King Agrippa II replaced Ananus with Jesus son of Damneus.

The Church Father Origen, who consulted the works of Josephus in around 248 AD, related an account of the death of James, an account which gave it as a cause of the Roman siege of Jerusalem, something not found in our current manuscripts of Josephus.

Eusebius wrote that "the more sensible even of the Jews were of the opinion that this (James' death) was the cause of the siege of Jerusalem, which happened to them immediately after his martyrdom for no other reason than their daring act against him. Josephus, at least, has not hesitated to testify this in his writings, where he says, «These things happened to the Jews to avenge James the Just, who was a brother of Jesus, that is called the Christ. For the Jews slew him, although he was a most just man.»" Eusebius, while quoting Josephus' account, also records otherwise lost passages from Hegesippus and Clement of Alexandria (Historia Ecclesiae, 2.23).

Hegesippus' account varies somewhat from what Josephus reports and may be an attempt to reconcile the various accounts by combining them. According to Hegesippus, the scribes and Pharisees came to James for help in putting down Christian beliefs.

Vespasian's siege and capture of Jerusalem delayed the selection of Simeon of Jerusalem to succeed James.

Grant, O God, that, following the example of your servant James the Just, brother of our Lord Jesus Christ, your Church may give itself continually to prayer and to the reconciliation of all who are at variance and enmity; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, now and forever.

Amen.

#father troy beecham #christianity #jesus #saints #god #salvation #peace #martyrs #faith #early church #theology #new testament #blessed virgin mary #second temple jewish theology

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fmpnalogirlypop · 2 months

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Ancient Roman Mythology part 3

Empire – The Tetrarchy

Diocletian

In 284 AD, Diocletian was hailed as Imperator by the eastern army. Diocletian healed the empire from the crisis, by political and economic shifts. A new form of government was established: the Tetrarchy. The Empire was divided among four emperors, two in the West and two in the East. The first tetrarchs were Diocletian (in the East), Maximian (in the West), and two junior emperors, Galerius (in the East) and Flavius Constantius (in the West). To adjust the economy, Diocletian made several tax reforms.

Between 290 and 330, half a dozen new capitals had been established by the members of the Tetrarchy, officially or not: Antioch, Nicomedia, Thessalonike, Sirmium, Milan, and Trier. Diocletian was also responsible for a significant Christian persecution. In 303 he and Galerius started the persecution and ordered the destruction of all the Christian churches and scripts and forbade Christian worship. Diocletian abdicated in 305 AD together with Maximian, thus, he was the first Roman emperor to resign. His reign ended the traditional form of imperial rule, the Principate (from princeps) and started the Tetrarchy.

Constantine and Christianity

Constantine assumed the empire as a tetrarch in 306. He conducted many wars against the other tetrarchs. Firstly he defeated Maxentius in 312. In 313, he issued the Edict of Milan, which granted liberty for Christians to profess their religion. Constantine was converted to Christianity, enforcing the Christian faith. He began the Christianization of the Empire and of Europe—a process concluded by the Catholic Church in the Middle Ages. He was defeated by the Franks and the Alamanni during 306–308. In 324 he defeated another tetrarch, Licinius, and controlled all the empire, as it was before Diocletian. To celebrate his victories and Christianity's relevance, he rebuilt Byzantium and renamed it Nova Roma ("New Rome"); but the city soon gained the informal name of Constantinople ("City of Constantine").

Fall of the Western Roman Empire

In the late 4th and 5th centuries the Western Empire entered a critical stage which terminated with the fall of the Western Roman Empire. Under the last emperors of the Constantinian dynasty and the Valentinianic dynasty, Rome lost decisive battles against the Sasanian Empire and Germanicbarbarians: in 363, emperor Julian the Apostate was killed in the Battle of Samarra, against the Persians and the Battle of Adrianople cost the life of emperor Valens (364–378); the victorious Goths were never expelled from the Empire nor assimilated. The next emperor, Theodosius I (379–395), gave even more force to the Christian faith, and after his death, the Empire was divided into the Eastern Roman Empire, ruled by Arcadius and the Western Roman Empire, commanded by Honorius, both of which were Theodosius' sons.

