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Assassyne | "2021-10-13T16:50:21" | https://books.google.co.in/books?id=cSO9zh61AGEC&pg=PA153&dq=865+alamut+justanid&hl=en&sa=X&ved=0ahUKEwiz1MeVgu_cAhUDL48KHSrFBZEQ6AEIIzAA | | |
The Isma'ilis: Their History and Doctrines
The Isma'ilis represent the second largest Shii Muslim community after the Twelvers, and are today scattered throughout more than twenty-five countries in Asia, the Middle East, Africa, Europe and North America. This 2007 second edition of this authoritative book traces the history and doctrinal development of the Isma'ilis from their origins in the formative period of Islam to the present day, a period of more than twelve centuries. All the major phases of Isma'ili history are covered, including the pre-Fatimid period, the Fatimid 'golden age', the Tayyibi-Mustali period and the history of the Nizari Isma'ilis of Persia and Syria before the Mongol invasions. The final part traces the history of the modern Isma'ilis, particularly the socio-economic progress of the Nizari communities. The new edition is a thorough revision and incorporates new material, an expanded bibliography and new illustrations. It will be invaluable reading for students of Islamic and Middle Eastern history. |
Assassyne | "2021-10-13T16:50:21" | https://books.google.com/books?id=31nuCZESLe0C | | |
A Short History of the Ismailis: Traditions of a Muslim Community
Despite being one of the key Shi'i Muslim communities, the Ismailis were until recently studied primarily on the basis of the accounts of their enemies. This new introduction is the first to be based on modern scholarship, taking account of recently recovered Ismaili texts. It covers all the main developments in the major phases of Ismaili history, from the early formative period, through the Fatamid golden age and the Alamut and post-Alamut periods, to more recent history. Dealing only with the most important historical developments, this is a comprehensive and accessible survey for all newcomers to the subject. |
Assassyne | "2021-10-13T16:50:21" | https://books.google.com/books?id=31nuCZESLe0C | | |
A Short History of the Ismailis: Traditions of a Muslim Community
Despite being one of the key Shi'i Muslim communities, the Ismailis were until recently studied primarily on the basis of the accounts of their enemies. This new introduction is the first to be based on modern scholarship, taking account of recently recovered Ismaili texts. It covers all the main developments in the major phases of Ismaili history, from the early formative period, through the Fatamid golden age and the Alamut and post-Alamut periods, to more recent history. Dealing only with the most important historical developments, this is a comprehensive and accessible survey for all newcomers to the subject. |
Assassyne | "2021-10-13T16:50:21" | https://books.google.com/books?id=31nuCZESLe0C | | |
A Short History of the Ismailis: Traditions of a Muslim Community
Despite being one of the key Shi'i Muslim communities, the Ismailis were until recently studied primarily on the basis of the accounts of their enemies. This new introduction is the first to be based on modern scholarship, taking account of recently recovered Ismaili texts. It covers all the main developments in the major phases of Ismaili history, from the early formative period, through the Fatamid golden age and the Alamut and post-Alamut periods, to more recent history. Dealing only with the most important historical developments, this is a comprehensive and accessible survey for all newcomers to the subject. |
Assassyne | "2021-10-13T16:50:21" | https://books.google.com/books?id=31nuCZESLe0C | | |
A Short History of the Ismailis: Traditions of a Muslim Community
Despite being one of the key Shi'i Muslim communities, the Ismailis were until recently studied primarily on the basis of the accounts of their enemies. This new introduction is the first to be based on modern scholarship, taking account of recently recovered Ismaili texts. It covers all the main developments in the major phases of Ismaili history, from the early formative period, through the Fatamid golden age and the Alamut and post-Alamut periods, to more recent history. Dealing only with the most important historical developments, this is a comprehensive and accessible survey for all newcomers to the subject. |
Assassyne | "2021-10-13T16:50:21" | https://books.google.com/books?id=31nuCZESLe0C | | |
A Short History of the Ismailis: Traditions of a Muslim Community
Despite being one of the key Shi'i Muslim communities, the Ismailis were until recently studied primarily on the basis of the accounts of their enemies. This new introduction is the first to be based on modern scholarship, taking account of recently recovered Ismaili texts. It covers all the main developments in the major phases of Ismaili history, from the early formative period, through the Fatamid golden age and the Alamut and post-Alamut periods, to more recent history. Dealing only with the most important historical developments, this is a comprehensive and accessible survey for all newcomers to the subject. |
Assassyne | "2021-10-13T16:50:21" | https://books.google.com/books?id=RTyTn4ErwRIC | | |
Eagle's Nest: Ismaili Castles in Iran and Syria
Bloomsbury Academic, Nov 25, 2005 -
Magnificent castles and fortresses in remote, mountainous regions were built for refuge and defensive purposes by the Ismaili Muslims of Iran and Syria fleeing from persecution during the early middle ages. Often superior in construction to those built by the Crusaders, these castles withstood numerous offensives for over two centuries until the middle of the thirteenth century when most were captured and demolished by the Mongols. Peter Willey describes the discoveries he made during the course of more than 20 expeditions to these Ismaili sites spanning the past forty years. The book is illustrated with photographs, maps and plans. As well as being a piece of original scholarship, it is also a readable personal account of the challenges encountered in expeditions to remote, inaccessible and often hazardous locations. |
Assassyne | "2021-10-13T16:50:21" | https://books.google.com/books/about/The_Templars_and_the_Assassins.html?id=JVj0RN_o3TQC&redir_esc=y | | |
The Templars and the Assassins: The Militia of Heaven
• An examination of the interactions of the Christian Knights Templar and their Muslim counterparts, the Assassins, and of the profound changes in Western society that resulted.
• Restores the reputation of the secret Muslim order of the Assassins, disparaged as the world's first terrorist group.
• Dispels many myths about the Knights Templar and provides the most incisive portrait of them to date.
A thousand years ago Christian battled Muslim for possession of a strip of land upon which both their religions were founded. These Crusades changed the course of Western history, but less known is the fact that they also were the meeting ground for two legendary secret societies: The Knights Templar and their Muslim counterparts, the Assassins.
In The Templars and the Assassins: The Militia of Heaven, occult scholar and secret society member James Wasserman provides compelling evidence that the interaction of the Knights Templar and the Assassins in the Holy Land transformed the Templars from the Pope's private army into a true occult society, from which they would sow the seeds of the Renaissance and the Western Mystery Tradition. Both orders were destroyed as heretical some seven hundred years ago, but Templar survivors are believed to have carried the secret teachings of the East into an occult underground, from which sprang both Rosicrucianism and Masonry. Assassin survivors, known as Nizari Ismailis, flourish to this day under the spiritual leadership of the Aga Khan. Wasserman strips the myths from both groups and penetrates to the heart of their enlightened beliefs and rigorous practices, delivering the most probing picture yet of these holy warriors. |
Assassyne | "2021-10-13T16:50:21" | https://books.google.com/books?id=M7pIVpjuyw0C | | |
Saladin and the Fall of the Kingdom of Jerusalem
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|413|Other editions - [View all](https://books.google.com/books?q=editions:UOM39015026723471&id=M7pIVpjuyw0C) Common terms and phrases [Abu-Shama](https://books.google.com/books?id=M7pIVpjuyw0C&q=Abu-Shama&source=gbs_word_cloud_r&cad=4) [Acre](https://books.google.com/books?id=M7pIVpjuyw0C&q=Acre&source=gbs_word_cloud_r&cad=4) [Aleppo](https://books.google.com/books?id=M7pIVpjuyw0C&q=Aleppo&source=gbs_word_cloud_r&cad=4) [Amalric](https://books.google.com/books?id=M7pIVpjuyw0C&q=Amalric&source=gbs_word_cloud_r&cad=4) [Arab](https://books.google.com/books?id=M7pIVpjuyw0C&q=Arab&source=gbs_word_cloud_r&cad=4) [army](https://books.google.com/books?id=M7pIVpjuyw0C&q=army&source=gbs_word_cloud_r&cad=4) [Ascalon](https://books.google.com/books?id=M7pIVpjuyw0C&q=Ascalon&source=gbs_word_cloud_r&cad=4) [Atabeg](https://books.google.com/books?id=M7pIVpjuyw0C&q=Atabeg&source=gbs_word_cloud_r&cad=4) [Atabeg of 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[sent](https://books.google.com/books?id=M7pIVpjuyw0C&q=sent&source=gbs_word_cloud_r&cad=4) [Seyf-ed-din](https://books.google.com/books?id=M7pIVpjuyw0C&q=Seyf-ed-din&source=gbs_word_cloud_r&cad=4) [Shawar](https://books.google.com/books?id=M7pIVpjuyw0C&q=Shawar&source=gbs_word_cloud_r&cad=4) [Shirkuh](https://books.google.com/books?id=M7pIVpjuyw0C&q=Shirkuh&source=gbs_word_cloud_r&cad=4) [siege](https://books.google.com/books?id=M7pIVpjuyw0C&q=siege&source=gbs_word_cloud_r&cad=4) [Sinjar](https://books.google.com/books?id=M7pIVpjuyw0C&q=Sinjar&source=gbs_word_cloud_r&cad=4) [slaves](https://books.google.com/books?id=M7pIVpjuyw0C&q=slaves&source=gbs_word_cloud_r&cad=4) [Sultan](https://books.google.com/books?id=M7pIVpjuyw0C&q=Sultan&source=gbs_word_cloud_r&cad=4) [surrender](https://books.google.com/books?id=M7pIVpjuyw0C&q=surrender&source=gbs_word_cloud_r&cad=4) [sword](https://books.google.com/books?id=M7pIVpjuyw0C&q=sword&source=gbs_word_cloud_r&cad=4) 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[Zengy](https://books.google.com/books?id=M7pIVpjuyw0C&q=Zengy&source=gbs_word_cloud_r&cad=4) [Zengy's](https://books.google.com/books?id=M7pIVpjuyw0C&q=Zengy%27s&source=gbs_word_cloud_r&cad=4) Popular passages [Page 404](https://books.google.com/books?id=M7pIVpjuyw0C&pg=PA404&vq=%22volume,+handsomely+printed+in+large+type,+provided+with+maps+and+adequately+illustrated+according+to+the+special+requirements+of+the+several%22&source=gbs_quotes_r&cad=5)- SERIES of biographical studies of the lives and work of a number of representative historical characters about whom have gathered the great traditions of the Nations to which they belonged, and who have been accepted, in many instances, as types of the several National ideals. With the life of each typical character will be presented a picture of the National conditions surrounding him during his career. The narratives are the work of writers who are recognized authorities on their several subjects,... [Page 405](https://books.google.com/books?id=M7pIVpjuyw0C&pg=PA405&vq=%22RL+Fletcher.+PERICLES.+By+Evelyn+Abbott.+THEODORIC+THE+GOTH.+By+Thomas+Hodgkin.+SIR+PHILIP+SIDNEY.+By+HR+Fox-Bourne.+JULIUS+CESAR.%22&source=gbs_quotes_r&cad=5)- By W. Warde Fowler. WYCLIF. By Lewis Sergeant. NAPOLEON. By W. O'Connor Morris. HENRY OF NAVARRE. By P. F. Willert. CICERO. By JL StrachanDavidson. ABRAHAM LINCOLN. By Noah Brooks. PRINCE HENRY (OF PORTUGAL) THE NAVIGATOR. By CR Beazley. JULIAN THE PHILOSOPHER. By Alice Gardner. LOUIS XIV. By Arthur Hassall. CHARLES XII. By R. Nisbet Bain. LORENZO DE [Page 406](https://books.google.com/books?id=M7pIVpjuyw0C&pg=PA406&vq=%22consecutive+epochs+or+periods,+so+that+the+set+when+completed+will+present+in+a+comprehensive+narrative+the+chief+events+in%22&source=gbs_quotes_r&cad=5)- ... wrote, and as they amused themselves. In carrying out this plan, the myths, with which the history of all lands begins, will not be overlooked, though these will be carefully distinguished from the actual history, so far as the labors of the accepted historical authorities have resulted in definite conclusions. The subjects of the different volumes have been planned to cover connecting and, as far as possible, consecutive epochs or periods, so that the set when completed will present in a comprehensive... [Page 407](https://books.google.com/books?id=M7pIVpjuyw0C&pg=PA407&vq=%22and+CL+Kingsford.+VEDIC+INDIA.+ZA+Ragozin.+BOHEMIA.+CE+Maurice.+CANADA.+JG+Bourinot.+THE+BALKAN+STATES.+William+Miller.+BRITISH+RULE%22&source=gbs_quotes_r&cad=5)- THE CRUSADES. TS Archer and CL Kingsford. VEDIC INDIA. ZA Ragozin. BOHEMIA. CE Maurice. CANADA. JG Bourinot. THE BALKAN STATES. William Miller. BRITISH RULE IN INDIA. R. W. Frazer. MODERN FRANCE. Andre Le Bon. [Page 407](https://books.google.com/books?id=M7pIVpjuyw0C&pg=PA407&vq=%22THE+GOTHS.+Henry+Bradley.+IRELAND.+Hon.+Emily+Lawless.+TURKEY.+Stanley+Lane-Poole.+MEDIA,+BABYLON,+AND+PERSIA.+ZA+Ragozin.+MEDIAEVAL+FRANCE.+Prof.Gustave%22&source=gbs_quotes_r&cad=5)- THE JEWS. Prof. James K. Hosmer. CHALDEA. ZA Ragozin. GERMANY. S. Baring-Gould. NORWAY. Hjalmar H. Boyesen. SPAIN. Rev. EE and Susan Hale. HUNGARY. Prof. A. Vambery. CARTHAGE. Prof. Alfred J. Church. THE SARACENS. Arthur Gilman. THE MOORS IN SPAIN. Stanley Lane-Poole. THE NORMANS. Sarah Orne Jewett. PERSIA. SGW Benjamin. ANCIENT EGYPT. Prof. Geo. Rawlinson. ALEXANDER'S EMPIRE. [Page 407](https://books.google.com/books?id=M7pIVpjuyw0C&pg=PA407&vq=%22THE+BARBARY+CORSAIRS.+Stanley+Lane-Poole.+RUSSIA.+WR+Morfill.+THE+JEWS+UNDER+ROME.+W.+D.+Morrison.+SCOTLAND.+John+Mackintosh.+SWITZERLAND.+R.%22&source=gbs_quotes_r&cad=5)- Rawlinson. THE HANSA TOWNS. Helen Zimmern. EARLY BRITAIN. Prof. Alfred J. Church. THE BARBARY CORSAIRS Stanley Lane-Poole. RUSSIA. WR Morfill. THE JEWS UNDER ROME. WD Morrison. SCOTLAND. John Mackintosh. SWITZERLAND. R. Stead and Mrs. A. Hug. PORTUGAL. H. [Page 405](https://books.google.com/books?id=M7pIVpjuyw0C&pg=PA405&vq=%22Benjamin+I.+Wheeler.+CHARLEMAGNE.+By+HWC+Davis.+OLIVER+CROMWELL.+By+Charles+Firth.+RICHELIEU.+By+James+B.+Perkins.+DANIEL+O%27CONNELL.+By%22&source=gbs_quotes_r&cad=5)- BISMARCK. By JW Headlam. ALEXANDER THE GREAT. By Benjamin I. Wheeler. CHARLEMAGNE. By HWC Davis. OLIVER CROMWELL. By Charles Firth. RICHELIEU. By James B. Perkins. DANIEL O'CONNELL. By Robert Dunlop. [Page 407](https://books.google.com/books?id=M7pIVpjuyw0C&pg=PA407&vq=%22Boyesen.+SPAIN.+Rev.+EE+and+Susan+Hale.+HUNGARY.+Prof.+A.+Vambery.+CARTHAGE.+Prof.+Alfred+J.+Church.+THE+SARACENS.+Arthur+Gilman.%22&source=gbs_quotes_r&cad=5)- GREECE. Prof. JAS. A. HARRISON. ROME. ARTHUR OILMAN. THE JEWS. Prof. JAMES K. HOSMER. CHALDEA. ZA RAGOZIN. GERMANY. S. BARING-GOULD. NORWAY. HJALMAR H. BOYESEN. SPAIN. Rev. EE and SUSAN HALE. HUNGARY. Prof. A. VAMBERY. CARTHAGE. Prof. ALFRED J. CHURCH. THE SARACENS. ARTHUR OILMAN. [Page 221](https://books.google.com/books?id=M7pIVpjuyw0C&pg=PA221&vq=%22the+crown+of+justice,+and+the+glory,+Where+it+may+kill+with+right,+to+save+with+pity.+If+the+taking%22&source=gbs_quotes_r&cad=5)- The greatest attribute of Heaven is mercy; And 'tis the Crown of Justice, and the glory Where it may kill with right, to save with pity. |
Assassyne | "2021-10-13T16:50:21" | https://books.google.com/books/about/The_Templars_and_the_Assassins.html?id=JVj0RN_o3TQC&redir_esc=y | | |
The Templars and the Assassins: The Militia of Heaven
• An examination of the interactions of the Christian Knights Templar and their Muslim counterparts, the Assassins, and of the profound changes in Western society that resulted.
• Restores the reputation of the secret Muslim order of the Assassins, disparaged as the world's first terrorist group.
• Dispels many myths about the Knights Templar and provides the most incisive portrait of them to date.
A thousand years ago Christian battled Muslim for possession of a strip of land upon which both their religions were founded. These Crusades changed the course of Western history, but less known is the fact that they also were the meeting ground for two legendary secret societies: The Knights Templar and their Muslim counterparts, the Assassins.
In The Templars and the Assassins: The Militia of Heaven, occult scholar and secret society member James Wasserman provides compelling evidence that the interaction of the Knights Templar and the Assassins in the Holy Land transformed the Templars from the Pope's private army into a true occult society, from which they would sow the seeds of the Renaissance and the Western Mystery Tradition. Both orders were destroyed as heretical some seven hundred years ago, but Templar survivors are believed to have carried the secret teachings of the East into an occult underground, from which sprang both Rosicrucianism and Masonry. Assassin survivors, known as Nizari Ismailis, flourish to this day under the spiritual leadership of the Aga Khan. Wasserman strips the myths from both groups and penetrates to the heart of their enlightened beliefs and rigorous practices, delivering the most probing picture yet of these holy warriors. |
Sjia | "2021-12-26T14:59:54" | http://www.alhewar.com/SadekShura.htm | THE SHURA PRINCIPLE IN ISLAM
Sadek Jawad Sulaiman
Shura constitutes one of the four cardinal principles in the Islamic perspective on socio-political organization. The other three are justice, equality, and human dignity.
Shura is also a central issue in the on-going debate among Muslims over political reform. In the Arab world, even the most conservative powers that be (and they are many and various) have come around after prolonged recalcitrance I might add to recognize the shura imperative in public life. This is mainly because they have begun to see the inevitability of accommodating at least some measure of shura reform. But they still have to be dragged kicking and screaming, as it were every step of the way.
What is the shura principle in Islam? It is, as I see it, essentially parallel to the democratic principle in Western political thought, having analogous aspects and about the same tendency or direction. It is predicated on three basic precepts. First, that all persons in any given society are equal in human and civil rights. Second, that public issues are best decided by majority view. And third, that the three other principles of justice, equality and human dignity, which constitute Islam's moral core, and from which all Islamic conceptions of human and civil rights derive, are best realized, in personal as well as public life, under shura governance.
Shura, as a principle, is rooted in the Quran itself. The Quran has presented shura as a principle, and not as a system, of governance. The distinction is important to note, because the Quran thereby has left it to successive generations of Muslims to continue to strive toward a more perfect realization of the shura principle.
In the Quran, two modes of political consultation are mentioned. In the one, the Prophet Muhammad is asked to consult with his companions, but, ultimately, to decide on his own. In the other, the community of the faithful is described as the one that (among its other attributes) administers its affairs by mutual consultation. In the one, consultation is mandated but is not binding; in the other, it is depicted as constituting the very process by which binding decisions on public matters are reached. In the one, the Prophet is personally involved, in the other, it is the community deliberating on public matters collectively. The conservative, not to say reactionary, view on shura recognizes it only as discretionary, non-binding consultation. This view, needless to say, is the one the powers that be, presumptuously comparing themselves to the Prophet, find more to their convenience. But it is the more progressive and, I submit, more authentic view of shura as a binding decision-making process that is gaining ground in the contemporary Islamic thrust for reform.
What precisely supports this latter position? What is there in the Islamic jurisprudential framework that favors the broader rather than the narrower interpretation of shura?
For an answer, let us review some fundamental Islamic precepts that rarely receive due consideration in discussions about political Islam. I am using the term "fundamental" here advisedly, realizing full well the undeserved notoriety this term has gathered when used in relation to Islam. But I use it nonetheless, because the legal precepts involved here are more than peripheral in Islamic jurisprudence. Only by understanding these precepts in the context of an overall framework, can one, I believe, begin to grasp the fullness and coherence of the Islamic perspective on governance. I shall cite the original Arabic terms for these constructs, then give their translation in English.
In the first place, Islam stipulates "rida al awam", that is, popular consent, as a prerequisite to the establishment of legitimate political authority, and ijtihad jama'i, that is collective deliberation as a requisite to the proper administration of public affairs. Beyond that, Islam stipulates "mas'uliyah jama'iyyah", that is, collective responsibility, for maintaining the public good of society. And by affirming all humans as equal before God, Islam stipulates equality before the law; for to claim parity before God and disparity among ourselves is plain hypocrisy. Finally, by rejecting man's subservience to anyone but God, Islam stipulates freedom as the natural state of man, hence liberty within the limits of law is an Islamic stipulation. The famous rhetorical question asked by the second Khalifa, Omar Ibn Al Khattab, "When (implying by what right) ... when did you enslave the people, knowing that they were born free by their mothers?" speaks volumes about Islam's innate resentment of anything that arbitrarily violates personal freedom.
These are authentic Islamic positions, stressing popular consent, collective deliberation, shared responsibility, personal freedom, justice, equality, and dignity of the human individual, all conceived within the shura framework of governance. Conversely, any thorough and objective reading of Islam would show that by its intrinsically egalitarian perspective, Islam rejects all kinds of autocratic authority or privilege; that it rejects hereditary rule, for no particular lineage has monopoly over competence and integrity. "The best person you can employ," says the Quran, in the words of a thoughtful daughter counseling her father "is the one who is competent and honest." Surely, in the weighty matter of governance, the people ought to be able to employ, through election, those they deem the most competent and honest amongst them.
At the root of the Islamic constitutional framework, is the fundamental notion of ummah, the nation, which constitutes the social basis of Islamic polity, and the body through which members perform collective responsibilities and attain collective well-being. The ummah is bound together by a common moral outlook, and a common commitment to do what is right and shun what is wrong. The significance of this lies in the absence of any racial, territorial, political, or any other exclusionism. The ummah of Islam, as such, encompasses the entire Muslim populace living anywhere on earth, and it also includes peoples living in the Islamic lands, who though not formally Muslim, are nevertheless at peace with Islam. This all-inclusive notion of the ummah comes through clearly in the directive that the fourth Khalifa, Ali Ibn Abi Taleb gave to Malik Ibn Al Ashtar Al Nakha'i, upon dispatching him as governor to Egypt at a time when Egypt was more Christian than Muslim. Ali wrote:
Know, O Malik, that I am sending you to a country which has been subjected before you to both just and unjust rulers, and so the people will judge you in the same way that you now stand in judgment of your predecessors. Therefore, let good works be your true assets. Discipline yourself, and covet not that which is not rightfully yours. Train your heart to feel compassion for the people, to love them and be kind to them. Do not behave like a ferocious beast toward them, snatching away their sustenance, for the people are of two categories: they are your brothers in religion and/or your fellow human beings".
Next comes the concept of khilafah, which means God's delegation of authority to the ummah to maintain peace, justice and prosperity on earth. The concept is universal in that every individual member of the ummah is legally obligated to ensure the proper execution of the delegated authority. Representative governance, through which alone this collective obligation can be properly fulfilled, thus becomes constitutionally mandatory in Islam. Absolute, cosmic sovereignty belongs to God, but sovereignty on earth He has delegated to the ummah, the people, through the mandate of istikhlaf. By collectively enjoining the right and forbidding the wrong, the ummah would move ahead, achieving unprecedented heights in human development.
Third is the precept of bay'ah, basically a form of electing or confirming the khalifa, or the chief executive. It is comprised of two steps. The first step is called bay'ah khassah, and it is tantamount to a nomination process through private consultation. The second step is called bay'ah a'mmah, that is popular acceptance of the nominee. Since acceptance was expressed by handshaking with the khalifa-designate, those dissenting were free to withhold the handshake. Thus dissent is recognized as a political right.
We now come to the fourth and central constitutional principle of shura. It is important to make two observations here. The first is that the etymological form of shura, derived from the root shawr, or advice, means mutual consultation in its widest scope a collective deliberation in which all parties are exchanging counsel. The term shura, as such, is to be distinguished from the term istisharah, which means one side seeking counsel from another, and from the term tashawur, which means mutual consultation but on a lesser scale than that envisioned in shura as a nationwide participatory political exercise. For instance, in my country, Oman, the present assembly was first named al majlis al istishari, and only several years later renamed as majlis al shura, thereby claiming a more democratic posture.
The second point to observe is that, in the context in which the term has been used in the Quran, shura consultation is predicated on equality among those consulting in order to arrive at a collective decision. This clear Quranic depiction of the shura as essentially a decision-making process among equals has to be distinguished from the notion that depicts shura as merely an optional exercise in the seeking of non-binding counsel by the ruler, acting from a superior position, from those of his subjects with whom he may choose to consult. This rather disparate version of shura, claimed by the rulers and conceded by the clergy has historically co-opted real shura, thereby condemning Muslim and Arab political life to centuries of despotic rule. However, current Islamic scholarship is showing increasing inclination to restoring shura to its full-fledged legitimacy in the Muslim public life.
A fifth precept is that of wikalah, which means representation, basically a legal construct according to which one may appoint a deputy for acting on one's behalf concerning matters in which representation is valid. In the constitutional context, it can mean electing deputies to represent the electorate in the affairs of governance.
Furthermore, there are the two legal rules of kifayeh and wajib which further define the principle of political representation in Islam. According to the rule of kifayeh, human obligations are classified in two broad categories: personal and collective. Personal obligations that cannot be delegated to another person, such as paying zakat (obligatory charity) are referred to as fard-ayn. Collective religious and social obligations that can be delegated, are termed fard-kifayeh. Political representation belongs to this second category, and as such becomes an Islamic obligation.
The rule of wajib, that is, obligation, in essence means that any measure or device necessary to the fulfillment of enjoined Islamic obligations becomes itself a religious obligation, provided, of course, that such a measure of implementation itself is legally correct. Since government by mutual consultation is an obligation in Islam, and since it is practically impossible for the entire populace to attend directly to the daily affairs of the state in order to fulfill this obligation, the creation of a permanent representative body on behalf of the members of the ummah becomes an Islamic requirement.
There is finally the right of exercising civil disobedience when the ruler is found to be in violation of some basic precept of Islam. In the constitutional context, where peacefully possible, this calls for abrogation of the bay'ah, a measure that is tantamount to impeachment and dismissal from office. This right was expressly affirmed by the first Khalifa, Abu Bakr Al Siddique, upon being confirmed by consensus as successor to the Prophet. Said he addressing the community present in the Medina Mosque: "I have been given authority over you, but I am not the best among you. Obey me so long as I obey God in the administration of your affairs. Where I disobey God, you owe me no obedience."
Upholding this very principle, the second Khalifa Omar said: Where I do right, assist me; where I do wrong correct me.
Thus, the ideas of constitutionalism and representative governance are well rooted within the Islamic socio-political perspective. They have their basis not only in Islam's ethical imperatives of justice, equality, and the dignity of the human being, but also in its well-established legal precepts. Granted that these precepts have traditionally been narrowly defined, and historically hardly ever applied after the first four khalifas, they have never been openly challenged or denied by either the ruling regimes or the traditional schools. Recent Islamic scholarship has tended toward a broader understanding of these precepts and in some cases has in fact offered broader constructions. For example, since Muhammad Abdou, Rashid Ridha and others expounded their reformist ideas in Egypt a century ago, not only has the authenticity of shura come to be more widely recognized, but the scope of its application has come to be viewed as essentially at par with that of modern democratic systems, incorporating all the main elements thereof, such as people's sovereignty, popular elections, separation of powers with built-in checks and balances, political pluralism, legal opposition, and freedom of speech.
Let me now pose the question: Must Muslims look for a specifically Islamic basis for adopting democratic governance?
In my considered judgment, the answer may well be yes, for at least two reasons.
The first reason is that, for Muslims, the religious dimension of existence extends to encompass the whole of life. As such, all issues of social, economic or political significance must ultimately be related to the basic Islamic conceptions and shown to be in accord therewith in order to gain unreserved public acceptance and support.
Conversely, the most damning thing that can be said about a proposed policy or direction is that it is in contradiction with Islam. When the Islamic outlook on science in the earlier part of this century was still generally negative, Muslim reformers moved to prove from the Quran that all knowledge was essentially from God, and that science was a faculty that God required Muslims to achieve. When modern education was suspect, particularly for girls, the reformers authentically reminded the recalcitrant of the Prophet's injunction: "Learning is an obligation for every Muslim, male or female."
More recently, through proper ijtihad, that is, scholarly deliberation, significant legislative reform has been enacted in some Muslim societies concerning personal and family law, an area where reform has historically been very difficult to achieve. In the political and economic fields, in the absence of established constitutional constraints, Islamic egalitarian principles have been frequently invoked in protest against tyranny, corruption, exploitation and greed.
The second reason stems from historical precedent. When parliaments were introduced in some Islamic lands early in this century, it was hoped that they would constrain authoritarian power, shut out foreign interference, and consolidate national independence. But Britain and France, who were democratic at home, worked in the opposite direction abroad by reinforcing the authoritarian rulers whom they had installed on these Muslim lands. In Egypt, Syria, and Iraq, once set up, the new parliaments were not allowed to function freely in response to national aspirations. So openly were they manipulated by the foreign powers that parliamentary democracy came to appear as a travesty in the eyes of the general public. As a result, this failed experience, coming in the wake of the failure of the preceding consultative bodies in both the Ottoman Empire and Persia, left a legacy of mistrust in the democratic process, discrediting it as a vehicle for achieving independence and reform. To be vindicated, and fully accepted, democracy, in principle, must now come to Muslims, particularly the Arabs, not as a cultural import, but as an imperative of civilized life rooted in and supported by the ideas and ideals embedded in their own Islamic heritage.
Some say the reason the new quasi-democratic institutions in the conservative Arabian peninsula states have been introduced as "majalis shura" rather than as parliaments or people's assemblies, is to give them an Islamic aura and thereby make them more acceptable to the public. A more important reason, though, and a sinister one, I suspect, is that as shura assemblies, their autocratic framers hope they will never be required to function as full fledged democratic institutions. If that is the case, the result may turn out to be disappointing to them. As Islamic scholarship continues to reestablish the centrality of shura as a full democratic principle, broadening both its equity and scope, these shura assemblies could in time come under pressure to live up to the full requirements of their shura title.
It is going to take time, however, before the Arab societies in particular become bona fide shura democracies. Like Muslims at large, the Arabs for a long time have missed the significance of Islamic social ethics and thereby remained oblivious of the ethical imperative of representative governance in Islam. Islamic ethics flow from a constant awareness of the principles and values that Islam upholds as essential to human sustenance and growth. The Muslim community is required to concretely express these principles and values the best that it can, in all aspects of its life, personal and communal, private and public, within the ummah and in the ummah's commerce with the other nations of the world. These principles and values are universal, permanent, non-relativistic: the principles of justice, equality, and human dignity, and values such as faith, reason, virtue, knowledge, cooperation, personal integrity, and economic prosperity. A concrete and progressive expression of these principles and values can come about under neither authoritarian nor totalitarian governance, but rather under shura, or democratic, governance that is committed to the supremacy of these principles and values in the life of the ummah. This crucial connection between the Islamic paradigm of an intellectually and morally evolving society, and the necessary vehicle of representative governance to carry it through such evolution, is yet to be sufficiently forged in the Muslim/Arab consciousness.
Will this connection ever be formed sufficiently enough to bring about a genuine shura transformation? I am hoping it will. Speaking of the Arabs in particular, I am encouraged by what I discern as a growing trend among the intelligentsia to re-visit Islam, to re-examine its core intellectual and moral ideas, and to justify demands for reform by indigenous Islamic criteria for shura governance. If the Arab intelligentsia do so ardently and earnestly, they will discover that shura governance is essentially democratic governance liberating, uplifting, enabling, and conducive to progress. Islam called the Arabs to shura fourteen centuries ago, at a point in history when the rest of the world had but a faint idea about democracy. It is time the Arabs heeded the call and reformed. It is time they caught up with the rest of the world, including non-Arab Islamic societies that are already democratic, or fast democratizing.
Shura, as I understand it, and have stipulated here, is a cardinal principle of governance in Islam. No claim of commitment to Islam, no matter how many mosques are built or pious commentaries broadcast from the state-owned media, can be taken seriously where shura is denied, ignored, distorted, or compromised.
Sadek Sulaiman is the former Ambassador of Oman to the United States. He has spoken about Shura to a number of audiences including at Al-Hewar Center, The School of Islamic and Social Studies, and American University.
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Managing Diversity in Organizations: A Global Perspective
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Sjia | "2021-12-26T14:59:54" | https://viva-afrikaans.org/ | VivA is vir die hele taalgemeenskap. Ryk en arm. Van Kakamas tot die Kaapse Vlakte. Plaaslik en internasionaal.
'n Persoonlike boodskap van Marlie Coetzee (uitvoerende direkteur van VivA Afrikaans)
Beste VivA-gebruiker
Ek vra dat jy asseblief 60 sekondes sal neem om hierdie boodskap te lees. Soos wat die nuwe jaar vir ons almal aangebreek het, het daar ook 'n nuwe fase vir VivA aangebreek – 'n fase van opwindende innovering! Soos jy reeds weet, is VivA 'n maatskappy sonder winsoogmerk en is ons afhanklik van borgskappe en donasies om VivA se virtuele deure oop te hou.
Sal jy asseblief 'n tydjie afknyp om te dink hoeveel keer jy VivA onlangs geraadpleeg het om die korrekte antwoorde op jou taalvrae te kry? VivA bied nie nét antwoorde op jou vrae nie – ons gee vir jou die régte antwoorde.
Hoe waardevol was die inhoud wat VivA aan jou voorsien het? Kon ons jou help om 'n woord reg te spel? Kon ons jou help om jou skoolwerk meer suksesvol te voltooi? Kon ons jou help met jou navorsing? Jou verhandeling? Jou werk? Kon ons help om jou leesvaardighede te verbeter?
Dink terug aan die waarde wat VivA in 2022 vir jou gebied het – dink jy dit is 'n donasie van R100 werd? As dit vir jou moontlik is, word asseblief deel van die VivA-weldoeners wat 'n jaarlikse of maandelikse donasie aan VivA maak. As elkeen wat tans hierdie boodskap lees 'n donasie van slegs R100 maak, bereik VivA sy doelwit binne 'n paar uur.
Soos jy ook reeds weet, bied VivA 'n uitsonderlike en unieke diens as daar gekyk word na ons groot verskeidenheid Afrikaanse webwerwe. Hier is geen advertensies nie, hier word nie maandelikse gelde gevra vir toegang tot ons inhoud nie, en hier is nie inligting agter 'n betaalmuur versteek nie. En VivA wil dit graag só hou.
VivA is besig om 'n digitale wêreld vir Afrikaans te bou. Ons vra jou om deel te wees van hierdie innoverende veranderinge wat VivA binnekort gaan begin implementeer.
Kom beleef die toekoms van Afrikaans reeds vandag saam met VivA.
[Maak 'n donasie](/index.php?option=com_viva&task=profile.donate)
VivA is vir Artikel 18A-vrystelling geregistreer, wat beteken dat enige individu of maatskappy se skenking van belasting afgetrek kan word. |
Sjia | "2021-12-26T14:59:54" | https://fa.shafaqna.com/news/239452/ | شفقنا نظرسنجی- جمعیت شیعیان جهان از ۳۲۰ میلیون تا ۴۰۰ میلیون نفر برآورد شده است و در حدود نیمی از جمعیت ساکن در منطقه مرکزی خاورمیانه شیعه هستند.
به گزارش سرویس ترجمه شفقنا، یافته های موسسه تحقیقات پیو از بررسی بیش از ۲۰۰ کشور جهان نشان می دهد که در حال حاضر ۱٫۶ میلیارد مسلمان در سراسر جهان زندگی می کنند که این تعداد ۲۳ درصد کل جمعیت ۶٫۸ میلیاردی جهان را طبق آمار سال ۲۰۰۹ تشکیل می دهد. در این میان شیعیان حدود ۲۰ درصد جمعیت مسلمان جهان را شکل داده اند.
اکثریت شیعیان جهان (۶۸ تا ۸۰ درصد) تنها در چهار کشور ایران، پاکستان، هندوستان و عراق زندگی می کنند. براساس برآوردهای صورت گرفته تعداد شیعیان جهان از ۳۲۰ تا ۳۵۰ میلیون و حتی تا ۴۰۰ میلیون نفر تخمین زده شده است.
پیکره اصلی جمعیت مسلمانان جهان یعنی بیش از ۶۲ درصد در قاره آسیا اسکان دارند. جمعیت اکثریت چندین کشور در خاورمیانه را شیعیان تشکیل داده اند از جمله ایران، عراق، بحرین، آذربایجان و یمن. همچنین حدود ۲۰ درصد جمعیت سوریه و ترکیه شیعه هستند. علویان دومین گروه مذهبی بزرگ ترکیه را شکل داده اند (پس از اهل سنت) به طوریکه گفته می شود ۲۵ درصد (۲۰ میلیون نفر) از کل جمعیت ترکیه علوی هستند. جامعه شیعیان اثنی عشری نیز ۵ درصد جمعیت مسلمان این کشور را به خود اختصاص داده اند.
در جنوب آسیا، هندوستان تنها کشور غیرمسلمان در جهان است که شیعیان ۴ تا ۵ درصد جمعیت کل آن را تشکیل می دهند به طوریکه این کشور روز عاشورا را به عنوان تعطیلی مذهبی به رسمیت شناخته است. به علاوه در ایالت های بهار و اوتارپرادش روز میلاد حضرت علی (ع) تعطیل است. شهر لکنو که مرکز ایالت اوتارپرادش است به عنوان مرکز جامعه شیعیان هندوستان شناخته شده است. روز میلاد حضرت علی (ع) تنها در کشورهای هندوستان، آذربایجان و ایران به عنوان روز تعطیلی مذهبی به رسمیت شناخته شده است.
یکی از مشکلاتی که در تخمین جمعیت شیعیان کشورهای مختلف وجود دارد این است که گرچه شیعیان اقلیت مهمی در یک کشور مسلمان محسوب می شوند اما کل جمعیت مسلمان کشورها با نام اهل سنت ثبت می گردند. در واقع شیعیان ۲۱ تا ۳۵ درصد جمعیت مسلمان در جنوب آسیا را به خود اختصاص داده اند. با این حال به دلیل اختلاط مدارس اسلامی و شعب آنها و نیز مساله تقیه در میان برخی از شیعیان، برآورد تعداد کل شیعیان مشکل است.
بسیاری از افراد نمی دانند که در حدود نیمی از جمعیت مرکزی خاورمیانه شیعه هستند. ملت هایی که اکثریت غالب آنها شیعیان هستند عبارتند از: ایران (۹۵ درصد)، آذربایجان (۸۰ درصد)، بحرین (۷۵ درصد)، عراق (۶۵ درصد)، لبنان (۴۵ درصد)، یمن (۴۵ درصد)، ترکیه (۲۵ درصد)، کویت (۳۵ درصد)، افغانستان (۲۰ درصد)، پاکستان (۲۵-۲۰ درصد)، عربستان سعودی (۱۵ درصد)، هندوستان (۲۵-۲۰ درصد مسلمانان)، امارات (۲۰ درصد) و سوریه (۲۰-۱۵ درصد).
جمعیت ۱٫۶ میلیاردی مسلمانان جهان را به طور تقریبی به فرقه های اصلی ذیل می توان تقسیم کرد:
۱- مسلمانان سنی حنفی (۳۵ درصد)
۲- مسلمانان سنی شافعی (۲۵ درصد)
۳- مسلمانان شیعه (۲۰ درصد)
۴- مسلمانان سنی مالکی (۱۵ درصد)
۵- مسلمانان سنی حنبلی (۴ درصد)
۶- مسلمانان سلفی ( یک درصد)
اکثریت مسلمانان ملت های هندواروپایی حنفی هستند. مسلمانان آسیا-آفریقایی معمولا حنفی نیستند. اکثریت مسلمانان آفریقای شرقی، هویی ها (قوم مسلمانان چینی) و مالایی ها شافعی هستند. اکثریت مسلمانان در آفریقای غربی تقریبا مالکی هستند (شامل ملل مراکشی و دیگر مکان هایی که فرهنگ مراکش شایع است). فرقه سلفی تنها در عربستان سعودی و چند کشور دیگر حوزه خلیج فارس حضور دارند.
منبع:
[Shia Numbers](http://shianumbers.com/shia-muslims-population.html) |
Sjia | "2021-12-26T14:59:54" | http://www.pewforum.org/2009/10/07/mapping-the-global-muslim-population/ | A comprehensive demographic study of more than 200 countries finds that there are 1.57 billion Muslims of all ages living in the world today, representing 23% of an estimated 2009 world population of 6.8 billion.
While Muslims are found on all five inhabited continents, more than 60% of the global Muslim population is in Asia and about 20% is in the Middle East and North Africa. However, the Middle East-North Africa region has the highest percentage of Muslim-majority countries. Indeed, more than half of the 20 countries and territories
[1](#footnotes) in that region have populations that are approximately 95% Muslim or greater.
More than 300 million Muslims, or one-fifth of the world's Muslim population, live in countries where Islam is not the majority religion. These minority Muslim populations are often quite large. India, for example, has the third-largest population of Muslims worldwide. China has more Muslims than Syria, while Russia is home to more Muslims than Jordan and Libya combined.
Of the total Muslim population, 10-13% are Shia Muslims and 87-90% are Sunni Muslims. Most Shias (between 68% and 80%) live in just four countries: Iran, Pakistan, India and Iraq.
These are some of the key findings of Mapping the Global Muslim Population: A Report on the Size and Distribution of the World's Muslim Population, a new study by the Pew Research Center's Forum on Religion & Public Life. The report offers the most up-to-date and fully sourced estimates of the size and distribution of the worldwide Muslim population, including sectarian identity.
Previously published estimates of the size of the global Muslim population have ranged widely, from 1 billion to 1.8 billion.
[2](#footnotes) But these commonly quoted estimates often have appeared without citations to specific sources or explanations of how the figures were generated.
The Pew Forum report is based on the best available data for 232 countries and territories. Pew Forum researchers, in consultation with nearly 50 demographers and social scientists at universities and research centers around the world, acquired and analyzed about 1,500 sources, including census reports, demographic studies and general population surveys, to arrive at these figures – the largest project of its kind to date. (See Methodology for more detail.)
The Pew Forum's estimate of the Shia population (10-13%) is in keeping with previous estimates, which generally have been in the range of 10-15%. Some previous estimates, however, have placed the number of Shias at nearly 20% of the world's Muslim population.
[3](#footnotes) Readers should bear in mind that the figures given in this report for the Sunni and Shia populations are less precise than the figures for the overall Muslim population. Data on sectarian affiliation have been infrequently collected or, in many countries, not collected at all. Therefore, the Sunni and Shia numbers reported here are expressed as broad ranges and should be treated as approximate.
These findings on the world Muslim population lay the foundation for a forthcoming study by the Pew Forum, scheduled to be released in 2010, that will estimate growth rates among Muslim populations worldwide and project Muslim populations into the future. The Pew Forum plans to launch a similar study of global Christianity in 2010 as well. The Pew Forum also plans to conduct in-depth public opinion surveys on the intersection of religion and public life around the world, starting with a 19-country survey of sub-Saharan Africa scheduled to be released later this year. These forthcoming studies are part of a larger effort – the Global Religious Futures Project, jointly funded by The Pew Charitable Trusts and the John Templeton Foundation – that aims to increase people's understanding of religion around the world.
Map: Distribution of Muslim Population by Country and Territory
Only countries with more than 1 million Muslims are shown 2009 Muslim population, the percentage of its population that is Muslim and the percentage of the world Muslim population it represents.
* Indicates the use of a source with a small enough sample size to make these estimates somewhat less reliable. Due to this greater margin of error, percentages are rounded to the nearest integer rather than to the first decimal place and are therefore more approximate (~). The only exception to this rule is the display of Turkey's percentage of world population as 4.7% rather than ~ 5%.
"–" indicates that the number of Muslims is too small to be reliably estimated.
Map: World Distribution of Muslim Population
This "weighted" map of the world shows each country's relative size based on its Muslim population. Figures are rounded to the nearest million. Click to enlarge.
Asia Predominates
Two-thirds of all Muslims worldwide live in the 10 countries shown below. Of the 10 countries, six are in Asia (Indonesia, Pakistan, India, Bangladesh, Iran and Turkey), three are in North Africa (Egypt, Algeria and Morocco) and one is in Sub-Saharan Africa (Nigeria).
Countries with the Largest Number of Muslims
|Estimated 2009 Muslim Population||Percentage of Population that is Muslim||Percentage of World Muslim Population|
|Indonesia||202,867,000||88.2%||12.9%|
|Pakistan||174,082,000||96.3||11.1|
|India||160,945,000||13.4||10.3|
|Bangladesh||145,312,000||89.6||9.3|
|Egypt||78,513,000||94.6||5.0|
|Nigeria||78,056,000||50.4||5.0|
|Iran||73,777,000||99.4||4.7|
|Turkey*||73,619,000||~98||4.7|
|Algeria||34,199,000||98.0||2.2|
|Morocco*||31,993,000||~99||~2|
|* Data for Turkey and Morocco come primarily from general population surveys, which are less reliable than censuses or large-scale demographic and health surveys for estimating minority-majority ratios (see Methodology). As a result, the percentage of the population that is Muslim in these two countries is rounded to the nearest integer.|
Pew Research Center's Forum on Religion & Public Life • Mapping the Global Muslim Population, October 2009
The bulk of the world's Muslim population – more than six-in-ten (62%) – is located in Asia, a region that, for the purposes of this report, includes not only East Asian countries such as China but also countries as far west as Turkey. (For a complete breakdown of countries by region, see
[World Muslim Population by Region and Country](/docs/?DocID=468).)
Muslim Population by Region
|Estimated 2009 Muslim Population||Percentage of Population that is Muslim||Percentage of World Muslim Population|
|Asia-Pacific||972,537,000||24.1%||61.9%|
|Middle East-North Africa||315,322,000||91.2||20.1|
|Sub-Saharan Africa||240,632,000||30.1||15.3|
|Europe||38,112,000||5.2||2.4|
|Americas||4,596,000||0.5||0.3|
|World Total||1,571,198,000||22.9||100.0|
|Note: The list of countries that make up each region can be found in the section titled "World Muslim Population by Region and Country."
|
Pew Research Center's Forum on Religion & Public Life • Mapping the Global Muslim Population, October 2009
Living as Majorities and Minorities
While 80% of the world's Muslims live in countries where Muslims are in the majority, significant numbers – about one-fifth of the world's Muslim population – live as religious minorities in their home countries. Of the roughly 317 million Muslims living as minorities, about 240 million – about three-quarters – live in five countries: India (161 million), Ethiopia (28 million), China (22 million), Russia (16 million) and Tanzania (13 million). Two of the 10 countries with the largest number of Muslims living as minorities are in Europe: Russia (16 million) and Germany (4 million).
These minority populations are often quite large. For example, India, a Hindu-majority country, has the third-largest population of Muslims worldwide. The Muslim population of Ethiopia is about as large as that of Afghanistan. China has more Muslims than Syria; Russia is home to more Muslims than Jordan and Libya combined; and Germany has more Muslims than Lebanon.
Countries with the Largest Number of Muslims Living as Minorities
|Estimated 2009 Muslim Population||Percentage of Population that is Muslim||Percentage of World Muslim Population|
|India||160,945,000||13.4%||10.3%|
|Ethiopia||28,063,000||33.9||1.8|
|China||21,667,000||1.6||1.4|
|Russia||16,482,000||11.7||1.0|
|Tanzania||13,218,000||30.2||0.8|
|Ivory Coast||7,745,000||36.7||0.5|
|Mozambique||5,224,000||22.8||0.3|
|Philippines||4,654,000||5.1||0.3|
|Germany*||4,026,000||~5||<1|
|Uganda||3,958,000||12.1||0.3|
|* Data for Germany come in part from general population surveys, which are less reliable than censuses or large-scale demographic and health surveys for estimating minority-majority ratios (see Methodology). As a result, the percentage of the population that is Muslim in Germany is rounded to the nearest integer.
|
Pew Research Center's Forum on Religion & Public Life • Mapping the Global Muslim Population, October 2009
Of the 232 countries and territories included in this study, 50 are Muslim-majority. Out of these, however, more than six-in-ten (62%) have a smaller Muslim population than do Russia and China individually.
The Middle East-North Africa region contains the highest percentage of Muslim-majority countries compared with other regions. Of the 20 countries and territories in the region, 17 have a population that is more than 75% Muslim, with Israel, Lebanon and Sudan being the only exceptions. In comparison, only 12 of 61 countries in Asia, 10 of 50 countries in Sub-Saharan Africa and two of 50 countries in Europe (Kosovo and Albania) are 75% or more Muslim.
Sunni and Shia Populations
An overwhelming majority of Muslims are Sunnis, while an estimated 10-13% are Shias. This report estimates that there are between 154 million and 200 million Shia Muslims in the world today.
Between 116 million and 147 million Shias live in Asia, representing about three-quarters of the world's Shia population (note that Iran is included in the Asia-Pacific region). Meanwhile, nearly a quarter of the world's Shias (36 million to 44 million) live in the Middle East-North Africa.
[4](#footnote4) Looked at in a different way, 12-15% of the Muslim population in the Asia-Pacific region is Shia, as is 11-14% of the Muslim population in the Middle East-North Africa region. The figures for Shias are generally given as a range because of the limitations in the secondary-source data (see Methodology for Sunni-Shia Estimates).
Quick Definition: Sunnis and Shias
Sunni Muslims and Shia Muslims (also known as Shiites) comprise the two main sects within Islam. Sunni and Shia identities first formed around a dispute over leadership succession soon after the death of the Prophet Muhammad in 632 A.D. Over time, however, the political divide between the two groups broadened to include theological distinctions and differences in religious practices as well.While the two sects are similar in many ways, they differ over conceptions of religious authority and interpretation as well as the role of the Prophet Muhammad's descendants, for example.For readers seeking more detail on the categories used in this report, Sunnis include followers of the Hanafi, Shafi, Maliki and Hanbali schools of Islamic jurisprudence as well as the Wahhabi or Salafi movement. Shias include Ithna Asharis (Twelvers), Ismailis, Zaydis, Alevis and Alawites.
There also are a few Muslim groups that are difficult to classify as either Sunni or Shia. These include Kharijites in Oman and the Nation of Islam movement in the United States, as well as the Druze, who are located primarily in and around Lebanon. Given the relatively small numbers of people associated with such groups, this report does not provide separate figures for them, but they are included in the overall Muslim population statistics.
Readers should also note that there is no separate estimate for Sufis, whose spiritual and mystical practices have a following among both Sunnis and Shias. There are no reliable figures on the proportion of Muslims worldwide who follow Sufi practices.
Most Shias (between 68% and 80%) live in four countries: Iran, Pakistan, India and Iraq. Iran has 66 million to 70 million Shias, or 37-40% of the world's total Shia population. Iraq, India and Pakistan each are home to at least 16 million Shias.
Sizeable numbers of Shias (1 million or more) are found in Turkey, Yemen, Azerbaijan, Afghanistan, Syria, Saudi Arabia, Lebanon, Nigeria and Tanzania. Shias constitute a relatively small percentage of the Muslim population elsewhere in the world. About 300,000 Shias are estimated to be living in North America, including both the U.S. and Canada, constituting about 10% of North America's Muslim population.
In four countries – Iran, Azerbaijan, Bahrain and Iraq – Shia Muslims make up a majority of the total population.
Map: More Than a Third of the World's Shia Muslims Live in Iran
Roll over a country bubble to see the percentage of its Muslim population that is Shia and the percentage of the world Shia population it represents.
Pew Research Center's Forum on Religion & Public Life • Mapping the Global Muslim Population, October 2009
Countries with More Than 100,000 Shia Muslims
|Estimated 2009 Shia Population||Approximate Percentage of Muslim Population that is Shia||Approximate Percentage of World Shia Population|
|Iran||66 – 70 million||90 – 95%||37 – 40%|
|Pakistan||17 – 26 million||10 – 15||10 – 15|
|India||16 – 24 million||10 – 15||9 – 14|
|Iraq||19 -22 million||65 – 70||11 – 12|
|Turkey||7 – 11 million||10 – 15||4 – 6|
|Yemen||8 – 10 million||35 – 40||~5|
|Azerbaijan||5 – 7 million||65 – 75||3 – 4|
|Afghanistan||3 – 4 million||10 – 15||~2|
|Syria||3 – 4 million||15 – 20||~2|
|Saudi Arabia||2 – 4 million||10 – 15||1 – 2|
|Nigeria||<4 million||<5||<2|
|Lebanon||1 – 2 million||45 – 55||<1|
|Tanzania||<2 million||<10||<1|
|Kuwait||500,000 – 700,000||20 – 25||<1|
|Germany||400,000 – 600,000||10 – 15||<1|
|Bahrain||400,000 – 500,000||65 – 75||<1|
|Tajikistan||~400,000||~7||<1|
|United Arab Emirates||300,000 – 400,000||~10||<1|
|United States||200,000 – 400,000||10 – 15||<1|
|Oman||100,000 – 300,000||5 – 10||<1|
|United Kingdom||100,000 – 300,000||10 – 15||<1|
|Bulgaria||~100,000||10 – 15||<1|
|Qatar||~100,000||~10||<1|
|World Total||154 – 200 million||10 – 13||100|
|Note: Countries with an estimated Shia population of less than 1% of the country's Muslim population are not listed. The figures for Shias are generally given in a range because of the limitations of the secondary-source data (see Methodology for Sunni-Shia Estimates). Figures may not sum to totals due to rounding.
|
Pew Research Center's Forum on Religion & Public Life • Mapping the Global Muslim Population, October 2009
1 For a definition of "territories," see the
[methodology](https://www.pewresearch.org/religion/2009/10/07/mapping-the-global-muslim-population19/).
2 See, for example,
[CIA World Factbook](https://www.cia.gov/library/publications/the-world-factbook/geos/xx.html); [Foreign Policy magazine, May 2007](http://www.foreignpolicy.com/story/cms.php?story_id=3835); [Who Speaks for Islam: What a Billion Muslims Really Think, 2008](http://www.gallup.com/press/104206/WHO-SPEAKS-ISLAM.aspx); [Adherents.com](http://www.adherents.com/Religions_By_Adherents.html); and [IslamicPopulation.com](http://www.islamicpopulation.com/world_general.html).
3 See, for example,
[IslamicWeb.com](http://www.islamicweb.com/beliefs/cults/shia_population.htm); ["Shia Muslims in the Middle East," Council on Foreign Relations, June 2006](http://www.cfr.org/publication/10903/); and ["The Revival of Shia Islam," Vali Nasr speaking at a Pew Forum event, July 2006](https://www.pewresearch.org/religion/2006/07/24/the-revival-of-shia-islam/).
4 The three-quarters figure for Asia was calculated by comparing the middle of the range of the estimates for Asia's Shia population (about 132 million) with the middle of the range of the estimates for the world's Shia population (about 177 million). The figure for the Middle East-North Africa was calculated by comparing the middle of the range of the estimates for the Middle East-North Africa's Shia population (about 40 million) with the middle of the range of the estimates for the world's Shia population (about 177 million). |
Sjia | "2021-12-26T14:59:54" | http://www.pewforum.org/2009/10/07/mapping-the-global-muslim-population/ | A comprehensive demographic study of more than 200 countries finds that there are 1.57 billion Muslims of all ages living in the world today, representing 23% of an estimated 2009 world population of 6.8 billion.
While Muslims are found on all five inhabited continents, more than 60% of the global Muslim population is in Asia and about 20% is in the Middle East and North Africa. However, the Middle East-North Africa region has the highest percentage of Muslim-majority countries. Indeed, more than half of the 20 countries and territories
[1](#footnotes) in that region have populations that are approximately 95% Muslim or greater.
More than 300 million Muslims, or one-fifth of the world's Muslim population, live in countries where Islam is not the majority religion. These minority Muslim populations are often quite large. India, for example, has the third-largest population of Muslims worldwide. China has more Muslims than Syria, while Russia is home to more Muslims than Jordan and Libya combined.
Of the total Muslim population, 10-13% are Shia Muslims and 87-90% are Sunni Muslims. Most Shias (between 68% and 80%) live in just four countries: Iran, Pakistan, India and Iraq.
These are some of the key findings of Mapping the Global Muslim Population: A Report on the Size and Distribution of the World's Muslim Population, a new study by the Pew Research Center's Forum on Religion & Public Life. The report offers the most up-to-date and fully sourced estimates of the size and distribution of the worldwide Muslim population, including sectarian identity.
Previously published estimates of the size of the global Muslim population have ranged widely, from 1 billion to 1.8 billion.
[2](#footnotes) But these commonly quoted estimates often have appeared without citations to specific sources or explanations of how the figures were generated.
The Pew Forum report is based on the best available data for 232 countries and territories. Pew Forum researchers, in consultation with nearly 50 demographers and social scientists at universities and research centers around the world, acquired and analyzed about 1,500 sources, including census reports, demographic studies and general population surveys, to arrive at these figures – the largest project of its kind to date. (See Methodology for more detail.)
The Pew Forum's estimate of the Shia population (10-13%) is in keeping with previous estimates, which generally have been in the range of 10-15%. Some previous estimates, however, have placed the number of Shias at nearly 20% of the world's Muslim population.
[3](#footnotes) Readers should bear in mind that the figures given in this report for the Sunni and Shia populations are less precise than the figures for the overall Muslim population. Data on sectarian affiliation have been infrequently collected or, in many countries, not collected at all. Therefore, the Sunni and Shia numbers reported here are expressed as broad ranges and should be treated as approximate.
These findings on the world Muslim population lay the foundation for a forthcoming study by the Pew Forum, scheduled to be released in 2010, that will estimate growth rates among Muslim populations worldwide and project Muslim populations into the future. The Pew Forum plans to launch a similar study of global Christianity in 2010 as well. The Pew Forum also plans to conduct in-depth public opinion surveys on the intersection of religion and public life around the world, starting with a 19-country survey of sub-Saharan Africa scheduled to be released later this year. These forthcoming studies are part of a larger effort – the Global Religious Futures Project, jointly funded by The Pew Charitable Trusts and the John Templeton Foundation – that aims to increase people's understanding of religion around the world.
Map: Distribution of Muslim Population by Country and Territory
Only countries with more than 1 million Muslims are shown 2009 Muslim population, the percentage of its population that is Muslim and the percentage of the world Muslim population it represents.
* Indicates the use of a source with a small enough sample size to make these estimates somewhat less reliable. Due to this greater margin of error, percentages are rounded to the nearest integer rather than to the first decimal place and are therefore more approximate (~). The only exception to this rule is the display of Turkey's percentage of world population as 4.7% rather than ~ 5%.
"–" indicates that the number of Muslims is too small to be reliably estimated.
Map: World Distribution of Muslim Population
This "weighted" map of the world shows each country's relative size based on its Muslim population. Figures are rounded to the nearest million. Click to enlarge.
Asia Predominates
Two-thirds of all Muslims worldwide live in the 10 countries shown below. Of the 10 countries, six are in Asia (Indonesia, Pakistan, India, Bangladesh, Iran and Turkey), three are in North Africa (Egypt, Algeria and Morocco) and one is in Sub-Saharan Africa (Nigeria).
Countries with the Largest Number of Muslims
|Estimated 2009 Muslim Population||Percentage of Population that is Muslim||Percentage of World Muslim Population|
|Indonesia||202,867,000||88.2%||12.9%|
|Pakistan||174,082,000||96.3||11.1|
|India||160,945,000||13.4||10.3|
|Bangladesh||145,312,000||89.6||9.3|
|Egypt||78,513,000||94.6||5.0|
|Nigeria||78,056,000||50.4||5.0|
|Iran||73,777,000||99.4||4.7|
|Turkey*||73,619,000||~98||4.7|
|Algeria||34,199,000||98.0||2.2|
|Morocco*||31,993,000||~99||~2|
|* Data for Turkey and Morocco come primarily from general population surveys, which are less reliable than censuses or large-scale demographic and health surveys for estimating minority-majority ratios (see Methodology). As a result, the percentage of the population that is Muslim in these two countries is rounded to the nearest integer.|
Pew Research Center's Forum on Religion & Public Life • Mapping the Global Muslim Population, October 2009
The bulk of the world's Muslim population – more than six-in-ten (62%) – is located in Asia, a region that, for the purposes of this report, includes not only East Asian countries such as China but also countries as far west as Turkey. (For a complete breakdown of countries by region, see
[World Muslim Population by Region and Country](/docs/?DocID=468).)
Muslim Population by Region
|Estimated 2009 Muslim Population||Percentage of Population that is Muslim||Percentage of World Muslim Population|
|Asia-Pacific||972,537,000||24.1%||61.9%|
|Middle East-North Africa||315,322,000||91.2||20.1|
|Sub-Saharan Africa||240,632,000||30.1||15.3|
|Europe||38,112,000||5.2||2.4|
|Americas||4,596,000||0.5||0.3|
|World Total||1,571,198,000||22.9||100.0|
|Note: The list of countries that make up each region can be found in the section titled "World Muslim Population by Region and Country."
|
Pew Research Center's Forum on Religion & Public Life • Mapping the Global Muslim Population, October 2009
Living as Majorities and Minorities
While 80% of the world's Muslims live in countries where Muslims are in the majority, significant numbers – about one-fifth of the world's Muslim population – live as religious minorities in their home countries. Of the roughly 317 million Muslims living as minorities, about 240 million – about three-quarters – live in five countries: India (161 million), Ethiopia (28 million), China (22 million), Russia (16 million) and Tanzania (13 million). Two of the 10 countries with the largest number of Muslims living as minorities are in Europe: Russia (16 million) and Germany (4 million).
These minority populations are often quite large. For example, India, a Hindu-majority country, has the third-largest population of Muslims worldwide. The Muslim population of Ethiopia is about as large as that of Afghanistan. China has more Muslims than Syria; Russia is home to more Muslims than Jordan and Libya combined; and Germany has more Muslims than Lebanon.
Countries with the Largest Number of Muslims Living as Minorities
|Estimated 2009 Muslim Population||Percentage of Population that is Muslim||Percentage of World Muslim Population|
|India||160,945,000||13.4%||10.3%|
|Ethiopia||28,063,000||33.9||1.8|
|China||21,667,000||1.6||1.4|
|Russia||16,482,000||11.7||1.0|
|Tanzania||13,218,000||30.2||0.8|
|Ivory Coast||7,745,000||36.7||0.5|
|Mozambique||5,224,000||22.8||0.3|
|Philippines||4,654,000||5.1||0.3|
|Germany*||4,026,000||~5||<1|
|Uganda||3,958,000||12.1||0.3|
|* Data for Germany come in part from general population surveys, which are less reliable than censuses or large-scale demographic and health surveys for estimating minority-majority ratios (see Methodology). As a result, the percentage of the population that is Muslim in Germany is rounded to the nearest integer.
|
Pew Research Center's Forum on Religion & Public Life • Mapping the Global Muslim Population, October 2009
Of the 232 countries and territories included in this study, 50 are Muslim-majority. Out of these, however, more than six-in-ten (62%) have a smaller Muslim population than do Russia and China individually.
The Middle East-North Africa region contains the highest percentage of Muslim-majority countries compared with other regions. Of the 20 countries and territories in the region, 17 have a population that is more than 75% Muslim, with Israel, Lebanon and Sudan being the only exceptions. In comparison, only 12 of 61 countries in Asia, 10 of 50 countries in Sub-Saharan Africa and two of 50 countries in Europe (Kosovo and Albania) are 75% or more Muslim.
Sunni and Shia Populations
An overwhelming majority of Muslims are Sunnis, while an estimated 10-13% are Shias. This report estimates that there are between 154 million and 200 million Shia Muslims in the world today.
Between 116 million and 147 million Shias live in Asia, representing about three-quarters of the world's Shia population (note that Iran is included in the Asia-Pacific region). Meanwhile, nearly a quarter of the world's Shias (36 million to 44 million) live in the Middle East-North Africa.
[4](#footnote4) Looked at in a different way, 12-15% of the Muslim population in the Asia-Pacific region is Shia, as is 11-14% of the Muslim population in the Middle East-North Africa region. The figures for Shias are generally given as a range because of the limitations in the secondary-source data (see Methodology for Sunni-Shia Estimates).
Quick Definition: Sunnis and Shias
Sunni Muslims and Shia Muslims (also known as Shiites) comprise the two main sects within Islam. Sunni and Shia identities first formed around a dispute over leadership succession soon after the death of the Prophet Muhammad in 632 A.D. Over time, however, the political divide between the two groups broadened to include theological distinctions and differences in religious practices as well.While the two sects are similar in many ways, they differ over conceptions of religious authority and interpretation as well as the role of the Prophet Muhammad's descendants, for example.For readers seeking more detail on the categories used in this report, Sunnis include followers of the Hanafi, Shafi, Maliki and Hanbali schools of Islamic jurisprudence as well as the Wahhabi or Salafi movement. Shias include Ithna Asharis (Twelvers), Ismailis, Zaydis, Alevis and Alawites.
There also are a few Muslim groups that are difficult to classify as either Sunni or Shia. These include Kharijites in Oman and the Nation of Islam movement in the United States, as well as the Druze, who are located primarily in and around Lebanon. Given the relatively small numbers of people associated with such groups, this report does not provide separate figures for them, but they are included in the overall Muslim population statistics.
Readers should also note that there is no separate estimate for Sufis, whose spiritual and mystical practices have a following among both Sunnis and Shias. There are no reliable figures on the proportion of Muslims worldwide who follow Sufi practices.
Most Shias (between 68% and 80%) live in four countries: Iran, Pakistan, India and Iraq. Iran has 66 million to 70 million Shias, or 37-40% of the world's total Shia population. Iraq, India and Pakistan each are home to at least 16 million Shias.
Sizeable numbers of Shias (1 million or more) are found in Turkey, Yemen, Azerbaijan, Afghanistan, Syria, Saudi Arabia, Lebanon, Nigeria and Tanzania. Shias constitute a relatively small percentage of the Muslim population elsewhere in the world. About 300,000 Shias are estimated to be living in North America, including both the U.S. and Canada, constituting about 10% of North America's Muslim population.
In four countries – Iran, Azerbaijan, Bahrain and Iraq – Shia Muslims make up a majority of the total population.
Map: More Than a Third of the World's Shia Muslims Live in Iran
Roll over a country bubble to see the percentage of its Muslim population that is Shia and the percentage of the world Shia population it represents.
Pew Research Center's Forum on Religion & Public Life • Mapping the Global Muslim Population, October 2009
Countries with More Than 100,000 Shia Muslims
|Estimated 2009 Shia Population||Approximate Percentage of Muslim Population that is Shia||Approximate Percentage of World Shia Population|
|Iran||66 – 70 million||90 – 95%||37 – 40%|
|Pakistan||17 – 26 million||10 – 15||10 – 15|
|India||16 – 24 million||10 – 15||9 – 14|
|Iraq||19 -22 million||65 – 70||11 – 12|
|Turkey||7 – 11 million||10 – 15||4 – 6|
|Yemen||8 – 10 million||35 – 40||~5|
|Azerbaijan||5 – 7 million||65 – 75||3 – 4|
|Afghanistan||3 – 4 million||10 – 15||~2|
|Syria||3 – 4 million||15 – 20||~2|
|Saudi Arabia||2 – 4 million||10 – 15||1 – 2|
|Nigeria||<4 million||<5||<2|
|Lebanon||1 – 2 million||45 – 55||<1|
|Tanzania||<2 million||<10||<1|
|Kuwait||500,000 – 700,000||20 – 25||<1|
|Germany||400,000 – 600,000||10 – 15||<1|
|Bahrain||400,000 – 500,000||65 – 75||<1|
|Tajikistan||~400,000||~7||<1|
|United Arab Emirates||300,000 – 400,000||~10||<1|
|United States||200,000 – 400,000||10 – 15||<1|
|Oman||100,000 – 300,000||5 – 10||<1|
|United Kingdom||100,000 – 300,000||10 – 15||<1|
|Bulgaria||~100,000||10 – 15||<1|
|Qatar||~100,000||~10||<1|
|World Total||154 – 200 million||10 – 13||100|
|Note: Countries with an estimated Shia population of less than 1% of the country's Muslim population are not listed. The figures for Shias are generally given in a range because of the limitations of the secondary-source data (see Methodology for Sunni-Shia Estimates). Figures may not sum to totals due to rounding.
|
Pew Research Center's Forum on Religion & Public Life • Mapping the Global Muslim Population, October 2009
1 For a definition of "territories," see the
[methodology](https://www.pewresearch.org/religion/2009/10/07/mapping-the-global-muslim-population19/).
2 See, for example,
[CIA World Factbook](https://www.cia.gov/library/publications/the-world-factbook/geos/xx.html); [Foreign Policy magazine, May 2007](http://www.foreignpolicy.com/story/cms.php?story_id=3835); [Who Speaks for Islam: What a Billion Muslims Really Think, 2008](http://www.gallup.com/press/104206/WHO-SPEAKS-ISLAM.aspx); [Adherents.com](http://www.adherents.com/Religions_By_Adherents.html); and [IslamicPopulation.com](http://www.islamicpopulation.com/world_general.html).
3 See, for example,
[IslamicWeb.com](http://www.islamicweb.com/beliefs/cults/shia_population.htm); ["Shia Muslims in the Middle East," Council on Foreign Relations, June 2006](http://www.cfr.org/publication/10903/); and ["The Revival of Shia Islam," Vali Nasr speaking at a Pew Forum event, July 2006](https://www.pewresearch.org/religion/2006/07/24/the-revival-of-shia-islam/).
4 The three-quarters figure for Asia was calculated by comparing the middle of the range of the estimates for Asia's Shia population (about 132 million) with the middle of the range of the estimates for the world's Shia population (about 177 million). The figure for the Middle East-North Africa was calculated by comparing the middle of the range of the estimates for the Middle East-North Africa's Shia population (about 40 million) with the middle of the range of the estimates for the world's Shia population (about 177 million). |
Sjia | "2021-12-26T14:59:54" | https://books.google.com/books?id=-_M8BQAAQBAJ | | |
Twelver Shiism: Unity and Diversity in the Life of Islam, 632 to 1722
Edinburgh University Press, Nov 20, 2013 -
Charts the history and development of Twelver Shi'ismAs many as 40 different Shi`i groups existed in the 9th and 10th centuries; only 3 forms remain. Why is Twelver Shi`ism one of them? As the established faith in modern Iran, the majority faith in Iraq and areas in the Gulf and with its adherents forming sizeable minorities elsewhere in the region, it is arguably the most successful branch of Shi'ism. Andrew Newman charts the history Twelver Shi'ism, uncovering the development of the key distinctive doctrines and practices which ensured its survival in the face of repeated challenges. He argues that the key to the faith's endurance has been its ability to institutionalise responses to the changing, often localised circumstances in which the community has found itself, thereby remaining remarkably resilient in the face of both internal disagreements and external opposition.
Contents
the early traditionists and the beginnings of doctrine and practice
The challenge of the Uncertainty
rationalism on the defensive in the later Buyid period
the Twelvers and the Turks
the rise and limits of the school of alHilla
The severest of challenges
Other editions - [View all](https://books.google.com/books?q=editions:ISBN0748678336&id=-_M8BQAAQBAJ)
Limited preview - 2013
No preview available - 2013
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Common terms and phrases [Abbas](https://books.google.com/books?id=-_M8BQAAQBAJ&q=Abbas&source=gbs_word_cloud_r&cad=3) [Abbasid](https://books.google.com/books?id=-_M8BQAAQBAJ&q=Abbasid&source=gbs_word_cloud_r&cad=3) [Ahmad](https://books.google.com/books?id=-_M8BQAAQBAJ&q=Ahmad&source=gbs_word_cloud_r&cad=3) [al-Ahkam](https://books.google.com/books?id=-_M8BQAAQBAJ&q=al-Ahkam&source=gbs_word_cloud_r&cad=3) [al-Allama](https://books.google.com/books?id=-_M8BQAAQBAJ&q=al-Allama&source=gbs_word_cloud_r&cad=3) [al-Amili](https://books.google.com/books?id=-_M8BQAAQBAJ&q=al-Amili&source=gbs_word_cloud_r&cad=3) [al-Amin](https://books.google.com/books?id=-_M8BQAAQBAJ&q=al-Amin&source=gbs_word_cloud_r&cad=3) [al-Baqir](https://books.google.com/books?id=-_M8BQAAQBAJ&q=al-Baqir&source=gbs_word_cloud_r&cad=3) [al-Dharia](https://books.google.com/books?id=-_M8BQAAQBAJ&q=al-Dharia&source=gbs_word_cloud_r&cad=3) 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[faqih](https://books.google.com/books?id=-_M8BQAAQBAJ&q=faqih&source=gbs_word_cloud_r&cad=3) [fiqh](https://books.google.com/books?id=-_M8BQAAQBAJ&q=fiqh&source=gbs_word_cloud_r&cad=3) [fuqaha](https://books.google.com/books?id=-_M8BQAAQBAJ&q=fuqaha&source=gbs_word_cloud_r&cad=3) [Hijaz](https://books.google.com/books?id=-_M8BQAAQBAJ&q=Hijaz&source=gbs_word_cloud_r&cad=3) [ibid](https://books.google.com/books?id=-_M8BQAAQBAJ&q=ibid&source=gbs_word_cloud_r&cad=3) [Ibn Babawayh](https://books.google.com/books?id=-_M8BQAAQBAJ&q=Ibn+Babawayh&source=gbs_word_cloud_r&cad=3) [Ibn Idris](https://books.google.com/books?id=-_M8BQAAQBAJ&q=Ibn+Idris&source=gbs_word_cloud_r&cad=3) [Ibn Makki](https://books.google.com/books?id=-_M8BQAAQBAJ&q=Ibn+Makki&source=gbs_word_cloud_r&cad=3) [Ibn Tawus](https://books.google.com/books?id=-_M8BQAAQBAJ&q=Ibn+Tawus&source=gbs_word_cloud_r&cad=3) [ijma](https://books.google.com/books?id=-_M8BQAAQBAJ&q=ijma&source=gbs_word_cloud_r&cad=3) [Imam Jafar](https://books.google.com/books?id=-_M8BQAAQBAJ&q=Imam+Jafar&source=gbs_word_cloud_r&cad=3) [Imam's](https://books.google.com/books?id=-_M8BQAAQBAJ&q=Imam%E2%80%99s&source=gbs_word_cloud_r&cad=3) [Imami](https://books.google.com/books?id=-_M8BQAAQBAJ&q=Imami&source=gbs_word_cloud_r&cad=3) [India](https://books.google.com/books?id=-_M8BQAAQBAJ&q=India&source=gbs_word_cloud_r&cad=3) [Iran](https://books.google.com/books?id=-_M8BQAAQBAJ&q=Iran&source=gbs_word_cloud_r&cad=3) [Iranian](https://books.google.com/books?id=-_M8BQAAQBAJ&q=Iranian&source=gbs_word_cloud_r&cad=3) [Iraq](https://books.google.com/books?id=-_M8BQAAQBAJ&q=Iraq&source=gbs_word_cloud_r&cad=3) [Isfahan](https://books.google.com/books?id=-_M8BQAAQBAJ&q=Isfahan&source=gbs_word_cloud_r&cad=3) [Ismail](https://books.google.com/books?id=-_M8BQAAQBAJ&q=Ismail&source=gbs_word_cloud_r&cad=3) [Jabal Amil](https://books.google.com/books?id=-_M8BQAAQBAJ&q=Jabal+Amil&source=gbs_word_cloud_r&cad=3) [Jafariyan](https://books.google.com/books?id=-_M8BQAAQBAJ&q=Jafariyan&source=gbs_word_cloud_r&cad=3) [Karbala](https://books.google.com/books?id=-_M8BQAAQBAJ&q=Karbala&source=gbs_word_cloud_r&cad=3) [Khurasan](https://books.google.com/books?id=-_M8BQAAQBAJ&q=Khurasan&source=gbs_word_cloud_r&cad=3) [Kitab](https://books.google.com/books?id=-_M8BQAAQBAJ&q=Kitab&source=gbs_word_cloud_r&cad=3) [Kohlberg](https://books.google.com/books?id=-_M8BQAAQBAJ&q=Kohlberg&source=gbs_word_cloud_r&cad=3) [Kufa](https://books.google.com/books?id=-_M8BQAAQBAJ&q=Kufa&source=gbs_word_cloud_r&cad=3) [later](https://books.google.com/books?id=-_M8BQAAQBAJ&q=later&source=gbs_word_cloud_r&cad=3) [Madelung](https://books.google.com/books?id=-_M8BQAAQBAJ&q=Madelung&source=gbs_word_cloud_r&cad=3) [Muhammad](https://books.google.com/books?id=-_M8BQAAQBAJ&q=Muhammad&source=gbs_word_cloud_r&cad=3) [Muslim](https://books.google.com/books?id=-_M8BQAAQBAJ&q=Muslim&source=gbs_word_cloud_r&cad=3) [Mutazili](https://books.google.com/books?id=-_M8BQAAQBAJ&q=Mutazili&source=gbs_word_cloud_r&cad=3) [Najaf](https://books.google.com/books?id=-_M8BQAAQBAJ&q=Najaf&source=gbs_word_cloud_r&cad=3) [Newman](https://books.google.com/books?id=-_M8BQAAQBAJ&q=Newman&source=gbs_word_cloud_r&cad=3) [noted](https://books.google.com/books?id=-_M8BQAAQBAJ&q=noted&source=gbs_word_cloud_r&cad=3) [number of mss](https://books.google.com/books?id=-_M8BQAAQBAJ&q=number+of+mss&source=gbs_word_cloud_r&cad=3) [occultation](https://books.google.com/books?id=-_M8BQAAQBAJ&q=occultation&source=gbs_word_cloud_r&cad=3) [Ottomans](https://books.google.com/books?id=-_M8BQAAQBAJ&q=Ottomans&source=gbs_word_cloud_r&cad=3) [Persian](https://books.google.com/books?id=-_M8BQAAQBAJ&q=Persian&source=gbs_word_cloud_r&cad=3) [political](https://books.google.com/books?id=-_M8BQAAQBAJ&q=political&source=gbs_word_cloud_r&cad=3) [Prophet](https://books.google.com/books?id=-_M8BQAAQBAJ&q=Prophet&source=gbs_word_cloud_r&cad=3) [Qummi](https://books.google.com/books?id=-_M8BQAAQBAJ&q=Qummi&source=gbs_word_cloud_r&cad=3) [Quran](https://books.google.com/books?id=-_M8BQAAQBAJ&q=Quran&source=gbs_word_cloud_r&cad=3) [rationalist](https://books.google.com/books?id=-_M8BQAAQBAJ&q=rationalist&source=gbs_word_cloud_r&cad=3) [Rayy](https://books.google.com/books?id=-_M8BQAAQBAJ&q=Rayy&source=gbs_word_cloud_r&cad=3) [reference](https://books.google.com/books?id=-_M8BQAAQBAJ&q=reference&source=gbs_word_cloud_r&cad=3) [region](https://books.google.com/books?id=-_M8BQAAQBAJ&q=region&source=gbs_word_cloud_r&cad=3) [religious](https://books.google.com/books?id=-_M8BQAAQBAJ&q=religious&source=gbs_word_cloud_r&cad=3) [Rijal](https://books.google.com/books?id=-_M8BQAAQBAJ&q=Rijal&source=gbs_word_cloud_r&cad=3) [Saljuks](https://books.google.com/books?id=-_M8BQAAQBAJ&q=Saljuks&source=gbs_word_cloud_r&cad=3) [sayyid](https://books.google.com/books?id=-_M8BQAAQBAJ&q=sayyid&source=gbs_word_cloud_r&cad=3) [scholarly](https://books.google.com/books?id=-_M8BQAAQBAJ&q=scholarly&source=gbs_word_cloud_r&cad=3) [scholars](https://books.google.com/books?id=-_M8BQAAQBAJ&q=scholars&source=gbs_word_cloud_r&cad=3) [Shah](https://books.google.com/books?id=-_M8BQAAQBAJ&q=Shah&source=gbs_word_cloud_r&cad=3) [Shaykh Bahai](https://books.google.com/books?id=-_M8BQAAQBAJ&q=Shaykh+Bahai&source=gbs_word_cloud_r&cad=3) [Shaykh Zayn al-Din](https://books.google.com/books?id=-_M8BQAAQBAJ&q=Shaykh+Zayn+al-Din&source=gbs_word_cloud_r&cad=3) [Shia](https://books.google.com/books?id=-_M8BQAAQBAJ&q=Shia&source=gbs_word_cloud_r&cad=3) [Shiism](https://books.google.com/books?id=-_M8BQAAQBAJ&q=Shiism&source=gbs_word_cloud_r&cad=3) [Shiite](https://books.google.com/books?id=-_M8BQAAQBAJ&q=Shiite&source=gbs_word_cloud_r&cad=3) [shrine](https://books.google.com/books?id=-_M8BQAAQBAJ&q=shrine&source=gbs_word_cloud_r&cad=3) [Shuruh](https://books.google.com/books?id=-_M8BQAAQBAJ&q=Shuruh&source=gbs_word_cloud_r&cad=3) [sources](https://books.google.com/books?id=-_M8BQAAQBAJ&q=sources&source=gbs_word_cloud_r&cad=3) [Studies](https://books.google.com/books?id=-_M8BQAAQBAJ&q=Studies&source=gbs_word_cloud_r&cad=3) [Sufi](https://books.google.com/books?id=-_M8BQAAQBAJ&q=Sufi&source=gbs_word_cloud_r&cad=3) [suggests](https://books.google.com/books?id=-_M8BQAAQBAJ&q=suggests&source=gbs_word_cloud_r&cad=3) [Sunni](https://books.google.com/books?id=-_M8BQAAQBAJ&q=Sunni&source=gbs_word_cloud_r&cad=3) [Tahdhib](https://books.google.com/books?id=-_M8BQAAQBAJ&q=Tahdhib&source=gbs_word_cloud_r&cad=3) [Tahdhib al-Ahkam](https://books.google.com/books?id=-_M8BQAAQBAJ&q=Tahdhib+al-Ahkam&source=gbs_word_cloud_r&cad=3) [Tahmasb](https://books.google.com/books?id=-_M8BQAAQBAJ&q=Tahmasb&source=gbs_word_cloud_r&cad=3) [Tehran](https://books.google.com/books?id=-_M8BQAAQBAJ&q=Tehran&source=gbs_word_cloud_r&cad=3) [total number](https://books.google.com/books?id=-_M8BQAAQBAJ&q=total+number&source=gbs_word_cloud_r&cad=3) [traditions](https://books.google.com/books?id=-_M8BQAAQBAJ&q=traditions&source=gbs_word_cloud_r&cad=3) [twelfth Imam](https://books.google.com/books?id=-_M8BQAAQBAJ&q=twelfth+Imam&source=gbs_word_cloud_r&cad=3) [Twelver](https://books.google.com/books?id=-_M8BQAAQBAJ&q=Twelver&source=gbs_word_cloud_r&cad=3) [Twelver Shiism](https://books.google.com/books?id=-_M8BQAAQBAJ&q=Twelver+Shiism&source=gbs_word_cloud_r&cad=3) [Umayyads](https://books.google.com/books?id=-_M8BQAAQBAJ&q=Umayyads&source=gbs_word_cloud_r&cad=3) [undated copies](https://books.google.com/books?id=-_M8BQAAQBAJ&q=undated+copies&source=gbs_word_cloud_r&cad=3) [vols](https://books.google.com/books?id=-_M8BQAAQBAJ&q=vols&source=gbs_word_cloud_r&cad=3) [Zaydi](https://books.google.com/books?id=-_M8BQAAQBAJ&q=Zaydi&source=gbs_word_cloud_r&cad=3) |
Sjia | "2021-12-26T14:59:54" | https://books.google.com/books?id=-_M8BQAAQBAJ | | |
Twelver Shiism: Unity and Diversity in the Life of Islam, 632 to 1722
Edinburgh University Press, Nov 20, 2013 -
Charts the history and development of Twelver Shi'ismAs many as 40 different Shi`i groups existed in the 9th and 10th centuries; only 3 forms remain. Why is Twelver Shi`ism one of them? As the established faith in modern Iran, the majority faith in Iraq and areas in the Gulf and with its adherents forming sizeable minorities elsewhere in the region, it is arguably the most successful branch of Shi'ism. Andrew Newman charts the history Twelver Shi'ism, uncovering the development of the key distinctive doctrines and practices which ensured its survival in the face of repeated challenges. He argues that the key to the faith's endurance has been its ability to institutionalise responses to the changing, often localised circumstances in which the community has found itself, thereby remaining remarkably resilient in the face of both internal disagreements and external opposition.
Contents
the early traditionists and the beginnings of doctrine and practice
The challenge of the Uncertainty
rationalism on the defensive in the later Buyid period
the Twelvers and the Turks
the rise and limits of the school of alHilla
The severest of challenges
Other editions - [View all](https://books.google.com/books?q=editions:ISBN0748678336&id=-_M8BQAAQBAJ)
Limited preview - 2013
No preview available - 2013
No preview available - 2013
Common terms and phrases [Abbas](https://books.google.com/books?id=-_M8BQAAQBAJ&q=Abbas&source=gbs_word_cloud_r&cad=3) [Abbasid](https://books.google.com/books?id=-_M8BQAAQBAJ&q=Abbasid&source=gbs_word_cloud_r&cad=3) [Ahmad](https://books.google.com/books?id=-_M8BQAAQBAJ&q=Ahmad&source=gbs_word_cloud_r&cad=3) [al-Ahkam](https://books.google.com/books?id=-_M8BQAAQBAJ&q=al-Ahkam&source=gbs_word_cloud_r&cad=3) [al-Allama](https://books.google.com/books?id=-_M8BQAAQBAJ&q=al-Allama&source=gbs_word_cloud_r&cad=3) [al-Amili](https://books.google.com/books?id=-_M8BQAAQBAJ&q=al-Amili&source=gbs_word_cloud_r&cad=3) [al-Amin](https://books.google.com/books?id=-_M8BQAAQBAJ&q=al-Amin&source=gbs_word_cloud_r&cad=3) [al-Baqir](https://books.google.com/books?id=-_M8BQAAQBAJ&q=al-Baqir&source=gbs_word_cloud_r&cad=3) [al-Dharia](https://books.google.com/books?id=-_M8BQAAQBAJ&q=al-Dharia&source=gbs_word_cloud_r&cad=3) [al-Faqih](https://books.google.com/books?id=-_M8BQAAQBAJ&q=al-Faqih&source=gbs_word_cloud_r&cad=3) [al-Hasan](https://books.google.com/books?id=-_M8BQAAQBAJ&q=al-Hasan&source=gbs_word_cloud_r&cad=3) [al-Hilla](https://books.google.com/books?id=-_M8BQAAQBAJ&q=al-Hilla&source=gbs_word_cloud_r&cad=3) [al-Husayn](https://books.google.com/books?id=-_M8BQAAQBAJ&q=al-Husayn&source=gbs_word_cloud_r&cad=3) [al-Kafi](https://books.google.com/books?id=-_M8BQAAQBAJ&q=al-Kafi&source=gbs_word_cloud_r&cad=3) [al-Karaki](https://books.google.com/books?id=-_M8BQAAQBAJ&q=al-Karaki&source=gbs_word_cloud_r&cad=3) [al-Kashani](https://books.google.com/books?id=-_M8BQAAQBAJ&q=al-Kashani&source=gbs_word_cloud_r&cad=3) [al-khums](https://books.google.com/books?id=-_M8BQAAQBAJ&q=al-khums&source=gbs_word_cloud_r&cad=3) [al-Kulayni](https://books.google.com/books?id=-_M8BQAAQBAJ&q=al-Kulayni&source=gbs_word_cloud_r&cad=3) [al-Majlisi](https://books.google.com/books?id=-_M8BQAAQBAJ&q=al-Majlisi&source=gbs_word_cloud_r&cad=3) [al-Mufid](https://books.google.com/books?id=-_M8BQAAQBAJ&q=al-Mufid&source=gbs_word_cloud_r&cad=3) [al-Muhaqqiq](https://books.google.com/books?id=-_M8BQAAQBAJ&q=al-Muhaqqiq&source=gbs_word_cloud_r&cad=3) [al-Murtada](https://books.google.com/books?id=-_M8BQAAQBAJ&q=al-Murtada&source=gbs_word_cloud_r&cad=3) [al-Najashi](https://books.google.com/books?id=-_M8BQAAQBAJ&q=al-Najashi&source=gbs_word_cloud_r&cad=3) [al-Nihaya](https://books.google.com/books?id=-_M8BQAAQBAJ&q=al-Nihaya&source=gbs_word_cloud_r&cad=3) [al-Saffar](https://books.google.com/books?id=-_M8BQAAQBAJ&q=al-Saffar&source=gbs_word_cloud_r&cad=3) [al-Tabari](https://books.google.com/books?id=-_M8BQAAQBAJ&q=al-Tabari&source=gbs_word_cloud_r&cad=3) [al-Tihrani](https://books.google.com/books?id=-_M8BQAAQBAJ&q=al-Tihrani&source=gbs_word_cloud_r&cad=3) [al-Tusi](https://books.google.com/books?id=-_M8BQAAQBAJ&q=al-Tusi&source=gbs_word_cloud_r&cad=3) [al-Yaqubi](https://books.google.com/books?id=-_M8BQAAQBAJ&q=al-Yaqubi&source=gbs_word_cloud_r&cad=3) [al-zakat](https://books.google.com/books?id=-_M8BQAAQBAJ&q=al-zakat&source=gbs_word_cloud_r&cad=3) [Allah](https://books.google.com/books?id=-_M8BQAAQBAJ&q=Allah&source=gbs_word_cloud_r&cad=3) [Amir-Moezzi](https://books.google.com/books?id=-_M8BQAAQBAJ&q=Amir-Moezzi&source=gbs_word_cloud_r&cad=3) [Arab](https://books.google.com/books?id=-_M8BQAAQBAJ&q=Arab&source=gbs_word_cloud_r&cad=3) [Baghdad](https://books.google.com/books?id=-_M8BQAAQBAJ&q=Baghdad&source=gbs_word_cloud_r&cad=3) [Baqir](https://books.google.com/books?id=-_M8BQAAQBAJ&q=Baqir&source=gbs_word_cloud_r&cad=3) [Buyid](https://books.google.com/books?id=-_M8BQAAQBAJ&q=Buyid&source=gbs_word_cloud_r&cad=3) [Buyid period](https://books.google.com/books?id=-_M8BQAAQBAJ&q=Buyid+period&source=gbs_word_cloud_r&cad=3) [caliph](https://books.google.com/books?id=-_M8BQAAQBAJ&q=caliph&source=gbs_word_cloud_r&cad=3) [century](https://books.google.com/books?id=-_M8BQAAQBAJ&q=century&source=gbs_word_cloud_r&cad=3) [chapter](https://books.google.com/books?id=-_M8BQAAQBAJ&q=chapter&source=gbs_word_cloud_r&cad=3) [cited](https://books.google.com/books?id=-_M8BQAAQBAJ&q=cited&source=gbs_word_cloud_r&cad=3) [death](https://books.google.com/books?id=-_M8BQAAQBAJ&q=death&source=gbs_word_cloud_r&cad=3) [discourse](https://books.google.com/books?id=-_M8BQAAQBAJ&q=discourse&source=gbs_word_cloud_r&cad=3) [doctrine and practice](https://books.google.com/books?id=-_M8BQAAQBAJ&q=doctrine+and+practice&source=gbs_word_cloud_r&cad=3) [early](https://books.google.com/books?id=-_M8BQAAQBAJ&q=early&source=gbs_word_cloud_r&cad=3) [elites](https://books.google.com/books?id=-_M8BQAAQBAJ&q=elites&source=gbs_word_cloud_r&cad=3) [faith](https://books.google.com/books?id=-_M8BQAAQBAJ&q=faith&source=gbs_word_cloud_r&cad=3) [faqih](https://books.google.com/books?id=-_M8BQAAQBAJ&q=faqih&source=gbs_word_cloud_r&cad=3) [fiqh](https://books.google.com/books?id=-_M8BQAAQBAJ&q=fiqh&source=gbs_word_cloud_r&cad=3) [fuqaha](https://books.google.com/books?id=-_M8BQAAQBAJ&q=fuqaha&source=gbs_word_cloud_r&cad=3) [Hijaz](https://books.google.com/books?id=-_M8BQAAQBAJ&q=Hijaz&source=gbs_word_cloud_r&cad=3) [ibid](https://books.google.com/books?id=-_M8BQAAQBAJ&q=ibid&source=gbs_word_cloud_r&cad=3) [Ibn Babawayh](https://books.google.com/books?id=-_M8BQAAQBAJ&q=Ibn+Babawayh&source=gbs_word_cloud_r&cad=3) [Ibn Idris](https://books.google.com/books?id=-_M8BQAAQBAJ&q=Ibn+Idris&source=gbs_word_cloud_r&cad=3) [Ibn Makki](https://books.google.com/books?id=-_M8BQAAQBAJ&q=Ibn+Makki&source=gbs_word_cloud_r&cad=3) [Ibn Tawus](https://books.google.com/books?id=-_M8BQAAQBAJ&q=Ibn+Tawus&source=gbs_word_cloud_r&cad=3) [ijma](https://books.google.com/books?id=-_M8BQAAQBAJ&q=ijma&source=gbs_word_cloud_r&cad=3) [Imam Jafar](https://books.google.com/books?id=-_M8BQAAQBAJ&q=Imam+Jafar&source=gbs_word_cloud_r&cad=3) [Imam's](https://books.google.com/books?id=-_M8BQAAQBAJ&q=Imam%E2%80%99s&source=gbs_word_cloud_r&cad=3) [Imami](https://books.google.com/books?id=-_M8BQAAQBAJ&q=Imami&source=gbs_word_cloud_r&cad=3) [India](https://books.google.com/books?id=-_M8BQAAQBAJ&q=India&source=gbs_word_cloud_r&cad=3) [Iran](https://books.google.com/books?id=-_M8BQAAQBAJ&q=Iran&source=gbs_word_cloud_r&cad=3) [Iranian](https://books.google.com/books?id=-_M8BQAAQBAJ&q=Iranian&source=gbs_word_cloud_r&cad=3) [Iraq](https://books.google.com/books?id=-_M8BQAAQBAJ&q=Iraq&source=gbs_word_cloud_r&cad=3) [Isfahan](https://books.google.com/books?id=-_M8BQAAQBAJ&q=Isfahan&source=gbs_word_cloud_r&cad=3) [Ismail](https://books.google.com/books?id=-_M8BQAAQBAJ&q=Ismail&source=gbs_word_cloud_r&cad=3) [Jabal Amil](https://books.google.com/books?id=-_M8BQAAQBAJ&q=Jabal+Amil&source=gbs_word_cloud_r&cad=3) [Jafariyan](https://books.google.com/books?id=-_M8BQAAQBAJ&q=Jafariyan&source=gbs_word_cloud_r&cad=3) [Karbala](https://books.google.com/books?id=-_M8BQAAQBAJ&q=Karbala&source=gbs_word_cloud_r&cad=3) [Khurasan](https://books.google.com/books?id=-_M8BQAAQBAJ&q=Khurasan&source=gbs_word_cloud_r&cad=3) [Kitab](https://books.google.com/books?id=-_M8BQAAQBAJ&q=Kitab&source=gbs_word_cloud_r&cad=3) [Kohlberg](https://books.google.com/books?id=-_M8BQAAQBAJ&q=Kohlberg&source=gbs_word_cloud_r&cad=3) [Kufa](https://books.google.com/books?id=-_M8BQAAQBAJ&q=Kufa&source=gbs_word_cloud_r&cad=3) [later](https://books.google.com/books?id=-_M8BQAAQBAJ&q=later&source=gbs_word_cloud_r&cad=3) [Madelung](https://books.google.com/books?id=-_M8BQAAQBAJ&q=Madelung&source=gbs_word_cloud_r&cad=3) [Muhammad](https://books.google.com/books?id=-_M8BQAAQBAJ&q=Muhammad&source=gbs_word_cloud_r&cad=3) [Muslim](https://books.google.com/books?id=-_M8BQAAQBAJ&q=Muslim&source=gbs_word_cloud_r&cad=3) 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Sjia | "2021-12-26T14:59:54" | https://books.google.com/books?id=tCvhzGiDMYsC&pg=PA319 | Search
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Historical Dictionary of Islamic Fundamentalism
By Mathieu Guidère
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Sjia | "2021-12-26T14:59:54" | http://www.iranicaonline.org/articles/shiite-doctrine | SHIʿITE DOCTRINE. Shiʿite doctrine is usually considered to be based on five principles. The first three, called "the principles of religion" (oṣul al-din; a somewhat ambiguous ascription which may also mean "theology"; Gimaret EI ²), are fully shared with Sunnism: belief in the unity of God (tawḥid); in the mission of the prophets and especially that of the last among them Moḥammad (nobowwa); belief in the existence of reward and punishment in the hereafter (maʿād). The last two, known as "principles of the School" (oṣul al-maḏhab, i.e., Imamism) are belief in divine justice (ʿadl) and in the sacred nature and mission of the imams (imāma; now refer to Sobhani, 2001, chap. 2). However, to articulate matters of faith in such a manner seems reductionist and late. It is true, for example, that some earlier works, al-Nokat al-eʿteqādiyya by Šayḵ al-Mofid (d. 413/1022; Mofid, 1993, X, pp. 16-47) or Oṣul al-din by Faḵr-al-Din Moḥammad b. al-ʿAllāma al-Ḥelli (q.v.; d. 771/1369; mss. nos. 349 and 350 at Āstān-e qods) and al-Neẓāmiyya fi maḏhab al-emāmiyya by Moḥammad Ḵʷājagi Širāzi (16th century; Ḵʷājagi Širāzi, 1997) lean in this direction; however, almost all other such texts, both in Arabic and Persian, seem to have been written from the 17th and 18th century onwards (Ṭehrāni, II, pp. 181-196). Moreover, not all authors are in agreement regarding the list of principles. According to an early treatise, Oṣul al-din attributed to the 8th imam ʿAli-al-Reżā (q.v.), these principles are: divine unity, the science of the licit (ʿelm al-ḥalāl), the science of the illicit (ʿelm al-ḥarām), obligatory (wājebāt) and recommended (mostaḥabbāt) deeds (Kanturi, I, pp. 49-50). In his Oṣul-e din written in Persian (mss. nos. 39 and 351 at Āstān-e qods)
[Aḥmad b. Moḥammad Ardabili](/articles/ardabili-ahmad-b) (993/1585; known as Moqaddas-e Ardabili) deleted "justice" from his list of the Five Principles. In his Nawāder al-aḵbār, [Mollā Moḥsen Fayż Kāšāni](/articles/fayz-e-kasani) (1091/1680) seems to have added ʿaql (spiritual intelligence as well as dialectical and logical reason) and ʿelm (initiatory knowledge and/or religious science; Kāšāni, 1996, chaps. 1 and 2). Finally, the same author might present different lists of the "principles"; for example Żiyāʾ-al-Din Jorjāni (c. 9th /15th century) proposes five principles in his Resāla-ye oṣul-e ḵamsa, whereas in his Resāla-ye oṣul-e din, he deletes maʿād and adds four other principles, namely: devotion towards the imams (tawalli), dissociation from enemies of the latter (tabarrā), ordering good (amr-e maʿruf) and forbidding evil (nahy-e monkar; Jorjāni 1997, pp. 179-88, 225-32). In reality, Shiʿite doctrine is much more complex than that of the five principles which seem to bear the mark of the rationalist tradition from Buyid Baghdad (see POLITICAL SHIʿISM) and appear to have been inspired by the Moʿtazelite oṣul ḵamsa. In the summary that follows, an attempt will be made to present the doctrinal foundations upon which the articles of faith and most essential beliefs of Imami Shiʿism specifically rest. This will provide a better understanding of both the essential structural traits as well as finer points that will not be discussed here, notions such as the variability of divine decisions (badāʾ), preservation of the secret (taqiyya),intercession (šafāʿa/tawassol), divine Grace (loṭf). This summary is mainly based on the earliest corpus of Hadith reporting traditions going back to the first three centuries of the Hijra and mostly of Mesopotamian provenance, and more specifically, from the city of Kufa (van Ess, I, pp. 395-96). This corpus was primarily put into writing between approximately 250/864 and 350/961 by traditionalists belonging to the Iranian Schools of Qom and Rayy, such as Abu Jaʿfar Barqi (274/887 or 280/893), Ṣaffār Qomi (290/902-3), ʿAli b. Ebrāhim Qomi (towards 307/919), [Abu'l-Nażr Moḥammad b. Masʿud ʿAyyāši](/articles/ayyasi-abul-nazr-mohammad-b) (circ. 320/932), Moḥammad b. Yaʿqub Kolayni (329/940-41), Ebn Abi Zaynab Noʿmāni (towards 360/971) and [Ebn Bābawayh al-Ṣaduq](/articles/ebn-babawayh-2) (381/991; Amir-Moezzi 1992, pp. 48-54; 2004, pp. 85-88).
