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Autpert Ambrose
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''Expositio in Apocalypsin''
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Expositio in Apocalypsin
Autpert's masterpiece is considered his Expositio in Apocalypsin, a lengthy commentary on the Book of Revelation. Autpert refers to various early Christian writers in order to give his commentary authority. In addition, he uses the writers to correct heresy where he believed it to exist. Although he is very careful not to depart from the tradition of the Church or from orthodox teaching, his work is no mere string of patristic quotations. Throughout his Apocalypse commentary Christ is mystically identified with the Church, so much so that the Church actually begins with the birth of Christ. In addition, there is only one Church in heaven and on earth, not two. To those knowing the truth there is manifest one and the same Church, neither divided nor separated, which reigns with Christ in heaven, encompassing those members who have completed their struggle, and which reigns with Christ on earth, encompassing those members who continue in battle. The first resurrection (cf. Rev. 20:5b–6a), which implies a second, refers to the reign of Christ for a thousand years and the reign of the just with him. The second resurrection refers not to the resurrection of the flesh from dust but rather to the life of the soul rising from the abandonment of sin. The second death (cf. Rev. 20:6b) is eternal damnation. Gog and Magog (cf. Rev. 20:8) refer to the nations all over the earth which are agents of the devil persecuting the Church. The book of life (cf. Rev. 20:12) is the Old and New Testament, whose contemplation brings the elect to the light of day and the love of neighbour. The city of God continuously grows in number through the washing and regeneration of the Holy Spirit, and at the end of the present age the Last Judgment of God will come through his son Jesus Christ.
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Autpert Ambrose
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References
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References
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Autpert Ambrose
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Bibliography
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Bibliography
Paul the Deacon, Historia Langobardorum, VI, 40, in Monumenta Germaniae Historica in usum scholarum, Hannoverae 1878, p. 231.
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Autpert Ambrose
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External links
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External links
Category:730s births
Category:784 deaths
Category:Frankish Benedictines
Category:Year of birth uncertain
Category:8th-century Frankish writers
Category:8th-century writers in Latin
Category:Roman Catholic writers
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Autpert Ambrose
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Table of Content
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Short description, Biography, Works, ''Expositio in Apocalypsin'', References, Bibliography, External links
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Abu Bakr
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Short description
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Abd Allah ibn Abi Quhafa (23 August 634), better known by his kunya Abu Bakr, was a senior companion, the closest friend, and father-in-law of Muhammad. He served as the first caliph of the Rashidun Caliphate, ruling from 632 until his death in 634. Abu Bakr was granted the honorific title al-Ṣiddīq (lit. the Veracious) by Muhammad, a designation that continues to be used by Sunni Muslims to this day.
Born to Abu Quhafa and Umm al-Khayr of the Banu Taym, Abu Bakr was amongst the earliest converts to Islam and propagated dawah to the Mushrikites. He was considered the first Muslim missionary as several companions of Muhammad converted through Abu Bakr. He accompanied Muhammad on his migration to Medina and became one of his bodyguards. Abu Bakr participated in all of Muhammad's campaigns and served as the first in 631. In the absence of Muhammad, Abu Bakr led the prayers.
Following Muhammad's death in 632, Abu Bakr succeeded the leadership of the Muslim community as the first caliph, being elected at Saqifa. His election was contested by a number of rebellious tribal leaders. During his reign, he overcame a number of uprisings, collectively known as the Ridda wars, as a result of which he was able to consolidate and expand the rule of the Muslim state over the entire Arabian Peninsula. He also commanded the initial incursions into the neighbouring Sasanian and Byzantine empires, which in the years following his death, would eventually result in the Muslim conquests of Persia and the Levant. Apart from politics, Abu Bakr is also credited for the compilation of the Quran, of which he had a personal caliphal codex. Prior to dying in August 634, Abu Bakr nominated Umar () as his successor. Along with Muhammad, Abu Bakr is buried in the Green Dome at the Al-Masjid an-Nabawi in Medina, the second holiest site in Islam. He died of illness after a reign of 2 years, 2 months and 14 days, the only Rashidun caliph to die of natural causes.
Though Abu Bakr's reign was brief, it included successful invasions of the two most powerful empires of the time, the Sassanian Empire and the Byzantine Empire. He set in motion a historical trajectory that, within a few decades, would lead to the establishment of one of the largest empires in history. His decisive victory over the local Arab rebel forces marks a significant chapter in Islamic history. Sunni tradition revere Abu Bakr as the first of the Rashidun caliphs and the greatest individual after the prophets and messengers. Shia tradition views Abu Bakr as an usurper of the caliphate and an adversary of the .
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Abu Bakr
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Lineage and titles
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Lineage and titles
According to Ibn Sa'd, Abu Bakr's full name was Abdullah ibn Abi Quhafa ibn Amer ibn Amr ibn Ka'ab ibn Sa'ad ibn Taym ibn Murrah ibn Ka'b ibn Lu'ayy ibn Ghalib ibn Fihr ibn Malik ibn Al-Nader ibn Kinanah ibn Khouzayma ibn Mudrikah ibn Ilyas ibn Mudhar ibn Nizar ibn Ma'add ibn Adnan.Tabaqat ibn Sa'd 3/ 169 This lineage meets the lineage of Muhammad at the sixth generation with Murrah ibn Ka'b.
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Abu Bakr
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Abdullah
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Abdullah
In Arabic, the name Abd Allah means "servant of Allah". This is his birth name.
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Abu Bakr
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Abu Bakr
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Abu Bakr
This nickname (kunya) was given to him as a child when he grew up among a Bedouin tribe and developed a fondness for camels. He played with the camel calves and goats, earning this nickname "Abu Bakr", meaning "father of the young camel." A "bakr" in Arabic is a young but already fully grown camel.
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Abu Bakr
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Ateeq
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Ateeq
One of his early titles, preceding his conversion to Islam, was Ateeq meaning "saved one". In a weak narration in Tirmidhi, Muhammad later restated this title when he said that Abu Bakr is the "Ateeq of Allah from the fire" meaning "saved" or "secure" and the association with Allah showing how close to and protected he is by Allah.Abi Na'eem, "Ma'arifat al-sahaba", no. 60
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Abu Bakr
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al-Siddiq
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al-Siddiq
He was called ("the truthful") by Muhammad after he believed him in the event of Isra and Mi'raj when many people did not, and Ali confirmed that title several times.Abi Na'eem, "Ma'arifat al-sahaba", no. 64, 65 He was also reportedly referred to in the Quran as the "second of the two in the cave" in reference to the event of hijra, where with Muhammad he hid in the cave in Jabal Thawr from the Meccan party that was sent after them.
While traditional sources translate this epithet as "the truthful", an equally likely interpretation is "the tax collector" (i.e., the collector of ).
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Abu Bakr
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al-Sahib
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al-Sahib
He was honorifically called "al-sahib" (the companion) in the Qur'an describing his role as a companion of Muhammad when hiding from the Quraysh in the Jabal Thawr cave during the Hijra to Medina:
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Abu Bakr
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Al-Atqā
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Al-Atqā
In a hadith narrated by Ibn Abbas of the exegesis of chapter 92 of the Qur'an by imam Al-Suyuti, we find the word "al-atqā" (), meaning "the most pious", "the most righteous", or "the most God-fearing", is referring to Abu Bakr as an example for the believers.
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Abu Bakr
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Al-Awwāh
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Al-Awwāh
"Al-Awwāh" () means someone who supplicates abundantly to God, someone who is merciful and the gentle-hearted. Ibrahim al-Nakha'i said that Abu Bakr has also been called al-awwāh for his merciful character.
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Abu Bakr
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Early life
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Early life
Abu Bakr was born in Mecca sometime in 573 to a rich family in the Banu Taym tribe of the Quraysh tribal confederacy. His father was Abu Quhafa and his mother was Umm al-Khayr.
He spent his early childhood like other Arab children of the time, among the Bedouins who called themselves Ahl-i-Ba'eer (the people of the camel) and developed a particular fondness for camels. In his early years, he played with the camel calves and goats, and his love for camels earned him the nickname (kunya) "Abu Bakr", the father of the camel's calf.War and Peace in the Law of Islam by Majid Khadduri, translated by Muhammad Yaqub Khan Published 1951 Ahmadiyyah Anjuman Ishaat Islam, original from the University of Michigan, digitised 23 October 2006
Like other children of the rich Meccan merchant families, Abu Bakr was literate and developed a fondness for poetry. He used to attend the annual fair at Ukaz, and participate in poetical symposia. He had a very good memory and had a good knowledge of the genealogy of the Arab tribes, their stories and their politics.Al-Zarkali, Al-A'lam, Dar al-Ilm lil Malayeen, 15th edition, May 2002
A story is preserved that once when he was a child, his father took him to the Kaaba and asked him to pray before the idols. His father went away to attend to some other business, and Abu Bakr was left alone. Addressing an idol, Abu Bakr said, "O my God, I am in need of beautiful clothes; bestow them on me". The idol remained indifferent. Then he addressed another idol, saying, "O God, give me some delicious food. See that I am so hungry". The idol remained cold. That exhausted the patience of young Abu Bakr. He lifted a stone, and, addressing an idol, said, "Here I am aiming a stone; if you are a god protect yourself". Abu Bakr hurled the stone at the idol and left the Kaaba. Regardless, it recorded that prior to converting to Islam, Abu Bakr practiced as a hanif and never worshipped idols.
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Abu Bakr
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Companionship of Muhammad
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Companionship of Muhammad
thumb|220px|Abu Bakr Abdullah stops Meccan Mobs, who are against Muslims.
On his return from a business trip in Yemen, his friends informed him that in his absence, Muhammad had declared himself a messenger of God. According to a report of the historian Al-Tabari, in his Tarikh al-Tabari, Abu Bakr may have converted to Islam after around fifty people, though this is disputed.Tarikh al-Tabari, vol.2, p. 60 Some Sunni and all the Shi'a believe that the second person to publicly accept Muhammed as the messenger of God was Ali ibn Abi Talib, the first being Muhammad's wife Khadija.M. Th. Houtsma et al., eds., First Encyclopaedia of Islam, 1913–1936, E. J. Brill, 8 vols with Supplement (vol. 9), 1991 Ibn Kathir, in his book Al Bidaya Wal Nihayah, disregards this. He stated that the first woman to embrace Islam was Khadija. Zayd ibn Harithah was the first freed slave to embrace Islam. Ali ibn Abi Talib was the first child to embrace Islam, for he has not even reached the age of puberty at that time, while Abu Bakr was the first free man to embrace Islam.The Biography Of Abu Bakr As Siddeeq by Dr. Ali Muhammad As-Sallaabee (Published 2007)
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Abu Bakr
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Subsequent life in Mecca
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Subsequent life in Mecca
His wife Qutaylah bint Abd-al-Uzza did not accept Islam and he divorced her. His other wife, Umm Ruman, became a Muslim. All his children accepted Islam except Abd al-Rahman, from whom Abu Bakr disassociated himself. His conversion also brought many people to Islam. He persuaded his intimate friends to convert,Al-Bidaya wa l-Nihaya 3/26Merriam-Webster's Encyclopedia of World Religions by Wendy Doniger and presented Islam to other friends in such a way that many of them also accepted the faith. Those who converted to Islam at the dawah of Abu Bakr were:
Uthman Ibn Affan (who would become the 3rd Caliph)
Al-Zubayr (who played a part in the Muslim conquest of Egypt)
Talha ibn Ubayd-Allah, his cousin and an important companion of Muhammad.
Abd al-Rahman ibn Awf (who would remain an important part of the Rashidun Caliphate)
Sa'd ibn Abi Waqqas (who played a leading role in the Islamic conquest of Persia)
Abu Ubaidah ibn al-Jarrah (who was a commander in chief of the Rashidun army in Levant)
Abu Salama was a foster brother of Muhammad.
Khalid ibn Sa'id, (who acted as a general under the Rashidun army in Syria)
Abu Bakr's acceptance proved to be a milestone in Muhammad's mission. Slavery was common in Mecca, and many slaves accepted Islam. When an ordinary free man accepted Islam, despite opposition, he would enjoy the protection of his tribe. For slaves, however, there was no such protection and they commonly experienced persecution. Abu Bakr felt compassion for slaves, so he purchased eight (four men and four women) and then freed them, paying 40,000 dinar for their freedom.Tabaqat ibn Sa'd 3/ 169, 174Tarikh ar-Rusul wa al-Muluk 3/ 426 He was known to have freed slaves, including Bilal ibn Rabah, who will became the first Muezzin.
The men were:
Bilal ibn Rabah
Abu Fukayha
Ammar ibn Yasir
Amir ibn Fuhayra
The women were:
Lubaynah
Al-Nahdiah
Umm Ubays
Harithah bint al-Muammil
Most of the slaves liberated by Abu Bakr were either women or old and frail men.The Mohammedan Dynasties: Chronological and Genealogical Tables with Historical Introductions (1894) by Stanley Lane-Poole, published by Adamant Media Corporation When his father asked him why he did not liberate strong and young slaves, who could be a source of strength for him, Abu Bakr replied that he was freeing the slaves for the sake of God, and not for his own sake.
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Abu Bakr
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Persecution by the Quraysh, 613
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Persecution by the Quraysh, 613
For three years after the birth of Islam, Muslims kept their faith private. In 613, according to Islamic tradition, Muhammad was commanded by God to call people to Islam openly. The first public address inviting people to offer allegiance to Muhammad was delivered by Abu Bakr.Muslim persecution of heretics during the marwanid period (64-132/684-750), Judd Steven, Al-Masq: Islam & the Medieval Mediterranean, April 2011, Vol. 23, Issue 1, pp. 1–14. In a fit of fury, the young men of the Quraysh tribe rushed at Abu Bakr and beat him until he lost consciousness.Abu Bakr by Atta Mohy-ud-Din, published 1968 S. Chand Original from the University of Michigan, digitised 6 January 2006, ASIN B0006FFA0O. Following this incident, his mother converted to Islam. Abu Bakr was persecuted many times by the Quraysh. Though Abu Bakr's beliefs would have been defended by his own clan, it would not be so for the entire Quraysh tribe.
