text: Persian

text: Abbasid dynasty

text: Abbasid Revolution

text: Umayyad dynasty

text: Encyclopedia Iranica

text: Bozorgmehr

text: ʿAbbasids

text: ʿAlī’s family

text: Persian

text: Marw

text: Isfahan

text: Kufa

text: Banu Ijil

text: Shi'a

text: Umayyad dynasty

text: Arabs

text: mawālī

text: Alids

text: Muhammad

text: imām

text: mahdī

text: Quran

text: Sunnah

text: ghālī

text: al-Mughira ibn Sa'id

text: Mecca

text: Ibrahim ibn Muhammad

text: Khurasan

text: Syria

text: constant warfare

text: Revolt of Zayd ibn Ali

text: Qahtaba ibn Shabib al-Ta'i

text: Third Fitna

text: Nasr ibn Sayyar

text: Juday al-Kirmani

text: Merv

text: Qays

text: Nishapur

text: Nasr ibn Sayyar

text: Shayban al-Khariji

text: Kharijite

text: de facto

text: Bihafarid

text: Persian

text: Mazdaism

text: Battle of the Zab

text: Damascus

text: Sharik ibn Shaikh al-Mahri

text: Bukhara

text: Muslim conquest of Central Asia

text: Abu Da'ud Khalid ibn Ibrahim

text: Shia

text: Sunnis

text: Zoroastrians

text: Jew

text: Christians

text: al-Saffah

text: Iraq

text: Hajj

text: al-Mansur

text: Syria

text: Egypt

text: al-Mada'in

text: zindiq

text: Tigris

text: Persia

text: Ishaq al-Turk

text: Sunpadh

text: Nishapur

text: Abu Muslimiyya

text: Kaysanites Shia

text: al-Muqanna

text: Babak

text: Abu Muslem

text: Babak Khorramdin

text: Sunpadh

text: Behafarid

categories: Iranian rebels,People from Balkh Province,Medieval Persian people,755 deaths,Iranian generals,718 births,8th-century Iranian people,Generals of the Abbasid Caliphate,Abbasid governors of Khurasan,Abbasid Revolution

paragraph: Abu Muslim

paragraph: Abu Muslim Abd al-Rahman ibn Muslim al-Khurasani (; born 718/19 or 723/27, died in 755), was a Persian general in service of the Abbasid dynasty, who led the Abbasid Revolution that toppled the Umayyad dynasty.

paragraph: Section::::Origin and name.

paragraph: According to the "Encyclopedia Iranica", "sources differ regarding his original name and his origin. Some make him a descendant of Gōdarz and of the vizier Bozorgmehr and call him Ebrāhīm; some name him Behzādān, son of Vendād Hormoz; and others relate him to the ʿAbbasids or to ʿAlī’s family. These suggestions are all doubtful". He was most likely of Persian origin, and was born in either Marw or near Isfahan. The exact date is unknown, either in 718/9 or sometime in 723/7.

paragraph: Other sources refer to him as a Yaminite, a Kurd, an Arab or even a descendant of the ancient Iranian aristocracy. It is also said that he was born in Sar-e Pol Province of present-day Afghanistan to a Tajik family.

paragraph: Section::::Shi'ite activist and missionary activity in Khurasan.

paragraph: He grew up at Kufa, where he served as a slave of the Banu Ijil clan It was there that Abu Muslim came into contact with the Shi'a movement.

paragraph: Kufa at the time was a hotbed of social and political unrest against the ruling Umayyad dynasty, whose policies favoured Arabs over non-Arab converts to Islam ("mawālī") and were thus perceived to violate the Islamic promises of equality. The luxurious lifestyles of the Umayyad caliphs and their persecution of the Alids further alienated the pious. This rallied support for the Shi'a cause of rule by a member of the family of Muhammad, who would, as a God-guided "imām" or "mahdī", rule according to the "Quran" and the "Sunnah" and create a truly Islamic government that would bring justice and peace to the Muslim community.

paragraph: By 737 he is recorded among the followers of the "ghālī" ("extremist, heterodox") al-Mughira ibn Sa'id. These activities landed him in prison, from where he was liberated in 741/2 by the leading Abbasid missionaries ("naqāb", sing. "naqīb") on their way to Mecca. He was introduced to the head of the Abbasid clan, Ibrahim ibn Muhammad, who in 745/6 sent him to direct the missionary effort in Khurasan.

paragraph: Khurasan, and the Iranian eastern half of the Caliphate in general, offered fertile ground for the Abbasids' missionary activities. Far from the Umayyad metropolitan province of Syria, Khurasan had a distinct identity. It was home to a large Arab settler community, which in turn had resulted in a large number of native converts, as well as intermarriage between Arabs and Iranians. As a frontier province exposed to constant warfare, the local Muslims were militarily experienced, and the common struggle had helped further unify the Arab and native Muslims of Khurasan, with a common dislike towards the centralizing tendencies of Damascus and the exactions of the Syrian governors. According to later accounts, already in 718/9 the Abbasids had dispatched twelve "naqāb" into the province, but modern scholars are sceptical of such claims, and it appears that only after the failure of the Revolt of Zayd ibn Ali in 740 did the Abbasid missionary movement begin to make headway in Khurasan. In 745, the Khurasani Qahtaba ibn Shabib al-Ta'i travelled west to swear allegiance to Ibrahim ibn Muhammad, and it was with him that Abu Muslim was sent east to assume control.

paragraph: When Abu Muslim arrived in Khurasan, the province was in turmoil due to the impact of the ongoing Umayyad civil war of the Third Fitna, which had re-ignited the feud between the Yaman and Qays tribal groups: the numerous Yamani element in the province opposed the longtime governor, Nasr ibn Sayyar, and sought to replace him with their champion, Juday al-Kirmani. Al-Kirmani led an uprising against Ibn Sayyar, and drove him from the provincial capital, Merv, in late 746, with the governor fleeing to the Qaysi stronghold of Nishapur.

paragraph: Section::::Abu Muslim and the Abbasid Revolution.

paragraph: He took Merv in December 747 (or January 748), defeating the Umayyad governor Nasr ibn Sayyar, as well as Shayban al-Khariji, a Kharijite aspirant to the caliphate. He became the de facto governor of Khorasan, and gained fame as a general in the late 740s in defeating the rebellion of Bihafarid, the leader of a syncretic Persian sect that were Mazdaism. Abu Muslim received support in suppressing the rebellion both from purist Muslims and Zoroastrians. In 750, Abu Muslim became leader of the Abbasid army and defeated the Umayyads at Battle of the Zab. Abu Muslim stormed Damascus, the capital of the Umayyad caliphate, later that year.

paragraph: Section::::Rule of Khurasan and relations with al-Mansur.

paragraph: After the establishment of the Abbasid regime, Abu Muslim remained in Khurasan as its governor. In this role he suppressed the Shi'a uprising of Sharik ibn Shaikh al-Mahri in Bukhara in 750/1, and furthered the Muslim conquest of Central Asia, sending Abu Da'ud Khalid ibn Ibrahim to campaign in the east.

paragraph: His heroic role in the revolution and military skill, along with his conciliatory politics toward Shia, Sunnis, Zoroastrians, Jews, and Christians, made him extremely popular among the people. Although it appears that Abu al-'Abbas al-Saffah trusted him in general, he was wary of his power, limiting his entourage to 500 men upon his arrival to Iraq on his way to Hajj in 754. Abu al-'Abbas's brother, al-Mansur (r. 754-775), advised al-Saffah on more than one occasion to have Abu Muslim killed, fearing his rising influence and popularity. It seems that this dislike was mutual, with Abu Muslim aspiring to more power and looking down in disdain on al-Mansur, feeling al-Mansur owed Abu Muslim for his position. When the new caliph's uncle, Abdullah ibn Ali rebelled, Abu Muslim was requested by al-Mansur to crush this rebellion, which he did, and Abdullah was given to his nephew as a prisoner. Abdullah was ultimately executed.

paragraph: Relations deteriorated quickly when al-Mansur sent an agent to inventorize the spoils of war, and then appointed Abu Muslim governor of Syria and Egypt, outside his powerbase. After an increasingly acrimonious correspondence between Abu Muslim and al-Mansur, Abu Muslim feared he was going to be killed if he appeared in the presence of the Caliph. He later changed his mind and decided to appear in his presence due to a combination of perceived disobedience, al-Mansur's promise to keep him as governor of Khorasan, and the assurances of some of his close aides, some of whom were bribed by al-Mansur. He went to Iraq to meet al-Mansur in al-Mada'in in 755. Al-Mansur proceeded to enumerate his grievances against Abu Muslim, who kept reminding the Caliph of his efforts to enthrone him. Against Abu Muslim were also charges of being a zindiq or heretic. al-Mansur then signaled five of his guards behind a portico to kill him. Abu Muslim's mutilated body was thrown in the river Tigris, and his commanders were bribed to acquiesce to the murder.

paragraph: Section::::Death.

paragraph: His murder was not well received by the residents of Khurasan, and there was resentment and rebellion among the population over the brutal methods used by Al-Mansur. He became a legendary figure for many in Persia, and several Persian heretics started revolts claiming he had not died and would return; the latter included his own propagandist Ishaq al-Turk, the Zoroastrian cleric Sunpadh in Nishapur, the Abu Muslimiyya subsect of the Kaysanites Shia, and al-Muqanna in Khorasan. Even Babak claimed descent from him.

paragraph: Section::::Books.

paragraph: At least three epic romances were written about him:

paragraph: Section::::Trivia.

paragraph: BULLET::::- Abu Muslem FC, an Iranian football club is named after him.

paragraph: Section::::See also.

paragraph: BULLET::::- Babak Khorramdin

paragraph: BULLET::::- Sunpadh or Sinbad the Magus

paragraph: BULLET::::- Behafarid

description: Abbasid general

wikidata_label: Abu Muslim

wikipedia_title: Abu Muslim


text:
regnal name
Abbasid
Caliph
Harun al-Rashid
civil war
al-Ma'mun
Abbasid caliph
Harun al-Rashid
Zubayda
al-Mansur
al-Ma'mun
bay'ah
Barmakid
al-Fadl ibn Yahya
Ja'far ibn Yahya
pilgrimage
Mecca
Baghdad
Khurasan
Abbasid Revolution
Iraq
abnaʾ al-dawla
Iranian
al-Tabari
frontier areas
Byzantine Empire
Upper Mesopotamia
Syria
Ali ibn Isa ibn Mahan
Rafi ibn al-Layth
hajib
al-Fadl ibn al-Rabi
Marv
Tus
Iran
al-Fadl ibn al-Rabi'
Ali ibn Isa ibn Mahan
Al-Ma'mun
Tahir bin Husain
met and defeated
Syria
Abd al-Malik ibn Salih
Baghdad
Mecca
eunuchs
Zubayda
Aisha

categories: 813 deaths,9th-century Abbasid caliphs,Fourth Fitna,Harun al-Rashid,9th-century executions by the Abbasid Caliphate,Murdered monarchs,787 births

paragraph: Al-Amin

paragraph: Abu Musa Muhammad ibn Harun al-Rashid (; April 787 – 24/25 September 813), better known by his regnal name of al-Amin (), was the sixth Abbasid Caliph. He succeeded his father, Harun al-Rashid, in 809 and ruled until he was deposed and killed in 813, during the civil war with his half-brother, al-Ma'mun.

paragraph: Section::::Early life and the issue of succession.

paragraph: Muhammad, the future al-Amin, was born in April 787 to the Abbasid caliph Harun al-Rashid () and Zubayda, herself descended from the second Abbasid caliph, al-Mansur ().