The veritable axis around which the entire Shiʿite doctrine revolves is the figure of the imam. By summarizing to a great extent, one might even say that Shiʿism is fundamentally an imamology. Indeed from theology to ethics, from Koranic exegesis to canonical law, from cosmology to ritual and to eschatology, all doctrinal aspects, all the chapters of faith are determined and find ultimate meaning by a special conception of the figure of the Guide. One could say that Shiʿism developed around a two-fold vision of the world (weltanshauung). Let us examine how the figure of the imam, in his different dimensions, is omnipresent there and acts as a veritable centre of gravity.
(1) Dual vision. All reality possesses at least two levels: one manifest, apparent, exoteric (ẓāher), and another non-manifest/inner, secret, esoteric (bāṭen), hidden beneath the apparent level and able to consist of other levels still further hidden (bāṭen al-bāṭen). This dialectic of the apparent and the hidden, the exoteric and esoteric, distinct but nonetheless interdependent, constitutes a fundamental, omnipresent credo. It is at work in the different spheres of faith (Amir-Moezzi, 1997).
First in theology: God Himself comprises two ontological levels: first, of the Essence (ḏāt). This is said to be forever inconceivable, unimaginable, above all thought, beyond all knowledge. It can only be described by God through revelations and can only be apprehended by a negative apophatic theology. This recalls the Deus absconditus, the unknowable that forms the hidden, esoteric level of God, the level of the absolute abscondity of God (Kolayni, n.d., I, pp. 140sq. and 169sq.; Ebn Bābawayh, 1958, chap. 11; idem, 1978, chaps. 2, 6 and 28; idem 1984, pp. 2sqq.) However, if things were to remain so, no relation would be possible between the Creator and His creatures. Thus God, in his infinite grace, lets blossom in his own being another level: of Names and Attributes (asmāʾ wa ṣefāt) by which He reveals himself and makes himself known. This revealed level, recalling the Deus revelatus of Christian theology, is no longer God the Unknowable, but God the Unknown who aspires to be known. It is the exoteric, manifest, revealed level of God that can be known in Him (Ṣaffār, pp. 61-66; Kolayni, n.d., I, pp. 196 and 283sq.; Ebn Bābawayh, 1978, chaps. 12, 22 and 24). Now, the Names and Attributes act in creation by means of vehicles, "Divine Organs," which are just as much locations for the manifestation of God (maẓhar, majlā), as they are theophanies. The theophany par excellence, the most exalted place of revelation for the Divine Names, i.e., of that which can be known of God, is the Imam in his cosmic dimension, a metaphysical being that comprises all divine Organs. It is the Imam in an ontological sense–archetypal, universal (Ebn Bābawayh, 1958, pp. 114-16 and 149-53; idem, 1985, chap. 22; Amir-Moezzi, 1992, pp. 73sqq.). The knowledge of his reality is thus tantamount to that which can be known of God, since the cosmic Imam constitutes the revealed aspect, the exoteric level of God (Amir-Moezzi, 1996a).
In turn, the cosmic Imam possesses an apparent level and a hidden dimension. His esoteric, his unrevealed aspect, is precisely his metaphysical aspect, cosmic, "in the sky" according to an expression from one of the oldest sources (e.g. Ṣaffār, pp. 107-8; Forāt, 374; Ebn Bābawayh, 1958, pp. 110-11). His exoteric, his apparent level, his place of manifestation - these are the historical imams of the different cycles in sacred History (Ṣaffār, pp. 61-66; Ebn Bābawayh, 1985, chap. 22). Here we are already dealing with prophetology.
Indeed for Shiʿites, each great prophet, each messenger of God, is accompanied in his mission by one or many imams: from Adam, the First Man and prophet, to Moḥammad, "the seal of legislative prophethood," having followed Noah, Abraham, Joseph, Solomon, Moses and Jesus among others. Moreover, these different cycles, these great messengers and their imams are interlinked by an uninterrupted chain of minor prophets, imams and "saints" that together constitute the great family of the "Friends of God" (wali, pl. awliyāʾ Allāh), those who bear and transmit Divine Friendship or Alliance (walāya), (Pseudo (?) –Masʿudi, passim; Amir-Moezzi, 1993, pp. 319-20), a key term in all of Shiʿite doctrine to which we return shortly. These are the places of manifestation of the archetypal cosmic Imam, his revealed face. In Imami Shiʿism, the awliyā par excellence are the group of the Fourteen Impeccable Ones: Moḥammad, his daughter Fāṭema and the twelve imams. Thus, thanks to a theology of successive "cascading" theopanies, knowledge of what is knowable in God, the ultimate mystery of being, begins by knowledge of the man of God. In this manner, a theology of theophany (tajalli) seeks to avoid both taʾṭil (agnosticism, a theological conception maintaining effective knowledge of God to be impossible) as well as tašbih (associationism /assimilationism), a conception that establishes creaturehood as the epistemological basis for knowledge of the divine (Corbin 1971-2, index s.v.)
What do the Friends of God accomplish? They enable the word of God to reach man. At specific moments, this is revealed by the Holy Books, sacred scriptures brought by important legislating prophets that the Koran calls "those endowed with firm resolution"(ulu'l-ʿazm). Now, this Revelation too possesses an exoteric, apparent aspect, and an esoteric secret dimension, a "letter" beneath which a "spirit" is hidden, to use the Pauline analogy. The prophet-messenger is surely privy to both levels, however, his mission consists of presenting the letter of the Revelation, its exoteric level, "that which has descended (tanzil), to a majority of people (akṯar), to the mass of believers (ʿāmma) from his community. As just mentioned, he is accompanied in his mission by one or more imams. It is evident that the sources do not all agree on the names. For example, the most recurrent list names Seth as imam of Adam, Sem as imam of Noah, Ishmael as that of Abraham, Aaron or Joshua for Moses, Simon, John and all the disciples for Jesus, obviously ʿAli and his descendants for Moḥammad (Pseudo (?) –Masʿudi, pp. 8-90; Ebn Bābawayh 1970, vol. IV, chapter 72, pp. 129-30; idem, 1985, chapter 22, n. 1 and chap. 58; nos. 4-5; Rubin, 1979, passim; Kohlberg, 1980, passim). By rigorous complementarities and parallelism, the mission of the imams is precisely to teach the "spirit" of the Book, its esoteric level revealing the secret of its origin (taʾwil), not to all, but to a minority of initiated (aqall) that constitute the elite (ḵāṣṣa) of the community. The Shiʿites thus claim their minority status to be a sign of privilege (Amir-Moezzi, 1998, pp. 196 sq.; Kohlberg, 2000, passim). Without initiatory teaching by the imam, the text of revelation does not reveal its depth, like a barren letter whose spirit were to remain unknown; this explains why the Koran is called the silent book or imam (ketāb/emām ṣāmet) whereas the imam is said to be the eloquent/speaking Koran (Qorʾān nāṭeq) (Ayoub, passim; Bar-Asher, pp. 141sqq.). Thus the prophet-messenger (nabi, rasul) is said to be the messenger of the exoteric of religion or of the exoteric religion that Shiʿite vocabulary calls eslām, literally, "the submission," that is to say submission to the letter of Revelation thus making the mass of believers moslem, the "submitted" or "muslims." In parallel terms, the imam (emām, wali) is the messenger of the esoteric of Revelation, the initiator into spiritual religion–concealed beneath the letter–technically called imān, literally "faith." The people of faith, the faithful believers (moʾmenun), are therefore, according to technical vocabulary, those initiated into the secrets of religion, the people of spiritual hermeneutics, adepts of the imam, in a word, Shiʿites, (Corbin, 1971-72, index s.v. taʾwil; Jambet, 2003, passim) which is why all religions have had their majority "Muslims" and their minority "Shiʿites," a mass of "people of the exoteric" (ahl al-ẓāher), unable to fathom depth and an elite consisting of "people of the esoteric" (ahl al-bāṭen), initiated into spiritual levels of the faith. The historical Shiʿites, those of historical Islam, thus form the last link in a long initiatory chain that traverses history, going back to Adam and the initiated "Shiʿites" of his imam Seth. However, a distinction is made between those satisfied with exoteric aspects of their imams' teaching and those that seek to grasp secret dimensions of the latter, superficial Shiʿites and authentic Shiʿites respectively. Thus, there exist exoteric Shiʿites and esoteric Shiʿites (Noʿmāni, pp. 300-302; Eskāfi, pp. 37-43).
And what in the ultimate analysis is the initiatory teaching of these imams in succession? No less than the unveiling of the mysteries of God, the world and man; that is to say, in Shiʿite terms, mysteries of the Imam, the Man manifesting in the universe, both metaphysical as well as physical, the revealed God, secret of secrets of all religions. The terrestrial imams are thus presented as the bearers and transmitters of a Secret whose content is precisely the metaphysical Imam.
The dual vision of the world may be represented by a table consisting of "complementary pairs" based on the dialectical of the manifest and the hidden:
|
|
|MANIFEST||HIDDEN|
|
|
|Exoteric (ẓāher)
|
|Esoteric (bāṭen)
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|Names and Attributes
|
|Essence
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|Prophet/prophethood (nabi/nobowwa)
|
|Imam/imamate (emāma/walāya)
|
|Letter of the Revelation (tanzil)
|
|Spiritual hermeneutics (taʾwil)
|
|Submission to exoteric religion (eslām)
|
|Initiation into esoteric religion (imān)
|
|The Majority/the masses (akṯar/ʿāmma)
|
|The Minority /the elite (aqall/ ḵāṣṣa)
|
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(2) Dualistic Vision. Concurrent with this dual vision, Shiʿite doctrine is based upon another fundamental belief: a dualistic vision of the world. According to this, the history of creation is a story of a cosmic battle between the forces of Good and Evil, between light and darkness. Given the vital role of initiation and knowledge, as we have just seen, one might say that Good is knowledge and Evil is ignorance. The battle between these respective forces, of these universal antagonistic powers, is woven into the fabric of existence. According to cosmogonic traditions, what marks creation ever since its origin, is the battle between the armies of cosmic Intelligence (al-ʿaql) and those of cosmic Ignorance (al-jahl), respectively symbols of the Imam and his adepts on the one hand, and the Enemy of the Imam and his supporters on the other (Barqi, I, pp. 196-98; Kolayni n.d., I, pp. 23-26; Pseudo (?)-Masʿudi, pp. 1-3; Ebn Šoʿba, pp. 423-25; Amir-Moezzi, 2000a, pp. 59-60). This primordial battle has repercussions from one age to another, opposing the Friends of God and their faithful adepts to forces of Ignorance in each period. Using Koranic expressions, Shiʿite texts speak of the permanent battle between the people of the right/benediction (aṣḥāb al-yamin/maymana) and those of the left/malediction (aṣḥāb al-šemāl/mašʾama) (Qomi, II, pp. 357-61 and 453; Forāt, pp. 465, 513-14). According to theories of cycles, which are far from being clear, ever since creation, the world has known two kinds of government (dawla): of God in which prophets and imams, as guides of light and justice, are able to openly teach esoteric truths, and that of Satan in which these truths can only be transmitted and practiced secretly, as the world in this case is under the influence of the guides of darkness and injustice. Satan having been the adversary (żedd) of Adam, the history of adamic humanity is marked by adversity and violence by demonic forces of Ignorance; during the adamic cycle, these forces will remain dominant–a majority driving the minority of persecuted initiates towards marginality and isolation (Pseudo (?) –Masʿudi, 14sqq., ʿAyyāši, I, p. 199; Kohlberg 1980, pp. 45-46). Thus it will be until the End of Time and the advent of the Mahdi, the eschatological savior, who will definitively conquer the forces of Evil (Amir-Moezzi, 2000a).
With the advent of each religion, due to usurpation of power by the "guides of injustice," within the community there takes shape a majority, all the while subject to the letter of this religion, that refuses to believe in the existence of a hidden spirit beneath the letter and thus challenges the existence of the imam as master of hermeneutics. Manipulated by its guides of ignorance, this majority thus deprives religion of its most profound element, condemning itself to decadence and violence. The Adversaries (żedd, pl. ażdād), Enemy of the Imam and his supporters, are therefore not necessarily pagans or adepts of another religion. The Israelites that betray Moses by worshipping the golden calf and Moḥammad's Companions who reject ʿAli's election are not non-Jews or non-Muslims, but those who deny the esoteric dimension of religion (the term applied here again is walāya) by rejecting the authority of the initiated Guide. They are the ones that the Shiʿites term "people of the exoteric, appearances, superficiality" (ahl al-ẓāher, according to different meanings of the word ẓāher), those subject to literal religion or rather Muslims gone astray (moslemżāll) (Kohlberg, 1980, pp. 45-46; Amir-Moezzi, 1998, passim). Thus in strictly doctrinal terms (though in reality history proves to be much more complex in terms of actual conduct) an initiated Shiʿite will feel closer to a Jewish or Christian "Shiʿite" i.e., one who is initiated into the esoterism of Judaism and Christianity, than a Muslim Sunni exoterist, considered from the outset as an adversary. Moreover, it is true that most early Shiʿite texts sing the praises of the Shiʿites as a whole (e.g. Ebn Bābawayh, 1963-64) but other texts make a clear distinction between "true Shiʿites," i.e., those truly initiated into the imam's teachings, and "superficial Shiʿites," or the mass of believers who only have a shallow understanding of the doctrine and can quite easily be led astray (see above).
In the historical context of the fierce conflict between Sunnis and Shiʿites, given this dualistic vision of the world, two factors become critical.
First, discretion: Indeed, in order to protect one's own life and security, and those of one's imam and his companions, as well as the integrity of his doctrine, "secrecy" designated by terms such as taqiyya, ketmān and ḵabʾ is a canonical obligation for the Shiʿite. Under the rule of Satan, which is the case for humanity today, revealing secret teachings not only arouses disbelief but invites mockery, creates incomprehension, begets curses and provokes violence (Kohlberg, 1975, 1995). Secondly, in the realm of feelings and sentiments, there is emphasis on, sincerity of intention, whose necessity is underlined by unrelenting repetition in the sources: the faithful Shiʿite is constantly called upon to cultivate unconditional love, loyalty at all costs and willful submission towards the imam the attributes required from a disciple with respect to his master. The term used to designate this intense feeling is again one frequently mentioned above, namely, walāya. However, the believer is simultaneously called upon to dissociate from enemies of the imam, to practice barāʾa (Kohlberg, 1986, passim). In a universe governed by war and its constraints, sacred alliance (walāya) with the initiating guide and the knowledge he dispenses cannot be complete unless accompanied with sacred dissociation (barāʾa) from those who seek only to destroy true knowledge and its bearers (Amir-Moezzi, 2002, passim).
Here too, one might represent the dualistic vision of things by a table formed of "opposing terms" based on the dialectic of Good and Evil:
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|GOOD/KNOWLEDGE||EVIL/IGNORANCE|
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|Cosmic Intelligence (al-ʿaql)
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|Cosmic Ignorance (al-jahl)
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|The Imam and his initiated faithful
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|Adversaries (ʿadoww) of the Imam and their
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supporters.
|Guides of light/justice/guidanceGuides of darkness/injustice/ error
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(aʾemmat al-nur/ʿadl/hodā)
|(aʾemmat al-ẓalāl/ẓolm/żalāl)
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|People of Right / benediction People of the Left / malediction
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(aṣḥāb al-yamin/maymana)
|(aṣḥāb al-šemāl/mašʾama)
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|Love / Alliance with the imamHatred / dissociation from his Enemy
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walāya
|barāʾa
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The specifically Shiʿite faith seems to be characterized by this double vision of the world. The dual conception of reality, illustrated by "complementary pairs," can be represented by a vertical axis of Initiation, since the transition from manifest to hidden, from exoteric to esoteric, occurs thanks to the sacred teaching of the imams, proximity to the divine and understanding of the mysteries of being. Similarly, one might apply the symbol of the horizontal axis of Battle to the dualistic vision of the world, illustrated by the "pair of opposites," universal and perpetual battle between forces of knowledge and those of ignorance. Initiation and battle: the entire historical destiny of Shiʿism can be considered as a tension between these two constants which are its very own, since it considers that the first determines spirituality of humanity and the second its history, since the believer is constantly called upon to keep himself in balance at the point of intersection of these axes (Amir-Moezzi, 1992, pp. 308-10; 2004, pp. 38-40). Moreover, one notices that the notion of walāya is the only one to be found in both schemes; this serves to illustrate its principal role in the very structure of the doctrine. Designating not only the nature, status and function of the imam but also the believer's attitude towards him, the term has become almost synonymous with Shiʿism since the Shiʿites very often call themselves "people of walāya" (ahl al-walāya)."
The figure of the imam. Throughout this double vision of the world, the imam's role proves to be pivotal and fundamental. Thanks to his very being and his knowledge, transmitting secret truths, and carrying the banner of knowledge and initiating others to follow suite, and ultimately preventing the otherwise certain submergence of the cosmos into darkness, the imam in his many dimensions is truly the Alpha and the Omega of Shiʿite doctrine. What is the definition of the imam? What are his special features? How does the corpus of sacred texts of Shiʿism, i.e., Hadith going back to the Impeccable Ones (see
[ČAHĀRDAH MAʿSUM](/articles/cahardah-masum)), represent him in the religious conscience of believers? Three definitions seem discernable here, reflecting the different levels of reality that incarnate the figure of the imam, illustrating the famous words attributed to imam Jaʿfar-al-Ṣādeq according to which Shiʿite doctrine consists of three levels: exoteric, esoteric, esoteric of esoteric (Saffār, p. 29; for the rectification of this text, Amir-Moezzi, 1997, p. 40, note 8).
(1)Imam as religious scholar. At one level, the imam is the uncontestable master in religious matters in the strict sense of the term. He teaches exoteric aspects of law, exegesis, theology, cosmology and other disciplines to an audience comprised of all kinds of students: Shi ʿites–initiated and uninitiated–but also to non-Shiʿites (a large section of the Hadith corpus corresponding to these disciplines and the chains of transmission readily attest to this; see also Amir-Moezzi, 1997, p. 61). In addition to the fact that they are descendants of the Prophet, it is especially as religious scholars–more specifically, as jurists and traditionalists–that some imams are highly respected in the Sunni tradition. Justifiably so: exoteric teaching of an imam does not contain any particularly Shiʿite traits and can therefore be heard and understood by non-Shiʿites, without shocking them.
(2)Imam as initiatory guide and thaumaturge. In this case, it is the figure of the imam as revealed by teaching destined only for Shiʿites. The esoteric aspects of doctrinal matters, as well as technical terminology lead to a conception of the figure of the imam that by far exceeds the limits imposed by what is to become Sunni "orthodoxy." It is at this level that the texts relate that the conception and birth of the imam are miraculous, that he possesses a number of supernatural abilities since childhood, and especially that he is imam because he fulfils two important functions: he is the initiatory guide and thaumaturge par excellence. In other words, he possesses initiatory knowledge (ʿelm) as well as the fruit of this wisdom–supranormal powers (qodra, aʿājeb; Amir-Moezzi, 1992, chap. 3, III-2, III-4). The sources of the imam's sacred knowledge regarding the mysteries of God, man and the universe are many. First, celestial sources: just like the prophets, the imam receives inspiration thanks to celestial beings, whence his appellation muḥaddaṯ "one who speaks to angels" (Kohlberg, 1979, passim). He is also capable of celestial ascension to renew and increase his knowledge (Amir-Moezzi, 1996b). Initiatory science also has occult sources: supernatural forces that "leave a mark on the heart" or "pierce the eardrum" and "the column of light" in which the imam can contemplate answers to his questions. Then there are written sources: the holy books of previous religions, the Koran–all in their complete versions, not falsified–as well as a certain number of secret texts containing extraordinary knowledge transmitted from imam to imam, such as the Book of ʿAli, Fāṭema's Collection, the All-Encompassing Page (al-ṣaḥifat al-jāmeʿa), the book of Jafr, etc. (Amir-Moezzi, 1992, pp. 185-227; Kohlberg, 1993, passim). Finally, oral sources, that is to say teaching received directly by one or more of the previous Guides.
The miraculous powers of the imam flow mainly from his knowledge. Most among them are moreover presented as sciences: knowledge of the past, present and future; of events in heaven and on earth; of consciences, of souls, languages, reading minds, occult sciences etc. The imams can resuscitate the dead, cure illnesses, rejuvenate the old, travel and transport others supernaturally etc. Finally, they possess a number of "objects of power" such as the magical formula representing the great Name of God and relics with miraculous powers inherited from prophets such as Adam's tunic, Solomon's seal, Moses ark or the invincible weapon belonging to Moḥammad (Amir-Moezzi, 2000b; Loebenstein, 2003).
(3)Imam as Revealed Face of God. This aspect of imamology forms the most esoteric chapter of theology and seems to constitute the ultimate secret of Shiʿite doctrine. Destined only for initiated Shiʿites, this teaching defines the terrestrial imam as the sense-perceptible manifestation of the cosmic Imam, who in turn is the place of revelation for what God reveals of Himself. This definition clearly establishes the basis—considered highly subversive—of divinization of the Friend of God. Thus by a theology of successive theophanies, the terrestrial imam is said to reveal God. A limited number of sayings going back to the imams, recalling the "paradoxical speech" (šaṭaḥāt) of mystics, and disseminated here and there shrouded in the mass of traditions, audaciously evokes the identity of the imam in his ultimate ontological reality with God revealed through his Organs and his Names and Attributes (e.g. Furāt, pp. 178, 371; ʿAyyāši, II, pp. 17-18; Ebn Bābawayh, 1978, pp. 117, 151-52; Amir-Moezzi, 2002, pp. 730-32). In this respect, the most significant texts are certain sermons attributed to ʿAli b. Abi Ṭāleb, imam par excellence, in which, by virtue of a long succession of affirmations, he boldly declares his divinity: "I am the treasurer of knowledge; I am the secret of the invisible; I am the secret of secrets, I am the Face of God; I am the First; I am the Last; I am the Hidden; I am the Manifest; I am the created; I am the Creator; I am the Supreme Judge; I possess the incisive Word; I have penetrating insight into the path of the Book; I am the Compassionate; I am the Merciful . ." (the words in italics are part of the Koranic Names of God) (Amir-Moezzi, 1996a, passim).
All these definitions of the figure of the imam form an integral part of walāya–already encountered on many occasions. Shiʿism defines itself as based upon the concept of divine Alliance or Friendship. Presented as the esoteric dimension of prophethood (al-walāya bāṭen al-nobowwa), the religion of the imams, in its esoteric aspect is defined as being the very secret of Moḥammad's religion (Kolayni, 1969, II, p. 14). The terrestrial imam is the guardian and transmitter of this secret whereas the cosmic Imam is its content. As the absolute model for initiated believers, the imam as the Divine Guide, presents the divinization of the man of God as the final horizon of the doctrine.
The dual and dualistic visions of the world as well as the omnipresent figure of the imam as bearer of walāya constitutes the core of Shiʿite doctrine upon which many religious beliefs and practices are grafted. They characterize what one is able to know of Shiʿism from its earliest sources and seem to distinguish the original esoteric and non-rational tradition that predominated until the Buyid period. From this period onwards, with progressive influence of the "rationalist tradition" of the School of Baghdad the original doctrine will be masked in a great many theological and legal dogmas (see POLITICAL SHIʿISM).
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(Mohammad Ali Amir-Moezzi)
Originally Published: July 20, 2005
Last Updated: July 20, 2005 |
Sjia | "2021-12-26T14:59:54" | http://www.globalsecurity.org/military/world/gulf/bahrain-religion.htm | Religion in Bahrain
Shia Islam in Bahrain
Shi'ism, which came to Bahrain in 1500, is the island's dominant religion. Between two thirds and three quarters of the Shia population is native in origin, the remainder being of Iranian descent. This division is social as well as cultural. The Iranian Shia, known as Ajam, are well represented in the middle class professions and politically inactive. They see their relative privilege as contingent on the good will of the ruling Sunni al-Khalifas and are reluctant to jeopardize their position. Their native counterparts, known as Baharna, occupy the lowest strata of society and constitute ninety per cent of the labour force. The two communities inhabit separate districts and there is little intermarriage between them. Defining themselves in opposition to the Ajam as well as ruling Sunnis, the Baharna have retained a strong Arab identity. Despite the segregation of the the two communities, antagonism arose in the 1950s and 60s as the schism between conservatives and Arab nationalists came to mark not only a division between Arab and Persian, but between rich and poor across the Arab world.
Soon after their rise to power in the late eighteenth century, the al-Khalifas invited the Dawasir tribes from the mainland to send forces to the Western side of the island to help displace the resident Shia. The 313 Shia villages that then existed are reduced to fifty today, while the encouragement of selective immigration as a counterweight to the Shia population has sincebeen a constant feature of al-Khalifa policy.
A 1928 uprising went some way to break the feudal bond between Sunnis and Shia, after which the Shia began to prosper under more egalitarian British rule, which allowed them greater access to education and the civil service.
Shia political activism began in earnest with the democratic movements of the 1930s. At the outset, these contained both Sunni and Shia were aimed at ending colonial rule. Despite periods of Shia unrest in the early 1950s. Revolutionary Arab nationalism, always Sunni in orientation, was equally attractive to wealthier Sunnis and disenfranchised Shia. It was not until the arrival of political Shiism in the shape of the 1979 Iranian revolution that a wholly Shia opposition arose.
Labor disputes in the 1970s weakened the security of Shia employment. In the following years, as Shia opposition gathered momentum, the proportion os Shia in the armed forces (all enlisted men, not officers) was reduced and with the crash in the oil price in the mid-eighties, unemployment rose further. The government was the major employer and, as elsewhere in the GCC, there was no private sector to take up the slack. The Shia, of course, bore the brunt of the recession. The huge influx of oil wealth after 1973 had widened the gap between rich and poor, while the revolution in Iran had radicalized Shia across the Arab world. Iranian backing of a growing number of dissident groups grew after 1981, less as a consequence of revolutionary ideology and more through necessity of discouraging GCC support for Iraq. All Shia opposition in this period was viewed through the prism of the Iran-Iraq war, which provided ample excuse for government repression.
In recent years, Shia opposition has been one of two political currents in Bahrain, the other being a general push toward democracy, which has the support of a cross-section of society. In 1992 a group of fourteen reformers, most of them Sunni, presented to the Emir a petition calling for the restoration of the abortive 1975 parliamentary constitution. This was summarily dismissed. In 1994, a mostly Shiite group of reformers presented a second, longer petition. Largely secular in nature, the petition nevertheless had the support of two Shiite clerics, Abd-al-Wahhab Husayn and Sheikh Abd -al-Amir al-Jamri. The second petition provoked a much fiercer reaction form the government, with raids, arrests and confiscation of property, accompanied by polarizing propaganda to deoict the movement as purely Shia in conception. Sunni families were harassed into retracting there support and al-Jamri was jailed. Al-Jamri's moderate stance prevented him being labelled a fundamentalist, however, and bi-confessional support for the petition movement continues.
Tens of thousands of people crowd into the narrow streets of central Manama during the night to mark Ashura, the Shia commemoration of the martyrdom of Imam Hussein at Karbala in 680 AD. Tens of thousands of men from Bahrain's predominantly Shia villages were joined by large contingents from Saudi Arabia, Kuwait, the UAE, Oman, and South Asia. Shia community leaders work with Bahraini authorities to ensure that the emotional processions took place without incident. Aside from a few traffic police who kept vehicles out, there is no visible police presence in the warren-like streets of the Maharqa neighborhood of Manama where the main processions takes place. Emotional but organized processions ranging from hundreds down to several dozen men moved through the streets. Even the humblest groups were armed with ear-splitting sound equipment. Most of the chanting mourners strike their chests lightly with their fists; others used scary-looking but harmless ceremonial flails of light chains on their backs and chests. Only a few mourners had drawn their own blood during more than three hours of processions, a marked change from recent years.
Shia religious leaders have increasingly discouraged "tatbir," the practice of drawing blood with swords or heavy flails, and encourage instead participation in the Red Crescent's Ashura blood-drive. Most of the marchers are Arab men from Bahrain's majority Shia population, but a number of processions consist of Saudis, Kuwaitis, and Omanis; Persian-origin Bahrainis; and Shia of South Asian origin. Posters lionizing Iranian or Hizballah clerics were once common at Ashura. Since 2006, when the mainstream Wifaq party agreed to participate in elections, they have become less prominent.
Bahrain's Shi'a, known for their large annual Ashura mourning processions, have begun to emphasize happier holidays over the last several years. Of these celebrations, Nasaf Al Sha'abeen, the birthday of Muhammad al-Mahdi, the twelfth Imam, is the most important. Shi'a from Bahrain and from Saudi Arabia's Eastern Province converge on central Manama on August 16. Matams (Shi'a community guilds) and Manama families set up tables and offered sweets and sandwiches to the attendees. Children, bearing sacks, knocked on doors and were given candy and change. Teenagers showered passers-by with rosewater. Shops stayed open late and played loud, upbeat music.
Sunni Islam in Bahrain
Nearly a quarter of the inhabitants of Bahrain adhere to Sunni Islam, and more specifically the Maliki school of jurisprudence. The majority of Bahrainis (60%) belong to Shia Islam. Despite the fact that Sunnis are indeed a minority, that have historically dominated both the political and economic landscape of Bahrain, including the ruling family, the Al-Khalifa family.
Generally, Sunni enclaves have developed in and around urban areas, most likely as a result of political and economic activity, whereas the Shia'a are located in more rural locations throughout the country. While the standard of living in Bahrain is quite high, several sectors of the population have suffered from unemployment, particularly the Shia majority.
The regime has often accused Iran of inciting opposition amongst the Shia. Conflicts between the ruling Sunnis and the majority Shiites have been a longstanding and continuing source of internal conflict in Bahrain. The Shia have continued to work for more political and economic representation, and minor revolts have led to nearly 25 deaths since 1994.
Though there are exceptions, the Sunni minority does enjoy privilege within the government. Sunnis are often employed of Shiites in management and sensitive positions in the Bahraini civil service, and there is a noted absence of Shia Muslims in the defense and internal security agencies. In the private sector, Sunnis tend to have more skilled orientated and higher paid jobs. Sunni communities also tend to have superior educational, social, and municipal services and facilities.
Despite being supportive of the first Gulf War and allowing allied forces to use the country's military facilities, the regime was critical of the 2003 American invasion of Iraq. The assumption of the formerly oppressed Shia majority in Iraq of strong political and economic roles has certainly been a concern because of Bahrain's similar socio-political paradigm.
Other Religious Minorities in BahrainApproximately 1/3 of the population of Bahrain is international. Like many Gulf countries, Bahrain also relies on an influx of foreign labor to fuel its economy. There are large communities of Indians, Iranians, Pakistanis, as well as sizable American and European communities. Those adhering to Christianity comprise 9% of the population, with Hinduism following at 8%, and adherents to the Baha'i faith comprising roughly 0.1%. Other faiths, such as Judaism, Buddhism, and a small community of Sikhs are scattered throughout the population as well.
The constitution states that Islam is the official religion and also provides for freedom of religion; however, there were some limits on this right. In the past, the Government did not tolerate political dissent from religious groups or leaders; however, in 2001 the King pardoned and released all remaining political prisoners and religious leaders. Members of other non-Islamic religions who practice their faith privately do so without interference from the Government and are permitted to maintain their own places of worship and display the symbols of their religion. Every religious group must obtain a license from the Ministry of Islamic Affairs to operate. Depending on circumstances, a religious group also may need approvals from the Ministry of Social Affairs, the Ministry of Information, and the Ministry of Education (if the religious group wants to run a school). In the past, the Ministry of Islamic Affairs had repeatedly denied a Baha'i community's request for a license to operate. The Ministry of Islamic Affairs stated that the Baha'i Faith is an offshoot of Islam. According to its official interpretation of Islam, the Government regards the core beliefs of Baha'is to be blasphemous and consequently illegal, and therefore the Ministry refuses to recognize the religion, but it allows the community to gather and worship freely. The Baha'i community has not sought official recognition in many years.
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Sjia | "2021-12-26T14:59:54" | http://www.globalsecurity.org/military/world/gulf/bahrain-religion.htm | Religion in Bahrain
Shia Islam in Bahrain
Shi'ism, which came to Bahrain in 1500, is the island's dominant religion. Between two thirds and three quarters of the Shia population is native in origin, the remainder being of Iranian descent. This division is social as well as cultural. The Iranian Shia, known as Ajam, are well represented in the middle class professions and politically inactive. They see their relative privilege as contingent on the good will of the ruling Sunni al-Khalifas and are reluctant to jeopardize their position. Their native counterparts, known as Baharna, occupy the lowest strata of society and constitute ninety per cent of the labour force. The two communities inhabit separate districts and there is little intermarriage between them. Defining themselves in opposition to the Ajam as well as ruling Sunnis, the Baharna have retained a strong Arab identity. Despite the segregation of the the two communities, antagonism arose in the 1950s and 60s as the schism between conservatives and Arab nationalists came to mark not only a division between Arab and Persian, but between rich and poor across the Arab world.
Soon after their rise to power in the late eighteenth century, the al-Khalifas invited the Dawasir tribes from the mainland to send forces to the Western side of the island to help displace the resident Shia. The 313 Shia villages that then existed are reduced to fifty today, while the encouragement of selective immigration as a counterweight to the Shia population has sincebeen a constant feature of al-Khalifa policy.
A 1928 uprising went some way to break the feudal bond between Sunnis and Shia, after which the Shia began to prosper under more egalitarian British rule, which allowed them greater access to education and the civil service.
Shia political activism began in earnest with the democratic movements of the 1930s. At the outset, these contained both Sunni and Shia were aimed at ending colonial rule. Despite periods of Shia unrest in the early 1950s. Revolutionary Arab nationalism, always Sunni in orientation, was equally attractive to wealthier Sunnis and disenfranchised Shia. It was not until the arrival of political Shiism in the shape of the 1979 Iranian revolution that a wholly Shia opposition arose.
Labor disputes in the 1970s weakened the security of Shia employment. In the following years, as Shia opposition gathered momentum, the proportion os Shia in the armed forces (all enlisted men, not officers) was reduced and with the crash in the oil price in the mid-eighties, unemployment rose further. The government was the major employer and, as elsewhere in the GCC, there was no private sector to take up the slack. The Shia, of course, bore the brunt of the recession. The huge influx of oil wealth after 1973 had widened the gap between rich and poor, while the revolution in Iran had radicalized Shia across the Arab world. Iranian backing of a growing number of dissident groups grew after 1981, less as a consequence of revolutionary ideology and more through necessity of discouraging GCC support for Iraq. All Shia opposition in this period was viewed through the prism of the Iran-Iraq war, which provided ample excuse for government repression.
In recent years, Shia opposition has been one of two political currents in Bahrain, the other being a general push toward democracy, which has the support of a cross-section of society. In 1992 a group of fourteen reformers, most of them Sunni, presented to the Emir a petition calling for the restoration of the abortive 1975 parliamentary constitution. This was summarily dismissed. In 1994, a mostly Shiite group of reformers presented a second, longer petition. Largely secular in nature, the petition nevertheless had the support of two Shiite clerics, Abd-al-Wahhab Husayn and Sheikh Abd -al-Amir al-Jamri. The second petition provoked a much fiercer reaction form the government, with raids, arrests and confiscation of property, accompanied by polarizing propaganda to deoict the movement as purely Shia in conception. Sunni families were harassed into retracting there support and al-Jamri was jailed. Al-Jamri's moderate stance prevented him being labelled a fundamentalist, however, and bi-confessional support for the petition movement continues.
Tens of thousands of people crowd into the narrow streets of central Manama during the night to mark Ashura, the Shia commemoration of the martyrdom of Imam Hussein at Karbala in 680 AD. Tens of thousands of men from Bahrain's predominantly Shia villages were joined by large contingents from Saudi Arabia, Kuwait, the UAE, Oman, and South Asia. Shia community leaders work with Bahraini authorities to ensure that the emotional processions took place without incident. Aside from a few traffic police who kept vehicles out, there is no visible police presence in the warren-like streets of the Maharqa neighborhood of Manama where the main processions takes place. Emotional but organized processions ranging from hundreds down to several dozen men moved through the streets. Even the humblest groups were armed with ear-splitting sound equipment. Most of the chanting mourners strike their chests lightly with their fists; others used scary-looking but harmless ceremonial flails of light chains on their backs and chests. Only a few mourners had drawn their own blood during more than three hours of processions, a marked change from recent years.
Shia religious leaders have increasingly discouraged "tatbir," the practice of drawing blood with swords or heavy flails, and encourage instead participation in the Red Crescent's Ashura blood-drive. Most of the marchers are Arab men from Bahrain's majority Shia population, but a number of processions consist of Saudis, Kuwaitis, and Omanis; Persian-origin Bahrainis; and Shia of South Asian origin. Posters lionizing Iranian or Hizballah clerics were once common at Ashura. Since 2006, when the mainstream Wifaq party agreed to participate in elections, they have become less prominent.
Bahrain's Shi'a, known for their large annual Ashura mourning processions, have begun to emphasize happier holidays over the last several years. Of these celebrations, Nasaf Al Sha'abeen, the birthday of Muhammad al-Mahdi, the twelfth Imam, is the most important. Shi'a from Bahrain and from Saudi Arabia's Eastern Province converge on central Manama on August 16. Matams (Shi'a community guilds) and Manama families set up tables and offered sweets and sandwiches to the attendees. Children, bearing sacks, knocked on doors and were given candy and change. Teenagers showered passers-by with rosewater. Shops stayed open late and played loud, upbeat music.
Sunni Islam in Bahrain
Nearly a quarter of the inhabitants of Bahrain adhere to Sunni Islam, and more specifically the Maliki school of jurisprudence. The majority of Bahrainis (60%) belong to Shia Islam. Despite the fact that Sunnis are indeed a minority, that have historically dominated both the political and economic landscape of Bahrain, including the ruling family, the Al-Khalifa family.
Generally, Sunni enclaves have developed in and around urban areas, most likely as a result of political and economic activity, whereas the Shia'a are located in more rural locations throughout the country. While the standard of living in Bahrain is quite high, several sectors of the population have suffered from unemployment, particularly the Shia majority.
The regime has often accused Iran of inciting opposition amongst the Shia. Conflicts between the ruling Sunnis and the majority Shiites have been a longstanding and continuing source of internal conflict in Bahrain. The Shia have continued to work for more political and economic representation, and minor revolts have led to nearly 25 deaths since 1994.
Though there are exceptions, the Sunni minority does enjoy privilege within the government. Sunnis are often employed of Shiites in management and sensitive positions in the Bahraini civil service, and there is a noted absence of Shia Muslims in the defense and internal security agencies. In the private sector, Sunnis tend to have more skilled orientated and higher paid jobs. Sunni communities also tend to have superior educational, social, and municipal services and facilities.
Despite being supportive of the first Gulf War and allowing allied forces to use the country's military facilities, the regime was critical of the 2003 American invasion of Iraq. The assumption of the formerly oppressed Shia majority in Iraq of strong political and economic roles has certainly been a concern because of Bahrain's similar socio-political paradigm.
Other Religious Minorities in BahrainApproximately 1/3 of the population of Bahrain is international. Like many Gulf countries, Bahrain also relies on an influx of foreign labor to fuel its economy. There are large communities of Indians, Iranians, Pakistanis, as well as sizable American and European communities. Those adhering to Christianity comprise 9% of the population, with Hinduism following at 8%, and adherents to the Baha'i faith comprising roughly 0.1%. Other faiths, such as Judaism, Buddhism, and a small community of Sikhs are scattered throughout the population as well.
The constitution states that Islam is the official religion and also provides for freedom of religion; however, there were some limits on this right. In the past, the Government did not tolerate political dissent from religious groups or leaders; however, in 2001 the King pardoned and released all remaining political prisoners and religious leaders. Members of other non-Islamic religions who practice their faith privately do so without interference from the Government and are permitted to maintain their own places of worship and display the symbols of their religion. Every religious group must obtain a license from the Ministry of Islamic Affairs to operate. Depending on circumstances, a religious group also may need approvals from the Ministry of Social Affairs, the Ministry of Information, and the Ministry of Education (if the religious group wants to run a school). In the past, the Ministry of Islamic Affairs had repeatedly denied a Baha'i community's request for a license to operate. The Ministry of Islamic Affairs stated that the Baha'i Faith is an offshoot of Islam. According to its official interpretation of Islam, the Government regards the core beliefs of Baha'is to be blasphemous and consequently illegal, and therefore the Ministry refuses to recognize the religion, but it allows the community to gather and worship freely. The Baha'i community has not sought official recognition in many years.
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Sjia | "2021-12-26T14:59:54" | http://www.eurasiareview.com/25032011-challenges-for-saudi-arabia-amidst-protests-in-the-gulf-analysis/ | Challenges For Saudi Arabia Amidst Protests In The Gulf – Analysis
By
[Manohar Parrikar Institute for Defence Studies and Analyses (MP-IDSA)](https://www.eurasiareview.com/author/idsa/)
By Prasanta Kumar Pradhan
Saudi Arabia's concerns about regional stability and its domestic vulnerabilities have risen to the fore amidst protests in neighbouring Bahrain, Oman and Yemen as well as in its own Shia-populated and oil-rich Eastern Province. With protests spreading from North Africa to the Gulf, Saudi Arabia announced a financial aid package of about US$ 36 billion for its citizens, promising more jobs, pay hikes, scholarship for students, and so on. Sensing trouble in its Eastern Province, the government banned all protests in the Kingdom. With the situation deteriorating further in the neighbourhood, King Abdullah addressed the nation and announced another multi-billion dollar package, which included creating 60,000 jobs in the security forces and 500,000 new homes, to appease his citizens.
Oil is the main strength of the Gulf economies and massive oil revenues have provided rulers with the resources to consolidate their regimes and to gain legitimacy from the people by distributing wealth. Thus, the uninterrupted production and supply of oil has a domestic political connotation too, as it serves as the lifeline for these rulers. In the event of oil production and supply getting disrupted, it will not only affect the national economy, but also undermine regime stability. This is another reason why Saudi royals are concerned about the spread of popular protests in the Eastern Province as well as in the Gulf region.
Saudi Arabia's principal domestic challenge is discontent in its Eastern Province among the Shias, who constitute around 15 per cent of the total population. The majority of the Kingdom's oil fields are located in this province. Thus, any protests or instability there may disrupt the production and supply of oil. Small scale protests were reported in the Shia-dominated areas of Hufuf, Awwamiya and Qatif, where protesters demanded the release of the arrested Shiite cleric Tawfiq Al Amir. On several occasions in the past, the Shias of the Eastern Province have protested against political and economic inequality; in particular, they have raised the issue of members of their community not being appointed to the top ranks of the military, police, bureaucracy and the Consultative Council (Majlis al-Shura), as well as about not economically benefiting from the country's huge oil wealth. Shias also oppose religious discrimination as practiced by the Saudi ruling family, which follows the Sunni Wahhabi puritanical version of Islam with its disdain for Shias. For decades, Shias have been forbidden from performing their religious practices, publishing their religious materials and publicly celebrating their religious functions in the Kingdom.
The Saudi Government is apprehensive about the connection between the Shias in its territory and their co-religionists in Iran. Long oppressed and neglected by the state, the Saudi Shias have looked towards their Iranian co-religionists for inspiration and guidance. This is viewed adversely by the Saudi Government, which suspects their loyalty because of the Iranian connection. The government also accuses Iran of inciting protests and rebellion among its Shias. Thus, the old Saudi-Iran ideological conflict has come to play a role in the present protests in Saudi Arabia.
New challenges have emerged for Saudi Arabia with the situation getting murkier day by day in Bahrain and Yemen. Saudi foreign policy has always given high priority to the Gulf region with the aim of increasing Riyadh's influence over the smaller neighbours. Saudi regional policy also aims to prevent Iranian influence over the internal affairs and foreign relations of its Gulf neighbours. The situation in Bahrain poses a significant challenge for Saudi Arabia because it believes the protests by the Shias there may inspire and incite its own Shia population. Saudi Arabia is also concerned about the situation in Bahrain, given that around 70 percent of Bahrain's population is Shia and, in addition, Iran is said to have significant influence over them. It is worried that Iran may take advantage of the situation, thus undermining the Saudi role and influence over Bahrain. Concerned about the undue Iranian enthusiasm over the popular protests in the Arab streets, Riyadh has warned against any external intervention (meaning Iranian) that seeks to exploit the opportunity provided by these protests in its neighbouring countries. Saudi Arabia was the first country to send troops to Bahrain, thus sending a clear message that it has high stakes in the peace and stability of that country. King Abdullah justified the act by stating that, "Threats to harm the security of any member state are regarded as harming the security of all Gulf Cooperation Council (GCC) states." Thus to maintain its influence over the region, Saudi Arabia has used the GCC to the fullest. Saudi troops crossed the King Fahd Causeway, which connects both countries. The Causeway was fully funded by the Saudi government and was allegedly built, partly, with the long term strategic intent of influencing Bahrain and also making military access easy. Iran, on the other hand, considers Bahrain as falling in its natural sphere of influence and has termed it as an 'invasion' of Bahrain. The Speaker of the Iranian Parliament, Ali Larijani, warned that Saudi Arabia and other regional countries that are backed by the USA will pay the price for military intervention in Bahrain. But, clearly, at present Saudi Arabia has an upper hand in Bahrain.
Similarly, to Saudi Arabia's south, Yemen is facing trouble, with protesters continuing to voice their demands including the ouster of President Ali Abdullah Saleh. This is, in addition, to the challenge posed to Saleh by the al Qaeda, the Houthi rebels and the secessionist movement in southern Yemen. For Saudi Arabia, Iran's influence among Yemen's Shiite Houthi rebels is a cause for worry since it could give Iran a strategic advantage. Iran has supported the Houthis by providing them with money, arms and training, while Saudi Arabia supports the Saleh government's efforts to suppress them. Saudi Arabia also has other interests in Yemen in terms of securing the long porous border and fighting against al Qaeda. It has significant influence over Saleh and has been giving billions dollars in aid to ensure Yemen's stability. Thus, for obvious security and strategic reasons, Saudi Arabia considers President Saleh and his regime a preferred partner and will not prefer a political upheaval there that could change the balance of power. Against this backdrop, Saleh has reportedly invited Saudi Arabia to mediate in the conflict in Yemen. Though there has not been any official response from Riyadh so far, the situation in Yemen certainly remains a challenge as well as an opportunity for Saudi Arabia.
Apart from dealing with the popular protests, Saudi Arabia carries the extra burden of being the leading oil producer and a regional power. Within a short span of time, the major challenges of internal dissent, turmoil in the neighbourhood, increase in oil prices, and the imperative of despatching troops to Bahrain have come to face the country. Saudi Arabia has taken up these challenges seriously and, so far, has been able to deal with them suitably. It has dealt with the internal situation by announcing social and economic measures and strengthening security, and it has also managed to maintain intact its influence on its neighbours while at the same time restricting the space for Iran to spread its influence.
Originally published by Institute for Defence Studies and Analyses (
[www.idsa.in](https://www.google.com/url?q=http%3A%2F%2Fwww.idsa.in%2F&sa=D&sntz=1&usg=AFrqEzeYvPz4Rwn4Sdftppqg-xVg9PP2bg)) at [http://www.idsa.in/idsacomments/ChallengesforSaudiArabiaamidstProtestsintheGulf_pkpradhan_250311](http://www.idsa.in/idsacomments/ChallengesforSaudiArabiaamidstProtestsintheGulf_pkpradhan_250311) |
Sjia | "2021-12-26T14:59:54" | http://www.eurasiareview.com/25032011-challenges-for-saudi-arabia-amidst-protests-in-the-gulf-analysis/ | Challenges For Saudi Arabia Amidst Protests In The Gulf – Analysis
By
[Manohar Parrikar Institute for Defence Studies and Analyses (MP-IDSA)](https://www.eurasiareview.com/author/idsa/)
By Prasanta Kumar Pradhan
Saudi Arabia's concerns about regional stability and its domestic vulnerabilities have risen to the fore amidst protests in neighbouring Bahrain, Oman and Yemen as well as in its own Shia-populated and oil-rich Eastern Province. With protests spreading from North Africa to the Gulf, Saudi Arabia announced a financial aid package of about US$ 36 billion for its citizens, promising more jobs, pay hikes, scholarship for students, and so on. Sensing trouble in its Eastern Province, the government banned all protests in the Kingdom. With the situation deteriorating further in the neighbourhood, King Abdullah addressed the nation and announced another multi-billion dollar package, which included creating 60,000 jobs in the security forces and 500,000 new homes, to appease his citizens.
Oil is the main strength of the Gulf economies and massive oil revenues have provided rulers with the resources to consolidate their regimes and to gain legitimacy from the people by distributing wealth. Thus, the uninterrupted production and supply of oil has a domestic political connotation too, as it serves as the lifeline for these rulers. In the event of oil production and supply getting disrupted, it will not only affect the national economy, but also undermine regime stability. This is another reason why Saudi royals are concerned about the spread of popular protests in the Eastern Province as well as in the Gulf region.
Saudi Arabia's principal domestic challenge is discontent in its Eastern Province among the Shias, who constitute around 15 per cent of the total population. The majority of the Kingdom's oil fields are located in this province. Thus, any protests or instability there may disrupt the production and supply of oil. Small scale protests were reported in the Shia-dominated areas of Hufuf, Awwamiya and Qatif, where protesters demanded the release of the arrested Shiite cleric Tawfiq Al Amir. On several occasions in the past, the Shias of the Eastern Province have protested against political and economic inequality; in particular, they have raised the issue of members of their community not being appointed to the top ranks of the military, police, bureaucracy and the Consultative Council (Majlis al-Shura), as well as about not economically benefiting from the country's huge oil wealth. Shias also oppose religious discrimination as practiced by the Saudi ruling family, which follows the Sunni Wahhabi puritanical version of Islam with its disdain for Shias. For decades, Shias have been forbidden from performing their religious practices, publishing their religious materials and publicly celebrating their religious functions in the Kingdom.
The Saudi Government is apprehensive about the connection between the Shias in its territory and their co-religionists in Iran. Long oppressed and neglected by the state, the Saudi Shias have looked towards their Iranian co-religionists for inspiration and guidance. This is viewed adversely by the Saudi Government, which suspects their loyalty because of the Iranian connection. The government also accuses Iran of inciting protests and rebellion among its Shias. Thus, the old Saudi-Iran ideological conflict has come to play a role in the present protests in Saudi Arabia.
New challenges have emerged for Saudi Arabia with the situation getting murkier day by day in Bahrain and Yemen. Saudi foreign policy has always given high priority to the Gulf region with the aim of increasing Riyadh's influence over the smaller neighbours. Saudi regional policy also aims to prevent Iranian influence over the internal affairs and foreign relations of its Gulf neighbours. The situation in Bahrain poses a significant challenge for Saudi Arabia because it believes the protests by the Shias there may inspire and incite its own Shia population. Saudi Arabia is also concerned about the situation in Bahrain, given that around 70 percent of Bahrain's population is Shia and, in addition, Iran is said to have significant influence over them. It is worried that Iran may take advantage of the situation, thus undermining the Saudi role and influence over Bahrain. Concerned about the undue Iranian enthusiasm over the popular protests in the Arab streets, Riyadh has warned against any external intervention (meaning Iranian) that seeks to exploit the opportunity provided by these protests in its neighbouring countries. Saudi Arabia was the first country to send troops to Bahrain, thus sending a clear message that it has high stakes in the peace and stability of that country. King Abdullah justified the act by stating that, "Threats to harm the security of any member state are regarded as harming the security of all Gulf Cooperation Council (GCC) states." Thus to maintain its influence over the region, Saudi Arabia has used the GCC to the fullest. Saudi troops crossed the King Fahd Causeway, which connects both countries. The Causeway was fully funded by the Saudi government and was allegedly built, partly, with the long term strategic intent of influencing Bahrain and also making military access easy. Iran, on the other hand, considers Bahrain as falling in its natural sphere of influence and has termed it as an 'invasion' of Bahrain. The Speaker of the Iranian Parliament, Ali Larijani, warned that Saudi Arabia and other regional countries that are backed by the USA will pay the price for military intervention in Bahrain. But, clearly, at present Saudi Arabia has an upper hand in Bahrain.
Similarly, to Saudi Arabia's south, Yemen is facing trouble, with protesters continuing to voice their demands including the ouster of President Ali Abdullah Saleh. This is, in addition, to the challenge posed to Saleh by the al Qaeda, the Houthi rebels and the secessionist movement in southern Yemen. For Saudi Arabia, Iran's influence among Yemen's Shiite Houthi rebels is a cause for worry since it could give Iran a strategic advantage. Iran has supported the Houthis by providing them with money, arms and training, while Saudi Arabia supports the Saleh government's efforts to suppress them. Saudi Arabia also has other interests in Yemen in terms of securing the long porous border and fighting against al Qaeda. It has significant influence over Saleh and has been giving billions dollars in aid to ensure Yemen's stability. Thus, for obvious security and strategic reasons, Saudi Arabia considers President Saleh and his regime a preferred partner and will not prefer a political upheaval there that could change the balance of power. Against this backdrop, Saleh has reportedly invited Saudi Arabia to mediate in the conflict in Yemen. Though there has not been any official response from Riyadh so far, the situation in Yemen certainly remains a challenge as well as an opportunity for Saudi Arabia.
Apart from dealing with the popular protests, Saudi Arabia carries the extra burden of being the leading oil producer and a regional power. Within a short span of time, the major challenges of internal dissent, turmoil in the neighbourhood, increase in oil prices, and the imperative of despatching troops to Bahrain have come to face the country. Saudi Arabia has taken up these challenges seriously and, so far, has been able to deal with them suitably. It has dealt with the internal situation by announcing social and economic measures and strengthening security, and it has also managed to maintain intact its influence on its neighbours while at the same time restricting the space for Iran to spread its influence.
Originally published by Institute for Defence Studies and Analyses (
[www.idsa.in](https://www.google.com/url?q=http%3A%2F%2Fwww.idsa.in%2F&sa=D&sntz=1&usg=AFrqEzeYvPz4Rwn4Sdftppqg-xVg9PP2bg)) at [http://www.idsa.in/idsacomments/ChallengesforSaudiArabiaamidstProtestsintheGulf_pkpradhan_250311](http://www.idsa.in/idsacomments/ChallengesforSaudiArabiaamidstProtestsintheGulf_pkpradhan_250311) |
L'être et le néant | "2023-09-24T14:49:35" | http://books.google.be/books?id=-DVVX00ubvwC&dq= | | |
Beschreven keuzes: een inleiding in het literaire existentialisme
Garant, 1996 - 240 pagina's
Geselecteerde pagina's Inhoudsopgave
|9|
|23|
|40|
|55|
|70|
|87|
Sartres poëticale geschriften
|105|
Noten
|129|Veelvoorkomende woorden en zinsdelen [absurde](https://books.google.be/books?id=-DVVX00ubvwC&q=absurde&hl=nl&source=gbs_word_cloud_r&cad=3) [accent](https://books.google.be/books?id=-DVVX00ubvwC&q=accent&hl=nl&source=gbs_word_cloud_r&cad=3) [Albert Camus](https://books.google.be/books?id=-DVVX00ubvwC&q=Albert+Camus&hl=nl&source=gbs_word_cloud_r&cad=3) [Anna](https://books.google.be/books?id=-DVVX00ubvwC&q=Anna&hl=nl&source=gbs_word_cloud_r&cad=3) [Anna Blaman](https://books.google.be/books?id=-DVVX00ubvwC&q=Anna+Blaman&hl=nl&source=gbs_word_cloud_r&cad=3) [auteur](https://books.google.be/books?id=-DVVX00ubvwC&q=auteur&hl=nl&source=gbs_word_cloud_r&cad=3) [authentieke](https://books.google.be/books?id=-DVVX00ubvwC&q=authentieke&hl=nl&source=gbs_word_cloud_r&cad=3) [avantgarde](https://books.google.be/books?id=-DVVX00ubvwC&q=avantgarde&hl=nl&source=gbs_word_cloud_r&cad=3) [Beckmann](https://books.google.be/books?id=-DVVX00ubvwC&q=Beckmann&hl=nl&source=gbs_word_cloud_r&cad=3) [begrijpen](https://books.google.be/books?id=-DVVX00ubvwC&q=begrijpen&hl=nl&source=gbs_word_cloud_r&cad=3) [bestaan](https://books.google.be/books?id=-DVVX00ubvwC&q=bestaan&hl=nl&source=gbs_word_cloud_r&cad=3) [bewustzijn](https://books.google.be/books?id=-DVVX00ubvwC&q=bewustzijn&hl=nl&source=gbs_word_cloud_r&cad=3) [bijvoorbeeld](https://books.google.be/books?id=-DVVX00ubvwC&q=bijvoorbeeld&hl=nl&source=gbs_word_cloud_r&cad=3) [binnen](https://books.google.be/books?id=-DVVX00ubvwC&q=binnen&hl=nl&source=gbs_word_cloud_r&cad=3) [Blaman](https://books.google.be/books?id=-DVVX00ubvwC&q=Blaman&hl=nl&source=gbs_word_cloud_r&cad=3) [Borchert](https://books.google.be/books?id=-DVVX00ubvwC&q=Borchert&hl=nl&source=gbs_word_cloud_r&cad=3) [christelijke](https://books.google.be/books?id=-DVVX00ubvwC&q=christelijke&hl=nl&source=gbs_word_cloud_r&cad=3) [chute](https://books.google.be/books?id=-DVVX00ubvwC&q=chute&hl=nl&source=gbs_word_cloud_r&cad=3) [Clamence](https://books.google.be/books?id=-DVVX00ubvwC&q=Clamence&hl=nl&source=gbs_word_cloud_r&cad=3) [confrontatie](https://books.google.be/books?id=-DVVX00ubvwC&q=confrontatie&hl=nl&source=gbs_word_cloud_r&cad=3) [contact](https://books.google.be/books?id=-DVVX00ubvwC&q=contact&hl=nl&source=gbs_word_cloud_r&cad=3) [Daarnaast](https://books.google.be/books?id=-DVVX00ubvwC&q=Daarnaast&hl=nl&source=gbs_word_cloud_r&cad=3) [denken](https://books.google.be/books?id=-DVVX00ubvwC&q=denken&hl=nl&source=gbs_word_cloud_r&cad=3) [Draussen](https://books.google.be/books?id=-DVVX00ubvwC&q=Draussen&hl=nl&source=gbs_word_cloud_r&cad=3) [duidelijk](https://books.google.be/books?id=-DVVX00ubvwC&q=duidelijk&hl=nl&source=gbs_word_cloud_r&cad=3) [engagement](https://books.google.be/books?id=-DVVX00ubvwC&q=engagement&hl=nl&source=gbs_word_cloud_r&cad=3) [epifanie](https://books.google.be/books?id=-DVVX00ubvwC&q=epifanie&hl=nl&source=gbs_word_cloud_r&cad=3) [essays](https://books.google.be/books?id=-DVVX00ubvwC&q=essays&hl=nl&source=gbs_word_cloud_r&cad=3) [essentie](https://books.google.be/books?id=-DVVX00ubvwC&q=essentie&hl=nl&source=gbs_word_cloud_r&cad=3) [esthetische](https://books.google.be/books?id=-DVVX00ubvwC&q=esthetische&hl=nl&source=gbs_word_cloud_r&cad=3) [ethiek](https://books.google.be/books?id=-DVVX00ubvwC&q=ethiek&hl=nl&source=gbs_word_cloud_r&cad=3) [ethische](https://books.google.be/books?id=-DVVX00ubvwC&q=ethische&hl=nl&source=gbs_word_cloud_r&cad=3) [existentialistische](https://books.google.be/books?id=-DVVX00ubvwC&q=existentialistische&hl=nl&source=gbs_word_cloud_r&cad=3) [existentie](https://books.google.be/books?id=-DVVX00ubvwC&q=existentie&hl=nl&source=gbs_word_cloud_r&cad=3) [existentiële fenomenologie](https://books.google.be/books?id=-DVVX00ubvwC&q=existenti%C3%ABle+fenomenologie&hl=nl&source=gbs_word_cloud_r&cad=3) [fenomeen](https://books.google.be/books?id=-DVVX00ubvwC&q=fenomeen&hl=nl&source=gbs_word_cloud_r&cad=3) [fenomenologische](https://books.google.be/books?id=-DVVX00ubvwC&q=fenomenologische&hl=nl&source=gbs_word_cloud_r&cad=3) [filosofie](https://books.google.be/books?id=-DVVX00ubvwC&q=filosofie&hl=nl&source=gbs_word_cloud_r&cad=3) [filosofische existentialisme](https://books.google.be/books?id=-DVVX00ubvwC&q=filosofische+existentialisme&hl=nl&source=gbs_word_cloud_r&cad=3) [gedachte](https://books.google.be/books?id=-DVVX00ubvwC&q=gedachte&hl=nl&source=gbs_word_cloud_r&cad=3) [gedrag](https://books.google.be/books?id=-DVVX00ubvwC&q=gedrag&hl=nl&source=gbs_word_cloud_r&cad=3) [gegeven](https://books.google.be/books?id=-DVVX00ubvwC&q=gegeven&hl=nl&source=gbs_word_cloud_r&cad=3) [gesloten ruimte](https://books.google.be/books?id=-DVVX00ubvwC&q=gesloten+ruimte&hl=nl&source=gbs_word_cloud_r&cad=3) [goed](https://books.google.be/books?id=-DVVX00ubvwC&q=goed&hl=nl&source=gbs_word_cloud_r&cad=3) [grenssituatie](https://books.google.be/books?id=-DVVX00ubvwC&q=grenssituatie&hl=nl&source=gbs_word_cloud_r&cad=3) [Hegel](https://books.google.be/books?id=-DVVX00ubvwC&q=Hegel&hl=nl&source=gbs_word_cloud_r&cad=3) [Heidegger](https://books.google.be/books?id=-DVVX00ubvwC&q=Heidegger&hl=nl&source=gbs_word_cloud_r&cad=3) [Huis clos](https://books.google.be/books?id=-DVVX00ubvwC&q=Huis+clos&hl=nl&source=gbs_word_cloud_r&cad=3) [Husserl](https://books.google.be/books?id=-DVVX00ubvwC&q=Husserl&hl=nl&source=gbs_word_cloud_r&cad=3) [impliciet](https://books.google.be/books?id=-DVVX00ubvwC&q=impliciet&hl=nl&source=gbs_word_cloud_r&cad=3) [individu](https://books.google.be/books?id=-DVVX00ubvwC&q=individu&hl=nl&source=gbs_word_cloud_r&cad=3) [intentionaliteit](https://books.google.be/books?id=-DVVX00ubvwC&q=intentionaliteit&hl=nl&source=gbs_word_cloud_r&cad=3) [inzicht](https://books.google.be/books?id=-DVVX00ubvwC&q=inzicht&hl=nl&source=gbs_word_cloud_r&cad=3) [inziens](https://books.google.be/books?id=-DVVX00ubvwC&q=inziens&hl=nl&source=gbs_word_cloud_r&cad=3) [Jean-Paul Sartre](https://books.google.be/books?id=-DVVX00ubvwC&q=Jean-Paul+Sartre&hl=nl&source=gbs_word_cloud_r&cad=3) [Kierkegaard](https://books.google.be/books?id=-DVVX00ubvwC&q=Kierkegaard&hl=nl&source=gbs_word_cloud_r&cad=3) [kritiek](https://books.google.be/books?id=-DVVX00ubvwC&q=kritiek&hl=nl&source=gbs_word_cloud_r&cad=3) [kwade trouw](https://books.google.be/books?id=-DVVX00ubvwC&q=kwade+trouw&hl=nl&source=gbs_word_cloud_r&cad=3) [L'étranger](https://books.google.be/books?id=-DVVX00ubvwC&q=L%27%C3%A9tranger&hl=nl&source=gbs_word_cloud_r&cad=3) [L'être](https://books.google.be/books?id=-DVVX00ubvwC&q=L%27%C3%AAtre&hl=nl&source=gbs_word_cloud_r&cad=3) [L'homme révolté](https://books.google.be/books?id=-DVVX00ubvwC&q=L%27homme+r%C3%A9volt%C3%A9&hl=nl&source=gbs_word_cloud_r&cad=3) [leven](https://books.google.be/books?id=-DVVX00ubvwC&q=leven&hl=nl&source=gbs_word_cloud_r&cad=3) [lezer](https://books.google.be/books?id=-DVVX00ubvwC&q=lezer&hl=nl&source=gbs_word_cloud_r&cad=3) [lijkt](https://books.google.be/books?id=-DVVX00ubvwC&q=lijkt&hl=nl&source=gbs_word_cloud_r&cad=3) [literaire existentialisme](https://books.google.be/books?id=-DVVX00ubvwC&q=literaire+existentialisme&hl=nl&source=gbs_word_cloud_r&cad=3) [literaire werk](https://books.google.be/books?id=-DVVX00ubvwC&q=literaire+werk&hl=nl&source=gbs_word_cloud_r&cad=3) [literatuur](https://books.google.be/books?id=-DVVX00ubvwC&q=literatuur&hl=nl&source=gbs_word_cloud_r&cad=3) [maken](https://books.google.be/books?id=-DVVX00ubvwC&q=maken&hl=nl&source=gbs_word_cloud_r&cad=3) [manifesteert](https://books.google.be/books?id=-DVVX00ubvwC&q=manifesteert&hl=nl&source=gbs_word_cloud_r&cad=3) [medemens](https://books.google.be/books?id=-DVVX00ubvwC&q=medemens&hl=nl&source=gbs_word_cloud_r&cad=3) [meent](https://books.google.be/books?id=-DVVX00ubvwC&q=meent&hl=nl&source=gbs_word_cloud_r&cad=3) [menselijke](https://books.google.be/books?id=-DVVX00ubvwC&q=menselijke&hl=nl&source=gbs_word_cloud_r&cad=3) [Meursault](https://books.google.be/books?id=-DVVX00ubvwC&q=Meursault&hl=nl&source=gbs_word_cloud_r&cad=3) [modernisme](https://books.google.be/books?id=-DVVX00ubvwC&q=modernisme&hl=nl&source=gbs_word_cloud_r&cad=3) [modernistische](https://books.google.be/books?id=-DVVX00ubvwC&q=modernistische&hl=nl&source=gbs_word_cloud_r&cad=3) [moraal](https://books.google.be/books?id=-DVVX00ubvwC&q=moraal&hl=nl&source=gbs_word_cloud_r&cad=3) [morele](https://books.google.be/books?id=-DVVX00ubvwC&q=morele&hl=nl&source=gbs_word_cloud_r&cad=3) [mythe de Sisyphe](https://books.google.be/books?id=-DVVX00ubvwC&q=mythe+de+Sisyphe&hl=nl&source=gbs_word_cloud_r&cad=3) [namelijk](https://books.google.be/books?id=-DVVX00ubvwC&q=namelijk&hl=nl&source=gbs_word_cloud_r&cad=3) [nausée](https://books.google.be/books?id=-DVVX00ubvwC&q=naus%C3%A9e&hl=nl&source=gbs_word_cloud_r&cad=3) [néant](https://books.google.be/books?id=-DVVX00ubvwC&q=n%C3%A9ant&hl=nl&source=gbs_word_cloud_r&cad=3) [negatieve](https://books.google.be/books?id=-DVVX00ubvwC&q=negatieve&hl=nl&source=gbs_word_cloud_r&cad=3) [Niettemin](https://books.google.be/books?id=-DVVX00ubvwC&q=Niettemin&hl=nl&source=gbs_word_cloud_r&cad=3) [niveau](https://books.google.be/books?id=-DVVX00ubvwC&q=niveau&hl=nl&source=gbs_word_cloud_r&cad=3) [object](https://books.google.be/books?id=-DVVX00ubvwC&q=object&hl=nl&source=gbs_word_cloud_r&cad=3) [omdat](https://books.google.be/books?id=-DVVX00ubvwC&q=omdat&hl=nl&source=gbs_word_cloud_r&cad=3) [onze](https://books.google.be/books?id=-DVVX00ubvwC&q=onze&hl=nl&source=gbs_word_cloud_r&cad=3) [opzichte](https://books.google.be/books?id=-DVVX00ubvwC&q=opzichte&hl=nl&source=gbs_word_cloud_r&cad=3) [Paris](https://books.google.be/books?id=-DVVX00ubvwC&q=Paris&hl=nl&source=gbs_word_cloud_r&cad=3) [personage](https://books.google.be/books?id=-DVVX00ubvwC&q=personage&hl=nl&source=gbs_word_cloud_r&cad=3) [personages](https://books.google.be/books?id=-DVVX00ubvwC&q=personages&hl=nl&source=gbs_word_cloud_r&cad=3) [peste](https://books.google.be/books?id=-DVVX00ubvwC&q=peste&hl=nl&source=gbs_word_cloud_r&cad=3) [postmodernisme](https://books.google.be/books?id=-DVVX00ubvwC&q=postmodernisme&hl=nl&source=gbs_word_cloud_r&cad=3) [realiteit](https://books.google.be/books?id=-DVVX00ubvwC&q=realiteit&hl=nl&source=gbs_word_cloud_r&cad=3) [relatie](https://books.google.be/books?id=-DVVX00ubvwC&q=relatie&hl=nl&source=gbs_word_cloud_r&cad=3) [Robbe-Grillet](https://books.google.be/books?id=-DVVX00ubvwC&q=Robbe-Grillet&hl=nl&source=gbs_word_cloud_r&cad=3) [roman](https://books.google.be/books?id=-DVVX00ubvwC&q=roman&hl=nl&source=gbs_word_cloud_r&cad=3) [Roquentin](https://books.google.be/books?id=-DVVX00ubvwC&q=Roquentin&hl=nl&source=gbs_word_cloud_r&cad=3) [sang des autres](https://books.google.be/books?id=-DVVX00ubvwC&q=sang+des+autres&hl=nl&source=gbs_word_cloud_r&cad=3) [Sartres](https://books.google.be/books?id=-DVVX00ubvwC&q=Sartres&hl=nl&source=gbs_word_cloud_r&cad=3) [schrijver](https://books.google.be/books?id=-DVVX00ubvwC&q=schrijver&hl=nl&source=gbs_word_cloud_r&cad=3) [Simone de Beauvoir](https://books.google.be/books?id=-DVVX00ubvwC&q=Simone+de+Beauvoir&hl=nl&source=gbs_word_cloud_r&cad=3) [Stefan](https://books.google.be/books?id=-DVVX00ubvwC&q=Stefan&hl=nl&source=gbs_word_cloud_r&cad=3) [stelt](https://books.google.be/books?id=-DVVX00ubvwC&q=stelt&hl=nl&source=gbs_word_cloud_r&cad=3) [stroming](https://books.google.be/books?id=-DVVX00ubvwC&q=stroming&hl=nl&source=gbs_word_cloud_r&cad=3) [teksten](https://books.google.be/books?id=-DVVX00ubvwC&q=teksten&hl=nl&source=gbs_word_cloud_r&cad=3) [tendens](https://books.google.be/books?id=-DVVX00ubvwC&q=tendens&hl=nl&source=gbs_word_cloud_r&cad=3) [term](https://books.google.be/books?id=-DVVX00ubvwC&q=term&hl=nl&source=gbs_word_cloud_r&cad=3) [theater](https://books.google.be/books?id=-DVVX00ubvwC&q=theater&hl=nl&source=gbs_word_cloud_r&cad=3) [toneelstuk](https://books.google.be/books?id=-DVVX00ubvwC&q=toneelstuk&hl=nl&source=gbs_word_cloud_r&cad=3) [Tweede Wereldoorlog](https://books.google.be/books?id=-DVVX00ubvwC&q=Tweede+Wereldoorlog&hl=nl&source=gbs_word_cloud_r&cad=3) [valt](https://books.google.be/books?id=-DVVX00ubvwC&q=valt&hl=nl&source=gbs_word_cloud_r&cad=3) [vanuit](https://books.google.be/books?id=-DVVX00ubvwC&q=vanuit&hl=nl&source=gbs_word_cloud_r&cad=3) [verband](https://books.google.be/books?id=-DVVX00ubvwC&q=verband&hl=nl&source=gbs_word_cloud_r&cad=3) [vergelijk](https://books.google.be/books?id=-DVVX00ubvwC&q=vergelijk&hl=nl&source=gbs_word_cloud_r&cad=3) [visie](https://books.google.be/books?id=-DVVX00ubvwC&q=visie&hl=nl&source=gbs_word_cloud_r&cad=3) [volgens Sartre](https://books.google.be/books?id=-DVVX00ubvwC&q=volgens+Sartre&hl=nl&source=gbs_word_cloud_r&cad=3) [vorm](https://books.google.be/books?id=-DVVX00ubvwC&q=vorm&hl=nl&source=gbs_word_cloud_r&cad=3) [vrijheid](https://books.google.be/books?id=-DVVX00ubvwC&q=vrijheid&hl=nl&source=gbs_word_cloud_r&cad=3) [waarin](https://books.google.be/books?id=-DVVX00ubvwC&q=waarin&hl=nl&source=gbs_word_cloud_r&cad=3) [wenst](https://books.google.be/books?id=-DVVX00ubvwC&q=wenst&hl=nl&source=gbs_word_cloud_r&cad=3) [wereld](https://books.google.be/books?id=-DVVX00ubvwC&q=wereld&hl=nl&source=gbs_word_cloud_r&cad=3) [werkelijkheid](https://books.google.be/books?id=-DVVX00ubvwC&q=werkelijkheid&hl=nl&source=gbs_word_cloud_r&cad=3) [wijsgerige](https://books.google.be/books?id=-DVVX00ubvwC&q=wijsgerige&hl=nl&source=gbs_word_cloud_r&cad=3) [wil zeggen](https://books.google.be/books?id=-DVVX00ubvwC&q=wil+zeggen&hl=nl&source=gbs_word_cloud_r&cad=3) [zichtbaar](https://books.google.be/books?id=-DVVX00ubvwC&q=zichtbaar&hl=nl&source=gbs_word_cloud_r&cad=3) [zichzelf](https://books.google.be/books?id=-DVVX00ubvwC&q=zichzelf&hl=nl&source=gbs_word_cloud_r&cad=3) [zoals](https://books.google.be/books?id=-DVVX00ubvwC&q=zoals&hl=nl&source=gbs_word_cloud_r&cad=3) [zogenaamde](https://books.google.be/books?id=-DVVX00ubvwC&q=zogenaamde&hl=nl&source=gbs_word_cloud_r&cad=3) Verwijzingen naar dit boek
Fragmentweergave - 2002 |
Baganda | "2020-06-29T11:55:05" | https://www.britannica.com/topic/Ganda-people | [References & Edit History](https://www.britannica.com/topic/Ganda-people/additional-info) [Quick Facts & Related Topics](/facts/Ganda-people)
Ganda
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- Also called:
- Baganda, or Waganda
- Related Topics:
[Bantu peoples](/topic/Bantu-peoples)
Ganda, people
[inhabiting](https://www.britannica.com/dictionary/inhabiting) the area north and northwest of [Lake Victoria](https://www.britannica.com/place/Lake-Victoria) in south-central [Uganda](https://www.britannica.com/place/Uganda). They speak a Bantu language—called Ganda, or Luganda—of the Benue-Congo group. The Ganda are the most numerous people in Uganda and their territory the most productive and fertile. Once the core of the Uganda Protectorate, they have a higher [standard of living](https://www.britannica.com/money/standard-of-living) and are more literate and modernized than any other people in Uganda.
The traditional Ganda are settled hoe cultivators, with plantains their staple food. They also grow cotton and coffee for export. They keep sheep, goats, chickens, and cattle.
Descent, inheritance, and succession are patrilineal. About 50 exogamous clans are recognized, each having principal and secondary totem animals that may not be killed or eaten.
Traditional Ganda religion recognized ancestors, past kings, nature spirits, and a pantheon of gods who were approached through spirit mediums. Most modern Ganda, however, are Christian. Traditional Ganda villages were compact, centred on the chief's house.
By the early 19th century the Ganda had developed a well-organized, efficient administrative
[hierarchy](https://www.merriam-webster.com/dictionary/hierarchy) and a sophisticated [political system](https://www.britannica.com/topic/political-system) centred on the institution and person of the [kabaka](https://www.britannica.com/topic/kabaka) (king). The kabaka was also the high priest and supreme judge of the land. Ruling through a system of governors and district chiefs, the kabaka maintained absolute control over his ever-expanding kingdom. The Ganda state was organized for war, the [Nyoro](https://www.britannica.com/topic/Nyoro) being its hereditary enemies. On becoming the first in the region to accept British influence, the Ganda gained even greater power and a special status in the politics of the Uganda Protectorate, a status they retained after the departure of the British. Between 1966 and 1993, however, the centuries-old kingship was abolished; the kabaka was restored in 1993, although his powers were reduced considerably. See also [Buganda.](https://www.britannica.com/place/Buganda) |
Javaanse tier | "2023-10-07T16:38:53" | http://dx.doi.org/10.1371%2Fjournal.pone.002548 | DOI Not Found
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Javaanse tier | "2023-10-07T16:38:53" | http://dx.doi.org/10.1371%2Fjournal.pone.002548 | DOI Not Found
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Javaanse tier | "2023-10-07T16:38:53" | http://dx.doi.org/10.1371%2Fjournal.pone.002548 | DOI Not Found
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Hertzoggie | "2023-10-07T14:19:38" | http://www.food.com/recipe/hertzoggies-cookies-189634 | Hertzoggies (Cookies!)
- Ready In:
- 1hr 15mins
- Ingredients:
- 11
- Yields:
-
30 cookies
ingredients
directions
- Sift together the flour, superfine (caster) sugar, baking powder and salt.
- Rub the butter lightly into the flour with fingertips until like crumbs.
- Beat egg yolks lightly with the water, and add.
- Mix until a soft, manageable dough forms. Add a tiny bit more water if the dough is too firm.
- Knead this dough well, cover, and set aside.
- Heat oven to 180 deg C/350 deg F.
- Grease the hollows of patty pan tins, or spray with nonstick spray. (I'm talking about the shallow hollows -- not deep ones like for muffins).
- Roll the dough out thinly on a floured surface.
- Press out circles large enough to form adequate pastry crusts for the patty hollows.
- Line the patty hollows with the pastry.
- Put a small blob of jam in each crust -- about 3/4 teaspoon.
- Whip the egg whites until quite stiff.
- Slowly add the sugar and whisk well after each addition.
- Stir in the dessicated coconut.
- Put spoonsful of this filling in the patty hollows over the jam blobs. Try to do this neatly as it affects the final shape of the cookie.
- Bake the cookies 20 - 25 minutes in centre of oven.
- Cool slightly in the pans, then lift out and cool on wire racks.
- About 30 cookies.
Questions & Replies
Got a question? Share it with the community!
RECIPE SUBMITTED BY
I'm a widow, retired, and I love cooking. I live on the coast in South Africa and I love seafood. You're welcome to my recipes (all kinds, definitely not just seafood!) Just remember that no recipe is ever cast in stone -- adjust to your taste! The photo was taken at a rustic seaside restaurant on our West Coast, approx 1 year ago (2016).
[View Full Profile](https://www.food.com/user/200862) |
Hertzoggie | "2023-10-07T14:19:38" | http://www.food.com/recipe/hertzoggies-cookies-189634 | Hertzoggies (Cookies!)
- Ready In:
- 1hr 15mins
- Ingredients:
- 11
- Yields:
-
30 cookies
ingredients
directions
- Sift together the flour, superfine (caster) sugar, baking powder and salt.
- Rub the butter lightly into the flour with fingertips until like crumbs.
- Beat egg yolks lightly with the water, and add.
- Mix until a soft, manageable dough forms. Add a tiny bit more water if the dough is too firm.
- Knead this dough well, cover, and set aside.
- Heat oven to 180 deg C/350 deg F.
- Grease the hollows of patty pan tins, or spray with nonstick spray. (I'm talking about the shallow hollows -- not deep ones like for muffins).
- Roll the dough out thinly on a floured surface.
- Press out circles large enough to form adequate pastry crusts for the patty hollows.
- Line the patty hollows with the pastry.
- Put a small blob of jam in each crust -- about 3/4 teaspoon.
- Whip the egg whites until quite stiff.
- Slowly add the sugar and whisk well after each addition.
- Stir in the dessicated coconut.
- Put spoonsful of this filling in the patty hollows over the jam blobs. Try to do this neatly as it affects the final shape of the cookie.
- Bake the cookies 20 - 25 minutes in centre of oven.
- Cool slightly in the pans, then lift out and cool on wire racks.
- About 30 cookies.
Questions & Replies
Got a question? Share it with the community!
RECIPE SUBMITTED BY
I'm a widow, retired, and I love cooking. I live on the coast in South Africa and I love seafood. You're welcome to my recipes (all kinds, definitely not just seafood!) Just remember that no recipe is ever cast in stone -- adjust to your taste! The photo was taken at a rustic seaside restaurant on our West Coast, approx 1 year ago (2016).
[View Full Profile](https://www.food.com/user/200862) |
Zodwa Dlamini | "2021-05-06T14:02:10" | https://magazine.foriowa.org/archive/archive-story.php?ed=true&storyid=1473 | In the 1980s, the international antiapartheid campaign's demand echoed around the world. And on Feb. 11, 1990, when the South African activist finally walked out of a prison near Cape Town after 27 years of imprisonment, the stunning impact of the historic moment resonated all the way to Iowa City.
As news spread of Mandela's release, some 300 students and residents sang and danced through the streets in a spontaneous, joyful parade from the Pedestrian Mall to Old Brick. A local TV reporter stopped one of the marchers, a black South African student, and asked how she felt. Zodwa Dlamini couldn't conceal her elation. "The very fact that I saw that man getting free, it was like myself being free," she said. "For the first time in my life, I've felt the dignity that I've never had."
In the 1980s and 1990s, hundreds of black South African students attended U.S. universities on scholarships that aimed to prepare them to be leaders of government, business, and education in their nation when apartheid fell. At the University of Iowa, the Southern African Scholarship Program set up by former president James Freedman paid students' tuition if an international sponsoring agency met their living expenses. Among those students were Dlamini and Zukiswa "Zuki" Cindi, who shared an apartment in Iowa City in the late '80s.
At that time, a civil war raged in South Africa. In 1985, in response to a rising tide of protest against apartheidthe institutionalized racism that relegated blacks to a separate and inferior state of "apartness"the government had imposed a state of emergency. While the two women grew up in different parts of South AfricaDlamini in the rural Free State province in the heart of the country and Cindi in the Eastern Stateboth had experienced the soul-crushing cruelty and injustice of apartheid. As Cindi wrote in an essay for a UI rhetoric class, life in South Africa for blacks was "probably worse than hell."
Developed after World War II, apartheid set up a system of racial segregation for South Africa's main population groups: whites, Indians, coloreds, and blacks. Apartheid denied blacks South African citizenship, voting rights, a decent education, good medical care, and every other vestige of equal participation in their country's life. It affected every area of their existence, from whom they could marry (interracial unions were banned) to where they could livemillions of blacks were forcibly removed from their homes and relocated to ten "homelands" in areas with few economic resources. In addition, blacks were unable to own businesses or practice a profession in areas designated for whites, and they were frequently paid less for doing the same job as whites. They had to carry identity cards specifying their official racial category, and, without a special pass giving them permission to be in a white area, they risked arrest and fines, imprisonment, or deportation to their homeland.
Other rules and social mores inflicted psychological wounds. As Cindi explained in her rhetoric essay, "A black woman, no matter her name or age, would usually be referred to as 'Jane' or 'girl.' The man was 'Jim' or 'boy' and the whites were always 'Master' or 'Madam.' Even a white girl of three years was 'Madam' to a 60-year-old 'girl.'"
Dlamini's parents were teachers who impressed upon her that education was the key to escaping what she calls "the clutches of apartheid." So, in 1985, at the age of 28, she came to the UI to work on a master's degree in geography. She already had a bachelor's degree from the University of Zululand and an honors degree from Fort Hare, the country's oldest and most prestigious university for blacks, which Nelson Mandela had also attended.
Although geographically similar to the agricultural Free State, Iowa differed in one critical respect. "There were very few black people in Iowa at the time," recalls Dlamini. "And yet, oddly enough, Iowa was the one place where I felt like a human being. I was treated just like everybody else."
Cindi arrived at the UI in 1986 at age 27 to study for an undergraduate degree in business, after fighting to gain an education at home. Since schooling for blacks in her hometown of Cradock only went to grade 10, she had to go to live with her uncle while she finished high school near Johannesburg, 500 miles away. Her first year there, in 1976, coincided with one of the most infamous and deadly anti-apartheid protests.
In a sprawling black township outside of Johannesburg, in what became known as the Soweto Uprising, police shot and killed more than 170 students who were protesting being taught in Afrikaansthe language of their oppressors, the white minority who led the country. Following the massacre, black students nationwide demonstrated against apartheid and refused to go to class.
"You didn't know whether to go to school or not, but you wanted to be part of what was happening," Cindi says. "You knew that you might die tomorrow."
After graduation, Cindi enrolled at Fort Hare, where further clashes erupted between students and police. Eventually, she and others were expelled for protesting the racism of the white administration.
Both Dlamini and Cindi had been schooled in the Bantu Education system, a segregated and intentionally inferior form of education for blacks. Hendrik Verwoerd, South African prime minister from 1958 to 1966 and the architect of apartheid, once famously said that "there is no place [for blacks in society] above the level of certain forms of labor."
As a result of the poor education system in South Africa, both women had to work hard in Iowa to make up their academic deficit. Cindi would study in the evenings until bedtime, then wake up in the middle of the night to squeeze in a few more hours with her books before falling asleep again. Both women worked part-time, Dlamini in the UI Office of Affirmative Action and Cindi at UI Hospitals and Clinics. They also cleaned houses, just as many black women do in South Africa.
But, life in Iowa wasn't all work and no play. The women held lively parties at their Oakcrest Street apartment, where singing and dancing went on until the early hours of the morning. One night, a special guest joined them: the famous South African jazz trumpeter, Hugh Masekela, fresh from a concert at Hancher.
Explains Cindi, "We are a kind of people who, whether we're sad or happy, we sing."
That passion found a practical purpose when Cindi finished her bachelor's degree. She wanted to enter Iowa's M.B.A. program, but her scholarship had run out. Fortunately, a group of Iowa City residents had formed Iowa South African Scholarship Incorporated (ISASI), raising money through garage sales and pancake breakfasts. South African students did much of the fundraising in a way they knew best.
Cindi, Dlamini, and four other South Africans formed Imilonji, which means "sweet music" in Xhosa. The group performed on campus, at the VA hospital, in area churches, and at South African student events, such as the annual commemoration of the Soweto Uprising. Their songs in Zulu and Xhosa were a lively mix of sharply worded antiapartheid protest songs, Christian hymns, and traditional songs about life events such as births and weddings. In one deceptively melodic song, "Senzeni Na," they sang: "What have we done? Our sin is our Blackness. The Boers [Afrikaners] are dogs, and they shall die like dogs."
The group recorded and sold a cassette tape titled after the South African freedom cry, "Amandla Ngawethu!Power to the People." It concludes with the poignant pan-African anthem "Nkosi Sikelel' Afrika" ("God Bless Africa.")
With the help of an ISASI scholarship, Cindi earned her M.B.A. and returned to South Africa in 1990. Dlamini followed her two years later, after receiving her Ph.D. in education and writing her dissertation on the education of South Africa's homeless children.
They came home to a country on the cusp of great change. Although violence still flared regularly between political factions and different tribes, the state of emergency had been lifted and the legal apparatus of apartheid was being dismantled. For their parts in this historic effort, Mandela and South African President F.W. de Klerk would receive the 1993 Nobel Peace Prize.
The two women immediately sought to contribute to their new nation. Dlaminia forthright Zulu who isn't afraid to speak her mindtalked her way into a teaching job after confronting a white administrator at the Johannesburg College of Education about the lack of black professionals.
Cindi provided education and skills training to the youth in her hometown, which had endured much during apartheid. In 1986, four young male anti-apartheid leaders, now known as the Cradock 4, had been kidnapped by the security police, driven to a field, and summarily executed, their bodies burned to hide evidence. In the context of those sacrifices, Cindi reminded her students "not to lose hope and to remember where you come from."
Then, on April 27, 1994, the two women participated in South Africa's first non-racial democratic election. Cindi voted for the first time in her hometown, where people lined up from early in the morning. She says, "It was the best moment of my life."
Dlamini recalls a day of tumultuous emotions, with elation tempered by sadness. "I thought about those who had paid the ultimate price for us to be able to vote," she says. "They voted with their blood."
Nelson Mandela and the African National Congress, long considered "terrorist" enemies of the apartheid state, won a landslide victory. On May 10, Mandela took the oath of office as the nation's first black president. Standing before thousands of people gathered on the lawn beneath the Union Buildings in Pretoria, Mandela promised a new beginning: "We enter into a covenant that we shall build the society in which all South Africans, both black and white, will be able to walk tall, without any fear in their hearts, assured of their inalienable right to human dignitya rainbow nation at peace with itself and the world."
Indeed, the first years in the new South Africa were exciting for Dlamini and Cindi, whothanks to the confidence and knowledge provided by their Iowa education and experiencesmoved up through ever more prestigious jobs. Eventually, both women accepted positions in the new provincial governments: Dlamini became head of the Northern Cape Province Education Department, while Cindi headed the Eastern Cape Department of Arts and Culture. After about two years, though, they left because of conflicts with their superiors, who were political appointees. Ironically, the quality of their UI education proved to be part of the problem. Cindi recalls, "People used to say, 'Sho! You think you know everything!'"
The women were victims of a larger problem emerging in South Africathe lack of skilled officials in local and provincial government. The brightness of the "Rainbow Nation" began to fade in other ways, too. The Mandela administration provided much-needed basic services such as new homes, electrification, and clean running water to millions stuck in poverty. In addition, access to education improved, to the point that almost 90 percent of eligible students are now enrolled in high school compared to about 50 percent in 1994. Yet, many social ills proved difficult to overcome.
Today, South Africa is ranked by the World Bank as one of the most economically unequal nations in the world, with enormous income disparities between blacks and whites. The bank's South Africa director said, "In large part, this is an enduring legacy of the apartheid system, which denies black people...the chance to accumulate capital in any formland, finance, skills, or social networks."
Unemployment also remains at record highs of 25-30 percent, political corruption is rampant, and violent crime is widespread, with 19,000 murders and 50,000 rapes reported annually. The recent trial of Oscar Pistorius highlighted the enormity of domestic violence, with "intimate femicide"the murder of a woman by her partnernow the country's leading cause of unnatural death for women.
Plus, the nation has struggled against its biggest challenge since apartheid: HIV/AIDS. Thabo Mbeki, who succeeded Mandela as president in 1999 and refused to believe that HIV caused AIDS, impeded the delivery of life-saving anti-retroviral drugs. By the time drugs were made available in 2003, an estimated 365,000 people had unnecessarily died of AIDS. Today, while AIDS is not the killer it was 10 years ago, some 5.7 million people of South Africa's 50 million are HIV positive.
The unsettled state of the nation can be seen in the different trajectories that Dlamini and Cindi's lives have taken in recent years. Dlamini was able to rebound from her short tenure in provincial government, first by starting her own consulting company, which assisted governmental agencies in education, rural development, and legal reform, as well as land claims by blacks whose property had been taken by whites. Then, in 2005, she became South Africa's chief delegate to the Lesotho Highlands Water Project, a major infrastructure initiative in which South Africa gets much-needed water from the neighboring Kingdom of Lesotho through a series of dams, tunnels, and reservoirs.
But, Cindi's life reflects the hardships that still afflict many South Africans. After the deaths in quick succession of her sister, her priest, and her foster daughter, she fell into a deep depression and was eventually hospitalized. She endured several difficult years, only recently securing short-lived temporary work, and her financial situation remains precarious.
"The very fact that I saw [Mandela] getting free, it was like myself being free. For the first time in my life, I've felt the dignity that I've never had."
~Zodwa Dlamini
Still, she has no regrets about returning home, where her UI education allowed her to give back to those in her country less fortunate. Dlamini is also proud of her decision to join South Africa's nation-builders. She recognizes many challenges ahead but points to major strides made, saying, "Twenty years cannot be compared with 400 years of oppression."
Above all, both women are heartened by the sheer dignity that has been restored to millions of black South Africans. That dignity reignited hope, which illuminates the darkest days. The words that Cindi wrote almost 30 years ago in her UI rhetoric essay remain true today:
"I perceive some changes coming through in South Africa. Whether for better or worse, I cannot say. But I believe that a person should prepare him or herself for those times. Indeed, it is proper for one to be always optimistic for the future."
Martin Klammer, 89MA, 91PhD, is a professor of English and Africana Studies and the writing director at Luther College in Decorah, Iowa. |
50000 Quaoar | "2023-04-18T22:42:30" | http://www.boulder.swri.edu/ekonews/issues/past/n051/html/index.html | More binaries...lots more...
In IAUC 8811, 8814, 8815, and 8816, Noll et al. report satellites of five TNOs
from HST observations:
In IAUC 8812, Brown and Suer report satellites of four TNOs from HST
observations:
There were no new TNO, SDO, Centaur, or Neptune Trojan discoveries announced or reclassifications of objects since the previous issue of Distant EKOs.
Objects recently assigned numbers:
1999 RA216 = (148112)
2000 CR105 = (148209)
2001 CZ31 = (150642)
2001 UQ18 = (148780)
2001 XA255 = (148975)
2002 VA131 = (149349)
2002 VS130 = (149348)
2003 QZ91 = (149560)
Current number of TNOs: 1026 (including Pluto)
Current number of Centaurs/SDOs: 195
Current number of Neptune Trojans: 5
Out of a total of 1226 objects:
512 have measurements from only one opposition
463 of those have had no measurements for more than a year
248 of those have arcs shorter than 10 days
(for more details, see:
)
[http://www.boulder.swri.edu/ekonews/objects/recov_stats.gif](http://www.boulder.swri.edu/ekonews/objects/recov_stats.gif)
Recent discoveries have shown that the very largest Kuiper belt objects - Eris, 2005 FY9 and Sedna - are coated in methane, and may contain other volatile ices as well. New detailed observations show that even within this class of volatile-rich bodies unexpected differences exist in their surface compositions. 2005 FY9, a body approximately 60% the size of Pluto, with a reflectance spectrum similarly dominated by methane, has a surface depleted in molecular nitrogen by at least an order in magnitude with respect to Pluto. We find that the existence this new class of volatile-rich objects, the lack of volatiles on most Kuiper belt objects, and even the otherwise peculiar surface of 2005 FY9 can be explained as a consequence of atmospheric escape of volatile compounds. While previous studies of the surface compositions of objects in the Kuiper belt have found no explainable patterns, atmospheric escape appears to provide a first-order explanation of the range of surface spectra seen on bodies in the outer solar system.
To appear in: Astrophysical Journal
For preprints, contact
[[email protected]](mailto:[email protected])
The possibility of interrelation between long-period comets and 2003 UB313, a recently discovered large Kuiper Belt body, is investigated. For this purpose, 78 objects crossing the plane of motion of this body at distances from 37.8 to 97.6 AU have been selected from 860 long-period comets. The overpopulation of comets with this characteristic is also considered. The plane of motion of 2003 UB313 is compared with the orbital planes of other objects in number of comet crossings in the specified distance interval or in some parts of it. A statistically significant overpopulation of elliptic and intermediate comets with the corresponding orbital nodes has been established. Recently discovered and absolutely faint comets show the best effect in this sense. The same is also true for comets with osculating eccentricities e < 1. A similar result is also obtained for comets with ``original'' a1 > 0.010000. It is hypothesized that the 2003 UB313 family is present among the 78 comets. Four of them have aphelion distances from 37.8 to 97.6 AU. An ellipticity is traceable in the distribution of some of the 78 distant nodes. This may be considered as a further argument for the suggested hypothesis. Generally, the body 2003 UB313 may be assumed to play a prominent role in injecting observable comets from the transneptunian region.
