text:
Sigismund of Luxembourg
Szécsényi family
Kónya Szécsényi
Ban of Croatia
Neckenmarkt
Austria
Frank
Kacsics
Thomas I Szécsényi
Charles I
oligarchs
Nicholas I Garai
Palatine of Hungary
Louis I of Hungary
Mary, Queen of Hungary
Nicholas II
Republic of Venice
Sigismund Losonci
Banate of Severin
Börzsöny
Hont County
ispán
Trencsén
Serbia
Battle of Kosovo
Borač
Voivode
Ladislaus Losonci
Transylvania
Ladislaus of Naples
Count of the Székelys
Bélteki brothers
Bihar County
Gyulafehérvár
Romania
Székely
Marosszék
Görgény Castle
Stephen Kanizsai
Archbishop
John Kanizsai
Lackfi family
Judge royal
Ottoman Empire
Wallachia
Moldavia
Crusade of Nicopolis
John Pásztói
Nicopolis
Stephen Lackfi
Bloody Sabor of Križevci
Pipo of Ozora
Stibor of Stiboricz
Hermann II, Count of Celje
Bishop
Eberhard Albeni
royal castle
Visegrád
Siklós
Garai family
pyrrhic
Nicholas II Garai
Master of the doorkeepers
Sáros
Szepes
Borsod
Heves
Order of the Dragon
Simon Rozgonyi
Letkés
Tapolcsány
Slovakia
Hollókő
Ajnácskő

categories: 15th-century Hungarian people,14th-century Hungarian people,Voivodes of Transylvania,Szécsényi family,Judges royal,Counts of the Székelys,Masters of the doorkeepers,1412 deaths

paragraph: Simon Szécsényi

paragraph: Simon Szécsényi (; died c. 29 January 1412), was a Hungarian powerful baron and military leader, who was a staunch supporter of King Sigismund of Luxembourg since the 1380s. Joining a magnate conspiracy of 1401, he played a key role in the arrest of the king, but later was pardoned and could retain his political influence until his death.

paragraph: Section::::Family.

paragraph: Simon was born into the influential Szécsényi family as one of the three sons of Kónya Szécsényi, Ban of Croatia and Elizabeth Haschendorfer, a daughter of Austrian noble Wulfing Haschendorfer from Haschendorf/Hasfalva (today part of Neckenmarkt in Austria). His brothers were Frank, also a baron and his strongest ally at political level, and Nicholas I, who was last mentioned in 1383. The Szécsényi family originated from the Kacsics clan. Simon's grandfather was Thomas I Szécsényi, who rose to prominence during King Charles I's war against the oligarchs and received numerous land donations thereafter.

paragraph: Indicating the social status of his family, Simon Szécsényi married Elizabeth Garai, the daughter of Nicholas I Garai, Palatine of Hungary, who was one of the leading magnates of King Louis I of Hungary, then Mary, Queen of Hungary. Through the marriage, Simon became relative to numerous baronial families, and even Sigismund himself. Simon and Elizabeth had three children. The eldest one was Nicholas II, who lost all of his fortune after a conspiracy and show trial against him, and died in exile in the Republic of Venice. The second son Thomas II was mentioned only once in 1407. Their only daughter Dorothea married Sigismund Losonci, who governed the Banate of Severin with the titles of captain of several castles in 1420. Simon's branch became extinct after a generation.

paragraph: Section::::Career.

paragraph: He first appeared in contemporary documents in 1373. The Szécsényi brothers were one of the earliest domestic partisans of Sigismund of Luxembourg, who arrived to Hungary to validate the marriage agreement with Queen Mary. After the coronation of Sigismund as co-ruler in March 1387, the Széchenyis belonged to the most influential barons after the king's foreign-origin courtiers. In 1388, Simon bought the royal castle of Salgó (Börzsöny) in Hont County and its surrounding eight villages from Sigismund. In the same time, he was appointed "ispán" of Hont (along with his brother Frank) and Trencsén Counties, holding both positions simultaneously until 1390. In 1389, Frank and Simon Szécsényi participated in the military campaign to Serbia, which took place after the Battle of Kosovo. Both of them had been involved in the successful sieges of Borač and Čestin forts.

paragraph: In order to counterbalance Voivode Ladislaus Losonci's power and influence in Transylvania, who turned against Sigismund and supported Ladislaus of Naples's claim to the Hungarian throne, Sigismund appointed Simon Szécsényi as Count of the Székelys around May 1390, ending the Bélteki brothers' continuous rule since 1387. At the same time, he also became "ispán" of Bihar County. In official documents, Szécsényi first appeared as count on 27 February 1391, when issued a diploma in Gyulafehérvár (today Alba Iulia, Romania). He urged the Székely noble elite of Marosszék seat to pay the "ispán"'s remuneration. However Szécsényi held the dignity for less than a year. On 28 March 1391, Sigismund informed his subjects in Görgény Castle (today Gurghiu in Romania) that he dismissed Szécsényi as Count of the Székelys and appointed Stephen Kanizsai to replace him, "while maintaining all his fondness" for Szécsényi. This was one of the chapters of the Kanizsais' expansion, who dominated the royal court since Sigismund's coronation under the leadership of Archbishop John Kanizsai. Under such circumstances, Szécsényi joined the allegiance of the Lackfi family which gradually lost influence after the death of Louis I in 1382. Nevertheless, Szécsényi did not hold any dignity for the next four years.

paragraph: Szécsényi gradually became a partisan of the Kanizsai League after that. For this reason, he successfully managed to become Judge royal in May 1395. As Sigismund prepared a war against the Ottoman Empire and its allies Wallachia and Moldavia since that year, which sparked into the so-called Crusade of Nicopolis, he was far away from the royal court for a long time. Thus Szécsényi acted as Judge royal in accordance with the will of barons and prelates, who were gradually confronted with Sigismund and his policy. On 17 November in that year, he was replaced by John Pásztói. After the disastrous defeat at Nicopolis, Szécsényi took an active in role in assassination of his former ally, the once powerful Stephen Lackfi, who was massacred by the followers of the Kanizsai League along with his kinship in the Bloody Sabor of Križevci on 27 February 1397.

paragraph: In the upcoming years, the relationship increasingly worsened between the Hungarian barons ("de facto" led by Archbishop Kanizsai) and Sigismund, especially due to the latter's favoritism towards his foreign courtiers, such as Pipo of Ozora, Stibor of Stiboricz, Hermann II, Count of Celje and Bishop Eberhard Albeni. In 1401, Szécsényi participated in the magnate conspiracy against Sigismund. On 28 April, he led an armed group to the royal castle and demanded the "expulsion of Bohemians, Poles and other foreign courtiers". Sigismund refused that, thus he was captured and imprisoned in Visegrád, then Siklós. John Kanizsai as lord chancellor of the realm ("corona regni") and the royal council took over the royal powers. The council appointed Szécsényi as Voivode of Transylvania, depriving Stibor of his office. The Garai family who kept the king under custody in Siklós, concluded a separate peace treaty with Sigismund, who was set free on 29 October 1401. The Kanizsais' victory proved to be "pyrrhic" and gradually lost is influence at the court. Szécsenyi, however, was able to retain his ascendancy due to his family relationship with the Garais through his marriage. The Siklós League, led by Nicholas II Garai (Szécsényi's brother-in-law) and Hermann of Celje, took the power over the royal court after the 1401 conspiracy. Szécsényi was standing by the king in 1403, when another baronial revolt broke out in favour of Ladislaus of Naples.

paragraph: For his participation in the counterinsurgency, Szécsényi was made Master of the doorkeepers (thus also Marshal of the Royal Court), holding the office from 1403 to 1409 (there was a short interruption between July 1405 and January 1406, for unknown reasons). Beside that he was also "ispán" of Sáros (1403–1405), Szepes (1404), Borsod (1404–1405) and Heves (1405) Counties. Szécsényi was among the original founding members of the Order of the Dragon in 1408. His brother Frank died in that year, thus Simon remained the sole head of the family. Feeling the nearness of his death, he concluded an inheritance contract with his nephew Ladislaus (II) in the presence of Judge royal Simon Rozgonyi on 9 December 1411 in Letkés. Accordingly, his son Nicholas would be the sole heir of Salgó Castle, which was acquired by Simon decades earlier, while Tapolcsány (today Topoľčany, Slovakia) belonged to Frank's branch. Hollókő and Ajnácskő (today Hajnáčka, Slovakia) were classified to Ladislaus (Frank's son) and Nicholas (Simon's son), respectively, while those accessaries (villages and lands) were shared between the two branches. The remaining two castles (Somoskő and Bene) and the surrounding villages became a joint family property, while both branches had to appoint an own castellan, simultaneously. According to a charter dated 29 January 1412, Simon Szécsényi died in the days.

