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""Almond""
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Syrup. Historically, almond syrup was an emulsion of sweet and bitter almonds, usually made with barley syrup (orgeat syrup) or in a syrup of orange flower water and sugar, often flavoured with a synthetic aroma of almonds. Orgeat syrup is an important ingredient in the Mai Tai and many other Tiki drinks. Due to the cyanide found in bitter almonds, modern syrups generally are produced only from sweet almonds. Such syrup products do not contain significant levels of hydrocyanic acid, so are generally considered safe for human consumption. Oils. Almonds are a rich source of oil, with 50% of kernel dry mass as fat (whole almond nutrition table). In relation to total dry mass of the kernel, almond oil contains 32% monounsaturated oleic acid (an omega-9 fatty acid), 13% linoleic acid (a polyunsaturated omega-6 essential fatty acid), and 10% saturated fatty acid (mainly as palmitic acid). Linolenic acid, a polyunsaturated omega-3 fat, is not present (table). Almond oil is a rich source of vitamin E, providing 261% of the Daily Value per 100 millilitres. When almond oil is analyzed separately and expressed per 100 grams as a reference mass, the oil provides of food energy, 8 grams of saturated fat (81% of which is palmitic acid), 70 grams of oleic acid, and 17 grams of linoleic acid (oil table). "Oleum amygdalae", the fixed oil, is prepared from either sweet or bitter almonds, and is a glyceryl oleate with a slight odour and a nutty taste. It is almost insoluble in alcohol but readily soluble in chloroform or ether. Almond oil is obtained from the dried kernel of almonds. Sweet almond oil is used as a carrier oil in aromatherapy and cosmetics while bitter almond oil, containing benzaldehyde, is used as a food flavouring and in perfume. In culture. The almond is highly revered in some cultures. The tree originated in the Middle East. In the Bible, the almond is mentioned ten times, beginning with Genesis 43:11, where it is described as "among the best of fruits". In Numbers 17, Levi is chosen from the other tribes of Israel by Aaron's rod, which brought forth almond flowers.
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""Almond""
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The almond blossom supplied a model for the menorah which stood in the Holy Temple, "Three cups, shaped like almond blossoms, were on one branch, with a knob and a flower; and three cups, shaped like almond blossoms, were on the other … on the candlestick itself were four cups, shaped like almond blossoms, with its knobs and flowers" (Exodus 25:33–34; 37:19–20). Many Sephardic Jews give five almonds to each guest before special occasions like weddings. Similarly, Christian symbolism often uses almond branches as a symbol of the virgin birth of Jesus; paintings and icons often include almond-shaped haloes encircling the Christ Child and as a symbol of Mary. The word "luz", which appears in Genesis 30:37, sometimes translated as "hazel", may actually be derived from the Aramaic name for almond (Luz), and is translated as such in the New International Version and other versions of the Bible. The Arabic name for almond is لوز "lauz" or "lūz". In some parts of the Levant and North Africa, it is pronounced "loz", which is very close to its Aramaic origin. The Entrance of the flower ("La entrada de la flor") is an event celebrated on 1 February in Torrent, Spain, in which the clavarios and members of the Confrerie of the Mother of God deliver a branch of the first-blooming almond-tree to the Virgin.
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""Apparent magnitude""
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Apparent magnitude () is a measure of the brightness of a star, astronomical object or other celestial objects like artificial satellites. Its value depends on its intrinsic luminosity, its distance, and any extinction of the object's light caused by interstellar dust along the line of sight to the observer. Unless stated otherwise, the word "magnitude" in astronomy usually refers to a celestial object's apparent magnitude. The magnitude scale likely dates to before the ancient Roman astronomer Claudius Ptolemy, whose star catalog popularized the system by listing stars from 1st magnitude (brightest) to 6th magnitude (dimmest). The modern scale was mathematically defined to closely match this historical system by Norman Pogson in 1856. The scale is reverse logarithmic: the brighter an object is, the lower its magnitude number. A difference of 1.0 in magnitude corresponds to the brightness ratio of formula_1, or about 2.512. For example, a magnitude 2.0 star is 2.512 times as bright as a magnitude 3.0 star, 6.31 times as magnitude 4.0, and 100 times magnitude 7.0. The brightest astronomical objects have negative apparent magnitudes: for example, Venus at −4.2 or Sirius at −1.46. The faintest stars visible with the naked eye on the darkest night have apparent magnitudes of about +6.5, though this varies depending on a person's eyesight and with altitude and atmospheric conditions. The apparent magnitudes of known objects range from the Sun at −26.832 to objects in deep Hubble Space Telescope images of magnitude +31.5. The measurement of apparent magnitude is called photometry. Photometric measurements are made in the ultraviolet, visible, or infrared wavelength bands using standard passband filters belonging to photometric systems such as the UBV system or the Strömgren "uvbyβ" system. Measurement in the V-band may be referred to as the apparent visual magnitude. Absolute magnitude is a related quantity which measures the luminosity that a celestial object emits, rather than its apparent brightness when observed, and is expressed on the same reverse logarithmic scale. Absolute magnitude is defined as the apparent magnitude that a star or object would have if it were observed from a distance of .
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""Apparent magnitude""
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Therefore, it is of greater use in stellar astrophysics since it refers to a property of a star regardless of how close it is to Earth. But in observational astronomy and popular stargazing, references to "magnitude" are understood to mean apparent magnitude. Amateur astronomers commonly express the darkness of the sky in terms of limiting magnitude, i.e. the apparent magnitude of the faintest star they can see with the naked eye. This can be useful as a way of monitoring the spread of light pollution. Apparent magnitude is technically a measure of illuminance, which can also be measured in photometric units such as lux. History. The scale used to indicate magnitude originates in the Hellenistic practice of dividing stars visible to the naked eye into six "magnitudes". The brightest stars in the night sky were said to be of first magnitude ( = 1), whereas the faintest were of sixth magnitude ( = 6), which is the limit of human visual perception (without the aid of a telescope). Each grade of magnitude was considered twice the brightness of the following grade (a logarithmic scale), although that ratio was subjective as no photodetectors existed. This rather crude scale for the brightness of stars was popularized by Ptolemy in his "Almagest" and is generally believed to have originated with Hipparchus. This cannot be proved or disproved because Hipparchus's original star catalogue is lost. The only preserved text by Hipparchus himself (a commentary to Aratus) clearly documents that he did not have a system to describe brightness with numbers: He always uses terms like "big" or "small", "bright" or "faint" or even descriptions such as "visible at full moon". In 1856, Norman Robert Pogson formalized the system by defining a first magnitude star as a star that is 100 times as bright as a sixth-magnitude star, thereby establishing the logarithmic scale still in use today. This implies that a star of magnitude is about 2.512 times as bright as a star of magnitude . This figure, the fifth root of 100, became known as . The "1884 Harvard Photometry" and 1886 "Potsdamer Durchmusterung" star catalogs popularized Pogson's ratio, and eventually it became a de facto standard in modern astronomy to describe differences in brightness.
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""Apparent magnitude""
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Defining and calibrating what magnitude 0.0 means is difficult, and different types of measurements which detect different kinds of light (possibly by using filters) have different zero points. Pogson's original 1856 paper defined magnitude 6.0 to be the faintest star the unaided eye can see, but the true limit for faintest possible visible star varies depending on the atmosphere and how high a star is in the sky. The "Harvard Photometry" used an average of 100 stars close to Polaris to define magnitude 5.0. Later, the Johnson UVB photometric system defined multiple types of photometric measurements with different filters, where magnitude 0.0 for each filter is defined to be the average of six stars with the same spectral type as Vega. This was done so the color index of these stars would be 0. Although this system is often called "Vega normalized", Vega is slightly dimmer than the six-star average used to define magnitude 0.0, meaning Vega's magnitude is normalized to 0.03 by definition. With the modern magnitude systems, brightness is described using Pogson's ratio. In practice, magnitude numbers rarely go above 30 before stars become too faint to detect. While Vega is close to magnitude 0, there are four brighter stars in the night sky at visible wavelengths (and more at infrared wavelengths) as well as the bright planets Venus, Mars, and Jupiter, and since brighter means smaller magnitude, these must be described by "negative" magnitudes. For example, Sirius, the brightest star of the celestial sphere, has a magnitude of −1.4 in the visible. Negative magnitudes for other very bright astronomical objects can be found in the table below. Astronomers have developed other photometric zero point systems as alternatives to Vega normalized systems. The most widely used is the AB magnitude system, in which photometric zero points are based on a hypothetical reference spectrum having constant flux per unit frequency interval, rather than using a stellar spectrum or blackbody curve as the reference. The AB magnitude zero point is defined such that an object's AB and Vega-based magnitudes will be approximately equal in the V filter band. However, the AB magnitude system is defined assuming an idealized detector measuring only one wavelength of light, while real detectors accept energy from a range of wavelengths. Measurement.
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""Apparent magnitude""
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Precision measurement of magnitude (photometry) requires calibration of the photographic or (usually) electronic detection apparatus. This generally involves contemporaneous observation, under identical conditions, of standard stars whose magnitude using that spectral filter is accurately known. Moreover, as the amount of light actually received by a telescope is reduced due to transmission through the Earth's atmosphere, the airmasses of the target and calibration stars must be taken into account. Typically one would observe a few different stars of known magnitude which are sufficiently similar. Calibrator stars close in the sky to the target are favoured (to avoid large differences in the atmospheric paths). If those stars have somewhat different zenith angles (altitudes) then a correction factor as a function of airmass can be derived and applied to the airmass at the target's position. Such calibration obtains the brightness as would be observed from above the atmosphere, where apparent magnitude is defined. The apparent magnitude scale in astronomy reflects the received power of stars and not their amplitude. Newcomers should consider using the relative brightness measure in astrophotography to adjust exposure times between stars. Apparent magnitude also integrates over the entire object, regardless of its focus, and this needs to be taken into account when scaling exposure times for objects with significant apparent size, like the Sun, Moon and planets. For example, directly scaling the exposure time from the Moon to the Sun works because they are approximately the same size in the sky. However, scaling the exposure from the Moon to Saturn would result in an overexposure if the image of Saturn takes up a smaller area on your sensor than the Moon did (at the same magnification, or more generally, f/#). Calculations. The dimmer an object appears, the higher the numerical value given to its magnitude, with a difference of 5 magnitudes corresponding to a brightness factor of exactly 100. Therefore, the magnitude , in the spectral band , would be given by formula_2 which is more commonly expressed in terms of common (base-10) logarithms as formula_3 where is the observed irradiance using spectral filter , and is the reference flux (zero-point) for that photometric filter. Since an increase of 5 magnitudes corresponds to a decrease in brightness by a factor of exactly 100, each magnitude increase implies a decrease in brightness by the factor formula_4 (Pogson's ratio).
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""Apparent magnitude""
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Inverting the above formula, a magnitude difference implies a brightness factor of formula_5 Example: Sun and Moon. "What is the ratio in brightness between the Sun and the full Moon?" The apparent magnitude of the Sun is −26.832 (brighter), and the mean magnitude of the full moon is −12.74 (dimmer). Difference in magnitude: formula_6 Brightness factor: formula_7 The Sun appears to be approximately times as bright as the full Moon. Magnitude addition. Sometimes one might wish to add brightness. For example, photometry on closely separated double stars may only be able to produce a measurement of their combined light output. To find the combined magnitude of that double star knowing only the magnitudes of the individual components, this can be done by adding the brightness (in linear units) corresponding to each magnitude. formula_8 Solving for formula_9 yields formula_10 where is the resulting magnitude after adding the brightnesses referred to by and . Apparent bolometric magnitude. While magnitude generally refers to a measurement in a particular filter band corresponding to some range of wavelengths, the apparent or absolute bolometric magnitude (mbol) is a measure of an object's apparent or absolute brightness integrated over all wavelengths of the electromagnetic spectrum (also known as the object's irradiance or power, respectively). The zero point of the apparent bolometric magnitude scale is based on the definition that an apparent bolometric magnitude of 0 mag is equivalent to a received irradiance of 2.518×10−8 watts per square metre (W·m−2). Absolute magnitude. While apparent magnitude is a measure of the brightness of an object as seen by a particular observer, absolute magnitude is a measure of the "intrinsic" brightness of an object. Flux decreases with distance according to an inverse-square law, so the apparent magnitude of a star depends on both its absolute brightness and its distance (and any extinction). For example, a star at one distance will have the same apparent magnitude as a star four times as bright at twice that distance. In contrast, the intrinsic brightness of an astronomical object, does not depend on the distance of the observer or any extinction. The absolute magnitude , of a star or astronomical object is defined as the apparent magnitude it would have as seen from a distance of .
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""Apparent magnitude""
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The absolute magnitude of the Sun is 4.83 in the V band (visual), 4.68 in the Gaia satellite's G band (green) and 5.48 in the B band (blue). In the case of a planet or asteroid, the absolute magnitude rather means the apparent magnitude it would have if it were from both the observer and the Sun, and fully illuminated at maximum opposition (a configuration that is only theoretically achievable, with the observer situated on the surface of the Sun). Standard reference values. The magnitude scale is a reverse logarithmic scale. A common misconception is that the logarithmic nature of the scale is because the human eye itself has a logarithmic response. In Pogson's time this was thought to be true (see Weber–Fechner law), but it is now believed that the response is a power law . Magnitude is complicated by the fact that light is not monochromatic. The sensitivity of a light detector varies according to the wavelength of the light, and the way it varies depends on the type of light detector. For this reason, it is necessary to specify how the magnitude is measured for the value to be meaningful. For this purpose the UBV system is widely used, in which the magnitude is measured in three different wavelength bands: U (centred at about 350 nm, in the near ultraviolet), B (about 435 nm, in the blue region) and V (about 555 nm, in the middle of the human visual range in daylight). The V band was chosen for spectral purposes and gives magnitudes closely corresponding to those seen by the human eye. When an apparent magnitude is discussed without further qualification, the V magnitude is generally understood. Because cooler stars, such as red giants and red dwarfs, emit little energy in the blue and UV regions of the spectrum, their power is often under-represented by the UBV scale. Indeed, some L and T class stars have an estimated magnitude of well over 100, because they emit extremely little visible light, but are strongest in infrared. Measures of magnitude need cautious treatment and it is extremely important to measure like with like.
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""Apparent magnitude""
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On early 20th century and older orthochromatic (blue-sensitive) photographic film, the relative brightnesses of the blue supergiant Rigel and the red supergiant Betelgeuse irregular variable star (at maximum) are reversed compared to what human eyes perceive, because this archaic film is more sensitive to blue light than it is to red light. Magnitudes obtained from this method are known as photographic magnitudes, and are now considered obsolete. For objects within the Milky Way with a given absolute magnitude, 5 is added to the apparent magnitude for every tenfold increase in the distance to the object. For objects at very great distances (far beyond the Milky Way), this relationship must be adjusted for redshifts and for non-Euclidean distance measures due to general relativity. For planets and other Solar System bodies, the apparent magnitude is derived from its phase curve and the distances to the Sun and observer. List of apparent magnitudes. Some of the listed magnitudes are approximate. Telescope sensitivity depends on observing time, optical bandpass, and interfering light from scattering and airglow.
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""Brandenburg""
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Brandenburg, officially the State of Brandenburg, is a state in northeastern Germany. Brandenburg borders Poland and the states of Berlin, Mecklenburg-Vorpommern, Lower Saxony, Saxony-Anhalt, and Saxony. It is the fifth-largest German state by area and the tenth-most populous, with 2.5 million residents. Potsdam is the state capital and largest city. Other major towns are Cottbus, Brandenburg an der Havel and Frankfurt (Oder). Brandenburg surrounds the national capital and city-state of Berlin. Together they form the Berlin/Brandenburg Metropolitan Region, the third-largest metropolitan area in Germany. There was an unsuccessful attempt to unify both states in 1996, however the states still cooperate on many matters. Brandenburg originated in the Northern March in the 900s AD, from areas conquered from the Wends. It later became the Margraviate of Brandenburg, a major principality of the Holy Roman Empire. In the 15th century, it came under the rule of the House of Hohenzollern, which later established Brandenburg-Prussia, the core of the later Kingdom of Prussia. From 1815 to 1947, Brandenburg was a province of Prussia. Following the abolition of Prussia after World War II, Brandenburg was established as a state by the Soviet Military Administration in Germany. In 1952, the German Democratic Republic dissolved the state and broke it up into multiple regional districts. After German reunification, Brandenburg was re-established in 1990 as one of the five new states of the Federal Republic. Southeastern Brandenburg contains part of the historical Lower Lusatia, and most of these localities have two official languages, German and Lower Sorbian (of the Sorbs/Wends). Names. Brandenburg takes its name from Brandenburg an der Havel. The name's origin is unclear but it is thought to derive from the Slavic ('marshy/boggy') or Germanic ('fire'). Other theories have included West Slavic ('defensive forest') and ('pine forest'). in German means 'castle'. In the extinct local language Polabian, Brandenburg was . In the modern local languages, "Brandenburg" and the "State of Brandenburg" are named: History.
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""Brandenburg""
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In late medieval and early modern times, Brandenburg was, with varying borders, one of seven electoral states of the Holy Roman Empire, and, along with Prussia, formed the original core of the German Empire, the first unified German state. Governed by the Hohenzollern dynasty from 1415, it contained the future German capital Berlin. After 1618 the Margraviate of Brandenburg and the Duchy of Prussia were combined to form Brandenburg-Prussia, which was ruled by the same branch of the House of Hohenzollern. In 1701 the state was elevated as the Kingdom of Prussia. Franconian Nuremberg and Ansbach, Swabian Hohenzollern, the eastern European connections of Berlin, and the status of Brandenburg's ruler as prince-elector together were instrumental in the rise of that state. Early Middle Ages. Brandenburg is situated in territory known in antiquity as Magna Germania, which reached to the Vistula river. By the 7th century, Slavic people are believed to have settled in the Brandenburg area. The Slavs expanded from the east, possibly driven from their homelands in present-day Ukraine and perhaps Belarus by the invasions of the Huns and Avars. They relied heavily on river transport. The two principal Slavic groups in the present-day area of Brandenburg were the Hevelli in the west and the Sprevane in the east. Beginning in the early 10th century, Henry the Fowler and his successors conquered territory up to the Oder River. Slavic settlements such as Brenna (Brandenburg an der Havel), Budusin (Bautzen), and Chośebuz (Cottbus) came under imperial control through the installation of margraves. Their main function was to defend and protect the eastern marches. In 948 Emperor Otto I established margraves to exert imperial control over the pagan Slavs west of the Oder River. Otto founded the Bishoprics of Brandenburg and Havelberg. The Northern March was founded as a northeastern border territory of the Holy Roman Empire. However, a great uprising of Wends drove imperial forces from the territory of present-day Brandenburg in 983. The region returned to the control of Slavic leaders. The eastern parts of current Brandenburg, i.e.
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""Brandenburg""
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the Lubusz Land and Lower Lusatia, became part of Poland in the 10th-11th centuries. Late Middle Ages. In the early 12th century, the Slavic Duchy of Kopanica was established in the central part of present-day Brandenburg, whereas the Lubusz Land in the east remained part of medieval Poland. During the 12th century, the German kings and emperors re-established control over the Slav-inhabited lands of present-day Brandenburg, excluding Polish-controlled Lubusz Land, although some Slavs like the Sorbs in Lusatia adapted to Germanization while retaining their distinctiveness. The Roman Catholic Church brought bishoprics which, with their walled towns, afforded protection from attacks for the townspeople. With the monks and bishops, the history of the town of Brandenburg an der Havel, which was the first center of the state of Brandenburg, began. In 1134, in the wake of a German crusade against the Wends, the German magnate, Albert the Bear, was granted the Northern March by the Emperor Lothar III. He formally inherited the town of Brandenburg and the lands of the Hevelli from their last Wendish ruler, Pribislav, in 1150. After crushing a force of Sprevane who occupied the town of Brandenburg in the 1150s, Albert proclaimed himself ruler of the new Margraviate of Brandenburg. Albert, and his descendants the Ascanians, then made considerable progress in conquering, colonizing, Christianizing, and cultivating lands as far east as the Oder. Within this region, Slavic and German residents intermarried. During the 13th century, the Ascanians began acquiring and seizing territory around and east of the Oder from Poland (Lubusz Land and north-western Greater Poland), later known as the Neumark, in contrast to the Altmark, the cradle of the March of Brandenburg. In 1320, the Brandenburg Ascanian line came to an end, and from 1323 up until 1415 Brandenburg was under the control of the Wittelsbachs of Bavaria, followed by the Luxembourg Dynasties. Under the Luxembourgs, the Margrave of Brandenburg gained the status of a prince-elector of the Holy Roman Empire. In the period 1373–1415, Brandenburg was a part of the Bohemian Crown.