During the 5th century, the Western Empire experienced a significant reduction of its territory. The Vandals conquered North Africa, the Visigoths claimed the southern part of Gaul, Gallaecia was taken by the Suebi, Britannia was abandoned by the central government, and the Empire suffered further from the invasions of Attila, chief of the Huns.

After 1200 years of independence and nearly 700 years as a great power, the rule of Rome in the West ended. Various reasons for Rome's fall have been proposed ever since, including loss of Republicanism, moral decay, military tyranny, class war, slavery, economic stagnation, environmental change, disease, the decline of the Roman race, as well as the inevitable ebb and flow that all civilisations experience. The Eastern Empire survived for almost 1000 years after the fall of its Western counterpart and became the most stable Christian realm during the Middle Ages. During the 6th century, Justinian reconquered the Italian peninsula from the Ostrogoths, North Africa from the Vandals, and southern Hispania from the Visigoths. But within a few years of Justinian's death, Eastern Roman (Byzantine) possessions in Italy were greatly reduced by the Lombards who settled in the peninsula.

Society

The imperial city of Rome was the largest urban center in the empire, with a population variously estimated from 450,000 to close to one million. Around 20 per cent of the population under jurisdiction of ancient Rome (25–40%, depending on the standards used, in Roman Italy) lived in innumerable urban centers, with population of 10,000 and more and several military settlements, a very high rate of urbanisation by pre-industrial standards. Most of those centers had a forum, temples, and other buildings similar to Rome's. The average life expectancy in the Middle Empire was about 26–28 years.

Law

The roots of the legal principles and practices of the ancient Romans may be traced to the Law of the Twelve Tables promulgated in 449 BC and to the codification of law issued by order of Emperor Justinian I around 530 AD (see Corpus Juris Civilis). Roman law as preserved in Justinian's codes continued into the Byzantine Roman Empire, and formed the basis of similar codifications in continental Western Europe. Roman law continued, in a broader sense, to be applied throughout most of Europe until the end of the 17th century.

Culture

Life in ancient Rome revolved around the city of Rome, located on seven hills. The city had a vast number of monumental structures like the Colosseum, the Trajan's Forum and the Pantheon. It had theatres, gymnasiums, marketplaces, functional sewers, bath complexes complete with libraries and shops, and fountains with fresh drinking water supplied by hundreds of miles of aqueducts. Throughout the territory under the control of ancient Rome, residential architecture ranged from modest houses to country villas.

Religion

Archaic Roman religion, at least concerning the gods, was made up not of written narratives, but rather of complex interrelations between gods and humans. Unlike in Greek mythology, the gods were not personified, but were vaguely defined sacred spirits called numina. Romans also believed that every person, place or thing had its own genius, or divine soul.

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brookston · 4 months

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Holidays 1.24

Holidays

BCPB (Black & Can’t Play Basketball) Awareness Day

Bell Let’s Talk Day (Canada)

Bull Day (French Republic)

Change a Pet's Life Day

Colorist Appreciation Day

Economic Liberation Day (Togo)

Fiesta de Ekeko (Bolivia)

Foreign Intelligence Service Day (Ukraine)

Global Belly Laugh Day (at 1:24 pm local time)

Gold Rush Day

Heart to Heart Day

International Day of Education

International Day of the Endangered Lawyer

International Mobile Phone Recycling Day

Juan Pablo Duarte Day (Dominican Republic)

"Just Do It" Day

Macintosh Computer Day

Microwave Oven Day

Minimoog Day

Moebius Syndrome Awareness Day

National ALGS Awareness Day

National Compliment Day

National Girl Child Day (India)

National Heroes Day (Cayman Islands)

National Matthew Day

National Readathon Day

Paul Pitcher Day (UK)