Published in: Solar System Research, 41, 46 (2007 February)
[Astronomicheskii Vestnik, 41, 51]
As many as 5 ice giants--Neptune-mass planets composed of 90% ice and rock and 10% hydrogen--are thought to form at heliocentric distances of 10-25 AU on closely packed orbits spaced 5 Hill radii apart. Such oligarchies are ultimately unstable. Once the parent disk of planetesimals is sufficiently depleted, oligarchs perturb one another onto crossing orbits. We explore both the onset and the outcome of the instability through numerical integrations, including dynamical friction cooling of planets by a planetesimal disk whose properties are held fixed. To trigger instability and the ejection of the first ice giant in systems having an original surface density in oligarchs of 1 gm/cm2, the disk surface density must fall below 0.1 gm/cm2. Ejections are predominantly by Jupiter and occur within yr. To eject more than 1 oligarch requires gm/cm2. For certain choices of and initial semi-major axes of planets, systems starting with up to 4 oligarchs in addition to Jupiter and Saturn can readily yield solar-system-like outcomes in which 2 surviving ice giants lie inside 30 AU and have their orbits circularized by dynamical friction. Our findings support the idea that planetary systems begin in more crowded and compact configurations, like those of shear-dominated oligarchies. In contrast to previous studies, we identify as the regime relevant for understanding the evolution of the outer solar system, and we encourage future studies to concentrate on this regime while relaxing our assumption of a fixed planetesimal disk. Whether evidence of the instability can be found in Kuiper belt objects (KBOs) is unclear, since in none of our simulations do marauding oligarchs excite as large a proportion of KBOs having inclinations as is observed.
To appear in: The Astrophysical Journal
For preprints, contact
[[email protected]](mailto:[email protected])
or on the web at
[http://astro.berkeley.edu/~echiang/ppp/ppp.html](http://astro.berkeley.edu/~echiang/ppp/ppp.html)
The physical surface properties of a trans-Neptunian Object is believed to be mainly produced as a result of interplay between irradiation from different kinds of cosmic rays and collisions. Objects recently resurfaced by collisions are likely to have very different physical properties from those of the bulk population. In particular, pristine ices from the interior are expected to be present on the surface. A possible way to identify a trans-Neptunian object that has suffered a major collision is by investigating the lifetime of the orbit near its present location. If the lifetime is very short, a physical encounter is a possible way by which the TNO has evolved into such a short lived orbit.
The goal of this investigation is to search for tracers of a young surface on objects with very short orbital lifetimes in the trans-Neptunian Belt. We are looking for any evidence that indicates that they reached their current unstable orbits through collisions. In particular, we have studied the case of (59358) 1999 CL158, a trans-Neptunian object that currently has the most chaotic orbit in the Classical Belt.
By numerically integration its orbit, we estimate that (59358) 1999 CL158 has resided near its location for about 10 Myr. We have also obtained a near-infrared spectrum of (59358) 1999 CL158 in the region between 1.43-1.96 microns using the near infrared imager and spectrograph, NIRI, at Gemini North 8-m telescope. These NIR observations are of the faintest and smallest TNO so far observed.
We present the results of the search of ice-bands, such as CH4 and H2O, having found evidence of the presence of the first mentioned molecule. The detection of methane implies that it must be an abundant component of this object. Methane is also evidence of a young surface, therefore we conclude that it is likely that (59358) 1999 CL158 has experienced a recent collision or collisions.
To appear in: Astronomy and Astrophysics
For preprints, contact
[[email protected]](mailto:[email protected])
We have completed a low-inclination ecliptic survey for distant and slow-moving bright objects in the outer solar system. This survey used data taken over 34 months by the University of Arizona's Spacewatch Project based at Steward Observatory, Kitt Peak. Spacewatch revisits the same sky area every three to seven nights in order to track cohorts of main-belt asteroids. This survey used a multiple-night detection scheme to extend our rate sensitivity to as low as 0.012 arcsec hr-1. When combined with our plate scale and flux sensitivity (), this survey was sensitive to Mars-sized objects out to 300 AU and Jupiter-sized planets out to 1200 AU. The survey covered approximately 8000 deg2 of raw sky, mostly within 10 of the ecliptic but away from the Galactic center. An automated motion-detection program was modified for this multinight search and processed approximately 2 terabytes of imagery into motion candidates. This survey discovered 2003 MW12, currently the tenth largest classical Kuiper Belt object. In addition, several known large Kuiper Belt objects and Centaurs were detected, and the detections were used with a model of our observational biases to make population estimates as a check on our survey efficiency. We found no large objects at low inclinations despite having sufficient sensitivity in both flux and rate to see them out as far as 1200 AU. For low inclinations, we can rule out more than one to two Pluto-sized objects out to 100 AU and one to two Mars-sized objects to 200 AU.
Published in: The Astronomical Journal, 133, 1247 (2007 April)
All four giant planets in the Solar system possess irregular satellites, characterized by large, highly eccentric and/or inclined orbits that are distinct from the nearly circular, uninclined orbits of the regular satellites. This difference can be traced directly to different modes of formation. Whereas the regular satellites grew by accretion within circumplanetary disks, the irregular satellites were captured from initially heliocentric orbits at an early epoch. Recently, powerful survey observations have greatly increased the number of known irregular satellites, permitting a fresh look at the group properties of these objects and motivating a re-examination of the mechanisms of capture. None of the suggested mechanisms, including gas-drag, pull-down, and three-body capture, convincingly fit the group characteristics of the irregular satellites. The sources of the satellites also remain unidentified.
To appear in: Annual Reviews of Astronomy and Astrophysics, Volume 45
Preprints available on the web at
[http://www.ifa.hawaii.edu/~jewitt/papers/2007/JH07.pdf](http://www.ifa.hawaii.edu/~jewitt/papers/2007/JH07.pdf)
Millisecond Dips in the RXTE/PCA Light Curve of Sco X-1 and TNO Occultation
Hsiang-Kuang Chang1,2, Jau-Shian Liang1, Chih-Yuan Liu2, and Sun-Kun King3
1 Department of Physics, National Tsing Hua University, Hsinchu 30013, Taiwan
2 Institute of Astronomy, National Tsing Hua University, Hsinchu 30013, Taiwan
3 Institute of Astronomy and Astrophysics, Academia Sinica, Taipei 10617, Taiwan
Submitted to: Monthly Notices of the Royal Astronomical Society
For preprints, contact
[[email protected]](mailto:[email protected])
or on the web at
[http://arxiv.org/abs/astro-ph/0701850](http://arxiv.org/abs/astro-ph/0701850)
The Water Ice Rich Surface of (145453) 2005 RR43:
A Case for a Population of Trans-Neptunian Objects?
N. Pinilla-Alonso 1, J. Licandro2,3, R. Gil-Hutton4, and R. Brunetto5,6
1 Fundación Galileo Galilei & Telescopio Nazionale Galileo,
P.O.Box 565, E-38700, S/C de La Palma, Tenerife, Spain
2 Isaac Newton Group, E-38700, Santa Cruz de La Palma, Tenerife, Spain
3 Instituto de Astrofísica de Canarias, c/Vía Láctea s/n, E38205, La Laguna, Tenerife, Spain
4 Complejo Astronómico El Leoncito (Casleo) and San Juan National University, Av. España 1512 sur,J5402DSP, San Juan, Argentina
5 INAF-Osservatorio Astrofisico di Catania, Via S. Sofia 78, 95123, Catania, Italy
6 Dipartimento di Fisica, Università di Lecce, Via Arnesano, I-73100, Lecce, Italy
Submitted to: Astronomy & Astrophysics
For preprints, contact
[[email protected]](mailto:[email protected])
or online at
[http://arxiv.org/abs/astro-ph/0703098](http://arxiv.org/abs/astro-ph/0703098)
Is the Outer Solar System Chaotic?
Wayne B. Hayes1
1 Computer Science Department, University of California, Irvine, California, 92697-3435, USA
Preprints available online at
[http://arxiv.org/abs/astro-ph/0702179](http://arxiv.org/abs/astro-ph/0702179)
On the Dynamics of Resonant Kuiper Belt Objects
Ing-Guey Jiang1 and Li-Chin Yeh2
1 Department of Physics, National Tsing-Hua University,
Hsin-Chu, Taiwan
2 Department of Applied Mathematics, National Hsinchu University of Education, Hsin-Chu, Taiwan
To appear in: the proceedings of the 9th Asian-Pacific Regional IAU Meeting
Preprints available on the web at
[http://arxiv.org/abs/astro-ph/0701807](http://arxiv.org/abs/astro-ph/0701807)
Daniel Mege (
[[email protected]](mailto:[email protected])) sent out the following announcement:
Just to let you know that the 19 presentations at the TNO workshop held in Nantes, France, on Jan 11-12 in connexion with the New Horizons mission are now online. The aim of the workshop was taking stock of the current astronomical, geophysical, and geological activities related to the Pluto system and the TNOs in the French research community, and also introducing the New Horizons instruments and sequence of events to the participants.
The presentations can be found online at:
[http://www.sciences.univ-nantes.fr/geol/KuiperBelt/downloads.html](http://www.sciences.univ-nantes.fr/geol/KuiperBelt/downloads.html)
Below are some chapters from the ``Kuiper Belt'' book (M.A. Barucci, H. Boehnhardt,D. Cruikshank, and A. Morbidelli, eds.; University of Arizona Press, Tucson, 2007). I will include other chapters in later issues of the newsletter if they are submitted to me, as well as an outline of the full book when it is published.
Detecting heat from minor planets in the outer solar system is challenging, yet it is the most efficient means for constraining the albedos and sizes of Kuiper Belt Objects (KBOs) and their progeny, the Centaur objects. These physical parameters are critical, e.g., for interpreting spectroscopic data, deriving densities from the masses of binary systems, and predicting occultation tracks. Here we summarize Spitzer Space Telescope observations of 47 KBOs and Centaurs at wavelengths near 24 and 70m. We interpret the measurements using a variation of the Standard Thermal Model (STM) to derive the physical properties (albedo and diameter) of the targets. We also summarize the results of other efforts to measure the albedos and sizes of KBOs and Centaurs. The three or four largest KBOs appear to constitute a distinct class in terms of their albedos. From our Spitzer results, we find that the geometric albedo of KBOs and Centaurs is correlated with perihelion distance (darker objects having smaller perihelia), and that the albedos of KBOs (but not Centaurs) are correlated with size (larger KBOs having higher albedos). We also find hints that albedo may be correlated with with visible color (for Centaurs). Interestingly, if the color correlation is real, redder Centaurs appear to have higher albedos. Finally, we briefly discuss the prospects for future thermal observations of these primitive outer solar system objects.
For preprints, contact
[[email protected]](mailto:[email protected])
or on the web at
[http://arXiv.org/abs/astro-ph/0702538](http://arXiv.org/abs/astro-ph/0702538)
Binaries have played a crucial role many times in the history of modern astronomy and are doing so again in the rapidly evolving exploration of the Kuiper Belt. The large fraction of transneptunian objects that are binary or multiple, 48 such systems are now known, has been an unanticipated windfall. Separations and relative magnitudes measured in discovery images give important information on the statistical properties of the binary population that can be related to competing models of binary formation. Orbits, derived for 13 systems, provide a determination of the system mass. Masses can be used to derive densities and albedos when an independent size measurement is available. Angular momenta and relative sizes of the majority of binaries are consistent with formation by dynamical capture. The small satellites of the largest transneptunian objects, in contrast, are more likely formed from collisions. Correlations of the fraction of binaries with different dynamical populations or with other physical variables have the potential to constrain models of the origin and evolution of the transneptunian population as a whole. Other means of studying binaries have only begun to be exploited, including lightcurve, color, and spectral data. Because of the several channels for obtaining unique physical information, it is already clear that binaries will emerge as one of the most useful tools for unraveling the many complexities of transneptunian space.
Preprints available on the web at
[http://arxiv.org/abs/astro-ph/0703134](http://arxiv.org/abs/astro-ph/0703134)
The dust disks observed around mature stars are evidence that plantesimals are present in these systems on spatial scales that are similar to that of the asteroids and the KBOs in the Solar System. These dust disks (a.k.a. ``debris disks'') present a wide range of sizes, morphologies and properties. It is inferred that their dust mass declines with time as the dust-producing planetesimals get depleted, and that this decline can be punctuated by large spikes that are produced as a result of individual collisional events. The lack of solid state features indicate that, generally, the dust in these disks have sizes greater than approximately 10 m, but exceptionally, strong silicate features in some disks suggest the presence of large quantities of small grains, thought to be the result of recent collisions. Spatially resolved observations of debris disks show a diversity of structural features, such as inner cavities, warps, offsets, brightness asymmetries, spirals, rings and clumps. There is growing evidence that, in some cases, these structures are the result of the dynamical perturbations of a massive planet. Our Solar System also harbors a debris disk and some of its properties resemble those of extra-solar debris disks. From the cratering record, we can infer that its dust mass has decayed with time, and that there was at least one major ``spike'' in the past during the Late Heavy Bombardment. This offers a unique opportunity to use extra-solar debris disks to shed some light in how the Solar System might have looked in the past. Similarly, our knowledge of the Solar System is influencing our understanding of the types of processes which might be at play in the extra-solar debris disks.
For preprints, contact
[[email protected]](mailto:[email protected])
We accept submissions for the following sections:
Distant EKOs is not a refereed publication, but is a tool for furthering communication among people interested in Kuiper belt research. Publication or listing of an article in the Newsletter or the web page does not constitute an endorsement of the article's results or imply validity of its contents. When referencing an article, please reference the original source; Distant EKOs is not a substitute for peer-reviewed journals. |
Smita Nair Jain | "2023-02-10T17:06:47" | http://www.thehindu.com/features/metroplus/On-a-lsquoPiggy-ride/article16302833.ece | After exposing the bitter truth about Mumbai bar girls with Chandni Bar, when filmmaker Madhur Bhandarkar was announcing the making of Page 3 , he made a few "enemies in advance" in the film and celebrity world. He had said in an interview, "They are apprehensive, thinking pata nahi kya dikha dega' ", though no celebrity could deny that his film only mirrored the truth. Now, here is an author, not-so-young and not-such-a- novice in the world of writing, who has taken upon herself the "responsibility to expose the trivialities that the world of celebrities," including filmdom, live with. The link-ups, the kidnaps, the green room realities, the chivalries (if at all) and the muaah-muaahs, all are stitched together to form "Piggies on the Railway", her second novel recently published by Westland.
The author is Smita Jain, a firebrand and seemingly a keen socialite with the core of a quiet writer and an enviable sense of humour. Jain's "Piggies…" hence, has liberal doses of humour which however, doesn't spoil its suspense and thrill. The novel is the first of the "Kasthuri Kumar Mystery" detective series.
Says Jain, "Kasthuri is a 28-year-old daughter of North Indian bureaucrat parents. She has recently resigned voluntarily from the Indian Police Service following a medical problem and joined a private detective service of Mumbai. It will put her IPS experience to good use as also be an excellent vehicle for a hidden passion — writing."
Kasthuri is known to people as 'Katie' (her pet name) and in "Piggies…", she solves a murder mystery after a handsome Kasutav Kapoor, a scion of Bollywood's first family, walks into her office and seeks her services to find his latest blockbuster film's missing heroine Urvashi! Now, Katie would meet all possible people close to Urvashi — which will take her to Bollywood bigwigs, page 3 parties, the green rooms and finally, to a railway track, to her own shock. Being based largely on Bollywood, the novel has meek references to stars like Shah Rukh Khan, the Kapoor clan and so on.
Multi-faceted
An interesting talker, Mumbai-based Jain, also a screen and script writer for several television serials, reveals how such novels need a real peep into the celebrities' life to be true to the readers. "Bollywood has a strange way of living. Competition, camaraderie, jealousies, eccentricities are all open secrets. For instance, come what may, big heroines of the stature of Katrina (Kaif) and Kareena (Kapoor) don't shoot even for a day extra if their payment is not made at the promised time. In the green room, a big heroine would steal the personal vanity box of another heroine just to harass her. Stars take their family members and pets to foreign shootings on producers' money, and so on."
And to find such trivialities, Jain devotes evenings to page 3 parties, "where you get all the gossip and your characters too," she quips.
An avid mountaineer, Jain's first novel "Krishnaa's Konfessions" was a "huge success" which paved the way for this novel. And her previous experience of writing scripts came in handy. She recalls, "It started with a friend bringing me an offer to write dialogues for the pilot episode of his serial. My dialogues were liked and I landed the offer to write the screenplay for Kabhi Haan Kabie Naa on Zee TV. It was followed by a chain of other offers from television serials. But I used to write in quite a westernised (subtle) way but the serial directors would insist ' iska emotional quotient zyada kar do' and I used to take it to extreme levels. I could never balance it. So, out of frustration 'Krishnaa's Konfessions' was born. Next, I created Kasthuri because Krishnaa is shrewd."
"Piggies…", labelled as a chic lit novel,claims Jain, has got an overwhelming response, especially from teenagers for whom it proved to be a "major stress buster".
Jain has now given up her job as an investment banker to tell stories. "The new wisdom says you have to surprise yourself as a writer. I am doing just that," she sums up. |
Smita Nair Jain | "2023-02-10T17:06:47" | https://www.speakingtree.in/blog/my-tryst-with-hindi | My tryst with Hindi
As a completely undistinguished student during my academic years, I have contributed significantly to the birth and growth of acidity, colitis and other anxiety related ailments that my mother currently suffers from. It is not as if, my other parent – my father – was satisfied with the contents of my progress report card – it was just that he was more spiritual and believed that everyone found their strengths in life sooner or later and had reconciled to the fact that I would find mine much, much later in life.
Age is a great equalizer and in my 40s, I can now have enriching conversations with my parents about topics that were until then not only difficult to broach but also always ended with emotional outbursts on my part and / or serious reprimand on theirs. Their weaknesses, their unfairness to me (or my perception of it), human anatomy and physiology (from appreciative, generic and medical points of view), relationships (theirs and mine with our respective spouses, siblings etc), my issues with my BMI, my laizez-faire outlook to life and my much-to-be-desired performance during my student years – all hitherto taboo topics were now open for discussion. I can now laugh about it – but when I think of some of the embarrassing moments I put my parents through – their continued acceptance of me as their child serves as a pure, unadulterated testimony of their love for me.
As a child of south Indian parents who were born and raised in remote villages in God's own country, my exposure to Hindi was working class – where I learnt the language from maids and handy-men who worked at my parent's home. Needless to add, this was of no help whatsoever in the presence of Hindi teachers whose concept of Hindi was light years away from the working class Hindi that I had unknowingly picked up. It was a very difficult language indeed. Not only did Hindi grammar better known as Vyakran perplex me, my knowledge of genders and tense (or the lack of it) changed the entire context of the lesson's plot and storyline. Why! Oh Why!! Why did inanimate objects require a gender? And Why! Why!! OH Why!!! Why did verbs vary with gender? And Why! Why!! Why!!! Oh Why!!!! Why did entire sentences change with gender? A "Raja jaa rahaa tha" whereas "Rani jaa rahee thi" was a killer to the mind of a Malayalee child whose native tongue was the most sexually indiscriminating language with the added advantage of no genders specified to inanimate objects. My preferred language of communication – aka – English also did not hold such difficult frontiers to be conquered.
I fearlessly ploughed along – fully surrendering to the fact that learning by rote would be the only way I could clear the subject. But there too my cursed luck did not support me.
In class seven of the Maharashtra Board, there was a beautiful poem called 'Desh Hamaara'. It was an inspirational poem that hit the hearts of us thirteen year olds with its description of the beauty of India and Indians. It started as "Main banjara le ek taara, ghooma bharath saara".
The last paragraph spoke about the qualities of the Indian man and woman. "Bharath ka har nar naahar ke samaan aur Bharath ki har naari angaar". It meant 'every Indian man was like a tiger and every Indian woman was like a ball of fire'
I had learnt this poem by rote, one because I liked it and two because this poem was marked as 'Important' by the teacher for our oral and written tests.
Come exam day, I was confident of my preparation by rote and hopeful that I would score well on Questions from the text book and would probably lose marks only in the 'Composition / essay' section.
And lo and behold! When the paper arrived, 'Desh Hamara' featured majorly in many sections viz; 'fill in the blanks', 'critical appreciation' etc.
There was even a ' ek vakya mein uttar do' aka 'answer in one sentence' – "Bharat ka har nar kis prakaar hota hai?"
I knew it all… I had nailed this paper.
A few weeks later, we had our Parents Teachers meeting to discuss our performance in the tests and my mother sat nervously in the waiting room – repeatedly asking me if I was expecting anything untoward. I was confident on the averageness of my intelligence and therefore told her that there would be no surprises this time. Despite my votes of confidence for myself, my mother never relaxed.
My name was finally called…. My class teacher who was also our Hindi teacher beckoned us to the chairs opposite the desk where she sat. My mother and she greeted each other warmly. She shared all the things I was good at and told my mother that if I paid more attention and worked harder I had the potential to top the class. But alas!
And then she brought out my Hindi paper and opened sheet 3 of the set. She then gave me a look of utter disdain and gave a look of abject sympathy for my poor mother and pointed to the answer I had given to the question "Bharat ka har nar kis prakar hota hai?" I knew the answer even as I stood there – a full 6 weeks after the test. I was confident she was mistaken – until she read out the answer. My poor mother – even with her poverty stricken knowledge of hindi understood the answer and the stupidity or the wickedness of the answer – depending on whether I had answered it through my lack of knowledge or with a streak of mischief.
I had answered "Bhaarath ka har nar naari ke samaan hota hai". Literally translated, it meant 'every Indian man is like a woman'.
Oh the shame of it all…. Other teachers, friends and cousins got wind of it. I was never allowed to forget it until many years later.
I can vouch that the answer was a product of careless over-confidence. But after that I was a changed person as far as Hindi was considered. I was very careful with the language thereafter. Careful and many miles away – I used it only when my life depended on it. Oh and it became important to me many years later when my north Indian mother-in-law from Lucknow who only spoke Hindi used to converse with me. The only upside was that I gave her numerous opportunities to laugh. And she loved the way her 'Madraasi bahu' spoke Hindi.
Smita Nair Jain
https://smitanairjain.blog/ |
Smita Nair Jain | "2023-02-10T17:06:47" | http://www.boloji.com/articles/5168/the-right-name-child-rights-and-you | Jul 01, 2024
Jul 01, 2024
by
[ Smita Jain](https://www.boloji.com/writers/1454/smita)
When asked what she would like to become when she grows up, Khushboo, 12, promptly responds, "A doctor". Firoza, 10, beams and says: "I want to become a teacher so that I can teach many children." Ask Subodh why he attends school and he says, "Because I want to learn more about the world and gain knowledge. I also want to go to America!"
In the mall-studded metros of our country, it is not uncommon for children to harbor such gilt-edged aspirations. Yet, for Khushboo, Firoza and Subodh, simply imagining career trajectories requires an enormous leap of the imagination. Like slum-dwelling children across the nation, they live virtually invisible to our modern-day social structures - non-existent to the government and civil society, bereft of dependable educational and medical welfare - they live, literally, in the fly-infested, dung-splattered crevices of our society.
CRY's statistics are staggering: 17 million Indian children (the largest number in the world) are child laborers, less than 50 per cent between the ages of 6 and 14 go to school, 74 per cent below the age of three months are anemic. And the list goes on and on.
"What is happening to India's children is constitutionally illegal, and demands immediate accountability from the State," says Ila Hakku of CRY.
To draw national attention to the alarming state of child rights in India, CRY - formerly known as Child Relief and You - formally changed its name to Child Rights and You on March 30, 2005 and unveiled a Child Rights Charter. "The name change reflects the evolution of our work towards a rights-based approach over the last 27 years, and is not meant to represent any dramatic shift in our work. It is merely a formal step in the process," explains Ingrid Srinath, Chief Executive Officer, CRY.
However, the name-change represents a shift in CRY's public message, intended to bring child rights into the political arena to demand justice for children. "Every alternative to a rights-based approach is illegal, unjust and ineffective," says Srinath. "A relief-based approach can provide a 'Band Aid' type of solution, but it is not long-term or sustainable." CRY advocates a holistic approach to promoting child rights, which comprises examining the root causes of the injustice meted out to children and seeking the implementation of policies and laws that address these causes.
Critiquing the scheme-based, relief-oriented approach adopted by many governmental and non-governmental organizations, Hakku says, "We need to move from the narrow prisms of education, health and violence to the underlying causes of injustice, such as caste, gender and slum demolitions, and mobilize efforts to address these."
The change of name is also a not-so-subtle exhortation to citizenry: CRY strongly believes that ordinary citizens, especially from the middle- and upper-classes, must get involved in order for children's rights to figure on the national, corporate and media agendas. "Child rights can only become central to a country's agenda if its people choose to make it a priority by ensuring government accountability to actualize the rights of children," says a CRY press release.
Through a diverse array of newly-unleashed communication strategies - such as films, public service announcements and web-based initiatives - CRY aims to incite action from local citizens and, ultimately, the government. Referring to the apathy of citizenry and media to the enormous number of child-deaths in this country, Srinath rhetorically asks, "A 'genocide' of sorts occurs on a daily basis in this country, yet why do we not see a public outcry similar to that produced after the acquittal of the murderer of a page 3 model?"
Activists Aruna Roy and Jean Dr�ze were present at the press meeting to discuss the relevance of a rights-based approach based on their experiences with rights movements. Roy, who has pioneered the path-breaking Right to Information movement, noted the ways in which the various rights-movements could benefit from and support each other on a national scale.
Right to Food activist Dr�ze says, "India has some of the worst indicators of health in the world despite its runaway economic growth. The most astonishing aspect is that health goes virtually unnoticed and unspoken of in Indian media. Emphasizing a rights-based approach is a means to challenge this silence." Putting an issue in the 'rights framework', he stresses, can create a large impact on a macro and micro-scale, as rights lend bargaining power to citizens, can be put in a legal framework to bolster the directive principles enshrined in the Constitution.
It is in this context that CRY had put forward its demands of the government's budget in February 2006 to coincide with the Union Budget Session. These demands, in brief, were:
Increase expenditure on education to 10 per cent: Additional resources - and not just the two per cent cess and foreign loans - should be committed to ensuring quality secondary education. This would mean taking a broader, long-term view. It would translate to:
- providing quality education till the age of 18;
- ensuring that secondary schools are within a one km radius of hamlets;
- employing well-trained educators on tenure , instead of hiring
inadequately trained para-teachers on contract.
Renew commitment to child protection
Provide for a universal healthcare programme
Prioritize child rights
16-Apr-2006
More by :
[ Smita Jain](https://www.boloji.com/writers/1454/smita) |
Smita Nair Jain | "2023-02-10T17:06:47" | http://www.boloji.com/articles/2653/sharing-dark-silences | Jul 01, 2024
Jul 01, 2024
by
[ Smita Jain](https://www.boloji.com/writers/1454/smita)
By all indicators, she is a successful woman. Her career in the booming Delhi retail market is taking off, she enjoys her work, and she has a loving family. Like still water that runs deep, Jyoti's scars aren't perceivable to most; only those closest to her are aware of the violently jarring images from her past that continually shape her present. And she doesn't like getting close to people.
Jyoti was only five when she first encountered Harish, the man who would sexually abuse her every day for the next seven years. "It's hard for most people to understand what it means to be a survivor of child abuse. They think that because there are no visible signs of any 'attack', it's not worth bothering about. They don't understand that though it doesn't continue any longer, it affects everything that I do," she says.
"The long-term effects of sexual abuse can permeate every area of a woman's life and affect the ways she thinks, acts, feels and behaves," says Anuja Gupta of RAHI (Recovery And Healing from Incest), a Delhi-based support centre for adult women survivors of child sexual abuse (CSA). Through a diverse array of services aimed at raising awareness about CSA, RAHI aims to break the silence surrounding incest in India and has pioneered efforts to bring this largely stigmatized and taboo subject into the mainstream.
"People in our society often harbor the myth that incest is an issue of slum people or poor people. It is important for people to understand that it has nothing to do with education or wealth," she adds.
RAHI had studied 600 self-answered questionnaires filled by middle/upper-
middle class women in 1998 ('Voices from the Silent Zone'). Of these, 457 women had marked positive for sexual abuse. Of these 457, a further 325 were people who had been abused by someone known to them or by a family member.
Jyoti grew up in an upper-middle class Marwari family in a small, conservative town in Uttar Pradesh. She was sent at a young age to the first English-medium school in the region, located in a larger town nearby. In order to ensure that she adjusted well to the school, a teacher called Harish, a friend of Jyoti's cousin, was appointed to tutor Jyoti and her brother.
She soon failed the first standard.
"I still remember how, even as a young child, I dreaded waking up each morning because the first thing I could think of was, 'How can I escape from the clutches of that man today?' But I knew he would come to our tuition room that evening, as he did every day, and sit near me to 'teach me'. And then there was no escaping from the hand that would creep under the study-table to touch me in a way that disgusted me, from the big stick that he never failed to use to 'discipline' my brother and me," Jyoti recounts.
At school, she couldn't interact normally with other children nor could she concentrate on her schoolwork. Seeing the carefree lives led by other children her age aroused in her feelings of sorrow, jealousy, and even hatred. Constantly tortured by the thought of her tuition teacher, she struggled with schoolwork and often just barely passed her exams. Though she despised Harish's presence, Jyoti couldn't bring herself to discuss the sexual abuse with anyone. She felt hurt, worthless, and very alone.
Jyoti recently told a few family members about the sexual abuse she faced as a child. Though it revived difficult memories of the past, she knows that speaking about the abuse has begun to slowly unravel the layers of hurt embedded inside her.
"Since the abuse takes place in silence, for women who have been sexually abused as children, speaking out about it is a way to break the silence and begin the healing process," says Gupta. RAHI provides counselling services for women survivors and facilitates the sharing of their experiences with others through peer interaction. "Though it is initially difficult for survivors to speak openly with others about the abuse, once they begin sharing, they come to draw great strength from each other's experiences," says Anuja.
"Families and friends, even those with the best intentions, often wrongly believe that if the survivor stops speaking or thinking about the incidents, the pain will go away."
Recognizing the necessity to raise awareness about the nature and extent of sexual abuse, RAHI has developed various programs to reach out to different groups within the larger community. On the preventive side, RAHI conducts workshops for NGOs to increase NGO workers' knowledge about CSA and enable them to be effective interventionists within their respective populations. The trainings give information on the detection of abuse, symptoms of an abused child, and abuser profiles.
In colleges, RAHI has been working with young women since 1997, when it introduced a basic module on CSA and information about support services available to survivors. Over the years, as awareness about the issue has grown, the programme has also expanded in its reach. Says Gupta, "We have found that many women now want to learn how they can support friends who are survivors and how they can get involved in preventing abuse from happening in our society." RAHI's Peer Education program was launched in colleges in 2004 with the intention of creating groups of 'peer educators' - women who could raise awareness about CSA and provide support to survivors in their colleges. Soon, RAHI plans to introduce the programme for men as well.
By encouraging women to speak out about abuse, RAHI aims to help them develop from victims to survivors and, eventually, to contributors. Yet even for those with the courage to speak out, the journey to complete recovery is often a painful and gradual one, the pace of which can be decided only by each survivor herself.
Looking towards the future, Jyoti writes: "Though the truth that I lost my childhood will keep hurting me, optimism is my best friend. I know I have the strength to defeat my past and I have hope that one day, I will receive life with my arms wide open."
05-Feb-2006
More by :
[ Smita Jain](https://www.boloji.com/writers/1454/smita) |
120347 Salacia | "2023-09-09T03:37:53" | http://planetarynames.wr.usgs.gov/Page/Planets | This page shows information about planetary bodies named by the IAU Working Group for Planetary System Nomenclature (WGPSN), and about bodies named by the IAU Committee on Small Body Nomenclature that have surface features named by the WGPSN.
The
[IAU Minor Planet
Center](http://www.cfa.harvard.edu/iau/mpc.html) maintains a [list of minor
planet names](http://www.cfa.harvard.edu/iau/lists/MPNames.html).
Mercury
|Body||Description||Date of Discovery||Discovery Location||Discoverer|
|Mercury|
Venus
|Body||Description||Date of Discovery||Discovery Location||Discoverer|
|Venus|
Earth System
|Body||Description||Date of Discovery||Discovery Location||Discoverer|
|Earth|
|Earth I (Moon)||Every civilization has had a name for the satellite of Earth that is known, in English, as the Moon. The Moon is known as Luna in Italian, Latin, and Spanish, as Lune in French, as Mond in German, and as Selene in Greek.|
Martian System
|Body||Description||Date of Discovery||Discovery Location||Discoverer|
|Mars|
|Mars I (Phobos)||Inner satellite of Mars. Named for one of the horses that drew Mars' chariot; also called an "attendant" or "son" of Mars, according to chapter 15, line 119 of Homer's "Iliad." This Greek word means "flight."||August 17, 1877||Washington||A. Hall|
|Mars II (Deimos)||This outer Martian satellite was named for one of the horses that drew Mars' chariot; also called an "attendant" or "son" of Mars, according to chapter 15, line 119 of Homer's "Iliad." Deimos means "fear" in Greek.||August 11, 1877||Washington||A. Hall|
Selected Asteroids (of the Main Belt) and their Satellites
|Body||Description||Date of Discovery||Discovery Location||Discoverer|
|(433) Eros||Named for the Greek god of love.||August 13, 1898||Berlin||C.G. Witt|
|(951) Gaspra||Named for a resort on the Crimean Peninsula.||July 30, 1916||Simeis||G. Neujmin|
|(243) Ida||Named for a nymph who raised the infant Zeus. Ida is also the name of a mountain on the island of Crete, the location of the cave where Zeus was reared.||September 29, 1884||Vienna||J. Palisa|
|(243) Ida I (Dactyl)||Named for a group of mythological beings who lived on Mount Ida, where the infant Zeus was hidden and raised (according to some accounts) by the nymph Ida.||August 28, 1993||Galileo imaging and infrared science teams.|
|(253) Mathilde||The name was suggested by a staff member of the Paris Observatory who first computed an orbit for Mathilde. The name is thought to honor the wife of the vice director of the Paris Observatory at that time.||November 12, 1885||Vienna||J. Palisa|
|(22) Kalliope I (Linus)||Satellite of (22) Kalliope. In various accounts of Greek mythology, Linus is considered to be the son of the Muse Kalliope and the inventor of melody and rhythm.||August 29 and September 2, 2001||Mauna Kea||J.-L. Margot, M.E. Brown, W.J. Merline, F. Menard, L. Close, C. Dumas, C.R. Chapman, and D.C. Slater|
|(45) Eugenia I (Petit-Prince)||Satellite of (45) Eugenia. The Little Prince, Napolean-Eugene-Louis-Jean-Joseph Bonaparte (1856-1879), was the son of Eugenia de Montijo de Guzm\'an and Napoleon III.||November 1, 1998||Mauna Kea||W.J. Merline, L. Close, C. Dumas, C.R. Chapman, F. Roddier, F. Menard, D.C. Slater, G. Duvert, C. Shelton, and T. Morgan|
Jovian System
|Body||Description||Date of Discovery||Discovery Location||Discoverer|
|Jupiter|
|Jupiter I (Io)||Io, the daughter of Inachus, was changed by Jupiter into a cow to protect her from Hera's jealous wrath. But Hera recognized Io and sent a gadfly to torment her. Io, maddened by the fly, wandered throughout the Mediterranean region.||January 8, 1610||Padua||Galileo (Simon Marius probably made an independent discovery of the Galilean satellites at about the same time that Galileo did, and he may have unwittingly sighted them up to a month earlier, but the priority must go to Galileo because he published his discovery first.)|
|Jupiter II (Europa)||Beautiful daughter of Agenor, king of Tyre, she was seduced by Jupiter, who had assumed the shape of a white bull. When Europa climbed on his back he swam with her to Crete, where she bore several children, including Minos.||January 8, 1610||Padua||Galileo (who evidently observed the combined image of Io and Europa the previous night)|
|Jupiter III (Ganymede)||Beautiful young boy who was carried to Olympus by Jupiter disguised as an eagle. Ganymede then became the cupbearer of the Olympian gods.||January 7, 1610||Padua||Galileo|
|Jupiter IV (Callisto)||Beautiful daughter of Lycaon, she was seduced by Jupiter, who changed her into a bear to protect her from Hera's jealousy.||January 7, 1610||Padua||Galileo|
|Jupiter V (Amalthea)||A naiad who nursed the new-born Jupiter. She had as a favorite animal a goat which is said by some authors to have nourished Jupiter. The name was suggested by Flammarion.||September 9, 1892||Mt. Hamilton||E.E. Barnard|
|Jupiter VI (Himalia)||A Rhodian nymph who bore three sons of Zeus.||December 4, 1904||Mt. Hamilton||C.D. Perrine|
|Jupiter VII (Elara)||Daughter of King Orchomenus, a paramour of Zeus, and by him the mother of the giant Tityus.||January 3, 1905||Mt. Hamilton||C.D. Perrine|
|Jupiter VIII (Pasiphae)||Wife of Minos, king of Crete. Zeus made approaches to her as a bull (taurus). She then gave birth to the Minotaur. (Spelling changed from Pasiphaë to Pasiphae July 2009.)||January 27, 1908||Greenwich||P.J. Melotte|
|Jupiter IX (Sinope)||Daughter of the river god Asopus. Zeus desired to make love to her. Instead of this he granted perpetual virginity, after he had been deceived by his own promises. (In the same way, she also fooled Apollo.)||July 21, 1914||Mt. Hamilton||S.B. Nicholson|
|Jupiter X (Lysithea)||Daughter of Kadmos, also named Semele, mother of Dionysos by Zeus. According to others, she was the daughter of Evenus and mother of Helenus by Jupiter.||July 6, 1938||Mt. Wilson||S.B. Nicholson|
|Jupiter XI (Carme)||A nymph and attendant of Artemis; mother, by Zeus, of Britomartis.||July 30, 1938||Mt. Wilson||S.B. Nicholson|
|Jupiter XII (Ananke)||Goddess of fate and necessity, mother of Adrastea by Zeus.||September 28, 1951||Mt. Wilson||S.B. Nicholson|
|Jupiter XIII (Leda)||Seduced by Zeus in the form of a swan, she was the mother of Pollux and Helen.||September 11, 1974||Palomar||C.T. Kowal|
|Jupiter XIV (Thebe)||An Egyptian king's daughter, granddaughter of Io, mother of Aigyptos by Zeus. The Egyptian city of Thebes was named after her.||March 5, 1979||Voyager 1||Voyager Science Team|
|Jupiter XV (Adrastea)||A nymph of Crete to whose care Rhea entrusted the infant Zeus.||July, 1979||Voyager 2||Voyager Science Team|
|Jupiter XVI (Metis)||First wife of Zeus. He swallowed her when she became pregnant; Athena was subsequently born from the forehead of Zeus.||March 4, 1979||Voyager 1||Voyager Science Team|
|Jupiter XVII (Callirrhoe)||Daughter of the river god Achelous and stepdaughter of Zeus.||October 19, 1999||Spacewatch||J.V. Scotti, T.B. Spahr, R.S. McMillan, J.A. Larson, J. Montani, A.E. Gleason, and T. Gehrels|
|Jupiter XVIII (Themisto)||Daughter of the Arcadian river god Inachus, mother of Ister by Zeus.||September 30, 1975, rediscovered November 21, 2000||Palomar, rediscovered at Mauna Kea||C.T. Kowal and E. Roemer (1975), and S.S. Sheppard, D.C. Jewitt, Y.R. Fernandez, G. Magnier, M. Holman, B.G. Marsden, and G.V. Williams (2000).|
|Jupiter XIX (Megaclite)||Daughter of Macareus, who with Zeus gave birth to Thebe and Locrus.||November 25, 2000||Mauna Kea||S.S. Sheppard, D.C. Jewitt, Y.R. Fernandez, and G. Magnier|
|Jupiter XX (Taygete)||Daughter of Atlas, one of the Pleiades, mother of Lakedaimon by Zeus.||November 25, 2000||Mauna Kea||S.S. Sheppard, D.C. Jewitt, Y.R. Fernandez, and G. Magnier|
|Jupiter XXI (Chaldene)||Bore the son Solymos with Zeus.||November 26, 2000||Mauna Kea||S.S. Sheppard, D.C. Jewitt, Y.R. Fernandez, and G. Magnier|
|Jupiter XXII (Harpalyke)||Daughter and wife of Clymenus. In revenge for this incestuous relationship, she killed the son she bore him, cooked the corpse, and served it to Clymenus. She was transformed into the night bird called Chalkis, and Clymenus hanged himself. Some say that she was transformed into that bird because she had intercourse with Zeus.||November 23, 2000||Mauna Kea||S.S. Sheppard, D.C. Jewitt, Y.R. Fernandez, and G. Magnier|
|Jupiter XXIII (Kalyke)||Nymph who bore the handsome son Endymion with Zeus.||November 23, 2000||Mauna Kea||S.S. Sheppard, D.C. Jewitt, Y.R. Fernandez, and G. Magnier|
|Jupiter XXIV (Iocaste)||Wife of Laius, King of Thebes, and mother of Oedipus. After Laius was killed, Iocaste unknowingly married her own son Oedipus. When she learned that her husband was her son, she killed herself. Some say she was the mother of Agamedes by Zeus.||November 23, 2000||Mauna Kea||S.S. Sheppard, D.C. Jewitt, Y.R. Fernandez, and G. Magnier|
|Jupiter XXV (Erinome)||Daughter of Celes, compelled by Venus to fall in love with Jupiter.||November 23, 2000||Mauna Kea||S.S. Sheppard, D.C. Jewitt, Y.R. Fernandez, and G. Magnier|
|Jupiter XXVI (Isonoe)||A Danaid, bore with Zeus the son Orchomenos.||November 23, 2000||Mauna Kea||S.S. Sheppard, D.C. Jewitt, Y.R. Fernandez, and G. Magnier|
|Jupiter XXVII (Praxidike)||Goddess of punishment, mother of Klesios by Zeus.||November 23, 2000||Mauna Kea||S.S. Sheppard, D.C. Jewitt, Y.R. Fernandez, and G. Magnier|
|Jupiter XXVIII (Autonoe)||Mother of the Graces by Zeus according to some authors.||December 10, 2001||Mauna Kea||S.S. Sheppard, D.C. Jewitt and J. Kleyna|
|Jupiter XXIX (Thyone)||Semele, mother of Dionysos by Zeus. She received the name of Thyone in Hades by Dionysos before he ascended up with her from there to heaven.||December 11, 2001||Mauna Kea||S.S. Sheppard, D.C. Jewitt and J. Kleyna|
|Jupiter XXX (Hermippe)||Consort of Zeus and mother of Orchomenos by him.||December 9, 2001||Mauna Kea||S.S. Sheppard, D.C. Jewitt and J. Kleyna|
|Jupiter XXXI (Aitne)||A Sicilian nymph, conquest of Zeus.||December 9, 2001||Mauna Kea||S.S. Sheppard, D.C. Jewitt and J. Kleyna|
|Jupiter XXXII (Eurydome)||Mother of the Graces by Zeus, according to some authors. (Source: Cornutus: Theologiae Graecae compendium 15)||December 9, 2001||Mauna Kea||S.S. Sheppard, D.C. Jewitt and J. Kleyna|
|Jupiter XXXIII (Euanthe)||The mother of the Graces by Zeus, according to some authors.||December 11, 2001||Mauna Kea||S.S. Sheppard, D.C. Jewitt and J. Kleyna|
|Jupiter XXXIV (Euporie)||One of the Horae, a daughter of Zeus and Themis.||December 11, 2001||Mauna Kea||S.S. Sheppard, D.C. Jewitt and J. Kleyna|
|Jupiter XXXV (Orthosie)||One of the Horae, a daughter of Zeus and Themis.||December 11, 2001||Mauna Kea||S.S. Sheppard, D.C. Jewitt and J. Kleyna|
|Jupiter XXXVI (Sponde)||One of the Horae (Seasons), daughter of Zeus.||December 9, 2001||Mauna Kea||S.S. Sheppard, D.C. Jewitt and J. Kleyna|
|Jupiter XXXVII (Kale)||One of the Graces, a daughter of Zeus, husband of Hephaistos.||December 9, 2001||Mauna Kea||S.S. Sheppard, D.C. Jewitt and J. Kleyna|
|Jupiter XXXVIII (Pasithee)||One of the Graces, a daughter of Zeus.||December 11, 2001||Mauna Kea||S.S. Sheppard, D.C. Jewitt and J. Kleyna|
|Jupiter XXXIX (Hegemone)||One of the Graces, a daughter of Zeus.||February 8, 2003||Mauna Kea||S.S. Sheppard|
|Jupiter XL (Mneme)||One of the Muses, a daughter of Zeus.||February 9, 2003||Mauna Kea||B. Gladman and L. Allen|
|Jupiter XLI (Aoede)||One of the Muses, a daughter of Zeus.||February 8, 2003||Mauna Kea||S.S. Sheppard|
|Jupiter XLII (Thelxinoe)||One of the Muses, a daughter of Zeus.||February 9, 2003||Mauna Kea||S.S. Sheppard|
|Jupiter XLIII (Arche)||One of the Muses, a daughter of Zeus.||October 31, 2002||Mauna Kea||S.S. Sheppard|
|Jupiter XLIV (Kallichore)||One of the Muses, a daughter of Zeus.||February 6, 2003||Mauna Kea||S.S. Sheppard|
|Jupiter XLV (Helike)||One of the Muses, a daughter of Zeus.||February 6, 2003||Mauna Kea||S.S. Sheppard|
|Jupiter XLVI (Carpo)||One of the Horae, a daughter of Zeus.||February 26, 2003||Mauna Kea||S.S. Sheppard|
|Jupiter XLVII (Eukelade)||One of the Muses, a daughter of Zeus.||February 5, 2003||Mauna Kea||S.S. Sheppard|
|Jupiter XLVIII (Cyllene)||Daughter of Zeus, a nymph.||February 9, 2003||Mauna Kea||S.S. Sheppard|
|Jupiter XLIX (Kore)||Daughter of Zeus and Demeter, also known as Persephone.||February 8, 2003||Mauna Kea||S. Sheppard, D.C. Jewitt, J. Kleyna|
|Jupiter L (Herse)||Daughter of Zeus and divine moon (Selene).||February 27, 2003||Mauna Kea||B. Gladman, J. Kavelaars, J.-M. Petit, and L. Allen|
|Jupiter LI (unnamed)||September 7, 2010||Palomar||R. Jacobson, M. Brozovic, B. Gladman, M. Alexandersen|
|Jupiter LII (unnamed)||September 8, 2010||Mauna Kea||C. Veillet|
|Jupiter LIII (Dia)||Greek meaning "She who belongs to Zeus". Dia is the daughter of Eioneus known as the divine daughter of the seashore. Zeus, disguised as a stallion, seduced Dia, who then gave birth to Peirithous.||December 5, 2000||Mauna Kea||S. S. Sheppard, D. C. Jewitt, Y. R. Fernandez, and G. Magnier|
|Jupiter LVII (Eirene)||Daughter of Zeus and Themis, goddess of peace.||February 6, 2003||Mauna Kea||S. S. Sheppard, D. C. Jewitt, and J. Kleyna|
|Jupiter LVIII (Philophrosyne)||Granddaughter of Zeus, daughter of Hephaestus and Aglaia, and sister of Eupheme.||February 6, 2003||Mauna Kea||S. S. Sheppard, D. C. Jewitt, and J. Kleyna|
|Jupiter LX (Eupheme)||Granddaughter of Zeus, daughter of Hephaestus and Aglaia, and sister of Philophrosyne.||February 5, 2003||Mauna Kea||S. S. Sheppard, D. C. Jewitt, and J. Kleyna|
|Jupiter LXII (Valetudo)||Great-granddaughter of Jupiter. Roman name for Greek Hygeia. She is the goddess of health and hygiene.||March 23, 2017||Cerro Tololo||S. S. Sheppard|
|Jupiter LXV (Pandia)||Daughter of Zeus and the Moon goddess Selene, goddess of the full moon, and sister of Ersa.||March 23, 2017||Cerro Tololo||S. S. Sheppard|
|Jupiter LXXI (Ersa)||Daughter of Zeus and the Moon goddess Selene, goddess of the dew, and sister of Pandia.||May 11, 2018||Cerro Tololo||S. S. Sheppard|
Saturnian System
|Body||Description||Date of Discovery||Discovery Location||Discoverer|
|Saturn|
|Saturn I (Mimas)||Named by Herschel's son John in the early 19th century for a Giant felled by Hephaestus (or Ares) in the war between the Titans and Olympian gods.||July 18, 1789||Slough||W. Herschel|
|Saturn II (Enceladus)||Named by Herschel's son John for the Giant Enceladus. Enceladus was crushed by Athene in the battle between the Olympian gods and the Titans. Earth piled on top of him became the island of Sicily.||August 28, 1789||Slough||W. Herschel|
|Saturn III (Tethys)||Cassini wished to name Tethys and the other three satellites that he discovered (Dione, Rhea, and Iapetus) for Louis XIV. However, the names used today for these satellites were applied in the early 19th century by John Herschel, who named them for Titans and Titanesses, brothers and sisters of Saturn. Tethys was the wife of Oceanus and mother of all rivers and Oceanids.||March 21, 1684||Paris||G.D. Cassini|
|Saturn IV (Dione)||Dione was the sister of Cronos and mother (by Zeus) of Aphrodite.||March 21, 1684||Paris||G.D. Cassini|
|Saturn V (Rhea)||A Titaness, mother of Zeus by Kronos.||December 23, 1672||Paris||G.D. Cassini|
|Saturn VI (Titan)||Named by Huygens, who first called it "Luna Saturni." In Greek Mythology, a Giant, and one of two generations of immortal giants (Titans) of incredible strength and stamina who were overthrown by a race of younger gods, the Olympians.||March 25, 1655||The Hague||C. Huygens|
|Saturn VII (Hyperion)||Named by Lassell for one of the Titans.||September 16, 1848||Cambridge, MA||W.C. Bond and G.P. Bond; independently discovered September 18, 1848 at Liverpool by W. Lassell|
|Saturn VIII (Iapetus)||Named by John Herschel for one of the Titans.||October 25, 1671||Paris||G.D. Cassini|
|Saturn IX (Phoebe)||Named by Pickering for one of the Titanesses.||August 16, 1898||Arequipa||W.H. Pickering|
|Saturn X (Janus)||First reported (though with an incorrect orbital period) and named by A. Dollfus from observations in Dec. 1966, this satellite was finally confirmed in 1980. It was proven to have a twin, Epimetheus, sharing the same orbit but never actually meeting. It is named for the Roman god of the beginning. The two-faced god could look forward and backward at the same time.||December 15, 1966 (Dollfus), February 19, 1980 (Pascu)||Pic du Midi (Dollfus), Washington (Pascu)||A. Dollfus (1966), D. Pascu (1980)|
|Saturn XI (Epimetheus)||First suspected by J. Fountain and S. Larson as confusing the detection of Janus. They assigned the correct orbital period, and the satellite was finally confirmed in 1980. Named for the son of the Titan Iapetus. In contrast with his far-sighted brother Prometheus, he "subsequently realized" that he was in the wrong.||1977 (Fountain and Larson), February 26, 1980 (Cruikshank)||Tucson (Fountain and Larson), Mauna Kea (Cruikshank)||J. Fountain and S. Larson (1977), D. Cruikshank (1980)|
|Saturn XII (Helene)||A granddaughter of Kronos, for her beauty she triggered off the Trojan War.||March 1, 1980||Pic du Midi||P. Laques and J. Lecacheux|
|Saturn XIII (Telesto)||Daughter of the Titans Oceanus and Tethys.||April 8, 1980||Tucson||B.A. Smith, H. Reitsema, S.M. Larson, and J. Fountain|
|Saturn XIV (Calypso)||Daughter of the Titans Oceanus and Tethys and paramour of Odysseus.||March 13, 1980||Flagstaff||D. Pascu, P.K. Seidelmann, W. Baum, and D. Currie|
|Saturn XV (Atlas)||A Titan; he held the heavens on his shoulders.||October 1980||Voyager 1||Voyager Science Team|
|Saturn XVI (Prometheus)||Son of the Titan Iapetus, brother of Atlas and Epimetheus, he gave many gifts to humanity, including fire.||October 1980||Voyager 1||Voyager Science Team|
|Saturn XVII (Pandora)||Made of clay by Hephaestus at the request of Zeus. She married Epimetheus and opened the box that loosed a host of plagues upon humanity.||October 1980||Voyager 1||Voyager Science Team|
|Saturn XVIII (Pan)||Greek god of pastoralism, he was half goat and half human. Son of Hermes, brother of Daphnis, and a descendant of the Titans. Discovered orbiting in the Encke division in Saturn's A ring.||1990||Voyager 2||M.R. Showalter|
|Saturn XIX (Ymir)||Ymir is the primordial Norse giant and the progenitor of the race of frost giants.||August 7, 2000||La Silla||B. Gladman, J. Kavelaars, J.-M. Petit, H. Scholl, M. Holman, B.G. Marsden, P. Nicholson and J.A. Burns|
|Saturn XX (Paaliaq)||Named for an Inuit giant.||August 7, 2000||La Silla||B. Gladman, J. Kavelaars, J.-M. Petit, H. Scholl, M. Holman, B.G. Marsden, P. Nicholson and J.A. Burns|
|Saturn XXI (Tarvos)||Named for a Gallic giant.||September 23, 2000||Mauna Kea||B. Gladman, J. Kavelaars, J.-M. Petit, H. Scholl, M. Holman, B.G. Marsden, P. Nicholson and J.A. Burns|
|Saturn XXII (Ijiraq)||Named for an Inuit giant.||September 23, 2000||Mauna Kea||B. Gladman, J. Kavelaars, J.-M. Petit, H. Scholl, M. Holman, B.G. Marsden, P. Nicholson and J.A. Burns|
|Saturn XXIII (Suttungr)||Norse giant who possessed the mead of poetry; Gunnlod's father.||September 23, 2000||Mauna Kea||B. Gladman, J. Kavelaars, J.-M. Petit, H. Scholl, M. Holman, B.G. Marsden, P. Nicholson and J.A. Burns|
|Saturn XXIV (Kiviuq)||Named for an Inuit giant.||August 7, 2000||La Silla||B. Gladman, J. Kavelaars, J.-M. Petit, H. Scholl, M. Holman, B.G. Marsden, P. Nicholson and J.A. Burns|
|Saturn XXV (Mundilfari)||Named for an Norse giant.||September 23, 2000||Mauna Kea||B. Gladman, J. Kavelaars, J.-M. Petit, H. Scholl, M. Holman, B.G. Marsden, P. Nicholson and J.A. Burns|
|Saturn XXVI (Albiorix)||Named for a Gallic giant who was considered to be the king of the world.||November 9, 2000||Mt. Hopkins||M. Holman|
|Saturn XXVII (Skathi)||Named for a Norse giantess.||September 23, 2000||Mauna Kea||B. Gladman, J. Kavelaars, J.-M. Petit, H. Scholl, M. Holman, B.G. Marsden, P. Nicholson and J.A. Burns|
|Saturn XXVIII (Erriapus)||Named for a Gallic giant.||September 23, 2000||Mauna Kea||B. Gladman, J. Kavelaars, J.-M. Petit, H. Scholl, M. Holman, B.G. Marsden, P. Nicholson and J.A. Burns|
|Saturn XXIX (Siarnaq)||Named for an Inuit giant.||September 23, 2000||Mauna Kea||B. Gladman, J. Kavelaars, J.-M. Petit, H. Scholl, M. Holman, B.G. Marsden, P. Nicholson and J.A. Burns|
|Saturn XXX (Thrymr)||Named for a Norse giant.||September 23, 2000||Mauna Kea||B. Gladman, J. Kavelaars, J.-M. Petit, H. Scholl, M. Holman, B.G. Marsden, P. Nicholson and J.A. Burns|
|Saturn XXXI (Narvi)||Named for a Norse giant.||February 5, 2003||Mauna Kea||S.S. Sheppard, D.C. Jewitt, and J. Kleyna|
|Saturn XXXII (Methone)||One of the Alkyonides, the seven beautiful daughters of the Giant Alkyoneos.||June 1, 2004||Cassini Imaging Science Team|
|Saturn XXXIII (Pallene)||One of the Alkyonides, the seven beautiful daughters of the Giant Alkyoneos.||June 1, 2004||Cassini Imaging Science Team|
|Saturn XXXIV (Polydeuces)||Twin brother of Castor, son of Zeus and Leda.||October 21, 2004||Cassini Imaging Science Team|
|Saturn XXXV (Daphnis)||Shepherd, pipes player, and pastoral poet in Greek mythology. Son of Hermes, brother of Pan, and decendant of the Titans. Discovered orbiting in the Keeler gap in Saturn's A ring.||May 1, 2005||Cassini Imaging Science Team|
|Saturn XXXVI (Aegir)||Norse ocean giant who represents the peaceful sea, a stiller of storms.||December 12, 2004||Mauna Kea||S. Sheppard, D.C. Jewitt, J. Kleyna|
|Saturn XXXVII (Bebhionn)||Beautiful Celtic giantess.||December 12, 2004||Mauna Kea||S. Sheppard, D.C. Jewitt, J. Kleyna|
|Saturn XXXVIII (Bergelmir)||Norse frost giant, son of Ymir and one of the Hrimthursar, one of only two members of the frost giant race to escape being drowned in Ymir's blood.||December 12, 2004||Mauna Kea||S. Sheppard, D.C. Jewitt, J. Kleyna|
|Saturn XXXIX (Bestla)||Norse primeval goddess, mother of deities, daughter of the giant Bolthorn.||December 13, 2004||Mauna Kea||S. Sheppard, D.C. Jewitt, J. Kleyna|
|Saturn XL (Farbauti)||Norse storm giant, father of Loki.||December 12, 2004||Mauna Kea||S. Sheppard, D.C. Jewitt, J. Kleyna|
|Saturn XLI (Fenrir)||Norse monstrous wolf, son of Loki and the giantess Angurboda, father of Hati and Skoll.||December 13, 2004||Mauna Kea||S. Sheppard, D.C. Jewitt, J. Kleyna|
|Saturn XLII (Fornjot)||Early Norse storm giant, father of Aegir, Kari, and Loge.||December 12, 2004||Mauna Kea||S. Sheppard, D.C. Jewitt, J. Kleyna|
|Saturn XLIII (Hati)||Gigantic Norse wolf, twin of Skoll.||December 12, 2004||Mauna Kea||S. Sheppard, D.C. Jewitt, J. Kleyna|
|Saturn XLIV (Hyrrokkin)||Norse giantess who launched Balder's funeral ship. (Spelling changed from Hyrokkin.)||December 12, 2004||Mauna Kea||S. Sheppard, D.C. Jewitt, J. Kleyna|
|Saturn XLV (Kari)||Norse wind giant.||January 4, 2006||Mauna Kea||S. Sheppard, D.C. Jewitt, J. Kleyna|
|Saturn XLVI (Loge)||Norse fire giant, son of Fornjot.||January 5, 2006||Mauna Kea||S. Sheppard, D.C. Jewitt, J. Kleyna|
|Saturn XLVII (Skoll)||Gigantic Norse wolf, twin of Hati.||January 5, 2006||Mauna Kea||S. Sheppard, D.C. Jewitt, J. Kleyna|
|Saturn XLVIII (Surtur)||Norse leader of the fire giants.||January 5, 2006||Mauna Kea||S. Sheppard, D.C. Jewitt, J. Kleyna|
|Saturn XLIX (Anthe)||One of the Alkyonides, the seven beautiful daughters of the Giant Alkyoneos.||May 30, 2007||Cassini Imaging Science Team|
|Saturn L (Jarnsaxa)||Norse giantess and Thor's lover.||January 5, 2006||Mauna Kea||S. Sheppard, D.C. Jewittt, J. Kleyna|
|Saturn LI (Greip)||Norse giantess.||January 5, 2006||Mauna Kea||S. Sheppard, D.C. Jewittt, J. Kleyna|
|Saturn LII (Tarqeq)||Inuit moon spirit.||January 16, 2007||Mauna Kea||S. Sheppard, D.C. Jewittt, J. Kleyna|
|Saturn LIII (Aegaeon)||Greek hundred-armed giant, called Briareus by the gods.||August 15, 2008||Cassini Imaging Science Team|
|Saturn LIV (Gridr)||Norse giantess, consort of Odin, who warned Thor of Geirrod's treachery and equipped Thor with her belt, iron glove, and staff.||December 12, 2004||Mauna Kea||S. S. Sheppard, D. Jewitt, J. Kleyna|
|Saturn LV (Angrboda)||Norse giantess who is the consort of Loki and mother of monsters.||December 12, 2004||Mauna Kea||S. S. Sheppard, D. Jewitt, J. Kleyna|
|Saturn LVI (Skrymir)||Norse giant who is the master of illusions.||December 12, 2004||Mauna Kea||S. S. Sheppard, D. Jewitt, J. Kleyna|
|Saturn LVII (Gerd)||Norse giantess, consort of Freyr. She is the personification of fertile soil.||December 12, 2004||Mauna Kea||S. S. Sheppard, D. Jewitt, J. Kleyna|
|Saturn LIX (Eggther)||Norse giant, watchman of the giants, who announces the beginning of Ragnarok.||December 12, 2004||Mauna Kea||S. S. Sheppard, D. Jewitt, J. Kleyna|
|Saturn LXI (Beli)||Norse giant who was killed by Freyr with a staghorn.||December 12, 2004||Mauna Kea||S. S. Sheppard, D. Jewitt, J. Kleyna|
|Saturn LXII (Gunnlod)||Norse giantess, daughter of Suttungr, for whom she guards the mead of poetry.||December 12, 2004||Mauna Kea||S. S. Sheppard, D. Jewitt, J. Kleyna|
|Saturn LXIII (Thiazzi)||Norse giant, son of Alvaldi, who kidnapped Idun, guardian of the apples of the gods.||December 12, 2004||Mauna Kea||S. S. Sheppard, D. Jewitt, J. Kleyna|
|Saturn LXV (Alvaldi)||Norse giant, father of Thiazzi. He was very rich in gold, with his sons dividing amongst themselves by taking a mouthful of gold each.||December 12, 2004||Mauna Kea||S. S. Sheppard, D. Jewitt, J. Kleyna|
|Saturn LXVI (Geirrod)||Norse giant who was an enemy of and was killed by Thor.||December 12, 2004||Mauna Kea||S. S. Sheppard, D. Jewitt, J. Kleyna|
Uranian System
|Body||Description||Date of Discovery||Discovery Location||Discoverer|
|Uranus||March 13, 1781||Bath||W. Herschel|
|Uranus I (Ariel)||Named by John Herschel for a sylph in Pope's "Rape of the Lock."||October 24, 1851||Liverpool||W. Lassell|
|Uranus II (Umbriel)||Umbriel was named by John Herschel for a malevolent spirit in Pope's "Rape of the Lock."||October 24, 1851||Liverpool||W. Lassell|
|Uranus III (Titania)||Named by Herschel's son John in early 19th century for the queen of the fairies in Shakespeare's "A Midsummer Night's Dream."||January 11, 1787||Slough||W. Herschel|
|Uranus IV (Oberon)||Named by Herschel's son John in early 19th century for the king of the fairies in Shakespeare's "A Midsummer Night's Dream."||January 11, 1787||Slough||W. Herschel|
|Uranus V (Miranda)||Named by Kuiper for the heroine of Shakespeare's "The Tempest."||February 16, 1948||Fort Davis||G.P. Kuiper|
|Uranus VI (Cordelia)||Daughter of Lear in Shakespeare's "King Lear."||January 20, 1986||Voyager 2||Voyager Science Team|
|Uranus VII (Ophelia)||Daughter of Polonius, fiance of Hamlet in Shakespeare's "Hamlet, Prince of Denmark."||January 20, 1986||Voyager 2||Voyager Science Team|
|Uranus VIII (Bianca)||Daughter of Baptista, sister of Kate, in Shakespeare's "Taming of the Shrew."||January 23, 1986||Voyager 2||Voyager Science Team|
|Uranus IX (Cressida)||Title character in Shakespeare's "Troilus and Cressida."||January 9, 1986||Voyager 2||Voyager Science Team|
|Uranus X (Desdemona)||Wife of Othello in Shakespeare's "Othello, the Moor of Venice."||January 13, 1986||Voyager 2||Voyager Science Team|
|Uranus XI (Juliet)||Heroine of Shakespeare's "Romeo and Juliet."||January 3, 1986||Voyager 2||Voyager Science Team|
|Uranus XII (Portia)||Wife of Brutus in Shakespeare's "Julius Caesar."||January 3, 1986||Voyager 2||Voyager Science Team|
|Uranus XIII (Rosalind)||Daughter of the banished duke in Shakespeare's "As You Like It."||January 13, 1986||Voyager 2||Voyager Science Team|
|Uranus XIV (Belinda)||Character in Pope's "Rape of the Lock."||January 13, 1986||Voyager 2||Voyager Science Team|
|Uranus XV (Puck)||Mischievous spirit in Shakespeare's "A Midsummer Night's Dream."||December 30, 1985||Voyager 2||Voyager Science Team|
|Uranus XVI (Caliban)||Named for the grotesque, brutish slave in Shakespeare's "The Tempest."||September 6, 1997||Palomar||B. Gladman, P. Nicholson, J.A. Burns and J. Kavelaars|
|Uranus XVII (Sycorax)||Named for Caliban's mother in Shakespeare's "The Tempest."||September 6, 1997||Palomar||P. Nicholson, B. Gladman, J. Burns and J. Kavelaars|
|Uranus XVIII (Prospero)||Named for the rightful Duke of Milan in "The Tempest."||July 18, 1999||Mauna Kea||M. Holman, J. Kavelaars, B. Gladman, J.-M. Petit, and H. Scholl|
|Uranus XIX (Setebos)||Setebos was a new-world (South American) deity's name that Shakespeare popularized as Sycorax's god in "The Tempest."||July 18, 1999||Mauna Kea||J. Kavelaars, B. Gladman, M. Holman, J.-M. Petit, and H. Scholl|
|Uranus XX (Stephano)||Named for a drunken butler in "The Tempest."||July 18, 1999||Mauna Kea||B. Gladman, M. Holman, J. Kavelaars, J.-M. Petit, and H. Scholl|
|Uranus XXI (Trinculo)||A jester in Shakespeare's "The Tempest."||August 13, 2001||Cerro Tololo||M. Holman, J.J. Kavelaars and D. Milisavljevic|
|Uranus XXII (Francisco)||A lord in "The Tempest."||August 13, 2001||Cerro Tololo||J. Kavelaars, M. Holman, D. Milisavljevic, and T. Grav|
|Uranus XXIII (Margaret)||A gentlewoman attending on Hero from "Much Ado About Nothing."||August 29, 2003||Mauna Kea||S.S. Sheppard, D.C. Jewitt|
|Uranus XXIV (Ferdinand)||Son of the King of Naples in "The Tempest."||August 13, 2001||Cerro Tololo||D. Milisavljevic, M. Holman, J. Kavelaars, and T. Grav|
|Uranus XXV (Perdita)||Daughter of Leontes and Hermione in "The Winter's Tale."||January 18, 1986||Voyager 2||E. Karkoschka|
|Uranus XXVI (Mab)||The fairies' midwife in "Romeo and Juliet."||August 25, 2003||Hubble Space Telescope||M.R. Showalter and J.J. Lissauer|
|Uranus XXVII (Cupid)||A character in "Timon of Athens."||August 25, 2003||Hubble Space Telescope||M.R. Showalter and J.J. Lissauer|
Neptunian System
|Body||Description||Date of Discovery||Discovery Location||Discoverer|
|Neptune||September 23, 1846||Berlin||J.G. Galle|
|Neptune I (Triton)||Triton is named for the sea-god son of Poseidon (Neptune) and Amphitrite. The first suggestion of the name Triton has been attributed to the French astronomer Camille Flammarion.||October 10, 1846||Liverpool||W. Lassell|
|Neptune II (Nereid)||The Nereids were the fifty daughters of the sea god Nereus and Doris and were attendants of Poseidon (Neptune).||May 1, 1949||Fort Davis||G.P. Kuiper|
|Neptune III (Naiad)||The name of a group of Greek water nymphs who were guardians of lakes, fountains, springs, and rivers.||August 1989||Voyager 2||Voyager Science Team|
|Neptune IV (Thalassa)||Greek sea goddess. Mother of Aphrodite in some legends; others say she bore the Telchines.||August 1989||Voyager 2||Voyager Science Team|
|Neptune V (Despina)||Daughter of Poseidon (Neptune) and Demeter.||July 1989||Voyager 2||Voyager Science Team|
|Neptune VI (Galatea)||One of the Nereids, attendants of Poseidon.||July 1989||Voyager 2||Voyager Science Team|
|Neptune VII (Larissa)||A lover of Poseidon. After the discovery by Voyager, it was established that an occultation of a star by this satellite had been fortuitously observed in 1981 by H. Reitsema, W. Hubbard, L. Lebofsky, and D. J. Tholen.||July 1989||Voyager 2||Voyager Science Team|
|Neptune VIII (Proteus)||Greek sea god, son of Oceanus and Tethys.||June 1989||Voyager 2||Voyager Science Team|
|Neptune IX (Halimede)||One of the Nereids, the fifty daughters of Nereus and Doris.||August 14, 2002||Cerro Tololo||M. Holman, J. Kavelaars, T. Grav, W. Fraser, and D. Milisavljevic|
|Neptune X (Psamathe)||One of the Nereids, lover of Aeacus and mother of Phocus.||August 29, 2003||Mauna Kea||S.S. Sheppard, D.C. Jewitt, and J. Kleyna|
|Neptune XI (Sao)||One of the Nereids, the fifty daughters of Nereus and Doris.||August 14, 2002||Cerro Tololo||T. Grav, M. Holman, J. Kavelaars, W. Fraser, and D. Milisavljevic|
|Neptune XII (Laomedeia)||One of the Nereids, the fifty daughters of Nereus and Doris.||August 13, 2002||Cerro Tololo||J. Kavelaars, M. Holman, T. Grav, W. Fraser, and D. Milisavljevic|
|Neptune XIII (Neso)||One of the Nereids, the fifty daughters of Nereus and Doris.||August 14, 2002||Cerro Tololo||M. Holman, J. Kavelaars, T. Grav, W. Fraser, and D. Milisavljevic|
|Neptune XIV (Hippocamp)||Mythical seahorse in Greek mythology, a symbol of Poseidon.||July 15, 2013||Hubble Space Telescope||M. Showalter, I. de Pater, T. Grav, J. J. Lissauer, and R. S. French|
Dwarf Planets and their Systems
Ceres
|Body||Description||Date of Discovery||Discovery Location||Discoverer|
|(1) Ceres||Roman goddess of corn and harvests.||January 1, 1801||Palermo Astronomical Observatory||Giuseppe Piazzi|
Pluto
|Body||Description||Date of Discovery||Discovery Location||Discoverer|
|(134340) Pluto||Pluto was discovered at Lowell Observatory in Flagstaff, AZ during a systematic search for a trans-Neptune planet predicted by Percival Lowell and William H. Pickering. Named after the Roman god of the underworld who was able to render himself invisible.||January 23, 1930||Flagstaff||C.W. Tombaugh|
|(134340) Pluto I (Charon)||Named after the Greek mythological boatman who ferried souls across the river Styx to Pluto for judgement.||April 13, 1978||Flagstaff||J.W. Christy|
|(134340) Pluto II (Nix)||Goddess of darkness and night, mother of Charon. (Nix is the Egyptian spelling of the Greek name Nyx.)||May 15, 2005||Hubble Space Telescope||H.A. Weaver, S.A. Stern, M.J. Mutchler, A.J. Steffl, M.W. Buie, W.J. Merline, J.R. Spencer, E.F. Young, and L.A. Young|
|(134340) Pluto III (Hydra)||In Greek mythology, terrifying monster with the body of a serpent and nine heads that guarded the underworld.||May 15, 2005||Hubble Space Telescope||H.A. Weaver, S.A. Stern, M.J. Mutchler, A.J. Steffl, M.W. Buie, W.J. Merline, J.R. Spencer, E.F. Young, and L.A. Young|
|(134340) Pluto IV (Kerberos)||In Greek mythology, the many-headed dog that guarded the entrance to the underworld.||June 28, 2011||Hubble Space Telescope||M.R. Showalter, D.P. Hamilton, S.A. Stern, H.A. Weaver, A.J. Steffl, and L.A. Young|
|(134340) Pluto V (Styx)||Greek goddess who ruled over the underworld river also named Styx.||June 26, 2012||Hubble Space Telescope||M.R. Showalter, H.A. Weaver, S.A. Stern, A.J. Steffl, M.W. Buie, W.J. Merline, M.J. Mutchler, R. Soummer, and H.B. Throop|
Haumea
|Body||Description||Date of Discovery||Discovery Location||Discoverer|
|(136108) Haumea||Hawaiian goddess of childbirth and fertility.||March 7, 2003||Sierra Nevada Observatory, Spain|
|(136108) Haumea I (Hi'iaka)||Daughter of Haumea, patron goddess of the island of Hawaii and of hula dancers.||January 26, 2005||Keck Observatory, Mauna Kea||M.E. Brown and the adaptive-optics team|
|(136108) Haumea II (Namaka)||Daughter of Haumea, water spirit in Hawaiian mythology.||November 7, 2005||Keck Observatory, Mauna Kea||M.E. Brown and the adaptive-optics team|
Eris
|Body||Description||Date of Discovery||Discovery Location||Discoverer|
|(136199) Eris||Greek goddess of discord and strife.||October 21, 2003||Palomar Observatory||M.E. Brown, C.A. Trujillo, and D. Rabinowitz|
|(136199) Eris I (Dysnomia)||Eris' daughter, spirit of lawlessness.||September 10, 2005||Keck Observatory, Mauna Kea||M.E. Brown and the adaptive-optics team|
Makemake
|Body||Description||Date of Discovery||Discovery Location||Discoverer|
|(136472) Makemake||Polynesian (Rapa Nui/Easter Island) creator god.||March 31, 2005||Palomar Observatory||M.E. Brown, C.A. Trujillo, and D.L. Rabinowitz| |
120347 Salacia | "2023-09-09T03:37:53" | http://planetarynames.wr.usgs.gov/Page/Planets | This page shows information about planetary bodies named by the IAU Working Group for Planetary System Nomenclature (WGPSN), and about bodies named by the IAU Committee on Small Body Nomenclature that have surface features named by the WGPSN.
The
[IAU Minor Planet
Center](http://www.cfa.harvard.edu/iau/mpc.html) maintains a [list of minor
planet names](http://www.cfa.harvard.edu/iau/lists/MPNames.html).
Mercury
|Body||Description||Date of Discovery||Discovery Location||Discoverer|
|Mercury|
Venus
|Body||Description||Date of Discovery||Discovery Location||Discoverer|
|Venus|
Earth System
|Body||Description||Date of Discovery||Discovery Location||Discoverer|
|Earth|
|Earth I (Moon)||Every civilization has had a name for the satellite of Earth that is known, in English, as the Moon. The Moon is known as Luna in Italian, Latin, and Spanish, as Lune in French, as Mond in German, and as Selene in Greek.|
Martian System
|Body||Description||Date of Discovery||Discovery Location||Discoverer|
|Mars|
|Mars I (Phobos)||Inner satellite of Mars. Named for one of the horses that drew Mars' chariot; also called an "attendant" or "son" of Mars, according to chapter 15, line 119 of Homer's "Iliad." This Greek word means "flight."||August 17, 1877||Washington||A. Hall|
|Mars II (Deimos)||This outer Martian satellite was named for one of the horses that drew Mars' chariot; also called an "attendant" or "son" of Mars, according to chapter 15, line 119 of Homer's "Iliad." Deimos means "fear" in Greek.||August 11, 1877||Washington||A. Hall|
Selected Asteroids (of the Main Belt) and their Satellites
|Body||Description||Date of Discovery||Discovery Location||Discoverer|
|(433) Eros||Named for the Greek god of love.||August 13, 1898||Berlin||C.G. Witt|
|(951) Gaspra||Named for a resort on the Crimean Peninsula.||July 30, 1916||Simeis||G. Neujmin|
|(243) Ida||Named for a nymph who raised the infant Zeus. Ida is also the name of a mountain on the island of Crete, the location of the cave where Zeus was reared.||September 29, 1884||Vienna||J. Palisa|
|(243) Ida I (Dactyl)||Named for a group of mythological beings who lived on Mount Ida, where the infant Zeus was hidden and raised (according to some accounts) by the nymph Ida.||August 28, 1993||Galileo imaging and infrared science teams.|
|(253) Mathilde||The name was suggested by a staff member of the Paris Observatory who first computed an orbit for Mathilde. The name is thought to honor the wife of the vice director of the Paris Observatory at that time.||November 12, 1885||Vienna||J. Palisa|
|(22) Kalliope I (Linus)||Satellite of (22) Kalliope. In various accounts of Greek mythology, Linus is considered to be the son of the Muse Kalliope and the inventor of melody and rhythm.||August 29 and September 2, 2001||Mauna Kea||J.-L. Margot, M.E. Brown, W.J. Merline, F. Menard, L. Close, C. Dumas, C.R. Chapman, and D.C. Slater|
|(45) Eugenia I (Petit-Prince)||Satellite of (45) Eugenia. The Little Prince, Napolean-Eugene-Louis-Jean-Joseph Bonaparte (1856-1879), was the son of Eugenia de Montijo de Guzm\'an and Napoleon III.||November 1, 1998||Mauna Kea||W.J. Merline, L. Close, C. Dumas, C.R. Chapman, F. Roddier, F. Menard, D.C. Slater, G. Duvert, C. Shelton, and T. Morgan|
Jovian System
|Body||Description||Date of Discovery||Discovery Location||Discoverer|
|Jupiter|
|Jupiter I (Io)||Io, the daughter of Inachus, was changed by Jupiter into a cow to protect her from Hera's jealous wrath. But Hera recognized Io and sent a gadfly to torment her. Io, maddened by the fly, wandered throughout the Mediterranean region.||January 8, 1610||Padua||Galileo (Simon Marius probably made an independent discovery of the Galilean satellites at about the same time that Galileo did, and he may have unwittingly sighted them up to a month earlier, but the priority must go to Galileo because he published his discovery first.)|
|Jupiter II (Europa)||Beautiful daughter of Agenor, king of Tyre, she was seduced by Jupiter, who had assumed the shape of a white bull. When Europa climbed on his back he swam with her to Crete, where she bore several children, including Minos.||January 8, 1610||Padua||Galileo (who evidently observed the combined image of Io and Europa the previous night)|
|Jupiter III (Ganymede)||Beautiful young boy who was carried to Olympus by Jupiter disguised as an eagle. Ganymede then became the cupbearer of the Olympian gods.||January 7, 1610||Padua||Galileo|
|Jupiter IV (Callisto)||Beautiful daughter of Lycaon, she was seduced by Jupiter, who changed her into a bear to protect her from Hera's jealousy.||January 7, 1610||Padua||Galileo|
|Jupiter V (Amalthea)||A naiad who nursed the new-born Jupiter. She had as a favorite animal a goat which is said by some authors to have nourished Jupiter. The name was suggested by Flammarion.||September 9, 1892||Mt. Hamilton||E.E. Barnard|
|Jupiter VI (Himalia)||A Rhodian nymph who bore three sons of Zeus.||December 4, 1904||Mt. Hamilton||C.D. Perrine|
|Jupiter VII (Elara)||Daughter of King Orchomenus, a paramour of Zeus, and by him the mother of the giant Tityus.||January 3, 1905||Mt. Hamilton||C.D. Perrine|
|Jupiter VIII (Pasiphae)||Wife of Minos, king of Crete. Zeus made approaches to her as a bull (taurus). She then gave birth to the Minotaur. (Spelling changed from Pasiphaë to Pasiphae July 2009.)||January 27, 1908||Greenwich||P.J. Melotte|
|Jupiter IX (Sinope)||Daughter of the river god Asopus. Zeus desired to make love to her. Instead of this he granted perpetual virginity, after he had been deceived by his own promises. (In the same way, she also fooled Apollo.)||July 21, 1914||Mt. Hamilton||S.B. Nicholson|
|Jupiter X (Lysithea)||Daughter of Kadmos, also named Semele, mother of Dionysos by Zeus. According to others, she was the daughter of Evenus and mother of Helenus by Jupiter.||July 6, 1938||Mt. Wilson||S.B. Nicholson|
|Jupiter XI (Carme)||A nymph and attendant of Artemis; mother, by Zeus, of Britomartis.||July 30, 1938||Mt. Wilson||S.B. Nicholson|
|Jupiter XII (Ananke)||Goddess of fate and necessity, mother of Adrastea by Zeus.||September 28, 1951||Mt. Wilson||S.B. Nicholson|
|Jupiter XIII (Leda)||Seduced by Zeus in the form of a swan, she was the mother of Pollux and Helen.||September 11, 1974||Palomar||C.T. Kowal|
|Jupiter XIV (Thebe)||An Egyptian king's daughter, granddaughter of Io, mother of Aigyptos by Zeus. The Egyptian city of Thebes was named after her.||March 5, 1979||Voyager 1||Voyager Science Team|
|Jupiter XV (Adrastea)||A nymph of Crete to whose care Rhea entrusted the infant Zeus.||July, 1979||Voyager 2||Voyager Science Team|
|Jupiter XVI (Metis)||First wife of Zeus. He swallowed her when she became pregnant; Athena was subsequently born from the forehead of Zeus.||March 4, 1979||Voyager 1||Voyager Science Team|
|Jupiter XVII (Callirrhoe)||Daughter of the river god Achelous and stepdaughter of Zeus.||October 19, 1999||Spacewatch||J.V. Scotti, T.B. Spahr, R.S. McMillan, J.A. Larson, J. Montani, A.E. Gleason, and T. Gehrels|
|Jupiter XVIII (Themisto)||Daughter of the Arcadian river god Inachus, mother of Ister by Zeus.||September 30, 1975, rediscovered November 21, 2000||Palomar, rediscovered at Mauna Kea||C.T. Kowal and E. Roemer (1975), and S.S. Sheppard, D.C. Jewitt, Y.R. Fernandez, G. Magnier, M. Holman, B.G. Marsden, and G.V. Williams (2000).|
|Jupiter XIX (Megaclite)||Daughter of Macareus, who with Zeus gave birth to Thebe and Locrus.||November 25, 2000||Mauna Kea||S.S. Sheppard, D.C. Jewitt, Y.R. Fernandez, and G. Magnier|
|Jupiter XX (Taygete)||Daughter of Atlas, one of the Pleiades, mother of Lakedaimon by Zeus.||November 25, 2000||Mauna Kea||S.S. Sheppard, D.C. Jewitt, Y.R. Fernandez, and G. Magnier|
|Jupiter XXI (Chaldene)||Bore the son Solymos with Zeus.||November 26, 2000||Mauna Kea||S.S. Sheppard, D.C. Jewitt, Y.R. Fernandez, and G. Magnier|
|Jupiter XXII (Harpalyke)||Daughter and wife of Clymenus. In revenge for this incestuous relationship, she killed the son she bore him, cooked the corpse, and served it to Clymenus. She was transformed into the night bird called Chalkis, and Clymenus hanged himself. Some say that she was transformed into that bird because she had intercourse with Zeus.||November 23, 2000||Mauna Kea||S.S. Sheppard, D.C. Jewitt, Y.R. Fernandez, and G. Magnier|
|Jupiter XXIII (Kalyke)||Nymph who bore the handsome son Endymion with Zeus.||November 23, 2000||Mauna Kea||S.S. Sheppard, D.C. Jewitt, Y.R. Fernandez, and G. Magnier|
|Jupiter XXIV (Iocaste)||Wife of Laius, King of Thebes, and mother of Oedipus. After Laius was killed, Iocaste unknowingly married her own son Oedipus. When she learned that her husband was her son, she killed herself. Some say she was the mother of Agamedes by Zeus.||November 23, 2000||Mauna Kea||S.S. Sheppard, D.C. Jewitt, Y.R. Fernandez, and G. Magnier|
|Jupiter XXV (Erinome)||Daughter of Celes, compelled by Venus to fall in love with Jupiter.||November 23, 2000||Mauna Kea||S.S. Sheppard, D.C. Jewitt, Y.R. Fernandez, and G. Magnier|
|Jupiter XXVI (Isonoe)||A Danaid, bore with Zeus the son Orchomenos.||November 23, 2000||Mauna Kea||S.S. Sheppard, D.C. Jewitt, Y.R. Fernandez, and G. Magnier|
|Jupiter XXVII (Praxidike)||Goddess of punishment, mother of Klesios by Zeus.||November 23, 2000||Mauna Kea||S.S. Sheppard, D.C. Jewitt, Y.R. Fernandez, and G. Magnier|
|Jupiter XXVIII (Autonoe)||Mother of the Graces by Zeus according to some authors.||December 10, 2001||Mauna Kea||S.S. Sheppard, D.C. Jewitt and J. Kleyna|
|Jupiter XXIX (Thyone)||Semele, mother of Dionysos by Zeus. She received the name of Thyone in Hades by Dionysos before he ascended up with her from there to heaven.||December 11, 2001||Mauna Kea||S.S. Sheppard, D.C. Jewitt and J. Kleyna|
|Jupiter XXX (Hermippe)||Consort of Zeus and mother of Orchomenos by him.||December 9, 2001||Mauna Kea||S.S. Sheppard, D.C. Jewitt and J. Kleyna|
|Jupiter XXXI (Aitne)||A Sicilian nymph, conquest of Zeus.||December 9, 2001||Mauna Kea||S.S. Sheppard, D.C. Jewitt and J. Kleyna|
|Jupiter XXXII (Eurydome)||Mother of the Graces by Zeus, according to some authors. (Source: Cornutus: Theologiae Graecae compendium 15)||December 9, 2001||Mauna Kea||S.S. Sheppard, D.C. Jewitt and J. Kleyna|
|Jupiter XXXIII (Euanthe)||The mother of the Graces by Zeus, according to some authors.||December 11, 2001||Mauna Kea||S.S. Sheppard, D.C. Jewitt and J. Kleyna|
|Jupiter XXXIV (Euporie)||One of the Horae, a daughter of Zeus and Themis.||December 11, 2001||Mauna Kea||S.S. Sheppard, D.C. Jewitt and J. Kleyna|
|Jupiter XXXV (Orthosie)||One of the Horae, a daughter of Zeus and Themis.||December 11, 2001||Mauna Kea||S.S. Sheppard, D.C. Jewitt and J. Kleyna|
|Jupiter XXXVI (Sponde)||One of the Horae (Seasons), daughter of Zeus.||December 9, 2001||Mauna Kea||S.S. Sheppard, D.C. Jewitt and J. Kleyna|
|Jupiter XXXVII (Kale)||One of the Graces, a daughter of Zeus, husband of Hephaistos.||December 9, 2001||Mauna Kea||S.S. Sheppard, D.C. Jewitt and J. Kleyna|
|Jupiter XXXVIII (Pasithee)||One of the Graces, a daughter of Zeus.||December 11, 2001||Mauna Kea||S.S. Sheppard, D.C. Jewitt and J. Kleyna|
|Jupiter XXXIX (Hegemone)||One of the Graces, a daughter of Zeus.||February 8, 2003||Mauna Kea||S.S. Sheppard|
|Jupiter XL (Mneme)||One of the Muses, a daughter of Zeus.||February 9, 2003||Mauna Kea||B. Gladman and L. Allen|
|Jupiter XLI (Aoede)||One of the Muses, a daughter of Zeus.||February 8, 2003||Mauna Kea||S.S. Sheppard|
|Jupiter XLII (Thelxinoe)||One of the Muses, a daughter of Zeus.||February 9, 2003||Mauna Kea||S.S. Sheppard|
|Jupiter XLIII (Arche)||One of the Muses, a daughter of Zeus.||October 31, 2002||Mauna Kea||S.S. Sheppard|
|Jupiter XLIV (Kallichore)||One of the Muses, a daughter of Zeus.||February 6, 2003||Mauna Kea||S.S. Sheppard|
|Jupiter XLV (Helike)||One of the Muses, a daughter of Zeus.||February 6, 2003||Mauna Kea||S.S. Sheppard|
|Jupiter XLVI (Carpo)||One of the Horae, a daughter of Zeus.||February 26, 2003||Mauna Kea||S.S. Sheppard|
|Jupiter XLVII (Eukelade)||One of the Muses, a daughter of Zeus.||February 5, 2003||Mauna Kea||S.S. Sheppard|
|Jupiter XLVIII (Cyllene)||Daughter of Zeus, a nymph.||February 9, 2003||Mauna Kea||S.S. Sheppard|
|Jupiter XLIX (Kore)||Daughter of Zeus and Demeter, also known as Persephone.||February 8, 2003||Mauna Kea||S. Sheppard, D.C. Jewitt, J. Kleyna|
|Jupiter L (Herse)||Daughter of Zeus and divine moon (Selene).||February 27, 2003||Mauna Kea||B. Gladman, J. Kavelaars, J.-M. Petit, and L. Allen|
|Jupiter LI (unnamed)||September 7, 2010||Palomar||R. Jacobson, M. Brozovic, B. Gladman, M. Alexandersen|
|Jupiter LII (unnamed)||September 8, 2010||Mauna Kea||C. Veillet|
|Jupiter LIII (Dia)||Greek meaning "She who belongs to Zeus". Dia is the daughter of Eioneus known as the divine daughter of the seashore. Zeus, disguised as a stallion, seduced Dia, who then gave birth to Peirithous.||December 5, 2000||Mauna Kea||S. S. Sheppard, D. C. Jewitt, Y. R. Fernandez, and G. Magnier|
|Jupiter LVII (Eirene)||Daughter of Zeus and Themis, goddess of peace.||February 6, 2003||Mauna Kea||S. S. Sheppard, D. C. Jewitt, and J. Kleyna|
|Jupiter LVIII (Philophrosyne)||Granddaughter of Zeus, daughter of Hephaestus and Aglaia, and sister of Eupheme.||February 6, 2003||Mauna Kea||S. S. Sheppard, D. C. Jewitt, and J. Kleyna|
|Jupiter LX (Eupheme)||Granddaughter of Zeus, daughter of Hephaestus and Aglaia, and sister of Philophrosyne.||February 5, 2003||Mauna Kea||S. S. Sheppard, D. C. Jewitt, and J. Kleyna|
|Jupiter LXII (Valetudo)||Great-granddaughter of Jupiter. Roman name for Greek Hygeia. She is the goddess of health and hygiene.||March 23, 2017||Cerro Tololo||S. S. Sheppard|
|Jupiter LXV (Pandia)||Daughter of Zeus and the Moon goddess Selene, goddess of the full moon, and sister of Ersa.||March 23, 2017||Cerro Tololo||S. S. Sheppard|
|Jupiter LXXI (Ersa)||Daughter of Zeus and the Moon goddess Selene, goddess of the dew, and sister of Pandia.||May 11, 2018||Cerro Tololo||S. S. Sheppard|
Saturnian System
|Body||Description||Date of Discovery||Discovery Location||Discoverer|
|Saturn|
|Saturn I (Mimas)||Named by Herschel's son John in the early 19th century for a Giant felled by Hephaestus (or Ares) in the war between the Titans and Olympian gods.||July 18, 1789||Slough||W. Herschel|
|Saturn II (Enceladus)||Named by Herschel's son John for the Giant Enceladus. Enceladus was crushed by Athene in the battle between the Olympian gods and the Titans. Earth piled on top of him became the island of Sicily.||August 28, 1789||Slough||W. Herschel|
|Saturn III (Tethys)||Cassini wished to name Tethys and the other three satellites that he discovered (Dione, Rhea, and Iapetus) for Louis XIV. However, the names used today for these satellites were applied in the early 19th century by John Herschel, who named them for Titans and Titanesses, brothers and sisters of Saturn. Tethys was the wife of Oceanus and mother of all rivers and Oceanids.||March 21, 1684||Paris||G.D. Cassini|
|Saturn IV (Dione)||Dione was the sister of Cronos and mother (by Zeus) of Aphrodite.||March 21, 1684||Paris||G.D. Cassini|
|Saturn V (Rhea)||A Titaness, mother of Zeus by Kronos.||December 23, 1672||Paris||G.D. Cassini|
|Saturn VI (Titan)||Named by Huygens, who first called it "Luna Saturni." In Greek Mythology, a Giant, and one of two generations of immortal giants (Titans) of incredible strength and stamina who were overthrown by a race of younger gods, the Olympians.||March 25, 1655||The Hague||C. Huygens|
|Saturn VII (Hyperion)||Named by Lassell for one of the Titans.||September 16, 1848||Cambridge, MA||W.C. Bond and G.P. Bond; independently discovered September 18, 1848 at Liverpool by W. Lassell|
|Saturn VIII (Iapetus)||Named by John Herschel for one of the Titans.||October 25, 1671||Paris||G.D. Cassini|
|Saturn IX (Phoebe)||Named by Pickering for one of the Titanesses.||August 16, 1898||Arequipa||W.H. Pickering|
|Saturn X (Janus)||First reported (though with an incorrect orbital period) and named by A. Dollfus from observations in Dec. 1966, this satellite was finally confirmed in 1980. It was proven to have a twin, Epimetheus, sharing the same orbit but never actually meeting. It is named for the Roman god of the beginning. The two-faced god could look forward and backward at the same time.||December 15, 1966 (Dollfus), February 19, 1980 (Pascu)||Pic du Midi (Dollfus), Washington (Pascu)||A. Dollfus (1966), D. Pascu (1980)|
|Saturn XI (Epimetheus)||First suspected by J. Fountain and S. Larson as confusing the detection of Janus. They assigned the correct orbital period, and the satellite was finally confirmed in 1980. Named for the son of the Titan Iapetus. In contrast with his far-sighted brother Prometheus, he "subsequently realized" that he was in the wrong.||1977 (Fountain and Larson), February 26, 1980 (Cruikshank)||Tucson (Fountain and Larson), Mauna Kea (Cruikshank)||J. Fountain and S. Larson (1977), D. Cruikshank (1980)|
|Saturn XII (Helene)||A granddaughter of Kronos, for her beauty she triggered off the Trojan War.||March 1, 1980||Pic du Midi||P. Laques and J. Lecacheux|
|Saturn XIII (Telesto)||Daughter of the Titans Oceanus and Tethys.||April 8, 1980||Tucson||B.A. Smith, H. Reitsema, S.M. Larson, and J. Fountain|
|Saturn XIV (Calypso)||Daughter of the Titans Oceanus and Tethys and paramour of Odysseus.||March 13, 1980||Flagstaff||D. Pascu, P.K. Seidelmann, W. Baum, and D. Currie|
|Saturn XV (Atlas)||A Titan; he held the heavens on his shoulders.||October 1980||Voyager 1||Voyager Science Team|
|Saturn XVI (Prometheus)||Son of the Titan Iapetus, brother of Atlas and Epimetheus, he gave many gifts to humanity, including fire.||October 1980||Voyager 1||Voyager Science Team|
|Saturn XVII (Pandora)||Made of clay by Hephaestus at the request of Zeus. She married Epimetheus and opened the box that loosed a host of plagues upon humanity.||October 1980||Voyager 1||Voyager Science Team|
|Saturn XVIII (Pan)||Greek god of pastoralism, he was half goat and half human. Son of Hermes, brother of Daphnis, and a descendant of the Titans. Discovered orbiting in the Encke division in Saturn's A ring.||1990||Voyager 2||M.R. Showalter|
|Saturn XIX (Ymir)||Ymir is the primordial Norse giant and the progenitor of the race of frost giants.||August 7, 2000||La Silla||B. Gladman, J. Kavelaars, J.-M. Petit, H. Scholl, M. Holman, B.G. Marsden, P. Nicholson and J.A. Burns|
|Saturn XX (Paaliaq)||Named for an Inuit giant.||August 7, 2000||La Silla||B. Gladman, J. Kavelaars, J.-M. Petit, H. Scholl, M. Holman, B.G. Marsden, P. Nicholson and J.A. Burns|
|Saturn XXI (Tarvos)||Named for a Gallic giant.||September 23, 2000||Mauna Kea||B. Gladman, J. Kavelaars, J.-M. Petit, H. Scholl, M. Holman, B.G. Marsden, P. Nicholson and J.A. Burns|
|Saturn XXII (Ijiraq)||Named for an Inuit giant.||September 23, 2000||Mauna Kea||B. Gladman, J. Kavelaars, J.-M. Petit, H. Scholl, M. Holman, B.G. Marsden, P. Nicholson and J.A. Burns|
|Saturn XXIII (Suttungr)||Norse giant who possessed the mead of poetry; Gunnlod's father.||September 23, 2000||Mauna Kea||B. Gladman, J. Kavelaars, J.-M. Petit, H. Scholl, M. Holman, B.G. Marsden, P. Nicholson and J.A. Burns|
|Saturn XXIV (Kiviuq)||Named for an Inuit giant.||August 7, 2000||La Silla||B. Gladman, J. Kavelaars, J.-M. Petit, H. Scholl, M. Holman, B.G. Marsden, P. Nicholson and J.A. Burns|
|Saturn XXV (Mundilfari)||Named for an Norse giant.||September 23, 2000||Mauna Kea||B. Gladman, J. Kavelaars, J.-M. Petit, H. Scholl, M. Holman, B.G. Marsden, P. Nicholson and J.A. Burns|
|Saturn XXVI (Albiorix)||Named for a Gallic giant who was considered to be the king of the world.||November 9, 2000||Mt. Hopkins||M. Holman|
|Saturn XXVII (Skathi)||Named for a Norse giantess.||September 23, 2000||Mauna Kea||B. Gladman, J. Kavelaars, J.-M. Petit, H. Scholl, M. Holman, B.G. Marsden, P. Nicholson and J.A. Burns|
|Saturn XXVIII (Erriapus)||Named for a Gallic giant.||September 23, 2000||Mauna Kea||B. Gladman, J. Kavelaars, J.-M. Petit, H. Scholl, M. Holman, B.G. Marsden, P. Nicholson and J.A. Burns|
|Saturn XXIX (Siarnaq)||Named for an Inuit giant.||September 23, 2000||Mauna Kea||B. Gladman, J. Kavelaars, J.-M. Petit, H. Scholl, M. Holman, B.G. Marsden, P. Nicholson and J.A. Burns|
|Saturn XXX (Thrymr)||Named for a Norse giant.||September 23, 2000||Mauna Kea||B. Gladman, J. Kavelaars, J.-M. Petit, H. Scholl, M. Holman, B.G. Marsden, P. Nicholson and J.A. Burns|
|Saturn XXXI (Narvi)||Named for a Norse giant.||February 5, 2003||Mauna Kea||S.S. Sheppard, D.C. Jewitt, and J. Kleyna|
|Saturn XXXII (Methone)||One of the Alkyonides, the seven beautiful daughters of the Giant Alkyoneos.||June 1, 2004||Cassini Imaging Science Team|
|Saturn XXXIII (Pallene)||One of the Alkyonides, the seven beautiful daughters of the Giant Alkyoneos.||June 1, 2004||Cassini Imaging Science Team|
|Saturn XXXIV (Polydeuces)||Twin brother of Castor, son of Zeus and Leda.||October 21, 2004||Cassini Imaging Science Team|
|Saturn XXXV (Daphnis)||Shepherd, pipes player, and pastoral poet in Greek mythology. Son of Hermes, brother of Pan, and decendant of the Titans. Discovered orbiting in the Keeler gap in Saturn's A ring.||May 1, 2005||Cassini Imaging Science Team|
|Saturn XXXVI (Aegir)||Norse ocean giant who represents the peaceful sea, a stiller of storms.||December 12, 2004||Mauna Kea||S. Sheppard, D.C. Jewitt, J. Kleyna|
|Saturn XXXVII (Bebhionn)||Beautiful Celtic giantess.||December 12, 2004||Mauna Kea||S. Sheppard, D.C. Jewitt, J. Kleyna|
|Saturn XXXVIII (Bergelmir)||Norse frost giant, son of Ymir and one of the Hrimthursar, one of only two members of the frost giant race to escape being drowned in Ymir's blood.||December 12, 2004||Mauna Kea||S. Sheppard, D.C. Jewitt, J. Kleyna|
|Saturn XXXIX (Bestla)||Norse primeval goddess, mother of deities, daughter of the giant Bolthorn.||December 13, 2004||Mauna Kea||S. Sheppard, D.C. Jewitt, J. Kleyna|
|Saturn XL (Farbauti)||Norse storm giant, father of Loki.||December 12, 2004||Mauna Kea||S. Sheppard, D.C. Jewitt, J. Kleyna|
|Saturn XLI (Fenrir)||Norse monstrous wolf, son of Loki and the giantess Angurboda, father of Hati and Skoll.||December 13, 2004||Mauna Kea||S. Sheppard, D.C. Jewitt, J. Kleyna|
|Saturn XLII (Fornjot)||Early Norse storm giant, father of Aegir, Kari, and Loge.||December 12, 2004||Mauna Kea||S. Sheppard, D.C. Jewitt, J. Kleyna|
|Saturn XLIII (Hati)||Gigantic Norse wolf, twin of Skoll.||December 12, 2004||Mauna Kea||S. Sheppard, D.C. Jewitt, J. Kleyna|
|Saturn XLIV (Hyrrokkin)||Norse giantess who launched Balder's funeral ship. (Spelling changed from Hyrokkin.)||December 12, 2004||Mauna Kea||S. Sheppard, D.C. Jewitt, J. Kleyna|
|Saturn XLV (Kari)||Norse wind giant.||January 4, 2006||Mauna Kea||S. Sheppard, D.C. Jewitt, J. Kleyna|
|Saturn XLVI (Loge)||Norse fire giant, son of Fornjot.||January 5, 2006||Mauna Kea||S. Sheppard, D.C. Jewitt, J. Kleyna|
|Saturn XLVII (Skoll)||Gigantic Norse wolf, twin of Hati.||January 5, 2006||Mauna Kea||S. Sheppard, D.C. Jewitt, J. Kleyna|
|Saturn XLVIII (Surtur)||Norse leader of the fire giants.||January 5, 2006||Mauna Kea||S. Sheppard, D.C. Jewitt, J. Kleyna|
|Saturn XLIX (Anthe)||One of the Alkyonides, the seven beautiful daughters of the Giant Alkyoneos.||May 30, 2007||Cassini Imaging Science Team|
|Saturn L (Jarnsaxa)||Norse giantess and Thor's lover.||January 5, 2006||Mauna Kea||S. Sheppard, D.C. Jewittt, J. Kleyna|
|Saturn LI (Greip)||Norse giantess.||January 5, 2006||Mauna Kea||S. Sheppard, D.C. Jewittt, J. Kleyna|
|Saturn LII (Tarqeq)||Inuit moon spirit.||January 16, 2007||Mauna Kea||S. Sheppard, D.C. Jewittt, J. Kleyna|
|Saturn LIII (Aegaeon)||Greek hundred-armed giant, called Briareus by the gods.||August 15, 2008||Cassini Imaging Science Team|
|Saturn LIV (Gridr)||Norse giantess, consort of Odin, who warned Thor of Geirrod's treachery and equipped Thor with her belt, iron glove, and staff.||December 12, 2004||Mauna Kea||S. S. Sheppard, D. Jewitt, J. Kleyna|
|Saturn LV (Angrboda)||Norse giantess who is the consort of Loki and mother of monsters.||December 12, 2004||Mauna Kea||S. S. Sheppard, D. Jewitt, J. Kleyna|
|Saturn LVI (Skrymir)||Norse giant who is the master of illusions.||December 12, 2004||Mauna Kea||S. S. Sheppard, D. Jewitt, J. Kleyna|
|Saturn LVII (Gerd)||Norse giantess, consort of Freyr. She is the personification of fertile soil.||December 12, 2004||Mauna Kea||S. S. Sheppard, D. Jewitt, J. Kleyna|
|Saturn LIX (Eggther)||Norse giant, watchman of the giants, who announces the beginning of Ragnarok.||December 12, 2004||Mauna Kea||S. S. Sheppard, D. Jewitt, J. Kleyna|
|Saturn LXI (Beli)||Norse giant who was killed by Freyr with a staghorn.||December 12, 2004||Mauna Kea||S. S. Sheppard, D. Jewitt, J. Kleyna|
|Saturn LXII (Gunnlod)||Norse giantess, daughter of Suttungr, for whom she guards the mead of poetry.||December 12, 2004||Mauna Kea||S. S. Sheppard, D. Jewitt, J. Kleyna|
|Saturn LXIII (Thiazzi)||Norse giant, son of Alvaldi, who kidnapped Idun, guardian of the apples of the gods.||December 12, 2004||Mauna Kea||S. S. Sheppard, D. Jewitt, J. Kleyna|
|Saturn LXV (Alvaldi)||Norse giant, father of Thiazzi. He was very rich in gold, with his sons dividing amongst themselves by taking a mouthful of gold each.||December 12, 2004||Mauna Kea||S. S. Sheppard, D. Jewitt, J. Kleyna|
|Saturn LXVI (Geirrod)||Norse giant who was an enemy of and was killed by Thor.||December 12, 2004||Mauna Kea||S. S. Sheppard, D. Jewitt, J. Kleyna|
Uranian System
|Body||Description||Date of Discovery||Discovery Location||Discoverer|
|Uranus||March 13, 1781||Bath||W. Herschel|
|Uranus I (Ariel)||Named by John Herschel for a sylph in Pope's "Rape of the Lock."||October 24, 1851||Liverpool||W. Lassell|
|Uranus II (Umbriel)||Umbriel was named by John Herschel for a malevolent spirit in Pope's "Rape of the Lock."||October 24, 1851||Liverpool||W. Lassell|
|Uranus III (Titania)||Named by Herschel's son John in early 19th century for the queen of the fairies in Shakespeare's "A Midsummer Night's Dream."||January 11, 1787||Slough||W. Herschel|
|Uranus IV (Oberon)||Named by Herschel's son John in early 19th century for the king of the fairies in Shakespeare's "A Midsummer Night's Dream."||January 11, 1787||Slough||W. Herschel|
|Uranus V (Miranda)||Named by Kuiper for the heroine of Shakespeare's "The Tempest."||February 16, 1948||Fort Davis||G.P. Kuiper|
|Uranus VI (Cordelia)||Daughter of Lear in Shakespeare's "King Lear."||January 20, 1986||Voyager 2||Voyager Science Team|
|Uranus VII (Ophelia)||Daughter of Polonius, fiance of Hamlet in Shakespeare's "Hamlet, Prince of Denmark."||January 20, 1986||Voyager 2||Voyager Science Team|
|Uranus VIII (Bianca)||Daughter of Baptista, sister of Kate, in Shakespeare's "Taming of the Shrew."||January 23, 1986||Voyager 2||Voyager Science Team|
|Uranus IX (Cressida)||Title character in Shakespeare's "Troilus and Cressida."||January 9, 1986||Voyager 2||Voyager Science Team|
|Uranus X (Desdemona)||Wife of Othello in Shakespeare's "Othello, the Moor of Venice."||January 13, 1986||Voyager 2||Voyager Science Team|
|Uranus XI (Juliet)||Heroine of Shakespeare's "Romeo and Juliet."||January 3, 1986||Voyager 2||Voyager Science Team|
|Uranus XII (Portia)||Wife of Brutus in Shakespeare's "Julius Caesar."||January 3, 1986||Voyager 2||Voyager Science Team|
|Uranus XIII (Rosalind)||Daughter of the banished duke in Shakespeare's "As You Like It."||January 13, 1986||Voyager 2||Voyager Science Team|
|Uranus XIV (Belinda)||Character in Pope's "Rape of the Lock."||January 13, 1986||Voyager 2||Voyager Science Team|
|Uranus XV (Puck)||Mischievous spirit in Shakespeare's "A Midsummer Night's Dream."||December 30, 1985||Voyager 2||Voyager Science Team|
|Uranus XVI (Caliban)||Named for the grotesque, brutish slave in Shakespeare's "The Tempest."||September 6, 1997||Palomar||B. Gladman, P. Nicholson, J.A. Burns and J. Kavelaars|
|Uranus XVII (Sycorax)||Named for Caliban's mother in Shakespeare's "The Tempest."||September 6, 1997||Palomar||P. Nicholson, B. Gladman, J. Burns and J. Kavelaars|
|Uranus XVIII (Prospero)||Named for the rightful Duke of Milan in "The Tempest."||July 18, 1999||Mauna Kea||M. Holman, J. Kavelaars, B. Gladman, J.-M. Petit, and H. Scholl|
|Uranus XIX (Setebos)||Setebos was a new-world (South American) deity's name that Shakespeare popularized as Sycorax's god in "The Tempest."||July 18, 1999||Mauna Kea||J. Kavelaars, B. Gladman, M. Holman, J.-M. Petit, and H. Scholl|
|Uranus XX (Stephano)||Named for a drunken butler in "The Tempest."||July 18, 1999||Mauna Kea||B. Gladman, M. Holman, J. Kavelaars, J.-M. Petit, and H. Scholl|
|Uranus XXI (Trinculo)||A jester in Shakespeare's "The Tempest."||August 13, 2001||Cerro Tololo||M. Holman, J.J. Kavelaars and D. Milisavljevic|
|Uranus XXII (Francisco)||A lord in "The Tempest."||August 13, 2001||Cerro Tololo||J. Kavelaars, M. Holman, D. Milisavljevic, and T. Grav|
|Uranus XXIII (Margaret)||A gentlewoman attending on Hero from "Much Ado About Nothing."||August 29, 2003||Mauna Kea||S.S. Sheppard, D.C. Jewitt|
|Uranus XXIV (Ferdinand)||Son of the King of Naples in "The Tempest."||August 13, 2001||Cerro Tololo||D. Milisavljevic, M. Holman, J. Kavelaars, and T. Grav|
|Uranus XXV (Perdita)||Daughter of Leontes and Hermione in "The Winter's Tale."||January 18, 1986||Voyager 2||E. Karkoschka|
|Uranus XXVI (Mab)||The fairies' midwife in "Romeo and Juliet."||August 25, 2003||Hubble Space Telescope||M.R. Showalter and J.J. Lissauer|
|Uranus XXVII (Cupid)||A character in "Timon of Athens."||August 25, 2003||Hubble Space Telescope||M.R. Showalter and J.J. Lissauer|
Neptunian System
|Body||Description||Date of Discovery||Discovery Location||Discoverer|
|Neptune||September 23, 1846||Berlin||J.G. Galle|
|Neptune I (Triton)||Triton is named for the sea-god son of Poseidon (Neptune) and Amphitrite. The first suggestion of the name Triton has been attributed to the French astronomer Camille Flammarion.||October 10, 1846||Liverpool||W. Lassell|
|Neptune II (Nereid)||The Nereids were the fifty daughters of the sea god Nereus and Doris and were attendants of Poseidon (Neptune).||May 1, 1949||Fort Davis||G.P. Kuiper|
|Neptune III (Naiad)||The name of a group of Greek water nymphs who were guardians of lakes, fountains, springs, and rivers.||August 1989||Voyager 2||Voyager Science Team|
|Neptune IV (Thalassa)||Greek sea goddess. Mother of Aphrodite in some legends; others say she bore the Telchines.||August 1989||Voyager 2||Voyager Science Team|
|Neptune V (Despina)||Daughter of Poseidon (Neptune) and Demeter.||July 1989||Voyager 2||Voyager Science Team|
|Neptune VI (Galatea)||One of the Nereids, attendants of Poseidon.||July 1989||Voyager 2||Voyager Science Team|
|Neptune VII (Larissa)||A lover of Poseidon. After the discovery by Voyager, it was established that an occultation of a star by this satellite had been fortuitously observed in 1981 by H. Reitsema, W. Hubbard, L. Lebofsky, and D. J. Tholen.||July 1989||Voyager 2||Voyager Science Team|
|Neptune VIII (Proteus)||Greek sea god, son of Oceanus and Tethys.||June 1989||Voyager 2||Voyager Science Team|
|Neptune IX (Halimede)||One of the Nereids, the fifty daughters of Nereus and Doris.||August 14, 2002||Cerro Tololo||M. Holman, J. Kavelaars, T. Grav, W. Fraser, and D. Milisavljevic|
|Neptune X (Psamathe)||One of the Nereids, lover of Aeacus and mother of Phocus.||August 29, 2003||Mauna Kea||S.S. Sheppard, D.C. Jewitt, and J. Kleyna|
|Neptune XI (Sao)||One of the Nereids, the fifty daughters of Nereus and Doris.||August 14, 2002||Cerro Tololo||T. Grav, M. Holman, J. Kavelaars, W. Fraser, and D. Milisavljevic|
|Neptune XII (Laomedeia)||One of the Nereids, the fifty daughters of Nereus and Doris.||August 13, 2002||Cerro Tololo||J. Kavelaars, M. Holman, T. Grav, W. Fraser, and D. Milisavljevic|
|Neptune XIII (Neso)||One of the Nereids, the fifty daughters of Nereus and Doris.||August 14, 2002||Cerro Tololo||M. Holman, J. Kavelaars, T. Grav, W. Fraser, and D. Milisavljevic|
|Neptune XIV (Hippocamp)||Mythical seahorse in Greek mythology, a symbol of Poseidon.||July 15, 2013||Hubble Space Telescope||M. Showalter, I. de Pater, T. Grav, J. J. Lissauer, and R. S. French|
Dwarf Planets and their Systems
Ceres
|Body||Description||Date of Discovery||Discovery Location||Discoverer|
|(1) Ceres||Roman goddess of corn and harvests.||January 1, 1801||Palermo Astronomical Observatory||Giuseppe Piazzi|
Pluto
|Body||Description||Date of Discovery||Discovery Location||Discoverer|
|(134340) Pluto||Pluto was discovered at Lowell Observatory in Flagstaff, AZ during a systematic search for a trans-Neptune planet predicted by Percival Lowell and William H. Pickering. Named after the Roman god of the underworld who was able to render himself invisible.||January 23, 1930||Flagstaff||C.W. Tombaugh|
|(134340) Pluto I (Charon)||Named after the Greek mythological boatman who ferried souls across the river Styx to Pluto for judgement.||April 13, 1978||Flagstaff||J.W. Christy|
|(134340) Pluto II (Nix)||Goddess of darkness and night, mother of Charon. (Nix is the Egyptian spelling of the Greek name Nyx.)||May 15, 2005||Hubble Space Telescope||H.A. Weaver, S.A. Stern, M.J. Mutchler, A.J. Steffl, M.W. Buie, W.J. Merline, J.R. Spencer, E.F. Young, and L.A. Young|
|(134340) Pluto III (Hydra)||In Greek mythology, terrifying monster with the body of a serpent and nine heads that guarded the underworld.||May 15, 2005||Hubble Space Telescope||H.A. Weaver, S.A. Stern, M.J. Mutchler, A.J. Steffl, M.W. Buie, W.J. Merline, J.R. Spencer, E.F. Young, and L.A. Young|
|(134340) Pluto IV (Kerberos)||In Greek mythology, the many-headed dog that guarded the entrance to the underworld.||June 28, 2011||Hubble Space Telescope||M.R. Showalter, D.P. Hamilton, S.A. Stern, H.A. Weaver, A.J. Steffl, and L.A. Young|
|(134340) Pluto V (Styx)||Greek goddess who ruled over the underworld river also named Styx.||June 26, 2012||Hubble Space Telescope||M.R. Showalter, H.A. Weaver, S.A. Stern, A.J. Steffl, M.W. Buie, W.J. Merline, M.J. Mutchler, R. Soummer, and H.B. Throop|
Haumea
|Body||Description||Date of Discovery||Discovery Location||Discoverer|
|(136108) Haumea||Hawaiian goddess of childbirth and fertility.||March 7, 2003||Sierra Nevada Observatory, Spain|
|(136108) Haumea I (Hi'iaka)||Daughter of Haumea, patron goddess of the island of Hawaii and of hula dancers.||January 26, 2005||Keck Observatory, Mauna Kea||M.E. Brown and the adaptive-optics team|
|(136108) Haumea II (Namaka)||Daughter of Haumea, water spirit in Hawaiian mythology.||November 7, 2005||Keck Observatory, Mauna Kea||M.E. Brown and the adaptive-optics team|
Eris
|Body||Description||Date of Discovery||Discovery Location||Discoverer|
|(136199) Eris||Greek goddess of discord and strife.||October 21, 2003||Palomar Observatory||M.E. Brown, C.A. Trujillo, and D. Rabinowitz|
|(136199) Eris I (Dysnomia)||Eris' daughter, spirit of lawlessness.||September 10, 2005||Keck Observatory, Mauna Kea||M.E. Brown and the adaptive-optics team|
Makemake
|Body||Description||Date of Discovery||Discovery Location||Discoverer|
|(136472) Makemake||Polynesian (Rapa Nui/Easter Island) creator god.||March 31, 2005||Palomar Observatory||M.E. Brown, C.A. Trujillo, and D.L. Rabinowitz| |
120347 Salacia | "2023-09-09T03:37:53" | http://solarsystem.nasa.gov/planets/profile.cfm?Object=Dwarf&Display=Sats | About the Planets
The solar system has eight planets: Mercury, Venus, Earth, Mars, Jupiter, Saturn, Uranus, and Neptune. There are five officially recognized dwarf planets in our solar system: Ceres, Pluto, Haumea, Makemake, and Eris.