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""Brandenburg""
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In 1415, the Electorate of Brandenburg was granted by Emperor Sigismund to the House of Hohenzollern, which would rule until the end of World War I. The Hohenzollerns established their capital in Berlin, by then the economic center of Brandenburg. 16th and 17th centuries. Brandenburg converted to Protestantism in 1539 in the wake of the Protestant Reformation, and generally did quite well in the 16th century, with the expansion of trade along the Elbe, Havel, and Spree rivers. The Hohenzollerns expanded their territory by co-rulership since 1577 and acquiring the Duchy of Prussia in 1618, the Duchy of Cleves (1614) in the Rhineland, and territories in Westphalia. The result was a sprawling, disconnected country known as Brandenburg-Prussia that was in poor shape to defend itself during the Thirty Years' War. Beginning near the end of that devastating conflict, however, Brandenburg enjoyed a string of talented rulers who expanded their territory and power in Europe. The first of these was Frederick William, the so-called "Great Elector", who worked tirelessly to rebuild and consolidate the nation. He moved the royal residence to Potsdam. At the Peace of Westphalia, his envoy Joachim Friedrich von Blumenthal negotiated the acquisition of several important territories such as Halberstadt. Under the Treaty of Oliva Christoph Caspar von Blumenthal (son of the above) negotiated the incorporation of the Duchy of Prussia into the Hohenzollern inheritance. Kingdom of Prussia and German Empire. When Frederick William died in 1688, he was followed by his son Frederick, third of that name in Brandenburg. As the lands that had been acquired in Prussia were outside the boundaries of the Holy Roman Empire, Frederick assumed (as Frederick I) the title of "King in Prussia" (1701). Although his self-promotion from margrave to king relied on his title to the Duchy of Prussia, Brandenburg was still the most important portion of the kingdom. However, this combined state is known as the Kingdom of Prussia. Brandenburg remained the core of the Kingdom of Prussia, and it was the site of the kingdom's capitals, Berlin and Potsdam.
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""Brandenburg""
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When Prussia was subdivided into provinces in 1815, the territory of the Margraviate of Brandenburg became the Province of Brandenburg, again subdivided into the government region of Frankfurt and Potsdam. It also included Lower Lusatia, previously ruled at various times by Poland, Bohemia, Hungary and Saxony. In 1881, the City of Berlin was separated from the province of Brandenburg. However, industrial towns ringing Berlin lay within Brandenburg, and the growth of the region's industrial economy brought an increase in the population of the province. The Province of Brandenburg had an area of and a population of 2.6 million (1925). Under the Nazi government and during World War II, repressions of Poles, especially autochthones in the eastern part of the province, intensified with expulsions of Poles, censorship of Polish newspapers, invigilation, arrests and assassinations of Polish leaders, activists, teachers, entrepreneurs, editors, etc., deportations to concentration camps and closure of Polish organizations, enterprises, schools and libraries. The Sachsenhausen concentration camp with a network of subcamps was located in Brandenburg, and several prisoner-of-war camps, including Stalag III-A, Stalag III-B, Stalag III-C, Stalag III-D, Oflag II-A, Oflag III-A, Oflag III-B, Oflag III-C, Oflag 8 and Oflag 80 for Polish, Belgian, British, Dutch, French, Serbian, Italian, American, Czechoslovak, Soviet, Romanian, Greek, Bulgarian and other Allied POWs with numerous forced labour subcamps. In early 1945, the death marches of prisoners of various nationalities from various dissolved camps passed through the region. In the final stages of the war, it was the place of heavy fights, including the Battle of the Seelow Heights and Battle of Berlin, won by the Allied Soviet and Polish armies. After Germany's defeat, the part of Brandenburg east of the Oder–Neisse line, which formed part of Poland in the Middle Ages and partly also in the early modern period, became again part of Poland. The entire population of former East Brandenburg was expelled en masse in accordance with the Potsdam Agreement. The remainder of the province became a state in the Soviet Zone of occupation in Germany when Prussia was dissolved in 1947. East Germany.
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""Brandenburg""
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After the foundation of East Germany in 1949, Brandenburg formed one of its component states. The State of Brandenburg was completely dissolved in 1952 by the Socialist government of East Germany, doing away with all component states. The East German government then divided Brandenburg among several "Bezirke" or districts. (See Administrative division of the German Democratic Republic). Most of Brandenburg lay within the Bezirke of Cottbus, Frankfurt, or Potsdam, but parts of the former province passed to the Schwerin, Neubrandenburg and Magdeburg districts (town Havelberg). East Germany relied heavily on lignite (the lowest grade of coal) as an energy source, and lignite strip mines marred areas of south-eastern Brandenburg. The industrial towns surrounding Berlin were important to the East German economy, while rural Brandenburg remained mainly agricultural. Federal Republic of Germany. The present State of Brandenburg was re-established on 3 October 1990 upon German reunification. The newly elected Landtag of Brandenburg first met on 26 October 1990. As in other former parts of East Germany, the lack of modern infrastructure and exposure to West Germany's competitive market economy brought widespread unemployment and economic difficulty. In the recent years, however, Brandenburg's infrastructure has been modernized and unemployment has slowly declined. Berlin-Brandenburg fusion attempt. The legal basis for a combined state of Berlin and Brandenburg is different from other state fusion proposals. Normally, Article 29 of the Basic Law stipulates that states may only merge after a specific federal Act of Parliament is enacted. However, a clause added to the Basic Law in 1994, Article 118a, allows Berlin and Brandenburg to unify without federal approval, requiring a referendum and a ratification by both state parliaments. In 1996, an attempt of unifying the states of Berlin and Brandenburg was rejected at referendum. Both share a common history, dialect and culture and in 2020, over 225,000 residents of Brandenburg commute to Berlin. The fusion had the near-unanimous support by a broad coalition of both state governments, political parties, media, business associations, trade unions and churches. Though Berlin voted in favor by a small margin, largely based on support in former West Berlin, Brandenburg voters disapproved of the fusion by a large margin.
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It failed largely due to Brandenburg voters not wanting to take on Berlin's large and growing public debt and fearing losing identity and influence to the capital. Geography. Brandenburg is bordered by Mecklenburg-Vorpommern in the north, Poland in the east, the Freistaat Sachsen in the south, Saxony-Anhalt in the west, and Lower Saxony in the northwest. The Oder river forms a part of the eastern border, the Elbe river a portion of the western border. The main rivers in the state itself are the Spree and the Havel. In the southeast, there is a wetlands region called the Spreewald; it is the northernmost part of Lusatia. Protected areas. Brandenburg is known for its well-preserved natural environment and its ambitious natural protection policies which began in the 1990s. 15 large protected areas were designated following Germany's reunification. Each of them is provided with state-financed administration and a park ranger staff, who guide visitors and work to ensure nature conservation. Most protected areas have visitor centers. National parks Biosphere reserves Nature parks Demographics. Brandenburg has the second lowest population density among the German states, after Mecklenburg-Vorpommern. Religion. 17.1% of the Brandenburgers are registered members of the local, regional Protestant church (mostly the Evangelical Church in Berlin, Brandenburg and Silesian Upper Lusatia), while 3.1% are registered with the Roman Catholic Church (mostly the Archdiocese of Berlin, and a minority in the Diocese of Görlitz). The majority (79.8%) of Brandenburgers, whether of Christian or other beliefs, choose not to register with the government as members of these churches, and therefore do not pay the church tax. Politics. Politically, Brandenburg is a stronghold of the Social Democratic Party, which won the largest share of the vote and seats in every state election. All three Minister-Presidents of Brandenburg have come from the Social Democratic Party (unlike any other state except Bremen) and they even won an absolute majority of seats and every single-member constituency in the 1994 state election. On a federal level, the Social Democratic Party has also been the strongest party in most federal elections, their strongholds being the northwestern part of the state and Potsdam and its surrounding areas.
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However, the Christian Democratic Union won the most votes in 1990, their 2013 landslide and in 2017. In 2009, The Left won the most votes in a year where, like in 2017, the social democrats collapsed. Prominent politicians from Brandenburg include Social Democrats Frank-Walter Steinmeier, who served in the Bundestag for Brandenburg before being elected President of Germany, and Chancellor of Germany Olaf Scholz, who sits in the Bundestag for Potsdam. Like in all other New states of Germany, the leftist party of The Left and, more recently, the far-right Alternative for Germany are especially strong in Brandenburg. Brandenburg has 4 out of 69 votes in the Bundesrat and, as of 2021, 25 seats out of 736 in the Bundestag. Subdivisions. Brandenburg is divided into 14 rural districts ("Landkreise") and four urban districts ("kreisfreie Städte"), shown with their population in 2011: Government. Election of 2024. The 2024 Brandenburg state election took place on 22 September. One important outcome of the election was that the number of parties with representation in the state parliament went from six to four. The Greens, the Left, and the Brandenburg United Civic Movements/Free Voters all lost their representation while a new party, the Sahra Wagenknecht Alliance (BSW), gained 14 votes. The BSW was formed on 8 January 2024, mostly by members who had broken away from the Left. While it shares the Left's economic outlook, it is more closely aligned with stances traditionally held by the right on certain issues. For example, the BSW is broadly anti-immigration and anti-Nato, and has been accused of having Russophile tendencies, partially based on their desire for the war in Ukraine to be ended by diplomacy. Other German parties have generally been unwilling to work with the AfD and that trend continued with the formation of the new government based on this election. Assuming that the AfD would be in the opposition, the only two options that the SPD, with the plurality of seats, had to obtain a majority were to work with the BSW as well as the Christian Democratic Union (CDU) or to just work with the BSW.
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""Brandenburg""
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Ultimately, the latter option was chosen and a majority of 46 out of 88 seats was obtained. While this should have been enough votes to reelect Woidke as the Minister-President, he lost the first vote, having only 43 supporters in the secret ballot. While there were only 40 votes against him (there were two abstentions and two votes that were invalid), an absolute majority, 45 votes, was required to win the first round. On 11 December, in the second round of voting, all that was needed was for Woidke to receive more votes in his favor than there were in opposition, and he won in this round with 50 votes. This meant that at least 4 members of the opposition, whether from the AfD, the CDU, or a combination of the two, had voted with the coalition government to reelect Woidke. The CDU accused the SPD of receiving help from the AfD, but it is impossible to know because the ballot was secret. The government in Brandenburg has been led by the SPD since 1990. Election of 2019. The 2019 elections took place on 1 September. A coalition government was formed by the Social Democrats, The Greens, and the Christian Democratic Union led by incumbent Minister-President Dietmar Woidke (SPD), replacing the previous coalition between the Social Democrats and The Left. Economy. The gross domestic product (GDP) of the state was 72.9 billion euros in 2018, accounting for 2.2% of German economic output. GDP per capita adjusted for purchasing power was 26,700 euros or 88% of the EU27 average in the same year. The GDP per employee was 91% of the EU average. The GDP per capita was the third lowest of all states in Germany. The unemployment rate stood at 5.6% in November 2022 and was higher than the German average but lower than the average of Eastern Germany. Tesla Gigafactory Berlin-Brandenburg is located in Brandenburg. Transport. Berlin Schönefeld Airport (IATA code: SXF) was the largest airport in Brandenburg. It was the second largest international airport of the Berlin-Brandenburg metropolitan region and was located southeast of central Berlin in Schönefeld. The airport was a base for Condor, easyJet and Ryanair.
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In 2016, Schönefeld handled 11,652,922 passengers (an increase of 36.7%). Schönefeld's existing infrastructure and terminals were incorporated into the new Berlin Brandenburg Airport (BER), which opened in 2020. Berlin Brandenburg Airport had an initial capacity of 35–40 million passengers a year. Due to increasing air traffic in Berlin and Brandenburg, plans for airport expansions were in the making. Berlin Brandenburg Airport receives over sixty combined passenger, charter and cargo airlines. Education and research. Higher education. In 2016, around 49,000 students were enrolled in Brandenburg universities and higher education facilities. The largest institution is the University of Potsdam, located southwest of Berlin. In 2019 the state of Brandenburg adopted an Open Access strategy calling on universities to develop transformation strategies to make knowledge from Brandenburg freely accessible to all. Universities in Brandenburg: Culture. Music. The "Brandenburg Concertos" by Johann Sebastian Bach (original title: "Six Concerts à plusieurs instruments") are a collection of six instrumental works presented by Bach to Christian Ludwig, Margrave of Brandenburg-Schwedt, in 1721 (though probably composed earlier). They are widely regarded as among the finest musical compositions of the Baroque era and are among the composer's best known works. Cuisine. A famous speciality food from Brandenburg are the Spreewald gherkins. The wet soil of the Spreewald makes the region ideal for growing cucumbers. Spreewald gherkins are protected by the EU as a Protected Geographical Indication (PGI). They are one of the biggest exports of Brandenburg.
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""Apache HTTP Server""
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The Apache HTTP Server ( ) is a free and open-source cross-platform web server, released under the terms of Apache License 2.0. It is developed and maintained by a community of developers under the auspices of the Apache Software Foundation. The vast majority of Apache HTTP Server instances run on a Linux distribution, but current versions also run on Microsoft Windows, OpenVMS, and a wide variety of Unix-like systems. Past versions also ran on NetWare, OS/2 and other operating systems, including ports to mainframes. Originally based on the NCSA HTTPd server, development of Apache began in early 1995 after work on the NCSA code stalled. Apache played a key role in the initial growth of the World Wide Web, quickly overtaking NCSA HTTPd as the dominant HTTP server. In 2009, it became the first web server software to serve more than 100 million websites. , Netcraft estimated that Apache served 17.83% of the million busiest websites, with the other top four being Cloudflare at 22.99%, Nginx at 20.11%, and Microsoft Internet Information Services at 4.16%. According to W3Techs' review of all web sites, in April 2025 Apache was ranked second at 26.4% and Nginx first at 33.8%, with Cloudflare Server third at 23.5%. Name. According to The Apache Software Foundation, its name was chosen "from respect for the various Native American nations collectively referred to as Apache, well-known for their superior skills in warfare strategy and their inexhaustible endurance". This was in a context in which it seemed that the open internet—based on free exchange of open source code—appeared to be soon subjected to a kind of conquer by proprietary software vendor Microsoft; Apache co-creator Brian Behlendorf—originator of the name—saw his effort somewhat parallel that of Geronimo, Chief of the last of the free Apache peoples. But it conceded that the name "also makes a cute pun on 'a patchy web server'—a server made from a series of patches". There are other sources for the "patchy" software pun theory, including the project's official documentation in 1995, which stated: "Apache is a cute name which stuck.
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""Apache HTTP Server""
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It was based on some existing code and a series of software patches, a pun on 'A PAtCHy' server." But in an April 2000 interview, Behlendorf asserted that the origins of Apache were not a pun, stating: In January 2023, the US-based non-profit Natives in Tech accused the Apache Software Foundation of cultural appropriation and urged them to change the foundation's name, and consequently also the names of the software projects it hosts. When Apache is running under Unix, its process name is , which is short for "HTTP daemon". Feature overview. Apache supports a variety of features, many implemented as compiled modules which extend the core functionality. These can range from authentication schemes to supporting server-side programming languages such as Perl, Python, Tcl and PHP. Popular authentication modules include mod_access, mod_auth, mod_digest, and mod_auth_digest, the successor to mod_digest. A sample of other features include Secure Sockets Layer and Transport Layer Security support (mod_ssl), a proxy module (mod_proxy), a URL rewriting module (mod_rewrite), custom log files (mod_log_config), and filtering support (mod_include and mod_ext_filter). Popular compression methods on Apache include the external extension module, mod_gzip, implemented to help with reduction of the size (weight) of web pages served over HTTP. ModSecurity is an open source intrusion detection and prevention engine for Web applications. Apache logs can be analyzed through a Web browser using free scripts, such as AWStats/W3Perl or Visitors. Virtual hosting allows one Apache installation to serve many different websites. For example, one computer with one Apache installation could simultaneously serve codice_1, codice_2, codice_3, etc. Apache features configurable error messages, DBMS-based authentication databases, content negotiation and supports several graphical user interfaces (GUIs). It supports password authentication and digital certificate authentication. Because the source code is freely available, anyone can adapt the server for specific needs, and there is a large public library of Apache add-ons. A more detailed list of features is provided below: Performance. Instead of implementing a single architecture, Apache provides a variety of MultiProcessing Modules (MPMs), which allow it to run in either a process-based mode, a hybrid (process and thread) mode, or an event-hybrid mode, in order to better match the demands of each particular infrastructure. Choice of MPM and configuration is therefore important.
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Where compromises in performance must be made, Apache is designed to reduce latency and increase throughput relative to simply handling more requests, thus ensuring consistent and reliable processing of requests within reasonable time-frames. For delivering static pages, Apache 2.2 series was considered significantly slower than nginx and varnish. To address this issue, the Apache developers created the Event MPM, which mixes the use of several processes and several threads per process in an asynchronous event-based loop. This architecture as implemented in the Apache 2.4 series performs at least as well as event-based web servers, according to Jim Jagielski and other independent sources. However, some independent but significantly outdated benchmarks show that it is still half as fast as nginx, e.g. Licensing. The Apache HTTP Server codebase was relicensed to the Apache 2.0 License (from the previous 1.1 license) in January 2004, and Apache HTTP Server 1.3.31 and 2.0.49 were the first releases using the new license. The OpenBSD project did not like the change and continued the use of pre-2.0 Apache versions, effectively forking Apache 1.3.x for its purposes. They initially replaced it with Nginx, and soon after made their own replacement, OpenBSD Httpd, based on the Relayd project. Versions. Version 1.1: The Apache License 1.1 was approved by the ASF in 2000: The primary change from the 1.0 license is in the 'advertising clause' (section 3 of the 1.0 license); derived products are no longer required to include attribution in their advertising materials, only in their documentation. Version 2.0: The ASF adopted the Apache License 2.0 in January 2004. The stated goals of the license included making the license easier for non-ASF projects to use, improving compatibility with GPL-based software, allowing the license to be included by reference instead of listed in every file, clarifying the license on contributions, and requiring a patent license on contributions that necessarily infringe a contributor's own patents. Development. The Apache HTTP Server Project is a collaborative software development effort aimed at creating a robust, commercial-grade, feature-rich and freely available source code implementation of an HTTP (Web) server.
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The project is jointly managed by a group of volunteers located around the world, using the Internet and the Web to communicate, plan, and develop the server and its related documentation. This project is part of the Apache Software Foundation. In addition, hundreds of users have contributed ideas, code, and documentation to the project. Apache 2.4 dropped support for BeOS, TPF, A/UX, NeXT, and Tandem platforms. Security. Older versions of Apache were vulnerable to a denial-of-service attack called Slowloris, which creates many simultaneous partially completed requests, exhausting the server's pool of available connections. Since Apache 2.2.15, Apache ships the module mod_reqtimeout as the official solution supported by the developers.
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""Alph""
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Alph may refer to:
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""Arbroath Abbey""
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Arbroath Abbey, in the Scottish town of Arbroath, was founded in 1178 by King William the Lion for a group of Tironensian Benedictine monks from Kelso Abbey. It was consecrated in 1197 with a dedication to the deceased Saint Thomas Becket, whom the king had met at the English court. It was William's only personal foundation — he was buried before the high altar of the church in 1214. The last Abbot was Cardinal David Beaton, who in 1522 succeeded his uncle James to become Archbishop of St Andrews. The Abbey is cared for by Historic Environment Scotland and is open to the public throughout the year (entrance charge). The distinctive red sandstone ruins stand at the top of the High Street in Arbroath. History. King William gave the Abbey independence from its founding abbey, Kelso Abbey, and endowed it generously, including income from 24 parishes, land in every royal burgh and more. The Abbey's monks were allowed to run a market and build a harbour. King John of England gave the Abbey permission to buy and sell goods anywhere in England (except London) toll-free. The Abbey, which was the richest in Scotland, is most famous for its association with the 1320 Declaration of Scottish Independence believed to have been drafted by Abbot Bernard, who was the Chancellor of Scotland under King Robert I. The Abbey fell into ruin after the Reformation. From 1590 onward, its stones were raided for buildings in the town of Arbroath. This continued until 1815 when steps were taken to preserve the remaining ruins. On Christmas Day 1950, the Stone of Destiny went missing from Westminster Abbey. On 11 April 1951 the stone was found lying on the site of the Abbey's altar. Since 1947, a major historical re-enactment commemorating the Declaration's signing has been held within the roofless remains of the Abbey church. The celebration is run by the local Arbroath Abbey Pageant Society, and tells the story of the events which led up to the signing. This is not an annual event. However, a special event to mark the signing is held every year on the 6th of April and involves a street procession and short piece of street theatre. In 2005 The Arbroath Abbey campaign was launched.
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""Arbroath Abbey""
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The campaign seeks to gain World Heritage Status for the iconic Angus landmark that was the birthplace of one of Scotland's most significant document, The Declaration of Arbroath. Campaigners believe that the Abbey's historical pronouncement makes it a prime candidate to achieve World Heritage Status. MSP Alex Johnstone wrote "Clearly, the Declaration of Arbroath is a literary work of outstanding universal significance by any stretch of the imagination" In 2008, the Campaign Group Chairman, Councillor Jim Millar launched a public petition to reinforce the bid explaining "We're simply asking people to, local people especially, to sign up to the campaign to have the Declaration of Arbroath and Arbroath Abbey recognised by the United Nations. Essentially we need local people to sign up to this campaign simply because the United Nations demand it." Architectural description. The Abbey was built over some sixty years using local red sandstone, but gives the impression of a single coherent, mainly 'Early English' architectural design, though the round-arched processional doorway in the western front looks back to late Norman or transitional work. The triforium (open arcade) above the door is unique in Scottish medieval architecture. It is flanked by twin towers decorated with blind arcading. The cruciform church measured long by wide. What remains of it today are the sacristy, added by Abbot Paniter in the 15th century, the southern transept, which features Scotland's largest lancet windows, part of the choir and presbytery, the southern half of the nave, parts of the western towers and the western doorway. The church originally had a central tower and (probably) a spire. These would once have been visible from many miles over the surrounding countryside, and no doubt once acted as a sea mark for ships. The soft sandstone of the walls was originally protected by plaster internally and render externally. These coatings are long gone and much of the architectural detail is sadly eroded, though detached fragments found in the ruins during consolidation give an impression of the original refined, rather austere, architectural effect. The distinctive round window high in the south transept was originally lit up at night as a beacon for mariners. It is known locally as the 'Round O', and from this tradition inhabitants of Arbroath are colloquially known as 'Reid Lichties' (Scots reid = red).
