World History Encyclopedia on Tumblr

Sioux Warrior Rain-in-the-Face (Eastman's Biography)

Rain-in-the-Face (Ite Omagazu, l. c. 1835-1905) was a Lakota Sioux warrior and war chief during Red Cloud's War (1866-1868) and at the Battle of the Little Bighorn (1876), after which he became famous as the man who killed Lt. Col. George Armstrong Custer, his brother Capt. Thomas Custer, or both of them.

How Rain-in-the-Face first became identified as Custer's killer is unclear, but the claim was popularized by the poem The Revenge of Rain-in-the-Face by Henry Wadsworth Longfellow – the bestselling American poet of his age – published in Keramos and Other Poems (1878). Although modern-day writers cite the poem as claiming Rain-in-the-Face killed Thomas Custer, it seems clear "White Chief with yellow hair" (line 9 of the poem) alludes to George Custer, and it is George's heart, not Thomas's, that Rain-in-the-Face rides off with at the end of the piece.

Rain-in-the-Face is best known today from two accounts of his life and the part he played at the Battle of the Little Bighorn – the 1894 report given by American journalist W. Kent Thomas based on an "interview" given at Coney Island, and the 1905 biography by the Sioux author and physician Charles A. Eastman (also known as Ohiyesa, l. 1858-1939) – which contradict each other.

In the Thomas interview, Rain-in-the-Face claims he killed Thomas Custer, cut out his heart, and spat part of it in his face at Little Bighorn as revenge for being unjustly arrested by Capt. Custer in 1874. In Eastman's account, he denies killing either of the brothers and, further, describes the Battle of Little Bighorn as so chaotic no one could have known who they had killed for certain.

As the W. Kent Thomas interview was given after the journalist got Rain-in-the-Face drunk, for the express purpose of getting the "real story" on Custer's death, while Eastman's account is a respectful transcript of the old warrior's life story, the latter is usually understood as more historically accurate.

Text

The following is taken from Eastman's Indian Heroes and Great Chieftains (1916), the 1939 edition, republished in 2016. It has been edited in the interests of space, but the full account will be found below in the External Links section.

Continue reading...

George I of Great Britain

George I of Great Britain (r. 1714-1727) succeeded the last of the Stuart monarchs, Queen Anne of Great Britain (r. 1702-1714) because he was Anne's nearest Protestant relative. The House of Hanover secured its position as the new ruling family by defeating several Jacobite rebellions which supported the old Stuart line.

King George may have struggled with both English and the English, often preferring his attachments in Germany, but his reign was a relatively stable one. His greatest legacy was as a patron of the arts, in particular, his support of musicians like Handel and such lasting cultural institutions as the Royal Academy of Music. He was succeeded by his son George II of Great Britain (r. 1727-1760).

Succession: The House of Hanover

The Glorious Revolution of 1688 saw the end of the reign of the male Stuarts and placed William, Prince of Orange on the throne as William III of England (r. 1689-1702) with his wife, the daughter of the exiled James II of England (r. 1685-1688), made Mary II of England (r. 1689-1694). Mary's sister became the ruling monarch in 1702 as Anne, Queen of Great Britain. When Anne died, so ended the Stuart royal line, which had begun with Robert II of Scotland (r. 1371-1390).

Queen Anne outlived her husband Prince George of Denmark (1653-1708) by six years; she died at the age of 49 on 1 August 1714 at Kensington Palace after suffering two strokes. Queen Anne had had many children, but all died in infancy. The greatest hope for an heir had been William, Duke of Gloucester (b. 1689), but he died in 1700, aged 12. Anne's official heirs, the Hanoverian family, were selected as such in the 1701 Act of Settlement.

