id
int64 0
3.04M
| title
stringlengths 5
186
| text
stringlengths 1
23.8k
|
|---|---|---|
500 |
""Bible""
|
The apocrypha are Jewish literature, mostly of the Second Temple period (c. 550 BCE – 70 CE); they originated in Israel, Syria, Egypt or Persia; were originally written in Hebrew, Aramaic, or Greek, and attempt to tell of biblical characters and themes. Their provenance is obscure. One older theory of where they came from asserted that an "Alexandrian" canon had been accepted among the Greek-speaking Jews living there, but that theory has since been abandoned. Indications are that they were not accepted when the rest of the Hebrew canon was. It is clear the Apocrypha were used in New Testament times, but "they are never quoted as Scripture." In modern Judaism, none of the apocryphal books are accepted as authentic and are therefore excluded from the canon. However, "the Ethiopian Jews, who are sometimes called Falashas, have an expanded canon, which includes some Apocryphal books". The rabbis also wanted to distinguish their tradition from the newly emerging tradition of Christianity. Finally, the rabbis claimed a divine authority for the Hebrew language, in contrast to Aramaic or Greek – even though these languages were the "lingua franca" of Jews during this period (and Aramaic would eventually be given the status of a sacred language comparable to Hebrew). Incorporations from Theodotion. The Book of Daniel is preserved in the 12-chapter Masoretic Text and in two longer Greek versions, the original Septuagint version, , and the later Theodotion version from . Both Greek texts contain three additions to Daniel: The Prayer of Azariah and Song of the Three Holy Children; the story of Susannah and the Elders; and the story of Bel and the Dragon. Theodotion's translation was so widely copied in the Early Christian church that its version of the Book of Daniel virtually superseded the Septuagint's. The priest Jerome, in his preface to Daniel (407 CE), records the rejection of the Septuagint version of that book in Christian usage: "I ...
|
501 |
""Bible""
|
wish to emphasize to the reader the fact that it was not according to the Septuagint version but according to the version of Theodotion himself that the churches publicly read Daniel." Jerome's preface also mentions that the "Hexapla" had notations in it, indicating several major differences in content between the Theodotion Daniel and the earlier versions in Greek and Hebrew. Theodotion's Daniel is closer to the surviving Hebrew Masoretic Text version, the text which is the basis for most modern translations. Theodotion's Daniel is also the one embodied in the authorized edition of the Septuagint published by Sixtus V in 1587. Final form. Textual critics are now debating how to reconcile the earlier view of the Septuagint as 'careless' with content from the Dead Sea Scrolls at Qumran, scrolls discovered at Wadi Murabba'at, Nahal Hever, and those discovered at Masada. These scrolls are 1000–1300 years older than the Leningrad text, dated to 1008 CE, which forms the basis of the Masoretic text. The scrolls have confirmed much of the Masoretic text, but they have also differed from it, and many of those differences agree with the Septuagint, the Samaritan Pentateuch or the Greek Old Testament instead. Copies of some texts later declared apocryphal are also among the Qumran texts. Ancient manuscripts of the book of Sirach, the "Psalms of Joshua", Tobit, and the Epistle of Jeremiah are now known to have existed in a Hebrew version. The Septuagint version of some biblical books, such as the Book of Daniel and Book of Esther, are longer than those in the Jewish canon. In the Septuagint, Jeremiah is shorter than in the Masoretic text, but a shortened Hebrew Jeremiah has been found at Qumran in cave 4. The scrolls of Isaiah, Exodus, Jeremiah, Daniel and Samuel exhibit striking and important textual variants from the Masoretic text. The Septuagint is now seen as a careful translation of a different Hebrew form or recension (revised addition of the text) of certain books, but debate on how best to characterize these varied texts is ongoing. Pseudepigraphal books. Pseudepigrapha are works whose authorship is wrongly attributed.
|
502 |
""Bible""
|
A written work can be pseudepigraphical and not be a forgery, as forgeries are intentionally deceptive. With pseudepigrapha, authorship has been mistransmitted for any one of a number of reasons. For example, the Gospel of Barnabas claims to be written by Barnabas the companion of the Apostle Paul, but both its manuscripts date from the Middle Ages. Apocryphal and pseudepigraphic works are not the same. Apocrypha includes all the writings claiming to be sacred that are outside the canon because they are not accepted as authentically being what they claim to be. Pseudepigrapha is a literary category of all writings whether they are canonical or apocryphal. They may or may not be authentic in every sense except a misunderstood authorship. The term "pseudepigrapha" is commonly used to describe numerous works of Jewish religious literature written from about 300 BCE to 300 CE. Not all of these works are actually pseudepigraphical. (It also refers to books of the New Testament canon whose authorship is questioned.) The Old Testament pseudepigraphal works include the following: Book of Enoch. Notable pseudepigraphal works include the Books of Enoch such as 1 Enoch, 2 Enoch, which survives only in Old Slavonic, and 3 Enoch, surviving in Hebrew of the CE. These are ancient Jewish religious works, traditionally ascribed to the prophet Enoch, the great-grandfather of the patriarch Noah. The fragment of Enoch found among the Qumran scrolls attest to it being an ancient work. The older sections (mainly in the Book of the Watchers) are estimated to date from about 300 BCE, and the latest part (Book of Parables) was probably composed at the end of the first century BCE. Enoch is not part of the biblical canon used by most Jews, apart from Beta Israel. Most Christian denominations and traditions may accept the Books of Enoch as having some historical or theological interest or significance. Part of the Book of Enoch is quoted in the Epistle of Jude and the Book of Hebrews (parts of the New Testament), but Christian denominations generally regard the Books of Enoch as non-canonical. The exceptions to this view are the Ethiopian Orthodox Tewahedo Church and Eritrean Orthodox Tewahedo Church.
|
503 |
""Bible""
|
The Ethiopian Bible is not based on the Greek Bible, and the Ethiopian Church has a slightly different understanding of canon than other Christian traditions. In Ethiopia, canon does not have the same degree of fixedness, (yet neither is it completely open). Enoch has long been seen there as inspired scripture, but being scriptural and being canon are not always seen the same. The official Ethiopian canon has 81 books, but that number is reached in different ways with various lists of different books, and the book of Enoch is sometimes included and sometimes not. Current evidence confirms Enoch as canonical in both Ethiopia and in Eritrea. Christian Bible. A Christian Bible is a set of books divided into the Old and New Testament that a Christian denomination has, at some point in their past or present, regarded as divinely inspired scripture by the Holy Spirit. The Early Church primarily used the Septuagint, as it was written in Greek, the common tongue of the day, or they used the Targums among Aramaic speakers. Modern English translations of the Old Testament section of the Christian Bible are based on the Masoretic Text. The Pauline epistles and the gospels were soon added, along with other writings, as the New Testament. Old Testament. The Old Testament has been important to the life of the Christian church from its earliest days. Bible scholar N. T. Wright says "Jesus himself was profoundly shaped by the scriptures." Wright adds that the earliest Christians searched those same Hebrew scriptures in their effort to understand the earthly life of Jesus. They regarded the "holy writings" of the Israelites as necessary and instructive for the Christian, as seen from Paul's words to Timothy (2 Timothy 3:15), as pointing to the Messiah, and as having reached a climactic fulfilment in Jesus generating the "new covenant" prophesied by Jeremiah. The Protestant Old Testament of the 21st century has a 39-book canon. The number of books (although not the content) varies from the Jewish Tanakh only because of a different method of division. The term "Hebrew scriptures" is often used as being synonymous with the Protestant Old Testament, since the surviving scriptures in Hebrew include only those books. However, the Roman Catholic Church recognizes 46 books as its Old Testament (45 if Jeremiah and Lamentations are counted as one), and the Eastern Orthodox Churches recognize six additional books.
|
504 |
""Bible""
|
These additions are also included in the Syriac versions of the Bible called the "Peshitta" and the Ethiopian Bible. Because the canon of Scripture is distinct for Jews, Eastern Orthodox, Roman Catholics, and Western Protestants, the contents of each community's Apocrypha are unique, as is its usage of the term. For Jews, none of the apocryphal books are considered canonical. Catholics refer to this collection as "Deuterocanonical books" (second canon) and the Orthodox Church refers to them as "Anagignoskomena" (that which is read). Books included in the Catholic, Orthodox, Greek, and Slavonic Bibles are: Tobit, Judith, the Wisdom of Solomon, Sirach (or Ecclesiasticus), Baruch, the Letter of Jeremiah (also called the Baruch Chapter 6), 1 Maccabees, 2 Maccabees, the Greek Additions to Esther and the Greek Additions to Daniel. The Greek Orthodox Church, and the Slavonic churches (Belarus, Bosnia and Herzegovina, Bulgaria, North Macedonia, Montenegro, Poland, Ukraine, Russia, Serbia, the Czech Republic, Slovakia, Slovenia and Croatia) also add: 2 Esdras (4 Esdras), which is not included in the Septuagint, does not exist in Greek, though it does exist in Latin. There is also 4 Maccabees which is only accepted as canonical in the Georgian Church. It is in an appendix to the Greek Orthodox Bible, and it is therefore sometimes included in collections of the Apocrypha. The Syriac Orthodox Church also includes: The Ethiopian Old Testament Canon uses Enoch and Jubilees (that only survived in Ge'ez), 1–3 Meqabyan, Greek Ezra, 2 Esdras, and Psalm 151. The Revised Common Lectionary of the Lutheran Church, Moravian Church, Reformed Churches, Anglican Church and Methodist Church uses the apocryphal books liturgically, with alternative Old Testament readings available. Therefore, editions of the Bible intended for use in the Lutheran Church and Anglican Church include the fourteen books of the Apocrypha, many of which are the deuterocanonical books accepted by the Catholic Church, plus 1 Esdras, 2 Esdras and the Prayer of Manasseh, which were in the Vulgate appendix.
|
505 |
""Bible""
|
The Roman Catholic and Eastern Orthodox Churches use most of the books of the Septuagint, while Protestant churches usually do not. After the Protestant Reformation, many Protestant Bibles began to follow the Jewish canon and exclude the additional texts, which came to be called "apocryphal". The Apocrypha are included under a separate heading in the King James Version of the Bible, the basis for the Revised Standard Version. New Testament. The New Testament is the name given to the second portion of the Christian Bible. While some scholars assert that Aramaic was the original language of the New Testament, the majority view says it was written in the vernacular form of Koine Greek. Still, there is reason to assert that it is a heavily Semitized Greek: its syntax is like conversational Greek, but its style is largely Semitic. Koine Greek was the common language of the western Roman Empire from the Conquests of Alexander the Great (335–323 BCE) until the evolution of Byzantine Greek () while Aramaic was the language of Jesus, the Apostles and the ancient Near East. The term "New Testament" came into use in the second century during a controversy over whether the Hebrew Bible should be included with the Christian writings as sacred scripture. It is generally accepted that the New Testament writers were Jews who took the inspiration of the Old Testament for granted. This is probably stated earliest in : "All scripture is given by inspiration of God". Scholarship on how and why ancient Jewish–Christians came to create and accept new texts as equal to the established Hebrew texts has taken three forms. First, priest and biblical scholar John Barton writes that ancient Christians probably just continued the Jewish tradition of writing and incorporating what they believed were inspired, authoritative religious books. The second approach separates those various inspired writings based on a concept of "canon" which developed in the second century. The third involves formalizing canon. According to Barton, these differences are only differences in terminology; the ideas are reconciled if they are seen as three stages in the formation of the New Testament. The first stage was completed remarkably early if one accepts 's view that "canon" and "scripture" are separate things, with "scripture" having been recognized by ancient Christians long before "canon" was. Barton says Theodor Zahn concluded "there was already a Christian canon by the end of the first century", but this is not the canon of later centuries.
|
506 |
""Bible""
|
Accordingly, Sundberg asserts that in the first centuries, there was no criterion for inclusion in the "sacred writings" beyond inspiration, and that no one in the first century had the idea of a closed canon. The gospels were accepted by early believers as handed down from those Apostles who had known Jesus and been taught by him. Later biblical criticism has questioned the authorship and dating of the gospels. At the end of the second century, it is widely recognized that a Christian canon similar to its modern version was asserted by the church fathers in response to the plethora of writings claiming inspiration that contradicted orthodoxy: (heresy). The third stage of development as the final canon occurred in the fourth century with a series of synods that produced a list of texts of the canon of the Old Testament and the New Testament that are still used today. Most notably the Synod of Hippo in 393 CE and that of "c". 400. Jerome produced a definitive Latin edition of the Bible (the Vulgate), the canon of which, at the insistence of the Pope, was in accord with the earlier Synods. This process effectively set the New Testament canon. New Testament books already had considerable authority in the late first and early second centuries. Even in its formative period, most of the books of the New Testament that were seen as scripture were already agreed upon. Linguistics scholar Stanley E. Porter says "evidence from the apocryphal non-Gospel literature is the same as that for the apocryphal Gospelsin other words, that the text of the Greek New Testament was relatively well established and fixed by the time of the second and third centuries". By the time the fourth century Fathers were approving the "canon", they were doing little more than codifying what was already universally accepted. The New Testament is a collection of 27 books of 4 different genres of Christian literature (Gospels, one account of the Acts of the Apostles, Epistles and an Apocalypse). These books can be grouped into: The Gospels are narratives of Jesus's last three years of life, his death and resurrection. The narrative literature provides an account and history of the very early Apostolic age. The Pauline epistles are written to individual church groups to address problems, provide encouragement and give instruction. The pastoral epistles discuss the pastoral oversight of churches, Christian living, doctrine and leadership.
|
507 |
""Bible""
|
The Catholic epistles, also called the general epistles or lesser epistles. The apocalyptic literature (prophetical) Catholicism, Protestantism, and Eastern Orthodox currently have the same 27-book New Testament Canon. They are ordered differently in the Slavonic tradition, the Syriac tradition and the Ethiopian tradition. Canon variations. Peshitta. The Peshitta ( "or" "") is the standard version of the Bible for churches in the Syriac tradition. The consensus within biblical scholarship, although not universal, is that the Old Testament of the Peshitta was translated into Syriac from biblical Hebrew, probably in the 2nd century CE, and that the New Testament of the Peshitta was translated from the Greek. This New Testament, originally excluding certain disputed books (2 Peter, 2 John, 3 John, Jude, Revelation), had become a standard by the early 5th century. The five excluded books were added in the Harklean Version (616 CE) of Thomas of Harqel. Catholic Church canon. The canon of the Catholic Church was affirmed by the Council of Rome (382), the Synod of Hippo (393), the Council of Carthage (397), the Council of Carthage (419), the Council of Florence (1431–1449) and finally, as an article of faith, by the Council of Trent (1545–1563) establishing the canon consisting of 46 books in the Old Testament and 27 books in the New Testament for a total of 73 books in the Catholic Bible. Ethiopian Orthodox canon. The canon of the Ethiopian Orthodox Tewahedo Church is wider than the canons used by most other Christian churches. There are 81 books in the Ethiopian Orthodox Bible. In addition to the books found in the Septuagint accepted by other Orthodox Christians, the Ethiopian Old Testament Canon uses Enoch and Jubilees (ancient Jewish books that only survived in Ge'ez, but are quoted in the New Testament), Greek Ezra and the Apocalypse of Ezra, 3 books of Meqabyan, and Psalm 151 at the end of the Psalter. The three books of Meqabyan are not to be confused with the books of Maccabees. The order of the books is somewhat different in that the Ethiopian Old Testament follows the Septuagint order for the Minor Prophets rather than the Jewish order.
|
508 |
""Bible""
|
New Testament Apocryphal books. The New Testament apocrypha are a number of writings by early professed Christians that give accounts of Jesus and his teachings, the nature of God, or the teachings of his Apostles and of their activities. Some of these writings were cited as Scripture by some early Christians, but since the fifth century a widespread consensus emerged limiting the New Testament to the 27 books of the modern canon. Roman Catholic, Eastern Orthodox, and Western Protestant churches do not view the New Testament apocrypha as part of the inspired Bible. Although some Oriental Orthodox canons to some extent have. The Armenian Apostolic church at times has included the Third Epistle to the Corinthians, but does not always list it with the other 27 canonical New Testament books. The New Testament of the Coptic Bible, adopted by the Egyptian Church, includes the two Epistles of Clement. Textual history. The original autographs, that is, the original Greek writings and manuscripts written by the original authors of the New Testament, have not survived. But, historically, "copies" of those original autographs exist and were transmitted and preserved in a number of manuscript traditions. The three main textual traditions of the Greek New Testament are sometimes called the Alexandrian text-type (generally minimalist), the Byzantine text-type (generally maximalist), and the Western text-type (occasionally wild). Together they comprise most of the ancient manuscripts. Very early on, Christianity replaced scrolls with codexes, the forerunner of bound books, and by the 3rd century, collections of biblical books began being copied as a set. Since all ancient texts were written by hand, often by copying from another handwritten text, they are not exactly alike in the manner of printed works. The differences between them are considered generally minor and are called textual variants. A variant is simply any variation between two texts. The majority of variants are accidental, but some are intentional. Intentional changes were made to improve grammar, to eliminate discrepancies, to make Liturgical changes such as the doxology of the Lord's prayer, to harmonize parallel passages or to combine and simplify multiple variant readings into one. Influence. With a literary tradition spanning two millennia, the Bible is one of the most influential works ever written.
|
509 |
""Bible""
|
From practices of personal hygiene to philosophy and ethics, the Bible has directly and indirectly influenced politics and law, war and peace, sexual morals, marriage and family life, letters and learning, the arts, economics, social justice, medical care and more. The Christian Bible is the world's most published book, with estimated total sales of over five billion copies. As such, the Bible has had a profound influence, especially in the Western world, where the Gutenberg Bible was the first book printed in Europe using movable type. It has contributed to the formation of Western law, art, literature, and education. Politics and law. The Bible has been used to support and oppose political power. It has inspired revolution and "a reversal of power" because God is so often portrayed as choosing what is "weak and humble...(the stammering Moses, the infant Samuel, Saul from an insignificant family, David confronting Goliath, etc.)...to confound the mighty". Biblical texts have been the catalyst for political concepts like democracy, religious toleration and religious freedom. These have, in turn, inspired movements ranging from abolitionism in the 18th and 19th century, to the civil rights movement, the Anti-Apartheid Movement, and liberation theology in Latin America. The Bible has been the source of many peace movements and efforts at reconciliation around the world . The roots of many modern laws can be found in the Bible's teachings on due process, fairness in criminal procedures, and equity in the application of the law. Judges are told not to accept bribes (Deuteronomy 16:19), are required to be impartial to native and stranger alike (Leviticus 24:22; Deuteronomy 27:19), to the needy and the powerful alike (Leviticus 19:15), and to rich and poor alike (Deuteronomy 1:16, 17; Exodus 23:2–6). The right to a fair trial, and fair punishment, are also found in the Bible (Deuteronomy 19:15; Exodus 21:23–25). Those most vulnerable in a patriarchal societychildren, women, and strangersare singled out in the Bible for special protection (Psalm 72:2, 4). The Bible has been noted by scholars as a significant influence on the development of nationhood and nationalism, first among ancient Jews and later in Christian societies.
|
510 |
""Bible""
|
For the ancient Jews, it served as "both a national history and a source of law", providing a framework that established shared ancestry, common history, legal codes, and cultural markers that defined Jewish collective identity. It has been suggested that the practice of regular public readings of biblical texts during the Second Temple period facilitated the transmission of these identity-forming narratives across the wider Jewish public. Several scholars argue that substantial portions of the Hebrew Bible—particularly the Deuteronomistic History and the Tetrateuch—were composed specifically to establish and reinforce a distinct Israelite ethnic and national identity. Some scholars of nationalism, such as Adrian Hastings, contend that the model of ancient Israel presented in the Hebrew Bible provided the world with the original concept of nationhood, influencing the development of nationalism and European nation-states. Social responsibility. The philosophical foundation of human rights is in the Bible's teachings of natural law. The prophets of the Hebrew Bible repeatedly admonish the people to practice justice, charity, and social responsibility. H. A. Lockton writes that "The Poverty and Justice Bible (The Bible Society (UK), 2008) claims there are more than 2000 verses in the Bible dealing with the justice issues of rich-poor relations, exploitation and oppression". Judaism practised charity and healing the sick but tended to limit these practices to their own people. For Christians, the Old Testament statements are enhanced by multiple verses such as Matthew 10:8, Luke 10:9 and 9:2, and Acts 5:16 that say "heal the sick". Authors Vern and Bonnie Bullough write in "The care of the sick: the emergence of modern nursing," that this is seen as an aspect of following Jesus's example, since so much of his public ministry focused on healing. In the process of following this command, monasticism in the third century transformed health care. This produced the first hospital for the poor in Caesarea in the fourth century. The monastic health care system was innovative in its methods, allowing the sick to remain within the monastery as a special class afforded special benefits; it destigmatized illness, legitimized the deviance from the norm that sickness includes, and formed the basis for future modern concepts of public health care. The biblical practices of feeding and clothing the poor, visiting prisoners, supporting widows and orphan children have had sweeping impact.
|
511 |
""Bible""
|
The Bible's emphasis on learning has had formidable influence on believers and western society. For centuries after the fall of the western Roman Empire, all schools in Europe were Bible-based church schools, and outside of monastic settlements, almost no one had the ability to read or write. These schools eventually led to the West's first universities (created by the church) in the Middle Ages which have spread around the world in the modern day. Protestant Reformers wanted all members of the church to be able to read the Bible, so compulsory education for both boys and girls was introduced. Translations of the Bible into local vernacular languages have supported the development of national literatures and the invention of alphabets. Biblical teachings on sexual morality changed the Roman empire, the millennium that followed, and have continued to influence society. Rome's concept of sexual morality was centered on social and political status, power, and social reproduction (the transmission of social inequality to the next generation). The biblical standard was a "radical notion of individual freedom centered around a libertarian paradigm of complete sexual agency". Classicist Kyle Harper describes the change biblical teaching evoked as "a revolution in the rules of behavior, but also in the very image of the human being". Literature and the arts. The Bible has directly and indirectly influenced literature: St Augustine's Confessions is widely considered the first autobiography in Western Literature. The "Summa Theologica", written 1265–1274, is "one of the classics of the history of philosophy and one of the most influential works of Western literature." These both influenced the writings of Dante's epic poetry and his "Divine Comedy", and in turn, Dante's creation and sacramental theology has contributed to influencing writers such as J. R. R. Tolkien and William Shakespeare. Many masterpieces of Western art were inspired by biblical themes: from Michelangelo's "David" and "Pietà" sculptures, to Leonardo da Vinci's "Last Supper" and Raphael's various "Madonna" paintings. There are hundreds of examples. Eve, the temptress who disobeys God's commandment, is probably the most widely portrayed figure in art. The Renaissance preferred the sensuous female nude, while the "femme fatale" Delilah from the nineteenth century onward demonstrates how the Bible and art both shape and reflect views of women.