paragraph: Muhammad had an elder half-brother, Abdallah, the future al-Ma'mun (), who had been born in September 786. However, Abdallah's mother was a Persian slave concubine, and his pure Abbasid lineage, gave Muhammad seniority over his half-brother. Indeed, he was the only Abbasid caliph to claim such descent. Already in 792, Harun had Abdallah receive the oath of allegiance ("bay'ah") with the name of "al-Amīn" ("The Trustworthy"), effectively marking him out as his main heir, while Abdallah was not named second heir, under the name "al-Maʾmūn" ("The Trusted One") until 799. Both brothers were assigned members of the powerful Barmakid family as tutors: al-Amin's tutor was al-Fadl ibn Yahya, while al-Ma'mun's was Ja'far ibn Yahya.

paragraph: These arrangements were confirmed and publicly proclaimed in 802, when Harun and the most powerful officials of the Abbasid government made the pilgrimage to Mecca. Al-Amin would succeed Harun in Baghdad, but al-Ma'mun would remain al-Amin's heir and would additionally rule over an enlarged Khurasan. This was an appointment of particular significance, as Khurasan had been the starting-point of the Abbasid Revolution which brought the Abbasids to power, and retained a privileged position among the Caliphate's provinces. Furthermore, the Abbasid dynasty relied heavily on Khurasanis as military leaders and administrators. Many of the original Khurasani Arab army ("Khurasaniyya") that came west with the Abbasids were given estates in Iraq and the new Abbasid capital, Baghdad, and became an elite group known as the "abnaʾ al-dawla" ("sons of the state/dynasty"). This large-scale presence of an Iranian element in the highest circles of the Abbasid state, with the Barmakid family as its most notable representatives, was certainly a factor in the appointment of al-Ma'mun, linked through his mother with the eastern Iranian provinces, as heir and governor of Khurasan. The stipulations of the agreement, which were recorded in detail by the historian al-Tabari, accorded al-Mamun's Khurasani viceroyalty extensive autonomy. However, modern historians consider that these accounts may have been distorted by later apologists of al-Ma'mun in the latter's favour. Harun's third heir, al-Mu'tamin, received responsibility over the frontier areas with the Byzantine Empire in Upper Mesopotamia and Syria.

paragraph: These complex arrangements, sealed with mutual judicial and religious oaths, clearly demonstrate that Harun was conscious of their precariousness, in view of the profound differences between al-Amin and al-Ma'mun, both in character and in interests. Very quickly, this latent rivalry had important repercussions: almost immediately after the court returned to Baghdad in January 803, the Abbasid elites were shaken by the abrupt fall of the Barmakid family from power. On the one hand, this decision may reflect the fact that the Barmakids had become indeed too powerful for the Caliph's liking, but its timing suggests that it was tied to the succession issue as well: with al-Amin siding with the "abnaʾ" and al-Ma'mun with the Barmakids, and the two camps becoming more estranged every day, if al-Amin was to have a chance to succeed, the power of the Barmakids had to be broken. Indeed, the years after the fall of the Barmakids saw an increasing centralization of the administration and the concomitant rise of the influence of the "abnaʾ", many of whom were now dispatched to take up positions as provincial governors and bring these provinces under closer control from Baghdad. This led to unrest in the provinces, especially Khurasan, where local elites had a long-standing rivalry with the "abnaʾ" and their tendency to control of the province (and its revenues) from Iraq. The harsh taxation imposed by a prominent member of the "abnaʾ", Ali ibn Isa ibn Mahan, even led to a revolt under Rafi ibn al-Layth, which eventually forced Harun himself, accompanied by al-Ma'mun and the powerful chamberlain ("hajib") and chief minister al-Fadl ibn al-Rabi, to travel to the province in 808. Al-Ma'mun was sent ahead with part of the army to Marv, while Harun stayed at Tus, where he died on 24 March 809.

paragraph: Section::::Caliphate.

paragraph: Section::::Caliphate.:Hostility towards al-Mamun.

paragraph: Al-Ma'mun had distrusted al-Amin before their father's death and convinced Harun to take him with him on Harun's last journey east. Although Harun had instructed the Baghdad commanders of this expedition to remain with al-Ma'mun, after Harun's death they returned to Baghdad. Al-Amin sought to turn al-Ma'mun's financial agent in Rayy against al-Ma'mun and he ordered al-Ma'mun to acknowledge al-Amin's son Musa as heir and return to Baghdad. Al-Ma'mun replaced his agent in Rayy and refused the orders. His mother was Persian and he had strong support in Iran.

paragraph: The brothers had different mothers. Al-Amin was prompted to move against al-Ma'mun by meddlesome ministers, especially al-Fadl ibn al-Rabi'. He had Harun's succession documents brought from Mecca to Baghdad, where he destroyed them. Then, he sent agents east to stir opposition to al-Ma'mun. However, a careful watch at the frontier denied these the opportunity. Al-Amin denied al-Ma'mun's request for his family and money and kept them in Baghdad.

paragraph: In March 811 Al-Amin dispatched an army under Ali ibn Isa ibn Mahan against Al-Ma'mun. Ali advanced on Rayy. Ma'mun's capable general Tahir bin Husain met and defeated Ali, who was killed.

paragraph: Section::::Caliphate.:Internal rebellions.

paragraph: Al-Amin faced unrest in Syria. He sent Abd al-Malik ibn Salih to restore order there. There was fierce fighting and Abd al-Malik died. Al-Amin sent Ahmad ibn Mazyad and Abdallah ibn Humayd east, each with an army (al-Tabari v. 31 p. 100 says each had 20,000 men). However, Tahir's agents sowed discord and these two armies fought against each other.

paragraph: Al-Amin faced an uprising in Baghdad led by Ali ibn Isa's son Husayn. This was quelled and Husayn was killed. Tahir took Ahwaz and gained control of Bahrayn and parts of Arabia. Basra and Kufa swore allegiance to al-Ma'mun. Tahir advanced on Baghdad and defeated a force sent against him. In Mecca, Dawud ibn Isa reminded worshippers that al-Amin had destroyed Harun ar Rashid's succession pledges and led them in swearing allegiance to al-Mamun. Dawud then went to Marv and presented himself to al-Ma'mun. Al-Ma'mun confirmed Dawud in his governorship of Mecca and Medina.

paragraph: Section::::Caliphate.:Personal relationships, death and succession.

paragraph: Al-Amin is recorded as having two wives, Arib bint al-Ma'muniyyah, and Lubāna bint ‘Alī ibn al-Mahdī (who was noted for her exceptional beauty). However, Al-Amin died before the consummation of his marriage to Lubanah; her attested poetry includes a lament for his death: 'Oh hero lying dead in the open, betrayed by his commanders and guards. I cry over you not for the loss of my comfort and companionship, but for your spear, your horse and your dreams. I cry over my lord who widowed me before our wedding night'.

paragraph: The fact that Al-Amin was known to be sexually attracted to men - specifically male eunuchs - was regarded by contemporaries as a serious character defect. Al-Tabari recorded al-Amin's fondness for eunuchs, his personal extravagance, and an intense irritation when singers sang songs that were not very auspicious - describing how the king fell madly in love with his male slave, Kauthar, whom he had named after a river in paradise.To address the issue of homosexual attraction, his mother (Zubayda), is said to have arranged for slave women to be dressed in masculine clothing in the hope of inducing him to adopt more "conventional morals" and further heirs.

paragraph: Al-Amin died at the siege of Baghdad (812–813). Tahir advanced and set up camp near the Anbar Gate. Baghdad was besieged. The effects of this siege were made more intense by the rampaging prisoners who broke out of jail. There were several vicious battles, such as at al-Amin's palace of Qasr Halih, at Darb al- Hijarah and al-Shammasiyyah Gate. In that last one Tahir led reinforcements to regain positions lost by another officer. Overall the situation was worsening for al-Amin and he became depressed.

paragraph: When Tahir pushed into the city, al-Amin sought to negotiate safe passage out. Tahir reluctantly agreed on the condition al-Amin turn over his sceptre, seal and other signs of being caliph. Al-Amin tried to leave on a boat, apparently with these indications he was caliph. He rejected warnings he should wait. Tahir noticed the boat. Al-Amin was thrown into the water, swam to shore, was captured and brought to a room where he was executed. His head was placed on the Anbar Gate. Al-Tabari (v. 31 pp. 197–202) quotes Tahir's letter to al-Ma'mun informing that caliph of al-Amin's capture and execution and the state of peace resulting in Baghdad.

paragraph: Al-Amin had appealed to his mother, to arbitrate the succession after his death and champion his cause and lineage as Aisha had done two centuries before. Zubaida, however, refused to do so. As al-Ma'mun refused to acknowledge Al-Amin's son Musa as heir, the throne went to al-Ma'mun.

description: the sixth Arab Abbasid Caliph

wikidata_label: Al-Amin

wikipedia_title: Al-Amin


text:
architect
Moscow
Russia
Empress Elizabeth
village
Yaroslavl
Rurikid
Moscow
architecture
Ivan Michurin
Ivan Korobov
captain
Elisabeth I of Russia
Red Gates
Basmanny District
Baroque
Troitse-Sergiyeva Lavra
Kuznetsky Most
Neglinnaya River
German Quarter
Moscow Kremlin
Matvei Kazakov
Ivan Starov
Alexander Kokorinov

categories: Baroque architects,1719 births,18th century in Moscow,1774 deaths,Rurikids,People from Yaroslavl Oblast

paragraph: Dmitry Ukhtomsky

paragraph: Prince Dmitry Vasilyevich Ukhtomsky, Дмитрий Васильевич Ухтомский (1719–1774) was the chief architect of Moscow, Russia during the reign of Empress Elizabeth.

paragraph: Section::::Biography.

paragraph: Ukhtomsky was born in a village to the north of Yaroslavl, where his Rurikid ancestors used to be rulers. At the age of 12, he moved to Moscow and studied there at the School of Mathematics and Navigation until 1733. He studied architecture and worked at Ivan Michurin's workshop until 1741, later working for Ivan Korobov (1741–1743). In 1742, Korobov supported Ukhtomsky's nomination for his first professional title and delegated him the management of a firm. In 1744, Ukhtomsky acquired a full architect's license and the rank of captain in state hierarchy.

paragraph: Ukhtomsky's first public successes were the temporary pavilions and arched for the coronation of Empress Elisabeth I of Russia in 1742. In 1753-1757 he rebuild one of these arched into landmark Red Gates, which stood until 1927. Since the 1740s, he built numerous buildings in nearby Basmanny District, notably the extant Church of Martyr Nikita, the largest mature Baroque building in Moscow.

paragraph: The grand bell-tower of the Troitse-Sergiyeva Lavra, 81 meters tall, was one of several projects where Ukhtomsky worked first with his mentor Michurin, and then independently until 1760. Present-day Kuznetsky Most, literally "Blacksmith's Bridge", stands on the site of a bridge over Neglinnaya River, also designed by Ukhtomsky. The bridge, the palace in German Quarter and many other buildings by Ukhtomsky were destroyed by accidental fires, rebuilt beyond recognition or demolished.

paragraph: For the first time in history of Moscow, Ukhtomsky produced master plans for redevelopment of areas destroyed by the fires of 1748 and 1752. Ukhtomsky also supervised repairs in Moscow Kremlin in the 1750s. He trained and influenced Matvei Kazakov, Ivan Starov, Alexander Kokorinov, and other noted masters who graduated from the architectural school founded by Ukhtomsky in Moscow in 1749.

paragraph: In 1760, Ukhtomsky was accused of fraud and dismissed from his job; his school was closed in 1764. In 1767 he left Moscow forever; despite a 1770 verdict in his favor, he never returned to practical construction and education.

paragraph: Section::::References.