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""Arbroath Abbey""
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Little remains of the claustral buildings of the Abbey except for the impressive gatehouse, which stretches between the south-west corner of the church and a defensive tower on the High Street, and the still complete Abbot's House, a building of the 13th, 15th and 16th centuries, which is the best preserved of its type in Scotland. In the summer of 2001, a new visitors' centre was opened to the public beside the Abbey's west front. This red sandstone-clad building, with its distinctive 'wave-shaped' organic roof, planted with sedum, houses displays on the history of the Abbey and some of the best surviving stonework and other relics. The upper storey features a scale model of the Abbey complex, a computer-generated 'fly-through' reconstruction of the church as it was when complete, and a viewing gallery with excellent views of the ruins. The centre won the 2002 Angus Design Award. An archaeological investigation of the site of the visitors' centre before building started revealed the foundations of the medieval precinct wall, with a gateway, and stonework discarded during manufacture, showing that the area was the site of the masons' yard while the Abbey was being built.
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""Andronikos II Palaiologos""
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Andronikos II Palaiologos (; 25 March 1259 – 13 February 1332), Latinized as Andronicus II Palaeologus, reigned as Byzantine emperor from 1282 to 1328. His reign marked the beginning of the recently restored empire's final decline. The Turks conquered most of Byzantium's remaining Anatolian territories, and Andronikos spent the last years of his reign fighting his own grandson in the First Palaiologan Civil War. The war ended in Andronikos' forced abdication in 1328, after which he retired to a monastery for the remainder of his life. Life. Early life. Andronikos was born on 25 March 1259, at Nicaea. He was the eldest surviving son of Michael VIII Palaiologos and Theodora Palaiologina, grandniece of John III Doukas Vatatzes. Andronikos was acclaimed co-emperor in 1261, after his father Michael VIII recovered Constantinople from the Latin Empire, but he was not crowned until 8 November 1272. During their joint rule, he was compelled to support his father's unpopular Church union with the Papacy. Made sole emperor by Michael's death in 1282, Andronikos immediately repudiated the union, but was unable to resolve the related schism within the Orthodox clergy until 1310. Military campaigns. In 1283, the first military action of Andronikos II's reign occurred, against the town of Demetrias in Thessaly. At the time, Thessaly was ruled by John Doukas, and this attempt was another of many by the Byzantines in an effort to reclaim the region. The protovestiarios Michael Tarchaneiotes led a force to the town where they were met by the fleet under the command of Alexios Raoul and the "megas stratopedarches" John Synadenos. The siege was successful, however an epidemic spread which killed Michael Tarchaneiotes and much of the force. The remaining army had no choice but to abandon the town and withdraw from Thessaly. Upon his ascension to the throne, Andronikos II faced numerous challenges on every front. Financially, his fathers policies were unsustainable, and in 1285 he was forced to dismantle the imperial fleet.
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""Andronikos II Palaiologos""
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This action increased the Empire's maritime dependence on Genoa, which was obligated to aid the Empire as per the Treaty of Nymphaeum. In an effort to improve the treasury's position, Andronikos II devalued the Byzantine "hyperpyron", while the state treasury accumulated less than one seventh the revenue (in nominal coins) that it had previously. Seeking to increase revenue, Andronikos II raised taxes and reduced tax exemptions, exacerbating the economies already precarious positions. In 1291, Charles II, son of Charles of Anjou, entered into an alliance with the Despot of Epirus Nikephoros I Komnenos Doukas. This alliance reawakened Byzantine fears which had been dormant since the Sicilian Vespers. A Byzantine army was dispatched to Epirus, and in 1292 sieged Ioannina. Simultaneously, a Genoese fleet accompanied by Byzantine soldiers approached the capital of the Despotate, Arta. The army at Ioannina retreated north at the approach of the prince of Achaia, Florent of Hainault. The fleet departed after some raiding in the area. Like the campaign in Thessaly, the war further stretched imperial resources with little to show for it. As a result of its alliance with Genoa, the empire was drawn into a pointless war with Venice between 1296 and 1302. While the Genoese settled with the Venetians in 1299, Andronikos II continued the war in hopes of gaining something from it. By the end of the war in 1302, virtually nothing was changed except the loss of resources desperately needed on other fronts. Asia Minor. Andronikos II Palaiologos sought to resolve some of the problems facing the Byzantine Empire through diplomacy. After the death of his first wife, Anne of Hungary, he married Yolanda (renamed Irene) of Montferrat, putting an end to the Montferrat claim to the Kingdom of Thessalonica. Andronikos II also attempted to marry off his son and co-emperor Michael IX Palaiologos to the Latin Empress Catherine I of Courtenay, thus seeking to eliminate Western agitation for a restoration of the Latin Empire.
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Another marriage alliance attempted to resolve the potential conflict with Serbia in Macedonia, as Andronikos II married off his five-year-old daughter Simonis to King Stefan Milutin in 1298. In spite of the resolution of problems in Europe, Andronikos II was faced with the collapse of the Byzantine frontier in Asia Minor, despite the successful, but short, governorships of Alexios Philanthropenos and John Tarchaneiotes. The military victories of Philanthropenos and Tarchaneiotes against the Turks were largely dependent on a considerable contingent of Cretan escapees, or exiles from Venetian-occupied Crete, headed by Hortatzis, whom Michael VIII had repatriated to Byzantium through a treaty agreement with the Venetians ratified in 1277. Andronikos II had resettled those Cretans in the region of Meander river, the southeastern Asia Minor frontier of Byzantium with the Turks. After the failure of the co-emperor Michael IX to stem the Turkish advance in Asia Minor in 1302 and the disastrous Battle of Bapheus, the Byzantine government hired the Catalan Company of Almogavars (adventurers from Catalonia) led by Roger de Flor to clear Byzantine Asia Minor of the enemy. In spite of some successes, the Catalans were unable to secure lasting gains. Being more ruthless and savage than the enemy they intended to subdue, they quarreled with Michael IX and eventually turned on their Byzantine employers after the murder of Roger de Flor in 1305. Together with a party of willing Turks they devastated Thrace, Macedonia, and Thessaly on their road to Latin occupied southern Greece. There they conquered the Duchy of Athens and Thebes. Meanwhile, the Anatolian beyliks continued to penetrate Byzantine territory. Prusa fell to the Ottoman Turks in 1326, and by the end of Andronikos II's reign much of Bithynia was in the hands of Osman I and his son and heir Orhan. Karasids conquered Mysia-region with Paleokastron after 1296, Germiyan conquered Simav in 1328, Saruhan captured Magnesia in 1313, and Aydinids captured Smyrna in 1310. Dethronement and death. The Empire's problems were exploited by Theodore Svetoslav of Bulgaria, who defeated Michael IX and conquered much of northeastern Thrace in .
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""Andronikos II Palaiologos""
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The conflict ended with yet another dynastic marriage, between Michael IX's daughter Theodora and the Bulgarian emperor. The dissolute behavior of Michael IX's son Andronikos III Palaiologos led to a rift in the family, and after Michael IX's death in 1320, Andronikos II disowned his grandson, prompting a civil war that raged, with interruptions, until 1328. The conflict precipitated Bulgarian involvement, and Michael Asen III of Bulgaria attempted to capture Andronikos II under the guise of sending him military support. In 1328 Andronikos III entered Constantinople in triumph and Andronikos II was forced to abdicate. Andronikos II died as a monk at Constantinople in 1332, and was buried in the Lips Monastery (now the Fenari Isa Mosque). He is the only Emperor to have been found still in his tomb. Military policy. The military policy of Andronikos II was fundamentally shaped by the financial constraints of the empire he inherited from Michael VIII. The treasury was empty, and the grand designs of Michael were simply no longer achievable. Nonetheless, Andronikos attempted to continue his father's military policies to the best of his abilities. Serbia. The Serbian frontier of the empire was said to have been embroiled in intermittent war for over a decade since 1282. Andronikos sent an army there in 1298, though its inability to fight a "guerrilla war" made the Emperor sign a peace with Serbia in the following year, sending his five-year-old daughter Simonis as a bride to Stefan Milutin. Alexios Philanthropenos. The empire's Anatolian holdings, under attack since the 1260s, became the foremost concern of Andronikos; his attention would shift largely away from the west and towards the east. Andronikos frequently toured Anatolia to raise the population's morale and restored many fortresses there, yet this could not stem the massive flows of refugees coming into the empire's European holdings. In 1293, Alexios Philanthropenos was appointed to command and govern all armies in Anatolia, barring the Ionian coast. He was an effective general and would score a series of victories in 1294 and 1295 against the Meander Valley Turks.
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""Andronikos II Palaiologos""
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It was said that so many prisoners were taken as to lower the price of a Turkish slave beneath even that of a sheep. Other Turks surrendered and formed a part of Philanthropenos's army. The victories of Alexios Philanthropenos, in comparison to the central government's otherwise ineffective handling of the Turkish threat combined with high taxation, meant that Alexios would become regarded as the foremost leader, with particular loyalty stemming from his Cretan soldiers. The soldiers from Crete received a salary, but being "settled" in Anatolia probably also held land. It is not known, though, on what conditions they would have received this land. Reluctantly, amid massive popular support, Philanthropenos, in late 1295, accepted the challenge towards Andronikos II. Frightened, Andronikos offered Philanthropenos to become Caesar, though Alexios acted too slowly, and soon his support waned. Libadarios, the Governor of Neokastra and a loyalist of Andronikos, bribed the Cretans to blind and capture Alexios. The Cretans would never be heard of again—though John VI mentions a mysterious village in Thrace said to have been settled by an "army from Crete" before he arrived on the political scene in 1320. John Tarchaneiotes. Following Philanthropenos, John Tarchaneiotes, a first cousin of Andronikos and an Arsenite, was sent to Anatolia. John was a general, but he was meant not to achieve quick victories but reform the military and economy of the region. It is said that many soldiers had lost their "Pronoia" holdings, while others had increased theirs through bribery of their superiors and stopped serving as soldiers. John sought to end this corruption and would reassess property holdings around the Meander Valley—a process known as "exisosis." John's reforms in Anatolia were marked by success, revitalizing the army and even constructing a small fleet. However he faced opposition from the large landowners of Anatolia who his policies were principally aimed against as well as the Church who condemned him for being a supporter of the deposed Patriarch Arsenios. The enmity faced by Tarchaneiotes boiled over when a small number of "Pronoia" soldiers laid accusations of rebellion against John before the anti-Arsenite bishop of Philadelphia.
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With these treason charges pending in around 1300, Tarchaneiotes fled to Thessaloniki and joined Andronikos II there. Tarchaneiotes's reforms would be swiftly abandoned under the combined pressure of high clerical and landowner opposition. The Alans. In late 1301, a group of Alans (a Christian Iranic people) crossed the empire's northern frontier. The Alans, last having fought for the empire in the late 11th century, were fleeing from the Mongol hordes and sought employment in the imperial army. Andronikos seized on this opportunity and hired them as supplemental mercenaries for two planned campaigns into Anatolia. In the spring of 1302, they were supplied with money, provisions, and horses. They would be divided into three groups: One led by the "Megas Hetaireiarches" Theodore Mouzalon to fight the Turks near Nicomedia, another under Michael IX would march south to Magnesia, and the third group being the wives and children of the warriors remained in Thrace. The first group under Mouzalon deserted almost as soon as it crossed into Anatolia — the deserters indiscriminately plundering Byzantine holdings — such that by July 1302, Mouzalon would only have under him a troop of 2,000 soldiers, perhaps half of which were Alans. Soon, a 5,000 strong army of light cavalry appeared between Nicaea and Nikomedia. These were led by Osman, the Turkish emir of Bithynia and founder of the Ottoman Empire. Mouzalon would meet Osman on the plains near Mount Bapheus. Mouzalon was defeated and the empire's northwestern Anatolian holdings were ravaged only accelerating the already severe refugee crisis. In April 1302, Michael IX departed for Anatolia with a mixed army of Alans and other troops. His army remained intact until it reached Magnesia on the Hermos. But once there, without fighting a battle, the native Byzantine divisions would begin to desert and the Alans would likewise request permission to abandon the campaign. Michael convinced them to stay another 3 months and sent a request to Constantinople for more funds. After the three months, the Alans refused to stay any longer and departed for Thracian Kallipolis. Michael was left in a dangerous position and fled in secrecy to Pergamon.
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Once this came out, his army and many of Magnesia's inhabitants followed suit in a scramble for safety. The Alans were eventually convinced to return their horses and weapons to Andronikos and left the empire. Desperation. In 1303, the situation in Anatolia worsened to a point that Andronikos considered the most drastic of reforms that being to take all the lands from churches, monasteries, single monks and the imperial entourage and assign it to soldiers. This would have created more soldiers with more reasons not to desert, and even though there was no notable opposition to this plan the decrepit imperial administration in Anatolia and the ever worsening population flight prevented this from ever being realized. With the ever worsening Anatolian situation the remaining population felt abandoned by Constantinople and occasionally individuals took matters into their own hands. In 1303, amidst the flight of the soldiers, an officer named Kotertzes established an emergency defense and drew to him a following who were “as enemies of his enemies and friends of his friends”. Andronikos was incapable of aiding or stopping Kotertzes or a certain Attaleiates who with popular support seized Magnesia in 1304. Another curiosity was a certain John Choiroboskos named “Pigherd”. He gathered 300 peasants in Thrace wanting to campaign against the Turks in Anatolia. But the empire feared this would lead to a general insurrection and so he was Imprisoned. 9 months later, John fled from jail and together with Anatolian refugees campaigned in the east against the Turks, he was eventually captured in battle but escaped and fled back to Thrace. Having evidently proven himself he was then commissioned by Michael IX who gave him 1,000 peasants to fight the Catalans and Turks who were now in the empire's European holdings. This motley troop however only achieved the plunder of the environs of Thessalonica. Fiscal policy. The economic destitution which plagued the reign of Andronikos II caused him to undertake drastic measures to cut state spending. These cuts included the native army, which was reduced to a near-token force and largely superseded, first by foreign mercenary companies and then by militias. As shown by the failed campaign of Andronikos's co-emperor Michael IX, these inexperienced militiamen made countering the Turkish advance a difficult and dangerous undertaking.
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For a time the Byzantine navy was completely disbanded, leaving the empire reliant on Genoese and Venetian forces who charged exorbitantly for their service. Many discharged Byzantine sailors and shipbuilders found employment with the Turkomans, who had just reached the western Anatolian coast and sought to build up their own naval forces. The resulting new fleets contributed greatly to the exploding problem of Turkic piracy in the Aegean Sea, ravaging trade routes and coastal lands alike. In 1320, as a result of heightened taxation and more rigorous policies of collection, Andronikos II was able to raise a total of 1 million Hyperpyra for the budgetary year of 1321. He intended to use the money to expand his army to some 3000 horsemen, and to recreate the Byzantine Navy by building 20 ships. This plan, militarily ambitious though still insufficient for the needs of the empire, was disrupted by Andronikos II's impending civil war with his grandson Andronikos III. For the sake of comparison, the Hyperpyron from 1320 was worth half as much as the undebased Nomisma from the reign of Basil II. Early church policy. As Andronikos broke the church union of his father he also removed many of his church appointments, including the pro-unionist Patriarch John XI. The new, anti-unionist Patriarch Joseph I resigned his office and died the following year, and was replaced by a Cypriot who took the name Gregory II. Andronikos also faced the Arsenite Schism, a movement which was anti-union but otherwise had little common ground with the emperor. Its name was derived from the former Patriarch Arsenios, who was removed from office after excommunicating Michael VIII for having blinded and imprisoned John IV. The Arsenites held that the captive John was the rightful Byzantine Emperor and that the Patriarchs John XI, Joseph I, and now Gregory II were illegitimate. To try and mend this schism, Gregory called for a church synod to which he invited both the Patriarchs of Alexandria and Antioch, asking them to rescind their previous pro-unionist declaration. The Patriarch of Antioch refused, then abdicated from his office and fled to Syria.
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""Andronikos II Palaiologos""
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Gregory also extracted a public avowal from the Empress Theodora, that she would never ask that her deceased husband Michael VIII receive a Christian burial. Though this Synod did much to satisfy the Orthodox Clergy, it failed to do the same with the Arsenites. A few years later Gregory II was forced to resign, as some of his writings were deemed to be heretical. His replacement, chosen by Andronikos in order to distract from an ever-worsening political situation, was an Athonite hermit who took the name Athanasius. The new Patriarch was intensely ascetic, and spent much of his time repudiating clergymen for their earthly possessions; eventually he sought to confiscate property from some of the wealthier churches and monasteries. Many clergymen responded with overt hostility, going as far as pelting him with stones as he walked the streets of Constantinople. Athanasius ceased to appear in public without a bodyguard. When in the summer of 1293 Andronikos returned from a visit to his swiftly-dwindling Anatolian holdings, he was met by a delegation of leading clergyman who demanded the deposition of Athanasius. Andronikos was unwilling, but the strength of the opposition eventually forced him to comply. Meanwhile, Athanasius personally penned a church bull in which he excommunicated the clergymen who had denounced him, hiding it in a pillar in the northern gallery of Hagia Sophia. It was only found a few years later, causing much uproar. Family. On 8 November 1273 Andronikos II married as his first wife Anna of Hungary, daughter of Stephen V of Hungary and Elizabeth the Cuman, with whom he had two sons: Anna died in 1281, and in 1284 Andronikos married Yolanda (renamed Irene), a daughter of William VII of Montferrat, with whom he had: Andronikos II also had at least three other daughters, illegitimate only in the sense that they married outside their clan. 3 out of 4 daughters of the king married Mongol khans, showcasing the reality of that time.
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""Alvin Toffler""
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Alvin Eugene Toffler (October 4, 1928 – June 27, 2016) was an American writer, futurist, and businessman known for his works discussing modern technologies, including the digital revolution and the communication revolution, with emphasis on their effects on cultures worldwide. He is regarded as one of the world's outstanding futurists. Toffler was an associate editor of "Fortune" magazine. In his early works he focused on technology and its impact, which he termed "information overload". In 1970, his first major book about the future, "Future Shock", became a worldwide best-seller and has sold over 6 million copies. He and his wife Heidi Toffler (1929–2019), who collaborated with him for most of his writings, moved on to examining the reaction to changes in society with another best-selling book, "The Third Wave", in 1980. In it, he foresaw such technological advances as cloning, personal computers, the Internet, cable television and mobile communication. His later focus, via their other best-seller, "Powershift", (1990), was on the increasing power of 21st-century military hardware and the proliferation of new technologies. He founded Toffler Associates, a management consulting company, and was a visiting scholar at the Russell Sage Foundation, visiting professor at Cornell University, faculty member of the New School for Social Research, a White House correspondent, and a business consultant. Toffler's ideas and writings were a significant influence on the thinking of business and government leaders worldwide, including China's Zhao Ziyang, and AOL founder Steve Case. Early life. Alvin Toffler was born on October 4, 1928, in New York City, and raised in Brooklyn. He was the son of Rose (Albaum) and Sam Toffler, a furrier, both Polish Jews who had migrated to America. He had one younger sister. He was inspired to become a writer at the age of 7 by his aunt and uncle, who lived with the Tofflers. "They were Depression-era literary intellectuals," Toffler said, "and they always talked about exciting ideas." Toffler graduated from New York University in 1950 as an English major, though by his own account he was more focused on political activism than grades.
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""Alvin Toffler""
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He met his future wife, Adelaide Elizabeth Farrell (nicknamed "Heidi"), when she was starting a graduate course in linguistics. Being radical students, they decided against further graduate work and moved to Cleveland, Ohio, where they married on April 29, 1950. Career. Seeking experiences to write about, Alvin and Heidi Toffler spent the next five years as blue collar workers on assembly lines while studying industrial mass production in their daily work. He compared his own desire for experience to other writers, such as Jack London, who in his quest for subjects to write about sailed the seas, and John Steinbeck, who went to pick grapes with migrant workers. In their first factory jobs, Heidi became a union shop steward in the aluminum foundry where she worked. Alvin became a millwright and welder. In the evenings Alvin would write poetry and fiction, but discovered he was proficient at neither. His hands-on practical labor experience helped Alvin Toffler land a position at a union-backed newspaper, a transfer to its Washington bureau in 1957, then three years as a White House correspondent, covering Congress and the White House for a Pennsylvania daily newspaper. They returned to New York City in 1959 when "Fortune" magazine invited Alvin to become its labor columnist, later having him write about business and management. After leaving "Fortune" magazine in 1962, Toffler began a freelance career, writing long form articles for scholarly journals and magazines. His 1964 "Playboy interviews" with Russian novelist Vladimir Nabokov and Ayn Rand were considered among the magazine's best. His interview with Rand was the first time the magazine had given such a platform to a female intellectual, which as one commentator said, "the real bird of paradise Toffler captured for Playboy in 1964 was Ayn Rand." Toffler was hired by IBM to conduct research and write a paper on the social and organizational impact of computers, leading to his contact with the earliest computer "gurus" and artificial intelligence researchers and proponents. Xerox invited him to write about its research laboratory and AT&T consulted him for strategic advice. This AT&T work led to a study of telecommunications, which advised the company's top management to break up the company more than a decade before the government forced AT&T to break up.
