Coordinates	38°54′3.250″N77°2′5.366″N
Name	Balliol College
University	Oxford
Photo
Shield
Infobox colour	#202336
Colours
Named for	John I de Balliol
Established	1263
Sister college	St John's College, Cambridge
Head label	Master
Head	Andrew Graham
Jcr president	Alastair Travis
Undergraduates	403
Mcr president	Eleanor Grant
Graduates	228
Latitude	51.7547
Longitude	-1.2578
Homepage	Homepage
Boat club	Boatclub

Balliol College (), founded in 1263, is one of the constituent colleges of the University of Oxford in England but founded by Scottish academics.

Traditionally, the undergraduates are amongst the most politically active in the university, and the college's alumni include three former prime ministers. H. H. Asquith (a Balliol undergraduate and British Prime Minister) once wryly described Balliol men as possessing "the tranquil consciousness of an effortless superiority". Adam Smith, a graduate student of the college, is perhaps its best known alumnus. During Benjamin Jowett's Mastership in the 19th century, the College rose from its relative obscurity to occupy the first rank of colleges, and indeed continues to play a prominent role. In 2006, 45.1% of finalists got First Class Honours degrees, a higher proportion than any other Oxford college has ever achieved, and was placed second in the Norrington Table. As of 2009, Balliol had an endowment of £64 m.

History

The College was founded in about 1263 (leading some to argue that it is the University's oldest college, a claim contested by University College and Merton College) by John I de Balliol under the guidance of the Bishop of Durham. After his death in 1268, his widow, Dervorguilla of Galloway, made arrangements to ensure the permanence of the college. She provided capital and, in 1282, formulated the college statutes, documents that survive to this day.

Student life

The college provides its students with a broad range of facilities, including accommodation, the great hall (refectory), a library, two bars, and separate common rooms for the fellows, the graduates and undergraduates. There are also garden quadrangles and a nearby sportsground and boat-house. The sportsground is mainly used for cricket, tennis, hockey and football. The majority of undergraduates are housed within the main college or in the modern annexes around the sportsground. Croquet may be played in the Master's Field, or garden quadrangles in the summer. The graduates are housed mainly within Holywell Manor which has its own bar, gardens, common room, gym and computing facilities. Balliol is proud to have a long standing Music Society which organises four free Sunday evening concerts in the College Hall each term. Balliol is the only Oxford college to have its own bridge club.

Balliol also takes pride in its college tortoises. The original tortoise, who resided at the College for at least 43 years, was known as Rosa, named after the notable German Marxist Rosa Luxemburg. Each June, pet tortoises from various Oxford colleges are brought to Corpus Christi College where they participate in a very slow race; Balliol's own Rosa competed and won many times. Rosa disappeared in the Spring of 2004, and while numerous conspiracy theories have abounded, none is officially recognised by the College. It should be noted that Rosa had a long and happy life through the care of David Russell (the Comrade Tortoise) and he was distraught to have had her lost. However, on 29 April 2007, Chris Skidmore, a Graduate of Christ Church working at the House of Commons, donated a pair of tortoises - one to his own college, and one to Balliol, where he had attended an open day in 1999. The new tortoise, Matilda died in April 2009. Taking care of the resident tortoise is one of the many tasks assigned to Balliol students each year. This position, known as "Comrade Tortoise", has been filled by a student every year. The Assistant Gardener, Steve Taylor who joined Balliol from Cotswold Wildlife Park assists Comrade Tortoise in the practical matters of testudinal care.

Balliol students are noted for their left-wing tendencies; the college ethos has been described as "conservatively left-wing". The JCR has had requests for the Sun and News of the World newspapers several times, but each time a majority of students voted against the idea. In 2008 it was voted by a GM that the JCR would receive a daily copy of the Sun. Two weeks later, at the next GM, this decision was reversed.

Balliol's JCR is noted for being particularly active, providing many services for its members. These range from laundry facilities, the only entirely student-run bar left in Oxford (the Manager, Lord/Lady Lindsay, is elected each year by students in the JCR) to a cafeteria (known as Pantry) which serves itemised cooked breakfast until 11.30am each day, Lunch 6 days a week, afternoon tea and cakes, and dinner 5 nights a week. Members of the JCR are encouraged to get involved with the running of these facilities.

There is a fierce rivalry between Trinity College and Balliol College that is shown by students of both colleges. The last known incident relating to this rivalry was the vandalisation of Trinity's SCR pond by undergraduates at Balliol in 2010, which led to the death of all but one of the fish.

Traditions and customs

.]] , looking west.]] Along with many of the ancient colleges, Balliol has evolved its own traditions and customs over the centuries, many of which occupy a regular calendar slot.

The patron saint of the College is Saint Catherine of Alexandria. On her feast day (25 November), a formal dinner is held for all final year students within Balliol. This festival was well established by 1550.

Another important feast in the College calendar is the Snell Dinner. This dinner is held in memory of John Snell, whose benefaction established exhibitions for students from the University of Glasgow to study at Balliol (the first exhibitioners were matriculated in 1699) one of whom was Adam Smith. The feast is attended by fellows of Balliol College, the current Snell Exhibitioners, and representatives from Glasgow University and St John's College, Cambridge.

By far the most eccentric is The Nepotists carol-singing event organised by the College's Arnold and Brackenbury society. This event happens on the last Friday of Michaelmas term each year. On this occasion Balliol students congregate in the college hall to enjoy mulled wine and the singing of hymns. The evening historically ended with a rendition of "The Gordouli" on Broad Street, outside the gates of Trinity College although in recent years the song has been sung from within the college walls. The Gordouli is an eccentric song written by Balliol students in the 1890s, inspired by (and inspiring) the rivalry between the students of Trinity and Balliol.

The Masque of Balliol

In 1880, seven mischievous undergraduates at Balliol College, Oxford, published The Masque of B-ll--l, a broadsheet of forty quatrains making light of their superiors – the Master and selected Fellows, Scholars, and Commoners – and themselves. The outraged authorities immediately suppressed the collection, and only a few copies survived, three of which found their way into the College Library over the years, and one into the Bodleian Library. Verses of this form are now known as Balliol rhymes.

The best known of these rhymes is the one on Benjamin Jowett. This has been widely quoted and reprinted in virtually every book about Jowett and about Balliol ever since.

:"First come I. :My name is J-W-TT. :There's no knowledge but I know it. :I am Master of this College, :What I don't know isn't knowledge."

This and 18 others are attributed to Henry Charles Beeching. The other quatrains are much less well known.

William Tuckwell included 18 of these quatrains in his Reminiscences in 1900, but they all came out only in 1939, thanks to Walter George Hiscock, an Oxford librarian, who issued them personally then and in a second edition in 1955.

The College buildings

's chapel, seen from the Fellows' Garden]]

Front Quadrangle

The college has been on its present site since its inception by Balliol's Scholars as their residence. A lease dating to 1263 to them is the traditional 'foundation' date. The oldest parts of the College are the north and west ranges of the front quadrangle, dated to 1431, respectively the medieval Hall, west side, now the 'new library' and the 'old library' first floor north side. The ground floor is the 'Old' (i.e. Senior) Common Room. This means that Balliol's second library predates printed books. There is a possibility that the original Master's Chamber, south west side, adorned with a fine oriel window is earlier than these; it is now the Master's Dining Room. The Chapel is the third (perhaps fourth) on the site Butterfield 1857. Alfred Waterhouse designed the main Broad Street frontage of the college, with gateway and tower, known as the Brackenbury Buildings, in 1867-68 Staircases ('Stc') I-VII, the first Stc next to the Chapel is the Organ Scholars lodgings. These replaced earlier structures.

Garden Quadrangle

South-side is the front part of the Master's Lodgings on Broad Street from the Waterhouse improvements of the 1860s of the front quad. The neighbour to this is the Fisher Building of 1759 (Stc X) The undistinguished looking Stc XI, south west side, is in fact the oldest structure in this quadrangle, 1720, originally intended as accommodation for scholars from Bristol, hence its name. Continuing the west-side Stc XII-XIV dates from 1826, by George Basevi, and marks the beginnings of the college's academic renaissance being required for the increasing number of Commoners applying for places. Stc XV by Warren of 1912 filled in the last gap of the quadrangle; the ground floor and basement is the principal Junior Common Room. This unfortunately obscures the lines of the Salvin designed Stc XVI-XIX with Tower of 1853. As does the 1968 building by Beard Stc XX, replacing a Victorian structure. This completely hides a formal gateway similar to that at the Broad Street main entrance, this can be viewed outside from Little Magdalen Street, through the gap marked XIX one finds the small function room 'Massey Room'. At north side, of Stc XX is the 'Back Gate' which is part of the 1906 Warren building, west and north side, Stc XXI. At 1 St Giles Street is its neighbour which is part of the college and houses the Oxford Internet Institute. Beard's Stc XXII, replacing Victorian rooms, these were provided from the Vivian Bulkeley-Johnson benefaction. Beard's Stc XX and XXII are connected by the Snell Bridge accommodation at third floor level, which was provided from Glasgow University's Snell Benefaction.

The 'new' Hall (replacing that in the front quadrangle) is built on land given by Benjamin Jowett, a Victorian Master of the College. Also by Alfred Waterhouse of 1877, it contains a Willis organ for concerts, again instituted by Jowett. The ground floor contains the college bar and shop i.e. 'The Buttery' (west side) and the Senior Common Room lunch room (east side). The 1966 new Senior Common Room range (Stc XXIII)(northern and eastern sides) was a benefaction of the Bernard Sunley Foundation and contains some smaller rooms and the principal SCR lounge, replacing Victorian facilities. Below this is a Lecture Room {'LR XXIII'}. The east side of the quad is a neighbouring wall with Trinity College, at the southern end is the Master's Garden, in front of the Chapel, and the Fellow's Garden in front of the 'Old' (Senior) Common Room. The Tower forming the corner between the 'Old Hall' and 'Old Library' is also by Salvin, of 1853 and balances that at Stc XVI-XIX.

Manor Road and Jowett Walk

The 20th century saw several further additions to the college's accommodation, the Martin of 1966 ('Hollywell Minor') and Dellal (1986) buildings for graduates on Manor Road. Many undergraduates and some graduates live in buildings on Jowett Walk a phased development from the turn of the Millennium, containing a small theatre facility, five minutes' walking distance from the main College site; these two developments are on the curtilages of the Master's Field, the sports ground and pavilion facilities of the College. The majority of research and post-graduate students are housed in the Holywell Manor complex, on Manor Road a little further south of this. In 2008 it was announced that St Cross Church, next to the Manor, was to become the College's Historic Collections Centre, an extension to the Library's services. The church dates to the 15th Century. Jowett Walk has also provided accommodation for some non-Balliol undergraduates, as part of an arrangement with Wadham College.

The quad at Balliol is the scene of the well-known limerick about the philosophy of Bishop Berkeley:

:There was a young man who said, God :Must think it exceedingly odd :If he finds that this tree :Continues to be :When there's no one about in the Quad

and also of the ingenious response by the (Balliol-educated) Catholic theologian and Bible translator Ronald Knox:

:Dear Sir, your astonishment's odd: :I am always about in the Quad. :And that's why the tree :Will continue to be, :Since observed by, Yours faithfully, GOD.

Notable people

In common with many Oxford colleges, Balliol has produced a wide range of graduates in the fields of economics, history, law, physiology, medicine, management, humanities, mathematics, science, technology, media, philosophy, poetry, politics, and religion. They have also contributed significantly to public life. Balliol people were, for example, prominent in establishing the International Baccalaureate, the National Trust, the Workers Educational Association, the Welfare State, the Campaign for Nuclear Disarmament and Amnesty International.

Balliol has produced numerous Nobel Laureates. The number is either 5 or 12 depending on whether only alumni are counted or whether faculty who later went on to get the Nobel Prize are included. Five Nobel Laureates were students at Balliol (the most of any college at Oxford): Sir Cyril Norman Hinshelwood (Chemistry, 1956), Sir John Hicks (Economics, 1972), Baruch S. Blumberg (Physiology or Medicine, 1976), Anthony J. Leggett (Physics, 2003) and Oliver Smithies (Physiology or Medicine, 2007). Seven more have been Fellows of the College (this too is the largest number of any college at Oxford ): George Beadle (Physiology or Medicine), Norman Ramsey (Physics), Robert Solow (Economics), John Van Vleck (Physics), Gunnar Myrdal (Economics), Linus Pauling (both Peace and Chemistry) and William D. Phillips (Physics).

Renowned evolutionary biologist Richard Dawkins was a student there from 1959 to 1962. Adam Smith attended this college between 1740 and 1746 as a Snell Exhibitioner.

In politics, Balliol has produced three British Prime Ministers: H. H. Asquith, Harold Macmillan , and Edward Heath. At the mid point of the twentieth century members of the College held senior leadership positions in the three major political parties, those previously mentioned were supplemented by Jo Grimond (Liberal Leader), Denis Healey and Roy Jenkins both of whom had been Chancellor and both expected to serve as PM, the last named also led the Social Democratic Party and became President of the European Commission. The Mayor of London and former MP, Boris Johnson, attended Balliol.

Three kings, Olav V and Harald V of Norway, and Yang di-Pertuan Besar of Malaysia have studied at Balliol. Richard von Weizsäcker, President of Germany from 1984 to 1994, also studied at Balliol.

Shoghi Effendi, one of the appointed leaders of the Baha'i Faith from 1921 until his death in 1957, studied Economics and Social Sciences.

Balliol lawyers have also been prominent. Lord Bingham, who read History and has been the College's Visitor for many years, was the Senior Law Lord of the United Kingdom, while Sir Brian Hutton and Lord Rodger have held equivalent positions in Northern Ireland and Scotland, at one point, all three simultaneously.

Literary figures include Robert Southey, Matthew Arnold, Gerard Manley Hopkins, Arthur Hugh Clough, Hilaire Belloc, Ronald Knox, Graham Greene, Joseph Macleod, Anthony Powell, Aldous Huxley, Christopher Hollis, Robertson Davies, Nevil Shute and Rory Stewart. Perhaps its most famous literary character, however, is fictional: author Dorothy Sayers' made her well-known detective Lord Peter Wimsey a graduate of, and noted cricketer for, Balliol. Among other fictional detectives from Balliol is Dr Gideon Fell, the creation of John Dickson Carr. Balliol's many crime writers include W. J. Burley, Robert Barnard, Tim Heald and Martin Edwards.

Notable Balliol philosophers and thinkers include T.H. Green, J. L. Austin, Charles Taylor, Bernard Williams, R.M. Hare, Michael Sandel, Joseph Raz among others.

Balliol members have had a predominance as holders of the office of Chancellor of the University from the 20th Century to the present; George Nathaniel Curzon, 1st Viscount Grey of Fallodon, Harold Macmillan, Roy Jenkins and Chris Patten, the last two being opposed in their election by Edward Heath and Lord Bingham of Cornhill respectively.

The College has also produced TV presenters Peter Snow and his son Dan Snow, the journalist Christopher Hitchens and convicted drug smuggler and author Howard Marks.

Adam von Trott zu Solz the German diplomat and anti-Hitler plotter was a Rhodes Scholar at the College.

Howard Marks, a convicted drug dealer and later author, attended Balliol between 1964 and 1967 to study physics and then again between 1968 and 1969 to study History and Philosophy of Science.