paragraph: BULLET::::- Russian: "Архитектор Д.В. Ухтомский, 1719-1774: Каталог", М., Стройиздат, 1973

paragraph: BULLET::::- Russian: Михайлов А.И., "Архитектор Д.В. Ухтомский и его школа", М., 1954 (Мастера русской архитектуры).

description: Russian architect

wikidata_label: Dmitry Ukhtomsky

wikipedia_title: Dmitry Ukhtomsky


text:
regnal name
Abbasid
Caliph
al-Mansur
Humeima
Jordan
al-Mansur
Abbasid
Caliph
Tigris
Barmakids
Rusafa
Greater Khorasan
Tabaristan
Ray
al-Khayzuran
al-Hadi
Harun al-Rashid
Amir al-hajj
Al-Mansur
hajj
Mecca
Marozzi
Alids
Barmakid
Abu al-‘Abbās
vizier
Ya'qub ibn Dawud
Zindiq
Ibrahim ibn al-Mahdi
‘Ulayya bint al-Mahdī
Byzantine
dirham
Isa ibn Musa
Musa al-Hadi
bayah
Baghdad
Arabia
Iraq
Syria
Persia
Afghanistan
Spain
Christians
Jew
Hindus
Zoroastrians
Barmakids
Persian
Buddhists
Harun al-Rashid
paper
Battle of Talas
zanadiqa
umma
mihna
al-Ma'mun
al-Masudi
Kegan Paul
Marozzi, Justin
Penguin Books
Abbasid Caliphate
National Open University of Nigeria

categories: 785 deaths,8th-century Abbasid caliphs,Year of birth uncertain

paragraph: Al-Mahdi

paragraph: Abu Abdallah Muhammad ibn Abdallah al-Mansur (; 744 or 745 – 785), better known by his regnal name al-Mahdi (, "He who is guided by God"), was the third Abbasid Caliph who reigned from 775 to his death in 785. He succeeded his father, al-Mansur.

paragraph: Section::::Early life.

paragraph: Al-Mahdi was born in 744 or 745 AD in the village of Humeima (modern-day Jordan). His mother was called Arwi, and his father was al-Mansur. When al-Mahdi was ten years old, his father became the second Abbasid Caliph. When al-Mahdi was young, his father, the Caliph al-Mansur, needed to establish al-Mahdi as a powerful figure in his own right. So, on the east bank of the Tigris, al-Mansur oversaw the construction of East Baghdad, with a mosque and royal palace at its heart. Construction in the area was also heavily financed by the Barmakids, and the area became known as Rusafa.

paragraph: When he was 15-years-old, a-Mahdi was sent to defeat the uprising of Abdur Rahman bin Abdul Jabbar Azdi in Greater Khorasan. He also defeated the uprisings of Ispahbud, the governor of Tabaristan, and Astazsis , massacring more than 70,000 of his followers in Khorasan. These campaigns put Tabaristan, which was only nominally within the caliphate, firmly under Abbasid control. In 762 AD, al-Mahdi was the governor of the Abbasid Caliphate's eastern region, based in Ray. It was here that he fell in love with al-Khayzuran and had several children, including the fourth and fifth future Caliphs, al-Hadi and Harun al-Rashid. Around 770 AD (153 AH), al-Mahdi was appointed as Amir al-hajj.

paragraph: Section::::Reign.

paragraph: Al-Mahdi's father, Al-Mansur, died on the hajj to Mecca in 775. The throne then passed to Al-Mansur's chosen successor, his son Al-Mahdi. According to Marozzi, "[it] was, by the standards of the future, blood-soaked successions of the Abbasid caliphate, a model of order and decorum."

paragraph: Al-Mahdi, whose nickname means "Rightly-guided" or "Redeemer", was proclaimed caliph when his father was on his deathbed. His peaceful reign continued the policies of his predecessors.

paragraph: Rapprochement with the Alids in the Caliphate occurred under al-Mahdi's reign. The powerful Barmakid family, which had advised the Caliphs since the days of Abu al-‘Abbās as viziers, gained even greater powers under al-Mahdi's rule, and worked closely with the caliph to ensure the prosperity of the Abbasid state.

paragraph: Al-Mahdi reigned for ten years. He imprisoned his most trusted vizier Ya'qub ibn Dawud. In the year 167 AH/ 783 AD, al-Mahdi instituted an official inquisition which led to the execution of alleged Zindiq (heretics). He was fond of music and poetry and during his caliphate many musicians and poets received his patronage and he supported musical expression and poetry across his dominion; accordingly, his son Ibrahim ibn al-Mahdi (779–839) and his daughter ‘Ulayya bint al-Mahdī (777-825) were both noted poets and musicians.

paragraph: In 775, a Byzantine envoy, Tarath, travelled to Baghdad to convey the congratulations of the Byzantine emperor to Al-Mahdi on his accession to the throne. Tarath was so pleased with the hospitality he received that he offered to put his engineering knowledge to use and build a mill that would generate annual profits, of 500,000 dirhams, equal to the cost of its construction. On completion, the envoy's forecast proved to be correct, and so, delighted, Al-Mahdi ordered that all profits should be given to the envoy, even after he left Baghdad. It is believed this continued to his death, in 780.

paragraph: In 777 AD (160 AH) he put down the insurrection of Yusuf ibn Ibrahim in Khurasan. In the same year al-Mahdi deposed Isa ibn Musa as his successor and appointed his own son Musa al-Hadi in his place and took allegiance ("bayah") for him from the nobles. In 778 AD (161 AH), he subdued the rebellion of Abdullah ibn Marwan ibn Muhammad, who was leading the Umayyad remnant in Syria.

paragraph: Al-Mahdi was poisoned by one of his concubines in 785 AD (169 AH).

paragraph: Section::::Cultural and administrative aspects of his reign.

paragraph: The cosmopolitan city of Baghdad blossomed during al-Mahdi's reign. The city attracted immigrants from Arabia, Iraq, Syria, Persia, and lands as far away as Afghanistan and Spain. Baghdad was home to Christians, Jews, Hindus and Zoroastrians, in addition to the growing Muslim population. It became the world's largest city.

paragraph: Al-Mahdi continued to expand the Abbasid administration, creating new "diwans", or departments: for the army, the chancery, and taxation. "Qadis" or judges were appointed, and laws against non-Arabs were dropped.

paragraph: The Barmakid family staffed these new departments. The Barmakids, who were of Persian extraction, had originally been Buddhists. Their short-lived Islamic legacy would count against them during the reign of Harun al-Rashid.

paragraph: The introduction of paper from China (see Battle of Talas) in 751 had a profound effect. Paper had not yet been used in the West with the Arabs and Persians using papyrus and the Europeans using vellum. The paper related industry boomed in Baghdad where an entire street in the city center became devoted to sale of paper and books. The cheapness and durability of paper was vital element in the efficient growth of the expanding Abbasid bureaucracy.

paragraph: Al-Mahdi had two important religious policies: the persecution of the "zanadiqa", or dualists, and the declaration of orthodoxy. Al-Mahdi focused on the persecution of the "zanadiqa" in order to improve his standing among the purist Shi'i, who wanted a harder line on heresies, and found the spread of syncretic Muslim-polytheist sects to be particularly virulent. Al-Mahdi declared that the caliph had the ability, and indeed the responsibility, to define the orthodox theology of Muslims to protect the "umma" against heresy. Al-Mahdi made great use of this broad, new power, and it would become important during the 'mihna' crisis of al-Ma'mun's reign.

paragraph: Section::::Bibliography.

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

paragraph: BULLET::::- Marozzi, Justin. "Baghdad: City of Peace, City of Blood". Penguin Books, 2015.

paragraph: BULLET::::- Toyib, Biodun. "Abbasid Caliphate". School of Art and Social Sciences, National Open University of Nigeria, 2011.

description: the third Abbasid Caliph

enwikiquote_title: Al-Mahdi

wikidata_label: Al-Mahdi

wikipedia_title: Al-Mahdi


text:
American football
linebacker
National Football League
Washington Redskins
1997 NFL Draft
college football
Arizona State
San Francisco 49ers
San Diego Chargers
Miami Dolphins
Arizona State University
Pat Tillman
Jake Plummer
San Francisco 49ers
running back
Michael Bennett
Miami Dolphins

categories: San Diego Chargers players,People from American Fork, Utah,Washington Redskins players,San Francisco 49ers players,Arizona State Sun Devils football players,1975 births,Miami Dolphins players,American football linebackers,Living people

paragraph: Derek Smith (linebacker)

paragraph: Derek Mecham Smith (born January 18, 1975) is a former American football linebacker who played in the National Football League (NFL). He was drafted by the Washington Redskins in the third round of the 1997 NFL Draft. He played college football at Arizona State.

paragraph: Smith also played for the San Francisco 49ers, San Diego Chargers and Miami Dolphins.

paragraph: Section::::College career.

paragraph: At Arizona State University, Smith was good friends with Pat Tillman and was a teammate to Jake Plummer.

paragraph: Section::::Professional career.

paragraph: Section::::Professional career.:Washington Redskins.

paragraph: Smith played for the Redskins for four years from 1997 to 2000.

paragraph: Section::::Professional career.:San Francisco 49ers.

paragraph: Smith then signed with the San Francisco 49ers in 2001. He played with the team through 2007 before being waived on February 19, 2008.

paragraph: Section::::Professional career.:San Diego Chargers.

paragraph: On February 24, 2008, the Chargers signed Smith to a two-year contract. He was released ten weeks into the regular season on November 12 after running back Michael Bennett was claimed off waivers.

paragraph: Section::::Professional career.:Miami Dolphins.

paragraph: Smith was signed by the Miami Dolphins on December 22, 2008.

description: American football player, born 1975

wikidata_label: Derek Smith

wikipedia_title: Derek Smith (linebacker)


text: Northumbria

text: poet

text: Anglo-Saxon

text: double monastery

text: Whitby Abbey

text: St. Hilda

text: Bede

text: monk

text: Christian poet

text: Anglo-Saxon poets

text: medieval

text: Historia ecclesiastica gentis Anglorum

text: scripture

text: Old English

text: Cædmon's Hymn

text: alliterative

text: vernacular

text: Old English

text: runic

text: Ruthwell Cross

text: Franks Casket

text: Old English poetry

text: St Mary's Church

text: Whitby

text: Bede

text: lay brother

text: Whitby Abbey

text: eulogistic

text: abbess

text: St Hilda of Whitby

text: monastic vows

text: saint

text: premonition

text: nocturns

text: holy orders

text: Coldingham Abbey

text: Anglo-Saxon Chronicle

text: Ecgfrith

text: Ireland

text: Celt

text: Proto-Welsh

text: Brythonic

text: Old Irish

text: onomastic

text: Adam Kadmon

text: Old Saxon

text: Heliand

text: Louis the Pious

text: Flacius Illyricus

text: Wearmouth-Jarrow

text: biblical

text: classical literature

text: Australia

text: North America

text: Fiji Islands

text: Xhosa

text: Africa

text: romantic poets

text: Hindu

text: Muslim scripture

text: Sir Francis Palgrave

text: oeuvre

text: Aldhelm

text: Dunstan

text: Old

text: New Testament

text: London, British Library, Junius 11

text: Christ and Satan

text: catechism

text: audio version

text: manuscript

text: Bede's "Death Song"

text: witnesses

text: recension

text: Germanic language

text: Ruthwell Cross

text: Franks Casket

text: Old English poetry

text: gloss

text: Northumbria

text: recension

text: Cambridge, University Library, Kk. 5. 16

text: Bulletin of the John Rylands University Library

text: Gollancz, I.

text: Journal of English and Germanic Philology

text: Leeds Studies in English

text: Klaeber, F.

text: Anglia

text: Palgrave, F.

text: Plummer, C.

text: Wrenn, C. L.