The Hanovers were connected to the British royal line as descendants of Elizabeth Stuart (d. 1662), daughter of James I of England (r. 1603-1625) and brief Queen of Bohemia through her husband Frederick V of the Palatinate. The chosen successor – although she was not permitted by Anne to even visit England – was Elizabeth Stuart's daughter Sophia (l. 1630-1714), wife of the Duke of Brunswick and Elector of Hanover (a small principality in Germany the size of Yorkshire). Sophie of Hanover was Queen Anne's nearest relation of the Protestant faith, a vital consideration given that Parliament had already passed a law forbidding a Catholic to take the throne. For this reason, more than 50 other claimants to the throne had been deemed unsuitable. When Sophia died in 1714, her son, George Ludwig, took over the role of heir apparent to the British throne.

Continue reading...

Dutch East India Company

The Dutch East India Company (VOC) was formed in 1602 by the Staten-Generaal (States General) of the then Republic of the Seven United Netherlands. The company was granted a 21-year charter with rights to trade exclusively in Asia and to buy valuable spices, such as nutmeg, mace, and cloves. Spices were in high demand in Europe to flavour food dishes and for use in medicines, and the company eventually gained a monopoly on spices.

Continue reading...

The Sweet Track

The Sweet Track is a Neolithic timber walkway, located in the Somerset Levels, England. It was originally part of a network of tracks built to provide a dry path across the marshy ground. The Sweet Track ran between what was then an island at Westhay to a ridge of high ground, close to the River Bruce. The remains of mounds have also been found at Westhay, indicating the remains of a settlement.

About 1.6 kilometres (1 mile) long, the Sweet Track was discovered in the 1970s CE during a peat excavation by Ray Sweet, (who also gave the track its name). Using dendrochronology (tree-ring dating) the track has been dated 3807/3806 BCE. For many years it was thought to be the oldest trackway in Northern Europe, until 2009 CE when a slightly older one was discovered in Plumstead, London.

The Somerset Levels are an area of wetlands and peats. The conditions of such areas can naturally lead to the preservation of organic materials. Materials become encased in a wet and airless environment, thus preventing, to a degree, decomposition. Wooden artefacts and structures have been recovered from the Levels, as well as the two well-preserved Iron Age villages of Glastonbury and Meare.

The track would have been built by a community of Neolithic farmers living in small settlements. Farming had spread from the Middle East and by this point was firmly established in Britain. According to pollen evidence, the whole of Britain would have been covered in forests at this time. The Neolithic peoples would have burnt and cleared the forests to have the land on which to grow their crops, mostly grains. A fair degree of organization is evident in the stockpiling of wood and construction of the tracks, and some members of the community would have had to have skills in woodworking. Using stone and flint axes, the trees for the track were cut on dry land with different cutting techniques used, depending on their age. Older oaks were cut vertically whilst younger trees tangentially. Modern research has been carried out using replica axes and the cut marks have also been studied to establish the methods of cutting used. The planks of wood were put together in the marsh, the final construction taking about a day to complete. Long poles were driven slantwise into the ground and then planks were laid in between, held in place by vertical pegs. The planks were made of oak, ash and lime. The poles and pegs were made mainly of hazel and alder. There are also remains of another track, known as the “Post Track”, which dates 30 years earlier than the Sweet Track, 3838 BCE. It ran roughly parallel to the Sweet Track, possibly used by the builders of the Sweet Track as an access route.

Artefacts have been found beside the track, among them, pottery and axe heads including one made of jadeite. Whether they had been deliberately buried, perhaps as an offering, or just lost, remains unknown. There have been many Prehistoric trackways found in England, but more than half reside in Somerset. Included in these are the Abbot's Way, Eclipse, Honeygore, Meare Health and Garvins tracks. They were constructed using varying styles, such as corduroy - laying short logs parallel to each other and side by side. The Sweet Track is the most well-known of these. It has been declared a scheduled monument (of national importance). Most of it remains in its original location and requires constant conservation to keep the wood in its damp condition. There are reproductions and a donated section now resides in the British Museum, London.

Continue reading...

