Holiday name	Easter
Type	Christian, cultural
Observedby	Christians, cultural Christians
Date	}}

|}}|}} (both Western and Eastern)|}} (Western)}} (Eastern)}} |date=}}|}}|}} (both Western and Eastern)|}} (Western)}} (Eastern)}} |date=}}|}}|}} (both Western and Eastern)|}} (Western)}} (Eastern)}} |observances = Prayer, all-night vigil, sunrise service |celebrations = Religious (church) services, festive family meals, Easter egg hunts and gift-giving |significance = Celebrates the resurrection of Jesus |relatedto = Passover, of which it is regarded the Christian equivalent; Septuagesima, Sexagesima, Quinquagesima, Shrove Tuesday, Ash Wednesday, Clean Monday, Lent, Great Lent, Palm Sunday, Holy Week, Maundy Thursday, Good Friday, and Holy Saturday which lead up to Easter; and Thomas Sunday, Ascension, Pentecost, Trinity Sunday, and Corpus Christi which follow it. }} Easter (; , ''Paskha''; ''Pasḥa''; from ''Pesaḥ'') is the central feast in the Christian liturgical year. According to the Canonical gospels, Jesus rose from the dead on the third day after his crucifixion. His resurrection is celebrated on Easter Day or Easter Sunday (also Resurrection Day or Resurrection Sunday). The chronology of his death and resurrection is variously interpreted to have occurred between AD 26 and 36.

Easter marks the end of Lent, a forty-day period of fasting, prayer, and penance. The last week of the Lent is called Holy Week, and it contains Good Friday, commemorating the crucifixion and death of Jesus. Easter is followed by a fifty-day period called Eastertide or the Easter Season, ending with Pentecost Sunday.

Easter is a moveable feast, meaning it is not fixed in relation to the civil calendar. The First Council of Nicaea (325) established the date of Easter as the first Sunday after the full moon (the Paschal Full Moon) following the northern hemisphere's vernal equinox. Ecclesiastically, the equinox is reckoned to be on March 21 (even though the equinox occurs, astronomically speaking, on March 20 in most years), and the "Full Moon" is not necessarily the astronomically correct date. The date of Easter therefore varies between March 22 and April 25. Eastern Christianity bases its calculations on the Julian Calendar whose March 21 corresponds, during the 21st century, to the 3rd of April in the Gregorian Calendar, in which calendar their celebration of Easter therefore varies between April 4 and May 8.

Easter is linked to the Jewish Passover by much of its symbolism, as well as by its position in the calendar. In many European languages, the words for "Easter" and "Passover" are etymologically related or homonymous.

Easter customs vary across the Christian world, but decorating Easter eggs is a common motif. In the Western world, customs such as egg hunting and the Easter Bunny extend from the domain of church, and often have a secular character.

Etymology

English and German

The modern English term ''Easter'' developed from the Old English word ''Ēastre'' or ''Ēostre'' (), which itself developed prior to 899. The name refers to ''Eostur-monath'' (Old English "Ēostre month"), a month of the Germanic calendar attested by Bede, who writes that the month is named after the goddess Ēostre of Anglo-Saxon paganism. Bede notes that ''Ēostur-monath'' was the equivalent to the month of April, yet that feasts held in her honor during ''Ēostur-monath'' had gone out of use by the time of his writing and had been replaced with the Christian custom of the "Paschal season".

Using comparative linguistic evidence from continental Germanic sources, the 19th century scholar Jacob Grimm proposed the existence of a cognate form of Ēostre among the pre-Christian beliefs of the continental Germanic peoples, whose name he reconstructed as ''*Ostara''.

Since Grimm's time, linguists have identified the goddess as a Germanic form of the reconstructed Proto-Indo-European goddess of the dawn, *''Hausos'' and theories connecting Ēostre with records of Germanic Easter customs (including hares and eggs) have been proposed.

Modern German features the cognate term ''Ostern'', but otherwise, Germanic languages generally use the non-native term ''pascha'' for the event (see below).

Semitic, Romance, Celtic and other Germanic languages

The Greek word Πάσχα and hence the Latin form ''Pascha'' is derived from Hebrew ''Pesach'' () meaning the festival of Passover. In Greek the word Ἀνάστασις (upstanding, up-rising, resurrection) is used also as an alternative.

Christians speaking Arabic or other Semitic languages generally use names cognate to ''Pesaḥ''. For instance, the second word of the Arabic name of the festival '''', has the root F-Ṣ-Ḥ, which given the sound laws applicable to Arabic is cognate to Hebrew P-S-Ḥ, with "Ḥ" realized as in Modern Hebrew and in Arabic. Arabic also uses the term '''', , meaning "festival of the resurrection", but this term is less common. In Maltese the word is ''L-Għid''. In Ge'ez and the modern Ethiosemitic languages of Ethiopia and Eritrea, two forms exist: ፋሲካ ("Fasika", ''fāsīkā'') from Greek ''Pascha'', and ትንሣኤ ("Tensae", ''tinśā'ē''), the latter from the Semitic root N-Ś-', meaning "to rise" (cf. Arabic ''nasha'a''—ś merged with "sh" in Arabic and most non-South Semitic languages).

In all Romance languages, the name of the Easter festival is derived from the Latin ''Pascha''. In Spanish, Easter is ''Pascua'', in Italian and Catalan ''Pasqua'', in Portuguese ''Páscoa'' and in Romanian ''Paşti''. In French, the name of Easter ''Pâques'' also derives from the Latin word but the ''s'' following the ''a'' has been lost and the two letters have been transformed into a ''â'' with a circumflex accent by elision. Additionally in Romanian, the only Romance language of an Eastern church, the word ''Înviere'' (resurrection, cf. Greek Ἀνάστασις, ) is also used.

In all modern Celtic languages the term for Easter is derived from Latin. In Brythonic languages this has yielded Welsh ''Pasg'', Cornish and Breton ''Pask''. In Goidelic languages the word was borrowed before these languages had re-developed the /p/ sound and as a result the initial /p/ was replaced with /k/. This yielded Irish ''Cáisc'', Gaelic ''Càisg'' and Manx ''Caisht''. These terms are normally used with the definite article in Goidelic languages, causing lenition in all cases: ''An Cháisc'', ''A' Chàisg'' and ''Y Chaisht''.

In Dutch, Easter is known as ''Pasen'' and in the Scandinavian languages Easter is known as ''påske'' (Danish and Norwegian), ''påsk'' (Swedish), ''páskar'' (Icelandic) and ''páskir'' (Faeroese). The name is derived directly from Hebrew Pesach. The letter å is pronounced , derived from an older aa, and an alternate spelling is ''paaske'' or ''paask''.

Slavic languages

In most Slavic languages, the name for Easter either means "Great Day" or "Great Night". For example, ''Wielkanoc'', ''Veľká noc'' and ''Velikonoce'' mean "Great Night" or "Great Nights" in Polish, Slovak and Czech, respectively. Велигден (''Veligden''), Великдень (''Velykden''), Великден (''Velikden''), and Вялікдзень (''Vyalikdzyen''') mean "The Great Day" in Macedonian, Ukrainian, Bulgarian, and Belarusian, respectively.