text: Account of the Poet Caedmon, MSS SC 1564

text: L. Tom Perry Special Collections

text: Harold B. Lee Library

text: Brigham Young University

text: Bede's Story of Cædmon

text: Bede's World

text: St. Hilda and Cædmon Page at St. Wilfrid's

text: English verse-translation of Cædmon's Hymn

text: Cædmon: The Lord's Poet (a novel by John K. Deaconson)

categories: Northumbrian saints,7th-century deaths,Anglo-Saxon poets,People from Whitby,7th-century English writers,7th-century English people,Year of birth unknown,English male poets,7th-century Christian saints,Yorkshire saints,History of North Yorkshire

paragraph: Cædmon

paragraph: Cædmon (; "fl. c." AD 657–684) is the earliest English (Northumbrian) poet whose name is known. An Anglo-Saxon who cared for the animals at the double monastery of Streonæshalch (Whitby Abbey) during the abbacy (657–680) of St. Hilda (614–680), he was originally ignorant of "the art of song" but learned to compose one night in the course of a dream, according to the 8th-century historian Bede. He later became a zealous monk and an accomplished and inspirational Christian poet.

paragraph: Cædmon is one of twelve Anglo-Saxon poets identified in medieval sources, and one of only three of these for whom both roughly contemporary biographical information and examples of literary output have survived. His story is related in the "Historia ecclesiastica gentis Anglorum" ("Ecclesiastical History of the English People") by Bede who wrote, "[t]here was in the Monastery of this Abbess a certain brother particularly remarkable for the Grace of God, who was wont to make religious verses, so that whatever was interpreted to him out of scripture, he soon after put the same into poetical expressions of much sweetness and humility in Old English, which was his native language. By his verse the minds of many were often excited to despise the world, and to aspire to heaven."

paragraph: Cædmon's only known surviving work is "Cædmon's Hymn", the nine-line alliterative vernacular praise poem in honour of God which he reportedly learned to sing in his initial dream. The poem is one of the earliest attested examples of Old English and is, with the runic Ruthwell Cross and Franks Casket inscriptions, one of three candidates for the earliest attested example of Old English poetry. It is also one of the earliest recorded examples of sustained poetry in a Germanic language. In 1898, Cædmon's Cross was erected in his honour in the graveyard of St Mary's Church in Whitby.

paragraph: Section::::Life.

paragraph: Section::::Life.:Bede's account.

paragraph: The sole source of original information about Cædmon's life and work is Bede's "Historia ecclesiastica". According to Bede, Cædmon was a lay brother who cared for the animals at the monastery Streonæshalch (now known as Whitby Abbey). One evening, while the monks were feasting, singing, and playing a harp, Cædmon left early to sleep with the animals because he knew no songs. The impression clearly given by St. Bede is that he lacked the knowledge of how to compose the lyrics to songs. While asleep, he had a dream in which "someone" ("quidam") approached him and asked him to sing "principium creaturarum", "the beginning of created things." After first refusing to sing, Cædmon subsequently produced a short eulogistic poem praising God, the Creator of heaven and earth.

paragraph: Upon awakening the next morning, Cædmon remembered everything he had sung and added additional lines to his poem. He told his foreman about his dream and gift and was taken immediately to see the abbess, believed to be St Hilda of Whitby. The abbess and her counselors asked Cædmon about his vision and, satisfied that it was a gift from God, gave him a new commission, this time for a poem based on "a passage of sacred history or doctrine", by way of a test. When Cædmon returned the next morning with the requested poem, he was invited to take monastic vows. The abbess ordered her scholars to teach Cædmon sacred history and doctrine, which after a night of thought, Bede records, Cædmon would turn into the most beautiful verse. According to Bede, Cædmon was responsible for a large number of splendid vernacular poetic texts on a variety of Christian topics.

paragraph: After a long and zealously pious life, Cædmon died like a saint: receiving a premonition of death, he asked to be moved to the abbey's hospice for the terminally ill where, having gathered his friends around him, he died after receiving the Holy Eucharist, just before nocturns. Although he is often listed as a saint, this is not confirmed by Bede and it has recently been argued that such assertions are incorrect.

paragraph: The details of Bede's story, and in particular of the miraculous nature of Cædmon's poetic inspiration, are not generally accepted by scholars as being entirely accurate, but there seems no good reason to doubt the existence of a poet named Cædmon. Bede's narrative has to be read in the context of the Christian belief in miracles, and it shows at the very least that Bede, an educated and intelligent man, believed Cædmon to be an important figure in the history of English intellectual and religious life.

paragraph: Section::::Life.:Dates.

paragraph: Bede gives no specific dates in his story. Cædmon is said to have taken holy orders at an advanced age and it is implied that he lived at Streonæshalch at least in part during Hilda's abbacy (657–680). Book IV Chapter 25 of the "Historia ecclesiastica" appears to suggest that Cædmon's death occurred at about the same time as the fire at Coldingham Abbey, an event dated in the E text of the "Anglo-Saxon Chronicle" to 679, but after 681 by Bede. The reference to "his temporibus" "at this time" in the opening lines of Chapter 25 may refer more generally to Cædmon's career as a poet. However, the next datable event in the "Historia ecclesiastica" is King Ecgfrith's raid on Ireland in 684 (Book IV, Chapter 26). Taken together, this evidence suggests an active period beginning between 657 and 680 and ending between 679 and 684.

paragraph: Section::::Life.:Modern discoveries.

paragraph: The only biographical or historical information that modern scholarship has been able to add to Bede's account concerns the Brittonic origins of the poet's name. Although Bede specifically notes that English was Cædmon's "own" language, the poet's name is of Celtic origin: from Proto-Welsh "Cadṽan" (from Brythonic "Catumandos"). Several scholars have suggested that Cædmon himself may have been bilingual on the basis of this etymology, Hilda's close contact with Celtic political and religious hierarchies, and some (not very close) analogues to the "Hymn" in Old Irish poetry. Other scholars have noticed a possible onomastic allusion to 'Adam Kadmon' in the poet's name, perhaps suggesting that the entire story is allegorical.

paragraph: Section::::Life.:Other medieval sources.

paragraph: No other independent accounts of Cædmon's life and work are known to exist. The only other reference to Cædmon in English sources before the 12th century is found in the 10th-century Old English translation of Bede's Latin "Historia". Otherwise, no mention of Cædmon is found in the corpus of surviving Old English. The Old English translation of the "Historia ecclesiastica" does contain several minor details not found in Bede's Latin original account. Of these, the most significant is that Cædmon felt "shame" for his inability to sing vernacular songs before his vision, and the suggestion that Hilda's scribes copied down his verse "æt muðe" "from his mouth". These differences are in keeping with the Old English translator's practice in reworking Bede's Latin original, however, and need not, as Wrenn argues, suggest the existence of an independent English tradition of the Cædmon story.

paragraph: Section::::Life.:Other medieval sources.:"Heliand".

paragraph: A second, possibly pre-12th-century allusion to the Cædmon story is found in two Latin texts associated with the Old Saxon "Heliand" poem. These texts, the "Praefatio" (Preface) and "Versus de Poeta" (Lines about the poet), explain the origins of an Old Saxon biblical translation (for which the "Heliand" is the only known candidate) in language strongly reminiscent of, and indeed at times identical to, Bede's account of Cædmon's career. According to the prose "Praefatio", the Old Saxon poem was composed by a renowned vernacular poet at the command of the emperor Louis the Pious; the text then adds that this poet had known nothing of vernacular composition until he was ordered to translate the precepts of sacred law into vernacular song in a dream. The "Versus de Poeta" contain an expanded account of the dream itself, adding that the poet had been a herdsman before his inspiration and that the inspiration itself had come through the medium of a heavenly voice when he fell asleep after pasturing his cattle. While our knowledge of these texts is based entirely on a 16th-century edition by Flacius Illyricus, both are usually assumed on semantic and grammatical grounds to be of medieval composition. This apparent debt to the Cædmon story agrees with semantic evidence attested to by Green demonstrating the influence of Anglo Saxon biblical poetry and terminology on early continental Germanic literatures.

paragraph: Section::::Life.:Sources and analogues.

paragraph: In contrast to his usual practice elsewhere in the "Historia ecclesiastica", Bede provides no information about his sources for the Cædmon story. Since a similar paucity of sources is also characteristic of other stories from Whitby Abbey in his work, this may indicate that his knowledge of Cædmon's life was based on tradition current at his home monastery in (relatively) nearby Wearmouth-Jarrow.

paragraph: Perhaps as a result of this lack of documentation, scholars have devoted considerable attention since the 1830s to tracking down possible sources or analogues to Bede's account. These parallels have been drawn from all around the world, including biblical and classical literature, stories told by the aboriginal peoples of Australia, North America and the Fiji Islands, mission-age accounts of the conversion of the Xhosa in Southern Africa, the lives of English romantic poets, and various elements of Hindu and Muslim scripture and tradition. Although the search was begun by scholars such as Sir Francis Palgrave, who hoped either to find Bede's source for the Cædmon story or to demonstrate that its details were so commonplace as to hardly merit consideration as legitimate historiography, subsequent research has instead ended up demonstrating the uniqueness of Bede's version: as Lester shows, no "analogue" to the Cædmon story found before 1974 parallels Bede's chapter in more than about half its key features; the same observation can be extended to cover all analogues since identified.

paragraph: Section::::Work.

paragraph: Section::::Work.:General corpus.

paragraph: Bede's account indicates that Cædmon was responsible for the composition of a large oeuvre of vernacular religious poetry. In contrast to Saints Aldhelm and Dunstan, Cædmon's poetry is said to have been exclusively religious. Bede reports that Cædmon "could never compose any foolish or trivial poem, but only those which were concerned with devotion", and his list of Cædmon's output includes work on religious subjects only: accounts of creation, translations from the Old and New Testaments, and songs about the "terrors of future judgment, horrors of hell, … joys of the heavenly kingdom, … and divine mercies and judgments." Of this corpus, only his first poem survives. While vernacular poems matching Bede's description of several of Cædmon's later works are found in London, British Library, Junius 11 (traditionally referred to as the "Junius" or "Cædmon" manuscript), the older traditional attribution of these texts to Cædmon or Cædmon's influence cannot stand. The poems show significant stylistic differences both internally and with Cædmon's original "Hymn", and there is nothing about their order or content to suggest that they could not have been composed and anthologised without any influence from Bede's discussion of Cædmon's oeuvre: the first three Junius poems are in their biblical order and, while "Christ and Satan" could be understood as partially fitting Bede's description of Cædmon's work on future judgment, pains of hell and joys of the heavenly kingdom, the match is not exact enough to preclude independent composition. As Fritz and Day have shown, indeed, Bede's list itself may owe less to direct knowledge of Cædmon's actual output than to traditional ideas about the subjects fit for Christian poetry or the order of the catechism. Similar influences may, of course, also have affected the makeup of the Junius volume.

paragraph: Section::::Work.:"Cædmon's Hymn".

paragraph: The only known survivor from Cædmon's oeuvre is his "Hymn" (audio version). The poem is known from 21 manuscript copies, making it the best-attested Old English poem after Bede's "Death Song" (with 35 witnesses) and the best attested in the poetic corpus in manuscripts copied or owned in the British Isles during the Anglo-Saxon period. The "Hymn" also has by far the most complicated known textual history of any surviving Anglo-Saxon poem. It is found in two dialects and five distinct recensions (Northumbrian "aelda", Northumbrian "eordu", West-Saxon "eorðan", West-Saxon "ylda", and West-Saxon "eorðe"), all but one of which are known from three or more witnesses. It is one of the earliest attested examples of written Old English and one of the earliest recorded examples of sustained poetry in a Germanic language. Together with the runic Ruthwell Cross and Franks Casket inscriptions, "Cædmon's Hymn" is one of three candidates for the earliest attested example of Old English poetry.