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Abu Bakr
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Last years in Mecca
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Last years in Mecca
In 617, the Quraysh enforced a boycott against the Banu Hashim. Muhammad along with his supporters from Banu Hashim, were cut off in a pass away from Mecca. All social relations with the Banu Hashim were cut off and their state was that of imprisonment. Before it many Muslims migrated to Abyssinia (now Ethiopia and Eritrea). Abu Bakr, feeling distressed, set out for Yemen and then to Abyssinia from there. He met a friend of his named Ad-Dughna (chief of the Qarah tribe) outside Mecca, who invited Abu Bakr to seek his protection against the Qurayshites. Abu Bakr went back to Mecca, it was a relief for him. But soon due to the pressure of the Quraysh, Ad-Dughna was forced to renounce his protection. Once again the Quraysh were free to persecute Abu Bakr.
In 620, Muhammad's uncle and protector, Abu Talib ibn Abd al-Muttalib, and Muhammad's wife Khadija died. Abu Bakr's daughter Aisha was betrothed to Muhammad; however, it was decided that the actual marriage ceremony would be held later. In 620, Abu Bakr was the first person to testify to Muhammad's Isra and Mi'raj.Islam (Exploring Religions) by Anne Geldart, published by Heinemann Library, 28 September 2000
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Abu Bakr
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Migration to Medina
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Migration to Medina
In 622, on the invitation of the Muslims of Yathrib (later Medina), Muhammad ordered his followers to migrate there. The migration began in batches. Ali was the last to remain in Mecca, entrusted with responsibility for settling any loans the Muslims had taken out, and famously slept in the bed of Muhammad when the Quraysh, led by Ikrima, attempted to murder Muhammad as he slept. Meanwhile, Abu Bakr accompanied Muhammad to Medina. Due to the danger posed by the Quraysh, they did not take the road but moved in the opposite direction, taking refuge in a cave in Jabal Thawr, some five miles south of Mecca. Abd Allah ibn Abi Bakr, the son of Abu Bakr, would listen to the plans and discussions of the Quraysh, and at night, he would carry the news to the fugitives in the cave. Asma bint Abi Bakr, the daughter of Abu Bakr, brought them meals every day.Islamic Culture by the Islamic Cultural Board Published 1927 s.n. Original from the University of Michigan, digitised 27 March 2006. Aamir, a servant of Abu Bakr, would bring a flock of goats to the mouth of the cave every night, where they were milked. The Quraysh sent search parties in all directions. One party came close to the entrance to the cave but was unable to see them. Abu Bakr was referenced in the Qur'an in verse 40 of : "If ye help him not, still God helped him when those who disbelieve drove him forth, the (second of the two i.e. Abu Bakr); when they two were in the cave, when he said unto his (companion i.e. Abu Bakr). Aisha, Abu Sa'īd al-Khūdrī and Ibn Abbas in interpreting this verse said that Abu Bakr was the companion who stayed with Muhammad in the cave.
After staying at the cave for three days and three nights, Abu Bakr and Muhammad proceed to Medina, staying for some time at Quba, a suburb of Medina.
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Abu Bakr
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Life in Medina
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Life in Medina
In Medina, Muhammad decided to construct a mosque. A piece of land was chosen and the price of the land was paid for by Abu Bakr. The Muslims, including Abu Bakr, constructed a mosque named Al-Masjid al-Nabawi at the site. Abu Bakr was paired with Khaarijah bin Zaid Ansari (who was from Medina) as a brother-in-faith. Abu Bakr's relationship with Khaarijah was most cordial, which was further strengthened when Abu Bakr married Habiba, a daughter of Khaarijah. Khaarijah bin Zaid Ansari lived at Sunh, a suburb of Medina, and Abu Bakr also settled there. After Abu Bakr's family arrived in Medina, he bought another house near Muhammad's.Hazrat Abu Bakr, the First Caliph of Islam by Muhammad Habibur Rahman Khan Sherwani, published 1963, Sh. Muhammad Ashraf, original from the University of Michigan, digitised 14 November 2006.
While the climate of Mecca was dry, the climate of Medina was damp and because of this, most of the migrants fell sick on arrival. Abu Bakr contracted a fever for several days, during which time he was attended to by Khaarijah and his family. In Mecca, Abu Bakr was a wholesale trader in cloth and he started the same business in Medina. He opened his new store at Sunh, and from there cloth was supplied to the market at Medina. Soon his business flourished. Early in 623, Abu Bakr's daughter Aisha, who was already married to Muhammad, was sent on to Muhammad's house after a simple marriage ceremony, further strengthening relations between Abu Bakr and Muhammad.Tabqat ibn al-Saad book of Maghazi, p. 62
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Abu Bakr
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Military campaigns under Muhammad
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Military campaigns under Muhammad
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Abu Bakr
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Battle of Badr
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Battle of Badr
In 624, Abu Bakr was involved in the first battle between the Muslims and the Quraysh of Mecca, known as the Battle of Badr, but did not fight, instead acting as one of the guards of Muhammad's tent. In relation to this, Ali later asked his associates as to who they thought was the bravest among men. Everyone stated that Ali was the bravest of all men. Ali then replied:
In Sunni accounts, during one such attack, two discs from Abu Bakr's shield penetrated into Muhammad's cheeks. Abu Bakr went forward with the intention of extracting these discs but Abu Ubaidah ibn al-Jarrah requested he leave the matter to him, losing his two incisors during the process. In these stories subsequently Abu Bakr, along with other companions, led Muhammad to a place of safety.
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Abu Bakr
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Battle of Uhud
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Battle of Uhud
In 625, he participated in the Battle of Uhud, in which the majority of the Muslims were routed and he himself was wounded. Before the battle had begun, his son Abd al-Rahman, at that time still non-Muslim and fighting on the side of the Quraysh, came forward and threw down a challenge for a duel. Abu Bakr accepted the challenge but was stopped by Muhammad. In the second phase of the battle, Khalid ibn al-Walid's cavalry attacked the Muslims from behind, changing a Muslim victory to defeat."Uhud", Encyclopedia of Islam Online
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Abu Bakr
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Battle of the Trench
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Battle of the Trench
In 627 he participated in the Battle of the Trench and also in the Invasion of Banu Qurayza. In the Battle of the Trench, Muhammad divided the ditch into a number of sectors and a contingent was posted to guard each sector. One of these contingents was under the command of Abu Bakr. The enemy made frequent assaults in an attempt to cross the ditch, all of which were repulsed. To commemorate this event a mosque, later known as 'Masjid-i-Siddiq', was constructed at the site where Abu Bakr had repulsed the charges of the enemy.
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Abu Bakr
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Battle of Khaybar
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Battle of Khaybar
Abu Bakr took part in the Battle of Khaybar. Khaybar had eight fortresses, the strongest and most well-guarded of which was called Al-Qamus. Muhammad sent Abu Bakr with a group of warriors to attempt to take it, but they were unable to do so. Muhammad also sent Umar with a group of warriors, but Umar could not conquer Al-Qamus either. Some other Muslims also attempted to capture the fort, but they were unsuccessful as well. Finally, Muhammad sent Ali, who defeated the enemy leader, Marhab.
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Abu Bakr
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Military campaigns during final years of Muhammad
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Military campaigns during final years of Muhammad
In 629, Muhammad sent Amr ibn al-As to Zaat-ul-Sallasal, followed by Abu Ubaidah ibn al-Jarrah in response to a call for reinforcements. Abu Bakr and Umar commanded an army under al-Jarrah, and they attacked and defeated the enemy.Sahih-al-Bhukari book of Maghazi, Ghazwa Saif-al-Jara
In 630, when the Muslims conquered Mecca, Abu Bakr was part of the army. Before the conquest, his father Abu Quhafa converted to Islam.
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Abu Bakr
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Battles of Hunayn and Ta'if
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Battles of Hunayn and Ta'if
In 630, the Muslim army was ambushed by archers from the local tribes as it passed through the valley of Hunayn, some eleven miles northeast of Mecca. Taken unaware, the advance guard of the Muslim army fled in panic. There was considerable confusion, and the camels, horses and men ran into one another in an attempt to seek cover. Muhammad, however, stood firm. Only nine companions remained around him, including Abu Bakr. Under Muhammad's instruction, his uncle Abbas shouted at the top of his voice, "O Muslims, come to the Prophet of Allah". The call was heard by the Muslim soldiers and they gathered beside Muhammad. When the Muslims had gathered in sufficient number, Muhammad ordered a charge against the enemy. In the hand-to-hand fight that followed the tribes were routed and they fled to Autas.
Muhammad posted a contingent to guard the Hunayn pass and led the main army to Autas. In the confrontation at Autas, the tribes could not withstand the Muslim onslaught. Believing continued resistance useless, the tribes broke camp and retired to Ta'if.
Abu Bakr was commissioned by Muhammad to lead the attack against Ta'if. The tribes shut themselves in the fort and refused to come out in the open. The Muslims employed catapults, but without tangible result. The Muslims attempted to use a testudo formation, in which a group of soldiers shielded by a cover of cowhide advanced to set fire to the gate. However, the enemy threw red hot scraps of iron on the testudo, rendering it ineffective.
The siege dragged on for two weeks, and still there was no sign of weakness in the fort. Muhammad held a council of war. Abu Bakr advised that the siege might be raised and that God make arrangements for the fall of the fort. The advice was accepted, and in December 630, the siege of Ta'if was raised and the Muslim army returned to Mecca. A few days later, Malik bin Awf, the commander, came to Mecca and became a Muslim.
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Abu Bakr
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Abu Bakr as Amir al-Hajj
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Abu Bakr as Amir al-Hajj
In 630–631 (AH 9), Muhammad assigned Abu Bakr as the to lead around 300 pilgrims from Medina to Mecca. In 631 AD, Muhammad sent from Medina a delegation of three hundred Muslims to perform the Hajj according to the new Islamic way and appointed Abu Bakr as the leader of the delegation. The day after Abu Bakr and his party had left for the Hajj, Muhammad received a new revelation: Surah Tawbah, the ninth chapter of the Quran. It is related that when this revelation came, someone suggested to Muhammad that he should send news of it to Abu Bakr. Muhammad said that only a man of his house could proclaim the revelation.
Muhammad summoned Ali and asked him to proclaim a portion of Surah Tawbah to the people on the day of sacrifice when they assembled at Mina. Ali went forth on Muhammad's slit-eared camel and overtook Abu Bakr. When Ali joined the party, Abu Bakr wanted to know whether he had come to give orders or to convey them. Ali said that he had not come to replace Abu Bakr as Amir Al-Hajj and that his only mission was to convey a special message to the people on behalf of Muhammad.
At Mecca, Abu Bakr presided at the Hajj ceremony, and Ali read the proclamation on behalf of Muhammad. The main points of the proclamation were:
Henceforward the non-Muslims were not to be allowed to visit the Kaaba or perform the pilgrimage;
No one should circumambulate the Kaaba naked;
Polytheism was not to be tolerated. Where the Muslims had any agreement with the polytheists such agreements would be honoured for the stipulated periods. Where there were no agreements, a grace period of four months was provided and thereafter no quarter was to be given to the polytheists.
From the day this proclamation was made, a new era dawned, and Islam alone was to be supreme in Arabia.
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Abu Bakr
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Expedition of Abu Bakr As-Siddiq
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Expedition of Abu Bakr As-Siddiq
Abu Bakr led one military expedition, the Expedition of Abu Bakr As-Siddiq, which took place in Najd, in July 628 (third month 7AH in the Islamic calendar). Abu Bakr led a large company in Nejd on the order of Muhammad. Many were killed and taken prisoner.The life of Mahomet and history of Islam, Volume 4, By Sir William Muir, p. 83 See bottom of page, notes section The Sunni Hadith collection Sunan Abu Dawud mentions the event.
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Abu Bakr
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Expedition of Usama bin Zayd
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Expedition of Usama bin Zayd
In 632, during the final weeks of his life, Muhammad ordered an expedition into Syria to avenge the defeat of the Muslims in the Battle of Mu'tah some years previously. Leading the campaign was Usama ibn Zayd, whose father, Muhammad's erstwhile adopted son Zayd ibn Harithah, had been killed in the earlier conflict. No more than twenty years old, inexperienced and untested, Usama's appointment was controversial, becoming especially problematic when veterans such as Abu Bakr, Abu Ubaidah ibn al-Jarrah and Sa'd ibn Abi Waqqas were placed under his command. Nevertheless, the expedition was dispatched, though soon after setting off, news was received of Muhammad's death, forcing the army to return to Medina. The campaign was not reengaged until after Abu Bakr's ascension to the caliphate, at which point he chose to reaffirm Usama's command, which ultimately led to its success.
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Abu Bakr
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Death of Muhammad
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Death of Muhammad
There are a number of traditions regarding Muhammad's final days which have been used to reinforce the idea of the great friendship and trust which is existed between him and Abu Bakr. In one such episode, as Muhammad was nearing death, he found himself unable to lead prayers as he usually would. He instructed Abu Bakr to take his place, ignoring concerns from Aisha that her father was too emotionally delicate for the role. Abu Bakr subsequently took up the position, and when Muhammad entered the prayer hall one morning during Fajr prayers, Abu Bakr attempted to step back to let him to take up his normal place and lead. Muhammad, however, allowed him to continue. In a related incident, around this time, Muhammad ascended the pulpit and addressed the congregation, saying, "God has given his servant the choice between this world and that which is with God and he has chosen the latter". Abu Bakr, understanding this to mean that Muhammad did not have long to live, responded, "Nay, we and our children will be your ransom". Muhammad consoled his friend and ordered that all the doors leading to the mosque be closed aside from that which led from Abu Bakr's house, "for I know no one who is a better friend to me than he".
Upon Muhammad's death, the Muslim community was unprepared for the loss of its leader and many experienced a profound shock. Umar was particularly affected, instead declaring that Muhammad had gone to consult with God and would soon return, threatening anyone who would say that Muhammad was dead. Abu Bakr, having returned to Medina, calmed Umar by showing him Muhammad's body, convincing him of his death. He then addressed those who had gathered at the mosque, saying, "If anyone worships Muhammad, Muhammad is dead. If anyone worships God, God is alive, immortal", thus putting an end to any idolising impulse in the population. He then concluded with verses from the Quran: "(O Muhammad) Verily you will die, and they also will die." (), "Muhammad is no more than an Apostle; and indeed many Apostles have passed away, before him, If he dies Or is killed, will you then Turn back on your heels? And he who turns back On his heels, not the least Harm will he do to Allah And Allah will give reward to those Who are grateful." ()
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Abu Bakr
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Caliphate
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Caliphate
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Abu Bakr
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Saqifa
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Saqifa
In the immediate aftermath of Muhammad's death, a gathering of the Ansar (Natives of Medina) took place in the (courtyard) of the Banu Sa'ida clan. The general belief at the time was that the purpose of the meeting was for the Ansar to decide on a new leader of the Muslim community among themselves, with the intentional exclusion of the Muhajirun (Immigrants from Mecca), though this has later become the subject of debate.