In Croatian, however, the day's name reflects a particular theological connection: it is called ''Uskrs'', meaning "Resurrection". It is also called ''Vazam'' (''Vzem'' or ''Vuzem'' in Old Croatian), which is a noun that originated from the Old Church Slavonic verb ''vzeti'' (now ''uzeti'' in Croatian, meaning "to take"). In Serbian Easter is called ''Vaskrs,'' a liturgical form inherited from the Serbian recension of Church Slavonic. The archaic term ''Velja noć'' (''velmi'': Old Slavic for "great"; ''noć'': "night") was used in Croatian while the term ''Velikden'' ("Great Day") was used in Serbian. It is believed that Cyril and Methodius, the "holy brothers" who baptized the Slavic people and translated Christian books from Greek into Old Church Slavonic, invented the word ''Uskrs'' from the Croatian word ''krsnuti'' which means "to enliven". It should be noted that in these languages the prefix ''Velik'' (Great) is used in the names of the Holy Week and the three feast days preceding Easter.

Another exception is Russian, in which the name of the feast, Пасха (''Paskha''), is a borrowing of the Greek form via Old Church Slavonic.

Finno-Ugric languages

In Finnish the name for Easter ''pääsiäinen'', traces back to the verb ''pääse-'' meaning ''to be released'', as does the Sámi word ''Beassážat''. The Estonian name ''lihavõtted'' and the Hungarian ''húsvét'', however, literally mean ''the taking of the meat'', relating to the end of the Great Lent fasting period. However in Hungarian it can also be taken to mean ''sin of eating meat'' since ''vétek'' means transgression, sin, vice, trespass, offense.

Theological significance

The New Testament teaches that the resurrection of Jesus, which Easter celebrates, is a foundation of the Christian faith. The resurrection established Jesus as the powerful Son of God and is cited as proof that God will judge the world in righteousness. God has given Christians "a new birth into a living hope through the resurrection of Jesus Christ from the dead". Christians, through faith in the working of God are spiritually resurrected with Jesus so that they may walk in a new way of life.

Easter is linked to the Passover and Exodus from Egypt recorded in the Old Testament through the Last Supper and crucifixion that preceded the resurrection. According to the New Testament, Jesus gave the Passover meal a new meaning, as he prepared himself and his disciples for his death in the upper room during the Last Supper. He identified the loaf of bread and cup of wine as his body soon to be sacrificed and his blood soon to be shed. Paul states, "Get rid of the old yeast that you may be a new batch without yeast—as you really are. For Christ, our Passover lamb, has been sacrificed"; this refers to the Passover requirement to have no yeast in the house and to the allegory of Jesus as the Paschal lamb.

One interpretation of the Gospel of John is that Jesus, as the Passover lamb, was crucified at roughly the same time as the Passover lambs were being slain in the temple, on the afternoon of Nisan 14. The scriptural instructions specify that the lamb is to be slain "between the two evenings", that is, at twilight. By the Roman period, however, the sacrifices were performed in the mid-afternoon. Josephus, ''Jewish War'' 6.10.1/423 ("They sacrifice from the ninth to the eleventh hour"). Philo, ''Special Laws'' 2.27/145 ("Many myriads of victims from noon till eventide are offered by the whole people"). This interpretation, however, is inconsistent with the chronology in the Synoptic Gospels. It assumes that text literally translated "the preparation of the passover" in refers to Nisan 14 (Preparation Day for the Passover) and not necessarily to Yom Shishi (Friday, Preparation Day for Sabbath) and that the priests' desire to be ritually pure in order to "eat the passover" refers to eating the Passover lamb, not to the public offerings made during the days of Unleavened Bread.

In the early Church

The first Christians, Jewish and Gentile, were certainly aware of the Hebrew calendar (; ; ; ; ), but there is no direct evidence that they celebrated any specifically Christian annual festivals. Direct evidence for the Easter festival begins to appear in the mid-2nd century. Perhaps the earliest extant primary source referencing Easter is a mid-2nd century Paschal homily attributed to Melito of Sardis, which characterizes the celebration as a well-established one. Evidence for another kind of annual Christian festival, the commemoration of martyrs, begins to appear at about the same time as evidence for the celebration of Easter. But while martyrs' days (usually the individual dates of martyrdom) were celebrated on fixed dates in the local solar calendar, the date of Easter was fixed by means of the local Jewish lunisolar calendar. This is consistent with the celebration of Easter having entered Christianity during its earliest, Jewish period, but does not leave the question free of doubt.

The ecclesiastical historian Socrates Scholasticus (b. 380) attributes the observance of Easter by the church to the perpetuation of its custom, "just as many other customs have been established," stating that neither Jesus nor his Apostles enjoined the keeping of this or any other festival. Although he describes the details of the Easter celebration as deriving from local custom, he insists the feast itself is universally observed.

Second-century controversy

By the later 2nd century, it was accepted that the celebration of Pascha (Easter) was a practice of the disciples and an undisputed tradition. The Quartodeciman controversy, the first of several Paschal/Easter controversies, then arose concerning the date on which Pascha should be celebrated.

The term "Quartodeciman" refers to the practice of celebrating Pascha or Easter on Nisan 14 of the Hebrew calendar, "the 's passover" (). According to the church historian Eusebius, the Quartodeciman Polycarp (bishop of Smyrna, by tradition a disciple of John the Evangelist) debated the question with Anicetus (bishop of Rome). The Roman province of Asia was Quartodeciman, while the Roman and Alexandrian churches continued the fast until the Sunday following, wishing to associate Easter with Sunday. Neither Polycarp nor Anicetus persuaded the other, but they did not consider the matter schismatic either, parting in peace and leaving the question unsettled.

Controversy arose when Victor, bishop of Rome a generation after Anicetus, attempted to excommunicate Polycrates of Ephesus and all other bishops of Asia for their Quartodecimanism. According to Eusebius, a number of synods were convened to deal with the controversy, which he regarded as all ruling in support of Easter on Sunday. Polycrates (c. 190), however wrote to Victor defending the antiquity of Asian Quartodecimanism. Victor's attempted excommunication was apparently rescinded and the two sides reconciled upon the intervention of bishop Irenaeus and others, who reminded Victor of the tolerant precedent of Anicetus.

Quartodecimanism seems to have lingered into the 4th century, when Socrates of Constantinople recorded that some Quartodecimans were deprived of their churches by John Chrysostom and that some were harassed by Nestorius.