Social Sipping and Nibbling Rehearsal Day

Square Dance Day [also 11.29]

Talk Like a Grizzled Prospector Day

Tax Ruled Unconstitutional Day

Tricknology Day

TV Game Show Day

Uttar Pradesh Day (India)

World Day for African and Afro-descendant Culture

Zaevion Dobson Day (Tennessee)

Food & Drink Celebrations

Beer Can Day (a.k.a. Beer Can Appreciation Day)

Eskimo Pie Day

National Hot Cereal Day

National Lobster Thermidor Day

National Peanut Butter Day

4th Wednesday in January

Library Shelfie Day [4th Wednesday]

Weedless Wednesday (Canada) [4th Wednesday]

Independence & Related Days

Ziua Unirii (Unification Day of the Romanian Principalities; Romania)

Festivals Beginning January 24, 2024

The Blues of Achilles: Homer Iliad [Annual Raglas Lecture] (San Diego, California)

Iowa Pork Congress (Des Moines, Iowa) [thru 1.25]

Sioux Falls Farm Show (Sioux Falls, Iowa) [thru 1.26]

Sustainable Foods Summit (San Francisco, California) [thru 1.25]

Temple Bar TradFest (Dublin, Ireland) [thru 1.28]

Feast Days

Alacitas (Aymara Indian Pot-Bellied God of Property; Everyday Wicca)

Babylas of Antioch (Christian; Martyr)

Cadoc Day (Wales)

Cat Sacrifice Day (Aix-En Province, France)

Ekeko Festival (God of Abundance; Bolivia) [Lasts 3 Weeks]

Exuperantius of Cingoli (Christian; Saint)

The Fairy-Four Paganalia (Shamanism)

Feast of Our Lady of Peace (Roman Catholic)

Feast of Seed-Time (Feati Sementini; Ancient Rome)

Felician of Foligno (Christian; Martyr)

Francis de Sales (Christian; Saint) [Journalists, Editors, Writers]

Gillis van Coninxloo (Artology)

Invent a God Day (Pastafarian)

John Belushi (Hedonism; Saint)

Jools Holland (Humanism)

Klaatu Day (Church of the SubGenius; Saint)

Konstantin Bogaevsky (Artology)

Macedonius of Syria (Christian; Saint)

Paganalia: Gaea’s Day (Celebration of the Country Farmer; Pagan)

Pendulum Dowsing to Find Lost Things (Starza Pagan Book of Days)

The Pendragon Legend, by Antal Szerb (Novel; 1934)

Pratulin Martyrs (Greek Catholic Church)

Robert Motherwell (Artology)

Sailing of Bast (Ancient Egypt)

Sementivae begins (Ancient Roman festival honoring Ceres (Goddess of Agriculture) and Tellus (Mother Earth)

Solomon (Positivist; Saint)

Stanley the Mouse (Muppetism)

Suranus of Umbria (Christian; Saint)

Timothy, disciple of St. Paul (Christian; Martyr)

Twrch Trwyth Day (Boar hunted by King Arthur; Celtic Book of Days)

Vasily Surikov (Artology)

Hebrew Calendar Holidays [Begins at Sundown]

Tu BiShvat [14-15 Shevat]

Lucky & Unlucky Days

Sensho (先勝 Japan) [Good luck in the morning, bad luck in the afternoon.]

Premieres

Alice Foils the Pirates (Disney Cartoon; 1927)

Amerika, by Franz Kafka (Novel; 1927)

Chicago (Film; 2003)

Clement Lorimer, by Angus Reach (Novel; 1848)

The Courier (Film; 2020)

Danse Macabre, by Camille Saint-Saëns (Tone Poem; 1874)

Farewell My Ugly or Knots to You (Rocky & Bullwinkle Cartoon, S1, Ep. 18; 1960)

Fierce Creatures (Film; 1997)

Go Ask Alice, by Beatrice Sparks (Novel; 1971)