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""Alvin Toffler""
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In the mid-1960s, the Tofflers began five years of research on what would become "Future Shock", published in 1970. It has sold over 6 million copies worldwide, according to the "New York Times," or over 15 million copies according to the Tofflers' Web site. Toffler coined the term "future shock" to refer to what happens to a society when change happens too fast, which results in social confusion and normal decision-making processes breaking down. The book has never been out of print and has been translated into dozens of languages. He continued the theme in "The Third Wave" in 1980. While he describes the first and second waves as the agricultural and industrial revolutions, the "third wave," a phrase he coined, represents the current information, computer-based revolution. He forecast the spread of the Internet and email, interactive media, cable television, cloning, and other digital advancements. He claimed that one of the side effects of the digital age has been "information overload," another term he coined. In 1990, he wrote "Powershift", also with the help of his wife, Heidi. In 1996, with American business consultant Tom Johnson, they co-founded Toffler Associates, an advisory firm designed to implement many of the ideas the Tofflers had written on. The firm worked with businesses, NGOs, and governments in the United States, South Korea, Mexico, Brazil, Singapore, Australia, and other countries. During this period in his career, Toffler lectured worldwide, taught at several schools and met world leaders, such as Mikhail Gorbachev, along with key executives and military officials. Ideas and opinions. Toffler stated many of his ideas during an interview with the Australian Broadcasting Corporation in 1998. "Society needs people who take care of the elderly and who know how to be compassionate and honest," he said. "Society needs people who work in hospitals. Society needs all kinds of skills that are not just cognitive; they're emotional, they're affectional. You can't run the society on data and computers alone." His opinions about the future of education, many of which were in "Future Shock", have often been quoted.
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""Alvin Toffler""
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An often misattributed quote, however, is that of psychologist Herbert Gerjuoy: "Tomorrow's illiterate will not be the man who can't read; he will be the man who has not learned how to learn." Early in his career, after traveling to other countries, he became aware of the new and myriad inputs that visitors received from these other cultures. He explained during an interview that some visitors would become "truly disoriented and upset" by the strange environment, which he described as a reaction to culture shock. From that issue, he foresaw another problem for the future, when a culturally "new environment comes to you ... and comes to you rapidly." That kind of sudden cultural change within one's own country, which he felt many would not understand, would lead to a similar reaction, one of "future shock", which he wrote about in his book by that title. Toffler writes: In "The Third Wave", Toffler describes three types of societies, based on the concept of "waves"—each wave pushes the older societies and cultures aside. He describes the "First Wave" as the society after agrarian revolution and replaced the first hunter-gatherer cultures. The "Second Wave," he labels society during the Industrial Revolution (ca. late 17th century through the mid-20th century). That period saw the increase of urban industrial populations which had undermined the traditional nuclear family, and initiated a factory-like education system, and the growth of the corporation. Toffler said: The "Third Wave" was a term he coined to describe the post-industrial society, which began in the late 1950s. His description of this period dovetails with other futurist writers, who also wrote about the Information Age, Space Age, Electronic Era, Global Village, terms which highlighted a scientific-technological revolution. The Tofflers claimed to have predicted a number of geopolitical events, such as the collapse of the Soviet Union, the fall of the Berlin Wall and the future economic growth in the Asia-Pacific region. Influences and popular culture. Toffler often visited with dignitaries in Asia, including China's Zhao Ziyang, Singapore's Lee Kuan Yew and South Korea's Kim Dae Jung, all of whom were influenced by his views as Asia's emerging markets increased in global significance during the 1980s and 1990s.
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""Alvin Toffler""
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Although they had originally censored some of his books and ideas, China's government cited him along with Franklin Roosevelt and Bill Gates as being among the Westerners who had most influenced their country. "The Third Wave" along with a video documentary based on it became best-sellers in China and were widely distributed to schools. The video's success inspired the marketing of videos on related themes in the late 1990s by Infowars, whose name is derived from the term coined by Toffler in the book. Toffler's influence on Asian thinkers was summed up in an article in "Daedalus", published by the American Academy of Arts & Sciences: U.S. House Speaker Newt Gingrich publicly lauded his ideas about the future, and urged members of Congress to read Toffler's book, "Creating a New Civilization" (1995). Others, such as AOL founder Steve Case, cited Toffler's "The Third Wave" as a formative influence on his thinking, which inspired him to write "The Third Wave: An Entrepreneur's Vision of the Future" in 2016. Case said that Toffler was a "real pioneer in helping people, companies and even countries lean into the future." In 1980, Ted Turner founded CNN, which he said was inspired by Toffler's forecasting the end of the dominance of the three main television networks. Turner's company, Turner Broadcasting, published Toffler's "Creating a New Civilization" in 1995. Shortly after the book was released, the former Soviet president Mikhail Gorbachev hosted the Global Governance Conference in San Francisco with the theme, "Toward a New Civilization", which was attended by dozens of world figures, including the Tofflers, George H. W. Bush, Margaret Thatcher, Carl Sagan, Abba Eban and Turner with his then-wife, actress Jane Fonda. Mexican billionaire Carlos Slim was influenced by his works, and became a friend of the writer. Global marketer J.D. Power also said he was inspired by Toffler's works. Since the 1960s, people had tried to make sense out of the effect of new technologies and social change, a problem which made Toffler's writings widely influential beyond the confines of scientific, economic, and public policy.
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""Alvin Toffler""
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His works and ideas have been subject to various criticisms, usually with the same argumentation used against futurology: that foreseeing the future is nigh impossible. Techno music pioneer Juan Atkins cites Toffler's phrase "techno rebels" in "The Third Wave" as inspiring him to use the word "techno" to describe the musical style he helped to create Musician Curtis Mayfield released a disco song called "Future Shock," later covered in an electro version by Herbie Hancock. Science fiction author John Brunner wrote "The Shockwave Rider," from the concept of "future shock." The nightclub Toffler, in Rotterdam, is named after him. In the song "Victoria" by The Exponents, the protagonist's daily routine and cultural interests are described: "She's up in time to watch the soap operas, reads Cosmopolitan and Alvin Toffler". Critical assessment. Accenture, the management consultancy firm, identified Toffler in 2002 as being among the most influential voices in business leaders, along with Bill Gates and Peter Drucker. Toffler has also been described in a "Financial Times" interview as the "world's most famous futurologist". In 2006, the "People's Daily" classed him among the 50 foreigners who shaped modern China, which one U.S. newspaper notes made him a "guru of sorts to world statesmen." Chinese Premier and General Secretary Zhao Ziyang was greatly influenced by Toffler. He convened conferences to discuss "The Third Wave" in the early 1980s, and in 1985 the book was the No. 2 best seller in China. Author Mark Satin characterizes Toffler as an important early influence on radical centrist political thought. Newt Gingrich became close to the Tofflers in the 1970s and said "The Third Wave" had immensely influenced his own thinking and was "one of the great seminal works of our time." Selected awards. Toffler has received several prestigious prizes and awards, including the McKinsey Foundation Book Award for Contributions to Management Literature, Officier de L'Ordre des Arts et Lettres, and appointments, including Fellow of the American Association for the Advancement of Science and the International Institute for Strategic Studies. In 2006, Alvin and Heidi Toffler were recipients of Brown University's Independent Award. Personal life.
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""Alvin Toffler""
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Toffler was married to Heidi Toffler (born Adelaide Elizabeth Farrell), also a writer and futurist. They lived in the Bel Air section of Los Angeles, California, and previously lived in Redding, Connecticut. The couple's only child, Karen Toffler (1954–2000), died at age 46 after more than a decade suffering from Guillain–Barré syndrome. Alvin Toffler died in his sleep on June 27, 2016, at his home in Los Angeles. No cause of death was given. He is buried at Westwood Memorial Park. Bibliography. Alvin Toffler co-wrote his books with his wife Heidi.
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""Aphrodite""
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Aphrodite (, ) is an ancient Greek goddess associated with love, lust, beauty, pleasure, passion, procreation, and as her syncretised Roman counterpart , desire, sex, fertility, prosperity, and victory. Aphrodite's major symbols include seashells, myrtles, roses, doves, sparrows, and swans. The cult of Aphrodite was largely derived from that of the Phoenician goddess Astarte, a cognate of the East Semitic goddess Ishtar, whose cult was based on the Sumerian cult of Inanna. Aphrodite's main cult centers were Cythera, Cyprus, Corinth, and Athens. Her main festival was the Aphrodisia, which was celebrated annually in midsummer. In Laconia, Aphrodite was worshipped as a warrior goddess. She was also the patron goddess of prostitutes, an association which led early scholars to propose the concept of sacred prostitution in Greco-Roman culture, an idea which is now generally seen as erroneous. A major goddess in the Greek pantheon, Aphrodite featured prominently in ancient Greek literature. According to many sources, like Homer's "Iliad" and Sappho’s Ode to Aphrodite, she is the daughter of Zeus and Dione. In Hesiod's "Theogony", however, Aphrodite is born off the coast of Cythera from the foam (, ) produced by Uranus's genitals, which his son Cronus had severed and thrown into the sea. In his "Symposium", Plato asserts that these two origins actually belong to separate entities; Aphrodite Urania (a transcendent "Heavenly" Aphrodite, who “partakes not of the female but only of the male,” with Plato describing her as inspiring love between men, but having nothing to do with the love of women) and Aphrodite Pandemos (Aphrodite common to "all the people" who Plato described as “wanton,” to contrast her with the virginal Aphrodite Urania, who didn’t engage in sexual acts at all. Pandemos inspired love between men and women, unlike her older counterpart). The epithet Aphrodite Areia (the "Warlike") reveals her contrasting nature in ancient Greek religion.
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""Aphrodite""
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Aphrodite had many other epithets, each emphasizing a different aspect of the same goddess or used by a different local cult. Thus she was also known as Cytherea ("Lady of Cythera") and Cypris ("Lady of Cyprus"), because both locations claimed to be the place of her birth. Sappho's "Ode to Aphrodite" is one of the earliest poems dedicated to the goddess and survives from the Archaic period nearly complete. In Greek mythology, Aphrodite was married to Hephaestus, the god of fire, blacksmiths and metalworking. Aphrodite was frequently unfaithful to him and had many lovers; in the "Odyssey", she is caught in the act of adultery with Ares, the god of war. In the "First Homeric Hymn to Aphrodite", she seduces the mortal shepherd Anchises after Zeus made her fall in love with him. Aphrodite was also the surrogate mother and lover of the mortal shepherd Adonis, who was killed by a wild boar. Along with Athena and Hera, Aphrodite was one of the three goddesses whose feud resulted in the beginning of the Trojan War and plays a major role throughout the "Iliad". Aphrodite has been featured in Western art as a symbol of female beauty and has appeared in numerous works of Western literature. She is a major deity in modern Neopagan religions, including the Church of Aphrodite, Wicca, and Hellenism. Etymology. Hesiod derives the name "Aphrodite" from () "sea-foam", interpreting the name as "risen from the foam", but most modern scholars regard this as a spurious folk etymology. Early-modern scholars of classical mythology attempted to argue that Aphrodite's name was of Greek or Indo-European origin, but these efforts have mostly been abandoned. Aphrodite's name is generally accepted to be of non-Greek (probably Semitic) origin, but its exact derivation cannot be determined with confidence. Scholars in the late-nineteenth and early-twentieth centuries, accepting Hesiod's "foam" etymology as genuine, analyzed the second part of Aphrodite's name as *"-odítē" "wanderer" or as *"-dítē" "bright".
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""Aphrodite""
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More recently, Michael Janda, also accepting Hesiod's etymology, has argued in favor of the latter of these interpretations and claims the story of a birth from the foam as an Indo-European mytheme. Similarly, Krzysztof Tomasz Witczak proposes an Indo-European compound "very" and "to shine", also referring to Eos, and Daniel Kölligan has interpreted Aphrodite's name as "shining up from the mist/foam". Other scholars have argued that these hypotheses are unlikely, since Aphrodite's attributes are entirely different from those of both Eos and the Vedic deity Ushas. Modern scholars, due to the believed Near Eastern origins of Aphrodite's worship, have since proposed Semitic origins for the name. Some scholars, such as Fritz Hommel, have suggested that Aphrodite's name is a hellenized pronunciation of the name "Astarte"; other scholars, however, reject this as being linguistically untenable. Martin West reconstructs a Cyprian Canaanite form of the name as either or , and cautiously suggests the latter as being an epithet with the meaning "She of the Villages". Aren Wilson-Wright suggests the Phoenician form as an elative epithet meaning "unique, excellent, sublime". A number of improbable non-Greek etymologies have also been suggested. One Semitic etymology compares Aphrodite to the Assyrian "barīrītu", the name of a female demon that appears in Middle Babylonian and Late Babylonian texts. Hammarström looks to Etruscan, comparing "(e)prθni" "lord", an Etruscan honorific loaned into Greek as πρύτανις. This would make the theonym in origin an honorific, "the lady". Most scholars reject this etymology as implausible, especially since Aphrodite's name actually appears in Etruscan in the borrowed form "Apru" (from Greek , clipped form of "Aphrodite"). The medieval "Etymologicum Magnum" () offers a highly contrived etymology, deriving "Aphrodite" from the compound "habrodíaitos" (), "she who lives delicately", from "habrós" and "díaita".
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""Aphrodite""
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The alteration from "b" to "ph" is explained as a "familiar" characteristic of Greek "obvious from the Macedonians". In the Cypriot syllabary, a syllabic script used on the island of Cyprus from the eleventh until the fourth centuries BC, Aphrodite's name is attested in the forms (a-po-ro-ta-o-i, read right-to-left), (a-po-ro-ti-ta-i, samewise), and finally (a-po-ro-ti-si-jo, "", "related to Aphrodite", in the context of a month). Origins. Near Eastern love goddess. The cult of Aphrodite in Greece was imported from, or at least influenced by, the cult of Astarte in Phoenicia, which, in turn, was influenced by the cult of the Mesopotamian goddess known as "Ishtar" to the East Semitic peoples and as "Inanna" to the Sumerians. Pausanias states that the first to establish a cult of Aphrodite were the Assyrians, followed by the Paphians of Cyprus and then the Phoenicians at Ascalon. The Phoenicians, in turn, taught her worship to the people of Cythera. Aphrodite took on Inanna-Ishtar's associations with sexuality and procreation. Furthermore, she was known as Ourania (Οὐρανία), which means "heavenly", a title corresponding to Inanna's role as the Queen of Heaven. Early artistic and literary portrayals of Aphrodite are extremely similar on Inanna-Ishtar. Like Inanna-Ishtar, Aphrodite was also a warrior goddess; the second-century AD Greek geographer Pausanias records that, in Sparta, Aphrodite was worshipped as "Aphrodite Areia", which means "warlike". He also mentions that Aphrodite's most ancient cult statues in Sparta and on Cythera showed her bearing arms. Modern scholars note that Aphrodite's warrior-goddess aspects appear in the oldest strata of her worship and see it as an indication of her Near Eastern origins.
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""Aphrodite""
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Nineteenth-century classical scholars had a general aversion to the idea that ancient Greek religion was at all influenced by the cultures of the Near East, but even Friedrich Gottlieb Welcker, who argued that Near Eastern influence on Greek culture was largely confined to material culture, admitted that Aphrodite was clearly of Phoenician origin. The significant influence of Near Eastern culture on early Greek religion in general, and on the cult of Aphrodite in particular, is now widely recognized as dating to a period of orientalization during the eighth century BC, when archaic Greece was on the fringes of the Neo-Assyrian Empire. Indo-European dawn goddess. Some early comparative mythologists opposed to the idea of a Near Eastern origin argued that Aphrodite originated as an aspect of the Greek dawn goddess Eos and that she was therefore ultimately derived from the Proto-Indo-European dawn goddess *"Haéusōs" (properly Greek Eos, Latin Aurora, Sanskrit Ushas). Most modern scholars have now rejected the notion of a purely Indo-European Aphrodite, but it is possible that Aphrodite, originally a Semitic deity, may have been influenced by the Indo-European dawn goddess. Both Aphrodite and Eos were known for their erotic beauty and aggressive sexuality and both had relationships with mortal lovers. Both goddesses were associated with the colors red, white, and gold. Michael Janda etymologizes Aphrodite's name as an epithet of Eos meaning "she who rises from the foam [of the ocean]" and points to Hesiod's "Theogony" account of Aphrodite's birth as an archaic reflex of Indo-European myth. Aphrodite rising out of the waters after Cronus defeats Uranus as a mytheme would then be directly cognate to the Rigvedic myth of Indra defeating Vrtra, liberating Ushas. Another key similarity between Aphrodite and the Indo-European dawn goddess is her close kinship to the Greek sky deity, since both of the main claimants to her paternity (Zeus and Uranus) are sky deities. Forms and epithets. Aphrodite's most common cultic epithet was "Ourania", meaning "heavenly", but this epithet almost never occurs in literary texts, indicating a purely cultic significance. Another common name for Aphrodite was "Pandemos" ("For All the Folk").
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""Aphrodite""
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In her role as Aphrodite Pandemos, Aphrodite was associated with "Peithō" (), meaning "persuasion", and could be prayed to for aid in seduction. The character of Pausanias in Plato's "Symposium", takes differing cult-practices associated with different epithets of the goddess to claim that Ourania and Pandemos are, in fact, separate goddesses. He asserts that "Aphrodite Ourania" is the celestial Aphrodite, born from the sea foam after Cronus castrated Uranus, and the older of the two goddesses. According to the "Symposium", "Aphrodite Ourania" is the inspiration of male homosexual desire, specifically the ephebic eros, and pederasty. "Aphrodite Pandemos", by contrast, is the younger of the two goddesses: the common Aphrodite, born from the union of Zeus and Dione, and the inspiration of heterosexual desire and sexual promiscuity, the "lesser" of the two loves. "Paphian" (Παφία), was one of her epithets, after the Paphos in Cyprus where she had emerged from the sea at her birth. Among the Neoplatonists and, later, their Christian interpreters, Ourania is associated with spiritual love, and Pandemos with physical love (desire). A representation of Ourania with her foot resting on a tortoise came to be seen as emblematic of discretion in conjugal love; it was the subject of a chryselephantine sculpture by Phidias for Elis, known only from a parenthetical comment by the geographer Pausanias. The image was taken up again after the Renaissance. One of Aphrodite's most common literary epithets is "Philommeidḗs" (), which means "smile-loving", but is sometimes mistranslated as "laughter-loving". This epithet occurs throughout both of the Homeric epics and the "First Homeric Hymn to Aphrodite". Hesiod references it once in his "Theogony" in the context of Aphrodite's birth, but interprets it as "genital-loving" rather than "smile-loving". Monica Cyrino notes that the epithet may relate to the fact that, in many artistic depictions of Aphrodite, she is shown smiling.
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""Aphrodite""
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Other epithets of her include "Mechanitis" meaning skilled in inventing and "Automata" because, according to Servius, she was the source of spontaneous love. Common literary epithets of Aphrodite are "Cypris" and "Cythereia", which derive from her associations with the islands of Cyprus and Cythera respectively. On Cyprus, Aphrodite was sometimes called "Eleemon" ("the merciful"). In Athens, she was known as "Aphrodite en kēpois" ("Aphrodite of the Gardens"). At Cape Colias, a town along the Attic coast, she was venerated as "Genetyllis" "Mother". The Spartans worshipped her as "Potnia" "Mistress", "Enoplios" "Armed", "Morpho" "Shapely", "Ambologera" "She who Postpones Old Age". Across the Greek world, she was known under epithets such as "Melainis" in Corinth "Black or Dark One", "Skotia" "Dark One", "Androphonos" "Killer of Men", "Anosia" "Unholy", and "Tymborychos" "Gravedigger", all of which indicate her darker, more violent nature. A male version of Aphrodite known as Aphroditus was worshipped in the city of Amathus on Cyprus. Aphroditus was depicted with the figure and dress of a woman, but had a beard, and was shown lifting his dress to reveal an erect phallus. This gesture was believed to be an apotropaic symbol, and was thought to convey good fortune upon the viewer. Eventually, the popularity of Aphroditus waned as the mainstream, fully feminine version of Aphrodite became more popular, but traces of his cult are preserved in the later legends of Hermaphroditus. Worship. Classical period. Aphrodite's main festival, the Aphrodisia, was celebrated across Greece, but particularly in Athens and Corinth. In Athens, the Aphrodisia was celebrated on the fourth day of the month of Hekatombaion in honor of Aphrodite's role in the unification of Attica.