wikidata_label: Simon Szécsény

wikipedia_title: Simon Szécsényi


text:
water polo
2016 Summer Olympics

categories: World Aquatics Championships medalists in water polo,Olympic medalists in water polo,Croatian male water polo players,Water polo players at the 2016 Summer Olympics,Medalists at the 2016 Summer Olympics,1985 births,Mediterranean Games gold medalists for Croatia,Olympic water polo players of Croatia,Mediterranean Games medalists in water polo,Competitors at the 2013 Mediterranean Games,Olympic silver medalists for Croatia,Sportspeople from Dubrovnik,Living people

paragraph: Anđelo Šetka

paragraph: Anđelo Šetka (born 14 September 1985) is a Croatian water polo player. He was part of the Croatian team at the 2016 Summer Olympics, where the team won the silver medal.

description: Croatian water polo player

wikidata_label: Anđelo Šetka

wikipedia_title: Anđelo Šetka


paragraph: Shishido Takaie

wikidata_label: Shishido Takaie

wikipedia_title: Shishido Takaie


text:
water polo
Italy
2016 Summer Olympics

categories: Olympic medalists in water polo,Italian male water polo players,Olympic water polo players of Italy,Water polo players at the 2016 Summer Olympics,Medalists at the 2016 Summer Olympics,Competitors at the 2018 Mediterranean Games,1993 births,Olympic bronze medalists for Italy,Living people

paragraph: Francesco Di Fulvio

paragraph: Francesco Di Fulvio (born 15 August 1993) is a water polo player from Italy. He was part of the Italian team at the 2016 Summer Olympics, where the team won the bronze medal.

description: Italian water polo player

wikidata_label: Francesco Di Fulvio

wikipedia_title: Francesco Di Fulvio


text:
Martaban–Hanthawaddy
Lan Na
Maha Dewi
Binnya Nwe
Burmese history
Pegu
Mon
Binnya
Sanda Min Hla
Saw Zein
Martaban
Wareru
Mwei Na
Min Linka
Binnya E Law
Binnya E Laung
Pegu
Donwun
Mon State
Moulmein
Buddhist pagoda
Ceylon
Mwei Daw
Mon
Dagon
Sukhothai
Ayutthaya Kingdom
Pinya
Theingaba
Pyanchi
Sagaing
Shan state of Maw
Shwedagon Pagoda
Dagon
Razadarit Ayedawbon
Byattaba
Laukpya
Maha Dewi
Tala Mi Thiri
Chiang Mai
marriage of state
Bago Region
Yangon Region
Swa Saw Ke
Ava Kingdom
Maw Shans
Toungoo
Pyanchi I of Toungoo
viss
Ma Sein
Toungoo Yazawin
Phaungga of Toungoo
Smim Maru
Binnya Nwe
Baw Ngan-Mohn
Tala Mi Daw

categories: Hanthawaddy dynasty,1323 births,Burmese monarchs

paragraph: Binnya U

paragraph: Binnya U (; , ; also known as Hsinbyushin; 1323–1384) was king of Martaban–Hanthawaddy from 1348 to 1384. His reign was marked by several internal rebellions and external conflicts. He survived the initial rebellions and an invasion by Lan Na by 1353. But from 1364 onwards, his effective rule covered only the Pegu province, albeit the most strategic and powerful of the kingdom's three provinces. Constantly plagued by poor health, U increasingly relied on his sister Maha Dewi to govern. He formally handed her all his powers in 1383 while facing an open rebellion by his eldest son Binnya Nwe, who succeeded him as King Razadarit.

paragraph: King Binnya U is best remembered in Burmese history as the father of King Razadarit. One enduring legacy of his reign was Pegu's (Bago's) emergence as the new power center in Lower Burma. The city would remain the capital of the Mon-speaking kingdom until the mid-16th century.

paragraph: Section::::Early life.

paragraph: Born late 1323, Binnya U () was the only son of Queen Sanda Min Hla and King Saw Zein (r. 1323–1330) of Martaban. He was a grandnephew of the founder of the dynasty King Wareru. He had two elder sisters Mwei Ne and Mwei Na although the eldest sister Ne died young. He also had two younger half-siblings: Mi Ma-Hsan and Min Linka.

paragraph: As the eldest son, U was the heir-presumptive until his father was assassinated in 1330. But he remained an important prince as his mother remained a powerful, feared kingmaker in the following years. After eliminating the usurper and the next successor in the following eight weeks, the queen placed her half-brother Binnya E Law on the throne, and made herself the chief queen. Probably in deference to the queen's sensitivities, E Law did not name an heir-apparent. The rivalry between E Law's son Binnya E Laung and U escalated in the 1340s when E Law's health declined. The half-cousins ended up fighting an elephant-back duel in which U defeated E Laung. The king was furious, and had U arrested. But Sanda Min Hla intervened, and E Law released U. At any rate, E Laung died from smallpox soon after, and U emerged as the heir-presumptive. E Law himself died in 1348, and the 25-year-old prince succeeded. He ascended the throne with the title of Hsinbyushin (ဆင်ဖြူရှင်, "Lord of the White Elephant") because he possessed a white elephant, a propitious symbol of Burmese monarchs.

paragraph: Section::::Early reign.

paragraph: Section::::Early reign.:Initial consolidation.

paragraph: The new king's hold on power was tenuous at best. He would spend the next five years consolidating power, overcoming external and internal threats. He bought the allegiance of the court through a series of marriage alliances. He himself married three daughters of Minister Than-Bon, and married off his sister Maha Dewi to Bon-Lan (later known by his title Byat Hta-Baik), son of Minister Than-Daw, and his half-brother Min Linka to the youngest daughter of Than-Bon.

paragraph: Section::::Early reign.:Lan Na invasion (1351–1352).

paragraph: His attempts to gain control of the vassal regions were not as successful. Although he was able to appoint Linka to the key governorship at Pegu (Bago), other key vassal rulers remained unimpressed. In 1351, the ruler of Donwun, about 100km north of Martaban, openly revolted, and invited Lan Na forces to attack Martaban. In the dry season of 1351–52, an 8000-strong army from Lan Na (or a northern Tai-Shan state) invaded. The invasion force quickly overran the northern Martaban (present-day northern Mon State), and reached the outskirts of Martaban and Moulmein (Mawlamyaing).

paragraph: But the invasion force could not overcome the defenses of Martaban. After the attackers had become a spent force, Binnya U himself led the counterattack atop his favorite white elephant, a highly propitious symbol of Burmese sovereigns, and successfully drove back the invasion force. U was so pleased by the victory and attributed the victory to the good fortune brought by his white elephant. He actually built a Buddhist pagoda, housing a holy relic he had received from Ceylon, at the hilltop where he atop his elephant began the counterattack.

paragraph: Section::::Early reign.:Pegu rebellion (1352–1353).

paragraph: U's job was not finished. His half-brother Gov. Min Linka of Pegu never sent any help during the invasion. In 1352–53, he sent his army to retake Pegu. The mission was successful. Linka was brought back to Martaban, and subsequently executed. Linka's wife, Mwei Daw, became a queen of U. He was now the undisputed ruler of the Mon-speaking kingdom.

paragraph: Section::::Early reign.:Golden years (1353–1363).

paragraph: The decade between 1353 and 1363 were the golden years for Binnya U. The country was at peace, and prosperity returned at least to the capital Martaban. He governed the kingdom with the help of his Chief Minister Pun So, and his brother-in-law Gov. Byat Hta-Baik of Dagon.

paragraph: His regime was able to steer the kingdom out of the troubles that were enveloping his northern and eastern neighbors. Martaban's former overlord Sukhothai had been eclipsed by the emerging Ayutthaya Kingdom. The northern Pinya had no effective control over its southern vassals at Prome and Toungoo. U established direct relations with Toungoo's restive governor Theingaba. When Theingaba formally revolted against Pinya in 1358, he stayed on good terms with the rebel governor but did not want Toungoo to become too strong either. U readily gave shelter to

paragraph: Theingaba's son Pyanchi in Pegu when Pyanchi sought refuge. By the early 1360s, both Pinya and Sagaing kingdoms had been under repeated raids by the northern Shan state of Maw. Martaban was an island of stability. In 1362, the king raised the height of the Shwedagon Pagoda in Dagon to 20 meters (~66 feet).

paragraph: Section::::Middle reign.

paragraph: Section::::Middle reign.:Coup.

paragraph: The end to Martaban's tranquil years came not from the widespread instabilities that surrounded the kingdom but from within. According to the chronicle "Razadarit Ayedawbon", the main cause was the king's penchant for months-long elephant hunting trips away from the capital. U had been trying to find another "propitious" white elephant since the death of his first white elephant in 1354/55, believing that the late elephant was the reason he defeated the 1351–52 Lan Na invasion. In the dry season of 1363–64, he with over 2000 troops went on a hunting trip. Four months into the trip, February 1364, he received news that a coup led by princes Byattaba and his brother Laukpya had taken place at the capital. He rushed back to the capital, and ordered two separate missions to retake Martaban. But he did not have enough manpower, and both missions failed. In the Irrawaddy delta too, Laukpya's forces reigned supreme.

paragraph: Section::::Middle reign.:Donwun years (1364–1369).

paragraph: U now set up camp at the dynasty's ancestral home Donwun. His realm had suddenly been reduced to the Pegu province and the northern tip of the Martaban province. His hold over the Pegu province was helped by the effective rule of his elder sister, Maha Dewi, whom he appointed governor of Dagon in 1364.