Grand Hotel, by Vicki Baum (Novel; 1929)

The Grapes of Wrath (Film; 1940)

Hairless Hector (Terrytoons Cartoon; 1941)

A Hollywood Detour (Color Rhapsody Cartoon; 1942)

Ideas on the Aesthetics of Music, by Christian Friedrich Daniel Schubert (Essays; 1787)

Jirel of Joiry, by C.L. Moore (Novel; 1934)

Mickey’s Toontown (Disneyland Attraction; 1993)

Mouse-Placed Kitten (WB MM Cartoon; 1959)

My Chauffeur (Film; 1986)

The 19th Hole Club, featuring Al Falfa (Terrytoons Cartoon; 1936)

Noah’s Outing, featuring Al Falfa (Terrytoons Cartoon; 1932)

Pluto’s Playmate (Disney Cartoon; 1941)

Setting Free the Bears, by John Irving (Novel; 1968)

Shift: Third Shift — Pact, by Hugh Howey (Novel; 2013)

Skid Row, by Skid Row (Album; 1989)

Snake in the Gracias (Tijuana Toads Cartoon; 1971)

The Treasure of the Sierra Madre (Film; 1948)

21, by Adele (Album; 2011)

Two for the Ripsaw or Goodbye Mr. Chips (Rocky & Bullwinkle Cartoon, S1, Ep. 17; 1960)

Waco (TV Mini-Series; 2018)

The Will to Meaning: Foundations and Applications of Logotherapy, by Viktor E. Frankl (Philosophy Book; 1969)

Today’s Name Days

Franz, Thurid, Vera (Austria)

Bogoslav, Felicijan, Franjo (Croatia)

Milena (Czech Republic)

Timotheus (Denmark)

Naima, Naimi (Estonia)

Senja (Finland)

François (France)

Bernd, Franz, Thurid, Vera (Germany)

Filon, Polyxene, Polyxeni, Xene, Xeni, Zosimas (Greece)

Timót (Hungary)

Francesco (Italy)

Eglons, Krišs, Ksenija (Latvia)

Artūras, Felicija, Gaivilė, Mažvydas, Šarūnas, Vilgaudas (Lithuania)

Jarl, Joar (Norway)

Chwalibóg, Felicja, Mirogniew, Rafaela, Rafał, Tymoteusz (Poland)

Xenia (Romania)

Timotej (Slovakia)

Francisco, Paz, Xenia (Spain)

Erika (Sweden)

Roxanna, Roxoliana (Ukraine)

Oral, Orel, Tim, Timmy, Timon, Timothy, Vera, Verena (USA)

Today is Also…

Day of Year: Day 24 of 2024; 342 days remaining in the year

ISO: Day 3 of week 4 of 2024

Celtic Tree Calendar: Luis (Rowan) [Day 4 of 28]

Chinese: Month 12 (Yi-Chou), Day 14 (Ding-Hai)

Chinese Year of the: Rabbit 4721 (until February 10, 2024)

Hebrew: 14 Shevat 5784

Islamic: 13 Rajab 1445

J Cal: 24 White; Threesday [24 of 30]

Julian: 11 January 2024

Moon: 99%: Waxing Gibbous

Positivist: 24 Moses (1st Month) [Solomon]

Runic Half Month: Peorth (Womb, Dice Cup) [Day 15 of 15]

Season: Winter (Day 35 of 89)

Zodiac: Capricorn (Day 3 of 28)

#calendar #Holidays

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brookstonalmanac · 4 months

Text

Holidays 1.24

Holidays

BCPB (Black & Can’t Play Basketball) Awareness Day

Bell Let’s Talk Day (Canada)

Bull Day (French Republic)

Change a Pet's Life Day

Colorist Appreciation Day

Economic Liberation Day (Togo)

Fiesta de Ekeko (Bolivia)

Foreign Intelligence Service Day (Ukraine)

Global Belly Laugh Day (at 1:24 pm local time)