Nevertheless, Abu Bakr and Umar, upon learning of the meeting, became concerned of a potential coup and hastened to the gathering. Upon arriving, Abu Bakr addressed the assembled men with a warning that an attempt to elect a leader outside of Muhammad's own tribe, the Quraysh, would likely result in dissension, as only they can command the necessary respect among the community. He then took Umar and Abu Ubaidah by the hand and offered them to the Ansar as potential choices. Habab ibn Mundhir, a veteran from the battle of Badr, countered with his own suggestion that the Quraysh and the Ansar choose a leader each from among themselves, who would then rule jointly. The group grew heated upon hearing this proposal and began to argue amongst themselves. The orientalist William Muir gives the following observation of the situation:William Muir, The Caliphate - Its Rise, Decline, and Fall (1891), p. 2
Umar hastily took Abu Bakr's hand and swore his own allegiance to the latter, an example followed by the gathered men. The meeting broke up when a violent scuffle erupted between Umar and the chief of the Banu Sa'ida, Sa'd ibn Ubadah. This event suggests that the choice of Abu Bakr was not unanimous, with emotions running high as a result of the disagreement.
Abu Bakr was near-universally accepted as head of the Muslim community (under the title of Caliph) as a result of Saqifah, though he did face contention because of the rushed nature of the event. Several companions, most prominent among them being Ali ibn Abi Talib, initially refused to acknowledge his authority. Among Shi'ites, it is also argued that Ali had previously been appointed as Muhammad's heir, with the election being seen as in contravention to the latter's wishes. Abu Bakr later sent Umar to confront Ali, resulting in an altercation which may have involved violence. However, after six months the group made peace with Abu Bakr and Ali offered him his allegiance.
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Abu Bakr
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Accession
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Accession
After assuming the office of Caliph, Abu Bakr's first address was as follows:
Abu Bakr's reign lasted for 27 months, during which he crushed the rebellion of the Arab tribes throughout the Arabian Peninsula in the successful Ridda wars. In the last months of his rule, he sent Khalid ibn al-Walid on conquests against the Sassanid Empire in Mesopotamia and against the Byzantine Empire in Syria. This would set in motion a historical trajectory (continued later on by Umar and Uthman ibn Affan) that in just a few short decades would lead to one of the largest empires in history. He had little time to pay attention to the administration of state, though state affairs remained stable during his Caliphate. On the advice of Umar and Abu Ubaidah ibn al-Jarrah, he agreed to draw a salary from the state treasury and discontinue his cloth trade.
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Abu Bakr
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Ridda wars
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Ridda wars
thumb|upright=1.2|Abu Bakr's caliphate at its territorial peak in August 634
Troubles emerged soon after Abu Bakr's succession, with several Arab tribes launching revolts, threatening the unity and stability of the new community and state. These insurgencies and the caliphate's responses to them are collectively referred to as the Ridda wars ("Wars of Apostasy").
The opposition movements came in two forms. One type challenged the political power of the nascent caliphate as well as the religious authority of Islam with the acclamation of rival ideologies, headed by political leaders who claimed the mantle of prophethood in the manner that Muhammad had done. These rebellions include:
that of the Banu Asad headed by Tulayha ibn Khuwaylid;
that of the Banu Hanifa headed by Musaylima;
those from among the Taghlib and the Banu Tamim headed by Sajah;
that of the Al-Ansi headed by Al-Aswad al-Ansi.
These leaders are all denounced in Islamic histories as "false prophets".
The second form of opposition movement was more strictly political in character. Some of the revolts of this type took the form of tax rebellions in Najd among tribes such as the Banu Fazara and Banu Tamim. Other dissenters, while initially allied to the Muslims, used Muhammad's death as an opportunity to attempt to restrict the growth of the new Islamic state. They include some of the Rabi'a ibn Nizar in Eastern Arabia, the Azd in Oman, as well as among the Kinda and Khawlan in Yemen.
Abu Bakr, likely understanding that maintaining firm control over the disparate tribes of Arabia was crucial to ensuring the survival of the state, suppressed the insurrections with military force. He dispatched Khalid ibn Walid and a body of troops to subdue the uprisings in Najd as well as that of Musaylimah, who posed the most serious threat. Concurrent to this, Shurahbil ibn Hasana and Al-Ala'a Al-Hadrami were sent to Bahrayn, while Ikrima ibn Abi Jahl, Hudhayfah al-Bariqi and Arfaja al-Bariqi were instructed to conquer Oman. Finally, Al-Muhajir ibn Abi Umayya and Khalid ibn Asid were sent to Yemen to aid the local governor in re-establishing control. Abu Bakr also made use of diplomatic means in addition to military measures. Like Muhammad before him, he used marriage alliances and financial incentives to bind former enemies to the caliphate. For instance, a member of the Banu Hanifa who had sided with the Muslims was rewarded with the granting of a land estate. Similarly, a Kindah rebel named Al-Ash'ath ibn Qays, after repenting and re-joining Islam, was later given land in Medina as well as the hand of Abu Bakr's sister Umm Farwa in marriage.
At their heart, the Ridda movements were challenges to the political and religious supremacy of the Islamic state. Through his success in suppressing the insurrections, Abu Bakr had in effect continued the political consolidation which had begun under Muhammad's leadership with relatively little interruption. By wars' end, he had established an Islamic hegemony over the entirety of the Arabian Peninsula.
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Abu Bakr
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Expeditions into Mesopotamia, Persia and Syria
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Expeditions into Mesopotamia, Persia and Syria
With Arabia having united under a single centralised state with a formidable military, the region could now be viewed as a potential threat to the neighbouring Byzantine and Sasanian empires. It may be that Abu Bakr, reasoning that it was inevitable that one of these powers would launch a pre-emptive strike against the youthful caliphate, decided that it was better to deliver the first blow himself. Regardless of the caliph's motivations, in 633, small forces were dispatched into Iraq and Palestine, capturing several towns. Though the Byzantines and Sassanians were certain to retaliate, Abu Bakr had reason to be confident; the two empires were militarily exhausted after centuries of war against each other, making it likely that any forces sent to Arabia would be diminished and weakened.
A more pressing advantage though was the effectiveness of the Muslim fighters as well as their zeal, the latter of which was partially based on their certainty of the righteousness of their cause. Additionally, the general belief among the Muslims was that the community must be defended at all costs. Historian Theodor Nöldeke gives the somewhat controversial opinion that this religious fervour was intentionally used to maintain the enthusiasm and momentum of the ummah:
Though Abu Bakr had started these initial conflicts which eventually resulted in the Islamic conquests of Mesopotamia, Persia and the Levant, he did not live to see those regions conquered by Islam, instead leaving the task to his successors.
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Abu Bakr
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Preservation of the Quran
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Preservation of the Quran
Abu Bakr was instrumental in preserving the Quran in written form. It is said that after the hard-won victory over Musaylimah in the Battle of Yamama in 632, Umar saw that some five hundred of the Muslims who had memorised the Quran had been killed in wars. Fearing that it might become lost or corrupted, Umar requested that Abu Bakr authorise the compilation and preservation of the scriptures in written format. The caliph was initially hesitant, being quoted as saying, "how can we do that which the Messenger of Allah, may Allah bless and keep him, did not himself do?" He eventually relented, however, and appointed Zayd ibn Thabit, who had previously served as one of the scribes of Muhammad, for the task of gathering the scattered verses. The fragments were recovered from every quarter, including from the ribs of palm branches, scraps of leather, stone tablets and "from the hearts of men". The collected work was transcribed onto sheets and verified through comparison with Quran memorisers. The finished codex, termed the Mus'haf, was presented to Abu Bakr, who prior to his death, bequeathed it to his successor Umar. Upon Umar's own death, the Mus'haf was left to his daughter Hafsa, who had been one of the wives of Muhammad. It was this volume, borrowed from Hafsa, which formed the basis of Uthman's legendary prototype, which became the definitive text of the Quran. All later editions are derived from this original.
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Abu Bakr
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Death
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Death
thumb|Abu Bakr dying beside Ali
On 23 August 634, Abu Bakr fell sick and did not recover. He developed a high fever and was confined to bed. His illness was prolonged, and when his condition worsened, he felt that his end was near. Realising this, he sent for Ali and requested him to perform his ghusl since Ali had also done it for Muhammad.
Abu Bakr felt that he should nominate his successor so that the issue should not be a cause of dissension among the Muslims after his death, though there was already controversy over Ali not having been appointed.Sidiq-i-Akbar Hazrat Abu Bakr by Masudul Hasan, Ferozsons, 1976 He appointed Umar for this role after discussing the matter with some companions. Some of them favoured the nomination and others disliked it due to the tough nature of Umar.
Abu Bakr thus dictated his last testament to Uthman ibn Affan as follows:
Umar led the funeral prayer for him and he was buried beside the grave of Muhammad.
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Abu Bakr
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Appearance
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Appearance
The historian Al-Tabari, in regards to Abu Bakr's appearance, records the following interaction between Aisha and her paternal nephew, Abd Allah ibn Abd al-Rahman ibn Abi Bakr:
When she was in her howdah and saw a man from among the Arabs passing by, she said, "I have not seen a man more like Abu Bakr than this one." We said to her, "Describe Abu Bakr." She said, "A slight, white man, thin-bearded and bowed. His waist wrapper would not hold but would fall down around his loins. He had a lean face, sunken eyes, a bulging forehead, and trembling knuckles".
Referencing another source, Al-Tabari further describes him as being "white mixed with yellowness, of good build, slight,
bowed, thin, tall like a male palm tree, hook-nosed, lean-faced, sunken-eyed, thin-shanked, and strong-thighed. He used to dye himself with henna and black dye".
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Abu Bakr
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Assessment and legacy
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Assessment and legacy
Although Abu Bakr's caliphate lasted only two years, two months, and fifteen days, it encompassed successful campaigns against the Sassanid Empire and Byzantine Empire, the two most powerful empires of the era. He is known by the titles as Al-Siddiq, Atiq and Companion of the Cave.
As the first caliph in Islamic history, Abu Bakr was also the first to nominate a successor. Notably, he returned his entire caliphal allowance to the state treasury upon his death, a unique act among caliphs. Additionally, he purchased the land for Al-Masjid al-Nabawi.
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Abu Bakr
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Sunni view
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Sunni view
Sunni Muslim tradition considers Abu Bakr the best man after the prophets in Sunni Islam. He is also regarded as one of the Ten Promised Paradise (al-'Ashara al-Mubashshara) whom Muhammad testified were destined for Paradise. Abu Bakr is recognized as the "Successor of Allah's Messenger" (Khalifa Rasulullah), the first of the Rightly Guided Caliphs – i.e., the Rashidun – and the rightful successor to Muhammad. He was always the closest friend and confidant of Muhammad, accompanying him during every major event. Muhammad consistently honored Abu Bakr's wisdom. He is regarded among the greatest of Muhammad's followers; as Umar ibn al-Khattab stated, "If the faith of Abu Bakr were weighed against the faith of the people of the earth, the faith of Abu Bakr would outweigh theirs."Narrated by al-Bayhaqi in "al-Jamia" lashu'ab al-Eemaan' (1:18) and its narrators are trustworthy.
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Abu Bakr
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Shia view
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Shia view
Shia Muslims believe that Ali ibn Abi Talib was supposed to assume the leadership and that he had been publicly and unambiguously appointed by Muhammad as his successor at Ghadir Khumm. It is also believed that Abu Bakr and Umar conspired to take over power in the Muslim nation after Muhammad's death in a coup d'état against Ali.
Most Twelver Shia (as the main branch of Shia Islam, with 85% of all Shias) have a negative view of Abu Bakr because, after Muhammad's death, Abu Bakr refused to grant Muhammad's daughter, Fatimah, the lands of the village of Fadak which she claimed her father had given to her as a gift before his death. He refused to accept the testimony of her witnesses, so she claimed the land would still belong to her as inheritance from her deceased father. However, Abu Bakr replied by saying that Muhammad had told him that the prophets of God do not leave as inheritance any worldly possessions and on this basis he refused to give her the lands of Fadak.al-islam.org, Fatima the Gracious, by Abu – Muhammad Ordoni, 1987, Section entitled Abu Bakr Versus Fatima az-Zahra (sa).See also Sahih Al Bukhari Volume 5, Book 57, Number 60, which says: "Fatima sent somebody to Abu Bakr asking him to give her her inheritance from the Prophet from what Allah had given to His Apostle through Fai (i.e. booty gained without fighting). She asked for the Sadaqa (i.e. wealth assigned for charitable purposes) of the Prophet at Medina, and Fadak, and what remained of the Khumus (i.e., one-fifth) of the Khaibar booty". Abu Bakr said, "Allah's Apostle said, "We (Prophets), our property is not inherited, and whatever we leave is Sadaqa, but Muhammad's Family can eat from this property, i.e. Allah's property, but they have no right to take more than the food they need". By Allah! I will not bring any change in dealing with the Sadaqa of the Prophet (and will keep them) as they used to be observed in his (i.e. the Prophet's) life-time, and I will dispose with it as Allah's Apostle used to do". Then Ali said, "I testify that None has the right to be worshipped but Allah, and that Muhammad is His Apostle", and added, "O Abu Bakr! We acknowledge your superiority". Then he (i.e. Ali) mentioned their own relationship to Allah's Apostle and their right. Abu Bakr then spoke saying, "By Allah in Whose Hands my life is. I love to do good to the relatives of Allah's Apostle rather than to my own relatives". Abu Bakr added: Look at Muhammad through his family".See also Sahih Al Bukhari Volume 8, Book 80, Number 722, which says: Aisha said, "When Allah's Apostle died, his wives intended to send Uthman to Abu Bakr asking him for their share of the inheritance". Then Aisha said to them, "Didn't Allah's Apostle say, Our (Apostles') property is not to be inherited, and whatever we leave is to be spent in charity?" However, as Sayed Ali Asgher Razwy notes in his book A Restatement of the History of Islam & Muslims, Muhammad inherited a maid servant, five camels, and ten sheep. Shia Muslims believe that prophets can receive inheritance, and can pass on inheritance to others as well. In addition, Shias claim that Muhammad had given Fadak to Fatimah during his lifetime, and Fadak was therefore a gift to Fatimah, not inheritance. This view has also been supported by the Abbasid ruler al-Ma'mun.