paragraph: Lan Na continued to loom large in the politics of Lower Burma. When he heard that Byattaba was seeking Lan Na's help, U tried to repair relations with the Tai kingdom by sending his eldest daughter Tala Mi Thiri to Chiang Mai in a marriage of state. It apparently did the job as Lan Na did not interfere. (Queen Thiri would have a terrible time at Chiang Mai, and constantly urged her father to bring her back. U would bring her back 1371.)

paragraph: What followed was a stalemate for the next five plus years. U did not try to regain the rebellious regions but neither did the rebel brothers try to dislodge U from Donwun. U heavily relied on his chief minister Pun-So, who kept the remaining territories intact. Then in 1369, Pun-So died. Taking advantage of the ensuing commotion, Byattba sent 700 warriors disguised as mourners, who managed to get inside Donwun, and seize U's palace. The king barely escaped to the nearby woods, and fled to Pegu, about 120 km northwest of Donwun, across the Bay of Martaban. Byattaba now controlled the entire Martaban province. Laukpya also raided Dala several times although U loyalists held the line.

paragraph: Section::::Reign at Pegu.

paragraph: Section::::Reign at Pegu.:Emergence of Pegu.

paragraph: U's realm was now reduced to just the Pegu (Bago) province (present-day southern Bago Region and Yangon Region). It turned out to be a fortuitous move for him. Not only was Pegu strategically located between the other two provinces but the province was also the most populous. Then ongoing sedimentation and silting since 1300 had increased the once swampy province's "agricultural and demographic potential". On the other hand, Martaban was located on the upper Tenasserim coast, and too close to the Tai kingdoms to the east. By 1370, Pegu was "ready to supplant Martaban as regional leader". Indeed, all subsequent monarchs of the Wareru dynasty would remain at the more strategic Pegu even after Martaban returned to the fold. The kingdom would be known as the Hanthawaddy Kingdom, after Pegu's classical name Hanthawaddy—the academic and popular name by which the dynasty which lasted from 1287 to 1539, inclusive of the Martaban years, is known.

paragraph: Section::::Reign at Pegu.:Peace treaty with Ava.

paragraph: U's first actions at Pegu was to stabilize his reduced realm. In 1370–71, he quickly signed a peace treaty with King Swa Saw Ke of the emerging Ava Kingdom in the north. Both monarchs wanted a quiet border: U was dealing with his ongoing rebellions; Swa was focused on securing his northern border against the Maw Shans. Swa wanted U to acknowledge Toungoo (Taungoo) as part of Ava's sphere of influence. The Ava king did not trust his nominal vassal Gov. Pyanchi I of Toungoo, who was educated and lived in Pegu for several years. The two kings met in 1370/71 at the frontier, and signed a treaty demarcating the border. History shows that the treaty was an act of political expediency. The two kingdoms would fight a proxy war over Toungoo in 1375–76.

paragraph: Section::::Reign at Pegu.:Treaty with the rebels.

paragraph: The treaty with Ava allowed U to focus on his defense of his remaining territory. He successfully fended off Laukpya's attempts to seize southern Pegu province, and his forces even retook Donwun, restoring the pre-1369 borders. But he paused when Byattaba and Laukpya again appealed to Lan Na. Though he was technically allied with King Kue Na of Lan Na through a marriage of state, his daughter Thiri had not gotten along with Kue Na, and wanted a divorce. Concerned by Chiang Mai's potential interference, U agreed to a truce with the brothers. The agreement called for U to pay the brothers 10 "viss" (16.33 kg) of gold and ten elephants in exchange for the brothers recognizing U as their sovereign as well as to broker an agreement with Kue Na to send Queen Thiri back. As the "Razadarit Ayedawbon" recounts, U realized the absurdity of the overlord paying tribute to the vassals but he ultimately decided to swallow his pride, and agreed to the terms. On the other hand, Byattaba and Laukpya realized that they needed Lan Na's support in order to neutralize U's stronger position at Pegu. The brothers sent 15 "viss" (24.49 kg) of gold in total to retain Chiang Mai's support. The king of Lan Na also sent back Tala Mi Thiri back.

paragraph: Section::::Reign at Pegu.:Proxy war with Ava.

paragraph: The arrangement with the brothers lasted for the rest of U's reign. Byattaba and Laukpya ruled their provinces like sovereigns but left U alone while U had to be satisfied with their nominal allegiance. However, the treaty with Ava did not last. The cause was Toungoo. In 1375, Ava, coming off a decisive victory over the northern Shan state of Mohnyin, sought to impose tighter control over Toungoo. The ruler of Toungoo, Pyanchi I, sought Pegu's help. Despite the 1370/71 treaty with Ava, U ultimately decided to side with Pyanchi. Pegu sent a sizable army that included cavalry and elephant units led Commander Ma Sein.

paragraph: What followed was a proxy war between Ava and Pegu in the dry season of 1375–76. Backed by the Pegu army, Toungoo held out for three months. According to a contemporary inscription, by the time the dust had settled, Ava had sent three expeditions against Toungoo, and caused widespread starvation in the region. Fortunately for Pegu, Ava would have its hands full with Toungoo for the next seven years, and leave Pegu alone until after U's death. For his part, U essentially stayed out of Toungoo for the rest of his reign. The "Toungoo Yazawin" chronicle reports a single embassy (by Gov. Phaungga of Toungoo in 1383) to Pegu between 1376 and 1384.

paragraph: Section::::Late reign.

paragraph: After the Toungoo war, the king's health markedly deteriorated. He gradually withdrew from administration, and handed increasing responsibilities to his sister Maha Dewi, culminating in her appointment as regent in 1383, and his eldest son Binnya Nwe's rebellion.

paragraph: Section::::Late reign.:Rise of Maha Dewi.

paragraph: Binnya U had relied on his elder sister for advice at least since 1369. She had proven herself as an able governor of the key town of Dagon since 1364. When his health, in poor state at least since 1364, deteriorated further in the 1370s, he began asking her to take on administrative duties. However, a powerful faction of the court, led by Chief Minister Zeik-Bye, secretly opposed her. Her enemies tried to undermine her by making public her alleged affair with a much younger married Smim Maru, who was also her nephew-in-law and U's son-in-law. But the king continued to trust his sister. By the early 1380s, she had emerged as the de facto ruler. The main opposition to her rule would come from her nephew and adopted son Binnya Nwe in 1383.

paragraph: Section::::Late reign.:Binnya Nwe's rebellion.

paragraph: According to the chronicle "Razadarit Ayedawbon", the king and his eldest son were never close. Prince Nwe, whose mother died at childbirth, had been raised by his aunt Maha Dewi since his birth. Nwe was never his father's favorite. The king deemed him "ruthless", and once told his sister that Nwe was not to ascend the throne. U had chosen the younger son Baw Ngan-Mohn as heir-apparent. Nwe responded in kind. In 1382, he eloped with his half-sister Tala Mi Daw. U was aghast. When the young couple was soon caught, the king had Nwe imprisoned. Maha Dewi had to repeatedly plead with her brother to free Nwe, and allow the young couple to be married. U finally relented; she wedded the young couple.

paragraph: Maha Dewi's best intentions would not go unpunished. On 5 May 1383, Nwe, with 30 followers, fled to Dagon, and seized the governor's residence there. Furious, U asked his sister to fix the situation. Advised by Zeik-Bye, Maha Dewi did not make much of the "rebellion". She believed her adopted son's conciliatory letter, saying he would soon return by August. It was only at the end of August that she decided to use force, after learning that Nwe had sent missions to enlist help from Martaban and Myaungmya.

paragraph: Section::::Late reign.:Maha Dewi's regency.

paragraph: Meanwhile, U's health took a turn for the worse. He could not even attend meetings with the court anymore. In October, he officially handed power to his sister, giving her the right to raise the white umbrella, a symbol of Burmese sovereigns. The act formalized what had been the reality for sometime. She was now referred to as Min Maha Dewi ("Queen Maha Dewi"). However, she continued to refer to her brother as the sovereign in her official edicts.

paragraph: At any rate, she never won the court's support. With U on his deathbed, Zeik-Bye not so secretly undermined Maha Dewi's plans. Zeik-Bye was in secretly in league with Nwe, and provided the necessary intelligence. Undermined by Zeik-Bye, the Pegu army was driven back by Nwe's small army on 19 November 1383. Indeed by December, neither Maha Dewi nor U had any authority. When Nwe and his small army appeared outside Pegu's walls on 10 December 1383, she could do nothing other than hunker down inside the city walls.

paragraph: The stalemate ended with Binnya U's death on 2 January 1384. Maru tried to rally the court but found no support. When he and his wife tried to flee, they were captured. On 4 January 1384, the Zeik-Bye-led court handed the power to Nwe. The new king, known by the title of Razadarit, decided not to punish his adoptive mother, and reappointed her to her old post at Dagon but strictly in a ceremonial role.

paragraph: Section::::Family.

paragraph: The following a list of family members as reported in the "Razadarit Ayedawbon".