Gold Rush Day

Heart to Heart Day

International Day of Education

International Day of the Endangered Lawyer

International Mobile Phone Recycling Day

Juan Pablo Duarte Day (Dominican Republic)

"Just Do It" Day

Macintosh Computer Day

Microwave Oven Day

Minimoog Day

Moebius Syndrome Awareness Day

National ALGS Awareness Day

National Compliment Day

National Girl Child Day (India)

National Heroes Day (Cayman Islands)

National Matthew Day

National Readathon Day

Paul Pitcher Day (UK)

Social Sipping and Nibbling Rehearsal Day

Square Dance Day [also 11.29]

Talk Like a Grizzled Prospector Day

Tax Ruled Unconstitutional Day

Tricknology Day

TV Game Show Day

Uttar Pradesh Day (India)

World Day for African and Afro-descendant Culture

Zaevion Dobson Day (Tennessee)

Food & Drink Celebrations

Beer Can Day (a.k.a. Beer Can Appreciation Day)

Eskimo Pie Day

National Hot Cereal Day

National Lobster Thermidor Day

National Peanut Butter Day

4th Wednesday in January

Library Shelfie Day [4th Wednesday]

Weedless Wednesday (Canada) [4th Wednesday]

Independence & Related Days

Ziua Unirii (Unification Day of the Romanian Principalities; Romania)

Festivals Beginning January 24, 2024

The Blues of Achilles: Homer Iliad [Annual Raglas Lecture] (San Diego, California)

Iowa Pork Congress (Des Moines, Iowa) [thru 1.25]

Sioux Falls Farm Show (Sioux Falls, Iowa) [thru 1.26]

Sustainable Foods Summit (San Francisco, California) [thru 1.25]

Temple Bar TradFest (Dublin, Ireland) [thru 1.28]

Feast Days

Alacitas (Aymara Indian Pot-Bellied God of Property; Everyday Wicca)

Babylas of Antioch (Christian; Martyr)

Cadoc Day (Wales)

Cat Sacrifice Day (Aix-En Province, France)

Ekeko Festival (God of Abundance; Bolivia) [Lasts 3 Weeks]

Exuperantius of Cingoli (Christian; Saint)

The Fairy-Four Paganalia (Shamanism)

Feast of Our Lady of Peace (Roman Catholic)

Feast of Seed-Time (Feati Sementini; Ancient Rome)

Felician of Foligno (Christian; Martyr)

Francis de Sales (Christian; Saint) [Journalists, Editors, Writers]

Gillis van Coninxloo (Artology)

Invent a God Day (Pastafarian)

John Belushi (Hedonism; Saint)

Jools Holland (Humanism)

Klaatu Day (Church of the SubGenius; Saint)

Konstantin Bogaevsky (Artology)

Macedonius of Syria (Christian; Saint)

Paganalia: Gaea’s Day (Celebration of the Country Farmer; Pagan)

Pendulum Dowsing to Find Lost Things (Starza Pagan Book of Days)

The Pendragon Legend, by Antal Szerb (Novel; 1934)

Pratulin Martyrs (Greek Catholic Church)

Robert Motherwell (Artology)

Sailing of Bast (Ancient Egypt)

Sementivae begins (Ancient Roman festival honoring Ceres (Goddess of Agriculture) and Tellus (Mother Earth)

Solomon (Positivist; Saint)

Stanley the Mouse (Muppetism)

Suranus of Umbria (Christian; Saint)

Timothy, disciple of St. Paul (Christian; Martyr)

Twrch Trwyth Day (Boar hunted by King Arthur; Celtic Book of Days)

Vasily Surikov (Artology)

Hebrew Calendar Holidays [Begins at Sundown]

Tu BiShvat [14-15 Shevat]

Lucky & Unlucky Days

Sensho (先勝 Japan) [Good luck in the morning, bad luck in the afternoon.]