|
512 |
""Bible""
|
The Bible has many rituals of purification which speak of clean and unclean in both literal and metaphorical terms. The biblical toilet etiquette encourages washing after all instances of defecation, hence the invention of the bidet. Criticism. Critics view certain biblical texts to be morally problematic. The Bible neither calls for nor condemns slavery outright, but there are verses that address dealing with it, and these verses have been used to support it, although the Bible has also been used to support abolitionism. Some have written that supersessionism begins in the book of Hebrews where others locate its beginnings in the culture of the fourth century Roman empire. The Bible has been used to support the death penalty, patriarchy, sexual intolerance, the violence of total war, and colonialism. In the Christian Bible, the violence of war is addressed four ways: pacifism, non-resistance; just war, and preventive war which is sometimes called crusade. In the Hebrew Bible, there is "just war" and "preventive war" which includes the Amalekites, Canaanites, Moabites, and the record in Exodus, Deuteronomy, Joshua, and both books of Kings. John J. Collins, biblical scholar, writes that people throughout history have used these biblical texts to justify violence against their enemies. Anthropologist Leonard B. Glick offers the modern example of Jewish fundamentalists in Israel, such as Shlomo Aviner, a rabbi and prominent theorist of the Gush Emunim movement, who considers the Palestinians to be like biblical Canaanites, and therefore suggests that Israel "must be prepared to destroy" the Palestinians if the Palestinians do not leave the land. Historian Nur Masalha argues that genocide is inherent in these commandments, and that they have served as inspirational examples of divine support for slaughtering national opponents. However, the "applicability of the term [genocide] to earlier periods of history" is questioned by sociologists Frank Robert Chalk and Kurt Jonassohn. Since most societies of the past endured and practised genocide, it was accepted at that time as "being in the nature of life" because of the "coarseness and brutality" of life; the moral condemnation associated with terms like genocide are products of modern morality. The definition of what constitutes violence has broadened considerably over time. The Bible reflects how perceptions of violence changed for its authors.
|
513 |
""Bible""
|
Feminist biblical scholar Phyllis Trible, in her book "Texts of Terror", tells four Bible stories of suffering in ancient Israel where women are the victims. Tribble describes the Bible as "a mirror" that reflects humans, and human life, in all its "holiness and horror". John Riches, professor of divinity and biblical criticism at the University of Glasgow, provides the following view of the diverse historical influences of the Bible: Interpretation and inspiration. Biblical texts have always required interpretation, and this has given rise to multiple views and approaches according to the interplay between various religions and the book. The primary source of Jewish commentary and interpretation of the Hebrew Bible is the Talmud. The Talmud, (which means study and learning), is a summary of ancient oral law and commentary on it. It is the primary source of Jewish Law. Adin Steinsaltz writes that "if the Bible is the cornerstone of Judaism, then the Talmud is the central pillar". Seen as the backbone of Jewish creativity, it is "a conglomerate of law, legend and philosophy, a blend of unique logic and shrewd pragmatism, of history and science, anecdotes and humor" all aimed toward the purpose of studying biblical Torah. Christians often treat the Bible as a single book, and while Barton says they are "some of the most profound texts humanity has ever produced", liberals and moderates see it as a collection of books that are not perfect. Conservative and fundamentalist Christians see the Bible differently and interpret it differently. Christianity interprets the Bible differently than Judaism does with Islam providing yet another view. How inspiration works and what kind of authority it means the Bible has are different for different traditions. The Second Epistle to Timothy claims, "All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness" (). Various related but distinguishable views on divine inspiration include: Within these broad beliefs many schools of hermeneutics operate. "Bible scholars claim that discussions about the Bible must be put into its context within church history and then into the context of contemporary culture." Fundamentalist Christians are associated with the doctrine of biblical literalism, where the Bible is not only inerrant, but the meaning of the text is clear to the average reader.
|
514 |
""Bible""
|
Jewish antiquity attests to belief in sacred texts, and a similar belief emerges in the earliest of Christian writings. Various texts of the Bible mention divine agency in relation to its writings. In their book "A General Introduction to the Bible", Norman Geisler and William Nix write: "The process of inspiration is a mystery of the providence of God, but the result of this process is a verbal, plenary, inerrant, and authoritative record." Most evangelical biblical scholars associate inspiration with only the original text; for example some American Protestants adhere to the 1978 Chicago Statement on Biblical Inerrancy which asserted that inspiration applied only to the autographic text of scripture. Among adherents of biblical literalism, a minority, such as followers of the King-James-Only Movement, extend the claim of inerrancy only to a particular version. Religious significance. Both Judaism and Christianity see the Bible as religiously and intellectually significant. It provides insight into its time and into the composition of the texts, and it represents an important step in the development of thought. It is used in communal worship, recited and memorized, provides personal guidance, a basis for counseling, church doctrine, religious culture (teaching, hymns and worship), and ethical standards. According to Barton: The Bible is centrally important to both Judaism and Christianity, but not as a holy text out of which entire religious systems can somehow be read. Its contents illuminate the origins of Christianity and Judaism, and provide spiritual classics on which both faiths can draw; but they do not constrain subsequent generations in the way that a written constitution would. They are simply not that kind of thing. They are a repository of writings, both shaping and shaped by the two religions..." As a result, there are teachings and creeds in Christianity and laws in Judaism that are seen by those religions as derived from the Bible which are not directly in the Bible. For the Hebrew Bible, canonization is reserved for written texts, while sacralization reaches far back into oral tradition. When sacred stories, such as those that form the narrative base of the first five books of the Bible, were performed, "not a syllable [could] be changed in order to ensure the magical power of the words to 'presentify' the divine". Inflexibility protected the texts from a changing world.
|
515 |
""Bible""
|
When sacred oral texts began the move to written transmission, commentary began being worked in, but once the text was closed by canonization, commentary needed to remain outside. Commentary still had significance. Sacred written texts were thereafter accompanied by commentary, and such commentary was sometimes written and sometimes orally transmitted, as is the case in the Islamic Madrasa and the Jewish Yeshiva. Arguing that Torah has had a definitive role in developing Jewish identity from its earliest days, John J. Collins explains that regardless of genetics or land, it has long been true that one could become Jewish by observing the laws in the Torah, and that remains true in the modern day. The Christian religion and its sacred book are connected and influence one another, but the significance of the written text has varied throughout history. For Christianity, holiness did not reside in the written text, or in any particular language, it resided in the Christ the text witnessed to. Old Testament scholar David M. Carr writes that this gave early Christianity a more 'flexible' view of the written texts. Wilfred Cantwell Smith points out that "in the Islamic system, the Quran fulfills a function comparable to the role... played by the person of Jesus Christ, while a closer counterpart to Christian scriptures are the Islamic Hadith 'Traditions'." For centuries the written text had less significance than the will of the church as represented by the Pope, since the church saw the text as having been created by the church. One cause of the Reformation was the perceived need to reorient Christianity around its early text as authoritative. Some Protestant churches still focus on the idea of "sola scriptura", which sees scripture as the only legitimate religious authority. Some denominations today support the use of the Bible as the only infallible source of Christian teaching. Others, though, advance the concept of "prima scriptura" in contrast, meaning scripture primarily or scripture mainly. In the 21st century, attitudes towards the significance of the Bible continue to differ. Roman Catholics, High Church Anglicans, Methodists and Eastern Orthodox Christians stress the harmony and importance of both the Bible and sacred tradition in combination. United Methodists see Scripture as the major factor in Christian doctrine, but they also emphasize the importance of tradition, experience, and reason. Lutherans teach that the Bible is the sole source for Christian doctrine.
|
516 |
""Bible""
|
Muslims view the Bible as an original revelation from God; but the Jews and the Christians corrupted it through falsification and alteration ("Taḥrīf"), and therefore the Quran is revealed by God to the Islamic prophet Muhammad. The Rastafari view the Bible as essential to their religion, while the Unitarian Universalists view it as "one of many important religious texts". Versions and translations. The original texts of the Tanakh were almost entirely written in Hebrew with about one per cent in Aramaic. The earliest translation of any Bible text is the Septuagint which translated the Hebrew into Greek. As the first translation of any biblical literature, the translation that became the Septuagint was an unparalleled event in the ancient world. This translation was made possible by a common Mediterranean culture where Semitism had been foundational to Greek culture. In the Talmud, Greek is the only language officially allowed for translation. The Targum Onkelos is the Aramaic translation of the Hebrew Bible believed to have been written in the second century CE. These texts attracted the work of various scholars, but a standardized text was not available before the 9th century. There were different ancient versions of the Tanakh in Hebrew. These were copied and edited in three different locations producing slightly varying results. Masoretic scholars in Tiberias in ancient Palestine copied the ancient texts in Tiberian Hebrew. A copy was recovered from the "Cave of Elijah" (the synagogue of Aleppo in the Judean desert) and is therefore referred to as the Aleppo Codex which dates to around 920. This codex, which is over a thousand years old, was originally the oldest codex of the complete Tiberian Hebrew Bible. Babylonian masoretes had also copied the early texts, and the Tiberian and Babylonian were later combined, using the Aleppo Codex and additional writings, to form the Ben-Asher masoretic tradition which is the standardized Hebrew Bible of today. The Aleppo Codex is no longer the oldest complete manuscript because, during riots in 1947, the Aleppo Codex was removed from its location, and about 40% of it was subsequently lost. It must now rely on additional manuscripts, and as a result, the Aleppo Codex contains the most comprehensive collection of variant readings.
|
517 |
""Bible""
|
The oldest complete version of the Masoretic tradition is the Leningrad Codex from 1008. It is the source for all modern Jewish and Christian translations. Levidas writes that, "The Koine Greek New Testament is a non-translated work; most scholars agree on thisdespite disagreement on the possibility that some passages may have appeared initially in Aramaic... It is written in the Koine Greek of the first century [CE]". Early Christians translated the New Testament into Old Syriac, Coptic, Ethiopic, and Latin, among other languages. The earliest Latin translation was the Old Latin text, or "Vetus Latina", which, from internal evidence, seems to have been made by several authors over a period of time. Pope Damasus I (366–383) commissioned Jerome to produce a reliable and consistent text by translating the original Greek and Hebrew texts into Latin. This translation became known as the Latin Vulgate Bible, in the 4th century CE (although Jerome expressed in his prologues to most deuterocanonical books that they were non-canonical). In 1546, at the Council of Trent, Jerome's Vulgate translation was declared by the Roman Catholic Church to be the only authentic and official Bible in the Latin Church. The Greek-speaking East continued to use the Septuagint translations of the Old Testament, and they had no need to translate the Greek New Testament. This contributed to the East-West Schism. Many ancient translations coincide with the invention of the alphabet and the beginning of vernacular literature in those languages. According to British Academy professor N. Fernández Marcos, these early translations represent "pioneer works of enormous linguistic interest, as they represent the oldest documents we have for the study of these languages and literature". Translations to English can be traced to the seventh century, Alfred the Great in the 9th century, the "Toledo School of Translators" in the 12th and 13th century, Roger Bacon (1220–1292), an English Franciscan friar of the 13th century, and multiple writers of the Renaissance. The Wycliffite Bible, which is "one of the most significant in the development of a written standard", dates from the late Middle English period.
|
518 |
""Bible""
|
William Tyndale's translation of 1525 is seen by several scholars as having influenced the form of English Christian discourse as well as impacting the development of the English language itself. Martin Luther translated the New Testament into German in 1522, and both Testaments with Apocrypha in 1534, thereby contributing to the multiple wars of the Age of Reformation and Counter-Reformation. Important biblical translations of this period include the Polish "Jakub Wujek Bible" (Biblia Jakuba Wujka) from 1535, and the English King James/Authorized Version (1604–1611). The King James Version was the most widespread English Bible of all time, but it has largely been superseded by modern translations. Some New Testaments verses found to be later additions to the text are not included in modern English translations, despite appearing in older English translations such as the King James Version. Some denominations have additional canonical texts beyond the Bible, including the Standard Works of the Latter Day Saints movement and "Divine Principle" in the Unification Church. Nearly all modern English translations of the Old Testament are based on a single manuscript, the Leningrad Codex, copied in 1008 or 1009. It is a complete example of the Masoretic Text, and its published edition is used by the majority of scholars. The Aleppo Codex is the basis of the Hebrew University Bible Project in Jerusalem. Since the Reformation era, Bible translations have been made into the common vernacular of many languages. The Bible continues to be translated to new languages, largely by Christian organizations such as Wycliffe Bible Translators, New Tribes Mission and Bible societies. Lamin Sanneh writes that tracing the impact on the local cultures of translating the Bible into local vernacular language shows it has produced "the movements of indigenization and cultural liberation". "The translated scripture ... has become the benchmark of awakening and renewal". Archaeological and historical research. Biblical archaeology is a subsection of archaeology that relates to and sheds light upon the Hebrew scriptures and the New Testament. It is used to help determine the lifestyle and practices of people living in biblical times. There are a wide range of interpretations in the field of biblical archaeology.
|
519 |
""Bible""
|
One broad division includes biblical maximalism, which generally takes the view that most of the Old Testament or the Hebrew Bible is based on history although it is presented through the religious viewpoint of its time. According to historian Lester L. Grabbe, there are "few, if any" maximalists in mainstream scholarship. It is considered to be the extreme opposite of biblical minimalism which considers the Bible to be a purely post-exilic (5th century BCE and later) composition. According to Mary-Joan Leith, professor of religious studies, many minimalists have ignored evidence for the antiquity of the Hebrew language in the Bible, and few take archaeological evidence into consideration. Most biblical scholars and archaeologists fall somewhere on a spectrum between these two. The biblical account of events of the Exodus from Egypt in the Torah, the migration to the Promised Land, and the period of Judges are sources of heated ongoing debate. There is an absence of evidence for the presence of Israel in Egypt from any Egyptian source, historical or archaeological. Yet, as William Dever points out, these biblical traditions were written long after the events they describe, and they are based in sources now lost and older oral traditions. The Hebrew Bible/Old Testament, ancient non–biblical texts, and archaeology support the Babylonian captivity beginning around 586 BCE. Excavations in southern Judah show a pattern of destruction consistent with the Neo-Assyrian devastation of Judah at the end of the eighth century BCE and 2 Kings 18:13. In 1993, at Tel Dan, archaeologist Avraham Biran unearthed a fragmentary Aramaic inscription, the Tel Dan stele, dated to the late ninth or early eighth century that mentions a "king of Israel" as well as a "house of David" (bet David). This shows David could not be a late sixth-century invention, and implies that Judah's kings traced their lineage back to someone named David. However, there is no current archaeological evidence for the existence of King David and Solomon or the First Temple as far back as the tenth century BCE where the Bible places them. In the nineteenth and early twentieth century, surveys demonstrated that Acts of the Apostles (Acts) scholarship was divided into two traditions, "a conservative (largely British) tradition which had great confidence in the historicity of Acts and a less conservative (largely German) tradition which had very little confidence in the historicity of Acts".
|
520 |
""Bible""
|
Subsequent surveys show that little has changed. Author Thomas E. Phillips writes that "In this two-century-long debate over the historicity of Acts and its underlying traditions, only one assumption seemed to be shared by all: Acts was intended to be read as history". This too is now being debated by scholars as: what genre does Acts actually belong to? There is a growing consensus, however, that the question of genre is unsolvable and would not, in any case, solve the issue of historicity: "Is Acts history or fiction? In the eyes of most scholars, it is historybut not the kind of history that precludes fiction." says Phillips. Biblical criticism. Biblical criticism refers to the analytical investigation of the Bible as a text, and addresses questions such as history, authorship, dates of composition, and authorial intention. It is not the same as criticism of the Bible, which is an assertion against the Bible being a source of information or ethical guidance, nor is it criticism of possible translation errors. Biblical criticism made study of the Bible secularized, scholarly, and more democratic, while it also permanently altered the way people understood the Bible. The Bible is no longer thought of solely as a religious artefact, and its interpretation is no longer restricted to the community of believers. Michael Fishbane writes, "There are those who regard the desacralization of the Bible as the fortunate condition for" the development of the modern world. For many, biblical criticism "released a host of threats" to the Christian faith. For others biblical criticism "proved to be a failure, due principally to the assumption that diachronic, linear research could master any and all of the questions and problems attendant on interpretation". Still others believed that biblical criticism, "shorn of its unwarranted arrogance," could be a reliable source of interpretation. Michael Fishbane compares biblical criticism to Job, a prophet who destroyed "self-serving visions for the sake of a more honest crossing from the divine "textus" to the human one". Or as Rogerson says: biblical criticism has been liberating for those who want their faith "intelligently grounded and intellectually honest". Illustrations. The grandest medieval Bibles were illuminated manuscripts in which the text is supplemented by the addition of decoration, such as decorated initials, borders (marginalia) and miniature illustrations.
|
521 |
""Bible""
|
Up to the 12th century, most manuscripts were produced in monasteries in order to add to the library or after receiving a commission from a wealthy patron. Larger monasteries often contained separate areas for the monks who specialized in the production of manuscripts called a scriptorium, where "separate little rooms were assigned to book copying; they were situated in such a way that each scribe had to himself a window open to the cloister walk." By the 14th century, the cloisters of monks writing in the scriptorium started to employ laybrothers from the urban scriptoria, especially in Paris, Rome and the Netherlands. Demand for manuscripts grew to an extent that the Monastic libraries were unable to meet with the demand, and began employing secular scribes and illuminators. These individuals often lived close to the monastery and, in certain instances, dressed as monks whenever they entered the monastery, but were allowed to leave at the end of the day. A notable example of an illuminated manuscript is the Book of Kells, produced circa the year 800 containing the four Gospels of the New Testament together with various prefatory texts and tables. The manuscript was "sent to the rubricator, who added (in red or other colours) the titles, headlines, the initials of chapters and sections, the notes and so on; and then – if the book was to be illustrated – it was sent to the illuminator." In the case of manuscripts that were sold commercially, the writing would "undoubtedly have been discussed initially between the patron and the scribe (or the scribe's agent,) but by the time that the written gathering were sent off to the illuminator there was no longer any scope for innovation."
|
522 |
""Demographics of Antigua and Barbuda""
|
This article is a demography of the population of Antigua and Barbuda including population density, ethnicity, religious affiliations and other aspects of the population. Population size and structure. According to the 2011 census the estimated resident population of Antigua and Barbuda was 86,295. The estimated population of is , according to Structure of the population. Table: Population by Sex and Age Group (Census 27.V.2011): Table: Population Estimates by Sex and Age Group (01.VII.2021, based on the results of the 2011 Population Census. Ethnic groups. The population of Antigua and Barbuda, is predominantly black (91.0%) or mixed (4.4%). 1.9% of the population is white and 0.7% East Indian. There is also a small Amerindian population: 177 in 1991 and 214 in 2001 (0.3% of the total population). The remaining 1.6% of the population includes people from the Middle East (0.6%) and China (0.2%). The 2001 census disclosed that 19,425, or 30 per cent of the total population of Antigua and Barbuda, reported their place of birth as a foreign country. Over 15,000 of these persons were from other Caribbean states, representing 80 of the total foreign born. The main countries of origin were Guyana, Dominica and Jamaica. Approximately 4,500 or 23 per cent of all foreign born came from Guyana, 3,300 or 17 per cent came from Dominica and 2,800 or 14 per cent came from Jamaica. The largest single group from a country outside the region came from the United States. Of the total of 1,715 persons, nine per cent of the foreign born, came from the United States while three per cent and one per cent came from the United Kingdom and Canada, respectively. Many of these are the children of Antiguans and Barbudans who had emigrated to these countries, mainly during the 1980s, and subsequently returned. Languages. Antiguan and Barbudan Creole, English Religion.
|
523 |
""Demographics of Antigua and Barbuda""
|
Protestant 68.3% (Anglican 17.6%, Seventh Day Adventist 12.4%, Pentecostal 12.2%, Moravian 8.3%, Methodist 5.6%, Wesleyan Holiness 4.5%, Church of God 4.1%, Baptist 3.6%), Roman Catholic 8.2%, other 12.2%, unspecified 5.5%, none 5.9% (2011 est.)
|
524 |
""Politics of Antigua and Barbuda""
|
The politics of Antigua and Barbuda takes place in a framework of a unitary parliamentary representative democratic monarchy, wherein the sovereign of Antigua and Barbuda is the head of state, appointing a governor-general to act as vice-regal representative in the nation. A prime minister is appointed by the governor-general as the head of government, and of a multi-party system; the prime minister advises the governor-general on the appointment of a Council of Ministers. Executive power is exercised by the government. Legislative power is vested in both the government and the two chambers of the Parliament. The bicameral Parliament consists of the Senate (seventeen-member body appointed by the governor-general) and the House of Representatives (seventeen seats; members are elected by proportional representation to serve five-year terms). Antigua and Barbuda has a long history of peaceful changes of government. Since the 1951 general election, the party system has been dominated by the Antigua and Barbuda Labour Party (ABLP), for a long time was dominated by the Bird family, particularly Prime Ministers Vere and Lester Bird. The opposition claimed to be disadvantaged by the ABLP's longstanding monopoly on patronage and its control of the media, especially in the 1999 general election. The opposition United Progressive Party (UPP) won the 2004 election, and its leader Winston Baldwin Spencer was prime minister of Antigua and Barbuda from 2004 to 2014. The elections to the House of Representatives were held on 12 June 2014. The Antigua and Barbuda Labour Party government was elected with fourteen seats. The United Progressive Party had three seats in the House of Representatives. ABLP won 15 of the 17 seats in the 2018 snap election under the leadership of incumbent Prime Minister Gaston Browne. Constitutional safeguards include freedom of speech, press, worship, movement, and association. Antigua and Barbuda is a member of the eastern Caribbean court system. The Judiciary is independent of the executive and the legislature. Jurisprudence is based on English common law. Executive branch. Executive branch leadership. As head of state, King Charles III is represented in Antigua and Barbuda by a governor-general who acts on the advice of the prime minister and the cabinet. Legislative branch. Antigua and Barbuda elects on national level a legislature. Parliament has two chambers.