Academics and visiting academics

{| class="wikitable collapsible collapsed" style="float:right; margin-right: 1em; font-size:85%; background:#ffffcc; color:black; width:20em; max-width:25%" cellspacing="0" cellpadding="0" ! style="background-color:#cccccc" | List of Masters |- | align="left" |

Walter de Fodringeye . . . 1282

Hugh de Warkenby . . . 1296

Stephen de Cornubia . . . 1303

Richard de Chickwell . . . 1309

Thomas de Waldeby .. 1321

Henry de Seton . . 1323

Nicholas de Luceby .. 1327

John Poclynton . . 1332

Hugh Corbrygge.. 1340

Robert de Derby . . . 1356

John Wyclif ..... 1360

John Hugate . . 1366

Thomas Tyrwhit . . .1371

Hamond Haskman . . 1397

William Lambert . . . 1406

Thomas Chace . . . .1412

Robert Burley . . 1428

Richard Stapilton .... 1429

William Brandon .... 1429

Robert Twaytes .... 1450

William Lambton . . . .1461

John Segden .... 1472

Robert Abdy . . 1477

William Bell . . 1496

Richard Barningham . 1504

Thomas Cisson . . . .1511

Richard Stubbys . . . .1518

William White . 1525

George Coote . 1539

William Wright . . 1545

James Brooks . . 1547

William Wright . . . 1555

Francis Babington . . . 1559

Antony Garnet . . 1560

Richard Hooper .... 1563

Robert Hooper .... 1567

John Piers . . . 1570

Adam Squier . . .1571

Edmund Lilly .... 1580

Robert Abbots . . . 1609

John Parkhurst . 1616

Thomas Laurence . . . .1637

George Bradshaw . . . 1646

Henry Savage . . . 1650

Thomas Good .... 1672

John Verre 1678

Roger Mander . . . .1687

John Baron . . . 1704

Joseph Hunt . . . .1721

Theophilus Leigh . . . .1726

John Davey I785

John Parsons . . 1798

Richard Jenkyns . . . .1819

Robert Scott .... 1854

Benjamin Jowett .... 1870

Edward Caird 1893-1907

James Leigh Strachan Davidson 1907-1916

Arthur Lionel Smith 1916-1924

Alexander Dunlop Lindsay 1924-1949

Sir David Lindsay Keir 1949-1965

John Edward Christopher Hill 1965-1978

Anthony John Patrick Kenny 1978-1989

Baruch Samuel Blumberg 1989-1994

Sir Colin Renshaw Lucas 1994-2001

Andrew Graham 1997-2001 (acting); 2001-2011 |}

As with all Colleges, Balliol has a more or less permanent set of teaching staff, known as Fellows. These include both Tutorial Fellows and Professorial Fellows, many of them with international reputations. These are supplemented by academics on short term contracts. In addition, there are distinguished visiting international academics who come to Oxford for periods of up to a year. This is effected through the George Eastman Visiting Professorial Fellowship. The official list of current senior members of the College can be found here. There is an incomplete list of Balliol College academics past and present.

Institutes and centres

Balliol, especially the Master, Andrew Graham, played a major role in 2000 and 2001 in setting up the Oxford Internet Institute. This was the world's first multidisciplinary research and policy centre in a university devoted to examining the impact on society of the Internet. It is a department of Oxford University, but is located in Balliol, and its Director is a Professorial Fellow of Balliol.

See also

Balliol College Boat Club

External links

Balliol College main website

Junior Common Room website (undergraduate students)

Middle Common Room website (graduate students)

Balliol College Boat Club

A virtual tour of Balliol College (360° photographs)

Balliol College History & Archives

Balliol College in fiction

The Oxonian Review of Books (Oxford's postgraduate review, based at Balliol)

References

John Jones, Balliol College: A History, Oxford University Press, 2nd edition, revised. 2005.

Category:1263 establishments Balliol College Category:Colleges of the University of Oxford Category:Educational institutions established in the 13th century Category:Grade I listed buildings in Oxford Category:Grade I listed educational buildings Category:Alfred Waterhouse buildings Category:Buildings and structures of the University of Oxford

Coordinates	38°54′3.250″N77°2′5.366″N
Subject name	Dennis Howard Marks
Birth date	August 13, 1945
Birth place	Kenfig Hill, Bridgend, Wales
Alias	Mr. Nice
Conviction	Drug trafficking
Conviction penalty	Imprisoned for 7 years
Conviction status	On parole

Dennis Howard Marks (born 13 August 1945) is a Welsh author and former teacher and drug smuggler who achieved notoriety as an international cannabis smuggler through high-profile court cases, supposed connections with groups such as the IRA and the Mafia, and his eventual conviction at the hands of the American Drug Enforcement Administration. At the height of his drug career, he was said to have controlled 10% of the world's hashish trade.

He currently lives in Leeds, West Yorkshire, England. He is also a fluent Welsh speaker.

Early life

Marks was born in Kenfig Hill, near Bridgend, Wales, and attended the Garw Grammar School in Pontycymer, followed by Balliol College, Oxford between 1964 and 1967 to study Natural Science, with a Physics (B.A., Oxon). Among his friends at Balliol was the epidemiologist Julian Peto, and the journalist Lynn Barber. After this he studied Physics (Grad. Inst P.) at the University of London (1967 to 1968). Then, he went back to Balliol, Oxford (1968 to 1969) to study History and Philosophy of Science (Dip. H.Ph. Sc.) and then he went on to the University of Sussex (1969 to 1970) to study Philosophy of Science.

Imprisonment

He spent seven years imprisoned in the Federal Correctional Complex, Terre Haute, Indiana. During his smuggling career, he claims not to have used violence and to have refused to deal with hard drugs. Both he and his now ex-wife Judy Marks were extradited from Mallorca, Spain to Florida. They have three children together: Amber, Francesca and Patrick. He also has an older daughter, Myfanwy, from a 5-year relationship with Rosie Lewis.

Life after release

Following his release from prison, Marks published a best-selling autobiography, Mr Nice (Secker and Warburg, 1996), which has been translated into many languages. In addition to Mr Nice, he compiled an anthology called The Howard Marks Book of Dope Stories (Vintage, 2001) and more recently a follow-on from his autobiography; Señor Nice: Straight Life From Wales to South America. Señor Nice differs from his previous book as drugs are not central to the story and, while autobiographical, the book is more Marks' own exploration of his ancestor, the pirate Sir Henry Morgan

Marks is a campaigner for the legalisation of cannabis and tours the world with a one-man show. He also appeared in the documentary Stoned in Suburbia which aired on Sky1 in the UK. In October 2010, Howard hosted a documentary on Current TV titled 'Howard Marks On Drugs', which investigated drugs laws in the UK.

Judy Marks has also written her autobiography of their life together entitled "Mr Nice and Mrs Marks" published by Ebury Press, 2006.

Marks recorded the song 'Grow More Weed' with the UK dub punk band P.A.I.N.

Marks and long time friend Lee Harris recorded a song 'Three men in a boat' which was later remixed by River Styx (Musician, rap poet) and released on the album 'Angel Headed Hip Hop' on Genepool/Universal Ltd

Marks stood for election to UK Parliament in 1997, on the single issue of the legalization of cannabis. He contested four seats at once: Norwich South (against future Home Secretary Charles Clarke), Norwich North, Neath and Southampton Test. The average vote was over 1%. This led to the formation of the Legalise Cannabis Alliance (LCA) by Alun Buffry in 1999.

From 1999 to 2000 he was the honorary rector of Glasgow Caledonian University.

On October 28, 2010 he appeared as a guest on the BBC music quiz show Never Mind the Buzzcocks. Marks is also the voice-over for the television series Dirty Sanchez.

Films

Marks had a role as a customs officer in the planned film Ecstasy, based on the bestselling book by Irvine Welsh and also made a cameo appearance in the 1999 film Human Traffic (in the "spliff politics" scene).

In 2010, he played a fictional role in the infamous gangster movie Killer Bitch. He is also the subject of a biopic starring Rhys Ifans as Marks entitled Mr Nice, named after his autobiography of the same name. Chloë Sevigny plays the role of his wife Judy. The film was released in October 2010.

Works

References

External links

Official home page, not working as of today

review of 'Mr. Nice'

Kool Magazine Interview with Howard Marks 5 August 1999 *http://www.koolmag.com/music/interviews/interviews.html

Howard's page, Conville and Walsh literary agents

Trebuchet Magazine Interview with Howard Marks 2007 *http://www.trebuchet-magazine.com/index.php/site/article/howard_marks_first_there_was_the_welsh/

Category:Welsh drug traffickers Category:British cannabis activists Category:Counterculture festivals activists Category:Welsh memoirists Category:Welsh non-fiction writers Category:Alumni of Balliol College, Oxford Category:Alumni of the University of Sussex Category:People from Bridgend county borough Category:1945 births Category:Living people

Coordinates	38°54′3.250″N77°2′5.366″N
Name	Richard Dawkins
Caption	Dawkins in 2010 at Cooper Union in New York City
Birth name	Clinton Richard Dawkins
Birth date	March 26, 1941
Birth place	Nairobi, Kenya Colony
Residence	Oxford, England
Nationality	British
Ethnicity	White British
Religion	None
Education	MA, DPhil (Oxon)
Alma mater	Balliol College, Oxford
Occupation	Ethologist
Years active	1967-present
Employer	University of California, BerkeleyUniversity of Oxford
Organization	Fellow of the Royal SocietyFellow of the Royal Society of Literature
Known for	Gene-centered view of evolution, concept of the meme, advocacy of atheism and rationalism
Notable works	The Selfish Gene (1976)The Extended Phenotype (1982)The Blind Watchmaker (1986)
Influences	Charles Darwin, Ronald Fisher, George C. Williams, W. D. Hamilton, Daniel Dennett, Nikolaas Tinbergen (doctoral adviser)
Spouse	Marian Stamp Dawkins (m. 1967-1984)Eve Barham (m. 1984-?)Lalla Ward (m. 1992-present)
Children	Juliet Emma Dawkins (born 1984)
Parents	Clinton John DawkinsJean Mary Vyvyan (née Ladner)
Awards	Faraday Award (1990)Kistler Prize (2001)
Website	The Richard Dawkins Foundation

Clinton Richard Dawkins, FRS, FRSL (born 26 March 1941) is a British ethologist and evolutionary biologist. He is an emeritus fellow of New College, Oxford, and was the University of Oxford's Professor for Public Understanding of Science from 1995 until 2008.

Dawkins came to prominence with his 1976 book The Selfish Gene, which popularised the gene-centered view of evolution and introduced the term meme. In 1982, he introduced into evolutionary biology an influential concept, presented in his book The Extended Phenotype, that the phenotypic effects of a gene are not necessarily limited to an organism's body, but can stretch far into the environment, including the bodies of other organisms.

Dawkins is an atheist and humanist, a Vice President of the British Humanist Association and supporter of the Brights movement. He is well-known for his criticism of creationism and intelligent design. In his 1986 book The Blind Watchmaker, he argued against the watchmaker analogy, an argument for the existence of a supernatural creator based upon the complexity of living organisms. Instead, he described evolutionary processes as analogous to a blind watchmaker. He has since written several popular science books, and makes regular television and radio appearances, predominantly discussing these topics. He has been referred to in the media as "Darwin's Rottweiler," a reference to English biologist T. H. Huxley, who was known as "Darwin's Bulldog" for his advocacy of Charles Darwin's evolutionary ideas. In his 2006 book The God Delusion, Dawkins contends that a supernatural creator almost certainly does not exist and that religious faith is a delusion—a fixed false belief. As of January 2010, the English-language version had sold more than two million copies and had been translated into 31 languages, making it his most popular book to date.

Biography

Dawkins was born in Nairobi, Kenya. His father, Clinton John Dawkins (1915-2010), returning to England in 1949, when Dawkins was eight. His father had inherited Over Norton Park, which he turned from a country estate into a commercial farm. Both his parents were interested in natural sciences; they answered Dawkins' questions in scientific terms.

Dawkins describes his childhood as "a normal Anglican upbringing." Though he began having doubts about the existence of God when he was about nine years old, he was persuaded by the argument from design, an argument for the existence of God or a creator based on perceived evidence of order, purpose, or design in nature, and embraced Christianity.

He attended Oundle, a Church of England school, Dawkins' research in this period concerned models of animal decision-making.

From 1967 to 1969, he was an assistant professor of zoology at the University of California, Berkeley. During this period, the students and faculty at UC Berkeley were largely opposed to the ongoing Vietnam War, and Dawkins became heavily involved in the anti-war demonstrations and activities. He returned to the University of Oxford in 1970 taking a position as a lecturer, and in 1990, as a reader in zoology. In 1995, he was appointed Simonyi Professor for the Public Understanding of Science at Oxford, a position that had been endowed by Charles Simonyi with the express intention that the holder "be expected to make important contributions to the public understanding of some scientific field", and that its first holder should be Richard Dawkins.

Since 1970, he has been a fellow of New College. He has delivered a number of inaugural and other lectures, including the Henry Sidgwick Memorial Lecture (1989), first Erasmus Darwin Memorial Lecture (1990), Michael Faraday Lecture (1991), T.H. Huxley Memorial Lecture (1992), Irvine Memorial Lecture (1997), Sheldon Doyle Lecture (1999), Tinbergen Lecture (2004) and Tanner Lectures (2003).

He has sat on judging panels for awards as diverse as the Royal Society's Faraday Award and the British Academy Television Awards, and has been president of the Biological Sciences section of the British Association for the Advancement of Science. In 2004, Balliol College, Oxford instituted the Dawkins Prize, awarded for "outstanding research into the ecology and behaviour of animals whose welfare and survival may be endangered by human activities". In September 2008, he retired from his professorship, announcing plans to "write a book aimed at youngsters in which he will warn them against believing in 'anti-scientific' fairytales."

Dawkins' parents were married from 1939 until his father's death in December 2010, aged 95.–28 February 1999) in Oxford. They had a daughter, Juliet Emma Dawkins (born 1984, Oxford). In 1992, he married actress Lalla Ward in Kensington and Chelsea, London. who had worked with her on the BBC's Doctor Who.

Work

Evolutionary biology

, Austin, March 2008]] In his scientific works, Dawkins is best known for his popularisation of the gene-centred view of evolution. This view is most clearly set out in his books The Selfish Gene (1976), where he notes that "all life evolves by the differential survival of replicating entities", and The Extended Phenotype (1982), in which he describes natural selection as "the process whereby replicators out-propagate each other". In his role as an ethologist, interested in animal behaviour and its relation to natural selection, he advocates the idea that the gene is the principal unit of selection in evolution.

Dawkins has consistently been sceptical about non-adaptive processes in evolution (such as spandrels, described by Gould and Lewontin) and about selection at levels "above" that of the gene. He is particularly sceptical about the practical possibility or importance of group selection as a basis for understanding altruism. This behaviour appears at first to be an evolutionary paradox, since helping others costs precious resources and decreases one's own fitness. Previously, many had interpreted this as an aspect of group selection: individuals were doing what was best for the survival of the population or species as a whole, and not specifically for themselves. British evolutionary biologist W. D. Hamilton had used the gene-centred view to explain altruism in terms of inclusive fitness and kin selection − that individuals behave altruistically toward their close relatives, who share many of their own genes. Similarly, Robert Trivers, thinking in terms of the gene-centred model, developed the theory of reciprocal altruism, whereby one organism provides a benefit to another in the expectation of future reciprocation. Dawkins popularised these ideas in The Selfish Gene, and developed them in his own work.

Critics of Dawkins' approach suggest that taking the gene as the unit of selection − of a single event in which an individual either succeeds or fails to reproduce − is misleading, but that the gene could be better described as a unit of evolution − of the long-term changes in allele frequencies in a population. In The Selfish Gene, Dawkins explains that he is using George C. Williams' definition of the gene as "that which segregates and recombines with appreciable frequency." Another common objection is that genes cannot survive alone, but must cooperate to build an individual, and therefore cannot be an independent "unit". In The Extended Phenotype, Dawkins suggests that because of genetic recombination and sexual reproduction, from an individual gene's viewpoint all other genes are part of the environment to which it is adapted.

Advocates for higher levels of selection such as Richard Lewontin, David Sloan Wilson, and Elliot Sober suggest that there are many phenomena (including altruism) that gene-based selection cannot satisfactorily explain. The philosopher Mary Midgley, with whom Dawkins clashed in print concerning The Selfish Gene, has criticised gene selection, memetics and sociobiology as being excessively reductionist.

In a set of controversies over the mechanisms and interpretation of evolution (the so-called 'Darwin Wars'), one faction was often named after Dawkins and its rival after the American paleontologist Stephen Jay Gould, reflecting the pre-eminence of each as a populariser of pertinent ideas. In particular, Dawkins and Gould have been prominent commentators in the controversy over sociobiology and evolutionary psychology, with Dawkins generally approving and Gould generally being critical. A typical example of Dawkins' position was his scathing review of Not in Our Genes by Steven Rose, Leon J. Kamin and Richard C. Lewontin. Two other thinkers on the subject often considered to be allied to Dawkins are Steven Pinker and Daniel Dennett; Dennett has promoted a gene-centred view of evolution and defended reductionism in biology. Despite their academic disagreements, Dawkins and Gould did not have a hostile personal relationship, and Dawkins dedicated a large portion of his 2003 book A Devil's Chaplain posthumously to Gould, who had died the previous year.