Planets
Dwarf Planets
The solar system has eight planets: Mercury, Venus, Earth, Mars, Jupiter, Saturn, Uranus, and Neptune. There are five officially recognized dwarf planets in our solar system: Ceres, Pluto, Haumea, Makemake, and Eris.
Inner Planets
The first four planets from the Sun are Mercury, Venus, Earth, and Mars. These inner planets also are known as terrestrial planets because they have solid surfaces.
Mercury Facts
Mercury is the smallest planet in our solar system, and the nearest to the Sun.
Venus Facts
Venus is the second planet from the Sun, and Earth's closest planetary neighbor.
Earth Facts
Earth – our home planet – is the third planet from the Sun, and the fifth largest planet.
Mars Facts
Mars – the fourth planet from the Sun – is a dusty, cold, desert world with a very thin atmosphere.
Outer Planets
The giant planets in our outer solar system don't have hard surfaces and instead have swirling gases above a core. Jupiter and Saturn are gas giants. Uranus and Neptune are ice giants.
Jupiter Facts
Jupiter is the largest planet in our solar system – if it were a hollow shell, 1,000 Earths could fit inside.
Saturn Facts
Saturn is the sixth planet from the Sun, the second-largest planet in our solar system.
Uranus Facts
The seventh planet from the Sun, Uranus has the third largest diameter of planets in our solar system.
Dwarf Planets
Beyond Neptune, a newer class of smaller worlds called dwarf planets reign, including longtime favorite Pluto. The other dwarf planets are Ceres, Makemake, Haumea, and Eris. Ceres is the only dwarf planet in the inner solar system. It's located in the main asteroid belt between Mars and Jupiter.
Ceres Facts
Dwarf planet Ceres is the largest object in the asteroid belt between Mars and Jupiter, and it's the only dwarf planet located in the inner solar system.
Pluto Facts
Pluto was long considered our solar system's ninth planet. But it was reclassified as a dwarf planet in 2006 by the International Astronomical Union.
Haumea Facts
Haumea was nicknamed Santa by one discovery team. It is oval-shaped, and is one of the fastest rotating large objects in our solar system.
Makemake Facts
Makemake is slightly smaller than Pluto, and is the second-brightest object in the Kuiper Belt, while Pluto is the brightest.
Eris Facts
The discovery of Eris helped trigger a debate in the scientific community that led to the decision to clarify the definition of a planet.
Planet Sizes and Locations in Our Solar System
Our solar system has eight planets, and five officially recognized dwarf planets. Which planet is biggest? Which is smallest? What…
[Read the Story](/solar-system/planet-sizes-and-locations-in-our-solar-system/)
Is There Another Planet in the Solar System?
It's an intriguing idea that might explain some current mysteries, but direct evidence of another planet has yet to be found.
[Learn More](/solar-system/planet-x/)
Temperatures Across Our Solar System
Let's look at the mean temperature of the Sun, and the planets in our solar system.
[Read the Story](/solar-system/temperatures-across-our-solar-system/) |
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[](#2b2da682-8e98-4d38-8032-9d666d56878e) [](#2b2da682-8e98-4d38-8032-9d666d56878e) |
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- Katherine de Kleer named a Cottrell Scholar by the RCSA!
Katherine de Kleer
Katherine de Kleer, assistant professor of planetary science and astronomy and Hufstedler Family Scholar, has been named a 2024 Cottrell Scholar by the Research Corporation for Science Advancement (RCSA). The Cottrell Scholar Awards recognize early-career individuals for innovative research and teaching excellence.
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George Rossman
George Rossman (PhD '71), professor of mineralogy, has been awarded the 2021 Roebling Medal by the Mineralogical Society of America (MSA). The Roebling Medal is the MSA's highest award, recognizing "scientific eminence as represented primarily by scientific publication of outstanding original research in mineralogy."
- Dianne Newman has been elected as a fellow of the American Academy of Arts and Sciences!
Dianne Newman
Newman's research focuses on the strategies bacteria take to cope with stress, such as the challenge of surviving in the absence of oxygen. Her current work includes examining the consequences of these metabolic responses in habitats ranging from the soil to chronic infections.
- Cosmochemist François Tissot Named a Packard Fellow!
François Tissot
François Tissot, assistant professor of geochemistry and Heritage Medical Research Institute Investigator, has been selected as one of the 2021 Packard Fellows for Science and Engineering. The fellowship is awarded by the David and Lucile Packard Foundation and provides early-career scientists and engineers with $875,000 over five years to pursue their research.
[](#2b2da682-8e98-4d38-8032-9d666d56878e) [](#2b2da682-8e98-4d38-8032-9d666d56878e) |
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Pontiese gebergte | "2023-02-01T11:31:29" | http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0198%3Abook%3D11%3Achapter%3D12%3Asection%3D4 | [1](#note1)which separates Sophene and the rest of Armenia from Mesopotamia; by some, however, these are called the Gordyaean Mountains, and among these belongs also Masius, the mountain which is situated above Nisibis and Tigranocerta. Then the Taurus rises higher and bears the name Niphates; and somewhere here are the sources of the Tigris, on the southern side of the mountainous country. Then from the Niphates the mountain chain extends still farther and farther and forms the mountain Zagrus which separates Media and Babylonia. After the Zagrus there follows, above Babylonia, the mountainous country of the Elymaei and that of the Paraetaceni, and also, above Media, that of the Cossaei. In the middle are Media and Armenia, which comprise many mountains, many plateaus, and likewise many low plains and large valleys, and also numerous tribes that live round among the mountains and are small in numbers and range the mountains and for the most part are given to brigandage. Thus, then, I am placing inside the Taurus both Media, to which the Caspian Gates belong, and Armenia.
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[4] Now the Taurus has numerous branches towards the north, one of which is that of the Antitaurus, as it is called, for there too the mountain which encloses Sophene in a valley situated between itself and the Taurus was so named. On the far side of the Euphrates, near Lesser Armenia and next to the Antitaurus towards the north, there stretches a large mountain with many branches, one of which is called Paryadres, another the Moschian Mountains, and another which is called by various names; and these comprehend the whole of Armenia as far as Iberia and Albania. Then other mountains rise towards the east, I mean those which lie above the Caspian Sea, extending as far as Media, not only the Atropatian Media but also the Greater Media. Not only all these parts of the mountains are called Parachoathras, but also those which extend to the Caspian Gates and those which extend still farther towards the east, I mean those which border on Aria. The mountains on the north, then, bear these names, whereas those on the south, on the far side of the Euphrates, in their extent towards the east from Cappadocia and Commagene, are, at their beginning, called Taurus proper,
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ad litteras
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mittendas
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English
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antecedens:
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Liber V
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Textum quam diligentissime perscrutatus et recensitus est â
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insequens:
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Liber VII
1
Pontus Euxinus, antea ab inhospitali feritate Axinus appellatus, peculiari invidia naturae sine ulla fine indulgentis aviditati maris et ipse inter Europam Asiamque funditur. non fuerat satis oceano ambisse terras et partem earum aucta inanitate abstulisse, non inrupisse fractis montibus Calpeque Africae avolsa tanto maiora absorbuisse quam reliquerit spatia, non per Hellespontum Propontida infudisse iterum terris devoratis: a Bosporo quoque in aliam vastitatem panditur nulla satietate, donec exspatianti lacus Maeotii rapinam suam iungant.
invitis hoc accidisse terris indicio sunt tot angustiae atque tam parva naturae repugnantis intervalla, ad Hellespontum DCCCLXXVÂ p., ad Bosporos duos vel bubus meabili transitu â unde nomen ambobus â, etiam quaedam in dissociatione germanitas concors: alitum quippe cantus canumque latratus invicem audiuntur, vocis etiam humanae commercia, inter duos orbes manente conloquio, nisi cum id ipsum auferunt venti.
mensuram Ponti a Bosporo ad Maeotium lacum quidam fecere |XIIII|·XXXVIII·D, Eratosthenes C minorem. Agrippa a Calchadone ad Phasim |X|, inde Bosporum Cimmerium CCCLX. nos intervalla generatim ponimus conperta in aevo nostro, quando etiam in ipso ore Cimmerio pugnatum est.
Ergo a faucibus Bospori est amnis Rebas, quem aliqui Rhesum dixerunt. dein Syris, portus Calpas, Sangaris fluvius ex inclutis. oritur in Phrygia, accipit vastos amnes, inter quos Tembrogium et Gallum, idem Sagiarius plerisque dictus, Coralius, a quo incipiunt Mariandyni, sinus oppidumque Heraclea, Lyco flumini adpositum â abest a Ponti ore CC â, portus Acone, veneno aconito dirus, specus Acherusia, flumina Paedopides, Callichorum, Sonautes, oppidum Tium, ab Heraclea XXXVIII p., fluvius Billis.
5
ultra quem gens Paphlagonia, quam Pylaemeniam aliqui dixerunt, inclusam a tergo Galatia, oppidum Mastya Milesiorum, dein Cromna, quo loco Enetos adicit Nepos Cornelius, a quibus in Italia ortos cognomines eorum Venetos credi debere putat, Sesamon oppidum, quod nunc Amastris, mons Cytorus, a Tio LXIII p., oppida Cimolis, Stephane, amnis Parthenius.
promunturium Carambis vasto excursu abest a Ponti ostio CCCXXV aut, ut aliis placuit, CCCL, tantundem a Cimmerio aut, ut aliqui maluere, CCCXII·D. fuit et oppidum eodem nomine et aliud inde Armine, nunc est colonia Sinope, a Cytoro CLXIIII, flumen Varecum, gens Cappadocum, oppidum Caturia Gazelum, amnis Halys, a radicibus Tauri per Cataoniam Cappadociamque decurrens,
oppida Gangre, Carusa, Amisum liberum, a Sinope CXXX, eiusdemque nominis sinus tanti recessus, ut Asiam paene insulam faciat, CC haut amplius per continentem ad Issicum Ciliciae sinum. quo in omni tractu proditur tres tantum gentes Graecas iure dici, Doricam, Ionicam, Aeolicam, ceteras barbarorum esse. Amiso iunctum fuit oppidum Eupatoria, a Mithridate conditum; victo eo utrumque Pompeiopolis appellatum est.
8
Cappadocia intus habet coloniam Claudi Caesaris Archelaidem, quam praefluit amnis Halys, oppida Comana, quod Salius, Neocaesaream, quod Lycus, Amasiam, quod Iris, in regione hoc Gazacena, in Colopene vero Sebastiam et Sebastopolim â haec parva, sed paria supra dictis â, reliqua sui parte Melitam, a Samiramide conditam haud procul Euphrate, Diocaesaream, Tyana, Castabala, Magnopolim, Zelam et sub monte Argaeo Mazacum, quae nunc Caesarea nominatur.
Cappadociae pars praetenta Armeniae Maiori Melitene vocatur Commagenis, Cataonia, Phrygiae Garsauritis, Sargaurasana, Cammaneni, Galatiae Morimene, ubi disterminat eas Cappadox amnis, a quo nomen traxere antea Leucosyri dicti. a Neocaesarea supra dicta Minorem Armeniam Lycus amnis disterminat. est et Coeranus intus clarus, in ora autem ab Amiso oppidum et flumen Chaldisia, Lycastum, a quo Themiscyrena regio,
Iris flumen deferens Lycum. civitas Ziela intus, nobilis clade Triarii et victoria C. Caesaris. in ora amnis Thermodon, ortus ad castellum quod vocant Phanorian, praeterque radices Amazoni montis lapsus. fuit oppidum eodem nomine et alia quinque, Amazonium, Themiscyra, Sotira, Amasia, Comana, nunc Matium.
11
gentes Genetarum, Chalybum, oppidum Cotyorum, gentes Tibareni, Mossyni notis signantes corpora, gens Macrocephali, oppidum Cerasus, portus Cordule, gentes Bechires, Buxeri, flumen Melas, gens Machorones, Sideni flumenque Sidenum, quo alluitur oppidum Polemonium, ab Amiso CXX. inde flumina Iasonium, Melanthium et ab Amiso LXXX Pharnacea oppidum, Tripolis castellum et fluvius, item Philocalia et sine fluvio Liviopolis, et a Pharnacea C Trapezus liberum, monte vasto clausum.
ultra quod gens Armenochalybes et Maior Armenia, XXX p. distans. in ora ante Trapezunta flumen est Pyxites, ultra vero gens Sannorum Heniochorum, flumen Absarrum cum castello cognomine in faucibus, a Trapezunte CXL. eius loci a tergo montium Hiberia est, in ora vero Heniochi, Ampreutae, Lazi, flumina Acampseon, Isis, Nogrus, Bathys, gentes Colchorum, oppidum Matium, flumen Heracleum et promunturium eodem nomine clarissimusque Ponti Phasis.
oritur in Moschis, navigatur quamlibet magnis navigiis XXXVIII·D p., inde minoribus longo spatio, pontibus CXX pervius. oppida in ripis habuit conplura, celeberrima Tyndarida, Circaeum, Cygnum et in faucibus Phasim. maxime autem inclaruit Aea, XV p. a mari, ubi Hippos et Cyaneos vasti amnes e diverso in eum confluunt; nunc habet Surium tantum, et ipsum ab amne influente ibi cognominatum usque quo magnarum navium capacem esse diximus. et alios accipit fluvios magnitudine numeroque mirabiles, inter quos Glaucum. in ore eius insula est sine nomine, ab Absarro LXX.
inde aliud flumen Charien, gens Saltiae, antiquis Phthirophagi dicti, et alia Sanni, flumen Chobum, e Caucaso per Suanos fluens, dein Rhoan, regio Egritice, amnes Sigama, Thersos, Astelephus, Chrysorrhoas, gens Absilae, castellum Sebastopolis, a Phaside C, gens Sanigarum, oppidum Cygnus, flumen et oppidum Penius. deinde multis nominibus Heniochorum gentes.
15
Subicitur Ponti regio Colica, in qua iuga Caucasi ad Ripaeos montes torquentur, ut dictum est, altero latere in Euxinum et Maeotium devexa, altero in Caspium et Hyrcanium mare. reliqua litora fera nationes tenent Melanchlaeni, Coraxi, urbe Colchorum Dioscuriade iuxta fluvium Anthemunta nunc deserta, quondam adeo clara, ut Timosthenes in eam CCC nationes dissimilibus linguis descendere prodiderit; et postea a nostris CXXX interpretibus negotia gesta ibi.
sunt qui conditam eam ab Amphito et Telchio, Castoris ac Pollucis aurigis, putent, a quibus ortam Heniochorum gentem fere constat. C a Dioscuriade oppidum Heracleum distat, a Sebastopoli LXX. Achaei, Mardi, Cercetae, post eos Seraci, Cephalotomi. in intimo eo tractu Pityus oppidum opulentissimum ab Heniochis direptum est. a tergo eius Epagerritae, Sarmatarum populus in Caucasi iugis, post quae Sauromatae.
ad hos profugerat Mithridates Claudio principe narravitque Thalos iis esse confines, qui ab oriente Caspii maris fauces attingerunt; siccari eas aestu recedente. in ora autem iuxta Cercetas flumen Icarus, Achaei cum oppido Hiero et flumine, ab Heracleo CXXXVI. inde promunturium Crunoe, a quo supercilium arduum tenent Toretae, civitas Sindica, ab Hiero LXVII·D, flumen Setheries. inde ad Bospori Cimmerii introitum LXXXVIII·D.
18
Sed ipsius paeninsulae inter Pontum et Maeotium lacum excurrentis non amplior LXVII·D p. longitudo est, latitudo nusquam infra duo iugera; Eonem vocant. ora ipsa Bospori utrimque ex Asia atque Europa curvatur in Maeotim. oppida in aditu [Bospori primo] Hermonasa, dein Cepoe Milesiorum, mox Stratoclia et Phanagoria ac paene desertum Apaturos ultumoque in ostio Cimmerium, quod antea Chimerion vocatur. inde Maeotis lacus, in Europa dictus.
19
AÂ Cimmerio accolunt Maeotici, Vali, Serbi, Serrei, Scizi, Gnissi. dein Tanain amnem gemino ore influentem incolunt Sarmatae, Medorum, ut ferunt, suboles, et ipsi in multa genera divisi. primi Sauromatae Gynaecocratumenoe, Amazonum conubia; dein Naevazae, Coitae, Cizici, Messeniani, Costoboci, Zecetae, Zigae, Tindari, Thussagetae, Tyrcae usque ad solitudines saltuosis convallibus asperas, ultra quas Arimphaei, qui ad Ripaeos pertinent montes.
Tanaim ipsum Scythae Silim vocant, Maeotim Temarundam, quo significant matrem maris. oppidum in Tanais quoque ostio. tenuere finitima primo Cares, dein Clazomeni et Maeones, postea Panticapaeenses. sunt qui circa Maeotim ad Ceraunios montes has tradant gentes:
a litore Napitas supraque Essedonas Colchis iunctos montium cacuminibus, dein Camacas, Oranos, Autacas, Mazamacas, Cantiocaptas, Agamathas, Picos, Rymosolos, Acascomarcos et ad iuga Caucasi Icatalas, Imadochos, Ramos, Anclacas, Tydios, Carasteseos, Authiandas; Lagoum amnem ex montibus Catheis, in quem defluat Opharus, ibi gentes Cauthadas, Opharitas; amnes Menotharum, Imityen ex montibus Cissiis; infra Acdeos, Carnas, Uscardeos, Accisos, Gabros, Gegaros circaque fontem Imityis Imityos et Apartaeos.
alii influxisse eo Scythas Auchetas, Atherneos, Asampatas, ab iis Tanaitas et Napaeos viritim deletos. aliqui flumen Ocharium labi per Canticos et Sapaeos, Tanain vero transisse Satharcheos Herticheos, Spondolicos, Synhietas, Anasos, Issos, Cataeetas, Tagoras, Caronos, Neripos, Agandaeos, Meandaraeos, Satharcheos Spalaeos.
23
Peracta est interior ora ac loca amnesque, accolae: nunc reddatur ingens in mediterraneo situs, in quo multa aliter ac veteres proditurum me non eo infitias, anxia perquisita cura rebus nuper in eo situ gestis a Domitio Corbulone regibusque inde missis supplicibus aut regum liberis obsidibus. ordiemur autem a Cappadocum gente.
longissime haec Ponticarum omnium introrsus recedens Minorem Armeniam Maioremque et Commagenen laevo suo latere transit, dextro vero omnes in Asia dictas gentes, plurimis superfusa populis, magnoque impetu scandens ad ortum solis et Tauri iuga transit Lycaoniam, Pisidiam, Ciliciam, vadit super Antiochiae tractum et usque ad Cyrresticam eius regionem parte sua quae vocatur Cataonia contendit. itaque ibi longitudo Asiae |XII|·L efficit, latitudo DXL.
25
Armenia autem Maior incipit a Parihedris montibus, Euphrate amne, ut dictum est, aufertur Cappadociae et, qua discedit Euphrates, Mesopotamiae haut minus claro amne Tigri. utrumque fundit ipsa et initium Mesopotamiae facit inter duos amnes exiturae; quod interest ibi, tenent Arabes Orroei. sic finem usque in Adiabenen perfert, ab ea transversis iugis inclusa latitudinem in laeva pandit ad Cyrum amnem transversa Araxen, longitudinem vero ad Minorem usque Armeniam, Absarro amne in Pontum defluente et Parihedris montibus, qui fundunt Absarrum, discreta ab illa.
26
Cyrus oritur in Heniochis montibus, quos alii Coraxicos vocavere, Araxos eodem monte quo Euphrates, VIÂ p. intervallo, auctusque amne Usi et ipse, ut plures existimavere, Cyro defertur in Caspium mare. oppida celebrantur in Minore Caesarea, Aza, Nicopolis, in Maiore Arsamosata Euphrati proximum, Tigri Carcathiocerta, in excelso autem Tigranocerta, at in campis iuxta Araxen Artaxata.
universae magnitudinem Aufidius quinquagiens centena milia prodidit, Claudius Caesar longitudinem a Dascusa ad confinium Caspii maris |XIII| p., latitudinem dimidium eius Tigranocerta ad Hiberiam. dividitur, quod certum est, in praefecturas, quas strategias vocant, quasdam ex his vel singula regna quondam, barbaris nominibus CXX. claudunt eam montes ab oriente, sed non statim Cerauni nec Adiabene regio.
quod interest spatii, Cepheni tenent; ab his iuga ultra Adiabeni tenent, per convalles autem proximi Armeniae sunt Menobardi et Moscheni. Adiabenen Tigris et montes invii cingunt. ab laeva eius regio Medorum est ad prospectum Caspii maris. ex oceano hoc, ut suo loco dicemus, infunditur, totumque Caucasis montibus cingitur. incolae per confinium Armeniae nunc dicentur.
29
Planitiem omnem a Cyro usque Albanorum gens tenet, mox Hiberum, discreta ab iis amne Ocazane in Cyrum Caucasis montibus defluente. praevalent oppida Albaniae Cabalaca, Hiberiae Harmastus iuxta flumen, Neoris, regio Thasie et Thriare usque ad Parihedros montes. ultra sunt Colchicae solitudines, quarum a latere ad Ceraunios verso Armenochalybes habitant et Moschorum tractus ad Hiberum amnem in Cyrum defluentem et infra eos Sacasani et deinde Macerones ad flumen Absarrum. sic plana aut devexa optinentur. rursus ab Albaniae confinio tota montium fronte gentes Silvorum ferae et infra Lupeniorum, mox Diduri et Sodi.
30
Ab iis sunt Portae Caucasiae, magno errore multis Caspiae dictae, ingens naturae opus montibus interruptis repente, ubi fores additae ferratis trabibus, subter medias amne diri odoris fluente citraque in rupe castello, quod vocatur Cumania, communito ad arcendas transitu gentes innumeras, ibi loci terrarum orbe portis discluso, ex adverso maxime Harmasti oppidi Hiberum. a Portis Caucasis per montes Gurdinios Valli, Suani, indomitae gentes, auri tamen metalla fodiunt. ab his ad Pontum usque Henochiorum plurima genera, mox Achaeorum. ita se habent haec terrarum e clarissimis.
aliqui inter Pontum et Caspium mare CCCLXXV p. non amplius interesse tradiderunt, Cornelius Nepos CCL: tantis iterum angustiis infestatur Asia. Claudius Caesar a Cimmerio Bosporo ad Caspium mare CL prodidit eaque perfodere cogitasse Nicatorem Seleucum quo tempore sit ab Ptolemaeo Cerauno interfectus. a Portis Caucasiis ad Pontum CC esse constat fere.
32
Insulae in Ponto Planctae sive Cyaneae sive Symplegades; deinde Apollonia Thynias dicta, ut distingueretur ab ea quae est in Europa â distat a continente p. M, cingitur III â et contra Pharnaceam Chalceritis, quam Graeci Ariam dixerunt Martique sacram et in ea volucres cum advenis pugnasse pinnarum ictu.
33
Nunc omnibus quae sunt Asiae interiora dictis Ripaeos montes transcendat animus extraque litore oceani incedat. tribus hic partibus caeli adluens Asiam Scythicus a septentrione, ab oriente Eous, a meridie Indicus vocatur varieque per sinus et accolarum conplura nomina dividitur. verum Asiae quoque magna portio adposita septentrioni iniuria sideris rigens vastas solitudines habet.
ab extremo aquilone ad initium orientis aestivi Scythae sunt. extra eos ultraque aquilonis initia Hyperboreos aliqui posuere, pluribus in Europa dictos. primum inde noscitur promunturium Celticae Lytharmis, fluvius Carambucis, ubi lassata cum siderum vi Ripaeorum montium deficiunt iuga, ibique Arimphaeos quosdam accepimus, haut dissimilem Hyperboreis gentem.
sedes illis nemora, alimenta bacae, capillus iuxta feminis virisque in probro existimatus, ritus clementes. itaque sacros haberi narrant inviolatosque esse etiam feris accolarum populis, nec ipsos modo, sed illos quoque qui ad eos profugerint. ultra eos plane iam Scythae, Cimmerii, Cissi, Anthi, Georgi et Amazonum gens, haec usque ad Caspium et Hyrcanium mare.
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Nam et inrumpit e Scythico oceano in aversa Asiae; pluribus nominibus accolarum appellatum celeberrimum est duobus, Caspium et Hyrcanium. non minus hoc esse quam Pontum Euxinum Clitarchus putat, Eratosthenes ponit et mensuram ab exortu et meridie per Cadusiae et Albaniae oram V·CCCC stadia, inde per Anariacos, Amardos, Hyrcanos ad ostium Zoni fluminis IIII·DCCC, ab eo ad ostium Iaxartis MM·CCCC, quae summa efficit |XV|·LXXV p.
Artemidorus hinc detrahit XXV p. Agrippa Caspium mare gentesque quae circa sunt et cum iis Armeniam, determinatas ab oriente oceano Serico, ab occidente Caucasi iugis, a meridie Tauri, a septentrione oceano Scythico, patere qua cognitum est CCCCLXXX in longitudinem, in latitudinem CCXC prodidit. non desunt vero qui eius maris universum circuitum a freto |XXV| p. tradunt.
Inrumpit autem artis faucibus et in longitudinem spatiosis atque, ubi coepit in latitudinem pandi, lunatis obliquatur cornibus, velut ad Maeotium lacum ab ore descendens, sicilis, ut auctor est M. Varro, similitudine. primus sinus appellatur Scythicus; utrimque enim accolunt Scythae angustias et inter se commeant, hinc Nomades et Sauromatae multis nominibus, illinc Abzoae non paucioribus. ab introitu dextra mucronem ipsum faucium tenent Udini, Scytharum populus, dein per oram Albani, ut ferunt, ab Iasone orti, unde quod mare ibi est Albanum nominatur.
haec gens superfusa montibus Caucasis ad Cyrum amnem, Armeniae confinium atque Hiberiae, descendit, ut dictum est. supra maritima eius Udinorumque gentem Sarmatae, Uti, Aorsi, Aroteres praetenduntur, quorum a tergo indicatae iam Amazones Sauromatides. flumina per Albaniam decurrunt in mare Casus et Albanus, dein Cambyses, in Caucasis ortus montibus, mox Cyrus, in Coraxicis, uti diximus. oram omnem a Caso praealtis rupibus accessum negare per CCCCXXV p. auctor est Agrippa. a Cyro Caspium mare vocari incipit; accolunt Caspi.
Corrigendus est in hoc loco error multorum, etiam qui in Armenia res proxime cum Corbulone gessere. namque ii Caspias appellavere Portas Hiberiae, quas Caucasias diximus vocari, situsque depicti et inde missi hoc nomen inscriptum habent. et Neronis principis comminatio ad Caspias Portas tendere dicebatur, cum peteret illas, quae per Hiberiam in Sarmatas tendunt, vix ullo propter oppositos montes aditu ad Caspium mare. sunt autem aliae Caspiis gentibus iunctae, quod dinosci non potest nisi comitatu rerum Alexandri Magni.
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Namque Persarum regna, quae nunc Parthorum intellegimus, inter duo maria Persicum et Hyrcanium Caucasi iugis attolluntur. utrimque per devexa laterum Armeniae Maiori a frontis parte, quae vergit in Commagenen, Cephenia, ut diximus, copulatur eique Adiabene, Assyriorum initium, cuius pars est Arbilitis, ubi Darium Alexander debellavit, proxime Syriae.
totam eam Macedones Mygdoniam cognominaverunt a similitudine. oppida Alexandria, item Antiochia quam Nesebin vocant; abest ab Artaxatis DCCL p. fuit et Ninos, inposita Tigri, ad solis occasum spectans, quondam clarissima. reliqua vero fronte, quae tendit ad Caspium mare, Atrapatene, ab Armeniae Otene regione discreta Araxe. oppidum eius Gazae, ab Artaxatis CCCCL p., totidem ab Ecbatanis Medorum, quorum pars sunt Atrapateni.
43
Ecbatana, caput Mediae, Seleucus rex condidit, a Seleucia Magna DCCL p., a Portis vero Caspiis XX. reliqua Medorum oppida Phisganzaga, Apamea, Rhagiane cognominata. causa Portarum nominis eadem quae supra, interruptis angusto transitu iugis ita ut vix singula meent plaustra, longitudine VIII p., toto opere manu facto. dextra laevaque ambustis similes inpendent scopuli sitiente tractu per XXVIII p. angustias impedit corrivatus salis e cautibus liquor atque eadem emissus; praeterea serpentium multitudo nisi hieme transitum non sinit.
Adiabenis conectuntur Carduchi quondam dicti, nunc Cordueni, praefluente Tigri, his Pratitae ÏαÏâ á½Î´Î¿Î½ appellati, qui tenent Caspias Portas. iis ab latere altero occurrunt deserta Parthiae et Citheni iuga. mox eiusdem Parthiae amoenissimus situs, qui vocatur Choara. duae urbes ibi Parthorum oppositae quondam Medis, Calliope et alia in rupe Issatis; ipsum vero Parthiae caput Hecatompylos; abest a Portis CXXXIII p. ita Parthorum quoque regna foribus discluduntur.
egressos Portis excipit protinus gens Caspia ad litora usque, quae nomen portis et mari dedit. laeva montuosa. ab ea gente retrorsus ad Cyrum amnem produntur CCXXV p., ab eodem amne si subeatur ad Portas, DCC. hunc enim cardinem Alexandri Magni itinerum fecere ab iis Portis ad Indiae principium stadia XV·DCLXXXX prodendo, ad Bactra oppidum, quod appellant Zariasta, MMM·DCC, inde ad Iaxartem amnem V.
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A Caspis ad orientem versus regio est Apavortene dicta et in ea fertilitas inclutae locus Dareium, mox gentes Tapyri, Anariaci, Staures, Hyrcani, a quorum litoribus idem mare Hyrcanium vocari incipit a flumine Sideri. citra id amnes Maziris, Strator, omnia ex Caucaso. sequitur regio Margiane apricitatis inclutae, sola in eo tractu vitifera, undique inclusa montibus amoenis, ambitu stadiorum M·D, difficilis aditu propter harenosas solitudines per CXX p., et ipsa contra Parthiae tractum sita.
in qua Alexander Alexandriam condiderat, qua diruta a barbaris Antiochus Seleuci filius eodem loco restituit Syrianam interfluente Margo, qui corrivatur in Zotha lacu; maluerat illam Antiochiam appellari. urbis amplitudo circumitur stadiis LXX. in hanc Orodes Romanos Crassiana clade captos deduxit. ab huius excelsis per iuga Caucasi protenditur ad Bactros usque gens Mardorum fera, sui iuris. sub eo tractu gentes Orciani, Commori, Berdrigae, Pharmacotrophi, Chomarae, Choamani, Murrasiarae, Mandruani,
flumina Mandrum, Chindrum, ultraque Chorasmi, Gandari, Pariani, Zarangae, Arasmi, Marotiani, Arsi, Gaeli, quos Graeci Cadusios appellavere, Matiani, oppidum Heraclea, ab Alexandro conditum, quod deinde subversum ac restitutum Antiochus Achaida appellavit, Dribyces, quorum medios fines secat Oxus amnis, ortus in lacu Oaxo, Syrmatae, Oxyttagae, Moci, Bateni, Saraparae, Bactri, quorum oppidum Zariastes, quod postea Bactru a flumine appellatum est. gens haec optinet aversa montis Paropanisi exadversus fontes Indi; includitur flumine Ocho.
ultra Sogdiani, oppidum Panda et in ultimis eorum finibus Alexandria, ab Alexandro Magno conditum. arae ibi sunt ab Hercule ac Libero Patre constitutae, item Cyro et Samiramide atque Alexandro, finis omnium eorum ductus ab illa parte terrarum, includente flumine Iaxarte, quod Scythae Silim vocant, Alexander militesque eius Tanain putavere esse. transcendit eum amnem Demodamas, Seleuci et Antiochi regum dux, quem maxime sequimur in his, arasque Apollini Didymaeo statuit.
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Ultra sunt Scytharum populi. Persae illos Sacas universos appellavere a proxima gente, antiqui Aramios, Scythae ipsi Persas Chorsaros et Caucasum montem Croucasim, hoc est nive candidum. multitudo populorum innumera et quae cum Parthis ex aequo degat. celeberrimi eorum Sacae, Massagetae, Dahae, Essedones, Astacae, Rumnici, Pestici, Homodoti, Histi, Edones, Camae, Camacae, Euchatae, Cotieri, Authusiani, Psacae, Arimaspi, Antacati, Chroasai, Oecteai. ibi Napaei interisse dicuntur a Palaeis.
nobilia apud eos flumina Mandragaeum et Caspasum. nec in alia parte maior auctorum inconstantia, credo propter innumeras vagasque gentes. haustum ipsius maris dulcem esse et Alexander Magnus prodidit et M. Varro talem perlatum Pompeio iuxta res gerenti Mithridatico bello, magnitudine haut dubie influentium amnium victo sale.
adicit idem Pompei ductu exploratum, in Bactros septem diebus ex India perveniri ad Bactrum flumen quod in Oxum influat, et ex eo per Caspium in Cyrum subvectos, et V non amplius dierum terreno itinere ad Phasim in Pontum Indicas posse devehi merces.
Insulae toto eo mari multae, volgata una maxime Zazata.
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A Caspio mari Scythicoque oceano in Eoum cursus inflectitur, ad orientem conversa litorum fronte. inhabitabilis eius prima pars a Scythico promunturio ob nives; proxima inculta saevitia gentium. Anthropophagi Scythae insident humanis corporibus vescentes; ideo iuxta vastae solitudines ferarumque multitudo, haut dissimilem hominum inmanitatem obsidens. iterum deinde Scythae iterumque deserta cum beluis usque ad iugum incubans mari quod vocant Tabim. nec ante dimidiam ferme longitudinem eius orae, quae spectat aestivum orientem, inhabitatur illa regio.
primi sunt hominum qui noscantur Seres, lanicio silvarum nobiles, perfusam aqua depectentes frondium canitiem, unde geminus feminis nostris labos redordiendi fila rursusque texendi: tam multiplici opere, tam longinquo orbe petitur ut in publico matrona traluceat. Seres mites quidem, sed et ipsi feris similes coetum reliquorum mortalium fugiunt, commercia exspectant.
primum eorum noscitur flumen Psitharas, proximum Cambari, tertium Lanos, a quo promunturium Chryse, sinus Cirnaba, flumen Atianos, sinus et gens hominum Attacorum, apricis ab omni noxio adflatu seclusa collibus, eadem, qua Hyperborei degunt, temperie. de iis privatim condidit volumen Amometus, sicut Hecataeus de Hyperboreis, ab Attacoris gentes Phuni et Thocari et, iam Indorum, Casiri introrsus ad Scythas versi â humanis corporibus vescuntur â, Nomades quoque Indiae vagantur. sunt qui ab aquilone contingi ab ipsis Ciconas dixere et Brisaros.
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Sed unde plane constent gentes, Hemodi montes adsurgunt Indorumque gens incipit, non Eoo tantum mari adiacens, verum et meridiano quod Indicum appellavimus. quae pars orienti est adversa, recto praetenditur spatio ad flexum et initio Indici maris |XVIII|·LXXV colligit, deinde quae se flexit in meridiem, |XXIIII|·LXXV, ut Eratosthenes tradit, usque ad Indum amnem, qui est ab occidente finis Indiae.
conplures autem totam eius longitudinem XL dierum noctiumque velifico navium cursu determinavere et a septentrione ad meridiem |XXVIII|·L, Agrippa longitudinis |XXXIII|, latitudinis |XIII| prodidit. Posidonius ab aestivo solis ortu ad hibernum exortum metatus est eam, adversam Galliam statuens, quam ab occidente aestivo ad occidentem hibernum metabatur, totam a favonio; itaque adversum eius venti adflatum iuvare Indiam salubremque fieri haut dubia ratione docuit.
alia illi caeli facies, alii siderum ortus; binae aestates in anno, binae messes, media inter illas hieme etesiarum flatus, mostra vero bruma lentes ibi aurae, mare navigabile. gentes ei urbesque innumerae, si quis omnes persequi velit. etenim patefacta est non modo Alexandri Magni armis regumque qui successere ei, circumvectis etiam in Hyrcanium mare et Caspium Seleuco et Antiocho praefectoque classis eorum Patrocle, verum et aliis auctoribus Graecis, qui cum regibus Indicis morati, sicut Megasthenes et Dionysius a Philadelpho missus, ex ea causa vires quoque gentium prodidere.
non tamen est diligentiae locus: adeo diversa et incredibilia traduntur. Alexandri Magni comites in eo tractu Indiae, quem is subegerit, scripserunt V oppidorum fuisse, nullum Coo minus, gentium VIIII, Indiamque tertiam partem esse terrarum omnium, multitudinem populorum innumeram, probabili sane ratione: Indi enim gentium prope soli numquam migravere finibus suis. colliguntur a Libero Patre ad Alexandrum Magnum reges eorum CLIII annis VI·CCCCLI; adiciunt et menses III.
amnium mira vastitas; proditur Alexandrum nullo die minus stadia DC navigasse Indo nec potuisse ante menses V enavigare adiectis paucis diebus, et tamen minorem Gange esse constat. Seneca, etiam apud nos temptata Indiae commentatione, LX amnes eius prodidit, gentes duodeviginti centumque. par labos sit montes enumerare. iunguntur inter se Imavus, Hemodus, Paropanisus, Caucasus, a quibus tota decurrit in planitiem inmensam et Aegypto similem.
Verum ut terrena demonstratio intellegatur, Alexandri Magni vestigiis insistimus. Diognetus et Baeton, itinerum eius mensores, scripsere a Portis Caspiis Hecatompylon Parthorum quot diximus milia esse, inde Alexandriam Arion, quam urbem is rex condidit, DLXXV, Prophthasiam Drangarum CXCVIIII, Arachosiorum oppidum DLXV, Ortospanum CLXXV, inde ad Alexandri oppidum L
â in quibusdam exemplaribus diversi numeri reperiuntur â; hanc urbem sub ipso Caucaso esse positam; ab ea ad flumen Copheta et oppidum Indorum Peucolatim CCXXXVII, unde ad flumen Indum et oppidum Taxilla LX, ad Hydaspen fluvium clarum CXX, ad Hypasim non ignobiliorem [|XXV|·IIII] CCCLXXXX, qui fuit Alexandri itinerum terminus, exuperato tamen amne arisque in adversa ripa dicatis. epistulae quoque regis ipsius consentiunt his.
reliqua inde Seleuco Nicatori peragrata sunt: ad Sydrum CLXVIIII, Iomanem amnem tantundem â aliqua exemplaria adiciunt V passuum â, inde ad Gangen CXII·D, ad Rhodaphan DLXVIIII â alii CCCXXV in hoc spatio produnt â, ad Callinipaza oppidum CLXVII·D â alii CCLXV â, inde ad confluentem Iomanis et Gangis DCXXV â plerique adiciunt XIII·D â, ad oppidum Palibothra CCCCXXV, ad ostium Gangis DCXXXVII·D.
gentes, quas memorare non pigeat, a montibus Hemodis, quorum promunturium Imaus vocatur incolarum lingua nivosum sic significante, Isari, Cosiri, Izi et per iuga Chirotosagi multarumque gentium cognomen Bragmanae, quorum Mactocalingae; flumina Prinas et Cainnas, quod in Gangen influit, ambo navigabilia; gentes Calingae mari proximi et supra Mandaei, Malli quorum mons Mallus, finisque tractus eius Ganges.
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Hunc alii incertis fontibus ut Nilum rigantemque vicina eodem modo, alii in Scythicis montibus nasci dixerunt; influere in eum XVIIII amnes, ex iis navigabiles praeter iam dictos Crenaccam, Rhamnumbovam, Casuagum, Sonum. alii cum magno fragore ipsius statim fontes erumpere, deiectumque per scopulosa et abrupta, ubi primum molles planities contingat, in quodam lacu hospitari, inde lenem fluere, ubi minimum, VIII p. latitudine, ubi modicum, stadiorum C, altitudine nusquam minore passuum XX, novissima gente Gangaridum Calingarum. regia Pertalis vocatur;
regi LX peditum, equites M, elephanti DCC in procinctu bellorum excubant. namque vita mitioribus populis Indorum multipertita degitur: tellurem exercent, militiam alii capessunt, merces alii suas evehunt, externas invehunt, res publicas optume ditissimique temperant, iudicia reddunt, regibus adsident. quintum genus, celebratae ibi et prope in religionem versae sapientiae deditum, voluntaria semper morte vitam accenso prius rogo finit. unum super haec est semiferum ac plenum laboris inmensi â a quo supra dicta continentur â venandi elephantos domandique; is arant, his vehuntur, haec maxime novere pecuaria, his militant dimicantque pro finibus; dilectum in bella vires et aetas atque magnitudo faciunt.
insula in Gange est magnae amplitudinis, gentem continens unam, nomine odogalingam. ultra siti sunt Modubae, Molindae, Uberae cum oppido eiusdem nominis magnifico, Modressae, Praeti, Calissae, Sasuri, Passalae, Colebae, Orumcolae, Abali, Thalutae. rex horum peditum L, equitum IIII, elephantorum IIII in armis habet. validior deinde gens Andarae, plurimis vicis, XXX oppidis quae muris turribusque muniuntur, regi praebet peditum C, equitum II, elephantos M. fertilissimi sunt auri Dardae, Setae vero et argenti.
sed omnium in India prope, non modo in hoc tractu, potentiam claritatemque antecedunt Prasi amplissima urbe ditissimaque Palibothra, unde quidam ipsam gentem Palibothros vocant, immo vero tractum universum a Gange. regio eorum peditum DC, equitum XXX, elephantorum VIIII per omnes dies stipendiantur, unde coniectatio ingens opum est.
ab his interiore situ Monaedes et Suari, quorum mons Maleus, in quo umbrae ad septentrionem cadunt hieme, aestate in austrum, per senos menses. septentriones eo tractu semel anno adparere, nec nisi quindecim diebus, Baeton auctor est; hoc idem pluribus locis Indiae fieri Megasthenes. austrinum polum Indi Diamasa vocant. amnis Iomanes in Gangen per Palibothros decurrit inter oppida Methora et Chrysobora.
a Gange ad meridiem plaga tinguntur sole populi, iam quidem infecti, nondum tamen Aethiopium modo exusti; quantum ad Indum accedunt, tantum colore praeferunt. Indus statim a Prasiorum gente, quorum in montanis Pygmaei traduntur. Artemidorus inter duos amnes |XXI| interesse tradit.
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Indus, incolis Sindus appellatus, in iugo Caucasi montis quod vocatur Paropanisus adversus solis ortum effusus, et ipse undeviginti recipit amnes, sed clarissimos Hydaspen quattuor alios adferentem, Cantabam tris, per se vero navigabiles Acesinum et Hypasim, quadam tamen aquarum modestia nusquam latior LÂ stadiis aut altior XV passibus, amplissimam insulam efficiens, quae Prasiane nominatur, et aliam minorem, quae Patale.
ipse per |XII|·CL passuum, parcissimis auctoribus, navigatur et quodam solis comitatu in occasum versus oceano infunditur. mensuram orae ad eum ponam, ut invenio, generatim, quamquam inter se nullae congruunt. ab ostio Gangis ad promunturium Calingon et oppidum Dandaguda DCXXV, ad Tropina |XII|·XXV, ad Perimulae promunturium, ubi est celeberrimum Indiae emporium, DCCL, ad oppidum in insula quam supra diximus Patalam DCXX.
Gentes montanae inter eum et Iomanem Caesi, Caetriboni silvestres, dein Megallae, quorum regi D elephanti, peditum equitumque numerus incertus, Chrysei, Parasangae, Asmagi, tigri fera scatentes; armant peditum XXX, elephantos CCC, equites DCCC. hos Indus includit montium corona circumdatos et solitudinibus. DCXXV infra solitudines Dari, Surae, iterumque solitudines per CLXXXVII, plerumque harenis ambientibus haut alio modo quam insulas mari.
infra deserta haec Malthaecorae, Singae, Maroae, Rarungae, Moruni. hi montium, qui perpetuo tractu oceani in ora pertinent, incolae liberi et regum expertes multis urbibus montanos optinent colles. Nareae deinde, quos claudit mons altissimus Indicorum Capitalia; huius incolae alio latere late auri et argenti metalla fodiunt.
ab his Oratae, quorum regi elephanti quidem X, sed amplae vires peditum, Suarattaratae â et hi sub rege elephantos non alunt fiducia equitum peditumque â Odonbaeorae, Sarabastrae Thorace urbe pulchra, fossis plaustribus munita, per quas crocodili humani corporis avidissimi aditum nisi ponte non dant. et aliud apud illos laudatur oppidum Automula, inpositum litori quinque amnium in unum confluente concursu, emporio nobili. regi eorum elephanti M·DC, peditum CL, equitum V, pauperior Charmarum rex elephantos LX parvasque reliquas vires habet.
ab his gens Pandae, sola Indorum regnata feminis. unam Herculi sexus eius genitam ferunt ob idque gratiorem, praecipuo regno donatam; ab ea deducentes originem imperitant CCC oppidis, peditum CL, elephantis D. post hanc trecentarum urbium seriem Derangae, Posingae, Butae, Gogaraei, Umbrae, Nereae, Brangosi, Nobundae, Cocondae, Nesei, Palatitae, Salobriasae, Orostrae Patalam insulam attingentes, a cuius extremo litore ad Caspias Portas |XVIIII|·XXV produntur.
Hinc deinde accolunt Indum, adverso eo scandente demonstratione, Mathoae, Bolingae, Gallitalutae, Dimuri, Megari, Ardabae, Mesae, Abisari, Silae; mox deserta in CCL, quibus exuperatis Organagae, Abortae, Brasuertae, et ab his solitudines prioribus pares. dein Sorofages, Arbae, Marogomatrae, Umbritae Ceaeque, quorum XII nationes singulisque binae urbes, Asini, trium urbium incolae; caput eorum Bucephala, Alexandri regis equo, cui fuerat hoc nomen, ibi sepulto conditum.
montani super hos Caucaso subiecti Sosaeadae, Sondrae transgressisque Indum et cum eo decurrentibus Samarabiae, Sambraceni, Bisambritae, Orsi, Andiseni, Taxilae cum urbe celebri. iam in plana demisso tractu, cui universo nomen Amendae, populi quattuor, Peucolitae, Arsagalitae, Geretae, Assoi. etenim plerique ab occidente non Indo amne determinant, sed adiciunt quattuor satrapias, Gedroso, Arachotas, Arios, Paropanisidas, ultimo fine Cophete fluvio, quae omnia Ariorum esse aliis placet.
nec non et Nysam urbem plerique Indiae adscribunt montemque Merum, Libero Patri sacrum, unde origo fabulae, Iovis femine editum; item Aspaganos gentem, vitis et lauri et buxi pomorumque omnium in Graecia nascentium fertilem. quae memoranda ac prope fabulosa de fertilitate terrae et genere frugum arborumque aut ferarum ac volucrum et aliorum animalium traduntur, suis quaeque locis in reliqua parte operis commemorabuntur, quattuor satrapiae mox paulo, ad Taprobanen insulam festinante animo.
Sed ante sunt aliae: Patale, quam significavimus in ipsis faucibus Indi, triquetra figura, CCXX p. latitudine; extra ostium Indi Chryse et Argyre, fertilis metallis, ut credo: nam quod aliqui tradidere, aureum argenteumque his solum esse, haut facile crediderim. ab his XX p. Crocala et ab ea XII Bibaga, ostreis ac concylis referta, dein Coralilba, VIII a supra dicta, multaeque ignobiles.
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Taprobanen alterum orbem terrarum esse diu existimatum est Antichthonum appellatione. ut insulam liqueret esse Alexandri Magni aetas resque praestitere. Onesicritus, classis eius praefectus, elephantus ibi maiores bellicosioresque quam in India gigni scripsit, Megasthenes flumine dividi, incolasque Palaeogonos appellari, auri margaritarumque grandium fertiliores quam Indos. Eratosthenes et mensuram prodidit, longitudinis VIIÂ stadium, latitudinis V, nec urbes esse, sed vicos DCCL.
incipit ab Eoo mari inter ortum occasumque solis Indiae praetenta et quondam credita XX dierum navigatione a Prasiana gente distare, mox, quia papyraceis navibus armamentisque Nili peteretur, ad nostrarum navium cursus VII dierum intervallo taxata. mare interest vadosum, senis non amplius altitudinis passibus, sed certis canalibus ita profundum, ut nullae anchorae sidant. ob id navibus utrimque prorae, ne per angustias alvei circumagi sit necesse; magnitudo ad terna milia amphorum.
siderum in navigando nulla observatio; septentrio non cernitur. volucres secum vehunt emittentes saepius meatumque earum terram petentium comitantur. nec plus quaternis mensibus anno navigant. cavent a solstitio maxime centum dies, tunc illo mari hiberno.
Hactenus a priscis memorata. nobis diligentior notitia Claudi principatu contigit legatis etiam ex ea insula advectis. id accidit hoc modo. Anni Plocami, qui maris Rubri vectigal a fisco redemerat, libertus circa Arabiam navigans aquilonibus raptus praeter Carmaniam, XV die Hippuros portum eius invectus, hospitali regis clementia sex mensum tempore inbutus adloquio percunctanti postea narravit Romanos et Caesarem.
mirum in modum in auditis iustitiam ille suspexit, quod pari pondere denarii essent in captiva pecunia, cum diversae imagines indicarent a pluribus factos, et hoc maxime sollicitatus ad amicitiam legatos quattuor misit principe eorum Rachia. ex iis cognitum, D esse oppida, portum contra meridiem adpositum oppido Palaesimundo, omnium ibi clarissimo ac regio, CC plebis.
stagnum intus Megisba CCCLXXVÂ p. ambitu, insulas pabuli tantum fertiles conplexum; ex eo duos amnes erumpere, Palaesimundum iuxta oppidum eiusdem nominis influentem in portum tribus alveis, quinque stadiorum artissimo, XV amplissimo, alterum ad septentriones Indiamque versum, Cydara nomine. proximum esse Indiae promunturium quod vocetur Coliacum, quadridui navigatione, medio in cursu Solis insula occurrente.
mare id colore perviridi, praeterea fruticosum arboribus, iubas earum gubernaculis deterentibus. septentriones vergiliasque apud nos veluti in novo caelo mirabantur, ne lunam quidem apud ipsos nisi ab octava in XVI supra terram aspici fatentes; Canopum lucere noctibus, sidus ingens et clarum. sed maxime mirum iis erat umbras suas in nostrum caelum cadere, non in suum, solemque a laeva oriri et in dexteram occidere potius quam e diverso.
iidem narravere latus insulae quod praetenderetur Indiae XÂ stadiorum esse ab oriente hiberno; ultra montes Hemodos Seras quoque ab ipsis aspici, notos etiam commercio; patrem Rachiae commeasse eo; advenis ibi feras occursare, ipsos vero excedere hominum magnitudinem, rutilis comis, caeruleis oculis, oris sono truci, nullo commercio linguae. cetera eadem quae nostri negotiatores: fluminis ulteriore ripa merces positas iuxta venalia tolli ab iis, si placeat permutatio, non aliter odio iustiore luxuriae quam si perducta mens illuc usque cogitet, quid et quo petatur et quare.
sed ne Taprobane quidem, quamvis extra orbem a natura relegata, nostris vitiis caret. aurum argentumque et ibi in pretio; marmor testudini simile, margaritae gemmaeque in honore; multo praestantior est totus luxuriae nostrae cumulus. ipsorum opes maiores esse dicebant, sed apud nos opulentiae maiorem usum. servum nemini, non in diem aut interdiu somnium, aedificia modice ab humo exstantia, annonam numquam augeri, non fora litesve esse, coli Herculem, eligi regem a populo senecta clementiaque, liberos non habentem, et, si postea gignat, abdicari, ne fiat hereditarium regnum.
rectores ei a populo XXX dari, nec nisi plurium sententia quemquam capitis damnari; sic quoque appellationem esse ad populum et LXX iudices dari: si liberent ii reum, amplius XXX iis nullam esse dignationem, gravissimo probro. regi cultum Liberi Patris, ceteris Arabum.
regem, si quid delinquat, morte multari, nullo interemente, aversantibus cunctis et commercia etiam sermonis negantibus. festa venatione absumi; gratissimam eam tigribus elephantisque constare. agros diligenter coli, vitis usum non esse, pomis abundare. esse et in piscatu voluptatem, testudinum maxime, quarum superficie familias habitantium contegi: tanta reperiri magnitudine. vitam hominum centum annis modicam.
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Haec conperta de Taprobane. quattuor satrapiae, quas in hunc locum distulimus, ita se habent. a proximis Indo gentibus montana. Capisene habuit Capisam urbem, quam diruit Cyrus. Arachosia cum flumine et oppido eiusdem nominis, quod quidam Cufim dixere, a Samiramide conditum. amnis Erymandus, praefluens Parabesten Arachosiorum. proximos his a meridie ad partem Arachotarum faciunt Dexendrusos, a septentrione Paropanisidas, Cartana oppidum sub Caucaso, quod postea Tetragonis dictum. haec regio est ex adverso Bactriae, Ariorum deinde cuius oppidum Alexandria, a conditore dictum, Sydraci, Dangalae, Parapinae, Cataces, Mazi; ad Caucasum Cadrusi, oppidum ab Alexandro conditum.
infra haec omnia planiora. ab Indo Ariana regio, ambusta fervoribus desertisque circumdata, multa tamen interfusa opacitate cultores congregat circa duos maxime fluvios, Touberon et Arosapen. oppidum Artacoana, Arius amnis, qui praefluit Alexandriam ab Alexandro conditam. patet oppidum stadia XXX multoque pulchrius sicut antiquius Artacabene, iterum ab Antiocho munitum, stadia quinquaginta.
Dorsigi gens; amnes Pharnacotis, Ophradus; Prophthasia, oppidum Zarasparum, Drangae, Euergetae, Zarangae, Gedrusi, oppida Peucolis, Lyphorta, Methorcum; deserta; amnis Manain, Acutri gens, flumen Eorum, gens Orbi, flumen navigabile Pomanus Pandarum finibus, item Cabirus Suarorum, ostio portuosum, oppidum Condigramma, flumen Cophes. influunt in eum navigabilia Saddaros, Parospus, Sodamus.
Arianae partem esse Daritim aliqui volunt mensuramque produnt utriusque longitudinem |XVIII|, latitudinem dimidio minorem quam Indiae. alii Gedrusos et Sires posuere per CXXXVIIIÂ p., mox Ichthyophagos Oritas propria, non Indorum, lingua loquentes per CCÂ p. Ichthyophagos omnes Alexander vetuit piscibus vivere. deinde posuere Arbiorum gentem per CCÂ p. ultra deserta; dein Carmania ac Persis atque Arabia.
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Sed priusquam generatim haec persequamur, indicari convenit quae prodidit Onesicritus classe Alexandri circumvectus in mediterranea Persidis ex India, enarrata proxime a Iuba, deinde eam navigationem, quae his annis comperta servatur hodie.
Onesicriti et Nearchi navigatio nec nomina omnia habet mansionum nec spatia, primumque Xylinepolis ab Alexandro condita, unde ceperunt exordium, iuxta quod flumen aut ubi fuerit non satis explanatur.
haec tamen digna memoratu produntur ab iis: oppidum a Nearcho conditum in navigatione et flumen Arbium navium capax; contra insula, distans LXX stadiis, Alexandria condita a Leonnato iussu Alexandri in finibus gentis, Argeruus portu salubri, flumen Tonberum navigabile, circa quod Pasirae; deinde Ichthyophagi tam longo tractu, ut XXX dierum spatio praenavigaverint; insula quae Solis appellatur et eadem Nympharum Cubile, rubens, in qua nullum non animal absumitur incertis causis;
Ori gens, flumen Carmaniae Hyctanis, portuosum et auro fertile. ab eo primum septentriones apparuisse adnotavere, arcturum neque omnibus cerni noctibus nec totis umquam. Achaeomenidas usque illo tenuisse. aeris et ferri metalla et arrenici ac mini exerceri. inde promunturium Carmaniae est, ex quo in adversam oram ad gentem Arabiae Macas traiectus distat L p.; insulae tres, quarum Oracta tantum habitatur aquosa, a continente XXV p., insulae quattuor iam in sinu ante Persida â circa has hydri marini vicenum cubitorum adnatantes terruere classem â,
insula Athotadrus, item Gauratae, in quibus Gyani gens; flumen Hyperis in medio sinu Persico, onerariarum navium capax, flumen Sitioganus, quo Pasargadas septimo die navigatur, flumen navigabile Phristinus, insula sine nomine, dextra eius accolunt Dexi montani, qui bitumen perficiunt â flumen Zarotis, ostio difficili nisi peritis, insulae duae parvae; inde vadosa navigatio, palustri similis, per euripos tamen quosdam peragitur;
ostium Euphratis, lacus quem faciunt Eulaeus et Tigris iuxta Characen, inde Tigri Susa. festos dies ibi agentem Alexandrum invenerunt septimo mense post quam digressus ab iis fuerat Patalis, tertio navigationis. sic Alexandri classis navigavit; postea ab Syagro Arabiae promunturio Patalen favonio, quem hippalum ibi vocant, peti certissimum videbatur, |XIII|·XXXII p. aestimatione.
Secuta aetas propiorem cursum tutioremque iudicavit, si ab eodem promunturio Sigerum portum Indiae peteret, diuque ita navigatum est, donec conpendia invenit mercator lucroque India admota est: quippe omnibus annis navigatur, sagittariorum cohortibus inpositis; etenim piratae maxime infestabant. nec pigebit totum cursum ab Aegypto exponere, nunc primum certa notitia patescente: digna res, nullo anno minus HS·|D| imperii nostri exhauriente India et merces remittente, quae apud nos centiplicato veneant.
MM p. ab Alexandria abest oppidum Iuliopolis; inde navigant Nilo Coptum CCCVIIII p., qui cursus etesiis flantibus peragitur XII diebus. a Copto camelis itur, aquationum ratione mansionibus dispositis: prima appellatur Hydreuma XXXII, secunda in monte diei itinere, tertia in altero Hydreumate a Copto LXXXV, deinde in monte; mox ad Hydreuma Apollinis a Copto CLXXXIIII, rursus in monte; mox ad Novum Hydreuma a Copto CCXXXVI
est et aliud Hydreuma Vetus â Trogodyticum nominatur â, ubi praesidium excubat deverticulo duum milium; distat a Novo Hydreumate VII. inde Berenice oppidum, ubi portus Rubri maris, a Copto CCLVII p. sed quia maior pars itineris conficitur noctibus propter aestus et stativis dies absumuntur, totum a Copto Berenicem iter duodecimo die peragitur.
navigare incipiunt aestate media ante canis ortum aut ab exortu protinus veniuntque tricesimo circiter die Ocelim Arabiae aut Canen turiferae regionis. est et tertius portus qui vocatur Muza, quem Indica navigatio non petit nec nisi turis odorumque Arabicorum mercatores. intus oppidum, regia eius, appellatur Sapphar, aliudque Save. Indos vento hippalo navigant diebus XL ad primum emporium Indiae Muzirim. non expetendum propter vicinos piratas, qui optinent locum nomine Nitrias, neque est abundans mercibus; praeterea longe a terra abest navium statio, lintribusque adferuntur onera et egeruntur. regnabat ibi, cum proderem haec, Caelobothras.
alius utilior portus gentis Neacyndon, qui vocatur Becare. ibi regnabat Pandion, longe ab emporio in mediterraneo distante oppido quod vocatur Modura. regio autem, ex qua piper monoxylis lintribus Becaren convehunt, vocatur Cottonara. quae omnia gentium portuumve aut oppidorum nomina apud neminem priorum reperiuntur, quo apparet mutari locorum status.
ex India renavigant mense Aegyptio Tybi incipiente, nostro Decembri, aut utique Mechiris Aegyptii intra diem sextum, quod fit intra idus Ianuarias nostras: ita evenit ut eodem anno remeent. navigant autem ex India vento volturno et, cum intravere Rubrum mare, Africo vel austro. nunc revertemur ad propositum.
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Carmaniae oram patere duodeciens quinquaginta milia passuum Nearchus scripsit. ab initio eius ad flumen Sabim CÂ p.; inde vineas coli et arva ad flumen Ananim XXV milium spatio; regio vocatur Armuzia. oppida Carmaniae Zetis et Alexandria.
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Inrumpit deinde et in hac parte geminum mare in terras, quod Rubrum dixere nostri, Graeci Erythrum a rege Erythra aut, ut alii, solis repercussu talem reddi existimantes colorem, alii ab harena terraque, alii tali aquae ipsius natura.
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sed in duos dividitur sinus. is qui ab oriente est Persicus appellatur, |XXV| circuitu, ut Eratosthenes tradit; ex adverso est Arabia, cuius |XV| longitudo. rursus altero ambitur sinu Arabico nominato. oceanum qui influit Azanium appellant. Persicum introitu V latitudinis, alii IIII fecerunt. ab eo ad intimum sinum recto cursu |XI|·XXV propemodum constat esse et situm eius humani capitis effigie.
Onesicritus et Nearchus ab Indo amne in sinum Persicum atque illinc Babylonem Euphratis paludibus scripserunt |XVII| esse.
In Carmaniae angulo Chelonophagi, testudinum superficie casas tegentes, carne vescentes. a flumine Arabi promunturium ipsum inhabitant, praeter capita toto corpore hirti coriisque piscium vestiti.
ab horum tractu Indiam versus Caecandrus, deserta insula, in oceano L p. traditur iuxtaque eam freto interfluente Stoidis, quaestuosa margaritis. a promunturio Carmanis iunguntur Harmozaei. quidam interponunt Arbios, CCCCXXI p. toto litore. ibi portus Macedonum et arae Alexandri in promunturio. amnes Siccanas, dein Dratinus et Salsum.
ab eo promunturium Themisteas; insula Aphrodisias habitatur. inde Persidis initium ad flumen Oratim, quo dividitur ab Elymaide. contra Persidem insulae Psilos, Cassandra, Aracha cum monte praealto Neptuno sacra. ipsa Persis adversus occasum sita optinet litore DL p., etiam in luxum dives, in Parthorum iam pridem translata nomen. horum de imperio nunc in paucis.
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Regna Parthorum duodeviginti sunt omnia; ita enim dividunt provincias a meridie, Hyrcanium a septentrione. ex his XI, quae superiora dicuntur, incipiunt a confinio Armeniae Caspiisque litoribus, pertinent ad Scythas, cum quibus ex aequo degunt; reliqua VII regna inferiora appellantur. quod ad Parthos attinet, semper fuit Parthyaea in radicibus montium saepius dictorum, qui omnes eas gentes praetexunt.
habet ab ortu Arios, a meridie Carmaniam et Arianos, ab occasu Pratitas Medos, a septentrione Hyrcanos, undique desertis cincta. ulteriores Parthi Nomades appellantur. citra deserta ab occasu urbes eorum quas diximus, Issatis et Calliope, ab oriente aestivo Pyropum, ab hiberno Maria, in medio Hecatompylos, Arsace, regio Nisiaea Parthyenes nobilis, ubi Alexandropolis a conditore.
Necessarium est hoc in loco signare et Medorum situm terrarumque faciem circumagere ad Persicum mare, quo facilius dein reliqua noscantur. namque Media, ab occasu transversa oblique Parthiae occurrens, utraque regna praecludit. habet ergo ipsa ab ortu Caspios et Parthos, a meridie Sittacenen et Susianen, Persida, ab occasu Adiabenen, ab septentrione Armeniam.
Persae Rubrum mare semper accoluere, propter quod is sinus Persicus vocatur. regio ibi maritima Ceribobus; qua vero ipsa subit ad Medos, Climax Megale appellatur locus arduo montis ascensu per gradus, introitu angusto, ad Persepolim, caput regni, dirutam ab Alexandro. praeterea habet in extremis finibus Laodiceam ab Antiocho conditam.
inde ad orientem Magi optinent Phrasargida castellum, in quo Cyri sepulchrum; est et horum Ecbatana oppidum, translatum ab Dario rege ad montes. inter Parthos et Arianos excurrunt Paraetaceni. his gentibus et Euphrate inferiora regna cluduntur. reliqua dicemus a Mesopotamia, excepto mucrone eius Arabumque populis in priore dictis volumine.
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Mesopotamia tota Assyriorum fuit, vicatim dispersa praeter Babylona et Ninum. Macedones eam in urbes congregavere propter ubertatem soli. oppida praeter iam dicta habet Seleuciam, Laodiceam, Artemitam; item in Arabum gente qui Orroei vocantur et Mardani Antiochiam, quae a praefecto Mesopotamiae Nicanore condita Arabs vocatur.
iunguntur his Arabes introrsus Eldamari, supra quos ad Pallacontam flumen Bura oppidum, Salmani et Masei Arabes; Gordyaeis vero iuncti Azoni, per quos Zerbis fluvius in Tigrim cadit, Azonis Silices montani et Orontes, quorum ad occidentem oppidum Gaugamela, item Suae in rupibus. supra Silicas Sitrae, per quos Lycus ex Armenia fertur; ab Sitris ad hibernum exortum Azochis oppidum, mox in campestribus oppida Diospege, Polytelia, Stratonicea, Anthemus.
in vicinia Euphratis Nicephorion, quod diximus, Alexander iussit condi propter loci opportunitatem. dicta est et in Zeugmate Apamea, ex qua orientem petentes excipit oppidum Caphrena munitum, quondam stadiorum LXX amplitudine et satraparum regia appellatum, quo tributa conferebantur, nunc in arcem redactum.
durant, ut fuere, Thebata et, ductu Pompei Magni terminus Romani imperi, Oruros, a Zeugmate L·CC. sunt qui tradunt Euphraten Gobaris praefecti opere diductum esse ubi diximus findi, ne praecipiti cursu Babylona infestaret, ab Assyriis vero universis appellatum Narmalchan, quod significat regium flumen. qua dirivatur, oppidum fuit Agranis e maximis, quod diruere Persae.
Babylon, Chaldaicarum gentium caput, diu summam claritatem inter urbes obtinuit toto orbe, propter quod reliqua pars Mesopotamiae Assyriaeque Babylonia appellata est, LXÂ p. amplexa II muris ducenos pedes altis, quinquagenos latis, in singulos pedes ternis digitis mensura ampliore quam nostra, interfluo Euphrate, mirabili opere utroque. durat adhuc ibi Iovis Beli templum; inventor hic fuit sideralis scientiae.
cetero ad solitudinem rediit exhausta vicinitate Seleuciae, ob id conditae a Nicatore intra XL lapidem in confluente Euphratis fossa perducti atque Tigris. quae tamen Babylonia cognominatur, libera hodie ac sui iuris Macedonumque moris. ferunt ei plebis urbanae DC esse, sitam vero moenium aquilae pandentis alas, agrum totius orientis fertilissimum. invicem ad hanc exhauriendam Ctesiphontem iuxta tertium ab ea lapidem in Chalonitide condidere Parthi, quod nunc caput est regnorum, et postquam nihil proficiebatur, nuper Vologesus rex aliud oppidum Vologesocertam in vicino condidit.
sunt etiamnum in Mesopotamia oppida Hipparenum, Chaldaeorum doctrina et hoc, sicut Babylon, iuxta fluvium [Narragam] qui cadit in Narragam, unde civitati nomen. muros Hipparenorum Persae diruere. Orcheni quoque, tertia Chaldaeorum doctrina, in eodem situ locantur ad meridiem versi. ab his Notitae et Orothophanitae et Gnesiochartae.
Euphrate navigari Babylonem e Persico mari CCCCXII p. tradunt Nearchus et Onesicritus; qui vero postea scripsere, ad Seleuciam CCCCXL; Iuba a Babylone Characen CLXXV·D. fluere aliqui ultra Babylona continuo alveo, prius quam distrahitur ad rigua, LXXXVII, universo autem cursu |XII| p. inconstantiam mensurae diversitas auctorum facit, cum Persae quoque schoenos et parasangas alii alia mensura determinent.
ubi desiit alveo munire, ad confinium Characis accedente tractu, statim infestant Attali latrones, Arabum gens, ultra quos Scenitae, ambitu vero Euphratis Nomades Arabiae usque ad deserta Syriae, unde in meridiem flecti eum diximus, solitudines Palmyrenas relinquentem.
Seleucia abest a capite Mesopotamiae Euphrate navigantibus |XI|·XXV p., a mari Rubro, si Tigri navigetur, CCCXX, a Zeugmate DCCXXIIII, Zeugma ab Seleucia Syriae ad nostrum litus CLXXV. haec est ibi latitudo terrarum inter duo maria, Parthici vero regni DCCCCXLIIII.
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Est etiamnum oppidum Mesopotamiae in ripa Tigris circa confluentes, quod vocant Digbam. sed et de Tigri ipso dixisse conveniat.
Oritur in regione armeniae Maioris, fonte conspicuo in planitie. loco nomen Elegosine est; ipsi qua tardior fluit Diglito; unde concitatur, a celeritate Tigris incipit vocari: ita appellant Medi sagittam. influit in lacum Aretissam, omnia inlata pondera sustinentem et nitrum nebulis exhalantem. unum genus ei piscium est, idque transcurrentis non miscetur alveo, sicut neque e Tigri pisces in lacum transnatant.
fertur autem et cursu et colore dissimilis transvectusque occurrente Tauro monte in specum mergitur subterque lapsus a latere altero eius erumpit. locus vocatur Zoaranda; eundem esse manifestum, quod demersa perfert. alterum deinde transit lacum, qui Thospites appellatur, rursusque in cuniculos mergitur, post XXII p. circa Nymphaeum redditur. tam vicinum Arsaniae fluere eum in regione Arrhene Claudius Caesar auctor est, ut, cum intumuere, confluant nec tamen misceantur leviorque Arsanias innatet MMMM ferme spatio, mox divisus in Euphraten mergatur.
Tigris autem, ex Armenia acceptis fluminibus claris Parthenia ac Nicephorione, Arabas Orroeos Adiabenosque disterminans et quam diximus Mesopotamiam faciens, lustratis montibus Gordyaeorum circa Apameam Mesenes oppidum, citra Seleuciam Babyloniam CXXVÂ p. divisus in alveos duos, altero meridiem ac Seleuciam petit Mesenen perfundens, altero ad septentrionem flexus eiusdem gentis tergo campos Cauchas secat. ubi remeavere aquae, Pasitigris appellatur,
postea recipit ex Media Choaspen atque, ut diximus, inter Seleuciam et Ctesiphontem vectus in lacus Chaldaicos se fundit eosque LXIIÂ p. amplitudine implet; mox vasto alveo profusus dextra Characis oppidi infertur mari Persico XÂ p. ore. inter duorum amnium ostia XXVÂ p. fuere, ut alii tradunt, VII, utroque navigabili. sed longo tempore Euphraten praeclusere Orcheni et accolae agros rigantes, nec nisi per Tigrim defertur in mare.
Proxima Tigri regio Parapotamia appellatur. in ea dictum est de Mesene; oppidum eius Dabitha. cui iungitur Chalonitis cum Ctesiphonte, non palmetis modo, verum et olea pomisque arbusta. ad eam pervenit Zagrus mons, ex Armenia inter Medos Adiabenosque veniens supra Paraetacenen et Persida. Chalonitis abest a Perside CCCLXXX p.; tantum a Caspio mari et a Syria abesse conmpendio intineris aliqui tradunt.
inter has gentes atque Mesenen Sittacene est, eadem Arbelitis et Palaestine dicta. oppidum eius Sittace Graecorum, ab ortu et Sabdata, ab occasu autem Antiochia inter duo flumina Tigrim et Tornadotum, item Apamea, cui nomen Antiochus matris suae inposuit; Tigri circumfunditur haec, dividitur Archoo.
infra est Susiane, in qua vetus regia Persarum Susa, a Dario Hystaspis filio condita; abest ab Seleucia Babylonia CCCCL p., tantundem ab Ecbatanis Medorum per montem Carbantum. in septentrionali Tigris alveo oppidum est Barbitace; abest a Susis CXXXV p. ibi mortalium soli auri miro odio contrahunt id defodiuntque, ne cui sit in usu. Susianis ad orientem versus iunguntur Oxii latrones et Mizaeorum XL populi, liberae feritatis.
supra eos parent Parthis Mardi et Saitae ii qui praetenduntur supra Elymaida, quam Persidi in ora iunximus. Susa a Persico mari absunt CCL p. qua subiit ad eam classis Alexandri Pasitigri, vicus ad lacum Chaldaicum vocatur Aple, unde Susa navigatione LXII·D p. absunt. Susianis ab oriente proximi sunt Cossiaei, supra Cossiaeos ad septentrionem Massabatene sub monte Cambalido, qui est Caucasi ramus, inde mollissimo transitu in Bactros.
Susianen ab Elymaide disterminat amnis Eulaeus, ortus in Medis modicoque spatio cuniculo conditus ac rursus exortus et per Massabatenen lapsus. circumit arcem Susorum ac Dianae templum augustissimum illis gentibus, et ipse in magna caerimonia, siquidem reges non ex alio bibunt et ob id in longinqua portant. recipit amnes Hedyphon praeter Asylum Persarum venientem, Adunam ex Susianis. oppidum iuxta eum Magoa, a Charace XV p.; quidam hoc in extrema Susiane ponunt solitudinibus proximum.
infra Eulaeum Elymais est in ora iuncta Persidi, a flumine Orati ad Characem CCXL p. oppida eius Seleucia et Sostrate, adposita monti Chasiro. oram, quae praeiacet, minorum Syrtium vice diximus inaccessam caeno, plurimum limi deferentibus Brixa et Ortacia amnibus, madente et ipsa Elymaide in tantum, ut nullus sit nisi circuitu eius ad Persidem aditus. infestatur et serpentibus, quos flumina deportant. pars eius maxime invia Characene vocatur ab oppido Arabiae claudente regna ea, de quo dicemus exposita prius M. Agrippae sententia.
namque is Mediam et Parthiam et Persidem ab oriente Indo, ab occidente Tigri, a septentrione Tauro Caucasio, a meridie Rubro mari terminatas patere in longitudinem |XIII|·XX p., in latitudinem DCCCXL prodidit, praeterea per se Mesopotamiam, ab oriente Tigri, ab occasu Euphrate, a septentrione Tauro, a meridie mari Persico inclusam. longitudine DCCC p., latitudine CCCLX.
Charaz, oppidum Persici sinus intimum, a quo Arabia Eudaemon cognominata excurrit, habitatur in colle manu facto inter confluentes dextra Tigrim, laeva Eulaeum, II p. laxitate. conditum est primum ab Alexandro Magno, colonis ex urbe regia Durine, quae tum interiit, deductis, militum inutilibus ibi relictis; Alexandriam appellari iusserat pagumque Pellaeum a patria sua, quem proprie Macedonum fecerat.
flumina id oppidum expugnavere; postea restituit Antiochus quintus regum et suo nomine appellavit, iterumque infestatum Spaosines Sagdodonaci filius, rex finitimorum Arabum, quem Iuba satrapen Antiochi fuisse falso tradit, oppositis molibus restituit nomenque suum dedit, emunito situ iuxta in longitudinem VI p., in latitudinem paulo minus. prius fuit a litore stadiis X â maritimum etiam Vipsania porticus habet â, Iuba vero prodente L p.;
nunc abesse a litore CXX legati Arabum nostrique negotiatores, qui inde venere, adfirmant. nec ulla in parte plus aut celerius profecere terrae fluminibus invectae. magis id mirum est, aestu longe ultra id accedente non repercussas.
hoc in loco genitum esse Dionysium, terrarum orbis situs recentissimum auctorem, quem ad commentanda omnia in orientem praemiserit Divus Augustus ituro in Armeniam ad Parthicas Arabicasque res maiore filio, non me praeterit nec sum oblitus sui quemque situs diligentissimum auctorem visum nobis introitu operis: in hac tamen parte arma Romana sequi placet nobis Iubamque regem, ad eundem Gaium Caesarem scriptis voluminibus de eadem expeditione Arabica.
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Arabia, gentium nulli postferenda amplitudine, longissime a monte Amano e regione Ciliciae Commagenesque descendit, ut diximus, multis gentibus eorum deductis illo a Tigrane Magno, sponte vero ad mare nostrum litusque Aegyptium, ut docuimus, nec non et in media Syriae ad Libanum montem penetrantibus Nubaeis, quibus iunguntur Ramisi, dein Teranei, dein Patami.
ipsa vero paeninsula Arabia, inter duo maria Rubrum Persicumque procurrens, quod naturae artificio ad similitudinem atque magnitudinem Italiae mari circumfusa, in eandem etiam caeli partem nulla differentia spectat, haec quoque in illo situ felix. populos eius a nostro mari usque ad Palmyrenae solitudines diximus: reliqua nunc inde peragemus.
Nomadas infestatoresque Chaldaeorum Scenitae, ut diximus, cludunt, et ipsi vagi, sed a tabernaculis cognominati, quae ciliciis metantur ubi libuit.
deinde Nabataei oppidum incolunt, Petram nomine, in convalle paulo minus II p. amplitudinis, circumdatum montibus inaccessis, amne interfluente. abest ab Gaza oppido litoris nostri DC, a sinu Persico CXXXV. huc convenit utrumque bivium, eorum qui ex Syria Palmyram petiere et eorum qui a Gaza venerunt.
a Petra incoluere Omani ad Characen usque, oppidis quondam claris ab Samiramide conditis Abaesamide et Soractia; nunc sunt solitudines. deinde est oppidum quod Characenorum regi paret in Pasitigris ripa, Forat nomine, in quod a Petra conveniunt, Characenque inde XII p. secundo aestu navigant, e Parthico autem regno navigantibus vicus Teredon. infra confluentem Euphratis et Tigris laeva fluminis Chaldaei optinent, dextra Nomades Scenitae.
quidam et alia duo oppida longis intervallis Tigri praenavigari tradunt, Barbatiam, mox Dumatham, quod abesse a Petra dierum X navigatione. nostri negotiatores dicunt Characenorum regi parere et Apameam, sitam ubi restagnatio Euphratis cum Tigri confluat; itaque molientes incursionem Parthos operibus obiectis inundatione arceri.