paragraph: There is continuing critical debate about the status of the poem as it is now available to us. While some scholars accept the texts of the Hymn as more or less accurate transmissions of Cædmon's original, others argue that they originated as a back-translation from Bede's Latin, and that there is no surviving witness to the original text.

paragraph: Section::::Work.:"Cædmon's Hymn".:Manuscript evidence.

paragraph: All copies of "Hymn" are found in manuscripts of the "Historia ecclesiastica" or its translation, where they serve as either a gloss to Bede's Latin translation of the Old English poem, or, in the case of the Old English version, a replacement for Bede's translation in the main text of the History. Despite this close connection with Bede's work, the "Hymn" does not appear to have been transmitted with the "Historia ecclesiastica" regularly until relatively late in its textual history. Scribes other than those responsible for the main text often copy the vernacular text of the "Hymn" in manuscripts of the Latin Historia. In three cases, "Oxford, Bodleian Library, Laud Misc. 243", "Oxford, Bodleian Library, Hatton 43", and "Winchester, Cathedral I", the poem is copied by scribes working a quarter-century or more after the main text was first set down. Even when the poem is in the same hand as the manuscript's main text, there is little evidence to suggest that it was copied from the same exemplar as the Latin "Historia": nearly identical versions of the Old English poem are found in manuscripts belonging to different recensions of the Latin text; closely related copies of the Latin "Historia" sometimes contain very different versions of the Old English poem. With the exception of the Old English translation, no single recension of the "Historia ecclesiastica" is characterised by the presence of a particular recension of the vernacular poem.

paragraph: Section::::Work.:"Cædmon's Hymn".:Earliest text.

paragraph: The oldest known version of the poem is the Northumbrian "aelda" recension. The surviving witnesses to this text, Cambridge, University Library, Kk. 5. 16 (M) and St. Petersburg, National Library of Russia, lat. Q. v. I. 18 (P), date to at least the mid-8th century. M in particular is traditionally ascribed to Bede's own monastery and lifetime, though there is little evidence to suggest it was copied much before the mid-8th century.

paragraph: The following text, first column on the left below, has been transcribed from M (mid-8th century; Northumbria). The text has been normalised to show a line-break between each line and modern word-division. A transcription of the likely pronunciation of the text in the early 8th-century Northumbrian dialect in which the text is written is included, along with a modern English translation.

paragraph: Bede's Latin version runs as follows:

paragraph: Section::::References.

paragraph: BULLET::::- Andersson, Th. M. 1974. "The Cædmon fiction in the "Heliand" Preface" "Publications of the Modern Language Association" 89:278–84.

paragraph: BULLET::::- Ball, C. J. E. 1985. "Homonymy and polysemy in Old English: a problem for lexicographers." In: "Problems of Old English Lexicography: studies in memory of Angus Cameron", ed. A. Bammesberger. (Eichstätter Beiträge, 15.) 39–46. Regensburg: Pustet.

paragraph: BULLET::::- Bessinger, J. B. Jr. 1974. "Homage to Cædmon and others: a Beowulfian praise song." In: "Old English Studies in Honour of John C. Pope". Ed. Robert B. Burlin, Edward B. Irving Jr. & Marie Borroff. 91–106. Toronto: University of Toronto Press.

paragraph: BULLET::::- Colgrave, B. and Mynors, R. A. B., eds. 1969. "Bede's Ecclesiastical History of the English People". Oxford: Clarendon Press.

paragraph: BULLET::::- Day, V. 1975. "The influence of the catechetical "narratio" on Old English and some other medieval literature" "Anglo-Saxon England"; 3: 51–61.

paragraph: BULLET::::- Dobbie, E. v. K. 1937. "The manuscripts of "Cædmon's Hymn" and "Bede's Death Song" with a critical text of the "Epistola Cuthberti de obitu Bedae". (Columbia University Studies in English and Comparative Literature; 128.) New York: Columbia University Press.

paragraph: BULLET::::- Dumville, D. 1981. "'Beowulf' and the Celtic world: the uses of evidence". "Traditio"; 37: 109–160.

paragraph: BULLET::::- Frank, Roberta. 1993. "The search for the Anglo-Saxon oral poet" [T. Northcote Toller memorial lecture; 9 March 1992]. "Bulletin of the John Rylands University Library"; 75 (no. 1): 11–36.

paragraph: BULLET::::- Fritz, D. W. 1969. "Cædmon: a traditional Christian poet". "Mediaevalia" 31: 334–337.

paragraph: BULLET::::- Fry, D. K. 1975. "Cædmon as formulaic poet". "Oral Literature: seven essays". Ed. J. J. Duggan. 41–61. Edinburgh: Scottish Academic Press.

paragraph: BULLET::::- Fry, D. K. 1979. "Old English formulaic statistics". "In Geardagum"; 3: 1–6.

paragraph: BULLET::::- Gollancz, I., ed. 1927. "The Cædmon manuscript of Anglo-Saxon biblical poetry: Junius XI in the Bodleian Library". London: Oxford U. P. for the British Academy. (Facsimile of the MS.)

paragraph: BULLET::::- Green, D. H. 1965. "The Carolingian Lord: semantic studies on four Old High German words: "Balder", "Frô", "Truhtin", "Hêrro". Cambridge: Cambridge University Press.

paragraph: BULLET::::- Hieatt, C. B. 1985. "Cædmon in context: transforming the formula". "Journal of English and Germanic Philology"; 84: 485–497.

paragraph: BULLET::::- Howlett, D. R. 1974. "The theology of Cædmon's Hymn". "Leeds Studies in English" 7: 1–12.

paragraph: BULLET::::- Humphreys, K. W. & Ross, A. S. C. 1975. "Further manuscripts of Bede's 'Historia ecclesiastica', of the 'Epistola Cuthberti de obitu Bedae', and further Anglo-Saxon texts of 'Cædmon's Hymn' and 'Bede's Death Song'". "Notes and Queries"; 220: 50–55.

paragraph: BULLET::::- Ireland, C. A. 1986. "The Celtic Background to the Story of Cædmon and his Hymn". Unpublished Ph.D. diss. University of California at Los Angeles.

paragraph: BULLET::::- Jackson, K. 1953. "Language and History in Early Britain". Edinburgh: Edinburgh University Press.

paragraph: BULLET::::- Klaeber, F. 1912. "Die christlichen Elemente im Beowulf". "Anglia"; 35: 111–136.

paragraph: BULLET::::- Lester, G. A. 1974. "The Cædmon story and its analogues". "Neophilologus"; 58: 225–237.

paragraph: BULLET::::- Miletich, J. S. 1983. "Old English 'formulaic' studies and Cædmon's Hymn in a comparative context". "Festschrift für Nikola R. Pribić". Ed. Josip Matešić and Erwin Wedel. (Selecta Slavica; 9.) 183–194. Neuried: Hieronymus.

paragraph: BULLET::::- Mitchell, B. 1985. "Cædmon's Hymn line 1: What is the subject of scylun or its variants?" "Leeds Studies in English"; 16: 190–197.

paragraph: BULLET::::- Morland, L. 1992. "Cædmon and the Germanic tradition". "De Gustibus: essays for Alain Renoir". Ed. John Miles Foley, J. Chris Womack, & Whitney A. Womack. (Garland Reference Library of the Humanities; 1482.) 324–358. New York: Garland.

paragraph: BULLET::::- O'Donnell, D. P. 1996. "A Northumbrian version of 'Cædmon's Hymn' (Northumbrian "eordu" recension) in Brussels, Bibliothèque Royale MS 8245–57, ff. 62r2-v1: identification, edition, and filiation." In: "Beda Venerabilis: Historian, monk, and Northumbrian". Ed. L. A. J. R. Houwen and A. A. MacDonald. (Mediaevalia Groningana; 19.) 139–165. Groningen: Forsten.

paragraph: BULLET::::- O'Donnell, D. P. 2005. "Cædmon's Hymn, a multimedia study, edition, and witness archive". (SEENET A; 7.) Cambridge: D. S. Brewer.

paragraph: BULLET::::- O'Hare, C. 1992. "The story of Cædmon: Bede's account of the first English poet". "American Benedictine Review"; 43: 345–57.

paragraph: BULLET::::- O'Keeffe, K. O'B. 1990. "Visible song: transitional literacy in Old English verse". (Cambridge Studies in Anglo-Saxon England; 4.) Cambridge: Cambridge University Press, 1990.

paragraph: BULLET::::- Opland, J. 1980. "Anglo-Saxon oral poetry: a study of the traditions". New Haven: Yale University Press.

paragraph: BULLET::::- Orton, P. 1998. "The transmission of the West-Saxon versions of "Cædmon's Hymn": a reappraisal". "Studia Neophilologica"; 70: 153–164.

paragraph: BULLET::::- Palgrave, F. 1832. "Observations on the history of Cædmon". "Archaeologia"; 24: 341–342.

paragraph: BULLET::::- Plummer, C., ed. 1896. "Venerabilis Baedae Historiam ecclesiasticam gentis anglorum, historiam abbatum, epistolam ad Ecgberctum una cum historia abbatum commentario tam critico quam historico instruxit Carolus Plummer ad fidem codicum manuscriptorum denuo recognovit". Oxford: Clarendon Press.

paragraph: BULLET::::- Pound, L. 1929. "Cædmon's dream song". "Studies in English Philology: A miscellany in honor of Frederick Klaeber". Ed. Kemp Malone and Martin B. Ruud. 232–239. Minneapolis: University of Minnesota Press.

paragraph: BULLET::::- Princi Braccini, G. 1988. "L'Inno di Caedmon e la sua leggenda. Una bibliografia annotata". (Quaderni dell'Istituto di Linguistica dell'Università di Urbino; 5) Urbino: I-XII, 1-151.

paragraph: BULLET::::- Princi Braccini, G. 1989. "Creazione dell'uomo o destino dell'uomo? Due ipotesi per "firum foldan" ("Inno di Caedmon" v. 9)". "Studi Medievali", s. 3, XXX: 65-142.

paragraph: BULLET::::- Robinson, F. C. 1990. "Old English poetry: the question of authorship". "ANQ"; n.s. 3: 59–64.

paragraph: BULLET::::- Schwab, U. 1972. "Cædmon". (Testi e Studi: Pubblicazioni dell'Istituto di Lingue e Letterature Germaniche, Università di Messina.) Messina: Peloritana Editrice.

paragraph: BULLET::::- Sisam, K. 1953. "Studies in the History of Old English literature". Oxford: Clarendon Press.

paragraph: BULLET::::- Smith, A. H., ed. 1978. "Three Northumbrian Poems: Cædmon's Hymn, Bede's Death Song and the Leiden Riddle". With a bibliography compiled by M. J. Swanton. Revised edition. (Exeter Medieval English Texts and Studies.) Exeter: University of Exeter Press.

paragraph: BULLET::::- Stanley, E. 1998. "St. Cædmon". "Notes and Queries"; 143: 4–5.

paragraph: BULLET::::- Whitelock, D. 1963. "The Old English Bede". (Sir Israel Gollancz Memorial Lecture, 1962.) "Proceedings of the British Academy"; 48: 57–93.

paragraph: BULLET::::- Wrenn, C. L. "The poetry of Cædmon". (Sir Israel Gollancz Memorial Lecture, 1945.) "Proceedings of the British Academy"; 32: 277–295.

paragraph: Section::::External links.