|
525 |
""Politics of Antigua and Barbuda""
|
The House of Representatives has 19 members: 17 members elected for a five-year term in single-seat constituencies, and 2 ex officio members (president and speaker). The Senate has 17 appointed members. The prime minister is the leader of the majority party in the House and conducts affairs of state with the cabinet. The prime minister and the cabinet are responsible to the Parliament. Elections must be held at least every five years but may be called by the prime minister at any time. There are special legislative provisions to account for Barbuda's low population relative to that of Antigua. Barbuda is guaranteed one member of the House of Representatives and two members of the Senate. In addition, there is a Barbuda Council to govern the internal affairs of the island. Administrative divisions. The country is divided into six parishes, Saint George, John, Mary, Paul, Peter, and Phillip which are all on the island of Antigua. Additionally, the islands of Barbuda and Redonda are considered dependencies. Judicial branch. Antigua and Barbuda is a member of the Eastern Caribbean Supreme Court. This court is headquartered in Saint Lucia, but at least one judge of the Supreme Court resides in Antigua and Barbuda, and presides over the High Court. The current High Court judges are Nicola Byer, Ann-Marie Smith, Jan Drysdale, Rene Williams, and Tunde Bakre as of September 2024. Antigua is also a member of the Caribbean Court of Justice, although it has not yet acceded to Part III of the 2001 Agreement Establishing a Caribbean Court of Justice. Its supreme appellate court therefore remains the British Judicial Committee of the Privy Council. Indeed, of the signatories to the Agreement, as of December 2010, only Barbados has replaced appeals to Her Majesty in Council with the Caribbean Court of Justice. In addition to the Eastern Caribbean Supreme Court, Antigua and Barbuda has a Magistrates' Court, which deals with lesser civil and criminal cases.
|
526 |
""Telecommunications in Antigua and Barbuda""
|
Telecommunications in Antigua and Barbuda are via media in the telecommunications industry. Telephone. Telephones – main lines in use: 37,500 (2006) Telephones – mobile cellular: 110,200 (2006) (APUA PCS, Cable & Wireless, Digicel) Telephone system: "domestic:" good automatic telephone system "international:" 3 fiber optic submarine cables (2 to Saint Kitts and 1 to Guadeloupe); satellite earth station – 1 Intelsat (Atlantic Ocean) Radio. Radio broadcast stations: AM 4, FM 6, shortwave 0 (2002) Radios: 36,000 (1997) Television. Television broadcast stations: 2 (1997) (including ABS-TV) Televisions: 31,000 (1997) Internet. Internet Service Providers (ISPs): Cable & Wireless, Antigua Computer Technologies (ACT), Antigua Public Utilities Authority (APUA INET) Internet hosts: 2,215 (2008) Internet users: 60,000 (2007) Country codes: AG
|
527 |
""Archaeoastronomy""
|
Archaeoastronomy (also spelled archeoastronomy) is the interdisciplinary or multidisciplinary study of how people in the past "have understood the phenomena in the sky, how they used these phenomena and what role the sky played in their cultures". Clive Ruggles argues it is misleading to consider archaeoastronomy to be the study of ancient astronomy, as modern astronomy is a scientific discipline, while archaeoastronomy considers symbolically rich cultural interpretations of phenomena in the sky by other cultures. It is often twinned with "ethnoastronomy", the anthropological study of skywatching in contemporary societies. Archaeoastronomy is also closely associated with historical astronomy, the use of historical records of heavenly events to answer astronomical problems and the history of astronomy, which uses written records to evaluate past astronomical practice. Archaeoastronomy uses a variety of methods to uncover evidence of past practices including archaeology, anthropology, astronomy, statistics and probability, and history. Because these methods are diverse and use data from such different sources, integrating them into a coherent argument has been a long-term difficulty for archaeoastronomers. Archaeoastronomy fills complementary niches in landscape archaeology and cognitive archaeology. Material evidence and its connection to the sky can reveal how a wider landscape can be integrated into beliefs about the cycles of nature, such as Mayan astronomy and its relationship with agriculture. Other examples which have brought together ideas of cognition and landscape include studies of the cosmic order embedded in the roads of settlements. Archaeoastronomy can be applied to all cultures and all time periods. The meanings of the sky vary from culture to culture; nevertheless there are scientific methods which can be applied across cultures when examining ancient beliefs. It is perhaps the need to balance the social and scientific aspects of archaeoastronomy which led Clive Ruggles to describe it as "a field with academic work of high quality at one end but uncontrolled speculation bordering on lunacy at the other". History. Two hundred years before John Michell wrote the above, there were no archaeoastronomers and there were no professional archaeologists, but there were astronomers and antiquarians.
|
528 |
""Archaeoastronomy""
|
Some of their works are considered precursors of archaeoastronomy; antiquarians interpreted the astronomical orientation of the ruins that dotted the English countryside as William Stukeley did of Stonehenge in 1740, while John Aubrey in 1678 and Henry Chauncy in 1700 sought similar astronomical principles underlying the orientation of churches. Late in the nineteenth century astronomers such as Richard Proctor and Charles Piazzi Smyth investigated the astronomical orientations of the pyramids. The term "archaeoastronomy" was advanced by Elizabeth Chesley Baity (following the suggestion of Euan MacKie) in 1973, but as a topic of study it may be much older, depending on how archaeoastronomy is defined. Clive Ruggles says that Heinrich Nissen, working in the mid-nineteenth century was arguably the first archaeoastronomer. Rolf Sinclair says that Norman Lockyer, working in the late 19th and early 20th centuries, could be called the 'father of archaeoastronomy'. Euan MacKie would place the origin even later, stating: "...the genesis and modern flowering of archaeoastronomy must surely lie in the work of Alexander Thom in Britain between the 1930s and the 1970s". In the 1960s the work of the engineer Alexander Thom and that of the astronomer Gerald Hawkins, who proposed that Stonehenge was a Neolithic computer, inspired new interest in the astronomical features of ancient sites. The claims of Hawkins were largely dismissed, but this was not the case for Alexander Thom's work, whose survey results of megalithic sites hypothesized widespread practice of accurate astronomy in the British Isles. Euan MacKie, recognizing that Thom's theories needed to be tested, excavated at the Kintraw standing stone site in Argyllshire in 1970 and 1971 to check whether the latter's prediction of an observation platform on the hill slope above the stone was correct. There was an artificial platform there and this apparent verification of Thom's long alignment hypothesis (Kintraw was diagnosed as an accurate winter solstice site) led him to check Thom's geometrical theories at the Cultoon stone circle in Islay, also with a positive result. MacKie therefore broadly accepted Thom's conclusions and published new prehistories of Britain.
|
529 |
""Archaeoastronomy""
|
In contrast a re-evaluation of Thom's fieldwork by Clive Ruggles argued that Thom's claims of high accuracy astronomy were not fully supported by the evidence. Nevertheless, Thom's legacy remains strong, Edwin C. Krupp wrote in 1979, "Almost singlehandedly he has established the standards for archaeo-astronomical fieldwork and interpretation, and his amazing results have stirred controversy during the last three decades." His influence endures and practice of statistical testing of data remains one of the methods of archaeoastronomy. The approach in the New World, where anthropologists began to consider more fully the role of astronomy in Amerindian civilizations, was markedly different. They had access to sources that the prehistory of Europe lacks such as ethnographies and the historical records of the early colonizers. Following the pioneering example of Anthony Aveni, this allowed New World archaeoastronomers to make claims for motives which in the Old World would have been mere speculation. The concentration on historical data led to some claims of high accuracy that were comparatively weak when compared to the statistically led investigations in Europe. This came to a head at a meeting sponsored by the International Astronomical Union (IAU) in Oxford in 1981. The methodologies and research questions of the participants were considered so different that the conference proceedings were published as two volumes. Nevertheless, the conference was considered a success in bringing researchers together and Oxford conferences have continued every four or five years at locations around the world. The subsequent conferences have resulted in a move to more interdisciplinary approaches with researchers aiming to combine the contextuality of archaeological research, which broadly describes the state of archaeoastronomy today, rather than merely establishing the existence of ancient astronomies, archaeoastronomers seek to explain why people would have an interest in the night sky. Relations to other disciplines. Archaeoastronomy has long been seen as an interdisciplinary field that uses written and unwritten evidence to study the astronomies of other cultures. As such, it can be seen as connecting other disciplinary approaches for investigating ancient astronomy: astroarchaeology (an obsolete term for studies that draw astronomical information from the alignments of ancient architecture and landscapes), history of astronomy (which deals primarily with the written textual evidence), and ethnoastronomy (which draws on the ethnohistorical record and contemporary ethnographic studies).
|
530 |
""Archaeoastronomy""
|
Reflecting Archaeoastronomy's development as an interdisciplinary subject, research in the field is conducted by investigators trained in a wide range of disciplines. Authors of recent doctoral dissertations have described their work as concerned with the fields of archaeology and cultural anthropology; with various fields of history including the history of specific regions and periods, the history of science and the history of religion; and with the relation of astronomy to art, literature and religion. Only rarely did they describe their work as astronomical, and then only as a secondary category. Both practicing archaeoastronomers and observers of the discipline approach it from different perspectives. Other researchers relate archaeoastronomy to the history of science, either as it relates to a culture's observations of nature and the conceptual framework they devised to impose an order on those observations or as it relates to the political motives which drove particular historical actors to deploy certain astronomical concepts or techniques. Art historian Richard Poss took a more flexible approach, maintaining that the astronomical rock art of the North American Southwest should be read employing "the hermeneutic traditions of western art history and art criticism" Astronomers, however, raise different questions, seeking to provide their students with identifiable precursors of their discipline, and are especially concerned with the important question of how to confirm that specific sites are, indeed, intentionally astronomical. The reactions of professional archaeologists to archaeoastronomy have been decidedly mixed. Some expressed incomprehension or even hostility, varying from a rejection by the archaeological mainstream of what they saw as an archaeoastronomical fringe to an incomprehension between the cultural focus of archaeologists and the quantitative focus of early archaeoastronomers. Yet archaeologists have increasingly come to incorporate many of the insights from archaeoastronomy into archaeology textbooks and, as mentioned above, some students wrote archaeology dissertations on archaeoastronomical topics. Since archaeoastronomers disagree so widely on the characterization of the discipline, they even dispute its name. All three major international scholarly associations relate archaeoastronomy to the study of culture, using the term "Astronomy in Culture" or a translation. Michael Hoskin sees an important part of the discipline as fact-collecting, rather than theorizing, and proposed to label this aspect of the discipline "Archaeotopography." Ruggles and Saunders proposed "Cultural Astronomy" as a unifying term for the various methods of studying folk astronomies.
|
531 |
""Archaeoastronomy""
|
Others have argued that astronomy is an inaccurate term, what are being studied are cosmologies and people who object to the use of logos have suggested adopting the Spanish "cosmovisión". When debates polarise between techniques, the methods are often referred to by a colour code, based on the colours of the bindings of the two volumes from the first Oxford Conference, where the approaches were first distinguished. Green (Old World) archaeoastronomers rely heavily on statistics and are sometimes accused of missing the cultural context of what is a social practice. Brown (New World) archaeoastronomers in contrast have abundant ethnographic and historical evidence and have been described as 'cavalier' on matters of measurement and statistical analysis. Finding a way to integrate various approaches has been a subject of much discussion since the early 1990s. Methodology. There is no one way to do archaeoastronomy. The divisions between archaeoastronomers tend not to be between the physical scientists and the social scientists. Instead, it tends to depend on the location and/or kind of data available to the researcher. In the Old World, there is little data but the sites themselves; in the New World, the sites were supplemented by ethnographic and historic data. The effects of the isolated development of archaeoastronomy in different places can still often be seen in research today. Research methods can be classified as falling into one of two approaches, though more recent projects often use techniques from both categories. Green archaeoastronomy. Green archaeoastronomy is named after the cover of the book "Archaeoastronomy in the Old World". It is based primarily on statistics and is particularly apt for prehistoric sites where the social evidence is relatively scant compared to the historic period. The basic methods were developed by Alexander Thom during his extensive surveys of British megalithic sites. Thom wished to examine whether or not prehistoric peoples used high-accuracy astronomy. He believed that by using horizon astronomy, observers could make estimates of dates in the year to a specific day. The observation required finding a place where on a specific date the Sun set into a notch on the horizon. A common theme is a mountain that blocked the Sun, but on the right day would allow the tiniest fraction to re-emerge on the other side for a 'double sunset'.
|
532 |
""Archaeoastronomy""
|
The animation below shows two sunsets at a hypothetical site, one the day before the summer solstice and one at the summer solstice, which has a double sunset. To test this idea he surveyed hundreds of stone rows and circles. Any individual alignment could indicate a direction by chance, but he planned to show that together the distribution of alignments was non-random, showing that there was an astronomical intent to the orientation of at least some of the alignments. His results indicated the existence of eight, sixteen, or perhaps even thirty-two approximately equal divisions of the year. The two solstices, the two equinoxes and four cross-quarter days, days halfway between a solstice and the equinox were associated with the medieval Celtic calendar. While not all these conclusions have been accepted, it has had an enduring influence on archaeoastronomy, especially in Europe. Euan MacKie has supported Thom's analysis, to which he added an archaeological context by comparing Neolithic Britain to the Mayan civilization to argue for a stratified society in this period. To test his ideas he conducted a couple of excavations at proposed prehistoric observatories in Scotland. Kintraw is a site notable for its four-meter high standing stone. Thom proposed that this was a foresight to a point on the distant horizon between Beinn Shianaidh and Beinn o'Chaolias on Jura. This, Thom argued, was a notch on the horizon where a double sunset would occur at midwinter. However, from ground level, this sunset would be obscured by a ridge in the landscape, and the viewer would need to be raised by two meters: another observation platform was needed. This was identified across a gorge where a platform was formed from small stones. The lack of artifacts caused concern for some archaeologists and the petrofabric analysis was inconclusive, but further research at Maes Howe and on the Bush Barrow Lozenge led MacKie to conclude that while the term 'science' may be anachronistic, Thom was broadly correct upon the subject of high-accuracy alignments. In contrast Clive Ruggles has argued that there are problems with the selection of data in Thom's surveys. Others have noted that the accuracy of horizon astronomy is limited by variations in refraction near the horizon.
|
533 |
""Archaeoastronomy""
|
A deeper criticism of Green archaeoastronomy is that while it can answer "whether" there was likely to be an interest in astronomy in past times, its lack of a social element means that it struggles to answer "why" people would be interested, which makes it of limited use to people asking questions about the society of the past. Keith Kintigh wrote: "To put it bluntly, in many cases it doesn't matter much to the progress of anthropology whether a particular archaeoastronomical claim is right or wrong because the information doesn't inform the current interpretive questions." Nonetheless, the study of alignments remains a staple of archaeoastronomical research, especially in Europe. Brown archaeoastronomy. In contrast to the largely alignment-oriented statistically led methods of green archaeoastronomy, brown archaeoastronomy has been identified as being closer to the history of astronomy or to cultural history, insofar as it draws on historical and ethnographic records to enrich its understanding of early astronomies and their relations to calendars and ritual. The many records of native customs and beliefs made by Spanish chroniclers and ethnographic researchers means that brown archaeoastronomy is often associated with studies of astronomy in the Americas. One famous site where historical records have been used to interpret sites is Chichen Itza. Rather than analyzing the site and seeing which targets appear popular, archaeoastronomers have instead examined the ethnographic records to see what features of the sky were important to the Mayans and then sought archaeological correlates. One example which could have been overlooked without historical records is the Mayan interest in the planet Venus. This interest is attested to by the Dresden codex which contains tables with information about Venus's appearances in the sky. These cycles would have been of astrological and ritual significance as Venus was associated with Quetzalcoatl or Xolotl. Associations of architectural features with settings of Venus can be found in Chichen Itza, Uxmal, and probably some other Mesoamerican sites. The Temple of the Warriors bears iconography depicting feathered serpents associated with Quetzalcoatl or Kukulcan. This means that the building's alignment towards the place on the horizon where Venus first appears in the evening sky (when it coincides with the rainy season) may be meaningful. However, since both the date and the azimuth of this event change continuously, a solar interpretation of this orientation is much more likely.
|
534 |
""Archaeoastronomy""
|
Anthony Aveni claims that another building associated with the planet Venus in the form of Kukulcan, and the rainy season at Chichen Itza is the Caracol. This is a building with a circular tower and doors facing the cardinal directions. The base faces the most northerly setting of Venus. Additionally the pillars of a stylobate on the building's upper platform were painted black and red. These are colours associated with Venus as an evening and morning star. However the windows in the tower seem to have been little more than slots, making them poor at letting light in, but providing a suitable place to view out. In their discussion of the credibility of archaeoastronomical sites, Cotte and Ruggles considered the interpretation that the Caracol is an observatory site was debated among specialists, meeting the second of their four levels of site credibility. Aveni states that one of the strengths of the brown methodology is that it can explore astronomies invisible to statistical analysis and offers the astronomy of the Incas as another example. The empire of the Incas was conceptually divided using "ceques", radial routes emanating from the capital at Cusco. Thus there are alignments in all directions which would suggest there is little of astronomical significance, However, ethnohistorical records show that the various directions do have cosmological and astronomical significance with various points in the landscape being significant at different times of the year. In eastern Asia archaeoastronomy has developed from the history of astronomy and much archaeoastronomy is searching for material correlates of the historical record. This is due to the rich historical record of astronomical phenomena which, in China, stretches back into the Han dynasty, in the second century BC. A criticism of this method is that it can be statistically weak. Schaefer in particular has questioned how robust the claimed alignments in the Caracol are. Because of the wide variety of evidence, which can include artefacts as well as sites, there is no one way to practice archaeoastronomy. Despite this it is accepted that archaeoastronomy is not a discipline that sits in isolation. Because archaeoastronomy is an interdisciplinary field, whatever is being investigated should make sense both archaeologically and astronomically. Studies are more likely to be considered sound if they use theoretical tools found in archaeology like analogy and homology and if they can demonstrate an understanding of accuracy and precision found in astronomy.
|
535 |
""Archaeoastronomy""
|
Both quantitative analyses and interpretations based on ethnographic analogies and other contextual evidence have recently been applied in systematic studies of architectural orientations in the Maya area and in other parts of Mesoamerica. Source materials. Because archaeoastronomy is about the many and various ways people interacted with the sky, there are a diverse range of sources giving information about astronomical practices. Alignments. A common source of data for archaeoastronomy is the study of alignments. This is based on the assumption that the axis of alignment of an archaeological site is meaningfully oriented towards an astronomical target. Brown archaeoastronomers may justify this assumption through reading historical or ethnographic sources, while green archaeoastronomers tend to prove that alignments are unlikely to be selected by chance, usually by demonstrating common patterns of alignment at multiple sites. An alignment is calculated by measuring the azimuth, the angle from north, of the structure and the altitude of the horizon it faces The azimuth is usually measured using a theodolite or a compass. A compass is easier to use, though the deviation of the Earth's magnetic field from true north, known as its magnetic declination must be taken into account. Compasses are also unreliable in areas prone to magnetic interference, such as sites being supported by scaffolding. Additionally a compass can only measure the azimuth to a precision of a half a degree. A theodolite can be considerably more accurate if used correctly, but it is also considerably more difficult to use correctly. There is no inherent way to align a theodolite with North and so the scale has to be calibrated using astronomical observation, usually the position of the Sun. Because the position of celestial bodies changes with the time of day due to the Earth's rotation, the time of these calibration observations must be accurately known, or else there will be a systematic error in the measurements. Horizon altitudes can be measured with a theodolite or a clinometer. Artifacts. For artifacts such as the Sky Disc of Nebra, alleged to be a Bronze Age artefact depicting the cosmos, the analysis would be similar to typical post-excavation analysis as used in other sub-disciplines in archaeology. An artefact is examined and attempts are made to draw analogies with historical or ethnographical records of other peoples. The more parallels that can be found, the more likely an explanation is to be accepted by other archaeologists.
|
536 |
""Archaeoastronomy""
|
A more mundane example is the presence of astrological symbols found on some shoes and sandals from the Roman Empire. The use of shoes and sandals is well known, but Carol van Driel-Murray has proposed that astrological symbols etched onto sandals gave the footwear spiritual or medicinal meanings. This is supported through citation of other known uses of astrological symbols and their connection to medical practice and with the historical records of the time. Another well-known artefact with an astronomical use is the Antikythera mechanism. In this case analysis of the artefact, and reference to the description of similar devices described by Cicero, would indicate a plausible use for the device. The argument is bolstered by the presence of symbols on the mechanism, allowing the disc to be read. Art and inscriptions. Art and inscriptions may not be confined to artefacts, but also appear painted or inscribed on an archaeological site. Sometimes inscriptions are helpful enough to give instructions to a site's use. For example, a Greek inscription on a stele (from Itanos) has been translated as:"Patron set this up for Zeus Epopsios. Winter solstice. Should anyone wish to know: off 'the little pig' and the stele the sun turns." From Mesoamerica come Mayan and Aztec codices. These are folding books made from Amatl, processed tree bark on which are glyphs in Mayan or Aztec script. The Dresden codex contains information regarding the Venus cycle, confirming its importance to the Mayans. More problematic are those cases where the movement of the Sun at different times and seasons causes light and shadow interactions with petroglyphs. A widely known example is the Sun Dagger of Fajada Butte at which a glint of sunlight passes over a spiral petroglyph. The location of a dagger of light on the petroglyph varies throughout the year. At the summer solstice a dagger can be seen through the heart of the spiral; at the winter solstice two daggers appear to either side of it. It is proposed that this petroglyph was created to mark these events. Recent studies have identified many similar sites in the US Southwest and Northwestern Mexico. It has been argued that the number of solstitial markers at these sites provides statistical evidence that they were intended to mark the solstices.