Third/fourth-century controversy and Council

It is not known how long the Nisan 14 practice continued. But both those who followed the Nisan 14 custom, and those who set Easter to the following Sunday (the Sunday of Unleavened Bread) had in common the custom of consulting their Jewish neighbors to learn when the month of Nisan would fall, and setting their festival accordingly. By the later 3rd century, however, some Christians began to express dissatisfaction with the custom of relying on the Jewish community to determine the date of Easter. The chief complaint was that the Jewish communities sometimes erred in setting Passover to fall before the northern hemisphere spring equinox. Anatolius of Laodicea in the later 3rd century wrote:

Those who place [the first lunar month of the year] in [the twelfth zodiacal sign before the spring equinox] and fix the Paschal fourteenth day accordingly, make a great and indeed an extraordinary mistake

Peter, bishop of Alexandria (died 312), had a similar complaint

On the fourteenth day of [the month], being accurately observed after the equinox, the ancients celebrated the Passover, according to the divine command. Whereas the men of the present day now celebrate it before the equinox, and that altogether through negligence and error.

The Sardica paschal table confirms these complaints, for it indicates that the Jews of some eastern Mediterranean city (possibly Antioch) fixed Nisan 14 on March 11 (Julian) in AD 328, on March 5 in AD 334, on March 2 in AD 337, and on March 10 in AD 339, all well before the spring equinox.

Because of this dissatisfaction with reliance on the Jewish calendar, some Christians began to experiment with independent computations. Others, however, felt that the customary practice of consulting Jews should continue, even if the Jewish computations were in error. A version of the Apostolic Constitutions used by the sect of the Audiani advised:

Do not do your own computations, but instead observe Passover when your brethren from the circumcision do. If they err [in the computation], it is no matter to you....

Two other objections that some Christians may have had to maintaining the custom of consulting the Jewish community in order to determine Easter are implied in Constantine's letter from the Council of Nicea to the absent bishops:

It appeared an unworthy thing that in the celebration of this most holy feast we should follow the practice of the Jews...For we have it in our power, if we abandon their custom, to prolong the due observance of this ordinance to future ages by a truer order...For their boast is absurd indeed, that it is not in our power without instruction from them to observe these things....Being altogether ignorant of the true adjustment of this question, they sometimes celebrate Passover twice in the same year.

The reference to Passover twice in the same year might refer to the geographical diversity that existed at that time in the Jewish calendar, due in large measure to the breakdown of communications in the Empire. Jews in one city might determine Passover differently from Jews in another city. The reference to the Jewish "boast", and, indeed, the strident anti-Jewish tone of the whole passage, suggests another issue: some Christians thought that it was undignified for Christians to depend on Jews to set the date of a Christian festival.

This controversy between those who advocated independent computations, and those who wished to continue the custom of relying on the Jewish calendar, was formally resolved by the First Council of Nicaea in 325 (''see below''), which endorsed the move to independent computations, effectively requiring the abandonment of the old custom of consulting the Jewish community in those places where it was still used. That the older custom (called "protopaschite" by historians) did not at once die out, but persisted for a time, is indicated by the existence of canons and sermons against it.

Some historians have argued that mid-4th century Roman authorities, in an attempt to enforce the Nicene decision on Easter, attempted to interfere with the Jewish calendar. This theory was developed by S. Liebermann, and is repeated by S. Safrai in the Ben-Sasson ''History of the Jewish People''. This view receives no support, however, in surviving mid-4th century Roman legislation on Jewish matters. The Historian Procopius, in his ''Secret History'', claims that the emperor Justinian attempted to interfere with the Jewish calendar in the 6th century, and a modern writer has suggested that this measure may have been directed against the protopaschites. However, none of Justinian's surviving edicts dealing with Jewish matters is explicitly directed against the Jewish calendar, making the interpretation of Procopius's statement a complex matter.

Date

Easter and the holidays that are related to it are ''moveable feasts'', in that they do not fall on a fixed date in the Gregorian or Julian calendars (both of which follow the cycle of the sun and the seasons). Instead, the date for Easter is determined on a lunisolar calendar similar to the Hebrew calendar. The First Council of Nicaea (325) established the date of Easter as the first Sunday after the full moon (the Paschal Full Moon) following the northern hemisphere's vernal equinox. Ecclesiastically, the equinox is reckoned to be on March 21 (even though the equinox occurs, astronomically speaking, on March 20 in most years), and the "Full Moon" is not necessarily the astronomically correct date.

In Western Christianity, using the Gregorian calendar, Easter always falls on a Sunday between March 22 and April 25, inclusively. The following day, Easter Monday, is a legal holiday in many countries with predominantly Christian traditions.

Eastern Christianity bases its calculations on the Julian Calendar. Due to the 13 day difference between the calendars between 1900 and 2099, March 21 corresponds, during the 21st century, to the 3rd of April in the Gregorian Calendar. Easter therefore varies between April 4 and May 8 on the Gregorian calendar (The Julian calendar is no longer used as the civil calendar of the countries where Eastern Christian traditions predominate). Among the Oriental Orthodox some churches have changed from the Julian to the Gregorian calendar and the date for Easter as for other fixed and moveable feasts is the same as in the Western church.

The precise date of Easter has at times been a matter for contention. At the First Council of Nicaea in 325 it was decided that all Christian churches would celebrate Easter on the same day, which would be computed independently of any Jewish calculations to determine the date of Passover. It is however probable (though no contemporary account of the Council's decisions has survived) that no method of determining the date was specified by the Council. Epiphanius of Salamis wrote in the mid-4th century: '':...the emperor...convened a council of 318 bishops...in the city of Nicea...They passed certain ecclesiastical canons at the council besides, and at the same time decreed in regard to the Passover that there must be one unanimous concord on the celebration of God's holy and supremely excellent day. For it was variously observed by people...''.

In the years following the council, the computational system that was worked out by the church of Alexandria came to be normative. It took a while for the Alexandrian rules to be adopted throughout Christian Europe, however. The Church of Rome continued to use an 84-year lunisolar calendar cycle from the late 3rd century until 457. It then switched to an adaptation by Victorius of the Alexandrian rules. This table was so inaccurate that the Alexandrian rules were adopted in their entirety in the following century. From this time, therefore, all disputes between Alexandria and Rome as to the correct date for Easter cease, as both churches were using identical tables.

Early Christians in Britain and Ireland also used a late 3rd century Roman 84-year cycle. They were suspected of being Quartodecimans, unjustly because they always kept Easter on a Sunday, although that Sunday could be as early as the fourteenth day of the lunar month. This was replaced by the Alexandrian method in the course of the 7th and 8th centuries. Churches in western continental Europe used a late Roman method until the late 8th century during the reign of Charlemagne, when they finally adopted the Alexandrian method. Since 1582, when the Catholic Church adopted the Gregorian calendar whilst the Eastern Orthodox and most Oriental Orthodox Churches retained the Julian calendar, the date on which Easter is celebrated has again differed.

Computations

In 725, Bede succinctly wrote, "The Sunday following the full Moon which falls on or after the equinox will give the lawful Easter." However, this does not reflect the actual ecclesiastical rules precisely. One reason for this is that the full moon involved (called the Paschal full moon) is not an astronomical full moon, but the 14th day of a calendar lunar month. Another difference is that the astronomical vernal equinox is a natural astronomical phenomenon, which can fall on March 19, 20, or 21, while the ecclesiastical date is fixed by convention on March 21.