Nunc a Charace dicemus oram, Epiphani primum exquisitam. locus ubi Euphratis ostium fuit, flumen Salsum, promunturium Caldone, voragini similius quam mari aestuarium per L orae, flumen Achenum, deserta C p. usque ad insulam Icarum, sinus Capeus, quem accolunt Gaulopes et Gattaei, sinus Gerrhaicus, oppidum Gerrha, V p. amplitudine; turres habet ex salis quadratis molibus.
a litore L regio Attene, ex adverso Tylos insula, totidem milibus a litore, plurimis margaritis celeberrima cum oppido eiusdem nominis, iuxtaque altera minor, a promunturio eius XII·D p. ultra magnas aspici insulas tradunt, ad quas non sit perventum; huius ambitum CXII·D p., a Perside longius abesse, adiri uno alveo angusto. insula Ascliae, gentes Nochaeti, Zurazi, Borgodi, Catharraei, Nomades, flumen Cynos.
ultra navigationem inconpertam ab eo latere propter scopulos tradit Iuba praetermissa mentione oppidi Omanorum Batrasavaves et Omanae, quod priores celebrem portum Carmaniae fecere, item Homnae et Attanae, quae nunc oppida maxime celebrari a Persico mari nostri negotiatores dicunt. a flumine Canis, ut Iuba, mons adusto similis, gentes Epimaranitae, mox Ichthyophagi, insula deserta, gentes Bathymi . . . . Eblythaei montes, insula Omoemus, portus Mochorbae, insulae Etaxalos, Inchobriche, gens Cadaei,
insulae sine nominibus multae, celebres vero Isura, Rhinnea et proxima, in qua scriptae sunt stelae lapideae litteris incognitis, Coboea portus, Bragae insulae desertae, gens Taludaei, Dabanegoris regio, mons Orsa cum portu, sinus Duatas, insulae multae, mons Tricoryphos, regio Chardaleon, insulae Solanades, Cachina, item Ichthyophagorum. dein Clari, litus Mamaeum, ubi auri metalla, regio Canauna, gentes Apitami, Casani, insula Devade, fons Coralis, Carphati, insulae Alaea, Amnamethus, gens Darae,
insulae Chelonitis, Ichthyophagon multae, Odanda deserta, Basa, multae Sabaeorum. flumina Thanar, Amnum, insulae Doricae, fontes Daulotos, Dora, insulae Pteros, Labatanis, Coboris, Sambrachate et oppidum eodem nomine in continente. a meridie insulae multae, maxima Camari, flumen Musecros, portus Laupas, Scenitae Sabaei, insulae multae, emporium eorum Acila, ex quo in Indiam navigatur,
regio Amithoscatta, Damnia, Mizi maiores et minores, Drymatina, Macae; horum promunturium contra Carmaniam distat LÂ p. mira res ibi traditur; Numenium, ab Antiocho rege Mesenae praepositum, ibi vicisse eodem die classe aestuque reverso iterum equitatu contra Persas dimicantem et gemina tropaea eodem in loco Iovi ac Neptuno statuisse.
insula in alto obiacet Ogyris, clara Erythra rege ibi sepulto; distat a continente CXXV p., circumitur CXII·D. nec minus altera clara in Azanio mari Dioscuridu, distans a Syagro extumo promunturio CCLXXX. reliqui in continente a noto etiamnum Autaridae, in montes VIII dierum transitus, gens Larendani et Catabani, Gebbanitae pluribus oppidis, sed maximis Nagia et Thomna, templorum LXV; haec est amplitudinis significatio.
promunturium, a quo ad continentem Trogodytarum L, Thoani, Actaei, Chatramotitae, Tonabaei, Antiadalaei, Lexianae, Agraei, Cerbani, Sabaei, Arabum propter tura clarissimi, ad ultraque maria porretis gentibus. oppida eorum in Rubro litore Merme, Marma, Corolia, Sabbatha; intus oppida Nascus, Cardava, Carnus et, quo merces odorum deferunt, Thomala.
pars eorum Atramitae, quorum caput Sabota LX templa muris includens; regia tamen est omnium Marebbata. sinum optinent XCIIII, refertum insulis odoriferis. Atramitis in mediterraneo iunguntur Minaei. mare accolunt et Aelamitae oppido eiusdem nominis, iis iuncti Chaculatae, oppidum Sibi, quod Graeci Apaten vocant, Arsi, Codani, Vadaei oppido magno, Barasasaei, Lechieni, Sygaros insula, quam canes non intrant expositique circa litora errando moriuntur.
sinus intimus, in quo Laeanitae, qui nomen ei dedere; regia eorum Agra et in sinu Laeana vel, ut alii, Aelana: nam et ipsum sinum nostri Laeaniticum scripsere, alii Aelaniticum, Artemidorus Alaeniticum, Iuba Leaniticum. circuitus Arabiae a Charace Laeana colligere proditur |XLVII|·LXV p., Iuba paulo minus |XL| putat. latissima est a septentrione inter oppida Heroum et Characem.
nam et reliqua mediterranea eius dicantur. Nabataeis Thimaneos iunxerunt veteres, nunc sunt Taveni, Suelleni, Araceni, Arreni oppido in quod negotiatio omnis convenit, Hemnatae, Avalitae, oppida Domata, Haegra, Thamudaei, oppidum Baclanaza, Chariattaei, Toali, oppidum Phodaca, Minaei, a rege Cretae Minoe, ut existimant, originem trahentes, quorum Carmei; oppidum XIIII p. Maribba, Paramalacum, et ipsum non spernendum, item Canon.
Rhadamaei â et horum origo Rhadamanthus putatur, frater Minois â, Homeritae Mesala oppido, Hamiroei, Gedranitae, Amphryaei, Lysanitae, Bachylitae, Samnaei, Amaitaei oppidis Nessa et Chenneseri, Zamarni oppidis Sagiatta, Canthace, Bacaschami Riphearina oppido, quo vocabulo hordeum appellant, Autaei, Ethravi, Cyri Elmataeis oppido, Chodae Aiathuri in montibus oppido XXVÂ p., in quo fons Aenuscabales, quod significat camelorum,
oppidum Ampelome, colonia Milesiorum, Athrida oppidum, Calingi, quorum Mariba oppidum significat dominos omnium, oppida Pallon, Murannimal iuxta flumen, per quod Euphraten emergere putant, gentes Agraei, Ammoni, oppidum Athenae, Caunaravi, quod significat ditissimos armento, Chorranitae, Cesani, Choani. fuerunt et Graeca oppida Arethusa, Larisa, Chalcis, deleta variis bellis.
Romana arma solus in eam terram adhuc intulit Aelius Gallus ex equestri ordine, nam C. Caesar Augusti filius prospexit tantum Arabiam. Gallus oppida diruit, non nominata auctoribus qui ante scripserunt, Negranam, Nestum, Nescam, Magusum, Caminacum, Labaetiam et supra dictam Maribam circuitu VI, item Caripetam, quo longissime processit.
cetera explorata retulit: Nomadas lacte et ferina carne vesci, reliquos vinum ut Indos palmis exprimere, oleam sesamae. numerosissimos esse Homeritas, Minaeis fertiles agros armis praestare, maxime Chatramotitas. Carreis latissimos et fertilissimos agros, Sabaeos ditissimos silvarum fertilitate odorifera, auri metallis, agrorum riguis, mellis ceraeque proventu. de odoribus suo dicemus volumine.
Arabes mitrati degunt aut intonso crine; barba abraditur praeterquam in superiore labro; aliis et haec intonsa. mirumque dictu, ex innumeris populis pars aequa in commerciis aut latrociniis degit. in universum gentes ditissimae, ut apud quas maximae opes Romanorum Parthorumque subsidant, vendentibus quae e mari aut silvis capiunt nihilque invicem redimentibus.
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Nunc reliquam oram Arabiae contrariam persequemur. Timosthenes totum sinum quadridui navigatione in longitudinem taxavit, bidui in latitudinem, angustias VII·D p.; Eratosthenes ab ostio |XII| in quamque partem; Artemidorus Arabiae latere |XVII|·L,
Trogodytico vero |XI|·LXXXVII·D p. Ptolemaida usque; Agrippa |XVII|·XXXII sine differentia laterum. plerique latitudinem CCCCLXXV prodiderunt, faucesque hiberno orienti obversas alii IIII, alii Vii·D, alii XII patere
Situs autem ita se habet: a sinu Laeanitico alter sinus quem Arabes Aean vocant, in quo Heroon oppidum est. fuit et Cambysus inter Nelos et Marchadas, deductis eo aegris exercitus. gens Tyro, Daneon portus, ex quo navigabilem alveum perducere in Nilum, qua parte ad Delta dictum decurrit, LXII·D intervallo, quod inter flumen et Rubrum mare interest, primus omnium Sesostris Aegypti rex cogitavit, mox Darius Persarum, deinde Ptolemaeus sequens, qui et duxit fossam latitudine pedum C, altitudine XXX, in longitudinem XXXVII·D p. usque ad Fontes Amaros;
ultra deterruit inundationis metus, excelsiore tribus cubitis Rubro mari conperto quam terra Aegypti. aliqui non eam adferunt causam, sed ne inmisso mari corrumperetur aqua Nili, quae sola potus praebet. nihilo minus iter totum terreno frequentatur a mari Aegyptio, quod est triplex; unum a Pelusio per harenas, in quo, nisi calami defixi regant, via non reperitur, subinde aura vestigia operiente;
alterum ultra Casium montem, quod a LX p. redit in Pelusiacam viam â accolunt Arabes Autaei â; tertium a Gerrho, quod Agipsum vocant, per eosdem Arabas LX propius, sed asperum montibus et inops aquarum. eae omnes viae Arsinoen ducunt, conditam sororis nomine in sinu Carandra a Ptolemaeo Philadelpho, qui primus Trogodyticen excussit; amnem qui Arsinoen praefluit Ptolemaeum appellavit.
mox oppidum parvum est Aeum â alii pro hoc Philoterias scribunt â, deinde sunt Asaraei, ex Trogodytarum conubiis Arabes feri, insulae Spairine, Scytala, mox deserta ad Myos Hormon, ubi fons Tatnos, mons Aeas, insula Iambe, portus multi, Berenice oppidum, matris Philadelphi nomine, ad quod iter a Copto diximus, Arabes Autaei et Gebadaei.
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Trogodytice, quam prisci Midoen, alii Midioen dixere, mons Pentedactylos, insulae Stenae Dirae aliquot, Halonesi non pauciores, Cardamine, Topazos, quae gemmae nomen dedit. sinus insulis refertus: ex his quae Mareu vocantur, aquosae, quae Eratonos, sitientes; regum hi praefecti fuere. introrsus Candaei, quos Ophiophagos vocant, serpentibus vesci adsueti; neque alia regio fertilior est earum.
Iuba, qui videtur diligentissime persecutus haec, omisit in hoc tractu â nisi exemplarum vitium est â Berenicen alteram, quae Panchrysos cognominata est, et tertiam, quae Epi Dires, insignem loco: est enim sita in cervice longe procurrente, ubi fauces Rubri maris VII·D p. ab Arabia distant. insula ibi Citis, topazum ferens et ipsa.
ultra silvae, ubi Ptolemais, a Philadelpho condita ad venatus elephantorum, ob id Epi Theras cognominata, iuxta lacum Monoleum. haec est regio secundo volumine a nobis significata, in qua XLV diebus ante solstitium totidemque postea hora sexta consumuntur umbrae et in meridiem reliquis horis cadunt, ceteris diebus in septentrionem, cum in Berenice quam primam posuimus ipso die solstitii sexta hora umbrae in totum absumantur nihilque adnotetur aliud novi, DCII p. intervallo a Ptolemaide: res ingentis exempli locusque subtilitatis inmensae, mundo ibi deprehenso, cum indubitata ratione umbrarum Eratosthenes mensuram terrae prodere inde conceperit.
hinc Azanium mare, promunturium quod aliqui Hippalum scripsere, lacus Mandalum, insula Colocasitis et in alto multae, in quibus testudo plurima. oppidum Sace, insula Daphnidis, oppidum Aduliton; Aegyptiorum hoc servi profugi a dominis condidere.
maximum hic emporium Trogodytarum, etiam Aethiopum; abest a Ptolemaide V dierum navigatione. deferunt plurimum ebur, rhinocerotum cornua, hippopotamiorum coria, chelium testudinum, sphingia, mancipia. supra Aethiopas Aroteras insulae quae Aliaeu vocantur, item Bacchias et Antibacchias et Stratioton. hinc in ora Aethiopiae sinus incognitus, quod miremur, cum ulteriora mercatores scrutentur. promunturium in quo fons Cucios, expetitus navigantibus;
ultra Isidis portus, decem dierum remigio ab oppido Adulitarum distans; in eum Trogodytis myrra confertur. insulae ante portum duae Pseudopylae vocantur, interiores totidem Pylae; in altera stelae lapideae litteris ignotis. ultra sinus Avalitu, dein insula Diodori et aliae desertae, per continentem quoque deserta, oppidum Gaza, promunturium et portus Mossylites, quo cinnamum devehitur. hucusque Sesostris exercitum duxit. aliqui unum Aethiopiae oppidum ultra ponunt in litore Baragaza.
A Mossylico promunturio Atlanticum mare incipere vult Iuba praeter Mauretanias suas Gadis usque navigandum coro, cuius tot sententia hoc in loco subtrahenda non est. a promunturio Indorum quod vocetur Lepte Acra, ab aliis Drepanum, proponit recto cursu praeter Exustam ad Malichu insulam |XV| p. esse, inde ad locum quem vocant Sceneos CCXXV p., inde ad insulas Adanu CL: sic fieri ad apertum mare |XVIII|·LXXV p.
reliqui omnes propter ardorem solis navigari posse non putaverunt. quin et commercia ipsa infestant ex insulis Arabes, Ascitae appellati, quoniam bubulos utres binos insternentes ponte piraticam exercent sagittis venenatis. gentes Trogodytarum idem Iuba tradit Therothoas a venatu dictos, mirae velocitatis, sicut Ichthyophagos, natantes ceu maris animalia, Bangenos, Zangenas, Thalibas, Saxinas, Sirechas, Daremas, Domazenes.
quin et accolas Nili a Syene non Aethiopum populos, sed Arabum esse dicit usque Meroen; Solis quoque oppidum, quod non procul Memphi in Aegypti situ diximus, Arabas conditores habere. sunt qui et ulteriorem ripam Aethiopiae auferant adnectantque Africae. [ripas autem incoluere propter aquam.] nos relicto cuique intellegendi arbitrio oppida quo traduntur ordine utrimque ponemus a Syene.
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Et prius Arabiae latere gens Catadupi, deinde Syenitae, oppida Tacompson, quam quidam appellarunt Thaticen, Aramum, Sesamos, Andura, Nasarduma, Aindoma Come cum Arabeta et Boggia, Leupitorga, Tantarene, Emeae, Chindita, Noa, Goploa, Gistate, Megadale, Premni, Nups, Direa, Patigga, Bacata, Dumana, Radata, in quo felis aurea pro deo colebatur, Boron, in mediterraneo Mallo proximum Meroae. sic prodidit Bion.
Iuba aliter: oppidum munitum Megatichos inter Aegyptum et Aethiopiam, quod Arabes Mirsion vocaverunt, dein Tacompson, Aramum, Sesamum, Pide, Mamuda, Orambim iuxta bituminis fontem, Amodata, Prosda, Parenta, Mania, Tessata, Gallas, Zoton, Grau Comen, Emeum, Pidibotas, Aendondacometas, Nomadas in tabernaculis viventes, Cistaepen, Magadalen, Parvam Primin, Nups, Dirlin, Patingan, Breves, Magasneos, Egasmala, Cramda, Denna, Cadeum, Atthena, Batta, Alanam, Macua, Scammos, Goram in insula, ab iis Abale, Androgalim, Serem, Mallos, Agocem.
Ex Africae latere tradita sunt eodem nomine Tacompsos altera sive pars prioris, Mogore, Saea, Aedosa, Penariae, Primis, Magassa, Buma, Linthuma, Spintum, Sidop, Censoe, Pindicitor, Acug, Orsum, Suara, Maumarum, Urbim, Mulon, quod oppidum Graeci Hypaton vocarunt, Pagoarca, Zamnes, unde elephanti incipiant, Mambli, Berressa, Coetum, fuit quondam et Epis oppidum contra Meroen, antequam Bion scriberet deletum.
Haec sunt prodita usque Meroen, ex quibus hoc tempore nullum prope utroque latere exstat. certe solitudines nuper renuntiavere principi Neroni missi ab eo milites praetoriani cum tribuno ad explorandum, inter reliqua bella et Aethiopicum cogitanti. intravere autem et eo arma Romana Divi Augusti temporibus duce P. Petronio, et ipso equestris ordinis praefecto Aegypti. is oppida expugnavit, quae sola invenimus quo dicemus ordine, Pselcin, Primi, Bocchin, Forum Cambusis, Attenam, Stadissim, ubi Nilus praecipitans se fragore auditum accolis aufert. diripuit et Napata.
longissime autem a Syene progressus est DCCCLXX p. nec tamen arma Romana ibi solitudinem fecerunt: Aegyptiorum bellis attrita est Aethiopia vicissim imperitando serviendoque, clara et potens etiam usque ad Troiana bella Memnone regnante. et Syriae imperitasse eam nostroque litori aetate regis Cephei patet Andromedae fabulis.
Simili modo et de mensura eius varia prodidere, primus Dalion ultra Meroen longe subvectus, mox Aristocreon et Bion et Basilis, Simonides minor etiam quinquennio in Meroe moratus, cum de Aethiopia scriberet. nam Timosthenes, classium Philadelphi praefectus, sine mensura dierum LX a Syene Meroen iter prodidit, Eratosthenes DCXXV, Artemidorus DC, Sebosus ab Aegypti extremis |XVI|·LXXV, unde proxime dicti |XII|·L.
verum omnis haec finita nuper disputatio est, quoniam a Syene DCCCC· LXXXV Neronis exploratores renuntiavere his modis: a Syene Hieran sycaminon LIIII p., inde Tama LXXII regione Euonymiton Aethiopum, Primi CXX, Acinam LXIIII, Pitaram XXV, Tergedum CVI. insulam Gagauden esse in medio eo tractu; inde primum visas aves psittacos et ab altera, quae vocetur Artigula, animal sphingion, a Tergedo cynocephalos. inde Nabata LXXX; oppidum id parvum inter praedicta solum. ab eo ad insulam Meroen CCCLX.
herbas circa Meroen demum viridiores, silvarumque aliquid apparuisse et rhinocerotum elephantorumque vestigia. ipsum oppidum Meroen ab introitu insulae abesse LXXÂ p., iuxtaque aliam insulam Tadu dextro subeuntibus alveo, quae portum faceret.
aedificia oppidi pauca; regnare feminam Candacen, quod nomen multis iam annis ad reginas transiit; delubrum Hammonis et ibi religiosum et toto tractu sacella. cetero cum potirentur rerum Aethiopes, insula ea magnae claritatis fuit. tradunt armatorum CCL dare solitam, artificum III. alii reges Aethiopum XLV esse hodie traduntur.
universa vero gens Aetheria appellata est, deinde Atlantia, mox a Vulcani filio Aethiope. animalium hominumque monstrificas effigies circa extremitates eius gigni minime mirum, artifici ad formanda corpora effigiesque caelandas mobilitate ignea. ferunt certe ab orientis parte intima gentes esse sine naribus, aequali totius oris planitie, alias superiore labro orbas, alias sine linguis.
pars etiam ore concreto et naribus carens uno tantum foramine spirat potumque calamis avenae trahit et grana eiusdem avenae sponte provenientis ad vescendum. quibusdam pro sermone nutus motusque membrorum est. quibusdam ante Ptolemaeum Lathyrum regem Aegypti ignotus fuit usus ignium. quidam et Pygmaeorum gentem prodiderunt inter paludes ex quibus Nilus oriretur. in ora autem ubi dicemus continui montes ardentibus similes rubent.
Trogodytis et Rubro mari a Meroe tractus omnis superponitur, a Napata tridui itinere ad Rubrum litus, aqua pluvia ad usum conpluribus locis servata, fertilissima regione quae interest auri. ulteriora Atabuli, Aethiopum gens, tenent. dein contra Meroen Megabarri, quos aliqui Adiabaros nominavere; oppidum habent Apollinis. pars eorum Nomades quae elephantis vescitur.
ex adverso in Africae parte Macrobii, rursus a Megabarris Memnones et Dabelli dierumque XX intervallo Critensi. ultra eos Dochi, dein Gymnetes, semper nudi, mox Anderae, Mattitae, Mesaches; hi pudore atri coloris tota corpora rubrica inlinunt. at ex Africae parte Medimni, dein Nomades, cynocephalorum lacte viventes, Alabi, Syrbotae, qui octonum cubitorum esse dicuntur.
Aristocreon Libyae latere a Meroe oppidum Tollen dierum V itinere tradit; inde dierum XII Esar oppidum Aegyptiorum qui Psammetichum fugerint; in eo prodente se CCC habitasse; contra in Arabico latere Diaron oppidum esse eorum. Bion autem Sapen vocat quod ille Esar; et ipso nomine advenas significari. caput eorum in insula Sembobitin, et tertium in Arabia Sinat. inter montes autem et Nilum Simbarri sunt, Phalliges, in ipsis vero montibus Asachae multis nationibus. abesse a mari dicuntur dierum V itinere; vivunt elephantorum venatu. insula in Nilo Sembritarum reginae paret.
ab ea Nubaei Aethiopes dierum VIII itinere; oppidum eorum Nilo inpositum Tenupsis. Sesambri, apud quos quadrupedes omnes sine auribus, etiam elephanti. at ex Africae parte Ptonebari, Ptoemphani, qui canem pro rege habent, motu eius imperia augurantes, Harusbi oppido longe ab Nilo sito, postea Archisarmi, Phalliges, Marigarri, Chasamari.
Bion et alia oppida in insulis tradit: a Sembobiti Meroen versus dierum toto itinere XX proxime insulae oppidum Seberritanum sub regina et aliud Asara, alterius oppidum Darden; tertiam Medoen vocant, in qua oppidum Asel, quartam eodem quo oppidum nomine Garroen. inde per ripas oppida Nautis, Modum, Demadatin, Secundum, Collocat, Secande, Navectabe cum agro Psegipta, Candragori, Arabam, Summaram.
regio supra Sirbitum, ubi desinunt montes, traditur a quibusdam habere maritimos Aethiopas, Nisicathas, Nisitas, quod significat ternum et quaternum oculorum viros, non quia sic sint, sed quia sagittis praecipua contemplatione utantur. ab ea vero parte Nili, quae supra Syrtes Maiores oceanumque meridianum protendatur, Dalion Vacathos esse dicit, pluvia tantum aqua utentes, Cisoros, Logonporos ab Oecalicibus dierum V itinere, Usibalchos, Isbelos, Perusios, Ballios, Cispios.
reliqua deserta, dein fabulosa: ad occidentem versus Nigroe, quorum rex unum oculum in fronte habeat, Agriophagi, pantherarum leonumque maxime carnibus viventes, Pamphagi, omni mandentes, Anthropophagi, humana carne vescentes, Cynamolgi caninis capitibus, Artabatitae quadrupedes, ferarum modo vagi, deinde Hesperios, Perorsi et quos in Mauretaniae confinio diximus. pars quaedam Aethiopum locustis tantum vivit fumo et sale duratis in annua alimenta; hi quadragesimum vitae annum non excedunt.
Aethiopum terram universam cum mari Rubro patere in longitudinem |XXI|·LXX p., in latitudinem cum superiore Aegypto |XII|·XCVI Agrippa existimavit. quidam longitudinem ita diviserunt: a Meroe Sirbitum XII dierum navigationem, ab ea XV ad Dabellos, ab his ad oceanum Aethiopicum VI dierum iter. in totum ab oceano ad Meroen DCXXV p. esse inter auctores fere convenit, inde Syenen quantum diximus.
sita est Aethiopia ab oriente hiberno ad occidentem hibernum. meridiano cardine silvae, hebeno maxime, virent. a media eius parte imminens mari mons excelsus aeternis ardet ignibus, Theon Ochema dictus Graecis. a quo navigatione quadridui promunturium quod Hesperu Ceras vocatur, confine Africae iuxta Aethiopas Hesperios. quidam et in eo tractu modicos colles amoena opacitate vestitos Aegipanum Satyrorumque produnt.
198
Insulas toto eo mari et Ephorus conplures esse tradidit et Eudoxus et Timosthenes, Clitarchus vero Alexandro regi renuntiatam adeo divitem, ut equos incolae talentis auri permutarent, alteram ubi sacer mons opacus silva repertus esset, destillante arboribus odore mirae suavitatis. contra sinum Persicum Cerne nominatur insula adversa Aethiopiae, cuius neque magnitudo neque intervallum a continente constat; Aethiopas tantum populos habere proditur.
Ephorus auctor est a Rubro mari navigantes in eam non posse propter ardores ultra quasdam columnas â ita appellantur parvae insulae â provehi.
[
Polybius
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in extrema Mauretania contra montem Atlantem a terra stadia VIII abesse prodidit Cernen, Nepos Cornelius ex adverso maxime Carthaginis a continente p. M, non ampliorem circuitu II. traditur et alia insula contra montem Atlantem, et ipsa Atlantis appellata. ab ea V dierum praenavigatione solitudines ad Aethiopas inde primum circumagente se terrarum fronte in occasum ac mare Atlanticum.
contra hoc quoque promunturium Gorgades insulae narrantur, Gorgonum quondam domus, bidui navigatione distantes a continente, ut tradit Xenophon Lampsacenus. penetravit in eas Hanno Poenorum imperator prodiditque hirta feminarum corpora, viros pernicitate evasisse; duarum Gorgadum cutes argumenti et miraculi gratia in Iunonis templo posuit, spectatas usque ad Carthaginem captam.
ultra has etiamnum duae Hesperidum insulae narrantur, adeoque omnia circa hoc incerta sunt, ut Statius Sebosus a Gorgonum insulis cursum prodiderit, ab his ad Hesperu Ceras unius. nec Mauretaniae insularum certior fama est. paucas modo constat esse ex adverso Autololum a Iuba repertas, in quibus Gaetulicam purpuram tinguere instituerat.
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[
Sunt qui ultra eas Fortunatas putent esse quasdamque alias, quo in numero idem Sebosus etiam spatia conplexus Iunoniam abesse a Gadibus DCCL p. tradit, ab ea tantundem ad occasum versus Pluvialiam Caprariamque; in Pluvialia non esse aquam nisi ex imbri. ab iis CCL Fortunatas contra laevam Mauretaniae in VIII horam solis; vocari Invallem a convexitate et Planasiam a specie, Invallis circuitu CCC p.; arborum ibi proceritatem ad CXL pedes adulescere.
](
http://www.ing.iac.es/PR/lapalma/pliny.html
)
Iuba de Fortunatis ita inquisivit: sub meridiem quoque positas esse prope occasum, a Purpurariis DCXXV p., sic ut CCL supra occasum navigetur, dein per CCCLXXV ortus petatur. primam vocari Ombrion, nullis aedificiorum vestigiis; habere in montibus stagnum, arbores similes ferulae, ex quibus aqua exprimatur, e nigris amara, ex candidioribus potui iucunda.
alteram insulam Iunoniam appellari; in ea aediculam esse tantum lapide exstructam. ab ea in vicino eodem nomine minorem, deinde Caprariam, lacertis grandibus refertam. in conspectu earum esse Ninguariam, quae hoc nomen acceperit a perpetua nive, nebulosam.
proximam ei Canariam vocari a multitudine canum ingentis magnitudinis â ex quibus perducti sunt Iubae duo â; apparere ibi vestigia aedificiorum. cum omnes autem copia pomorum et avium omnis generis abundent, hanc et palmetis caryotas ferentibus ac nuce pinea abundare; esse copiam et mellis, papyrum quoque et siluros in amnibus gigni. infestari eas belvis, quae expellantur adsidue, putrescentibus.
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Et abunde orbe terrae extra intra indicato colligenda in artum mensura aequorum videtur.
[
Polybius
](
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a Gaditano freto longitudinem directo cursu ad os Maeotis |XXXIIII|·XXXVII·D
[
Polybius prodidit](
E/Roman/Texts/Polybius/34*.html#15.2
), ab eodem initio Siciliam |XII|·L, Cretam CCCLXXV, Rhodum CLXXXVII·D, Chelidonias tantundem, Cyprum CCCXXV, inde Syriae Seleuciam Pieriam CXV, quae computatio efficit |XXIIII|·XL.
Agrippa hoc idem intervallum a freto Gaditano ad sinum Issicum per longitudinem derectam |XXXIIII|·XL taxat, in quo haud scio an sit error numeri, quoniam idem a Siculo freto Alexandriam cursus |XIII|·L tradidit. universus intra Maeotim lacum |CLV|·VIIII, Artemidorus adicit DCCLVI, idem cum Maeotide |CLXXIII|·XC p. esse tradidit.
haec est mensura inermium et pacata audacia fortunam provocantium hominum.
Nunc ipsarum magnitudo conparabitur, utcumque difficultatem adferet auctorum diversitas, aptissime tamen spectabitur ad longitudinem latitudine addita. est ergo ad hoc praescriptum Europae magnitudo . . . . longitudo |LXXXVII|·XIIII. Africae â ut media ex omni varietate prodentium sumatur computatio â efficit longitudo |XXXVII|·XCVIII; latitudo, qua colitur, nusquam CCL excedit.
sed quoniam in Cyrenaica eius parte DCCCX eam fecit Agrippa, deserta eius ad Garamantas usque, qua noscebantur, complectens, universa mensura, quae veniet in comparationem, |XLVII|·VIII efficit. Asiae longitudo in confesso est |L|· XIII·DCCL; latitudo sane computetur ab Aethiopico mari Alexandriam iuxta Nilum sitam, ut per Meroen et Syenen mensura currat, |XVIII|·LXXV.
apparet ergo Europam paulo minus dimidia Asiae parte maiorem esse quam Asiam, eandem altero tanto et sexta parte Africae ampliorem quam Africam. quod si misceantur omnes summae, liquido patebit Europam totius terrae tertiam esse partem et octavam paulo amplius, Asiam vero quartam et quartam decimam, Africam autem quintam et insuper sexagesimam.
211
His addemus etiamnum unam Graecae inventionis scientiam vel exquisitissimae subtilitatis, ut nihil desit in spectando terrarum situ indicatisque regionibus noscatur et cum qua cuique siderum societas sit sive cognatio dierum ac noctium quibusque inter se pares umbrae et aequa mundi convexitas. ergo reddetur hoc etiam, terraeque universae in membra caeli digerentur. plura sunt autem segmenta mundi, quae nostri circulos appellavere, Graeci parallelos.
Principium habet Indiae pars versa ad austrum. patet usque Arabiam et Rubri maris accolas. continentur Gedrosi, Carmani, Persae, Elymaei, Parthyene, Aria, Susiane, Mesopotamia, Seleucia cognominata Babylonia, Arabia ad Petras usque, Syria Coele, Pelusium, Aegypti inferiora, quae Chora vocatur, Alexandria, Africae maritima, Cyrenaica oppida omnia, Thapsus, Hadrumetum, Clupea, Carthago, Utica, uterque Hippo, Numidia, Mauretania utraque, Atlanticum mare, columnae Herculis. in hoc caeli circumplexu aequinoctii die medio umbilicus, quem gnomonem vocant, VIIÂ pedes longus umbram non amplius IIIIÂ pedes longam reddit, noctis vero dieique longissima spatia XIIII horas aequinoctiales habent, brevissima ex contrario X.
Sequens circulus incipit ab India vergente ad occasum, vadit per medios Parthos, Persepolim, citima Persidis, Arabiam citeriorem, Iudaeam, Libani montis accolas, amplectitur Babylonem, Idumaeam, Samariam, Hierosolyma, Ascalonem, Iopen, Caesaream, Phoenicen, Ptolemaidem, Sidonem, Tyrum, Berytum, Botryn, Tripolim, Byblum, Antiochiam, Laodiceam, Seleuciam, Ciliciae maritima, Cypri austrina, Cretam, Lilybaeum in Sicilia, septentrionalia Africae et Numidiae. umbilicus, aequinoctio XXXV pedum, umbram XXIIIIÂ pedes longam facit, dies autem noxque maxima XIIII horarum aequinoctialium est accedente bis quinta parte unius horae.
Tertius circulus ab Indis Imavo proximis oritur. tendit per Caspias Portas, Mediae proxima, Cataoniam, Cappadociam, Taurum, Amanum, Issum, Cilicias Portas, Solos, Tarsum, Cyprum, Pisidiam, Pamphyliam, Siden, Lycaoniam, Lyciam, Patara, Xanthum, Caunum, Rhodum, Coum, Halicarnassum, Cnidum, Dorida, Chium, Delum, Cycladas medias, Gythium, Malean, Argos, Laconicam, Elim, Olympiam, Messaniam Peloponnesi, Syracusas, Catinam, Siliciam mediam, Sardiniae austrina, Carteiam, Gadis. gnomonis C unciae umbram LXXVII unciarum faciunt. longissimus dies est aequinoctialium horarum XIIII atque dimidiae cum tricesima unius horae.
Quarto subiacent circulo quae sunt ab altero latere Imavi, Cappadociae austrina, Galatia, Mysia, Sardis, Zmyrna, Sipylus, Tmolus mons, Lydia, Caria, Ionia, Trallis, Colophon, Ephesus, Miletus, Chios, Samos, Icarium mare, Cycladum septentrio, Athenae, Megara, Corinthus, Sicyon, Achaia, Patrae, Isthmus, Epirus, septentrionalia Siciliae, Narbonensis Galliae exortiva, Hispaniae maritima a Carthagine Nova et inde ad occasum. gnomoni XXI pedum respondent umbrae XVI pedum. longissimus dies habet aequinoctiales horas XIIII et tertias duas unius horae.
Quinto continentur segmento ab introitu Caspii maris Bactri, Hiberia, Armenia, Mysia, Phrygia, Hellespontus, Troas, Tenedus, Abydos, Scepsis, Ilium, Ida mons, Cyzicum, Lampsacum, Sinope, Amisum, Heraclea in Ponto, Paphlagonia, Lemnus, Imbrus, Thasus, Cassandria, Thessalia, Macedonia, Larisa, Amphipolis, Thessalonice, Pella, Edesus, Beroea, Pharsalia, Carystum, Euboea Boeotum, Chalcis, Delphi, Acarnania, Aetolia, Apollonia, Brundisium, Tarentum, Thurii, Locri, Regium, Lucani, Neapolis, Puteoli, Tuscum mare, Corsica, Baliares, Hispania media. gnomoni septem pedes, umbris sex. magnitudo diei summa horarum aequinoctialium XV.
Sexta comprehensio, qua continetur urbs Roma, amplectitur Caspias gentes, Caucasum, septentrionalia Armeniae, Apolloniam supra Rhyndacum, Nicomediam, Nicaeam, Calchadonem, Byzantium, Lysimacheam, Cherronesum, Melanem sinum, Abderam, Samothraciam, Maroneam, Aenum, Bessicam, Thraciam, Maedicam, Paeoniam, Illyrios, Durrachium, Canusium, Apuliae extuma, Campaniam, Etruriam, Pisas, Lunam, Lucam, Genuam, Liguriam, Antipolim, Massiliam, Narbonem, Tarraconem, Hispaniam Tarraconensem mediam et inde per Lusitaniam. gnomoni pedes VIIII, umbrae VIII. longissima diei spatia horarum aequinoctialium XV addita VIIII parte unius horae aut, ut Nigidio placuit, quinta.
Septima divisio ab altera Caspii maris ora incipit, vadit super Callatim, Bosporum, Borysthenen, Tomos, Thraciae aversa, Triballos, Illyrici reliqua, Hadriaticum mare, Aquileiam, Altinum, Venetiam, Vicetiam, Patavium, Veronam, Cremonam, Ravennam, Anconam, Picenum, Marsos, Paelignos, Sabinos, Umbriam, Ariminum, Bononiam, Placentiam, Mediolanum omniaque ab Appennino, transque Alpis Galliam Aquitanicam, Viennam, Pyrenaeum, Celtiberiam. umbilico XXXV pedum umbrae XXXVI, ut tamen in parte Venetiae exaequatur umbra gnomoni. amplissima diei spatia horarum aequinoctialium XV et quintarum partium horae trium.
Hactenus antiquorum exacta celebravimus. sequentium diligentissimi quod superest terrarum supra tribus adsignavere segmentis, a Tanai per Maeotim lacum et Sarmatas usque Borysthenen atque ita per Dacos partemque Germaniae, Gallias oceani litora amplexi, quod esset horarum XVI, alterum per Hyperboreos et Britanniam horarum XVII, postremum Scythicum a Ripaeis iugis in Thylen, in quo dies continuarentur, ut diximus, noctesque per vices.
iidem et ante principia quae fecimus posuere circulos duos: primum per insulam Meroen et Ptolemaidem in Rubro mari ad elephantorum venatus conditam, ubi longissimus dies XII horarum esset dimidia hora amplior, secundum per Syenen Aegypti euntem, qui esset horarum XIII, iidemque singulis dimidia horarum spatia usque ad ultimum adiecere circulis.
Et hactenus de terris.
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Pontiese gebergte | "2023-02-01T11:31:29" | https://www.britannica.com/place/Pontic-Mountains | Table of ContentsIntroduction
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Pontic Mountains
mountains, Turkey
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Pontic Mountains, mountains rising out of the northern side of the Anatolia peninsula, northern
[Turkey](https://www.britannica.com/place/Turkey), in an area once occupied by the ancient country of Pontus. The range reaches a height of 12,900 feet (3,932 m) and makes a gentle double bend, reflected in the outline of the southern shore of the [Black Sea](https://www.britannica.com/place/Black-Sea). Dense pine forests cover the hills. On the [cultivated](https://www.merriam-webster.com/dictionary/cultivated) land near the sea, tobacco, hazelnuts, tea, and citrus fruits predominate. [Amy Tikkanen](/editor/Amy-Tikkanen/6393). |
Oos-Ghats | "2021-08-17T12:54:58" | https://books.google.com/?id=5_EdL2FtIqQC&dq=etymology+dravidian | | |
Jainism and Early Buddhism: Essays in Honor of Padmanabh S. Jaini, Page 1
A collection of papers presented at an international conference on Jainism and early Buddhism in honor of Prof. Padmanabh S. Jaini, organized and hosted by the Department of History of Religions at the University of Lund, Sweden in 1998. Prof. Jaini is professor emeritus of Buddhist Studies at University of California, Berkeley, California, USA and one of the foremost contemporary scholars of Buddhism and Jainism. The two part festschrift contains papers presented by thirty seven prominent scholars, covering a wide range of topics in both religions.
Contents
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|29|
|47|
|79|
|95|
|103|
|113|
|129|
|167|
Sin Fujinaga Miyakonojo Kosen
|205|
Whitney Kelting Grinnell College
|231|
Janice Leoshko University of Texas at Austin
|249|
Koyu Sato The Eastern Institute
|269|
Kim Skoog University of Guam
|293|
Jainism in Tami Inscriptions Kristi L Wiley University of California at Berkeley
|315|
Binding and Modifications of Áyu Karma
|337|Other editions - [View all](https://books.google.com/books?q=editions:ISBN0895819562&id=5_EdL2FtIqQC)
No preview available - 2003
Common terms and phrases [ácárya](https://books.google.com/books?id=5_EdL2FtIqQC&q=%C3%A1c%C3%A1rya&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [according](https://books.google.com/books?id=5_EdL2FtIqQC&q=according&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [Ahmedabad](https://books.google.com/books?id=5_EdL2FtIqQC&q=Ahmedabad&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [Aóoka](https://books.google.com/books?id=5_EdL2FtIqQC&q=A%C3%B3oka&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [appears](https://books.google.com/books?id=5_EdL2FtIqQC&q=appears&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [arthávagraha](https://books.google.com/books?id=5_EdL2FtIqQC&q=arth%C3%A1vagraha&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [ascetic](https://books.google.com/books?id=5_EdL2FtIqQC&q=ascetic&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [asceticism](https://books.google.com/books?id=5_EdL2FtIqQC&q=asceticism&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [attained](https://books.google.com/books?id=5_EdL2FtIqQC&q=attained&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [áyu](https://books.google.com/books?id=5_EdL2FtIqQC&q=%C3%A1yu&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [binding](https://books.google.com/books?id=5_EdL2FtIqQC&q=binding&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [Bombay](https://books.google.com/books?id=5_EdL2FtIqQC&q=Bombay&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [Brahmins](https://books.google.com/books?id=5_EdL2FtIqQC&q=Brahmins&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [Buddha](https://books.google.com/books?id=5_EdL2FtIqQC&q=Buddha&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [Buddhist](https://books.google.com/books?id=5_EdL2FtIqQC&q=Buddhist&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [Caillat](https://books.google.com/books?id=5_EdL2FtIqQC&q=Caillat&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [canonical](https://books.google.com/books?id=5_EdL2FtIqQC&q=canonical&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [century](https://books.google.com/books?id=5_EdL2FtIqQC&q=century&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [chants](https://books.google.com/books?id=5_EdL2FtIqQC&q=chants&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [Chinese](https://books.google.com/books?id=5_EdL2FtIqQC&q=Chinese&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [commentary](https://books.google.com/books?id=5_EdL2FtIqQC&q=commentary&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [context](https://books.google.com/books?id=5_EdL2FtIqQC&q=context&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [Daoxuan's](https://books.google.com/books?id=5_EdL2FtIqQC&q=Daoxuan%E2%80%99s&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [daróana](https://books.google.com/books?id=5_EdL2FtIqQC&q=dar%C3%B3ana&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [Delhi](https://books.google.com/books?id=5_EdL2FtIqQC&q=Delhi&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [Devadatta](https://books.google.com/books?id=5_EdL2FtIqQC&q=Devadatta&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [Dibbamanta](https://books.google.com/books?id=5_EdL2FtIqQC&q=Dibbamanta&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [Digambara](https://books.google.com/books?id=5_EdL2FtIqQC&q=Digambara&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [discussion](https://books.google.com/books?id=5_EdL2FtIqQC&q=discussion&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [doctrine](https://books.google.com/books?id=5_EdL2FtIqQC&q=doctrine&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [Dravidian](https://books.google.com/books?id=5_EdL2FtIqQC&q=Dravidian&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [dravya](https://books.google.com/books?id=5_EdL2FtIqQC&q=dravya&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [Dundas](https://books.google.com/books?id=5_EdL2FtIqQC&q=Dundas&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [early](https://books.google.com/books?id=5_EdL2FtIqQC&q=early&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [example](https://books.google.com/books?id=5_EdL2FtIqQC&q=example&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [existence](https://books.google.com/books?id=5_EdL2FtIqQC&q=existence&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [gāthā](https://books.google.com/books?id=5_EdL2FtIqQC&q=g%C4%81th%C4%81&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [gáthás](https://books.google.com/books?id=5_EdL2FtIqQC&q=g%C3%A1th%C3%A1s&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [goddess](https://books.google.com/books?id=5_EdL2FtIqQC&q=goddess&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [Haribhadra](https://books.google.com/books?id=5_EdL2FtIqQC&q=Haribhadra&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [Hindu](https://books.google.com/books?id=5_EdL2FtIqQC&q=Hindu&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [Indian](https://books.google.com/books?id=5_EdL2FtIqQC&q=Indian&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [inscriptions](https://books.google.com/books?id=5_EdL2FtIqQC&q=inscriptions&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [Jain monks](https://books.google.com/books?id=5_EdL2FtIqQC&q=Jain+monks&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [Jain temples](https://books.google.com/books?id=5_EdL2FtIqQC&q=Jain+temples&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [Jaina](https://books.google.com/books?id=5_EdL2FtIqQC&q=Jaina&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [Jainatarkabháòá](https://books.google.com/books?id=5_EdL2FtIqQC&q=Jainatarkabh%C3%A1%C3%B2%C3%A1&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [Jaini](https://books.google.com/books?id=5_EdL2FtIqQC&q=Jaini&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [Jainism](https://books.google.com/books?id=5_EdL2FtIqQC&q=Jainism&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [Jaipur](https://books.google.com/books?id=5_EdL2FtIqQC&q=Jaipur&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [Jamáli](https://books.google.com/books?id=5_EdL2FtIqQC&q=Jam%C3%A1li&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [Jina](https://books.google.com/books?id=5_EdL2FtIqQC&q=Jina&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [kalyáõaka](https://books.google.com/books?id=5_EdL2FtIqQC&q=kaly%C3%A1%C3%B5aka&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [karma](https://books.google.com/books?id=5_EdL2FtIqQC&q=karma&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [karmic](https://books.google.com/books?id=5_EdL2FtIqQC&q=karmic&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [king](https://books.google.com/books?id=5_EdL2FtIqQC&q=king&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [knowledge](https://books.google.com/books?id=5_EdL2FtIqQC&q=knowledge&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [Kòatriya](https://books.google.com/books?id=5_EdL2FtIqQC&q=K%C3%B2atriya&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [Kundakunda](https://books.google.com/books?id=5_EdL2FtIqQC&q=Kundakunda&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [Ladnun](https://books.google.com/books?id=5_EdL2FtIqQC&q=Ladnun&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [later](https://books.google.com/books?id=5_EdL2FtIqQC&q=later&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [liberation](https://books.google.com/books?id=5_EdL2FtIqQC&q=liberation&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [Mahāvīra](https://books.google.com/books?id=5_EdL2FtIqQC&q=Mah%C4%81v%C4%ABra&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [Marudeví](https://books.google.com/books?id=5_EdL2FtIqQC&q=Marudev%C3%AD&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [means](https://books.google.com/books?id=5_EdL2FtIqQC&q=means&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [mendicant](https://books.google.com/books?id=5_EdL2FtIqQC&q=mendicant&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [mentioned](https://books.google.com/books?id=5_EdL2FtIqQC&q=mentioned&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [merit](https://books.google.com/books?id=5_EdL2FtIqQC&q=merit&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [mokòa](https://books.google.com/books?id=5_EdL2FtIqQC&q=mok%C3%B2a&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [monastic](https://books.google.com/books?id=5_EdL2FtIqQC&q=monastic&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [Motilal Banarsidass](https://books.google.com/books?id=5_EdL2FtIqQC&q=Motilal+Banarsidass&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [Muni](https://books.google.com/books?id=5_EdL2FtIqQC&q=Muni&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [narrative](https://books.google.com/books?id=5_EdL2FtIqQC&q=narrative&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [nigoda](https://books.google.com/books?id=5_EdL2FtIqQC&q=nigoda&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [one's](https://books.google.com/books?id=5_EdL2FtIqQC&q=one%E2%80%99s&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [original](https://books.google.com/books?id=5_EdL2FtIqQC&q=original&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [Órímál](https://books.google.com/books?id=5_EdL2FtIqQC&q=%C3%93r%C3%ADm%C3%A1l&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [Óvetámbara](https://books.google.com/books?id=5_EdL2FtIqQC&q=%C3%93vet%C3%A1mbara&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [Padmanabh](https://books.google.com/books?id=5_EdL2FtIqQC&q=Padmanabh&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [Pāli](https://books.google.com/books?id=5_EdL2FtIqQC&q=P%C4%81li&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [Pali Text Society](https://books.google.com/books?id=5_EdL2FtIqQC&q=Pali+Text+Society&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [Paramātman](https://books.google.com/books?id=5_EdL2FtIqQC&q=Param%C4%81tman&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [Paritta](https://books.google.com/books?id=5_EdL2FtIqQC&q=Paritta&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [Patañjali](https://books.google.com/books?id=5_EdL2FtIqQC&q=Pata%C3%B1jali&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [person](https://books.google.com/books?id=5_EdL2FtIqQC&q=person&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [practice](https://books.google.com/books?id=5_EdL2FtIqQC&q=practice&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [Prakrit](https://books.google.com/books?id=5_EdL2FtIqQC&q=Prakrit&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [Press](https://books.google.com/books?id=5_EdL2FtIqQC&q=Press&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [question](https://books.google.com/books?id=5_EdL2FtIqQC&q=question&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [rebirth](https://books.google.com/books?id=5_EdL2FtIqQC&q=rebirth&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [recitation](https://books.google.com/books?id=5_EdL2FtIqQC&q=recitation&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [reference](https://books.google.com/books?id=5_EdL2FtIqQC&q=reference&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [religion](https://books.google.com/books?id=5_EdL2FtIqQC&q=religion&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [religious](https://books.google.com/books?id=5_EdL2FtIqQC&q=religious&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [ritual](https://books.google.com/books?id=5_EdL2FtIqQC&q=ritual&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [sacrifice](https://books.google.com/books?id=5_EdL2FtIqQC&q=sacrifice&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [Sangha](https://books.google.com/books?id=5_EdL2FtIqQC&q=Sangha&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [Sanskrit](https://books.google.com/books?id=5_EdL2FtIqQC&q=Sanskrit&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [Schubring](https://books.google.com/books?id=5_EdL2FtIqQC&q=Schubring&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [seems](https://books.google.com/books?id=5_EdL2FtIqQC&q=seems&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [soul](https://books.google.com/books?id=5_EdL2FtIqQC&q=soul&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [spiritual](https://books.google.com/books?id=5_EdL2FtIqQC&q=spiritual&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [sthiti](https://books.google.com/books?id=5_EdL2FtIqQC&q=sthiti&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [story](https://books.google.com/books?id=5_EdL2FtIqQC&q=story&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [Studies](https://books.google.com/books?id=5_EdL2FtIqQC&q=Studies&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [stúpas](https://books.google.com/books?id=5_EdL2FtIqQC&q=st%C3%BApas&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [suicide](https://books.google.com/books?id=5_EdL2FtIqQC&q=suicide&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [Sūtra](https://books.google.com/books?id=5_EdL2FtIqQC&q=S%C5%ABtra&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [Sutta](https://books.google.com/books?id=5_EdL2FtIqQC&q=Sutta&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [Śvetāmbara](https://books.google.com/books?id=5_EdL2FtIqQC&q=%C5%9Avet%C4%81mbara&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [Tamil](https://books.google.com/books?id=5_EdL2FtIqQC&q=Tamil&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [Terapanth](https://books.google.com/books?id=5_EdL2FtIqQC&q=Terapanth&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [term](https://books.google.com/books?id=5_EdL2FtIqQC&q=term&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [Text Society](https://books.google.com/books?id=5_EdL2FtIqQC&q=Text+Society&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [tion](https://books.google.com/books?id=5_EdL2FtIqQC&q=tion&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [tradition](https://books.google.com/books?id=5_EdL2FtIqQC&q=tradition&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [translation](https://books.google.com/books?id=5_EdL2FtIqQC&q=translation&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [Udayana](https://books.google.com/books?id=5_EdL2FtIqQC&q=Udayana&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [University](https://books.google.com/books?id=5_EdL2FtIqQC&q=University&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [Upadhye](https://books.google.com/books?id=5_EdL2FtIqQC&q=Upadhye&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [verses](https://books.google.com/books?id=5_EdL2FtIqQC&q=verses&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [Vinaya](https://books.google.com/books?id=5_EdL2FtIqQC&q=Vinaya&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [vyañjana](https://books.google.com/books?id=5_EdL2FtIqQC&q=vya%C3%B1jana&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [word](https://books.google.com/books?id=5_EdL2FtIqQC&q=word&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [worship](https://books.google.com/books?id=5_EdL2FtIqQC&q=worship&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [Yaóovijaya](https://books.google.com/books?id=5_EdL2FtIqQC&q=Ya%C3%B3ovijaya&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [Yoga](https://books.google.com/books?id=5_EdL2FtIqQC&q=Yoga&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) |
Oos-Ghats | "2021-08-17T12:54:58" | https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=ghat+means&dq=ghat+means&hl=en&sa=X&ved=0ahUKEwj_nZnwjpPgAhUHWysKHQcdAjk4ChDoAQgpMAA | | |
Discover Sublime India: Handbook for Tourists
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Contents
Philosophy and Yoga
|6|
Astrology and Astronomy
|52|
Culture Music Dance Drama
|58|
Copyright
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Common terms and phrases [Adi Sankara](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=Adi+Sankara&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [Airlines](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=Airlines&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [Airways](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=Airways&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [ancient](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=ancient&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [animals](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=animals&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [Ashram](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=Ashram&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [Astrology](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=Astrology&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [auspicious](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=auspicious&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [Avatar](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=Avatar&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [Ayurveda](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=Ayurveda&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [Ayyappa](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=Ayyappa&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [birds](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=birds&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [Brahman](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=Brahman&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [bull](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=bull&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [called](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=called&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [caste](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=caste&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [centres](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=centres&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [coconut](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=coconut&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [College](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=College&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [colour](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=colour&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [Courtesy](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=Courtesy&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [dance](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=dance&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [deer](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=deer&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [deity](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=deity&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [Delhi](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=Delhi&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [Dharma](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=Dharma&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [Dweepa](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=Dweepa&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [elephant](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=elephant&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [Epics](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=Epics&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [festival](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=festival&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [flower](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=flower&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [forehead](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=forehead&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [forests](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=forests&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [found in India](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=found+in+India&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [gopurams](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=gopurams&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [Government](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=Government&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [gunas](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=gunas&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [Guru](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=Guru&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [hair](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=hair&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [Himalayas](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=Himalayas&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [Hindu](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=Hindu&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [Hinduism](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=Hinduism&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [holds attributes](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=holds+attributes&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [holy](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=holy&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [horse](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=horse&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [human](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=human&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [India](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=India&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [Jainism](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=Jainism&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [Kanchipuram](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=Kanchipuram&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [Kolams](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=Kolams&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [Kubera](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=Kubera&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [kusa grass](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=kusa+grass&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [Lakshmi](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=Lakshmi&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [languages](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=languages&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [Linga](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=Linga&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [lion](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=lion&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [live](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=live&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [Lord Siva](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=Lord+Siva&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [Lord Vishnu](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=Lord+Vishnu&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [lotus](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=lotus&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [machine woven](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=machine+woven&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [Madras](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=Madras&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [Maharishi](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=Maharishi&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [manifested](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=manifested&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [manthras](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=manthras&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [means](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=means&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [Mela](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=Mela&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [Monsoon](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=Monsoon&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [Museum](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=Museum&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [organisations](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=organisations&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [Paise](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=Paise&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [philosophy](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=philosophy&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [planets](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=planets&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [powder](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=powder&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [practice](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=practice&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [Pradesh](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=Pradesh&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [priests](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=priests&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [Purana](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=Purana&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [Rajasthan](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=Rajasthan&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [religion](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=religion&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [religious](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=religious&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [Revathi](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=Revathi&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [rice](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=rice&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [Rishis](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=Rishis&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [rituals](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=rituals&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [river](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=river&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [Rudraksha](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=Rudraksha&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [Rupees](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=Rupees&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [sacred](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=sacred&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [Sanskrit](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=Sanskrit&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [Saraswathi](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=Saraswathi&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [saree](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=saree&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [schools](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=schools&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [Sikhism](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=Sikhism&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [silk](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=silk&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [Siva](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=Siva&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [soil](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=soil&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [soul](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=soul&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [spices](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=spices&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [spiritual](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=spiritual&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [symbol](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=symbol&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [symbolises](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=symbolises&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [system of medicine](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=system+of+medicine&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [Tamil Nadu](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=Tamil+Nadu&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [temple](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=temple&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [thread](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=thread&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [Tilak](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=Tilak&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [Tourist](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=Tourist&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [trees](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=trees&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [Tulasi](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=Tulasi&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [unmanifested Divine](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=unmanifested+Divine&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [Upanishads](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=Upanishads&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [various](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=various&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [Vedas](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=Vedas&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [Vedic](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=Vedic&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [vegetarians](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=vegetarians&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [vibuthi](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=vibuthi&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [village](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=village&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [Vimana](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=Vimana&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [Vishishtadvaita](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=Vishishtadvaita&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [Vishnu](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=Vishnu&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [wheel](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=wheel&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [women](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=women&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [worship](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=worship&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [Yoga](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=Yoga&dq=ghat+means&source=gbs_word_cloud_r&cad=3) |
Oos-Ghats | "2021-08-17T12:54:58" | https://www.britannica.com/place/Eastern-Ghats | Eastern Ghats
Learn about this topic in these articles:
Assorted References
- distribution of Precambrian rocks
- In
[Precambrian: Occurrence and distribution of Precambrian rocks](https://www.britannica.com/science/Precambrian/Proterozoic-plate-movements#ref585058)
…Trough in Canada, and the Eastern Ghats belt in India. Several small relict areas, spanning a few hundred kilometres across, exist within or against Phanerozoic orogenic belts and include the Lofoten islands of Norway, the Lewisian Complex in northwestern Scotland, and the Adirondack
[Read More](/science/Precambrian/Proterozoic-plate-movements#ref585058)
physiography of
- Andhra Pradesh
- In
[Andhra Pradesh: Relief, drainage, and soils](https://www.britannica.com/place/Andhra-Pradesh#ref487076)
The Eastern Ghats are part of a larger mountain system extending from central India to the far south and running parallel to the east coast. Interrupted by the great river valleys, the mountains do not form a continuous range. They have highly porous soils on their…
[Read More](/place/Andhra-Pradesh#ref487076)
- Ghats mountain ranges
- In
[Ghats](https://www.britannica.com/place/Ghats#ref233982)
The Eastern Ghats include several discontinuous and dissimilar hill masses that generally trend northeast-southwest along the Bay of Bengal. The narrow range has an average elevation of about 2,000 feet (600 metres), with peaks reaching 4,000 feet (1,200 metres) and higher; the high point is Arma…
[Read More](/place/Ghats#ref233982)
- India
- In
[India: The Eastern Ghats](https://www.britannica.com/place/India/The-Deccan#ref487176)
The Eastern Ghats are a series of discontinuous low ranges running generally northeast-southwest parallel to the coast of the Bay of Bengal. The largest single sector—the remnant of an ancient mountain range that eroded and subsequently rejuvenated—is found in the Dandakaranya region between…
[Read More](/place/India/The-Deccan#ref487176)
- Javadi Hills
- In
[Javadi Hills](https://www.britannica.com/place/Javadi-Hills#ref44065)
…of the larger of the Eastern Ghats, in northern Tamil Nadu state, southeastern India. About 50 miles (80 km) wide and 20 miles (32 km) long, they are bisected into eastern and western sections by the Cheyyar and Agaram rivers, tributaries of the Palar River. They consist of bluish gray…
[Read More](/place/Javadi-Hills#ref44065)
- Odisha
- In
[Odisha: Relief, soils, and drainage](https://www.britannica.com/place/Odisha#ref486919)
…divisions: the northern plateau, the Eastern Ghats, the central tract, and the coastal plains. The northern plateau (in the northern part of the state) is an extension of the forest-covered and mineral-rich Chota Nagpur plateau centred in Jharkhand. The Eastern Ghats, extending roughly parallel to the coast and rising to…
[Read More](/place/Odisha#ref486919) |
Wes-Ghats | "2019-04-27T21:00:10" | https://books.google.com/?id=5_EdL2FtIqQC&dq=etymology+dravidian | | |
Jainism and Early Buddhism: Essays in Honor of Padmanabh S. Jaini, Page 1
A collection of papers presented at an international conference on Jainism and early Buddhism in honor of Prof. Padmanabh S. Jaini, organized and hosted by the Department of History of Religions at the University of Lund, Sweden in 1998. Prof. Jaini is professor emeritus of Buddhist Studies at University of California, Berkeley, California, USA and one of the foremost contemporary scholars of Buddhism and Jainism. The two part festschrift contains papers presented by thirty seven prominent scholars, covering a wide range of topics in both religions.
Contents
|1|
|29|
|47|
|79|
|95|
|103|
|113|
|129|
|167|
Sin Fujinaga Miyakonojo Kosen
|205|
Whitney Kelting Grinnell College
|231|
Janice Leoshko University of Texas at Austin
|249|
Koyu Sato The Eastern Institute
|269|
Kim Skoog University of Guam
|293|
Jainism in Tami Inscriptions Kristi L Wiley University of California at Berkeley
|315|
Binding and Modifications of Áyu Karma
|337|Other editions - [View all](https://books.google.com/books?q=editions:ISBN0895819562&id=5_EdL2FtIqQC)
No preview available - 2003
Common terms and phrases [ácárya](https://books.google.com/books?id=5_EdL2FtIqQC&q=%C3%A1c%C3%A1rya&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [according](https://books.google.com/books?id=5_EdL2FtIqQC&q=according&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [Ahmedabad](https://books.google.com/books?id=5_EdL2FtIqQC&q=Ahmedabad&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [Aóoka](https://books.google.com/books?id=5_EdL2FtIqQC&q=A%C3%B3oka&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [appears](https://books.google.com/books?id=5_EdL2FtIqQC&q=appears&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [arthávagraha](https://books.google.com/books?id=5_EdL2FtIqQC&q=arth%C3%A1vagraha&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [ascetic](https://books.google.com/books?id=5_EdL2FtIqQC&q=ascetic&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [asceticism](https://books.google.com/books?id=5_EdL2FtIqQC&q=asceticism&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [attained](https://books.google.com/books?id=5_EdL2FtIqQC&q=attained&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [áyu](https://books.google.com/books?id=5_EdL2FtIqQC&q=%C3%A1yu&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [binding](https://books.google.com/books?id=5_EdL2FtIqQC&q=binding&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [Bombay](https://books.google.com/books?id=5_EdL2FtIqQC&q=Bombay&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [Brahmins](https://books.google.com/books?id=5_EdL2FtIqQC&q=Brahmins&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [Buddha](https://books.google.com/books?id=5_EdL2FtIqQC&q=Buddha&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [Buddhist](https://books.google.com/books?id=5_EdL2FtIqQC&q=Buddhist&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [Caillat](https://books.google.com/books?id=5_EdL2FtIqQC&q=Caillat&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [canonical](https://books.google.com/books?id=5_EdL2FtIqQC&q=canonical&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [century](https://books.google.com/books?id=5_EdL2FtIqQC&q=century&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [chants](https://books.google.com/books?id=5_EdL2FtIqQC&q=chants&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [Chinese](https://books.google.com/books?id=5_EdL2FtIqQC&q=Chinese&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [commentary](https://books.google.com/books?id=5_EdL2FtIqQC&q=commentary&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [context](https://books.google.com/books?id=5_EdL2FtIqQC&q=context&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [Daoxuan's](https://books.google.com/books?id=5_EdL2FtIqQC&q=Daoxuan%E2%80%99s&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [daróana](https://books.google.com/books?id=5_EdL2FtIqQC&q=dar%C3%B3ana&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [Delhi](https://books.google.com/books?id=5_EdL2FtIqQC&q=Delhi&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [Devadatta](https://books.google.com/books?id=5_EdL2FtIqQC&q=Devadatta&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [Dibbamanta](https://books.google.com/books?id=5_EdL2FtIqQC&q=Dibbamanta&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [Digambara](https://books.google.com/books?id=5_EdL2FtIqQC&q=Digambara&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [discussion](https://books.google.com/books?id=5_EdL2FtIqQC&q=discussion&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [doctrine](https://books.google.com/books?id=5_EdL2FtIqQC&q=doctrine&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [Dravidian](https://books.google.com/books?id=5_EdL2FtIqQC&q=Dravidian&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [dravya](https://books.google.com/books?id=5_EdL2FtIqQC&q=dravya&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [Dundas](https://books.google.com/books?id=5_EdL2FtIqQC&q=Dundas&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [early](https://books.google.com/books?id=5_EdL2FtIqQC&q=early&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [example](https://books.google.com/books?id=5_EdL2FtIqQC&q=example&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [existence](https://books.google.com/books?id=5_EdL2FtIqQC&q=existence&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [gāthā](https://books.google.com/books?id=5_EdL2FtIqQC&q=g%C4%81th%C4%81&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [gáthás](https://books.google.com/books?id=5_EdL2FtIqQC&q=g%C3%A1th%C3%A1s&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [goddess](https://books.google.com/books?id=5_EdL2FtIqQC&q=goddess&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [Haribhadra](https://books.google.com/books?id=5_EdL2FtIqQC&q=Haribhadra&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [Hindu](https://books.google.com/books?id=5_EdL2FtIqQC&q=Hindu&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [Indian](https://books.google.com/books?id=5_EdL2FtIqQC&q=Indian&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [inscriptions](https://books.google.com/books?id=5_EdL2FtIqQC&q=inscriptions&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [Jain monks](https://books.google.com/books?id=5_EdL2FtIqQC&q=Jain+monks&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [Jain temples](https://books.google.com/books?id=5_EdL2FtIqQC&q=Jain+temples&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [Jaina](https://books.google.com/books?id=5_EdL2FtIqQC&q=Jaina&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [Jainatarkabháòá](https://books.google.com/books?id=5_EdL2FtIqQC&q=Jainatarkabh%C3%A1%C3%B2%C3%A1&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [Jaini](https://books.google.com/books?id=5_EdL2FtIqQC&q=Jaini&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [Jainism](https://books.google.com/books?id=5_EdL2FtIqQC&q=Jainism&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [Jaipur](https://books.google.com/books?id=5_EdL2FtIqQC&q=Jaipur&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [Jamáli](https://books.google.com/books?id=5_EdL2FtIqQC&q=Jam%C3%A1li&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [Jina](https://books.google.com/books?id=5_EdL2FtIqQC&q=Jina&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [kalyáõaka](https://books.google.com/books?id=5_EdL2FtIqQC&q=kaly%C3%A1%C3%B5aka&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [karma](https://books.google.com/books?id=5_EdL2FtIqQC&q=karma&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [karmic](https://books.google.com/books?id=5_EdL2FtIqQC&q=karmic&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [king](https://books.google.com/books?id=5_EdL2FtIqQC&q=king&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [knowledge](https://books.google.com/books?id=5_EdL2FtIqQC&q=knowledge&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [Kòatriya](https://books.google.com/books?id=5_EdL2FtIqQC&q=K%C3%B2atriya&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [Kundakunda](https://books.google.com/books?id=5_EdL2FtIqQC&q=Kundakunda&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [Ladnun](https://books.google.com/books?id=5_EdL2FtIqQC&q=Ladnun&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [later](https://books.google.com/books?id=5_EdL2FtIqQC&q=later&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [liberation](https://books.google.com/books?id=5_EdL2FtIqQC&q=liberation&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [Mahāvīra](https://books.google.com/books?id=5_EdL2FtIqQC&q=Mah%C4%81v%C4%ABra&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [Marudeví](https://books.google.com/books?id=5_EdL2FtIqQC&q=Marudev%C3%AD&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [means](https://books.google.com/books?id=5_EdL2FtIqQC&q=means&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [mendicant](https://books.google.com/books?id=5_EdL2FtIqQC&q=mendicant&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [mentioned](https://books.google.com/books?id=5_EdL2FtIqQC&q=mentioned&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [merit](https://books.google.com/books?id=5_EdL2FtIqQC&q=merit&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [mokòa](https://books.google.com/books?id=5_EdL2FtIqQC&q=mok%C3%B2a&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [monastic](https://books.google.com/books?id=5_EdL2FtIqQC&q=monastic&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [Motilal Banarsidass](https://books.google.com/books?id=5_EdL2FtIqQC&q=Motilal+Banarsidass&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [Muni](https://books.google.com/books?id=5_EdL2FtIqQC&q=Muni&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [narrative](https://books.google.com/books?id=5_EdL2FtIqQC&q=narrative&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [nigoda](https://books.google.com/books?id=5_EdL2FtIqQC&q=nigoda&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [one's](https://books.google.com/books?id=5_EdL2FtIqQC&q=one%E2%80%99s&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [original](https://books.google.com/books?id=5_EdL2FtIqQC&q=original&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [Órímál](https://books.google.com/books?id=5_EdL2FtIqQC&q=%C3%93r%C3%ADm%C3%A1l&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [Óvetámbara](https://books.google.com/books?id=5_EdL2FtIqQC&q=%C3%93vet%C3%A1mbara&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [Padmanabh](https://books.google.com/books?id=5_EdL2FtIqQC&q=Padmanabh&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [Pāli](https://books.google.com/books?id=5_EdL2FtIqQC&q=P%C4%81li&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [Pali Text Society](https://books.google.com/books?id=5_EdL2FtIqQC&q=Pali+Text+Society&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [Paramātman](https://books.google.com/books?id=5_EdL2FtIqQC&q=Param%C4%81tman&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [Paritta](https://books.google.com/books?id=5_EdL2FtIqQC&q=Paritta&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [Patañjali](https://books.google.com/books?id=5_EdL2FtIqQC&q=Pata%C3%B1jali&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [person](https://books.google.com/books?id=5_EdL2FtIqQC&q=person&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [practice](https://books.google.com/books?id=5_EdL2FtIqQC&q=practice&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [Prakrit](https://books.google.com/books?id=5_EdL2FtIqQC&q=Prakrit&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [Press](https://books.google.com/books?id=5_EdL2FtIqQC&q=Press&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [question](https://books.google.com/books?id=5_EdL2FtIqQC&q=question&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [rebirth](https://books.google.com/books?id=5_EdL2FtIqQC&q=rebirth&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [recitation](https://books.google.com/books?id=5_EdL2FtIqQC&q=recitation&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [reference](https://books.google.com/books?id=5_EdL2FtIqQC&q=reference&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [religion](https://books.google.com/books?id=5_EdL2FtIqQC&q=religion&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [religious](https://books.google.com/books?id=5_EdL2FtIqQC&q=religious&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [ritual](https://books.google.com/books?id=5_EdL2FtIqQC&q=ritual&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [sacrifice](https://books.google.com/books?id=5_EdL2FtIqQC&q=sacrifice&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [Sangha](https://books.google.com/books?id=5_EdL2FtIqQC&q=Sangha&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [Sanskrit](https://books.google.com/books?id=5_EdL2FtIqQC&q=Sanskrit&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [Schubring](https://books.google.com/books?id=5_EdL2FtIqQC&q=Schubring&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [seems](https://books.google.com/books?id=5_EdL2FtIqQC&q=seems&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [soul](https://books.google.com/books?id=5_EdL2FtIqQC&q=soul&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [spiritual](https://books.google.com/books?id=5_EdL2FtIqQC&q=spiritual&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [sthiti](https://books.google.com/books?id=5_EdL2FtIqQC&q=sthiti&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [story](https://books.google.com/books?id=5_EdL2FtIqQC&q=story&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [Studies](https://books.google.com/books?id=5_EdL2FtIqQC&q=Studies&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [stúpas](https://books.google.com/books?id=5_EdL2FtIqQC&q=st%C3%BApas&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [suicide](https://books.google.com/books?id=5_EdL2FtIqQC&q=suicide&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [Sūtra](https://books.google.com/books?id=5_EdL2FtIqQC&q=S%C5%ABtra&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [Sutta](https://books.google.com/books?id=5_EdL2FtIqQC&q=Sutta&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [Śvetāmbara](https://books.google.com/books?id=5_EdL2FtIqQC&q=%C5%9Avet%C4%81mbara&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [Tamil](https://books.google.com/books?id=5_EdL2FtIqQC&q=Tamil&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [Terapanth](https://books.google.com/books?id=5_EdL2FtIqQC&q=Terapanth&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [term](https://books.google.com/books?id=5_EdL2FtIqQC&q=term&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [Text Society](https://books.google.com/books?id=5_EdL2FtIqQC&q=Text+Society&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [tion](https://books.google.com/books?id=5_EdL2FtIqQC&q=tion&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [tradition](https://books.google.com/books?id=5_EdL2FtIqQC&q=tradition&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [translation](https://books.google.com/books?id=5_EdL2FtIqQC&q=translation&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [Udayana](https://books.google.com/books?id=5_EdL2FtIqQC&q=Udayana&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [University](https://books.google.com/books?id=5_EdL2FtIqQC&q=University&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [Upadhye](https://books.google.com/books?id=5_EdL2FtIqQC&q=Upadhye&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [verses](https://books.google.com/books?id=5_EdL2FtIqQC&q=verses&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [Vinaya](https://books.google.com/books?id=5_EdL2FtIqQC&q=Vinaya&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [vyañjana](https://books.google.com/books?id=5_EdL2FtIqQC&q=vya%C3%B1jana&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [word](https://books.google.com/books?id=5_EdL2FtIqQC&q=word&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [worship](https://books.google.com/books?id=5_EdL2FtIqQC&q=worship&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [Yaóovijaya](https://books.google.com/books?id=5_EdL2FtIqQC&q=Ya%C3%B3ovijaya&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) [Yoga](https://books.google.com/books?id=5_EdL2FtIqQC&q=Yoga&dq=etymology+dravidian&source=gbs_word_cloud_r&cad=4) |
Wes-Ghats | "2019-04-27T21:00:10" | https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=ghat+means&dq=ghat+means&hl=en&sa=X&ved=0ahUKEwj_nZnwjpPgAhUHWysKHQcdAjk4ChDoAQgpMAA | | |
Discover Sublime India: Handbook for Tourists
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Contents
Philosophy and Yoga
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Astrology and Astronomy
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Culture Music Dance Drama
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[Avatar](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=Avatar&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [Ayurveda](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=Ayurveda&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [Ayyappa](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=Ayyappa&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [birds](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=birds&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [Brahman](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=Brahman&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [bull](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=bull&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [called](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=called&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [caste](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=caste&dq=ghat+means&source=gbs_word_cloud_r&cad=3) 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[Delhi](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=Delhi&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [Dharma](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=Dharma&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [Dweepa](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=Dweepa&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [elephant](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=elephant&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [Epics](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=Epics&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [festival](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=festival&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [flower](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=flower&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [forehead](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=forehead&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [forests](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=forests&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [found in India](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=found+in+India&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [gopurams](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=gopurams&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [Government](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=Government&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [gunas](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=gunas&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [Guru](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=Guru&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [hair](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=hair&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [Himalayas](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=Himalayas&dq=ghat+means&source=gbs_word_cloud_r&cad=3) 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[Kanchipuram](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=Kanchipuram&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [Kolams](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=Kolams&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [Kubera](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=Kubera&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [kusa grass](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=kusa+grass&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [Lakshmi](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=Lakshmi&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [languages](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=languages&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [Linga](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=Linga&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [lion](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=lion&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [live](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=live&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [Lord Siva](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=Lord+Siva&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [Lord Vishnu](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=Lord+Vishnu&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [lotus](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=lotus&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [machine woven](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=machine+woven&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [Madras](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=Madras&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [Maharishi](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=Maharishi&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [manifested](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=manifested&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [manthras](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=manthras&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [means](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=means&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [Mela](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=Mela&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [Monsoon](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=Monsoon&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [Museum](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=Museum&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [organisations](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=organisations&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [Paise](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=Paise&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [philosophy](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=philosophy&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [planets](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=planets&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [powder](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=powder&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [practice](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=practice&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [Pradesh](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=Pradesh&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [priests](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=priests&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [Purana](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=Purana&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [Rajasthan](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=Rajasthan&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [religion](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=religion&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [religious](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=religious&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [Revathi](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=Revathi&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [rice](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=rice&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [Rishis](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=Rishis&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [rituals](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=rituals&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [river](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=river&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [Rudraksha](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=Rudraksha&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [Rupees](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=Rupees&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [sacred](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=sacred&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [Sanskrit](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=Sanskrit&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [Saraswathi](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=Saraswathi&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [saree](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=saree&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [schools](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=schools&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [Sikhism](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=Sikhism&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [silk](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=silk&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [Siva](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=Siva&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [soil](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=soil&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [soul](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=soul&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [spices](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=spices&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [spiritual](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=spiritual&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [symbol](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=symbol&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [symbolises](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=symbolises&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [system of medicine](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=system+of+medicine&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [Tamil Nadu](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=Tamil+Nadu&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [temple](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=temple&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [thread](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=thread&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [Tilak](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=Tilak&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [Tourist](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=Tourist&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [trees](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=trees&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [Tulasi](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=Tulasi&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [unmanifested Divine](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=unmanifested+Divine&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [Upanishads](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=Upanishads&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [various](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=various&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [Vedas](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=Vedas&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [Vedic](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=Vedic&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [vegetarians](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=vegetarians&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [vibuthi](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=vibuthi&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [village](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=village&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [Vimana](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=Vimana&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [Vishishtadvaita](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=Vishishtadvaita&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [Vishnu](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=Vishnu&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [wheel](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=wheel&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [women](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=women&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [worship](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=worship&dq=ghat+means&source=gbs_word_cloud_r&cad=3) [Yoga](https://books.google.com.sg/books?id=miZuAAAAMAAJ&q=Yoga&dq=ghat+means&source=gbs_word_cloud_r&cad=3) |
Wes-Ghats | "2019-04-27T21:00:10" | https://www.britannica.com/place/Western-Ghats | [References & Edit History](https://www.britannica.com/place/Western-Ghats/additional-info) [Related Topics](/facts/Western-Ghats)
Western Ghats
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[Indianetzone - Western Ghats Mountain Range in India](https://www.indianetzone.com/4/the_western_ghats.htm) [MapsofIndia.com - Western Ghats](https://www.mapsofindia.com/tourism/western-ghats.html) [UNESCO World Heritage Convention - Western Ghats](https://whc.unesco.org/en/list/1342/) [Frontiers - Valuing ecosystem services applying indigenous perspectives from a global biodiversity hotspot, the Western Ghats, India](https://www.frontiersin.org/articles/10.3389/fevo.2023.1026793/full) [Academia - Floristic Diversity in Western Ghats: Documentation, Conservation, and Biopropection - A Priority Agenda for Action](https://www.academia.edu/35921127/FLORISTIC_DIVERSITY_IN_WESTERN_GHATS_DOCUMENTATION_CONSERVATION_AND_BIOPROSPECTION_A_PRIORITY_AGENDA_FOR_ACTION_INSA_Honorary_Scientist)
- Also called:
- Sahyadri
Recent News
[3 states seek shrinking of eco-sensitive areas in Western Ghats](https://indianexpress.com/article/india/3-states-seek-shrinking-of-eco-sensitive-areas-in-western-ghats-9389003/)
Western Ghats, north–south-running range of mountains or hills in western
[India](https://www.britannica.com/place/India) that forms the [crest](https://www.britannica.com/dictionary/crest) of the western edge of the [Deccan](https://www.britannica.com/place/Deccan) plateau parallel to the [Malabar Coast](https://www.britannica.com/place/Malabar-Coast) of the [Arabian Sea](https://www.britannica.com/place/Arabian-Sea). The Western Ghats are a [biodiversity hot spot](https://www.britannica.com/science/hot-spot-ecology), a biologically rich but threatened region, and a [UNESCO](https://www.britannica.com/topic/UNESCO) [World Heritage site](https://www.britannica.com/topic/World-Heritage-site). They play a huge role in India's [monsoon](https://www.britannica.com/science/monsoon) weather pattern. The eastern edge of the Deccan plateau is formed by another of the [Ghats](https://www.britannica.com/place/Ghats), the Eastern Ghats.
The steep seaward slopes of the Western Ghats rise abruptly from the coastal plain of the Arabian Sea as an escarpment of variable height and are deeply dissected by streams and canyonlike valleys. The slopes on the range's landward side are gentle and transition to wide valleys. The chain, which contains a series of
[residual](https://www.britannica.com/dictionary/residual) plateaus and peaks separated by saddles and passes, extends northward to the [Tapti River](https://www.britannica.com/place/Tapti-River) and southward almost to [Cape Comorin](https://www.britannica.com/place/Cape-Comorin) at India's southern tip. [
Britannica Quiz
Discover India
](/quiz/discover-india)
The hill station (resort) of
[Mahabaleshwar](https://www.britannica.com/place/Mahabaleshwar), located on a [laterite](https://www.britannica.com/science/laterite) plateau, is one of the highest elevations in the northern half of the chain, rising to 4,700 feet (1,430 metres). The mountains attain elevations of 3,000 to 5,000 feet (900 to 1,500 metres) in the north but rise less than 3,000 feet in the area south of [Goa](https://www.britannica.com/place/Goa). They are higher again, however, in the far south, where they terminate in several uplifted blocks bordered by steep slopes on all sides. There are found the [Nilgiri Hills](https://www.britannica.com/place/Nilgiri-Hills), with their highest peak, [Doda Betta](https://www.britannica.com/place/Doda-Betta) (8,652 feet [2,637 metres]); and the [Anaimalai](https://www.britannica.com/place/Anaimalai-Hills), [Palni](https://www.britannica.com/place/Palni-Hills), and [Cardamom](https://www.britannica.com/place/Cardamom-Hills) hills, all three of which radiate from the highest peak in the Western Ghats, [Anai Peak](https://www.britannica.com/place/Anai-Peak) (Anai Mudi, 8,842 feet [2,695 metres]). The Western Ghats proper are separated by the [Palghat Gap](https://www.britannica.com/place/Palghat-Gap) from their southward extension, the Southern Ghats.
Several major rivers—notably the holy
[Krishna](https://www.britannica.com/place/Krishna-River) (Kistna), [Godavari](https://www.britannica.com/place/Godavari-River), and [Kaveri](https://www.britannica.com/place/Kaveri-River) (Cauvery) rivers—have their headwaters in the Western Ghats. Because the mountains slope down abruptly to the western maritime plains, theoretically they should be [conducive](https://www.merriam-webster.com/dictionary/conducive) to allowing dams to harness water flowing down the steep slope. However, the rivulets that rise on the summit have an insignificant volume of flow in winter. Nevertheless, some rivers in the Western Ghats have been dammed to produce [electric power](https://www.britannica.com/technology/electric-power).
The Western Ghats
[constitute](https://www.merriam-webster.com/dictionary/constitute) peninsular India's principal [watershed](https://www.britannica.com/science/drainage-basin). The range traps the moisture of winds from the Arabian Sea, creating a tropical monsoon climate along the narrow western littoral and depriving the Deccan of significant precipitation. The early monsoonal airstream piles up against the mountains' steep slopes and then recedes before piling up again to greater heights. Increasingly thicker clouds are pushed upward until wind and clouds roll over the barrier and, after a few brief spells of absorption by the dry inland air, cascade toward the interior. The Western Ghats are one of the best examples of the monsoon system on the planet.
The
[diversity](https://www.merriam-webster.com/dictionary/diversity) of ecosystems represented in the Western Ghats ranges from tropical wet evergreen forests to montane grasslands, which contain many medicinal plants and significant genetic resources, including wild relatives of fruits, grains, and spices. The region also includes some of the world's best representatives of non-equatorial tropical evergreen forests. More than 300 globally threatened flora and fauna species are found in the Western Ghats, which contain more than 30 percent of all plant, fish, bird, and [mammal](https://www.britannica.com/animal/mammal) species found in India. Moreover, the Western Ghats are home to some 17 percent of the world's [tigers](https://www.britannica.com/animal/tiger) (Panthera tigris) and about 30 percent of the world's Asian [elephants](https://www.britannica.com/animal/elephant-mammal) (Elephas maximus). [The Editors of Encyclopaedia Britannica](/editor/The-Editors-of-Encyclopaedia-Britannica/4419)This article was most recently revised and updated by [Jeff Wallenfeldt](/editor/Jeff-Wallenfeldt/6749). |
Australiese Alpe | "2021-12-22T15:24:09" | http://www.australianalps.environment.gov.au/learn/pubs/geology.pdf | Latest News, Events and Happenings
For the latest News, Events and Happenings from across the Australian Alps national parks and reserves click through to our
[News and Events page ](https://theaustralianalpsnationalparks.org/the-alps-partnership/news-and-events/)or browse our current and back catalogue of ['E-Blast' Monthly updates and 'News from the Alps'](https://theaustralianalpsnationalparks.org/the-alps-partnership/news-and-events/news-from-the-alps/) E-magazines
What is the Australian Alps National Parks Co-operative Management Program?
This short video explains our vision and mission in bringing people together, including stakeholders, communities and park agency staff from across the state and territory jurisdictions and boundaries united in a common goal to protect the important natural, cultural and community values of the Australian Alps national parks. The Alps Program which has been operating now for more than 36 years is an important piece of the Australian Alps management framework.
The Alps Partnership
In 1986, with the signing of the first
[Memorandum of Understanding](http://theaustralianalpsnationalparks.org/the-alps-partnership/publications-and-research/memorandum-of-understanding/) (MOU), NSW, Victoria, ACT and Australian government national park authorities formally agreed the national parks in the Australian Alps should be managed cooperatively to protect the area's special character. Through this spirit of cooperation the Australian Alps Liaison Committee (AALC) was formed to ensure that the parks and reserves in the Alps are managed as one biogeographical entity to protect them for generations to come.
[Learn more about how the area is managed](/the-alps-partnership/)
Strategic Plan 2023 – 2026 for the Australian Alps national parks Co-operative Management Program
The Alps Strategic Plan 2023-26 was endorsed by the Australian Alps Liaison Committee at its meeting in July 2022. The Plan sets the framework for the Alps program for the next 3 years establishing the vision and mission and reflecting the current on ground priorities for the Alps program within the theme of 'People Working Together' and the 4 key core value areas of Environment; Cultural Heritage; Connecting People; and Program Management. The new Strategic Plan can be found here:
[Strategic Plan 2023-2026 for the Australian Alps national parks Co-Operative Management Program](https://theaustralianalpsnationalparks.org/wp-content/uploads/2022/11/V-04-08-2022-Final-Draft-Word-strategic-plan-2023-2026-for-the-australian-alps-national-parks-co-operative-management-program.pdf) |
Australiese Alpe | "2021-12-22T15:24:09" | https://www.britannica.com/place/Australian-Alps | [References & Edit History](https://www.britannica.com/place/Australian-Alps/additional-info) [Related Topics](/facts/Australian-Alps)
Australian Alps
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Australian Alps, mountain mass, a segment of the
[Great Dividing Range](https://www.britannica.com/place/Great-Dividing-Range) (Eastern Uplands), occupying the southeasternmost corner of [Australia](https://www.britannica.com/place/Australia), in eastern [Victoria](https://www.britannica.com/place/Victoria-state-Australia) and southeastern [New South Wales](https://www.britannica.com/place/New-South-Wales). In a more local sense, the term [denotes](https://www.britannica.com/dictionary/denotes) the ranges on the states' border that form the divide between the watersheds of the [Murray River](https://www.britannica.com/place/Murray-River) system, flowing west, and the [Snowy](https://www.britannica.com/place/Snowy-River) and other streams flowing southeastward directly to the [Pacific](https://www.britannica.com/place/Pacific-Ocean). The name [Alps](https://www.britannica.com/place/Alps) is applied there not because of special structural features but for the general characteristics of massiveness and of being snow-clad for five to six months each year. The mountains are the highest on the continent, reaching 7,310 feet (2,228 metres) at [Mount Kosciuszko](https://www.britannica.com/place/Mount-Kosciuszko), yet the loftiest peaks are rather unremarkable prominences set upon a broad, gently undulating highland surface. The [timberline](https://www.britannica.com/science/timberline) lies at 5,000 feet (1,500 metres). Because of strong vertical movements of Earth's surface in this region, many streams have eroded "valley in valley" forms. These valleys and [basins](https://www.britannica.com/dictionary/basins) and lower uplands are used for grazing. The rocks of the highlands, extensively if not richly mineralized, have seen many small scattered mining ventures in the past. Water catchments for irrigation and [hydroelectric power](https://www.britannica.com/science/hydroelectric-power) generation, summer grazing for beef cattle, year-round tourism, and winter sports, are now well developed. The region is also highly valued by conservationists, who vigorously oppose some of the established uses of the land, including cattle grazing in certain areas. [The Editors of Encyclopaedia Britannica](/editor/The-Editors-of-Encyclopaedia-Britannica/4419)This article was most recently revised and updated by [Lorraine Murray](/editor/Lorraine-Murray/5064). |
Groot Skeidingsgebergte | "2021-05-29T14:23:35" | https://www.britannica.com/place/Great-Dividing-Range | [References & Edit History](https://www.britannica.com/place/Great-Dividing-Range/additional-info) [Related Topics](/facts/Great-Dividing-Range)
Great Dividing Range
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- Also called:
- Great Divide, Eastern Highlands, or Eastern Cordillera
Great Dividing Range, main
[watershed](https://www.britannica.com/science/drainage-basin) of eastern [Australia](https://www.britannica.com/place/Australia); it [comprises](https://www.merriam-webster.com/dictionary/comprises) a series of plateaus and low mountain ranges roughly paralleling the coasts of [Queensland](https://www.britannica.com/place/Queensland-state-Australia), [New South Wales](https://www.britannica.com/place/New-South-Wales), and [Victoria](https://www.britannica.com/place/Victoria-state-Australia) for 2,300 miles (3,700 km). Geologically and topographically complex, the range begins in the north on [Cape York Peninsula](https://www.britannica.com/place/Cape-York-Peninsula), Queensland. Within that state the ranges' average elevation is 2,000–3,000 feet (600–900 metres), but they rise as high as 5,000 feet (1,500 metres) in the [Bellenden Ker](https://www.britannica.com/place/Bellenden-Ker-Range) and [McPherson](https://www.britannica.com/place/McPherson-Range) ranges and the [Lamington Plateau](https://www.britannica.com/place/Lamington-Plateau). Farther south the highlands average 3,000 feet; a segment known as the [Australian Alps](https://www.britannica.com/place/Australian-Alps), near the New South Wales–Victoria border, contains Australia's highest peak, [Mount Kosciuszko](https://www.britannica.com/place/Mount-Kosciuszko) (7,310 feet [2,228 metres]). The highlands finally bend westward in Victoria to terminate in the [Grampians](https://www.britannica.com/place/Grampians), while a southern spur emerges from the [Bass Strait](https://www.britannica.com/place/Bass-Strait) to form the central uplands of insular [Tasmania](https://www.britannica.com/place/Tasmania).
The headwaters of a number of Australia's principal rivers are located in the Great Dividing Range. The
[Snowy River](https://www.britannica.com/place/Snowy-River) flows down the steep eastern slope, while the [Darling](https://www.britannica.com/place/Darling-River), [Lachlan](https://www.britannica.com/place/Lachlan-River), [Murrumbidgee](https://www.britannica.com/place/Murrumbidgee-River), and [Goulburn](https://www.britannica.com/place/Goulburn-River) rivers drain the gentle western slope to join the [Murray River](https://www.britannica.com/place/Murray-River).
The range was
[traversed](https://www.merriam-webster.com/dictionary/traversed) in 1813 by [Gregory Blaxland](https://www.britannica.com/biography/Gregory-Blaxland), [W.C. Wentworth](https://www.britannica.com/biography/W-C-Wentworth), and William Lawson. This initial reconnaissance marked the beginning of European migration, previously [inhibited](https://www.merriam-webster.com/dictionary/inhibited) by the highlands, from the east coast into the Australian interior, or outback. The region is now important for agriculture (grazing, mixed farming, fruit growing), lumbering, and mining. The rivers supply large irrigation and hydroelectric projects, while national parks and ski areas attract tourists. Especially popular is the [Blue Mountains](https://www.britannica.com/place/Blue-Mountains-New-South-Wales) National Park. [The Editors of Encyclopaedia Britannica](/editor/The-Editors-of-Encyclopaedia-Britannica/4419)This article was most recently revised and updated by [Michele Metych](/editor/Michele-Metych/9760897). |
Nieu-Seelandse Alpe | "2022-01-24T19:30:11" | https://www.britannica.com/place/Southern-Alps | [References & Edit History](https://www.britannica.com/place/Southern-Alps-Ka-Tiritiri-o-te-Moana/additional-info) [Related Topics](/facts/Southern-Alps-Ka-Tiritiri-o-te-Moana)
Southern Alps/Kā Tiritiri o te Moana
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Southern Alps/Kā Tiritiri o te Moana, mountain range on
[South Island](https://www.britannica.com/place/South-Island-New-Zealand), [New Zealand](https://www.britannica.com/place/New-Zealand). It is the highest range in Australasia. Making up the [loftiest](https://www.britannica.com/dictionary/loftiest) portion of the mountains that extend the length of the island, the Southern Alps/Kā Tiritiri o te Moana extend from Haast Pass, at the head of [LakeWānaka](https://www.britannica.com/place/Lake-Wanaka), northeastward to [Arthur's Pass](https://www.britannica.com/place/Arthur-Pass). They vary in elevation from 3,000 feet (900 metres) to 16 peaks above 10,000 feet (3,050 metres) and culminate in Aoraki/ [Mount Cook](https://www.britannica.com/place/Aoraki-Mount-Cook) at 12,316 feet (3,754 metres).
Glaciers descend from the permanently snow-clad top of the range, and major rivers, including the
[Rakaia](https://www.britannica.com/place/Rakaia-River), [Rangitata](https://www.britannica.com/place/Rangitata-River), and [Waitaki](https://www.britannica.com/place/Waitaki-River), drain eastward across the [Canterbury Plains](https://www.britannica.com/place/Canterbury-Plains). The range divides the island climatically, the forested western slopes and narrow coastal plain of Westland being much wetter than the eastern slopes and the wide Canterbury Plains. The Southern Alps/Kā Tiritiri o te Moana have great hydroelectric potential, and, since the 1930s, power stations have been built on the Waitaki River and its tributaries and at Lake Coleridge. The range is crossed by a rail line passing through the Otira Tunnel (5.3 miles [8.6 km] long) at Arthur's Pass. The Southern Alps/Kā Tiritiri o te Moana were first sighted by a European, the Dutch navigator [Abel Tasman](https://www.britannica.com/biography/Abel-Tasman), in 1642, and they were first [traversed](https://www.merriam-webster.com/dictionary/traversed) by a European, the British-born explorer Leonard Harper, in 1857. Harper later became the first president of the New Zealand Alpine Club. [The Editors of Encyclopaedia Britannica](/editor/The-Editors-of-Encyclopaedia-Britannica/4419)This article was most recently revised and updated by [Jeff Wallenfeldt](/editor/Jeff-Wallenfeldt/6749). |
Japannese Alpe | "2022-12-28T13:23:38" | https://www.britannica.com/place/Japanese-Alps | Table of ContentsIntroduction
[References & Edit History](https://www.britannica.com/place/Japanese-Alps/additional-info) [Related Topics](/facts/Japanese-Alps)
Japanese Alps
mountains, Japan
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- Japanese:
- Nihon (or Nippon) Arupusu
Japanese Alps, mountains, central
[Honshu](https://www.britannica.com/place/Honshu), [Japan](https://www.britannica.com/place/Japan). The term Japanese Alps was first applied to the [Hida Range](https://www.britannica.com/place/Hida-Range) in the late 19th century but now also includes the Kiso and [Akaishi ranges](https://www.britannica.com/place/Akaishi-Range) to the south.
The ranges are a popular skiing and mountain-climbing area. The Hida Range is included within Chūbu-Sangaku National Park, which stretches over Gifu,
[Toyama](https://www.britannica.com/place/Toyama-prefecture-Japan), [Nagano](https://www.britannica.com/place/Nagano-prefecture-Japan), and [Niigata](https://www.britannica.com/place/Niigata-prefecture-Japan) prefectures and contains Mount Hotaka (10,466 feet [3,190 m]). Minami Alps National Park [encompasses](https://www.merriam-webster.com/dictionary/encompasses) the Akaishi Range and contains [Mount Shirane](https://www.britannica.com/place/Mount-Shirane) (10,472 feet [3,192 m]). [Amy Tikkanen](/editor/Amy-Tikkanen/6393). |
Japannese Alpe | "2022-12-28T13:23:38" | https://www.britannica.com/place/Japanese-Alps | Table of ContentsIntroduction
[References & Edit History](https://www.britannica.com/place/Japanese-Alps/additional-info) [Related Topics](/facts/Japanese-Alps)
Discover
Japanese Alps
mountains, Japan
verifiedCite
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- Japanese:
- Nihon (or Nippon) Arupusu
Japanese Alps, mountains, central
[Honshu](https://www.britannica.com/place/Honshu), [Japan](https://www.britannica.com/place/Japan). The term Japanese Alps was first applied to the [Hida Range](https://www.britannica.com/place/Hida-Range) in the late 19th century but now also includes the Kiso and [Akaishi ranges](https://www.britannica.com/place/Akaishi-Range) to the south.
The ranges are a popular skiing and mountain-climbing area. The Hida Range is included within Chūbu-Sangaku National Park, which stretches over Gifu,
[Toyama](https://www.britannica.com/place/Toyama-prefecture-Japan), [Nagano](https://www.britannica.com/place/Nagano-prefecture-Japan), and [Niigata](https://www.britannica.com/place/Niigata-prefecture-Japan) prefectures and contains Mount Hotaka (10,466 feet [3,190 m]). Minami Alps National Park [encompasses](https://www.merriam-webster.com/dictionary/encompasses) the Akaishi Range and contains [Mount Shirane](https://www.britannica.com/place/Mount-Shirane) (10,472 feet [3,192 m]). [Amy Tikkanen](/editor/Amy-Tikkanen/6393). |
Bart de Graaff (skrywer) | "2023-08-26T09:49:55" | https://literator.org.za/index.php/literator/article/view/1533/2820 | |
|
Book Review
Wanneer gaan daardie dag kom …?
Book Title: Ware mense
Author: Bart de Graaff
ISBN: 978-1-4853-0780-8
Publisher: Protea Boekhuis, 2017, R250*
*Book price at time of review
Review Title: Wanneer gaan daardie dag kom …?
Reviewer: Christo van Rensburg
[1,](#AF0001_1533) [†](#FN0001_1533)
Affiliation:
1Research Unit Languages and Literature in the SA Context, North-West University, South Africa
Corresponding author: Christo van Rensburg,
[[email protected]](mailto:[email protected])
How to cite this book review: Van Rensburg, C., 2018, 'Wanneer gaan daardie dag kom …?', Literator 39(1), a1533.
[https://doi.org/10.4102/lit.v39i1.1533](https://doi.org/10.4102/lit.v39i1.1533)
Copyright Notice:
© 2018. The Authors. Licensee: AOSIS. This is an Open Access article distributed under the terms of the
[Creative Commons Attribution License](https://creativecommons.org/licenses/by/4.0/), which permits unrestricted use, distribution,
and reproduction in any medium, provided the original work is properly cited.
Note: Die outeur is tydens die voorfinale fase van die redaksionele proses oorlede. Die redaksie het besluit om te volstaan met die teks soos hy dit ingedien het – met die laaste wysigings wat hy self aangebring het. Slegs minimale en noodsaaklike verdere wysigings is deur die redaksie aan die teks aangebring.
†, 1938–2018.
Die Nederlandse taalhistorikus Bart de Graaff het in 2015 en 2016 met twee besoeke aan Suid-Afrika meer probeer uitvind oor die kapteinsfamilies van die Khoi-Khoin waarvan die name 'n paar geslagte gelede beter bekend was as wat dit tans die geval is. Hy het in gesprekke met hulle nasate meermale die versugting gehoor dat hulle geduldig wag op daardie dag wat gaan kom … die dag wanneer die Khoi-Khoin 'as die oorspronklike bewoners van suidelike Afrika' weer hulle vroeëre posisie gaan herwin (bl. 10). Hulle wens ook al baie lank vir 'vrede, veiligheid en selfs onafhanklikheid' (bl. 66).
Bart de Graaff se boek Ware mense wat hy aan 'alle mense van Khoi-Khoin-afkoms in Suid-Afrika en Namibië' opdra (bl. 158), belig kante van hierdie eerste Afrikaanssprekers se versugtings, hulle lewens en hulle geskiedenisse, en hoe dit met hulle nasate gesteld is. Hy vertel van die kapteins uit eie haard, tóé voormense onder die Khoi-Khoin, die Mense van mense, wat in hierdie vertaling van Daniel Hugo vindingryk Ware mense genoem word. De Graaff verwys na seremoniële verkiesings wat nog steeds gehou word, maar die posbekleërs het eintlik geen mag meer nie, meld hy (bl. 69). Miskende identiteit en verontagsaamde menswaardigheid en sóveel grondslenters, vorm deel van hulle verhale. Hulle het mooi name, waarin Khoi-Afrikaans 'n groot rol speel, en wat soms met Nederlands ooreenkom. Dit gebeur dat kaptynsnasate die familienaamgeetradisie van diep uit die vergetelheid nog voortsit, soos in die Adam Kok-familie waar die ou name steeds gehoor word.
Die reputasie van Piet Witvoet, die voorganger van Goliat Yzerbek, leef saam met sy naam voort, kom die leser agter: Hy was die man van talle strooptogte (bl. 14). Goliat Yzerbek se nasate voer in party gevalle hulle van in 'n verhaspelde vorm. Beck was vroeër ook Yzerbek, maar 'n 'blanke amptenaar' het met die inskrywing daarvan kortpad gevat (bl. 19). Die van Bock kom ook voor (bl. 53). Moontlik om dieselfde rede? Goliat Yzerbek het sy naam oorspronklik gekry vanweë sy strydlustige karakter (bl. 15). Stephanus Buffelbout, Hermanus van Wijk, Abraham Swartbooi, Dirk Vilander, Amraal Lamberts, en Jan Bloem, om net 'n paar te noem, laat die ou name ook nog voortleef.