Twelvers also accuse Abu Bakr of participating in the burning of the house of Ali and Fatima.Ibn Qutayba al Dinawari. Al Imama Wa'l Siyasa. The Twelver Shia believe that Abu Bakr sent Khalid ibn Walid to crush those who were in favour of Ali's caliphate (see Ridda Wars). The Twelver Shia strongly contest the idea that Abu Bakr or Umar were instrumental in the collection or preservation of the Quran, claiming that they should have accepted the copy of the book in the possession of Ali.al-islam.org, The Quran Compiled by Imam Ali (AS)
However, Sunnis argue that Ali and Abu Bakr were not enemies and that Ali named his sons Abi Bakr in honor of Abu Bakr. After the death of Abu Bakr, Ali raised Abu Bakr's son Muhammad ibn Abu Bakr. The Twelver Shia view Muhammad as one of the greatest companions of Ali.Nahj al-Balagha Sermon 71, Letter 27, Letter 34, Letter 35 When he was killed by the Umayyads, Aisha, the third wife of Muhammad (the prophet), raised and taught her nephew Qasim ibn Muhammad ibn Abu Bakr. Qasim's mother was from Ali's family and his daughter Farwah bint al-Qasim was married to Muhammad al-Baqir and was the mother of Ja'far al-Sadiq. Therefore, Qasim was the grandson of Abu Bakr and the grandfather of Ja'far al-Sadiq.
Zaydi Shias, the largest group amongst the Shia before the Safavid dynasty and currently the second-largest group (although its population is only about 5% of all Shia Muslims),Stephen W. Day (2012), Regionalism and Rebellion in Yemen - A Troubled National Union, Cambridge University Press, p. 31 Jump up"Mapping the Global Muslim Population - A Report on the Size and Distribution of the World's Muslim Population", Pew Research Center, 7 October 2009, retrieved 25 August 2010. believe that on the last hour of Zayd ibn Ali (the uncle of Ja'far al-Sadiq), he was betrayed by the people in Kufa who said to him: "May God have mercy on you! What do you have to say on the matter of Abu Bakr and Umar ibn al-Khattab?" Zayd ibn Ali said, "I have not heard anyone in my family renouncing them both nor saying anything but good about them [...] when they were entrusted with government they behaved justly with the people and acted according to the Quran and the Sunnah".Akbar Shah Najeebabadi, The history of Islam, B0006RTNB4.The waning of the Umayyad caliphate by Tabarī, Carole Hillenbrand, 1989, p. 37–38The Encyclopedia of Religion, Vol. 16, Mircea Eliade, Charles J. Adams, Macmillan, 1987, p. 243, "They were called Rafida by the followers of Zayd"
In a similar view, the Ismaili Shias under the leadership of the Aga Khans have also come to accept the caliphates of the first three caliphs, including that of Abu Bakr:
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Abu Bakr
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Notes
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Notes
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Abu Bakr
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References
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References
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Abu Bakr
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Bibliography
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Bibliography
Walker, Adam, Abu Bakr al-Siddiq, in Muhammad in History, Thought, and Culture - An Encyclopedia of the Prophet of God (2 vols.), edited by C. Fitzpatrick and A. Walker, Santa Barbara, ABC-Clio, 2014.
Abū Bakr Muslim caliph, in Encyclopædia Britannica Online, by The Editors of Encyclopædia Britannica, Yamini Chauhan, Aakanksha Gaur, Gloria Lotha, Noah Tesch and Amy Tikkanen
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Abu Bakr
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External links
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External links
Category:573 births
Category:634 deaths
Category:Arab Muslims
Category:People from Mecca
Category:Rashidun caliphs
Category:7th-century caliphs
Category:Sahabah who participated in the battle of Uhud
Category:Sahabah who participated in the battle of Badr
Category:People of the Muslim conquest of the Levant
Category:Arab slave owners
Category:Sahabah hadith narrators
Category:Burials at Al-Masjid an-Nabawi
Category:7th-century monarchs in Asia
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Abu Bakr
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Table of Content
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Short description, Lineage and titles, Abdullah, Abu Bakr, Ateeq, al-Siddiq, al-Sahib, Al-Atqā, Al-Awwāh, Early life, Companionship of Muhammad, Subsequent life in Mecca, Persecution by the Quraysh, 613, Last years in Mecca, Migration to Medina, Life in Medina, Military campaigns under Muhammad, Battle of Badr, Battle of Uhud, Battle of the Trench, Battle of Khaybar, Military campaigns during final years of Muhammad, Battles of Hunayn and Ta'if, Abu Bakr as Amir al-Hajj, Expedition of Abu Bakr As-Siddiq, Expedition of Usama bin Zayd, Death of Muhammad, Caliphate, Saqifa, Accession, Ridda wars, Expeditions into Mesopotamia, Persia and Syria, Preservation of the Quran, Death, Appearance, Assessment and legacy, Sunni view, Shia view, Notes, References, Bibliography, External links
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Ambrose Traversari
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Short description
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Ambrogio Traversari, also referred to as Ambrose of Camaldoli (138620 October 1439), was an Italian monk and theologian who was a prime supporter of the papal cause in the 15th century. He is honored as a saint by the Camaldolese Order.
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Ambrose Traversari
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Biography
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Biography
Traversari was born near Forlì, in the village of Portico di Romagna in 1386. At the age of 14 he entered the Camaldolese Order in the Monastery of St. Mary of the Angels in Florence, and soon acquired a reputation as a leading theologian and Hellenist. In his study of Greek literature his master was Emmanuel Chrysoloras. Traversari worked primarily as a scholar until he became prior general of the Order in 1431.
Traversari emerged as a leading advocate of papal primacy. This attitude he showed clearly when he attended the Council of Basel as legate of Pope Eugene IV and defended the primacy of the pope, calling upon the council not to "rend asunder Christ's seamless robe". He was next sent by Eugene to the Emperor Sigismund to ask his aid in the pope's efforts to end this council, which for five years had been encroaching on papal prerogatives. Eugene transferred the council from Basel to Ferrara on 18 September 1437.
So strong was Traversari's hostility to some of the delegates that he described Basel as a western Babylon. He likewise supported the pope at Ferrara and Florence, and worked hard in the attempt to reconcile the Eastern and Western Churches. But in this council, and later, in that of Florence, Traversari, by his efforts and charity toward some indigent Greek bishops, greatly helped to bring about a union of the two Churches, the decree for which, 6 July 1439, he was called on to prepare a draft.
Ambrose Traversari died soon after. His feastday is celebrated by the Camaldolese Order on 20 November.
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Ambrose Traversari
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Character
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Character
According to the author of his biography in the eleventh edition of the Encyclopædia Britannica: "Ambrose is interesting as typical of the new humanism which was growing up within the church. Thus while among his own colleagues he seemed merely a hypocritical and arrogant priest, in his relations with his brother humanists, such as Cosimo de' Medici, he appeared as the student of classical antiquities and especially of Greek theological authors".
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Ambrose Traversari
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Works
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Works
His works include a treatise on the Holy Eucharist, one on the Procession of the Holy Spirit, many lives of saints, as well as a history of his term as prior general of the Camaldolese. He also translated from Greek into Latin a life of John Chrysostom (Venice, 1533); the Spiritual Wisdom of John Moschus; The Ladder of Divine Ascent of John Climacus (Venice, 1531), P.G., LXXXVIII. Between 1424 and 1433 he worked on the translation of the Lives and Opinions of Eminent Philosophers by Diogenes Laërtius, which came to be widely circulated in manuscript form. He also translated four books against the errors of the Greeks, by Manuel Kalekas, Patriarch of Constantinople, a Dominican friar (Ingolstadt, 1608), P.G., CLII, col. 13-661, a work known only through Ambrose's translation.
He also translated many homilies of John Chrysostom; the writings of Dionysius Areopagita (1436);In his 1498 edition of these works, Jacques LeFèvre d’Étaples praised them as “The most holy works of the divine Dionysius the Areopagite, of such worth and excellence that no praise in words can hope to equal” (sacratissima opera tanta excellentie dignitate eminentia ut commendationis eorum nullus unquam verbis valeat assequi summam) Jacobus Faber Stapulensis piis lectoribus, Theologia Vivificans; cibus solidus, 1498. Basil of Caesarea's treatise on virginity; thirty-nine discourses of Ephrem the Syrian, and many other works of the Fathers and writers of the Greek Church. Jean Mabillon's Letters and Orations of St. Ambrose of Camaldoli was published in Florence in 1759.
Selected works:
Hodoeporicon, diary of a journey visiting the monasteries of Italy Drane, Augusta Theodosia. Christian Schools and Scholars, Burns and Oates, 1881, p. 602
Epistolarium, correspondence
translations of
Palladius, Life of Chrysostom
Ephraem Syrus, Nineteen Sermons of Ephraem Syrus
Basil of Caesarea, On Virginity
Diogenes Laërtius, Vitae philosophorum (Lives and Opinions of Eminent Philosophers)Diogenes Laertius
Pseudo-Dionysius the Areopagite (1436)
A number of his manuscripts remain in the library of Saint Mark in Venice.
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Ambrose Traversari
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See also
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See also
Traversari
The Baptism of Christ (Piero della Francesca)
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Ambrose Traversari
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References
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References
Attribution
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Ambrose Traversari
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Further reading
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Further reading
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Ambrose Traversari
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External links
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External links
Letters – a few letters in the original Latin and a portrait of him from a manuscript he copied.
Contains short biography
Category:1386 births
Category:1439 deaths
Category:People from Portico e San Benedetto
Category:14th-century Christian saints
Category:15th-century Christian saints
Category:15th-century Italian Roman Catholic theologians
Category:Camaldolese saints
Category:Medieval Italian saints
Category:Italian Benedictines
Category:Benedictine saints
Category:Benedictine scholars
Category:Benedictine theologians
Category:15th-century Italian Roman Catholic priests
Category:Greek–Latin translators
Category:15th-century Italian writers
Category:Italian Renaissance humanists
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Ambrose Traversari
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Table of Content
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Short description, Biography, Character, Works, See also, References, Further reading, External links
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Ambrosians
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Short description
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Ambrosians are members of one of the religious brotherhoods which at various times since the 14th century have sprung up in and around Milan, Italy. In the 16th century, a sect of Anabaptist Ambrosians was founded.
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Ambrosians
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Orders
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Orders
thumb|225px|Late Antique Mosaic of Saint Ambrose (~337-397) in Sant'Ambrogio church, Milan, Lombardy, Italy, possibly an actual portrait made in his lifetime
Only the oldest of the Catholic Ambrosians, the , had anything more than a very local significance. This order is known from a bull of Pope Gregory XI addressed to the monks of the church of St Ambrose outside Milan. This further references Herzog-Hauck's Realencyklopadie, i. 439.
Saint Ambrose, Bishop of Milan, certainly did not found religious orders, though he took an interest in the monastic life and watched over its beginnings in his diocese, providing for the needs of a monastery outside the walls of Milan, as Saint Augustine recounts in his Confessions. Ambrose also made successful efforts to improve the moral life of women in the Milan of his time by promoting the permanent institution of Virgins, as also of widows. His exhortations and other interventions have survived in various writings:
Ambrose was the only Father of the Church to leave behind so many writings on the subject and his attentions naturally enough led to the formation of communities which later became formal monasteries of women.
It is against this background that two religious orders or congregations—one of men and one of women, when founded in the Milan area during the 13th and 15th centuries—took Saint Ambrose as their patron and hence adopted his name.
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Ambrosians
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Order of St Ambrose
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Order of St Ambrose
The first of the groups to adopt the name of St Ambrose was formed in a cave in a wood (Latin nemus, a term later used in their name) outside Milan by three rich Milanese nobles, Alessandro Crivelli, Antonio Petrasancta, and Alberto Besozzo, who were joined by numerous others, including lay hermits and priests and came over time to adopt a cenobitic form of life. Their chosen initial locality was associated traditionally with St Ambrose. In 1375 Pope Gregory XI approved them as an order with the obligation of following the Rule of St Augustine, and celebration the liturgy according to the Ambrosian Rite. Initially the various houses founded were quasi autonomous and had no formal bond between them. Subsequently Pope Eugene IV, in a bull of 4 October 1441, formed them into an order on the mendicant model, with the name "Fratres Sancti Ambrosii ad Nemus" The brethren were ruled by a rector general, elected by a general chapter meeting every three years, and assisted in his duties by two "visitors". Upon election the rector general was instituted by the Archbishop of Milan. The friars wore a habit consisting of a brown tunic, scapular, and hood. The priests of the congregation undertook preaching and other tasks of the ministry but were not allowed to accept the charge of parishes. The original house adjacent to the then Milanese church of San Primo was constituted as the order's main seat. There was another important house at Parabiago, a town located to the North West of Milan, and outside the Milan diocese only two other houses existed, both in Rome: San Clemente and San Pancrazio.
In 1579 Saint Charles Borromeo, Archbishop of Milan, successfully reformed their discipline, which had grown lax. In 1589 Pope Sixtus V united to the Congregation of St Ambrose the houses of a group known as the "Brothers of the Apostles of the Poor Life" (or "Apostolini" or "Brothers of St. Barnabas"), whose houses were located in the province of Genoa and in the March of Ancona. This was an order that had been founded by Giovanni Scarpa at the end of the 15th century. The union was confirmed by Pope Paul V in 1606, at which time the congregation added the name of St. Barnabas to its title, adopted new constitutions and divided its houses into four provinces. Two of these, were in effect the two communities in Rome already mentioned, San Clemente and San Pancrazio.
Published works have survived from the pen of Ascanio Tasca and Michele Mulozzani, each of whom was superior-general, and of Zaccaria Visconti, Francesco-Maria Guazzi and Paolo Fabulotti. Although various Ambrosians were given the title of Blessed in recognition of their holiness: Antonio Gonzaga of Mantua, Filippo of Fermo, and Gerardo of Monza, the order was eventually dissolved by Pope Innocent X in 1650.