Dawkins' book expounds the evidence for biological evolution. It was released on 3 September 2009, published in the United Kingdom and Commonwealth nations by Transworld. In the United States it was released on 22 September 2009, where it was published by Free Press. All of his previous works dealing with evolution had assumed its truth, and not explicitly provided the evidence to this effect. Dawkins felt that this represented a gap in his oeuvre, and decided to write the book to coincide with Darwin's bicentennial year.

Meme

Dawkins coined the word meme (the behavioral equivalent of a gene) to describe how Darwinian principles might be extended to explain the spread of ideas and cultural phenomena. This has spawned the field of memetics. Dawkins' memes refer to any cultural entity that an observer might consider a replicator of a certain idea or a complex of ideas. He hypothesised that people could view many cultural entities as capable of such replication, generally through exposure to humans, who have evolved as efficient (although not perfect) copiers of information and behaviour. Memes are not always copied perfectly, and might indeed become refined, combined or otherwise modified with other ideas, resulting in new memes, which may themselves prove more, or less, efficient replicators than their predecessors, thus providing a framework for a hypothesis of cultural evolution, analogous to the theory of biological evolution based on genes. Since originally outlining the idea in his book The Selfish Gene, Dawkins has largely left the task of expanding upon it to other authors such as Susan Blackmore.

Although Dawkins invented the specific term meme independently, he has not claimed that the idea itself was entirely novel, and there have been other expressions for similar ideas in the past. For instance, John Laurent has suggested that the term may have derived from the work of the little-known German biologist Richard Semon. In 1904, Semon published Die Mneme (which appeared in English in 1924 as The Mneme). This book discussed the cultural transmission of experiences, with insights parallel to those of Dawkins. Laurent also found the term mneme used in Maurice Maeterlinck's The Life of the White Ant (1926), and has highlighted the similarities to Dawkins' concept. without recourse to evolution). He has described the Young Earth creationist view that the Earth is only a few thousand years old as "a preposterous, mind-shrinking falsehood," and his 1986 book, The Blind Watchmaker, contains a sustained critique of the argument from design, an important creationist argument. In the book, Dawkins argued against the watchmaker analogy made famous by the 18th-century English theologian William Paley in his book Natural Theology. Paley argued that, just as a watch is too complicated and too functional to have sprung into existence merely by accident, so too must all living things, with their far greater complexity, be purposefully designed. Dawkins shares the view generally held by scientists that natural selection is sufficient to explain the apparent functionality and non-random complexity of the biological world, and can be said to play the role of watchmaker in nature, albeit as an automatic, nonintelligent, blind watchmaker.

, 2008.]]In 1986, Dawkins participated in a Oxford Union debate, in which he and English biologist John Maynard Smith debated Young Earth creationist A. E. Wilder-Smith and Edgar Andrews, president of the Biblical Creation Society. In general, however, Dawkins has followed the advice of his late colleague Stephen Jay Gould and refused to participate in formal debates with creationists because "what they seek is the oxygen of respectability", and doing so would "give them this oxygen by the mere act of engaging with them at all." He suggests that creationists "don't mind being beaten in an argument. What matters is that we give them recognition by bothering to argue with them in public."

In a December 2004 interview with American journalist Bill Moyers, Dawkins said that "among the things that science does know, evolution is about as certain as anything we know". When Moyers questioned him on the use of the word theory, Dawkins stated that "evolution has been observed. It's just that it hasn't been observed while it's happening." He added that "it is rather like a detective coming on a murder after the scene... the detective hasn't actually seen the murder take place, of course. But what you do see is a massive clue... Huge quantities of circumstantial evidence. It might as well be spelled out in words of English."

Dawkins has ardently opposed the inclusion of intelligent design in science education, describing it as "not a scientific argument at all, but a religious one". He has been a strong critic of the British organisation Truth in Science, which promotes the teaching of creationism in state schools, and he plans—through the Richard Dawkins Foundation for Reason and Science—to subsidise the delivering of books, DVDs and pamphlets to schools, in order to counteract what he has described as an "educational scandal".

Atheism and rationalism

, 24 June 2006.]] Dawkins is an outspoken atheist and a prominent critic of religion. He has been described as a vocal, militant rationalist, and as "the UK's Chief Atheist". In an interview with Thomas Bass for a book published in 1994 he described himself as a 'fairly militant atheist'. In 1996, when asked if he'd prefer to be known as a scientist or a militant atheist, he replied, "Bertrand Russell called himself the Passionate Sceptic. It's aiming high, but I'll shoot for that." He is an Honorary Associate of the National Secular Society, a vice-president of the British Humanist Association (since 1996), a member of the Secular Coalition for America advisory board, a Humanist Laureate of the International Academy of Humanism, and a fellow of the Committee for Skeptical Inquiry. In 2003, he became a signatory of the humanist manifesto Humanism and Its Aspirations, published by the American Humanist Association.

Dawkins believes that his own atheism is the logical extension of his understanding of evolution and that religion is incompatible with science. In his 1986 book The Blind Watchmaker, Dawkins wrote:

In his 1991 essay "Viruses of the Mind" (from which the term faith-sufferer originated), he suggested that memetic theory might analyse and explain the phenomenon of religious belief and some of the common characteristics of religions, such as the belief that punishment awaits non-believers. According to Dawkins, faith − belief that is not based on evidence − is one of the world's great evils. He claims it to be analogous to the smallpox virus, though more difficult to eradicate. Dawkins is well-known for his contempt for religious extremism, from Islamist terrorism to Christian fundamentalism; but he has also argued with liberal believers and religious scientists, from biologists Kenneth Miller and Francis Collins to theologians Alister McGrath and Richard Harries. Dawkins has stated that his opposition to religion is twofold, claiming it to be both a source of conflict and a justification for belief without evidence. However, he describes himself as a "cultural Christian", and proposed the slogan "Atheists for Jesus".

Following the September 11, 2001 attacks, when asked how the world might have changed, Dawkins responded:

Dawkins has especially risen to prominence in contemporary public debates relating rationalism, science and religion since the publication of his 2006 book The God Delusion, which has achieved greater sales figures worldwide than any of his other works to date. Its success has been seen by many as indicative of a change in the contemporary cultural zeitgeist, central to a recent rise in the popularity of atheistic literature. The God Delusion was praised by among others the Nobel laureate chemist Sir Harold Kroto, psychologist Steven Pinker and the Nobel laureate biologist James D. Watson. In the book, Dawkins argued that atheists should be proud, not apologetic, because atheism is evidence of a healthy, independent mind. He sees education and consciousness-raising as the primary tools in opposing what he considers to be religious dogma and indoctrination. These tools include the fight against certain stereotypes, and he has adopted the term Bright as a way of associating positive public connotations with those who possess a naturalistic worldview. Critics have said that the programme gave too much time to marginal figures and extremists, and that Dawkins' confrontational style did not help his cause; Dawkins rejected these claims, citing the number of moderate religious broadcasts in everyday media as providing a suitable balance to the extremists in the programmes. He further remarked that someone who is deemed an "extremist" in a religiously moderate country may well be considered "mainstream" in a religiously conservative one. The unedited recordings of Dawkins' conversations with Alister McGrath and Richard Harries, including material unused in the broadcast version, have been made available online by the Richard Dawkins Foundation for Reason and Science.

Oxford theologian Alister McGrath (author of The Dawkins Delusion and ) maintains that Dawkins is ignorant of Christian theology, and therefore unable to engage religion and faith intelligently. In reply, Dawkins asks "do you have to read up on leprechology before disbelieving in leprechauns?", and − in the paperback edition of The God Delusion − he refers to the American biologist PZ Myers, who has satirised this line of argument as "The Courtier's Reply". Dawkins had an extended debate with McGrath at the 2007 Sunday Times Literary Festival.

Another Christian philosopher Keith Ward explores similar themes in his 2006 book Is Religion Dangerous?, arguing against the view of Dawkins and others that religion is socially dangerous. Criticism of The God Delusion has come from philosophers such as Professor John Cottingham of the University of Reading. Other commentators, including ethicist Margaret Somerville, have suggested that Dawkins "overstates the case against religion", particularly its role in human conflict. Many of Dawkins' defenders claim that critics generally misunderstand his real point. During a debate on Radio 3 Hong Kong, David Nicholls, writer and president of the Atheist Foundation of Australia, reiterated Dawkins' sentiments that religion is an "unnecessary" aspect of global problems.

Dawkins argues that "the existence of God is a scientific hypothesis like any other". He disagrees with Stephen Jay Gould's principle of nonoverlapping magisteria (NOMA). In an interview with Time magazine, Dawkins said:

I think that Gould's separate compartments was a purely political ploy to win middle-of-the-road religious people to the science camp. But it's a very empty idea. There are plenty of places where religion does not keep off the scientific turf. Any belief in miracles is flat contradictory not just to the facts of science but to the spirit of science.

Astrophysicist Martin Rees has suggested that Dawkins' attack on mainstream religion is unhelpful. Regarding Rees' claim in his book Our Cosmic Habitat that "such questions lie beyond science", Dawkins asks "what expertise can theologians bring to deep cosmological questions that scientists cannot?" Elsewhere, Dawkins has written that "there's all the difference in the world between a belief that one is prepared to defend by quoting evidence and logic, and a belief that is supported by nothing more than tradition, authority or revelation." He has said that the publication of The God Delusion is "probably the culmination" of his campaign against religion.

In 2007, Dawkins founded the Out Campaign to encourage atheists worldwide to declare their stance publicly and proudly. Inspired by the gay rights movement, Dawkins hopes that atheists' identifying of themselves as such, and thereby increasing public awareness of how many people hold these views, will reduce the negative opinion of atheism among the religious majority.

In September 2008, following a complaint by Islamic creationist Adnan Oktar, a court in Turkey blocked access to Dawkins' website richarddawkins.net. The court decision was made due to "insult to personality". During the 2010 Global Atheist Convention in Melbourne, Australia Dawkins was criticised for his use of the phrase "Pope Nazi" in reference to wartime Pope Pius XII, whose actions during the Holocaust have been a matter of controversy.

at the Atheist Bus Campaign launch]] In October 2008, Dawkins officially supported the UK's first atheist advertising initiative, the Atheist Bus Campaign. Created by Guardian journalist Ariane Sherine and administered by the British Humanist Association the campaign aimed to raise funds to place atheist adverts on buses in the London area, and Dawkins pledged to match the amount raised by atheists, up to a maximum of £5,500. However, the campaign was an unprecedented success, raising over £100,000 in its first four days, and generating global press coverage. The campaign, started in January 2009, features adverts across the UK with the slogan: "There's probably no God. Now stop worrying and enjoy your life." Dawkins said that "this campaign to put alternative slogans on London buses will make people think — and thinking is anathema to religion."

In 2010, Dawkins supported legal efforts to charge Pope Benedict XVI with crimes against humanity. Dawkins and fellow anti-religion campaigner Christopher Hitchens were believed to be exploring the option of having the Pope arrested under the same legal principle that saw Chilean dictator Augusto Pinochet arrested during a visit to Britain in 1998. Dawkins has given support to the idea of an atheists' "free thinking" school, that would teach children to "ask for evidence, to be sceptical, critical, open-minded".

On 15 September 2010, Dawkins, along with 54 other public figures, signed an open letter published in The Guardian, stating their opposition to Pope Benedict XVI making a State visit to the United Kingdom.

Richard Dawkins Foundation

In 2006, Dawkins founded the Richard Dawkins Foundation for Reason and Science (RDFRS), a non-profit organisation. The foundation is in developmental phase. It has been granted charitable status in the United Kingdom and the United States. RDFRS plans to finance research on the psychology of belief and religion, finance scientific education programs and materials, and publicise and support secular charitable organisations. The foundation also offers humanist, rationalist and scientific materials and information through its website.

Other fields

, Menlo Park, California, 29 October 2006.]] In his role as professor for public understanding of science, Dawkins has been a critic of pseudoscience and alternative medicine. His 1998 book Unweaving the Rainbow takes John Keats' accusation that, by explaining the rainbow, Isaac Newton had diminished its beauty, and argues for the opposite conclusion. He suggests that deep space, the billions of years of life's evolution, and the microscopic workings of biology and heredity contain more beauty and wonder than do "myths" and "pseudoscience". Dawkins wrote a foreword to John Diamond's posthumously published Snake Oil, a book devoted to debunking alternative medicine, in which he asserted that alternative medicine was harmful, if only because it distracted patients from more successful conventional treatments, and gave people false hopes. Dawkins states that "there is no alternative medicine. There is only medicine that works and medicine that doesn't work."

Dawkins has expressed concern about the growth of the planet's human population, and about the matter of overpopulation. In The Selfish Gene, he briefly mentions population growth, giving the example of Latin America, whose population, at the time the book was written, was doubling every 40 years. He is critical of Roman Catholic attitudes to family planning and population control, stating that leaders who forbid contraception and "express a preference for 'natural' methods of population limitation" will get just such a method in the form of starvation.

As a supporter of the Great Ape Project – a movement to extend certain moral and legal rights to all great apes – Dawkins contributed the article "Gaps in the Mind" to the Great Ape Project book edited by Paola Cavalieri and Peter Singer. In this essay, he criticises contemporary society's moral attitudes as being based on a "discontinuous, speciesist imperative".

Dawkins also regularly comments in newspapers and weblogs on contemporary political questions; his opinions include opposition to the 2003 invasion of Iraq, the British nuclear deterrent and the actions of U.S. President George W. Bush. Several such articles were included in A Devil's Chaplain, an anthology of writings about science, religion and politics. He is also a supporter of the Republic campaign to replace the British monarchy with a democratically elected president. Dawkins has described himself as a Labour voter in the 1970s and voter for the Liberal Democrats since the party's creation. In 2009, he spoke at the party's conference in opposition to blasphemy laws. In the UK general election of 2010, Dawkins officially endorsed the Liberal Democrats, in support of their campaign for electoral reform and for their "refusal to pander to 'faith'."

In the 2007 TV documentary The Enemies of Reason, Dawkins discusses what he sees as the dangers of abandoning critical thought and rationale based upon scientific evidence. He specifically cites astrology, spiritualism, dowsing, alternative faiths, alternative medicine and homeopathy. He also discusses how the Internet can be used to spread religious hatred and conspiracy theories with scant attention to evidence-based reasoning.

Continuing a long-standing partnership with Channel 4, Dawkins participated in a five-part television series The Genius of Britain, along with fellow scientists Stephen Hawking, James Dyson, Paul Nurse, and Jim Al-Khalili. The five-episode series was broadcast in June 2010. The series focussed on major British scientific achievements throughout history.

Dawkins presented a More4 documentary entitled 'Faith School Menace' in which he argued for "us to reconsider the consequences of faith education, which... bamboozles parents and indoctrinates and divides children."

Dawkins wrote a positive review on the book Intellectual Impostures, written by Alan Sokal and Jean Bricmont.

Awards and recognition

, 12 October 2007, from Karlheinz Deschner.]] Dawkins was awarded a Doctor of Science by the University of Oxford in 1989. He holds honorary doctorates in science from the University of Huddersfield, University of Westminster, Durham University, the University of Hull, and the University of Antwerp, and honorary doctorates from the University of Aberdeen, Open University, the Vrije Universiteit Brussel, He also holds honorary doctorates of letters from the University of St Andrews and the Australian National University (HonLittD, 1996), and was elected Fellow of the Royal Society of Literature in 1997 and the Royal Society in 2001.