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""Aphrodite""
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During this festival, the priests of Aphrodite would purify the temple of Aphrodite Pandemos on the southwestern slope of the Acropolis with the blood of a sacrificed dove. Next, the altars would be anointed and the cult statues of Aphrodite Pandemos and Peitho would be escorted in a majestic procession to a place where they would be ritually bathed. Aphrodite was also honored in Athens as part of the Arrhephoria festival. The fourth day of every month was sacred to Aphrodite. Pausanias records that, in Sparta, Aphrodite was worshipped as "Aphrodite Areia", which means "warlike". This epithet stresses Aphrodite's connections to Ares, with whom she had extramarital relations. Pausanias also records that, in Sparta and on Cythera, a number of extremely ancient cult statues of Aphrodite portrayed her bearing arms. Other cult statues showed her bound in chains. Aphrodite was the patron goddess of prostitutes of all varieties, ranging from "pornai" (cheap street prostitutes typically owned as slaves by wealthy pimps) to "hetairai" (expensive, well-educated hired companions, who were usually self-employed and sometimes provided sex to their customers). The city of Corinth was renowned throughout the ancient world for its many "hetairai", who had a widespread reputation for being among the most skilled, but also the most expensive, prostitutes in the Greek world. Corinth also had a major temple to Aphrodite located on the Acrocorinth and was one of the main centers of her cult. Records of numerous dedications to Aphrodite made by successful courtesans have survived in poems and in pottery inscriptions. References to Aphrodite in association with prostitution are found in Corinth as well as on the islands of Cyprus, Cythera, and Sicily. Aphrodite's Mesopotamian precursor Inanna-Ishtar was also closely associated with prostitution. Scholars in the nineteenth and twentieth centuries believed that the cult of Aphrodite may have involved ritual prostitution, an assumption based on ambiguous passages in certain ancient texts, particularly a fragment of a "skolion" by the Boeotian poet Pindar, which mentions prostitutes in Corinth in association with Aphrodite.
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Modern scholars now dismiss the notion of ritual prostitution in Greece as a "historiographic myth" with no factual basis. Hellenistic and Roman periods. During the Hellenistic period, the Greeks identified Aphrodite with the ancient Egyptian goddesses Hathor and Isis. Aphrodite was the patron goddess of the Lagid queens and Queen Arsinoe II was identified as her mortal incarnation. Aphrodite was worshipped in Alexandria and had numerous temples in and around the city. Arsinoe II introduced the cult of Adonis to Alexandria and many of the women there partook in it. The Tessarakonteres, a gigantic catamaran galley designed by Archimedes for Ptolemy IV Philopator, had a circular temple to Aphrodite on it with a marble statue of the goddess herself. In the second century BC, Ptolemy VIII Physcon and his wives Cleopatra II and Cleopatra III dedicated a temple to Aphrodite Hathor at Philae. Statuettes of Aphrodite for personal devotion became common in Egypt starting in the early Ptolemaic times and extending until long after Egypt became a Roman province. The ancient Romans identified Aphrodite with their goddess Venus, who was originally a goddess of agricultural fertility, vegetation, and springtime. According to the Roman historian Livy, Aphrodite and Venus were officially identified in the third century BC when the cult of "Venus Erycina" was introduced to Rome from the Greek sanctuary of Aphrodite on Mount Eryx in Sicily. After this point, Romans adopted Aphrodite's iconography and myths and applied them to Venus. Because Aphrodite was the mother of the Trojan hero Aeneas in Greek mythology and the Roman tradition claimed Aeneas as the founder of Rome, Venus became venerated as "Venus Genetrix", the mother of the entire Roman nation. Julius Caesar claimed to be directly descended from Aeneas's son Iulus and became a strong proponent of the cult of Venus. This precedent was later followed by his nephew Augustus and the later emperors claiming succession from him. This syncretism greatly impacted Greek worship of Aphrodite. During the Roman era, the cults of Aphrodite in many Greek cities began to emphasize her relationship with Troy and Aeneas.
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They also began to adopt distinctively Roman elements, portraying Aphrodite as more maternal, more militaristic, and more concerned with administrative bureaucracy. She was claimed as a divine guardian by many political magistrates. Appearances of Aphrodite in Greek literature also vastly proliferated, usually showing Aphrodite in a characteristically Roman manner. Mythology. Birth. Aphrodite is usually said to have been born near her chief center of worship, Paphos, on the island of Cyprus, which is why she is sometimes called "Cyprian", especially in the poetic works of Sappho. The Sanctuary of Aphrodite Paphia, marking her birthplace, was a place of pilgrimage in the ancient world for centuries. Other versions of her myth have her born near the island of Cythera, hence another of her names, "Cytherea". Cythera was a stopping place for trade and culture between Crete and the Peloponesus, so these stories may preserve traces of the migration of Aphrodite's cult from the Middle East to mainland Greece. According to the version of her birth recounted by Hesiod in his "Theogony", Cronus severed Uranus' genitals and threw them behind him into the sea. The foam from his genitals gave rise to Aphrodite (hence her name, which Hesiod interprets as "foam-arisen"), while the Giants, the Erinyes (furies), and the Meliae emerged from the drops of his blood. Hesiod states that the genitals "were carried over the sea a long time, and white foam arose from the immortal flesh; with it a girl grew". After Aphrodite was born from the sea-foam, she washed up to shore in the presence of the other gods. Hesiod's account of Aphrodite's birth following Uranus's castration is probably derived from "The Song of Kumarbi", an ancient Hittite epic poem in which the god Kumarbi overthrows his father Anu, the god of the sky, and bites off his genitals, causing him to become pregnant and give birth to Anu's children, which include Ishtar and her brother Teshub, the Hittite storm god. In the "Iliad", Aphrodite is described as the daughter of Zeus and Dione.
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Dione's name appears to be a feminine cognate to "Dios" and "Dion", which are oblique forms of the name "Zeus". Zeus and Dione shared a cult at Dodona in northwestern Greece. In the "Theogony", Hesiod describes Dione as an Oceanid, but Apollodorus makes her the thirteenth Titan, child of Gaia and Uranus. Marriage. Aphrodite is consistently portrayed as a nubile, infinitely desirable adult, having had no childhood. She is often depicted nude. In the "Iliad", Aphrodite is the apparently unmarried consort of Ares, the god of war, and the wife of Hephaestus is a different goddess named Charis. Likewise, in Hesiod's "Theogony", Aphrodite is unmarried and the wife of Hephaestus is Aglaea, the youngest of the three Charites. In Book Eight of the "Odyssey", however, the blind singer Demodocus describes Aphrodite as the wife of Hephaestus and tells how she committed adultery with Ares during the Trojan War. The sun-god Helios saw Aphrodite and Ares having sex in Hephaestus's bed and warned Hephaestus, who fashioned a fine, near invisible net. The next time Ares and Aphrodite had sex together, the net trapped them both. Hephaestus brought all the gods into the bedchamber to laugh at the captured adulterers, but Apollo, Hermes, and Poseidon had sympathy for Ares and Poseidon agreed to pay Hephaestus for Ares's release. Aphrodite returned to her temple in Cyprus, where she was attended by the Charites. This narrative probably originated as a Greek folk tale, originally independent of the "Odyssey". In a much later interpolated detail, Ares put the young soldier Alectryon by the door to warn of Helios's arrival but Alectryon fell asleep on guard duty. Helios discovered the two and alerted Hephaestus; Ares in rage turned Alectryon into a rooster, which unfailingly crows to announce the sunrise.
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After exposing them, Hephaestus asks Zeus for his wedding gifts and dowry to be returned to him; by the time of the Trojan War, he is married to Charis/Aglaea, one of the Graces, apparently divorced from Aphrodite. Afterwards, it was generally Ares who was regarded as the husband or official consort of the goddess; on the François Vase, the two arrive at the wedding of Peleus and Thetis on the same chariot, as do Zeus with Hera and Poseidon with Amphitrite. The poets Pindar and Aeschylus refer to Ares as Aphrodite's husband. Later stories were invented to explain Aphrodite's marriage to Hephaestus. In the most famous story, Zeus hastily married Aphrodite to Hephaestus in order to prevent the other gods from fighting over her. In another version of the myth, Hephaestus gave his mother Hera a golden throne, but when she sat on it, she became trapped and he refused to let her go until she agreed to give him Aphrodite's hand in marriage. Hephaestus was overjoyed to be married to the goddess of beauty, and forged her beautiful jewelry, including a "strophion" () known as the (), a saltire-shaped undergarment (usually translated as the girdle of Aphrodite), which accentuated her breasts and made her even more irresistible to men. Such "strophia" were commonly used in depictions of the Near Eastern goddesses Ishtar and Atargatis. Attendants. Aphrodite is almost always accompanied by Eros, the god of lust and sexual desire. In his "Theogony", Hesiod describes Eros as one of the four original primeval forces born at the beginning of time, but, after the birth of Aphrodite from the sea foam, he is joined by Himeros and, together, they become Aphrodite's constant companions. In early Greek art, Eros and Himeros are both shown as idealized handsome youths with wings. The Greek lyric poets regarded the power of Eros and Himeros as dangerous, compulsive, and impossible for anyone to resist. In modern times, Eros is often seen as Aphrodite's son, but this is actually a comparatively late innovation.
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A "scholion" on Theocritus's "Idylls" remarks that the sixth-century BC poet Sappho had described Eros as the son of Aphrodite and Uranus, but the first surviving reference to Eros as Aphrodite's son comes from Apollonius of Rhodes's "Argonautica", written in the third century BC, which makes him the son of Aphrodite and Ares. Later, the Romans, who saw Venus as a mother goddess, seized on this idea of Eros as Aphrodite's son and popularized it, making it the predominant portrayal in works on mythology until the present day. Aphrodite's main attendants were the three Charites, whom Hesiod identifies as the daughters of Zeus and Eurynome and names as Aglaea ("Splendor"), Euphrosyne ("Good Cheer"), and Thalia ("Abundance"). The Charites had been worshipped as goddesses in Greece since the beginning of Greek history, long before Aphrodite was introduced to the pantheon. Aphrodite's other set of attendants was the three Horae (the "Hours"), whom Hesiod identifies as the daughters of Zeus and Themis and names as Eunomia ("Good Order"), Dike ("Justice"), and Eirene ("Peace"). Aphrodite was also sometimes accompanied by Harmonia, her daughter by Ares, and Hebe, the daughter of Zeus and Hera. The fertility god Priapus was usually considered to be Aphrodite's son by Dionysus, but he was sometimes also described as her son by Hermes, Adonis, or even Zeus. A "scholion" on Apollonius of Rhodes's "Argonautica" states that, while Aphrodite was pregnant with Priapus, Hera envied her and applied an evil potion to her belly while she was sleeping to ensure that the child would be hideous. In another version, Hera cursed Aphrodite's unborn son because he had been fathered by Zeus. When Aphrodite gave birth, she was horrified to see that the child had a massive, permanently erect penis, a potbelly, and a huge tongue. Aphrodite abandoned the infant to die in the wilderness, but a herdsman found him and raised him, later discovering that Priapus could use his massive penis to aid in the growth of plants.
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Anchises. The "First Homeric Hymn to Aphrodite" (Hymn 5), which was probably composed sometime in the mid-seventh century BC, describes how Zeus once became annoyed with Aphrodite for causing deities to fall in love with mortals, so he caused her to fall in love with Anchises, a handsome mortal shepherd who lived in the foothills beneath Mount Ida near the city of Troy. Aphrodite appears to Anchises in the form of a tall, beautiful, mortal virgin while he is alone in his home. Anchises sees her dressed in bright clothing and gleaming jewelry, with her breasts shining with divine radiance. He asks her if she is Aphrodite and promises to build her an altar on top of the mountain if she will bless him and his family. Aphrodite lies and tells him that she is not a goddess, but the daughter of one of the noble families of Phrygia. She claims to be able to understand the Trojan language because she had a Trojan nurse as a child and says that she found herself on the mountainside after she was snatched up by Hermes while dancing in a celebration in honor of Artemis, the goddess of virginity. Aphrodite tells Anchises that she is still a virgin and begs him to take her to his parents. Anchises immediately becomes overcome with mad lust for Aphrodite and swears that he will have sex with her. Anchises takes Aphrodite, with her eyes cast downwards, to his bed, which is covered in the furs of lions and bears. He then strips her naked and makes love to her. After the lovemaking is complete, Aphrodite reveals her true divine form. Anchises is terrified, but Aphrodite consoles him and promises that she will bear him a son. She prophesies that their son will be the demigod Aeneas, who will be raised by the nymphs of the wilderness for five years before going to Troy to become a nobleman like his father. The story of Aeneas's conception is also mentioned in Hesiod's "Theogony" and in Book II of Homer's "Iliad". Adonis. The myth of Aphrodite and Adonis is probably derived from the ancient Sumerian legend of Inanna and Dumuzid.
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The Greek name ("Adōnis", ) is derived from the Canaanite word "ʼadōn", meaning "lord". The earliest known Greek reference to Adonis comes from a fragment of a poem by the Lesbian poet Sappho ( – ), in which a chorus of young girls asks Aphrodite what they can do to mourn Adonis's death. Aphrodite replies that they must beat their breasts and tear their tunics. Later references flesh out the story with more details. According to the retelling of the story found in the poem "Metamorphoses" by the Roman poet Ovid (43 BC – 17/18 AD), Adonis was the son of Myrrha, who was cursed by Aphrodite with insatiable lust for her own father, King Cinyras of Cyprus, after Myrrha's mother bragged that her daughter was more beautiful than the goddess. Driven out after becoming pregnant, Myrrha was changed into a myrrh tree, but still gave birth to Adonis. Aphrodite found the baby and took him to the underworld to be fostered by Persephone. She returned for him once he was grown and discovered him to be strikingly handsome. Persephone wanted to keep Adonis, resulting in a custody battle between the two goddesses over whom should rightly possess Adonis. Zeus settled the dispute by decreeing that Adonis would spend one third of the year with Aphrodite, one third with Persephone, and one third with whomever he chose. Adonis chose to spend that time with Aphrodite. Then, one day, while Adonis was hunting, he was wounded by a wild boar and bled to death in Aphrodite's arms. In a semi-mocking work, the "Dialogues of the Gods", the satirical author Lucian comedically relates how a frustrated Aphrodite complains to the moon goddess Selene about her son Eros making Persephone fall in love with Adonis and now she has to share him with her. In different versions of the story, the boar was either sent by Ares, who was jealous that Aphrodite was spending so much time with Adonis, or by Artemis, who wanted revenge against Aphrodite for having killed her devoted follower Hippolytus.
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In another version, Apollo in fury changed himself into a boar and killed Adonis because Aphrodite had blinded his son Erymanthus when he stumbled upon Aphrodite naked as she was bathing after intercourse with Adonis. The story also provides an etiology for Aphrodite's associations with certain flowers. Reportedly, as she mourned Adonis's death, she caused anemones to grow wherever his blood fell and declared a festival on the anniversary of his death. In one version of the story, Aphrodite injured herself on a thorn from a rose bush and the rose, which had previously been white, was stained red by her blood. According to Lucian's "On the Syrian Goddess", each year during the festival of Adonis, the Adonis River in Lebanon (now known as the Abraham River) ran red with blood. The myth of Adonis is associated with the festival of the Adonia, which was celebrated by Greek women every year in midsummer. The festival, which was evidently already celebrated in Lesbos by Sappho's time, seems to have first become popular in Athens in the mid-fifth century BC. At the start of the festival, the women would plant a "garden of Adonis", a small garden planted inside a small basket or a shallow piece of broken pottery containing a variety of quick-growing plants, such as lettuce and fennel, or even quick-sprouting grains such as wheat and barley. The women would then climb ladders to the roofs of their houses, where they would place the gardens out under the heat of the summer sun. The plants would sprout in the sunlight but wither quickly in the heat. Then the women would mourn and lament loudly over the death of Adonis, tearing their clothes and beating their breasts in a public display of grief. Divine favoritism. In Hesiod's "Works and Days", Zeus orders Aphrodite to make Pandora, the first woman, physically beautiful and sexually attractive. so "men will love to embrace" her. Aphrodite "spills grace" over Pandora's head and equips her with "painful desire and knee-weakening anguish". Aphrodite's attendants, Peitho, the Charites, and the Horae, adorn Pandora with finery and jewelry. After the deaths of their parents, the orphaned Cleothera along with Merope were raised by Aphrodite.
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The other Olympian goddesses also blessed the girls with gifts and blessings; Hera gave them beauty, Artemis high stature, and Athena taught them women's crafts. When Cleothera and Merope were of age, Aphrodite consulted with Zeus to secure happy marriages for them. According to one myth, Aphrodite aided Hippomenes, a noble youth who wished to marry Atalanta, a maiden who was renowned throughout the land for her beauty, but who refused to marry any man unless he could outrun her in a footrace. Atalanta was an exceedingly swift runner and she beheaded all of the men who lost to her. Aphrodite gave Hippomenes three golden apples from the Garden of the Hesperides and instructed him to toss them in front of Atalanta as he raced her. Hippomenes obeyed Aphrodite's order and Atalanta, seeing the beautiful, golden fruits, bent down to pick up each one, allowing Hippomenes to outrun her. In the version of the story from Ovid's "Metamorphoses", Hippomenes forgets to repay Aphrodite for her aid, so she causes the couple to become inflamed with lust while they are staying at the temple of Cybele. The couple desecrate the temple by having sex in it, leading Cybele to turn them into lions as punishment. The myth of Pygmalion is first mentioned by the third-century BC Greek writer Philostephanus of Cyrene, but is first recounted in detail in Ovid's "Metamorphoses". According to Ovid, Pygmalion was an exceedingly handsome sculptor from the island of Cyprus, who was so sickened by the immorality of women that he refused to marry. He fell madly and passionately in love with the ivory cult statue he was carving of Aphrodite and longed to marry it. Because Pygmalion was extremely pious and devoted to Aphrodite, the goddess brought the statue to life. Pygmalion married the girl the statue became and they had a son named Paphos, after whom the capital of Cyprus received its name. Pseudo-Apollodorus later mentions "Metharme, daughter of Pygmalion, king of Cyprus". Anger myths.
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Aphrodite generously rewarded those who honored her, but also punished those who disrespected her, often quite brutally. A myth described in Apollonius of Rhodes's "Argonautica" and later summarized in the "Bibliotheca" of Pseudo-Apollodorus tells how, when the women of the island of Lemnos refused to sacrifice to Aphrodite, the goddess cursed them to stink horribly so that their husbands would never have sex with them. Instead, their husbands started having sex with their Thracian slave-girls. In anger, the women of Lemnos murdered the entire male population of the island, as well as all the Thracian slaves. When Jason and his crew of Argonauts arrived on Lemnos, they mated with the sex-starved women under Aphrodite's approval and repopulated the island. From then on, the women of Lemnos never disrespected Aphrodite again. In Euripides's tragedy "Hippolytus", which was first performed at the City Dionysia in 428 BC, Theseus's son Hippolytus worships only Artemis, the goddess of virginity, and refuses to engage in any form of sexual contact. Aphrodite is infuriated by his prideful behavior and, in the prologue to the play, she declares that, by honoring only Artemis and refusing to venerate her, Hippolytus has directly challenged her authority. Aphrodite therefore causes Hippolytus's stepmother, Phaedra, to fall in love with him, knowing Hippolytus will reject her. After being rejected, Phaedra commits suicide and leaves a suicide note to Theseus telling him that she killed herself because Hippolytus attempted to rape her. Theseus prays to Poseidon to kill Hippolytus for his transgression. Poseidon sends a wild bull to scare Hippolytus's horses as he is riding by the sea in his chariot, causing the horses to bolt and smash the chariot against the cliffs, dragging Hippolytus to a bloody death across the rocky shoreline. The play concludes with Artemis vowing to kill Aphrodite's own mortal beloved (presumably Adonis) in revenge. Glaucus of Corinth angered Aphrodite by refusing to let his horses for chariot racing mate, since doing so would hinder their speed.
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During the chariot race at the funeral games of King Pelias, Aphrodite drove his horses mad and they tore him apart. Polyphonte was a young woman who chose a virginal life with Artemis instead of marriage and children, as favoured by Aphrodite. Aphrodite cursed her, causing her to have children by a bear. The resulting bear-like offspring Agrius and Oreius were wild cannibals who incurred the hatred of Zeus for attacking traveling strangers. Ultimately, Ares (who was Polyphonte's grandfather) and Hermes (who was originally dispatched by Zeus to kill them) transformed all Polyphonte, Agrius, and Oreius into birds of ill omen while the servant who begged for mercy was transformed into a woodpecker. According to Apollodorus, a jealous Aphrodite cursed Eos, the goddess of dawn, to be perpetually in love and have insatiable sexual desire because Eos once had lain with Aphrodite's sweetheart Ares. According to Ovid in his "Metamorphoses" (book 10.238 ff.), Propoetides who are the daughters of Propoetus from the city of Amathus on the island of Cyprus denied Aphrodite's divinity and failed to worship her properly. Therefore, Aphrodite turned them into the world's first prostitutes. According to Diodorus Siculus, when the Rhodian sea nymphe Halia's six sons by Poseidon arrogantly refused to let Aphrodite land upon their shore, the goddess cursed them with insanity. In their madness, they raped Halia. As punishment, Poseidon buried them in the island's sea-caverns. Xanthius, a descendant of Bellerophon, had two children: Leucippus and an unnamed daughter. Through the wrath of Aphrodite (reasons unknown), Leucippus fell in love with his own sister. They started a secret relationship but the girl was already betrothed to another man and he went on to inform her father Xanthius, without telling him the name of the seducer. Xanthius went straight to his daughter's chamber where she was together with Leucippus right at the moment. On hearing him enter, she tried to escape, but Xanthius hit her with a dagger, thinking that he was slaying the seducer, and killed her.