A highly readable narrative of the causes, course, and consequences of the Spanish Conquest, incorporating the perspectives of many Native groups, Black slaves, and the conquistadors, timed with the 500th anniversary of the fall of the Aztec capital of Tenochtitlan. Five hundred years ago, a flotilla landed on the coast of Yucatán under the command of the Spanish conquistador Hérnan Cortés. While the official goal of the expedition was to explore and to expand the Christian faith, everyone involved knew that it was primarily about gold and the hunt for slaves. That a few hundred Spaniards destroyed the Aztec empire LEARN MORE --> https://www.youtube.com/watch?v=72rAm73aHS0

Diversity in Church Architecture in Medieval England

Medieval English churches differed in size and layout. Their original and evolving role(s), financial and material resources, and architectural fashions helped determine variability. However, their look ultimately grew from a constant symbiosis between being a place for worship and practical matters. During the 10th-15th centuries, stone construction became firmly established, and that witnessed a golden era of church building.

Purpose & Resources

Immediate, mundane reasons for diversity were just as for any other buildings – houses, castles, offices – it depended on the purpose for which they were originally built and the financial and material resources available to the initial builders and to later owners who wanted to extend and/or beautify it.

Impoverished communities created basic churches employing the means and materials members of the settlement possessed or could source nearby using their own sweat and skills. Rich sponsors had the wherewithal to envisage and execute the most lavish projects money and authority could buy, transporting materials from far and wide, engaging the leading designers, technology, masons, metalworkers, carpenters, painters, and glaziers of the day.

Basic buildings might be erected as outposts of mother churches/minsters or by individual villages or minor landowners wanting a place, however humble, to express their faith, as a centre for the daily, weekly, and yearly cycles of devotion that dominated and led peoples' lives. They were simple rectangular structures, large enough for maybe 15 to 20 worshippers. The grandest undertakings were sponsored by major royal, aristocratic, or religious order benefactors to produce leading centres of ecclesiastical, administrative, and scholarly influence. Many of the great cathedrals, abbeys, and minsters, like Durham, Lincoln, and Old St Paul's London were wonders of the world at the time they were built, well over 100 meters long, 100 meters high, or more, and tens of meters wide.

Of course, the majority of churches fell in between these extremes. Some might not initially have been conceived on a grand scale, yet over the centuries they grew as patrons and communities responded to changing population sizes and advances in building technology that fed the desire to always have the bigger, better, more beautiful, the latest architectural fashion. In the economic climate of the later Middle Ages, fresh sponsors of church building and extension entered the scene. Newly rich guilds and merchants in many towns employed their wealth to craft ornate chapels or enhance an existing church with which they were associated. From unpretentious origins, many modest buildings thus grew into impressive houses of God – witness Leicestershire's grandest church in Melton Mowbray backed by wool traders' money, and the great wool churches of Norfolk and Suffolk.

Continue reading...

James Armistead Lafayette

James Armistead Lafayette (l. c. 1748-1832) was an African American Patriot who served the Continental Army as a spy during the American Revolutionary War (1775-1783). During the Siege of Yorktown, he infiltrated the British camp to bring crucial intelligence to the Americans. After the war, he was freed from slavery with the help of the Marquis de Lafayette, whose name he adopted.

Early Life

James Armistead Lafayette was born into slavery around the year 1748 in New Kent County, Virginia (some sources give his birth year as 1760). He was born on the property of Colonel John Armistead, and became the colonel's slave; although later writers and historians would refer to him as James 'Armistead', he never adopted his master's surname during his lifetime and was instead simply referred to as 'James'. James was raised alongside Colonel Armistead's son, William, with the intention that James would eventually serve as William's personal manservant. For this purpose, James was given a basic education and was taught how to read and write, skills unusual for enslaved persons in Colonial America, but which James needed to know to be an effective servant. When William Armistead came of age, the colonel gifted him James as his manservant, with William inheriting the rest of his father's slaves and lands when the colonel died in 1779.