|
537 |
""Archaeoastronomy""
|
The Sun Dagger site on Fajada Butte in Chaco Canyon, New Mexico, stands out for its explicit light markings that record all the key events of both the solar and lunar cycles: summer solstice, winter solstice, equinox, and the major and minor lunar standstills of the Moon's 18.6 year cycle. In addition at two other sites on Fajada Butte, there are five light markings on petroglyphs recording the summer and winter solstices, equinox and solar noon. Numerous buildings and interbuilding alignments of the great houses of Chaco Canyon and outlying areas are oriented to the same solar and lunar directions that are marked at the Sun Dagger site. If no ethnographic nor historical data are found which can support this assertion then acceptance of the idea relies upon whether or not there are enough petroglyph sites in North America that such a correlation could occur by chance. It is helpful when petroglyphs are associated with existing peoples. This allows ethnoastronomers to question informants as to the meaning of such symbols. Ethnographies. As well as the materials left by peoples themselves, there are also the reports of other who have encountered them. The historical records of the Conquistadores are a rich source of information about the pre-Columbian Americans. Ethnographers also provide material about many other peoples. Anthony Aveni uses the importance of zenith passages as an example of the importance of ethnography. For peoples living between the tropics of Cancer and Capricorn there are two days of the year when the noon Sun passes directly overhead and casts no shadow. In parts of Mesoamerica this was considered a significant day as it would herald the arrival of rains, and so play a part in the cycle of agriculture. This knowledge is still considered important amongst Mayan Indians living in Central America today. The ethnographic records suggested to archaeoastronomers that this day may have been important to the ancient Mayans. There are also shafts known as 'zenith tubes' which illuminate subterranean rooms when the Sun passes overhead found at places like Monte Albán and Xochicalco. It is only through the ethnography that we can speculate that the timing of the illumination was considered important in Mayan society. Alignments to the sunrise and sunset on the day of the zenith passage have been claimed to exist at several sites.
|
538 |
""Archaeoastronomy""
|
However, it has been shown that, since there are very few orientations that can be related to these phenomena, they likely have different explanations. Ethnographies also caution against over-interpretation of sites. At a site in Chaco Canyon can be found a pictograph with a star, crescent and hand. It has been argued by some astronomers that this is a record of the 1054 Supernova. However recent reexaminations of related 'supernova petroglyphs' raises questions about such sites in general. Cotte and Ruggles used the Supernova petroglyph as an example of a completely refuted site and anthropological evidence suggests other interpretations. The Zuni people, who claim a strong ancestral affiliation with Chaco, marked their sun-watching station with a crescent, star, hand and sundisc, similar to those found at the Chaco site. Ethnoastronomy is also an important field outside of the Americas. For example, anthropological work with Aboriginal Australians is producing much information about their Indigenous astronomies and about their interaction with the modern world. Recreating the ancient sky. Once the researcher has data to test, it is often necessary to attempt to recreate ancient sky conditions to place the data in its historical environment. Declination. To calculate what astronomical features a structure faced a coordinate system is needed. The stars provide such a system. On a clear night observe the stars spinning around the celestial pole can be observed. This point is +90° of the North Celestial Pole or −90° observing the Southern Celestial Pole. The concentric circles the stars trace out are lines of celestial latitude, known as "declination". The arc connecting the points on the horizon due East and due West (if the horizon is flat) and all points midway between the Celestial Poles is the Celestial Equator which has a declination of 0°. The visible declinations vary depending where you are on the globe. Only an observer on the North Pole of Earth would be unable to see any stars from the Southern Celestial Hemisphere at night (see diagram below). Once a declination has been found for the point on the horizon that a building faces it is then possible to say whether a specific body can be seen in that direction. Solar positioning. While the stars are fixed to their declinations the Sun is not.
|
539 |
""Archaeoastronomy""
|
The rising point of the Sun varies throughout the year. It swings between two limits marked by the solstices a bit like a pendulum, slowing as it reaches the extremes, but passing rapidly through the midpoint. If an archaeoastronomer can calculate from the azimuth and horizon height that a site was built to view a declination of +23.5° then he or she need not wait until 21 June to confirm the site does indeed face the summer solstice. For more information see History of solar observation. Lunar positioning. The Moon's appearance is considerably more complex. Its motion, like the Sun, is between two limits—known as "luni"stices rather than "sol"stices. However, its travel between lunistices is considerably faster. It takes a sidereal month to complete its cycle rather than the year-long trek of the Sun. This is further complicated as the lunistices marking the limits of the Moon's movement move on an 18.6 year cycle. For slightly over nine years the extreme limits of the Moon are outside the range of sunrise. For the remaining half of the cycle the Moon never exceeds the limits of the range of sunrise. However, much lunar observation was concerned with the "phase" of the Moon. The cycle from one New Moon to the next runs on an entirely different cycle, the Synodic month. Thus when examining sites for lunar significance the data can appear sparse due to the extremely variable nature of the Moon. See Moon for more details. Stellar positioning. Finally there is often a need to correct for the apparent movement of the stars. On the timescale of human civilisation the stars have largely maintained the same position relative to each other. Each night they appear to rotate around the celestial poles due to the Earth's rotation about its axis. However, the Earth spins rather like a spinning top. Not only does the Earth rotate, it wobbles. The Earth's axis takes around 25,800 years to complete one full wobble. The effect to the archaeoastronomer is that stars did not rise over the horizon in the past in the same places as they do today. Nor did the stars rotate around Polaris as they do now.
|
540 |
""Archaeoastronomy""
|
The movement of the Earth's axis was already noticed by the Sumerians over six thousand years ago, when they were able to observe the star Canopus culminating directly above the horizon on the southern meridian for the first time in their oldest and southernmost city Eridu. For several decades, Canopus was not yet visible in the neighbouring town of Ur to the north-east of Eridu, and therefore, it was called the "Star of the City of Eridu" in Sumerian. In the case of the Egyptian pyramids, it has been shown they were aligned towards Thuban, a faint star in the constellation of Draco. The effect can be substantial over relatively short lengths of time, historically speaking. For instance a person born on 25 December in Roman times would have been born with the Sun in the constellation Capricorn. In the modern period a person born on the same date would have the Sun in Sagittarius due to the precession of the equinoxes. Transient phenomena. Additionally there are often transient phenomena, events which do not happen on an annual cycle. Most predictable are events like eclipses. In the case of solar eclipses these can be used to date events in the past. A solar eclipse mentioned by Herodotus enables us to date a battle between the Medes and the Lydians, which following the eclipse failed to happen, to 28 May, 585 BC. Some comets are predictable, most famously Halley's Comet. Yet as a class of object they remain unpredictable and can appear at any time. Some have extremely lengthy orbital periods which means their past appearances and returns cannot be predicted. Others may have only ever passed through the Solar System once and so are inherently unpredictable. Meteor showers should be predictable, but some meteors are cometary debris and so require calculations of orbits which are currently impossible to complete. Other events noted by ancients include aurorae, sun dogs and rainbows all of which are as impossible to predict as the ancient weather, but nevertheless may have been considered important phenomena. Major topics of archaeoastronomical research. The use of calendars. A common justification for the need for astronomy is the need to develop an accurate calendar for agricultural reasons. Ancient texts like Hesiod's Works and Days, an ancient farming manual, would appear to partially confirm this: astronomical observations are used in combination with ecological signs, such as bird migrations to determine the seasons.
|
541 |
""Archaeoastronomy""
|
Ethnoastronomical studies of the Hopi of the southwestern United States indicate that they carefully observed the rising and setting positions of the Sun to determine the proper times to plant crops. However, ethnoastronomical work with the Mursi of Ethiopia shows that their luni-solar calendar was somewhat haphazard, indicating the limits of astronomical calendars in some societies. All the same, calendars appear to be an almost universal phenomenon in societies as they provide tools for the regulation of communal activities. One such example is the "Tzolk'in" calendar of 260 days. Together with the 365-day year, it was used in pre-Columbian Mesoamerica, forming part of a comprehensive calendrical system, which combined a series of astronomical observations and ritual cycles. Archaeoastronomical studies throughout Mesoamerica have shown that the orientations of most structures refer to the Sun and were used in combination with the 260-day cycle for scheduling agricultural activities and the accompanying rituals. The distribution of dates and intervals marked by orientations of monumental ceremonial complexes in the area along the southern Gulf Coast in Mexico, dated to about 1100 to 700 BCE, represents the earliest evidence of the use of this cycle. Other peculiar calendars include ancient Greek calendars. These were nominally lunar, starting with the New Moon. In reality the calendar could pause or skip days with confused citizens inscribing dates by both the civic calendar and "ton theoi", by the moon. The lack of any universal calendar for ancient Greece suggests that coordination of panhellenic events such as games or rituals could be difficult and that astronomical symbolism may have been used as a politically neutral form of timekeeping. Orientation measurements in Greek temples and Byzantine churches have been associated to deity's name day, festivities, and special events. Myth and cosmology. Another motive for studying the sky is to understand and explain the universe. In these cultures myth was a tool for achieving this, and the explanations, while not reflecting the standards of modern science, are cosmologies. The Incas arranged their empire to demonstrate their cosmology. The capital, Cusco, was at the centre of the empire and connected to it by means of ceques, conceptually straight lines radiating out from the centre. These ceques connected the centre of the empire to the four "suyus", which were regions defined by their direction from Cusco.
|
542 |
""Archaeoastronomy""
|
The notion of a quartered cosmos is common across the Andes. Gary Urton, who has conducted fieldwork in the Andean villagers of Misminay, has connected this quartering with the appearance of the Milky Way in the night sky. In one season it will bisect the sky and in another bisect it in a perpendicular fashion. The importance of observing cosmological factors is also seen on the other side of the world. The Forbidden City in Beijing is laid out to follow cosmic order though rather than observing four directions. The Chinese system was composed of five directions: North, South, East, West and Centre. The Forbidden City occupied the centre of ancient Beijing. One approaches the Emperor from the south, thus placing him in front of the circumpolar stars. This creates the situation of the heavens revolving around the person of the Emperor. The Chinese cosmology is now better known through its export as feng shui. There is also much information about how the universe was thought to work stored in the mythology of the constellations. The Barasana of the Amazon plan part of their annual cycle based on observation of the stars. When their constellation of the Caterpillar-Jaguar (roughly equivalent to the modern Scorpius) falls they prepare to catch the pupating caterpillars of the forest as they fall from the trees. The caterpillars provide food at a season when other foods are scarce. A more well-known source of constellation myth are the texts of the Greeks and Romans. The origin of their constellations remains a matter of vigorous and occasionally fractious debate. The loss of one of the sisters, Merope, in some Greek myths may reflect an astronomical event wherein one of the stars in the Pleiades disappeared from view by the naked eye. Giorgio de Santillana, professor of the History of Science in the School of Humanities at the Massachusetts Institute of Technology, and Hertha von Dechend, professor at Goethe University Frankfurt, argued that the old mythological stories handed down from antiquity were not random fictitious tales but were accurate depictions of celestial cosmology clothed in tales to aid their oral transmission. The chaos, monsters and violence in ancient myths are representative of the forces that shape each age. They argued that ancient myths are the remains of preliterate, late Neolithic astronomy that was lost.
|
543 |
""Archaeoastronomy""
|
Santillana and von Dechend argued in their book "Hamlet's Mill: An Essay on Myth and the Frame of Time" (1969) that ancient myths have no historical or factual basis other than a cosmological one encoding astronomical phenomena, especially the precession of the equinoxes. Santillana and von Dechend's approach is not widely accepted. Displays of power. By including celestial motifs in clothing it becomes possible for the wearer to make claims the power on Earth is drawn from above. It has been said that the Shield of Achilles described by Homer is also a catalogue of constellations. In North America shields depicted in Comanche petroglyphs appear to include Venus symbolism. Solsticial alignments also can be seen as displays of power. When viewed from a ceremonial plaza on the Island of the Sun (the mythical origin place of the Sun) in Lake Titicaca, the Sun was seen to rise at the June solstice between two towers on a nearby ridge. The sacred part of the island was separated from the remainder of it by a stone wall and ethnographic records indicate that access to the sacred space was restricted to members of the Inca ruling elite. Ordinary pilgrims stood on a platform outside the ceremonial area to see the solstice Sun rise between the towers. In Egypt the temple of Amun-Re at Karnak has been the subject of much study. Evaluation of the site, taking into account the change over time of the obliquity of the ecliptic show that the Great Temple was aligned on the rising of the midwinter Sun. The length of the corridor down which sunlight would travel would have limited illumination at other times of the year. In a later period the Serapeum of Alexandria was also said to have contained a solar alignment so that, on a specific sunrise, a shaft of light would pass across the lips of the statue of Serapis thus symbolising the Sun saluting the god. Major sites of archaeoastronomical interest. Clive Ruggles and Michel Cotte recently edited a book on heritage sites of astronomy and archaeoastronomy which discussed a worldwide sample of astronomical and archaeoastronomical sites and provided criteria for the classification of archaeoastronomical sites.
|
544 |
""Archaeoastronomy""
|
Newgrange. Newgrange is a passage tomb in the Republic of Ireland dating from around 3,300 to 2,900 BC For a few days around the Winter Solstice light shines along the central passageway into the heart of the tomb. What makes this notable is not that light shines in the passageway, but that it does not do so through the main entrance. Instead it enters via a hollow box above the main doorway discovered by Michael O'Kelly. It is this roofbox which strongly indicates that the tomb was built with an astronomical aspect in mind. In their discussion of the credibility of archaeoastronomical sites, Cotte and Ruggles gave Newgrange as an example of a Generally accepted site, the highest of their four levels of credibility. Clive Ruggles notes: Egypt. Since the first modern measurements of the precise cardinal orientations of the Giza pyramids by Flinders Petrie, various astronomical methods have been proposed for the original establishment of these orientations. It was recently proposed that this was done by observing the positions of two stars in the Plough / Big Dipper which was known to Egyptians as the thigh. It is thought that a vertical alignment between these two stars checked with a plumb bob was used to ascertain where north lay. The deviations from true north using this model reflect the accepted dates of construction. Some have argued that the pyramids were laid out as a map of the three stars in the belt of Orion, although this theory has been criticized by reputable astronomers. The site was instead probably governed by a spectacular hierophany which occurs at the summer solstice, when the Sun, viewed from the Sphinx terrace, forms—together with the two giant pyramids—the symbol Akhet, which was also the name of the Great Pyramid. Further, the south east corners of all the three pyramids align towards the temple of Heliopolis, as first discovered by the Egyptologist Mark Lehner. The astronomical ceiling of the tomb of Senenmut (BC) contains the Celestial Diagram depicting circumpolar constellations in the form of discs. Each disc is divided into 24 sections suggesting a 24-hour time period. Constellations are portrayed as sacred deities of Egypt. The observation of lunar cycles is also evident. El Castillo.
|
545 |
""Archaeoastronomy""
|
El Castillo, also known as Kukulcán's Pyramid, is a Mesoamerican step-pyramid built in the centre of Mayan center of Chichen Itza in Mexico. Several architectural features have suggested astronomical elements. Each of the stairways built into the sides of the pyramid has 91 steps. Along with the extra one for the platform at the top, this totals 365 steps, which is possibly one for each day of the year (365.25) or the number of lunar orbits in 10,000 rotations (365.01). A visually striking effect is seen every March and September as an unusual shadow occurs around the equinoxes. Light and shadow phenomena have been proposed to explain a possible architectural hierophany involving the sun at Chichén Itzá in a Maya Toltec structure dating to about 1000 CE. A shadow appears to descend the west balustrade of the northern stairway. The visual effect is of a serpent descending the stairway, with its head at the base in light. Additionally the western face points to sunset around 25 May, traditionally the date of transition from the dry to the rainy season. The intended alignment was, however, likely incorporated in the northern (main) facade of the temple, as it corresponds to sunsets on May 20 and July 24, recorded also by the central axis of Castillo at Tulum. The two dates are separated by 65 and 300 days, and it has been shown that the solar orientations in Mesoamerica regularly correspond to dates separated by calendrically significant intervals (multiples of 13 and 20 days). In their discussion of the credibility of archaeoastronomical sites, Cotte and Ruggles used the "equinox hierophany" at Chichén Itzá as an example of an Unproven site, the third of their four levels of credibility. Stonehenge. Many astronomical alignments have been claimed for Stonehenge, a complex of megaliths and earthworks in the Salisbury Plain of England. The most famous of these is the midsummer alignment, where the Sun rises over the Heel Stone.
|
546 |
""Archaeoastronomy""
|
However, this interpretation has been challenged by some archaeologists who argue that the midwinter alignment, where the viewer is outside Stonehenge and sees the Sun setting in the henge, is the more significant alignment, and the midsummer alignment may be a coincidence due to local topography. In their discussion of the credibility of archaeoastronomical sites, Cotte and Ruggles gave Stonehenge as an example of a Generally accepted site, the highest of their four levels of credibility. As well as solar alignments, there are proposed lunar alignments. The four station stones mark out a rectangle. The short sides point towards the midsummer sunrise and midwinter sunset. The long sides if viewed towards the south-east, face the most southerly rising of the Moon. Anthony Aveni notes that these lunar alignments have never gained the acceptance that the solar alignments have received. Maeshowe. This is an architecturally outstanding Neolithic chambered tomb on the mainland of Orkney, Scotland—probably dating to the early 3rd millennium BC, and where the setting Sun at midwinter shines down the entrance passage into the central chamber (see Newgrange). In the 1990s further investigations were carried out to discover whether this was an accurate or an approximate solar alignment. Several new aspects of the site were discovered. In the first place the entrance passage faces the hills of the island Hoy, about 10 miles away. Secondly, it consists of two straight lengths, angled at a few degrees to each other. Thirdly, the outer part is aligned towards the midwinter sunset position on a level horizon just to the left of Ward Hill on Hoy. Fourthly the inner part points directly at the Barnhouse standing stone about 400m away and then to the right end of the summit of Ward Hill, just before it dips down to the notch between it at Cuilags to the right. This indicated line points to sunset on the first Sixteenths of the solar year (according to A. Thom) before and after the winter solstice and the notch at the base of the right slope of the Hill is at the same declination.
|
547 |
""Archaeoastronomy""
|
Fourthly a similar 'double sunset' phenomenon is seen at the right end of Cuilags, also on Hoy; here the date is the first Eighth of the year before and after the winter solstice, at the beginning of November and February respectively—the Old Celtic festivals of Samhain and Imbolc. This alignment is not indicated by an artificial structure but gains plausibility from the other two indicated lines. Maeshowe is thus an extremely sophisticated calendar site which must have been positioned carefully in order to use the horizon foresights in the ways described. Uxmal. Uxmal is a Mayan city in the Puuc Hills of Yucatán Peninsula, Mexico. The Governor's Palace at Uxmal is often used as an exemplar of why it is important to combine ethnographic and alignment data. The palace is aligned with an azimuth of 118° on the pyramid of Cehtzuc. This alignment corresponds approximately to the southernmost rising and, with a much greater precision, to the northernmost setting of Venus; both phenomena occur once every eight years. By itself this would not be sufficient to argue for a meaningful connection between the two events. The palace has to be aligned in one direction or another and why should the rising of Venus be any more important than the rising of the Sun, Moon, other planets, Sirius "et cetera"? The answer given is that not only does the palace point towards significant points of Venus, it is also covered in glyphs which stand for Venus and Mayan zodiacal constellations. Moreover, the great northerly extremes of Venus always occur in late April or early May, coinciding with the onset of the rainy season. The Venus glyphs placed in the cheeks of the Maya rain god Chac, most likely referring to the concomitance of these phenomena, support the west-working orientation scheme. Chaco Canyon. In Chaco Canyon, the center of the ancient Pueblo culture in the American Southwest, numerous solar and lunar light markings and architectural and road alignments have been documented. These findings date to the 1977 discovery of the Sun Dagger site by Anna Sofaer. Three large stone slabs leaning against a cliff channel light and shadow markings onto two spiral petroglyphs on the cliff wall, marking the solstices, equinoxes and the lunar standstills of the 18.6 year cycle of the moon.
|
548 |
""Archaeoastronomy""
|
Subsequent research by the Solstice Project and others demonstrated that numerous building and interbuilding alignments of the great houses of Chaco Canyon are oriented to solar, lunar and cardinal directions. In addition, research shows that the Great North Road, a thirty-five mile engineered "road", was constructed not for utilitarian purposes but rather to connect the ceremonial center of Chaco Canyon with the direction north. Lascaux Cave. In recent years, new research has suggested that the Lascaux cave paintings in France may incorporate prehistoric star charts. Michael Rappenglueck of the University of Munich argues that some of the non-figurative dot clusters and dots within some of the figurative images correlate with the constellations of Taurus, the Pleiades and the grouping known as the "Summer Triangle". Based on her own study of the astronomical significance of Bronze Age petroglyphs in the Vallée des Merveilles and her extensive survey of other prehistoric cave painting sites in the region—most of which appear to have been selected because the interiors are illuminated by the setting Sun on the day of the winter solstice—French researcher Chantal Jègues-Wolkiewiez has further proposed that the gallery of figurative images in the Great Hall represents an extensive star map and that key points on major figures in the group correspond to stars in the main constellations as they appeared in the Paleolithic. Appliying phylogenetics to myths of the Cosmic Hunt, Julien d'Huy suggested that the palaeolithic version of this story could be the following: there is an animal that is a horned herbivore, especially an elk. One human pursues this ungulate. The hunt locates or gets to the sky. The animal is alive when it is transformed into a constellation. It forms the Big Dipper. This story may be represented in the famous Lascaux shaft 'scene' Fringe archaeoastronomy. Archaeoastronomy owes something of a poor reputation among scholars due to its occasional misuse to advance a range of pseudo-historical accounts. During the 1930s, Otto S. Reuter compiled a study entitled "Germanische Himmelskunde", or "Teutonic Skylore".