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Leucippus, failing to recognise his father at first, slew him. When the truth was revealed, he had to leave the country and took part in colonisation of Crete and the lands in Asia Minor. Queen Cenchreis of Cyprus, wife of King Cinyras, bragged that her daughter Myrrha was more beautiful than Aphrodite. Therefore, Myrrha was cursed by Aphrodite with insatiable lust for her own father, King Cinyras of Cyprus and he slept with her unknowingly in the dark. She eventually transformed into the myrrh tree and gave birth to Adonis in this form. In another version of the same story, King of Assyria Theias was the father of Myrrha and Adonis, and again Aphrodite urged Myrrha, or Smyrna, to commit incest with her father, Theias. Myrrha's nurse helped with the scheme. When Theias discovered this, he flew into a rage, chasing his daughter with a knife. The gods turned her into a myrrh tree and Adonis eventually sprung from this tree. It was also said that Myrrha fled from her father, and Aphrodite transformed her into a tree. Adonis was then born when Theias shot an arrow into the tree or when a boar used its tusks to tear the tree's bark off. Cinyras also had three other daughters: Braesia, Laogora, and Orsedice. These girls by the wrath of Aphrodite (reasons unknown) cohabited with foreigners and ended their life in Egypt. The Muse Clio derided the goddess' own love for Adonis. Therefore, Clio fell in love with Pierus, son of Magnes and bore Hyacinth. Aegiale was a daughter of Adrastus and Amphithea and was married to Diomedes. Because of anger of Aphrodite, whom Diomedes had wounded in the war against Troy, she had multiple lovers, including a certain Hippolytus. when Aegiale went so far as to threaten his life, he fled to Italy. According to Stesichorus and Hesiod while Tyndareus sacrificing to the gods he forgot Aphrodite, therefore the goddess made his daughters twice and thrice wed and deserters of their husbands.
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Timandra deserted Echemus and went and came to Phyleus and Clytaemnestra deserted Agamemnon and lay with Aegisthus who was a worse mate for her and eventually killed her husband with her lover and finally, Helen of Troy deserted Menelaus under the influence of Aphrodite for Paris and her unfaitfulness eventually causes the War of Troy. As a result of her actions, Aphrodite caused the War of Troy in order to take Priam's kingdom and pass it down to her descendants. In one of the versions of the legend, Pasiphae did not make offerings to the goddess Venus [Aphrodite]. Because of this, Venus [Aphrodite] inspired in her an unnatural love for a bull resulting in the birth of the Minotaur or she cursed her because she was Helios's daughter who revealed her adultery to Hephaestus. For Helios' own tale-telling, she cursed him with uncontrollable lust over the mortal princess Leucothoe, which led to him abandoning his then-lover Clytie, leaving her heartbroken. Lysippe was the mother of Tanais by Berossos. Her son only venerated Ares and was fully devoted to war, neglecting love and marriage. Aphrodite cursed him with falling in love with his own mother. Preferring to die rather than give up his chastity, he threw himself into the river Amazonius, which was subsequently renamed Tanais. According to Hyginus, Orpheus's mother Calliope of the Muses at the behest of Zeus, judged the dispute between the goddesses Aphrodite and Persephone over Adonis and decided that both shall possess him half of the year. This enraged Venus [Aphrodite], because she had not been granted what she thought was her right. Therefore, Venus [Aphrodite] inspired love for Orpheus in the women of Thrace, causing them to tear him apart as each of them sought Orpheus for herself. Aphrodite personally witnessed the young huntress Rhodopis swear eternal devotion and chastity to Artemis when she joined her group. Aphrodite then summoned her son Eros, and convinced him that such lifestyle was an insult to them both.
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So under her command, Eros made Rhodopis and Euthynicus, another young hunter who had shunned love and romance just like her, to fall in love with each other. Despite their chaste life, Rhodopis and Euthynicus withdrew to some cavern where they violated their vows. Artemis was not slow to take notice after seeing Aphrodite laugh, so she changed Rhodopis into a fountain as a punishment instead. Judgment of Paris and Trojan War. The myth of the Judgement of Paris is mentioned briefly in the "Iliad", but is described in depth in an epitome of the "Cypria", a lost poem of the Epic Cycle, which records that all the gods and goddesses as well as various mortals were invited to the marriage of Peleus and Thetis (the eventual parents of Achilles). Only Eris, goddess of discord, was not invited. She was annoyed at this, so she arrived with a golden apple inscribed with the word καλλίστῃ (kallistēi, "for the fairest"), which she threw among the goddesses. Aphrodite, Hera, and Athena all claimed to be the fairest, and thus the rightful owner of the apple. The goddesses chose to place the matter before Zeus, who, not wanting to favor one of the goddesses, put the choice into the hands of Paris, a Trojan prince. After bathing in the spring of Mount Ida where Troy was situated, the goddesses appeared before Paris for his decision. In the extant ancient depictions of the Judgement of Paris, Aphrodite is only occasionally represented nude, and Athena and Hera are always fully clothed. Since the Renaissance, however, Western paintings have typically portrayed all three goddesses as completely naked.All three goddesses were ideally beautiful and Paris could not decide between them, so they resorted to bribes. Hera tried to bribe Paris with power over all Asia and Europe, and Athena offered wisdom, fame and glory in battle, but Aphrodite promised Paris that, if he were to choose her as the fairest, she would let him marry the most beautiful woman on earth. This woman was Helen, who was already married to King Menelaus of Sparta. Paris selected Aphrodite and awarded her the apple.
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The other two goddesses were enraged and, as a direct result, sided with the Greeks in the Trojan War. Aphrodite plays an important and active role throughout the entirety of Homer's "Iliad". In Book III, she rescues Paris from Menelaus after he foolishly challenges him to a one-on-one duel. She then appears to Helen in the form of an old woman and attempts to persuade her to have sex with Paris, reminding her of his physical beauty and athletic prowess. Helen immediately recognizes Aphrodite by her beautiful neck, perfect breasts, and flashing eyes and sharply chides the goddess. Aphrodite rebukes Helen, reminding her that, if she vexes her, she will punish her just as much as she has favored her already. Helen demurely follows Aphrodite's command. In Book V, Aphrodite charges into battle to rescue her son Aeneas from the Greek hero Diomedes. Diomedes recognizes Aphrodite as a "weakling" goddess and, thrusting his spear under Athena's guidance, nicks her wrist through her "ambrosial robe". Aphrodite borrows Ares's chariot to ride back to Mount Olympus, where she meets Dione. Aphrodite complains to her mother about Diomedes' handiwork, and Dione consoles her daughter with examples of gods wounded by mortals and notes that Diomedes is risking his life by fighting against the gods. In fact, Diomedes subsequently fought both Apollo and Ares but lived to an old age, his wife Aegialia, however, took other lovers with the help of the vengeful Aphrodite and never permitted him to return home to Argos after the war. Dione then heals Aphrodite's wounds while Zeus chides her for putting herself in danger, reminding her that "her specialty is love, not war." According to Walter Burkert, this scene directly parallels a scene from Tablet VI of the "Epic of Gilgamesh" in which Ishtar, Aphrodite's Akkadian precursor, cries to her mother Antu after the hero Gilgamesh rejects her sexual advances, but she is mildly rebuked by her father Anu.
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In Book XIV of the "Iliad", during the "Dios Apate" episode, Aphrodite lends her "kestos himas" to Hera for the purpose of seducing Zeus and distracting him from the battlefield, so the gods could interfere without the fear of Zeus. In the "Theomachia" in Book XXI, Aphrodite again enters the battlefield to carry Ares away after he is wounded by Athena. Offspring. Sometimes poets and dramatists recounted ancient traditions, which varied, and sometimes they invented new details; later scholiasts might draw on either or simply guess. Thus while Aeneas and Phobos were regularly described as offspring of Aphrodite, others listed here such as Priapus and Eros were sometimes said to be children of Aphrodite but with varying fathers and sometimes given other mothers or none at all. Iconography. Symbols. Aphrodite's most prominent avian symbol was the dove, which was originally an important symbol of her Near Eastern precursor Inanna-Ishtar. (In fact, the ancient Greek word for "dove", "peristerá", may be derived from a Semitic phrase "peraḥ Ištar", meaning "bird of Ishtar".) Aphrodite frequently appears with doves in ancient Greek pottery and the temple of Aphrodite Pandemos on the southwest slope of the Athenian Acropolis was decorated with relief sculptures of doves with knotted fillets in their beaks. Votive offerings of small, white, marble doves were also discovered in the temple of Aphrodite at Daphni. In addition to her associations with doves, Aphrodite was also closely linked with sparrows and she is described riding in a chariot pulled by sparrows in Sappho's "Ode to Aphrodite". According to myth, the dove was originally a nymph named Peristera who helped Aphrodite win in a flower-picking contest over her son Eros; for this Eros turned her into a dove, but Aphrodite took the dove under her wing and made it her sacred bird. Because of her connections to the sea, Aphrodite was associated with a number of different types of water fowl, including swans, geese, and ducks. Aphrodite's other symbols included the sea, conch shells, and roses. The rose and myrtle flowers were both sacred to Aphrodite.
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A myth explaining the origin of Aphrodite's connection to myrtle goes that originally the myrtle was a maiden, Myrina, a dedicated priestess of Aphrodite. When her previous betrothed carried her away from the temple to marry her, Myrina killed him, and Aphrodite turned her into a myrtle, forever under her protection. Her most important fruit emblem was the apple, and in myth, she turned Melos, childhood friend and kin-in-law to Adonis, into an apple after he killed himself, mourning over Adonis' death. Likewise, Melos's wife Pelia was turned into a dove. She was also associated with pomegranates, possibly because the red seeds suggested sexuality or because Greek women sometimes used pomegranates as a method of birth control. In Greek art, Aphrodite is often also accompanied by dolphins and Nereids. In classical art. A scene of Aphrodite rising from the sea appears on the back of the Ludovisi Throne ( 460 BC), which was probably originally part of a massive altar that was constructed as part of the Ionic temple to Aphrodite in the Greek polis of Locri Epizephyrii in Magna Graecia in southern Italy. The throne shows Aphrodite rising from the sea, clad in a diaphanous garment, which is drenched with seawater and clinging to her body, revealing her upturned breasts and the outline of her navel. Her hair hangs dripping as she reaches to two attendants standing barefoot on the rocky shore on either side of her, lifting her out of the water. Scenes with Aphrodite appear in works of classical Greek pottery, including a famous white-ground "kylix" by the Pistoxenos Painter dating the between 470 and 460 BC, showing her riding on a swan or goose. Aphrodite was often described as golden-haired and portrayed with this color hair in art. In BC, the Athenian sculptor Praxiteles carved the marble statue "Aphrodite of Knidos", which Pliny the Elder later praised as the greatest sculpture ever made. The statue showed a nude Aphrodite modestly covering her pubic region while resting against a water pot with her robe draped over it for support.
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The "Aphrodite of Knidos" was the first full-sized statue to depict Aphrodite completely naked and one of the first sculptures that was intended to be viewed from all sides. The statue was purchased by the people of Knidos in around 350 BC and proved to be tremendously influential on later depictions of Aphrodite. The original sculpture has been lost, but written descriptions of it as well several depictions of it on coins are still extant and over sixty copies, small-scale models, and fragments of it have been identified. The Greek painter Apelles of Kos, a contemporary of Praxiteles, produced the panel painting "Aphrodite Anadyomene" ("Aphrodite Rising from the Sea"). According to Athenaeus, Apelles was inspired to paint the painting after watching the courtesan Phryne take off her clothes, untie her hair, and bathe naked in the sea at Eleusis. The painting was displayed in the Asclepeion on the island of Kos. The "Aphrodite Anadyomene" went unnoticed for centuries, but Pliny the Elder records that, in his own time, it was regarded as Apelles's most famous work. During the Hellenistic and Roman periods, statues depicting Aphrodite proliferated; many of these statues were modeled at least to some extent on Praxiteles's "Aphrodite of Knidos". Some statues show Aphrodite crouching naked; others show her wringing water out of her hair as she rises from the sea. Another common type of statue is known as "Aphrodite Kallipygos", the name of which is Greek for "Aphrodite of the Beautiful Buttocks"; this type of sculpture shows Aphrodite lifting her "peplos" to display her buttocks to the viewer while looking back at them from over her shoulder. The ancient Romans produced massive numbers of copies of Greek sculptures of Aphrodite and more sculptures of Aphrodite have survived from antiquity than of any other deity. Post-classical culture. Middle Ages. Early Christians frequently adapted pagan iconography to suit Christian purposes. In the Early Middle Ages, Christians adapted elements of Aphrodite/Venus's iconography and applied them to Eve and prostitutes, but also female saints and even the Virgin Mary.
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Christians in the east reinterpreted the story of Aphrodite's birth as a metaphor for baptism; in a Coptic stele from the sixth century AD, a female orant is shown wearing Aphrodite's conch shell as a sign that she is newly baptized. Throughout the Middle Ages, villages and communities across Europe still maintained folk tales and traditions about Aphrodite/Venus and travelers reported a wide variety of stories. Numerous Roman mosaics of Venus survived in Britain, preserving memory of the pagan past. In North Africa in the late fifth century AD, Fulgentius of Ruspe encountered mosaics of Aphrodite and reinterpreted her as a symbol of the sin of Lust, arguing that she was shown naked because "the sin of lust is never cloaked" and that she was often shown "swimming" because "all lust suffers shipwreck of its affairs". He also argued that she was associated with doves and conches because these are symbols of copulation, and that she was associated with roses because "as the rose gives pleasure, but is swept away by the swift movement of the seasons, so lust is pleasant for a moment, but is swept away forever." While Fulgentius had appropriated Aphrodite as a symbol of Lust, Isidore of Seville ( 560–636) interpreted her as a symbol of marital procreative sex and declared that the moral of the story of Aphrodite's birth is that sex can only be holy in the presence of semen, blood, and heat, which he regarded as all being necessary for procreation. Meanwhile, Isidore denigrated Aphrodite/Venus's son Eros/Cupid as a "demon of fornication" ("daemon fornicationis"). Aphrodite/Venus was best known to Western European scholars through her appearances in Virgil's "Aeneid" and Ovid's "Metamorphoses". Venus is mentioned in the Latin poem "Pervigilium Veneris" ("The Eve of Saint Venus"), written in the third or fourth century AD, and in Giovanni Boccaccio's "Genealogia Deorum Gentilium". Since the Late Middle Ages.
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the myth of the "Venusberg" (German; French "Mont de Vénus", "Mountain of Venus") – a subterranean realm ruled by Venus, hidden underneath Christian Europe – became a motif of European folklore rendered in various legends and epics. In German folklore of the 16th century, the narrative becomes associated with the minnesinger Tannhäuser, and in that form the myth was taken up in later literature and opera. Art. Aphrodite is the central figure in Sandro Botticelli's painting "Primavera", which has been described as "one of the most written about, and most controversial paintings in the world", and "one of the most popular paintings in Western art". The story of Aphrodite's birth from the foam was a popular subject matter for painters during the Italian Renaissance, who were attempting to consciously reconstruct Apelles of Kos's lost masterpiece "Aphrodite Anadyomene" based on the literary "ekphrasis" of it preserved by Cicero and Pliny the Elder. Artists also drew inspiration from Ovid's description of the birth of Venus in his "Metamorphoses". Sandro Botticelli's "The Birth of Venus" ( 1485) was also partially inspired by a description by Poliziano of a relief on the subject. Later Italian renditions of the same scene include Titian's "Venus Anadyomene" () and Raphael's painting in the "Stufetta del cardinal Bibbiena" (1516). Titian's biographer Giorgio Vasari identified all of Titian's paintings of naked women as paintings of "Venus", including an erotic painting from , which he called the "Venus of Urbino", even though the painting does not contain any of Aphrodite/Venus's traditional iconography and the woman in it is clearly shown in a contemporary setting, not a classical one. "The Birth of Venus" (1863) by Alexandre Cabanel Jacques-Louis David's final work was his 1824 "magnum opus", "Mars Being Disarmed by Venus", which combines elements of classical, Renaissance, traditional French art, and contemporary artistic styles. While he was working on the painting, David described it, saying, "This is the last picture I want to paint, but I want to surpass myself in it.
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I will put the date of my seventy-five years on it and afterwards I will never again pick up my brush." The painting was exhibited first in Brussels and then in Paris, where over 10,000 people came to see it. Jean-Auguste-Dominique Ingres's painting "Venus Anadyomene" was one of his major works. Louis Geofroy described it as a "dream of youth realized with the power of maturity, a happiness that few obtain, artists or others." Théophile Gautier declared: "Nothing remains of the marvelous painting of the Greeks, but surely if anything could give the idea of antique painting as it was conceived following the statues of Phidias and the poems of Homer, it is M. Ingres's painting: the "Venus Anadyomene" of Apelles has been found." Other critics dismissed it as a piece of unimaginative, sentimental kitsch, but Ingres himself considered it to be among his greatest works and used the same figure as the model for his later 1856 painting "La Source". Paintings of Venus were favorites of the late nineteenth-century Academic artists in France. In 1863, Alexandre Cabanel won widespread critical acclaim at the Paris Salon for his painting "The Birth of Venus", which the French emperor Napoleon III immediately purchased for his own personal art collection. Édouard Manet's 1865 painting "Olympia" parodied the nude Venuses of the Academic painters, particularly Cabanel's "Birth of Venus". In 1867, the English Academic painter Frederic Leighton displayed his "Venus Disrobing for the Bath" at the academy. The art critic J. B. Atkinson praised it, declaring that "Mr Leighton, instead of adopting corrupt Roman notions regarding Venus such as Rubens embodied, has wisely reverted to the Greek idea of Aphrodite, a goddess worshipped, and by artists painted, as the perfection of female grace and beauty". A year later, the English painter Dante Gabriel Rossetti, a founding member of the Pre-Raphaelite Brotherhood, painted "Venus Verticordia" (Latin for "Aphrodite, the Changer of Hearts"), showing Aphrodite as a nude red-headed woman in a garden of roses. Though he was reproached for his "outré" subject matter, Rossetti refused to alter the painting and it was soon purchased by J. Mitchell of Bradford.
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In 1879, William Adolphe Bouguereau exhibited at the Paris Salon his own "Birth of Venus", which imitated the classical tradition of "contrapposto" and was met with widespread critical acclaim, rivalling the popularity of Cabanel's version from nearly two decades prior. Literature. William Shakespeare's erotic narrative poem "Venus and Adonis" (1593), a retelling of the courtship of Aphrodite and Adonis from Ovid's "Metamorphoses", was the most popular of all his works published within his own lifetime. Six editions of it were published before Shakespeare's death (more than any of his other works) and it enjoyed particularly strong popularity among young adults. In 1605, Richard Barnfield lauded it, declaring that the poem had placed Shakespeare's name "in fames immortall Booke". Despite this, the poem has received mixed reception from modern critics; Samuel Taylor Coleridge defended it, but Samuel Butler complained that it bored him and C. S. Lewis described an attempted reading of it as "suffocating". Aphrodite appears in Richard Garnett's short story collection "The Twilight of the Gods and Other Tales" (1888), in which the gods' temples have been destroyed by Christians. Stories revolving around sculptures of Aphrodite were common in the late nineteenth and early twentieth centuries. Examples of such works of literature include the novel "The Tinted Venus: A Farcical Romance" (1885) by Thomas Anstey Guthrie and the short story "The Venus of Ille" (1887) by Prosper Mérimée, both of which are about statues of Aphrodite that come to life. Another noteworthy example is "Aphrodite in Aulis" by the Anglo-Irish writer George Moore, which revolves around an ancient Greek family who moves to Aulis. The French writer Pierre Louÿs titled his erotic historical novel "" (1896) after the Greek goddess. The novel enjoyed widespread commercial success, but scandalized French audiences due to its sensuality and its decadent portrayal of Greek society. In the early twentieth century, stories of Aphrodite were used by feminist poets, such as Amy Lowell and Alicia Ostriker. Many of these poems dealt with Aphrodite's legendary birth from the foam of the sea.
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Other feminist writers, including Claude Cahun, Thit Jensen, and Anaïs Nin also made use of the myth of Aphrodite in their writings. Ever since the publication of Isabel Allende's book "Aphrodite: A Memoir of the Senses" in 1998, the name "Aphrodite" has been used as a title for dozens of books dealing with all topics even superficially connected to her domain. Frequently these books do not even mention Aphrodite, or mention her only briefly, but make use of her name as a selling point. Modern worship. In 1938, Gleb Botkin, a Russian immigrant to the United States, founded the Church of Aphrodite, a neopagan religion centered around the worship of a mother goddess, whom its practitioners identified as Aphrodite. The Church of Aphrodite's theology was laid out in the book "In Search of Reality", published in 1969, two years before Botkin's death. The book portrayed Aphrodite in a drastically different light than the one in which the Greeks envisioned her, instead casting her as "the sole Goddess of a somewhat Neoplatonic Pagan monotheism". It claimed that the worship of Aphrodite had been brought to Greece by the mystic teacher Orpheus, but that the Greeks had misunderstood Orpheus's teachings and had not realized the importance of worshipping Aphrodite alone. Aphrodite is a major deity in Wicca, a contemporary nature-based syncretic Neopagan religion. Wiccans regard Aphrodite as one aspect of the Goddess and she is frequently invoked by name during enchantments dealing with love and romance. Wiccans regard Aphrodite as the ruler of human emotions, erotic spirituality, creativity, and art. As one of the twelve Olympians, Aphrodite is a major deity within Hellenismos (Hellenic Polytheistic Reconstructionism), a Neopagan religion which seeks to authentically revive and recreate the religion of ancient Greece in the modern world. Unlike Wiccans, Hellenists are usually strictly polytheistic or pantheistic. Hellenists venerate Aphrodite primarily as the goddess of romantic love, but also as a goddess of sexuality, the sea, and war.
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Her many epithets include "Sea Born", "Killer of Men", "She upon the Graves", "Fair Sailing", and "Ally in War".