Dawkins topped Prospect magazine's 2004 list of the top 100 public British intellectuals, as decided by the readers, receiving twice as many votes as the runner-up. He has been short-listed as a candidate in their 2008 follow-up poll. In 2005, the Hamburg-based Alfred Toepfer Foundation awarded him its Shakespeare Prize in recognition of his "concise and accessible presentation of scientific knowledge". He won the Lewis Thomas Prize for Writing about Science for 2006 and the Galaxy British Book Awards Author of the Year Award for 2007. In the same year, he was listed by Time magazine as one of the 100 most influential people in the world in 2007, and he was ranked 20th in The Daily Telegraph's 2007 list of 100 greatest living geniuses. He was awarded the Deschner Award, named after German anti-clerical author Karlheinz Deschner.

Since 2003, the Atheist Alliance International has awarded a prize during its annual conference, honouring an outstanding atheist whose work has done most to raise public awareness of atheism during that year. It is known as the Richard Dawkins Award, in honour of Dawkins' own work.

Media

Selected publications

Documentary films

Nice Guys Finish First (1987)

The Blind Watchmaker (1987)

Growing Up in the Universe (1991)

Break the Science Barrier (1996)

The Root of All Evil? (2006)

The Enemies of Reason (2007)

The Genius of Charles Darwin (2008)

Faith School Menace (2010)

Criticism of Dawkins

A number of writers have taken issue with the views expressed by Richard Dawkins. Examples include:

Darwin's Angel by John Cornwell

and The Dawkins Delusion? by Alastair McGrath

The Selfish Genius by Fern Elson-Baker

The Solitary Self: Darwin and the Selfish Gene by Mary Midgley

The Music of Life by Denis Noble

Why There Almost Certainly Is a God: Doubting Dawkins by Keith Ward

God's Undertaker: Has Science Buried God? by John Lennox

Reason, Faith, and Revolution: Reflections on the God Debate by Terry Eagleton

"Neo-Darwinism, the Modern Synthesis, and Selfish Genes: are they of use in physiology?" by Denis Noble Journal of Pysiology preprint here

Notes

b. The debate ended with the motion "That the doctrine of creation is more valid than the theory of evolution" being defeated by 198 votes to 115.

References

External links

General

Official website

Richard Dawkins' page on Academia.edu

The Richard Dawkins Foundation for Reason and Science

Video

National Geographic Interviews – A series of video interviews with National Geographic Channel with Richard Dawkins on Darwin, Evolution and God.

TED Talks: Richard Dawkins on militant atheism at TED in 2002

TED Talks: Richard Dawkins on our "queer" universe at TED Global in 2005

Video interview with Riz Khan for Al Jazeera English

Video interview at Big Think

Selected writings

Viruses of the Mind (1993) – Religion as a mental virus.

The Real Romance in the Stars (1995) – A critical view of astrology.

The Emptiness of Theology (1998) – A critical view of theology. (Alternative link at RDFRS.)

Snake Oil and Holy Water (1999) – Suggests that there is no convergence occurring between science and theism.

What Use is Religion? (2004) – Suggests that religion may have no survival value other than to itself.

Race and Creation (2004) – On race, its usage and a theory of how it evolved.

The giant tortoise's tale, The turtle's tale and The lava lizard's tale (2005) – A series of three articles written after a visit to the Galápagos Islands.

Dawkins' Huffington Post articles

Audio

Richard Dawkins on RadioLIVE's Weekend Variety Wireless – Richard Dawkins appears live on New Zealand's RadioLIVE, taking calls from the audience.

Category:1941 births Category:Living people Category:20th-century biologists Category:20th-century non-fiction writers Category:21st-century biologists Category:21st-century non-fiction writers Category:Alumni of Balliol College, Oxford Category:Atheism activists Category:British republicans Category:Criticism of religion Category:English atheists Category:English biologists Category:English humanists Category:English sceptics Category:English science writers Category:Ethologists Category:Evolutionary biologists Category:Fellows of New College, Oxford Category:Fellows of the Royal Society of Literature Category:Fellows of the Royal Society Category:Gifford Lecturers Category:Old Oundelians Category:People from Nairobi Category:Presenters of the Royal Institution Christmas Lectures Category:Recipients of the Medal of the Presidency of the Italian Republic Category:Statutory Professors of the University of Oxford Category:University of California, Berkeley faculty

Coordinates	38°54′3.250″N77°2′5.366″N
Name	Raj Patel
Birthdate	1972 ) is a British-born American academic, journalist, activist and writer who has lived and worked in Zimbabwe, South Africa and the United States for extended periods. He is best known for his 2008 book, Stuffed and Starved: The Hidden Battle for the World Food System. His most recent book is The Value of Nothing which was on The New York Times best-seller list during February 2010.
Name	Patel, Raj
Date of birth	1972
Place of birth	London

Category:Alumni of the London School of Economics Category:Anti-globalization activists Category:Anti-globalization writers Category:British democracy activists Category:Cornell University alumni Category:British economists Category:Deified people Category:English people of Indian descent Category:British food writers Category:Alumni of the University of Oxford Category:People from London Category:British political writers Category:British sociologists Category:South African activists Category:Abahlali baseMjondolo members Category:South African academics Category:1972 births Category:Living people

Coordinates	38°54′3.250″N77°2′5.366″N
Consort	yes
Name	Albert of Saxe-Coburg and Gotha
Caption	Portrait by Franz Xaver Winterhalter, 1842
Succession	Prince Consort of the United Kingdom
Reign	10 February 1840 – 14 December 1861
Spouse	Victoria of the United Kingdom
Issue	Victoria, German Empress and Queen of PrussiaEdward VII of the United KingdomAlice, Grand Duchess of HesseAlfred, Duke of Saxe-Coburg and GothaPrincess Helena, Princess Christian of Schleswig-HolsteinPrincess Louise, Duchess of ArgyllPrince Arthur, Duke of Connaught and StrathearnPrince Leopold, Duke of AlbanyPrincess Beatrice, Princess Henry of Battenberg
Full name	Francis Albert Augustus Charles Emmanuel
House	House of Saxe-Coburg and Gotha
Father	Ernest I, Duke of Saxe-Coburg and Gotha
Mother	Princess Louise of Saxe-Gotha-Altenburg
Date of birth	August 26, 1819
Place of birth	Schloss Rosenau, Coburg, Saxe-Coburg-Saalfeld, Germany
Date of death	December 14, 1861
Place of death	Windsor Castle, Berkshire, England
Date of burial	23 December 1861; 18 December 1862
Place of burial	St. George's Chapel, Windsor Castle; Frogmore, Windsor

Prince Albert of Saxe-Coburg and Gotha (Francis Albert Augustus Charles Emmanuel; 26 August 1819 – 14 December 1861) was the husband of Queen Victoria of the United Kingdom of Great Britain and Ireland.

He was born in the Saxon duchy of Saxe-Coburg-Saalfeld to a family connected to many of Europe's ruling monarchs. At the age of 20 he married his first cousin, Queen Victoria, with whom he had nine children. At first, Albert felt constrained by his position as consort, which did not confer any power or duties upon him. Over time he adopted many public causes, such as educational reform and the abolition of slavery, and took on the responsibilities of running the Queen's household, estates and office. He was heavily involved with the organisation of the Great Exhibition of 1851. Albert aided in the development of Britain's constitutional monarchy by persuading his wife to show less partisanship in her dealings with Parliament—although he actively disagreed with the interventionist foreign policy pursued during Lord Palmerston's tenure as Foreign Secretary.

He died at the early age of 42, plunging the Queen into a deep mourning which lasted for the rest of her life. Upon Queen Victoria's death in 1901, their son, Edward VII, succeeded as the first monarch of the House of Saxe-Coburg and Gotha, named after the ducal house to which Albert belonged.

Early life

Albert was born at Schloss Rosenau, near Coburg, Germany, and was the second son of Ernest III, Duke of Saxe-Coburg-Saalfeld, and his first wife, Louise of Saxe-Gotha-Altenburg. Albert's future wife, Queen Victoria, was born in the same year with the assistance of the same midwife. Albert was baptised into the Lutheran Evangelical Church on 19 September 1819 in the Marble Hall at Schloss Rosenau with water taken from the local river, the Itz. His godparents were his paternal grandmother, the Dowager Duchess of Saxe-Coburg-Saalfeld; his maternal grandfather, the Duke of Saxe-Gotha-Altenburg; the Emperor of Austria; the Duke of Teschen; and Emanuel, Count von Mensdorff-Pouilly. In 1825, Albert's great-uncle, Frederick IV, Duke of Saxe-Gotha-Altenburg, died. The death led to a re-arrangement of the Saxon duchies the following year and Albert's father became reigning duke of Saxe-Coburg and Gotha.

Albert and his elder brother, Ernest, spent their youth in a close companionship scarred by their parents' turbulent marriage and eventual separation and divorce. After their mother was exiled from court in 1824, she married her lover, Alexander von Hanstein, Count of Polzig and Beiersdorf. She probably never saw her children again and died of cancer at the age of 30 in 1831. The following year, their father married his own niece, his sons' cousin Princess Antoinette Marie of Württemberg, but the marriage was not close, and Antoinette Marie had little, if any, input into her stepchildren's lives.

The brothers were educated privately at home by Christoph Florschütz and later in Brussels, where Adolphe Quetelet was one of their tutors. Like many other princes, Albert studied at the University of Bonn as a young adult. Albert studied law, political economy, philosophy, and art history. He played music and excelled in gymnastics, especially fencing and riding. His teachers in Bonn included the philosopher Fichte and the poet Schlegel.

Marriage

of Prince Albert, 1848]] By 1836, the idea of marriage between Albert and his cousin, Victoria, had arisen in the mind of their ambitious uncle, Leopold, who had been King of the Belgians since 1831. At this time, Victoria was the heir to the British throne. Her father, Edward Augustus, Duke of Kent, the fourth son of King George III, had died when she was a baby, and her elderly uncle, William IV, was king. Her mother, the Duchess of Kent, Victoria of Saxe-Coburg-Saalfeld, was the sister of both Albert's father – the Duke of Saxe-Coburg and Gotha – and Leopold, King of the Belgians. Leopold arranged for his sister, Victoria's mother, to invite the Duke of Saxe-Coburg and Gotha and his two sons to visit her in May 1836, with the purpose of meeting Victoria. King William IV, however, disapproved of any match with the Coburgs, and instead favoured the suit of Prince Alexander, second son of William II of the Netherlands. Victoria was well-aware of the various matrimonial plans and critically appraised a parade of eligible princes. She wrote, "[Albert] is extremely handsome; his hair is about the same colour as mine; his eyes are large and blue, and he has a beautiful nose and a very sweet mouth with fine teeth; but the charm of his countenance is his expression, which is most delightful." Alexander, on the other hand, was "very plain". Although the parties did not undertake a formal engagement, both the family and their retainers widely assumed that the match would take place.

Victoria came to the throne aged just eighteen on 20 June 1837. Her letters of the time show interest in Albert's education for the role he would have to play, although she resisted attempts to rush her into marriage. In the winter of 1838–39, the prince visited Italy, accompanied by the Coburg family's confidential adviser, Baron Stockmar.

Albert returned to England with Ernest in October 1839 to visit the Queen, with the object of settling the marriage. Albert and Victoria felt mutual affection and the Queen proposed to him on 15 October 1839. Victoria's intention to marry was declared formally to the Privy Council on 23 November, and the couple married on 10 February 1840 at the Chapel Royal, St. James's Palace. Just before the marriage, Albert was naturalised by Act of Parliament, and granted the style of Royal Highness by an Order-in-Council. The British Prime Minister, Lord Melbourne, advised the Queen against granting her husband the title of "King Consort". Parliament even refused to make Albert a peer – partly because of anti-German feeling and a desire to exclude Albert from any political role. Melbourne led a minority government and the opposition took advantage of the marriage to weaken his position further. They opposed the ennoblement of Albert and granted him a smaller annuity than previous consorts, £30,000 instead of the usual £50,000. Albert claimed that he had no need of a British peerage; he wrote, "It would almost be step downwards, for as a Duke of Saxony, I feel myself much higher than as a Duke of York or Kent." For the next seventeen years, Albert was formally titled "HRH Prince Albert" until, on 25 June 1857, Victoria formally granted him the title Prince Consort.

Consort of the Queen

The position in which the prince was placed by his marriage, while one of distinction, also offered considerable difficulties; in Albert's own words, "I am very happy and contented; but the difficulty in filling my place with the proper dignity is that I am only the husband, not the master in the house." The Queen's household was run by her former governess, Baroness Lehzen. Albert referred to her as the "House Dragon", and manoeuvred to dislodge the Baroness from her position.

Within two months of the marriage, Victoria was pregnant. Albert started to take on public roles; he became President of the Society for the Extinction of Slavery (slavery had already been abolished throughout the British Empire, but was still lawful in places such as the United States and the colonies of France); and helped Victoria privately with her government paperwork. In June 1840, while on a public carriage ride, Albert and the pregnant Victoria were shot at by Edward Oxford, who was later judged insane. Neither was hurt and Albert was praised in the newspapers for his courage and coolness during the attack. Albert was gaining public support as well as political influence, which showed itself practically when, in August, Parliament passed the Regency Act 1840 to designate him Regent in the event of Victoria's death before their child reached the age of majority. Their first child, Victoria, named after her mother, was born in November. Eight other children would follow over the next seventeen years. All nine children survived to adulthood, a fact which biographer Hermione Hobhouse credited to Albert's "enlightened influence" on the healthy running of the nursery. In early 1841, he successfully removed the nursery from Lehzen's pervasive control, and in September 1842, Lehzen left England permanently – much to Albert's relief.

After the 1841 general election, Melbourne was replaced as Prime Minister by Sir Robert Peel, who appointed Albert as chairman of the Royal Commission in charge of redecorating the new Palace of Westminster. The Palace had burnt down seven years before, and was being rebuilt. As a patron and purchaser of pictures and sculpture, the commission was set up to promote the fine arts in Britain. The commission's work was slow, and the architect, Charles Barry, took many decisions out of the commissioner's hands by decorating rooms with ornate furnishings which were treated as part of the architecture. Albert was more successful as a private patron and collector. Among his notable purchases: early German and Italian paintings – such as Lucas Cranach the Elder's Apollo and Diana and Fra Angelico's St. Peter Martyr – and contemporary pieces from Franz Xaver Winterhalter and Edwin Landseer. Dr. Ludwig Gruner, of Dresden, assisted Albert in buying pictures of the highest quality.

Albert and Victoria were shot at again on both 29 and 30 May 1842, but were unhurt. The culprit, John Francis, was detained and condemned to death, although he was later reprieved. Some of their early unpopularity came about because of their stiffness and adherence to protocol in public, though in private the couple were more easy-going. In early 1844, Victoria and Albert were apart for the first time since their marriage when he returned to Coburg on the death of his father.

, Isle of Wight]] By 1844, Albert had managed to modernise the royal finances and through various economies had sufficient capital to purchase Osborne House on the Isle of Wight as a private residence for their growing family. Over the next few years a house modelled in the style of an Italianate villa was built to the designs of Albert and Thomas Cubitt. Albert laid out the grounds, and improved the estate and farm. Albert managed and improved the other royal estates; his model farm at Windsor was admired by his biographers, and under his stewardship the revenues of the Duchy of Cornwall – the hereditary property of the Prince of Wales – steadily multiplied.

Unlike many landowners who approved of child labour and opposed Peel's repeal of the Corn Laws, Albert supported moves to raise working ages and free up trade. In 1846, Albert was rebuked by Lord George Bentinck when he attended the debate on the Corn Laws in the House of Commons to give tacit support to Peel. During Peel's premiership, Albert's authority behind, or beside, the throne became more apparent. He had access to all the Queen's papers, was drafting her correspondence and was present when she met her ministers, or even saw them alone in her absence. The clerk of the Privy Council, Charles Greville, wrote of him: "He is King to all intents and purposes."

Reformer and innovator

In 1847, he was elected Chancellor of the University of Cambridge, but only after a close contest with the Earl of Powis, who was killed accidentally by his own son during a pheasant shoot the following year. Albert used his position as Chancellor to campaign successfully for reformed and more modern university curricula, expanding the subjects taught beyond the traditional mathematics and classics to include modern history and the natural sciences.