|
549 |
""Archaeoastronomy""
|
The astronomical orientations of ancient monuments claimed by Reuter and his followers would place the ancient Germanic peoples ahead of the Ancient Near East in the field of astronomy, demonstrating the intellectual superiority of the "Aryans" (Indo-Europeans) over the Semites. More recently I. J. Gallagher, R. L. Pyle, and B. Fell interpreted inscriptions in West Virginia as a description in Celtic Ogham alphabet of the supposed winter solstitial marker at the site. The controversial translation was supposedly validated by a problematic archaeoastronomical indication in which the winter solstice Sun shone on an inscription of the Sun at the site. Subsequent analyses criticized its cultural inappropriateness, as well as its linguistic and archaeoastronomical claims, to describe it as an example of "cult archaeology". Archaeoastronomy is sometimes related to the fringe discipline of Archaeocryptography, when its followers attempt to find underlying mathematical orders beneath the proportions, size, and placement of archaeoastronomical sites such as Stonehenge and the Pyramid of Kukulcán at Chichen Itza. India. Since the 19th century, numerous scholars have sought to use archaeoastronomical calculations to demonstrate the antiquity of Ancient Indian Vedic culture, computing the dates of astronomical observations ambiguously described in ancient poetry to as early as 4000 BC. David Pingree, a historian of Indian astronomy, condemned "the scholars who perpetrate wild theories of prehistoric science and call themselves archaeoastronomers". Organisations. There are currently several academic organisations for scholars of archaeoastronomy (including ethnoastronomy and Indigenous astronomy). ISAACthe International Society for Archaeoastronomy and Astronomy in Culturewas founded in 1996 as the global society for the field. It sponsors the Oxford conferences and the Journal of Astronomy in Culture. SEAC – La Société Européenne pour l'Astronomie dans la Culture was founded in 1992 with a focus on broader Europe. SEAC holds annual conferences in Europe and publishes refereed conference proceedings on an annual basis. SIACLa Sociedad Interamericana de Astronomía en la Cultura was founded in 2003 with a focus on Latin America.
|
550 |
""Archaeoastronomy""
|
SCAAS - The Society for Cultural Astronomy in the American Southwest was founded in 2009 as a regional organisation focusing on the astronomies of the native peoples of the Southwestern United States; it has since held seven meetings and workshops. AAAC – the Australian Association for Astronomy in Culture was founded in 2020 in Australia, focusing on Aboriginal and Torres Strait Islander astronomy. The Romanian Society for Cultural Astronomy was founded in 2019, holding an annual international conference and publishing the first monograph on archaeo- and ethnoastronomy in Romania (2019). SMART – the Society of Māori Astronomy Research and Traditions was founded in Aotearoa/New Zealand in 2013, focusing on Maori astronomy. Native Skywatchers was founded in 2007 in Minnesota, USA to promote Native American star knowledge, particularly of the Lakota and Ojibwe peoples of the northern US and Canada. Publications. Additionally the "Journal for the History of Astronomy" publishes many archaeoastronomical papers. For twenty-seven volumes (from 1979 to 2002) it published an annual supplement "Archaeoastronomy". The "Journal of Astronomical History and Heritage", "Culture & Cosmos", and the "Journal of Skyscape Archaeology" also publish papers on archaeoastronomy. Academic programs. National projects and university programs including, or dedicated to, cultural astronomy are found globally. They include: The Sophia Centre for Cosmology in Culture at the University of Wales - Trinity Saint David in Lampeter, UK. The Cultural Astronomy Program at the University of Melbourne in Australia. The Tata Institute of Fundamental Research made interesting findings in this field.
|
551 |
""Absolute magnitude""
|
In astronomy, absolute magnitude () is a measure of the luminosity of a celestial object on an inverse logarithmic astronomical magnitude scale; the more luminous (intrinsically bright) an object, the lower its magnitude number. An object's absolute magnitude is defined to be equal to the apparent magnitude that the object would have if it were viewed from a distance of exactly , without extinction (or dimming) of its light due to absorption by interstellar matter and cosmic dust. By hypothetically placing all objects at a standard reference distance from the observer, their luminosities can be directly compared among each other on a magnitude scale. For Solar System bodies that shine in reflected light, a different definition of absolute magnitude (H) is used, based on a standard reference distance of one astronomical unit. Absolute magnitudes of stars generally range from approximately −10 to +20. The absolute magnitudes of galaxies can be much lower (brighter). The more luminous an object, the smaller the numerical value of its absolute magnitude. A difference of 5 magnitudes between the absolute magnitudes of two objects corresponds to a ratio of 100 in their luminosities, and a difference of n magnitudes in absolute magnitude corresponds to a luminosity ratio of 100n/5. For example, a star of absolute magnitude MV = 3.0 would be 100 times as luminous as a star of absolute magnitude MV = 8.0 as measured in the V filter band. The Sun has absolute magnitude MV = +4.83. Highly luminous objects can have negative absolute magnitudes: for example, the Milky Way galaxy has an absolute B magnitude of about −20.8. As with all astronomical magnitudes, the absolute magnitude can be specified for different wavelength ranges corresponding to specified filter bands or passbands; for stars a commonly quoted absolute magnitude is the absolute visual magnitude, which uses the visual (V) band of the spectrum (in the UBV photometric system). Absolute magnitudes are denoted by a capital M, with a subscript representing the filter band used for measurement, such as MV for absolute magnitude in the V band. An object's absolute "bolometric" magnitude (Mbol) represents its total luminosity over all wavelengths, rather than in a single filter band, as expressed on a logarithmic magnitude scale. To convert from an absolute magnitude in a specific filter band to absolute bolometric magnitude, a bolometric correction (BC) is applied.
|
552 |
""Absolute magnitude""
|
Stars and galaxies. In stellar and galactic astronomy, the standard distance is 10 parsecs (about 32.616 light-years, 308.57 petameters or 308.57 trillion kilometres). A star at 10 parsecs has a parallax of 0.1″ (100 milliarcseconds). Galaxies (and other extended objects) are much larger than 10 parsecs; their light is radiated over an extended patch of sky, and their overall brightness cannot be directly observed from relatively short distances, but the same convention is used. A galaxy's magnitude is defined by measuring all the light radiated over the entire object, treating that integrated brightness as the brightness of a single point-like or star-like source, and computing the magnitude of that point-like source as it would appear if observed at the standard 10 parsecs distance. Consequently, the absolute magnitude of any object "equals" the apparent magnitude it "would have" if it were 10 parsecs away. Some stars visible to the naked eye have such a low absolute magnitude that they would appear bright enough to outshine the planets and cast shadows if they were at 10 parsecs from the Earth. Examples include Rigel (−7.8), Deneb (−8.4), Naos (−6.2), and Betelgeuse (−5.8). For comparison, Sirius has an absolute magnitude of only 1.4, which is still brighter than the Sun, whose absolute visual magnitude is 4.83. The Sun's absolute bolometric magnitude is set arbitrarily, usually at 4.75. Absolute magnitudes of stars generally range from approximately −10 to +20. The absolute magnitudes of galaxies can be much lower (brighter). For example, the giant elliptical galaxy M87 has an absolute magnitude of −22 (i.e. as bright as about 60,000 stars of magnitude −10). Some active galactic nuclei (quasars like CTA-102) can reach absolute magnitudes in excess of −32, making them the most luminous persistent objects in the observable universe, although these objects can vary in brightness over astronomically short timescales. At the extreme end, the optical afterglow of the gamma ray burst GRB 080319B reached, according to one paper, an absolute r magnitude brighter than −38 for a few tens of seconds.
|
553 |
""Absolute magnitude""
|
Apparent magnitude. The Greek astronomer Hipparchus established a numerical scale to describe the brightness of each star appearing in the sky. The brightest stars in the sky were assigned an apparent magnitude , and the dimmest stars visible to the naked eye are assigned . The difference between them corresponds to a factor of 100 in brightness. For objects within the immediate neighborhood of the Sun, the absolute magnitude and apparent magnitude from any distance (in parsecs, with 1 pc = 3.2616 light-years) are related by formula_1 where is the radiant flux measured at distance (in parsecs), the radiant flux measured at distance . Using the common logarithm, the equation can be written as formula_2 where it is assumed that extinction from gas and dust is negligible. Typical extinction rates within the Milky Way galaxy are 1 to 2 magnitudes per kiloparsec, when dark clouds are taken into account. For objects at very large distances (outside the Milky Way) the luminosity distance (distance defined using luminosity measurements) must be used instead of , because the Euclidean approximation is invalid for distant objects. Instead, general relativity must be taken into account. Moreover, the cosmological redshift complicates the relationship between absolute and apparent magnitude, because the radiation observed was shifted into the red range of the spectrum. To compare the magnitudes of very distant objects with those of local objects, a K correction might have to be applied to the magnitudes of the distant objects. The absolute magnitude can also be written in terms of the apparent magnitude and stellar parallax : formula_3 or using apparent magnitude and distance modulus : formula_4 Examples. Rigel has a visual magnitude of 0.12 and distance of about 860 light-years: formula_5 Vega has a parallax of 0.129″, and an apparent magnitude of 0.03: formula_6 The Black Eye Galaxy has a visual magnitude of 9.36 and a distance modulus of 31.06: formula_7 Bolometric magnitude. The absolute bolometric magnitude () takes into account electromagnetic radiation at all wavelengths. It includes those unobserved due to instrumental passband, the Earth's atmospheric absorption, and extinction by interstellar dust. It is defined based on the luminosity of the stars. In the case of stars with few observations, it must be computed assuming an effective temperature.
|
554 |
""Absolute magnitude""
|
Classically, the difference in bolometric magnitude is related to the luminosity ratio according to: formula_8 which makes by inversion: formula_9 where In August 2015, the International Astronomical Union passed Resolution B2 defining the zero points of the absolute and apparent bolometric magnitude scales in SI units for power (watts) and irradiance (W/m2), respectively. Although bolometric magnitudes had been used by astronomers for many decades, there had been systematic differences in the absolute magnitude-luminosity scales presented in various astronomical references, and no international standardization. This led to systematic differences in bolometric corrections scales. Combined with incorrect assumed absolute bolometric magnitudes for the Sun, this could lead to systematic errors in estimated stellar luminosities (and other stellar properties, such as radii or ages, which rely on stellar luminosity to be calculated). Resolution B2 defines an absolute bolometric magnitude scale where corresponds to luminosity , with the zero point luminosity set such that the Sun (with nominal luminosity ) corresponds to absolute bolometric magnitude . Placing a radiation source (e.g. star) at the standard distance of 10 parsecs, it follows that the zero point of the apparent bolometric magnitude scale corresponds to irradiance . Using the IAU 2015 scale, the nominal total solar irradiance ("solar constant") measured at 1 astronomical unit () corresponds to an apparent bolometric magnitude of the Sun of . Following Resolution B2, the relation between a star's absolute bolometric magnitude and its luminosity is no longer directly tied to the Sun's (variable) luminosity: formula_10 where The new IAU absolute magnitude scale permanently disconnects the scale from the variable Sun. However, on this SI power scale, the nominal solar luminosity corresponds closely to , a value that was commonly adopted by astronomers before the 2015 IAU resolution. The luminosity of the star in watts can be calculated as a function of its absolute bolometric magnitude as: formula_11 using the variables as defined previously. Solar System bodies (). For planets and asteroids, a definition of absolute magnitude that is more meaningful for non-stellar objects is used.
|
555 |
""Absolute magnitude""
|
The absolute magnitude, commonly called formula_12, is defined as the apparent magnitude that the object would have if it were one astronomical unit (AU) from both the Sun and the observer, and in conditions of ideal solar opposition (an arrangement that is impossible in practice). Because Solar System bodies are illuminated by the Sun, their brightness varies as a function of illumination conditions, described by the phase angle. This relationship is referred to as the phase curve. The absolute magnitude is the brightness at phase angle zero, an arrangement known as opposition, from a distance of one AU. Apparent magnitude. The absolute magnitude formula_12 can be used to calculate the apparent magnitude formula_14 of a body. For an object reflecting sunlight, formula_12 and formula_14 are connected by the relation formula_17 where formula_18 is the phase angle, the angle between the body-Sun and body–observer lines. formula_19 is the phase integral (the integration of reflected light; a number in the 0 to 1 range). By the law of cosines, we have: formula_20 Distances: Approximations for phase integral. The value of formula_19 depends on the properties of the reflecting surface, in particular on its roughness. In practice, different approximations are used based on the known or assumed properties of the surface. The surfaces of terrestrial planets are generally more difficult to model than those of gaseous planets, the latter of which have smoother visible surfaces. Planets as diffuse spheres. Planetary bodies can be approximated reasonably well as ideal diffuse reflecting spheres. Let formula_18 be the phase angle in degrees, then formula_23 A full-phase diffuse sphere reflects two-thirds as much light as a diffuse flat disk of the same diameter. A quarter phase (formula_24) has formula_25 as much light as full phase (formula_26). By contrast, a "diffuse disk reflector model" is simply formula_27, which isn't realistic, but it does represent the opposition surge for rough surfaces that reflect more uniform light back at low phase angles. The definition of the geometric albedo formula_28, a measure for the reflectivity of planetary surfaces, is based on the diffuse disk reflector model.
|
556 |
""Absolute magnitude""
|
The absolute magnitude formula_12, diameter formula_30 (in kilometers) and geometric albedo formula_28 of a body are related by formula_32 or equivalently, formula_33 Example: The Moon's absolute magnitude formula_12 can be calculated from its diameter formula_35 and geometric albedo formula_36: formula_37 We have formula_38, formula_39 At quarter phase, formula_40 (according to the diffuse reflector model), this yields an apparent magnitude of formula_41 The actual value is somewhat lower than that, formula_42 This is not a good approximation, because the phase curve of the Moon is too complicated for the diffuse reflector model. A more accurate formula is given in the following section. More advanced models. Because Solar System bodies are never perfect diffuse reflectors, astronomers use different models to predict apparent magnitudes based on known or assumed properties of the body. For planets, approximations for the correction term formula_43 in the formula for have been derived empirically, to match observations at different phase angles. The approximations recommended by the Astronomical Almanac are (with formula_18 in degrees): Here formula_45 is the effective inclination of Saturn's rings (their tilt relative to the observer), which as seen from Earth varies between 0° and 27° over the course of one Saturn orbit, and formula_46 is a small correction term depending on Uranus' sub-Earth and sub-solar latitudes. formula_47 is the Common Era year. Neptune's absolute magnitude is changing slowly due to seasonal effects as the planet moves along its 165-year orbit around the Sun, and the approximation above is only valid after the year 2000. For some circumstances, like formula_48 for Venus, no observations are available, and the phase curve is unknown in those cases. The formula for the Moon is only applicable to the near side of the Moon, the portion that is visible from the Earth. Example 1: On 1 January 2019, Venus was formula_49 from the Sun, and formula_50 from Earth, at a phase angle of formula_51 (near quarter phase). Under full-phase conditions, Venus would have been visible at formula_52 Accounting for the high phase angle, the correction term above yields an actual apparent magnitude of formula_53 This is close to the value of formula_54 predicted by the Jet Propulsion Laboratory.
|
557 |
""Absolute magnitude""
|
Example 2: At first quarter phase, the approximation for the Moon gives formula_55 With that, the apparent magnitude of the Moon is formula_56 close to the expected value of about formula_57. At last quarter, the Moon is about 0.06 mag fainter than at first quarter, because that part of its surface has a lower albedo. Earth's albedo varies by a factor of 6, from 0.12 in the cloud-free case to 0.76 in the case of altostratus cloud. The absolute magnitude in the table corresponds to an albedo of 0.434. Due to the variability of the weather, Earth's apparent magnitude cannot be predicted as accurately as that of most other planets. Asteroids. If an object has an atmosphere, it reflects light more or less isotropically in all directions, and its brightness can be modelled as a diffuse reflector. Bodies with no atmosphere, like asteroids or moons, tend to reflect light more strongly to the direction of the incident light, and their brightness increases rapidly as the phase angle approaches formula_58. This rapid brightening near opposition is called the opposition effect. Its strength depends on the physical properties of the body's surface, and hence it differs from asteroid to asteroid. In 1985, the IAU adopted the semi-empirical formula_59-system, based on two parameters formula_12 and formula_61 called "absolute magnitude" and "slope", to model the opposition effect for the ephemerides published by the Minor Planet Center. formula_62 where This relation is valid for phase angles formula_71, and works best when formula_72. The slope parameter formula_61 relates to the surge in brightness, typically , when the object is near opposition. It is known accurately only for a small number of asteroids, hence for most asteroids a value of formula_74 is assumed. In rare cases, formula_61 can be negative. An example is 101955 Bennu, with formula_76. In 2012, the formula_59-system was officially replaced by an improved system with three parameters formula_12, formula_79 and formula_80, which produces more satisfactory results if the opposition effect is very small or restricted to very small phase angles. However, as of 2022, this formula_81-system has not been adopted by either the Minor Planet Center nor Jet Propulsion Laboratory.
|
558 |
""Absolute magnitude""
|
The apparent magnitude of asteroids varies as they rotate, on time scales of seconds to weeks depending on their rotation period, by up to formula_82 or more. In addition, their absolute magnitude can vary with the viewing direction, depending on their axial tilt. In many cases, neither the rotation period nor the axial tilt are known, limiting the predictability. The models presented here do not capture those effects. Cometary magnitudes. The brightness of comets is given separately as "total magnitude" (formula_83, the brightness integrated over the entire visible extend of the coma) and "nuclear magnitude" (formula_84, the brightness of the core region alone). Both are different scales than the magnitude scale used for planets and asteroids, and can not be used for a size comparison with an asteroid's absolute magnitude . The activity of comets varies with their distance from the Sun. Their brightness can be approximated as formula_85 formula_86 where formula_87 are the total and nuclear apparent magnitudes of the comet, respectively, formula_88 are its "absolute" total and nuclear magnitudes, formula_89 and formula_90 are the body-sun and body-observer distances, formula_91 is the Astronomical Unit, and formula_92 are the slope parameters characterising the comet's activity. For formula_93, this reduces to the formula for a purely reflecting body (showing no cometary activity). For example, the lightcurve of comet C/2011 L4 (PANSTARRS) can be approximated by formula_94 On the day of its perihelion passage, 10 March 2013, comet PANSTARRS was formula_95 from the Sun and formula_96 from Earth. The total apparent magnitude formula_83 is predicted to have been formula_98 at that time. The Minor Planet Center gives a value close to that, formula_99. The absolute magnitude of any given comet can vary dramatically. It can change as the comet becomes more or less active over time or if it undergoes an outburst. This makes it difficult to use the absolute magnitude for a size estimate. When comet 289P/Blanpain was discovered in 1819, its absolute magnitude was estimated as formula_100. It was subsequently lost and was only rediscovered in 2003.
|
559 |
""Absolute magnitude""
|
At that time, its absolute magnitude had decreased to formula_101, and it was realised that the 1819 apparition coincided with an outburst. 289P/Blanpain reached naked eye brightness (5–8 mag) in 1819, even though it is the comet with the smallest nucleus that has ever been physically characterised, and usually doesn't become brighter than 18 mag. For some comets that have been observed at heliocentric distances large enough to distinguish between light reflected from the coma, and light from the nucleus itself, an absolute magnitude analogous to that used for asteroids has been calculated, allowing to estimate the sizes of their nuclei. Meteors. For a meteor, the standard distance for measurement of magnitudes is at an altitude of at the observer's zenith. References. /5}</math>, where formula_102, the absolute magnitude of the Sun, and formula_103</ref>
|
560 |
""Albedo""
|
Albedo ( ; ) is the fraction of sunlight that is diffusely reflected by a body. It is measured on a scale from 0 (corresponding to a black body that absorbs all incident radiation) to 1 (corresponding to a body that reflects all incident radiation). "Surface albedo" is defined as the ratio of radiosity "J"e to the irradiance "E"e (flux per unit area) received by a surface. The proportion reflected is not only determined by properties of the surface itself, but also by the spectral and angular distribution of solar radiation reaching the Earth's surface. These factors vary with atmospheric composition, geographic location, and time (see position of the Sun). While directional-hemispherical reflectance factor is calculated for a single angle of incidence (i.e., for a given position of the Sun), albedo is the directional integration of reflectance over all solar angles in a given period. The temporal resolution may range from seconds (as obtained from flux measurements) to daily, monthly, or annual averages. Unless given for a specific wavelength (spectral albedo), albedo refers to the entire spectrum of solar radiation. Due to measurement constraints, it is often given for the spectrum in which most solar energy reaches the surface (between 0.3 and 3 μm). This spectrum includes visible light (0.4–0.7 μm), which explains why surfaces with a low albedo appear dark (e.g., trees absorb most radiation), whereas surfaces with a high albedo appear bright (e.g., snow reflects most radiation). Ice–albedo feedback is a positive feedback climate process where a change in the area of ice caps, glaciers, and sea ice alters the albedo and surface temperature of a planet. Ice is very reflective, therefore it reflects far more solar energy back to space than the other types of land area or open water. Ice–albedo feedback plays an important role in global climate change. Albedo is an important concept in climate science. Terrestrial albedo. Any albedo in visible light falls within a range of about 0.9 for fresh snow to about 0.04 for charcoal, one of the darkest substances. Deeply shadowed cavities can achieve an effective albedo approaching the zero of a black body.