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""Alpha decay""
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Alpha decay or α-decay is a type of radioactive decay in which an atomic nucleus emits an alpha particle (helium nucleus). The parent nucleus transforms or "decays" into a daughter product, with a mass number that is reduced by four and an atomic number that is reduced by two. An alpha particle is identical to the nucleus of a helium-4 atom, which consists of two protons and two neutrons. It has a charge of and a mass of . For example, uranium-238 decays to form thorium-234. While alpha particles have a charge , this is not usually shown because a nuclear equation describes a nuclear reaction without considering the electrons – a convention that does not imply that the nuclei necessarily occur in neutral atoms. Alpha decay typically occurs in the heaviest nuclides. Theoretically, it can occur only in nuclei somewhat heavier than nickel (element 28), where the overall binding energy per nucleon is no longer a maximum and the nuclides are therefore unstable toward spontaneous fission-type processes. In practice, this mode of decay has only been observed in nuclides considerably heavier than nickel, with the lightest known alpha emitter being the second lightest isotope of antimony, 104Sb. Exceptionally, however, beryllium-8 decays to two alpha particles. Alpha decay is by far the most common form of cluster decay, where the parent atom ejects a defined daughter collection of nucleons, leaving another defined product behind. It is the most common form because of the combined extremely high nuclear binding energy and relatively small mass of the alpha particle. Like other cluster decays, alpha decay is fundamentally a quantum tunneling process. Unlike beta decay, it is governed by the interplay between both the strong nuclear force and the electromagnetic force. Alpha particles have a typical kinetic energy of 5 MeV (or ≈ 0.13% of their total energy, 110 TJ/kg) and have a speed of about 15,000,000 m/s, or 5% of the speed of light. There is surprisingly small variation around this energy, due to the strong dependence of the half-life of this process on the energy produced. Because of their relatively large mass, the electric charge of and relatively low velocity, alpha particles are very likely to interact with other atoms and lose their energy, and their forward motion can be stopped by a few centimeters of air.
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Approximately 99% of the helium produced on Earth is the result of the alpha decay of underground deposits of minerals containing uranium or thorium. The helium is brought to the surface as a by-product of natural gas production. History. Alpha particles were first described in the investigations of radioactivity by Ernest Rutherford in 1899, and by 1907 they were identified as He2+ ions. By 1928, George Gamow had solved the theory of alpha decay via tunneling. The alpha particle is trapped inside the nucleus by an attractive nuclear potential well and a repulsive electromagnetic potential barrier. Classically, it is forbidden to escape, but according to the (then) newly discovered principles of quantum mechanics, it has a tiny (but non-zero) probability of "tunneling" through the barrier and appearing on the other side to escape the nucleus. Gamow solved a model potential for the nucleus and derived, from first principles, a relationship between the half-life of the decay, and the energy of the emission, which had been previously discovered empirically and was known as the Geiger–Nuttall law. Mechanism. The nuclear force holding an atomic nucleus together is very strong, in general much stronger than the repulsive electromagnetic forces between the protons. However, the nuclear force is also short-range, dropping quickly in strength beyond about 3 femtometers, while the electromagnetic force has an unlimited range. The strength of the attractive nuclear force keeping a nucleus together is thus proportional to the number of the nucleons, but the total disruptive electromagnetic force of proton-proton repulsion trying to break the nucleus apart is roughly proportional to the square of its atomic number. A nucleus with 210 or more nucleons is so large that the strong nuclear force holding it together can just barely counterbalance the electromagnetic repulsion between the protons it contains. Alpha decay occurs in such nuclei as a means of increasing stability by reducing size. One curiosity is why alpha particles, helium nuclei, should be preferentially emitted as opposed to other particles like a single proton or neutron or other atomic nuclei. Part of the reason is the high binding energy of the alpha particle, which means that its mass is less than the sum of the masses of two free protons and two free neutrons. This increases the disintegration energy.
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Computing the total disintegration energy given by the equation formula_1 where is the initial mass of the nucleus, is the mass of the nucleus after particle emission, and is the mass of the emitted (alpha-)particle, one finds that in certain cases it is positive and so alpha particle emission is possible, whereas other decay modes would require energy to be added. For example, performing the calculation for uranium-232 shows that alpha particle emission releases 5.4 MeV of energy, while a single proton emission would "require" 6.1 MeV. Most of the disintegration energy becomes the kinetic energy of the alpha particle, although to fulfill conservation of momentum, part of the energy goes to the recoil of the nucleus itself (see atomic recoil). However, since the mass numbers of most alpha-emitting radioisotopes exceed 210, far greater than the mass number of the alpha particle (4), the fraction of the energy going to the recoil of the nucleus is generally quite small, less than 2%. Nevertheless, the recoil energy (on the scale of keV) is still much larger than the strength of chemical bonds (on the scale of eV), so the daughter nuclide will break away from the chemical environment the parent was in. The energies and ratios of the alpha particles can be used to identify the radioactive parent via alpha spectrometry. These disintegration energies, however, are substantially smaller than the repulsive potential barrier created by the interplay between the strong nuclear and the electromagnetic force, which prevents the alpha particle from escaping. The energy needed to bring an alpha particle from infinity to a point near the nucleus just outside the range of the nuclear force's influence is generally in the range of about 25 MeV. An alpha particle within the nucleus can be thought of as being inside a potential barrier whose walls are 25 MeV above the potential at infinity. However, decay alpha particles only have energies of around 4 to 9 MeV above the potential at infinity, far less than the energy needed to overcome the barrier and escape. Quantum tunneling. Quantum mechanics, however, allows the alpha particle to escape via quantum tunneling. The quantum tunneling theory of alpha decay, independently developed by George Gamow and by Ronald Wilfred Gurney and Edward Condon in 1928, was hailed as a very striking confirmation of quantum theory.
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Essentially, the alpha particle escapes from the nucleus not by acquiring enough energy to pass over the wall confining it, but by tunneling through the wall. Gurney and Condon made the following observation in their paper on it: It has hitherto been necessary to postulate some special arbitrary 'instability' of the nucleus, but in the following note, it is pointed out that disintegration is a natural consequence of the laws of quantum mechanics without any special hypothesis... Much has been written of the explosive violence with which the α-particle is hurled from its place in the nucleus. But from the process pictured above, one would rather say that the α-particle almost slips away unnoticed. The theory supposes that the alpha particle can be considered an independent particle within a nucleus, that is in constant motion but held within the nucleus by strong interaction. At each collision with the repulsive potential barrier of the electromagnetic force, there is a small non-zero probability that it will tunnel its way out. An alpha particle with a speed of 1.5×107 m/s within a nuclear diameter of approximately 10−14 m will collide with the barrier more than 1021 times per second. However, if the probability of escape at each collision is very small, the half-life of the radioisotope will be very long, since it is the time required for the total probability of escape to reach 50%. As an extreme example, the half-life of the isotope bismuth-209 is . The isotopes in beta-decay stable isobars that are also stable with regards to double beta decay with mass number "A" = 5, "A" = 8, 143 ≤ "A" ≤ 155, 160 ≤ "A" ≤ 162, and "A" ≥ 165 are theorized to undergo alpha decay. All other mass numbers (isobars) have exactly one theoretically stable nuclide. Those with mass 5 decay to helium-4 and a proton or a neutron, and those with mass 8 decay to two helium-4 nuclei; their half-lives (helium-5, lithium-5, and beryllium-8) are very short, unlike the half-lives for all other such nuclides with "A" ≤ 209, which are very long.
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(Such nuclides with "A" ≤ 209 are primordial nuclides except 146Sm.) Working out the details of the theory leads to an equation relating the half-life of a radioisotope to the decay energy of its alpha particles, a theoretical derivation of the empirical Geiger–Nuttall law. Uses. Americium-241, an alpha emitter, is used in smoke detectors. The alpha particles ionize air in an open ion chamber and a small current flows through the ionized air. Smoke particles from the fire that enter the chamber reduce the current, triggering the smoke detector's alarm. Radium-223 is also an alpha emitter. It is used in the treatment of skeletal metastases (cancers in the bones). Alpha decay can provide a safe power source for radioisotope thermoelectric generators used for space probes and were used for artificial heart pacemakers. Alpha decay is much more easily shielded against than other forms of radioactive decay. Static eliminators typically use polonium-210, an alpha emitter, to ionize the air, allowing the "static cling" to dissipate more rapidly. Toxicity. Highly charged and heavy, alpha particles lose their several MeV of energy within a small volume of material, along with a very short mean free path. This increases the chance of double-strand breaks to the DNA in cases of internal contamination, when ingested, inhaled, injected or introduced through the skin. Otherwise, touching an alpha source is typically not harmful, as alpha particles are effectively shielded by a few centimeters of air, a piece of paper, or the thin layer of dead skin cells that make up the epidermis; however, many alpha sources are also accompanied by beta-emitting radio daughters, and both are often accompanied by gamma photon emission. Relative biological effectiveness (RBE) quantifies the ability of radiation to cause certain biological effects, notably either cancer or cell-death, for equivalent radiation exposure. Alpha radiation has a high linear energy transfer (LET) coefficient, which is about one ionization of a molecule/atom for every angstrom of travel by the alpha particle. The RBE has been set at the value of 20 for alpha radiation by various government regulations. The RBE is set at 10 for neutron irradiation, and at 1 for beta radiation and ionizing photons.
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However, the recoil of the parent nucleus (alpha recoil) gives it a significant amount of energy, which also causes ionization damage (see ionizing radiation). This energy is roughly the weight of the alpha () divided by the weight of the parent (typically about 200 Da) times the total energy of the alpha. By some estimates, this might account for most of the internal radiation damage, as the recoil nucleus is part of an atom that is much larger than an alpha particle, and causes a very dense trail of ionization; the atom is typically a heavy metal, which preferentially collect on the chromosomes. In some studies, this has resulted in an RBE approaching 1,000 instead of the value used in governmental regulations. The largest natural contributor to public radiation dose is radon, a naturally occurring, radioactive gas found in soil and rock. If the gas is inhaled, some of the radon particles may attach to the inner lining of the lung. These particles continue to decay, emitting alpha particles, which can damage cells in the lung tissue. The death of Marie Curie at age 66 from aplastic anemia was probably caused by prolonged exposure to high doses of ionizing radiation, but it is not clear if this was due to alpha radiation or X-rays. Curie worked extensively with radium, which decays into radon, along with other radioactive materials that emit beta and gamma rays. However, Curie also worked with unshielded X-ray tubes during World War I, and analysis of her skeleton during a reburial showed a relatively low level of radioisotope burden. The Russian defector Alexander Litvinenko's 2006 murder by radiation poisoning is thought to have been carried out with polonium-210, an alpha emitter.
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""Adventism""
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Adventism is a branch of Protestant Christianity that believes in the imminent Second Coming (or the "Second Advent") of Jesus Christ. It originated in the 1830s in the United States during the Second Great Awakening when Baptist preacher William Miller first publicly shared his belief that the Second Coming would occur at some point between 1843 and 1844. His followers became known as Millerites. After Miller's prophecies failed, the Millerite movement split up and was continued by a number of groups that held different doctrines from one another. These groups, stemming from a common Millerite ancestor, collectively became known as the Adventist movement. Although the Adventist churches hold much in common with mainline Christianity, their theologies differ on whether the intermediate state of the dead is unconscious sleep or consciousness, whether the ultimate punishment of the wicked is annihilation or eternal torment, the nature of immortality, whether the wicked are resurrected after the millennium, and whether the sanctuary of Daniel 8 refers to the one in heaven or one on earth. Seventh-day Adventists and some smaller Adventist groups observe the seventh day Sabbath. The General Conference of Seventh-day Adventists has compiled that church's core beliefs in the 28 Fundamental Beliefs (1980 and 2005). In 2010, Adventism claimed to have some 22 million believers who were scattered in various independent churches. The largest church within the movement—the Seventh-day Adventist Church—had more than 23 million members in 2025. History. Adventism began as an inter-denominational movement. Its most vocal leader was William Miller. Between 50,000 and 100,000 people in the United States supported Miller's predictions of Christ's return. After the "Great Disappointment" of October 22, 1844, many people in the movement gave up on Adventism. Of those remaining Adventist, the majority gave up believing in any prophetic (biblical) significance for the October 22 date, yet they remained expectant of the near Advent (second coming of Jesus). Of those who retained the October 22 date, many maintained that Jesus had come not literally but "spiritually", and consequently were known as "spiritualizers". A small minority held that something concrete had indeed happened on October 22, but that this event had been misinterpreted.
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This belief later emerged and crystallized with the Seventh-day Adventist Church, the largest remaining body today. Albany Conference (1845). The Albany Conference in 1845, attended by 61 delegates, was called to attempt to determine the future course and meaning of the Millerite movement. Following this meeting, the "Millerites" then became known as "Adventists" or "Second Adventists". However, the delegates disagreed on several theological points. Four groups emerged from the conference: The Evangelical Adventists, The Life and Advent Union, the Advent Christian Church, and the Seventh-day Adventist Church. The largest group was organized as the American Millennial Association, a portion of which was later known as the Evangelical Adventist Church. Unique among the Adventists, they believed in an eternal hell and consciousness in death. They declined in numbers, and by 1916 their name did not appear in the United States Census of Religious Bodies. It has diminished to almost non-existence today. Their main publication was the "Advent Herald", of which Sylvester Bliss was the editor until his death in 1863. It was later called the "Messiah's Herald". The Life and Advent Union was founded by George Storrs in 1863. He had established "The Bible Examiner" in 1842. It merged with the Adventist Christian Church in 1964. The Advent Christian Church officially formed in 1861 and grew rapidly at first. It declined a little during the 20th century. The Advent Christians publish the four magazines "The Advent Christian Witness", "Advent Christian News", "Advent Christian Missions" and "Maranatha". They also operate a liberal arts college at Aurora, Illinois; and a one-year Bible College in Lenox, Massachusetts, called Berkshire Institute for Christian Studies. The Primitive Advent Christian Church later separated from a few congregations in West Virginia. The Seventh-day Adventist Church officially formed in 1863. It believes in the sanctity of the seventh-day Sabbath as a holy day for worship. It publishes the "Adventist Review", which evolved from several early church publications. Youth publications include "KidsView", "Guide" and "Insight". It has grown to a large worldwide denomination and has a significant network of medical and educational institutions.
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""Adventism""
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Miller did not join any of the movements, and he spent the last few years of his life working for unity, before dying in 1849. Denominations. The "Handbook of Denominations in the United States", 12th ed., describes the following churches as "Adventist and Sabbatarian (Hebraic) Churches": Christadelphians. The Christadelphians were founded in 1844 by John Thomas and had an estimated 25,000 members in 170 ecclesias, or churches, in 2000 in America. Advent Christian Church. The Advent Christian Church was founded in 1860 and had 25,277 members in 302 churches in 2002 in America. It is a "first-day" body of Adventist Christians founded on the teachings of William Miller. It adopted the "conditional immortality" doctrine of Charles F. Hudson and George Storrs, who formed the "Advent Christian Association" in Salem, Massachusetts, in 1860. Primitive Advent Christian Church. The Primitive Advent Christian Church is a small group which separated from the Advent Christian Church. It differs from the parent body mainly on two points. Its members observe foot washing as a rite of the church, and they teach that reclaimed backsliders should be baptized (even though they had formerly been baptized). This is sometimes referred to as rebaptism. Seventh-day Adventist Church. The Seventh-day Adventist Church, founded in 1863, had over 19,500,000 baptized members (not counting children of members) worldwide as of June 2016. It is best known for its teaching that Saturday, the seventh day of the week, is the Sabbath and is the appropriate day for worship. However, the second coming of Jesus Christ, along with Judgment Day based on the three angels' message in Revelation 14:6–13, remain core beliefs of Seventh-day Adventists. Seventh Day Adventist Reform Movement. The Seventh Day Adventist Reform Movement is a small offshoot with an unknown number of members from the Seventh-day Adventist Church caused by disagreement over military service on the Sabbath day during World War I. Davidian Seventh-day Adventist Association. The Davidians (originally named Shepherd's Rod) is a small offshoot with an unknown number of members made up primarily of voluntarily disfellowshipped members of the Seventh-day Adventist Church.
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They were originally known as the Shepherd's Rod and are still sometimes referred to as such. The group derives its name from two books on Bible doctrine written by its founder, Victor Houteff, in 1929. The Branch Davidians were a split ("branch") from the Davidians. A group that gathered around David Koresh (the so-called "Koreshians") abandoned Davidian teachings and turned into a religious cult. Many of them were killed during the infamous Waco Siege of April 1993. Church of God (Seventh Day). The Church of God (Seventh-Day) was founded in 1863 and it had an estimated 11,000 members in 185 churches in 1999 in America. Its founding members separated in 1858 from those Adventists associated with Ellen G. White who later organized themselves as Seventh-day Adventists in 1863. The Church of God (Seventh Day) split in 1933, creating two bodies: one headquartered in Salem, West Virginia, and known as the Church of God (7th day) – Salem Conference and the other one headquartered in Denver, Colorado and known as the General Conference of the Church of God (Seventh-Day). The Worldwide Church of God splintered from this. Church of God General Conference. Many denominations known as "Church of God" have Adventist origins. The Church of God General Conference was founded in 1921 and had 7,634 members in 162 churches in 2004 in America. It is a nontrinitarian first-day Adventist Christian body which is also known as the "Church of God of the Abrahamic Faith" and the "Church of God General Conference (Morrow, GA)". Creation Seventh-Day Adventist Church. The Creation Seventh-Day Adventist Church is a small group that broke off from the Seventh-Day Adventists in 1988, and organized itself as a church in 1991. United Seventh-Day Brethren. The United Seventh-Day Brethren is a small Sabbatarian Adventist body. In 1947, several individuals and two independent congregations within the Church of God Adventist movement formed the "United Seventh-Day Brethren", seeking to increase fellowship and to combine their efforts in evangelism, publications, and other . Other relationships.
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Early in its development, the Bible Student movement founded by Charles Taze Russell had close connections with the Millerite movement and stalwarts of the Adventist faith, including George Storrs and Joseph Seiss. Although both Jehovah's Witnesses and the Bible Students do not identify as part of the Millerite Adventist movement (or other denominations, in general), some theologians categorize these groups and related sects as Millerite Adventist because of their teachings regarding an imminent Second Coming and their use of specific dates. The various independent Bible Student groups currently have a cumulative membership of about 20,000 worldwide. According to the Watch Tower Society, there were about Jehovah's Witnesses worldwide as of . See also. General:
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""Antisymmetric relation""
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In mathematics, a binary relation formula_1 on a set formula_2 is antisymmetric if there is no pair of "distinct" elements of formula_2 each of which is related by formula_1 to the other. More formally, formula_1 is antisymmetric precisely if for all formula_6 formula_7 or equivalently, formula_8 The definition of antisymmetry says nothing about whether formula_9 actually holds or not for any formula_10. An antisymmetric relation formula_1 on a set formula_2 may be reflexive (that is, formula_9 for all formula_14), irreflexive (that is, formula_9 for no formula_14), or neither reflexive nor irreflexive. A relation is asymmetric if and only if it is both antisymmetric and irreflexive. Examples. The divisibility relation on the natural numbers is an important example of an antisymmetric relation. In this context, antisymmetry means that the only way each of two numbers can be divisible by the other is if the two are, in fact, the same number; equivalently, if formula_17 and formula_18 are distinct and formula_17 is a factor of formula_20 then formula_18 cannot be a factor of formula_22 For example, 12 is divisible by 4, but 4 is not divisible by 12. The usual order relation formula_23 on the real numbers is antisymmetric: if for two real numbers formula_24 and formula_25 both inequalities formula_26 and formula_27 hold, then formula_24 and formula_25 must be equal. Similarly, the subset order formula_30 on the subsets of any given set is antisymmetric: given two sets formula_31 and formula_32 if every element in formula_31 also is in formula_34 and every element in formula_34 is also in formula_36 then formula_31 and formula_34 must contain all the same elements and therefore be equal: formula_39 A real-life example of a relation that is typically antisymmetric is "paid the restaurant bill of" (understood as restricted to a given occasion). Typically, some people pay their own bills, while others pay for their spouses or friends. As long as no two people pay each other's bills, the relation is antisymmetric. Properties. Partial and total orders are antisymmetric by definition.
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A relation can be both symmetric and antisymmetric (in this case, it must be coreflexive), and there are relations which are neither symmetric nor antisymmetric (for example, the "preys on" relation on biological species). Antisymmetry is different from asymmetry: a relation is asymmetric if and only if it is antisymmetric and irreflexive.
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""Bible""
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The Bible is a collection of religious texts that are central to Christianity and Judaism, and esteemed in other Abrahamic religions such as Islam. The Bible is an anthology (a compilation of texts of a variety of forms) originally written in Hebrew, Aramaic, and Koine Greek. The texts include instructions, stories, poetry, prophecies, and other genres. The collection of materials accepted as part of the Bible by a particular religious tradition or community is called a biblical canon. Believers generally consider it to be a product of divine inspiration, but the way they understand what that means and interpret the text varies. The religious texts were compiled by different religious communities into various official collections. The earliest contained the first five books of the Bible, called the Torah in Hebrew and the Pentateuch (meaning 'five books') in Greek. The second-oldest part was a collection of narrative histories and prophecies (the Nevi'im). The third collection, the Ketuvim, contains psalms, proverbs, and narrative histories. "Tanakh" () is an alternate term for the Hebrew Bible, which is composed of the first letters of the three components comprising scriptures written originally in Hebrew: the Torah ('Teaching'), the Nevi'im ('Prophets'), and the Ketuvim ('Writings'). The Masoretic Text is the medieval version of the Tanakh—written in Hebrew and Aramaic—that is considered the authoritative text of the Hebrew Bible by modern Rabbinic Judaism. The Septuagint is a Koine Greek translation of the Tanakh from the third and second centuries BCE; it largely overlaps with the Hebrew Bible. Christianity began as an outgrowth of Second Temple Judaism, using the Septuagint as the basis of the Old Testament. The early Church continued the Jewish tradition of writing and incorporating what it saw as inspired, authoritative religious books. The gospels, which are narratives about the life and teachings of Jesus, along with the Pauline epistles, and other texts quickly coalesced into the New Testament. The oldest parts of the Bible may be as early as BCE, while the New Testament had mostly formed by 4th century CE. With estimated total sales of over five billion copies, the Christian Bible is the best-selling publication of all time. The Bible has had a profound influence both on Western culture and history and on cultures around the globe.