James likely would have remained a manservant for the rest of his life, fading into historical obscurity in much the same way that most of the other 450,000 enslaved individuals living in the Thirteen Colonies at the time did. However, in 1779, the same year that Colonel Armistead died, something happened that would change the course of James' life forever: the American War of Independence came to the south. By this point, the war was well into its fourth year; the United States of America had declared its independence, the decisive Battles of Saratoga had been fought in New York, the Continental Army had reorganized itself at Valley Forge, and the Kingdom of France had entered the war on the American side. But up until now, most of the fighting had taken place in the north, particularly in New York, New Jersey, Massachusetts, and Pennsylvania; the British had been focused on seizing key American cities like Philadelphia and New York City, while simultaneously isolating New England, believed to be the heart of the American rebellion.

But after the failure of several northern campaigns, the British turned their focus to the southern states, which were rumored to be replete with Loyalists eagerly awaiting the return of royal authority. The British implemented their southern strategy, capturing Savannah, Georgia, in December 1778 and laying siege to Charleston, South Carolina, in early 1780. With the arrival of the redcoats on their shores, southern colonists were forced to choose where their loyalties lie; this included the tens of thousands of African Americans, such as James, who had to decide whether the Patriots or the Tories (Loyalists) offered the better chance at freedom.

Continue reading...

Maya Religion & Culture

Maya religion and culture is among the most advanced and sophisticated of the Pre-Colombian Americas as evidenced by the ruins of their great cities and what remains of their writings after most were burned by the Spanish in 1562. The Maya continue to live in the same regions today as in the ancient past.

This collection presents a brief survey of some of the most significant aspects of the ancient Maya Civilization.

Continue reading...

Dogs and Their Collars in Ancient Mesoamerica

Dogs were an integral aspect of the lives of the people of Mesoamerica regardless of their location or culture and, throughout the region, were recognized as liminal beings belonging not only to the natural world and that of humans but to this world and the next.

Dogs were believed by the Aztec, Maya, and Tarascan to travel between worlds, assist the souls of the dead, warn of dangers to the living and, at the same time, were regarded as a food source, companion, and guardian in daily life. The dogs of the indigenous people are frequently depicted without collars because it seems to have been thought that these would restrict the dog’s movement between worlds.

Even so, collars did exist – fashioned for humans to wear – and it is thought that these developed from dog collars. This model changed with the arrival of Christopher Columbus (l. 1451-1506) in the West Indies in 1492. Columbus’ dogs all wore collars and were much larger than the animals the natives were used to. The European dogs had also been trained for war and so were far more savage than any dog a Taino, for example, had ever known.

After Columbus, who sailed for Spain, more Spanish invaders arrived and made their way north through South America to Mesoamerica, bringing Christianity with them. Christianity began to replace indigenous beliefs and, as the Catholic Church claimed dogs had no souls, belief in the supernatural power of the dog declined. Although there were no doubt many indigenous peoples who still believed in the dog as a psychopomp, there is no widespread evidence of this belief after the arrival of the Spanish as compared with pre-Columbian Mesoamerica. The descendants of the ancient people of the region have only begun restoring their ancient cultures in the past 100 years and so, in time, the dog has slowly regained the status it once held.

Olmecs & Their Dogs

The Olmecs of Mesoamerica lived in the lowlands along the Gulf of Mexico c. 1400-400 BCE and bred dogs as food. The Olmecs are the oldest civilization in the western hemisphere, inventing the first written language of Mesoamerica as well as distinctive art and architecture which would influence the later civilizations of the Aztecs, Maya, and Tarascan, among others. The sacred animal of the Olmecs was the jaguar which was thought to be spiritually related to the dog. The dog was therefore associated with the divine while, at the same time, serving as a food source. There seems to have been no contradiction in this as dogs, servants and messengers of the gods, also served humanity by graciously offering themselves as food.