|
561 |
""Albedo""
|
When seen from a distance, the ocean surface has a low albedo, as do most forests, whereas desert areas have some of the highest albedos among landforms. Most land areas are in an albedo range of 0.1 to 0.4. The average albedo of Earth is about 0.3. This is far higher than for the ocean primarily because of the contribution of clouds. Earth's surface albedo is regularly estimated via Earth observation satellite sensors such as NASA's MODIS instruments on board the Terra and Aqua satellites, and the CERES instrument on the Suomi NPP and JPSS. As the amount of reflected radiation is only measured for a single direction by satellite, not all directions, a mathematical model is used to translate a sample set of satellite reflectance measurements into estimates of directional-hemispherical reflectance and bi-hemispherical reflectance (e.g.,). These calculations are based on the bidirectional reflectance distribution function (BRDF), which describes how the reflectance of a given surface depends on the view angle of the observer and the solar angle. BDRF can facilitate translations of observations of reflectance into albedo. Earth's average surface temperature due to its albedo and the greenhouse effect is currently about . If Earth were frozen entirely (and hence be more reflective), the average temperature of the planet would drop below . If only the continental land masses became covered by glaciers, the mean temperature of the planet would drop to about . In contrast, if the entire Earth was covered by water – a so-called ocean planet – the average temperature on the planet would rise to almost . In 2021, scientists reported that Earth dimmed by ~0.5% over two decades (1998–2017) as measured by earthshine using modern photometric techniques. This may have both been co-caused by climate change as well as a substantial increase in global warming. However, the link to climate change has not been explored to date and it is unclear whether or not this represents an ongoing trend. White-sky, black-sky, and blue-sky albedo.
|
562 |
""Albedo""
|
For land surfaces, it has been shown that the albedo at a particular solar zenith angle "θ""i" can be approximated by the proportionate sum of two terms: with formula_3 being the proportion of direct radiation from a given solar angle, and formula_4 being the proportion of diffuse illumination, the actual albedo formula_5 (also called blue-sky albedo) can then be given as: This formula is important because it allows the albedo to be calculated for any given illumination conditions from a knowledge of the intrinsic properties of the surface. Changes to albedo due to human activities. Human activities (e.g., deforestation, farming, and urbanization) change the albedo of various areas around the globe. Human impacts to "the physical properties of the land surface can perturb the climate by altering the Earth’s radiative energy balance" even on a small scale or when undetected by satellites. Urbanization generally decreases albedo (commonly being 0.01–0.02 lower than adjacent croplands), which contributes to global warming. Deliberately increasing albedo in urban areas can mitigate the urban heat island effect. An estimate in 2022 found that on a global scale, "an albedo increase of 0.1 in worldwide urban areas would result in a cooling effect that is equivalent to absorbing ~44 Gt of CO2 emissions." Intentionally enhancing the albedo of the Earth's surface, along with its daytime thermal emittance, has been proposed as a solar radiation management strategy to mitigate energy crises and global warming known as passive daytime radiative cooling (PDRC). Efforts toward widespread implementation of PDRCs may focus on maximizing the albedo of surfaces from very low to high values, so long as a thermal emittance of at least 90% can be achieved. The tens of thousands of hectares of greenhouses in Almería, Spain form a large expanse of whitened plastic roofs. A 2008 study found that this anthropogenic change lowered the local surface area temperature of the high-albedo area, although changes were localized. A follow-up study found that "CO2-eq. emissions associated to changes in surface albedo are a consequence of land transformation" and can reduce surface temperature increases associated with climate change. Examples of terrestrial albedo effects. Illumination.
|
563 |
""Albedo""
|
Albedo is not directly dependent on the illumination because changing the amount of incoming light proportionally changes the amount of reflected light, except in circumstances where a change in illumination induces a change in the Earth's surface at that location (e.g. through melting of reflective ice). However, albedo and illumination both vary by latitude. Albedo is highest near the poles and lowest in the subtropics, with a local maximum in the tropics. Insolation effects. The intensity of albedo temperature effects depends on the amount of albedo and the level of local insolation (solar irradiance); high albedo areas in the Arctic and Antarctic regions are cold due to low insolation, whereas areas such as the Sahara Desert, which also have a relatively high albedo, will be hotter due to high insolation. Tropical and sub-tropical rainforest areas have low albedo, and are much hotter than their temperate forest counterparts, which have lower insolation. Because insolation plays such a big role in the heating and cooling effects of albedo, high insolation areas like the tropics will tend to show a more pronounced fluctuation in local temperature when local albedo changes. Arctic regions notably release more heat back into space than what they absorb, effectively cooling the Earth. This has been a concern since arctic ice and snow has been melting at higher rates due to higher temperatures, creating regions in the arctic that are notably darker (being water or ground which is darker color) and reflects less heat back into space. This feedback loop results in a reduced albedo effect. Climate and weather. Albedo affects climate by determining how much radiation a planet absorbs. The uneven heating of Earth from albedo variations between land, ice, or ocean surfaces can drive weather. The response of the climate system to an initial forcing is modified by feedbacks: increased by "self-reinforcing" or "positive" feedbacks and reduced by "balancing" or "negative" feedbacks. The main reinforcing feedbacks are the water-vapour feedback, the ice–albedo feedback, and the net effect of clouds. Albedo–temperature feedback. When an area's albedo changes due to snowfall, a snow–temperature feedback results. A layer of snowfall increases local albedo, reflecting away sunlight, leading to local cooling.
|
564 |
""Albedo""
|
In principle, if no outside temperature change affects this area (e.g., a warm air mass), the raised albedo and lower temperature would maintain the current snow and invite further snowfall, deepening the snow–temperature feedback. However, because local weather is dynamic due to the change of seasons, eventually warm air masses and a more direct angle of sunlight (higher insolation) cause melting. When the melted area reveals surfaces with lower albedo, such as grass, soil, or ocean, the effect is reversed: the darkening surface lowers albedo, increasing local temperatures, which induces more melting and thus reducing the albedo further, resulting in still more heating. Snow. Snow albedo is highly variable, ranging from as high as 0.9 for freshly fallen snow, to about 0.4 for melting snow, and as low as 0.2 for dirty snow. Over Antarctica, snow albedo averages a little more than 0.8. If a marginally snow-covered area warms, snow tends to melt, lowering the albedo, and hence leading to more snowmelt because more radiation is being absorbed by the snowpack (referred to as the ice–albedo positive feedback). In Switzerland, the citizens have been protecting their glaciers with large white tarpaulins to slow down the ice melt. These large white sheets are helping to reject the rays from the sun and defecting the heat. Although this method is very expensive, it has been shown to work, reducing snow and ice melt by 60%. Just as fresh snow has a higher albedo than does dirty snow, the albedo of snow-covered sea ice is far higher than that of sea water. Sea water absorbs more solar radiation than would the same surface covered with reflective snow. When sea ice melts, either due to a rise in sea temperature or in response to increased solar radiation from above, the snow-covered surface is reduced, and more surface of sea water is exposed, so the rate of energy absorption increases. The extra absorbed energy heats the sea water, which in turn increases the rate at which sea ice melts. As with the preceding example of snowmelt, the process of melting of sea ice is thus another example of a positive feedback. Both positive feedback loops have long been recognized as important for global warming. Cryoconite, powdery windblown dust containing soot, sometimes reduces albedo on glaciers and ice sheets.
|
565 |
""Albedo""
|
The dynamical nature of albedo in response to positive feedback, together with the effects of small errors in the measurement of albedo, can lead to large errors in energy estimates. Because of this, in order to reduce the error of energy estimates, it is important to measure the albedo of snow-covered areas through remote sensing techniques rather than applying a single value for albedo over broad regions. Small-scale effects. Albedo works on a smaller scale, too. In sunlight, dark clothes absorb more heat and light-coloured clothes reflect it better, thus allowing some control over body temperature by exploiting the albedo effect of the colour of external clothing. Solar photovoltaic effects. Albedo can affect the electrical energy output of solar photovoltaic devices. For example, the effects of a spectrally responsive albedo are illustrated by the differences between the spectrally weighted albedo of solar photovoltaic technology based on hydrogenated amorphous silicon (a-Si:H) and crystalline silicon (c-Si)-based compared to traditional spectral-integrated albedo predictions. Research showed impacts of over 10% for vertically (90°) mounted systems, but such effects were substantially lower for systems with lower surface tilts. Spectral albedo strongly affects the performance of bifacial solar cells where rear surface performance gains of over 20% have been observed for c-Si cells installed above healthy vegetation. An analysis on the bias due to the specular reflectivity of 22 commonly occurring surface materials (both human-made and natural) provided effective albedo values for simulating the performance of seven photovoltaic materials mounted on three common photovoltaic system topologies: industrial (solar farms), commercial flat rooftops and residential pitched-roof applications. Trees. Forests generally have a low albedo because the majority of the ultraviolet and visible spectrum is absorbed through photosynthesis. For this reason, the greater heat absorption by trees could offset some of the carbon benefits of afforestation (or offset the negative climate impacts of deforestation). In other words: The climate change mitigation effect of carbon sequestration by forests is partially counterbalanced in that reforestation can decrease the reflection of sunlight (albedo). In the case of evergreen forests with seasonal snow cover, albedo reduction may be significant enough for deforestation to cause a net cooling effect. Trees also impact climate in extremely complicated ways through evapotranspiration.
|
566 |
""Albedo""
|
The water vapor causes cooling on the land surface, causes heating where it condenses, acts as strong greenhouse gas, and can increase albedo when it condenses into clouds. Scientists generally treat evapotranspiration as a net cooling impact, and the net climate impact of albedo and evapotranspiration changes from deforestation depends greatly on local climate. Mid-to-high-latitude forests have a much lower albedo during snow seasons than flat ground, thus contributing to warming. Modeling that compares the effects of albedo differences between forests and grasslands suggests that expanding the land area of forests in temperate zones offers only a temporary mitigation benefit. In seasonally snow-covered zones, winter albedos of treeless areas are 10% to 50% higher than nearby forested areas because snow does not cover the trees as readily. Deciduous trees have an albedo value of about 0.15 to 0.18 whereas coniferous trees have a value of about 0.09 to 0.15. Variation in summer albedo across both forest types is associated with maximum rates of photosynthesis because plants with high growth capacity display a greater fraction of their foliage for direct interception of incoming radiation in the upper canopy. The result is that wavelengths of light not used in photosynthesis are more likely to be reflected back to space rather than being absorbed by other surfaces lower in the canopy. Studies by the Hadley Centre have investigated the relative (generally warming) effect of albedo change and (cooling) effect of carbon sequestration on planting forests. They found that new forests in tropical and midlatitude areas tended to cool; new forests in high latitudes (e.g., Siberia) were neutral or perhaps warming. Research in 2023, drawing from 176 flux stations globally, revealed a climate trade-off: increased carbon uptake from afforestation results in reduced albedo. Initially, this reduction may lead to moderate global warming over a span of approximately 20 years, but it is expected to transition into significant cooling thereafter. Water. Water reflects light very differently from typical terrestrial materials. The reflectivity of a water surface is calculated using the Fresnel equations. At the scale of the wavelength of light even wavy water is always smooth so the light is reflected in a locally specular manner (not diffusely). The glint of light off water is a commonplace effect of this.
|
567 |
""Albedo""
|
At small angles of incident light, waviness results in reduced reflectivity because of the steepness of the reflectivity-vs.-incident-angle curve and a locally increased average incident angle. Although the reflectivity of water is very low at low and medium angles of incident light, it becomes very high at high angles of incident light such as those that occur on the illuminated side of Earth near the terminator (early morning, late afternoon, and near the poles). However, as mentioned above, waviness causes an appreciable reduction. Because light specularly reflected from water does not usually reach the viewer, water is usually considered to have a very low albedo in spite of its high reflectivity at high angles of incident light. Note that white caps on waves look white (and have high albedo) because the water is foamed up, so there are many superimposed bubble surfaces which reflect, adding up their reflectivities. Fresh 'black' ice exhibits Fresnel reflection. Snow on top of this sea ice increases the albedo to 0.9. Clouds. Cloud albedo has substantial influence over atmospheric temperatures. Different types of clouds exhibit different reflectivity, theoretically ranging in albedo from a minimum of near 0 to a maximum approaching 0.8. "On any given day, about half of Earth is covered by clouds, which reflect more sunlight than land and water. Clouds keep Earth cool by reflecting sunlight, but they can also serve as blankets to trap warmth." Albedo and climate in some areas are affected by artificial clouds, such as those created by the contrails of heavy commercial airliner traffic. A study following the burning of the Kuwaiti oil fields during Iraqi occupation showed that temperatures under the burning oil fires were as much as colder than temperatures several miles away under clear skies. Aerosol effects. Aerosols (very fine particles/droplets in the atmosphere) have both direct and indirect effects on Earth's radiative balance. The direct (albedo) effect is generally to cool the planet; the indirect effect (the particles act as cloud condensation nuclei and thereby change cloud properties) is less certain. Black carbon. Another albedo-related effect on the climate is from black carbon particles.
|
568 |
""Albedo""
|
The size of this effect is difficult to quantify: the Intergovernmental Panel on Climate Change estimates that the global mean radiative forcing for black carbon aerosols from fossil fuels is +0.2 W m−2, with a range +0.1 to +0.4 W m−2. Black carbon is a bigger cause of the melting of the polar ice cap in the Arctic than carbon dioxide due to its effect on the albedo. Astronomical albedo. In astronomy, the term albedo can be defined in several different ways, depending upon the application and the wavelength of electromagnetic radiation involved. Optical or visual albedo. The albedos of planets, satellites and minor planets such as asteroids can be used to infer much about their properties. The study of albedos, their dependence on wavelength, lighting angle ("phase angle"), and variation in time composes a major part of the astronomical field of photometry. For small and far objects that cannot be resolved by telescopes, much of what we know comes from the study of their albedos. For example, the absolute albedo can indicate the surface ice content of outer Solar System objects, the variation of albedo with phase angle gives information about regolith properties, whereas unusually high radar albedo is indicative of high metal content in asteroids. Enceladus, a moon of Saturn, has one of the highest known optical albedos of any body in the Solar System, with an albedo of 0.99. Another notable high-albedo body is Eris, with an albedo of 0.96. Many small objects in the outer Solar System and asteroid belt have low albedos down to about 0.05. A typical comet nucleus has an albedo of 0.04. Such a dark surface is thought to be indicative of a primitive and heavily space weathered surface containing some organic compounds. The overall albedo of the Moon is measured to be around 0.14, but it is strongly directional and non-Lambertian, displaying also a strong opposition effect. Although such reflectance properties are different from those of any terrestrial terrains, they are typical of the regolith surfaces of airless Solar System bodies.
|
569 |
""Albedo""
|
Two common optical albedos that are used in astronomy are the (V-band) geometric albedo (measuring brightness when illumination comes from directly behind the observer) and the Bond albedo (measuring total proportion of electromagnetic energy reflected). Their values can differ significantly, which is a common source of confusion. In detailed studies, the directional reflectance properties of astronomical bodies are often expressed in terms of the five Hapke parameters which semi-empirically describe the variation of albedo with phase angle, including a characterization of the opposition effect of regolith surfaces. One of these five parameters is yet another type of albedo called the single-scattering albedo. It is used to define scattering of electromagnetic waves on small particles. It depends on properties of the material (refractive index), the size of the particle, and the wavelength of the incoming radiation. An important relationship between an object's astronomical (geometric) albedo, absolute magnitude and diameter is given by: formula_7 where formula_8 is the astronomical albedo, formula_9 is the diameter in kilometers, and formula_10 is the absolute magnitude. Radar albedo. In planetary radar astronomy, a microwave (or radar) pulse is transmitted toward a planetary target (e.g. Moon, asteroid, etc.) and the echo from the target is measured. In most instances, the transmitted pulse is circularly polarized and the received pulse is measured in the same sense of polarization as the transmitted pulse (SC) and the opposite sense (OC). The echo power is measured in terms of radar cross-section, formula_11, formula_12, or formula_13 (total power, SC + OC) and is equal to the cross-sectional area of a metallic sphere (perfect reflector) at the same distance as the target that would return the same echo power. Those components of the received echo that return from first-surface reflections (as from a smooth or mirror-like surface) are dominated by the OC component as there is a reversal in polarization upon reflection. If the surface is rough at the wavelength scale or there is significant penetration into the regolith, there will be a significant SC component in the echo caused by multiple scattering.
|
570 |
""Albedo""
|
For most objects in the solar system, the OC echo dominates and the most commonly reported radar albedo parameter is the (normalized) OC radar albedo (often shortened to radar albedo): formula_14 where the denominator is the effective cross-sectional area of the target object with mean radius, formula_15. A smooth metallic sphere would have formula_16. Radar albedos of Solar System objects. The values reported for the Moon, Mercury, Mars, Venus, and Comet P/2005 JQ5 are derived from the total (OC+SC) radar albedo reported in those references. Relationship to surface bulk density. In the event that most of the echo is from first surface reflections (formula_17 or so), the OC radar albedo is a first-order approximation of the Fresnel reflection coefficient (aka reflectivity) and can be used to estimate the bulk density of a planetary surface to a depth of a meter or so (a few wavelengths of the radar wavelength which is typically at the decimeter scale) using the following empirical relationships: History. The term albedo was introduced into optics by Johann Heinrich Lambert in his 1760 work "Photometria".
|
571 |
""Army""
|
An army, ground force or land force is an armed force that fights primarily on land. In the broadest sense, it is the land-based military branch, service branch or armed service of a nation or country. It may also include aviation assets by possessing an army aviation component. Within a national military force, the word army may also mean a field army. Definition. In some countries, such as France and China, the term "army", especially in its plural form "armies", has the broader meaning of armed forces as a whole, while retaining the colloquial sense of land forces. To differentiate the colloquial army from the formal concept of military force, the term is qualified, for example in France the land force is called , meaning Land Army, and the air and space force is called , meaning Air and Space Army. The naval force, although not using the term "army", is also included in the broad sense of the term "armies" — thus the French Navy is an integral component of the collective French Armies (French Armed Forces) under the Ministry of the Armies. A similar pattern is seen in China, with the People's Liberation Army (PLA) being the overall military, the land force being the PLA Ground Force, and so forth for the PLA Air Force, the PLA Navy, and other branches. Though by convention, irregular military is understood in contrast to regular armies which grew slowly from personal bodyguards or elite militia. Regular in this case refers to standardized doctrines, uniforms, organizations, etc. Regular military can also refer to full-time status (standing army), versus reserve or part-time personnel. Other distinctions may separate statutory forces (established under laws such as the National Defence Act), from de facto "non-statutory" forces such as some guerrilla and revolutionary armies. Structure. Armies are always divided into various specialties, according to the mission, role, and training of individual units, and sometimes individual soldiers within a unit. Some of the groupings common to all armies include the following: History. India. The Battle of the Ten Kings, a Hindu Aryan king named Sudas defeated an alliance of ten kings and their supportive chieftains.
|
572 |
""Army""
|
During the Iron Age, the Maurya and Nanda Empires had one of the largest armies in the world, the peak being approximately over 600,000 Infantry, 30,000 Cavalry, 8,000 War-Chariots and 9,000 War Elephants not including tributary state allies. In the Gupta age, large armies of longbowmen were recruited to fight off invading horse archer armies. Elephants, pikemen, and cavalry were other featured troops. China. The states of China raised armies for at least 1000 years before the Spring and Autumn Annals. By the Warring States period, the crossbow had been perfected enough to become a military secret, with bronze bolts that could pierce any armor. Thus any political power of a state rested on the armies and their organization. China underwent political consolidation of the states of Han (韓), Wei (魏), Chu (楚), Yan (燕), Zhao (趙) and Qi (齊), until by 221 BCE, Qin Shi Huang (秦始皇帝), the first emperor of the Qin dynasty, attained absolute power. This first emperor of China could command the creation of a Terracotta Army to guard his tomb in the city of Xi'an (西安). in addition to a realignment of the Great Wall of China to strengthen his empire against insurrection, invasion and incursion. Sun Tzu's "The Art of War" remains one of China's Seven Military Classics, even though it is two thousand years old. Since no political figure could exist without an army, measures were taken to ensure only the most capable leaders could control the armies. Civil bureaucracies (士大夫) arose to control the productive power of the states, and their military power. Sparta. The Spartan Army was one of the earliest known professional armies. Boys were sent to a barracks at the age of seven or eight to train for becoming a soldier. At the age of thirty, they were released from the barracks and allowed to marry and have a family. After that, men devoted their lives to war until their retirement at the age of 60. The Spartan Army was largely composed of hoplites, equipped with arms and armor nearly identical to each other. Each hoplite bore the Spartan emblem and a scarlet uniform. The main pieces of this armor were a round shield, a spear and a helmet. Ancient Rome.
|
573 |
""Army""
|
The Roman Army had its origins in the citizen army of the Republic, which was staffed by citizens serving mandatory duty for Rome. Conscription remained the main method through which Rome mustered forces until the end of the Republic. The army eventually became a professional organization largely of citizens, who would served continuously for 25 years before being discharged. The Romans were also noted for making use of auxiliary troops, non-Romans who served with the legions and filled roles that the traditional Roman military could not fill effectively, such as light skirmish troops and heavy cavalry. After their service in the army they were made citizens of Rome and then their children were citizens also. They were also given land and money to settle in Rome. In the Late Roman Empire, these auxiliary troops, along with foreign mercenaries, became the core of the Roman Army; moreover, by the time of the Late Roman Empire tribes such as the Visigoths were paid to serve as mercenaries. Medieval Europe. In the earliest Middle Ages it was the obligation of every aristocrat to respond to the call to battle with his own equipment, archers, and infantry. This decentralized system was necessary due to the social order of the time, but could lead to motley forces with variable training, equipment and abilities. The more resources the noble had access to, the better his troops would be. Initially, the words "knight" and "noble" were used interchangeably as there was not generally a distinction between them. While the nobility did fight upon horseback, they were also supported by lower class citizens – and mercenaries and criminals – whose only purpose was participating in warfare because, most often than not, they held brief employment during their lord's engagement. As the Middle Ages progressed and feudalism developed in a legitimate social and economic system, knights started to develop into their own class with a minor caveat: they were still in debt to their lord. No longer primarily driven by economic need, the newly established vassal class were, instead, driven by fealty and chivalry. As central governments grew in power, a return to the citizen armies of the classical period also began, as central levies of the peasantry began to be the central recruiting tool. England was one of the most centralized states in the Middle Ages, and the armies that fought in the Hundred Years' War were, predominantly, composed of paid professionals.