In applying the ecclesiastical rules, Christian churches use March 21 as the starting point in determining the date of Easter, from which they find the next full moon, etc. The Eastern Orthodox and Oriental Orthodox Churches continue to use the Julian calendar. Their starting point in determining the date of Orthodox Easter is also March 21, but according to the Julian reckoning, which corresponds to April 3 in the Gregorian calendar. In addition, the lunar tables of the Julian calendar are 4 days (sometimes 5 days) behind those of the Gregorian calendar. The 14th day of the lunar month according to the Gregorian system is only the 9th or 10th day according to the Julian. The result of this combination of solar and lunar discrepancies is divergence in the date of Easter in most years. (see table)

Easter is determined on the basis of lunisolar cycles. The lunar year consists of 30-day and 29-day lunar months, generally alternating, with an embolismic month added periodically to bring the lunar cycle into line with the solar cycle. In each solar year (January 1 to December 31 inclusive), the lunar month beginning with an ecclesiastical new moon falling in the 29-day period from March 8 to April 5 inclusive is designated as the paschal lunar month for that year. Easter is the 3rd Sunday in the paschal lunar month, or, in other words, the Sunday after the paschal lunar month's 14th day. The 14th of the paschal lunar month is designated by convention as the Paschal full moon, although the 14th of the lunar month may differ from the date of the astronomical full moon by up to two days. Since the ecclesiastical new moon falls on a date from March 8 to April 5 inclusive, the paschal full moon (the 14th of that lunar month) must fall on a date from March 21 to April 18 inclusive.

Accordingly, Gregorian Easter can fall on 35 possible dates—between March 22 and April 25 inclusive. It last fell on March 22 in 1818, and will not do so again until 2285. It fell on March 23 in 2008, but will not do so again until 2160. Easter last fell on the latest possible date, April 25, in 1943 and will next fall on that date in 2038. However, it fell on April 24, just one day before this latest possible date, in 2011 and will not do so again until 2095. The cycle of Easter dates repeats after exactly 5,700,000 years, with April 19 being the most common date, happening 220,400 times or 3.9%, compared to the median for all dates of 189,525 times or 3.3%.

The Gregorian calculation of Easter was based on a method devised by the Calabrian doctor Aloysius Lilius (or Lilio) for adjusting the epacts of the moon, and has been adopted by almost all Western Christians and by Western countries who celebrate national holidays at Easter. For the British Empire and colonies, a determination of the date of Easter Sunday using Golden Numbers and Sunday letters was defined by the ''Calendar (New Style) Act 1750'' with its Annexe. This was designed to exactly match the Gregorian calculation.

Relationship to date of Passover

In determining the date of the Gregorian and Julian Easter a lunisolar cycle is followed. In determining the date of the Jewish Passover a lunisolar calendar is also used, and because Easter always falls on a Sunday it usually falls up to a week after the first day of Passover (Nisan 15 in the Hebrew calendar). However, the differences in the rules between the Hebrew and Gregorian cycles results in Passover falling about a month after Easter in three years of the 19-year cycle. These occur in years 3, 11, and 14 of the Gregorian 19-year cycle (corresponding respectively to years 19, 8, and 11 of the Jewish 19-year cycle).

The reason for the difference is the different scheduling of embolismic months in the two cycles.

In addition, without changes to either calendar, the frequency of monthly divergence between the two festivals will increase over time as a result of the differences in the implicit solar years: the implicit mean solar year of the Hebrew calendar is 365.2468 days while that of the Gregorian calendar is 365.2425 days. In years 2200-2299, for example, the start of Passover will be about a month later than Gregorian Easter in four years out of nineteen.

Since in the modern Hebrew calendar Nisan 15 can never fall on Monday, Wednesday, or Friday, the ''seder'' of Nisan 15 never falls on the night of Maundy Thursday. The second ''seder'', observed in some Jewish communities on the second night of Passover can, however, occur on Thursday night.

Because the Julian calendar's implicit solar year has drifted further over the centuries than those of the Gregorian or Hebrew calendars, Julian Easter is a lunation later than Gregorian Easter in five years out of nineteen, namely years 3, 8, 11, 14, and 19 of the Christian cycle. This means that it is a lunation later than Jewish Passover in two years out of nineteen, years 8 and 19 of the Christian cycle. Furthermore, because the Julian calendar's lunar age is now about 4 to 5 days behind the mean lunations, Julian Easter always follows the start of Passover. This cumulative effect of the errors in the Julian calendar's solar year and lunar age has led to the often-repeated, but false, belief that the Julian cycle includes an explicit rule ''requiring'' Easter always to follow Jewish Passover.

Reform of the date

An Orthodox congress of Eastern Orthodox bishops met in Istanbul in 1923 under the presidency of Patriarch Meletios IV, where the bishops agreed to the Revised Julian calendar. This congress did not have representatives from the remaining Orthodox members of the original Pentarchy (the Patriarchates of Jerusalem, Antioch, and Alexandria) or from the largest Orthodox church, the Russian Orthodox Church, then under persecution from the Bolsheviks, but only effective representation from the Patriarch of Constantinople and the Patriarch of Serbia. The original form of this calendar would have determined Easter using precise astronomical calculations based on the meridian of Jerusalem. However, all the Eastern Orthodox countries that subsequently adopted the Revised Julian calendar adopted only that part of the revised calendar that applied to festivals falling on fixed dates in the Julian calendar. The revised Easter computation that had been part of the original 1923 agreement was never permanently implemented in any Orthodox diocese.

At a summit in Aleppo, Syria, in 1997, the World Council of Churches (WCC) proposed a reform in the calculation of Easter which would have replaced the present divergent practices of calculating Easter with modern scientific knowledge taking into account actual astronomical instances of the spring equinox and full moon based on the meridian of Jerusalem, while also following the Council of Nicea position of Easter being on the Sunday following the full moon. The WCC presented comparative data of the relationships:

Notes: 1. Astronomical Easter is the first Sunday after the Astronomical full moon. 2. Passover commences at sunset preceding the date indicated.

The recommended World Council of Churches changes would have side-stepped the calendar issues and eliminated the difference in date between the Eastern and Western churches. The reform was proposed for implementation starting in 2001, but it was not ultimately adopted by any member body.

A few clergy of various denominations have advanced the notion of disregarding the moon altogether in determining the date of Easter. Their proposals include always observing Easter on the second Sunday in April, or always having seven Sundays between the Epiphany and Ash Wednesday, producing the same result except that in leap years Easter could fall on April 7. These suggestions have not attracted significant support, and their adoption in the future is considered unlikely.