Premieres

Alice Foils the Pirates (Disney Cartoon; 1927)

Amerika, by Franz Kafka (Novel; 1927)

Chicago (Film; 2003)

Clement Lorimer, by Angus Reach (Novel; 1848)

The Courier (Film; 2020)

Danse Macabre, by Camille Saint-Saëns (Tone Poem; 1874)

Farewell My Ugly or Knots to You (Rocky & Bullwinkle Cartoon, S1, Ep. 18; 1960)

Fierce Creatures (Film; 1997)

Go Ask Alice, by Beatrice Sparks (Novel; 1971)

Grand Hotel, by Vicki Baum (Novel; 1929)

The Grapes of Wrath (Film; 1940)

Hairless Hector (Terrytoons Cartoon; 1941)

A Hollywood Detour (Color Rhapsody Cartoon; 1942)

Ideas on the Aesthetics of Music, by Christian Friedrich Daniel Schubert (Essays; 1787)

Jirel of Joiry, by C.L. Moore (Novel; 1934)

Mickey’s Toontown (Disneyland Attraction; 1993)

Mouse-Placed Kitten (WB MM Cartoon; 1959)

My Chauffeur (Film; 1986)

The 19th Hole Club, featuring Al Falfa (Terrytoons Cartoon; 1936)

Noah’s Outing, featuring Al Falfa (Terrytoons Cartoon; 1932)

Pluto’s Playmate (Disney Cartoon; 1941)

Setting Free the Bears, by John Irving (Novel; 1968)

Shift: Third Shift — Pact, by Hugh Howey (Novel; 2013)

Skid Row, by Skid Row (Album; 1989)

Snake in the Gracias (Tijuana Toads Cartoon; 1971)

The Treasure of the Sierra Madre (Film; 1948)

21, by Adele (Album; 2011)

Two for the Ripsaw or Goodbye Mr. Chips (Rocky & Bullwinkle Cartoon, S1, Ep. 17; 1960)

Waco (TV Mini-Series; 2018)

The Will to Meaning: Foundations and Applications of Logotherapy, by Viktor E. Frankl (Philosophy Book; 1969)

Today’s Name Days

Franz, Thurid, Vera (Austria)

Bogoslav, Felicijan, Franjo (Croatia)

Milena (Czech Republic)

Timotheus (Denmark)

Naima, Naimi (Estonia)

Senja (Finland)

François (France)

Bernd, Franz, Thurid, Vera (Germany)

Filon, Polyxene, Polyxeni, Xene, Xeni, Zosimas (Greece)

Timót (Hungary)

Francesco (Italy)

Eglons, Krišs, Ksenija (Latvia)

Artūras, Felicija, Gaivilė, Mažvydas, Šarūnas, Vilgaudas (Lithuania)

Jarl, Joar (Norway)

Chwalibóg, Felicja, Mirogniew, Rafaela, Rafał, Tymoteusz (Poland)

Xenia (Romania)

Timotej (Slovakia)

Francisco, Paz, Xenia (Spain)

Erika (Sweden)

Roxanna, Roxoliana (Ukraine)

Oral, Orel, Tim, Timmy, Timon, Timothy, Vera, Verena (USA)

Today is Also…

Day of Year: Day 24 of 2024; 342 days remaining in the year

ISO: Day 3 of week 4 of 2024

Celtic Tree Calendar: Luis (Rowan) [Day 4 of 28]

Chinese: Month 12 (Yi-Chou), Day 14 (Ding-Hai)

Chinese Year of the: Rabbit 4721 (until February 10, 2024)

Hebrew: 14 Shevat 5784

Islamic: 13 Rajab 1445

J Cal: 24 White; Threesday [24 of 30]

Julian: 11 January 2024

Moon: 99%: Waxing Gibbous

Positivist: 24 Moses (1st Month) [Solomon]

Runic Half Month: Peorth (Womb, Dice Cup) [Day 15 of 15]

Season: Winter (Day 35 of 89)

Zodiac: Capricorn (Day 3 of 28)

#Holidays

0 notes