That summer, Victoria and Albert spent a rainy holiday in the west of Scotland at Loch Laggan, but heard from their doctor, Sir James Clark, that his son had enjoyed dry, sunny days further east at Balmoral Castle. The tenant of Balmoral, Sir Robert Gordon, died suddenly in early October, and Albert began negotiations to take over the lease of the castle from the owner, the Earl Fife. In May the following year, Albert leased Balmoral, which he had never visited, and in September 1848 he, his wife and the older children went there for the first time. They came to relish the privacy it afforded. was housed in the Crystal Palace in Hyde Park, London.]] Revolutions spread throughout Europe in 1848 as the result of a widespread economic crisis. Throughout the year, Victoria and Albert complained about Foreign Secretary Palmerston's independent foreign policy, which they believed destabilised foreign European powers further. Albert was concerned for many of his royal relatives, a number of whom were deposed. He and Victoria, who gave birth to their daughter Louise during that year, spent some time away from London in the relative safety of Osborne. Although there were sporadic demonstrations in England, no effective revolutionary action took place, and Albert even gained public acclaim when he expressed paternalistic, yet well-meaning and philanthropic, views. In a speech to the Society for the Improvement of the Condition of the Labouring Classes, of which he was President, he expressed his "sympathy and interest for that class of our community who have most of the toil and fewest of the enjoyments of this world". It was the "duty of those who, under the blessings of Divine Providence, enjoy station, wealth, and education" to assist those less fortunate than themselves. The Great Exhibition of 1851 arose from the annual exhibitions of the Society of Arts, of which Albert was President from 1843, and owed the greater part of its success to his efforts to promote it. Albert served as president of the Royal Commission for the Exhibition of 1851, and had to fight for every stage of the project. In the House of Lords, Lord Brougham fulminated against the proposal to hold the exhibition in Hyde Park. Opponents of the exhibition prophesied that foreign rogues and revolutionists would overrun England, subvert the morals of the people, and destroy their faith. Albert thought such talk absurd and quietly persevered, trusting always that British manufacturing would benefit from exposure to the best products of foreign countries. A surplus of £180,000 was raised, which went to purchase land in South Kensington and establish educational and cultural institutions there – including what would later be named the Victoria and Albert Museum. The area was referred to as "Albertopolis" by sceptics.

Family and public life (1852–1859)

, Arthur, The Prince Consort, The Prince of Wales, Leopold (in front of him), Louise, Queen Victoria with Beatrice, Alfred, Victoria and Helena]] In 1852, a timely legacy to the Royal Family made it possible for Albert to obtain the freehold of Balmoral, and as usual he embarked on an extensive program of improvements. The same year, he was appointed to several of the offices left vacant by the death of the Duke of Wellington, including the mastership of Trinity House and the colonelcy of the Grenadier Guards. With Wellington out of the picture, Albert was able to propose and campaign for modernisation of the army, which was long overdue. Thinking that the military was unready for war, and that Christian rule was preferable to Islamic rule, Albert counselled a diplomatic solution to conflict between the Russian and Ottoman empires. Palmerston was more bellicose, and favoured a policy which would prevent further Russian expansion. Palmerston was manoeuvred out of the cabinet in December 1853, but at about the same time a Russian fleet attacked the Ottoman fleet at anchor at Sinop. The London press depicted the attack as a criminal massacre, and Palmerston's popularity surged as Albert's fell. Within two weeks, Palmerston was re-appointed as a minister. As public outrage at the Russian action continued, absurd rumours circulated that Albert had been arrested for treason. By March 1854, Britain and Russia were embroiled in the Crimean War. Early British optimism soon faded as the press reported that British troops were ill-equipped and mismanaged by aged generals using out-of-date tactics and strategy. The conflict dragged on as the Russians were as poorly prepared as their opponents. The Prime Minister, the Earl of Aberdeen, resigned and Palmerston succeeded him. A negotiated settlement eventually put an end to the war with the Treaty of Paris. During the war, Albert arranged to marry his fourteen-year-old daughter, Victoria, to Prince Frederick William of Prussia, though Albert delayed the marriage until Victoria was seventeen. Albert hoped that his daughter and son-in-law would be a liberalising influence in the enlarging Prussian state.

Albert involved himself in promoting many public educational institutions. Chiefly at meetings in connection with these he spoke of the need for better schooling. A collection of his speeches was published in 1857. Recognised as a supporter of education and technological progress, he was invited to speak at scientific meetings, such as the memorable address he delivered as president of the British Association for the Advancement of Science when it met at Aberdeen in 1859. His espousal of science spawned opposition from the Church. His proposal of a knighthood for Charles Darwin, after the publication of On the Origin of Species, was rejected.

Albert continued to devote himself to the education of his family and the management of the royal household. His children's governess, Lady Lyttelton, thought him unusually kind and patient, and described him joining in family games with enthusiasm. He felt keenly the departure of his eldest daughter for Prussia when she married her fiancé at the beginning of 1858, and was disappointed that his eldest son, the Prince of Wales, did not respond well to the intense educational programme that Albert had designed for him. At the age of seven, the Prince of Wales was expected to take six hours of instruction, including an hour of German and an hour of French every day. When the Prince of Wales failed at his lessons, Albert caned him. Corporal punishment was common at the time, and was not thought unduly harsh. Albert's biographer Roger Fulford wrote that the relationships between the family members were "friendly, affectionate and normal ... there is no evidence either in the Royal Archives or in the printed authorities to justify the belief that the relations between the Prince and his eldest son were other than deeply affectionate." Philip Magnus wrote in his biography of Albert's eldest son that Albert "tried to treat his children as equals; and they were able to penetrate his stiffness and reserve because they realised instinctively not only that he loved them but that he enjoyed and needed their company."

Final year

During a trip to Coburg in the autumn of 1860, Albert was driving alone in a carriage drawn by four horses which suddenly bolted. As the horses continued to gallop toward a stationary wagon waiting at a railway crossing, Albert jumped for his life from the carriage. One of the horses was killed in the collision, and Albert was badly shaken, though his only physical injuries were cuts and bruises. He told his brother and eldest daughter that he sensed his time had come.

In 1861, Victoria's mother and Albert's aunt, the Duchess of Kent, died and Victoria was grief-stricken; Albert took on most of the Queen's duties, despite being ill himself with chronic stomach trouble. In August, Victoria and Albert visited the Curragh Camp, Ireland, where the Prince of Wales was doing army service. It was there that the Prince of Wales was introduced, by his fellow officers, to Nellie Clifden, an Irish actress.

By November, Victoria and Albert had returned to Windsor, and the Prince of Wales had returned to Cambridge, where he was a student. Two of Albert's cousins, King Pedro V and Prince Ferdinand of Portugal, died of typhoid fever. On top of this news, Albert was informed that gossip was spreading in gentlemen's clubs and the foreign press that the Prince of Wales was still involved with Nellie Clifden. Albert and Victoria were horrified by their son's indiscretion, and feared blackmail, scandal or pregnancy. Although Albert was ill and at a low ebb, he travelled to Cambridge to see the Prince of Wales to discuss his son's indiscreet affair. On 9 December, one of Albert's doctors, William Jenner, diagnosed typhoid fever. Congestion of the lungs supervened, and Albert died at 10:50 p.m. on 14 December 1861 in the Blue Room at Windsor Castle, in the presence of the Queen and five of their nine children. Though the contemporary diagnosis was typhoid fever, modern writers have pointed out that Albert was ill for at least two years before his death, which may indicate that a chronic disease, such as renal failure or cancer, was the cause of death.

Legacy

, London]] , London]]

The Queen's grief was overwhelming, and the tepid feelings the public had felt for Albert previously were replaced by sympathy. Victoria wore black in mourning for the rest of her long life, and Albert's rooms in all his houses were kept as they had been, even with hot water brought in the morning, and linen and towels changed daily. Such practices were not uncommon in the houses of the very rich. Victoria withdrew from public life and her seclusion eroded some of Albert's work in attempting to re-model the monarchy as a national institution setting a moral, if not political, example. Albert is credited with introducing the principle that the British Royal Family should remain above politics. Before his marriage to Victoria, she supported the Whigs; for example, early in her reign Victoria managed to thwart the formation of a Tory government by Sir Robert Peel by refusing to accept substitutions which Peel wanted to make among her ladies-in-waiting.

Albert's body was temporarily entombed in St. George's Chapel, Windsor Castle. The mausoleum at Frogmore, in which his remains were deposited a year after his death, was not fully completed until 1871. The sarcophagus, in which both he and the Queen were eventually laid, was carved from the largest block of granite that had ever been quarried in Britain. Despite Albert's request that no effigies of him should be raised, many public monuments were erected all over the country, and across the British Empire. The most notable are the Royal Albert Hall and the Albert Memorial in London. The plethora of memorials erected to Albert became so great that Charles Dickens told a friend that he sought an "inaccessible cave" to escape from them.

All manner of objects are named after Prince Albert, from Lake Albert in Africa to the city of Prince Albert, Saskatchewan, to the Albert Medal presented by the Royal Society of Arts. Four regiments of the British Army were named after him: 11th (Prince Albert's Own) Hussars; Prince Albert's Light Infantry; Prince Albert's Own Leicestershire Regiment of Yeomanry Cavalry, and The Prince Consort's Own Rifle Brigade. He and Queen Victoria showed a keen interest in the establishment and development of Aldershot in Hampshire as a garrison town in the 1850s. They had a wooden Royal Pavilion built there in which they would often stay when attending reviews of the army. Albert established and endowed the Prince Consort's Library at Aldershot, which still exists today.

Biographies published after his death were typically heavy on eulogy. Theodore Martin's five-volume magnum opus was authorised and supervised by Queen Victoria, and her influence shows in its pages. Nevertheless, it is an accurate and exhaustive account. Lytton Strachey's Queen Victoria (1921) was discredited by his repetition of gossip that Albert was illegitimate, and that he did not love the Queen but married her in pursuit of power. Such calumnies were soundly dismissed by mid-twentieth-century biographers such as Hector Bolitho and Roger Fulford, who (unlike Strachey) had access to Victoria's journal and letters. Other popular myths about Prince Albert – such as the claim that he introduced Christmas trees to Britain – are dismissed by scholars. More recent biographers, such as Stanley Weintraub, portray Albert as a figure in a tragic romance, who died too soon and was mourned by his lover for a lifetime.

Titles, styles, honours and arms

Name	Prince Albert of Saxe-Coburg and Gotha
Dipstyle	His Royal Highness
Offstyle	Your Royal Highness
Altstyle	Sir

Titles and styles

26 August 1819 – 12 November 1826: His Serene Highness Prince Albert of Saxe-Coburg-Saalfeld, Duke of Saxony

12 November 1826 – 6 February 1840: KT: Knight of the Thistle KP: Knight of St Patrick The blazon is written as: "Quarterly, 1st and 4th, the Royal Arms, with overall a label of three points Argent charged on the centre with cross Gules; 2nd and 3rd, Barry of ten Or and sable, a crown of rue in bend Vert". The Prince's peculiar arms was a: "singular example of quartering differenced arms, [which] is not in accordance with the rules of Heraldry, and is in itself an heraldic contradiction." Prior to his marriage the Prince used the arms of his father, undifferenced.

On his stallplate as a Knight of the Garter his arms are ensigned by a royal crown and show the six crests of the House of Saxe-Coburg and Gotha; these are from left to right: 1. "A bull's head caboshed Gules armed and ringed Argent, crowned Or, the rim chequy Gules and Argent" for Mark. 2. "Out of a coronet Or, two buffalo's horns Argent, attached to the outer edge of each five branches fesswise each with three linden leaves Vert" for Thuringia. 3. "Out of a coronet Or, a pyramidal chapeau charged with the arms of Saxony ensigned by a plume of peacock's feathers Proper out of a coronet also Or" for Saxony. 4. "A bearded man in profile couped below the shoulders clothed paly Argent and Gules, the pointed coronet similarly paly terminating in a plume of three peacock's feathers" for Meissen. 5. "A demi griffin displayed Or, winged Sable, collared and langued Gules" for Jülich. 6. "Out of a coronet Or, a panache of peacock's feathers Proper" for Berg. However in 1917, during the First World War, King George V abandoned heraldic references to the royal family's German heritage, and the Saxon shield was removed.

Children

{| border="1" style="border-collapse: collapse;" |- bgcolor="#cccccc" !width="16%"|Name!! width="14%"|Birth!! width="14%"|Death!! width="64%"|Notes |- |The Princess Victoria, Princess Royal||21 November 1840||5 August 1901||married 1858, Frederick III, German Emperor; had issue |- |Edward VII||9 November 1841||6 May 1910||married 1863, Princess Alexandra of Denmark; had issue |- |The Princess Alice||25 April 1843||14 December 1878||married 1862, Ludwig IV, Grand Duke of Hesse and by Rhine; had issue |- |The Prince Alfred, Duke of Saxe-Coburg and Gotha and Duke of Edinburgh||6 August 1844||30 July 1900||married 1874, Grand Duchess Marie Alexandrovna of Russia; had issue |- |The Princess Helena||23 or 25 May 1846||9 June 1923||married 1866, Prince Christian of Schleswig-Holstein; had issue |- |The Princess Louise||18 March 1848||3 December 1939||married 1871, John Campbell, 9th Duke of Argyll; no issue |- |The Prince Arthur, Duke of Connaught and Strathearn||1 May 1850||16 January 1942||married 1879, Princess Louise Margaret of Prussia; had issue |- |The Prince Leopold, Duke of Albany||7 April 1853||28 March 1884||married 1882, Princess Helena of Waldeck and Pyrmont; had issue |- |The Princess Beatrice||14 April 1857||26 October 1944||married 1885, Prince Henry of Battenberg; had issue |}

Prince Albert's 40 grandchildren included four reigning monarchs: King George V of the United Kingdom; Wilhelm II, German Emperor; Ernest Louis, Grand Duke of Hesse; and Carl Eduard, Duke of Saxe-Coburg and Gotha. Albert's many descendants include royalty and nobility throughout Europe.

Ancestry

See also

John Brown

List of coupled cousins

Royal Albert Memorial Museum

References

Sources

Ames, Winslow (1968). Prince Albert and Victorian Taste. London: Chapman and Hall.

Bennett, Daphne (1977). King without a crown: Albert, Prince Consort of England, 1819–1861. Heinemann.

Darby, Elizabeth; Smith, Nicola (1983). The Cult of the Prince Consort New Haven and London: Yale University Press. ISBN 0-300-03015-0

Finestone, Jeffrey (1981). The Last Courts of Europe. London; The Vendome Press. ISBN 0-86565-015-2

Fulford, Roger (1949). The Prince Consort. London: Macmillan Publishers.

Hobhouse, Hermione (1983). Prince Albert: His Life and Work. London: Hamish Hamilton. ISBN 0-241-11142-0

Jagow, Kurt (ed.) (1938). The Letters of the Prince Consort, 1831–61 London.

Martin, Theodore (1874–80). The Life of H. R. H. the Prince Consort 5 volumes, authorised by Queen Victoria

Weintraub, Stanley (1997). Albert: Uncrowned King. London: John Murray. ISBN 0-7195-5756-9

Weir, Alison (1996). Britain's Royal Families: The Complete Genealogy (Revised edition). London: Random House. ISBN 0-7126-7448-9

External links

HDL.handle.net, The collected compositions of His Royal Highness the Prince Consort, edited by W. G. Cusins; from Sibley Music Library Digital Scores Collection

RoyalCollection.org.uk, "Albert of Saxe-Coburg and Gotha" at the Royal Collection

Category:1819 births Category:1861 deaths Category:British Field Marshals

Category:Chancellors of the University of Cambridge Category:German immigrants to the United Kingdom Category:House of Saxe-Coburg and Gotha Category:Knights Companion of the Order of the Star of India Category:Knights Grand Cross of the Order of St Michael and St George Category:Knights of St Patrick Category:Knights of the Garter Category:Knights of the Golden Fleece Category:Knights of the Thistle Category:People from Coburg Category:Princes of Saxe-Coburg and Gotha Category:Princes of the United Kingdom Category:Royal Fellows of the Royal Society Category:University of Bonn alumni Category:Queen Victoria Category:Honorary Fellows of the Royal Society of Edinburgh

Coordinates	38°54′3.250″N77°2′5.366″N
Name	Jesus of Nazareth
Alt	Half-length portrait of younger man with shoulder-length hair and beard, with right hand raised over what appears to be a red flame. The upper background is gold. Around his head is a golden halo containing an equal-armed cross with three arms visible; the arms are decorated with ovals and squares.
Caption	20th-century stained glass work of Jesus at St. John the Baptist's Church in Ashfield, Australia.
Language	Aramaic (perhaps some Hebrew, Koine Greek)
Birth date	c. 5 BC/BCE
Birth place	Bethlehem, Judea, Roman Empire (traditional); Nazareth, Galilee (modern critical scholarship)
Death place	Calvary, Judea, Roman Empire (according to the New Testament, he rose on the third day after his death.)
Death date	c. 30 AD/CE (aged 33-35)
Death cause	Crucifixion
Resting place	Traditionally and temporarily, a garden tomb in Jerusalem
Ethnicity	Jewish
Nationality	Israelite
Home town	Nazareth, Galilee, Roman Empire
Parents	Father: (Christian view) God through virginal conception;(Islamic view) virginal conception;

Jesus of Nazareth (c. 5 BC/BCE – c. 30 AD/CE), also referred to as Jesus Christ or simply Jesus, is the central figure of Christianity. Most Christian denominations venerate him as God the Son incarnated and believe that he rose from the dead after being crucified.