In the United Kingdom, the Easter Act 1928 set out legislation to allow the date of Easter to be fixed as the first Sunday after the second Saturday in April (or, in other words, the Sunday in the period from April 9 to April 15). However, the legislation has not been implemented, although it remains on the Statute book and could be implemented subject to approval by the various Christian churches.

Position in the church year

Western Christianity

In Western Christianity, Easter marks the end of Lent, a period of fasting and penitence in preparation for Easter, which begins on Ash Wednesday and lasts forty days (not counting Sundays).

The week before Easter, known as Holy Week, is very special in the Christian tradition. The Sunday before Easter is Palm Sunday and the last three days before Easter are Maundy Thursday or Holy Thursday, Good Friday and Holy Saturday (sometimes referred to as Silent Saturday). Palm Sunday, Maundy Thursday and Good Friday respectively commemorate Jesus' entry in Jerusalem, the Last Supper and the Crucifixion. Holy Thursday, Good Friday, and Holy Saturday are sometimes referred to as the Easter Triduum (Latin for "Three Days"). In some countries, Easter lasts two days, with the second called "Easter Monday". The week beginning with Easter Sunday is called Easter Week or the Octave of Easter, and each day is prefaced with "Easter", e.g. Easter Monday, Easter Tuesday, etc. Easter Saturday is therefore the Saturday ''after'' Easter Sunday. The day before Easter is properly called Holy Saturday. Many churches begin celebrating Easter late in the evening of Holy Saturday at a service called the Easter Vigil.

Eastertide, or Paschaltide, the season of Easter, begins on Easter Sunday and lasts until the day of Pentecost, seven weeks later.

Eastern Christianity

In Eastern Christianity, the spiritual preparation for Pascha begins with Great Lent, which starts on Clean Monday and lasts for 40 continuous days (including Sundays). The last week of Great Lent (following the fifth Sunday of Great Lent) is called Palm Week, and ends with Lazarus Saturday. The Vespers which begins Lazarus Saturday officially brings Great Lent to a close, although the fast continues through the following week. After Lazarus Saturday comes Palm Sunday, Holy Week, and finally Pascha itself, and the fast is broken immediately after the Paschal Divine Liturgy.

The Paschal Vigil begins with the Midnight Office, which is the last service of the Lenten Triodion and is timed so that it ends a little before midnight on Holy Saturday night. At the stroke of midnight the Paschal celebration itself begins, consisting of Paschal Matins, Paschal Hours, and Paschal Divine Liturgy. Placing the Paschal Divine Liturgy at midnight guarantees that no Divine Liturgy will come earlier in the morning, ensuring its place as the pre-eminent "Feast of Feasts" in the liturgical year.

The liturgical season from Pascha to the Sunday of All Saints (the Sunday after Pentecost) is known as the Pentecostarion (the "fifty days"). The week which begins on Easter Sunday is called Bright Week, during which there is no fasting, even on Wednesday and Friday. The Afterfeast of Pascha lasts 39 days, with its Apodosis (leave-taking) on the day before Ascension. Pentecost Sunday is the fiftieth day from Pascha (counted inclusively).

Although the Pentecostarion ends on the Sunday of All Saints, Pascha's influence continues throughout the following year, determining the daily Epistle and Gospel readings at the Divine Liturgy, the Tone of the Week, and the Matins Gospels all the way through to the next year's Lazarus Saturday.

==Religious observance ==

Western Christianity

The Easter festival is kept in many different ways among Western Christians. The traditional, liturgical observation of Easter, as practised among Roman Catholics and some Lutherans and Anglicans begins on the night of Holy Saturday with the Easter Vigil. This, the most important liturgy of the year, begins in total darkness with the blessing of the Easter fire, the lighting of the large Paschal candle (symbolic of the Risen Christ) and the chanting of the Exultet or Easter Proclamation attributed to Saint Ambrose of Milan. After this service of light, a number of readings from the Old Testament are read; these tell the stories of creation, the sacrifice of Isaac, the crossing of the Red Sea, and the foretold coming of the Messiah. This part of the service climaxes with the singing of the Gloria and the Alleluia and the proclamation of the Gospel of the resurrection. At this time, the lights are brought up and the church bells are rung, according to local custom. A sermon may be preached after the gospel. Then the focus moves from the lectern to the font. Anciently, Easter was considered the ideal time for converts to receive baptism, and this practice continues within Roman Catholicism and the Anglican Communion. Whether there are baptisms at this point or not, it is traditional for the congregation to renew the vows of their baptismal faith. This act is often sealed by the sprinkling of the congregation with holy water from the font. The Catholic sacrament of Confirmation is also celebrated at the Vigil.

The Easter Vigil concludes with the celebration of the Eucharist (known in some traditions as Holy Communion). Certain variations in the Easter Vigil exist: Some churches read the Old Testament lessons before the procession of the Paschal candle, and then read the gospel immediately after the Exsultet. Some churches prefer to keep this vigil very early on the Sunday morning instead of the Saturday night, particularly Protestant churches, to reflect the gospel account of the women coming to the tomb at dawn on the first day of the week. These services are known as the Sunrise service and often occur in outdoor setting such as the church cemetery, yard, or a nearby park.

The first recorded "Sunrise Service" took place in 1732 among the Single Brethren in the Moravian Congregation at Herrnhut, Saxony, in what is now Germany. Following an all-night vigil they went before dawn to the town graveyard, God's Acre, on the hill above the town, to celebrate the Resurrection among the graves of the departed. This service was repeated the following year by the whole congregation and subsequently spread with the Moravian Missionaries around the world, including Old Salem in Winston-Salem, North Carolina.

Additional celebrations are usually offered on Easter Sunday itself. Typically these services follow the usual order of Sunday services in a congregation, but also typically incorporate more highly festive elements. The music of the service, in particular, often displays a highly festive tone; the incorporation of brass instruments (trumpets, etc.) to supplement a congregation's usual instrumentation is common. Often a congregation's worship space is decorated with special banners and flowers (such as Easter lilies).

In predominantly Roman Catholic Philippines, the morning of Easter (known in the national language as "Pasko ng Muling Pagkabuhay" or the Pasch of the Resurrection) is marked with joyous celebration, the first being the dawn "Salubong", wherein large statues of Jesus and Mary are brought together to meet, imagining the first reunion of Jesus and his mother Mary after Jesus' Resurrection. This is followed by the joyous Easter Mass.

In Polish culture, The Rezurekcja (Resurrection Procession) is the joyous Easter morning Mass at daybreak when church bells ring out and explosions resound to commemorate Christ rising from the dead. Before the Mass begins at dawn, a festive procession with the Blessed Sacrament carried beneath a canopy encircles the church. As church bells ring out, handbells are vigorously shaken by altar boys, the air is filled with incense and the faithful raise their voices heavenward in a triumphant rendering of age-old Easter hymns. After the Blessed Sacrament is carried around the church and Adoration is complete, the Easter Mass begins. Another Polish Easter tradition is Święconka, the blessing of Easter baskets by the parish priest on Holy Saturday. This custom is celebrated not only in Poland, but also in the United States by Polish-Americans.