paragraph: BULLET::::- Account of the Poet Caedmon, MSS SC 1564 at L. Tom Perry Special Collections, Harold B. Lee Library, Brigham Young University

paragraph: BULLET::::- Bede's Story of Cædmon

paragraph: BULLET::::- Bede's World

paragraph: BULLET::::- St. Hilda and Cædmon Page at St. Wilfrid's

paragraph: BULLET::::- English verse-translation of Cædmon's Hymn

paragraph: BULLET::::- Cædmon: The Lord's Poet (a novel by John K. Deaconson)

description: Ancient English poet

enwikiquote_title: Cædmon

wikidata_label: Cædmon

wikipedia_title: Cædmon


text:
Wembury
serjeant-at-law
Member of Parliament
Exeter
Recorder of Exeter
Prince's
Worthies of Devon
manor house
Risdon
western parts
Plymouth
South Hele
Holsworthy
Holbeton
St Budeaux
Flete, Holbeton
Sheriff of Devon
Cornwood
Inner Temple
Member of Parliament
Recorder of Exeter
serjeant-at-law
Queen's Serjeant
Elizabeth I
James I
patent
Sir Walter Raleigh
Holbeton
St Budeaux
Warwick Hele
Sheriff of Devon
John Hele
Warwick Hele
Edward Hungerford
Civil War
John Pollexfen
Henry Pollexfen
Lord Chief Justice of the Common Pleas
Sir Reginald Mohun, 1st Baronet
Sir Thomas Egerton
vendetta
Master of the Rolls
attainder
Robert Devereux, 2nd Earl of Essex
Henry Brooke, 11th Baron Cobham
circuit
Francis Gawdy
John Chamberlain
Main Plot
Privy Council
William Dethick
Garter King-at-Arms
Star Chamber
Wembury
Plymouth
Kew
Shirford
Warwickshire
Yealmpton
Orcheton, Modbury
Prerogative Court of Canterbury

categories: 1608 deaths,1541 births,Serjeants-at-law (England),Hele family,English MPs 1597–1598,English judges,English MPs 1593,English MPs 1601

paragraph: John Hele (died 1608)

paragraph: Sir John Hele ({circa|1541}}–1608) of Wembury in Devon, serjeant-at-law, was a Member of Parliament for Exeter and was Recorder of Exeter (1592–1605). He was one of Prince's "Worthies of Devon" (1701). He built at Wembury one of the grandest manor houses ever seen in Devon, called by his near contemporary Risdon (died 1640): "A magnificent house, equalling, if not exceeding, all other in these western parts, for uniform building; a sightly seat for shew; for receipt spacious; for cost sumptuous; for sight salubrious". It was already a ruin by about 1700, and was finally demolished in 1803. He founded a boys' hospital in Plymouth. His monument and effigy survives in Wembury Church.

paragraph: Section::::Origins.

paragraph: He was born in about 1543, the 6th son of Nicholas Hele of South Hele in Devon, by his second wife Margery Dune, daughter of Richard Dune ("alias" Down) of Holsworthy, Devon. His mother Margery Dune married secondly to Ellis ("alias" Elizeus) Warwick of Holbeton and of Batsborow, in the parish of St Budeaux, both in Devon, whose daughter and co-heiress from his earlier marriage, Mary Warwick, would become Sir John Hele's wife. One of his elder brothers was Thomas I Hele (died 1613) of Exeter and of Flete, Holbeton, Sheriff of Devon in 1600–01. The Hele family had originated at the estate of Hele in the parish of Cornwood in Devon.

paragraph: Section::::Career.

paragraph: He entered the Inner Temple as a law student and eventually became Lent Reader of the Inner Temple. He served as Member of Parliament for from 1592 to 1601, and was Recorder of Exeter from 14 July 1592 to the beginning of 1606. In November 1594 Hele became a serjeant-at-law and on 16 May 1602 was appointed Queen's Serjeant to Queen Elizabeth I (1558–1603). At the beginning of the reign of her successor King James I (1603–1625) his patent was renewed, and he was knighted. In November 1603 Hele was employed as King's Serjeant at the trial of Sir Walter Raleigh. On 8 February 1608 Hele obtained a dispensation, on grounds of age, from attendance as serjeant.

paragraph: Section::::Marriage & progeny.

paragraph: Hele married his step-sister Mary (or Margaret) Warwick (died 1571), a daughter and co-heiress of Ellis ("alias" Elizeus) Warwick of Holbeton and of Batsborow, in the parish of St Budeaux, both in Devon. The arms of Warwick, quartered by Hele (being the arms of his son Sir Warwick Hele), are visible on the monument to Sir John Hele in Wembury Church: "Argent, a fess azure fretty or between three fleurs-de-lys of the second". By his wife he had progeny eight sons and two daughters (whose kneeling effigies appear on the base of their father's monument in Wembury Church), including:

paragraph: BULLET::::- Sir Warwick Hele (1568–1626), of Wembury, MP and Sheriff of Devon, eldest son and heir.

paragraph: BULLET::::- John Hele (died 1605), 2nd son, Member of Parliament for .

paragraph: BULLET::::- Sir Francis Hele (died 1623), 4th son, knighted in 1608, who married Jane Rogers, a daughter of Edward Rogers of Kennington in Somerset. he had a son Sir John Hele (1610–1648), who was the heir of his uncle Sir Warwick Hele (1568–1626) of Wembury, and who left a sole daughter and heiress Jane Hele, who thus "brought a vast fortune" to her husband the profligate Sir Edward Hungerford (died 1711), MP. It is generally said of Hungerford that his own extravagance was his downfall, but it was claimed by others that his huge debts were inherited from his own father Anthony Hungerford and from his father-in-law Sir John Hele of Wembury, who had incurred them during the Civil War supporting the Royalist cause. Indeed an Act of Parliament mentioning these reasons was obtained by Hungerford in 1675–76 specifically allowing him to sell the manors inherited from Hele. In 1686 Hungerford sold the Wembury estate to John Pollexfen (1636–1715), merchant, a brother of Sir Henry Pollexfen, Lord Chief Justice of the Common Pleas.

paragraph: BULLET::::- Philippa Hele, who married Sir Reginald Mohun, 1st Baronet as his second wife.

paragraph: Section::::Moneylending and reputation.

paragraph: Until about 1600 Hele had a high reputation, but then personal attacks on him started. Through his making of loans, and actions in recovering them, he exposed himself to attacks from the circle of Sir Thomas Egerton, one of his debtors, whose clients ran a successful personal vendetta against him. Hele had hoped to succeed Egerton as Master of the Rolls, but the outcome of his intrigues was quite different.

paragraph: Hele lost a large sum in 1601 through the attainder of Robert Devereux, 2nd Earl of Essex, a key ally of his at court and was also owed a large sum by Henry Brooke, 11th Baron Cobham. In 1602 he went on circuit with Judge Francis Gawdy, making himself "odious and ridiculous", according to the gossip circulated by the letter-writer John Chamberlain. Cobham was then caught up in the Main Plot of 1603, and Hele was thought to have taken advantage of his legal position to exact repayment from him.

paragraph: A petition was presented to the Privy Council by Sir William Dethick, Garter King-at-Arms, accusing Hele of violent conduct towards him in public, and Hele hardly denied it. The Council investigated Hele in 1604, and the matter was referred to the Star Chamber, which found against Hele on the ground that he had gone outside due process in dealing with Cobham. The result was that he was suspended from office, fined, and imprisoned for six weeks.

paragraph: Section::::Landholdings.

paragraph: Having amassed a fortune, he bought an estate at Wembury, near Plymouth, in Devon, where he built a grand mansion-house. He also had a house at Kew, and owned the manor of Shirford, Knighton hundred, Warwickshire. He purchased the manor of Yealmpton in Devon and from Sir Robert Prideaux (1550-post 1603) the estate of Orcheton, Modbury.

paragraph: Section::::Death & burial.

paragraph: Hele died on 4 June 1608 and was buried in Wembury Church, where his monument survives, showing effigies of himself and his children, inscribed in Latin as follows:br

paragraph: His will was proved in the Prerogative Court of Canterbury on 1 October 1608.

paragraph: Section::::Notes.

paragraph: BULLET::::- Attribution

description: English politician and lawyer

wikidata_label: John Hele

wikipedia_title: John Hele (died 1608)


text:
13th dynasty
Middle Kingdom
coregent
Neferhotep I
Kim Ryholt
Detlef Franke
S9
S10
Abydos
Turin canon
Hekaib
Elephantine
Philae
Sehel Island
Stephen Quirke
steatite
cylinder seal
Petrie Museum
Brooklyn Museum
Haankhef
Josef W. Wegner
University of Pennsylvania
Senusret III
Abydos
Second Intermediate Period
Middle Kingdom
S9
S10
Neferhotep I
Sobekhotep IV
chosen heir

categories: 18th-century BC Pharaohs,18th-century BC deaths

paragraph: Sihathor

paragraph: Menwadjre Sihathor was an ephemeral ruler of the 13th dynasty during the late Middle Kingdom. Sihathor may never have enjoyed an independent reign, possibly only ruling for a few months as a coregent with his brother Neferhotep I. According to egyptologist Kim Ryholt, Sihathor died in 1733 BC while Detlef Franke dates his short reign to 1694 BC. His tomb is likely to be the unfinished one located between the tombs of his brothers S9 and S10, in Abydos.

paragraph: Section::::Attestations.

paragraph: According to the latest reading of the Turin canon by Ryholt, Sihathor is recorded there on column 7, line 26 (Gardiner col. 6, line 26).

paragraph: Sihathor is attested on two statues from the Hekaib sanctuary in Elephantine as a "king's son", which is here an honorary title referring to his brother Neferhotep I being king. Two rock inscriptions from Philae and Sehel Island further mention Sihathor as a brother to Neferhotep I. According to Ryholt and Stephen Quirke, Sihathor is also attested as a king on a steatite cylinder seal, now in the Petrie Museum (UC1157), and a bead of unknown provenance, now in the Brooklyn Museum. A few further seals mentioning a king's son Sihathor are known, but Ryholt concludes that they may correspond to another Sihathor. Finally, Vivian Davies points to the existence of a statue of Sihathor made after his death and where he is only given the title of "king's son".

paragraph: Section::::Family.

paragraph: The family of Sihathor is known thanks to the rock inscriptions of Philae and Sehel made by his brother Neferhotep I. Sihathor's father is thus known to be Haankhef, his mother was Kemi and his brothers were Neferhotep I and Sobekhotep IV, the later of whom eventually succeeded him on the throne.

paragraph: Section::::Tomb.

paragraph: The Egyptologist and archaeologist Josef W. Wegner of the University of Pennsylvania has led excavations of the tomb and funerary complex of Senusret III in Abydos as well as of the surrounding necropolis. This necropolis was found to comprise royal tombs dating to the Second Intermediate Period as well as from the earlier late Middle Kingdom. Two large tombs in particular, S9 and S10 are now believed to belong to Sihathor's pharaoh brothers, Neferhotep I and Sobekhotep IV. Indeed, evidences gathered from the neighbouring tombs reveal that a king Sobekhotep was buried in S10, who must be Sobekhotep IV given the size of the tomb, its general datation and location in Abydos. By extension, S9 is likely to belong to Neferhotep I.

paragraph: These attributions are crucial for locating Sihathor's tomb, as indeed Wegner has found an unfinished royal burial at the immediate north-east of S10, east of S9. According to him, its position suggest very strongly that it was intended for Neferhotep's chosen heir Sihathor. The burial seems to have been abandoned at the death of its intended owner, its massive granite sarcophagus reused at a later time, during the chaotic Second Intermediate Period.