description: King of Hanthawaddy Kingdom

wikidata_label: Binnya U

wikipedia_title: Binnya U


text:
Ancient Egypt
Amun
Thutmose IV
Eighteenth Dynasty
Theban Necropolis
TT52
List of Theban Tombs

categories: Ancient Egyptian scribes,Ancient Egyptian priests,Thutmose IV

paragraph: Nakht

paragraph: Nakht was an Ancient Egyptian official who held the position of a scribe and astronomer of Amun, probably during the reign of Thutmose IV in the Eighteenth Dynasty. He is buried in the Theban Necropolis in tomb TT52.

paragraph: Section::::See also.

paragraph: BULLET::::- List of Theban Tombs

description: Ancient Egyptian priest and scribe

wikidata_label: Nakht

wikipedia_title: Nakht


text: Arab historian

text: geographer

text: traveler

text: Herodotus

text: polymath

text: history

text: geography

text: natural science

text: philosophy

text: history

text: geography

text: The Meadows of Gold and Mines of Gems

text: Baghdad

text: Abdullah Ibn Mas'ud

text: Muhammad

text: Sri Lanka

text: China

text: Abu Zaid al-Sirafi

text: China

text: Leo of Tripoli

text: Egypt

text: Clovis

text: Louis IV

text: Andalusia

text: Abbasid era

text: Anglo-Saxon Chronicle

text: ibn Duraid

text: Niftawayh

text: Aleppo

text: al-Kindi

text: al-Razi

text: Aristotelian

text: al-Farabi

text: Plato

text: Galen

text: Ptolemaic astronomy

text: Al-Subki

text: Shafi'ite

text: Zahiri

text: Aleppo

text: Mu'tazili

text: Assyrians

text: Babylonians

text: Urartu

text: Semiramis

text: Armenians

text: Ara the Beautiful

text: ibn al-Muqaffa

text: Middle Persian

text: Zoroastrian

text: Achaemenid dynasty

text: Cyrus the Great

text: Alexander the Great

text: Ardashir

text: al-Tabari

text: Macedonian

text: Alexander the Great

text: Caesar

text: Romulus and Remus

text: pre-Socratics

text: Middle Persian

text: Thousand and One Nights

text: Byzantine Empire

text: Abbasid Caliphate

text: India

text: Muslims and Hindus

text: rulers in China

text: Huang Chao

text: Tang dynasty

text: Turkic peoples

text: Khaqan

text: Khazars

text: Rus

text: Russian history

text: history of Ukraine

text: Ibn Khordadbeh

text: Ibn al-Faqih

text: ibn Rustah

text: Ibn Fadlan

text: their paganism

text: Black Sea

text: Caspian Sea

text: Kashubians

text: Byzantine affairs

text: Bulgars

text: Byzantine world

text: Istanbul

text: Constantinople

text: Greeks

text: Arabic script

text: Greek

text: Britain

text: Anglo-Saxon England

text: Paris

text: Frankish

text: list of Frankish rulers

text: Clovis

text: Zanj

text: Zagawa

text: Ghana

text: Umayyads

text: Harun al-Rashid

text: Yahya the Barmakid

text: Barbier de Meynard

text: Pavet de Courteille

text: Societe Asiatique

text: Charles Pellat

text: Ernest Renan

text: Pausanias

text: Pliny the Elder

text: Herodotus

text: Ibn Hajar

text: Muʿtazila

text: Adh-Dhahabi

text: Taj al-Din al-Subki

text: Aga Buzurg al-Tehrani

text: Yahya ibn Umar

text: Abbasid Caliphate

text: Mas'udi, al-

text: Aloys Sprenger

text: Vol.1 (only volume published)

text: Barbier de Meynard

text: Pavet de Courteille

categories: Medieval Iraqi geographers,10th-century writers,10th-century people of the Abbasid Caliphate,956 deaths,10th-century geographers,10th-century historians,Medieval geographers,Iraqi historians,Khazar studies,896 births,10th-century Arabs,Medieval Arab geographers,Iraqi school,Geographers of medieval Islam,Scholars of the Abbasid Caliphate

paragraph: Al-Masudi

paragraph: Al-Mas‘udi (, ""; –956) was an Arab historian, geographer and traveler. He is sometimes referred to as the "Herodotus of the Arabs". A polymath and prolific author of over twenty works on theology, history (Islamic and universal), geography, natural science and philosophy, his celebrated magnum opus "Muruj adh-dhahab wa ma'adin al-jawhar" (), combines universal history with scientific geography, social commentary and biography, and is published in English in a multi-volume series as 'The Meadows of Gold and Mines of Gems'.

paragraph: Section::::Birth, travels and literary output.

paragraph: Apart from what Al-Mas‘udi writes of himself little is known. Born in Baghdad he was descended from Abdullah Ibn Mas'ud, a companion of the Prophet Muhammad. He mentions many scholar associates met on his travels through many lands:

paragraph: Al-Mas‘udi may have reached Sri Lanka and China although he is known to have met Abu Zaid al-Sirafi on the coast of the Persian Gulf and received information on China from him. He presumably gathered information on Byzantium from the Byzantine admiral, Leo of Tripoli, a convert-to-Islam whom he met in Syria where his last years were divided between there and Egypt. In Egypt he found a copy of a Frankish king list from Clovis to Louis IV that had been written by an Andalusian bishop.

paragraph: Little is known of his means and funding of his extensive travels within and beyond the lands of Islam, and it has been speculated that like many travelers he may have been involved in trade.

paragraph: Towards the end of "The Meadows of Gold," al-Mas‘udi wrote:

paragraph: We know that al-Mas‘udi wrote a revised edition of "Muruj adh-dhahab" in 956 CE; however, only a draft version from 947 is extant. Al-Mas‘udi in his "Tanbih" states that the revised edition of "Muruj adh-dhahab" contained 365 chapters.

paragraph: Section::::Al-Mas‘udi's intellectual environment.

paragraph: Al-Mas'udi lived at a time when books were available and cheap. Major towns like Baghdad had large public libraries and many individuals, such as as-Suli, a friend of Mas‘udi's, had private libraries, often containing thousands of volumes. Early in the Abbasid era the art of papermaking was brought to the Islamic world by captured Chinese and most large towns and cities had paper mills. Available cheap writing material contributed to the lively intellectual life.

paragraph: Al-Mas‘udi often refers readers to his other books, assuming their availability. The high literacy and vigor of the Islamic world with its rich cultural heritage of Greek philosophy, Persian literature, Indian mathematics, contrasted with that of Europe, when the author of the "Anglo-Saxon Chronicle" was writing. Abbasid society of al-Mas‘udi's world manifested a knowledge seeking, perceptive analytical attitude and scholarly-minded people associated naturally in this highly civilized atmosphere.

paragraph: Al-Mas‘udi was a pupil, or junior colleague, of a number of prominent intellectuals, including the philologists al-Zajjaj, ibn Duraid, Niftawayh and ibn Anbari. He was acquainted with famous poets, including Kashajim, whom he probably met in Aleppo. He was well-read in philosophy, the works of al-Kindi and al-Razi, the Aristotelian thought of al-Farabi and the Platonic writings. It is probable al-Mas‘udi met al-Razi and al-Farabi, but only a meeting with al-Farabi's pupil Yahya ibn Adi, of whom he spoke highly, is recorded.

paragraph: He was familiar with the medical work of Galen, with Ptolemaic astronomy, with the geographical work of Marinus and with the studies of Islamic geographers and astronomers.

paragraph: He mentions meeting a number of influential jurists and the work of others and indicates training in jurisprudence. According to Al-Subki al-Mas‘udi was a student of ibn Surayj, the leading scholar of the Shafi'ite school. Al-Subki claimed he found al-Mas‘udi's notes of ibn Surayj's lectures. Al-Mas‘udi also met Shafi'ites during his stay in Egypt. He met Zahirites in Baghdad and Aleppo such as Ibn Jabir and Niftawayh; modern scholarship leans toward the view that Al-Mas‘udi was an adherent of the latter school.

paragraph: Al-Mas‘udi knew leading Mu'tazilites, including al-Jubba, al-Nawbakhti, ibn Abdak al-Jurjani and Abu'l Qasim al-Balkhi al-Ka'bi. He was also well acquainted with previous Mu'tazilite literature. His reasoning, his phraseology, his expressed high esteem for Mu'tazilities could suggest that he was one of their number. However, Shboul points out that his extant works do not specifically state that he was.

paragraph: Al-Mas‘udi included the history of the ancient civilizations that had occupied the land upon which Islam later spread. He mentions the Assyrians, Babylonians, Egyptians and Persians among others. He is also the only Arab historian to refer (albeit indirectly) to the kingdom of Urartu, when he speaks about the wars between the Assyrians (led by the legendary Queen Semiramis) and Armenians (led by Ara the Beautiful).

paragraph: Persia was a vast empire with a history that was already ancient before the arrival of Islam. Al-Mas‘udi was aware of the influence of ancient Babylon on Persia. He had access to a wealth of translations by scholars such as ibn al-Muqaffa from Middle Persian into Arabic. In his travels he also personally consulted Persian scholars and Zoroastrian priests. He thus had access to much material, factual and mythical. Like all other Arabic historians he was unclear on the Achaemenid dynasty, though he knew of Kurush (Cyrus the Great). He was much clearer on the more recent dynasties and his estimation of the time between Alexander the Great and Ardashir is much more accurately depicted than it is in al-Tabari.