Eastern Christianity

Pascha is the fundamental and most important festival of the Eastern and Oriental Orthodox Churches:

:This is the Expected and Holy Day, :the One among the Sabbaths, :the Sovereign and Lady of days, :Feast of feasts, Celebration of celebrations, :on which we praise Christ for all eternity!

Every other religious festival in their calendar, including Christmas, is secondary in importance to the celebration of the Resurrection of Jesus Christ. This is reflected in rich Paschal customs in the cultures of countries that have traditionally had an Orthodox Christian majority. Eastern Catholics have similar emphasis in their calendars, and many of their liturgical customs are very similar.

This is not to say that Christmas and other elements of the Christian liturgical calendar are ignored. Instead, these events are all seen as necessary but ''preliminary'' to, and illuminated by, the full climax of the Resurrection, in which all that has come before reaches fulfillment and fruition. They shine only in the light of the Resurrection. Pascha is the primary act that fulfills the purpose of Christ's ministry on earth—to defeat death by dying and to purify and exalt humanity by voluntarily assuming and overcoming human frailty. This is succinctly summarized by the Paschal troparion, sung repeatedly during Pascha until the Apodosis of Pascha, which is the day before Ascension:

:Χριστὸς ἀνέστη ἐκ νεκρῶν, :θανάτῳ θάνατον πατήσας, :καὶ τοῖς ἐν τοῖς μνήμασι :ζωὴν χαρισάμενος.

:Christ is risen from the dead, :Trampling down death by death, :And upon those in the tombs :Bestowing life!

Preparation for Pascha begins with the season of Great Lent. In addition to fasting, almsgiving, and prayer, Orthodox Christians cut down on all entertainment and non-essential worldly activities, gradually eliminating them until Great and Holy Friday, the most austere day of the year. Traditionally, on the evening of Great and Holy Saturday, the Midnight Office is celebrated shortly after 11:00 p.m. (see Paschal Vigil). At its completion all light in the church building is extinguished, and all wait in darkness and silence for the stroke of midnight. Then, a new flame is struck in the altar, or the priest lights his candle from the perpetual lamp kept burning there, and he then lights candles held by deacons or other assistants, who then go to light candles held by the congregation (this practice has its origin in the reception of the Holy Fire at the Church of the Holy Sepulchre in Jerusalem). Then the priest and congregation go in a Crucession (procession with the cross) around the temple (church building), holding lit candles, chanting:

By Thy Resurrection O Christ our savior, the angels in Heaven sing, enable us who are on Earth, to glorify thee in purity of heart.

This procession reenacts the journey of the Myrrhbearers to the Tomb of Jesus "very early in the morning" (). After circling around the temple once or three times, the procession halts in front of the closed doors. In the Greek practice the priest reads a selection from the Gospel Book (). Then, in all traditions, the priest makes the sign of the cross with the censer in front of the closed doors (which represent the sealed tomb). He and the people chant the Paschal Troparion, and all of the bells and semantra are sounded. Then all re-enter the temple and Paschal Matins begins immediately, followed by the Paschal Hours and then the Paschal Divine Liturgy. The high point of the liturgy is the delivery of Paschal Homily of St. John Chrysostom, for which the congregation stands.

After the dismissal of the Liturgy, the priest may bless Paschal eggs and baskets brought by the faithful containing those foods which have been forbidden during the Great Fast. Immediately after the Liturgy it is customary for the congregation to share a meal, essentially an Agápē dinner (albeit at 2:00 a.m. or later). In Greece the traditional meal is ''mageiritsa'', a hearty stew of chopped lamb liver and wild greens seasoned with egg-and-lemon sauce. Traditionally, Easter eggs, hard-boiled eggs dyed bright red to symbolize the spilt Blood of Christ and the promise of eternal life, are cracked together to celebrate the opening of the Tomb of Christ.

The next morning, Easter Sunday proper, there is no Divine Liturgy, since the Liturgy for that day has already been celebrated. Instead, in the afternoon, it is often traditional to celebrate "Agápē Vespers". In this service, it has become customary during the last few centuries for the priest and members of the congregation to read a portion of the Gospel of John (in some places the reading is extended to include verses ) in as many languages as they can manage, to show the universality of the Resurrection.

For the remainder of the week, known as "Bright Week", all fasting is prohibited, and the customary Paschal greeting is: "Christ is risen!", to which the response is: "Truly He is risen!" This may also be done in many different languages. The services during Bright Week are nearly identical to those on Pascha itself, except that they do not take place at midnight, but at their normal times during the day. The Crucession during Bright Week takes place either after Paschal Matins or the Paschal Divine Liturgy.

Controversies

Not observed by some Christian denominations, organizations and sects

Along with Christmas celebrations, many Easter traditions ultimately became casualties of the various off-shoots of the Protestant Reformation, being deemed "pagan" or "Popish" (and therefore tainted) by many Puritan movements - although there were some major Reformation Churches and movements (Lutheran, Methodist and Anglican for example), that chose to retain a reasonably full observance of the Church Year and many of its associated traditions. In Lutheran Churches, for example, not only were the days of Holy Week observed, but also Christmas, Easter and Pentecost were observed with three day festivals, including the day itself and the two following.

Amongst many other Reformation and counter Counter-Reformation traditions, however, things were a very different, with most Anabaptists, Quakers, Congregational and Presbyterian Puritans, regarding such festivals as an abomination. The Puritan rejection of Easter traditions was (and is) based partly upon their interpretation of and partly upon a more general belief that if a religious practice or celebration is not actually written in the Old and/or New Testaments of the Christian Bible then that practice/celebration must be a later development and cannot be considered an authentic part of Christian practice or belief - so at best simply unnecessary, at worst actually "sinful".

Some Christian groups (ostensibly the ideological inheritors of various Puritan and/or non conformist denominations, sects and movements) continue to reject the celebration of Easter (and often Christmas), because they believe them to be irrevocably "tainted" by the pagan roots of some of their customs and the supposed idolatry of their historical connections to the practices and permissions of the "Roman" Catholic Church.

Other "Non conformist" Christian groups that do still celebrate the event prefer to call it "Resurrection Sunday" or "Resurrection Day", once again as a reaction to the supposed pagan and/or "Popish" associations of the word "Easter" and various customs of the holiday, as well as a means of distinguishing the religious celebration from more secular or commercial aspects that have crept into the holiday, such as the (over) consumption of chocolate eggs and the concept of the Easter Bunny.

The Jehovah's Witnesses maintain a similar view, observing a yearly commemorative service of the Last Supper and subsequent execution of Christ on the evening of Nisan 14, as they calculate it derived from the lunar Hebrew Calendar. It is commonly referred to by many Witnesses as simply "The Memorial". Jehovah's Witnesses believe that such verses as and constitute a commandment to remember the death of Christ (and not the resurrection, as only the remembrance of the death was observed by early Christians), and they do so on a yearly basis just as Passover is celebrated yearly by the Jews.