The principal sources of information regarding Jesus' life and teachings are the four canonical gospels. Most critical scholars believe that other parts of the New Testament are also useful for reconstructing Jesus' life; some scholars believe apocryphal texts such as the Gospel of Thomas and the Gospel according to the Hebrews are also relevant.

Most critical historians agree that Jesus was a Jew who was regarded as a teacher and healer, that he was baptized by John the Baptist, and was crucified in Jerusalem on the orders of the Roman Prefect of Judaea, Pontius Pilate, on the charge of sedition against the Roman Empire. Critical Biblical scholars and historians have offered competing descriptions of Jesus as a self-described Messiah, as the leader of an apocalyptic movement, as an itinerant sage, as a charismatic healer, and as the founder of an independent religious movement. Most contemporary scholars of the Historical Jesus consider him to have been an independent, charismatic founder of a Jewish restoration movement, anticipating an imminent apocalypse.

Christians traditionally believe that Jesus was born of a virgin, arguing that he fulfilled many Messianic prophecies of the Old Testament. The majority of Christians worship Jesus as the incarnation of God the Son, one of three divine persons of a Trinity. A few Christian groups, however, reject Trinitarianism, wholly or partly, believing it to be non-scriptural.

Judaism rejects assertions that Jesus was the awaited Messiah, arguing that he did not fulfill the Messianic prophecies in the Tanakh. In Islam, Jesus (, commonly transliterated as ) is considered one of God's important prophets, a bringer of scripture, and the product of a virgin birth; but did not experience a crucifixion. Islam and the Baha'i Faith use the title "Messiah" for Jesus, but do not teach that he was God incarnate.

Etymology

"Jesus" () is a transliteration, occurring in a number of languages and based on the Latin Iesus, of the Greek (), itself a Hellenisation of the Hebrew (Yĕhōšuă‘, Joshua) or Hebrew-Aramaic (Yēšûă‘), meaning "Yahweh delivers (or rescues)". "Christ" () is a title derived from the Greek (), meaning the "Anointed One", a translation of the Hebrew מָשִׁיחַ (Messiah).

A "Messiah," in this context, is a king anointed at God's direction or with God's approval, and Christians identify Jesus as the one foretold by Hebrew prophets.

Chronology

, 1640]]

Possible year of birth

There is no contemporary historical evidence demonstrating the date of Jesus' birth. The common Gregorian calendar method for numbering years, in which the current year is , is based on an early medieval attempt to count the years from a point of reference — namely, Jesus' birth — which Dionysius Exiguus placed, either mistakenly or intentionally, sometime between 2 BC/BCE and 1 AD/CE. The Gospel of Matthew states Jesus' birth occurred during the reign of Herod the Great, who died in 4 BC/BCE, but also with the intimation that Jesus may have been as much as two years old when Herod ordered the Massacre of the Innocents, and therefore that he may have been even older at the time of Herod's death. The Gospel of Luke similarly points to Jesus' birth as having occurred during the reign of Herod the Great (i.e., sometime between 37 and 4 BC/BCE), but the author of Luke also describes the birth as taking place during the first census of the Roman provinces of Syria and Iudaea, which is generally believed to have occurred in 6 AD/CE. Most scholars generally assume a date of birth between 6 and 4 BC/BCE. Other scholars assume that Jesus was born sometime between 7—2 BC/BCE and died sometime between 26—36 AD/CE. Additional evidence uncovered in 1923 by archeologists digging in the ruins of a Roman Temple near Ankara, Turkey points to 8 BC based on descriptions of three empire-wide censuses, one of which occurred in 8 BC.

Christmas or Christmas Day is a holiday observed mostly on December 25 to commemorate the birth of Jesus. The earliest evidence of celebration of Jesus' birth comes from Clement of Alexandria, who describes Egyptian Christians as celebrating it on May 20, although other early sources have Christians celebrating the event in March, April, or January. According to Epiphaneus, Christians in the East had largely settled on January 6 by the 4th century. The wide-spread affiliation of Christmas with the Roman festival of Sol Invictus is disputable: there is no evidence that the feast of Sol Invictus was affixed by Aurelian to December 25. The celebration of Sol Invictus feast on December 25 is not mentioned until the calendar of 354 and, subsequently, in 362 by Julian the Apostate in his Oration to King Helios. However, there is no month of the year to which respectable authorities have not assigned Jesus' birth.

Ministry

Jesus' ministry, which according to the Gospel of Luke began when Jesus was "about 30 years of age", followed that of John the Baptist, whose ministry is said to have begun "in the fifteenth year of the reign of Tiberius Caesar", which would be about 28 or 29 AD/CE. According to the Synoptic Gospels, Jesus' ministry lasted approximately one year, whereas the Gospel of John implies that his ministry may have lasted approximately three years. Thus, the earliest generally accepted date for the crucifixion is 29 AD/CE (i.e., the 15th year of Tiberius' reign plus one year for Jesus' ministry), and the latest is 36 AD/CE (i.e., the final year of Pontius Pilate's prefecture).

Possible year of death

All four canonical Gospels report that Jesus was crucified during the prefecture of Pontius Pilate, the Roman prefect who governed Judaea from 26 to 36 AD/CE. The late 1st century Jewish historian Josephus, writing in The Antiquities of the Jews (c. 93 AD/CE), and the early 2nd century Roman historian Tacitus, writing in The Annals (c. 116 AD/CE), also state that Pilate ordered the execution of Jesus, though each writer incorrectly gives him the title of "procurator" instead of prefect.

Most Christians commemorate the crucifixion on Good Friday and celebrate the resurrection on Easter Sunday.

Life and teachings as told in the Gospels

The four canonical gospels, Matthew, Mark, Luke, and John, are the main sources for the biography of Jesus' life; nevertheless, these Gospels were written with the intention of glorifying Jesus and are not strictly biographical in nature. For example, the Gospels primarily characterize Jesus as the Messiah: he performs miracles and is often described as having a very close relationship to the Jewish God — the phrase "Son of God" is attributed to Jesus at least once in each Gospel. The Gospels (especially Matthew) present Jesus' birth, life, death and resurrection as fulfillment of prophecies found in the Hebrew Bible (e.g., the virgin birth, the flight into Egypt, Immanuel from , and the suffering servant). However, critical scholars find historical information about Jesus' life and ministry in the synoptic gospels, while interpreting the miraculous and theological content in light of what is known of Jewish beliefs at the time.

Similarities and differences among the Gospels

Three of the four Gospels, Matthew, Mark, and Luke, are known as the synoptic Gospels because they display a high degree of similarity in content, narrative arrangement, language, and sentence and paragraph structures. These Gospels are also considered to share the same point of view. The fourth canonical Gospel, John, differs greatly from these three, as do the Apocryphal gospels.

According to the two-source hypothesis, Mark was a source for Matthew and Luke, both of whom also independently used a now lost sayings source called the Q Gospel. Mark defined the sequence of events from Jesus' baptism to the empty tomb and included parables of the Kingdom of God.

Character of Jesus

Each gospel portrays Jesus' life and its meaning with different emphasis. The gospel of John is not a biography of Jesus but a theological presentation of him as the divine Logos. One modern scholar writes that to combine these four stories into one story is tantamount to creating a fifth story, one different from each original. The author describes the Logos in relation to God and the created order, declares that he "became flesh", and identifies him as Jesus Christ. According to the Fourth Gospel, Jesus Christ is God active in creation, in revelation (Light), and in redemption (Life). Jesus' earthly life was the Logos incarnate. The accounts in the two gospels are substantially different. Several explanations have been suggested (see Genealogy of Jesus). The earliest recorded explanation is in the 3rd century by Africanus, who argued that the discrepancy arose from a levirate marriage in Jesus' ancentry. Such a marriage could have resulted in one ancestor having two "fathers", one legal and the other physical, and so making two branches in the genealogy. However, it has been traditional to assume that Luke's genealogy traces through Mary and Matthew's through Joseph since at least 1490.

Some contemporary scholars generally view the genealogies as theological constructs. More specifically, some have suggested that the author of Matthew wants to underscore the birth of a Messianic child of royal lineage. (Solomon is included in the list); whereas, in this interpretation, Luke's genealogy is priestly (e.g., it mentions Levi). Mary is mentioned in passing in the genealogy given by Matthew, but not in Luke's, while Matthew gives Jacob as Joseph's father and Luke says Joseph was the son of Heli. Both accounts, when read at face value, trace Jesus' line though his human father Joseph back to King David and from there to Abraham. These lists are identical between Abraham and David (except for one), but they differ almost completely between David and Joseph (having only Zerubbabel and Shealtiel in common).

Joseph, husband of Mary, appears in descriptions of Jesus' childhood. No mention, however, is made of Joseph during the ministry of Jesus. The New Testament books of Matthew, Mark, and Galatians tell of Jesus' relatives, including words sometimes translated as "brothers" and "sisters". Luke also mentions that Elizabeth, mother of John the Baptist, was a "cousin" or "relative" of Mary, which would make John a distant cousin of Jesus.

Nativity and early life

, 17th century]] While there are documents outside of the New Testament which are more or less contemporary with the Historical Jesus, many shed no light on the more biographical aspects of his life. The main sources of Jesus himself that are available to modern scholars are the gospels.

Of the four Gospels, the Nativity (birth) is mentioned only in the Gospel of Matthew and the Gospel of Luke. According to these accounts, Jesus was born to Joseph and Mary, his betrothed, in Bethlehem. Both support the doctrine of the Virgin Birth in which Jesus was miraculously conceived in his mother's womb by the Holy Spirit, when his mother was still a virgin.

In Luke, the angel Gabriel visits Mary to tell her that she was chosen to bear the Son of God. An order of Caesar Augustus had forced Mary and Joseph to leave their homes in Nazareth and travel to Bethlehem, the home of Joseph's ancestors, the house of David, for the Census of Quirinius. After Jesus' birth, the couple was forced to use a manger in place of a crib because of a shortage of accommodation. An angel announced Jesus' birth to shepherds who left their flocks to see the newborn child and who subsequently publicized what they had witnessed throughout the area (see The First Noël).

In Matthew, the "Wise Men" or "Magi" bring gifts to the young Jesus after following a star which they believe was a sign that the King of the Jews had been born. King Herod hears of Jesus' birth from the Wise Men and tries to kill him by massacring all the male children in Bethlehem under the age of two (the "massacre of the innocents"). The family flees to Egypt and remains there until Herod's death, whereupon they settle in Nazareth to avoid living under the authority of Herod's son and successor Archelaus.

Jesus' childhood home is identified as the town of Nazareth in Galilee. Except for Matthew's "flight into Egypt", and a short trip to Tyre and Sidon (in what is now Lebanon), the Gospels place all other events in Jesus' life in ancient Israel. However, infancy gospels began to appear around the beginning of the 2nd century.

In Mark, Jesus is called a tekton, usually understood to mean carpenter. Matthew says he was the son of a tekton.

Baptism and temptation

by Francesco Trevisani]] , 1854]] All the gospels report that he had become known as a religious teacher by the time he had reached his 30's. Luke says Jesus was "about thirty years of age" when he was baptized. All three synoptic Gospels describe the Baptism of Jesus by John the Baptist, an event which Biblical scholars describe as the beginning of Jesus' public ministry. According to these accounts, Jesus came to the Jordan River where John the Baptist had been preaching and baptizing people in the crowd. After Jesus was baptized and rose from the water, Mark states Jesus "saw the heavens being torn open and the Spirit descending on him like a dove. And a voice came from heaven, 'You are my beloved Son; with you I am well pleased.'"

Mark starts his narration with Jesus' baptism, specifying that it is a token of repentance and for forgiveness of sins. Matthew describes John as initially hesitant to comply with Jesus' request for John to baptize him, stating that it was Jesus who should baptize him. Jesus persisted, "It is proper for us to do this to fulfill all righteousness". In Matthew, God's public dedication informs the reader that Jesus has become God's anointed ("Christ").

The Gospel of John does not describe Jesus' baptism, or the subsequent Temptation, but it does attest that Jesus is the very one about whom John the Baptist had been preaching—the Son of God. The Baptist twice declares Jesus to be the "Lamb of God", a term found nowhere else in the Gospels. John also emphasizes Jesus' superiority over John the Baptist. In the synoptics, Jesus speaks in parables and aphorisms, exorcises demons, champions the poor and oppressed, and teaches mainly about the Kingdom of God. In John, Jesus speaks in long discourses, with himself as the theme of his teaching. The Synoptic Gospels suggest a span of only one year. In the synoptics, Jesus' ministry takes place mainly in Galilee, until he travels to Jerusalem, where he cleanses the Temple and is executed. In John, his ministry in and around Jerusalem is more prominently described, cleansing the temple at his ministry's beginning.

In Mark, the disciples are strangely obtuse, failing to understand Jesus' deeds and parables. In Matthew, Jesus directs the apostles' mission only to those of the house of Israel, Luke places a special emphasis on the women who followed Jesus, such as Mary Magdalene.

Teachings and preachings

,illustration by Carl Heinrich Bloch, 19th c.]] In the Synoptic Gospels, Jesus speaks primarily about the Kingdom of God.

Some of Jesus' most famous teachings come from the Sermon on the Mount, which contains the Beatitudes and the Lord's Prayer. It is one of five collections of teachings in Matthew. During his sermons, he preached about service and humility, the forgiveness of sin, faith, turning the other cheek, love for one's enemies as well as friends, and the need to follow the spirit of the law in addition to the letter.

In the Synoptics, Jesus relays an apocalyptic vision of the end of days. He preaches that the end of the current world will come unexpectedly, and that he will return to judge the world, especially according to how they treated the vulnerable. He calls on his followers to be ever alert and faithful. In Mark, the Kingdom of God is a divine government that will appear by force within the lifetimes of his followers. The Transfiguration is a turning point in Jesus ministry.

In Mark, Jesus' identity as the Messiah is obscured (see Messianic secret). Mark states that "this generation" will be given no sign, while Matthew and Luke say they will be given no sign but the sign of Jonah. In John, and not in the synoptics, Jesus is outspoken about his divine identity and mission. Here Jesus uses the phrase "I am" in talking of himself in ways that designate God in the Hebrew Bible, a statement taken by some writers as claiming identity with God.

Arrest, trial, and death

, 1626.]]

In Jerusalem

According to the Synoptics, Jesus came with his followers to Jerusalem during the Passover festival where a large crowd came to meet him, shouting, "Hosanna! Blessed is he who comes in the name of the Lord! Blessed is the King of Israel!" Following his triumphal entry, Jesus created a disturbance at Herod's Temple by overturning the tables of the moneychangers who set up shop there, and claiming that they had made the Temple a "den of robbers". Later that week, Jesus celebrated the Passover meal with his disciples — an event subsequently known as the Last Supper — in which he prophesied that he would be betrayed by one of his disciples, and would then be executed. In this ritual he took bread and wine in hand, saying: "this is my body which is given for you" and "this cup which is poured out for you is the New Covenant in my blood", and instructed them to "do this in remembrance of me." Following the supper, Jesus and his disciples went to pray in the Garden of Gethsemane.