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Ambrosians
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Nuns
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Nuns
The Nuns of St Ambrose (Ambrosian Sisters) wore a habit of the same colour as the Brothers of St Ambrose, conformed to their constitutions, and followed the Ambrosian Rite, but were independent in government. Pope Sixtus IV gave the nuns canonical status in 1474. Their one monastery was on the top of Monte Varese, near Lago Maggiore, on the spot where their foundress, the Blessed Catarina Morigia (or Catherine of Palanza), had first led a solitary life. Other early nuns were the Blessed Juliana of Puriselli, Benedetta Bimia, and Lucia Alciata. The nuns were esteemed by St Charles Borromeo.
Another group of cloistered "Nuns of St Ambrose", also called the Annunciatae (Italian: Annunziate) of Lombardy or "Sisters of St Marcellina", were founded in 1408 by three young women of Pavia, Dorothea Morosini, Eleonora Contarini, and Veronica Duodi. Their houses, scattered throughout Lombardy and Venetia, were united into a congregation by St Pius V, under the Rule of St Augustine with a mother-house, residence of the prioress general, at Pavia. One of the nuns in this group was Saint Catharine Fieschi Adorno, who died on September 14, 1510.
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Ambrosians
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Oblates of St. Ambrose and of St. Charles
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Oblates of St. Ambrose and of St. Charles
In some sense also "Ambrosians" are the members of a diocesan religious society founded by St Charles Borromeo, Archbishop of Milan. All priests or destined to become priests, they took a simple vow of obedience to their bishop. The model for this was a society that already existed at Brescia, under the name of "Priests of Peace". In August 1578 the new society was inaugurated, being entrusted with the church of the Holy Sepulchre and given the name of "Oblates of St. Ambrose." They later received the approbation of Gregory XIII. St Charles died in 1584. These Oblates were dispersed by Napoleon I in 1810, while another group called the Oblates of Our Lady of Rho escaped this fate. In 1848 they were reorganized and given the name of "Oblates of St. Charles" and reassigned the house of the Holy Sepulchre. In the course of the 19th century similar groups were founded in a number of countries, including the "Oblates of St Charles", established in London by Cardinal Nicholas Wiseman.
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Ambrosians
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See also
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See also
St. Ambrose University
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Ambrosians
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References
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References
Category:Anabaptism
Category:Baptism
Category:Premillennialism
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Ambrosians
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Table of Content
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Short description, Orders, Order of St Ambrose, Nuns, Oblates of St. Ambrose and of St. Charles, See also, References
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Ambrosiaster
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Short description
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Ambrosiaster or Pseudo-Ambrose is the name given to the unknown author of a commentary on the epistles of Saint Paul, written some time between 366 and 384AD. The name "Ambrosiaster" in Latin means "would-be Ambrose". Various conjectures have been made as to Ambrosiaster's true identity, and several other works have been attributed to the same author, with varying degrees of certainty.
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Ambrosiaster
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Identity
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Identity
Pseudo-Ambrose was the name given by Erasmus to refer to the author of a volume containing the first complete Latin commentary on the Pauline epistles.
Attempts to identify Ambrosiaster with known authors has continued, but with no success. Because Augustine cites Ambrosiaster's commentary on Romans 5:12 under the name of "Hilary", many critics have attempted to identify Ambroasiaster with one of the many writers named "Hilary" active in the period. In 1899, Germain Morin suggested that the writer was Isaac, a converted Jew and writer of a tract on the Trinity and Incarnation, who was exiled to Spain in 378–380 and then relapsed to Judaism. Morin afterwards abandoned this theory of the authorship in favour of Decimus Hilarianus Hilarius, proconsul of Africa in 377. Alternatively, Paolo Angelo Ballerini attempted to sustain the traditional attribution of the work to Ambrose, in his complete edition of that Father's work. This is extremely problematic, though, since it would require Ambrose to have written the book before he became a bishop, and then added to it in later years, incorporating later remarks of Hilary of Poitiers on Romans.Alexander Souter, Study of Ambrosiaster (Cambridge Univ. Press, 1905) No identifications, therefore, have acquired lasting popularity with scholars, and Ambrosiaster's identity remains a mystery.
Internal evidence from the documents has been taken to suggest that the author was active in Rome during the period of Pope Damasus, and, almost certainly, a member of the clergy.
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Ambrosiaster
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Works
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Works
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Ambrosiaster
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Commentary on Paul
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Commentary on Paul
The Commentary on Thirteen Pauline Letters is considered valuable as evidence of the state of the Latin text of Paul's epistles before the appearance of the Vulgate of Jerome, and as an example of Pauline interpretation prior to Augustine of Hippo. It was traditionally ascribed to Ambrose, but in 1527, Erasmus threw doubt on the accuracy of this ascription, and the anonymous author came to be known as "Ambrosiaster". It was once thought that Erasmus coined this name; however, René Hoven, in 1969, showed that this was incorrect, and that credit should actually be given to the Maurists. Later scholars have followed Hoven in this assessment, although it has also been suggested that the name originated with Franciscus Lucas Brugensis.
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Ambrosiaster
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Other works
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Other works
Several other works which now survive only as fragments have been attributed to this same author. These include a commentary on Matthew 24, and discussions on the parable of the leaven, the denial of Peter, and Jesus's arrest. In 1905, Alexander Souter established that Ambrosiaster was also the author of the Quaestiones Veteris et Novi Testamenti, a lengthy collection of exegetical and polemical tractates which manuscripts have traditionally ascribed to Augustine.David G Hunter, "Fourth-century Latin writers", in Frances Young, Lewis Ayres and Andrew Louth, eds, The Cambridge History of Early Christian Literature, (2010), p307
Other works ascribed to the same author, less definitely, are the Lex Dei sive Mosaicarum et Romanorum legum collatio, De bello judaico, and the fragmentary Contra Arianos sometimes ascribed to the pseudo-Hilary and the sermo 246 of pseudo-Augustine. They mention Simon Magus.
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Ambrosiaster
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Influence
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Influence
Many scholars argue that Ambrosiaster's works were essentially Pelagian, although this is disputed. Pelagius cited him extensively. For example, Alfred Smith argued that Pelagius got his views on predestination and original sin from Ambrosiaster. However, Augustine also made use of Ambrosiaster's commentaries.
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Ambrosiaster
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Notes
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Notes
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Ambrosiaster
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Bibliography
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Bibliography
Bussières, Marie-Pierre. Ambrosiaster. Contre les Païens. Sur le destin. Texte, traduction et commentaire. Paris, Éditions du Cerfs (Sources chrétiennes 512), 2007.
Moreschini, Claudio, and Enrico Norelli. 2005 "Ambrosiaster," in Early Christian Greek and Latin Literature: A Literary History. Peabody, Mass: Hendrickson Publishers. vol. 2, p. 296-98.
Mundle, Wilhelm. 1919. Die Exegese der paulinischen Briefe im Kommentar des Ambrosiaster.
Queis, Dietrich Traugott von, and Augustine. 1972. Ambrosiaster: Quaestiones Veteris et Novi Testamenti. Quaestio 115: De fato. Basel.
Souter, Alexander. 1905. A study of Ambrosiaster. Cambridge [Eng.]: The University Press.
Souter, Alexander. 1927. The earliest Latin commentaries on the Epistles of St. Paul; a study. Oxford: Clarendon Press.
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Ambrosiaster
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External links
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External links
The Latin text of Ambrosiaster's Pauline commentary is included (though attributed to Ambrose) in Migne's Patrologia Latina, vol. 17, pp. 48–536. This can be found on Google Books or at Documenta Catholica Omnia.
The Latin text of Quaestiones Veteris et Novi Testamenti is included in Patrologia Latina, vol. 35, available at Documenta Catholica Omnia.
Category:4th-century Christian texts
Category:4th-century Christian clergy
Category:4th-century Romans
Category:4th-century Christian theologians
Category:4th-century writers in Latin
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Ambrosiaster
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Table of Content
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Short description, Identity, Works, Commentary on Paul, Other works, Influence, Notes, Bibliography, External links
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Ambrosius Aurelianus
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redirect
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thumb|upright|Illustration of Emrys Wledig from a 15th-century manuscript of Brut y Brenhinedd (the Historia Regum Britanniae translated into Welsh)
Ambrosius Aurelianus (; Anglicised as Ambrose Aurelian and called Aurelius Ambrosius in the Historia Regum Britanniae and elsewhere) was a war leader of the Romano-British who won an important battle against the Anglo-Saxons in the 5th century, according to Gildas. He also appeared independently in the legends of the Britons, beginning with the 9th-century Historia Brittonum. Eventually, he was transformed by Geoffrey of Monmouth into the uncle of King Arthur, the brother of Arthur's father Uther Pendragon, as a ruler who precedes and predeceases them both. He also appears as a young prophet who meets the tyrant Vortigern; in this guise, he was later transformed into the wizard Merlin.
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Ambrosius Aurelianus
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According to Gildas
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According to Gildas
Ambrosius Aurelianus is one of the few people whom Gildas identifies by name in his sermon De Excidio et Conquestu Britanniae, and the only one named from the 5th century. De Excidio is considered the oldest extant British document about the so-called Arthurian period of Sub-Roman Britain.Reno (1996), p. 263–282 Following the destructive assault of the Saxons, the survivors gather together under the leadership of Ambrosius, who is described as:
Ambrosius was possibly of high birth and very likely a Christian: Gildas says that he won his battles "with God's help". Ambrosius's parents were slain by the Saxons and he was among the few survivors of their initial invasion.
According to Gildas, Ambrosius organised the survivors into an armed force and achieved the first military victory over the Saxon invaders. However, this victory was not decisive: "Sometimes the Saxons and sometimes the citizens [meaning the Romano-British inhabitants] were victorious." Due to Gildas's description of him, Ambrosius is one of the figures called the Last of the Romans.Venning (2013), Ambrosius Aurelianus, unnumbered pages
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Ambrosius Aurelianus
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Scholarship questions
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Scholarship questions
Two points in Gildas's description have attracted much scholarly commentary. The first is what Gildas meant by saying Ambrosius' family "had worn the purple". Roman emperors and male Patricians wore clothes with a purple band to denote their class so the reference to purple may be to an aristocratic heritage. Roman military tribunes (tribuni militum), senior officers in Roman legions, wore a similar purple band so the reference may be to a family background of military leadership. The tradition was old, as the togas and pallia of already ancient senators and tribunes were trimmed with the purple band. In the church, "the purple" is a euphemism for blood and therefore "wearing the purple" may be a reference to martyrdomCraughwell (2008), pp. 106–112 or a bishop's robe. In addition, in the later Roman Empire both Roman consuls and governors of consular rank also wore clothes with a purple fringe. The Notitia Dignitatum, a Roman catalogue of official posts, lists four or five provincial governors in Roman Britain and two of them were of consular rank. One was the governor of Maxima Caesariensis and the other that of Valentia. The parent who wore the purple may well have been one of these governors, whose names were not recorded.Ashley (2005), De Excidio, unnumbered pages
It has been suggested by historian Alex Woolf that Ambrosius may have been related to the 5th-century Romano-British usurpers Marcus or Gratian – Woolf expresses a preference based on nomenclature for Marcus. Frank D. Reno, an Arthurian scholar, has instead argued that the name "Aurelianus" indicates the descent of Ambrosius from the Illyrian Roman emperor Aurelian (reigned 270–275). Aurelian's military campaigns included the conquest of the Gallic Empire. N. J. Higham suggests that Ambrosius may have been distantly related to imperial families of the late Roman Empire, such as the Theodosian dynasty. Branches of this particular dynasty were known to be active in western Roman provinces like Hispania.Higham (1994), p. 35–66
Mike Ashley instead focuses on the name "Ambrosius" and its possible connection to Saint Ambrosius, a fourth-century Bishop of Milan, who also served as consular governor in areas of Roman Italy. The father of the Bishop is sometimes claimed to be a fourth century Praetorian prefect of Gaul named Aurelius Ambrosius, whose areas included Britain, though some modern scholars doubt that Saint Ambrosius was related to this man (instead identifying his father with an official named Uranius mentioned in an extract from the Theodosian Code).Barnes, T. D., "The Election of Ambrose of Milan", in: Johan Leemans (ed), Episcopal Elections in Late Antiquity, de Gruyter, 2011, pp 39–60.Mazzarino, S. "Il padre di Ambrogio", Helikon 13–14, 1973–1974, 111–117.Mazzarino, S., "Storia sociale del vescovo Ambrogio", Problemi e ricerche di storia antica 4, Rome 1989, 79–81. Ashley suggests that Ambrosius Aurelianus was related to the two Aurelii Ambrosii. Tim Venning points out that the name "Aurelianus" could be the result of a Roman adoption. When a boy was adopted into a new gens (clan), he received the family names of his new family but was often additionally called by a cognomen indicating his descent from his original family. The additional cognomen often had the form "-anus". When Gaius Octavius from gens Octavia was adopted by his uncle Gaius Julius Caesar, he was often distinguished from his adoptive father by the addition "Octavianus". In this case, Ambrosius may have been a member of gens Aurelia who was adopted by another gens/family.
The second question is the meaning of the word avita: Gildas could have meant "ancestors", or intended it to mean more specifically "grandfather" – thus indicating Ambrosius lived about a generation before the Battle of Badon. Lack of information prevents sure answers to these questions.
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Ambrosius Aurelianus
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Gildas's motives
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Gildas's motives
N. J. Higham, author of a book on Gildas and the literary tropes that he used, has suggested that Gildas may have had considerable motive for drawing attention to Ambrosius. He was not attempting to write a historical biography of the man, according to Higham, but setting him as an example to his contemporaries. It was essential to the philosophy of Gildas that Briton leaders who achieved victory over the barbarians were only able to do so because of divine aid. And only those who had superior Christian virtues were deserving of this aid. Ambrosius Aurelianus was apparently known for at least one such victory over the barbarians. To fit him into his worldview, Gildas was almost required to feature the former warrior as a man of exceptional virtues and obedience to God. He was made to fit Gildas's version of a model leader.
Higham also suggests that the Roman lineage of Ambrosius was highlighted for a reason. Gildas was apparently intentionally connecting him with the legitimate authority and military virtues of the Romans. He was also contrasting him with the subsequent Briton rulers whose reigns lacked in such legitimacy.
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Ambrosius Aurelianus
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Identifying historical figures
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Identifying historical figures
Gildas is a primary source for the Battle of Badon, yet he never mentions the names of the combatants. It is not known if Ambrosius Aurelianus or his successors took part in the battle. The names of the Saxon leaders in the battle are not recorded.