description: Egyptian pharaoh

wikidata_label: Sihathor

wikipedia_title: Sihathor


text: bishop

text: Catholic Church

text: United States

text: Bishop of Jackson

text: Mississippi

text: Dunmore, Pennsylvania

text: diocese of Scranton

text: Dunmore Central Catholic High School

text: University of Scranton

text: Buffalo, New York

text: Diocese of Scranton

text: Fordham University

text: Marywood University

text: Scranton

text: Saint Pius X

text: Vicar General

text: Mount Pocono, Pennsylvania

text: Monroe County

text: Pope Francis

text: Thomas Rodi

text: Mobile

text: Joseph Latino

text: Joseph Bambera

text: Catholic Church hierarchy

text: Catholic Church in the United States

categories: Marywood University alumni,Living people,1950 births,Roman Catholic bishops of Jackson,21st-century Roman Catholic bishops,University of Scranton alumni,Fordham University alumni,American people of Polish descent,People from Dunmore, Pennsylvania

paragraph: Joseph Kopacz

paragraph: Joseph Richard Kopacz (born September 16, 1950) is a bishop of the Catholic Church in the United States serving as the eleventh Bishop of Jackson, Mississippi since 2014.

paragraph: Section::::Early life and education.

paragraph: Joseph Richard Kopacz was born in Dunmore, Pennsylvania in the diocese of Scranton. Kopacz is the son of the late Stanley and Carmella Calomino Kopacz, and is a graduate of Dunmore Central Catholic High School. He is the second of three children with a brother, Robert, and a sister, Mary Ellen Negri. He obtained a BA in History from the University of Scranton. After this he entered the seminary of Christ the King in Buffalo, New York where he obtained a master's degree in Theology. He was ordained a priest for the Diocese of Scranton on May 7, 1977.

paragraph: He obtained a Masters in Latin from Fordham University. He went on to obtain a Masters in Counselling and Psychology and a doctorate in Human Development from Marywood University in Scranton.

paragraph: Section::::Priesthood.

paragraph: After his ordination he was parish priest of Our Lady Queen of Peace Parish, Brodheadsville (1977–1989). He was Professor at the Saint Pius X Seminary in Dalton (1980–1990) and pastor of the parish of Saint Michael, Saint James and Saint Stanislaus in Jessup (1989–1995).

paragraph: He was transferred to the Nativity of Our Lord Parish in Scranton (1995–1998). After this he was appointed Director of Education at the Seminary Saint Pius X (1998-2002), and pastor of the Sacred Hearts of Jesus and Mary Parish in Scranton (2002-2006).

paragraph: He served as Vicar General and Vicar for Clergy (February 2005–August 2009). From 2006 to 2014 he was the pastor of Most Holy Trinity Parish in Mount Pocono, Pennsylvania. In addition, he was a member of the Diocesan Council for Finance and Coordinator of Hispanic apostolate for the Monroe County.

paragraph: Section::::Episcopacy.

paragraph: On December 12, 2013 Pope Francis appointed Kopacz as the eleventh bishop of Jackson. He was consecrated a bishop by Archbishop Thomas Rodi of Mobile on February 6, 2014. Emeritus Bishop Joseph Latino of Jackson and Bishop Joseph Bambera of Scranton were the principal co-consecrators.

paragraph: Section::::See also.

paragraph: BULLET::::- Catholic Church hierarchy

paragraph: BULLET::::- Catholic Church in the United States

paragraph: BULLET::::- Historical list of the Catholic bishops of the United States

paragraph: BULLET::::- List of Catholic bishops of the United States

paragraph: BULLET::::- Lists of patriarchs, archbishops, and bishops

paragraph: Section::::External links.

paragraph: BULLET::::- Roman Catholic Diocese of Jackson Official Site

description: American bishop

wikidata_label: Joseph R. Kopacz

wikipedia_title: Joseph Kopacz


text:
Bayeux
Guillaume
bishop of Paris
Thomas
University of Paris
battle of Agincourt
La Belle Dame sans Mercy
dauphin
Charles VII
Quadrilogue invectif
Scotland
James I's
Margaret
Louis XI
Livre de l'Espérance
William Caxton
epitaph
Archdeacon
Avignon
Guillaume Bouchet
Jean de Masies
John Lydgate
Richard Ros
Clément Marot
Octavien de Saint-Gelais
John Keats
La Belle Dame Sans Merci
Le Quadrilogue invectif
La Belle Dame sans mercy
Le Livre de l'Espérance

categories: French poets,French male poets,15th-century French writers,People from Bayeux,Alain Chartier,1385 births,1430 deaths

paragraph: Alain Chartier

paragraph: Alain Chartier (1430) was a French poet and political writer.

paragraph: Section::::Life.

paragraph: He was born in Bayeux, to a family marked by considerable ability. His eldest brother Guillaume became bishop of Paris; and Thomas became notary to the king. Alain studied, as his elder brother had done, at the University of Paris. His earliest poem is the "Livre des quatre dames" (1416), written after the battle of Agincourt. This was followed by the "Débat du reveille-matin" (1422–26?), "La Belle Dame sans Mercy" (1424), and others.

paragraph: He followed the fortunes of the dauphin, afterwards Charles VII, acting in the triple capacity of clerk, notary, and financial secretary.

paragraph: In 1422 he wrote the famous "Quadrilogue invectif". The interlocutors in this dialogue are France herself and the three orders of the state. Chartier lays bare the abuses of the feudal army and the sufferings of the peasants. He rendered an immense service to his country by maintaining that the cause of France, though desperate to all appearance, was not yet lost if the contending factions could lay aside their differences in the face of the common enemy.

paragraph: In 1424 Chartier was sent on an embassy to Germany, and three years later he accompanied to Scotland the mission sent to negotiate the marriage of James I's daughter, Margaret, then not four years old, with the dauphin, afterwards Louis XI. In 1429 he wrote the "Livre de l'Espérance", which contains a fierce attack on the nobility and clergy. He was the author of a diatribe on the courtiers of Charles VII. entitled "Le Curial", translated into English by William Caxton about 1484.

paragraph: The date of his death is to be placed about 1430. A Latin epitaph, discovered in the 18th century, says, however, that he was Archdeacon of Paris, and declares that he died in the city of Avignon in 1449. This is obviously not authentic, for Alain described himself as a simple clerc and certainly died long before 1449.

paragraph: Section::::Interpretation.

paragraph: The story of the famous kiss bestowed by Margaret of Scotland on "la précieuse bouche de laquelle sont issus et sortis tant de bons mots et vertueuses paroles" ('The invaluable mouth from which issued and which left so many witty remarks and virtuous words') is mythical, for Margaret did not come to France till 1436, after the poet's death; but the story, first told by Guillaume Bouchet in his "Annales d'Aquitaine" (1524), is interesting, if only as a proof of the high degree of estimation in which the ugliest man of his day was held. Jean de Masies, who annotated a portion of his verse, has recorded how the pages and young gentlemen of that epoch were required daily to learn by heart passages of his "Breviaire des nobles". John Lydgate studied him affectionately. His "Belle Dame sans mercy" was translated into English in the 15th century by Sir Richard Ros, with an introduction of his own; and Clément Marot and Octavien de Saint-Gelais, writing fifty years after his death, find many fair words for the old poet, their master and predecessor.

paragraph: The English Romantic poet John Keats famously wrote the ballad 'La Belle Dame Sans Merci', using the title from Alain Chartier.

paragraph: Section::::Works.

paragraph: Section::::Works.:Works in Latin.

paragraph: BULLET::::- "Discours au roi (Charles VI) sur les libertés de l'Église" (1412?) ;

paragraph: BULLET::::- "Epistula ad fratrem suum juvenem;"

paragraph: BULLET::::- "Francigenæ magni, gens fortis et inclita bello...";

paragraph: BULLET::::- "Lettre à l'Université de Paris" (probably around 1419) ;

paragraph: BULLET::::- "Premier discours de la mission d'Allemagne";

paragraph: BULLET::::- "Second discours de la mission d'Allemagne";

paragraph: BULLET::::- "Discours au roi d'Écosse" (1428);

paragraph: BULLET::::- "Persuasio ad Pragenses de fide deviantes";

paragraph: BULLET::::- "Ad detestationem belli Gallici et suasionem pacis" (1423) ;

paragraph: BULLET::::- "Dialogus familiaris Amici et Sodalis super deplorationem Gallicæ calamitatis" (approximately 1427);

paragraph: BULLET::::- "Invectiva ad ingratum amicum";

paragraph: BULLET::::- "Invectiva ad invidum et detractorem"

paragraph: BULLET::::- "Tractatus de vita curiali";

paragraph: BULLET::::- "Lettre sur Jeanne d'Arc" (1429);

paragraph: Section::::Works.:Works in French.

paragraph: BULLET::::- "Le Débat des deux fortunés d'amour" ("Le Débat du gras et du maigre", approximately 1412/1414) ;

paragraph: BULLET::::- "Le lay de plaisance" (approximately 1412/1414);

paragraph: BULLET::::- "Le Débat du bien et du mal d'amours" ;

paragraph: BULLET::::- "Le Livre des quatre dames" (1416)

paragraph: BULLET::::- "Le Quadrilogue invectif" ("Livre des trois estaz nommé Quadrilogue", 1422);

paragraph: BULLET::::- "Le Bréviaire des nobles" (approximately between 1422 and 1426) ;

paragraph: BULLET::::- "Le Débat de réveille matin de deux amoureux" (1423?) ;

paragraph: BULLET::::- "La Belle Dame sans mercy" (1424) ;

paragraph: BULLET::::- "La Complainte contre la mort de sa dame" (1424);

paragraph: BULLET::::- "Le Lay de paix adressé au duc de Bourgogne" (approximately between 1424 and 1426) ;

paragraph: BULLET::::- "Le lay de complainte pour les guerres" ;

paragraph: BULLET::::- "Le Débat du hérault, du vassault et du villain" (or "Le Débat patriotique", between 1422 and 1425) ;

paragraph: BULLET::::- "L'excusacion de maistre Alain envers les dames" (or "La response a la belle dame sans mercy", 1425);

paragraph: BULLET::::- "Le Livre de l'Espérance" (or "Consolation des trois vertus", 1429).

paragraph: Section::::References.

paragraph: BULLET::::- Alain Chartier, Baudet Herenc and Achille Caulier, "Le Cycle de la Belle Dame sans Mercy : une anthologie poétique du XVe siècle (BNF MS FR. 1131)", Edition bilingue établie, traduite, présentée et annotée par David F. Hult et Joan E. McRae. Paris : Champion, 2003.

paragraph: BULLET::::- Biographical references (provided by the International Alain Chartier Society): https://web.archive.org/web/20120426075432/http://www.forlang.mtsu.edu/alain/bibliography.html

description: French poet

wikidata_label: Alain Chartier

wikipedia_title: Alain Chartier


text:
golf
investment banker
Philadelphia
Cranford Golf Club
U.S. Amateur
Flossmoor Country Club
Bobby Jones
Francis Ouimet
Jess Sweetser
George Dunlap
James Maiden
Walker Cup
U.S. Amateur
Walker Cup
1922
1923
1934

categories: American investment bankers,Sportspeople from Buffalo, New York,American male golfers,1949 deaths,Golfers from New York (state),Sportspeople from Philadelphia,1892 births,Amateur golfers,Golfers from Pennsylvania

paragraph: Max Marston

paragraph: Maxwell Rolston Marston (June 12, 1892 – May 7, 1949) was an American amateur golfer. He worked as an investment banker in Philadelphia. He was a member of the Cranford Golf Club in Cranford, New Jersey and lived on Central Avenue in the town.

paragraph: In the 1923 U.S. Amateur at Flossmoor Country Club, Marston defeated three former or future Amateur champions: Bobby Jones (1924, 1925, 1927, 1928, 1930), Francis Ouimet (1931), and Jess Sweetser (1922) in the final (38th hole). He reached the final again in 1933, losing to George Dunlap, 6 and 5. Marston, who took lessons from James Maiden, also won the New Jersey Amateur twice and the Pennsylvania Amateur three times.

paragraph: Marston played on the first three Walker Cup teams and again in 1934.

paragraph: Section::::Death.