paragraph: His wide-ranging interests included the Greeks and the Romans. Again, like all other Arabic historians, he was unclear on Greece before the Macedonian dynasty that produced Alexander the Great. He is aware that there were kings before this, but is unclear on their names and reigns. He also seems unfamiliar with such additional aspects of Greek political life as Athenian democratic institutions. The same holds for Rome prior to Caesar. He is, though, the earliest extant Arabic author to mention the Roman founding myth of Romulus and Remus.

paragraph: In al-Mas‘udi's view the greatest contribution of the Greeks was philosophy. He was aware of the progression of Greek philosophy from the pre-Socratics onward.

paragraph: He also was keenly interested in the earlier events of the Arabian peninsula. He knew this area had a long history. He was well-aware of the mixture of interesting facts in pre-Islamic times, in myths and controversial details from competing tribes and even referred to the similarity between some of this material and the legendary and story telling contributions of some Middle Persian and Indian books to the "Thousand and One Nights".

paragraph: Section::::Travels in lands beyond Islam.

paragraph: Ahmad Shboul notes that al-Mas‘udi is distinguished above his contemporaries for the extent of his interest in and coverage of the non-Islamic lands and peoples of his day. Other authors, even Christians writing in Arabic in the Caliphate, had less to say about the Byzantine Empire than al-Mas‘udi. He also described the geography of many lands beyond the Abbasid Caliphate, as well as the customs and religious beliefs of many peoples.

paragraph: His normal inquiries of travelers and extensive reading of previous writers were supplemented in the case of India with his personal experiences in the western part of the subcontinent. He demonstrates a deep understanding of historical change, tracing current conditions to the unfolding of events over generations and centuries. He perceived the significance of interstate relations and of the interaction of Muslims and Hindus in the various states of the subcontinent.

paragraph: He described previous rulers in China, underlined the importance of the revolt by Huang Chao in the late Tang dynasty, and mentioned, though less detailed than for India, Chinese beliefs. His brief portrayal of Southeast Asia stands out for its degree of accuracy and clarity. He surveyed the vast areas inhabited by Turkic peoples, commenting on what had been the extensive authority of the Khaqan, though this was no longer the case by al-Mas‘udi's time. He conveyed the great diversity of Turkic peoples, including the distinction between sedentary and nomadic Turks. He spoke of the significance of the Khazars and provided much fresh material on them.

paragraph: His account of the Rus is an important early source for the study of Russian history and the history of Ukraine. Again, while he may have read such earlier Arabic authors as Ibn Khordadbeh, Ibn al-Faqih, ibn Rustah and Ibn Fadlan, al-Mas‘udi presented most of his material based on his personal observations and contacts made while traveling. He informed the Arabic reader that the Rus were more than just a few traders. They were a diverse and varied collection of peoples. He noted their independent attitude, the absence of a strong central authority among them and their paganism. He was very well informed on Rus trade with the Byzantines and on the competence of the Rus in sailing merchant vessels and warships. He was aware that the Black Sea and the Caspian Sea are two separate bodies of water.

paragraph: His "Kuhsabin" were probably Kashubians.

paragraph: Al-Mas'udi was also very well informed about Byzantine affairs, even internal political events and the unfolding of palace coups. He recorded the effect of the westward migration of various tribes upon the Byzantines, especially the invading Bulgars. He spoke of Byzantine relations with western Europe. And, of course, he was attentively interested in Byzantine-Islamic relations.

paragraph: One example of Al-Mas‘udi's influence on Muslim knowledge of the Byzantine world is that the use of the name Istanbul (in place of Constantinople) can be traced to his writings during the year 947, centuries before the eventual Ottoman use of this term. He writes that the Greeks (i.e. the Byzantines of the tenth century) call it "the City" ("bulin" in the Arabic script, which lacks the letter p: so Greek "polin"); "and when they wish to express that it is the capital of the Empire because of its greatness they say Istan Bulin. They do not call it Constantinople. It is only Arabs who so designate it". A present-day analogy would be the use of the phrases "I am going Downtown" or "I am going into the City" by those who live near say Chicago or London respectively.

paragraph: He has some knowledge of other peoples of eastern and western Europe, even far away Britain and Anglo-Saxon England. He names it, though he is sketchy about it. He knows Paris as the Frankish capital. He obtained a copy of a list of Frankish rulers from Clovis to his own time.

paragraph: Al-Mas‘udi's global interest included Africa. He was well aware of peoples in the eastern portion of the continent (mentioning interesting details of the Zanj, for example). He knows less of West Africa, though he names such contemporary states as Zagawa, Kawkaw and Ghana. He described the relations of African states with each other and with Islam. He provided material on the cultures and beliefs of non-Islamic Africans.

paragraph: In general his surviving works reveal an intensely curious mind, a universalist eagerly acquiring as extensive a background of the entire world as possible. The geographical range of his material and the reach of his ever inquiring spirit is truly impressive.

paragraph: Section::::Al-Mas‘udi and the Abbasids.

paragraph: Lunde and Stone have provided the English reader with a fluent translation of some three-quarters of al-Mas‘udi's material on the Abbasids from the "Muruj al-dhahab". This is in the form of more than two hundred passages, many of these containing amusing and informative anecdotes. The very first one recounts the meeting of al-Mansur and a blind poet unaware of the identity of his distinguished interlocutor. The poet on two separate occasions recites praise poems for the defeated Umayyads to the Abbasid caliph; al-Mansur good naturedly rewards him.

paragraph: There is the tale (p. 28 ff.) of the arrow that landed at al-Mansur's feet with verses inscribed in each of the three feathers and along the shaft causing him to investigate the unjust imprisonment of a distinguished notable from Hamadan. There is the story of the singer Harun al-Rashid asks to keep singing until the caliph falls asleep. Then a handsome young man arrives, snatches the lute from the singer's hand and shows him how it really should be done. On awakening Harun is told of this and suggests his singer had a supernatural visitation. Al-Mas‘udi quotes the lines (five in English) of this remarkable song.

paragraph: These anecdotes provide glimpses of other aspects of these prominent people, sharing, actually, greater realization of their humanity and the human concerns of their officials and ordinary subjects. One of the more interesting passages is the account of the symposium held at the home of Harun al-Rashid's famous vizier Yahya the Barmakid on the topic of love. A dozen leading thinkers provide their definition of love and then a thirteenth, a Magian judge, speaks at greater length on that theme.

paragraph: Section::::"At-Tanbih wa-l-'Ishraf".

paragraph: "Kitab at-Tanbih wa-l-'Ishraf" (), 'Book of Admonition and Revision'; an abridged "Muruj adh-Dhahab", about one-fifth its length, containing new material on the Byzantines, that al-Mas‘udi wrote shortly before his death.

paragraph: Section::::Translated Editions.

paragraph: BULLET::::- "Les Prairies d’or" (Arabic text with French translation of "Kitāb Murūj al-Dhahab wa-Ma‘ādin al-Jawhar"). Translated by Barbier de Meynard and Pavet de Courteille. 9 vols. Paris, Societe Asiatique, Imprimerie impériale, 1861-69; Imprimerie nationale, 1871-77. Revised Arabic edition by Charles Pellat 5 vols. Universite Libanaise, Beirut, 1966-74. Incomplete revised French edition by Pellat. Lunde and Stone's English edition of Abbasid material, 1989.

paragraph: Section::::Translated Editions.:Reception.

paragraph: Ernest Renan compared al-Masudi to the second century A.D. Greek geographer Pausanias, while others compared him to the Roman writer Pliny the Elder. Even before al-Masudi's work was available in a European languages, orientalists had compared him to Herodotus, the ancient Greek historian called "The Father of History."

paragraph: Section::::Religious Influences.

paragraph: Some early commentators on al-Masudi indicate the influence of religious antagonisms. The Sunni scholar Ibn Hajar wrote: "[al-Mas‘udi's] books are imprecise because he was a Shi‘a, a Muʿtazila.". Adh-Dhahabi and Taj al-Din al-Subki believed he espoused heretical Mu'tazilite doctrine. Indications of Shi‘i theology are cited in the following:

paragraph: 1. Aga Buzurg al-Tehrani in "Mawsu'a al-Dhari'a ila Tasanif al-Shi'a"; 2. Isma'il al-Baghdadi in "Hadīyat al-ʻārifīn"; 3. "Bahr al-'Uloom in "al-Fawa'id al-Rijalia"; 4. Al-Hilli in "Khulasa al-Aqwal"; 5. Al-Najashi in his book on Rijal; 6. Al-Tafrashi in "Naqd al-Rijal"; 7. Al-'Amli in "Amal al-Aamal"; 8. Al-Barujardi in "Tara'if al-Maqal"

paragraph: Section::::His description of Sistan (Iran).

paragraph: " ... is the land of winds and sand. There the wind drives mills and raises water from the streams, whereby gardens are irrigated. There is in the world, and God alone knows it, no place where more frequent use is made of the winds (947 AD.)".