The identities of Ambrosius's descendants are unknown, since Gildas never identifies them by name. It is assumed that they were Gildas's contemporaries and known to the author. Higham suggests that they were prominent figures of the time. Their lineage and identities were probably sufficiently familiar to his intended audience that they did not have to be named. The work portrays Ambrosius's descendants as inferior to their ancestor as part of his criticism on rulers of his time, according to Higham. Those criticised were likely aware that the vitriol was intended for them, but probably would not challenge a work offering such a glowing report of their illustrious ancestor.
Mike Ashley suggests that the descendants of Ambrosius could include other people named by Gildas. He favours the inclusion in this category of one Aurelius Caninus ("Aurelius the dog-like"), whom Gildas accuses of parricide, fornication, adultery, and warmongering. His name "Aurelius" suggests Romano-British descent. The insulting nickname "Caninus" was probably invented by Gildas himself, who similarly insults other contemporary rulers. Due to the name used by Gildas, there are theories that this ruler was actually named Conan/Cynan/Kenan. Some identify him with Cynan Garwyn, a 6th-century King of Powys, though it is uncertain if he was a contemporary of Gildas or lived one or two generations following him. Another theory is that this ruler did not reign in Britain but in Brittany. Caninus, in this view, might be Conomor ("Great Dog"). Conomor is considered a likelier contemporary of Gildas. Conomor was likely from Domnonée, an area of Brittany controlled by British immigrants from Dumnonia. He might be remembered in British legend as Mark of Cornwall.
Gildas primarily describes the Saxons as barbarian raiders; their invasions involved a slow and difficult process of military conquest. By AD 500, possibly the time described by Gildas, Anglo-Saxons controlled the Isle of Wight, Kent, Lincolnshire, Norfolk, Suffolk, and coastal areas of Northumberland and Yorkshire. The rest of the former Roman Britain was still under the control of the local Britons or remnants of the Roman provincial administration. Gildas also mentions depopulation of cities and this probably reflects historical facts. Londinium, once a major city, was completely abandoned during the 5th century.
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Ambrosius Aurelianus
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According to Bede
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According to Bede
Bede follows Gildas's account of Ambrosius in his Ecclesiastical History of the English People, but in his Chronica Majora he dates Ambrosius's victory to the reign of the Emperor Zeno (474–491).
Bede's treatment of the 5th century history of Great Britain is not particularly valuable as a source. Until about the year 418, Bede could choose between several historical sources and often followed the writings of Orosius. Following the end of Orosius's history, Bede apparently lacked other available sources and relied extensively on Gildas. Entries from this period tend to be close paraphrases of Gildas's account with mostly stylistic changes. Bede's account of Ambrosius Aurelianus has been translated as following:
Bede does not mention the descendants of Ambrosius Aurelianus, nor their supposed degeneracy.
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Ambrosius Aurelianus
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According to Nennius
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According to Nennius
The Historia Brittonum, attributed to Nennius, preserves several snippets of lore about Ambrosius. Despite the traditional attribution, the authorship of the work and the period of its writing are open questions for modern historians. There are several extant manuscript versions of the work, varying in details. The most important ones have been dated to between the 9th and the 11th century. Some modern scholars think it unlikely that the work was composed by a single writer or compiler, suggesting that it may have taken centuries to reach its final form, though this theory is not conclusive.
In Chapter 31, we are told that Vortigern ruled in fear of Ambrosius. This is the first mention of Ambrosius in the work. According to Frank D. Reno, this would indicate that Ambrosius's influence was formidable, since Vortigern considered him more of a threat than northern invaders and attempts to restore Roman rule in Britain. The chapter relates events following the end of Roman rule in Britain and preceding Vortigern's alliance with the Saxons.
The most significant appearance of Ambrosius is the story about Ambrosius, Vortigern, and the two dragons beneath Dinas Emrys, "Fortress of Ambrosius" in Chapters 40–42. In this account, Ambrosius is still an adolescent but has supernatural powers. He intimidates Vortigern and the royal magicians. When it is revealed that Ambrosius is the son of a Roman consul, Vortigern is convinced to cede to the younger man the castle of Dinas Emrys and all the kingdoms in the western part of Britain. Vortigern then retreats to the north, in an area called Gwynessi. This story was later retold with more detail by Geoffrey of Monmouth in his fictionalised Historia Regum Britanniae, conflating the personage of Ambrosius with the Welsh tradition of Myrddin the visionary, known for oracular utterances that foretold the coming victories of the native Celtic inhabitants of Britain over the Saxons and the Normans. Geoffrey also introduces him into the Historia under the name Aurelius Ambrosius as one of three sons of Constantine III, along with Constans and Uther Pendragon.
In Chapter 48, Ambrosius Aurelianus is described as "king among all the kings of the British nation". The chapter records that Pascent, the son of Vortigern, was granted rule over the regions of Buellt and Gwrtheyrnion by Ambrosius. Finally, in Chapter 66, various events are dated from a Battle of Guoloph (often identified with Wallop, ESE of Amesbury near Salisbury), which is said to have been between Ambrosius and Vitolinus. The author dates this battle as taking place 12 years from the reign of Vortigern.
It is not clear how these various traditions about Ambrosius relate to each other, or whether they come from the same tradition; it is very possible that these references are to different men with the same name. Frank D. Reno points out that the works call all these men "Ambrosius"/"Emrys". The cognomen "Aurelianus" is never used. The Historia Brittonum dates the battle of Guoloph to "the twelfth year of Vortigern", by which the year 437 seems to be meant. This is perhaps a generation before the battle that Gildas may imply was commanded by Ambrosius Aurelianus.
The text never identifies who Ambrosius's father is, just gives his title as a Roman consul. When an adolescent Ambrosius speaks of his father, there is no suggestion that this father is deceased. The boy is not identified as an orphan. The exact age of Ambrosius is not given in his one encounter with Vortigern. Frank D. Reno suggests that he might be as young as 13 years old, barely a teenager.
It is impossible to know to what degree Ambrosius actually wielded political power, and over what area. Ambrosius and Vortigern are shown as being in conflict in the Historia Brittonum, and some historians have suspected that this preserves a historical core of the existence of two parties in opposition to one another, one headed by Ambrosius and the other by Vortigern. J. N. L. Myres built upon this suspicion and speculated that belief in Pelagianism reflected an actively provincial outlook in Britain and that Vortigern represented the Pelagian party, while Ambrosius led the Catholic one. Subsequent historians accepted Myres's speculation as fact, creating a narrative of events in 5th century Britain with various degrees of elaborate detail. Yet a simpler alternative interpretation of the conflict between these two figures is that the Historia Brittonum is preserving traditions hostile to the purported descendants of Vortigern, who at this time were a ruling house in Powys. This interpretation is supported by the negative character of all of the stories retold about Vortigern in the Historia Brittonum, which include his alleged practice of incest.As argued by Nora K. Chadwick, "A Note on the Name Vortigern" in Studies in Early British History (Cambridge: University Press, 1954), p. 41
The identity of Ambrosius's last mentioned enemy, Vitalinus, is somewhat obscure. Various manuscripts of the Historia and translations also render his name as "Guitolin", "Guitolini", and "Guitholini". He is mentioned in chapter 49 as one of four sons of Gloiu and co-founder of the city of Gloucester. No other background information is given. There are theories that Gloiu is also the father of Vortigern, but the genealogy is obscure and no supporting primary text can be found. There have been further attempts to identify Vitalinus with a pro-Vortigern or anti-Roman faction in Britain, opposed to the rise of the Romano-British Ambrosius. However, this is rendered problematic since Vitalinus seems to also have a Romano-British name. The traditional view of pro-Roman and pro-Briton factions active in this period might oversimplify a more complex situation.
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Ambrosius Aurelianus
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According to William of Malmesbury
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According to William of Malmesbury
Ambrosius appears briefly in the Gesta Regum Anglorum ("Deeds of the Kings of the English") by William of Malmesbury. Despite its name, the work attempted to reconstruct British history in general by drawing together the varying accounts of Gildas, Bede, Nennius, and various chroniclers. The work features Ambrosius as the apparent employer of Arthur. The relevant passage has been translated as follows:
William swiftly shifts attention from Ambrosius to Arthur, and proceeds to narrate Arthur's supposed victory in the Battle of Badon. The narrative is probably the first to connect Ambrosius and Arthur. William had to reconcile the accounts of Gildas and Bede who implied that Ambrosius was connected to the battle, and that of Nennius which clearly stated that it was Arthur who was connected to the battle. He solved the apparent discrepancy by connecting both of them to it. Ambrosius as the king of the Britons and Arthur as his most prominent general and true victor of the battle.
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Ambrosius Aurelianus
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According to Geoffrey of Monmouth
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According to Geoffrey of Monmouth
Ambrosius Aurelianus appears in later pseudo-chronicle tradition beginning with Geoffrey of Monmouth's Historia Regum Britanniae with the slightly garbled name Aurelius Ambrosius, now presented as son of a King Constantine. King Constantine's eldest son Constans is murdered at Vortigern's instigation, and the two remaining sons (Ambrosius and Uther, still very young) are quickly hustled into exile in Brittany. (This does not fit with Gildas' account, in which Ambrosius' family perished in the turmoil of the Saxon uprisings.) Later, the two brothers return from exile with a large army when Vortigern's power has faded. They destroy Vortigern and become friends with Merlin. They go on to defeat the Saxon leader Hengist in two battles at Maisbeli (probably Ballifield, near Sheffield) and Cunengeburg. Hengist is executed and Ambrosius becomes king of Britain. However, he is poisoned by his enemies, and Uther succeeds him. The text identifies the poisoner as Eopa.
Judgements vary wildly of the value of Geoffrey as both a historian and a literary storyteller. He has been praised for giving us detailed information about an otherwise obscure period and possibly preserving information from lost sources, and condemned for an excessive use of artistic licence and possibly inventing stories wholecloth. According to Frank D. Reno, whenever Geoffrey uses extant sources, the details in the text tend to be accurate. Assuming that he was also using sources lost to us, it may be difficult to decide which details are truthful. Reno suggests that "individual judgements" have to be made about various elements of his narrative.
Geoffrey changed the word "Aurelianus" to "Aurelius", which is the name of a Roman gens. Geoffrey retains the story of Emrys and the dragons from Nennius, but identifies the figure with Merlin. Merlin is Geoffrey's version of a historical figure known as Myrddin Wyllt. Myrddin is only mentioned once in the Annales Cambriae, at an entry dated to 573. The name of Merlin is given in Latin as Ambrosius Merlinus. "Merlinus" may have been intended as the agnomen of a Roman or Romano-British individual like Ambrosius.
Elements of Ambrosius Aurelianus, the traditional warrior king, are used by Geoffrey for other characters. Ambrosius' supposed supernatural powers are passed to Merlin. Geoffrey's Aurelius Ambrosius rises to the throne but dies early, passing the throne to a previously unknown brother called Uther Pendragon. The role of warrior king is shared by Uther and his son Arthur.
Geoffrey also uses the character Gloiu, father of Vitalinus/Vitolinus, derived from Nennius. He names this character as a son of Claudius and appointed by his father as Duke of the Welsh. His predecessor as Duke is called Arvirargus. Assuming that Claudius and Arvirargus are supposed to be contemporaries, then this Claudius is the Roman emperor Claudius I (reigned 41–54). It seems unlikely that Claudius would have living grandsons in the 5th century, four centuries following his death. Reno suggests that Claudius II (reigned 268–270) would be a more likely "Claudius" to have living descendants in the 5th century.
Geoffrey for the first time gives a genealogy of Ambrosius. He is supposedly a paternal nephew of Aldroenus, King of Brittany, son of Constantine and an unnamed Briton noblewoman, adoptive grandson (on his mother's side) of Guthelinus/Vitalinus, Bishop of London, younger brother of Constans and older brother of Uther Pendragon.Ashley (2005), Geoffrey of Monmouth, unnumbered pages Ambrosius and Uther are supposedly raised by their adoptive maternal grandfather Guthelinus/Vitalinus. It is not explicitly covered in Geoffrey's narrative, but this genealogy makes Constantine and his children descendants of Conan Meriadoc, legendary founder of the line of Kings of Brittany. Conan is also featured in the Historia Regum Britanniae, where he is appointed king by Roman emperor Magnus Maximus (reigned 383–388).
Constantine's reign is placed by Geoffrey as following the Groans of the Britons mentioned by Gildas. Constantine is reported killed by a Pict and his reign is followed by a brief succession crisis. Candidates for the throne included all three sons of Constantine, but there were problems for their eventual rise to the throne. Constans was a monk, and Ambrosius and Uther were underage and still in their cradle. The crisis is resolved when Vortigern places Constans on the throne, and then serves as his chief adviser and power behind the throne. When Constans is killed by the Picts serving as bodyguards of Vortigern, Vortigern feigns anguish and has the killers executed. Ambrosius is still underage and Vortigern rises to the throne.
The chronology offered by Geoffrey for the early life of Ambrosius contradicts Gildas and Nennius, and is also internally inconsistent. The Groans of the Britons involves an appeal by the Britons to Roman consul "Agitius". This person has been identified with Flavius Aetius (d. 454), magister militum ("master of soldiers") of the Western Roman Empire and consul of the year 446. The Groans are generally dated to the 440s and 450s, preceding the death of Aetius. If Geoffrey's Constantine rose to the throne immediately following the Groans, this would place his reign in this period. Geoffrey gives a 10-year reign for Constantine and his marriage lasts just as long. However the eldest son Constans is clearly older than 10 years by the time his father dies. He is already an adult candidate of the throne and has had time to follow a monastic career. Even assuming there is a time gap between the death of Constantine and the adulthood of Constans, his younger brothers
have not aged at all in the narrative.
Geoffrey's narrative has an underage Ambrosius, if not a literal infant, in the 460s. Accounts deriving from Gildas and Nennius place Ambrosius in the prime of his life in the same decade. Most telling is that Geoffrey has Vortigern rising to the throne in the 460s. Nennius places the rise of Vortigern in the year 425, and Vortigern is entirely absent in chronologies of the 460s. Suggesting that he was deceased by that time.