A tomb of the Zoque peoples, a Mesoamerican population thought to be descended from the Olmec, was discovered in 2010 in Chiapa de Corzo containing jade collars. These were ornamental collars for human wear but could have developed from the dog collar. The tomb dates to between 700-500 BCE and is the oldest pyramid tomb yet found in the region.

The indigenous people of modern-day Mexico, Belize, Guatemala, Honduras and neighboring regions, built pyramids as temples, not as tombs, and this find is thought to reflect an earlier Olmec practice of keeping precious objects in temples – one that was observed by later cultures. The jade collars, though clearly for human use, could have linked an officiant with the spirit of a liminal dog who would bring messages from the gods.

Continue reading...

Legions of Noricum, Raetia & Dacia

The provinces Noricum, Raetia, and Dacia served as a buffer protecting Roman Empire against any possible outside threat. However, the region posed several internal problems for Rome: Pannonia and its ally Dalmatia rebelled against Roman occupancy, causing a three-year war, and Moesia was invaded by the Dacians during the reigns of both Domitian (r. 81-96 CE) and Trajan (r. 98-117 CE).

Lastly, during the 2nd and 3rd centuries CE, the region was repeatedly invaded by the Goths, Alemanni, and Marcomanni. While Noricum, Raetia, and Dacia provided a buffer between Rome and the Germanic tribes to the north, in time, they succumbed to the invaders they were supposed to keep out.

The Province of Noricum

Located in the eastern Alps between Raetia and Pannonia, its ideal location south of the Danube and rich deposits of iron ore and gold made Noricum a valuable asset to the coffers of the Roman Empire. The discovery of gold in the 2nd century BCE had drawn Roman settlers into the region only to be quickly expelled by the native Taurisci. However, Roman merchants continued to conduct business through small trading settlements. Always viewed as an ally, the region was finally conquered in 16 BCE during the reign of Roman emperor Augustus (r. 27 BCE to 14 CE). However, unlike other provinces, it did not receive a legion of its own – Legio Italica II – until the reign of Marcus Aurelius (161-180 CE). The province was later divided into two – Noricum Ripensis and Noricum Mediterranean – by Diocletian (284-305 CE). It was invaded by northern Germanic tribes and abandoned in the 5th century CE.

Continue reading...

Battle of Cowpens

The Battle of Cowpens (17 January 1781) was a decisive battle in the southern theater of the American Revolutionary War (1775-1783). It saw a detachment of Continental soldiers and Patriot militia under Brigadier General Daniel Morgan defeat a British force under Lt. Colonel Banastre Tarleton. The battle helped lead to the end of British domination in the American South.

Background

On 2 December 1780, Major General Nathanael Greene rode into the American military camp at Charlotte, North Carolina. A 38-year-old Quaker from Rhode Island, Greene had been entrusted by General George Washington to take charge of the remnants of the Southern Department of the Continental Army after its disastrous defeat at the Battle of Camden (16 August 1780). What Greene found at Charlotte was less an army than a rugged gathering of 1,400 disheartened men. The troops were undersupplied, underfed, and lacked clothing. Several men sat huddled around the campfires practically naked, with only rags or blankets to protect them from the elements. Many of the soldiers stirred themselves only to plunder the surrounding countryside for food, and the officers had grown jaded enough not to care. It was a ghastly display of dejection that must have reminded Greene of the state of the main army at Valley Forge three winters before.

It was not hard to see why the army was in such a depressed state. The Americans had suffered nothing but defeat since the British had first invaded the American South in late 1778. Having grown frustrated with their unsatisfactory military campaigns in the North, the British had shifted their focus to the South, which was rumored to be replete with Loyalists as well as the source of much of the United States' commercial wealth. The capture of the South, it was believed, would not only cut the United States in two but also cripple its ability to keep fighting. The British implemented their so-called 'southern strategy' in December 1778 by seizing Savannah, Georgia; the following year, a Franco-American attempt to retake the city failed, and Georgia became the first state to fall back under British control. In May 1780, the British won the Siege of Charleston, taking the largest and most important city in the entire South. Under the command of Lord Charles Cornwallis, the British then set about pacifying the rest of South Carolina. This sparked a bloody regional civil war, as the state's Patriot and Loyalist militias brutalized one another in the South Carolina backcountry. The southern Continental Army, under General Horatio Gates, had tried to retake the state but had been decisively defeated at Camden.

