King Herod; commonly referred to as Herod the Great, and in Latin as Herodes Magnus, was born in 73 BCE and died in either March or April, 4 BCE, in Jericho, Judaea. He was the Roman-appointed king of Judaea from 37–4 BCE, who built several fortresses, aqueducts, theatres, and other public buildings in Jerusalem and largely raised the level of prosperity in Jerusalem but who was at the center of political and family conspiracies towards the end of his life (Richardson, 1999). The temple district created by the construction of the Temple in Jerusalem led to a pilgrimage economy in the late second Temple period. King Herod inspired pilgrimage from the diaspora. Newly formulated Persian public policy drove scores of Jewish
people living in Babylonia to return to Jerusalem (Levine, 2002) (Goodman, 2006). Then kingdom of Judea was given to Herod by the Roman state and until the period when Herod assumed leadership was severely lacking in infrastructure development. (Goodman, 2006). The architecture and art of Jerusalem during the second Temple period showed heavy influence of Roman and Hellenistic styles. Various building typologies emerged as a result such as amphitheaters and hippodromes which indelibly altered the built environment in Jerusalem (Levine, 2002). In similarity to Persian and Greco-Roman cities, the use of coins, jewelry, cutlery and kitchen utensils enjoyed widespread popularity in Jerusalem. However, the strong influence of Greek and Roman culture in Jerusalem did not change the fact that Jerusalem still had an inherent character that was very different from Rome, Greece and Persia (Levine, 2002). The demography of Jerusalem was different from Rome, Greek and Persia, also forms of worship differed markedly, there were many ritual baths in Jerusalem as the population emphasized purity as a part of daily life and Jerusalem was bereft of idols and statues and frowned on the figurative art that was prominently displayed in Rome, Persia and Greece (Levine, 2002).
The city of Tabriz in northwestern Iran is strategically located as a center of trade routes (Doc 5). The trade routes that were taken stretched over a great distance and had very complex system (Doc 6). Muslim Holy cities were placed as far north as Edirne and as far south as Mecca (Doc 7). Though all this Caliph Abs al Malik forbade anyone from Syria to make the pilgrimage to Mecca (Doc 8). This was due to him not wanting to be forced to pay allegiance to his rival Abdullah ibn Zubayr. Him doing so angered many his
Andrew Carnegie and his philanthropy made him a hero because he helped more people than harm in the long run, by this I mean he helped other countries. He also sets a great example to everyone that helping others or someone is not something you need to wait to do when you are no longer living. If someone needed help and even a stable person had the choice to help but until they are no longer alive has little meaning. Perhaps it would be too late when the person isn’t around anymore. Its about what someone can do to help when they are around, it is about what a person can do in the time of need even if it is not much but a little of anything can go a long way. In (Doc C) there is a list of amounts of money that Carnegie has donated to various places which in total he has donated well over $271m but aside from that his corporation is giving out about $100m a year, most of it to education (Doc C)
died trying to save the people of Herot. Unfortunately he never got to die, not
When you think of the name Andrew Carnegie, does the words hero, or non-heroic come after it?
However, even though the exiles were allowed to return to their ancestral homeland of Judah, many of the people chose not to return but to remain in the recently conquered city of Babylon. There are many contributing factors concerning why these Hebrew exiles chose to remain. Even so, it is difficult to understand why a people, who were located in Palestine for over a millennium and who had such strong religious beliefs and practices, would choose to abandon the location of their now destroyed sacred Temple and ancestral home after being exiled for only fifty years.
David was a hero to the Israelites because he was able to kill Goliath, who had
The Israelite cult is set apart from other cults in that the people were bound together to worship one God. “The distinctiveness of the Israelite cult is nothing other than the limitation of cultic activity to one particular patron deity” (Anderson, 1987;3). The cult’s foundation of worship centered on those sacrificial gifts and offerings that were given to Yahweh. In addition, the Israelite cults were village centered. In the beginning of the 12th century BC, settlements on the hill country of Judea and Ephraim began to increase in number and density. The farming that took place on these hills allowed Israelites to gain an independent economy from surrounding cult economies (Anderson, 1987;23).
What is a hero to you? Is it an individual that saves lives? A person that does good in the world? Or do you simply think of your mom as a hero? In everyday life we encounter heros, whether it is a policeman or even a librarian. A person doesn’t need to save the world, or be like Superman in order to be considered a hero. It can be the simplest thing from you helping somebody open their locker to even holding the door open for someone as they pass. Andrew Carnegie was the hero of his time, with his benevolence and goodwill. Carnegie was a hardworking boy pushing through poverty to help his family. His intelligence and wisdom helped him evolve into a philanthropist. Later in life he became the richest man of his time era. Still with all his riches and fortune Carnegie was a man of generosity always trying to find a way to give back to his community, he stayed humble as well. The big question of it all is, “ Did Andrew Carnegie’s philanthropy of wealth make him a hero?” From the documents I’ve read I can conclude yes, Andrew Carnegie’s philanthropy of wealth did make him a hero.
An important theme in Herodotus’ histories is that of Religion. The perception we get of Persian religion from Herodotus may be perceived as biased and not entirely truthful and so it is important to dig deeper and study the subject from both the Greek perspective and the non-Greek perspective. According to Herodotus, a possible religious motif might lie behind the reason for the Persian wars with the Greeks’ destruction of the sanctuary of Cybebe (Herodotus 5.101-102). Greek authors have since then created a perception of Persian luxury and decadence and although literature from Herodotus, Ctesias and Xenophon can be quite useful, one must be cautious of their interpretation as the bias in their sources are very evident. I will therefore take a deeper look into the question at hand by examining Persian religion, its origins and ideals, then moving onto the tolerance shown by the Persian kings, their destruction or construction of temples and integration into religions of other cultures. All this will be done whilst examining what Greek sources and non-Greek sources say about the matter.
Divisions within the social stratum is a characteristic of societies in various cultures and has been present throughout history. During the middle ages, the medieval feudal system prevailed, characterized by kings and queens reigning over the peasantry. Similarly, in today’s society, corporate feudalism, otherwise known as Capitalism, consists of wealthy elites dominating over the working poor. Class divisions became most evident during America’s Gilded Age and Progressive era, a period in time in which the rich became richer via exploitation of the fruits of labor that the poor persistently toiled to earn. As a result, many Americans grew compelled to ask the question on everyone’s mind: what do the rich owe the poor? According to wealthy
city, the people would go to the shrines to ask a prophet to speak on behalf
Karl Marx, in the Capital, developed his critique of capitalism by analyzing its characteristics and its development throughout history. The critique contains Marx’s most developed economic analysis and philosophical insight. Although it was written in 1850s, its values still serve an important purpose in the globalized world and maintains extremely relevant in the twenty-first century.
Flames are coming out of every opening in a building and a firefighter runs in to save someone that is inside. A police officer is shot while trying to ensure that no innocent lives are taken of those being held hostage inside a bank. A lifeguard jumps into the deep end of the pool to save a drowning child. Firefighters, police officers, lifeguards or even the next door neighbor could be considered heroes. Why does society have a need for heroes? What traits should heroes have? The Merriam-Webster dictionary defines a hero in the following ways: a) a mythological or legendary figure often of divine descent endowed with great strength or ability b) an illustrious warrior c) a man admired for his achievements and noble qualities d) one that shows great courage. Most of society considers a hero to be someone that saves another person’s life. The person doesn’t necessarily have great strength or ability. In mythology, a hero is a role model with extreme courage that does something to change or improve life for everyone.
In both dynasties Mecca was an important area for trade and pilgrimage for Muslims, and Arabic was the language usually used for trade.