paragraph: Section::::See also.

paragraph: BULLET::::- List of pre-modern Arab scientists and scholars

paragraph: BULLET::::- Yahya ibn Umar

paragraph: BULLET::::- Abbasid Caliphate

paragraph: Section::::Further reading.

paragraph: BULLET::::- Ahmad A. M. Shboul, "Al-Mas'udi and His World", Ithaca Press, London, 1979

paragraph: BULLET::::- Mas'udi, "The Meadows of Gold, The Abbasids", transl. Paul Lunde and Caroline Stone, Kegan Paul, London and New York, 1989

paragraph: BULLET::::- Haywood. John A. Mas'udi, al-." Encyclopædia Britannica. 2006. Encyclopædia Britannica Online. 7 December 2006.

paragraph: BULLET::::- "Masūdī, al-." Encyclopædia Britannica. Encyclopædia Britannica 2007 Ultimate Reference Suite. Chicago: Encyclopædia Britannica, 2006.

paragraph: BULLET::::- Tolan, John; Veinstein, Gilles and Henry Laurens, "Europe and the Islamic World: A History" Princeton University Press. 2013. .

paragraph: Section::::External links.

paragraph: BULLET::::- "Muruj al-dhahab" at Medieval Sourcebook: "The Book of Golden Meadows", c.940

paragraph: BULLET::::- "Meadows of Gold and Mines of Gems"; translation of "Muruj al-dhahab" by Aloys Sprenger, London, 1841. Vol.1 (only volume published)

paragraph: BULLET::::- "Prairies d'or", Arabic edition and French translation of "Muruj al-dhahab" by Barbier de Meynard and Pavet de Courteille, Paris 1861–77; Vol.1/9, Vol.2/9, Vol.3/9, Vol.4/9, Vol.5/9, Vol.6/9, Vol.7/9, Vol.8/9, Vol.9/9

alias: Al-Mas'ûdî Al-Masʿūdī Al-Mas'udi Al-Mas'ūdī

description: 10th-century Arab historian, geographer, and traveller

wikidata_label: Al-Masudi

wikipedia_title: Al-Masudi


text:
bishop
Johannesburg
Anglican Church of Southern Africa
Church of England
rector
Emmanuel Church, West Hampstead
Windlesham House School
Brighton
Haileybury
Trinity College, Cambridge
Buenos Aires
Talawa
Ceylon
Church of England
chaplain
Missions to Seamen
Sunderland
San Francisco
Cape Horn
shanghaied
rector
Woolpit
Suffolk
Missions to Seamen
Buenos Aires
First World War
Royal Navy
Northumberland Fusiliers
Karlsruhe
DD
University of Cambridge
bishop of Johannesburg
St Mary's Cathedral, Johannesburg
Desmond Tutu
Nelson Mandela
Qunu
Transkei
bishop of Southampton
Marlborough College
Blendworth
Lewes
Trinity College, Cambridge
Embleton, Northumberland
Railway Mission
Eythorne

categories: Bishops of Johannesburg,1963 deaths,Bishops of Southampton,1874 births

paragraph: Arthur Karney

paragraph: Arthur Baillie Lumsdaine Karney (1874 – 8 December 1963) was the first bishop of Johannesburg in the Anglican Church of Southern Africa and the Church of England.

paragraph: Section::::Family.

paragraph: Karney was one of 10 children of Gilbert Sparshott Karney, rector of Emmanuel Church, West Hampstead and Emma Sarah Storrs. He was educated at Windlesham House School, Brighton (1885-88), Haileybury and Trinity College, Cambridge, where he graduated BA in 1896.

paragraph: He married Georgina Maude Bessie Fielding in Buenos Aires in 1908 and they had seven children, Peter, Anthony (Tony), Audrey. George, Rosamund, Mary (Molly) and Grace.

paragraph: One of his older sisters, Evelyn, (1869–1953) founded the Talawa mission in Ceylon.

paragraph: He was ordained in the Church of England in 1897 and appointed assistant chaplain to the Missions to Seamen at Sunderland. He had become fascinated in the work of seamen and in 1899 volunteered to work under Harry O'Rouke running the Seaman's Institute in San Francisco then one of the toughest assignments because of the number and state of the seamen arriving after the stormy voyage around Cape Horn. He became involved in protecting young seamen from being 'shanghaied' or 'crimped' and acquired the name of the fighting parson. The San Francisco Institute was destroyed by the earthquake in 1905. In 1903, he was rector of Woolpit in Suffolk.In 1906, he founded the Missions to Seamen in Buenos Aires.

paragraph: In 1914, on the outbreak of the First World War he became a chaplain in the Royal Navy firstly on a hospital ship and then with pastoral care for 3rd Light Cruiser Squadron. He was in HMS Yarmouth at the Battle of Jutland, but being cypher officer, he was below and his main recollection of the battle was the incredible noise. In early 1918 he came chaplain with the 22nd Northumberland Fusiliers when they were overrun in the German March offensive and in the interests of protecting his men he was taken into captivity at the detention camp in Karlsruhe. From 1918 to 1922 he was Oxford Diocesan Missioner. In 1922 he was awarded an honorary DD by the University of Cambridge.

paragraph: On 25 July 1922 he was consecrated first bishop of Johannesburg. St Mary's Cathedral, Johannesburg, which bears his name on the foundation stone, was built in a poor downtown area to serve ALL the people of the Johannesburg. He spent a considerable period of his ministry seeking better conditions for the "native" population. A card bearing the words "ALL RACES WELCOME - ARTHUR + " was pinned in the cathedral and remained there for some 50 years. He also instituted services for black congregations in their own languages. In Karney's first ten years not only was the fine cathedral consecrated but 25 churches had been built. During his first five years the number of black children in diocesan schools rose from just over 5,000 to more than 9,000. In 1931 Karney wrote "Alas the Native can't bargain - at least he can if he gets a great leader but he hasn’t found one yet". In that month Desmond Tutu, later to succeed Karney as bishop of Johannesburg, was born and the young Nelson Mandela was tending cattle in the hills above Qunu in the Transkei.

paragraph: He became bishop of Southampton from 1933 to 1943, chaplain of Marlborough College until 1944 and rector of Blendworth until 1949. Following his retirement he lived in Lewes, Sussex until his death in 1963.

paragraph: Two of his sons became priests. Peter was chaplain of Trinity College, Cambridge, a naval chaplain during the war and vicar of Embleton, Northumberland. Tony was chaplain to the Church Railway Mission in South Africa and rector of Eythorne, Kent.

alias:
Arthur Baillie Lumsdaine Karney
Arthur B. L. Karney
Arthur B. Karney
Arthur Baillie Karney
Arthur Baillie L. Karney
Arthur L. Karney
Arthur Lumsdaine Karney
Arthur B. Lumsdaine Karney

description: British bishop

wikidata_label: Arthur Karney

wikipedia_title: Arthur Karney


text:
jurist
Jacksonville
Florida
Lawrenceville School
New Jersey
Princeton University
World War I
Pan American Airways
International Air Transport Association
McGill University
Cooper
far side of the Moon

categories: 1887 births,American jurists,1967 deaths

paragraph: John Cobb Cooper

paragraph: John Cobb Cooper Jr. (September 18, 1887 – July 22, 1967) was an American jurist, airline executive and presidential advisor.

paragraph: Section::::Early life.

paragraph: John Cooper Jr. was born in Jacksonville, Florida, to John Cobb and Mary Coldwell Cooper. After graduating from Lawrenceville School in New Jersey, he was educated at Princeton University and received an AB degree in 1909.

paragraph: Section::::Career.

paragraph: In 1911 was admitted to the Florida Bar. He was a delegate to the Democratic National Conventions in 1916 and 1924. In 1917 he joined the U.S. Navy, and would reach the rank of lieutenant by the end of World War I. He was married to Martha Helen Marvel in 1918 and the couple had three children: two girls and a boy. A year later he was relieved from active service and became a member of the Naval Reserve. In 1921 his rank became Lieutenant-Commander.

paragraph: From 1927 to 1934 he was Editor-in-Chief of the Florida State Bar Association Law Journal. He was appointed to the International Technical Committee of Legal Aerial Experts, 1932–1934. He became Vice President of Pan American Airways 1934–1945, serving on the board of directors 1944–1946. In such capacity, he was elected as a member of the first executive committee of the International Air Transport Association in 1945. In 1947 he served as a consultant to the U.S. President's Air Policy Commission. He was a fellow at the Institute for Advanced Study in Princeton, 1945–1950. In 1951, Cooper founded the Institute of Air & Space Law at McGill University in Montreal, which had become the home of the International Civil Aviation Organization, the U.N. body charged with safety in air navigation. In 1952 he was awarded his LLD from McGill University. From 1951–57 he was professor of International Air Law at McGill University, becoming the first director of the Institute of International Air Law, after which he was named Professor Emeritus.

paragraph: He was the author of the book "The Right to Fly" and pioneered legal thought on air/space rights of man-made satellites in orbit, commencing with the launch of Sputnik in October 1957 when asked by President Eisenhower to render a legal opinion on "flyover rights" when Sputnik was orbiting over the United States. His honorary doctorate from his alma mater, Princeton University, declared him the "Father of Air Space Law".