Geoffrey's narrative includes as a major character Hengist, as leader of the Saxons. He is featured as the father of Queen Rowena and father-in-law of Vortigern. Other Saxon characters in the narrative tend to receive less attention by the writer, but their names tend to correspond to Anglo-Saxons known from other sources. Henginst's supposed son Octa is apparently Octa of Kent, a 6th-century ruler variously connected to Hengist as a son or descendant. The other son, Ebissa, is more difficult to identify. He might correspond to kinsmen of Hengist variously identified as "Ossa", "Oisc", and "Aesc". A minor Saxon character called "Cherdic" is probably Cerdic of Wessex, though elsewhere Geoffrey calls the same king "Cheldric". He actually may appear under three different names in the narrative, since Geoffrey elsewhere calls the interpreter of Hengist "Ceretic", a variant of the same name.
Geoffrey, in the last chapters featuring Vortigern, has the king served by magicians. This detail derives from Nennius, though Nennius was talking about Vortigern's "wise men". They may not have been magic users but advisers. Vortigern's encounter with Emrys/Merlin takes place in this part of the narrative. Merlin warns Vortigern that Ambrosius and Uther have already sailed for Britain and are soon to arrive, apparently to claim his throne. Ambrosius soon arrives at the head of the army and is crowned king. He besieges Vortigern at the castle of "Genoreu", which is identified with Nennius' Cair Guorthigirn ("Fort Vortigern") and the hillfort at Little Doward. Ambrosius burns the castle down and Vortigern dies with it.
Having killed Vortigern, Ambrosius next turns his attention to Hengist. Despite the fact that no earlier military actions of Ambrosius are recorded, the Saxons have already heard of his bravery and battle prowess. They immediately retreat beyond the Humber. Hengist soon amasses a massive army to face Ambrosius. His army counts 200,000 men and Ambrosius' only 10,000 men. He marches south and the first battle between the two armies takes place in Maisbeli, where Ambrosius emerges the victor. It is unclear what location Geoffrey had in mind. Maisbeli translates to "the field of Beli", and could be related to the Beli Mawr of Welsh legend and/or the Celtic god Belenus. Alternatively it could be a field where the Beltane festival was celebrated. Geoffrey could derive the name from a similar-sounding toponym. For example, Meicen of the Hen Ogledd ("Old North"), traditionally identified with Hatfield.
Following his defeat, Hengist retreats towards Cunungeburg. Geoffrey probably had in mind Conisbrough, not far from Hatfield. Ambrosius leads his army against the new position of the Saxons. The second battle is more evenly fought, and Hengist has a chance to achieve victory. However, Ambrosius receives reinforcements from Brittany and the tide of the battle turns in favour of the Britons. Hengist himself is captured by his old enemy Eldol, Consul of Gloucester and decapitated. Soon after the battle, the surviving Saxon leaders Octa and Eosa submit themselves to Ambrosius' rule. He pardons them and grants them an area near Scotland. The area is not named, but Geoffrey could be basing this on Bernicia, a real Anglo-Saxon kingdom covering areas in the modern borders of Scotland and England.
Geoffrey closely connects the deaths of Vortigern and Hengist, which are elsewhere poorly recorded. Vortigern historically died in the 450s, and various dates for the death of Hengist have been proposed, between the 450s and the 480s. Octa of Kent, the supposed son and heir of Hengist, was still alive in the 6th century and seems to belong to a later historical era than his father. The ruling family of the Kingdom of Kent were called the Oiscingas, a term identifying them as descendants of Oisc of Kent, not of Hengist. In effect, none of them was likely a literal son of Hengist and their relation to Hengist may have been a later invention. Geoffrey did not invent the connection, but his sources here were likely legendary in nature.
Following his victories and the end of the wars, Ambrosius organises the burial of killed nobles at Kaercaradduc. Geoffrey identifies this otherwise unknown location with Caer-Caradog (Salisbury). Ambrosius wants a permanent memorial for the slain and assigns the task to Merlin. The result is the so-called Giants' Ring. Its location in the vicinity of Salisbury has led to its identification with Stonehenge, though Geoffrey never uses that term. Stonehenge is closer to Amesbury than Salisbury. The ring formation of the monument could equally apply to Avebury, the largest stone circle in Europe.
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Ambrosius Aurelianus
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In other texts
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In other texts
In Welsh legend and texts, Ambrosius appears as Emrys Wledig (Emperor Ambrose). The term "Wledig" is a title used by notable royal and military commanders. It is mostly used for famous figures such as Cunedda, and the Roman emperor Magnus Maximus ("Macsen Wledig") when he appears in Welsh folklore.
In Robert de Boron's Merlin, he is called simply Pendragon and his younger brother is named Uter, which he changes to Uterpendragon after the death of the elder sibling. This is probably a confusion that entered oral tradition from Wace's Roman de Brut. Wace usually only refers to li roi ("the king") without naming him, and someone has taken an early mention of Uther's epithet Pendragon as the name of his brother.
Richard Carew's Survey of Cornwall (1602) drew on an earlier French writer, Nicholas Gille, who mentions Moigne, brother of Aurelius and Uther, who was duke of Cornwall, and "gouerner of the Realme" under Emperor Honorius.
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Ambrosius Aurelianus
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Possible identification with other figures
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Possible identification with other figures
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Ambrosius Aurelianus
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Riothamus
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Riothamus
Léon Fleuriot has suggested Ambrosius is identical to Riothamus, a Brythonic leader who fought a major battle against the Goths in France around the year 470. Fleuriot argues that Ambrosius led the Britons in the battle, in which he was defeated and forced to retreat to Burgundy. Fleuriot proposed that he then returned to Britain to continue the war against the Saxons.Léon Fleuriot, Les origines de la Bretagne: l’émigration, Paris, Payot, 1980, p. 170
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Ambrosius Aurelianus
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Place-name evidence
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Place-name evidence
It has been suggested that the place-name Amesbury in Wiltshire might preserve the name of Ambrosius, and that perhaps Amesbury was the seat of his power base in the later fifth century. Scholars such as Shimon Applebaum have found a number of place names through the Midland dialect regions of Britain that incorporate the ambre- element; examples include Ombersley in Worcestershire, Ambrosden in Oxfordshire, Amberley in Herefordshire, Amberley in Gloucestershire, and Amberley in West Sussex. These scholars have claimed that this element represents an Old English word amor, the name of a woodland bird. However, Amesbury in Wiltshire is in a different dialect region and does not easily fit into the pattern of the Midland dialect place names.
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Ambrosius Aurelianus
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Modern fictional treatments
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Modern fictional treatments
The time-travel romance novel "Refine" by Nichole Van shows Aurelius Ambrosius as the heroine's father who sends her to a future time with the help of a magical portal
The novel Coalescent by Stephen Baxter depicts Aurelianus as a general to Artorius, Briton and basis for the legend of King Arthur. In Baxter's novel, Aurelianus is a minor character who interacts with the book's main Roman-era protagonist, Regina, founder of a (literally) underground matriarchal society. In the text, he is credited with winning the battle of Mount Badon.
In Marion Zimmer Bradley's The Mists of Avalon, Aurelianus is depicted as the ageing High King of Britain, a "too-ambitious" son of a Western Roman Emperor. His sister's son is Uther Pendragon, but Uther is described as not having any Roman blood. Aurelianus is unable to gather the leadership of the native Celts, who refuse to follow any but their own race.
In Alfred Duggan's Conscience of the King, a historical novel about Cerdic, founder of the Anglo-Saxon kingdom of Wessex, Ambrosius Aurelianus is a Romano-British general who rose independently to military power, forming alliances with various British kings and setting out to drive the invading Saxons from Britain. Cerdic, who is of both Germanic and British descent and raised as a Roman citizen, served in his army as a young man. In the novel Ambrosius is a separate character from Arthur, or Artorius, who appears much later as a foe of Cerdic.
In Stephen R. Lawhead's Pendragon Cycle, Aurelianus (most often referred to as "Aurelius") figures prominently, along with his brother Uther, in the second book of the series, Merlin. He is poisoned soon after becoming High King of Britain, and Uther succeeds him. Lawhead alters the standard Arthurian story somewhat, in that he has Aurelius marry Igraine and become the true father of King Arthur (Uther does marry his brother's widow, though).
In Valerio Massimo Manfredi's The Last Legion, Aurelianus (here called "Aurelianus Ambrosius Ventidius") is a major character and is shown as one of the last loyal Romans, going to enormous lengths for his boy emperor Romulus Augustus, whose power has been wrested by the barbarian Odoacer. In this story, Romulus Augustus marries Igraine, and King Arthur is their son, and the sword of Julius Caesar becomes the legendary Excalibur in Britain. In the 2007 film version of the novel, he is played by Colin Firth and his name becomes "Aurelianus Caius Antonius". In both he is called "Aurelius" for short.
Mary Stewart's The Crystal Cave follows Geoffrey of Monmouth in calling him Aurelius Ambrosius and portrays him as the father of Merlin, the elder brother of Uther (hence uncle of Arthur), an initiate of Mithras, and generally admired by everyone except the Saxons. Much of the book is set at his court in Brittany or during the campaign to retake his throne from Vortigern. Later books in the series show that Merlin's attitude toward Arthur is influenced by his belief that Arthur is a reincarnation of Ambrosius, who is seen through Merlin's eyes as a model of good kingship.
In Rosemary Sutcliff's The Lantern Bearers Prince Ambrosius Aurelianus of Arfon fights the Saxons by training his British army with Roman techniques and making effective use of cavalry. By the end of the novel, the elite cavalry wing is led by his nephew, a dashing young warrior prince named Artos, whom Sutcliff postulates to be the real Arthur. In the sequel Sword at Sunset, Artos eventually succeeds an ailing Ambrosius as High King after he deliberately gets himself killed while hunting.
In Parke Godwin's Firelord, Ambrosius is the elderly tribune of the diminished, dispirited and politically fractured Legio VI Victrix garrisoning Hadrian's Wall. Near his death, he names Artorius Pendragon (Arthur) as his successor, encourages him to convert the legion to alae (heavy cavalry) and allows the legionnaires to renounce their loyalty to Rome and take personal oaths of fealty to Artorius in order to help unify Brittania politically and to create a military force with the ability to quickly redeploy to meet differing threats.
In Jack Whyte's Camulod Chronicles, Ambrosius Aurelianus is the half-brother of Caius Merlyn Britannicus (Merlin) and helps him lead the people of Camulod (Camelot).
In Henry Treece's The Great Captains, Ambrosius is the aged and blind Count of Britain who is deposed by the Celt Artos the Bear after the latter takes his sword of command Caliburn and plunges it into a tree stump, daring him to pull it out.
In Stargate SG-1, Ambrosius and Arthur are one and the same. Merlin was an Ancient fleeing from Atlantis who later Ascends, then comes back in order to build the Sangraal, or Holy Grail, to defeat the Ori. Daniel Jackson also comments that it would mean that Ambrosius was 74 at the Battle of Mount Badon.
Ambrosius (voiced by Owen Teale) is a major character in the 2020 Audible Original drama Albion: The Legend of Arthur, in which he is depicted as the uncle of Arthur and having a son named Cunan.
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Ambrosius Aurelianus
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References
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References
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Ambrosius Aurelianus
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Sources
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Sources
Category:5th-century births
Category:5th-century monarchs in Europe
Category:5th-century Western Romans
Category:Arthurian characters
Category:Legendary British kings
Category:Date of death unknown
Category:Historical figures as candidates of King Arthur
Category:Last of the Romans
Category:Merlin
Category:Mythological kings
Category:Sub-Roman Britons
Category:Sub-Roman monarchs
Category:Welsh mythology
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Ambrosius Aurelianus
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Table of Content
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redirect, According to Gildas, Scholarship questions, Gildas's motives, Identifying historical figures, According to Bede, According to Nennius, According to William of Malmesbury, According to Geoffrey of Monmouth, In other texts, Possible identification with other figures, Riothamus, Place-name evidence, Modern fictional treatments, References, Sources
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Ammon
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Short description
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thumb|right|An Ammonite watch tower at Rujm Al-Malfouf in Amman
thumb|right|Qasr Al Abd was built by the governor of Ammon in 200 BC
Ammon (; Ammonite: 𐤏𐤌𐤍 ʻAmān; ; ) was an ancient Semitic-speaking kingdom occupying the east of the Jordan River, between the torrent valleys of Arnon and Jabbok, in present-day Jordan. The chief city of the country was Rabbah or Rabbat Ammon, site of the modern city of Amman, Jordan's capital. Milcom and Molech are named in the Hebrew Bible as the gods of Ammon. The people of this kingdom are called Children of Ammon or Ammonites.
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Ammon
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History
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History
thumb|right|Statue of an Ammonite deified King on display at the Jordan Museum. The statue was found near the Amman Citadel and is thought to date to 8th century BC.
The Ammonites occupied the northern Central Trans-Jordanian Plateau from the latter part of the second millennium BC to at least the second century AD.
Ammon maintained its independence from the Neo-Assyrian Empire (10th to 7th centuries BC) by paying tribute to the Assyrian kings at a time when that Empire raided or conquered nearby kingdoms. The Kurkh Monolith lists the Ammonite king Baasha ben Ruhubi's army as fighting alongside Ahab of Israel and Syrian allies against Shalmaneser III at the Battle of Qarqar in 853 BC, possibly as vassals of Hadadezer, the Aramaean king of Damascus. In 734 BC the Ammonite king Sanipu was a vassal of Tiglath-Pileser III of Assyria, and Sanipu's successor Pudu-ilu held the same position under Sennacherib () and Esarhaddon (). An Assyrian tribute-list exists from this period, showing that Ammon paid one-fifth as much tribute as Judah did.See Schrader, K.A.T. pp. 141 et seq.; Delitzsch, Paradies, p. 294; Winckler, Geschichte Israels, p. 215.
Somewhat later, the Ammonite king Amminadab I () was among the tributaries who suffered in the course of the great Arabian campaign of Assurbanipal. Other kings attested to in contemporary sources are Barachel (attested to in several contemporary seals) and Hissalel; Hissalel reigned about 620 BC, and is mentioned in an inscription on a bronze bottle found at Tel Siran in present-day Amman, along with his son, King Amminadab II, who reigned around 600 BC.
Archaeology and history indicate that Ammon flourished during the period of the Neo-Babylonian Empire (626 to 539 BC). This contradicts the view, dominant for decades, that Transjordan was either destroyed by Nebuchadnezzar II, or suffered a rapid decline following Judah's destruction by that king. Newer evidence suggests that Ammon enjoyed continuity from the Neo-Babylonian to the Persian period of 550 to 330 BC. One reason includes Ammon becoming a Babylonian province, shortly after being devastated by Nebuchadnezzar II in the 580s BC.