In Mark and Matthew, Jesus is anguished in the face of his fate. He prays and accepts God's will, but his chosen disciples repeatedly fall asleep on the watch.

In John, Jesus has already cleansed the temple a few years before and has been preaching in Jerusalem. He raises Lazarus on the Sabbath, the act that finally gets Jewish leaders to plan his death.

(Behold the Man!) Pontius Pilate presents a scourged Jesus of Nazareth to onlookers. Illustration by Antonio Ciseri, 19th c.]]

Betrayal and arrest

While in the Garden, Jesus is arrested by temple guards on the orders of the Sanhedrin and the high priest, Caiaphas. The arrest takes place clandestinely at night to avoid a riot, as Jesus is popular with the people at large. Judas Iscariot, one of his apostles, betrays Jesus by identifying him to the guards with a kiss. Simon Peter, another one of Jesus' apostles, uses a sword to attack one of Jesus' captors, cutting off his ear, which, according to Luke, Jesus immediately heals miraculously. Jesus rebukes the apostle, stating "all they that take the sword shall perish by the sword". After his arrest, Jesus' apostles go into hiding; Judas, distraught by his betrayal of Jesus, commits suicide shortly after.

Trials before the Sanhedrin and Pilate

, painting by D. Velázquez, 17th c.]] Jesus affirms that he is the Messiah before the Sanhedrin,. The Jewish leaders turn him over to Pilate for execution, but Pilate is reluctant to execute Jesus. He asks God to forgive those who are crucifying him, possibly the Romans and possibly the Jews.

Resurrection and ascension

, illustration by Matthias Grünewald, 16th c.]] The Gospels state that Jesus rose from the dead on Sunday. All the Gospels portray Jesus' empty tomb. In Matthew, an angel appears near the tomb of Jesus and announces his resurrection to Mary Magdalene and "another Mary" who had arrived to anoint the body. Jewish elders bribe the soldiers who had guarded the tomb to spread the rumor that Jesus' disciples took his body. In Luke, there are two angels and in Mark the angel appears as a youth dressed in white. The "longer ending" to Mark, which is known as the Markan Appendix and which did not form part of the original manuscripts, states that on the morning of his resurrection, Jesus first appeared to Mary Magdalene. John states that when Mary looked into the tomb, two angels asked her why she was crying; and as she turned round she initially failed to recognize Jesus until he spoke her name.

The Gospels all record appearances by Jesus, including an appearance to the eleven apostles. In Mark, Jesus appears to Mary Magdalene, to two disciples in the country, and to the eleven, at which point Jesus commissions them to announce the gospel, baptize, and work miracles.

In Mark and Luke, Jesus ascends to the heavens; after these appearances. In Luke, Jesus ascends on Easter Sunday evening when he is with his disciples. The name "Jesus" comes from an alternate spelling of the Latin (Iēsus) which in turn comes from the Greek name Iesous (). In the Septuagint, is used as the Greek version of the Hebrew name Yehoshua (, "God delivers" from Yeho — Yahweh [is] shua` — deliverance/rescue) in the Biblical book of the same name, usually Romanized as Joshua. Some scholars believe that one of these was likely the name that Jesus was known by during his lifetime by his peers. Thus, the name has been translated into English as "Joshua".

Christ (which started as a title, and has often been used as a name for Jesus) is an Anglicization of the Greek term χριστός, christos. In the Septuagint, this term is used as the translation of the , "Anointed One" in reference to priests, and kings and King Cyrus. In Isaiah and Jeremiah the word began to be applied to a future ideal king. The New Testament has some 500 uses of the word χριστός applied to Jesus, used either generically or in an absolute sense, namely as the Anointed One (the Messiah, the Christ). The Gospel of Mark has as its central point of its narrative Peter's confession of Jesus as the Messiah.

indicates that the strong belief that Jesus was the Messiah predates the letters of Paul the Apostle. These letters also show that the Messiah title was already beginning to be used as a name.

Some have suggested that other titles applied to Jesus in the New Testament had meanings in the 1st century quite different from those meanings ascribed today. Géza Vermes has argued that "Son of man" was not a title but rather the polite way in which people referred to themselves, i.e. a pronominal phrase. However, a number of New Testament scholars argue that Jesus himself made no claims to being God. Most Christians identified Jesus as divine from a very early period, although holding a variety of views as to what exactly this implied.

Other names and titles

"Son of David" is found elsewhere in Jewish tradition to refer to the heir to the throne. Over the past two hundred years, these scholars have constructed a Jesus different in ways from the image found in the gospels. Scholars of the "historical Jesus" distinguish their concept from the "Jesus Christ" of Christianity. Other scholars, however, hold that the figure presented in the gospels is the real Jesus and that his life and influence only make sense if the gospel stories are accurate.

The principal sources of information regarding Jesus' life and teachings are the four gospels. Scholars conclude the authors of the gospels wrote a few decades after Jesus' crucifixion (between 60-100AD), in some cases using sources (the author of Luke-Acts references this explicitly). A great majority of biblical scholars accept the historical existence of Jesus.

The English title of Albert Schweitzer's 1906 book, The Quest of the Historical Jesus, is a label for the post-Enlightenment effort to describe Jesus using critical historical methods. Since the end of the 18th century, scholars have examined the gospels and tried to formulate historical biographies of Jesus. The historical outlook on Jesus relies on critical analysis of the Bible, especially the gospels. Many Biblical scholars have sought to reconstruct Jesus' life in terms of the political, cultural, and religious crises and movements in late 2nd Temple Judaism and in Roman-occupied Palestine, including differences between Galilee and Judea, and between different sects such as the Pharisees, Sadducees, Essenes and Zealots, and in terms of conflicts among Jews in the context of Roman occupation.

Descriptions

Historians of Christianity generally describe Jesus as a healer who preached the restoration of God's kingdom and agree he was baptized by John the Baptist and crucified by the Romans.

Baptism by John the Baptist

John the Baptist led a large apocalyptic movement. He demanded repentance and baptism. Jesus was baptized and later began his ministry. After John was executed, some of his followers apparently took Jesus as their new leader. Historians are nearly unanimous in accepting Jesus' baptism as a historical event.

Arrival of the Kingdom – Jesus taught about the Kingdom of God. He said that the age of the Kingdom had in some sense arrived, starting with the activity of John the Baptist. Scholars commonly surmise that Jesus' eschatology was apocalyptic, like John's.

Parables – Jesus taught in pithy parables and with striking images. His teaching was marked by hyperbole and unusual twists of phrase. that have great effects. Significantly, he never described the Kingdom in military terms. Associated with this main theme, Jesus taught that one should rely on prayer and expect prayer to be effective.

The Gospels report that Jesus foretold his own Passion, but the actions of the disciples suggest that it came as a surprise to them.

Jewish religious movements in Jesus' day

Scholars refer to the religious background of the early 1st century to better reconstruct Jesus' life. Some scholars identify him with one or another group.

Pharisees were a powerful force in 1st-century Judea. Early Christians shared several beliefs of the Pharisees, such as resurrection, retribution in the next world, angels, human freedom, and Divine Providence. After the fall of the Temple, the Pharisee outlook was established in Rabbinic Judaism. Some scholars speculate that Jesus was himself a Pharisee. In Jesus' day, the two main schools of thought among the Pharisees were the House of Hillel, which had been founded by the eminent Tanna, Hillel the Elder, and the House of Shammai. Jesus' assertion of hypocrisy may have been directed against the stricter members of the House of Shammai, although he also agreed with their teachings on divorce. Jesus also commented on the House of Hillel's teachings (Babylonian Talmud, Shabbat 31a) concerning the greatest commandment and the Golden Rule. Historians do not know whether there were Pharisees in Galilee during Jesus' life, or what they would have been like.

Essenes were apocalyptic ascetics, one of the three (or four) major Jewish schools of the time, though they were not mentioned in the New Testament. Some scholars theorize that Jesus was an Essene, or close to them. Among these scholars is Pope Benedict XVI, who supposes in his book on Jesus that "it appears that not only John the Baptist, but possibly Jesus and his family as well, were close to the Qumran community."

Zealots were a revolutionary party opposed to Roman rule, one of those parties that, according to Josephus inspired the fanatical stand in Jerusalem that led to its destruction in the year 70 AD/CE. Luke identifies Simon, a disciple, as a "zealot", which might mean a member of the Zealot party (which would therefore have been already in existence in the lifetime of Jesus) or a zealous person.

Higher criticism and Christian scripture

Contemporary historians of Christianity use the historical-critical method (or higher criticism) to examine scripture for clues about the historical Jesus. They sort out sayings and events that are more likely to be genuine and use those to construct their portraits of Jesus. They use standard historical methods to discern who wrote each book, where and when they were written, what sources the authors used, what the authors' agendas were.

Biblical scholars hold that the works describing Jesus were initially communicated by oral tradition, and were not committed to writing until several decades after Jesus' crucifixion. After the original oral stories were written down in Greek, they were transcribed, and later translated into other languages. The books of the New Testament had mostly been written by 100 AD/CE, making them, at least the synoptic gospels, historically relevant. The Gospel tradition certainly preserves several fragments of Jesus' teaching. The Gospel of Mark is believed to have been written c. 70 AD/CE. Matthew is placed at being sometime after this date and Luke is thought to have been written between 70 and 100 AD/CE. According to the majority viewpoint, the gospels were written not by the evangelists identified by tradition but by non-eyewitnesses who worked with second-hand sources and who modified their accounts to suit their religious agendas. Sayings attributed to Jesus are deemed more likely to reflect his character when they are distinctive, vivid, paradoxical, surprising, and contrary to social and religious expectations, such as "Blessed are the poor". Short, memorable parables and aphorisms capable of being transmitted orally are also thought more likely to be authentic.

A minority of prominent scholars, such as J. A. T. Robinson, have maintained that the writers of the gospels of Matthew, Mark and John were either apostles and eyewitness to Jesus' ministry and death, or were close to those who had been. a few scholars have questioned the existence of Jesus as an actual historical figure. Among the proponents of non-historicity was Bruno Bauer in the 19th century. Non-historicity was somewhat influential in biblical studies during the early 20th century. The views of scholars who entirely rejected Jesus' historicity then were based on a suggested lack of eyewitnesses, a lack of direct archaeological evidence, the failure of certain ancient works to mention Jesus, and similarities early Christianity shared with then-contemporary religion and mythology.

More recently, arguments for non-historicity have been discussed by authors such as George Albert Wells and Robert M. Price, Earl Doherty, Timothy Freke, and Peter Gandy.

Classicist Michael Grant stated that standard historical criteria prevent one from rejecting the existence of a historical Jesus. Professor of Divinity James Dunn describes the mythical Jesus theory as a 'thoroughly dead thesis'.

Religious perspectives

By and large, the Jews of Jesus' day rejected his claim to be the Messiah, as do Jews today. For their part, Christian Church Fathers, Ecumenical Councils, Reformers, and others have written extensively about Jesus over the centuries. Christian sects and schisms have often been defined or characterized by competing descriptions of Jesus. Meanwhile, Gnostics, Mandaeans, Manichaeans, Muslims, Baha'is, and others have found prominent places for Jesus in their own religious accounts.

Christian views

Though Christian views of Jesus vary, it is possible to describe a general majority Christian view by examining the similarities between specific Catholic, Eastern Orthodox, and many Protestant doctrines found in their catechetical or confessional texts. Almost all Christian groups regard Jesus as the "Savior and Redeemer", as the Messiah (Greek: Christos; English: Christ) prophesied in the Old Testament, who, through his life, death, and resurrection, restored humanity's communion with God in the blood of the New Covenant. His death on a cross is understood as the redemptive sacrifice: the source of humanity's salvation and the atonement for sin, which had entered human history through the sin of Adam. Christians profess that Jesus suffered death by crucifixion, and rose bodily from the dead in the definitive miracle that foreshadows the resurrection of humanity at the end of time, when Christ will come again to judge the living and the dead, resulting in either entrance into heaven or damnation.

Christians profess Jesus to be the only Son of God, the Lord, and the eternal Word (which is a translation of the Greek Logos), who became man in the incarnation, so that those who believe in him might have eternal life. They further hold that he was born of the Virgin Mary by the power of the Holy Spirit in an event described as the miraculous virgin birth or incarnation.

A nearly universal belief within Christianity is that the Godhead is triune ("Trinity"). As the ancient Athanasian Creed is worded, the Trinity is "one God" and "three persons... and yet they are not three Gods, but one God." The doctrine of the Trinity has been rejected by many non-Christians throughout its history. They teach that Jesus is a separate and distinct being from God the Father and the Holy Spirit, and that Biblical references to the Father and the Son being one do not indicate a unity of being. While most of these groups refer to themselves as Christian, they are not generally accepted by Mainline Protestants and more conservative denominations because of the extra-biblical and unorthodox teachings of these groups. Some religious groups that do not accept the doctrine of the Trinity include The Church of Jesus Christ of Latter-day Saints (Mormons), Unitarianism, Jehovah's Witnesses, Oneness Pentecostals, Sabbatarian Churches of God and the Christadelphians. (See also Nontrinitarianism)

Benedict XVI, in his book, Jesus of Nazareth, readily and gratefully acknowledges that, thanks to historical-critical scholarship, we know much more, today, about the different literary genres of the Bible; about the ways in which a Gospel writer's intent affected his portrait of Jesus; about the theological struggles within early Christianity that shaped a particular Christian community's memory of its Lord. The difficulty, according to Benedict XVI, is that, "amidst all the knowledge gained in the biblical dissecting room, the Jesus of the Gospels has tended to disappear, to be replaced by a given scholar's reconstruction from the bits and pieces left on the dissecting room floor." And that makes what Benedict calls "intimate friendship with Jesus" much more difficult, not just for scholars, but for everyone.

Jewish views

Judaism, including Orthodox Judaism, Hareidi Judaism, Reform Judaism, and Conservative Judaism, holds the view Jesus is not the Messiah, arguing that he had not fulfilled the Messianic prophecies in the Tanakh nor embodied the personal qualifications of the Messiah. According to Jewish tradition, there were no more prophets after Malachi, who lived centuries before Jesus and delivered his prophesies about 420 BC/BCE. Judaism states that Jesus did not fulfill the requirements set by the Torah to prove that he was a prophet. Even if Jesus had produced such a sign that Judaism recognized, Judaism states that no prophet or dreamer can contradict the laws already stated in the Torah, which Jesus did.

The Babylonian Talmud and Toledot Yeshu include stories of Yeshu . This name is etymologically unconnected to the Hebrew or Aramaic words for Joshua, and many religious Jews read it as the acronym for Yimakh sh'mo u'shem zikhro (meaning "be his name and memory erased"), an expression used to describe deceased enemies. Historians agree that these narratives do not refer to a historical Jesus. Historians disagree as to whether these stories represent a Jewish comment on and reaction against the Christian Jesus, or refer to someone unconnected to Jesus.

The Mishneh Torah (an authoritative work of Jewish law) states in Hilkhot Melakhim 11:10–12 that Jesus is a "stumbling block" who makes "the majority of the world err to serve a divinity besides God". Because, is there a greater stumbling-block than this one? So that all of the prophets spoke that the Messiah redeems Israel, and saves them, and gathers their banished ones, and strengthens their commandments. And this one caused (nations) to destroy Israel by sword, and to scatter their remnant, and to humiliate them, and to exchange the Torah, and to make the majority of the world err to serve a divinity besides God. However, the thoughts of the Creator of the world — there is no force in a human to attain them because our ways are not God's ways, and our thoughts not God's thoughts. And all these things of Jesus the Nazarene, and of (Muhammad) the Ishmaelite who stood after him — there is no (purpose) but to straighten out the way for the King Messiah, and to restore all the world to serve God together. So that it is said, "Because then I will turn toward the nations (giving them) a clear lip, to call all of them in the name of God and to serve God (shoulder to shoulder as) one shoulder." Look how all the world already becomes full of the things of the Messiah, and the things of the Torah, and the things of the commandments! And these things spread among the far islands and among the many nations uncircumcised of heart.}}

According to Conservative Judaism, Jews who believe Jesus is the Messiah have "crossed the line out of the Jewish community". Reform Judaism, the modern progressive movement, states "For us in the Jewish community anyone who claims that Jesus is their savior is no longer a Jew and is an apostate".