paragraph: He was the legal counsel to the International Air Transport Association (IATA) from the early 1950s through to the end of his life.

paragraph: He was a pioneer in the field of international law as it applied to air and space. He wrote the first article on the topic of space ownership, "High Altitude Flight and National Sovereignty", in 1951.

paragraph: His younger brother was movie producer Merian C. Cooper, perhaps most famous for the creation of the movie "King Kong" in 1933, and whose position as a Director of Pan Am was responsible for recommending his older brother for the position of Pan Am's legal counsel and Vice President.

paragraph: He flew with Charles Lindbergh, a consultant for PanAm, in small aircraft on site surveys to select sites in Ireland (Shannon) and France (Orly) for airports as Pan Am's services overseas increased.

paragraph: Section::::Awards and honors.

paragraph: BULLET::::- Honorary Doctor of Laws, Princeton University, 1960.

paragraph: BULLET::::- The crater Cooper on the far side of the Moon is named after him.

description: American jurist, presidential advisor and airline executive

wikidata_label: John Cobb Cooper

wikipedia_title: John Cobb Cooper


text: Chinese philosopher

text: writer

text: Tao Te Ching

text: Taoism

text: deity

text: Taoism

text: traditional Chinese religion

text: semi-legendary

text: Confucius

text: Warring States period

text: Chinese culture

text: Tang dynasty

text: Li surname

text: anti-authoritarian

text: Chinese Legalism

text: personal name

text: ʔ

text: ʔ

text: courtesy name

text: ˤrak

text: posthumous name

text: honorific title

text: ˤu

text: ʔ

text: ʔ

text: romanized

text: Hanyu Pinyin

text: Mainland China

text: Taiwan

text: Wade–Giles

text: Supreme Old Lord

text: Three Pure Ones

text: Tang dynasty

text: historicity

text: Alan Watts

text: Records of the Grand Historian

text: Sima Qian

text: Confucius

text: surname

text: Li

text: Confucius

text: Duke

text: Xian

text: Qin Dynasty

text: bamboo slips

text: Guodian Chu Slips

text: Zhou

text: Yellow Emperor

text: Zhuangzi

text: village

text: Chu Jen

text: Chu

text: emperors

text: Tang dynasty

text: 隴西李氏

text: Sima Qian

text: Chengzhou

text: Yinxi

text: Siddartha Gautama

text: Buddha

text: Yinxi

text: Han dynasty

text: Taoism

text: Way of the Celestial Masters

text: Taoist myths

text: plum tree

text: Li

text: character

text: reborn

text: Fuxi

text: Tao Te Ching

text: cosmogony

text: Chinese philosophers

text: conventional wisdom

text: ignorance

text: apologetic

text: Wu wei

text: ziran

text: simplicity

text: humility

text: esoteric

text: zuowang

text: Jade Emperor

text: deity

text: Celestial Masters sect

text: Three Pure Ones

text: Zhuangzi

text: literati

text: Political

text: Left-libertarians

text: Nationalism and Culture

text: anarcho-syndicalist

text: Rudolf Rocker

text: Peter Kropotkin

text: anarchist

text: Ursula K. Le Guin

text: right-libertarian

text: Murray Rothbard

text: libertarian

text: Friedrich Hayek

text: spontaneous order

text: Cato Institute

text: David Boaz

text: Roderick Long

text: Confucian

text: Lao Tzu Life and Teachings

categories: Social critics,Philosophers of culture,Libertarian theory,Founders of religions,Social commentators,Political philosophers,Deified Chinese people,6th-century BC deaths,Zhou dynasty philosophers,7th-century BC births,Investiture of the Gods characters,Founders of philosophical traditions,Social philosophers,Moral philosophers,Philosophers of ethics and morality,Laozi,Philosophers of mind,6th-century BC philosophers,Cultural critics,Taoism,People whose existence is disputed

paragraph: Laozi

paragraph: Laozi (; ; ; literally "Old Master"), also rendered as Lao Tzu ( or ) and Lao-Tze (), was an ancient Chinese philosopher and writer. He is the reputed author of the "Tao Te Ching", the founder of philosophical Taoism, and a deity in religious Taoism and traditional Chinese religions.

paragraph: A semi-legendary figure, Laozi was usually portrayed as a 6th-century BC contemporary of Confucius, but some modern historians consider him to have lived during the Warring States period of the 4th century BC. A central figure in Chinese culture, Laozi is claimed by both the emperors of the Tang dynasty and modern people of the Li surname as a founder of their lineage. Laozi's work has been embraced by both various anti-authoritarian movements and Chinese Legalism.

paragraph: Section::::Names.

paragraph: In traditional accounts, Laozi's personal name is usually given as "Li Er"  *"rəʔ nəʔ",  "Lǐ Ěr") and his courtesy name as "Boyang"  *"Pˤrak-lang",  "Bóyáng"). A prominent posthumous name was "Li Dan" "Lǐ Dān").

paragraph: Laozi itself is a honorific title: ( *"rˤu ʔ", "old, venerable") and ( *"tsəʔ", "master"). It has been romanized numerous ways, sometimes leading to confusion. The most common present form is "Laozi" or "Lǎozǐ", based on the Hanyu Pinyin system adopted by Mainland China in 1958 and by Taiwan in 2009. During the 20th century, "Lao-tzu" was more common, based on the formerly prevalent Wade–Giles system. In the 19th century, the title was usually romanized as "Lao-tse". Other forms include the variants "Lao-tze" and "Lao-tsu".

paragraph: As a religious figure, he is worshipped under the name "Supreme Old Lord" , "Tàishàng Lǎojūn") and as one of the "Three Pure Ones". During the Tang dynasty, he was granted the title "Supremely Mysterious and Primordial Emperor" "Tàishàng Xuānyuán Huángdì").

paragraph: Section::::Historical views.

paragraph: In the mid-twentieth century, a consensus emerged among scholars that the historicity of the person known as Laozi is doubtful and that the "Tao Te Ching" was "a compilation of Taoist sayings by many hands". Alan Watts urged more caution, holding that this view was part of an academic fashion for skepticism about historical spiritual and religious figures and stating that not enough would be known for years – or possibly ever – to make a firm judgment.

paragraph: The earliest certain reference to the present figure of Laozi is found in the 1st‑century BC "Records of the Grand Historian" collected by the historian Sima Qian from earlier accounts. In one account, Laozi was said to be a contemporary of Confucius during the 6th or 5th century BC. His surname was Li and his personal name was Er or Dan. He was an official in the imperial archives and wrote a book in two parts before departing to the west. In another, Laozi was a different contemporary of Confucius titled Lao Laizi and wrote a book in 15 parts. In a third, he was the court astrologer Lao Dan who lived during the 4th century BC reign of Duke Xian of the Qin Dynasty. The oldest text of the "Tao Te Ching" so far recovered was written on bamboo slips and dates to the late 4th century BC; see Guodian Chu Slips.

paragraph: According to traditional accounts, Laozi was a scholar who worked as the Keeper of the Archives for the royal court of Zhou. This reportedly allowed him broad access to the works of the Yellow Emperor and other classics of the time. The stories assert that Laozi never opened a formal school but nonetheless attracted a large number of students and loyal disciples. There are many variations of a story retelling his encounter with Confucius, most famously in the "Zhuangzi".

paragraph: He was sometimes held to have come from the village of Chu Jen in Chu. In accounts where Laozi married, he was said to have had a son named Zong who became a celebrated soldier.

paragraph: The story tells of Zong the Warrior who defeats the enemy and triumphs, and then abandons the corpses of the enemy soldiers to be eaten by vultures. By coincidence Laozi, traveling and teaching the way of the Tao, comes on the scene and is revealed to be the father of Zong, from whom he was separated in childhood. Laozi tells his son that it is better to treat respectfully a beaten enemy, and that the disrespect to their dead would cause his foes to seek revenge. Convinced, Zong orders his soldiers to bury the enemy dead. Funeral mourning is held for the dead of both parties and a lasting peace is made.

paragraph: Many clans of the Li family trace their descent to Laozi, including the emperors of the Tang dynasty. This family was known as the Longxi Li lineage (隴西李氏). According to the Simpkinses, while many (if not all) of these lineages are questionable, they provide a testament to Laozi's impact on Chinese culture.

paragraph: The third story in Sima Qian states that Laozi grew weary of the moral decay of life in Chengzhou and noted the kingdom's decline. He ventured west to live as a hermit in the unsettled frontier at the age of 80. At the western gate of the city (or kingdom), he was recognized by the guard Yinxi. The sentry asked the old master to record his wisdom for the good of the country before he would be permitted to pass. The text Laozi wrote was said to be the "Tao Te Ching", although the present version of the text includes additions from later periods. In some versions of the tale, the sentry was so touched by the work that he became a disciple and left with Laozi, never to be seen again. In others, the "Old Master" journeyed all the way to India and was the teacher of Siddartha Gautama, the Buddha. Others say he was the Buddha himself.