In accounts in the First Book of Maccabees, the Ammonites and their neighboring tribes are noted for having resisted the revival of Jewish power under Judas Maccabaeus in the period 167 to 160 BC.1 Maccabees 5:6; cf. Josephus Jewish Antiquities xii. 8. 1. The dynast Hyrcanus founded Qasr Al Abd, and was a descendant of the Seleucid Tobiad dynasty of Tobiah, whom Nehemiah mentions in the 5th century BC as an Ammonite (ii. 19) from the east-Jordanian district.
By the Roman conquest of the Levant by Pompey in 63 BC, Ammon lost its distinct identity through assimilation.
However, the last notice of the Ammonites occurs in Justin Martyr's Dialogue with Trypho (§ 119), in the second century AD; Justin affirms that they were still a numerous people.
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Ammon
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Biblical account
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Biblical account
thumb|David punishing the Ammonites, by Gustave Doré
The first mention of the Ammonites in the Hebrew Bible is in Genesis 19:37-38. It is stated there that they descended from Ben-Ammi, a son of Lot with his younger daughter who plotted with her sister to intoxicate Lot and, in his inebriated state, have intercourse with him to become pregnant. Ben-Ammi literally means "son of my people". After the destruction of Sodom and Gomorrah, Lot's daughters' plot resulted in them conceiving and giving birth to Ammon and his half-brother, Moab.
The Ammonites settled to the east of the Jordan, invading the Rephaim lands east of Jordan, between the Jabbok and Arnon, dispossessing them and dwelling in their place. Their territory originally comprising all from the Jordan to the wilderness, and from the River Jabbok south to the River Arnon. It was accounted a land of giants; and that giants formerly dwelt in it, whom the Ammonites called Zamzummim.
Shortly before the Israelite Exodus, the Amorites west of Jordan, under King Sihon, invaded and occupied a large portion of the territory of Moab and Ammon. The Ammonites were driven from the rich lands near the Jordan and retreated to the mountains and valleys to the east. The invasion of the Amorites created a wedge and separated the two kingdoms of Ammon and Moab.
Throughout the Bible, the Ammonites and the Israelites are portrayed as mutual antagonists. During the Exodus, the Israelites were prohibited by the Ammonites from passing through their lands. This mistreatment is one of the reasons given for why the Torah forbids Jewish women from marrying Ammonite men.
In the times of Judges, the Ammonites allied themselves with Eglon of Moab in attacking Israel. The Ammonites maintained their claim to part of Transjordan, after it was occupied by the Israelites who obtained it from Sihon. During the days of Jephthah, the Ammonites occupied the lands east of the River Jordan and started to invade Israelite lands west of the river. Jephthah became the leader in resisting these incursions.
The constant harassment of the Israelite communities east of the Jordan by the Ammonites was the impetus behind the unification of the tribes under Saul. King Nahash of Ammon (990 BC) lay siege to Jabesh-Gilead. Nahash appears abruptly as the attacker of Jabesh-Gilead, which lay outside the territory he laid claim to. Having subjected the occupants to a siege, the population sought terms for surrender, and were told by Nahash that they had a choice of death (by the sword) or having their right eyes gouged out. The population obtained seven days' grace from Nahash, during which they would be allowed to seek help from the Israelites, after which they would have to submit to the terms of surrender. The occupants sought help from the people of Israel, sending messengers throughout the whole territory, and Saul, a herdsman at this time, responded by raising an army which decisively defeated Nahash and his cohorts at Bezek.
The strangely cruel terms given by Nahash for surrender were explained by Josephus as being the usual practice of Nahash. A more complete explanation came to light with the discovery of the Dead Sea Scrolls: although not present in either the Septuagint or masoretic text, an introductory passage, preceding this narrative, was found in a copy of the Books of Samuel among the scrolls found in cave 4:Frank Moore Cross, Donald W. Parry, Richard J. Saley and Eugene Ulrich, Qumran Cave 4 – XII, 1-2 Samuel (Discoveries in the Judaean Desert Series, XVII), Oxford: Clarendon Press, 2005
This eventually led to an alliance with Saul. Under his command, the Israelites relieved the siege and defeated the Ammonite king, eventually resulting in the formation of the Israelite kingdom.
During the reign of King David, the Ammonites humiliated David's messengers, and hired the Aramean armies to attack Israel. This eventually ended in a war and a year-long siege of Rabbah, the capital of Ammon. The war ended with all the Ammonite cities being conquered and plundered, and the inhabitants being killed or put to forced labor at David's command.
According to both 1 Kings 14:21-31 and 2 Chronicles 12:13, Naamah was an Ammonite. She was the only wife of King Solomon to be mentioned by name in the Tanakh as having borne a child. She was the mother of Solomon's successor, Rehoboam.
When the Arameans of Damascus city-state deprived the Kingdom of Israel of their possessions east of the Jordan, the Ammonites became allies of Ben-hadad, and a contingent of 1,000 of them served as allies of Syria in the great battle of the Arameans and Assyrians at Qarqar in 854 BC in the reign of Shalmaneser III.
The Ammonites, Moabites and Meunim formed a coalition against Jehoshaphat of Judah. The coalition later was thrown to confusion, with the armies slaughtering one another. They were subdued and paid tribute to Jotham.
After submitting to Tiglath-Pileser III they were generally tributary to the Neo-Assyrian Empire. They joined in the general uprising that took place under Sennacherib; but they submitted and then became tributary in the reign of Esar-haddon. Their hostility to Judah is shown in their joining the Chaldeans to destroy it. Their cruelty is denounced by the prophet Amos and their destruction (with their return in the future) by Jeremiah; Ezekiel; and Zephaniah. Their murder of Gedaliah; was a dastardly act. They may have regained their old territory when Tiglath-pileser carried off the Israelites east of the Jordan into captivity.;
Tobiah the Ammonite united with Sanballat to oppose Nehemiah, and their opposition to the Jews did not cease with the establishment of the latter in Judea.
The Ammonites presented a serious problem to the Pharisees because many marriages between Israelite men and Ammonite (and Moabite) women had taken place in the days of Nehemiah. The men had married women of the various nations without conversion, which made the children not Jewish. They also joined the Syrians in their wars with the Maccabees and were defeated by Judas. The "sons of Ammon" would be subject to Israel during the time of the Messiah's rulership according to the prophet Isaiah (Isaiah 11:14). The book of Zephaniah states that "Moab will assuredly be like Sodom, and the sons of Ammon like Gomorrah—Ground overgrown with weeds and full of salt mines, and a permanent desolation." (Zephaniah 2:9).
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Ammon
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Modern interpretation
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Modern interpretation
The biblical narrative has traditionally been considered literal fact, but is now generally interpreted as recording a gross popular irony by which the Israelites expressed their loathing of the morality of the Moabites and Ammonites. It has been doubted, however, whether the Israelites would have directed such irony to Lot himself,Fenlon, John Francis. "Ammonites." The Catholic Encyclopedia Vol. 1. New York: Robert Appleton Company, 1907. 14 April 2016King Joash of Judah was one of the four men who pretended to be gods. He was persuaded thereto particularly by the princes, who said to him. "Wert thou not a god thou couldst not come out alive from the Holy of Holies" (Ex R. viii. 3). He was assassinated by two of his servants, one of whom was the son of an Ammonite woman and the other the offspring of a Moabite ; for God said: "Let the descendants of the two ungrateful families chastise the ungrateful Joash" (Yalk., Ex. 262). Moab and Ammon were the two offspring of Lot's incest with his two daughters as described in . particularly because incest was not explicitly forbidden or stigmatized until the Book of Leviticus, i.e. centuries after the time of Abraham and Lot.
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Ammon
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Rabbinic literature
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Rabbinic literature
The Ammonites, still numerous in the south of Palestine in the second century CE according to Justin Martyr,"Dialogus cum Tryphone," ch. cxix. presented a serious problem to the Pharisaic scribes because many marriages with Ammonite and Moabite wives had taken place in the days of Nehemiah (Neh. 13). Still later, it is not improbable that when Judas Maccabeus had inflicted a crushing defeat upon the Ammonites, Jewish warriors took Ammonite women as wives, and their sons, sword in hand, claimed recognition as Jews notwithstanding the law (Deut. 23) that "an Ammonite or a Moabite shall not enter into the congregation of the Lord." Such a condition or a similar incident is reflected in the story told in the TalmudYeb. 76b, 77a; Ruth R. to ii. 5 that in the days of King Saul, the legitimacy of David's claim to royalty was disputed on account of his descent from Ruth, the Moabite; whereupon Ithra, an Israelite,II Sam. xvii. 25; compare I Chron. ii. 17 girt with his sword, strode like an Ishmaelite into the schoolhouse of Jesse, declaring upon the authority of Samuel, the prophet, and his bet din (court of justice), that the law excluding the Ammonite and Moabite from the Jewish congregation referred only to the men—who alone had sinned in not meeting Israel with bread and water—and not to the women. The story reflects actual conditions in pre-Talmudic times, conditions that led to the fixed rule stated in the Mishnah: "Ammonite and Moabite men are excluded from the Jewish community for all time; their women are admissible."Yeb. viii. 3
That Rehoboam, the son of King Solomon, was born of an Ammonite womanI Kings, xiv. 21-31 also made it difficult to maintain the messianic claims of the house of David; but it was adduced as an illustration of divine Providence which selected the "two doves," Ruth, the Moabite, and Naamah, the Ammonitess, for honorable distinction.B. Ḳ. 38bJewish encyclopedia Ammonites Ruth's kindness as noted in the Book of Ruth by Boaz is seen in the Jewish Tradition as in rare contradistinction to the peoples of Moab (where Ruth comes from) and Amon in general, who were noted by the Torah for their distinct lack of kindness. Deut. 23:5: "Because they [the peoples of Amon and Moab] did not greet you with bread and water on the way when you left Egypt, and because he [the people of Moab] hired Balaam the son of Beor from Pethor in Aram Naharaim against you, to curse you." Rashi notes regarding Israel's travels on the way: "when you were in [a state of] extreme exhaustion."
Jehoash was one of the four men who pretended to be gods.The other three were Pharaoh; Hiram and Nebuchadnezzar (Louis Ginzberg's The Legends of the Jews From Moses to Esther; Notes for Volumes Three and Four(p.423) He was persuaded thereto particularly by the princes, who said to him. "Wert thou not a god thou couldst not come out alive from the Holy of Holies" . He was assassinated by two of his servants, one of whom was the son of an Ammonite woman and the other the offspring of a Moabite (2 Chron. 24:26); for God said: "Let the descendants of the two ungrateful families chastise the ungrateful Joash" (Yalk., Ex. 262). Moab and Ammon were the two offspring of Lot's incest with his two daughters as described in Gen. 19:30–38.
Baalis, king of the Ammonites, envious of the Jewish colony's prosperity, or jealous of the might of the Babylonian king, instigated Ishmael, son of Nathaniel, "of the royal seed," to make an end of the Judean rule in Palestine, Ishmael, being an unscrupulous character, permitted himself to become the tool of the Ammonite king in order to realize his own ambition to become the ruler of the deserted land. Information of this conspiracy reached Gedaliah through Johanan, son of Kareah, and Johanan undertook to slay Ishmael before he had had time to carry out his evil design; but the governor disbelieved the report, and forbade Johanan to lay hands upon the conspirator. Ishmael and his ten companions were royally entertained at Gedaliah's table. In the midst of the festivities Ishmael slew the unsuspecting Gedaliah, the Chaldean garrison stationed in Mizpah, and all the Jews that were with him, casting their bodies into the pit of Asa (Josephus, "Ant." x. 9, § 4). The Rabbis condemn the overconfidence of Gedaliah, holding him responsible for the death of his followers (Niddah 61a; comp. Jer. xli. 9). Ishmael captured many of the inhabitants of Mizpah, as well as "the daughters of the king" entrusted to Gedaliah's care by the Babylonian general, and fled to Ammon. Johanan and his followers, however, on receiving the sad tidings, immediately pursued the murderers, overtaking them at the lake of Gibeon. The captives were rescued, but Ishmael and eight of his men escaped to the land of Ammon. The plan of Baalis thus succeeded, for the Jewish refugees, fearing lest the Babylonian king should hold them responsible for the murder, never returned to their native land. In spite of the exhortations of Jeremiah they fled to Egypt, joined by the remnant of the Jews that had survived, together with Jeremiah and Baruch (Jer. xliii. 6). The rule of Gedaliah lasted, according to tradition, only two months, although Grätz argues that it continued more than four years.Jewish Encyclopedia Gedallah Although a voice from heaven uttered for eighteen years these words in the palace of Nebuchadnezzar, "O wicked servant; go and destroy the house of your master, since his children no longer obey him," yet the king was afraid to obey the command, remembering the defeat which Sennacherib had suffered in a similar attempt. Nebuchadnezzar asked the advice of different oracles, all of which warned him not to undertake the expedition against Jerusalem (Lam. R. l.c.). Furthermore, the Ammonites and the Moabites, Israel's "wicked neighbors," gave inducements to Nebuchadnezzar to come by saying that the Prophets announced Judah's downfall. They allayed the king's fear lest God might send the same fate upon him that He had upon Sennacherib, by saying that God had now abandoned Israel, and that there were left among the people no pious ones able to turn away God's anger (Sanh. 96b).Jewish Encyclopedia Nebuchadnezzar
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Ammon
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Language
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Language
The few Ammonite names that have been preserved also include Nahash and Hanun, both from the Bible. The Ammonites' language is believed to be in the Canaanite family, closely related to Hebrew and Moabite. Ammonite may have incorporated certain Aramaic influences, including the use of ‘bd, instead of commoner Biblical Hebrew ‘śh, for "work". The only other notable difference with Biblical Hebrew is the sporadic retention of feminine singular -t (e.g., šħt "cistern", but lyh "high (fem.)".)
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Ammon
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Inscriptions
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Inscriptions
Inscriptions found in the Ammonite language include an inscription on a bronze bottle dating to c. 600 BC and the Amman Citadel Inscription.
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Ammon
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Religion
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Religion
Sources for what little is known of Ammonite religion are mostly the Hebrew Bible and material evidence. In general it appears to have been rather typical for Levantine religions, with Milcom, El and the moon god being the most prominent deities.
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