|
574 |
""Army""
|
In theory, every Englishman had an obligation to serve for forty days. Forty days was not long enough for a campaign, especially one on the continent. Thus the scutage was introduced, whereby most Englishmen paid to escape their service and this money was used to create a permanent army. However, almost all high medieval armies in Europe were composed of a great deal of paid core troops, and there was a large mercenary market in Europe from at least the early 12th century. As the Middle Ages progressed in Italy, Italian cities began to rely mostly on mercenaries to do their fighting rather than the militias that had dominated the early and high medieval period in this region. These would be groups of career soldiers who would be paid a set rate. Mercenaries tended to be effective soldiers, especially in combination with standing forces, but in Italy they came to dominate the armies of the city states. This made them considerably less reliable than a standing army. Mercenary-on-mercenary warfare in Italy also led to relatively bloodless campaigns which relied as much on maneuver as on battles. In 1439 the French legislature, known as the Estates General (French: "états généraux"), passed laws that restricted military recruitment and training to the king alone. There was a new tax to be raised known as the "taille" that was to provide funding for a new Royal army. The mercenary companies were given a choice of either joining the Royal army as "compagnies d'ordonnance" on a permanent basis, or being hunted down and destroyed if they refused. France gained a total standing army of around 6,000 men, which was sent out to gradually eliminate the remaining mercenaries who insisted on operating on their own. The new standing army had a more disciplined and professional approach to warfare than its predecessors. The reforms of the 1440s, eventually led to the French victory at Castillon in 1453, and the conclusion of the Hundred Years' War. By 1450 the companies were divided into the field army, known as the "grande ordonnance" and the garrison force known as the "petite ordonnance". Early modern. First nation states lacked the funds needed to maintain standing forces, so they tended to hire mercenaries to serve in their armies during wartime.
|
575 |
""Army""
|
Such mercenaries typically formed at the ends of periods of conflict, when men-at-arms were no longer needed by their respective governments. The veteran soldiers thus looked for other forms of employment, often becoming mercenaries. Free Companies would often specialize in forms of combat that required longer periods of training that was not available in the form of a mobilized militia. As late as the 1650s, most troops were mercenaries. However, after the 17th century, most states invested in better disciplined and more politically reliable permanent troops. For a time mercenaries became important as trainers and administrators, but soon these tasks were also taken by the state. The massive size of these armies required a large supporting force of administrators. The newly centralized states were forced to set up vast organized bureaucracies to manage these armies, which some historians argue is the basis of the modern bureaucratic state. The combination of increased taxes and increased centralization of government functions caused a series of revolts across Europe such as the Fronde in France and the English Civil War. In many countries, the resolution of this conflict was the rise of absolute monarchy. Only in England and the Netherlands did representative government evolve as an alternative. From the late 17th century, states learned how to finance wars through long term low interest loans from national banking institutions. The first state to master this process was the Dutch Republic. This transformation in the armies of Europe had great social impact. The defense of the state now rested on the commoners, not on the aristocrats. However, aristocrats continued to monopolize the officer corps of almost all early modern armies, including their high command. Moreover, popular revolts almost always failed unless they had the support and patronage of the noble or gentry classes. The new armies, because of their vast expense, were also dependent on taxation and the commercial classes who also began to demand a greater role in society. The great commercial powers of the Dutch and English matched much larger states in military might. As any man could be quickly trained in the use of a musket, it became far easier to form massive armies. The inaccuracy of the weapons necessitated large groups of massed soldiers. This led to a rapid swelling of the size of armies. For the first time huge masses of the population could enter combat, rather than just the highly skilled professionals.
|
576 |
""Army""
|
It has been argued that the drawing of men from across the nation into an organized corps helped breed national unity and patriotism, and during this period the modern notion of the nation state was born. However, this would only become apparent after the French Revolutionary Wars. At this time, the "levée en masse" and conscription would become the defining paradigm of modern warfare. Before then, however, most national armies were in fact composed of many nationalities. In Spain armies were recruited from all the Spanish European territories including Spain, Italy, Wallonia (Walloon Guards) and Germany. The French recruited some soldiers from Germany, Switzerland as well as from Piedmont. Britain recruited Hessian and Hanovrian troops until the late 18th century. Irish Catholics made careers for themselves in the armies of many Catholic European states. Prior to the English Civil War in England, the monarch maintained a personal bodyguard of Yeomen of the Guard and the Honourable Corps of Gentlemen at Arms, or "gentlemen pensioners", and a few locally raised companies to garrison important places such as Berwick on Tweed or Portsmouth (or Calais before it was recaptured by France in 1558). Troops for foreign expeditions were raised upon an "ad hoc" basis. Noblemen and professional regular soldiers were commissioned by the monarch to supply troops, raising their quotas by indenture from a variety of sources. On January 26, 1661 Charles II issued the Royal Warrant that created the genesis of what would become the British Army, although the Scots Army and English Army would remain two separate organizations until the unification of England and Scotland in 1707. The small force was represented by only a few regiments. After the American Revolutionary War the Continental Army was quickly disbanded as part of the Americans' distrust of standing armies, and irregular state militias became the sole ground army of the United States, with the exception of one battery of artillery guarding West Point's arsenal. Then First American Regiment was established in 1784. However, because of continuing conflict with Native Americans, it was soon realized that it was necessary to field a trained standing army. The first of these, the Legion of the United States, was established in 1791.
|
577 |
""Army""
|
Until 1733 the common soldiers of Prussian Army consisted largely of peasantry recruited or impressed from Brandenburg–Prussia, leading many to flee to neighboring countries. To halt this trend, Frederick William I divided Prussia into regimental cantons. Every youth was required to serve as a soldier in these recruitment districts for three months each year; this met agrarian needs and added extra troops to bolster the regular ranks. Russian tsars before Peter I of Russia maintained professional hereditary musketeer corps (streltsy in Russian) that were highly unreliable and undisciplined. In times of war the armed forces were augmented by peasants. Peter I introduced a modern regular army built on German model, but with a new aspect: officers not necessarily from nobility, as talented commoners were given promotions that eventually included a noble title at the attainment of an officer's rank. Conscription of peasants and townspeople was based on quota system, per settlement. Initially it was based on the number of households, later it was based on the population numbers. The term of service in the 18th century was for life. In 1793 it was reduced to 25 years. In 1834 it was reduced to 20 years plus 5 years in reserve and in 1855 to 12 years plus 3 years of reserve. The first Ottoman standing army were Janissaries. They replaced forces that mostly comprised tribal warriors ("ghazis") whose loyalty and morale could not always be trusted. The first Janissary units were formed from prisoners of war and slaves, probably as a result of the sultan taking his traditional one-fifth share of his army's treasure they looted in kind rather than cash. From the 1380s onwards, their ranks were filled under the "devşirme" system, where feudal dues were paid by service to the sultan. The "recruits" were mostly Christian youths, reminiscent of mamluks. China organized the Manchu people into the Eight Banner system in the early 17th century. Defected Ming armies formed the Green Standard Army. These troops enlisted voluntarily and for long terms of service. Late modern. Conscription allowed the French Republic to form the "Grande Armée", what Napoleon Bonaparte called "the nation in arms", which successfully battled European professional armies.
|
578 |
""Army""
|
Conscription, particularly when the conscripts are being sent to foreign wars that do not directly affect the security of the nation, has historically been highly politically contentious in democracies. In developed nations, the increasing emphasis on technological firepower and better-trained fighting forces, make mass conscription unlikely in the foreseeable future. Russia, as well as many other nations, retains mainly a conscript army. There is also a very rare "citizen army" as used in Switzerland (see Military of Switzerland). Field army. A particular army can be named or numbered to distinguish it from military land forces in general. For example, the First United States Army and the Army of Northern Virginia. In the British Army it is normal to spell out the ordinal number of an army (e.g. First Army), whereas lower formations use figures (e.g. 1st Division). Armies (as well as army groups and theaters) are large formations which vary significantly between armed forces in size, composition, and scope of responsibility. In the Soviet Red Army and the Soviet Air Force, "Armies" could vary in size, but were subordinate to an Army Group-sized "front" in wartime. In peacetime, a Soviet army was usually subordinate to a military district. Viktor Suvorov's "Inside the Soviet Army" describes how Cold War era Soviet military districts were actually composed of a front headquarters and a military district headquarters co-located for administration and deception ('maskirovika') reasons. Formations. In many countries, especially in Europe or North America, armies are often subdivided as follows:
|
579 |
""Alligatoridae""
|
The family Alligatoridae of crocodylians includes alligators, caimans and their extinct relatives. Phylogeny. The superfamily Alligatoroidea includes all crocodilians (fossil and extant) that are more closely related to the American alligator than to either the Nile crocodile or the gharial. This is a stem-based definition for alligators, and is more inclusive than the crown group Alligatoridae. As a crown group, Alligatoridae only includes the last common ancestor of all extant (living) alligators, caimans, and their descendants (living or extinct), whereas Alligatoroidea, as a stem-based group, also includes more basal extinct alligator ancestors that are more closely related to living alligators than to crocodiles or gavialids. When considering only living taxa (neontology), Alligatoroidea and Alligatoridae contain the same species. The simplified cladogram below shows Alligatoridae's relationships to other extant (living) crocodilians. Alligatoridae contains eight living species: two alligators within Alligatorinae, and the six caimans of Caimaninae. Phylogenetic studies using molecular DNA consistently resolve their relationships as follows: The below detailed cladogram shows one proposal for the internal relationships within Alligatoridae including fossil species, based on morphological analysis (although the exact alligatoroid phylogeny is still disputed). Evolution. The superfamily Alligatoroidea is thought to have split from the crocodile-gharial lineage in the late Cretaceous, about 87 million years ago. "Leidyosuchus" of Alberta is among the earliest known genera. Fossil alligatoroids have been found throughout Eurasia as land bridges across both the North Atlantic and the Bering Strait have connected North America to Eurasia during the Cretaceous, Paleogene, and Neogene periods. Alligators and caimans split in North America during the early Tertiary or late Cretaceous (about 53 million to about 65 million years ago) and the latter reached South America by the Paleogene, before the closure of the Isthmus of Panama during the Neogene period. The Chinese alligator split from the American alligator about 33 million years ago and likely descended from a lineage that crossed the Bering land bridge during the Neogene.
|
580 |
""Alligatoridae""
|
The modern American alligator is well represented in the fossil record of the Pleistocene. The alligator's full mitochondrial genome was sequenced in the 1990s. The full genome, published in 2014, suggests that the alligator evolved much more slowly than mammals and birds. True alligators. The lineage including alligators proper (Alligatorinae) occurs in the fluvial deposits of the age of the Upper Chalk in Europe, where they died out in the Pliocene age. The true alligators are today represented by two species, "A. mississippiensis" in the southeastern United States which can grow to and weigh , with unverified sizes of up to , and the small "A. sinensis" in the Yangtze River, China, which grows to an average of . Their name derives from the Spanish "el lagarto", which means "the lizard". Caimans. In Central and South America, the alligator family is represented by six species of the subfamily Caimaninae, which differ from the alligator by the absence of a bony septum between the nostrils, and having ventral armour composed of overlapping bony scutes, each of which is formed of two parts united by a suture. Besides the three species in "Caiman", the smooth-fronted caimans in genus "Paleosuchus" and the black caiman in "Melanosuchus" are described. Caimans tend to be more agile and crocodile-like in their movements, and have longer, sharper teeth than alligators. "C. crocodilus", the spectacled caiman, has the widest distribution, from southern Mexico to the northern half of Argentina, and grows to a modest size of about . The largest is the near-threatened "Melanosuchus niger", the "jacaré-açu" or large or black caiman of the Amazon River basin. Black caimans grow to , with the unverified size of up to . The black caiman and American alligator are the only members of the alligator family that pose the same danger to humans as the larger species of the crocodile family.
|
581 |
""Alligatoridae""
|
Although caimans have not been studied in depth, scientists have learned their mating cycles (previously thought to be spontaneous or year-round) are linked to the rainfall cycles and the river levels, which increases chances of survival for their offspring. Taxonomy. † = extinct
|
582 |
""Anne Brontë""
|
Anne Brontë (, ; 17 January 1820 – 28 May 1849) was an English novelist and poet, the youngest member of the Brontë literary family. Anne Brontë was the daughter of Maria ( Branwell) and Patrick Brontë, a poor Irish clergyman in the Church of England. Anne lived most of her life with her family at the parish of Haworth on the Yorkshire Dales. Otherwise, she attended a boarding school in Mirfield between 1836 and 1837, and between 1839 and 1845 lived elsewhere working as a governess. In 1846, she published a book of poems with her sisters and later two novels, initially under the pen name Acton Bell. Her first novel, "Agnes Grey", was published in 1847 at the same time as "Wuthering Heights" by her sister Emily Brontë. Anne's second novel, "The Tenant of Wildfell Hall", was published in 1848. "The Tenant of Wildfell Hall" is often considered one of the first feminist novels. Anne died at 29, most likely of pulmonary tuberculosis. After her death, her sister Charlotte edited "Agnes Grey" to fix issues with its first edition, but prevented republication of "The Tenant of Wildfell Hall". As a result, Anne is not as well known as her sisters. Nonetheless, both of her novels are considered classics of English literature. Family background. Anne's father was Patrick Brontë. Patrick Brontë was born in a two-room cottage in Emdale, Loughbrickland, County Down, Ireland. He was the oldest of ten children born to Hugh Brunty and Eleanor McCrory, poor Irish peasant farmers. The family surname, "mac Aedh Ó Proinntigh", was Anglicised as Prunty or Brunty. Struggling against poverty, Patrick learned to read and write, and from 1798 taught others. In 1802, at 25, he won a place to study theology at St. John's College, Cambridge. Here he changed his name, Brunty, to the more distinguished sounding Brontë. In 1807, he was ordained in the priesthood in the Church of England. He served as a curate in Essex and then in Wellington, Shropshire.
|
583 |
""Anne Brontë""
|
In 1810, he published his first poem, "Winter Evening Thoughts", in a local newspaper. In 1811, he published a collection of moral verse, "Cottage Poems". Also in 1811, he became vicar of St. Peter's Church in Hartshead, Yorkshire. In 1812, he was appointed an examiner in Classics at Woodhouse Grove School, near Bradford. This was a Wesleyan academy where, at 35, he met his future wife, the headmaster's niece, Maria Branwell. Maria Branwell, Anne's mother, was the daughter of Anne Carne, the daughter of a silversmith, and Thomas Branwell, a successful and property-owning grocer and tea merchant in Penzance. Maria was the eleventh of twelve children and enjoyed the benefits of a prosperous family in a small town. After the death of her parents, Maria went to help her aunt with housekeeping functions at the school. Maria was intelligent and well read, and her strong Methodist faith attracted Patrick Brontë, whose own leanings were similar. Within three months, on 29 December 1812, though from considerably different backgrounds, Patrick Brontë and Maria Branwell were married. Their first child, Maria (1814–1825), was born after they moved to Hartshead. In 1815, Patrick was appointed curate of the chapel in Market Street Thornton, near Bradford. A second daughter, Elizabeth (1815–1825), was born shortly after. Four more children followed: Charlotte (1816–1855), Patrick Branwell (1817–1848), Emily (1818–1848), and Anne (1820–1849). Early life. Anne was the youngest of the Brontë children. She was born on 17 January 1820 at the parsonage in Market Street, Thornton (now known as the Brontë Birthplace), on the outskirts of Bradford. Her father, Patrick, was curate there. Anne was baptised there on 25 March 1820. Later Patrick was appointed to the perpetual curacy in Haworth, a small town away. In April 1820 the family moved into the five-roomed Haworth Parsonage. When Anne was barely a year old her mother, Maria, became ill, probably with uterine cancer.
|
584 |
""Anne Brontë""
|
Maria Branwell died on 15 September 1821. Patrick tried to remarry, without success. Maria's sister, Elizabeth Branwell, had moved to the parsonage initially for Maria, but spent the rest of her life there raising Maria's children from a sense of duty. She was stern and expected respect, not love. There was little affection between her and the older children. According to tradition Anne was her favourite. In Elizabeth Gaskell's biography of Charlotte, Patrick remembered Anne as precocious. Patrick said that when Anne was four years old he had asked her what a child most wanted and that she had said: "age and experience". In summer 1824 Patrick sent daughters Maria, Elizabeth, Charlotte, and Emily to Crofton Hall in Crofton, West Yorkshire, and subsequently to the Clergy Daughter's School at Cowan Bridge in Lancashire. Maria and Elizabeth Brontë died of tuberculosis on 6 May and 15 June 1825 respectively, and Charlotte and Emily were brought home. The unexpected deaths distressed the family so much that Patrick could not face sending them away again. They were educated at home for the next five years, largely by Elizabeth Branwell and Patrick. The children made little attempt to mix with others outside the parsonage and relied on each other for company. The bleak moors surrounding Haworth became their playground. Anne shared a room with her aunt, Elizabeth. They were close, and she may have influenced Anne's personality and religious beliefs. Education. Anne's studies at home included music and drawing. The Keighley church organist gave piano lessons to Anne and Emily and Branwell, and John Bradley of Keighley gave them art lessons. Each drew with some skill. Their aunt tried to teach the girls how to run a household, but they inclined more to literature. They read much from their father's well-stocked library. Their reading included the Bible, Homer, Virgil, Shakespeare, Milton, Byron, Scott, articles from "Blackwood's Edinburgh Magazine" and "Fraser's Magazine" and "The Edinburgh Review", and books of history and geography and biography. Their reading fed their imaginations, and their creativity soared after their father gave Branwell a set of toy soldiers in June 1826. They gave names to the soldiers, or the "Twelves", and developed their characters.
|
585 |
""Anne Brontë""
|
This led to the creation of an imaginary world: the African kingdom of "Angria", which was illustrated with maps and watercolour renderings. The children devised plots about the inhabitants of Angria and its capital city, "Glass Town", later called Verreopolis or Verdopolis. Their fantastical worlds and kingdoms gradually acquired characteristics from their historical world, drawing from its sovereigns, armies, heroes, outlaws, fugitives, inns, schools, and publishers. The characters and lands created by the children were given newspapers and magazines and chronicles written in tiny books with writing so small that it was difficult to read without a magnifying glass. These creations and writings were an apprenticeship for their later literary talents. Juvenilia. Around 1831, when Anne was eleven, she and Emily broke away from Charlotte and Branwell to create and develop their own fantasy world, "Gondal". Anne and Emily were particularly close, especially after Charlotte left for Roe Head School in January 1831. Charlotte's friend Ellen Nussey visited Haworth in 1833 and reported that Emily and Anne were "like twins" and "inseparable companions". She described Anne so: Anne took lessons from Charlotte after Charlotte had returned from Roe Head. Charlotte returned to Roe Head as a teacher on 29 July 1835, accompanied by Emily as a pupil. Emily's tuition was largely financed by Charlotte's teaching. Emily was unable to adapt to life at school and was physically ill from homesickness within a few months. She was withdrawn from school by October and replaced by Anne. Anne was 15 and it was her first time away from home. She made few friends at Roe Head. She was quiet and hardworking and determined to stay to acquire the education which she would need to support herself. She stayed for two years and returned home only during Christmas and summer holidays. She won a good-conduct medal in December 1836. Charlotte's letters almost never mention Anne while Anne was at Roe Head, which might imply that they were not close, but Charlotte was at least concerned about Anne's health. By December 1837 Anne had become seriously ill with gastritis and embroiled in religious crisis. A Moravian minister was called to see her several times during her illness, suggesting her distress was caused, in part, by conflict with the local Anglican clergy. Charlotte wrote to their father and he brought Anne home.
|
586 |
""Anne Brontë""
|
Employment at Blake Hall. A year after leaving the school, and aged 19, Anne was seeking a teaching position. She was the daughter of a poor clergyman and needed to earn money. Her father had no private income and the parsonage would revert to the church on his death. Teaching or working as a governess were among few options for a poor and educated woman. In April 1839 Anne started work as a governess for the Ingham family at Blake Hall, near Mirfield. The children in her charge were spoiled and disobedient. Anne had great difficulty controlling them and little success in educating them. She was not allowed to punish them, and when she complained about their behaviour she received no support and was criticised for being incapable. The Inghams were dissatisfied with their children's progress and dismissed Anne. She returned home in 1839 at Christmas. At home also were Charlotte and Emily, who had left their positions, and Branwell. Anne's time at Blake Hall was so traumatic that she reproduced it in almost perfect detail in her novel "Agnes Grey". William Weightman. Anne returned to Haworth and met William Weightman, her father's new curate who had started work in the parish in August 1839. Weightman was 25 and had obtained a two-year licentiate in theology from the University of Durham. He was welcome at the parsonage. Anne's acquaintance with him parallels her writing a number of poems, which may suggest she fell in love with him although there is disagreement over this possibility. Little evidence exists beyond a small anecdote of Charlotte's to Ellen Nussey in January 1842. In "Agnes Grey", Agnes' interest in the curate refreshes her interest in poetry. Outside fiction, William Weightman aroused much curiosity. It seems that he was good-looking and engaging, and that his easy humour and kindness towards the sisters made an impression. It is such a character that she portrays in Edward Weston, and that her heroine Agnes Grey finds deeply appealing. Weightman died of cholera in the same year. Anne expressed her grief for his death in her poem "I will not mourn thee, lovely one", in which she called him "our darling". Governess. From 1840 to 1845 Anne worked at Thorp Green Hall, a comfortable country house near York.
|
587 |
""Anne Brontë""
|
Here she was governess to the children of the Reverend Edmund Robinson and his wife, Lydia. The house appeared as Horton Lodge in "Agnes Grey". Anne had four pupils: Lydia (15), Elizabeth (13), Mary (12), and Edmund (8). She initially had problems similar to those at Blake Hall. Anne missed her home and family. In a diary paper in 1841, she wrote that she did not like her situation and wished to leave it. Her quiet and gentle disposition did not help. But Anne was determined and made a success of her position, becoming well-liked by her employers. Her charges, the Robinson girls, became lifelong friends. Anne spent only five or six weeks a year with her family, during holidays at Christmas and in June. The rest of her time was spent with the Robinsons. She accompanied the Robinsons on annual holidays to Scarborough. Between 1840 and 1844 Anne spent around five weeks each summer at the coastal town and loved it. A number of locations in Scarborough were used for her novels. She had opportunities to collect semi-precious stones, considering an interest in geology, at least in her novels, or from personal experience, as something suitable for men and women to be considered as equals. Anne and her sisters considered setting up a school while she was still working for the Robinsons. Various locations were considered, including the parsonage, but the project never materialised. Anne came home on the death of her aunt in early November 1842 while her sisters were in Brussels. Elizabeth Branwell left a £350 legacy (equivalent to £ in ) for each of her nieces. It was at the Long Plantation at Thorp Green in 1842 that Anne wrote her three-verse poem "Lines Composed in a Wood on a Windy Day", which was published in 1846 under the name Acton Bell. In January 1843 Anne returned to Thorp Green and secured a position for Branwell. He was to tutor Edmund, who was growing too old to be in Anne's care. Branwell did not live in the house as Anne did. Anne's vaunted calm appears to have been the result of hard-fought battles, balancing deeply felt emotions with careful thought, a sense of responsibility and resolute determination.