Hoe lyk die nasate van die ou kapteinsfamilies vandag? Geert Snoeijer het die skrywer vergesel en vir 'n aantal indrukwekkende portretfoto's gesorg: Dit is Stella Vleermuis dié, sien die leser, en op 'n ander bladsy kyk sy of hy Pauline Yzerbeck reguit in die oë. Elders glimlag miss Rehoboth 2015 skalks. Daar is heelparty foto's, en elkeen voer 'n portretgesprek met die leser. Party van vandag se leiers is ook in die boek afgebeeld. Che Guevera Vleermuis is 'n nasaat van Frederik Flermuis wat die Dorslandtrekkers in 1876 toestemming gegee het om tydelik in die omgewing van Gobabis te vertoef (bl. 119). Sy pa was 'n trotse 'vryheidsvegter' (bl. 115). Hy is tans 'n IT-spesialis in Windhoek, maar daar is nie 'n foto van hom geplaas nie. Ook nie van Job Buffel nie. Job het sy ma se inkopies in die apartheidstyd gedra, en gemaak asof hy 'die boy' was, onthou Job met 'n glimlag. Die blankes het op markdae éérste hulle inkopies gedoen, en omdat Job se ma baie lig van kleur was, het sy hierdie geleentheid ook benut (bl. 22).
Synde 'n Nederlander, stoei De Graaff versigtig met die inhoud van Naomi Scholtz se mededeling dat sy 'n 'volbloed Baster' is (bl. 60). Hy kom ook agter wat die betekenis van die Sam Kubis-herdenkingsdag is (bl. 69), en wat die kleure van die Basters se vlag beteken (bl. 67). Sy onderskeiding tussen streke wat 'kurkdroog' en 'doodgewoon droog' (bl. 63) is, val op. Hy bevind hom in 'n vreemde 'land van stof en sand. Geregeer deur droogte' (bl. 81). Maar hy weet gou meer van dié land en sy talle inwoners wat Khoi-Khoin-voorsate gehad het; meer as die meeste van die inwoners van Suid-Afrika. Hoekom sou dit die geval wees?
Die boek is vol etimologieë wat die interessantheid daarvan verhoog. Klipfontein het sy naam te danke aan water wat so sterk is dat klippe dit nie kan keer nie (bl. 83), Hardap kom weer van die Khoekhoegowabwoord vir tepel af, na die vorm van 'n koppie in die omgewing, Aroab beteken 'plek van die blinkblaar-wag-'n-bietjie' (bl. 57), Pokkiesfontein is die plek waar dié siekte Goliat Yzerbeck se vrou geëis het (bl. 106), die Regshande het glo die reg verdedig (bl. 14), en die pleknaam Mier is die variant van Meer wat met verhoogde vokale uitgespreek word (bl. 43).
Mier is vroeër deur 'n Volksraad en 'n President bestuur, en elke burgher het reg op 'n plaas gehad (bl. 45).
In die enkele briewe van Kok, Witvoet en andere wat De Graaff opgeneem het, is Khoi-Afrikaans in die Dokumentnederlands wat hulle probeer skryf het, duidelik sigbaar. Dit blyk uit onder meer die afwesigheid van kongruensie (wij moet), die skryf van kort vokale, byvoorbeeld stan (vir latere staan [bl. 14]), en die skryf van wittig (waar wettig later die norm geword het). Dié verskynsels kom ook voor in ander vroeë voorbeelde van geskrewe Afrikaans in die binneland.
Die voertaal van De Graaff se onderhoude is Afrikaans. Het die segspersone se aptyt vir Khoi heeltemal verdwyn? Een van die nasate van die koninklike Korannafamilie sê 'nee'. Hy beywer hom vir die herlewing van die 'ou, dooie taal van die Korannas, … die taal brand in hom', sê hy vir De Graaff. Die Khoinaam van Goliat Yzerbeck vertaal hy as 'wit geregtigheid' (bl. 19). Die Korannagemeenskapsraad beywer hulle vandag egter vir jong Korannas wat in Bloemfontein kom werk soek (bl. 23).
De Graaff merk effens sinies op dat die Europese sendingywer eensydig deurgevoer is, en nie op vraag en aanbod gebaseer is nie (bl. 27). Hy verwys na sendelinge wat gedurig uitdagings moes oorkom (Hahn, Wuras), maar tegelykertyd ook na gemeentelede wat heelwat moes verduur wanneer die sendelinge nie net kerstening in die oog gehad het nie. Hulle was ook handelaars (bl. 84) of agente van die heersende politieke bestel (bl. 15), en selfs opstellers van twyfelagtige koopkontrakte (bl. 86). Hulle het plekname ook eensydig verander, soos Klipfontein na Bethanie toe (bl. 84), wat later Brandewijnsfontein geword het (bl. 15). Campbell het Klaarwater se naam na Griekwastad toe verander (bl. 28). Die name van bevolkingsgroepe het hulle veranderingsywer ook nie vrygespring nie, soos die Basters wat deur Campbell se bemoeienis Griekwas geword het (bl. 28) en Schmelen het die !Aman Bethanie-Namas genoem (bl. 84). De Graaff meld dat hulle vandag verbitterd is oor sowel die verlede as die hede (bl. 97).
Dan was daar nog die Korannas, die Afrikaner-Oorlams, die Miermense, die Springbokke en die Regshande. Die laasgenoemde groepe, vertel De Graaff (bl. 25), is in die negentiende eeu deur blankes aangevoer.
Die skrywer is 'n ondersoeker wat noukeurig waargeneem het. Hy gee detailbeskrywings van mense en hulle uiterlike: hulle kleredrag en hulle versierings. Hy luister ook goed, maar was helaas nie méér as net 'n buitelandse joernalis nie, nié die verlosser waarvoor hy ook aangesien is nie (bl. 30).
Ware mense is vol ironieë en hartseer. Telkens slaan hoop deur, maar nie altyd nie. Al Bart de Graaff se publikasies lees onderhoudend, maar die vennootskap met Danie Hugo as vertaler van hierdie boek uit Nederlands het 'n besondere klank. Dit is verblydend dat Nederlandse entiteite, soos vermeld, as befondsers (deels) betrokke was by die navorsing en die publikasie van hierdie boek.
Met al die name en historiese gegewens wat daarin vervat is, sou 'n indeks baie nuttig gebruik kon word.
Bart de Graaff deel sy eerstehandse waarneming oor Suider-Afrika se ware mense met lesers wat gou agterkom hoe belangrik sy bydrae tot hierdie kennisgebied is. Protea Boekhuis het De Graaff se projek reg aangedoen met 'n besonder keurige uitgawe. 'n Waarskuwing: Moet dié boek nie uitleen nie! Dit is goed moontlik dat dit nie weer teruggegee sal word nie. |
Bart de Graaff (skrywer) | "2023-08-26T09:49:55" | https://www.litnet.co.za/ware-mense-deur-bart-de-graaff-resensie/ | Ware mense
Bart de Graaff
Uitgewer: Protea Boekhuis
ISBN: 9781485307808
Geskiedskrywing oor mense wat aan "die agterspeen suig", mense wat as die eerste mense inheems tot die land, Suid-Afrika en Suidwes-Afrika (Namibië) beskou word, mense vir wie die "Nederlanders, as vaderland van die boere" behoort te vergoed vir hul verlies aan grond. 'n Boek oor mense wat hul verlies aan eiewaarde, identiteit en erfenis juis met 'n Nederlandse joernalis en skrywer deel.
Die verskillende emosies wat ek ervaar het tydens die lees van die boek, is moeilik om te verwoord. Dis eerstens nie die soort boek wat ek sommer vir pure ontspanning sou optel en lees nie. My eerste reaksie was: wou die skrywer maar net staaf wat almal alreeds weet of het hy werklik gehoop om 'n nuwe perspektief te bring op die manier waarop die mens-mense (Khoi-Khoin) gemarginaliseer is? En dan: hoekom is daar so weinig aandag aan die ontstaan en geskiedenis en erfenis van die Khoi-Khoin geskenk in skoolleerplanne? Hoekom het ons grootouers daarna gestreef om kinders eerder in Afrikaans op te voed en is daar neergesien op die gebruik van inheemse tale en kulture?
Die ooreenkomste tussen die Nederlandse vanne en die van die bruin kapteins wat De Graaff aanvanklik dieper laat delf het, het my egter oortuig om met 'n oop gemoed die boek te begin lees. Groot was die verrassing toe ek sommer heel in die begin mense in die boek identifiseer wat ek goed ken: onder andere Hendrik Bott van Philandersbron en Jan Kok van Campbell.
De Graaff het die reis begin omdat hy wou vasstel hoe hierdie mense, as nasate van Khoi-Khoin verbaster deur die Nederlanders en die Duitsers, nou daaraan toe is. Sou hulle na die val van Apartheid erkenning kry vir hul taal en kultuur, sou hulle trots wees op hul herkoms en hul erfenis en hulself kon uitleef in die nuwe vrye land waarin hulle hulself tans bevind? Onder die ANC-regering in Suid-Afrika en die SWAPO-regering in Namibië?
Die hoofstukke waarin die geskiedenis van die koloniale beset van die Khoi-Khoin se verskeie stamme waaronder die Namas, die Korannas en die Griekwas se grondgebied beskryf word, is juis die hoofstukke wat emosies kan laat opvlam. Het die inheemse stamme enigsins 'n kans gestaan teen die Nederlanders met hul "meerderwaardige" wapens? Sou dit kon help met die sosio-politieke probleme wat hulle vandag nog ervaar as hulle teen 1652 'n verenigde front kon vorm teen die versetting? Wat is hul kanse om hul grond terug te kry as die huidige grondhervormingswet slegs grond-onteiening sedert 1913 in ag neem? Was hierdie die soort vrae wat De Graaff wou beantwoord met sy reis deur Suid-Afrika en Namibië?
Vanaf die eerste onderhoud wat die skrywer met die leiersfigure in die verskillende gemeenskappe voer, word dieselfde deuntjie gesing. Niemand luister na hul griewe nie, die regering is nie toegewyd tot die opheffing van die Baster-, Nama- en bruin gemeenskappe nie. Tydens sy onderhoud met Barend Vilander en heelparty ander onderhoude, maak die simpatieke luisteraar wat die gespreksvoerders in De Graaff soek, plek vir 'n kritiese binnestem. Sou hy die raad om met Suid-Afrikaanse joernaliste oor hul griewe te praat en dit aan die groot klok te laat hang aan die leiersfigure gegee het, of was die idee met die optekening van hul klagtes nie om hulp aan te bied nie? Trek hy Colin April, die raadgewer van Rehoboth se kaptein, se vermoë om politieke advies te gee in twyfel? Is die skrywer werklik subjektief en gaan Nederlandse lesers uit sy reeks onderhoude tot ander/dieper insigte kom?
Op 'n positiewe noot is die jonger gespreksgenote heel trots op wie hulle is. "Basters en Kleurlinge." (Die herhaalde gebruik van hierdie uitgediende, degraderende rasseterme is nogal steurend.) Die verskil tussen hulle is selfs vir die draer van hierdie groepnaam nie duidelik nie, behalwe dat "Basters" tradisionele kleredrag het en hul tradisies vier. "Kleurlinge" het blykbaar geen tradisies nie. Verskil in verkleur en taal word nie as aanduiding van die een of die ander gesien nie.
Aan die begin van die 20ste eeu was daar in Suid-Afrika geen suiwer Khoi-Khoin stam meer oor nie. Die Khoi-Khoin moet hul sokkies optrek, die Khoi-Khoin moet leer om 'n verenigde front te vorm teen die regerende party in die volgende verkiesing.
Met die beeld van die Griekwa-gemeenskap in Campbell maak ek die boek toe en wens De Graaff wil nog 'n boek skryf vir die mens-mense: een met daadwerklike riglyne oor hoe jy so 'n verpletterde groep mense herenig, oprig en 'n stem gee wat werklik 'n impak sal maak ... |
Christo van Rensburg | "2020-11-26T20:36:40" | https://www.litnet.co.za/christo-van-rensburg-1938-2018/ | Christo van Rensburg het volstoom gelewe, en het oral waar hy betrokke was, 'n verskil gemaak. Sy entoesiasme het medewerkers aangesteek en aangevuur om kennis oor Afrikaans na te jaag en bloot te lê. In die Afrikaanse taalkunde was hy een van die baanbrekers wat die taalkundige waarde van taalvariëteite vir die omvattende studie van Afrikaans erken en daadwerklik ondersoek het. Daarby het hy dit geïntegreer by die soeke na 'n onbevange en onbevooroordeelde oopvlek van die ontstaansgeskiedenis van Afrikaans. Die opspoor van getuienis om die mees werklikheidsgetroue weergawe van hierdie geskiedenis te vind, het sy werkswyse deurgaans gekenmerk.
Die omvang van sy invloed op navorsingsbelangstelling in ons taal kan moeilik gepeil word – geslagte van studente sal daarvan kan getuig. Kollegas wat met hom geskakel het en met hom bevriend was (feitlik altyd 'n gevolg van kollegiale skakeling), sal die geweldige leemte wat sy dood laat, met hartseer en 'n gevoel van verlies ervaar.
Christo het ook 'n beduidende rol gespeel om rigting aan my akademiese loopbaan te gee. As 'n Humboldtianer wat sy navorsingsbeurs ontvang het vir studie aan die Universiteit van Marburg, het hy my destyds by 'n kongres van die Internasionale Germanistevereniging in Göttingen aangespoor om ook by die Von Humboldt-Stigting betrokke te raak – 'n ongelooflik verrykende ervaring. En eendag tydens 'n gesprek by Fritz Ponelis aan huis, toe ek in die versoeking was om die Afrikaanse taalkunde te verruil vir die Algemene Taalwetenskap, het dié twee my met groot oortuiging daarteen laat besluit. Dit het net sy passie vir die studie van Afrikaans as taal onderstreep, en my laat besef wat die waarde daarvan is, ook as akademiese ondersoekterrein.
Oor sy werk op soveel ander gebiede van Afrikaans (bv as lid van die Taalkommissie, waar hy 'n onskatbare bydrae gelewer het) kan 'n mens lank uitwei. Ek wil volstaan deur hom as goeie vriend en kollega te eer en te huldig. Hy was een van 'n geslag van ikone en uitstaande kenners van die Afrikaanse taalkunde wat 'n mens by wyse van spreke in die eregalery van Afrikaans sal vind. Ek groet jou, ou maat. |
Christo van Rensburg | "2020-11-26T20:36:40" | https://www.litnet.co.za/christo-van-rensburg-1938-2018/ | Christo van Rensburg het volstoom gelewe, en het oral waar hy betrokke was, 'n verskil gemaak. Sy entoesiasme het medewerkers aangesteek en aangevuur om kennis oor Afrikaans na te jaag en bloot te lê. In die Afrikaanse taalkunde was hy een van die baanbrekers wat die taalkundige waarde van taalvariëteite vir die omvattende studie van Afrikaans erken en daadwerklik ondersoek het. Daarby het hy dit geïntegreer by die soeke na 'n onbevange en onbevooroordeelde oopvlek van die ontstaansgeskiedenis van Afrikaans. Die opspoor van getuienis om die mees werklikheidsgetroue weergawe van hierdie geskiedenis te vind, het sy werkswyse deurgaans gekenmerk.
Die omvang van sy invloed op navorsingsbelangstelling in ons taal kan moeilik gepeil word – geslagte van studente sal daarvan kan getuig. Kollegas wat met hom geskakel het en met hom bevriend was (feitlik altyd 'n gevolg van kollegiale skakeling), sal die geweldige leemte wat sy dood laat, met hartseer en 'n gevoel van verlies ervaar.
Christo het ook 'n beduidende rol gespeel om rigting aan my akademiese loopbaan te gee. As 'n Humboldtianer wat sy navorsingsbeurs ontvang het vir studie aan die Universiteit van Marburg, het hy my destyds by 'n kongres van die Internasionale Germanistevereniging in Göttingen aangespoor om ook by die Von Humboldt-Stigting betrokke te raak – 'n ongelooflik verrykende ervaring. En eendag tydens 'n gesprek by Fritz Ponelis aan huis, toe ek in die versoeking was om die Afrikaanse taalkunde te verruil vir die Algemene Taalwetenskap, het dié twee my met groot oortuiging daarteen laat besluit. Dit het net sy passie vir die studie van Afrikaans as taal onderstreep, en my laat besef wat die waarde daarvan is, ook as akademiese ondersoekterrein.
Oor sy werk op soveel ander gebiede van Afrikaans (bv as lid van die Taalkommissie, waar hy 'n onskatbare bydrae gelewer het) kan 'n mens lank uitwei. Ek wil volstaan deur hom as goeie vriend en kollega te eer en te huldig. Hy was een van 'n geslag van ikone en uitstaande kenners van die Afrikaanse taalkunde wat 'n mens by wyse van spreke in die eregalery van Afrikaans sal vind. Ek groet jou, ou maat. |
Oerinsekte | "2023-08-06T13:42:16" | https://www.britannica.com/animal/apterygote | [References & Edit History](https://www.britannica.com/animal/apterygote/additional-info) [Quick Facts & Related Topics](/facts/apterygote)
apterygote
Our editors will review what you've submitted and determine whether to revise the article.
- Related Topics:
[springtail](/animal/springtail) [dipluran](/animal/dipluran) [bristletail](/animal/Archaeognatha) [proturan](/animal/proturan) [Monura](/animal/Monura)
apterygote, broadly, any of the
[primitive](https://www.britannica.com/dictionary/primitive) wingless [insects](https://www.britannica.com/animal/insect), distinct from the pterygotes, or winged insects. Used in this sense, the term apterygote commonly includes the primitive insects of the following groups: [proturans](https://www.britannica.com/animal/proturan), collembolans ( [springtails](https://www.britannica.com/animal/springtail)), [diplurans](https://www.britannica.com/animal/dipluran), and [species](https://www.britannica.com/science/species-taxon) in the orders Zygentoma, [Archaeognatha](https://www.britannica.com/animal/Archaeognatha), and Monura (formerly the [thysanurans](https://www.britannica.com/animal/Thysanura)).
The taxonomic status of the various groups that are considered apterygotes, however, remains unsettled. A typical apterygote, for example, is wingless and has six legs. The presence of six legs was once an important feature in the identification of true insects and enabled the identification of the apterygotes, including the proturans, collembolans, and diplurans and the now
[defunct](https://www.britannica.com/dictionary/defunct) Thysanura—the four groups that together made up the traditional subclass Apterygota (class Insecta). However, the proturans, collembolans, and diplurans are now considered by some entomologists to be offshoots from the main insectan stem of [evolution](https://www.britannica.com/science/evolution-scientific-theory) and have been given independent taxonomic status as classes equivalent to the class [Insecta](https://www.britannica.com/animal/insect). The term apterygote, therefore, is sometimes applied only to those groups thought to be ancestors of pterygotes—i.e., the [silverfish](https://www.britannica.com/animal/silverfish), fishmoths, and [firebrats](https://www.britannica.com/animal/firebrat) (order Zygentoma) and the [bristletails](https://www.britannica.com/animal/Archaeognatha) (order Archaeognatha), together with the extinct [monurans](https://www.britannica.com/animal/Monura) (order Monura). For completeness of discussion, however, and because of the similarities of these primitive hexapods, the proturans, collembolans, and diplurans, as well as orders Zygentoma, Archaeognatha, and Monura, are included in this article.
General features
[Protura](https://www.britannica.com/animal/proturan) are minute (to 2 mm [0.08 inch] in length), elongated, and white and lack antennae. Distributed throughout the world in soil and leaf litter, they number about 800 species. [Collembola](https://www.britannica.com/animal/springtail) are [diverse](https://www.merriam-webster.com/dictionary/diverse) in form, coloration, and habitat. Most species are less than 3 mm (0.1 inch) in length, but some range to 10 mm (0.4 inch). They have either elongated or globular bodies with antennae and may have a furcula (ventral abdominal springing organ). Collembolans occur in [soil](https://www.britannica.com/science/soil) and leaf litter throughout the world, including [Antarctica](https://www.britannica.com/place/Antarctica). There are more than 8,200 known species. [Diplura](https://www.britannica.com/animal/dipluran) are white or yellowish, blind, elongated with long antennae, and less than 10 mm in length, although one group attains 50 mm (2 inches). Their two tail filaments (or threadlike structures) can be long and thin, short and thick, or in the form of pincers. Diplurans are widely distributed in soil, leaf litter, and rotting logs. More than 800 species have been described. Zygentoma and Archaeognatha are mainly long with three elongated tail filaments. Mostly 5 to 20 mm (0.2 to 0.8 inch) in length when fully grown, these insects are widely distributed in leaf litter, although some live in [ant](https://www.britannica.com/animal/ant) and [termite](https://www.britannica.com/animal/termite) nests. Zygentoma have small [compound](https://www.merriam-webster.com/dictionary/compound) eyes and styli (i.e., bristlelike processes) only on the [abdomen](https://www.britannica.com/science/abdomen). Archaeognatha have large compound eyes and styli on the legs and abdomen. More than 350 species of Zygentoma and Archaeognatha are known. The largest of the extinct Monura were about 30 mm (1.2 inches) in length.
Natural history
Life cycle
The immature stages in all apterygotes are called
[nymphs](https://www.britannica.com/science/nymph-entomology). The young are similar to adults, changing little (slight [metamorphosis](https://www.britannica.com/science/metamorphosis)) from molt to molt until sexual maturity is attained. In some groups, molting may continue throughout adult life. The greatest changes occur in the Protura, which is the only anamorphic hexapod group (i.e., an increase in number of body segments occurs at time of molting). The complete number of segments is present only after the third molt. There are at least six stages between molts (instars), and the last is the adult. Little is known about the postembryonic development of Diplura. Most species feed on both living and dead vegetable matter and [fungi](https://www.britannica.com/science/fungus), although one group preys on other small [invertebrates](https://www.britannica.com/animal/invertebrate). [
Britannica Quiz
Deadliest Animals Quiz
](/quiz/deadliest-animals-quiz)
The
[life cycles](https://www.britannica.com/dictionary/life cycles) of the Collembola are diverse. Females may lay up to 800 eggs that hatch in 2 to 40 days. Three to 12 juvenile molts occur in intervals ranging from 11 days to a year, with up to 50 molts occurring in a lifetime, which can last from 4 to 18 months. Most Collembola feed on living or decaying [plant](https://www.britannica.com/plant/plant) material as well as on fungi, [algae](https://www.britannica.com/science/algae), and [spores](https://www.britannica.com/science/spore-biology), while a few feed on carrion or are predatory.
In Zygentoma there may be more than 40 molts, although the adult stage is usually reached after about 12 molts. The
[silverfish](https://www.britannica.com/animal/silverfish) (Lepisma saccharina) reaches sexual maturity in two or three years and molts multiple times in each [subsequent](https://www.britannica.com/dictionary/subsequent) year (sometimes molting more than two dozen times in a single year). They can live as long as seven years. In Archaeognatha there are six instars including adults. Both Zygentoma and Archaeognatha feed on decaying or dried vegetable material. Domestic silverfish eat plant and [animal](https://www.britannica.com/animal/animal) remains, [paper](https://www.britannica.com/technology/paper), and artificial [silk](https://www.britannica.com/topic/silk). [Reproduction](https://www.britannica.com/science/reproduction-biology) in apterygote groups is mainly sexual, but [parthenogenesis](https://www.britannica.com/science/parthenogenesis) (reproduction without [fertilization](https://www.britannica.com/science/fertilization-reproduction)) can occur. Males deposit [sperm](https://www.britannica.com/science/sperm) packets, often haphazardly, that are taken up by females and stored until the time for fertilization. In proturans small external genitalia of unusual form surround the gonopore in both sexes. Collembolans lack external genitalia, but the gonopore and surrounding area differ. In diplurans external genitalia are absent or vestigial. Zygentoma and Archaeognatha have external genitalia similar to those of the pterygotes. However, the [aedeagus](https://www.britannica.com/science/aedeagus) in males is used to deposit sperm drops and not as a copulative organ. The [deposition](https://www.merriam-webster.com/dictionary/deposition) and pickup of sperm drops in Zygentoma and Archaeognatha must take place during each adult stage if young are to be produced since the contents of the female sperm receptacle are lost with each molt. |
Georg Simon Ohm | "2019-09-04T18:45:04" | https://www.britannica.com/biography/Georg-Ohm | [References & Edit History](https://www.britannica.com/biography/Georg-Ohm/additional-info) [Quick Facts & Related Topics](/facts/Georg-Ohm)
Georg Ohm
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- In full:
- Georg Simon Ohm
- Awards And Honors:
[Copley Medal (1841)](/science/Copley-Medal)
- Subjects Of Study:
[Ohm's law](/science/Ohms-law) [electricity](/science/electricity)
Georg Ohm (born March 16, 1789,
[Erlangen](https://www.britannica.com/place/Erlangen), [Bavaria](https://www.britannica.com/place/Bavaria) [Germany]—died July 6, 1854, Munich) was a German physicist who discovered the law, named after him, which states that the [current](https://www.britannica.com/science/electric-current) flow through a conductor is directly proportional to the [potential](https://www.britannica.com/science/electric-potential) difference (voltage) and inversely proportional to the [resistance](https://www.britannica.com/technology/resistance-electronics).
Ohm became professor of
[mathematics](https://www.britannica.com/science/mathematics) at the Jesuits' College at [Cologne](https://www.britannica.com/place/Cologne-Germany) in 1817. The most important aspect of [Ohm's law](https://www.britannica.com/science/Ohms-law) is summarized in his pamphlet Die galvanische Kette, mathematisch bearbeitet (1827; The Galvanic Circuit Investigated Mathematically). While his work greatly influenced the theory and applications of current [electricity](https://www.britannica.com/science/electricity), it was so coldly received that Ohm resigned his post at Cologne. He accepted a position at the Polytechnic School of Nürnberg in 1833. Finally his work began to be recognized; in 1841 he was awarded the [Copley Medal](https://www.britannica.com/science/Copley-Medal) of the [Royal Society](https://www.britannica.com/topic/Royal-Society) of London and was made a foreign member a year later. The [ohm](https://www.britannica.com/science/ohm), the physical unit measuring [electrical resistance](https://www.britannica.com/technology/resistance-electronics), also was named for him. [
Britannica Quiz
Faces of Science
](/quiz/faces-of-science) [Encyclopaedia Britannica](/contributor/encyclopaedia-britannica/12989892). |
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Stephen Kovasewitsj | "2020-05-31T12:24:00" | https://www.theguardian.com/books/2013/jul/05/bernardine-bishop | Bernardine Bishop, who has died aged 73, made her mark as a novelist with
[Unexpected Lessons in Love](https://www.theguardian.com/books/2013/jan/21/unexpected-lessons-love-bishop-review), published in January. In the half century since the appearance of two earlier works, she had brought up a family, taught and practised as a psychotherapist. For her final book, she was thus able to draw on a lifetime's worth of experiences, many of them painful.
Unexpected Lessons in Love is autobiographical in that its central character is a retired psychotherapist coping with anal cancer and a colostomy, discussed in a brave degree of detail. As a result, it breaks new ground by reaching out to a constituency of readers unaccustomed to having their story told.
The starting point is the author's preoccupation with her cancer and her longing to be cured of it. A love story develops: among other things, it involves the kidnapping of a war reporter, the discovery of an abandoned baby and the kindness of a domestic cat. Bernardine's friend
[Margaret Drabble](https://www.theguardian.com/culture/2011/jun/17/life-writing-margaret-drabble-interview) found the whole to be "frank, courageous and entertaining".
Bernardine was born in London to Barbara Wall, a novelist and translator, and her husband, Bernard, who wrote on Italian and Spanish history and culture. The poet and suffragist
[Alice Meynell](http://www.poemhunter.com/alice-meynell/) was a great-grandmother on her mother's side. From the Convent of Our Lady of Sion school, Notting Hill, west London, Bernardine went to Newnham College, Cambridge, where her lecturers in English included [CS Lewis](https://www.theguardian.com/books/cslewis), [EM Forster](https://www.theguardian.com/books/2013/jul/05/rereading-maurice-e-m-forster) and [FR Leavis](http://www.faber.co.uk/catalog/author/f-r-leavis).
She graduated in 1960, and in October that year appeared as the final and youngest witness in support of the literary merit of
[DH Lawrence's Lady Chatterley's Lover](https://www.theguardian.com/books/2008/oct/18/3), in a court case brought under the new Obscene Publications Act. Michael Rubinstein, solicitor for the publishers Penguin, was a friend of her father, who persuaded her to take the stand, judging correctly how lucid and guileless her evidence would be. It became clear that reading the book had not corrupted her.
In 1961 she married the pianist Stephen Bishop, now known as
[Stephen Kovacevich](https://www.theguardian.com/music/2010/oct/18/stephen-kovacevich-70th-birthday-review). They had two sons, Matt, a director of the [McLaren Formula One](https://www.theguardian.com/sport/video/2013/mar/11/formula-one-preview-2013-mclaren-video) team, and Foff (Francis), a West Sussex fireman. They divorced in 1967, and she taught English at a succession of inner London comprehensives.
In 1981 she married Bill Chambers, a maths lecturer at London University. Soon afterwards she became a psychotherapist at the London Centre for Psychotherapy.
Her first novel, Perspectives (1961), now seems very dated. The young staff of a fictitious political magazine struggle to keep it afloat while not falling out with one another. It is saved by "a queer MP" whose interest in the investment is sustained by one of the journalists pretending to be "a colourful young man". The Guardian reviewer Isabel Quigly called it "an extremely bright book, opening one's eyes to all sorts of aspects of youth".
Playing House (1963) is more serious, less camp, and again very much of its time. It recounts the lives of two couples, who scrutinise their bed-hopping antics from a psychoanalytical point of view that reveals the interest Bernardine had developed in Melanie Klein's version of object relations theory, a school of thought to which she would loosely adhere during her career as a psychotherapist.
In the mid-1960s, she appeared on BBC television's literary quiz show Take It Or Leave It, presented by
[Robert Robinson](https://www.theguardian.com/tv-and-radio/2011/aug/13/robert-robinson-obituary). She more than held her own among her predominantly older, male fellow panellists, such as [Anthony Burgess](https://www.theguardian.com/books/anthonyburgess) and John Betjeman.
I knew Bernardine for more than 25 years, and the purity of her thought and the precision of her phrase-making, whether in conversation or in writing, were matchless. She was kind, funny and self-deprecating, too.
She is survived by Bill and her sons. |
Arthur Grumiaux | "2024-04-22T07:44:16" | http://www.parnassusrecords.com/our-own-cds/arthur-grumiaux-the-boston-recordings/ | [Buy Arthur Grumiaux: The Boston Recordings via Amazon (CD or MP3)](http://www.amazon.com/gp/offer-listing/B00005A0DR?ie=UTF8&ref_=olp_tab_all&qid=1322283173&sr=1-1&ie=UTF8&tag=zipsziggurat-20&linkCode=ur2&camp=1789&creative=390957)
[Buy Arthur Grumiaux: The Boston Recordings via ArchivMusic (CD or MP3)](http://www.tkqlhce.com/click-7478365-10274126?url=http%3A%2F%2Fwww.arkivmusic.com%2Fclassical%2Falbum.jsp%3Falbum_id%3D997331&cjsku=994207)
[Download Arthur Grumiaux: The Boston Recordings from iTunes](https://itunes.apple.com/us/album/arthur-grumiaux-boston-recordings/id796828318?uo=4&at=1l3v9Pz)
In 1951-52, the young violinist Arthur Grumiaux made his first tour of the United States. Charles Munch had hired him to play as a soloist with the Boston Symphony Orchestra. While he was in Boston, Grumiaux made his first LP records for the small Boston label, run by BSO hornist James Stagliano. The two LPs of Grumiaux performances–along with a third on which he played in Brahms's Horn Trio–have become major rarities, and they have been unavailable for 40 years.
Parnassus has now reissued the complete contents of Grumiaux's two Boston LPs on a single disc, with the cooperation of Boston Records and its new owner. They reveal a dynamic young artist, even more outgoing and vital than on his superb later recordings, in collaboration with two outstanding pianists. Paul Ulanowsky, who plays in works by Debussy, Bartók, and Ravel, is well known from his many collaborations with such outstanding singers as Lotte Lehmann, George London, Ernst Haefliger and Aksel Schiøtz. Gregory Tucker, who plays in two Mozart Sonatas, was a noted composer and pianist who taught at Harvard and M.I.T. However, his Boston recordings with Grumiaux seem to be his only recordings.
Boston's vital-sounding recordings have been expertly restored by Steven Smolian of Smolian Sound Studios.
The CD includes Bach's Chaconne, Fiocco's Allegro, Mozart's Sonatas K. 301 & 304, Debussy's Violin Sonata, Bartók's Rumanian Folk Dances in the familiar Szekely arrangement, and Ravel's Pièce en forme de Habañera and Tzigane.
Contents:
1)Bach: Partita No.2, in D Minor, BWV 1004 – Chaconne 13:45
2) Fiocco: Suite No. 1, in G – Allegro 2:48
3-4) Mozart: Violin Sonata in G, K.301 [293a] 10:33
5-6) Mozart: Violin sonata in E Minor, K. 304 [300c] 9:40
Arthur Grumiaux, violin; Gregory Tucker, piano
(from Boston b 202)
7-9) Debussy: Violin sonata in G Minor 11:38
10) Bartók-Szekely: 6 Roumanian dances 6:03
11) Ravel: Pièce en forme de Habañera 7:37
12) Ravel: Tzigane 7:37
Arthur Grumiaux, violin; Paul Ulanowsky, piano
(from Boston B 203)
[Buy Arthur Grumiaux: The Boston Recordings via Amazon (CD or MP3)](http://www.amazon.com/gp/offer-listing/B00005A0DR?ie=UTF8&ref_=olp_tab_all&qid=1322283173&sr=1-1&ie=UTF8&tag=zipsziggurat-20&linkCode=ur2&camp=1789&creative=390957)
[Buy Arthur Grumiaux: The Boston Recordings via ArchivMusic (CD or MP3)](http://www.tkqlhce.com/click-7478365-10274126?url=http%3A%2F%2Fwww.arkivmusic.com%2Fclassical%2Falbum.jsp%3Falbum_id%3D997331&cjsku=994207)
[Download Arthur Grumiaux: The Boston Recordings from iTunes](https://itunes.apple.com/us/album/arthur-grumiaux-boston-recordings/id796828318?uo=4&at=1l3v9Pz)
Parnassus Records classical CDs and DVDs are distributed in the U.S. by Alliance and elsewhere by alto distribution and associated companies. If you cannot find them at your favourite record store, please ask for them and please take a moment to
[email us](mailto:[email protected]) |
Arthur Grumiaux | "2024-04-22T07:44:16" | http://voyager.jpl.nasa.gov/spacecraft/music.html | [golden record](../../) / [whats on the record](../)
Music From Earth
The following music was included on the Voyager record.
- Bach, Brandenburg Concerto No. 2 in F. First Movement, Munich Bach Orchestra, Karl Richter, conductor. 4:40
- Java, court gamelan, "Kinds of Flowers," recorded by Robert Brown. 4:43
- Senegal, percussion, recorded by Charles Duvelle. 2:08
- Zaire, Pygmy girls' initiation song, recorded by Colin Turnbull. 0:56
- Australia, Aborigine songs, "Morning Star" and "Devil Bird," recorded by Sandra LeBrun Holmes. 1:26
- Mexico, "El Cascabel," performed by Lorenzo Barcelata and the Mariachi México. 3:14
- "Johnny B. Goode," written and performed by Chuck Berry. 2:38
- New Guinea, men's house song, recorded by Robert MacLennan. 1:20
- Japan, shakuhachi, "Tsuru No Sugomori" ("Crane's Nest,") performed by Goro Yamaguchi. 4:51
- Bach, "Gavotte en rondeaux" from the Partita No. 3 in E major for Violin, performed by Arthur Grumiaux. 2:55
- Mozart, The Magic Flute, Queen of the Night aria, no. 14. Edda Moser, soprano. Bavarian State Opera, Munich, Wolfgang Sawallisch, conductor. 2:55
- Georgian S.S.R., chorus, "Tchakrulo," collected by Radio Moscow. 2:18
- Peru, panpipes and drum, collected by Casa de la Cultura, Lima. 0:52
- "Melancholy Blues," performed by Louis Armstrong and his Hot Seven. 3:05
- Azerbaijan S.S.R., bagpipes, recorded by Radio Moscow. 2:30
- Stravinsky, Rite of Spring, Sacrificial Dance, Columbia Symphony Orchestra, Igor Stravinsky, conductor. 4:35
- Bach, The Well-Tempered Clavier, Book 2, Prelude and Fugue in C, No.1. Glenn Gould, piano. 4:48
- Beethoven, Fifth Symphony, First Movement, the Philharmonia Orchestra, Otto Klemperer, conductor. 7:20
- Bulgaria, "Izlel je Delyo Hagdutin," sung by Valya Balkanska. 4:59
- Navajo Indians, Night Chant, recorded by Willard Rhodes. 0:57
- Holborne, Paueans, Galliards, Almains and Other Short Aeirs, "The Fairie Round," performed by David Munrow and the Early Music Consort of London. 1:17
- Solomon Islands, panpipes, collected by the Solomon Islands Broadcasting Service. 1:12
- Peru, wedding song, recorded by John Cohen. 0:38
- China, ch'in, "Flowing Streams," performed by Kuan P'ing-hu. 7:37
- India, raga, "Jaat Kahan Ho," sung by Surshri Kesar Bai Kerkar. 3:30
- "Dark Was the Night," written and performed by Blind Willie Johnson. 3:15
- Beethoven, String Quartet No. 13 in B flat, Opus 130, Cavatina, performed by Budapest String Quartet. 6:37 |
Arthur Grumiaux | "2024-04-22T07:44:16" | http://www.rtbf.be/musiq3/article/detail_musiq-3-partenaire-du-concours-grumiaux?id=9198575 | Initié par Igor Thatchouk en 2008, professeur de violon à l'IMEP (Institut Supérieur de Musique et Pédagogie), le Concours Grumiaux donne l'opportunité à de jeunes violonistes de toutes nationalités (25 différentes pour l'édition 2015) de participer un concours de grande envergure. Les candidats ont entre 7 et 21 ans et sont classés en fonction de leur âge en quatre catégories. Ils seront plus d'une cinquantaine pour cette édition 2016.
Le concours se compose d'une phase éliminatoire au cours de laquelle le candidat présente une étude ou un caprice pour violon seul, et 1 ou plusieurs morceaux imposés dont la difficulté varie en fonction de l'âge. Pour l'épreuve finale, les candidats sélectionnés jouent un programme libre de durée variable. À l'issue de cette ultime épreuve, un lauréat sera primé et pourra interpréter son programme lors du concert des lauréats, qui se tiendra au Théâtre de Namur le 12 février en présence de la Princesse Léa de Belgique. Ce concert se veut accessible au plus grand nombre et l'intégralité des bénéfices seront reversés à l'association "L'accueil", qui œuvre pour la protection de l'enfance.
Ce concours est, pour les jeunes candidats, un véritable tremplin vers la scène musicale belge et internationale. Précédemment, Alexandra Cooreman, jeune violoniste belge, est entrée à la Chapelle Musicale Reine Élisabeth après son premier prix au Concours Grumiaux 2013.
Par ce concours appelé Arthur Grumiaux (grand violoniste belge), les organisateurs rendent hommage au patrimoine musical belge, puisque toutes les œuvres de l'épreuve éliminatoire sont écrites par des compositeurs belges, dont certaines sont des commandes spéciales.
Musiq'3 vous fait revivre le concert des lauréats.
Vidéos réalisées par Katia Madaule, prise de son par Manu Wautier. |
Arthur Grumiaux | "2024-04-22T07:44:16" | http://www.rtbf.be/info/regions/namur/detail_un-prestigieux-concours-international-pour-jeunes-violonistes-a-lieu-a-namur?id=9209688 | Le concours Arthur Grumiaux en est à sa neuvième édition. Les participants ont entre 7 et 21 ans et viennent parfois de très loin : de Suisse, de Corée, du Japon ou d'Australie.
Derrière les portes de l'IMEP (l'Institut supérieur de musique et de pédagogie, où a lieu le concours), la préparation est intense malgré les milliers de kilomètres parcourus pour rejoindre Namur. C'est le cas de Mila Haydon, 11 ans. "J'ai quitté Canberra (la capitale de l'Australie) et je suis venue ici pour participer à ce concours. Je pense être capable de le gagner."
Gagner, bien sûr. Mais avant toute chose, se mesurer aux autres. C'est important, explique son père, John Haydon. "Elle a gagné une compétition à Sidney mais nous voulions une compétition internationale. C'est une bonne expérience. C'est chouette de gagner, évidemment! Mais si elle ne gagne pas, c'est bien aussi. De toute façon, ce sera une bonne expérience." |
Tom Lanoye | "2021-08-04T10:06:21" | https://www.litnet.co.za/koningin-lear-skop-stof-in-mededingers-se-oe-by-kannas/ | Die debuutteaterproduksie Koningin Lear het skoonskip gemaak by vanjaar se Kanna-toekenningsgeleentheid by die Colourlab in Kaapstad. Dié produksie het nie minder nie as agt Kannas ingepalm. Die Kannas vereer uitnemende bydraes tot die Klein Karoo Nasionale Kunstefees (KKNK). Die fees, wat in Maart plaasgevind het, het vanjaar sy 25ste bestaansjaar gevier.
'n Kleurvolle aand was dit inderdaad by die Colourlab, met uitspattige dekor wat genooides begroet het soos hulle 'n glasie op die aand geklink het. Gaste kon heerlik kuier op die balkon wat oor die skitterende stadsliggies uitkyk voordat daar binnetoe beweeg is vir die aand se verrigtinge. Die aktrise Lee-Ann van Rooi was die aanbieder vir die aand.
Antoinette Kellerman vertolk die titelrol in Koningin Lear en het die Kanna vir beste aktrise gewen. Marthinus Basson, wat die regie behartig het, het weggestap met die Kanna vir beste regisseur en beste teaterontwerp. Die produksie is ook aangewys as die beste teateraanbieding én beste debuutwerk.
Anna-Mart van der Merwe het die Kanna vir beste vroulike byspeler ontvang vir haar spel in die toneelstuk, en Edwin van der Walt die Kanna vir beste manlike byspeler.
Koningin Lear is 'n eietydse herverbeelding van William Shakespeare se King Lear deur die Vlaamse skrywer Tom Lanoye. Antjie Krog het die teks in Afrikaans vertaal, waarvoor sy die Kanna vir uitnemende literêre bydrae ontvang het. Die toneelstuk lewer onder meer kommentaar oor die magsug in die moderne sakewêreld.
Die Kanna vir die beste opkomende kunstenaar is toegeken aan Devonecia Swartz vir haar spel in Jakkals en Wolf Onbeperk. Craig Morris is bekroon as die beste akteur vir Johnny Boskak voel 'n bietjie … Rudi van der Merwe het die Herrie-prys vir die outobiografiese stuk Lovers, dogs and rainbows ontvang.
Die Kanna-prys vir die beste musiekproduksie het gegaan aan My Miriam Makeba Story with Sima Mashazi. 'n Gesamentlike uitstalling van Donald Wasswa van Uganda en Onyis Martin van Kenia, Imagining tomorrow, is bekroon vir die beste bydrae tot visuele kuns. Paul Bayliss en Thabo Seshoka is die kurators van Imagining tomorrow.
Jaco Conradie het die Kanna ontvang vir tegniese uitnemendheid na aanleiding van die uitmuntende tegniese ondersteuning wat hy jaarliks aan produksies by die fees verleen. Daleen Witbooi is met 'n spesiale Kanna vir diens aan die KKNK vereer. Witbooi is die afgelope 20 jaar 'n werknemer van die KKNK. Volgens Hugo Theart, die fees se artistieke direkteur, is Witbooi se onbaatsugtige diens en lojaliteit aan die fees van onskatbare waarde.
Vanjaar se Kanna-paneel het bestaan uit Mareli Stolp, Diane de Beer, Rafiek Mammom, Tracey Saunders, Wayne Muller, Alby Michaels, Lizabé Lambrechts en Gary Naidoo.
2020 se KKNK-fees vind vanaf Dinsdag 24 Maart tot Sondag 29 Maart 2020 in Oudtshoorn plaas.
Die volledige lys Kanna-wenners:
Beste opkomende kunstenaar
Devonecia Swartz, Jakkals en Wolf Onbeperk
Beste bydrae tot visuele kuns
Imagining tomorrow
Beste manlike byspeler
Edwin van der Walt, Koningin Lear
Beste vroulike byspeler
Anna-Mart van der Merwe, Koningin Lear
Beste akteur
Craig Morris, Johnny Boskak voel 'n bietjie…
Beste aktrise
Antoinette Kellermann, Koningin Lear
Beste regie
Marthinus Basson, Koningin Lear
Beste musiekproduksie
My Miriam Makeba Story with Sima Mashazi
Beste teateraanbieding
Koningin Lear
Beste debuutwerk
Koningin Lear
Beste teaterontwerp
Marthinus Basson, Koningin Lear
Tegniese uitnemendheid
Jaco Conradie
Kanna vir uitnemende literêre bydrae
Antjie Krog, Koningin Lear
Herrie-prys
Rudi van der Merwe, Lovers, dogs and rainbows
Spesiale Kanna vir diens aan die KKNK
Daleen Witbooi
- Foto's geneem deur Oakpics |
Sudd | "2024-03-29T10:00:36" | https://www.amusingplanet.com/2012/08/the-impenetrable-wetland-of-sudd-in.html | The Sudd is a vast expanse of swampy lowland region in central South Sudan, formed by the river White Nile. The area which the swamp covers is one of the world's largest wetlands in the Nile basin. Its size is highly variable, averaging over 30,000 square kilometers, but during the rainy season depending on the inflowing waters, the Sudd can extend to over 130,000 square km or an area the size of England.
The Sudd is drained by headstreams of the White Nile, namely the Al-Jabal (Mountain Nile) River in the centre and the Al-Ghazāl River in the west. In the Sudd, the river flows through multiple tangled channels in a pattern that changes each year. Papyrus, aquatic grass, and water hyacinth grows in dense thickets in the shallow water, which is frequented by crocodiles and hippopotami. Sometimes the matted vegetation breaks free of its moorings, building up into floating islands of vegetation up to 30 km in length. Such islands, in varying stages of decomposition, eventually break up.
Village in the swamps of the White Nile near Bor, Jonglei, South Sudan
The Sudd is considered to be nearly impassable either overland or by watercraft. Thick with reeds, grasses, water hyacinth, and other water loving plants, the Sudd can form massive blocks of vegetation that can shift position and block navigable channels creating an ever-changing network of water. Sometimes there is no channel a boat can travel on that will lead through the bog. For centuries this region has prevented explorers from travelling along the Nile and is only sparsely inhabited by the pastoral Nilotic Nuer people.
In the late 1970s construction began on the Jonglei (Junqalī) Canal, which was planned to bypass the Sudd and provide a straight, well-defined channel for the Al-Jabal River to flow northward until its junction with the White Nile. But the project, which would have drained the swamplands of the Sudd for agricultural use, was held up for several years because of disruptions arising from the civil war in South Sudan. By 1984 when the Sudan People's Liberation Army (SPLA) brought the works to a halt, 240km of the canal of a total of 360km had been excavated.
One of the reasons for proposing the canal project was to improve water supply in Egypt. Almost half the water of the White Nile is lost in the swamps as vegetation absorbs it or animals drink it. The canal's benefits would be shared by Egypt and Sudan, with the expected damage falling on South Sudan. The complex environmental and social issues involved, including the collapse of fisheries, drying of grazing lands, a drop of groundwater levels and a reduction of rainfall in the region, may however limit the scope of the project in practical terms. The draining of the Sudd is also likely to trigger massive environmental effects comparable to drying of Lake Chad or the
[draining of the Aral Sea](http://www.amusingplanet.com/2012/06/disappearing-aral-lake-and-ship.html).
Photo courtesy:
[Yann Arthus Bertrand](http://www.yannarthusbertrand.com/)
Sources:
[Wikipedia](http://en.wikipedia.org/wiki/Sudd), [Encyclopedia Britannica](http://www.britannica.com/EBchecked/topic/571533/Al-Sudd), [WaterWiki](http://water.wikia.com/wiki/The_Sudd), [University of Texas](http://www.utdallas.edu/geosciences/remsens/Nile/sudd.html) |
Sudd | "2024-03-29T10:00:36" | https://www.amusingplanet.com/2012/08/the-impenetrable-wetland-of-sudd-in.html | The Sudd is a vast expanse of swampy lowland region in central South Sudan, formed by the river White Nile. The area which the swamp covers is one of the world's largest wetlands in the Nile basin. Its size is highly variable, averaging over 30,000 square kilometers, but during the rainy season depending on the inflowing waters, the Sudd can extend to over 130,000 square km or an area the size of England.
The Sudd is drained by headstreams of the White Nile, namely the Al-Jabal (Mountain Nile) River in the centre and the Al-Ghazāl River in the west. In the Sudd, the river flows through multiple tangled channels in a pattern that changes each year. Papyrus, aquatic grass, and water hyacinth grows in dense thickets in the shallow water, which is frequented by crocodiles and hippopotami. Sometimes the matted vegetation breaks free of its moorings, building up into floating islands of vegetation up to 30 km in length. Such islands, in varying stages of decomposition, eventually break up.
Village in the swamps of the White Nile near Bor, Jonglei, South Sudan
The Sudd is considered to be nearly impassable either overland or by watercraft. Thick with reeds, grasses, water hyacinth, and other water loving plants, the Sudd can form massive blocks of vegetation that can shift position and block navigable channels creating an ever-changing network of water. Sometimes there is no channel a boat can travel on that will lead through the bog. For centuries this region has prevented explorers from travelling along the Nile and is only sparsely inhabited by the pastoral Nilotic Nuer people.
In the late 1970s construction began on the Jonglei (Junqalī) Canal, which was planned to bypass the Sudd and provide a straight, well-defined channel for the Al-Jabal River to flow northward until its junction with the White Nile. But the project, which would have drained the swamplands of the Sudd for agricultural use, was held up for several years because of disruptions arising from the civil war in South Sudan. By 1984 when the Sudan People's Liberation Army (SPLA) brought the works to a halt, 240km of the canal of a total of 360km had been excavated.
One of the reasons for proposing the canal project was to improve water supply in Egypt. Almost half the water of the White Nile is lost in the swamps as vegetation absorbs it or animals drink it. The canal's benefits would be shared by Egypt and Sudan, with the expected damage falling on South Sudan. The complex environmental and social issues involved, including the collapse of fisheries, drying of grazing lands, a drop of groundwater levels and a reduction of rainfall in the region, may however limit the scope of the project in practical terms. The draining of the Sudd is also likely to trigger massive environmental effects comparable to drying of Lake Chad or the
[draining of the Aral Sea](http://www.amusingplanet.com/2012/06/disappearing-aral-lake-and-ship.html).
Photo courtesy:
[Yann Arthus Bertrand](http://www.yannarthusbertrand.com/)
Sources:
[Wikipedia](http://en.wikipedia.org/wiki/Sudd), [Encyclopedia Britannica](http://www.britannica.com/EBchecked/topic/571533/Al-Sudd), [WaterWiki](http://water.wikia.com/wiki/The_Sudd), [University of Texas](http://www.utdallas.edu/geosciences/remsens/Nile/sudd.html) |
Sudd | "2024-03-29T10:00:36" | https://www.amusingplanet.com/2012/08/the-impenetrable-wetland-of-sudd-in.html | The Sudd is a vast expanse of swampy lowland region in central South Sudan, formed by the river White Nile. The area which the swamp covers is one of the world's largest wetlands in the Nile basin. Its size is highly variable, averaging over 30,000 square kilometers, but during the rainy season depending on the inflowing waters, the Sudd can extend to over 130,000 square km or an area the size of England.
The Sudd is drained by headstreams of the White Nile, namely the Al-Jabal (Mountain Nile) River in the centre and the Al-Ghazāl River in the west. In the Sudd, the river flows through multiple tangled channels in a pattern that changes each year. Papyrus, aquatic grass, and water hyacinth grows in dense thickets in the shallow water, which is frequented by crocodiles and hippopotami. Sometimes the matted vegetation breaks free of its moorings, building up into floating islands of vegetation up to 30 km in length. Such islands, in varying stages of decomposition, eventually break up.
Village in the swamps of the White Nile near Bor, Jonglei, South Sudan
The Sudd is considered to be nearly impassable either overland or by watercraft. Thick with reeds, grasses, water hyacinth, and other water loving plants, the Sudd can form massive blocks of vegetation that can shift position and block navigable channels creating an ever-changing network of water. Sometimes there is no channel a boat can travel on that will lead through the bog. For centuries this region has prevented explorers from travelling along the Nile and is only sparsely inhabited by the pastoral Nilotic Nuer people.
In the late 1970s construction began on the Jonglei (Junqalī) Canal, which was planned to bypass the Sudd and provide a straight, well-defined channel for the Al-Jabal River to flow northward until its junction with the White Nile. But the project, which would have drained the swamplands of the Sudd for agricultural use, was held up for several years because of disruptions arising from the civil war in South Sudan. By 1984 when the Sudan People's Liberation Army (SPLA) brought the works to a halt, 240km of the canal of a total of 360km had been excavated.
One of the reasons for proposing the canal project was to improve water supply in Egypt. Almost half the water of the White Nile is lost in the swamps as vegetation absorbs it or animals drink it. The canal's benefits would be shared by Egypt and Sudan, with the expected damage falling on South Sudan. The complex environmental and social issues involved, including the collapse of fisheries, drying of grazing lands, a drop of groundwater levels and a reduction of rainfall in the region, may however limit the scope of the project in practical terms. The draining of the Sudd is also likely to trigger massive environmental effects comparable to drying of Lake Chad or the
[draining of the Aral Sea](http://www.amusingplanet.com/2012/06/disappearing-aral-lake-and-ship.html).
Photo courtesy:
[Yann Arthus Bertrand](http://www.yannarthusbertrand.com/)
Sources:
[Wikipedia](http://en.wikipedia.org/wiki/Sudd), [Encyclopedia Britannica](http://www.britannica.com/EBchecked/topic/571533/Al-Sudd), [WaterWiki](http://water.wikia.com/wiki/The_Sudd), [University of Texas](http://www.utdallas.edu/geosciences/remsens/Nile/sudd.html) |
Sudd | "2024-03-29T10:00:36" | https://www.britannica.com/place/Al-Sudd | [References & Edit History](https://www.britannica.com/place/Al-Sudd/additional-info) [Related Topics](/facts/Al-Sudd)
Al-Sudd
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Al-Sudd, swampy lowland region of central
[South Sudan](https://www.britannica.com/place/South-Sudan), 200 miles (320 km) wide by 250 miles (400 km) long. It is drained by headstreams of the White Nile, namely the Al-Jabal ( [Mountain Nile](https://www.britannica.com/place/Bahr-al-Jabal)) River in the centre and the [Al-Ghazāl River](https://www.britannica.com/place/Bahr-al-Ghazal-river-South-Sudan) in the west. The Al-Jabal River overflows in the flat, saucerlike clay plain of the Sudd to form innumerable swamps, lagoons and side channels, and several lakes along its course. The river's flow is further slowed in the swamps by the luxuriant growth of tall [papyrus](https://www.britannica.com/topic/papyrus-writing-material) (Arabic al-sudd, "the papyrus"), aquatic grass, and [water hyacinth](https://www.britannica.com/plant/water-hyacinth).
The Al-Jabal River loses more than half its water in the Sudd through
[evaporation](https://www.britannica.com/science/evaporation). The Sudd presents an almost impenetrable barrier to navigation on the river and is only sparsely [inhabited](https://www.britannica.com/dictionary/inhabited) by the pastoral Nilotic [Nuer](https://www.britannica.com/topic/Nuer) people. In the late 1970s construction began on the [Jonglei](https://www.britannica.com/place/Jonglei-Canals) (Junqalī) Canal, which was planned to bypass the Sudd and provide a straight, well-defined channel for the Al-Jabal River to flow northward until its junction with the White Nile. But the project, which would have drained the swamplands of the Sudd for agricultural use, was suspended in 1983 because of disruptions arising from the civil war in southern Sudan (now South Sudan). [
Britannica Quiz
Africa's Physical Features
](/quiz/africas-physical-features) [The Editors of Encyclopaedia Britannica](/editor/The-Editors-of-Encyclopaedia-Britannica/4419)This article was most recently revised and updated by [Amy McKenna](/editor/Amy-McKenna/6443). |
John Hersey | "2021-08-16T03:33:16" | https://books.google.com/books?id=V4Ojjc0AGigC&pg=PA247&lpg=PA247&dq=%22john+hersey%22+%22new+journalism%22 | | |
Killing the Messenger: 100 Years of Media Criticism
Tom Goldstein
Columbia University Press, 1989 -
Criticism of the press has flourished at times over the last one hundred years, especially during the first part of this century. For a 1920 issue of the "New Republic," Walter Lippmann and Charles Merz wrote a stunning indictment of the "New York Times" for botching the coverage of the Russian Revolution. The 1980s have been a fallow period for cogent press criticism, but the decade has been characterized by a series of upheavals crying for fuller scrutiny. Janet Cooke, a "Washington Post" reporter, was forced to return the Pulitzer Prize for a fabricated story about an eight-year-old heroin addict; the National News Council collapsed; a blizzard of libel suits covered newspapers, magazines, and networks; and Gary Hart in his bid for the presidency forced an examination of what should be private or public knowledge. "Killing the Messenger" is an anthology of some of the most provocative writing that has been done in this century about the press. It is a seminal collection of neglected pieces linked together to offer different perspectives on many of the issues that are plaguing the press today.
"Killing the Messenger" examines how the concentration of media ownership denies access to the public, how the media inadequately police themselves, how reporters could be better trained, and how the press sensationalizes on the one hand and censors itself on the other. Tom Goldstein has selected five areas of concentration: reporting on private matters, journalists and their biases, the power and limitations of the press, making better reporters, and the techniques journalists use to portray reality. Some of the selections have been taken from books that have been long out of print, orfrom official reports. Others come from magazines of speeches. The contributors include Theodore Roosevelt, Joseph Pulitzer, Upton Sinclair, Louis Brandeis, Spiro Agnew, and John Hersey. The editor has provided brief introductions and headnotes to each section.
Tom Goldstein has chosen these articles to encourage contemporary journalists to look at themselves more closely, to apply the same skepticism to themselves that they readily heap on city councilmen, police chiefs, football coaches, movie directors, and heads of state. According to him, journalists have not shown much appetite for self-analysis during a crucial time when they should welcome, not recoil from, criticism of their own performance.
References to this book
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John Hersey | "2021-08-16T03:33:16" | http://www.theparisreview.org/interviews/2756/the-art-of-fiction-no-92-john-hersey | [Jonathan Dee](/authors/33506/jonathan-dee)
[Issue 100, Summer-Fall 1986](/back-issues/100)
Early in his career—"before," he says, "I was really even a writer"—John Hersey decided to restrict his public expression to the medium in which he was most comfortable; that is, to the written rather than the spoken word. He has kept to his decision. This is only the second interview he has ever granted; the first was with Publishers Weekly in 1984.
Since retiring from his professorship at Yale three years ago, Hersey and his wife Barbara have divided their time between homes in Martha's Vineyard, Massachusetts, and Key West, Florida. I visited them shortly before their annual move south, in typical autumn weather on the island—clear, bright, and unexpectedly cold. He and I talked on a glassed-in porch, carpeted and comfortably furnished, which afforded a spectacular view across Vineyard Haven Harbor; his study, directly upstairs from where we sat, offers the same lovely distraction. The ferry which runs to and from the mainland passes in front of those windows, its horn blasting, every half hour or so. Also visible, moored just offshore, is the small gray boat aboard which Hersey frequently goes fishing and does what he calls his "back-of-the-head work."
The Herseys were extremely hospitable during my three-day stay; but in the four-odd hours when the tape recorder was running, there was no small talk and no break. Unused to, and a little distrustful of, the process, he clearly felt it demanded his full concentration. He spoke very slowly, and paused frequently, looking out across the water as if trying to envision his words upon a page before releasing them. The house was absolutely silent; we were never interrupted, most likely by design.
INTERVIEWER
How long did you live in China?
JOHN HERSEY
I was eleven when we left China. My father contracted encephalitis on a trip into the back country on famine relief work; that turned out to have a sequel of Parkinson's disease, and he had to retire. So we came home in 1925.
INTERVIEWER
Was that the first time you had ever been to America?
HERSEY
No, most missionaries got furloughs every seven years, and an earlier furlough of my father's coincided with the First World War. When I was three, my father was assigned by the YMCA to go to France to help with the Chinese Labor Corps. There were nearly two hundred thousand Chinese coolies who were taken to France to dig trenches and unload ships and relieve troops from the front. While he was there, my mother and my two brothers and I came to this country. We lived in Montclair, New Jersey, for a little more than a year. It was a segment of my life so different from the childhood I had known, and subsequently knew, that I do have some odd visual memories of Montclair—for instance, of finding some old newspapers in the attic of the house we were renting and taking them out to sell to various neighbors. A few sharp pictures stay in my mind. And then in 1919 we joined my father and went back to China, around the world the rest of the way.
INTERVIEWER
What sort of schooling did an American child in China receive?
HERSEY
I went first to a British grammar school that was right next door to us. It was run on old-fashioned English lines. The headmaster was a strict character who had a whip in his office, used on bad boys, which we were all quite aware of. On the other hand, there was a motive to learn and to do well there; my oldest brother went right through that school, and his name was carved in wood up on the wall, in the inscriptions of honors winners there, for me to look at and think about. I was only in that school for a couple of grades. After that I went to a new American school, which had only about thirty students. That school got me started on languages—we studied French in the early grades—and on an early interest in music; I remember we had opera records played to us. I played the violin then. My father, when he was with the coolie corps in France, had bought a three-quarter-size violin. He found a White Russian refugee in the city who was a violinist, and Paul Federovsky gave me lessons. He later came to this country and played with the Boston Symphony for the rest of his life. In later years I used to go and see him frequently, after his concerts. And he never forgave me for giving up the violin in favor of writing, which he said anybody could do. He was a very gifted man, and in those China years he excited me enough to make me think I wanted to be a concert violinist. There was a period before I went to college when I practiced four to six hours a day; I was serious about it. I gave it up in college, making a choice between that and writing, and I haven't dared to touch the violin since then. My son Baird gave me one for Christmas about eight or ten years ago, and I never opened the case.
INTERVIEWER
Do you think the kind of formative reading you did, both in and out of school, was any different than it might have been had you grown up in America?
HERSEY
It may have been, I suppose. There was a certain amount of reading that many American boys would have done: Ernest Thompson Seton, the Terhune books. Animal stories of one kind or another, I remember I loved. There were also some semi-inspirational things—Lamb's essays, books about mythological heroes—the common currency of that sort of world; I guess those things pushed me eventually toward other kinds of reading, about heroes or their equivalents, in works by writers I came to admire later on, Malraux and Silone. Much of my early reading was commonplace. My father was a shy, studious, contemplative man, and I spent a lot of time in his study in our house in China. I was into The Book of Knowledge all the time, and later the Encyclopedia Britannica. I was allowed to play, I guess you would say, on his typewriter at a very early age. My mother kept scrapbooks of everything any of her children did all their lives, and among my scrapbooks are newspapers that I wrote on the typewriter at the age of six, The Hersey Family News, with ads offering my older brothers for various kinds of hard labor at very low wages.
INTERVIEWER
You mention in The Algiers Motel Incident that there was a class system in China of which you were always aware . . .
HERSEY
It was my natural world, and I can't say I consciously questioned that world, though I did have feelings of dislocation and discomfort every once in a while. It was a world in which I was a foreigner, a member of a minority, but the dominant minority. We lived in the British Concession, where the Chinese were not supposed to live, though some wealthy Chinese rented houses from foreigners there—some who had been thrown out of the government, perhaps some who were afraid of being beheaded if they were at large, and some who just liked the idea of luxuries, living like foreigners. I rode to school in a rickshaw, paid a human being very few coppers for pulling me there, and sometimes when I was feeling lazy I would ride home from school, too, and get the coppers from the cook's bag in the kitchen. We had three servants—cook, number one boy, and coolie, in that order—though my father was paid very little, something like $200 a month. Even considering how much more valuable dollars were then, by American standards we were poor. Yet there we lived in a rather fine two-story house, with servants' quarters. As I say, that was my natural habitat, so I didn't really question much of it at the time. Though beggars in the streets, and some of the coolies who were beasts of burden in the British concession, did trouble me. I remember once going home from school, I came on a water cart—water was brought from the river to sprinkle on the dusty streets to keep dust down so the foreigners wouldn't be troubled by it. It was a terrifically heavy burden when a two-wheeled wooden cart, with a rectangular cask of probably ten cubic feet, was filled with water. A coolie had stopped his cart, that day, propped the shafts up with a stick. I had never seen the inside of one of these things, and was barely tall enough to look over the edge; I reached up and grabbed one side to take a look, and upset the cart. The water spilled, and the coolie's labor of hauling it all the way there from the river was lost. He was not supposed to shout at a white child, but I understood why he did. His rage at me was something I have never forgotten.
INTERVIEWER
Did that system change the way you looked at American society?
HERSEY
I've considered myself a foreigner all my life, in ways. I was born a foreigner. I grew up bilingual; no matter that my spoken Chinese was that of an eleven-year-old—it was native to the ear. When we came back to this country, the ambiance here was so different from the one I had grown up in that from late boyhood until, say, college, I felt I was a little different. Those early years got me somewhat in the habit of thinking of myself not exactly as an outsider but as someone who came from another culture. I think that's affected my adult years, though I feel very much an American now. Still, my prevailing interest has been in the world as a whole, and in the place of a person in a larger setting than one defined by national boundaries.
INTERVIEWER
It must really have seemed another world to go from China to Hotchkiss and Yale.
HERSEY
I went first to a local high school in Briarcliff Manor, New York, for two years. Hotchkiss had taken in a number of missionaries' sons; I was admitted there on a scholarship. The scholarship boys cleaned classrooms, waited on tables, and were in one sense in a separate social class. But that seemed to me to be perfectly normal; in fact, in ways I saw it as an advantage. Waiting on tables, you were at the nerve center of gossip and understanding—you knew everybody, what they were like, what they were about. I didn't feel that the work was demeaning in the least. A great teacher in my life was the headmaster of the school, George van Santvoord, a man of enormous erudition. Van Santvoord was an eccentric, and a model of great value in a school that might have seemed to build pressure for conformity. Quite the contrary, he encouraged dissent and independence. He had a crude Socratic method of his own; he used to sneak up on you in the school corridor when you were talking freely and foolishly with other boys, and you'd feel his hand come into the crook of your elbow, and then he would ask you an odd question. The first question he asked me, when I was a homesick child at the very beginning of my stay there, was, "What was Stradivarius's first name?" I didn't know. The second question, some days later, was, "Is it true that eeny, meeny, miney, moe is counting in Chinese?" I knew that it wasn't, and I counted to him correctly in Chinese, and that gave me a great boost. What I didn't realize at the time, though I do now, was that he had known both that I played the violin and that I had been born in China. He had given me an identity by asking me these questions, something I very badly needed at that point.
INTERVIEWER
Were the violin and writing already competing when you were there?
HERSEY
Yes, to some degree. There were teachers there who started me thinking about writing. One was Gordon Haight, who would later become the world's leading authority on George Eliot. Another, a teacher named John McChesney, an eccentric like the headmaster, got me at a period when I was wasting my eyes on Galsworthy and put The Sound and the Fury in my hands—this was in 1930, when Faulkner was so far relatively unknown. I did play the violin; I played in a string quartet with, among others, John Hammond, who was later a catalyst in introducing black jazz musicians to the recording world—the patron saint of recorded jazz of the thirties and forties.
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The Gang That Wouldn't Write Straight: Wolfe, Thompson, Didion, Capote, and the New Journalism Revolution
Crown, Mar 31, 2010 -
. . . In Cold Blood, The Electric Kool-Aid Acid Test, Fear and Loathing in Las Vegas, Slouching Towards Bethlehem, The Armies of the Night . . .
Starting in 1965 and spanning a ten-year period, a group of writers including Tom Wolfe, Jimmy Breslin, Gay Talese, Hunter S. Thompson, Joan Didion, John Sack, and Michael Herr emerged and joined a few of their pioneering elders, including Truman Capote and Norman Mailer, to remake American letters. The perfect chroniclers of an age of frenzied cultural change, they were blessed with the insight that traditional tools of reporting would prove inadequate to tell the story of a nation manically hopscotching from hope to doom and back again—from war to rock, assassination to drugs, hippies to Yippies, Kennedy to the dark lord Nixon. Traditional just-the-facts reporting simply couldn't provide a neat and symmetrical order to this chaos.
Marc Weingarten has interviewed many of the major players to provide a startling behind-the-scenes account of the rise and fall of the most revolutionary literary outpouring of the postwar era, set against the backdrop of some of the most turbulent—and significant—years in contemporary American life. These are the stories behind those stories, from Tom Wolfe's white-suited adventures in the counterculture to Hunter S. Thompson's drug-addled invention of gonzo to Michael Herr's redefinition of war reporting in the hell of Vietnam. Weingarten also tells the deeper backstory, recounting the rich and surprising history of the editors and the magazines who made the movement possible, notably the three greatest editors of the era—Harold Hayes at Esquire, Clay Felker at New York, and Jann Wenner at Rolling Stone. And finally Weingarten takes us through the demise of the New Journalists, a tragedy of hubris, miscalculation, and corporate menacing.
This is the story of perhaps the last great good time in American journalism, a time when writers didn't just cover stories but immersed themselves in them, and when journalism didn't just report America but reshaped it.
"Within a seven-year period, a group of writers emerged, seemingly out of nowhere—Tom Wolfe, Jimmy Breslin, Gay Talese, Hunter S. Thompson, Joan Didion, John Sack, Michael Herr—to impose some order on all of this American mayhem, each in his or her own distinctive manner (a few old hands, like Truman Capote and Norman Mailer, chipped in, as well). They came to tell us stories about ourselves in ways that we couldn't, stories about the way life was being lived in the sixties and seventies and what it all meant to us. The stakes were high; deep fissures were rending the social fabric, the world was out of order. So they became our master explainers, our town criers, even our moral conscience—the New Journalists." —from the Introduction
Selected pages Contents
THE GREAT AMERICAN MAGAZINE
KING JAMES AND THE MAN IN THE ICE CREAM SUIT
TOM WOLFE ON ACID
THE CENTER CANNOT HOLD
MADRAS OUTLAW
INTO THE ABYSS
HELL SUCKS
HISTORY AS A NOVEL THE NOVELAS HISTORY 10 THE KING OF NEW YORK
SAVAGE JOURNEYS
FUN WITH DICK AND GEORGE
VULGARIAN AT THE GATE
EPILOGUE AFTER THE BALL Notes
Bibliography
Other editions - [View all](https://books.google.com/books?q=editions:ISBN0307525694&id=pmsGOSBQdOoC) Common terms and phrases [acid](https://books.google.com/books?id=pmsGOSBQdOoC&q=acid&source=gbs_word_cloud_r&cad=4) [Acosta](https://books.google.com/books?id=pmsGOSBQdOoC&q=Acosta&source=gbs_word_cloud_r&cad=4) [American](https://books.google.com/books?id=pmsGOSBQdOoC&q=American&source=gbs_word_cloud_r&cad=4) [Barger](https://books.google.com/books?id=pmsGOSBQdOoC&q=Barger&source=gbs_word_cloud_r&cad=4) [became](https://books.google.com/books?id=pmsGOSBQdOoC&q=became&source=gbs_word_cloud_r&cad=4) [Bellows](https://books.google.com/books?id=pmsGOSBQdOoC&q=Bellows&source=gbs_word_cloud_r&cad=4) [called](https://books.google.com/books?id=pmsGOSBQdOoC&q=called&source=gbs_word_cloud_r&cad=4) [campaign](https://books.google.com/books?id=pmsGOSBQdOoC&q=campaign&source=gbs_word_cloud_r&cad=4) [Capote](https://books.google.com/books?id=pmsGOSBQdOoC&q=Capote&source=gbs_word_cloud_r&cad=4) 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[Esquire's](https://books.google.com/books?id=pmsGOSBQdOoC&q=Esquire%E2%80%99s&source=gbs_word_cloud_r&cad=4) [Fear and Loathing](https://books.google.com/books?id=pmsGOSBQdOoC&q=Fear+and+Loathing&source=gbs_word_cloud_r&cad=4) [felt](https://books.google.com/books?id=pmsGOSBQdOoC&q=felt&source=gbs_word_cloud_r&cad=4) [fiction](https://books.google.com/books?id=pmsGOSBQdOoC&q=fiction&source=gbs_word_cloud_r&cad=4) [film](https://books.google.com/books?id=pmsGOSBQdOoC&q=film&source=gbs_word_cloud_r&cad=4) [freelance](https://books.google.com/books?id=pmsGOSBQdOoC&q=freelance&source=gbs_word_cloud_r&cad=4) [Gail Sheehy](https://books.google.com/books?id=pmsGOSBQdOoC&q=Gail+Sheehy&source=gbs_word_cloud_r&cad=4) [Gay Talese](https://books.google.com/books?id=pmsGOSBQdOoC&q=Gay+Talese&source=gbs_word_cloud_r&cad=4) [Gingrich](https://books.google.com/books?id=pmsGOSBQdOoC&q=Gingrich&source=gbs_word_cloud_r&cad=4) 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John Hersey | "2021-08-16T03:33:16" | https://books.google.com/books?id=63nvmt4HqTEC&pg=PA494&lpg=PA494&dq=%22john+hersey%22+cambridge+university | | |
Who's Who of Pulitzer Prize Winners
Bloomsbury Academic, 1999 -
Established in 1917 by publisher Joseph Pulitzer, the Pulitzer Prize is now awarded in 21 categories, including investigative reporting, news photography, drama, poetry, music, and others. It continues to be the most coveted honor in journalism. Yet while many publications have been written on the topic of the Pulitzer Prizes, none has provided basic factual information on all of the winners. This new reference tool profiles each of the more than 1,100 individuals who have received this honor from 1917 through 1998. Entries include the winner's name, year and category for the Pulitzer Prize(s) won, birthdate, family, education, career summary, other awards won, list of selected works, and where to locate additional information. Several entries also include photos of the winner.
References to this book
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John Hersey | "2021-08-16T03:33:16" | https://archive.org/stream/lovesoldsweetson013163mbp/lovesoldsweetson013163mbp_djvu.txt | 812 S24I
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A Comedy in Tfireeiftfifc .-. ..-. ,-.:
*J o " > * * a J e
'
LOVE'S
OLD SWEET SONG
SAMUEL FRENCH
NEW YORK, N. Y. LOS ANGELES, CALIF.
25 WEST 45th STREET 811 WEST 7th STREET
SAMUEL FRENCH, Ltd., LONDON
SAMUEL FRENCH (Canada) Ltd., TORONTO
WGHTS PRESERVED
:: :": \:
l^ flJ4(V*i>y William Saroyan
Copyright, 1940, by Harcourt, Brace and
/V* Company, Inc.
In the volume "Three Plays" by
William Saroyan
Copyright, 1941 (Acting Edition), by
Samuel French
CAUTION: Professionals and amateurs are
hereby warned that "LOVE'S OLD SWEET
SONG/* being fully protected under the copy-
right lam of the United States of America,
the British Empire, including the Dominion of
Canada, and all other countries of the Copyright
Union, is subject to a royalty. All rights, includ-
ing professional, amateur, motion pictures, rec-
itation, public reading, radio broadcasting,
and the rights of translation into foreign
languages are strictly reserved. In its pres-
ent form the play is dedicated to the
reading public only. Amateurs may pro-
duce this play upon payment of a roy-
alty of $25.00 for each performance,
payable one week before the play
is to be given to Samuel French
at 25 West tfth Street, New
York, N. Y., or at 811 West jth
Street, Los Angeles, Calif. Ap-
plications for production of
the play in stock should be
addressed to Samuel French.
For all other rights apply
to Pat Duggan, Matson
& Duggan, 630 Fifth
Avenue, New York City
MANUFACTURED IN THE UNITED STATES OF AMERICA
BY THE VAIL-BALLOU PRESS, INC., BINGHAMTON, N. Y.
To Richard Watts, Jr.
OF ALL THE THINGS I LOVE
I love to see the sun come smiling to the world;
I love to hear the wind go singing through a field;
I love to hear a love-bird singing in a tree,
And I love to see a lovely face light up with love for me.
CHORUS
Of all the things I love,
1 love the most
Sleeping in the shade of love.
Sleeping in the shade of love,
I love the most, my love.
Of all the things I love to taste,
Sweetest is the kiss of love.
Dreaming in the shade of love,
The kiss of love
I love the most, my love.
My love, of all the lovely things,
Loveliest of all is you,
Dreaming in the shade of love.
Sleeping in the shade of love, my love,
I love the most, my love.
I love to breathe the scent of earth and new-mown hay;
I love to taste the peach and berry ripe in May;
I love to feel the spray as I walk beside the sea,
And I love to see a lovely face light up with love for me.
vii
THE YEARS
The years, the years, they come and go,
And go and go, and oh, my heart!
The years have gone with my heart.
The days, the days still come and go,
And I still breathe,
But oh, my heart!
The years have gone with my heart
The years, the days, the nights
Still come and go,
And I still dream,
But oh, my heart is gone,
My heart is gone 'with the years.
The hours, the hours, the long, dreaming hours
Still come and go,
And I still dream.
But the light is gone from my dream,
And the love is gone from my heart!
The two foregoing songs have been published by Chappell
Music by Paul Bowles, words by William Saroyan.
viii
PREFACE
"Love's Old Sweet Song/' in addition to being a theatri-
cal entertainment, intended primarily to delight the eye and
ear and the heart and mind of the beholder, is literally a
song. The singers of the song are the few people in the play
selected from the many in the world, but any who see the
play are likely to be the singers of the song also, inasmuch as
the song is living itself. It is an old song, but the time is our
time, the people are our people, and the environment is our
environment. All the sources of the song are contemporary,
but still the song is the oldest song in the world, as love
is the most basic emotion of life. There could be no mor-
tality without love, and no dimension to living without
song. Love is an inevitable part of the bargain of the living
in the inexplicable exchange of nothingness for mortality,
and poetry is man's defense against being swindled in that
bargain. Any man who is an alien to poetry, no matter who
he is, is swindled in that bargain. Instinct demands love of
all who live, and good living demands imagination and
faith.
The line of the play is melodic, the same as the line of a
song. It is a simple play, as the song is the simplest of mu-
sic's various forms. While its theme is love, in a number
of variations, the play is without love-sickness, no doubt
ix
simply because I do not feel things sickly. I find the tender-
est or strongest emotions of a man inextricable from every-
thing else that is a man's: understanding, a sense of propor-
tion, love of comedy, and intelligence. The arrival of a fresh
emotion, or a fresh dimension of an old emotion, or a mag-
nification of a constant emotion, does not, as I remember
things, nullify all other emotions or qualities a man possesses.
Characters in drama have been generally unrounded-out,
most likely for the convenience of the dramatist, and for
the security of the meaning of the play. It is difficult to
have rounded-out characters in a play and to have a satis-
fying play at the same time, but at this stage of the game
that appears to be something very essential to try for. The
character of man is neither steady nor predictable. Even
one whose life is limited by willfully accepted rules, such as
a saint, is not free of variation in impulse, thought, or act.
Man's greatness and man's insignificance are both the conse-
quence of his being inevitably free. Nothing can limit man.
And yet, with all his freedom, religion in men (and I mean
primarily the inherent sense of Tightness, grace, beauty, and
so on) compels, usually, a noble exercise of freedom, so that
murder, for instance, is always rarer than delight. The people
in "Love's Old Sweet Song" are free people. The freedom
they enjoy, and the freedom which carries them sometimes to
disaster, is a freedom which art, with all its limits, has never
been able to shift from the living to the dead. We can be
grateful for this failure. Freedom is not essential: it is in-
evitable. It cannot be taken from the living without literally
taking life from them. For this reason any idea, however
noble or base, which depends for its strength or validity on
x
the regimenting of life is an unsound idea, temporary, and
scheduled for ultimate failure. As the limits in living are
good taste, the limits in art cannot be anything more severe.
The play is simultaneously naive and sophisticated. I be-
lieve the living are simultaneously naive and sophisticated,
because no matter how nai've a man may be there is some-
where in him great sophistication, and no matter how so-
phisticated he may be there is great naivet6 in him. In the
nature of things I cannot understand anyone in the world
as well or as fully as I understand myself, and I know this
simultaneous reality of sophistication and naivete exists in
myself. It is true and inevitable. It is impossible for me not
to be sophisticated. It is also impossible for me not to be
naive. I cannot abandon one for the other merely to simplify
things. I must therefore recognize the validity of both, and,
in my own work at least, I must assume that naivete and
sophistication are simultaneous in everybody. Neither are
cultivated in myself. Neither are unnatural. I must assume,
therefore, that this condition is general.
The variations of love are great, but they are not really
variations. Love is the one thing that is constant, even when
the variation of it appears to be hate. In reality there is no
such thing as hate. Hate is love kicked in the pants. It is
love with a half-nelson on itself. The deepest and most gen-
eral love is love of God, the defining of which I leave to
you, as you please. Love of God includes regard of self. All
the kinds of love, in fact, are regard of self. As long as a man
is alive, he is alive for himself. It is foolish to be buffaloed by
embarrassment into not accepting this truth. In the nature
of things a man cannot cease to be himself, and therefore
xi
whatever he does, good or bad, lie does for himself. Doing
good things is the ultimate selfishness, and as love is the
o o
best of the better things, it is the ultimate selfishness. I can
see no reason why it shouldn't be. No morality is worth any-
thing that doesn't understand that all behavior is selfish.
Selfishness is correct by all standards.
The necessity to defend my work again and again is em-
barrassing to me, and yet I have no alternative. To ignore
criticism, as many writers do, I regard as an evasion of my
responsibility to my work. In fairness to my critics, I ac-
knowledge the partial truth and validity of every charge
brought against my work, against myself personally, and
against my methods of making my work public. What is
lacking in their criticism is the fullness and humanity of
understanding which operates in myself, ia my work, and in
my regard for others. The essence of my work is honor,
honesty, intelligence, grace, good humor, naturalness, and
spontaneity, and these things do not appear to be nicely
balanced in my critics. Consequently, it is difficult for them
to make sense in themselves of that which is complicated
and unusual for them. What should delight them because
of its honesty, shocks them. What should enlarge them be-
cause of its understanding, drives them more completely
behind the fort of their own limitations.
I will take up each of the commonest charges the critics
have made against myself and my work. In a sense the
charge of exhibitionism is a valid one. No creative activity
could possibly deny the validity of exhibitionism, and it is a
mistake to regard exhibitionism as something improper. The
implication that it is something improper, and something
xii
characteristic only of my work, is that which I object to.
The creative impulse itself is exhibitionistic. The fulfilling
of the impulse is even more so. And the placing of that
which has been created before others is still more so. If you
want no exhibitionism (if that is what you choose to call it),
you want no creation. After the creation of my work ? it is
true that I have been more energetic than many others in
my attack upon the problem of making my work as public as
possible. This has been necessary because my work has been
unfamiliar, and because making it public has been a problem.
If I did not believe in my work I would not bring it about
in the first place. Since I do believe in it, I must do what-
ever I arn able to do to make it known to as many people as
possible. It is probably rny enjoyment of living and working,
however, which is offensive to so many, and which they
put down as exhibitionism. As I understand things, accept-
ance of our life is the first law of living, and enjoyment of
it (and I know all about its unenjoyables) is the first neces-
sity of artful and gracious living.
To the charge of mindlessness, it would be unkind of me
to ask where is the mindfulness in the work of other men,
not only of our time but of other times? Where is the mind-
fulness of Shakespeare, if need be? By mindlessness I believe
the critics mean absence of specific instruction to society or
the state on how to behave, and presence of immediate liv-
ing, In the play form, among other things, there must be
play. It is impossible to exclude thought or belief or faith
from a play, but these things are in a play after living is in
it, and they are in a play as tone, not as things by them-
selves. Since the theater is not an adult continuation school,
xiii
those who come to the theater must be entertained before
they are instructed. The difference between my thinking, it
would appear, and the thinking of others is that mine oper-
ates from beginnings long ago and not from headlines and
news in today's paper. What appears to the glib and super-
ficial mind or sensibility as mindlessness is, in reality, a depth
and fullness so far removed from cheap thinking that it be-
wilders. The critic with political bias, for instance, cannot
accept my thought simply because it puts him out of work.
No ambition for the living, for the individual, for the
weak and stupid and the strong and wise, is loftier than
mine. No affection for the ugly and base and the beautiful
and noble in man is more generous than mine. No scorn for
the cruel, the miserable, the wretched, the cowardly, the
insane wherever they may occur, in the good or in the bad
is greater than my scorn. No faith in grace is steadier or
more encouraging than mine. Therefore, I must take it, my
work is mindless. The truth is, I am not unbalanced.
It is charged, further, that my work is formless. The form
of my work is simply unfamiliar. It has very definite form.
The compulsion within myself for wholeness, for balance,
and for grace is so great that form is the first demand I make
of my work and the first demand my work makes of me. It
is probable that the critics cannot see the form for the full-
ness. If there were nothing in the form they would see the
form, but since the form is full, they cannot see it.
It is charged further that I am crazy, an ego-maniac, a
charlatan, that I will write anything to celebrate my name,
that I am an enemy of the people, especially the working-
xiv
class, that my intention is merely to make money and rise
in the world, that I have bad taste or no taste at all, and a
good many other things. These charges come from men too
dull, too vulgar and too inferior for me to bother with.
xv
NOTE
"Love's Old Sweet Song/' like "The Time of Your Life/'
was produced by Eddie Bowling in conjunction with The
Theatre Guild, and directed by Mr. Dowling and myself.
It was first performed in Princeton, New Jersey, at the Mc-
Carter Theatre, Saturday evening, April 6, 1940. This was
followed by two weeks at the Forrest Theatre in Philadel-
phia, beginning Monday, April 8. The play next went to
Ford's Theatre in Baltimore for one week. It opened in
New York at The Plymouth Theatre on West 45th Street,
Thursday evening, May 2, and closed Saturday evening,
June 8th, after a run of 44 New York performances.
This is the cast which opened the play in New York:
Ann Hamilton JESSIE ROYCE LANDIS
Georgie Americanos PETER FERNANDEZ
Barnaby Gaul WALTER HUSTON
Tom Fiora JAMES s. ELLIOTT
Demetrios ANGI o. POULOS
Cabot Yearling ARTHUR HUNNICUTT
Leona Yearling DORO MERANDE
Newton Yearling EUGENE FITTS
Velma Yearling BARBARA HASTINGS
Selma Yearling ARDELE HASTINGS
Al Yearling THOMAS JORDAN
xvii
Henry Yearling
Jesse Yearling
Lucy Yearling
Ella Yearling
Susan Yearling
Maud Yearling
Lemmie Yearling
Mae Yearling
Harry Yearling
Wilbur Yearling
Richard Oliver
Elsa Wax
David F. Windmore
Daniel Hough
Mr. Smith
Mr. Harris
Pass Le Noir, Sheriff
Stylianos Americanos
Pericles Americanos
ERIC ROBERTS
JACKIE AYERS
PATSY C/SHEA
MAE GRIMES
PATRICIA ROE
CAROL ESA
BOB WHITE
ELEANOR DREXLER
MICHAEL ARTIST
GERALD MATTHEWS
LLOYD GOUGH
BEATRICE NEWPORT
ALAN HEWITT
JOHN A. REGAN
NICK DENNIS
GEORGE TRAVELL
HOWARD FREEMAN
ALAN REED
JOHN ECONOMIES
The out-of-town Sheriff was Pass Le Noir, whose perform-
ance I admired so much I have given his name to the part.
I wish to thank every member of the cast, including those
who, for one reason or another, did not appear in the play
when it reached New York, especially Jules Leni who was
not old enough, according to law, to stay in the play as
Wilbur Yearling. Mr. Leni I regard as one of the finest
actors of our time. It would be a serious oversight for me
not to acknowledge the great contribution of Eric Roberts
to the play, as Henry Yearling. He himself created the de-
xviii
lightful mockery of Fascism during the Time Magazine epi-
sode, which was to me one of the pleasantest moments of
the play.
Every player, in fact, brought something personal and
special to his role, and many, not excluding children, helped
direct the play. An usher in Baltimore also helped direct the
play. Mr. Dowling brought to the play from his family the
idea of the Happy Birthday song during Barnaby Gaul's
pitch for the Yearling family. Mr. Langner of The Theatre
Guild is responsible for several of the most important scenes
in the play, which I wrote upon his suggestion. Mr. Arthur
Hunnicutfs presence impelled me to expand the part of
Cabot Yearling, which Mr. Hunnicutt performed magnifi-
cently. His discovery was, I believe, one of the most fortu-
nate events, both for this play and for the theater in general.
Mr. Huston, it goes without saying, brought to his part a
fine quality which could not have come from any other
American player. Jessie Royce Landis, with perhaps the
most difficult role in the play and wholly without direction,
made Ann Hamilton both real and delightful. Peter Fer-
nandez, as the Messenger, was perfect. Angi O, Poulos, as
an American citizen, was beyond direction, and consequently
impossible to improve. Alan Hewitt, as the man from Time,
was exactly what I had in mind. John Economides, the fa-
mous Greek actor, as Pericles Americanos, not only trans-
lated my lines into Greek, but brought to his part the comic
solemnity and gentle anger which the role called for. And
finally, Alan Reed, as the simple wrestler, accomplished the
difficult task of being, every night, both a skillful acrobat and
a sensitive actor.
xix
The settings by Watson Barratt could not have been
closer to what I wanted.
The music and two songs by Paul Bowles contributed
so much to the play, but were so integrated in the material,
that I ain afraid critics and theatergoers alike were not suf-
ficiently aware of their importance. I must say, however,
that I am aware.
Armina Marshall, as Production Assistant, did most of
the hard work.
To these, and to all others, including the Musicians and
Stage Hands, my sincere thanks.
XX
THE PEOPLE
ANN HAMILTON, 44, a beautiful unmarried small-town
woman
GEORGIE AMERICANOS, a Postal Telegraph messenger
BARNABY GAUL, 51, a pitchman
TOM FIORA, another messenger
DEMETRIOS AMERICANOS, an American citizen
CABOT YEARLING, a family man
LEONA YEARLING, 44, hlS Wife
NEWTON YEARLING, 19, their half-wit son
VELMA YEARLING
twins
SELMA YEARLING
AL YEARLING
ELLA YEARLING
HENRY YEARLING
JESSE YEARLING
SUSAN YEARLING
MAUD YEARLING
LEMMIE YEARLING
MAE YEARLING
HARRY YEARLING
WILBUR YEARLING
LUCY YEARLING
RICHARD OLIVER, an unpublished writer
j- their children
xx
ELSA WAX, a photographer for Life Magazine
DAVID F. WINDMORE, a college man
DANIEL HOUGH, a farmer
MR. SMITH, a representative of the West Coast Novelty
Amusement Company
MR. HARRIS, his associate
PASS LE NOIR, a sheriff
STYLIANOS AMERICANOS, 41, Georgie's father ? a -wrestler
PERICLES AMERICANOS, ji, Stylianos' father
THE PLACE
Outside Ann Hamilton's House at 333 Orchard Avenue,
Bakersfield, California.
The parlor of the Americanos home.
THE TIME
Late morning and afternoon of Friday, September 15,
1939.
NOTE. In the New York production this play was played
in two acts. Acts II and III were continuous.
XXll
ACT ONE
ACT ONE
SCENE: An old-fashioned house with a front porch, at 333
Orchard Avenue in Bakers-field, California. There
is a house at right 'with porch and steps; an en-
trance down right; left of the house is a stone
wall to down left. There is a gate with trellis in
this wall. A road passes from down right through
the gate and off up left. Another road passes from
left to right at the back of the house. A tree up
center at back. A large front yard., with rose bushes
in bloom near the house. A cement statue of a
roaring lion down left on the lawn. About ten
o'clock in the morning.
A homeless family goes by in the street: MAN ?
WOMAN, THREE CHILDREN.
ANN HAMILTON, a beautiful and rather elegant
woman in her early forties, comes out of the house,
looks around, walks about in the yard, to the gate,
smells and cuts several roses, singing "the years, the
years, they come and go,' 9 and so on; goes up onto
the porch, sits down in the rocking-chair with a
love-story magazine, waiting for nothing, least of all
a telegram.
3
GEORGIE AMERICANOS, Greek-American Postal Tele-
graph messenger, arrives up left, skidding, on a
bicycle -with very broad handle bars. He settles his
bicycle gently on ground, steps across it neatly,
studies the number of the house carefully, takes off
his cap, takes out telegram, shakes his head, smiles,
and moves up to the front porch steps.
GEORGIE
(Loudly, as if he were half a block away)
You Miss Ann Hamilton?
ANN
(Sweetly)
I am.
GEORGIE
(Delighted)
Well, a fellow by the name of Barnaby Gaul is coming out
from Boston to visit you. He sent you this telegram. Know
him?
Barnaby Gaul?
(Pause trying to remember)
May I read the telegram?
GEORGIE
(Left of porch swiftly)
It's collect. A dollar and eighty cents. It's a long night-
letter. Lots of people can't pay for collect telegrams now-
adays, but they always want to know what* s in them just
4
the same, so I memorize everything and let them know.
Free. That's my little gift to society. People are poor. A
dollar and eighty cents is a lot of money. Know him?
ANN
(Sincerely)
I'm afraid there must be some mistake.
GEORGIE
(Positively)
Oh, no, there isn't.
ANN
I don't know anybody in Boston. Are you sure the tele-
gram's for me?
GEORGIE
(Sits on steps)
If you're Ann Hamilton, it's for you. Otherwise it ain't.
Mistakes sometimes happen.
ANN
(Eagerly)
What's that name again?
GEORGIE
(Very clearly. Rising)
Barnaby Gaul.
(Spelling)
B-a-r-n-a-b-y, Barnaby. G-a-u-1, Gaul. We get a lot of dif-
ferent kinds of telegrams, but this is the best I've ever seen.
This telegram is about love.
ANN
Love?
5
GEORGIE
That's right. L-O-V-E, love. Til recite the message to you.
It's against the rules of the company, but to hell with the
company. My sympathies are with the poor, not the rich.
To tell you the truth, Fm a radical.
ANN
(Amazed)
Are you?
GEORGIE
(Proudly)
Of course I'm an American, too. My father's Greek. He
used to be a wrestler. My father's father used to be a
tobacco-grower in Smyrna, in the old country. We read
philosophy.
(Dramatically)
My name's Georgie Americanos.
ANN
(Formally)
How do you do?
GEORGIE
(Shyly)
How do you do?
ANN
Won't you sit down, Georgie?
GEORGIE
That's all right. You lived in this house twenty-seven
years?
6
ANN
I've lived in this house all my life. My goodness, I'm
forty-four years old.
GEORGIE
You're the lady, all right. My father's been reading Greek
philosophy to me for three years. Consequently, Fm in-
telligent. If he comes out here from Boston, like he says
he's going to, will you let me come out and look at him?
ANN
If somebody's coming here.
GEORGIE
He'll be here.
ANN
All right, Georgie, you can come out. What does the tele-
gram say?
GEORGIE
Can I bring my father? He likes to meet people whoVe
traveled.
ANN
(Sweetly and patiently)
All right, Georgie, your father, too.
GEORGIE
(Explaining)
The telegram goes like this.
(Reciting the telegram)
Boston, Massachusetts. September 7, 1939.
7
ANN
September 7? Today's September 15.
GEORGIE
Well, to tell you the truth, I lost the telegram. It was in
my pocket.
(Indicates pocket)
I don't know how it got there. I always put telegrams in my
hat.
ANN
(Rises comes down steps)
Good gracious, Georgie, tell me whaf s in the telegram,
even if it is eight days old.
GEORGIE
Has anybody walked by in front of this house whistling
Love's Old Sweet Song lately?
ANN
(Emphatically, but sweetly]
No, Georgie. Please recite the telegram.
(Sits on steps)
GEORGIE
(He puts his hand to his forehead and closes his
eyes, concentrating)
Well, let me think a minute. Get everything straight.
(Pause, -while he makes a face. He begins to smile y
remembering the message)
He sure is a nut. O.K. Here it is.
(A special quality of voice)
8
"If you remember me, I am the young man with the red
hair who walked in front of your house twenty-seven years
ago whistling Love's Old Sweet Song."
(And to her)
Do you remember him?
ANN
No, I don't. Please recite the whole telegram.
GEORGIE
How could you forget a guy like that? He goes on to say:
"You were sixteen years old at the time. You (Points to
ANN) had half a dozen roses in your hand. Four red and
two white. I hardly noticed you when I went by, and then
I came back and said hello, and you said hello. I said what
is your name and you said Ann Hamilton. You didn't ask
niy name. We talked a minute or so and that was all. I
made a note of the number of your house and the name
of the street and went away. I am now fifty-one years old
and want you to know I love you."
(Aside to her)
Now, do you remember him?
A3SOST
No, Georgie. Is there anything more?
GEORGIE
Plenty! There's plenty more. He says: "I am coming back
to you, even if you're married and have five children/'
(Aside to her)
How about it? Are you? Have you?
9
ANN
I'm not married.
GEORGIE
Aren't you married?
(Pause)
ANN
No. Please finish the telegram, Georgie.
GEORGIE
Well, he says: "'Get rid of everybody. Love is everything.
I know, now. Nothing else matters. I will walk in front of
your house again very soon and I will be whistling the
same old sweet song of love."
(Aside to her)
They don't usually send telegrams this way, even when
they're collect. They usually try to say everything in ten
words.
(Continuing to recite the telegram)
He says: "If you remember me, speak to me. If you do not
speak, I shall know you have forgotten. Please remember
and please speak to me.
(Dramatically)
I love you.
(Pause. Officially)
Barnaby Gaul." That's the whole message, word for word.
A dollar and eighty cents. Know him?
ANN
No, I don't.
10
GEORGIE
(Severely and a little irritated}
Are you Ann Hamilton?
ANN
My name is Ann Hamilton.
GEORGIE
Well, he knows you. He sent you this message all the way
from Boston. You're going to speak to him, aren't you?
ANN
(A little angry with her life, pouting)
No, I'm not.
GEORGIE
Doesn't love mean anything to you?
ANN
No, it doesn't. Besides, the man's crazy.
GEORGIE
Why? Just because he hasn't forgotten?
ANN
A girl of sixteen is liable to be polite and say a few words
to any man who speaks to her.
GEORGIE
This is different. You must have been very pretty at the
time. You're not bad now. Don't you remember holding
half a dozen roses in your hand? Four red and two white?
11
ANN
Fve cut roses from these bushes hundreds of times. I don't
remember any particular time,
GEORGIE
Don't you remember a guy with red hair, whistling?
ANN
No, I don't. Fm not sixteen, Georgie. Fm forty-four.
GEORGIE
Well, all I know is you mean everything in the world to
this nut. This Barnaby Gaul. And by all rights he ought
to mean everything in the world to you, too.
ANN
Well, he doesn't mean anything to me.
GEORGIE
I wouldn't be so sure about that. He may come by here
and sweep you right off your feet.