Now, as Greene took over command of the depleted army from Gates, he realized the monumental task that rested upon his shoulders. Should he fail, there would be nothing to prevent Cornwallis from conquering North Carolina and Virginia, completing the British 'southern strategy'. Greene was a cautious commander who pursued a 'Fabian strategy'. That is, he tried to avoid fighting any pitched battle that he was not sure he could win, instead wearing the enemy down through attrition and guerilla fighting, striking only when he spotted vulnerability. The Patriot militias already operating in South Carolina could serve this purpose well; Greene hoped that they could keep the British distracted long enough for him to whip his army into shape and maybe find new recruits. However, he would need someone he could rely on to go down into South Carolina and keep the militias supplied and organized. As it happened, Greene already had just the man in mind.

Continue reading...

The Monastic Movement: Origins & Purposes

In 313 CE, Constantine the Great (272 – 337 CE) ended the sporadic-yet-terrifying Christian persecutions under the Roman Empire with his “Edict of Milan,” and brought the Christian church under imperial protection. Not surprisingly, public social activities and normative culture changed, quite dramatically and favorably, for the early Christians. Previously, early Christians faced dangers from outside of the faith and often had to “worship underground,” in order to avoid both physical dangers and social oppression from various Pagan and Jewish factions in the first three centuries of the faith. However, after Constantine's imperial endorsement and favoritism for Christian leaders and the laity, a new cultural permissiveness and secularism arose within the faith; and pious believers began to worry more about inner church immorality, abuse, and vice.

Beginning of the MOnastic Movement

Gonzalez writes, “The new privileges, prestige and power now granted to church leaders soon led to acts of arrogance and even to corruption” (143). As such, many in the primative Jesus movement sought a different, less secular, more purist environment in which to pursue their spirituality. MacCulloch states, “It was hardly surprising that the sudden sequence of great power and great disappointment for the imperial Church in the West inspired Western Christians to imitate the monastic life of the Eastern Church” (312). Thus began the official monastic movement in the West.

This Christian monastic lifestyle was simple at first, but, as is common to all societies, its routine became more and more convoluted and variegated with each passing century. One could find monks and nuns in caves, in the swamp, in a cemetery, even 12 metres (40 feet) up on stylite - all proclaiming God's calling and affirmation of their personal lifestyles. Eventually, specific rules and over-arching regulations were developed by the church institution to align all the numerous, specific groups into healthier, more consistant expressions of Christianity in the monastic movement.

The origin of the monastic movement begins in the 3rd and 4th centuries, CE, in the deserts surrounding Israel. As Nystrom notes,

Continue reading...

Shogun

The shoguns of medieval Japan were military dictators who ruled the country via a feudal system where a vassal's military service and loyalty was given in return for a lord's patronage. Established as an institution by the first shogun proper, Minamoto no Yoritomo in 1192 CE, the shoguns would rule for seven centuries until the Meiji Restoration of 1868 CE. The position of shogun was held by members of certain families which gave their names to two of the three successive shogunate governments (bakufu): the Ashikaga Shogunate (r. 1338-1573 CE) and Tokugawa Shogunate (r. 1603-1868 CE). In the case of the first shogunate, the capital gave its name to the government: the Kamakura Shogunate (r. 1192-1333 CE). The other shogunates may also be referred to by their capitals: Muromachi (Ashikaga Shogunate), an area of Heiankyo/Kyoto, and Edo (Tokugawa Shogunate), the original name of Tokyo.

Continue reading...