|
588 |
""Anne Brontë""
|
All three Brontë sisters worked as governesses or teachers, and all experienced problems controlling their charges, gaining support from their employers, and coping with homesickness, but Anne was the only one who persevered and made a success of her work. Back at the parsonage. Anne and Branwell taught at Thorp Green for the next three years. Branwell entered into a secret relationship with his employer's wife, Lydia Robinson. When Anne and Branwell returned home for the holidays in June 1845 Anne resigned. Anne gave no reason, but the reason may have been the relationship between her brother and Mrs Robinson. Branwell was dismissed when his employer found out about the relationship. Anne continued to exchange letters with Elizabeth and Mary Robinson. They came to visit Anne in December 1848. Anne took Emily to visit some of the places which Anne had become fond of. A plan to visit Scarborough fell through, but they went to York and saw York Minster. A book of poems. The Brontës were at home with their father during the summer of 1845. None had any immediate prospect of employment. Charlotte found Emily's poems, which had been shared only with Anne. Charlotte said that they should be published. Anne showed her own poems to Charlotte, and Charlotte "thought that these verses too had a sweet sincere pathos of their own". The sisters eventually reached an agreement. They told nobody what they were doing. With the money from Elizabeth Branwell they paid for publication of a collection of poems, 21 from Anne and 21 from Emily and 19 from Charlotte. The book was published under pen names which retained their initials but concealed their sex. Anne's pseudonym was Acton Bell. "Poems by Currer, Ellis, and Acton Bell" was available for sale in May 1846. The cost of publication was 31 pounds and 10 shillings, about three-quarters of Anne's salary at Thorp Green. On 7 May 1846 the first three copies were delivered to Haworth Parsonage. The book achieved three somewhat favourable reviews, but was a commercial failure, with only two copies sold in the first year. Anne nonetheless found a market for her later poetry.
|
589 |
""Anne Brontë""
|
The "Leeds Intelligencer" and "Fraser's Magazine" published her poem "The Narrow Way" under her pseudonym in December 1848. Four months earlier, Fraser's Magazine had published her poem "The Three Guides". Novels. "Agnes Grey". By July 1846 a package containing the manuscripts of each sister's first novel was making the rounds of London publishers. Charlotte had written "The Professor", Emily had written "Wuthering Heights", and Anne had written "Agnes Grey". After some rejections "Wuthering Heights" and "Agnes Grey" were accepted by the publisher Thomas Cautley Newby. "The Professor" was rejected. It was not long before Charlotte had completed her second novel, "Jane Eyre". "Jane Eyre" was accepted immediately by Smith, Elder & Co. It was the first published of the sisters' novels, and an immediate and resounding success. Meanwhile, Anne and Emily's novels "lingered in the press". Anne and Emily were obliged to pay fifty pounds to help meet their publishing costs. Their publisher was galvanised by the success of "Jane Eyre" and published "Wuthering Heights" and "Agnes Grey" together in December 1847. They sold well, but "Agnes Grey" was outshone by Emily's more dramatic "Wuthering Heights". "The Tenant of Wildfell Hall". Anne's second novel, "The Tenant of Wildfell Hall", was published in the last week of June 1848. The novel challenged contemporary social and legal structures. In 1913, May Sinclair said that the slamming of Helen Huntingdon's bedroom door against her husband reverberated throughout Victorian England. In the book Helen has left her husband to protect their son from his influence. She supports herself and her son in hiding by painting. She has violated social conventions and English law. Until the Married Women's Property Act 1870 was passed, a married woman had no legal existence independent from her husband and could not own property nor sue for divorce nor control the custody of her children. Helen's husband had a right to reclaim her and charge her with kidnapping. By subsisting on her own income she was stealing her husband's property since this income was legally his. Anne stated her intentions in the second edition, published in August 1848.
|
590 |
""Anne Brontë""
|
She presented a forceful rebuttal to critics (among them Charlotte) who considered her portrayal of Huntingdon overly graphic and disturbing. Anne "wished to tell the truth". She explained: "When we have to do with vice and vicious characters, I maintain it is better to depict them as they really are than as they would wish to appear." Anne also castigated reviewers who speculated on the sex of authors and the perceived appropriateness of their writing. She was London visit. In July 1848 Anne and Charlotte went to Charlotte's publisher George Smith in London to dispel the rumour that the "Bell brothers" were one person. Emily refused to go. Anne and Charlotte spent several days with Smith. Many years after Anne's death, he wrote in "The Cornhill Magazine" his impressions of her: The increasing popularity of the Bells' works led to renewed interest in "Poems by Currer, Ellis, and Acton Bell", originally published by Aylott and Jones. The remaining print run was bought by Smith and Elder, and reissued under new covers in November 1848. It still sold poorly. Family tragedies. Branwell's persistent drunkenness disguised the decline of his health and he died on 24 September 1848. His sudden death shocked the family. He was 31. The cause was recorded as chronic bronchitismarasmus, but was probably tuberculosis. The family suffered from coughs and colds during the winter of 1848, and Emily became very ill. She worsened over two months and rejected medical aid until the morning of 19 December. She was very weak and said that "if you will send for a doctor, I will see him now". But Emily died at about two o'clock that afternoon, aged 30. Emily's death deeply affected Anne. Her grief undermined her physical health. Over Christmas Anne had influenza. Her symptoms intensified and in early January her father sent for a Leeds physician. The doctor diagnosed advanced consumption with little hope of recovery. Anne met the news with characteristic determination and self-control. However, in her letter to Ellen Nussey she expressed her frustrated ambitions: Unlike Emily, Anne took all the recommended medicines and followed the advice she was given. She also wrote her last poem, "A dreadful darkness closes in", in which she deals with being terminally ill.
|
591 |
""Anne Brontë""
|
Her health fluctuated for months, but she grew thinner and weaker. Death. Anne seemed somewhat better in February. She decided to visit Scarborough to see if the change of location and the fresh sea air might benefit her. Charlotte was initially against the journey, fearing that it would be too stressful, but changed her mind after the doctor's approval and Anne's assurance that it was her last hope. On 24 May 1849, Anne set off for Scarborough with Charlotte and Ellen Nussey. They spent a day and night in York en route. Here they escorted Anne in a wheelchair and did some shopping and visited York Minster. It was clear that Anne had little strength left. On Sunday 27 May, Anne asked Charlotte whether it would be easier to return home and die instead of remaining in Scarborough. A doctor was consulted the next day and said that death was close. Anne received the news quietly. She expressed her love and concern for Ellen and Charlotte, and whispered for Charlotte to "take courage". Anne died at about two o'clock in the afternoon on 28 May 1849, aged 29. Charlotte decided to "lay the flower where it had fallen". So Anne was buried in Scarborough. The funeral was held on 30 May. Patrick Brontë could not have made the journey if he had wished to. The former schoolmistress at Roe Head, Miss Wooler, was in Scarborough, and she was the only other mourner at Anne's funeral. Anne was buried in St Mary's churchyard, beneath the castle walls and overlooking the bay. Charlotte commissioned a stone to be placed over her grave with the inscription, When Charlotte visited the grave three years later she discovered multiple errors on the headstone and had it refaced, but it was still not free of error, for Anne was 29 when she died, not 28 as written. In 2011 the Brontë Society installed a new plaque at Anne Brontë's grave. The original gravestone had become illegible at places and could not be restored. It was left undisturbed while the new plaque was laid horizontally, interpreting the fading words of the original and correcting its error. In April 2013 the Brontë Society held a dedication and blessing service at the gravesite to mark the installation of the new plaque. Reputation.
|
592 |
""Anne Brontë""
|
After Anne's death, Charlotte addressed issues with the first edition of "Agnes Grey" for its republication, but she prevented republication of "The Tenant of Wildfell Hall". In 1850, Charlotte wrote that Subsequent critics paid less attention to Anne's work and some dismissed her as "a Brontë without genius". But since the mid-20th century her life and works have been given better attention. Biographies by Winifred Gérin (1959), Elizabeth Langland (1989) and Edward Chitham (1991), as well as Juliet Barker's group biography, "The Brontës" (1994; revised edition 2000), and work by critics such as Inga-Stina Ewbank, Marianne Thormählen, Laura C Berry, Jan B Gordon, Mary Summers, and Juliet McMaster has led to acceptance of Anne Brontë as a major literary figure. Sally McDonald of the Brontë Society said in 2013 that in some ways Anne "is now viewed as the most radical of the sisters, writing about tough subjects such as women's need to maintain independence and how alcoholism can tear a family apart." In 2016 Lucy Mangan championed Anne Brontë in the BBC's "Being the Brontës".
|
593 |
""Geography of Bulgaria""
|
Bulgaria is a country situated in Southeast Europe that occupies the eastern quarter of the Balkan peninsula, being the largest country within its geographic boundaries. It borders Romania to the north, Serbia and North Macedonia to the west, Greece and Turkey to the south, and the Black Sea to the east. The northern border with Romania follows the river Danube until the city of Silistra. The land area of Bulgaria is (), slightly larger than that of Cuba, Iceland or the U.S. state of Tennessee. Considering its relatively compact territorial size and shape, Bulgaria has a great variety of topographical features. Even within small parts of the country, the land may be divided into plains, plateaus, hills, mountains, basins, gorges, and deep river valleys. The geographic center of Bulgaria is located in Uzana. Bulgaria features notable diversity with the landscape ranging from the snow-capped peaks in Rila, Pirin and the Balkan Mountains to the mild and sunny Black Sea coast and southernmost valleys; from the typically continental Danubian Plain (ancient Moesia) in the north to the strong Mediterranean climatic influence in the valleys of Macedonia and in the lowlands in the southernmost of Thrace, the lowest parts of the Upper Thracian Plain, along the Maritsa River, the Southern Bulgarian Black Sea Coast. Most of the country is situated within the humid continental climate region, with Alpine climate in the highest mountains and subtropical climate in the southernmost regions. The country has a dense river network but with the notable exception of the river Danube, rivers are mostly short and with low water flow. The average annual precipitation is 670 mm; the rainfall is lower in the lowlands and higher in the mountains. The driest region is Dobrudzha in the north-eastern part of the Danubian Plain (450 mm), while the highest rainfall has been measured in the upper valley of the river Ogosta in the western Balkan Mountains (2293 mm). Bulgaria has substantial land in agriculture and forest. In 2006 land use and land cover was 5% intensive human use, 52% agriculture including pasture, 31% forest, 11% woodland-shrub, grassland, and non-vegetated, and 1% water.
|
594 |
""Geography of Bulgaria""
|
Phytogeographically, Bulgaria straddles the Illyrian and Euxinian provinces of the Circumboreal Region within the Boreal Kingdom. The country falls within six terrestrial ecoregions of the Palearctic realm: Balkan mixed forests (main), Rodope montane mixed forests (main in the mountains), Euxine-Colchic deciduous forests, Aegean and Western Turkey sclerophyllous and mixed forests, East European forest steppe and Pontic–Caspian steppe. Boundaries and territory. The borders of Bulgaria have a total length of 2,245 km; of them 1,181 km are land boundary and 686 km are formed by rivers. The coastline is 378 km. The northern border with Romania is 609 km. Most of the frontier (470 km) is formed by the river Danube from the mouth of the river Timok in the west to the city of Silistra in the east. The land border from Silistra to Cape Sivriburun at the Black Sea is 139 km long. The Danube, with steep bluffs on the Bulgarian side and a wide area of swamps and marshes on the Romanian side, is crossed by two bridges – New Europe Bridge between Vidin and Calafat, and Danube Bridge between Ruse and Giurgiu. There are 48 Bulgarian and 32 Romanian islands along the river Danube; the largest one, Belene (41 km2), belongs to Bulgaria. The land frontier has three border crossings at Silistra, Kardam and Durankulak at the Black Sea. It is also crossed by a major gas pipeline transporting natural gas from Russia to Bulgaria. The eastern border (378 km) is maritime and encompasses the Bulgarian Black Sea Coast from Cape Sivriburun in the north to the mouth of the Rezovo River in the south. Bulgaria's littoral forms 1/10 of the total Black Sea coastline, and includes two important gulfs, the Gulf of Varna and the Gulf of Burgas, harbouring the country's two major ports. The southern border is 752 km long, of them 259 km are with Turkey and 493 km are with Greece.
|
595 |
""Geography of Bulgaria""
|
The Bulgaria–Turkey frontier runs from the mouth of the Rezovo River in the east through the Strandzha Mountains and the Dervent Heights, crosses the river Tundzha at the village of Matochina and ends at the river Maritsa at the village of Kapitan Andreevo. There are three border crossings at Malko Tarnovo, Lesovo and Kapitan Andreevo. The border with Greece runs from Kapitan Andreevo through several ridges of the Rhodope Mountains, generally following the watershed of the rivers Arda and Vacha on the Bulgarian side, runs through the Slavyanka Mountain, crosses the river Struma at the village of Kulata and runs through the crest of the Belasitsa Mountain to the Tumba Peak. There are six border checkpoints at Svilengrad, Ivaylovgrad, Makaza, Zlatograd, Ilinden and Kulata. The western border is 506 km long, of them 165 km are with North Macedonia and 341 km are with Serbia. The frontier with North Macedonia runs from the Tumba Peak in the south through the mountains of Ograzhden, Maleshevo, Vlahina and Osogovo up to mount Kitka. There are three border crossings near the town of Petrich and at the villages of Logodazh and Gyueshevo. The border with Serbia runs from Kitka through the mountainous region Kraishte, including the Ruy Mountain, crosses the valley of the river Nishava, runs through the main watershed of the western Balkan Mountains and follows the river Timok for 15 km until its confluence with the Danube. There are five border checkpoints at Dolno Uyno, Strezimirovtsi, Kalotina, Vrashka Chuka and Bregovo. Topography. The relief of Bulgaria is varied. In the relatively small territory of the country there are extensive lowlands, plains, hills, low and high mountains, many valleys and deep gorges. The main characteristic of Bulgaria's topography is four alternating bands of high and low terrain that extend east to west across the country. From north to south, those bands, called geomorphological regions, are the Danubian Plain, the Balkan Mountains, the Transitional region and the Rilo-Rhodope region.
|
596 |
""Geography of Bulgaria""
|
The easternmost sections near the Black Sea are hilly, but they gradually gain height to the west until the westernmost part of the country is entirely high ground. Table, showing the distribution of the height zones in Bulgaria: More than two-thirds of the country is plains, plateaus, or hilly land at an altitude less than 600 m. Plains (below 200 m) make up 31% of the land, plateaus and hills (200 to 600 m) 41%, low mountains (600 to 1,000 m) 10%, medium-high mountains (1,000 to 1,500 m) 10%, and high mountains (over 1,500 m) 3%. The average altitude of Bulgaria is 470 m. The contemporary relief of Bulgaria is a result of continuous geological evolution. The Bulgarian lands were often submerged by ancient seas and lakes, some land layers rose others sank. Volcanic eruptions were common both on land and in the water basins. All three main groups of rocks, magmatic, sedimentary and metamorphic, are found in the country. The oldest rock formations in Bulgaria date from the Precambrian period than 500 million years ago. During the Archean, Proterozoic and Paleozoic eras (4.0 billion to 252 million years ago) the magmatic rocks were formed. Throughout most of that period the only land areas were Rila, Pirin and the western Rhodope Mountains. The Mesozoic era (252 million to 66 million years ago) saw the beginning of the Alpine orogeny that has formed the mountain ranges of the Alpide belt, including the Balkan Mountains and Sredna Gora. The Cenozoic era (since 66 million years ago) is characterized with active tectonic processes, the definitive formation of the Balkan Mountains, the formation of grabens and horsts in Rila, Pirin and Kraishte region. Examples of rock formations in Bulgaria: Exogenous processes such as weathering, erosion and sedimentation have an important impact on modelling the land surface and creating rock formations.
|
597 |
""Geography of Bulgaria""
|
The exogenous processes have formed stone rivers in Vitosha; screes in the Balkan Mountains, Rila and Pirin; earth pyramids in Melnik, Stob and Katina; landslides, mainly along the Danube banks and the northern Black Sea coast; fluvial terraces; aeolian forms, such as dunes; karst forms, including numerous caves, sinkholes, ponors, etc. Danubian Plain. The Danubian Plain encompasses the Moesian plate and extends from the river Timok in the west to the Black Sea in the east and from the river Danube in the north to the Balkan Mountains in the south, covering 31,520 km2, or almost 1/3 of Bulgaria's total area. Its width varies from 25 to 30 km in the west to 120 km in the east. The highest point is Tarnov Dyal (502 m) on the Shumen Plateau; the average altitude is 178 m. As a result of the rock weathering processes the relief is uneven with fertile alluvial plains along the Danube (Vidinska, Chernopolska, Zlatia, Belenska, Pobrezhie, Aidemirska), and hilly terrain in the remaining area, including plateaus in the east. The altitude rises from west to east. The valleys of the rivers Vit and Yantra divide the Danubian Plain into three parts – western, central and eastern. The topography of the plain is characterized with hilly heights and plateaus. Most of the heights and all plateaus are situated in the eastern parts. There are 14 basalt mounds between Svishtov and the village of Dragomirovo. The predominant soil types are loess in the north, reaching a depth of up to 100 m at the banks of the Danube, and chernozem in the south. The climate is temperate. The flat relief and the openness of plain to the north facilitate arrival of moist air masses in spring, summer and autumn. In winter the Danubian Plain falls under the influence of the Eastern European anticyclone, which brings cold Arctic air masses. The mean temperature in January is −1 °C and in July is 24 °C, making it the geomorphological region with the highest average annual amplitude in Bulgaria – 25 °C. Balkan Mountains.
|
598 |
""Geography of Bulgaria""
|
The Balkan Mountains range is a geological continuation of the Carpathian Mountains, forming part of the Alpine-Himalayan orogenic belt. This region is subdivided into two geomorphological units, the Pre-Balkan and the Balkan Mountains, also known in Bulgarian as "Стара Планина" – "Old Mountain". Their average altitude is 370 m and 735 m, respectively. Its total area is 26,720 km2, of them the Pre-Balkan spans 15,730 km2 and the Balkan Mountains – almost 11,000 km2. The mountain range stretches from the valley of the river Timok in the west to Cape Emine at the Black Sea coast in the east, spanning a length of 555 km and width between 20 and 70 km. The Balkan Mountains are divided into western, central and eastern part by the Zlatitsa and Vratnik Passes. The range is highest in its central part, which includes Botev Peak at 2,376 m; the altitude drops slowly to the east until it reaches the sea. The relief is varied, with many mountain passes, gorges and landforms. The southern slopes are steeper than the northern. For the most part the Balkan Range defines the most important watershed in Bulgaria with rivers draining north to the Danube or south to the river Maritsa and the Aegean Sea. Several rivers in the east drain directly into the Black Sea. In the west, the river Iskar forms a 65-km long gorge that runs north through the mountains. Transitional region. The Transitional geomorphological region encompasses the territory between the Balkan Mountains and the Rilo-Rhodope Massif and has complex, mosaic relief composed mainly of medium-high and low mountains, valleys and plains. The altitude decreases from west to east. This region includes the Sub-Balkan valleys; the mountains and valleys of the Kraishte region, such as Ruy Mountain, Miloslavska planina and Milevska Planina; the mountain ranges Lyulin, Vitosha, Sredna Gora, Strandzha and Sakar; the Dervent Heights; as well as the fertile Upper Thracian Plain. The highest point is Cherni Vrah in Vitosha at 2,290 m.
|
599 |
""Geography of Bulgaria""
|
The Sub-Balkan valleys include eleven valleys, situated between the Balkan Mountains in the north and Vitosha and Sredna Gora in the south. With an area of 1,186 km2 and an average altitude of 550 m, Sofia Valley is the largest and contains the nation's capital, Sofia. The Rose Valley encompasses the valleys of Karlovo and Kazanlak and is renowned for its rose-growing industry, which has been thriving there for centuries, producing 85% of the world's rose oil. The Kazanlak Valley is also known as the Valley of the Thracian Kings due to the extremely high concentration and variety of monuments of the Thracian culture. Srednogorie region stretches between the Sub-Balkan valleys in the north and the Rilo-Rhodope Massif in the south and from west to east includes the mountains Zavalska Planina, Viskyar, Lyulin, Vitosha, Plana and Sredna Gora. The largest of these, Sredna Gora, is 280 km and reaches a maximum width of 50 km. Kraishte region covers the western parts of the Transitional geomorphological region and consists of two almost parallel mountain groups, Ruysko–Verilska and Konyavsko–Milevska, as well as numerous valleys. The Upper Thracian Plain encompasses the middle valley of the river Maritsa and has a roughly triangular shape, situated between Sredna Gora in the north, the Rhodope Mountains in the south and Sakar Mountain in the east. The lowland is 180 km long and up to 50 km wide, spanning an area of 6,000 km2. To the east are located the Burgas Plain, Svetiiliyski Heights, Manastirski Heights, Hisar Heights, Bakadzhitsite, Dervent Heights, and the low mountain ranges of Sakar and Strandzha. Rilo-Rhodope region. The Rilo-Rhodope geomorphological region covers the south-western regions of Bulgaria and includes the Rhodope Mountains, Rila, Pirin, Osogovo, Vlahina, Maleshevo, Ograzhden, Slavyanka and Belasitsa, as well as the valleys of the rivers Struma and Mesta.
|