ANN
No, he won't.
GEORGIE
Why not?
ANN
Fm perfectly happy.
GEORGIE
(Sits on edge of steps)
Oh, no, you're not. You can't fool me. You may be satis-
fied but you're not happy. You've got to be a little unhappy
12
to be perfectly happy. Satisfied^ one thing, and happy's
another.
(Pause]
Socrates.
(PEOPLE go by from down right to off up left)
Poor people. Homeless. No place to go.
ANN
( Pause sweetly )
What's he say in that telegram?
GEORGIE
That's more like it. Listen carefully.
(Reciting. Grandly)
"If you remember me, I am the young man with the red
hair who walked in front of your house "
(GAUL whistles off up left. GEORGIE listens eagerly.
ANN rises helplessly to her feet)
Listen.
(At the gate excited)
It's him. Barnaby Gaul. He's come back to you, just like
he said he would. This is the greatest love story that's
ever taken place in the streets of Bakersfield, California.
Speak to him.
ANN
I don't remember anybody like that.
GEORGIE
(Shouting)
Speak to him. The man's come all the way from Boston
to see you again. He's moved everything back twenty-
seven years where it belongs. Say a kind word.
ANN
I don't know what to say.
GEORGIE
Say anything. Hell understand.
ANN
(At the gate excited)
Here he comes. Don't go away, Georgie.
GEORGIE
(Crosses down left to lion)
Go away?
(Whispering)
I wouldn't miss this for anything in the world.
(Pause, looking down the street)
(The PERSON [GAITL] 'who appears up left is a hand-
some man of fifty whose years are instantly irrele-
vant. He is, in fact, youth constant and unending.
His hair is reddish, if not exactly red. His face is
still the face of a young man. His figure is still that.
His clothes are the casual clothes of a young man
who has better things to think about. He is wear-
ing an old straw hat, and he is carrying a straw
suitcase. He is walking jauntily, and he is whistling.
He notices ANN, stops whistling and stands)
ANN
(Breathlessly)
Good morning.
GAUL
(Stopping center, setting down his suitcase, remov-
ing his hat, bowing gallantly)
How do you do?
(ANN and GAUL stare at one another a moment
while GEORGIE looks from one face to the other.
GAUL is delighted with ANN, and ANN is rather
pleased with GAUL, although still a little bewildered
and frightened. The whole thing is love at first
sight, especially for ANN)
GEORGIE
(Whispering)
Wow!
GAUL
(Gesturing to GEORGIE)
Your son?
ANN
(Out of the world)
Yes.
(Hastily)
No.
GAUL
A handsome boy.
ANN
He's Greek.
GAUL
A classic and noble people. You have others?
ANN
No. He's a messenger. He brought your telegram.
GAUL
Telegram?
GEORGIE
Sure. From Boston.
GAUL
Boston?
(ANN turns and rushes into the house)
GEORGIE
Weren't you just whistling Love's Old Sweet Song?
GAUL
I was whistling. I don't know what it was. It's a beautiful
morning. The least a man can do is whistle.
GEORGIE
Didn't you walk down this street twenty-seven yeare ago?
GAUL
My boy 7 I've never been in this town before.
GEORGIE
(Burning up)
Ah, for the love of Mike.
(ANN comes out of the house, holding half a dozen
roses. Four red and two white. GEORGIE studies her,
worrying, but fascinated)
16
GAUL
(With abstract admiration for ANN, for roses, for
the morning, for the world, and for all good things
in general]
Roses! I have never seen roses more beautiful to behold.
Nor have I seen anyone hold roses more beautifully. Nor
have I seen them held any way at all by anyone more
beautiful.
GEORGIE
(Delighted)
It's him, all right.
GAUL
Him? Who?
GEORGIE
Who? You. Don't you recognize her?
ANN
(Beautifully, sadly, tragically)
Four red and two white.
GEORGIE
She remembers you. Don't you remember her?
(GAUL stares at ANN)
All right.
(He tears open the telegram)
Let me read the telegram for you, too.
GAUL
Telegram? What telegram?
1 7
GEORGIE
What telegram! The collect telegram from Boston.
(Reading)
"Boston, Massachusetts. September 7, 1939."
(GAUL takes the telegram and reads it silently, glanc-
ing at ANN every once in a while)
GAUL
"I love you. Barnaby Gaul/'
GEORGIE
Now don't try to tell me you're not Barnaby Gaul.
GAUL
(Acting)
Is this Bakersfield, California?
ANN
Yes, it is.
GAUL
Is this Orchard Avenue?
ANN
Yes. 333.
GAUL
How can I ever ask you to forgive me?
GEORGIE
You are Barnaby Gaul, aren't you?
GAUL
Words fail me.
ANN
Oh, that's all right.
GEORGIE
(Growing suspicious)
Were you ever in Bakersfield before?
GAUX,
Please try to understand.
GEORGIE
(Like Hawkshaw, the detective)
Were you in Boston eight days ago?
GAUL
Forgive me. Both of you. I thought I was in Fresno. Let's
start all over again. From the beginning.
(He takes his suitcase and hurries away off up left.
After a moment he begins to whistle "Love's Old
Sweet Song 9 ')
GEORGTE
Do you remember anybody like that?
(Crosses to left of porch)
ANN
I don't know how I ever could have forgotten,
GEORGIE
Are you sure this is the nut?
ANN
As sure as I'm breathing.
1 9
GEORGIE
Well, get ready, then. Whoever he is, here he comes again,
and this time he means it. This time he knows where he
is and who he is, and who you are. Don't forget to speak
to him or else hell just walk away and maybe not send a
telegram again for another twenty-seven years.
(GAUL appears again, whistling "Love's Old Sweet
Song")
ANN
Good morning.
(GAUL stops, turns, looks at ANN, sets down his suit-
case, hurries to ANN and kisses her. She drops the
roses one by one)
GAUL
(Heroically)
Ann. I knew you'd remember. I knew you'd never forget.
(Kisses her gallantly)
ANN
I thought I had forgotten, Barnaby. I even believed there
was no one in the world like you.
GAUL
(Proudly)
There is, however. There is.
(Points dramatically at himself)
ANN
And then when I saw you, I knew how foolish I had been
to think you would never come back. I couldn't help it ?
20
Barnaby. The years moved away, slowly and then swiftly,
and always I stayed here alone, living in this house, rock-
ing back and forth in this chair on this porch. The roses
bloomed and faded.
GAUL
(Dynamically)
The poor roses.
ANN
(Almost dreaming)
The song died.
GAUL
(Comes down steps)
The poor song.
ANN
The children I wanted were never born.
GAUL
(Sadly)
The poor children.
(Tosses coin to GEORGIE)
ANN
(Coming down steps)
Barnaby, why have you stayed away so long?
GAUL
(Inventing)
Aim, you may remember there were wars.
21
ANN
(Sits on steps)
Oh!
GAUL
And you may remember, Ann, there were great troubles.
There were panics in which a man rushed with the crowd
to no place. No place at all.
(Tragically)
And I, with the million others, ran, and ran, forgetting love,
forgetting everything but the need for escape. Protection
from police and disease. Hide-aways in fifty-cent rooms in
large cities, in small villages. There were famines, Ann.
ANN
Oh, Barnaby, you were hungry?
GAUL
Hungry? Days, weeks, months, years of hunger. Hunger
for bread, not love. Hunger for ease and comfort, not glory.
(He embraces her -while GEORGIE -watches)
There were disasters at sea. Shipwreck and storm. Floods
and hurricanes, and a man off-balance falling in the street.
Fear and shouting. No songs, Ann. There were distances,
and barking dogs. Mountains to cross, and rivers and prai-
ries and deserts. And wherever a man stood, his heart was
far away, and wherever he went, his heart was not there.
There was cold and few coats. There was ice and no fire.
There was fury and stupor in the heart. As you dreamed
here through the years, there was pain and forsakenness.
There were accidents, Ann, with a man's body embar-
22
rassed by helpless and ugly posture, the arm twisted, the
leg out of joint, and the heart in fever of disgust, raging
against the mice.
GEORGIE
What mice?
GAUL
Mice? Go away, boy. And the foolish people asking, Are
you hurt? Hurt? My God, I have been attacked by an army
of termites as big as Japanese, and marching in the same
military formation. There was snow and quiet, with the
eyes of men staring out from secrecy and crime. There
was hate, with the rain drenching the streets and the wind
roaring around the buildings.
ANN
Oh, Barnaby.
GAUL
(Heroically)
There were many things, Ann, to keep me away from
you, as you dreamed here through the years. I remember
the thirst I knew in Kansas City, and the bar-flies driving
me mad. There were small things, Ann, insects and little
words. Frowns and sneers. And big things. The stairway
of the hotel on fire, and a man in his bare feet. There
were moments, repeated a million times, that were use-
less to the years. And years that were meaningless to any
moment. But I knew always I knew, Ann that you
would not forget. I've come a long way, through many
things, and still your face is bright. Your eyes still young.
Your hand warm. Your lips soft and full. The errors that
have been, I dismiss. Here, in your presence, I deny all
I have known but good, since you are still by sweetness
molded sweet. I here cease movement and begin dream,
because here dream is real. Ann, IVe traveled across half
the world.
(Solemnly)
I'm tired, Ann. Now I must lie down in the sweet shade
of love, and dream into the years of youth. The years of
our youth, Ann. The years we have lost and shall now re-
gain in the embrace of love.
(BARNABY embraces ANN. She goes into the house.
BARNABY turns and thwWS GEORGIE C. Coin)
GAUL
My luggage, boy.
(GEORGIE picks up the suitcase and puts it on the
porch. GAUL goes inside of house. GEORGIE very much
impressed; starts to go. Stopped by TOM FIORA, an-
other Postal Messenger, arrives and settles his bike
next to GEORGIE'S. TOM enters through gate and
crosses down to GEORGIE at steps of porch)
TOM
(Brightly)
Telegram for you, Georgie.
GEORGIE
Telegram for me?
TOM
Yes, you. Here. Read it.
24
GEORGIE
(Takes telegram, opens it, and reads it silently.
Then reads it aloud]
"I told you I'd get even with you some day, so how do
you like that? The telegram to Miss Ann Hamilton is not
real. Ha, ha, ha. Your pal, Tom Fiora." Ha ha ha? What's
the big idea?
TOM
I told you Fd get even on you.
GEORGIE
You put that telegram in my coat pocket?
TOM
That's right. That'll teach you to play tricks on me.
GEORGIE
You wrote that telegram?
TOM
I didn't write it. My brother Mike did.
GEORGIE
(Burning up)
That's what I call a low-down dirty trick, and a guy in
the house there getting ready to sleep in the sweet shade
of love.
TOM
Serves you right. I told you Fd get even.
GEORGIE
Well, what about that lady? What about that wonderful
lady who told him I was her son?
2 5
TOM
Tell her the truth.
GEORGIE
The truth?
(Pause)
Ah, Tom, I never did like Italians. Greeks never did like
Italians. How did your brother Mike ever happen to write
a telegram like that?
TOM
Mike gets all kinds of funny ideas. He cut this lady's lawn
one day. She told him the story of her life. He knew she
was lonely.
GEORGIE
Well, who the hell is this guy, then? He's not just any-
body. Giving me a Canadian dime. Tom, Fm going to
tell the Manager.
TOM
Go ahead. He'll fire you, too. Then he'll come out here
and make a personal call and explain everything.
GEORGIE
No, he can't do that.
(He looks at door of house)
It's too late to do that.
TOM
(Lifting his bicycle)
Come on. Let's go back to work.
26
GEORGIE
O.K., you rat.
(He looks at door again)
If that guy breaks her heart I'm going to tell my father
to get a half-nelson on him and teach him some manners.
(Loudly)
Good-by, Miss Hamilton.
ANN'S VOICE
Good-by, Georgie.
GEORGIE
Is he sleeping?
ANN'S VOICE
No, he wants to shave first.
GEORGIE
(Gets his bicycle and starts away. Disgusted)
Aaah.
(Loudly)
Fll be back to see how you're getting along first chance I get.
ANN'S VOICE
All right, Georgie. And thanks ever so much.
GEORGIE
Any time at all.
(ANN enters and sits in chair on the porch. GEORGIE
gives TOM a long dirty look, -while TOM smiles
beautifully. They get onto their bicycles simul-
taneously and ride away off up left)
(GAUL, -with lather on his face, comes out on the
27
porch, sits beside ANN. Sings to her "Of All the
Things 1 Love":)
GAUL
(Singing)
I love to see the sun come smiling to the world;
I love to hear the wind go singing through a field;
I love to hear a love-bird singing in a tree,
And I love to see a lovely face light up with love for me.
CHORUS
Of all the things I love,
I love the most
Sleeping in the shade of love.
Sleeping in the shade of love,
I love the most, my love.
Of all the things I love to taste,
Sweetest is the kiss of love.
Dreaming in the shade of love,
The kiss of love
I love the most, my love.
My love, of all the lovely things,
Loveliest of all is you,
Dreaming in the shade of love.
Sleeping in the shade of love, my love,
I love the most, my love.
I love to breathe the scent of earth and new-mown hay;
I love to taste the peach and berry ripe in May;
28
I love to feel the spray as I walk beside the sea.
And I love to see a lovely face light up with love for me.
CHORUS
(At the finish of this song, DEMETRIOS, a small
middle-aged Greek with a big Hack mustache,
pushes a lawn-mower into the yard from up left;
suddenly realizes a man is on the porch; breaks
down with grief, since he is in love with ANN. Be-
gins to cut the lawn, dances to the music, suddenly
notices the roaring lion, roars back at it, goes on
dancing, always noticing the lion out of the corner
of his eye)
GAUL
(Seeing DEMETRIOS)
Hey. You. That grass does not need cutting.
DEMETRIOS
I am American citizen.
GAUL
Even so, the grass does not need cutting. Have you got
your first or second papers?
DEMETRIOS
Second papers next month.
GAUL
All right, come back and cut the grass next month.
DEMETRIOS
Is this official?
GAUL
Official. Now get your lawn-mower and get the hell out
of here.
(DEMETRIOS hurries off up left with his lawn-mower,
broken hearted. GAUL and ANN go into house. There
is a moment of peaceful silence. Then CABOT YEAR-
LING and his family arrive, one by one. CABOT
thoughtfully smells a rose and surveys the terrain.
CABOT'S family consists of LEONA, his wife; NEWTON,
nineteen; AL, seventeen; the TWINS, SELMA and
VELMA, sixteen; ELLA, thirteen; HENRY, twelve; JESSE,
eleven; SUSAN, ten; MAUDE, nine; LEMMIE, eight;
MAE, seven; HARRY, six; WILBUR, five; and LUCY,
four. LEONA is pregnant. The family is accompanied
by RICHARD OLIVER, a newspaper man who is col-
lecting material for a book. He is an oldish, partially
bald young man who is very troubled. Also ELSA
WAX, a large, plain young woman wearing spectacles,
-who is a photographer for Life Magazine. The two
are not on speaking terms because, although they
dislike one another very much, they are in love)
CABOT
Leonie, here we rest.
(CHILDREN sit on lawn and steps)
OLIVER
But, Mr. Yearling, this is somebody's front yard.
CABOT
Don't aim to do no harm. Just aim to rest a spell. Leonie's
going to have a baby soon, you know.
30
(Spreads his old blanket on the lawn and lies
down)
OLIVER
Another baby? When?
CABOT
Leonie, when?
LEONA
Two or three months, most likely. He'll be my fifteenth.
ELSA
You're aiming to stay here till the little fellow comes, of
course?
CABOT
Don't know why not.
(Rising, crosses to AL, one of the bigger boys who
is reading)
Here, you. What are you always reading books for? Shake-
speare and things like that?
(ELSA takes a picture)
LEONA
When do you folks aim to leave us?
ELSA
I can't answer for Mr. Richard Oliver here. He's aiming
to write a novel about you folks, I believe. He'll be with
you for the next two or three years, most likely. I won't
be half that long.
LEONA
I don't reckon we could undertake to feed another mouth,
3 1
what with the children growing up and needing things all
the time, and another coming.
ELSA
Mr. Oliver won't be no trouble, hardly.
CABOT
(Lying down on lawn)
Well, it ain't so much the extra mouth to feed. It's always
having somebody around asking questions.
(Knocks notebook out of OLIVER'S hand)
It's more like never being able to lie down and sleep in
the afternoon, without somebody waking up a body to ask
if we know how to read or not, or if we want better work-
ing conditions.
(ELSA takes a picture of CABOT. He knocks camera
out of her hand)
Or somebody else taking pictures of us all the time. We
ain't publicity mad. We know we ain't society folk. If it's
pictures you want, there's a world full of people who're
always fussing with soap and water, keeping themselves
clean and nice-looking all the time.
OLIVER
I have no intention of getting in the way.
(Turning)
Miss Wax! If you please. The pitiable plight of these unfor-
tunate people is not the concern of one man alone, but of
the whole nation.
CABOT
Unfortunate? Fve got my driver's license.
32
OLIVER
Something's got to be done for them.
ELSA
All right, do something. What can you do?
CABOT
We ain't asking much.
LEONA
That's so. We don't want nothing from nobody hardly.
Food. A place to sleep. A roof over our heads. Clothes. A
little land to walk around in. Cows. Chickens. A radio. A
car. Something like that. We aim to shift for ourselves,
the same as ever.
CABOT
A handful of vines to pick grapes off of to eat. A small
melon patch. Good climate. Working conditions? We
aim to hire our help fair and square.
ELSA
I don't hardly guess this family's typical.
LEONA
(With dignity)
Oklahomans. That's what we are. Don't belong to no re-
ligious sex. Mind our own business.
CABOT
Live and let live. When do you folks aim to let us rest?
LEONA
We like to be neighborly and all, but this following us
around and spying on us don't seem just right.
33
ELSA
I won't be much longer. We're going to call these pictures
"Life Goes to a Garden Party."
OLIVER
You're making fun of these people.
ELSA
Don't be silly. I'm not making fun of anybody, except
you. Because you think these people are pathetic. Well,
they're not. You are. Look at these people. Nothing can
stop them. They've got the stubbornness and fertility of
weeds. And they're not common, either. I'm a photogra-
pher and I've learned to see into things. Your vision is
so bad, the only thing you ever see is the surface, and I
don't think you see that very clearly. For all we know
one of these kids is a genius.
(Looking at AL)
This fellow Zoofes like a genius: he reads Shakespeare.
(Looking at NEWTON)
On the other hand they may all be idiots. But how do we
know the world isn't supposed to be inhabited by idiots,
instead of silly people who want to get everything or-
ganized like you?
OLIVER
You're a Fascist.
CABOT
Talk! Talk! Talk! That's all I hear, ever since you intel-
lectuals started following us around.
34
OLIVER
Fm trying to help you people. With my novel, I hope to
improve migratory agricultural labor conditions.
CABOT
Conditions are all right. Fm a little tired, that's all. I
brought this family all the way from Muskogee, Oklahoma,
in seven weeks, in a broken-down old Ford that cost sixty-
seven dollars and fifty cents.
OLIVER
It's not a question of a broken-down old Ford
(HENRY hits OLIVER with a stick. OLIVER falls, and
three boys leap on him)
CABOT
No kicking, now! Fair and square! No gouging! No biting!
(BARNABY GAUL opens an upstairs window)
GAUL
(Sees YEARLING family all over the yard)
What's going on around here? Ann. Are these people rela-
tives of yours?
ANN
(Inside house)
Fve never seen them before.
GAUL
(Coming down stairs in house and out on porch)
Don't worry.
(Enters)
Fll get them out of here in two minutes.
35
HENRY
(Seeing GAUL coming down steps and rushing to at-
tack him)
Oh, yeah!
(CHILDREN pounce on GAUL)
GAUL
Ann, come out here. For the love of God, save me.
(HENRY grabs him by one leg. JESSE falls on him.
He turns several times, trying to free himself falls
to his knees)
ANN
(More beautiful and voluptuous than ever in fact,
radiant comes out, dazed and bewildered, with a
heart overflowing with love)
Barnaby! What's the matter?
CABOT
Here, you kids. Henry. Jesse. Get off that boy. Get off
him before I come over there and break your arms.
(HENRY and JESSE release their holds on GAUL. But
he twists himself heroically free and rises to his
feet)
GAUL
What 7 re all you people doing in this front yard?
CABOT
We aim to rest a while and catch our breath.
(HENRY threatens GAUL'S leg)
36
GAUL
You aim to rest a while and catch your breath?
(To HENRY)
Get away from me, you bashi-bazouk!
(To CABOT)
Call off your children.
CABOT
Henry. Leave the boy alone.
GAUL
(Pause)
My God! You're not all one family, are you?
CABOT
(Indicating OLIVER and ELSA)
All excepting him and her. He's a writer, and she's a pho-
tographer.
GAUL
All the others yours?
CABOT
More than half of them are. Every one of them's my
wife's, though.
GAUL
Well, it's been pleasant chatting with you. Now clear out
of here. Go on up the street somewhere a couple of blocks.
(He starts to enter house)
CABOT
We ain't aiming to go no further just now.
37
GAUL
(Coming back)
When are you aiming to?
CABOT
After Leonie has the baby.
GAUL
After Leona has the baby. When will that be?
CABOT
That won't be for a couple of months.
GAUL
A couple of months? My God!
(Looks around horrified, then hurries into house;
returns with his hat)
ANN
(Terrified)
Barnaby!
GAUL
(On porch)
I can't stand noise and confusion and crowds of people
in my private life.
ANN
Barnaby! You're not going?
GAUL
I'm not staying,
ANN
I've already waited for you twenty-seven years. You just
arrived.
38
GAUL
Ann, you've got the most beautiful spirit in the world,
but I can't hang around a house that's surrounded by
Indians.
LEONA
Oklahomans.
GAUL
Same thing.
(To ANN)
I can tell you now, and truthfully, that I shall never for-
get you.
ANN
You're angry and excited, Baraaby. You don't know what
you're saying.
(GAUL starts to go. ANN blocks his way. She rushes
up on porch, trying desperately to hold GAUL with a
wild gesture her arms outstretched toward him.
Frantically)
Barnaby! Don't go! Wait for me! Let me get my hat and
coat. I'm coming with you. Barnaby!
(She runs after him out up left)
HENRY
(Running up to door of house opening door and
turning to the OTHERS)
The whole house is ours.
(He rushes into the house and is soon followed by
all the OTHERS, including OLIVER and ELSA)
39
OLIVER
But, Mr. Yearling, you'll get in trouble. This is still pri-
vate property. Of course after the revolution
CABOT
Ah, to hell with the revolution.
(They enter house)
AL
(Alone, on the steps]
What am I doing here? I don't belong to this man and
this woman. I'll go away. I'll be truly alone, as every
man must be. Good-by, my father. Good-by, my mother.
Good-by, my sisters and my brothers.
(As AL is walking away up left, JESSE, in one of
ANN'S hats, comes out and sees his brother going
away)
JESSE
Al!
(AL stops, turns)
Where you going?
AL
Nowhere. Jesse, go on back!
JESSE
No. I know you're going away. I'm going with you. I don't
want to be alone.
AL
(Coming into scene tenderly)
Jesse, go on back! You can't go with me.
4
JESSE
(Grabs his brother around the waist, scbbing)
No. I wont go back. I am going with you.
AL
Jesse! Listen! I can't take care of you. I don't even know
if Fll be able to take care of myself. Now go on back.
JESSE
Al, please take me with you. Please.
AL
I can't, Jesse. Now go on back!
JESSE
(Shouting after him)
You're a hell of a brother!
(AL turns and runs off up left. JESSE runs after him
a short distance, and then comes back slowly not
crying and sits down in front of the cement lion.
Suddenly he stretches out on the lawn, face down-
ward. ELSA comes out of the house. OLIVER'S hat and
suitcase follow. Then OLIVER, who stumbles out
and falls on the ground. CABOT and NEWTON come
onto the porch)
CABOT
You stay away from us with your God-damn propaganda.
We voted for Roosevelt.
(CABOT and NEWTON go back into the house)
4 1
OLIVER
I don't know how I'm going to be able to write this and
give it social significance.
(Gets to his feet)
ELSA
Don't be foolish. You just write what you wanted to write
in the first place, and forget all these little complications.
OLIVER
(Sits on steps)
I'm disappointed.
ELSA
You've been betrayed. How dare they have personalities
of their own? It would be a little cruel if one of the
brighter children wrote a novel about you. One of them
might, you know.
OLIVER
Sometimes it seems impossible to be of help.
ELSA
Be of help to who? No one wants to help anybody but
himself.
OLIVER
I can't figure you out.
ELSA
You can't even figure out those simple people in the house.
How do you expect to figure me out? A Vassar girl!
42
OLIVER
(Rises)
The trouble with you Vassar girls is, you've got no faith.
ELSA
(Standing center)
And the trouble with you unpublished writers is, you
have. Faith belongs to the great only. Foolish people aren't
entitled to faith. They make trouble with it, for them-
selves and for everybody else. They gather their feeble-
ness into crazy mobs that don't understand anything ex
cept to insist. If you want the world to be better, be better
yourself.
OLIVER
(Very angry)
Shut up!
ELSA
(Amazed)
What?
OLIVER
(Shouting)
Shut up! That's what! I don't want to hear any more of
this chit-chat.
ELSA
You know it's the truth.
OLIVER
Shut up, I said! I love you!
43
JESSE
Ha-ha-ha!
(OLIVER studies JESSE. JESSE studies OLIVER. OLIVER
takes some money out of his pocket)
OLIVER
Here! Here's half-a-dollar,
JESSE
(Takes the coin)
What for?
OLIVER
Get yourself an education and -be like me.
JESSE
You two going along?
OLIVER
Yes. And to help you with your novel, Fm going to marry
her.
(To ELSA)
That's right.
JESSE
Are you coming back?
OLIVER
No, Fm not.
JESSE
Why?
OLIVER
Because I don't like you.
44
JESSE
Couldn't you make it seventy-five cents?
OLIVER
(Starts to bring out more money. In anger changes
his mind)
No! Why should I?
JESSE
Ah, come on. Just two bits more.
OLIVER
No!
JESSE
(Picks up a rock and gets set to throw it. He is
very angry for no reason. OLIVER enters the contest
alertly and fearlessly)
Two bits.
OLIVER
You throw that rock, and I'll break your neck.
ELSA
Richard, be careful!
OLIVER
Shut up, I said. I can take care of myself.
JESSE
(Drawing a line on ground with his foot)
Cross this line and see what happens,
OLIVER
It so happens, Fm going the other way.
45
JESSE
Well, you better if you know what's good for you.
OLIVER
(Turns to ELSA)
What's more, we'll have kids, too. The God-damnedest
punks in the world. Don't talk. You've said everything.
To hell with the people in the house! Let God take care
of them, the same as ever. To hell with art! To hell with
propaganda! To hell with you! I love you, so shut up and
let's try to live.
(Both exit through gate and off up left. JESSE
watches them go. He looks at the half-dollar, then
rushes into the house. Inside the house there is a
great commotion. The children are singing "My
Country 'Tis of Thee! 9 GEORGE arrives from up
left on his bike, and settles it by the gate. He hears
the noise inside the house and rushes to the lower
window)
GEORGIE
Hey. Cut out that racket.
(He turns suddenly and sees HENRY come out on
the porch in one of ANN'S dresses)
Who are you? What are you doing in that dress?
HENRY
(With dress over his own clothes)
I'm a society ladyl
(He does a bump)
GEORGIE
Society lady? Where's Miss Ann Hamilton?
HENRY
Who?
GEORGIE
Miss Ann Hamilton.
HENRY
Annie doesn't live here any more.
GEORGIE
(Sees CABOT in upper window)
What are you people doing in this house?
CABOT
We aim to rest a while and catch our breath.
GEORGIE
Where's Barnaby Gaul?
HENRY
(Crosses down to bike at gate)
You mean that fellow with the straw hat? He went away.
(SELMA, one of the twins, comes out and studies
GEORGIE. Showing herself off flirting)
SELMA
Hello!
GEORGTE
(Stung and shy)
Where's Miss Hamilton?
47
SELMA
(Coyly)
She went with the man. We're living here now.
GEORGIE
(Angry but impressed by SELMA'S beauty. He sud-
denly notices HENRY fooling with his bicycle, trying
to get on it)
Get away from that wheel!
(Drives HENRY away> turns and stares at SELMA)
SELMA
(Attractively)
You aiming to come back and pay us another visit some
time?
GEORGIE
(Suddenly)
This house don't belong to you people.
SELMA
(Sweetly)
I hope you're aiming to come back.
VELMA
(The other twin, comes out and studies GEORGIE
also flirting)
Hello!
GEORGIE
(Very angrily)
Hello, nothing! *
VELMA
What's your name?
GEORGIE
Never mind what my name is. You people get out of this
housel
VELMA
My name's Velma.
GEORGIE
What do I care what your name is? You people are house-
wreckers.
WILBUR
No, we're not.
VELMA
I'm sixteen. How old are you?
GEORGIE
What do I care how old you are? You people are mice.
WILBUR
No ? we're not.
GEORGIE
(Heroically after some effort)
You folks get out of this house. It belongs to Miss Ann
Hamilton and Mr. Barnaby GauL It belongs to true love.
(VELMA and SELMA come toward GEORGIE. He is
frightened. He pushes down on the pedal of his
bike and rides off up left. The big boy, NEWTON,
breaks out of the house, holding a half roasted
49
chicken, a bunch of grapes, bread, piece of cheese
and other miscellaneous items of food. He is hold-
ing off two or three younger brothers and sisters)
NEWTON
The whole house is full of things to eat, I got mine.
(WARN Curtain)
(The TWINS hurry back into the house. HENRY fol-
lows them. There is great NOISE in the house;
then, suddenly silence]
(GAUL returns from up left to pick up his suitcase 7
and tries to escape. ANN follows him)
ANN
Barnaby! YouVe come back.
GAUL
(Grandly again the poet and vagrant, free and un-
encumbered)
Dear lady, you shame me. Your poetic words pierce me
like arrows.
(He places hand over heart dramatically. He brings
her into yard)
I am sweetly wounded by your devotion! I would be the
lowest of the low to leave you here in this garden of dis-
order, except except, I repeat that there are things
stronger even than love, if one can only discover them.
I am not your man, (Swiftly and softer] except when I
am.
(Crosses down with ANN to the left of porch. ANN
sits in rocking chair)
5
That is the truth, and the truth is hard. Forgive me, dear
lady. The lies I tell are never for the purpose of hurting
others. There is murder in such lies. In mine there is birth.
I say only what others wish me to say. I have said what
you have wished to hear. Gentle deceit is best for the mo-
ment, but for the year, truth is best. Stay, I beg of you.
Do not leave yourself. To be vagrant, dear lady, you must
be swift.
(Gently)
Stay.
(Softly. ANN'S arm falls helplessly)
I shall remember you. I promise. Good-by, dear lady.
(ANN is stunned and for a moment looks helplessly
around. She sees LEONA coming out on the porch.
She hears noise and confusion inside the house. As
in a trance she slowly goes out through the gate as
the]
CURTAIN FALLS
ACT TWO
ACT TWO
Several hours later, about two in the afternoon.
Everything has quieted down. CABOT YEARLING is
on the lawn in front of the house, sleeping in the
shade.
LEONA is rocking in ANN'S rocking-chair on the
porch. Miscellaneous CHILDREN are at miscellaneous
games, in slow motion.
The scene is bright and somnolent. Cries of "Ice
Cream" from far away.
The TWINS come out of the house, each in one of
ANN'S dresses, each wearing high-heeled shoes, each
powdered and rouged. They look like movie ac-
tresses.
MR. SMITH and MR. HARRIS, walking by left to right
in the street, notice the GIRLS, come back, pause a
moment, and then go away.
VELMA
(Coming down steps)
Look, Ma.
(LEONA looks, smiles maternally)
55
We bathed, too.
LEONA
Hear that, Cabot? They bathed, too.
SELMA
(Coming down steps)
Look, Pa. Look at me!
CABOT
(Sits up and looks)
Selma, you look like a picture actress. Leonie, why don't
you dress up, too?
LEONA
Now, Cabot!
VELMA
There must be ten or eleven more dresses in the closet,
Ma.
CABOT
Why, sure, Leonie. Does a woman good to dress up fancy
once in a while. Any men's clothes in there?
SELMA
No men's clothes, but lots of dresses.
CABOT
(Lying back again)
Go on inside, Leonie, and get into some pretty things.
LEONA
Well, all right, Cabot
(She goes into the house)
56
VELMA
(With pride)
We're going to walk around town, Pa.
CABOT
Well, all right.
(Sleepily)
Be careful.
VELMA
(To SELMA, lifting her dress high]
Are my stockings straight?
(The stockings are red)
SELMA
(Lifting her dress, revealing blue stockings)
Uh-huh. Mine?
VELMA
Uh-huh. Well, come on.
(The GIRLS walk away up left. CABOT gets up on an
elbow to watch and shakes his head sadly. MR.
SMITH and MR. HARRIS walk by in the street, fol-
lowing the girls)
CABOT
(Sadly)
Til be losing them girls soon. Get married, or go on the
stage, or meet somebody, or something.
(Falls back helpless, and looks straight up in great
loneliness)
They grow up and leave you.
57
(He sits up impressively, looks around and nods
several times at the truth he has discovered)
They grow up and go away.
(Pause and deep thought)
First they're little children you can hardly recognize, and
then all of a sudden they're (With awe and irritation
and resentment) women.
(He sighs, exhaling sorrowfully. Pause. Loudly and
-with anger)
It's moving pictures that does it. Moving pictures.
( Broken-hearted )
They was always the nicest children I ever knew. Sweet
and thoughtful and courteous. Now, they're women. It's
moving pictures! Clark Gable and all them different men
coming into their lives. All those heroes jumping on horses
all the time, saving people from drowning, winning wars.
All them good-looking men putting their heads close to
women, talking confidentially. Reciting poetry. Whisper-
ing in their ears.
(Very angry)
I remember a picture where the fellow bit her ear. Bit it!
All them well-dressed men with millions of dollars, doing
all kinds of brave things. You can't hardly blame the chil-
dren. They don't know there ain't any people like that.
They get impatient to grow up, so they can meet moving
picture millionaires. I've been through ten states, and I've
never seen anybody like Clark Gable, fixing everything up
everywhere. I've seen 'em in one state the same as in an-
other, working, or tired, or worried, or sick. It's moving pic-
58
tures, making promises they can't keep. I'll be losing them
girls soon, I can see it in their eyes. No matter what a
man does, it just seems like he's always going to lose
something.
(He sighs)
It scares a man. Gives him a lonely feeling.
(He lies back sadly. GEORGEE AMERICANOS arrives on
his bicycle and settles it by the gate; crosses up to
porch. CABOT sits up dreamily)
Telegram for me?
GEORGIE
Telegram for you! I want to talk to Miss Hamilton.
CABOT
Ain't nobody here but us.
GEORGIE
What right have you got to move into somebody else's
house?
CABOT
We aim to rest a while and catch our breath.
GEORGIE
What kind of people are you, anyway?
CABOT
Migratory workers.
GEORGIE
Well, why don't you work? Or migrate?
CABOT
Leonie can't work. She's going to have a baby. The big
59
boy gets tired easy. The twins they just went to town
they don't like farm work. The others are all too little.
GEORGIE
Well, why don't you work?
CABOT
(Lies down again)
Can't get a job.
GEORGIE
(Disgusted)
Ah. You're just no good. What made you come to Cali-
fornia from Oklahoma?
CABOT
(Melodramatically )
Dust.
GEORGIE
Dust! Where'd you get that from?
CABOT
(Up)
The writer told me.
GEORGIE
(Disgusted)
You could have gone the other way. You could have gone
to Kansas or somewhere down around in there.
CABOT
(Down)
Nope. California.
60
GEORGIE
Aaaah. You people are no good, that's all. Well, you better
get out of this house in a hurry, and don't forget it.
CABOT
Ain't your house,
GEORGIE
(Burning up)
Ain't yours either.
CABOT
Ain't yours.
GEORGIE
Ain't yours either. You're taking advantage of Miss Hamil-
ton driving her out of her own house. You ought to be
ashamed.
CABOT
We didn't drive nobody from nowhere. He just went, and
then she fust went. No use leaving the house empty.
GEORGIE
How do you expect anybody to live in a house with a
million people like you hanging around?
CABOT
(Terribly disgusted)
Sixteen people.
(ANN in deep and tragic sorrow, arrives down right,
excited)
We was in the front yard, minding our own business
61
GEOKGIE
What's the matter, Miss Hamilton?
ANN
(Sits on porch)
He's gone.
GEORGIE
Gone? Where'd he go?
ANN
I don't know. He said he was going back to Boston.
GEORGIE
Boston?
ANN
He said for me to forget him.
GEORGIE
Aaah.
ANN
I begged him to take me with him, but he wouldn't do it.
I told him Fd sell the house. I told him to give me two or
three days and I'd sell the house and we'd go away to-
gether, but he said he had to start going right away.
GEORGIE
How'd he go? By train?
ANN
(Rises and crosses left)
He went running.
62
GEORGIE
How can a man run to Boston?
ANN
I ran after him a while, and then I couldn't run any more.
Now, I don't know what to do.
GEORGIE
Listen, Miss Hamilton. He's just a good-for-nothing tramp,
like everybody else around here.
(Crosses to CABOT)
CABOT
(up)
Migratory worker.
ANN
(Defensively]
He's an itinerant merchant.
GEORGIE
Yeah? What does he sell?
ANN
Medicine.
(She brings a bottle out of her handbag)
He gave me a bottle of it.
(Hands the bottle to GEORGIE)
GEORGIE
(Reading the label)
Dr. Greathearf s Five-Star Multi-Purpose Indian Remedy.
Good for all kinds of aches, pains and sores. Works ex-
63
ternally as well as Internally. Quiets nerves. Stimulates
super-human powers in tired men. Excellent for female
nervous wrecks. Cures backaches. Contains numerous
secret vitamins. Good for epilepsy? toothache, social dis-
eases, earache, stomach disorders, insanity. Aaaah, this is a
lot of hooey.
CABOT
Son, let me have a look at that bottle.
GEORGIE
One dollar a bottle. Is that what he sells?
ANN
Yes. He's got a suitcase full of them. He's gone.
GEORGIE
Well, you better forget him.
ANN
Forget him? Fm going to sell this house and go to Boston.
GEORGIE
He isn't going to Boston. Hell go to some town near here
somewhere: Visalia, or Hanford, or Coalingo, or some
other little town where there are lots of poor, ignorant
people in the streets who will buy his medicine.
CABOT
Uninformed.
ANN
Well, wherever he goes, Fm going, too.
6 4
GEORGIE
Listen, Miss Hamilton, that telegram wasn't a real tele-
gram.
ANN
Of course it was real.
GEORGIE
No, it wasn't. That man's name isn't Barnaby Gaul.
ANN
Now, Georgie, don't tell lies just to comfort me.
GEORGIE
I'm not comforting you.
ANN
Georgie, I know the truth.
GEORGIE
O.K., then. I'll get Barnaby Gaul
ANN
Will you, Georgie?
GEORGIE
Sure, I will. I'll bring him back here, if that's what you
want.
ANN
Oh, I do, Georgie. Will you get him?
GEORGIE
If you'll get these people out of your house, I will.
65
ANN
(Feebly to CABOT who is sleeping)
You get out of here. Go away.
(To GEORGIE)
They won't go.
GEORGIE
Listen, you. You heard her. This is her house. Pack up
your junk and get out of here.
(LEONA comes out of the house in one of ANN'S
dresses)
ANN
(To LEONA)
You take off my dress and get out of my house.
LEONA
My dress.
ANN
It's not your dress. I bought that dress at GottschalFs in
Fresno three years ago.
LEONA
My dress.
GEORGIE
(Stupefied and disgusted)
Aaaaaaah.
(HARRY comes out of the house with a book and
lies down on the lawn)
ANN
Georgie, help me.
66
GEORGIE
(Crosses to porch)
Listen, you riff-raff!
(THREE BOYS appear at upper windows)
Get out of this lady's house! Do you hear?
LEONA
You hush, child. You're just a boy. You don't understand
things.
CABOT
That's right, son. You go along and deliver your telegrams.
This is a matter that don't concern you.
GEORGIE
Aaaah.
ANN
Fm going into my house.
(She hurries up steps and into house)
HENRY
(In upper window)
It's our house now. Loosers weepers; finders keepers.
GEORGIE
You people leave that lady alone. You people are gang-
sters.
HARRY
No, we're not.
(ANN comes out of the house, bewildered and
dazed)
67
ANN
Georgia, they're all over the house. They've eaten every-
thing. Broken everything. Stolen everything. And they
won't go.
GEORGIE
Fll go get the police.
ANN
WhatTl J do? Where'll I go?
GEORGEE
You go over to my house. My father's there. His name's
Stylianos. The address is 137 Vine Street. You know
where that is?
ANN
137 Vine Street. IT1 find it.
GEORGTE
Tell my father everything, and wait there for me.
ANN
All right, Georgie. Thanks ever so much.
GEORGIE
Any time.
ANN
137 Vine Street.
(She goes out gate and off up right)
GEORGIE
(Pushing down the pedal on his bike)
68
That's right. I'll get the police to come here and make
them go away. I'll get a writ of some kind.
CABOT
Writ? The whole nation's behind us.
(GEORGIE rides off up left.)
(LEONA sits down in the rocking-chair. CABOT
stretches out in the shade. Everything is quiet and
peaceful. Then DAVID F. WINDMORE arrives from up
left. WINDMORE is neatly but uncomfortably dressed
for that region and climate, and his imitation
leather briefcase appears to be dying of loneliness
and exposure. WINDMORE is a brisk young man,
bursting with positiveness, confidence, stick-to-it-
ive-ness, and many other horrible things. He speaks
swiftly, but enunciates his words very carefully, so
that they have the effect of sounding unreal and
foreign)
WINDMORE
(To CABOT)
Good afternoon, sir.
CABOT
(Sitting up, startled at the strange voice and man-
ner of speaking)
Good afternoon.
WINDMORE
(To LEONA)
How do you do, ma'am?
6 9
LEONA
How do?
WINDMORE
(To CABOT and LEONA both)
A lovely day. A beautiful countryside. A rich and fertile
valley. A benevolent warmth. A delightful pressure of air.
(Almost in the same breath)
My name is David F. Windmore. Think of wind for wind.
Think of more-or-less for more: Windmore. Think of
David and Goliath for David, and think of Frank for F,
although the F is actually for Fenimore.
CABOT
Hear that, Leonie?
WINDMORE
(Opening briefcase, efficiently)
No home life is a full home life unless included among
its general activities is the special and important activity
of r-r-r-reading.
CABOT
Hear that?
WTNDMORE
A well-read man is a well-bred man. He is a man who can
carry on a lively and intelligent conversation on any topic
with anybody, and therefore his company is desirable on
all sides.
CABOT
What must I do?
7
WINDMORE
(Bringing out a copy of Time Magazine]
Time Magazine curt, clear, complete brings to your
home every Friday all the news of the world: Art, books,
business, cinema, education, medicine, music, people,
press, radio, religion, science, sport, and theater. National
affairs: The President, the Congress, Labor, the States,
crime, politics, and so on. World War, Poland, Germany,
France, England, Russia, Finland, and the others. Mili-
tary events at sea. Sinking of ships. Submarines and mines.
China and Japan. Time marches on.
CABOT
(Eagerly]
How do they get that news? Telegraph?
WINDMORE
Time Magazine is assembled every week by intelligent
men all over the world. Editor of the magazine is Henry R.
Luce.
CABOT
Henry R. Luce.
(Sleepily]
College man, I suppose. Educated.
WINDMORE
The managing editors are: Manfred Gottfried
CABOT
Manfred Gottfried.
WINDMORE
Frank Norris.
7 1
CABOT
Norris.
WINDMORE
T. S. Matthews.
CABOT
Matthews.
WINDMORE
The Associate Editors are Carlton J. Balliett Jr.
CABOT
Junior.
LEONA
Cabot, let the man talk.
WINDMORE
Carlton J. Balliett Jr., Robert Cantwell, Laird S. Golds-
borough, David W. Hulburd Jr., John Stuart Martin,
Fanny Saul, Walter Stockly, Dana Tasker, Charles Were-
tenbaker.
(LEONA begins to rock in her chair. CABOT lies down
and looks up at the sky, drawing pictures in the air ?
erasing them, and drawing new ones)
The Contributing Editors of Time Magazine are: Roy
Alexander, John F. Allen, Robert W. Boyd Jr., Roger But-
terfield, Whittaker Chambers, James G. Crowley, Robert
Fitzgerald, Calvin Fixx, Walter Graebner, John Hersey,
Sidney L. James, Eliot Janeway, Pearl Kroll, Louis Kronen-
berger, Thomas K. Krug, John T. McManus, Sherry Man-
gan, Peter Matthews, Robert Neville, Emeline Nollen,
7 2
Duncan Norton-Taylor, Sidney Olsen, John Osborne,
Content Peckham, Green Peyton, Williston C. Rich Jr.,
Winthrop Sargeant, Robert Sherrod, Lois Stover, Leon
Svirsky, Felice Swados, Samuel G. Welles Jr., Warren
Wilhelm, and Alfred Wright Jr.
(CABOT drops his arm and turns over to go to sleep.
LEONA rocks slower and slower, and then stops com-
pletely. WINDMORE notices them out of the corner
of his eyes, pauses a moment, but decides to go
right ahead with his work)
(GAUL arrives from up left)
The Editorial Assistants of Time Magazine are:
(GAUL enters through gate)
LEONA
Yes. Tell us who they are.
WINDMORE
Ellen May Ach, Sheila Baker, Sonia Bigman, Elizabeth
Budelrnan, Maria de Blasio, Hannah Durand, Jean Ford,
Dorothy Gorrell, Helen Gwynn, Edith Hind, Lois Hols-
worth, Diana Jackson, Mary V. Johnson, Alice Lent,
Kathrine Lowe, Carolyn Marx, Helen McCreery, Gertrude
McCullough, Mary Louise Mickey, Anna North, Mary
Palmer, Tabitha Petran, Elizabeth Sacartoff, Frances
Stevenson, Helen Vind, Eleanor Welch, and Mary Welles.
(Loofes from one to the other)
LEONA
(Lifts her head and opens her eyes)
No more names?
73
WINDMORE
No, that just about winds up the editorial department.
LEONA
What were some of those nice names again?
WINDMORE
Duncan Norton-Taylor. Williston C. Rich Jr.
LEONA
Yes, yes. My name's Leona. I don't know what you could
think of for Leona. Could you tell me?
WINDMORE
Oh ? I'll remember it all right. Leona. It's an easy name to
remember.
LEONA
Leona Yearling. What could you think of for Yearling?
WINDMORE
Yearling. That's easy, too. I'll remember it all right. Now,
Mrs. Yearling, Time Magazine, I think you'll agree, is
something you and Mr. Yearling should read.
CABOT
(Half asleep)
Is that so?
WINDMORE
(Brightly)
The subscription rate is five dollars for one year. All you
have to do is sign this form and next Friday the mailman
will bring you your first copy of Time.
74
CABOT
Is that all I've got to do?
WINDMORE
That's all. Well bill you later.
CABOT
Give me a pencil.
WINDMORE
Oh. Life will be so much more interesting for you after
Time Magazine begins to arrive every Friday. So much
more dramatic and exciting.
(Filling in the form)
Mr. Cabot Yearling. 333 Orchard Avenue. Bakersfield,
California.
CABOT
That's right. Where do I sign?
WINDMORE
On this line, Mr. Yearling. Wouldn't you rather sit up?
CABOT
No. I just want to sleep a little. I enjoy sleeping in the
afternoon. Here?
WINDMORE
Yes ? Mr. Yearling.
CABOT
(Signing)
X X.
(Hands the form back)
75
There you are, son. You haven't got a cigar, have you?
WINDMORE
No, Fm sorry, I haven't. I don't smoke.
CABOT
It don't matter, really. I just thought you might have one.
WINDMORE
Until next Friday, then.
CABOT
Next Friday.
WINDMORE
It's been a pleasure, Mr. Yearling.
CABOT
Not at all.
WINDMORE
Mrs. Yearling.
LEONA
Couldn't you just say a few more of those names?
WINDMORE
(Brightly)
Henry R. Luce, Manfred Gottfried, Carlton J. Balliett Jr.
LEONA
My gracious.
WINDMORE
Whittaker Chambers. Calvin Fixx. Louis Kronenberger.
Oh, yes, Mrs. Yearling. Laird S. Goldsborough.
7 6
LEONA
Laird S. Goldsborough.
WINDMORE
Oh, yes, Mrs. Yearling, Laird S. Goldsborough.
(He bends over CABOT briskly, extending his hand)
CABOT
(Frightened. Half asleep)
What do you want?
WINDMORE
Just to shake your hand, Mr. Yearling.
CABOT
Oh.
(He holds up his hand, which WINDMORE grasps
and shakes violently)
WINDMORE
Mrs. Yearling?
(He shakes her hand, too)
Until next Friday, then.
LEONA
Just one more name.
WINDMORE
Well, let me see. Felice Swados?
LEONA
Felice Swados.
WINDMORE
And last but not least, my own personal gift to my clients.
77
(He brings out a toy horn; blows it; hands one to
LEONA)
Mrs. Yearling.
(Hands another to CABOT)
Mr. Yearling. And now, good-by.
(WINDMORE turns to go out gate. GAUL, who has
been listening out in the street, suddenly speaks, or
rather roars. He commands the whole area immedi-
ately)
GAUL
Just a moment.
(HENRY is running around the house up right. He
stops cold and turns. CABOT gets to his elbow and
turns. LEONA stops rocking. WINDMORE halts. To
WINDMORE, completely impersonal)
My friend, my fellow worker in the field, and, I believe
but regret, my contemporary. With no intention in the
world of being rude to you, or to these good and humble
people of the earth, I could not help overhearing part
and perhaps the greater part of that which I shall gener-
ously call your pitch.
(JESSE puts his head out of an upstairs window)
Step up just a little closer, please.
(Takes folding stand from suitcase and sets it cen-
ter. WINDMORE moves forward. CABOT gets up com-
pletely. HENRY, LUCY and the other CHILDREN move
forward a little. JESSE climbs out of the window
onto the roof)
78
For the purpose of the amazing demonstration I am about
to make, I must trouble you for a silver dollar. One silver
American dollar.
(GAUL is holding a deck of cards he forces WIND-
MORE to take out a dollar)
Thank you.
WINDMORE
(Hesitates)
For the demonstration?
GAUL
For the demonstration.
WINDMORE
What kind of a demonstration is it?
GAUL
(Taking dollar out of WINDMORE'S hand)
A most amazing demonstration. Now, will you be good
enough to take a card. Any card at all.
(WINDMORE takes a card GAUL has pushed out
farther than any other card in the deck)
Thank you. What card have you?
WINDMORE
The Nine of Clubs.
GAUL
(Taking the card)
The Nine of Clubs.
(Showing the card around daintily)
79
Will you place the Nine of Clubs on the table face down.
(Crosses to LEONA on porch)
Madam, will you be good enough to take a card?
(LEONA takes a card)
Thank you. What card have you?
LEONA
The Nine of Clubs.
(WINDMORE reaches for his dollar)
GAUL
One moment, please.
(To LEONA)
Will you kindly hold the Nine of Clubs aloft? Step up a
little closer, please. On this card I will place this silver
dollar. Around the card and the silver dollar, I will place
these three candles, and I will light them. One. Two.
Three.
(He does so)
LUCY
(Sings)
Happy birthday to you. Happy birthday to you.
GAUL
Thank you, dear child. Now. The card is on the table.
The dollar is on the card. The three candles are burning.
(Impersonally)
Step up just a little closer, please.
80
(EVERYBODY moves in a little closer)
WINDMORE
(Impatiently)
Fm sorry. I must go. Give me back my dollar.
GAUL
(Furiously , but impersonally)
Please do not interrupt. Never interrupt a pitch. At least
not a high pitch.
(WINDMORE is silenced. GAUL studies WINDMORE)
You are no doubt a Harvard man. A man only recently
turned loose into the world from one of the larger and
more exclusive Universities of the East: Harvard, Yale,
Princeton, or Dartmouth. My association with Universi-
ties has been comparatively meager. I have only seen a
University. A Baptist University, I believe, somewhere
or other in the State of Ohio. Furthermore, you are a
reader of Esquire Magazine.
WINDMORE
This suit was given to me by my mother.
GAUL
Your mother is a reader of Esquire Magazine. I read re-
ligious pamphlets, brochures on the lesser known arts, cat-
alogues, and for relaxation the labels on bottles of various
kinds, usually empty.
WINDMORE
This is nonsense.
81
GAUL
Nonsense? No 7 my friend. You are nonsense. I only dwell
in a world of nonsense.
(Swiftly sober seriously)
"l have neither degree nor diploma, and yet it is I, not
you, who goes about with tidings of hope. I heal the
wounds of people. I instruct them in courage and forti-
tude, not you.
CABOT
Hear that, Leonie? He's a preacher.
GAUL
No, my good friend, you are mistaken. My father was a
preacher. I am a doctor. There is no other word for it. At
the same time, I am more than a doctor.
CABOT
Well, Doc. What about them pains in my head?
GAUL
Stop thinking, my friend, stop thinking. I heal those
mysterious ailments in the living which science itself has
not been able to isolate or identify. I destroy death in
the living. That is my work. Step up fust a little closer,
please.
(EVERYBODY moves forward a little. A SHOPPER en-
ters up right in the street; stops to listen)
WINDMORE
Will you please give me back my dollar?
82
GAUL
(Loudly, with anger and impatience)
Not another word. Not another word.
(Softly)
You are not one who is exempt from the illnesses it is my
purpose here to cure. You are not exempt.
(Gently swiftly)
I have returned to say a gentle word to the woman whose
good heart I have hurt.
(He crosses to LEONA, who is still holding the card
aloft)
You may put the card down, Madam.
(Shouting)
Ann! Ann!
CABOT
She ain't here, Doc.
GAUL
Where is she?
CABOT
She came back, Doc, but she went away again.
GAUL
(Guiltily, with great but loud remorse)
I quarreled with her in the streets. I ran from her as
though she were death itself. I came to plead with this
woman. I came hoping she would be established in her
home again. I came to see these good and honest people.
(To CABOT)
Yes, you. And you.
83
(To LUCY)
And you. You are honest and you are good. As the world
has made you, so must I understand you ? for as the world
has made me, so must I be understood. Understanding
you, I know that this house is yours, no less than hers.
You were commanded to be fruitful, and by God you
have been fruitful. No man may say the fruit you have
brought forth is not the finest in the world, since it is
yours, and you could bring forth no other. But it is mine,
too, and mine is yours. Love is selfish. I returned hoping
you would be gone.
CABOT
We aim to rest a while and catch our breath,
GAUL
I know. I know. I returned knowing that you would not
be gone.
(Loudly]
There is nowhere for you to go. I can go where I please, but
when there is homelessness, I am homeless. I am not sep-
arated from any part of life. Here in this front yard, I must
wage with others the war in Europe, even. I am encumbered
by you in the depths of my sleep. When there is hunger, I
am hungry, and when the children weep, they are my chil-
dren.
(To WXNDMORE, sharply)
You have studied, no doubt, the reasons for things: for
disgrace, for wretchedness, for disease and for stupor.
WINDMORE
I studied business administration.
GAUL
You would have done better to study sleep, as
(Indicating CABOT)
this man has.
(To WINDMOEE)
I have studied the reasons for things: for disgrace, for
wretchedness, for disease, for stupor. No man in the world
knows better than I why these tragic things occur in that
most miraculous and magnificent creation of the hand of
God: the noble body which is man. You bring news of
world-wide madness and horror to the living every Friday.
You make of universal crime a topic for idle reading. You
tell the people of foolishness everywhere, every week.
That's fine. I bring hope to the people. I have here in
these bottles a medicine. The juices of certain roots and
barks are extracted and boiled together
(HUSBAND who has entered up left with his wife,
comes down and whispers in GAUL'S ear)
Is this the lady?
(HUSBAND nods, GAUL slaps a bottle into his hand)
It has never failed, my friend. It has never failed.
(HUSBAND hands GAUL a dollar)
Thank you, my friend. May the Good Lord bless you.
(HUSBAND and his WIFE leave up right)
This mixture, which has an appropriately bitter flavor,
cannot, I am sure, cure anything. It can do no harm,
85
but it can cure nothing. What this fluid actually is only
God knows. But the taking of this fluid is the taking
of faith. And with these bottles I carry to the people that
which they need most. Faith. Do you understand?
WINDMORE
No 7 1 do not understand.
GAUL
This humble medicine can restore a kind of faith as long
as the bottle is not empty.
(Sorrowfully)
I know of no other way in which to do anything about the
wretchedness I see everywhere I go.
( Broken-hearted )
The regular cost is two dollars. For this area of California
only, and for this day only, the cost has been reduced one
half. One dollar for one bottle. The bottle is yours.
WINBMORE
I do not want it.
GAUL
(Furiously. Deeply wounded and very angry
shouting)
You would reject Jesus, I believe.
(He blows out the candles)
WINBMORE
I don't need any medicine, whatsoever.
GAUL
You are the sickest man in the world.
(He begins to pack up his suitcase)
86
WINDMORE
(Testily)
You are a charlatan.
GAUL
There were many who said the same of the Son of Man.
WINDMORE
What about the Nine of Clubs?
GAUL
It is still here, as you see.
WINDMORE
What about the dollar on the Nine of Clubs?
GAUL
It is gone, as you see. Drink and go away.
WINDMORE
Where is my dollar?
GAUL
Your dollar? Whose image is engraved upon the dollar?
WINDMORE
I don't know. I haven't looked carefully lately. But I will
not drink and I want my dollar.
GAUL
Ah ha. Just as I thought. You are not a student.
(Slowly)
I gave to Caesar long ago that which belongs to Caesar.
Go.
87
WINDMORE
Give me back my dollar.
GAUL
(Closing his suitcase)
Go. I lose my patience.
(Intimately, to CABOT)
Here is the dollar. Purchase commodities for the children.
Buy ridiculous things. This is a ridiculous world. Drink
this.
(CABOT takes the dollar. GAUL hands CABOT a bottle,
turns to go to gate)
WINBMORE
(Following him)
Give me back my money, you thief.
GAUL
(Stopping, as if stabbed in the back)
Thief? I am a missionary. If I find other college men in
the streets, I will come back later with more money. Until
next Friday then.
(GAUL goes off up left)
WINDMORE
(Following him)
Henry R. Luce. Curt ? clear, complete. Laird S. Goldsbor-
ough. National affairs. Crime. Politics. Religion. Louis
Kronenberger. Business administration. World War. $5.00
a year. You don't need to wait till next Friday.
(Throws Time Magazine to CABOT, and goes off
up left.)
(CABOT and LEONA -watch him silently and without
understanding. CABOT picks up the magazine looks
at it for a moment, blows the horn that WINDMORE
left for him. Then throws them both down}
CABOT
It don't make sense.
(CABOT takes a drink of GAUL'S medicine. He almost
finishes bottle y and gets to his feet. Starts to strut
about)
LEONA
(Blowing the horn WINDMORE gave her)
Do you remember any of the names, Cabot?
CABOT
What names?
LEONA
The wonderful names the magazine man said.
CABOT
I forgot 'em all, Leonie. But did you ever hear a man talk
the way that man with the bottles talked?
LEONA
I never heard anything like it before. What's going on in
the world, Cabot?
CABOT
(Sits. Authoritatively)
Leonie, I'm glad you asked me that. You see 7 the way
things are. You know, about industry and all. One thing
and another, they don't hardly ever match up equivalent
or comparative.
LEONA
Why, Cabot, I never heard you talk like that before.
CABOT
(Sitting up)
Oh, sure, Leonie. I just don't meet the right people. The
law of averages, don't you see, like when you take two and
two, and subtract one, somehow or other it don't make no
difference. Oh, I can think along with the best of them,
Leonie. I do get the ideas sometimes. You remember the
way I talked to that writer. I said all those things, where
he came in about social security. Social security. Oh, sure.
I said all those things. Economic stability and things like
that. You remember how I said propaganda right to his
face. Exploitation. You remember that. Land erosion and
all those different things.
(Suddenly)
Oh, I can talk to ? em, Leonie. I can talk right up to 'em.
Educational systems and all those.
LEONA
My, Cabot. You do sound good to hear.
CABOT
(Takes another drink from bottle)
Oh, hell fire, yeah, Leonie. I'm not so old.
(He yawns, looks around. His eyes go back to LEONA
several times, and then stay there, unmistakably in-
dicating how absurd it is for him to talk, whose func-
9
tion it is to know nothing, understand nothing, but
to be fruitful. His voice loses its abstract vigor and
youth, and becomes personal and a little ashamed)
Leonie, you look good. Young and beautiful and
LEONA
Oh, hush, Cabot!
CABOT
(Spitting)
You do, Leonie. Yes, you do. Come sit by my side.
(LEONA sits down beside CABOT. The big boy, NEW-
TON, comes around the house, up right)
NEWTON
Pa! What are you doing with that pretty woman? Fm go-
ing to tell Ma.
CABOT
Newt, this is your Ma.
NEWTON
Is that you, Ma?
LEONA
Yep.
NEWTON
I thought Pa was carrying on with some pretty woman
again.
LEONA
Shucks, no, Newt. If s just me, bathed and dressed.
91
NEWTON
Did you bathe again, Ma?
LEONA
Yep.
CABOT
(Smelling LEONA)
Smells like soap. Clean and sweet.
LEONA
Now, Cabot.
CABOT
Newt, go away somewhere. I want to talk to your Ma.
NEWTON
No. I want to listen.
CABOT
Now do as I say. Go away.
NEWTON
Why?
CABOT
I've got things to talk over with your Ma.
NEWTON
I'm tired, Ma. Can I put my head on your lap and go to
sleep, like I used to?
LEONA
Newt, you're too big a boy for that.
NEWTON
I ain't.
92
CABOT
Now, get the hell out of here, Newt.
NEWTON
I won't.
CABOT
You get the hell out of here, or I'll up and spank you.
NEWTON
No, you won't,
CABOT
(Threatening to get to his feet)
I won't, won't I?
LEONA
Now, Cabot.
NEWTON
No, you won't. She's my mother, and I guess I got a right
to rest my head on her lap.
CABOT
And I'm your father, and I guess I got a right to get up
and kick your pants.
NEWTON
Ma, tell him to stop.
LEONA
Cabot, let the boy rest his head.
NEWTON
Sure, Pa.
93
(GEORGIE arrives from up left, unseen. Gets off his
bike, watching and listening, fascinated but a little
frightened. He keeps out of sight)
CABOT
You go away, Newton Yearling.
NEWTON
Ah, Pa, I'm tired. I want to go to sleep.
CABOT
Go in the house and sleep. There's a time and place for
everything.
LEONA
Let the poor boy rest his head, Cabot.
CABOT
Leonie, you're my wife.
NEWTON
She's my mother.
LEONA
Now, now.
CABOT
I won't have you spoiling a full-grown boy. Go away,
Newt. Hurry, now.
NEWTON
I won't! I won't! I won't!
CABOT
(Getting up slowly)
94
You won't, won't you?
(He suddenly breaks into a powerful trot. NEWTON
is away to a good start, with his FATHER running
after him, up right. LEONA sits alone. WILBUR enters
from house; puts head in LEONA'S lap)
LEONA
My, it's good to be alive and bathed.
CABOT'S VOICE
(From behind the house)
Newt, you son of a bitch, drop that club or 111 break your
arm.
NEWTON'S VOICE
Don't come any closer, Pa, or I'll knock your head off.
CABOT'S VOICE
Drop that club, Newt, and run for your life, now.
NEWTON'S VOICE
Don't you fool with me, Pa. I'll hit you down. Look out
now, Pa. I'm warning you. Don't come any closer.
CABOT'S VOICE
Drop that club, I tell you, and run.
(The sound of human substance struck by a club
is heard)
Newt!
NEWTON'S VOICE
I warned you. Pa.
95
LEONA
My, if s peaceful and wonderful here.
(NEWTON returns, up right, throws club alongside
lion, picks up WILBUR, lies down and puts his head
on LEONA'S lap. WILBUR goes into the house)
NEWTON
Ma.
LEONA
(Pause)
Newt. Where's your Pa?
NEWTON
(Half asleep)
In the back yard. I hit him over the head with a club.
LEONA
Is he hurt?
NEWTON
I think he's dead.
LEONA
Now, Newt, you shouldn't ought to have done that.
NEWTON
Maybe he ain't.
LEONA
A good son shouldn't ought to hit his Pa with a club.
NEWTON
Well, why wouldn't he let me rest my head on your lap?
9 6
LEONA
AH right. Sleep now.
(A FARMER comes from up left, all worried and ner-
vous)
FARMER
Excuse me, ma'am? Anybody around here looking for
work?
LEONA
What kind of work?
FARMER
Picking grapes. That man there. I can pay him thirty
cents an hour. If he doesn't want to work by the hour I
can give him three cents a box. A fast worker can pick
fourteen or fifteen boxes an hour. That's about forty-five
cents. I've got a heavy crop this year.
LEONA
No 7 1 guess not.
FARMER
I need help bad this year, ma'am. He looks like a big man.
LEONA
No, he gets tired easy. Go talk to my husband. He's in
the back yard somewhere.
FARMER
All right, rna'am.
(Going to back of house up right)
I sure could use a few good hands.
97
NEWTON
(Half asleep)
Who was it, Ma?
LEONA
Just a farmer, looking for workers.
(The TWINS return from up left, on arms of MR.
SMITH and MR. KAURIS. They come down center)
VELMA
Ma, this is Mr. Harris. He's going to put me on the stage.
SELMA
Ma, this is Mr. Smith. He's going to put me on the stage,
too.
LEONA
Well, that's nice. I knew you two would get somewhere
in the world some day. Fm proud of you.
MR. HARRIS
You're entitled to be proud of these girls, Mrs. Yearling.
Two or three months of instruction is all they need. After
that, fame and fortune.
MR. SMITH
Well take all responsibility for the girls, Mrs. Yearling.
Don't you worry about anything.
MR. HARRIS
(Handing LEONA a card)
Our card. We're with the West Coast Novelty Amuse-
ment people. Branches in all major cities of the Pacific
Coast. Our school's in San Francisco. Well see that the
girls are properly cared for, instructed, and protected from
unsuitable companions.
MR. SMITH
You have nothing to worry about, Mrs. Yearling. Mrs.
Cavanaugh will escort the girls to San Francisco, and look
over them like a mother. In the meantime, we want to
advance a little something to you on their future earnings.
(He counts out crisp new bills)
One, ,two, three, four, five. Six, seven, eight, nine, ten.
LEONA
Did you say "novelty people"?
MR. SMITH
(He makes a complete somersault, much to the
surprise of LEONA)
Yes, novelty.
VELMA
Gee!
LEONA
My! It's certainly good to see something unusual once in
a while.
VELMA
Isn't it wonderful, Ma?
LEONA
I'm proud of you.
MR. SMITH
We've only got a few minutes to catch the train.
99
LEONA
Now you take good care of them.
MR. SMITH
Oh, we will, Mrs. Yearling. Don't you worry about that.
(A SHERIFF in plain, untidy clothing, wearing a
badge, enters up left]
GEORGIE
I've been waiting for you, Sheriff. Gosh! I thought you'd
never get here. These are the people.
SHERIFF
Don't you worry, Georgie. Ill straighten out everything
in a minute or two. Law and order in the Sovereign State
of California.
(SMITH, HARRIS and the TWINS go off up left)
FARMER
(Returning up right)
Ma'am, I think that man's dead.
SHERIFF
Somebody been killed?
FARMER
Yes. Her husband.
SHERIFF
Who killed him?
NEWTON
(Sitting up and smiling)
I did. I hit him over the head with a club.
100
GEORGIE
No, he didn't!
SHERIFF
Well, how did he die, then?
GEORGIE
He tripped and fell off the back porch on his head.
SHERIFF
Let me make an official investigation.
(To LEONA)
Get your family together.
(Goes behind the house to right)
NEWTON
Ma, he didn't fall. I hit him.
GEORGIE
He fell
NEWTON
(Getting up, going to club and lifting it off the
ground)
I hit him with this.
GEORGIE
Give me that club.
(Takes club from NEWTON, throws it behind near
.the lion)
If you don't want a lot of trouble, ma'am, get your family
together and go away.
FARMER
He killed his father!
101
GEORGIE
He didn't kill anybody.
FARMER
He said he did.
GEORGIE
What do you expect a great big idiot like that to say?
NEWTON
I did too kill him.
GEORGIE
Ah, shut up!
LEONA
You be quiet, Newton Yearling.
(Calling her family)
Children! Childrenl We're moving along.
HENRY
(Appearing from house)
Come on, everybody. We're on our way again.
(One by one, the CHILDREN join their mother)
SHERIFF
(Returning)
He's dead all right. Fell on his head all right.
FARMER
No, he didn't! That big fellow hit him over the head,
102
SHERIFF
Did you see it happen?
FARMER
I didn't see it happen, but he said he did it.
SHERIFF
Well, then shut up! Now, let's see. Get in touch with the
Coroner and have him cart the body away.
GEORGIE
Thanks, Sheriff.
SHERIFF
Now, she can come back to her house.
FARMER
I tell you, there's been a murder!
SHERIFF
(Taking out notebook and pencil)
What's your name?
FARMER
Daniel Hough.
SHERIFF
How do you spell it?
FARMER
H-o-u-g-h.
SHERIFF
Age?
FARMER
Sixty-two.
103
SHERIFF
Married?
FARMER
Yes.
SHERIFF
Number of children?
FARMER
Five.
SHERIFF
Occupation?
FARMER
Farmer.
SHERIFF
What kind of a farm?
FARMER
Malaga and Muscat grapes.
SHERIFF
How many acres?
FARMER
Forty.
SHERIFF
That's all. Get out of here.
(He throws paper away absentmindedly)
FARMER
I don't know what a man ever wants to be a farmer for.
104
If I don't get workers, I'll lose my whole crop. It's murder.
SHERIFF
Get out of here.
(The FARMER goes off up right. To LEONA)
Ready to go? All you people arriving from all over the
country, making trouble, breaking laws, no respect for pri-
vate property.
GEORGffi
Sheriff, you don't need to bawl them out, just because
they're poor. They're just as good as any other people.
SHERIFF
Georgie, what is this anyhow? I get up out of a good
pinochle game and come out here to try to help you. You
want me to get these people out of her house, don't you?
GEORGIE
Yeah, but I thought you could do something for them.
You're a big important man.
SHERIFF
No, Georgie, Fm not big. And I'm not important. I'm a
Republican.
(To LEONA and the children)
Now clear out of here.
GEORGIE
(To LEONA)
You've got some place to go, haven't you?
105
LEONA
We'll just walk along to a front yard in the next block
somewhere.
GEORGIE
Why do you always want to go to places where people
don't want you? Go over to my father's house. 137 Vine
Street.
LEONA
We wouldn't want to bother anybody.
GEORGIE
You won't be bothering anybody. Go over there, will you?
LEONA
All right, children!
(They ALL start to go up left. The SHERIFF follows
them)
SHERIFF
Now get out, all of you. Law and order in the Sovereign
State of California.
(GEORGIE stands watching them go. CABOT comes
from behind the home, holding his head]
CABOT
Leona!
(Sees GEORGIE)
What happened?
GEORGIE
Your boy hit you over the head with a club.
106
CABOT
Is that what that crazy Newt did?
GEORGIE
Yeah, and everybody thought you were dead, too.
CABOT
I ain't, though. Where's Leonie?
GEORGIE
I sent them over to my father's house. You go there, too.
137 Vine Street.
(CABOT goes off up left. GEORGIE sits on the steps of
the house. GAUL arrives up left, a little drunk)
GEORGIE
(Running up to GAUL at gate)
Well, it's about time you came back to her.
GAUL
My God! The messenger of love again. My boy ? forgive
me. I have not come back to remain. I have come back to
depart.
(To center)
GEORGIE
Doesn't love mean anything to you?
GAUL
Anything? Everything.
GEORGIE
Then why have you come back to depart? Why haven't
you come back to remain?
107
GAUL
To depart is to remain, and to remain is very often to de-
part. My heart will stay here.
GEORGIE
What good is your heart, if you're not here with it?
GAUL
I am a traveler.
GEORGIE
What about Miss Hamilton?
GAUL
My heart is broken. Need I tell you my heart is broken?
You, who are Cupid itself. This is her world, not mine. I
am a traveler.
(WARN Curtain)
GEORGIE
Well, why don't you stop traveling? What do you always
want to be running around for?
GAUL
I arn one who seeks, and seeking all these years, I have
never found until this day, and having found, I am still
one who seeks.
GEORGIE
What do you seek?
GAUL
What all men seek and never find. One's self and one's
companion. My boy, you, with your morning telegram
108
from Boston, a city I have never so much as seen, today
revealed to my companion and to myself. I am not Bar-
naby Gaul, but no man in the world is Barnaby Gaul more
than I. Barnaby Gaul is he for whom shy and lonely love
waits in shy and lonely house this house guarded these
many years by this magnificent Abyssinian lion. You have
revealed me. I am a fraud.
SEORGIE
No, you're not.
GAUL
I am. Be good enough to tell this woman that I came to
say good-by.
GEORGIE
Go over to my father's house, will you, and talk to her?
She's waiting there. 137 Vine Street.
(FIRE EFFECT starts in house]
GAUL
Forgive me. I am on my way again. Messenger, bring the
good woman back to her trees and roses and songs and
dreams. Bring the good woman home. Home?
(Discovering fire)
My God! This house is on fire. Run down to the corner and
turn in the alarm.
(GEORGIE goes off up left)
Now the poor woman has no home to come back to.
(He goes into the house)
Anybody in here?
109
LUCY
(Inside the house)
I want my Mama.
GAXJL
(Reappearing with the CHILD in his arms)
All right. Don't cry. Ill find your Mama for you. This is
a hell of a mess for a traveling man to be in.
(He looks at house)
CURTAIN
110
ACT THREE
ACT THREE
SCENE: The parlor of STYLIANOS AMERICANOS' house. About
three the same afternoon. The room is typical of
the parlors of almost all peoples of the Near East
in America. There is a door down right; an arch
back right center; a window up left; a door down
left. There is a table above door right; a sofa and
two chairs up right; chairs, piano and stool up
left; a cabinet above door left; table with chairs
right and left of it at right center; armchair left
center; chair in hall. Oriental rug. Pillows covered
with red, purple, green and other bright-colored
soft cloths. An old Army rifle, crossing a sword in
its sheath, over an enormous photograph of eleven
men, ranging in age from fifteen to seventy all
with moustaches of one sort or another, each in a
military uniform or part of one, each holding a gun,
A big photograph of a naked baby on a table cov-
ered with velvet The baby is GEORGIE, aged three
months. Another photograph of a bride and groom
GEORGIE'S father and mother standing stiffly in
unnatural clothes. A phonograph about twenty-five
years old on table above right door. A few large
books; a map of the world as it was about twenty-
ill,
five years ago, bordered with the flags of the various
nations, as well as pictures of the kings, emperors
and presidents of the time. Also a photograph of
STYLIANOS in wrestler's tights.
STYLIANOS is at the center of the room, seated on
crossed legs, smoking a nargilah. He is an enormous
man of forty-one or so, thick-necked, with heavy
arms, big hands, and a naive, spiritual face. PERICLES,
his father, a man in his early seventies, comes in
noisily, left, walks about mumbling discontentedly
to himself, sits down left center and lights a cigarette.
The two men smoke in silence a moment, and then
begin to speak, the father in Greek, the son in
broken English.
PERICLES
AaaahHi, aaaahkh.
STYLIANOS
Don't worry, Papa. Everything's going to be satisfactory.
PERICLES
(In Greek)
Home, Home.
STYLIANOS
The whole world is a man's home.
PERICLES
(In Greek)
My home is Smyrna. I was bora in Smyrna. I want to die
in Smyrna.
114
STYLIANOS
Papa, you are a strong man. Maybe some day we will go
back to Smyrna together.
PERICLES
(Shaking his head. In Greek)
No. No,
(He finishes his cigarette, gets up)
The years are all gone. I have given them to you and
Georgie.
(He points to himself in the photograph back left.
STYLIANOS gets up, puts his arm around his father)
That was me, Stylianos. Aaahkh, aaahkh. The infidel
Turks.
STYLIANOS
My papa. He is still fighting the Turks.
PERICLES
(Furiously)
My son, if I had my youth.
(He shakes his head)
If I only had my youth.
(He turns and smiles at his son)
Give my love to Georgie. I will come back later, and we will
sit together and remember the old country. Good-by.
(He goes to arch right center; then returns to his
chair)
No. I will stay.
(He sits down)
STYLIANOS "
That's right, Papa. You stay here* We got Smyrna here,
too.
(STYLIANOS takes a few more puffs at the nargilah.
He gets up, goes to the phonograph, winds it, selects
a record, puts it on, and a scratchy but nevertheless
beautiful Near-Eastern composition begins. It could
be Greek, Armenian, Turkish, Kurdish or Persian. It
is, in fact, music of a place in the world not music
of a people. It is sung by a woman with a very high-
pitched, mournful and lovely voice. The name of the
song is "Nari Nan" The record doesn't quite end
when the DOORBELL rings. STYLIANOS shuts off
the phonography and goes to the door left. It is ANN
HAMILTON)
ANN'S VOICE
(Off left)
Mi. Americanos?
STYLIANOS
Yes ? come in, please.
ANN
(Coming in, breathlessly)
Excuse me 7 Mr. Americanos?
STYLIANOS
Yes, kdy.
ANN
Fm Miss Ann Hamilton. I live at 333 Orchard Avenue.
STYLIANOS
Your son Georgia told me to come here until the police
drive the people away from my house.
(Magnificently childlike, dreamy, helpless, beautiful,
bewildered and amazed)
They won't go. They just won't budge. It's my house.
Georgie went to get the police.
(Coming to center with her)
Don't worry. Everything's going to be satisfactory.
ANN
Fm so confused. It seems like I've been walking years. It's
because he's gone. I guess I got lost, too. Everything's
changed. A few hours ago I was happy. Then the people
came. Then they wouldn't go. Then he went. Then I went
after him.
(Sighing)
So many things have happened to me today.
STYLIANOS
Lady. Please cool down. It's not good to be so exciting.
PERICLES
(In Greek)
What's the matter?
STYLIANOS
(Starts to pour drink on table right center)
Papa, the lady's got trouble.
(To ANN)
It's nothing. Please sit down.
117
ANN
Oh, thank you, Mr. Americanos.
(Sits right of right center table)
It's wonderful people like you
(Tragically)
I begged him to stay.
STYLIANQS
Here, lady. Please take this. It will do you good.
(He hands drink to ANN)
ANN
I told him to wait, and we'd go away together, I told him
Fd sell the house.
(ANN drinks)
STYLIANOS
(Shouting)
Lady, don't sell the house now. Keep the house. Ask my
Papa. He don't know nothing. Prices are bad. Please cool
down.
ANN
Oh, I'm so ashamed. He ran. Right in the street. And I
ran after him.
(Starts to rise. STYLIANOS pushes her down and pours
another drink for her. She tragically)
I couldn't help it. I couldn't do anything else. I tried not
to run, but I just couldn't stand still. I love him.
STYXIANOS
(Turns to OLD MAN)
118
She's In love, Papa.
ANN
I walked here. Never in all my life have I walked that way.
That's why I am so confused. I got lost, looking for him.
Then Georgie Mr. Americanos, your son is a wonderful,
wonderful boy.
(DEMETRIOS breaks into the room from left. He
comes to a sudden halt center as he notices ANN
who rises)
DEMETRIOS
Hello, my cousin.
STYLIANOS
Demetrios! Out!
(Pointing)
DEMETRIOS
How is you, Miss Hamilton? Troublous?
STYLIANOS
Out! Good-by, please!
(DEMETRIOS goes out right center, timidly , confused
and bewildered. Explaining to ANN)
Lady. Don't sell the house. Five years ago I paid four thou-
sand dollars for this house. Two stories. Today I can't get
thirty-seven hundred.
ANN
(Sitting down. She gets up again, excitedly)
When I went into my house everything was ruined. I was
bom in that house. I don't know why he had to run. My
119
mother and my father built that house when they were
married. I didn't want people like that in my house. All
Mama's things ruined. And they wouldn't go.
(Takes another drink]
PERICLES
(In Greek]
Is she an actress?
STYLIANOS
(Angry)
No, Papa. The lady is not an actress. Lady, please cool
down, please.
ANN
They fust wouldn't go. Georgie told me to come here and
wait.
(She brings Dr. Greathearfs bottle out of her bag,
unscrews the top)
He gave me a bottle of this. "Any time you feel miserable/'
he shouted we were running down the street "just take a
swig of the stuff in that bottle. Won't do you any harm."
(She starts to take a swig)
I don't know what it is. I guess it's medicine, though.
STYLIANOS
Don't drink that patent medicine.
(He takes bottle)
That's not good.
(Places bottle on piano up left)
Drink this wine.
ANN
(Taking glass)
120
Oh, thank you, Mr. Americanos. A toast. To love.
(Drinks. PERICLES takes bottle from piano and
drinks. He reacts to the liquid. Sits)
I feel so strange. I'm scared. I used to live so peacefully.
Everything was quiet and nice. Last night I dreamed of
lions.
STYLIANOS
Lions!
(He fills ANN'S glass quickly)
ANN
(Drinks)
The lions ran after me, and then they became friendly.
Then they begged me to be friendly.
(Laughs)
Lions begging me to be friendly. This morning, Georgie
came with the telegram. And then he came. Barnaby Gaul.
STYLIANOS
Lions? Georgie? Telegram? Papa, don't drink that patent
medicine.
(Takes bottle)
PERICLES
(In Greek)
What 7 s the difference? She's crazy. I'll be crazy, too.
ANN
He's nice. It's so nice talking to you, Mr. Americanos.
You're just like your beautiful son. At first I didn't under-
stand anything. Boston. Barnaby Gaul. Six roses. But he
didn't remember. I was so scared, because I thought I'd
121
lose everything, all those years. But little by little he re-
membered, and then my heart It sang and sang. Then I
remembered the beautiful friendly lions.
STYLIANOS
Lady, drink more.
ANN
Thank you, Mr. Americanos.
(To PERICLES)
To love.
(Crosses to PERICLES)
PERICLES
(Toasts in Greek)
Homeland.
(ANN tries to repeat Greek word. They drink)
ANN
(Crosses back to table, right center. Sits)
I know something's happening. I don't know what it is.
He came up onto the porch and kissed rne. It was like he
had kissed me every day for twenty-seven years. And when
he walked through the house, I thought he'd been there
all those years. One beautiful thing after another, as if I
were still dreaming, but I wasn't scared any more. He sang
tome.
(She sings. Suddenly she breaks down and becomes
hysterical)
I don't know what's happened.
STYLIANOS
(Indicating door right)
122
Lady, please go into this room and lie down. Try to sleep.
ANN
(Rises and crosses to bedroom right)
Thank you very much, Mr. Americanos.
PAPA
(Rises)
Stylianos!
STYLIANOS
Papa, the lady's got trouble.
(STYLIANOS opens the door. ANN exits. He closes the
door, sits on the floor right and begins to puff at the
nargilah. After a moment his son GEORGIE comes into
the room from left in great excitement)
GEORGIE
Is she here, Pa?
STYLIANOS
(Pointing to door)
Sleeping.
GEORGIE
Her house is on fire, Pa*
STYLIANOS
(Irritated)
House on fire?
GEORGIE
(Coming to center)
They set fire to it. And that guy. He didn't leave town.
123
STYLIANOS
(Rises. Very excited)
Wait, Georgie! Please cool down, Georgia.
GEORGIE
He's in the White Fawn saloon, Pa. You've got to go get
him.
STYLIANOS
Georgie! Please cool down.
GEORGIE
Pa ? he may run away.
STYLIANOS
Georgie ? sit down a minute. Then we talk. Don't talk now.
Just sit. Quiet!
(GEORGIE sits left of table right center, tries to quiet
down, and little by little does so, after his father
has gestured at him wildly several times when he
wanted to speak. Finally the boy is perfectly calm.
He starts to get excited again)
Now, what's the matter?
GEORGIE
(Jumping out of chair)
Tom Fiora
STYLIANOS
(Pushing him back into chair)
Quiet, Georgie,
(STYLIANOS folds his arms and waits for GEORGIE to
calm down)
All right, Georgie, go ahead.
124
GEORGIE
(Quietly)
Tom Fiora he's another messenger put a telegram in my
pocket. It wasn't a real telegram. He was sore at me. His
brother Mike wrote it. The telegram was for her.
PERICLES
Georgie, is war in Europe?
GEORGIE
Yes, Grandpa. But this isn't about the war.
STYLIANOS
Cool down, Georgie. Speak slow.
GEORGIE
I recited the telegram to her. I talked to her. I made her
believe it was all real.
STYLIANOS
Georgie! What this telegram say?
GEORGIE
(Rises)
Here's the telegram, Pa. You read it. I don't like to think
about it any more.
(STYLIANOS takes the telegram from GEORGIE.
DEMETRIOS enters right center and stands looking at
telegram which GEORGIE has handed to STYLIANOS.
STYLIANOS sees him and orders him out of the room.
DEMETRIOS goes out right center)
125
PERICLES
(Rises]
Georgie. Is the Greeks in the war?
GEORGIE
No, Grandpa. Germany and Poland.
STYLIANOS
(Quoting telegram)
"Love's Old Sweet Song. Twenty-seven years. Six roses.
Four red. Two white. Five children. Get rid of everybody.
Remember me. Speak to me. I love you." It's very roinan-
tical, Georgie. Why you exciting?
GEORGIE
Romantical, my eye. Don't you see, Pa, the guy went into
the house, and I thought everything was going to be all
right. But he ran away from her.
STYLIANOS
Don't worry. Everything's going to be satisfactory.
GEORGIE
How's everything going to be satisfactory?
STYLIANOS
You leave everything to me.
(DEMETRIOS comes into the room again from right
center. This time a good deal less briskly than the
first time. He doesn't speak, but looks expectantly
toward STYLIANOS)
Demetrios, out! Can't you see I've got trouble?
126
DEMETRIOS
Stylianos, for why you tell me "Out! Out!" I am your
cousin?
STYLIANOS
Yes, you are my cousin.
DEMETRIOS
(Going out right center)
I ain your cousin no more. I quit!
STYLIANOS
All right, Georgie. Tell the romance.
GEORGIE
I told her to wait here until I could come and take her home.
But now there's no home to take her to, and the man's gone.
STYLIANOS
That man. What kind of man is he?
GEORGIE
I thought he was a great man, Pa, on account of the tele-
gram. It's all my fault.
STYLIANOS
(Quietly)
Georgie, when that man went into the house
(Pauses and looks at GEORGIE. GEORGIE nods his head)
I don't want you to feel bad, Georgie. It's not your fault.
GEORGIE
(Pathetically)
I started it alL
127
STYLIANOS
Georgie, be philosopher, please.
GEORGIE
What good is philosophy? Her house is burned down. The
man's gone. How are we going to get out of this with phi-
losophy?
STYLIANOS
Easy as peachy-pie, Georgie. I go get that man.
GEORGIE
He won't come. He's drinking. He won't come.
STYLIANOS
(Angry)
No? I carry him here. I make him talk to her. If she still
wants him, I make him marry her.
GEORGIE
I told him everything at the fire. I told him to come here.
Then I followed him to the White Fawn. He won't corne.
STYLIANOS
You go for ride. You forget everything.
GEORGIE
All right, Pa.
(Starts to go to door left)
STYLIANOS
I go get that man.
GEORGIE
He's a big guy, and he carries a straw suitcase*
128
STYLIANOS
I find him, all right.
GEORGIE
Thanks, Pa. Gosh! I sure make a lot of trouble.
(Pauses while he remembers everything. He goes out
left)
(STYLIANOS does a jew limbering-up exercises, half a
minute of fancy wrestling at center. Puts on his coat
and hat. Goes around the room looking at the pho-
tographs and the maps. He stands a long time in
front of the picture of the naked three-months-old
boy. He smiles y shaking his head]
PERICLES
Bravo.
(GEORGIE breaks into the room from left with a
brand-new bicycle)
GEORGIE
Look, Pa!
STYLIANOS
Georgiel Where you get that bike?
GEORGIE
(Honks horn)
He gave it to me.
STYLIANOS
Who?
GEORGIE
That guy, Pa.
129
STYLIANOS
You mean the man?
GEORGIE
(Delighted)
Yeah. Barnaby Gaul. He rode the bike out here. He was
riding like everything, zigzagging all over the place, blowing
the horn, ringing the bell.
(He honks the horn and rings the bell)
He tried to ride one-handed through the hedge. You can't
do that with both hands. He hurt himself, I guess, but he
didn't hurt the bike. He's drunk. He's sitting on the lawn,
holding his leg. Fm supposed to get him a drink of water.
(Pause for a moment)
Gosh, Pa! I sure am a dope.
STYLIANOS
Dope? Why dope?
GEORGIE
I forgot everything, just because he gave me a lousy brand-
new bike.
STYLIANOS
Don't worry. Everything's going to be satisfactory. Georgie,
I gonna rassle that man.
GEORGIE
Ah, Pa. What do you want to rassle him for?
STYLIANOS
He's drunk. I gonna teach him manners.
130
GEORGIE
He's got manners, Pa.
STYLIANOS
Georgie, I gonna get head-lock, half-nelson, toe-hold and
scissor-hold on that man.
GEORGIE
Ah, Pa, you'll ruin him.
STYLIANOS
That's all right. I be careful.
GEORGIE
Careful? He can't even stand up, I don't think. He's sitting
on the lawn holding his leg, and you want to get a half-
nelson on him. I'm supposed to get him a glass of water.
(GEORGIE sets the bike near the piano. He goes out
right center to get a glass of -water. GAUL, limping a
little, a little drunk, comes in left)
GAUL
For the love of God! Bring me a glass of water. I'm dying.
STYLIANOS
Who are you?
GAUL
(Crosses to table right center and sits in chair left )
Nobody. A wretch. A man without a home. Neither son,
nor brother, nor husband, nor father. A man without an
address. A man who gets no mail. A traveler. A tourist.
(GEORGIE brings him a glass of water from right cen-
ter)
131
A failure.
(He raises his arm dramatically as though he -were
saying he -was a vice-president, GAUL drinks the -water]
STYLIANOS
Georgia, why is he bragging?
GEORGIE
He's not bragging. That's the way he talks.
STYLIANOS
What is your name?
GAUL
My name's Jim.
(Disgusted)
I am a swindler who is himself swindled every day. Every
minute.
STYLIANOS
Georgie, is this the man?
GEORGIE
(Feeling hopeless)
Yeah, Pa.
(To GAITJL)
I don't want the bike.
GAUL
(Disgusted)
I'm the man. Dr. Greatheart. A fraud. Barnaby Gaul. Never
heard of Barnaby Gaul in my life. Who invented that in-
credible name?
132
GEORGIE
Mike Flora.
GAUL
Mike Fiora! What'd he do it for?
GEORGIE
So his brother could get even on me.
GAUI,
(Irritated)
My name's Jim. Just plain ordinary Jim.
(Painfully)
Where is she?
STYX.IANOS
Georgie, I gonna rassle that man.
(GEORGIE crosses over to center)
GAUL
Rassle? Who's going to rassle who?
STYLIANOS
I gonna rassle you.
GATJL
Why? I'm hurt.
STYLIANOS
I gonna teach you manners. .You ain't hurt.
GAUL
Manners? What's the matter with my manners?
STYLIANOS
(He does limbering-up exercises. PERICLES watches
him wfcn he has finished says:)
You get ready, now. I give you chance.
PERICLES
Bravo!
GEORGIE
You can't rassle him.
STYLIANOS
Why not, Georgie?
GEORGIE
Suppose she still loves him?
GAUL
Yes. Suppose she still loves me?
GEORGIE
A lot of good hell be after you get through with him. Come
on, Pa. Leave him alone.
STYLIANOS
(To GAUL)
Why you come here? Tell the truth.
GAUL
I came to tell her her house is burned down. The poor
woman's alone in the world.
GEORGIE
What did you do with the little girl?
134
GAUL
She's with the Sheriff. I tried to find her mother, but I
couldn't, so I took her to the police. I told them the truth,
but they wouldn't believe me. They said she was my daugh-
ter. They said she looks like me. They're keeping her until
I know what to do with her. She needs Ann. And I need
Ann.
(To GEORGIE)
Why don't you want the bike?
GEORGIE
I've made a lot of trouble. Just because you gave me a
bike, I forgot everything.
STYLIANOS
(Eager to -wrestle)
Georgie, you go away.
GAUL
(Rises. Scared)
Why? Why send the boy away?
(STYLIANOS gestures to GEORGIE. GEORGIE goes into
the kitchen right center. STYLIANOS gives GAUL a long
meaningful look and gestures for him to come for-
ward to center and wrestle)
Now, Mr. Papakapoulos
STYLIANOS
(Very angry)
Mr. What?
1 35
GAUL
Mr. Arkapapoulos
STYLIANOS
What?
GAUL
My dear sir.
STYLIANOS
You better try hard.
GAUL
I can't rassle.
STYLIANOS
You can't rassle!
(Pounces upon GAUL lifts him into the air and
swings into an aeroplane spin)
GAUL
One moment.
STYLIANOS
This airplane spin.
GAUL
For the love of God, Greek.
(STYLL1NOS SWingS GAUL OTOUnd tO PERICLES. GAUL
and PERICLES shake hands)
PERICLES
Stylianos, who is this great man?
GAUL
Be good enough to set me down on my feet. I can't stand
height.
STYLIANOS
(Sets GAUL on his feet. Commanding)
Rassle!
GAUL
I'm in love. How can I rassle when Fm in love?
(STYLIANOS gets full-nekon on GAUL)
STYLIANOS
You not in love. Why you run away from that lady?
GAUL
I don't know.
STYLIANOS
Why you start trouble?
GAUL
(While STYLIANOS shakes GAUL'S head)
I didn't know I was starting trouble.
STYLIANOS
Why you go in the house?
GAUL
She wanted me to.
STYLIANOS
(Very much interested)
She wanted you to?
137
GAUL
One moment, please.
STYLIANOS
This full-nelson.
GAUL
All right. Full-nelson*
(With considerable conviction)
I didn't know who she was. Your son told me. I didn't
send her a telegram from Boston. Your son said I did.
I love her. I need her.
STYLIANOS
(Getting head-lock on GAUL)
Poor lady. Handsome man like you, telling lies all the
time. This head-lock.
GAUL
All right. Head-lock. Fm not Dr. Greatheart. I'm not
Barnaby Gaul. My name's Jim, Jim Doherty. Even so, I
love her.
(STYLIANOS grips him tighter)
Would you mind loosening your ami a little? Your son's
going to be a great man some day.
STYLIANOS
Georgie?
GAUL
Yes, sir.
STYLIANOS
(Loudly)
Georgie Americanos?
GAUL
Yes, sir. Georgie Americanos,
(GEORGIE enters right center hurriedly. Coming
down)
GEORGIE
Ah, Pa! Let him go, will you?
GAUL
Yeah. The boy's got the right idea. Let him go.
(STYLIANOS releases GAUL)
GEORGIE
All I wanted to do was make things a little better. Now
they're worse.
STYLIANOS
No. I rassle him. Everything's going to be satisfactory.
He loves her. Don't you?
GAUL
Of course I love her.
GEORGHS
(To GAUL)
If you really loved her, you'd love everybody. You can't
go around loving one person and hating everybody else.
139
GAUL
Who said anything about hating anybody? I've always
loved everybody.
STYLIANOS
How about that, Georgie?
GEORGIE
(To GAUL)
You ran away when you knew she loved you.
STYLIANOS
(Very angry at GAUL again)
You trouble-maker!
(Moves to get head-lock on GAUL again)
GAUL
All right. What's this?
STYLIANOS
This Australian jaw-breaker.
GEQRGEE
Leave him alone, Pa. It's not his fault.
STYLIANOS
No, Georgie? Whose fault is it?
GEORGIE
I don't know, Pa.
(Crosses up to the bicycle)
It sure is a keen wheel, though.
STYLIANOS
You love this woman, you liar?
140
GAUL
Of course, I love her. I more than love her. We have a
child.
STYLIANOS
You got money?
GAUL
Some. I spent most of my money today.
STYLIANOS
How much you got?
GAUL
Oh, ten, eleven, twelve dollars.
STYLIANOS
Ten, eleven, twelve dollars!
GAUL
It's not a lot, but when a man's in love
(STYLIANOS approaches threateningly. GAUL takes
out a pack of cards)
One moment! Will you kindly take a card. Any card at all.
(STYLIANOS takes a card)
You are a wrestler, I believe. You have wrestled in the
arena.
STYLIANOS
World's Heavyweight Champion Kern County.
GAUL
(Setting up his table)
141
I, too, am a wrestler.
STYLIAJSTOS
All right. Let's rassle.
GAUL
I do not wrestle as you wrestle, my friend.
STTLIANOS
You rassle women?
GAUL
You shame me. The card you have taken is the Nine of
Clubs, I believe. Three times three is nine. You are also
a member of the Greek Orthodox Church, I believe. The
number three, therefore, is not meaningless to you.
(STYLIANOS and GEORGIE bless themselves)
Georgie, will you take a card?
GEORGIE
(Taking card)
We don't want any of your medicine.
GAUL
You don't need any of it, I believe. Now what card have
you?
GEORGIE
The Nine of Clubs. I guess that's all youVe got in that
deck,
GAUL
No. Here.
(Sftows cards)
142
Look at the cards. All different. All different.
(GEORGIE looks)
You are a messenger.
GEORGIE
Yeah.
GAUL
I, too, am a messenger.
STYLIANOS
Rassler. Messenger. What else?
GAUL
I am a missionary.
(Indicating PERICLES)
This elderly gentleman here, I believe, is your father?
STYLIANOS
Papa, I want you to meet
GAUL
Dr. Greatheart. Dr. Greatheart!
(Shakes hands with PERICLES)
GEORGIE
Ah, that's not your real name. What are you bluffing for?
STYLIANOS
Yes, tell the boy why you bluff. This is not poker game.
GAUL
My good man, life is a poker game, among other things.
STYLIANOS
Georgie, this man is philosopher.
H3
GEORGIE
Philosopher, my eye. Don't you see, Pa, that's the way he
gathers a crowd around him, and then sells his medicine.
He makes them think something very mysterious is going
to happen.
GAUL
Something mysterious does happen. Every time. Your
father is right. I am a philosopher.
STYLIANOS
What philosophy you have?
GAUL
You shall see in a moment.
(To PERICLES)
Will you kindly take a card?
PERICLES
(Takes card. In Greek)
He is a Christian. I can tell from the way he speaks.
GAXJL
I beg your pardon. I do not speak Greek. It is embarrass-
ing to me that I ain not able to speak such a magnificent
language. You will forgive me, I am sure.