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""Bible""
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The study of it through biblical criticism has also indirectly impacted culture and history. The Bible is currently translated or is being translated into about half of the world's languages. Some view biblical texts as morally problematic, historically inaccurate, or corrupted by time; others find it a useful historical source for certain peoples and events or a source of ethical teachings. Etymology. The term "Bible" can refer to the Hebrew Bible, which corresponds to the Christian Old Testament, or the Christian Bible, which in addition to the Old Testament contains the New Testament. The English word "Bible" is derived from , meaning 'the books' (singular ). The word itself had the literal meaning of 'scroll' and came to be used as the ordinary word for "book". It is the diminutive of "byblos", 'Egyptian papyrus', possibly so called from the name of the Phoenician seaport Byblos (also known as Gebal) from whence Egyptian papyrus was exported to Greece. The Greek "ta biblia" was "an expression Hellenistic Jews used to describe their sacred books". The biblical scholar F. F. Bruce notes that John Chrysostom appears to be the first writer (in his "Homilies on Matthew", delivered between 386 and 388 CE) to use the Greek phrase "ta biblia" ('the books') to describe both the Old and New Testaments together. Latin "biblia sacra" 'holy books' translates Greek ("tà biblía tà hágia", 'the holy books'). Medieval Latin is short for "biblia sacra" 'holy book'. It gradually came to be regarded as a feminine singular noun (, gen. ) in medieval Latin, and so the word was loaned as singular into the vernaculars of Western Europe. Development and history. The Bible is not a single book; it is a collection of books whose complex development is not completely understood. The oldest books began as songs and stories orally transmitted from generation to generation. Scholars of the twenty-first century are only in the beginning stages of exploring "the interface between writing, performance, memorization, and the aural dimension" of the texts. Current indications are that writing and orality were not separate as much as ancient writing was learned in communal oral performance.
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""Bible""
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The Bible was written and compiled by many people, who many scholars say are mostly unknown, from a variety of disparate cultures and backgrounds. British biblical scholar John K. Riches wrote: The books of the Bible were initially written and copied by hand on papyrus scrolls. No originals have survived. The age of the original composition of the texts is, therefore, difficult to determine and heavily debated. Using a combined linguistic and historiographical approach, Hendel and Joosten date the oldest parts of the Hebrew Bible (the Song of Deborah in Judges 5 and the Samson story of Judges 16 and 1 Samuel) to having been composed in the premonarchial early Iron Age (). The Dead Sea Scrolls, discovered in the caves of Qumran in 1947, are copies that can be dated to between 250 BCE and 100 CE. They are the oldest existing copies of the books of the Hebrew Bible of any length that are not fragments. The earliest manuscripts were probably written in paleo-Hebrew, a kind of cuneiform pictograph similar to other pictographs of the same period. The exile to Babylon most likely prompted the shift to square script (Aramaic) in the fifth to third centuries BCE. From the time of the Dead Sea Scrolls, the Hebrew Bible was written with spaces between words to aid reading. By the eighth century CE, the Masoretes added vowel signs. Levites or scribes maintained the texts, and some texts were always treated as more authoritative than others. Scribes preserved and changed the texts by changing the script, updating archaic forms, and making corrections. These Hebrew texts were copied with great care. Considered to be scriptures (sacred, authoritative religious texts), the books were compiled by different religious communities into various biblical canons (official collections of scriptures). The earliest compilation, containing the first five books of the Bible and called the Torah (meaning "law", "instruction", or "teaching") or Pentateuch ("five books"), was accepted as Jewish canon by the fifth century BCE. A second collection of narrative histories and prophesies, called the Nevi'im ("prophets"), was canonized in the third century BCE. A third collection called the Ketuvim ("writings"), containing psalms, proverbs, and narrative histories, was canonized sometime between the second century BCE and the second century CE.
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""Bible""
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These three collections were written mostly in Biblical Hebrew, with some parts in Aramaic, which together form the Hebrew Bible or "TaNaKh" (an abbreviation of "Torah", "Nevi'im", and "Ketuvim"). Hebrew Bible. There are three major historical versions of the Hebrew Bible: the Septuagint, the Masoretic Text, and the Samaritan Pentateuch (which contains only the first five books). They are related but do not share the same paths of development. The Septuagint, or the LXX, is a translation of the Hebrew scriptures and some related texts into Koine Greek and is believed to have been carried out by approximately seventy or seventy-two scribes and elders who were Hellenic Jews, begun in Alexandria in the late third century BCE and completed by 132 BCE. Probably commissioned by Ptolemy II Philadelphus, King of Egypt, it addressed the need of the primarily Greek-speaking Jews of the Graeco-Roman diaspora. Existing complete copies of the Septuagint date from the third to the fifth centuries CE, with fragments dating back to the second century BCE. Revision of its text began as far back as the first century BCE. Fragments of the Septuagint were found among the Dead Sea Scrolls; portions of its text are also found on existing papyrus from Egypt dating to the second and first centuries BCE and to the first century CE. The Masoretes began developing what would become the authoritative Hebrew and Aramaic text of the 24 books of the Hebrew Bible in Rabbinic Judaism near the end of the Talmudic period (–), but the actual date is difficult to determine. In the sixth and seventh centuries, three Jewish communities contributed systems for writing the precise letter-text, with its vocalization and accentuation known as the "mas'sora" (from which we derive the term "masoretic"). These early Masoretic scholars were based primarily in the Galilean cities of Tiberias and Jerusalem and in Babylonia (modern Iraq). Those living in the Jewish community of Tiberias in ancient Galilee (–950) made scribal copies of the Hebrew Bible texts without a standard text, such as the Babylonian tradition had, to work from.
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""Bible""
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The canonical pronunciation of the Hebrew Bible (called Tiberian Hebrew) that they developed, and many of the notes they made, therefore, differed from the Babylonian. These differences were resolved into a standard text called the Masoretic text in the ninth century. The oldest complete copy still in existence is the Leningrad Codex dating to c. 1000 CE. The Samaritan Pentateuch is a version of the Torah maintained by the Samaritan community since antiquity, which European scholars rediscovered in the 17th century; its oldest existing copies date to c. 1100 CE. Samaritans include only the Pentateuch (Torah) in their biblical canon. They do not recognize divine authorship or inspiration in any other book in the Jewish Tanakh. A Samaritan Book of Joshua partly based upon the Tanakh's Book of Joshua exists, but Samaritans regard it as a non-canonical secular historical chronicle. The first codex form of the Hebrew Bible was produced in the seventh century. The codex is the forerunner of the modern book. Popularized by early Christians, it was made by folding a single sheet of papyrus in half, forming "pages". Assembling multiples of these folded pages together created a "book" that was more easily accessible and more portable than scrolls. In 1488, the first complete printed press version of the Hebrew Bible was produced. New Testament. During the rise of Christianity in the first century CE, new scriptures were written in Koine Greek. Christians eventually called these new scriptures the "New Testament" and began referring to the Septuagint as the "Old Testament". The New Testament has been preserved in more manuscripts than any other ancient work. Most early Christian copyists were not trained scribes. Many copies of the gospels and Paul's letters were made by individual Christians over a relatively short period of time, very soon after the originals were written. There is evidence in the Synoptic Gospels, in the writings of the early Church Fathers, from Marcion, and in the Didache that Christian documents were in circulation before the end of the first century. Paul's letters were circulated during his lifetime, and his death is thought to have occurred before 68 during Nero's reign. Early Christians transported these writings around the Empire, translating them into Old Syriac, Coptic, Ethiopic, and Latin, and other languages.
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""Bible""
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New Testament scholar Bart Ehrman explains how these multiple texts later became grouped by scholars into categories: During the early centuries of the church, Christian texts were copied in whatever location they were written or taken to. Since texts were copied locally, it is no surprise that different localities developed different kinds of textual tradition. That is to say, the manuscripts in Rome had many of the same errors, because they were for the most part "in-house" documents, copied from one another; they were not influenced much by manuscripts being copied in Palestine; and those in Palestine took on their own characteristics, which were not the same as those found in a place like Alexandria, Egypt. Moreover, in the early centuries of the church, some locales had better scribes than others. Modern scholars have come to recognize that the scribes in Alexandria – which was a major intellectual center in the ancient world – were particularly scrupulous, even in these early centuries, and that there, in Alexandria, a very pure form of the text of the early Christian writings was preserved, decade after decade, by dedicated and relatively skilled Christian scribes. These differing histories produced what modern scholars refer to as recognizable "text types". The four most commonly recognized are Alexandrian, Western, Caesarean, and Byzantine. The list of books included in the Catholic Bible was established as canon by the Council of Rome in 382, followed by those of Hippo in 393 and Carthage in 397. Between 385 and 405 CE, the early Christian church translated its canon into Vulgar Latin (the common Latin spoken by ordinary people), a translation known as the Vulgate. Since then, Catholic Christians have held ecumenical councils to standardize their biblical canon. The Council of Trent (1545–63), held by the Catholic Church in response to the Protestant Reformation, authorized the Vulgate as its official Latin translation of the Bible. A number of biblical canons have since evolved. Christian biblical canons range from the 73 books of the Catholic Church canon and the 66-book canon of most Protestant denominations to the 81 books of the Ethiopian Orthodox Tewahedo Church canon, among others. Judaism has long accepted a single authoritative text, whereas Christianity has never had an official version, instead having many different manuscript traditions.
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""Bible""
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Variants. All biblical texts were treated with reverence and care by those who copied them, yet there are transmission errors, called variants, in all biblical manuscripts. A variant is any deviation between two texts. Textual critic Daniel B. Wallace explains, "Each deviation counts as one variant, regardless of how many MSS [manuscripts] attest to it." Hebrew scholar Emanuel Tov says the term is not evaluative; it is a recognition that the paths of development of different texts have separated. Medieval handwritten manuscripts of the Hebrew Bible were considered extremely precise: the most authoritative documents from which to copy other texts. Even so, Hebrew Bible scholar David Carr asserts that Hebrew texts still contain some variants. The majority of all variants are accidental, such as spelling errors, but some changes were intentional. In the Hebrew text, "memory variants" are generally accidental differences evidenced by such things as the shift in word order found in 1 Chronicles 17:24 and 2 Samuel 10:9 and 13. Variants also include the substitution of lexical equivalents, semantic and grammar differences, and larger scale shifts in order, with some major revisions of the Masoretic texts that must have been intentional. Intentional changes in New Testament texts were made to improve grammar, eliminate discrepancies, harmonize parallel passages, combine and simplify multiple variant readings into one, and for theological reasons. Old Testament scholar Bruce K. Waltke observes that one variant for every ten words was noted in the recent critical edition of the Hebrew Bible, the "Biblia Hebraica Stuttgartensia," leaving 90% of the Hebrew text without variation. The fourth edition of the United Bible Society's "Greek New Testament" notes variants affecting about 500 out of 6900 words, or about 7% of the text. Content and themes. Themes. The narratives, laws, wisdom sayings, parables, and unique genres of the Bible provide opportunity for discussion on most topics of concern to human beings: The role of women, sex, children, marriage, neighbours, friends, the nature of authority and the sharing of power, animals, trees and nature, money and economics, work, relationships, sorrow and despair and the nature of joy, among others.
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Philosopher and ethicist Jaco Gericke adds: "The meaning of good and evil, the nature of right and wrong, criteria for moral discernment, valid sources of morality, the origin and acquisition of moral beliefs, the ontological status of moral norms, moral authority, cultural pluralism, [as well as] axiological and aesthetic assumptions about the nature of value and beauty. These are all implicit in the texts." However, discerning the themes of some biblical texts can be problematic. Much of the Bible is in narrative form and in general, biblical narrative refrains from any kind of direct instruction, and in some texts the author's intent is not easy to decipher. It is left to the reader to determine good and bad, right and wrong, and the path to understanding and practice is rarely straightforward. God is sometimes portrayed as having a role in the plot, but more often there is little about God's reaction to events, and no mention at all of approval or disapproval of what the characters have done or failed to do. The writer makes no comment, and the reader is left to infer what they will. Jewish philosophers Shalom Carmy and David Shatz explain that the Bible "often juxtaposes contradictory ideas, without explanation or apology". The Hebrew Bible contains assumptions about the nature of knowledge, belief, truth, interpretation, understanding and cognitive processes. Ethicist Michael V. Fox writes that the primary axiom of the book of Proverbs is that "the exercise of the human mind is the necessary and sufficient condition of right and successful behavior in all reaches of life". The Bible teaches the nature of valid arguments, the nature and power of language, and its relation to reality. According to Alan Mittleman, professor of Jewish philosophy, the Bible provides patterns of moral reasoning that focus on conduct and character. In the biblical metaphysic, humans have free will, but it is a relative and restricted freedom. Beach says that Christian "voluntarism" points to the "will" as the core of the self, and that within human nature, "the core of who we are is defined by what we love". Natural law is in the Wisdom literature, the Prophets, Romans 1, Acts 17, and the book of Amos (Amos 1:3–2:5), where nations other than Israel are held accountable for their ethical decisions even though they do not know the Hebrew god.
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Political theorist Michael Walzer finds politics in the Hebrew Bible in covenant, law, and prophecy, which constitute an early form of "almost" democratic political ethics. Key elements in biblical criminal justice begin with the belief in God as the source of justice and the judge of all, including those administering justice on earth. Carmy and Shatz say the Bible "depicts the character of God, presents an account of creation, posits a metaphysics of divine providence and divine intervention, suggests a basis for morality, discusses many features of human nature, and frequently poses the notorious conundrum of how God can allow evil." Hebrew Bible. The authoritative Hebrew Bible is taken from the masoretic text (called the Leningrad Codex) which dates from 1008. The Hebrew Bible can therefore sometimes be referred to as the Masoretic Text. The Hebrew Bible is also known by the name Tanakh (Hebrew: ). This reflects the threefold division of the Hebrew scriptures, Torah ("Teaching"), Nevi'im ("Prophets") and Ketuvim ("Writings") by using the first letters of each word. It is not until the Babylonian Talmud () that a listing of the contents of these three divisions of scripture are found. The Tanakh was mainly written in Biblical Hebrew, with some small portions (Ezra 4:8–6:18 and 7:12–26, Jeremiah 10:11, Daniel 2:4–7:28) written in Biblical Aramaic, a language which had become the "lingua franca" for much of the Semitic world. Torah. The Torah (תּוֹרָה) is also known as the "Five Books of Moses" or the Pentateuch, meaning "five scroll-cases". Traditionally these books were considered to have been dictated to Moses by God himself. Since the 17th century, scholars have viewed the original sources as being the product of multiple anonymous authors while also allowing the possibility that Moses first assembled the separate sources. There are a variety of hypotheses regarding when and how the Torah was composed, but there is a general consensus that it took its final form during the reign of the Persian Achaemenid Empire (probably 450–350 BCE), or perhaps in the early Hellenistic period (333–164 BCE). The Hebrew names of the books are derived from the first words in the respective texts.
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The Torah consists of the following five books: The first eleven chapters of Genesis provide accounts of the creation (or ordering) of the world and the history of God's early relationship with humanity. The remaining thirty-nine chapters of Genesis provide an account of God's covenant with the biblical patriarchs Abraham, Isaac and Jacob (also called Israel) and Jacob's children, the "Children of Israel", especially Joseph. It tells of how God commanded Abraham to leave his family and home in the city of Ur, eventually to settle in the land of Canaan, and how the Children of Israel later moved to Egypt. The remaining four books of the Torah tell the story of Moses, who lived hundreds of years after the patriarchs. He leads the Children of Israel from slavery in ancient Egypt to the renewal of their covenant with God at Mount Sinai and their wanderings in the desert until a new generation was ready to enter the land of Canaan. The Torah ends with the death of Moses. The commandments in the Torah provide the basis for Jewish religious law. Tradition states that there are 613 commandments ("taryag mitzvot"). Nevi'im. Nevi'im (, "Prophets") is the second main division of the Tanakh, between the Torah and Ketuvim. It contains two sub-groups, the Former Prophets ( , the narrative books of Joshua, Judges, Samuel and Kings) and the Latter Prophets ( , the books of Isaiah, Jeremiah and Ezekiel and the Twelve Minor Prophets). The Nevi'im tell a story of the rise of the Hebrew monarchy and its division into two kingdoms, the Kingdom of Israel and the Kingdom of Judah, focusing on conflicts between the Israelites and other nations, and conflicts among Israelites, specifically, struggles between believers in "the God" (Yahweh) and believers in foreign gods, and the criticism of unethical and unjust behaviour of Israelite elites and rulers; in which prophets played a crucial and leading role. It ends with the conquest of the Kingdom of Israel by the Neo-Assyrian Empire, followed by the conquest of the Kingdom of Judah by the neo-Babylonian Empire and the destruction of the Temple in Jerusalem. Former Prophets. The Former Prophets are the books Joshua, Judges, Samuel and Kings.
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They contain narratives that begin immediately after the death of Moses with the divine appointment of Joshua as his successor, who then leads the people of Israel into the Promised Land, and end with the release from imprisonment of the last king of Judah. Treating Samuel and Kings as single books, they cover: Latter Prophets. The Latter Prophets are Isaiah, Jeremiah, Ezekiel and the Twelve Minor Prophets, counted as a single book. Ketuvim. Ketuvim (in "writings") is the third and final section of the Tanakh. The Ketuvim are believed to have been written under the inspiration of Ruach HaKodesh (the Holy Spirit) but with one level less authority than that of prophecy. In Masoretic manuscripts (and some printed editions), Psalms, Proverbs and Job are presented in a special two-column form emphasizing their internal parallelism, which was found early in the study of Hebrew poetry. "Stichs" are the lines that make up a verse "the parts of which lie parallel as to form and content". Collectively, these three books are known as "Sifrei Emet" (an acronym of the titles in Hebrew, איוב, משלי, תהלים yields "Emet" אמ"ת, which is also the Hebrew for "truth"). Hebrew cantillation is the manner of chanting ritual readings as they are written and notated in the Masoretic Text of the Bible. Psalms, Job and Proverbs form a group with a "special system" of accenting used only in these three books. The five scrolls. The five relatively short books of Song of Songs, Book of Ruth, the Book of Lamentations, Ecclesiastes, and Book of Esther are collectively known as the "Hamesh Megillot". These are the latest books collected and designated as authoritative in the Jewish canon even though they were not complete until the second century CE. Other books. The books of Esther, Daniel, Ezra-Nehemiah and Chronicles share a distinctive style that no other Hebrew literary text, biblical or extra-biblical, shares. They were not written in the normal style of Hebrew of the post-exilic period. The authors of these books must have chosen to write in their own distinctive style for unknown reasons. Book order. The following list presents the books of Ketuvim in the order they appear in most current printed editions.
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The Jewish textual tradition never finalized the order of the books in Ketuvim. The Babylonian Talmud (Bava Batra 14b–15a) gives their order as Ruth, Psalms, Job, Proverbs, Ecclesiastes, Song of Solomon, Lamentations of Jeremiah, Daniel, Scroll of Esther, Ezra, Chronicles. One of the large scale differences between the Babylonian and the Tiberian biblical traditions is the order of the books. Isaiah is placed after Ezekiel in the Babylonian, while Chronicles opens the Ketuvim in the Tiberian, and closes it in the Babylonian. The Ketuvim is the last of the three portions of the Tanakh to have been accepted as canonical. While the Torah may have been considered canon by Israel as early as the fifth century BCE and the Former and Latter Prophets were canonized by the second century BCE, the Ketuvim was not a fixed canon until the second century CE. Evidence suggests, however, that the people of Israel were adding what would become the Ketuvim to their holy literature shortly after the canonization of the prophets. As early as 132 BCE references suggest that the Ketuvim was starting to take shape, although it lacked a formal title. "Against Apion", the writing of Josephus in 95 CE, treated the text of the Hebrew Bible as a closed canon to which "... no one has ventured either to add, or to remove, or to alter a syllable..." For an extended period after 95CE, the divine inspiration of Esther, the Song of Songs, and Ecclesiastes was often under scrutiny. Septuagint. The Septuagint ("the Translation of the Seventy", also called "the LXX"), is a Koine Greek translation of the Hebrew Bible begun in the late third century BCE. As the work of translation progressed, the Septuagint expanded: the collection of prophetic writings had various hagiographical works incorporated into it. In addition, some newer books such as the Books of the Maccabees and the Wisdom of Sirach were added. These are among the "apocryphal" books, (books whose authenticity is doubted). The inclusion of these texts, and the claim of some mistranslations, contributed to the Septuagint being seen as a "careless" translation and its eventual rejection as a valid Jewish scriptural text.
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