Members of the Religious Society of Friends (Quakers) traditionally do not celebrate or observe Easter (or any other Church holidays), believing instead that "every day is the Lord's day", and that elevation of one day above others suggests that it is acceptable to do un-Christian acts on other days - so every day is holy and should be lived as such. This belief of Quakers is known as their ''testimony against times and seasons''.

Some Christian groups feel that Easter is something to be regarded with great joy: not marking the day itself, but remembering and rejoicing in the event it commemorates—the miracle of Christ's resurrection. In this spirit, these Christians teach that each day and all Sabbaths should be kept holy, in Christ's teachings. Hebrew-Christian, Sacred Name, and Armstrong movement churches (such as the Living Church of God) usually reject Easter in favor of Nisan 14 observance and celebration of the Christian Passover. This is especially true of Christian groups that celebrate the New Moons or annual High Sabbaths in addition to seventh-day Sabbath. They support this textually with reference to the letter to the Colossians: "Let no one...pass judgment on you in matters of food and drink or with regard to a festival or new moon or sabbath. These are shadows of things to come; the reality belongs to Christ." (Col. 2:16-17, NAB)

Critics charge that such feasts are meaningless in light of the end of the Old Testament sacrificial system and the destruction of the Second Temple in AD 70. Televangelist Larry Huch (Pentecostal) and many Calvary Chapel churches have adopted Hebrew-Christian practices, but without rejecting Easter.

Other seventh-day Sabbatarian groups, such as any Sabbatarian Church of God, celebrate a Christian Passover that lacks most of the practices or symbols associated with Western Easter and has adopted more of the presumed features of the Passover observed by Jesus Christ at the Last Supper.

See also

Easter customs

Resurrection of Jesus

Greek words (wiktionary): Πάσχα (Easter) vs πάσχα (Passover) vs πάσχω (to suffer).

References

External links

Liturgical

50 Catholic Prayers for Easter

Liturgical Resources for Easter

Holy Pascha: the Resurrection of Our Lord (Orthodox icon and synaxarion)

;Traditions

Liturgical Meaning of Holy Week (Greek Orthodox Archdiocese of Australia)

Easter in the Armenian Orthodox Church

Roman Catholic view of Easter (from the Catholic Encyclopedia)

Easter traditions from around the world

Easter in Belarus: in pictures on the official website of the Republic of Belarus

;Calculating

A Perpetual Easter and Passover Calculator Julian and Gregorian Easter for any year plus other info

Almanac - The Christian Year Julian or Gregorian Easter and associated festivals for any year

Easter Dating Method for calculator

Dates for Easter 1583 - 9999

Orthodox Paschal Calculator Julian Easter and associated festivals in Gregorian calendar 1583–4099

About the Greek Easter and Greek Easter calculator Orthodox Paschal calculator with technical discussion and full source code in javascript

Category:Christian holidays Category:Holy Week

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The four canonical gospels of the New Testament are the primary sources of information for the doctrinal Christian narrative of the life of Jesus. There is not a single New Testament "view" on the life of Jesus, the four Canonical gospels tell different but connected stories. There is wide consensus among contemporary critical scholars that Mark is the earliest written gospel, dating to around 55, that the authors of Matthew and Luke had copies of Mark when they wrote, and adapted Mark for their purposes, and that John, written last, had knowledge of the other three. It has been the work of Christian apologists since Tatian to blend the four books into a coherent account, the work of Tatian being the Diatessaron, a "Gospel harmony," or synthesis, of the four New Testament Gospels into a combined narrative of the life of Jesus. Ephrem the Syrian referred to it as the ''Evangelion da Mehallete'' ("The Gospel of the Mixed"). This article comes from that synthetic tradition.

In all four gospels, Jesus conducted a miraculous ministry, leads a circle of disciples, draws the ire of religious authorities, is crucified, and rises from the dead. Matthew, Mark, and Luke, the Synoptic Gospels, portray Jesus as the Son of God, a healer and exorcist who told parables about the Kingdom of God and coming Judgment. The identity of Jesus as the Messiah is kept secret, except to chosen disciples. For example, the current generation was denied any sign in Mark, or given only the ''Sign of Jonah'' in Matthew and Luke. John portrays Jesus as the physical incarnation of the Logos, or Divine Word. The Jesus of John tells no parables, demonstrates his divine identity with seven signs, and speaks at length about himself. John makes no direct reference to the synoptic concept of a coming judgment.

Genealogy and family

The Gospels give two different accounts of the genealogy of Jesus through Joseph. Both accounts trace his line back to King David and from there to Abraham. These lists are identical between Abraham and David, but they differ between David and Joseph. Matthew starts with Solomon and proceeds through the kings of Judah to the last king, Jeconiah. After Jeconiah the line of kings terminated when Babylon conquered Judah. Thus, Matthew presents Jesus as the heir to the throne of Israel. The genealogy of Luke is longer than that of Matthew; has more names between David and Jesus, and traces the line back to Adam, the traditional first human being. Joseph is not mentioned in Mark, the earliest Gospel; there Jesus is referred to as 'the son of Mary.' With Jesus commending Mary into the care of the beloved disciple during his crucifixion; later Christian tradition suggested that he had died by the time of Jesus' ministry. Both Matthew 13:55–56 and Mark 6:3 though this passage has been suggested as an interpolation (see Josephus on Jesus). Additionally, the Christian historian Eusebius (who wrote in the 4th century but quoted earlier sources that are now lost) refers to James the Just as the brother of Jesus (see Desposyni). However, Epiphanius argued that they were "Joseph's children by his (unrecorded) first wife", while Jerome argued that they were "Jesus' cousins". The Greek word ''adelphos'' in these verses is translated as ''brother'' in many Bible translations. However, the word can refer to any familial relation, and Roman Catholic and Eastern Orthodox traditions, along with certain other Christians, contend, in accordance with their belief in the perpetual virginity of Mary, that the correct translation of ''adelphos'' is ''kinsman'' and suppose it to refer to cousins or at most half-brothers.

The Gospel of Luke states that Mary was a relative of Elizabeth, mother of John the Baptist, though the exact relationship is unspecified and may be an invention of the author of the Gospel.

Nativity and childhood

According to Matthew and Luke, Jesus was born in Bethlehem of Judea to Mary, a virgin, by a miracle of the Holy Spirit. In the Gospel of Luke, the angel Gabriel tells Mary that she was chosen to bear the Son of God, the Annunciation). According to Luke, an order of Caesar Augustus forced Mary and Joseph to leave their homes in Nazareth and come to the home of Joseph's ancestors, the house of David, for a census. After Jesus' birth the couple had to use a manger for a crib because there was no room for them in the town's inn or family guest room. Depending on which translation from Greek is used; "inn" may be "guest room", see Luke 22:11 According to Luke 2:8–20, an angel spread the word of Jesus' birth to shepherds who came to see the newborn child and subsequently publicised throughout the area what they had witnessed (see The First Noël).