(PERICLES and GAUL bow. To STYLIANOS)
What did your father say?
STYLIANOS
He said you are a Christian.
GAUL
I am.
144
STYLIANOS
He said he can tell from the way you speak,
GAUL
Your father is a noble man.
STYLIANOS
He used to be a peasant in the old country.
GAUL
I, too, am a peasant.
(To PERICLES)
I need not tell you the card you have taken is the Nine
of Clubs.
GEORGIE
Yeah, it's the Nine of Clubs all right. How come every-
body takes the Nine of Clubs?
(ANN comes in right)
GAUL
Now, for the amazing demonstration I am about to
make
ANN
(Seeing GAUL)
Barnaby!
(She rushes to him, center)
Barnaby!
GEORGIE
His name isn't Barnaby, Miss Hamilton.
ANN
Oh, Georgie. How can I ever thank you?
STYLIANOS
His name is Jim.
ANN
And you, Mr. Americanos? You did come back, Barnaby.
STYLIANOS
(Emphatically)
Jim!
ANN
I never want to see this town again. Ill sell the house,
and we'll go to Boston.
GAUL
Ann, your house is burned down.
ANN
(Coming to)
What?
GAUL
Yes, Ann.
ANN
(Sitting left of table right center)
I don't care, I don't care about the house. I don't care
about anything. Fm happy, Barnaby. YouVe come back to
me.
(DOORBELL rings and the SHERIFF enters with
LUCY, left)
SHERIFF
Your daughter's been asking for her father.
146
(LUCY runs to GAUL, center)
ANN
Oh, what a beautiful child, Barnaby. Come here, darling.
(Opens her arms to child, who rushes into them)
Why didn't you tell me? Why, Barnaby, she looks just
like you.
GAUL
If s nothing. Nothing at all. Sheriff, this little girl is not
my daughter.
SHERIFF
She looks like you.
GAUL
She belongs to that family from Oklahoma. I looked all
over for her mother, but I couldn't find her.
SHERIFF
She likes you. Don't you like her?
GAUL
I love her more than anyone in the world, except this
woman, but I love the truth, too. I want you to know, be-
cause I want to be her father. I want to see her grow into
grace and loveliness. I have never before felt the affection
I feel for this woman and this child.
SHERIFF
Well, she looks like you.
GAUL
She's mine in spirit, at least.
(To LUCY)
147
You do love me, don't you, child?
LUCY
Yes. I love the way you smell.
GAUL
(Taking child in his arms)
I don't care why you love me, just so you do.
SHERIFF
Well, If I ever saw a father, there he is.
GAUL
And this woman, child? You love her, too, don't you?
ANN
(Holding out her arms to LUCY)
You love me, darling, don't you?
LUCY
(Running into ANN'S arms)
Yes. I love you, too.
SHERIFF
There you are. A father, a mother, and a beautiful child.
(He exits left.)
(The DOORBELL rings. All the CHILDREN enter,
followed by LEONA)
GEORGIE
Pa, these are the people.
STYLLWOS
Come in. Come in.
148
(STYLIANOS takes all the CHILDREN upstage right to
the sofa)
GAUL
(To LEONA)
Dear lady, here is your daughter. If the child is willing,
and if you are willing
LEONA
(With concern)
Well, you take good care of Lucy.
ANN
(Delighted)
Oh, we will, we will!
LEONA
(Starting to go left. To GEORGIE)
I just came to thank you. Children, we'll be going along
now.
STYLIANOS
No, lady. You stay here. Everybody stay here. We all sit
down and have supper together.
(Calling)
, Demetrios! My cousin, Demetrios!
(DEMETRIOS appears right center)
You go get bread. Get meat. Get wine. We all gonna sit
down and have supper together. Hurry up! We wait for
you.
DEMETRIOS
I am your cousin again?
149
STYLIANOS
Yes. Everybody is my cousin.
(DEMETRIOS goes out right center.)
(The DOORBELL rings and CABOT comes in left)
LEONA
Why 7 Cabot! I thought you was dead.
CABOT
Dead? Leona, you look good.
(To GAUL)
Doc ? I want to tell you that medicine saved my life.
GAUL
Thank you, my good man.
(CABOT goes to LEONA)
Ann, Fm a pitchman. I sell this medicine to people. I
sometimes drink it myself. I sometimes believe in it my-
self. Take a card, please.
(Holds out pack. ANN takes a card)
Thank you. What card have you?
ANN
The Queen of Hearts.
GATJL
The Queen of Hearts. Ann, I love you. Fll do anything
I can to make you happy. I'll do anything you want me
to do. Ill throw away my suitcase. Fm alone in the world.
I hardly ever see a face twice, and I hardly ever see a face
I want to see twice. I like people, but I don't like the dis-
150
grace they've fallen into. The only way I know how to do
anything about it is to set up my suitcase in the streets,
get behind it, and talk to them. Ann, tell me what you
want me to do, and I'll do it.
(WARN Curtain)
ANN
I want to do whatever you want me to do, Barnaby.
(Rises and goes to piano)
GAUL
My name's Jim, Ann. You could help me a lot. I wouldn't
spend so much time in saloons, Ann. I'd drink some, of
course, but I wouldn't drink so much. After a while we
could get a trailer, and you could stand up on the plat-
form with me. You and the little girl. You'd just stand
there, Ann. It does them good to look upon beauty. I
know it does, because it does me good. We'd go from town
to town. The highways are beautiful all the year around.
ANN
Jim, we're going to be so happy.
GAUL
(To STYLIANOS)
Mr. Americanos, I shall always be grateful to you on ac-
count of this boy: this Postal Telegraph messenger who
carries to the world the only message worth carrying.
(To CABOT)
My good man, I want you to be a living testimonial to
the wonderful powers of Dr. Greathearf s Five-Star Multi-
purpose Indian Remedy. I want all of you to be that Uv-
151
ing testimonial. Now, Mr. Yearling, if you will line up the
children, we will rehearse the amazing demonstration I
am going to make from now on all over the country.
(CABOT lines up the CHILDREN in front of stage)
Children, will each of you kindly take a card. Any card at
all.
(He gives each child a card)
Hold the cards aloft.
(The CHILDREN do so. Each card is the Nine of
Clubs. GAUL starts to sing "Of All the Things I
Love" ANN joins him. Finally the CHILDREN join in)
(To the audience, while the CHILDREN are singing)
Ladies and gentlemen, I have here on this platform, Dr.
Greathearf s World Famous A Capelle Choir, and while
the children are singing this lovely little ballad, Fm going
to ask you to step up a little closer. I have gathered these
children from the four corners of the earth. Each child is
a natural-born singer. Also each child is a genius. Beyond
th^platforaTana^cross the street is the world. What will
happen to each child as it wanders into the world only
God knows, but now each child is a genius.
(He takes a bottle out of his coat pocket and holds
it aloft)
I have here in this bottle a medicine. The juices of certain
roots and barks are extracted
CURTAIN
152
PROPERTY PLOT
ACT ONE
On Stage:
Rocking chair on porch.
Seated lion on pedestal for lawn.
Small rock alongside of lion (JESSE).
Hand Props o/f stage right:
Six roses four red and two white (ANN HAMILTON).
Hand shears (ANN HAMILTON).
Love Story Magazine (ANN HAMILTON).
Shaving brush, shaving mug, towel (BARNABY GAUL).
Lawn-mower (DEMETRIOS).
Small American flag (DEMETRIOS).
Loaf bread, leg chicken (NEWTON).
Hand Props off stage left:
Bicycle (used by GEORGIE AMERICANOS throughout play).
Postal Telegraph blank and envelopes (GEORGIE AMERI-
CANOS).
Bicycle (TOM FIORA).
Small copy of Shakespeare (AL YEARLING).
Postal Telegraph blanks (TOM FIORA).
Straw suitcase filled with 3 candles, matches, 6 bottles
of dark fluid.
Folding stand in suitcase, cards, Nine of Clubs (BARNABY
GAUL).
Old blanket and stick (CABOT YEARLING).
Old bundle of clothes (LEONA YEARLING).
Briefcase and typewriter case (RICHARD OLIVER).
Hand camera small bag with straps to hang over shoul-
der (ELSA WAX).
Flat stick for (HENRY).
Old blanket spread out on lawn (CABOT).
Rocker on porch.
Hand Props off stage right:
Bottle of medicine (ANN HAMILTON).
Doll for one of the YEARLING GIRLS.
Hand Props off stage left:
Briefcase Time Magazine, Time Magazine subscrip-
tion forms (WINDMORE).
2 small whistles (WINDMORE), coins.
ACT TWO
Time Magazine, whistle (CABOT YEARLING) .
Bottle of medicine (CABOT YEARLING).
Hand Props off stage right:
Box of matches (HENRY).
Club (NEWTON).
Sound effect for striking CABOT.
ACT THREE
Stage right small table, two straight chairs, L. and R. of
table.
Up stage right small red sofa.
Stage right small table with practical turntable.
Up stage left square piano and stool.
Stage left by piano straight armchair.
Small rug 4 by 6 feet center stage.
Bowl flowers.
Picture of small baby on piano.
Small pedestal with small statue.
Life-sized picture of STYLIANOS R. and L. on wall.
Life-sized picture of a family group on back wall up stage.
Old rifle and sword crossed above family group picture.
2 glasses and bottle of wine on table stage right.
Nargilah (Greek pipe) (STYLIANOS).
Props off stage right:
Glass of water (GEORGIE AMERICANOS).
Props off stage left:
Bottle of medicine (ANN HAMILTON).
Suitcase, bottle of medicine, cards, Nine of Clubs (BAR-
NAB Y GAUL).
New bicycle (GEORGIE AMERICANOS).
Bottle of medicine (CABOT YEARLING).
ELECTRICAL PLOT
ACT ONE
Fronts 16 Lico lights 72-112
Foots 2 sections 3 circuits 72-112-130
First Pipe 20 Licos 72-112 No color
Right Tor 6 Licos 72-112
Left Tor 6 Licos 72-112
2nd Pipe 3-500 watt spots top porch no color
3rd Pipe 3 sections 300 watt border 120-130-140 (Frost)
House 100 watt spot on porch door strips top and bot-
tom floor
Boom Left ist entrance 5-100 watt #8 lenses
Boom Left 2nd entrance 7-500 watt spots
Boom Left Between gauze and back drop 2-100 watt
spots
Right back spot 1000 watt floor
Open everything on glow on cue:
Everything to full slowly count 30 favoring porch
ACT TWO
Set up same as Act I
Except
Cue board #j pipe #500 watt on mark
156
Small board 5-6 right first entrance boom on mark
Preset board #2 left tormentor 1-2-3-4 on mark
Preset board left tormentor 5-6 on mark
Same as Act I Scene II
On Cue: Dim all spots on house to mark
Fire Effect:
On Cue: Smoke through bottom window
On Cue: Fire projector on window dimmer
On Cue: Chemical smoke through window
Fan fire full on dimmer
Top window red strip on and off
ACT THREE
Fronts all full 2 brackets (not practical) left and right
Foots all full table lamp on piano
Electrical turntable (practical)
Preset board #1 (No. 2-6-10-19-12-17-18-16 on mark
Preset board #2 Pipe #i No. 1-3-13 R5 R6 Li Lq. on
mark
Preset board #3 Tormentor R-i R3 L5 1^6-5-4-7 on mar k
Cue board. No. 6 strip low mark
No. 7 entrance strip full
MUSIC
We can supply copies of "Of All the Things I Love" at
50^ per copy.
157
PUBLICITY THROUGH YOUR LOCAL
PAPERS
The press can be an immense help in giving publicity to
your productions. In the belief that the best reviews from
the New York papers are always interesting to local audi-
ences, and in order to assist you, we are printing below sev-
eral excerpts from those reviews.
"This man Saroyan will be the death of us yet. In 'Love's
Old Sweet Song/ which was acted at the Plymouth last eve-
ning, he has spun some more of his beguiling improvizations
for three acts in length and hired Walter Huston to simu-
late an amiable charlatan. The improvizations are comic, for
Mr. Saroyan is an inventive chap with a liking for folksy
and spontaneous fooling. The characters are off the Ameri-
can highways. Mr. Saroyan's attitude toward life is wholly
ingratiating; his heart is in the right place; his writing is
warming." The New York Times.
"He is the new hope in the theatre. 'Love's Old Sweet
Song' is a formless sort of satirical comedy fandango Its
theme, if you dig deeply enough, appears to be that the thing
of which this world stands most in need is love, love and
more love." The Daily News.
158
"William Saroyan tells a pleasantly ga-ga little story in
'Love's Old Sweet Song/ and tinkles the changes on several
themes. He celebrates love, of which he entirely approves;
he burlesques refugees from the dust bowl, of whom he
does not approve." New York Sun.
"Although originality is no common commodity, William
Saroyan possesses it to an uncommon degree. 'My Heart's
In The Highlands 7 and 'The Time Of Your Life' were elo-
quent proofs of this. In their different ways they made clear
how fresh is the talent Mr. Saroyan has brought to the
theatre's service, how unconventional are his aims and means,
how poignant and probing his gift for fantasy can be, with
what spurts of revelation he is able to write, how colorful
is his humor, how strong is the lyric sense that finds dramatic
statement in his plays, and how successful he has been in
offering mood as a substitute for plotting as plotting is
ordinarily understood/' New York Post.
"Mr. Saroyan continues to be the freshest and most com-
forting new voice in the American theatre. In his new play
'Love's Old Sweet Song' the antic gentleman provides us
with a gay and daffy comedy, so richly, humorously and hap
pily mad, so filled with laughter and imagination and
warmth, so hearty and yet so curiously tender, that the pre-
sumably waning dramatic season takes on a new luster.
Mr. Saroyan is the drama's most important new man. I
wish Mr. Saroyan would write a play every week/' New
York Herald-Tribune.
159
"That surprising young man, William Saroyan, has burst
cheerfully into the Broadway scene again with another
ecstatic interpretation of life which he calls 'Love's Old
Sweet Song/ a play that is sure to enliven and brighten the
dying days of the theatrical season, if for no other reason
than that it will again fan the flames of controversy over
his position in the modern theatre. It is filled with joyful
caricatures of humanity and it tells a coherent story. There
is happy satire in it, sometimes at the expense of big and
pontifical business, sometimes at the expense of earnest,
meddling social workers and sometimes at the expense of
the great and unimaginative middle classes. But its principal
charm lies in the hordes of utterly delightful and nearly al-
ways irrelevant characters who brighten the stage with the
vivid color of their individual personalities." New York
World-Telegram .
"In the public arguments over whether Saroyan is as great
as he says he is, or simply nuts, I have felt at times that
both sides might be right, and have gone ahead anyway ad-
miring the force, and humor and compassion. . . . New
York Journal American.
160
1
- ToG5 &
* ? ^-yu/S>-^
>Q*/V
I
8
1 34 306 |
John Hersey | "2021-08-16T03:33:16" | http://amsaw.org/amsaw-ithappenedinhistory-061704-hersey.html | |
|
John Hersey
[
](pic0605-hersey100.jpg)When
he was born in Tientsin, China, on June 17, 1914, John Hersey was little
more than a curiosity to the local peasants. His parents were
missionaries, and he spent the first few years of his life learning Chinese.
His travels when he was a youngster and later in the military helped prepare him
to become a foreign correspondent. They also gave him a rich tableau of
material from which to draw for his impeccably realistic war stories.
When Hersey turned ten, his family
moved back to the United States and enrolled him in school. When he
was of age, he entered Yale and Cambridge. While he was still a
student, he decided that someday he would work as a foreign correspondent
for Time magazine.
[
](pic0604-hersey007.jpg)In 1937, Hersey took a position as
the private secretary and
driver for Sinclair Lewis, but he hated it. Later that year, a job
opened up for a Far Eastern correspondent at
Time, and Hersey jumped at the opportunity. He immediately left
for China and Japan, where he covered World War II in the Far
East and the Mediterranean. He also freelanced for Life
magazine and The New Yorker while accompanying U.S. troops on
their invasion of Sicily.
While overseas, Hersey survived four
airplane crashes. On one occasion, the plane he was in crashed into the ocean,
capsized, and sank. Hersey somehow managed to free himself from the plane,
swim to the
surface, and immediately start looking around for all of the war-time notes
he'd been taking. He later said that he felt in both his hip pockets.
But the books were nowhere to be found. "Then something bumped my head, and there they were floating in the water
within easy reach...I never could figure out how they got
there. By rights they should have sunk straight off."
[
](pic0604-hersey009.gif)Hersey's first literary success was the
war-time novel, [A Bell for Adano](http://www.amazon.com/exec/obidos/external-search?tag=writerslounge-20&keyword=John%20Hersey+A%20Bell%20for%20Adano&mode=blended)
(1945), which told the story of an Italian-American officer put in charge of a Sicilian town
liberated by the Allies in World War II. The book won the
[Pulitzer
Prize](amsaw-ithappenedinhistory-061704-hersey.html) for fiction in 1945 and was made into a play and a movie starring
Gene Tierney, John Hodiak, William Bendex, and Harry Morgan that same year.
[
](pic0604-hersey005.jpg)In 1945 and '46, Hersey
found himself in Japan covering the postwar reconstruction for
The New Yorker when he discovered a document written by a Jesuit
missionary who had survived the atom bomb that had been dropped on
Hiroshima. Hersey tracked down the priest, who introduced him to many
more survivors. Hersey chose six of them to write about for the
magazine, and their stories were included in a single issue in 1946.
They were later serialized in newspapers across the country before being
published as the book, [Hiroshima](http://www.amazon.com/exec/obidos/external-search?tag=writerslounge-20&keyword=John%20Hersey+Hiroshima&mode=blended).
In
1950, Hersey produced the novel, The Wall
, which is today far less
well known than Leon Uris' Mila 18, but is in many ways the better
work. Written in the form of a rediscovered journal, it gives a
remarkably convincing impression of life in the Warsaw Ghetto for a work of
fiction written relatively shortly after the events it describes by someone
who was never there. The Wall offers a far more downbeat view of
the Ghetto Uprising than the better known Uris' book.
In 1960, following a decade of interest and involvement in
the American public educational system, he published
[The Child Buyer](http://www.amazon.com/exec/obidos/external-search?tag=writerslounge-20&keyword=John%20Hersey+The%20Child%20Buyer&mode=blended)
which presents a case for individuality, freedom of thought, integrity,
faith in the young, and, above all, a better understanding of human needs in
a darkening world. From 1965 to 1970, he was Master at Pierson College
at Yale, and he spent the following year as Writer-in-Residence at the
American Academy in Rome. He is a past president of the Authors League
of America and was elected by the membership of the American Academy of Arts
and Letters to be their chancellor.
[
](pic0604-hersey010.jpg)Hersey wrote the highly charged [The Algiers Motel Incident](http://www.amazon.com/exec/obidos/external-search?tag=writerslounge-20&keyword=John%20Hersey+The%20Algiers%20Motel%20Incident&mode=blended) (1968) on the heels of the Detroit riots and [Letter to the Alumni](http://www.amazon.com/exec/obidos/external-search?tag=writerslounge-20&keyword=John%20Hersey+Letter%20to%20the%20Alumni&mode=blended) (1970) in
the wake of the New Haven Black Panther trial. Collections of
his short stories include [Fling and Other Stories](http://www.amazon.com/exec/obidos/external-search?tag=writerslounge-20&keyword=John%20Hersey+Fling%20and%20Other%20Stories&mode=blended) (1990) and his
last book, [ Key West Tales](http://www.amazon.com/exec/obidos/external-search?tag=writerslounge-20&keyword=John%20Hersey+Key%20West%20Tales&mode=blended),
published in 1994.
John Hersey never got to see it. He died in Key West, Florida, on March, 24, 1993.
[Discover John Hersey](http://www.amazon.com/exec/obidos/external-search?tag=writerslounge-20&keyword=john%20hersey&mode=blended)
at Amazon.com
Indulge
Yourself - Check Out Today's Best-Selling
[Fiction](amsaw-bestsellers-fiction.html) -
[Nonfiction](amsaw-bestsellers-nonfiction.html) -
[DVDs](amsaw-bestsellers-dvd.html) |
John Hersey | "2021-08-16T03:33:16" | http://amsaw.org/amsaw-ithappenedinhistory-061704-hersey.html | |
|
John Hersey
[
](pic0605-hersey100.jpg)When
he was born in Tientsin, China, on June 17, 1914, John Hersey was little
more than a curiosity to the local peasants. His parents were
missionaries, and he spent the first few years of his life learning Chinese.
His travels when he was a youngster and later in the military helped prepare him
to become a foreign correspondent. They also gave him a rich tableau of
material from which to draw for his impeccably realistic war stories.
When Hersey turned ten, his family
moved back to the United States and enrolled him in school. When he
was of age, he entered Yale and Cambridge. While he was still a
student, he decided that someday he would work as a foreign correspondent
for Time magazine.
[
](pic0604-hersey007.jpg)In 1937, Hersey took a position as
the private secretary and
driver for Sinclair Lewis, but he hated it. Later that year, a job
opened up for a Far Eastern correspondent at
Time, and Hersey jumped at the opportunity. He immediately left
for China and Japan, where he covered World War II in the Far
East and the Mediterranean. He also freelanced for Life
magazine and The New Yorker while accompanying U.S. troops on
their invasion of Sicily.
While overseas, Hersey survived four
airplane crashes. On one occasion, the plane he was in crashed into the ocean,
capsized, and sank. Hersey somehow managed to free himself from the plane,
swim to the
surface, and immediately start looking around for all of the war-time notes
he'd been taking. He later said that he felt in both his hip pockets.
But the books were nowhere to be found. "Then something bumped my head, and there they were floating in the water
within easy reach...I never could figure out how they got
there. By rights they should have sunk straight off."
[
](pic0604-hersey009.gif)Hersey's first literary success was the
war-time novel, [A Bell for Adano](http://www.amazon.com/exec/obidos/external-search?tag=writerslounge-20&keyword=John%20Hersey+A%20Bell%20for%20Adano&mode=blended)
(1945), which told the story of an Italian-American officer put in charge of a Sicilian town
liberated by the Allies in World War II. The book won the
[Pulitzer
Prize](amsaw-ithappenedinhistory-061704-hersey.html) for fiction in 1945 and was made into a play and a movie starring
Gene Tierney, John Hodiak, William Bendex, and Harry Morgan that same year.
[
](pic0604-hersey005.jpg)In 1945 and '46, Hersey
found himself in Japan covering the postwar reconstruction for
The New Yorker when he discovered a document written by a Jesuit
missionary who had survived the atom bomb that had been dropped on
Hiroshima. Hersey tracked down the priest, who introduced him to many
more survivors. Hersey chose six of them to write about for the
magazine, and their stories were included in a single issue in 1946.
They were later serialized in newspapers across the country before being
published as the book, [Hiroshima](http://www.amazon.com/exec/obidos/external-search?tag=writerslounge-20&keyword=John%20Hersey+Hiroshima&mode=blended).
In
1950, Hersey produced the novel, The Wall
, which is today far less
well known than Leon Uris' Mila 18, but is in many ways the better
work. Written in the form of a rediscovered journal, it gives a
remarkably convincing impression of life in the Warsaw Ghetto for a work of
fiction written relatively shortly after the events it describes by someone
who was never there. The Wall offers a far more downbeat view of
the Ghetto Uprising than the better known Uris' book.
In 1960, following a decade of interest and involvement in
the American public educational system, he published
[The Child Buyer](http://www.amazon.com/exec/obidos/external-search?tag=writerslounge-20&keyword=John%20Hersey+The%20Child%20Buyer&mode=blended)
which presents a case for individuality, freedom of thought, integrity,
faith in the young, and, above all, a better understanding of human needs in
a darkening world. From 1965 to 1970, he was Master at Pierson College
at Yale, and he spent the following year as Writer-in-Residence at the
American Academy in Rome. He is a past president of the Authors League
of America and was elected by the membership of the American Academy of Arts
and Letters to be their chancellor.
[
](pic0604-hersey010.jpg)Hersey wrote the highly charged [The Algiers Motel Incident](http://www.amazon.com/exec/obidos/external-search?tag=writerslounge-20&keyword=John%20Hersey+The%20Algiers%20Motel%20Incident&mode=blended) (1968) on the heels of the Detroit riots and [Letter to the Alumni](http://www.amazon.com/exec/obidos/external-search?tag=writerslounge-20&keyword=John%20Hersey+Letter%20to%20the%20Alumni&mode=blended) (1970) in
the wake of the New Haven Black Panther trial. Collections of
his short stories include [Fling and Other Stories](http://www.amazon.com/exec/obidos/external-search?tag=writerslounge-20&keyword=John%20Hersey+Fling%20and%20Other%20Stories&mode=blended) (1990) and his
last book, [ Key West Tales](http://www.amazon.com/exec/obidos/external-search?tag=writerslounge-20&keyword=John%20Hersey+Key%20West%20Tales&mode=blended),
published in 1994.
John Hersey never got to see it. He died in Key West, Florida, on March, 24, 1993.
[Discover John Hersey](http://www.amazon.com/exec/obidos/external-search?tag=writerslounge-20&keyword=john%20hersey&mode=blended)
at Amazon.com
Indulge
Yourself - Check Out Today's Best-Selling
[Fiction](amsaw-bestsellers-fiction.html) -
[Nonfiction](amsaw-bestsellers-nonfiction.html) -
[DVDs](amsaw-bestsellers-dvd.html) |
John Hersey | "2021-08-16T03:33:16" | http://amsaw.org/amsaw-ithappenedinhistory-061704-hersey.html | |
|
John Hersey
[
](pic0605-hersey100.jpg)When
he was born in Tientsin, China, on June 17, 1914, John Hersey was little
more than a curiosity to the local peasants. His parents were
missionaries, and he spent the first few years of his life learning Chinese.
His travels when he was a youngster and later in the military helped prepare him
to become a foreign correspondent. They also gave him a rich tableau of
material from which to draw for his impeccably realistic war stories.
When Hersey turned ten, his family
moved back to the United States and enrolled him in school. When he
was of age, he entered Yale and Cambridge. While he was still a
student, he decided that someday he would work as a foreign correspondent
for Time magazine.
[
](pic0604-hersey007.jpg)In 1937, Hersey took a position as
the private secretary and
driver for Sinclair Lewis, but he hated it. Later that year, a job
opened up for a Far Eastern correspondent at
Time, and Hersey jumped at the opportunity. He immediately left
for China and Japan, where he covered World War II in the Far
East and the Mediterranean. He also freelanced for Life
magazine and The New Yorker while accompanying U.S. troops on
their invasion of Sicily.
While overseas, Hersey survived four
airplane crashes. On one occasion, the plane he was in crashed into the ocean,
capsized, and sank. Hersey somehow managed to free himself from the plane,
swim to the
surface, and immediately start looking around for all of the war-time notes
he'd been taking. He later said that he felt in both his hip pockets.
But the books were nowhere to be found. "Then something bumped my head, and there they were floating in the water
within easy reach...I never could figure out how they got
there. By rights they should have sunk straight off."
[
](pic0604-hersey009.gif)Hersey's first literary success was the
war-time novel, [A Bell for Adano](http://www.amazon.com/exec/obidos/external-search?tag=writerslounge-20&keyword=John%20Hersey+A%20Bell%20for%20Adano&mode=blended)
(1945), which told the story of an Italian-American officer put in charge of a Sicilian town
liberated by the Allies in World War II. The book won the
[Pulitzer
Prize](amsaw-ithappenedinhistory-061704-hersey.html) for fiction in 1945 and was made into a play and a movie starring
Gene Tierney, John Hodiak, William Bendex, and Harry Morgan that same year.
[
](pic0604-hersey005.jpg)In 1945 and '46, Hersey
found himself in Japan covering the postwar reconstruction for
The New Yorker when he discovered a document written by a Jesuit
missionary who had survived the atom bomb that had been dropped on
Hiroshima. Hersey tracked down the priest, who introduced him to many
more survivors. Hersey chose six of them to write about for the
magazine, and their stories were included in a single issue in 1946.
They were later serialized in newspapers across the country before being
published as the book, [Hiroshima](http://www.amazon.com/exec/obidos/external-search?tag=writerslounge-20&keyword=John%20Hersey+Hiroshima&mode=blended).
In
1950, Hersey produced the novel, The Wall
, which is today far less
well known than Leon Uris' Mila 18, but is in many ways the better
work. Written in the form of a rediscovered journal, it gives a
remarkably convincing impression of life in the Warsaw Ghetto for a work of
fiction written relatively shortly after the events it describes by someone
who was never there. The Wall offers a far more downbeat view of
the Ghetto Uprising than the better known Uris' book.
In 1960, following a decade of interest and involvement in
the American public educational system, he published
[The Child Buyer](http://www.amazon.com/exec/obidos/external-search?tag=writerslounge-20&keyword=John%20Hersey+The%20Child%20Buyer&mode=blended)
which presents a case for individuality, freedom of thought, integrity,
faith in the young, and, above all, a better understanding of human needs in
a darkening world. From 1965 to 1970, he was Master at Pierson College
at Yale, and he spent the following year as Writer-in-Residence at the
American Academy in Rome. He is a past president of the Authors League
of America and was elected by the membership of the American Academy of Arts
and Letters to be their chancellor.
[
](pic0604-hersey010.jpg)Hersey wrote the highly charged [The Algiers Motel Incident](http://www.amazon.com/exec/obidos/external-search?tag=writerslounge-20&keyword=John%20Hersey+The%20Algiers%20Motel%20Incident&mode=blended) (1968) on the heels of the Detroit riots and [Letter to the Alumni](http://www.amazon.com/exec/obidos/external-search?tag=writerslounge-20&keyword=John%20Hersey+Letter%20to%20the%20Alumni&mode=blended) (1970) in
the wake of the New Haven Black Panther trial. Collections of
his short stories include [Fling and Other Stories](http://www.amazon.com/exec/obidos/external-search?tag=writerslounge-20&keyword=John%20Hersey+Fling%20and%20Other%20Stories&mode=blended) (1990) and his
last book, [ Key West Tales](http://www.amazon.com/exec/obidos/external-search?tag=writerslounge-20&keyword=John%20Hersey+Key%20West%20Tales&mode=blended),
published in 1994.
John Hersey never got to see it. He died in Key West, Florida, on March, 24, 1993.
[Discover John Hersey](http://www.amazon.com/exec/obidos/external-search?tag=writerslounge-20&keyword=john%20hersey&mode=blended)
at Amazon.com
Indulge
Yourself - Check Out Today's Best-Selling
[Fiction](amsaw-bestsellers-fiction.html) -
[Nonfiction](amsaw-bestsellers-nonfiction.html) -
[DVDs](amsaw-bestsellers-dvd.html) |
John Hersey | "2021-08-16T03:33:16" | https://www.bbc.com/news/magazine-37131894 | How John Hersey's Hiroshima revealed the horror of the bomb
- Published
At the end of this month 70 years will have passed since the publication of a magazine story hailed as one of the greatest pieces of journalism ever written. Headlined simply Hiroshima, the 30,000-word article by John Hersey had a massive impact, revealing the full horror of nuclear weapons to the post-war generation, as Caroline Raphael describes.
I have an original copy of the 31 August 1946 edition of The New Yorker. It has the most innocuous of covers - a delightful playful carefree drawing of summer in a park. On the back cover, the managers of the New York Giants and the New York Yankees encourage you to "Always Buy Chesterfield" cigarettes.
Past the Goings on About Town and movie listings, past the ritzy adverts for diamonds and fur and cars and cruises you find a simple statement from The Editors explaining that this edition will be devoted entirely to just one article "on the almost complete obliteration of a city by one atomic bomb". They are taking this step, they say, "in the conviction that few of us have yet comprehended the all but incredible destructive power of this weapon, and that everyone might well take time to consider the terrible implications of its use".
Seventy years ago no-one talked about stories "going viral", but the publication of John Hersey's article Hiroshima
[in The New Yorker, external](http://www.newyorker.com/magazine/1946/08/31/hiroshima) achieved just that. It was talked of, commented on, read and listened to by many millions all over the world as they began to understand what really happened not just to the city but to the people of Hiroshima on 6 August 1945 and in the following days.
It was spring 1946 when John Hersey, decorated war correspondent and prize-winning novelist, was commissioned by The New Yorker to go to Hiroshima. He expected to write, as others had done, a piece about the state of the shattered city, the buildings, the rebuilding, nine months on.
On the voyage out he fell ill and was given a copy of Thornton Wilders's The Bridge of San Luis Rey. Inspired by Wilder's narrative of the five people who crossed the bridge as it collapsed he decided he would write about people not buildings. And it was that simple decision that marks Hiroshima out from other pieces of the time. Once in Hiroshima he found survivors of the bomb whose stories he would tell, starting from the minutes before the bomb was dropped. Many years later he told of the horror he felt, how he could only stay a few weeks.
Hersey took these accounts back to New York. Had he filed from Japan the chances of them ever being published would have been remote - previous attempts to get graphic photographs or film or reports out of the country had been halted by the US Occupying Forces. The material had been censored or locked away - sometimes it simply disappeared.
John Hersey - 1914-1993
Born in China, the son of US missionaries
Returned to the US aged 10, later studied at Yale
Began writing for Time in 1937, reported from Europe and Asia during the war
His first novel, A Bell for Adano (1944) - about a Sicilian town occupied by US forces - won a Pulitzer Prize
Hiroshima
[tops one list, external](http://www.nytimes.com/1999/03/01/business/media-journalism-s-greatest-hits-two-lists-of-a-century-s-top-stories.html?_r=0)of the best 20th Century American journalism
Hersey's editors, Harold Ross and William Shawn, knew they had something quite extraordinary, unique, and the edition was prepared in utter secrecy. Never before had all the magazine's editorial space been given over to a single story and it has never happened since. Journalists who were expecting to have their stories in that week's edition wondered where their proofs had gone. Twelve hours before publication, copies were sent to all the major US newspapers - a smart move that resulted in editorials urging everyone to read the magazine.
All 300,000 copies immediately sold out and the article was reprinted in many other papers and magazines the world over, except where newsprint was rationed. When Albert Einstein attempted to buy 1,000 copies of the magazine to send to fellow scientists he had to contend with facsimiles. The US Book of the Month Club gave a free special edition to all its subscribers because, in the words of its president, "We find it hard to conceive of anything being written that could be of more important at this moment to the human race." Within two weeks a second-hand copy of The New Yorker sold for 120 times its cover price.
If Hiroshima demonstrates anything as a piece of journalism it is the enduring power of storytelling. John Hersey combined all his experience as a war correspondent with his skill as a novelist.
It was a radical piece of journalism that gave a vital voice to those who only a year before had been mortal enemies. There in a cataclysmic landscape of living nightmares, of the half-dead, of burnt and seared bodies, of desperate attempts to care for the blasted survivors, of hot winds and a flattened city ravaged by fires we meet Miss Sasaki , the Rev Mr Tanimoto, Mrs Nakamura and her children, the Jesuit Father Kleinsorge and doctors Fujii and Sasaki.
The six characters
Miss Toshiko Sasaki - personnel department clerk aged about 20 who was 1,600 yards from the centre of the blast, her leg is horribly injured
The Rev Mr Kiyoshi Tanimoto - pastor of the Hiroshima Methodist Church, falls ill from radiation sickness
Mrs Hatsuyo Nakamura - the widow of a tailor who died serving in Singapore, with children aged 10 and below
Father Wilhelm Kleinsorge - a German Jesuit priest who feels the strain of being a foreigner in Japan and suffers from exposure to radiation
Doctors Masakazu Fujii and Terufumi Sasaki (not related to Miss Sasaki) - two temperamentally very different medics
There had been demonisation long before Pearl Harbor. The Yellow Peril of the cartoon strips had sunk deep into the American psyche. In 1941 Time-Life ran an extraordinary article telling readers how they could tell Japanese from Chinese - "How to tell your friends from the Japs". The pilot of the Enola Gay is reported to have said he felt like sci-fi hero Buck Rogers the day he dropped the bomb.
So only a year after the end of the war these six close-ups on five Japanese men and women and one Westerner, each of whom "saw more death than he ever thought he would see" were unexpected and shattering. Readers who sent letters to The New Yorker, almost all in admiration for the work, wrote of their shame and horror that ordinary people, just like them - secretaries and mothers, doctors and priests - had endured such terror.
John Hersey was not the first to report from Hiroshima but the reports and newsreels had been a blizzard of numbers too big to fully comprehend. They had reported on the destruction of the city, the mushroom cloud, the shadows of the dead on the walls and streets but never got close to those who lived through those end-of-days time, as Hersey did.
It was also becoming increasingly clear to some that this new weapon carried on killing long after the "noiseless flash" as bright as the sun, despite intense government and military attempts to cover it up or deny it.
Hiroshima was the first publication to make the man on the San Francisco trolleybus and the woman on the Clapham omnibus confront the miseries of radiation sickness, to understand that you could survive the bomb and still die from its after effects. John Hersey in his calm unflinching prose reported what those who had survived had witnessed. As the nuclear arms race began, just three months after the testing of further atom bombs at Bikini Atoll, the true power of the new weapons began to be understood.
Such were the reverberations of Hersey's article, and Albert Einstein's very public support for it, that Henry Stimson who had been US Secretary for War wrote a magazine article in reply, The Decision to Use the Atomic Bomb - a defiant justification for the use of the bomb, whatever the consequences.
News of the extraordinary article had been reported in Britain, but it was too long to publish - John Hersey would not allow it to be edited and newsprint was still rationed. So the BBC followed American radio's lead and about six weeks later it was read out over four consecutive nights on the new Third Programme, despite some concern among senior managers about the emotional impact on listeners.
The Radio Times commissioned Alistair Cooke to write a long background piece. Alluding to its publication in The New Yorker, renowned as the home of witty cartoons, he called it "the deadliest joke of our age".
Find out more
Listen to Hersey's Hiroshima at 23:00 on Monday 22 August, on BBC Radio 4, or
[catch up afterwards on the BBC iPlayer](http://www.bbc.co.uk/programmes/b07pfdvw)
The 1948 reading of Hiroshima will be played in four parts, at 18:30 from Tuesday 23 to Friday 26 August, on Radio 4 Extra -
[you can catch up on the iPlayer here](http://www.bbc.co.uk/programmes/b07pzdpt)
The listening figures were high and the BBC decided to rebroadcast the reading on the Light Programme all in one go, just a few weeks later, to make sure even more people heard it. That's the Light Programme whose remit was, according to the BBC Handbook for that year, "to entertain its listeners and to interest them in the world at large without failing to be entertaining". There was little to entertain in this two-hour programme. The Daily Express critic, Nicholas Hallam, called it the most terrifying broadcast he had ever heard.
The BBC had also invited John Hersey to be interviewed and his cabled reply is in the BBC archives:
"Hersey gratefullest invitation and BBC interest and coverage Hiroshima but has throughout maintained policy let story speak for itself without additional words from himself or anybody."
Indeed, Hersey was only to give three or four interviews his entire life. Sadly not one of them was for the BBC.
A 1948 recording of a reading of Hiroshima remains in the BBC archives. The effect of the crisp English voices telling this harrowing story is startling. The prose is revealed as rhythmic and often quietly poetic and ironic. One of the readers is the young actress Sheila Sim, newly married at the time to the actor Richard Attenborough.
By November, Hiroshima was published in book form. It was translated quickly into many languages and a braille edition was released. However, in Japan, Gen Douglas MacArthur - the supreme commander of occupying forces, who effectively governed Japan until 1948 - had strictly prohibited dissemination of any reports on the consequences of the bombings. Copies of the book, and the relevant edition of The New Yorker, were banned until 1949, when Hiroshima was finally translated into Japanese by the Rev Mr Tanimoto, one of Hersey's six survivors.
Hersey never forgot his survivors. In 1985, on the 40th anniversary of the bomb, he went back to Japan and wrote The Aftermath, the story of what had happened to them in the intervening four decades. Two of them had since died, one of them certainly from radiation-related disease.
More from the Magazine
[When time stood still - a Hiroshima survivor's story](http://www.bbc.co.uk/news/special/2014/newsspec_8079/index.html)
Follow @BBCNewsMagazine on
[Twitter, external](https://twitter.com/bbcnewsmagazine) and on [Facebook, external](https://www.facebook.com/BBCMagazine/) |
John Hersey | "2021-08-16T03:33:16" | https://www.bbc.com/news/magazine-37131894 | How John Hersey's Hiroshima revealed the horror of the bomb
- Published
At the end of this month 70 years will have passed since the publication of a magazine story hailed as one of the greatest pieces of journalism ever written. Headlined simply Hiroshima, the 30,000-word article by John Hersey had a massive impact, revealing the full horror of nuclear weapons to the post-war generation, as Caroline Raphael describes.
I have an original copy of the 31 August 1946 edition of The New Yorker. It has the most innocuous of covers - a delightful playful carefree drawing of summer in a park. On the back cover, the managers of the New York Giants and the New York Yankees encourage you to "Always Buy Chesterfield" cigarettes.
Past the Goings on About Town and movie listings, past the ritzy adverts for diamonds and fur and cars and cruises you find a simple statement from The Editors explaining that this edition will be devoted entirely to just one article "on the almost complete obliteration of a city by one atomic bomb". They are taking this step, they say, "in the conviction that few of us have yet comprehended the all but incredible destructive power of this weapon, and that everyone might well take time to consider the terrible implications of its use".
Seventy years ago no-one talked about stories "going viral", but the publication of John Hersey's article Hiroshima
[in The New Yorker, external](http://www.newyorker.com/magazine/1946/08/31/hiroshima) achieved just that. It was talked of, commented on, read and listened to by many millions all over the world as they began to understand what really happened not just to the city but to the people of Hiroshima on 6 August 1945 and in the following days.
It was spring 1946 when John Hersey, decorated war correspondent and prize-winning novelist, was commissioned by The New Yorker to go to Hiroshima. He expected to write, as others had done, a piece about the state of the shattered city, the buildings, the rebuilding, nine months on.
On the voyage out he fell ill and was given a copy of Thornton Wilders's The Bridge of San Luis Rey. Inspired by Wilder's narrative of the five people who crossed the bridge as it collapsed he decided he would write about people not buildings. And it was that simple decision that marks Hiroshima out from other pieces of the time. Once in Hiroshima he found survivors of the bomb whose stories he would tell, starting from the minutes before the bomb was dropped. Many years later he told of the horror he felt, how he could only stay a few weeks.
Hersey took these accounts back to New York. Had he filed from Japan the chances of them ever being published would have been remote - previous attempts to get graphic photographs or film or reports out of the country had been halted by the US Occupying Forces. The material had been censored or locked away - sometimes it simply disappeared.
John Hersey - 1914-1993
Born in China, the son of US missionaries
Returned to the US aged 10, later studied at Yale
Began writing for Time in 1937, reported from Europe and Asia during the war
His first novel, A Bell for Adano (1944) - about a Sicilian town occupied by US forces - won a Pulitzer Prize
Hiroshima
[tops one list, external](http://www.nytimes.com/1999/03/01/business/media-journalism-s-greatest-hits-two-lists-of-a-century-s-top-stories.html?_r=0)of the best 20th Century American journalism
Hersey's editors, Harold Ross and William Shawn, knew they had something quite extraordinary, unique, and the edition was prepared in utter secrecy. Never before had all the magazine's editorial space been given over to a single story and it has never happened since. Journalists who were expecting to have their stories in that week's edition wondered where their proofs had gone. Twelve hours before publication, copies were sent to all the major US newspapers - a smart move that resulted in editorials urging everyone to read the magazine.
All 300,000 copies immediately sold out and the article was reprinted in many other papers and magazines the world over, except where newsprint was rationed. When Albert Einstein attempted to buy 1,000 copies of the magazine to send to fellow scientists he had to contend with facsimiles. The US Book of the Month Club gave a free special edition to all its subscribers because, in the words of its president, "We find it hard to conceive of anything being written that could be of more important at this moment to the human race." Within two weeks a second-hand copy of The New Yorker sold for 120 times its cover price.
If Hiroshima demonstrates anything as a piece of journalism it is the enduring power of storytelling. John Hersey combined all his experience as a war correspondent with his skill as a novelist.
It was a radical piece of journalism that gave a vital voice to those who only a year before had been mortal enemies. There in a cataclysmic landscape of living nightmares, of the half-dead, of burnt and seared bodies, of desperate attempts to care for the blasted survivors, of hot winds and a flattened city ravaged by fires we meet Miss Sasaki , the Rev Mr Tanimoto, Mrs Nakamura and her children, the Jesuit Father Kleinsorge and doctors Fujii and Sasaki.
The six characters
Miss Toshiko Sasaki - personnel department clerk aged about 20 who was 1,600 yards from the centre of the blast, her leg is horribly injured
The Rev Mr Kiyoshi Tanimoto - pastor of the Hiroshima Methodist Church, falls ill from radiation sickness
Mrs Hatsuyo Nakamura - the widow of a tailor who died serving in Singapore, with children aged 10 and below
Father Wilhelm Kleinsorge - a German Jesuit priest who feels the strain of being a foreigner in Japan and suffers from exposure to radiation
Doctors Masakazu Fujii and Terufumi Sasaki (not related to Miss Sasaki) - two temperamentally very different medics
There had been demonisation long before Pearl Harbor. The Yellow Peril of the cartoon strips had sunk deep into the American psyche. In 1941 Time-Life ran an extraordinary article telling readers how they could tell Japanese from Chinese - "How to tell your friends from the Japs". The pilot of the Enola Gay is reported to have said he felt like sci-fi hero Buck Rogers the day he dropped the bomb.
So only a year after the end of the war these six close-ups on five Japanese men and women and one Westerner, each of whom "saw more death than he ever thought he would see" were unexpected and shattering. Readers who sent letters to The New Yorker, almost all in admiration for the work, wrote of their shame and horror that ordinary people, just like them - secretaries and mothers, doctors and priests - had endured such terror.
John Hersey was not the first to report from Hiroshima but the reports and newsreels had been a blizzard of numbers too big to fully comprehend. They had reported on the destruction of the city, the mushroom cloud, the shadows of the dead on the walls and streets but never got close to those who lived through those end-of-days time, as Hersey did.
It was also becoming increasingly clear to some that this new weapon carried on killing long after the "noiseless flash" as bright as the sun, despite intense government and military attempts to cover it up or deny it.
Hiroshima was the first publication to make the man on the San Francisco trolleybus and the woman on the Clapham omnibus confront the miseries of radiation sickness, to understand that you could survive the bomb and still die from its after effects. John Hersey in his calm unflinching prose reported what those who had survived had witnessed. As the nuclear arms race began, just three months after the testing of further atom bombs at Bikini Atoll, the true power of the new weapons began to be understood.
Such were the reverberations of Hersey's article, and Albert Einstein's very public support for it, that Henry Stimson who had been US Secretary for War wrote a magazine article in reply, The Decision to Use the Atomic Bomb - a defiant justification for the use of the bomb, whatever the consequences.
News of the extraordinary article had been reported in Britain, but it was too long to publish - John Hersey would not allow it to be edited and newsprint was still rationed. So the BBC followed American radio's lead and about six weeks later it was read out over four consecutive nights on the new Third Programme, despite some concern among senior managers about the emotional impact on listeners.
The Radio Times commissioned Alistair Cooke to write a long background piece. Alluding to its publication in The New Yorker, renowned as the home of witty cartoons, he called it "the deadliest joke of our age".
Find out more
Listen to Hersey's Hiroshima at 23:00 on Monday 22 August, on BBC Radio 4, or
[catch up afterwards on the BBC iPlayer](http://www.bbc.co.uk/programmes/b07pfdvw)
The 1948 reading of Hiroshima will be played in four parts, at 18:30 from Tuesday 23 to Friday 26 August, on Radio 4 Extra -
[you can catch up on the iPlayer here](http://www.bbc.co.uk/programmes/b07pzdpt)
The listening figures were high and the BBC decided to rebroadcast the reading on the Light Programme all in one go, just a few weeks later, to make sure even more people heard it. That's the Light Programme whose remit was, according to the BBC Handbook for that year, "to entertain its listeners and to interest them in the world at large without failing to be entertaining". There was little to entertain in this two-hour programme. The Daily Express critic, Nicholas Hallam, called it the most terrifying broadcast he had ever heard.
The BBC had also invited John Hersey to be interviewed and his cabled reply is in the BBC archives:
"Hersey gratefullest invitation and BBC interest and coverage Hiroshima but has throughout maintained policy let story speak for itself without additional words from himself or anybody."
Indeed, Hersey was only to give three or four interviews his entire life. Sadly not one of them was for the BBC.
A 1948 recording of a reading of Hiroshima remains in the BBC archives. The effect of the crisp English voices telling this harrowing story is startling. The prose is revealed as rhythmic and often quietly poetic and ironic. One of the readers is the young actress Sheila Sim, newly married at the time to the actor Richard Attenborough.
By November, Hiroshima was published in book form. It was translated quickly into many languages and a braille edition was released. However, in Japan, Gen Douglas MacArthur - the supreme commander of occupying forces, who effectively governed Japan until 1948 - had strictly prohibited dissemination of any reports on the consequences of the bombings. Copies of the book, and the relevant edition of The New Yorker, were banned until 1949, when Hiroshima was finally translated into Japanese by the Rev Mr Tanimoto, one of Hersey's six survivors.
Hersey never forgot his survivors. In 1985, on the 40th anniversary of the bomb, he went back to Japan and wrote The Aftermath, the story of what had happened to them in the intervening four decades. Two of them had since died, one of them certainly from radiation-related disease.
More from the Magazine
[When time stood still - a Hiroshima survivor's story](http://www.bbc.co.uk/news/special/2014/newsspec_8079/index.html)
Follow @BBCNewsMagazine on
[Twitter, external](https://twitter.com/bbcnewsmagazine) and on [Facebook, external](https://www.facebook.com/BBCMagazine/) |
John Hersey | "2021-08-16T03:33:16" | https://www.bbc.com/news/magazine-37131894 | How John Hersey's Hiroshima revealed the horror of the bomb
- Published
At the end of this month 70 years will have passed since the publication of a magazine story hailed as one of the greatest pieces of journalism ever written. Headlined simply Hiroshima, the 30,000-word article by John Hersey had a massive impact, revealing the full horror of nuclear weapons to the post-war generation, as Caroline Raphael describes.
I have an original copy of the 31 August 1946 edition of The New Yorker. It has the most innocuous of covers - a delightful playful carefree drawing of summer in a park. On the back cover, the managers of the New York Giants and the New York Yankees encourage you to "Always Buy Chesterfield" cigarettes.
Past the Goings on About Town and movie listings, past the ritzy adverts for diamonds and fur and cars and cruises you find a simple statement from The Editors explaining that this edition will be devoted entirely to just one article "on the almost complete obliteration of a city by one atomic bomb". They are taking this step, they say, "in the conviction that few of us have yet comprehended the all but incredible destructive power of this weapon, and that everyone might well take time to consider the terrible implications of its use".
Seventy years ago no-one talked about stories "going viral", but the publication of John Hersey's article Hiroshima
[in The New Yorker, external](http://www.newyorker.com/magazine/1946/08/31/hiroshima) achieved just that. It was talked of, commented on, read and listened to by many millions all over the world as they began to understand what really happened not just to the city but to the people of Hiroshima on 6 August 1945 and in the following days.
It was spring 1946 when John Hersey, decorated war correspondent and prize-winning novelist, was commissioned by The New Yorker to go to Hiroshima. He expected to write, as others had done, a piece about the state of the shattered city, the buildings, the rebuilding, nine months on.
On the voyage out he fell ill and was given a copy of Thornton Wilders's The Bridge of San Luis Rey. Inspired by Wilder's narrative of the five people who crossed the bridge as it collapsed he decided he would write about people not buildings. And it was that simple decision that marks Hiroshima out from other pieces of the time. Once in Hiroshima he found survivors of the bomb whose stories he would tell, starting from the minutes before the bomb was dropped. Many years later he told of the horror he felt, how he could only stay a few weeks.
Hersey took these accounts back to New York. Had he filed from Japan the chances of them ever being published would have been remote - previous attempts to get graphic photographs or film or reports out of the country had been halted by the US Occupying Forces. The material had been censored or locked away - sometimes it simply disappeared.
John Hersey - 1914-1993
Born in China, the son of US missionaries
Returned to the US aged 10, later studied at Yale
Began writing for Time in 1937, reported from Europe and Asia during the war
His first novel, A Bell for Adano (1944) - about a Sicilian town occupied by US forces - won a Pulitzer Prize
Hiroshima
[tops one list, external](http://www.nytimes.com/1999/03/01/business/media-journalism-s-greatest-hits-two-lists-of-a-century-s-top-stories.html?_r=0)of the best 20th Century American journalism
Hersey's editors, Harold Ross and William Shawn, knew they had something quite extraordinary, unique, and the edition was prepared in utter secrecy. Never before had all the magazine's editorial space been given over to a single story and it has never happened since. Journalists who were expecting to have their stories in that week's edition wondered where their proofs had gone. Twelve hours before publication, copies were sent to all the major US newspapers - a smart move that resulted in editorials urging everyone to read the magazine.
All 300,000 copies immediately sold out and the article was reprinted in many other papers and magazines the world over, except where newsprint was rationed. When Albert Einstein attempted to buy 1,000 copies of the magazine to send to fellow scientists he had to contend with facsimiles. The US Book of the Month Club gave a free special edition to all its subscribers because, in the words of its president, "We find it hard to conceive of anything being written that could be of more important at this moment to the human race." Within two weeks a second-hand copy of The New Yorker sold for 120 times its cover price.
If Hiroshima demonstrates anything as a piece of journalism it is the enduring power of storytelling. John Hersey combined all his experience as a war correspondent with his skill as a novelist.
It was a radical piece of journalism that gave a vital voice to those who only a year before had been mortal enemies. There in a cataclysmic landscape of living nightmares, of the half-dead, of burnt and seared bodies, of desperate attempts to care for the blasted survivors, of hot winds and a flattened city ravaged by fires we meet Miss Sasaki , the Rev Mr Tanimoto, Mrs Nakamura and her children, the Jesuit Father Kleinsorge and doctors Fujii and Sasaki.
The six characters
Miss Toshiko Sasaki - personnel department clerk aged about 20 who was 1,600 yards from the centre of the blast, her leg is horribly injured
The Rev Mr Kiyoshi Tanimoto - pastor of the Hiroshima Methodist Church, falls ill from radiation sickness
Mrs Hatsuyo Nakamura - the widow of a tailor who died serving in Singapore, with children aged 10 and below
Father Wilhelm Kleinsorge - a German Jesuit priest who feels the strain of being a foreigner in Japan and suffers from exposure to radiation
Doctors Masakazu Fujii and Terufumi Sasaki (not related to Miss Sasaki) - two temperamentally very different medics
There had been demonisation long before Pearl Harbor. The Yellow Peril of the cartoon strips had sunk deep into the American psyche. In 1941 Time-Life ran an extraordinary article telling readers how they could tell Japanese from Chinese - "How to tell your friends from the Japs". The pilot of the Enola Gay is reported to have said he felt like sci-fi hero Buck Rogers the day he dropped the bomb.
So only a year after the end of the war these six close-ups on five Japanese men and women and one Westerner, each of whom "saw more death than he ever thought he would see" were unexpected and shattering. Readers who sent letters to The New Yorker, almost all in admiration for the work, wrote of their shame and horror that ordinary people, just like them - secretaries and mothers, doctors and priests - had endured such terror.
John Hersey was not the first to report from Hiroshima but the reports and newsreels had been a blizzard of numbers too big to fully comprehend. They had reported on the destruction of the city, the mushroom cloud, the shadows of the dead on the walls and streets but never got close to those who lived through those end-of-days time, as Hersey did.
It was also becoming increasingly clear to some that this new weapon carried on killing long after the "noiseless flash" as bright as the sun, despite intense government and military attempts to cover it up or deny it.
Hiroshima was the first publication to make the man on the San Francisco trolleybus and the woman on the Clapham omnibus confront the miseries of radiation sickness, to understand that you could survive the bomb and still die from its after effects. John Hersey in his calm unflinching prose reported what those who had survived had witnessed. As the nuclear arms race began, just three months after the testing of further atom bombs at Bikini Atoll, the true power of the new weapons began to be understood.
Such were the reverberations of Hersey's article, and Albert Einstein's very public support for it, that Henry Stimson who had been US Secretary for War wrote a magazine article in reply, The Decision to Use the Atomic Bomb - a defiant justification for the use of the bomb, whatever the consequences.
News of the extraordinary article had been reported in Britain, but it was too long to publish - John Hersey would not allow it to be edited and newsprint was still rationed. So the BBC followed American radio's lead and about six weeks later it was read out over four consecutive nights on the new Third Programme, despite some concern among senior managers about the emotional impact on listeners.
The Radio Times commissioned Alistair Cooke to write a long background piece. Alluding to its publication in The New Yorker, renowned as the home of witty cartoons, he called it "the deadliest joke of our age".
Find out more
Listen to Hersey's Hiroshima at 23:00 on Monday 22 August, on BBC Radio 4, or
[catch up afterwards on the BBC iPlayer](http://www.bbc.co.uk/programmes/b07pfdvw)
The 1948 reading of Hiroshima will be played in four parts, at 18:30 from Tuesday 23 to Friday 26 August, on Radio 4 Extra -
[you can catch up on the iPlayer here](http://www.bbc.co.uk/programmes/b07pzdpt)
The listening figures were high and the BBC decided to rebroadcast the reading on the Light Programme all in one go, just a few weeks later, to make sure even more people heard it. That's the Light Programme whose remit was, according to the BBC Handbook for that year, "to entertain its listeners and to interest them in the world at large without failing to be entertaining". There was little to entertain in this two-hour programme. The Daily Express critic, Nicholas Hallam, called it the most terrifying broadcast he had ever heard.
The BBC had also invited John Hersey to be interviewed and his cabled reply is in the BBC archives:
"Hersey gratefullest invitation and BBC interest and coverage Hiroshima but has throughout maintained policy let story speak for itself without additional words from himself or anybody."
Indeed, Hersey was only to give three or four interviews his entire life. Sadly not one of them was for the BBC.
A 1948 recording of a reading of Hiroshima remains in the BBC archives. The effect of the crisp English voices telling this harrowing story is startling. The prose is revealed as rhythmic and often quietly poetic and ironic. One of the readers is the young actress Sheila Sim, newly married at the time to the actor Richard Attenborough.
By November, Hiroshima was published in book form. It was translated quickly into many languages and a braille edition was released. However, in Japan, Gen Douglas MacArthur - the supreme commander of occupying forces, who effectively governed Japan until 1948 - had strictly prohibited dissemination of any reports on the consequences of the bombings. Copies of the book, and the relevant edition of The New Yorker, were banned until 1949, when Hiroshima was finally translated into Japanese by the Rev Mr Tanimoto, one of Hersey's six survivors.
Hersey never forgot his survivors. In 1985, on the 40th anniversary of the bomb, he went back to Japan and wrote The Aftermath, the story of what had happened to them in the intervening four decades. Two of them had since died, one of them certainly from radiation-related disease.
More from the Magazine
[When time stood still - a Hiroshima survivor's story](http://www.bbc.co.uk/news/special/2014/newsspec_8079/index.html)
Follow @BBCNewsMagazine on
[Twitter, external](https://twitter.com/bbcnewsmagazine) and on [Facebook, external](https://www.facebook.com/BBCMagazine/) |
John Hersey | "2021-08-16T03:33:16" | http://www.newyorker.com/archive/1993/04/05/1993_04_05_111_TNY_CARDS_000365222 | The New Yorker, April 5, 1993 P. 111
Obit of John Hersey, who died on March 24th at the age of 78. He had a distinguished career as a novelist and another as a teacher, but he was above all a reporter. "Hiroshima," his account of the experiences of six people who lived through the world's first atomic attack, may be the most famous magazine article ever published. It was the first and last article to ever occupy all the editorial space of an entire issue of "The New YorkerO--that of August 31, 1946-- and after, when it appeared as a book, it sold some 3 1/2 million copies, in many editions, and is still in print. Perhaps more astonishingly, its success was deserved. If ever there was a subject calculated to make a writer overwrought and a piece overwritten, it was the bombing of Hiroshima; yet Hersey's reporting was so meticulous, his sentences and paragraphs were so clear, calm, and restrained, that the horror of the story he had to tell came through all the more chillingly. Mentions his piece on P.T. 109 and J.F.K. Nevertheless, "HiroshimaO remains his crowning achievement. Though it is imbued with a profound moral sense, it does not preach. It does not hector. It simply tells. The power if it, and of its author, is in the reporting. |
John Hersey | "2021-08-16T03:33:16" | http://www.newyorker.com/archive/1993/04/05/1993_04_05_111_TNY_CARDS_000365222 | The New Yorker, April 5, 1993 P. 111
Obit of John Hersey, who died on March 24th at the age of 78. He had a distinguished career as a novelist and another as a teacher, but he was above all a reporter. "Hiroshima," his account of the experiences of six people who lived through the world's first atomic attack, may be the most famous magazine article ever published. It was the first and last article to ever occupy all the editorial space of an entire issue of "The New YorkerO--that of August 31, 1946-- and after, when it appeared as a book, it sold some 3 1/2 million copies, in many editions, and is still in print. Perhaps more astonishingly, its success was deserved. If ever there was a subject calculated to make a writer overwrought and a piece overwritten, it was the bombing of Hiroshima; yet Hersey's reporting was so meticulous, his sentences and paragraphs were so clear, calm, and restrained, that the horror of the story he had to tell came through all the more chillingly. Mentions his piece on P.T. 109 and J.F.K. Nevertheless, "HiroshimaO remains his crowning achievement. Though it is imbued with a profound moral sense, it does not preach. It does not hector. It simply tells. The power if it, and of its author, is in the reporting. |
John Hersey | "2021-08-16T03:33:16" | http://www.hillmanfoundation.org/pages/honorees/past_honorees.html | Skip to main content
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John Hersey | "2021-08-16T03:33:16" | http://www.theparisreview.org/interviews/2756/the-art-of-fiction-no-92-john-hersey | [Jonathan Dee](/authors/33506/jonathan-dee)
[Issue 100, Summer-Fall 1986](/back-issues/100)
Early in his career—"before," he says, "I was really even a writer"—John Hersey decided to restrict his public expression to the medium in which he was most comfortable; that is, to the written rather than the spoken word. He has kept to his decision. This is only the second interview he has ever granted; the first was with Publishers Weekly in 1984.
Since retiring from his professorship at Yale three years ago, Hersey and his wife Barbara have divided their time between homes in Martha's Vineyard, Massachusetts, and Key West, Florida. I visited them shortly before their annual move south, in typical autumn weather on the island—clear, bright, and unexpectedly cold. He and I talked on a glassed-in porch, carpeted and comfortably furnished, which afforded a spectacular view across Vineyard Haven Harbor; his study, directly upstairs from where we sat, offers the same lovely distraction. The ferry which runs to and from the mainland passes in front of those windows, its horn blasting, every half hour or so. Also visible, moored just offshore, is the small gray boat aboard which Hersey frequently goes fishing and does what he calls his "back-of-the-head work."
The Herseys were extremely hospitable during my three-day stay; but in the four-odd hours when the tape recorder was running, there was no small talk and no break. Unused to, and a little distrustful of, the process, he clearly felt it demanded his full concentration. He spoke very slowly, and paused frequently, looking out across the water as if trying to envision his words upon a page before releasing them. The house was absolutely silent; we were never interrupted, most likely by design.
INTERVIEWER
How long did you live in China?
JOHN HERSEY
I was eleven when we left China. My father contracted encephalitis on a trip into the back country on famine relief work; that turned out to have a sequel of Parkinson's disease, and he had to retire. So we came home in 1925.
INTERVIEWER
Was that the first time you had ever been to America?
HERSEY
No, most missionaries got furloughs every seven years, and an earlier furlough of my father's coincided with the First World War. When I was three, my father was assigned by the YMCA to go to France to help with the Chinese Labor Corps. There were nearly two hundred thousand Chinese coolies who were taken to France to dig trenches and unload ships and relieve troops from the front. While he was there, my mother and my two brothers and I came to this country. We lived in Montclair, New Jersey, for a little more than a year. It was a segment of my life so different from the childhood I had known, and subsequently knew, that I do have some odd visual memories of Montclair—for instance, of finding some old newspapers in the attic of the house we were renting and taking them out to sell to various neighbors. A few sharp pictures stay in my mind. And then in 1919 we joined my father and went back to China, around the world the rest of the way.
INTERVIEWER
What sort of schooling did an American child in China receive?
HERSEY
I went first to a British grammar school that was right next door to us. It was run on old-fashioned English lines. The headmaster was a strict character who had a whip in his office, used on bad boys, which we were all quite aware of. On the other hand, there was a motive to learn and to do well there; my oldest brother went right through that school, and his name was carved in wood up on the wall, in the inscriptions of honors winners there, for me to look at and think about. I was only in that school for a couple of grades. After that I went to a new American school, which had only about thirty students. That school got me started on languages—we studied French in the early grades—and on an early interest in music; I remember we had opera records played to us. I played the violin then. My father, when he was with the coolie corps in France, had bought a three-quarter-size violin. He found a White Russian refugee in the city who was a violinist, and Paul Federovsky gave me lessons. He later came to this country and played with the Boston Symphony for the rest of his life. In later years I used to go and see him frequently, after his concerts. And he never forgave me for giving up the violin in favor of writing, which he said anybody could do. He was a very gifted man, and in those China years he excited me enough to make me think I wanted to be a concert violinist. There was a period before I went to college when I practiced four to six hours a day; I was serious about it. I gave it up in college, making a choice between that and writing, and I haven't dared to touch the violin since then. My son Baird gave me one for Christmas about eight or ten years ago, and I never opened the case.
INTERVIEWER
Do you think the kind of formative reading you did, both in and out of school, was any different than it might have been had you grown up in America?
HERSEY
It may have been, I suppose. There was a certain amount of reading that many American boys would have done: Ernest Thompson Seton, the Terhune books. Animal stories of one kind or another, I remember I loved. There were also some semi-inspirational things—Lamb's essays, books about mythological heroes—the common currency of that sort of world; I guess those things pushed me eventually toward other kinds of reading, about heroes or their equivalents, in works by writers I came to admire later on, Malraux and Silone. Much of my early reading was commonplace. My father was a shy, studious, contemplative man, and I spent a lot of time in his study in our house in China. I was into The Book of Knowledge all the time, and later the Encyclopedia Britannica. I was allowed to play, I guess you would say, on his typewriter at a very early age. My mother kept scrapbooks of everything any of her children did all their lives, and among my scrapbooks are newspapers that I wrote on the typewriter at the age of six, The Hersey Family News, with ads offering my older brothers for various kinds of hard labor at very low wages.
INTERVIEWER
You mention in The Algiers Motel Incident that there was a class system in China of which you were always aware . . .
HERSEY
It was my natural world, and I can't say I consciously questioned that world, though I did have feelings of dislocation and discomfort every once in a while. It was a world in which I was a foreigner, a member of a minority, but the dominant minority. We lived in the British Concession, where the Chinese were not supposed to live, though some wealthy Chinese rented houses from foreigners there—some who had been thrown out of the government, perhaps some who were afraid of being beheaded if they were at large, and some who just liked the idea of luxuries, living like foreigners. I rode to school in a rickshaw, paid a human being very few coppers for pulling me there, and sometimes when I was feeling lazy I would ride home from school, too, and get the coppers from the cook's bag in the kitchen. We had three servants—cook, number one boy, and coolie, in that order—though my father was paid very little, something like $200 a month. Even considering how much more valuable dollars were then, by American standards we were poor. Yet there we lived in a rather fine two-story house, with servants' quarters. As I say, that was my natural habitat, so I didn't really question much of it at the time. Though beggars in the streets, and some of the coolies who were beasts of burden in the British concession, did trouble me. I remember once going home from school, I came on a water cart—water was brought from the river to sprinkle on the dusty streets to keep dust down so the foreigners wouldn't be troubled by it. It was a terrifically heavy burden when a two-wheeled wooden cart, with a rectangular cask of probably ten cubic feet, was filled with water. A coolie had stopped his cart, that day, propped the shafts up with a stick. I had never seen the inside of one of these things, and was barely tall enough to look over the edge; I reached up and grabbed one side to take a look, and upset the cart. The water spilled, and the coolie's labor of hauling it all the way there from the river was lost. He was not supposed to shout at a white child, but I understood why he did. His rage at me was something I have never forgotten.
INTERVIEWER
Did that system change the way you looked at American society?
HERSEY
I've considered myself a foreigner all my life, in ways. I was born a foreigner. I grew up bilingual; no matter that my spoken Chinese was that of an eleven-year-old—it was native to the ear. When we came back to this country, the ambiance here was so different from the one I had grown up in that from late boyhood until, say, college, I felt I was a little different. Those early years got me somewhat in the habit of thinking of myself not exactly as an outsider but as someone who came from another culture. I think that's affected my adult years, though I feel very much an American now. Still, my prevailing interest has been in the world as a whole, and in the place of a person in a larger setting than one defined by national boundaries.
INTERVIEWER
It must really have seemed another world to go from China to Hotchkiss and Yale.
HERSEY
I went first to a local high school in Briarcliff Manor, New York, for two years. Hotchkiss had taken in a number of missionaries' sons; I was admitted there on a scholarship. The scholarship boys cleaned classrooms, waited on tables, and were in one sense in a separate social class. But that seemed to me to be perfectly normal; in fact, in ways I saw it as an advantage. Waiting on tables, you were at the nerve center of gossip and understanding—you knew everybody, what they were like, what they were about. I didn't feel that the work was demeaning in the least. A great teacher in my life was the headmaster of the school, George van Santvoord, a man of enormous erudition. Van Santvoord was an eccentric, and a model of great value in a school that might have seemed to build pressure for conformity. Quite the contrary, he encouraged dissent and independence. He had a crude Socratic method of his own; he used to sneak up on you in the school corridor when you were talking freely and foolishly with other boys, and you'd feel his hand come into the crook of your elbow, and then he would ask you an odd question. The first question he asked me, when I was a homesick child at the very beginning of my stay there, was, "What was Stradivarius's first name?" I didn't know. The second question, some days later, was, "Is it true that eeny, meeny, miney, moe is counting in Chinese?" I knew that it wasn't, and I counted to him correctly in Chinese, and that gave me a great boost. What I didn't realize at the time, though I do now, was that he had known both that I played the violin and that I had been born in China. He had given me an identity by asking me these questions, something I very badly needed at that point.
INTERVIEWER
Were the violin and writing already competing when you were there?
HERSEY
Yes, to some degree. There were teachers there who started me thinking about writing. One was Gordon Haight, who would later become the world's leading authority on George Eliot. Another, a teacher named John McChesney, an eccentric like the headmaster, got me at a period when I was wasting my eyes on Galsworthy and put The Sound and the Fury in my hands—this was in 1930, when Faulkner was so far relatively unknown. I did play the violin; I played in a string quartet with, among others, John Hammond, who was later a catalyst in introducing black jazz musicians to the recording world—the patron saint of recorded jazz of the thirties and forties.
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Fredric Jameson | "2024-04-09T17:42:18" | http://literature.duke.edu/people?subpage=profile&Gurl=/aas/Literature&Uil=jamesonu | Skip to main content
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Fredric Jameson | "2024-04-09T17:42:18" | http://today.duke.edu/2011/12/jamesonaward | [Campus](/campus), [Academics](/academics), [Working@Duke](/topicaudience/working)
Fredric Jameson to Receive Lifetime Achievement Award
Duke Professor to be Honored by Modern Language Association
Duke University's Fredric Jameson will receive the sixth Award for Lifetime Scholarly Achievement from the Modern Language Association (MLA).
Jameson, the William A. Lane Jr. Professor of Comparative Literature and professor of Romance studies, will receive the award Jan. 7 in Seattle during the association's annual convention.
"A lifetime achievement award is a little alarming," said Jameson, who came to Duke in 1985. "But on the other hand, it's very nice to have the recognition."
For several decades, Jameson has won acclaim for his work as a cultural theorist and literary critic, in particular for his work on Marxism. His work has been broad and varied, writing on topics ranging from film to architecture, painting and science fiction.
His works have been translated into 11 languages including Catalan and Serbian-Croatian, noted Rey Chow, interim chair of Duke's Program in Literature, which Jameson kick-started in the mid-80s as its first director.
"One would be hard put to find a humanities scholar who is more widely visible and more frequently cited across the disciplines, and who has sustained national and international critical attention for a more extended period of time than Fred Jameson," Chow said. "While many scholars of his stature and seniority would have rested comfortably on their laurels, Jameson continues to break new ground with exemplary erudition, imagination and productivity. Every new book by him constitutes an intellectual event."
Jameson's previous honors from the MLA include the William Riley Parker Prize in 1971 and the James Russell Lowell Prize in 1990.
In 2008, he received the Holberg International Memorial Prize, given annually for outstanding scholarly work in the arts and humanities, social sciences, law and theology.
Jameson received his Ph.D from Yale University and has taught at Harvard, UC-San Diego, Yale and the UC-Santa Cruz. He has published more than 20 books and dozens of articles. |
Iljoesjin Il-62 | "2019-11-20T16:06:11" | http://www.flugzeuginfo.net/acdata_php/acdata_il62_dt.php | Iljuschin / Ilyushin Il-62
Verkehrsflugzeug
Die Iljuschin Il-62 ist ein vierstrahliges Langstrecken Standardrumpf Verkehrsflugzeug für max. 195 Passagiere des sowjetischen Konstruktionsbüros Iljuschin OKB.
|Besatzung||3-5|
|Passagiere||195|
|Antriebsart||4 Turbofan Triebwerke|
|Triebwerkstyp||Solowjew D-30KU|
|Leistung je TW||107,8 kN||24234 lbf|
|Geschwindigkeit||900 km/h||486 kts|
559 mph
|Dienstgipfelhöhe||12.000 m||39.370 ft|
|Reichweite||10.001 km||5.400 NM|
6.214 mi.
|Leergewicht||69.400 kg||153.001 lbs|
|max. Startmasse||165.000 kg||363.763 lbs|
|Spannweite||43,20 m||141 ft 9 in|
|Tragflügelfläche||282,2 m²||3038 ft²|
|Länge||53,12 m||174 ft 3 in|
|Höhe||12,35 m||40 ft 6 in|
|Erstflug||01/1963|
|Produktionsstatus||nicht mehr in Produktion|
|Produktionszeitraum||1966-1993|
|Gesamtproduktion||>210|
|ICAO Code||IL62|
|IATA Code||IL6|
|NATO Code||Classic|
|Daten für (Version)||Iljuschin / Ilyushin Il-62M|
|[Photo-ID: 5754] © |
Il-62
[Interflug](../gallery_searchresults_dt.php?search-oper=Interflug)
Reg.: DDR-SEF
c/n: 31402
[[](../gallery_searchresults_dt.php?search-event=) [Leipzig](../gallery_searchresults_dt.php?search-location=Leipzig)]
|[Photo-ID: 5755] © |
Il-62
[Interflug](../gallery_searchresults_dt.php?search-oper=Interflug)
Reg.: DDR-SEF
c/n: 31402
[[](../gallery_searchresults_dt.php?search-event=) [Leipzig](../gallery_searchresults_dt.php?search-location=Leipzig)]
|[Photo-ID: 4408] © |
Il-62
[Interflug](../gallery_searchresults_dt.php?search-oper=Interflug)
Reg.: DM-SEC
c/n: 10903
[Luftfahrt- und Technik-Museumspark](../gallery_searchresults_dt.php?search-event=Luftfahrt- und Technik-Museumspark)[ [Merseburg](../gallery_searchresults_dt.php?search-location=Merseburg)]
|[Photo-ID: 4409] © |
Il-62
[Interflug](../gallery_searchresults_dt.php?search-oper=Interflug)
Reg.: DM-SEC
c/n: 10903 |
Iljoesjin Il-62 | "2019-11-20T16:06:11" | http://www.airliners.de/das-flottenerbe-interflug-von-schrotthaufen-regierungsflieger/19276 | Im 20. Jahr nach der Wende und 18 Jahre nach Abwicklung der DDR-Fluggesellschaft Interflug sind noch immer etwa 30 ehemalige Flugzeuge der Airline außerhalb Europas im Einsatz. 19 Maschinen stehen nur noch am Boden, wie frühere Interflugmitarbeiter recherchiert haben.
Drei Maschinen der Typen Iljuschin 62, Iljuschin 18 und Tupolew 134 der Interflug stehen verlassen im Sicherheitsbereich am Airport Leipzig/Halle, für Besucher nicht zu erreichen.
Zumindest die Il-18 hat jetzt eine neue Lackierung erhalten, parkt in der Bemalung der einstigen Lufthansa-Ost, die erst später zur Interflug wurde, - wie zu ihrer Auslieferung 1960 - vor einer Triebwerkstesthalle. Der Flughafen hat sich nach Angaben seines Sprechers Uwe Schuhart kurzfristig für die äußerliche Aufarbeitung entschlossen. Die Kosten dafür will er nicht beziffern.
In alle Welt verstreut
Doch nicht alle Interflug-Maschinen stehen so verlassen wie in Schkeuditz, wissen einstige Mitarbeiter der DDR-Staatsfluggesellschaft. Nach der Abwicklung der Airline wenige Monate nach der Wiedervereinigung hat es die Belegschaft in alle Welt verschlagen. Im Internet allerdings halten Flugkapitän Gerd Ritter und einige Mitstreiter die Erinnerung an die Interflug lebendig.
Dabei versuchen die Luftfahrt-Experten allerlei Missverständnisse, Legenden und Gerüchte um den Nationalcarrier der DDR aufzuklären.
Ritter sitzt jetzt seit fast 15 Jahren in Cockpit bei der EVA Air aus Taiwan, fliegt Boeing 747. Natürlich behalten die Crews im weltweiten Datennetz auch «ihre» ehemaligen DDR-Flugzeuge im Blick. Knapp 30 Passagiermaschinen der Interflug sind noch im Einsatz, hat Thomas Funke recherchiert, der inzwischen beim Flugtraining der Cargolux Airlines International in Luxemburg arbeitet. Zwei Iljuschin Il-62 fliegen noch heute in Russland. Die ehemalige IL-62M mit der Registration DDR-SET gehört zur Flotte der KAPO Avia (RA-86576), während die DDR-SEZ als VIP-Flugzeug für die Regionalverwaltung der Armur-Region im Einsatz steht.
Auch 16 Tupolew Tu-134 fliegen noch in Russland: zwölf bei UTair Aviation und je eine bei RusAir, Sibaviatrans sowie dem Tupolev Design Bureau. Zwei dieser Tupolews wurden früher von der Staatssicherheit betrieben und flogen keine Passagiere für die Interflug, obwohl der Schriftzug der Airline am Rumpf stand. Auch in Kasachstan sind zwei ehemalige Interflug-Tu-134 bei Kazaviaspas zu finden.
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Friedrichshafen
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Praktikum im Bereich Konzernkommunikation
Frankfurt am Main
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Pflichtpraktikum mit Schwerpunkt Redaktion sowie Weiterentwicklung der Reisehomepage
Frankfurt am Main
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Ramp Agent (m/w/d) als Quereinsteiger am Flughafen Düsseldorf
Düsseldorf
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Auszubildende Koch / Köchin (m/w/d)
Stuttgart
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Engine Mechanic Mobile Repair Team P&WC MRT (all genders)
Ludwigsfelde
](http://www.airliners.de/karriere/job/r/00165ded030ab981/engine-mechanic-mobile-repair-team-pwc-mrt-all-genders)
Sogar vier Propellermaschinen des Typs Il-18 sind noch in der Luft: je eine Maschine fliegt bei Anikay Airlines (Kirgistan), Mega Airlines (Usbekistan/Somalia), Alada (Angola) und Aero Caribbean (Kuba). Drei Maschinen wurden zu Frachtern umgerüstet.
Wegen strenger Lärmrichtlinien kommen Il-62, Il-18 und Tu-134 nicht mehr planmäßig auf Flughäfen der Europäischen Union zum Einsatz. Auch die Ende Juli in Iran verunglückte Il-62 der DETA gehörte früher zum Bestand der DDR-Airline.
Bundesregierung nutzt Interflug-A310
Die drei Interflug-Airbusse A310-300 werden von der Flugbereitschaft der Bundesregierung betrieben und fliegen als einzige frühere Interflug-Maschinen noch in Deutschland - vor allem ab Köln/Bonn und Berlin-Tegel. Kleinere Interflug-Maschinen der ehemaligen Betriebsteile Fernerkundung, Forschung- und Industrieflug (FIF) sowie Agrarflug (AF) heben noch regelmäßig in Deutschland, Nord- und Südamerika sowie Australien ab.
Als dauerhaft gesichert sehen die Luftfahrtfachleute die vielerorts als Touristenattraktionen präsentierten Flugzeuge nicht. «Alle im Freien abgestellten Museumsflugzeuge sind dem schleichenden Verfall preisgegeben, auch wenn sie äußerlich gut gepflegt erscheinen mögen oder sie gelegentlich einen neuen Anstrich erhalten», sagt Funke. Um das festzustellen, genüge ein Blick in den Fahrwerksschacht oder das Einatmen der meist muffigen Kabinenluft.
Beinahe flugtüchtige Il-14 in Dresden
Der stillgelegte Flughafen Berlin-Tempelhof hätte aufgrund seiner einzigartigen Infrastruktur das mit großem Abstand beste Luftfahrtmuseum der Welt werden können, ist der Fachmann überzeugt und bedauert, dass derartige Pläne nicht umgesetzt werden. In Sachsen ist eine Il-14-Propellermaschinen im erzgebirgischen Cämmerswalde zu sehen. Sie ist in Privatbesitz und gehört zu einer Ausflugsgaststätte.
Der Il-14P-Prototyp steht seit zehn Jahren in Heinsdorfergrund im Vogtland auf dem Gelände eines Autohauses. Zuvor war diese Maschine 30 Jahre lang als Gaststätte «Waldperle» in Langenbernsdorf bei Werdau genutzt worden. Am besten erhalten sein soll eine Il-14 auf dem Gelände der Elbe Flugzeugwerke in Dresden. Nach Einschätzung der Luftfahrtexperten ist das die einzige Il-14 der Interflug, die noch einmal flugfähig gemacht werden könnte.
Auf dem Dach des Oldtimermuseums «Da Capo» in Leipzig können Luftfahrtfans eine Il-18 bewundern. Von Frühjahr 1986 bis Sommer 2001 stand noch eine Tu-134 in Bernsdorf bei Lichtenstein. Diese Maschine konnte von der Gemeinde nicht mehr erhalten werden, sie wechselte in den Luftfahrt- und Technik-Museums-Park nach Merseburg, wo noch mehr Interflug-Maschinen gezeigt werden.
Il-62 mit Standesamt
Eine Il-62 steht nordwestlich von Berlin in Stölln. Am dortigen Gollenberg führte Otto Lilienthal ab 1894 seine Gleitflüge durch, bei denen er sich 1896 lebensgefährlich verletzte und in Berlin verstarb. Im Oktober 1989 wurde die Il-62 auf dem Luftweg nach Stölln überführt und landete auf der extra hergerichteten, jedoch nur 900 Meter langen Sandpiste. Die Maschine beherbergt im Vorderrumpf ein Lilienthal-Museum, während Besucher sich im Heck das Video zur spektakulären Landung anschauen können. Ganz Mutige können sich seit 1991 in der Il-62 sogar das Ja-Wort geben, denn die Iljuschin dient auch als Außenstelle eines Standesamtes.
Nach Recherchen ehemaliger Interflugmitarbeiter sind insgesamt 19 Flugzeuge der DDR-Airline erhalten geblieben, fliegen aber nicht mehr. Sie stehen in Deutschland, eine befindet sich in den Niederlanden. Die drei Interflug-Maschinen in Schkeuditz sind im Besitz des Flughafens Leipzig/Halle und werden teilweise für Übungseinsätze der Flughafenfeuerwehr genutzt. Die Pläne für einen Besucherpark, wo die Maschinen der Öffentlichkeit zugänglich gemacht werden sollen, würden nach wie vor verfolgt, sagt Airport-Sprecher Schuhart. Zu konkreten Terminen «können derzeit jedoch noch keine konkreten Angaben gemacht werden».
Ein Großteil der ehemaligen Flotte wurde inzwischen verschrottet oder dämmert auf Schrottplätzen dem Schicksal entgegen. Jeweils drei Flugzeuge der Typen Il-62, Tu-134 und Il-18 sowie zwei Il-14 gingen durch Abstürze verloren. Bei rund 25 Maschinen ist der Verbleib unklar. Dies betrifft in hohem Maße die Il-14 aus den Anfangstagen, die nach ihrer Ausmusterung bei Interflug an junge Staaten wie Ägypten, Syrien und Vietnam als "sozialistische Aufbauhilfe" weitergereicht wurden.
Weitere Informationen:
[Interflug-Artikel im airliners.de-Shop](http://shop.airliners.de/airline-taschen/interflug-ddr-airline-bag.html) |
Iljoesjin Il-62 | "2019-11-20T16:06:11" | http://www.interflug.biz/DM-SEA.htm | |
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Autor: Gerd Ritter
Am 14. August 1972 geschah das Unvorstellbare, das Ungeheuerliche, das
Erschütternde für uns alle.
Die INTERFLUG verlor
ihre DM-SEA, die erste im April 1970 gelieferte IL-62 mit der Werksnummer 00702. Bis zum Absturz hatte das Flugzeug
rund 3520 Flugstunden absolviert. Ziel des Fluges war der Flughafen Burgas in Bulgarien.
Kapitän des Fluges war der 51-jährige Pilot Heinz Pfaff. Er flog die Il-62 seit ihrer Einführung bei der Interflug und hatte insgesamt 8100 Flugstunden mit über 4 Millionen Flugkilometern Flugerfahrung, unter anderem auch als Pilot der IL-14 und IL-18. Weitere Besatzungsmitglieder waren der Copilot Lothar Walther mit 6041 Flugstunden, Navigator Achim Filenius (8570), Flugingenieur Ingolf Stein (2258) und die vier Flugbegleiterinnen, Marlies Zidanek, Barbara Scholz, Monika Atanassov und Gabriele Scheller.
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Hier eine Skizze des vermeintlichen Flugweges der DM-SEA (mit freundlicher
Genehmigung von Jan Richter aus seinem spannenden Buch "Feuer an Bord", - siehe
[Book-Page](books.htm#feuer). |
|
Wenige Minuten nach dem Start, etwa 100 Kilometer von Berlin entfernt in der Nähe von Cottbus bemerkte die Besatzung Probleme mit der Trimmung des Höhenleitwerks.
Um 16:44 Uhr wurde nach Absprache mit der Flugsicherung die Rückkehr nach Berlin-Schönefeld eingeleitet. Sieben Minuten später ließ die Besatzung Treibstoff zur Vermeidung einer Überlastlandung ab. Im Sinkflug löste sich das Heck mit Höhen- und Seitenleitwerk vom Flugzeug. Dies führte zum Verlust der Stabilität und Steuerbarkeit des Flugzeuges. Die Maschine kippte kopfüber ab und wurde dadurch starken aerodynamischen Belastungen ausgesetzt, in dessen Folge sich auch ein Teil des vorderen Rumpfes noch in der Luft löste.
Die Trümmerteile schlugen gegen 17:00 Uhr in der Nähe von Königs Wusterhausen auf. Noch eine Minute zuvor hatte der Pilot im Funkverkehr über zunehmende Probleme mit der Höhensteuerung in einem Notruf informiert.
Die untersuchenden Behörden ermittelten letztendlich, dass ein Brand im nichthermetischen Heckteil,
hervorgerufen durch undichte Heißluftleitungen, dazu führte dass es zu einem Verlust
der Festigkeitsstruktur des gesamten Heckteils kam. In diesem Bereich des Flugzeuges waren keine Brandmelder konstruktionsbedingt vorhanden. Das Heckteil, zusammen mit dem Höhenleitwerk
brach ab und ließ das Flugzeug steuerlos zu Boden stürtzen.
Dabei
verloren völlig chancenlos alle 148 Passiegere und die 8 Besatzungsmitglieder
ihr Leben.
Die Katastrophe, bislang die größte der Zivilluftfahrt in
Deutschland, erschütterte nicht nur die INTERFLUG,
sondern das ganze Land. Die spärlichen Informationen, welche nur veröffentlicht
werden durften, führten vor allem im dahmaligen Westen, wo die Medien einen weitaus höhren
Informationsbedarf hatten, zu den abwegigsten Spekulationen.
Da hieß es unter anderem, man
habe die Maschine nicht auf dem Militärflugplatz in Cottbus landen lassen.
Dieses Anliegen wurde aber vom Kapitän nie vorgetragen, da er sich wegen der
fehlenden Brandmelder gar nicht über eine solche Dringlichkeit bewußt war. Man
realisierte bis dahin nur Probleme mit der Höhenflossensteuerung. Sonst hätte
die Besatzung nach der Entscheidung des Abbruchs des Fluges im Anflug von
Schönfeld nicht noch versucht, Kraftstoff abzulassen, um ein zulässiges
Landegewicht herzustellen.
Während der Ermittlung der Unglücksursache galt ein Flugverbot für die anderen Maschinen vom Typ Il-62 der Interflug. Die Ermittlungen der Untersuchungskommission führten letztendlich zu dem Ergebnis eines Konstruktionsfehlers. Diese wurde aber vom OKB Iljuschin nie bestätigt. Infolge dieser Erkenntnisse wurden jedoch am Flugzeugtyp Il-62 vom Hersteller einige technische Veränderungen vorgenommen, zu denen der Einbau von zusätzlichen Brandmeldern und eines Sichtfensters in die Trennwand zum Heckraum zählten. Darüber hinaus wurden zusätzliche periodisch durchgeführte Kontrollen – sogenannte "Klimasonderkontrollen" – angeordnet. Im nachfolgend wieder aufgenommenen Flugbetrieb mit der Il-62 traten dann keine Probleme dieser Art mehr auf.
Desweiteren gab es Spekulationen der westlichen
Medienl, die verbreiteten, die Maschine sei in ihre eigene
Kraftstoffwolke geflogen und so in Brand geraten. Alles das war haltloser Unfug,
wie immer unmittelbat nach solchen Unfällen in der Luftfahrt, wenn die
Boulevard-Presse glaubt, das müsse bereits am Abend aufgeklärt sein.
Offizielle Pressemitteilungen waren in der DDR immer nur sachlich knapp und
wohlweislich bedacht zurückhaltend abgefaßt (s.u.).
Ein anderer Problemkreis war die Auseinandersetzung mit der damaligen
sowjetischen Seite. Vor allem dem Konstruktionsbüro Iljuschin, welche natürlich
nicht gerne bereit war, einen konstruktiven und technologischen Fehler
einzugestehen. Was sie offiziell auch nie taten, worauf Erich Honecker letztlich
persönlich, trotz der Kenntnis der Ergebnisse der Regierungskommission,
Stillschweigen verordnete.
Dennoch wurden von sowjetischer Seite im Laufe der
Zeit alle Vorschläge der deutschen Regierungskommission, im Ergebnis der
Untersuchung des Unglücks still und leise durchgesetzt.
Dazu gehörten
konstruktive Verbesserungen, wie der Einbau von Brandmeldern, sowie
arbeitstechnologische Veränderungen bei den Kontroll- und Wartungesarbeiten.
Grundlage dafür war die überaus fachkundige Arbeit der SLI- und INTERFLUG-Mitarbeiter in der Regierungskommission,
sowie die ausgezeichnete kriminaltechnische Unterstützung durch das Team von
Oberst Dr. Petranek bei der Ermittlung der wahren Ursachen des Unglücks.
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||
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|Die Trümmer der DM-SEA, der, in Königs Wusterhausen bei Berlin.
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(Sammlung Horst Materna)
|Draufsicht der Reste der INTERFLUG DM-SEA am 14.
AUG 1972
|
(Sammlung Horst Materna)
Weitere Bilder vom Unfallort der DM-SEA am 14. AUG 1972 (Bilder aus Original-Filmaufnahmen)
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||
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|Die linke Tragflächenwurzel der DM-SEA
||Der Cockpit Voice Recorder mit Tondrahtspulen der DM-SEA
|
|
||
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| Ein Hauptfahrwerk der DM-SEA
||Das abgebrochene Leitwerk der DM-SEA
|
|
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|Die ADN-Meldung zur Mitteilung der Regierungskommission zum Absturz der DM-SEA gesammelt von Helmut Munk
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||
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Dieser Artikel aus dem ND widerlegt die oft gehörte Meinung, die DDR hätte immer versucht den Unfall und die Ursachen weitgehend zu vertuschen.
Bereits einen Monat
nach dem Unfall war diese Mitteilung im Neuen Deutschland, dem
offiziellen Organ der Regierung und der SED zu lesen.
Die Ursachen werden hier
klar zugewiesen. Dem oft
in der westlichen Presse niedergeschriebenen Nonsens über den Einflug in die
eigene Kraftstoffnotablaßwolke, was dann zum Brand geführt hätte, wird hier
ebenfalls eine
klare Absage erteilt.
Diese klare Haltung der DDR hat später zu erheblichen
Kontroversen mit der sowjetischen Seite geführt.
Was hier als
"Regierungskommission" benannt wurde, war ein Mix aus Staatlicher Luftfahrtinspektion der DDR (inklusive den
benannten "Sachverständigen der ziv. Luftfahrt"), der Kriminalpolizei, um den geschätzten Dr. Petranek, und im
Hintergrund die Staatssicherheit.
Der Artikel wurde uns, vom Flugkapitän a.D. Horst Materna, ehemaliger Direktor Flugbetrieb Verkehrsflug, überlassen.
|
|
|Die Trauer-Ecke für die 8 tötlich verunglückten Besatzungsmitglieder auf dem
Betriebsgelände der INTERFLUG. (Sammlung Horst
Materna)
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||
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Flugkapitän Heinz Pfaff,
(51 Jahre, Ingenieurökonom)
Herr Pfaff war seit 1956 bei der Deutschen Lufthansa/INTERFLUG.
Er hatte 8100 Flugstunden geflogen und dabei etwa 4 Millionen Flugkilometer
zurückgelegt. Er flog als Kapitän auf der Aero 45, der IL-14, der IL-18 und
mit deren Einführung seit 1970 auf der IL-62.
Seine relativ geringe Anzahl
von Flugstunden, gemessen am Dienstalter resultiert aus seinem
gesellschaftlichen Engagement. Herr Pfaff war zum Zeitpunktes des Absturzes
Vorsitzender der Betriebsgewerkschaftsleitung der INTERFLUG. Daneben war er Mitglied des Sekretariats der
SED-Kreisleitung der INTERFLUG, Mitglied des
Zentralvorstandes der IG Transport- und Nachrichtenwesen und Mitglied des
FDGB-Bundesvorstandes.
Er wurde mit der Fritz-Heckert-Medaille und fünfmal
als Aktivist der sozialistischen Arbeit ausgezeichnet.
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||Oberstewardeß Marlis Zidanik, (32 Jahre, Luftverkehrskauffrau)
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Frau Zidanek war seit 1958 bei der Deutschen Lufthansa/INTERFLUG.
Sie flog 6880 Flugstunden und legte dabei fast 4 Millionen Flugkilometer
zurück.
Sie eignete sich auf allen Flugzeugtypen der INTERFLUG reiche Erfahrung an und entwickelte sich durch ihre
langjährige Tätigkeit zur Oberstewardeß. Sie wurde einmal als Aktivist des
Fünfjahrplans ausgezeichnet.
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||Copilot Lothar Walther, (35 Jahre, Ing. für Triebwerksbau)
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Herr Walther war seit 1961 bei der INTERFLUG.
Er flog 6041 Flugstunden und etwa 3 Millionen Flugkilometer.
Herr Walther
entwickelte sich vom Bordingenieur zum Copiloten und erwarb sich besondere
Verdienste in der Neuererbewegung.
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||Brigadestewardeß Babara Scholz (31 Jahre, Luftverkehrskauffrau)
|
Frau Scholz war seit 1960 bei der INTERFLUG.
Sie flog 6395 Flugstunden und legte während dieser Zeit fast 4
Millionen Flugkilometer zurück.
Auf Grund ihrer reichen Auslandserfahrung
und ihrer guten Sprachkenntnisse wurde sie beizeiten als Brigadestewardeß
eingesetzt. Als gewähltes Mitglied der Gerwerkschaftgruppenleitung vertrat
sie die Interessen der Kollegen.
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||Navigator Achim Flilenius, (38 Jahre, Ing. für
Luftfahrtbetriebstechnik/Flugzeugführung)
|
Herr Filenius war seit 1955 bei der Deutschen Lufthansa/INTERFLUG.
Er flog 8570 Flugstunden und legte dabei etwa 3,6 Millionen Flugkilometer
zurück.
Durch seine hervorragenden Kenntnisse als Funker war er bekannt und
beliebt bei allen Flugsicherungskräften der sozialistischen Länder.
Auch
seine Frau, eine ehemalige Flugbegleiterin, war bei der INTERFLUG als Leherin für Sprachen beschäftigt.
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||Stewardeß Monika Atanassov, (28 Jahre, Handelskauffrau)
|
Frau Atanassow war seit 1966 bei der INTERFLUG.
Sie flog 2980 Flugstunden und legte dabei auf unseren INTERFLUG-Maschinen etwa 1,7 Flugkilometer zurück. Frau Atanassov war
frisch verheiratet.
|
||Flugingenieur Ingolf Stein, (32 Jahre, Ing. für Flugzeugwartung)
|
Herr Stein war seit 1963 bei der INTERFLUG, zunächst in der Technik.
Er flog 2 258 Flugstunden und legte dabei etwa 1
Million Flugkilometer zurück.
Im Laufe seiner Entwicklung bei der INTERFLUG erwarb er sich einen reichhaltigen
Erfahrungsschatz an Wartungskenntnissen, was ihm ermöglichste, die moderne
Technik zu meistern.
Sein Kollektiv wurde dreimal mit dem Staatstitel
"Kollektiv der sozialistischen Arbeit" ausgezeichnet.
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||Stewardeß Gabriele Scheller (20 Jahre, Werkzeugmacherin)
|
Frau Scheller war erst seit 1970 bei der INTERFLUG.
Sie flog 710 Flugstunden und legte dabei etwa eine Strecke von 450 000
Flugkilometern zurück. Sie wurde als Mitglied eines Kollektivs der
sozislistischen Arbeit ausgezeichnet.
|
|
Mit freundlicher Unterstützung durch Langstrecken-Navigator und
Lehrer für Navigation Helmut Munk, IL-62 Flotte
|
|
|Eine Gedenkstätte für die Opfer befindet sich auf dem Friedhof der Gemeinde Wildau (Ortsteil Hoherlehme),
|
sie ist zugleich Sammelgrab für die 60 auf dem Stein namentlich genannten Opfer,
die nicht mehr identifiziert werden konnten.
|
|
|
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|An der Absturzstelle bei Königs Wusterhausen erinnert ein Gedenkstein an das Unglück.
| |