paragraph: A seventh-century work, the "Sandong Zhunang" ("Pearly Bag of the Three Caverns"), embellished the relationship between Laozi and Yinxi. Laozi pretended to be a farmer when reaching the western gate, but was recognized by Yinxi, who asked to be taught by the great master. Laozi was not satisfied by simply being noticed by the guard and demanded an explanation. Yinxi expressed his deep desire to find the "Tao" and explained that his long study of astrology allowed him to recognize Laozi's approach. Yinxi was accepted by Laozi as a disciple. This is considered an exemplary interaction between Taoist master and disciple, reflecting the testing a seeker must undergo before being accepted. A would-be adherent is expected to prove his determination and talent, clearly expressing his wishes and showing that he had made progress on his own towards realizing the "Tao".

paragraph: The "Pearly Bag of the Three Caverns" continues the parallel of an adherent's quest. Yinxi received his ordination when Laozi transmitted the "Tao Te Ching", along with other texts and precepts, just as Taoist adherents receive a number of methods, teachings and scriptures at ordination. This is only an initial ordination and Yinxi still needed an additional period to perfect his virtue, thus Laozi gave him three years to perfect his Tao. Yinxi gave himself over to a full-time devotional life. After the appointed time, Yinxi again demonstrates determination and perfect trust, sending out a black sheep to market as the agreed sign. He eventually meets again with Laozi, who announces that Yinxi's immortal name is listed in the heavens and calls down a heavenly procession to clothe Yinxi in the garb of immortals. The story continues that Laozi bestowed a number of titles upon Yinxi and took him on a journey throughout the universe, even into the nine heavens. After this fantastic journey, the two sages set out to western lands of the barbarians. The training period, reuniting and travels represent the attainment of the highest religious rank in medieval Taoism called "Preceptor of the Three Caverns". In this legend, Laozi is the perfect Taoist master and Yinxi is the ideal Taoist student. Laozi is presented as the "Tao" personified, giving his teaching to humanity for their salvation. Yinxi follows the formal sequence of preparation, testing, training and attainment.

paragraph: The story of Laozi has taken on strong religious overtones since the Han dynasty. As Taoism took root, Laozi was worshipped as a god. Belief in the revelation of the "Tao" from the divine Laozi resulted in the formation of the Way of the Celestial Masters, the first organized religious Taoist sect. In later mature Taoist tradition, Laozi came to be seen as a personification of the "Tao". He is said to have undergone numerous "transformations" and taken on various guises in various incarnations throughout history to initiate the faithful in the Way. Religious Taoism often holds that the "Old Master" did not disappear after writing the "Tao Te Ching" but rather spent his life traveling and revealing the "Tao".

paragraph: Taoist myths state that Laozi was conceived when his mother gazed upon a falling star. He supposedly remained in her womb for 62 years before being born while his mother was leaning against a plum tree. (The Chinese surname Li shares its character with "plum".) Laozi was said to have emerged as a grown man with a full grey beard and long earlobes, both symbols of wisdom and long life. Other myths state that he was reborn 13 times after his first life during the days of Fuxi. In his last incarnation as Laozi, he lived nine hundred and ninety years and spent his life traveling to reveal the "Tao".

paragraph: Section::::"Tao Te Ching".

paragraph: Laozi is traditionally regarded as the author of the "Tao Te Ching" ("Daodejing"), though the identity of its author(s) or compiler(s) has been debated throughout history. It is one of the most significant treatises in Chinese cosmogony. As with most other ancient Chinese philosophers, Laozi often explains his ideas by way of paradox, analogy, appropriation of ancient sayings, repetition, symmetry, rhyme, and rhythm. In fact, the whole book can be read as an analogy – the ruler is the awareness, or self, in meditation and the myriad creatures or empire is the experience of the body, senses and desires.

paragraph: The "Tao Te Ching", often called simply "Laozi" after its reputed author, describes the "Dao" (or "Tao") as the source and ideal of all existence: it is unseen, but not transcendent, immensely powerful yet supremely humble, being the root of all things. People have desires and free will (and thus are able to alter their own nature). Many act "unnaturally", upsetting the natural balance of the Tao. The "Tao Te Ching" intends to lead students to a "return" to their natural state, in harmony with Tao. Language and conventional wisdom are critically assessed. Taoism views them as inherently biased and artificial, widely using paradoxes to sharpen the point.

paragraph: Livia Kohn provides an example of how Laozi encouraged a change in approach, or return to "nature", rather than action. Technology may bring about a false sense of progress. The answer provided by Laozi is not the rejection of technology, but instead seeking the calm state of "wu wei", free from desires. This relates to many statements by Laozi encouraging rulers to keep their people in "ignorance", or "simple-minded". Some scholars insist this explanation ignores the religious context, and others question it as an apologetic of the philosophical coherence of the text. It would not be unusual political advice if Laozi literally intended to tell rulers to keep their people ignorant. However, some terms in the text, such as "valley spirit" ("gushen") and "soul" ("po"), bear a metaphysical context and cannot be easily reconciled with a purely ethical reading of the work.

paragraph: "Wu wei" (無爲), literally "non-action" or "not acting", is a central concept of the "Tao Te Ching". The concept of "wu wei" is multifaceted, and reflected in the words' multiple meanings, even in English translation; it can mean "not doing anything", "not forcing", "not acting" in the theatrical sense, "creating nothingness", "acting spontaneously", and "flowing with the moment".

paragraph: It is a concept used to explain "ziran" (自然), or harmony with the "Tao". It includes the concepts that value distinctions are ideological and seeing ambition of all sorts as originating from the same source. Laozi used the term broadly with simplicity and humility as key virtues, often in contrast to selfish action. On a political level, it means avoiding such circumstances as war, harsh laws and heavy taxes. Some Taoists see a connection between "wu wei" and esoteric practices, such as "zuowang" "sitting in oblivion" (emptying the mind of bodily awareness and thought) found in the Zhuangzi.

paragraph: Section::::"Tao Te Ching".:Taoism.

paragraph: Laozi is traditionally regarded as the founder of Taoism, intimately connected with the "Tao Te Ching" and "primordial" (or "original") Taoism. Popular ("religious") Taoism typically presents the Jade Emperor as the official head deity. Intellectual ("elite") Taoists, such as the Celestial Masters sect, usually present Laozi ("Laojun", "Lord Lao") and the Three Pure Ones at the top of the pantheon of deities.

paragraph: Section::::Influence.

paragraph: Potential officials throughout Chinese history drew on the authority of non-Confucian sages, especially Laozi and Zhuangzi, to deny serving any ruler at any time. Zhuangzi, Laozi's most famous follower in traditional accounts, had a great deal of influence on Chinese literati and culture.

paragraph: Political theorists influenced by Laozi have advocated humility in leadership and a restrained approach to statecraft, either for ethical and pacifist reasons, or for tactical ends. In a different context, various anti-authoritarian movements have embraced the Laozi teachings on the power of the weak.

paragraph: Laozi was a proponent of limited government. Left-libertarians in particular have been influenced by Laozi – in his 1937 book "Nationalism and Culture", the anarcho-syndicalist writer and activist Rudolf Rocker praised Laozi's "gentle wisdom" and understanding of the opposition between political power and the cultural activities of the people and community. In his 1910 article for the "Encyclopædia Britannica", Peter Kropotkin also noted that Laozi was among the earliest proponents of essentially anarchist concepts. More recently, anarchists such as John P. Clark and Ursula K. Le Guin have written about the conjunction between anarchism and Taoism in various ways, highlighting the teachings of Laozi in particular. In her rendition of the Tao Te Ching, Le Guin writes that Laozi "does not see political power as magic. He sees rightful power as earned and wrongful power as usurped... He sees sacrifice of self or others as a corruption of power, and power as available to anyone who follows the Way. No wonder anarchists and Taoists make good friends."

paragraph: The right-libertarian economist Murray Rothbard suggested that Laozi was the first libertarian, likening Laozi's ideas on government to Friedrich Hayek's theory of spontaneous order. James A. Dorn agreed, writing that Laozi, like many 18th-century liberals, "argued that minimizing the role of government and letting individuals develop spontaneously would best achieve social and economic harmony." Similarly, the Cato Institute's David Boaz includes passages from the "Tao Te Ching"' in his 1997 book "The Libertarian Reader". Philosopher Roderick Long, however, argues that libertarian themes in Taoist thought are actually borrowed from earlier Confucian writers.

paragraph: Section::::Further reading.

paragraph: Section::::Further reading.:Translations into English.

paragraph: BULLET::::- Side-by-side translations of the Tao Te Ching

paragraph: Section::::External links.

paragraph: BULLET::::- Stanford Encyclopedia of Philosophy: Laozi

paragraph: BULLET::::- Internet Encyclopedia of Philosophy: Laozi

paragraph: BULLET::::- Lao Tzu Life and Teachings

alias:
Lao-tze
Lao Tzu
Lao-tzu
Lao-tsu
Li Er

description: semi-legendary Chinese figure, attributed to the 6th century, regarded as the author of the Tao Te Ching and founder of Taoism

enwikiquote_title: Laozi

wikidata_label: Laozi

wikipedia_title: Laozi