paragraph: Marston died on May 7, 1949 in Old Lyme, Connecticut, aged 56.

paragraph: Section::::Amateur wins.

paragraph: "Note: This list may be incomplete."

paragraph: BULLET::::- 1915 New Jersey Amateur

paragraph: BULLET::::- 1919 New Jersey Amateur

paragraph: BULLET::::- 1921 Pennsylvania Amateur

paragraph: BULLET::::- 1922 Pennsylvania Amateur

paragraph: BULLET::::- 1923 U.S. Amateur, Pennsylvania Amateur

paragraph: Section::::U.S. national team appearances.

paragraph: BULLET::::- Walker Cup: 1922 (winners), 1923 (winners), 1924 (winners), 1934 (winners)

description: Amateur golfer

wikidata_label: Max R. Marston

wikipedia_title: Max Marston


text: Iranian world

text: Persian

text: Sufi

text: Iran

text: Zoroastrian

text: Persian

text: Arabic

text: asceticism

text: chanting

text: God's names

text: jurists

text: lineage

text: Naqshbandi

text: Zoroastrian

text: Islam

text: ascetics

text: Dhul-Nun al-Misri

text: murid

text: ma'rifa

text: gnosis

text: sheikh

text: religious ecstasy

text: Shukr

text: Bistam

text: Chittagong

text: India

text: China

text: Middle East

text: Sufism

text: Muhammad Muslehuddin Siddiqui

text: Timeline of Muslim history

text: Fritz Meier

text: Bayazid's Tomb in Iran

text: Bayazid's Sayings

categories: Scholars of Sunni Islam,Iranian Sufis,804 births,9th-century Iranian people,874 deaths

paragraph: Bayazid Bastami

paragraph: Abū Yazīd Ṭayfūr b. ʿĪsā b. Surūshān al-Bisṭāmī (al-Basṭāmī) (d. 261/874–5 or 234/848–9), commonly known in the Iranian world as Bāyazīd Bisṭāmī (), was a Persian Sufi from north-central Iran. Known to future Sufis as "Sultān-ul-Ārifīn" ("King of the Gnostics"), Bisṭāmī is considered to be one of the expositors of the state of fanā, the notion of passing away in mystical union with the deity. Bastami was famous for "the boldness of his expression of the mystic’s complete absorption into the mysticism, "Muslim Saints and Mystics: Episodes from the Tadhkirat al-Auliya’ (Memorial of the Saints)" (Ames: Omphaloskepsis, 2000), p. 119 Many ecstatic utterances (shathiyāt) have been attributed to Bisṭāmī, which lead to him being known as the "drunken" or "ecstatic" ("sukr") school of Islamic mysticism. One of these shathiyāts, "Glory to me" remains a huge controversy within Islam. Such utterance may be said to be "blasphemy, insanity," or as Bisṭāmī's followers would argue, Bisṭāmī has passed away with mystical union and the deity is speaking through his tongue. Bisṭāmī also claimed to have ascended through the seven heavens in his dream. His journey, known as the Mi'raj of Bisṭāmī, is clearly patterned on the Mi'raj of the Prophet Muhammad. Bisṭāmī is characterized in three different ways: a free thinking radical, a pious Sufi who is deeply concerned with following the sha'ria and engaging in "devotions beyond the obligatory," and a pious individual who is presented as having a dream similar to the Mi'raj of Muhammed. The Mi'raj of Bisṭāmī seems as if Bisṭāmī is going through a self journey; as he ascends through each heaven, Bisṭāmī is gaining knowledge in how he communicates with the angels (e.g. languages and gestures) and he the number of angels he encounters increases.

paragraph: His grandfather Surūshān was born a Zoroastrian, an indication that Bastami had Persian heritage, despite the fact that his transmitted sayings are in Arabic. Very little is known about the life of Bastami, whose importance lies in his biographical tradition, since he left no written works. The early biographical reports portray him as a wanderer but also as the leader of teaching circles. The early biographers describe him as a mystic who dismissed excessive asceticism; but who was also scrupulous about ritual purity, to the point of washing his tongue before chanting God's names. He also appreciated the work of the great jurists. A measure that shows how influential his image remains in posterity is the fact that he is named in the lineage ("silsila") of one of the largest Sufi brotherhoods today, the Naqshbandi order.

paragraph: Section::::Background.

paragraph: The name Bastami means "from Bastam". Bayazid's grandfather was a Zoroastrian who converted to Islam. His grandfather had three sons, who were named: Adam, Tayfur and 'Ali. All of them were ascetics. Bayazid was the son of Tayfur. Not much is known of Bayazid's childhood, but he spent most of his time isolated in his house, and the mosque. Although he remained in isolation from the material world, he did not isolate himself from the Sufi realm. He welcomed people into his house to discuss Islam. Like his father and uncles, Bayazid led a life of asceticism and renounced all worldly pleasures in order to be one with Allah The Exalted. Ultimately, this led Bayazid to a state of "self union" which, according to many Sufi orders, is the only state a person could be in order to attain unity with God.

paragraph: Section::::Influence.

paragraph: Bastami's predecessor Dhul-Nun al-Misri (d. CE 859) was a murid "initiate" as well. Al-Misri had formulated the doctrine of ma'rifa (gnosis), presenting a system which helped the "murid" and the "sheikh" (guide) to communicate. Bayazid Bastami took this a step further and emphasized the importance of religious ecstasy in Islam, referred to in his words as "drunkenness" ("Shukr" or "wajd"), a means of self-annihilation in the Divine Presence of the Creator. Before him, the Sufi path was mainly based on piety and obedience and he played a major role in placing the concept of divine love at the core of Sufism.

paragraph: When Bayazid died, he was over seventy years old. Before he died, someone asked him his age. He said: "I am four years old. For seventy years, I was veiled. I got rid of my veils only four years ago.”

paragraph: Bayazid died in 874 CE and is likely buried in Bistam. There is also a shrine in Kirikhan, Turkey in the name of Bayazid Bastami. His corpus of writings is minimal when compared to his influence. His ascetic approach to religious studies emphasizes his sole devotion to the almighty. There is some debate over his exact resting place, but this disagreement demonstrates that the love of humans is limited by envy, unlike the love of the Almighty.

paragraph: Section::::Shrine in Chittagong, Bangladesh.

paragraph: There is a Sufi shrine in Chittagong, Bangladesh, dating back to 850 AD, that is said to be Bastami's tomb. Although this may be unlikely, given the fact that Bastami was never known to have visited Bangladesh. However, Sufism spread throughout the Middle East, parts of Asia and Northern Africa, and many Sufi teachers where influenced in the spread of Islam in Bengal. Also, one local legend says that Bastami did visit Chattagong, which might explain the belief of the locals in Chittagong. Nevertheless, Islamic scholars usually attribute the tomb to Bayazid. While there is no recorded evidence of his visit to the region, Chittagong was a major port on the southern silk route connecting India, China and the Middle East, and the first Muslims to travel to China may have used the Chittagong-Burma-Sichuan trade route. Chittagong was a religious city and also a center of Sufism and Muslim merchants in the subcontinent since the 9th century, and it is possible that either Bayazid or his followers visited the port city around the middle of the 9th century.

paragraph: Section::::See also.

paragraph: BULLET::::- Muhammad Muslehuddin Siddiqui

paragraph: BULLET::::- Timeline of Muslim history

paragraph: Section::::References.

paragraph: BULLET::::- Arthur John Arberry, Bistamiana, BSOAS 25/1 (1962) 28–37

paragraph: BULLET::::- ʿAbd al-Raḥmān al-Badawī, Shaṭaḥāt al-Ṣūfiyya, Cairo 1949

paragraph: BULLET::::- Carl W. Ernst, Words of ecstasy in Sufism, Albany 1985

paragraph: BULLET::::- Carl W. Ernst, The man without attributes. Ibn ʿArabī's interpretation of al-Bisṭāmī, Journal of the Muhyiddin Ibn ʿArabi Society, 13 (1993), 1–18

paragraph: BULLET::::- ʿAbd al-Rafīʿ Ḥaqīqat, Sulṭān al-ʿĀrifīn Bāyazīd Basṭāmī, Tehran 1361sh/1982

paragraph: BULLET::::- Max Horten, Indische Strömungen in der islamischen Mystik, 2 vols., Heidelberg 1927–8

paragraph: BULLET::::- ʿAlī al-Hujwīrī, Kashf al-maḥjūb, ed. V. A. Zhukovskiĭ, Leningrad 1926 repr. Tehran 1957

paragraph: BULLET::::- Abū Nuʿaym ʿAlī b. Sahl Iṣfahānī, Ḥilyat al-awliyāʾ, 10 vols., Cairo 1932–8

paragraph: BULLET::::- ʿAbd al-Raḥmān Jāmī, Nafaḥāt al-uns, ed. Maḥmūd ʿĀbidī, Tehran 1370sh/1991

paragraph: BULLET::::- Mahmud Khatami, Zaehner-Arberry controversy on Abu Yazid the Sufi. A historical review, Transcendent Philosophy 7 (2006), 203–26

paragraph: BULLET::::- Abdelwahab Meddeb (trans.), Les dits de Bistami, Paris 1989

paragraph: BULLET::::- Jawid Ahmad Mojaddedi, The biographical tradition in Sufism. The Ṭabaqāt genre from al-Sulamī to Jāmī, Richmond, Surrey 2001

paragraph: BULLET::::- Jawid Ahmad Mojaddedi, Getting drunk with Abū Yazīd or staying sober with Junayd. The creation of a popular typology of Sufism, BSOAS 66/1 (2003), 1–13

paragraph: BULLET::::- Reynold A. Nicholson, An early Arabic version of the Miʿrāj of Abū Yazīd al-Bisṭāmī, Islamica 2 (1926), 402–15

paragraph: BULLET::::- Javād Nūrbakhsh, Bāyazīd, Tehran 1373sh/1994

paragraph: BULLET::::- Hellmut Ritter, Die Aussprüche des Bāyezīd Bisṭāmī, in Fritz Meier (ed.), Westöstliche Abhandlungen (Wiesbaden 1954), 231–43

paragraph: BULLET::::- Jalāl al-Dīn Rūmī, Fīhi mā fīhi, ed. Badīʿ al-Zamān Furūzānfar, Tehran 1957

paragraph: BULLET::::- Jalāl al-Dīn Rūmī, Mathnawī, ed. Reynold A. Nicholson, 8 vols., London 1925–40

paragraph: BULLET::::- Rūzbihān Baqlī, Sharḥ-i shaṭḥiyyāt, ed. Henri Corbin, Tehran 1966

paragraph: BULLET::::- al-Sarrāj, Kitāb al-lumaʿ fī l-taṣawwuf, ed. Reynold Alleyne Nicholson, Leiden and London 1914

paragraph: BULLET::::- August Tholuck, Ssufismus sive Theosophia Persarum pantheistica, Berlin 1821

paragraph: BULLET::::- Robert C. Zaehner, Abū Yazīd of Bisṭām. A turning point in Islamic mysticism, Indo-Iranian Journal 1 (1957), 286–301

paragraph: BULLET::::- Robert C. Zaehner, Hindu and Muslim mysticism, London 1960.

paragraph: Section::::External links.

paragraph: BULLET::::- Bayazid's Tomb in Iran

paragraph: BULLET::::- The Naqshbandiya Khalidiya Haqqaniya Tariqa in Italy

paragraph: BULLET::::- The Naqshbandi-Mujaddidiya Chain in the USA and Europe

paragraph: BULLET::::- Bayazid's Sayings

alias:
Bayazid Bistami
Abu Jazid al- Bistami

description: Persian Sufi mystic

enwikiquote_title: Bayazid Bastami

wikidata_label: Bayazid Bastami

wikipedia_title: Bayazid Bastami