According to Geza Vermes, the historical Jesus was a Jew in good standing. Modern Jews, he says, would find the historical Jesus an appealing figure, one quite different from the Christ of the Gospels.

Islamic views

Mainstream Islam considers Jesus an ordinary man who, like other prophets, had been divinely chosen to spread God's message. Jesus is seen in Islam as a precursor to Muhammad, and is believed by Muslims to have foretold the latter's coming. According to the Qur'an, believed by Muslims to be God's final revelation, Jesus was born to Mary (Arabic: Maryam) as the result of virginal conception, and was given the ability to perform miracles. However, Islam rejects historians assertions that Jesus was crucified by the Romans, instead claiming that he had been raised alive up to heaven. Islamic traditions narrate that he will return to earth near the day of judgement to restore justice and defeat al-Masīḥ ad-Dajjāl (lit. "the false Messiah", also known as the Antichrist) and the enemies of Islam. As a just ruler, Jesus will then die.

Ahmadiyya views

The Ahmadiyya Movement considers Jesus a mortal man who died a natural death. According to the early 20th century writings of Mirza Ghulam Ahmad (the founder of the Ahmadiyya movement) , Jesus survived his ordeal on the cross, and after his apparent death and resurrection, he fled Palestine and migrated eastwards to further teach the gospels. Jesus eventually died a natural death of old age in India – Kashmir - and is believed to be buried at Roza Bal.

Although the view of Jesus having migrated to India has also been researched in the publications of independent historians with no affiliation to the movement, the Ahmadiyya Movement are the only religious organization to adopt these views as a characteristic of their faith. The general notion of Jesus in India is older than the foundation of the movement, and is discussed at length by Grönbold and Klatt.

The movement also interprets the second coming of Christ prophesied in various religious texts would be that of a person "similar to Jesus" (mathīl-i ʿIsā). Thus, Ahmadi's consider that the founder of the movement and his prophetical character and teachings were representative of Jesus and subsequently a fulfillment of this prophecy.

Bahá'í views

The Bahá'í Faith, founded in 19th-century Persia, considers Jesus, along with Muhammad, the Buddha, Krishna, and Zoroaster, and other messengers of the great religions of the world to be Manifestations of God (or prophets), with both human and divine stations.

God is one and has manifested himself to humanity through several historic Messengers. Bahá'ís refer to this concept as Progressive Revelation, which means that God's will is revealed to mankind progressively as mankind matures and is better able to comprehend the purpose of God in creating humanity. In this view, God's word is revealed through a series of messengers: Moses, Jesus, Mohammed, Bahá'u'lláh (the founder of the Bahá'í Faith) among them. In the Book of Certitude, Bahá'u'lláh claims that these messengers have a two natures: divine and human. Examining their divine nature, they are more or less the same being. However, when examining their human nature, they are individual, with distinct personality. For example, when Jesus says "I and my Father are one", Bahá'ís take this quite literally, but specifically with respect to his nature as a Manifestation. When Jesus conversely stated "...And the Father himself, which hath sent me, hath borne witness of me", Bahá'ís see this as a simple reference to the individuality of Jesus. This divine nature, according to Bahá'u'lláh, means that any Manifestation of God can be said to be the return of a previous Manifestation, though Bahá'ís also believe that some Manifestations with specific missions return with a "new name". and a different, or expanded purpose. Bahá'ís believe that Bahá'u'lláh is, in both respects, the return of Jesus.

Buddhist views

Buddhists' views of Jesus differ. Some Buddhists, including Tenzin Gyatso, the 14th Dalai Lama regard Jesus as a bodhisattva who dedicated his life to the welfare of human beings. The 14th century Zen master Gasan Jōseki indicated that the sayings of Jesus in the Gospels were written by an enlightened man.

Other views

Mandaeanism, a very small Mideastern, Gnostic sect that reveres John the Baptist as God's greatest prophet, regards Jesus as a false prophet of the false Jewish god of the Old Testament, Adonai, and likewise rejects Abraham, Moses, and Muhammad.

Manichaeism accepted Jesus as a prophet, along with Gautama Buddha and Zoroaster.

The New Age movement entertains a wide variety of views on Jesus. The creators of A Course In Miracles claim to trance-channel his spirit. However, the New Age movement generally teaches that Christhood is something that all may attain. Theosophists, from whom many New Age teachings originated (a Theosophist named Alice A. Bailey invented the term New Age), refer to Jesus of Nazareth as the Master Jesus and believe he had previous incarnations.

Many writers emphasize Jesus' moral teachings. Garry Wills argues that Jesus' ethics are distinct from those usually taught by Christianity. The Jesus Seminar portrays Jesus as an itinerant preacher who taught peace and love, rights for women and respect for children, and who spoke out against the hypocrisy of religious leaders and the rich. Thomas Jefferson, one of the Founding Fathers of the United States and a deist, created the Jefferson Bible entitled "The Life and Morals of Jesus of Nazareth" that included only Jesus' ethical teachings because he did not believe in Jesus' divinity or any of the other supernatural aspects of the Bible.

See also

New Testament Jesus

* Biblical Jesus

* Christian views about women

* Christian views of Jesus

* Crucifixion of Jesus and Resurrection of Jesus

* Miracles of Jesus

* Names and titles of Jesus in the New Testament

* King of kings

* Race of Jesus

* Sermon on the Mount

Jesus and history

* Apostolic Succession of Jesus

* Christian apologetics

* Genealogy of Jesus

* Gospel Harmony

* Historicity of Jesus

* Historicity of the Gospels

* Jesus and comparative mythology

* New Testament view on Jesus' life

General topics

* Christian mythology

* INRI (stands for "Jesus the Nazarene, the King of the Jews")

* Nazarene

Views on Jesus

* Apocrypha

* Christology

* Pauline Christianity

* Religious perspectives on Jesus

* Sexuality of Jesus

Related lists

* List of books about Jesus

* List of founders of major religions

* List of Messiah claimants

* List of people who have been considered deities

* List of people who have claimed to be Jesus

Notes

References

The Bible

Allison, Dale. Jesus of Nazareth: Millenarian Prophet. Minneapolis: Augsburg Fortress, 1999. ISBN 0-8006-3144-7

Brown, Raymond E. An Introduction to the New Testament. New York: Doubleday, 1997. ISBN 0-385-24767-2

Cohen, Shaye J.D.. From the Maccabees to the Mishnah. Philadelphia: Westminster Press, 1987. ISBN 978-0-664-21911-6

Cohen, Shaye J.D. The Beginnings of Jewishness: Boundaries, Varieties, Uncertainties. Berkeley: University of California Press, 2001. ISBN 0-520-22693-3

Crossan, John Dominic.

* The Historical Jesus: The Life of a Mediterranean Jewish Peasant. New York: HarperSanFrancisco, 1993. ISBN 0-06-061629-6

* Who Killed Jesus?: exposing the roots of anti-semitism in the Gospel story of the death of Jesus. San Francisco: HarperSanFrancisco, 1995. ISBN 978-0-06-061671-7

Davenport, Guy; and Urrutia, Benjamin (trans.) The Logia of Yeshua: The sayings of Jesus. Washington, DC: Counterpoint, 1996. ISBN 978-1-887178-70-9

De La Potterie, Ignace. The hour of Jesus: The passion and the resurrection of Jesus according to John. New York: Alba House, 1989. ISBN 978-0-8189-0575-9

Durant, Will. Caesar and Christ. New York: Simon and Schuster, 1944. ISBN 0-671-11500-6

Ehrman, Bart. The Lost Christianities: The Battles for Scripture and the Faiths We Never Knew. New York: Oxford University Press, 2003. ISBN 0-19-514183-0

Ehrman, Bart. The New Testament: A Historical Introduction to the Early Christian Writings. New York: Oxford University Press, 2003. ISBN 0-19-515462-2

Fredriksen, Paula. Jesus of Nazareth, King of the Jews: A Jewish Life and the Emergence of Christianity. New York: Vintage, 2000. ISBN 0-679-76746-0

Fredriksen, Paula. From Jesus to Christ: The origins of the New Testament images of Christ. New Haven: Yale University Press, 2000. ISBN 978-0-300-08457-3

Finegan, Jack. Handbook of Biblical Chronology, revised ed. Peabody, MA: Hendrickson Publishers, 1998. ISBN 1-56563-143-9

Fuller, Reginald H., The Foundations of New Testament Christology. New York: Scribners, 1965. ISBN 0-227-17075-X

Meier, John P., , New York: Anchor Doubleday,

: V. 1, The Roots of the Problem and the Person, 1991. ISBN 0-385-26425-9 : V. 2, Mentor, Message, and Miracles, 1994. ISBN 0-385-46992-6 : V. 3, Companions and Competitors, 2001. ISBN 0-385-46993-4

O'Collins, Gerald. Interpreting Jesus. "Introducing Catholic theology". London: G. Chapman; Ramsey, NJ: Paulist Press, 1983. ISBN 978-0-8091-2572-2

Pelikan, Jaroslav. Jesus Through the Centuries: His Place in the History of Culture. New Haven: Yale University Press, 1999. ISBN 0-300-07987-7

Robinson, John A. T. Redating the New Testament. Eugene, OR: Wipf & Stock, 2001 (original 1977). ISBN 1-57910-527-0.

Sanders, E.P. The Historical Figure of Jesus. London: Allen Lane Penguin Press, 1993. ISBN 978-0-7139-9059-1

Sanders, E.P. Jesus and Judaism. Minneapolis: Fortress Press, 1987. ISBN 0-8006-2061-5

Vermes, Géza. Jesus in his Jewish Context. Minneapolis: Augsburg Fortress, 2003. ISBN 0-8006-3623-6

Vermes, Géza. Jesus the Jew: A Historian's Reading of the Gospels. Minneapolis: Augsburg Fortress, 1981. ISBN 0-8006-1443-7

Vermes, Géza. The Religion of Jesus the Jew. Minneapolis: Augsburg Fortress, 1993. ISBN 0-8006-2797-0

Wilson, A.N. Jesus. London: Pimlico, 2003. ISBN 0-7126-0697-1

Wright, N.T. Jesus and the Victory of God. Minneapolis: Augsburg Fortress, 1997. ISBN 0-8006-2682-6

Wright, N.T. The Resurrection of the Son of God: Christian Origins and the Question of God. Minneapolis: Augsburg Fortress, 2003. ISBN 0-8006-2679-6

External links

Complete Sayings of Jesus Christ In Parallel Latin & English

"Jesus Christ." Encyclopædia Britannica. 2009. Encyclopædia Britannica Online. 12 Nov. 2009

From Jesus to Christ: The First Christians — Frontline documentary about Jesus' life and the early Church.

The Jewish Roman World of Jesus

Category:0s BC births Category:1st-century deaths Category:1st-century executions Category:Apocalypticists Category:Carpenters Category:Christian mythology Category:Christian religious leaders Category:Creator gods Category:Deified people Category:Founders of religions Category:God in Christianity Category:Islamic mythology Category:Jewish Messiah claimants Category:Life-death-rebirth gods Category:Messianism Category:New Testament people Category:People executed by crucifixion Category:People executed by the Roman Empire Category:People from Bethlehem Category:People from Nazareth Category:Prophets in Christianity Category:Prophets of Islam Category:Rabbis of the Land of Israel Category:Roman era Jews Category:Savior gods Category:Self-declared messiahs

Coordinates	38°54′3.250″N77°2′5.366″N
Name	Christopher Hitchens
Color	green
Caption	Hitchens in 2007
Birthname	Christopher Eric Hitchens
Birthdate	April 13, 1949
Birthplace	Portsmouth, Hampshire, England, UK
Occupation	Writer and pundit
Alma mater	Balliol College, Oxford
Nationality	American/British
Religion	None
Genre	Polemicism, journalism, essays, biography, literary criticism
Spouse	Carol Blue (1989–present)
Children	Alexander, Sophia, Antonia
Relatives	Peter Hitchens (brother)
Influences	George Orwell, Thomas Paine, Thomas Jefferson, Karl Marx, Rosa Luxemburg, Joseph Heller, Richard Dawkins, Daniel Dennett, Noam Chomsky, Edward Said, Salman Rushdie, Vladimir Nabokov, Richard Llewellyn, Aldous Huxley, PG Wodehouse, Evelyn Waugh, Paul Mark Scott, James Fenton, James Joyce, Albert Camus, Oscar Wilde, Conor Cruise O'Brien, Martin Amis, Kingsley Amis, Ian McEwan, Leon Trotsky, Colm Tóibín, Bertrand Russell, Wilfred Owen, Isaiah Berlin He is a staple of talk shows and lecture circuits and in 2005 he was voted the world's fifth top public intellectual in a Prospect/Foreign Policy poll.
Name	Hitchens, Christopher Eric
Short description	Author, journalist and literary critic
Date of birth	13 April 1949
Place of birth	Portsmouth, England, UK}}

Category:1949 births Category:Living people Category:Alumni of Balliol College, Oxford Category:American atheists Category:American biographers Category:American essayists Category:American journalists Category:American Marxists Category:American media critics Category:American people of Polish descent Category:American people of English descent Category:American political pundits Category:American political writers Category:American humanists Category:Anti-Vietnam War activists Category:Atheism activists Category:British republicans Category:Cancer patients Category:English atheists Category:English biographers Category:English essayists Category:English humanists Category:English journalists Category:English immigrants to the United States Category:English Marxists Category:English people of Polish descent Category:English political writers Category:English socialists Category:Genital integrity activists Category:Marxist journalists Category:Naturalized citizens of the United States Category:Old Leysians Category:People from Portsmouth Category:Slate magazine people Category:Socialist Workers Party (Britain) members Category:The Nation (U.S. periodical) people Category:University Challenge contestants

Coordinates	38°54′3.250″N77°2′5.366″N
Name	Artaxerxes IV
Reign	338–336 BC
Predecessor	Artaxerxes III
Successor	Darius III
Dynasty	Achaemenid
Father	Artaxerxes III of Persia
Mother	Atossa
Died	336 BC
Role	Great Shah of PersiaPharaoh of Egypt

Artaxerxes (Artaxšacā) IV Arses was king of Persia between 338 BC and 336 BC. He was the youngest son of King Artaxerxes III and Atossa and was not expected to succeed to the throne of Persia. His unexpected rise to the throne came in 338 BC as a result of the murder of his father and most of his family by Bagoas, the powerful Vizier of Persia who had recently fallen in Artaxerxes' disfavor. Bagoas sought to remain in office by replacing Artaxerxes with his son Arses (Artaxerxes IV), whom he thought easier to control. Arses remained little more than a puppet-king during the two years of his reign while Bagoas acted as the power behind the throne. Eventually, disgruntled by this state of affairs and possibly influenced by the nobles of the Royal Court, who generally held Bagoas in contempt, Arses started planning Bagoas' murder. The Vizier again acted first in order to protect himself and managed to poison Arses. Bagoas then raised a cousin of Arses to the throne as King Darius III of Persia. A major concern for Persia during this King's short reign were hostilities on the western borders with Macedonia under Kings Philip II of Macedon and Alexander the Great. This would lead to war between the two states during the reign of Arses' successor.

He is known as Arses in Greek sources and that seems to be his real name but the Xanthus trilingue and potsherds from Samaria report that he had taken the royal name of Artaxerxes IV, following his father and grandfather.

Etymology

Arses is a Greek rendering of an old Persian name .The Iranian form is attested in Avestan Aršan- (etymologically related to Greek arsēn "male, manly") and in old Persian it is preserved in Aršaka and Aršāma.

Notes

External links

A genealogy of Arses as Artaxerxes IV

Britannica Article on Arses of Persia

Category:336 BC deaths Category:336 BC crimes Category:Monarchs of Persia Category:Pharaohs of the Achaemenid dynasty of Egypt Category:Achaemenid kings Category:4th-century BC rulers Category:Murdered monarchs Category:Deaths by poisoning