Xipe Totec

Xipe Totec (pron. Xi-pe To-tec) or 'Flayed One' in Nahuatl, was a major god in ancient Mesoamerican culture and particularly important for the Toltecs and Aztecs. He was considered the god of spring, the patron god of seeds and planting and the patron of metal workers (especially goldsmiths) and gemstone workers. He is equivalent to the Red Tezcatlipoca, patron of Cuauhtli (eagle), the unfavourable 15th Aztec day-name and he was represented by the date 1 Océlotl.

Early Origins

Xipe Totec perhaps originated with the Olmec culture and developed from their ancient God VI. Another possible origin is from the Yope civilization in the southern highlands of Guerrero. The first representations of the god in art, however, date to the Post-classical period (9th to 12th century CE) in the Mazapan culture at Texcoco. The god was a major Aztec deity and was also worshipped by the Tlaxcaltecans, Zapotecs, Mixtecs, Tarascan and Huastecs. The late Post-classical Maya also adopted Xipe Totec and representations of the god survive at Oxkintok, Chichen Itza and Mayapan.

In Mesoamerican mythology Xipe Totec was the son of the primordial androgynous god Ometeotl and, specifically in Aztec mythology, he was the brother of those other three major gods Tezcatlipoca, Huizilopochtli and Quetzalcoatl. Sometimes credited with being a creator god along with his brothers, Xipe Totec was also closely associated with death, which resulted in him being considered the source of diseases amongst mankind. However, the god also received many offerings from worshippers calling for him to cure illnesses, especially eye ailments.

Continue reading...

From the artwork to its theft and role in popular culture, the critically-acclaimed book The Thefts of the Mona Lisa provides the complete story of this work of art, as written by a bestselling, Pulitzer finalist author Noah Charney. Leonardo da Vinci’s portrait, called the Mona Lisa, is without doubt the world’s most famous painting. It achieved its fame not only because it is a remarkable example of Renaissance portraiture, created by an acclaimed artistic and scientific genius, but because of its criminal history. The Mona Lisa (also called La Gioconda or La Joconde) was stolen on 21 August 1911 by an Italian, Vincenzo Peruggia. Peruggia was under the mistaken impression that the Mona Lisa had been stolen from Italy during the Napoleonic era, and he wished to take back for Italy one of his country’s greatest treasures. His successful theft of the painting from the Louvre, the farcical manhunt that followed, and Peruggia’s subsequent trial in Florence were highly publicized, sparking the attention of the international media, and catapulting an already admired painting into stratospheric heights of fame. This book reveals the art and criminal history of the Mona Lisa. Charney examines the criminal biography of Leonardo’s Mona Lisa, with a focus on separating fact from fiction in the story of what is not only the most famous art heist in history, but which is the single most famous theft of all time. In the process he delves into Leonardo’s creation of the Mona Lisa, discusses why it is so famous, and investigates two other events in its history of theft and renown. First, it examines the so-called “affaire des statuettes,” in which Pablo Picasso and Guillaume Apollinaire were arrested under suspicion of involvement in the theft of the Mona Lisa. Second, there has long been a question as to whether the Nazis stole the Mona Lisa during the Second World War LEARN MORE --> https://www.youtube.com/watch?v=lH1wmyAnWCA

Urartu Religion

The religion of the Urartu civilization, which flourished principally in ancient Armenia from the 9th to 6th century BCE, was a unique mix of indigenous, Hurrian and Mesopotamian gods and symbolism. The pantheon was headed by the trinity of Haldi, Teisheba, and Shivini, who were the principal beneficiaries of sacrifices and temples built in their honour. Inscriptions, dedications and representations in art are all a testimony to the importance of religion in Urartu culture and especially to warfare.

The Urartu Pantheon

The gods of the Urartu religion were many, but they are handily listed in a 9th-century BCE inscription discovered in a niche in the mountains near the capital Tushpa (Van). The list, inscribed in duplicate, mentions 79 gods and the various sacrifices which should be made to each. The large number of deities may be explained by the fact that the Urartu religion adopted gods and practices from the Hurrians and other Mesopotamian cultures, which were mixed with indigenous Urartian gods. In addition, a feature of Urartu territorial expansion was the assimilation of local gods into the official pantheon of the conquerors. Many of these local gods were totems and represented such important elements or prominent natural features as water, earth, the sun, mountains, caves and trees. Still other deities were related to ancient animalistic beliefs.

The three most important Urartu gods were Haldi (Khaldi), god of war and the supreme deity, Teisheba, the god of storms and thunder who was likely based on the Hurrian god Teshub, and Shivini, the Sun god, who was often represented as a kneeling man holding a winged solar disk, and therefore likely inspired by the Egyptian god of the same association, Ra. Haldi's consort was Arubani (or Bagmashtu in the eastern part of Urartu, notably at Musasir/Ardini), the most important female goddess; Teisheba's consort was Huba (aka Khuba), and Shivini's was Tushpuea (aka Tushpues). The close cultural relations between Urartu and Assyria are again illustrated by the Urartian application of the Assyrian ideograms for the gods Adad and Shamsh to their own gods Teisheba and Shivani respectively.

Other important gods include Sielardi, the moon goddess, Epaninaue, the land goddess, Dsvininaue, a sea or water goddess, Babaninaue, the goddess of mountains, and Sardi, the star goddess. Most towns were given their own local god or goddess who was often named after the settlement, e.g. “the god of the town of Kumanu”. The most famous examples of such naming conventions were the capital Tushpa named after Tushpuea and the important city of Teishebaini, founded and named after Teisheba by king Rusa II (r. c. 685-645 BCE).

Continue reading...

Claude Monet

Claude Monet (1840-1926) was a French impressionist painter who transformed modern art with his emphasis on light brushstrokes, bright colours, and uncluttered nature. Famed for his landscapes and series of paintings that captured the same view in different momentary atmospheric conditions, Monet is heralded as one of the greatest and most influential artists of all time.

Early Life

Oscar-Claude Monet was born in Paris on 14 November 1840. The job of Monet's father, Claude-Adolphe, is not known except that it was a humble one and that the family often struggled financially. In 1845, the Monets moved to Le Havre on the northern coast of France where Claude-Adolphe worked in his brother-in-law's thriving wholesale grocery business. Oscar-Claude's favourite subject at school was art, and, fascinated by the boats in the busy harbour, he often sketched them. From 15, he made money by selling caricatures, some of which were displayed in a local shop window each Sunday, which became a minor local attraction. Monet's aunt, Marie-Jeanne Lecadre, was an amateur painter and she encouraged Oscar-Claude, introducing him to the artist Amand Gautier (1825-1894).

Another artistic influence was the landscape painter Eugène Boudin (1824-1898) and the pair went painting together en plein air (outdoors), as opposed to the traditional method of painting in the studio. Still only 17, Monet produced his first outdoor painting, View from Rouelles, in 1858. Monet later described the experience:

In April 1859, Monet gathered together his savings from his caricatures sales and went to study art in Paris. He enrolled in the unconventional Académie Suisse and started to make friends with artists like Camille Pissarro (1830-1903) and Paul Cézanne (1839-1906). More caricatures helped eke out his savings.

In June 1861, Monet's studies were rudely interrupted by conscription into the French army. Joining the African Light Cavalry, he was shipped off to Algeria. The bright colours of North Africa left a lasting impression on the young artist, who continued to sketch when he could. Then, after contracting typhoid in 1862, Monet was invalided back home. Six months later, Aunt Marie-Jeanne bought her nephew out of the army. Now 22, he dropped the Oscar from his name and began to paint again. It was at Le Havre that Monet met the Dutch artist Johan Barthold Jongkind (1819-1891), whose work he already admired for its broad and bold brushstrokes and which captured effects of the weather on seascapes. As Monet noted, Jongkind "became from this moment, my true master; and it is to him that I owe the final development of my painter's eye" (Hodge, 19).

Continue reading...