The story in the Gospel of Matthew has largely different details. This account tells of the "Wise Men" or "Magi" who brought gifts to the infant Jesus after following a star which they believed was a sign that the Messiah, or King of the Jews, had been born.

Jesus' childhood home is stated in the Bible to have been the town of Nazareth in Galilee, and aside from a flight to Egypt in infancy to escape Herod's Massacre of the Innocents and a short trip to Tyre and Sidon, all other events in the Gospels are set in ancient Israel. Luke's Finding in the Temple is the only event between Jesus' infancy and adult life mentioned in any of the canonical Gospels, although New Testament apocrypha fill in the details of this time, some quite extensively.

Because of the divergence between the accounts and the mythic nature of some of the details, many modern scholars regard the nativity stories as pious fictions. Matthew's accounts emphasize Jesus' identity as the King of the Jews, such as with the visit of the wise men. Luke's account emphasizes Jesus' humble origins, such as when the shepherds adore him in the manger. Mark begins with Jesus' baptism. John begins with the Logos at the beginning of creation. Neither of these gospels discusses Jesus' nativity or childhood.

Baptism and temptation

All four gospels describe Jesus as present at John the Baptist's ministry of baptism.

The Gospel of Mark begins with the Baptism of Jesus by John the Baptist, which Biblical scholars describe as the beginning of Jesus' public ministry. According to Mark, Jesus came to the Jordan River where John the Baptist had been preaching and baptising people in the crowd. In Luke, Jesus is merely another member of the crowd that had come to see John, and is baptised by an unnamed individual that may or may not be John. Both Matthew and Mark report that Jesus seeks out John to be baptised by him. After Jesus had been baptised and rose from the water, Mark states Jesus "saw the heavens torn apart and the Spirit descending like a dove on him. And a voice came from heaven, 'You are my Son, the Beloved; with you I am well pleased'" Luke adds the chronological details that John the Baptist had begun preaching in the fifteenth year of Tiberius Caesar, c. 28 and that Jesus was about thirty years old when he was baptised. Matthew adds to the other accounts by describing an attempt by John to decline the baptism, saying that it is Jesus who should baptise John. Jesus insisted however, claiming that baptism was necessary to "fulfill all righteousness." In John's gospel it is John the Baptist who has the vision of the dove/Holy Spirit and who recognises Jesus as being "the lamb of God" and the Christ, while the actual baptism is not explicitly mentioned.

Following his baptism, according to Matthew, Jesus was led into the desert by God where he fasted for forty days and forty nights. During this time the devil appeared to him and tempted Jesus to demonstrate his supernatural powers as proof of his divinity, each temptation being refused by Jesus with a quote of scripture from the Book of Deuteronomy. In all, he was tempted three times. The Gospels state that having failed, the devil departed and angels came and brought nourishment to Jesus.

Mark's account is very brief, merely noting the aforementioned events, but giving no details about them, not even how many there were. Matthew and Luke, on the other hand, describe the temptations by recounting the details of the conversations between Jesus and the devil.

Both the Baptism and the Temptation are included in Matthew, Mark and Luke (the Synoptic Gospels) and the Gospel of the Hebrews (noncanonical Gospel), but there is no mention of these events in the Gospel of John.

Ministry

The Gospels state that Jesus is the Messiah, "Son of God", and "Lord and God", sent to "give his life as a ransom for many" and "preach the good news of the kingdom of God." The Gospels also state that Jesus travelled as a wandering rabbi and performed various miracles, including healings, exorcisms, walking on water, turning water into wine, and raising several people, such as Lazarus, from the dead.

The Gospel of John describes three different passover feasts over the course of Jesus' ministry. This implies that Jesus preached for a period of three years, although some interpretations of the Synoptic Gospels suggest a span of only one year. The focus of his ministry was toward his closest adherents, the Twelve Apostles, though many of his followers were considered disciples. At the height of his ministry, Jesus attracted huge crowds numbering in the thousands, primarily in the areas of Galilee (in modern-day northern Israel, though he was unsuccessful in his hometown and Perea (in modern-day western Jordan), most notably in Capernaum. Jesus led what many believe to have been an apocalyptic following.

Some of Jesus' most famous teachings come from the Sermon on the Mount, which contains the Beatitudes and the Lord's Prayer. During his sermons he preached against anger, lust, divorce, oaths and revenge. Some aspects of Jesus' teachings were traditional, but other aspects were not. He advocated and adhered to the Law of Moses. According to Matthew 5:17–19 Jesus stated, "Do not think that I came to destroy the Law or the Prophets. I did not come to destroy but to fulfill." However, Jesus also expounded on Mosaic Law and taught what he said was a new commandment. Jesus advocated, among other things, 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 often used parables, such as the Prodigal Son and the Parable of the Sower. His teachings centered on unconditional, self-sacrificing love for God and for all people. He also preached about service and humility, the forgiveness of sin, pacifism, faith, and attaining everlasting life in "The Kingdom of God". He preached an apocalyptic message, saying that the end of the current world would come unexpectedly; as such, he called on his followers to be ever alert and faithful. The Olivet Discourse is an example of this.

In John, Jesus speaks at length about himself without using parables. He defines his own divine role in secret speeches to his disciples. Instead of speaking of his Second Coming, he assures his followers that spirit will abide with them.

He taught that the first would be last, and the last first; also that "anyone who wants to save his life will lose it; but anyone who loses his life for my sake will find it"; and that non-violence should be used to combat violence. He said that he gives peace to those who believe in him, yet he warned that he was bringing strife to the world, setting family members against one another.

Jesus also debated with other religious leaders. He disagreed with the Sadducees because they did not believe in the resurrection of the dead. The relationship between Jesus and the Pharisees is more complex. Although Jesus condemned the Pharisees for their hypocrisy, he also dined with Pharisees, taught in their synagogues, specified their teachings to his followers, and counted Pharisees such as Nicodemus among his disciples.

Jesus' critics claimed he was a drunk and a glutton, who often shared meals with society's outcasts, such as prostitutes and publicans (Imperial tax collectors despised for extorting money), including the apostle Matthew; when the Pharisees objected to meeting with sinners rather than the righteous, Jesus replied that it was the sick who need a physician, not the healthy. According to Luke and John, Jesus also made efforts to extend his ministry to the Samaritans, who followed a different form of the Israelite religion. This is reflected in his preaching to the Samaritans of Sychar, resulting in their conversion.

In the Synoptics, Jesus enjoins demons and mortals not to reveal his identity as the Son of God (see Messianic secret). In Mark, the current generation will be given no sign to demonstrate Jesus' authority (8:12). In Matthew and Luke, the current generation would be given only one sign, the ''Sign of Jonah''. John portrays Jesus performing a series of miracles specifically as signs (in the so-called Signs Gospel).

All four Gospels record Jesus' triumphal entry into Jerusalem at the end of his ministry. This was during the Passover Feast (15 Nisan; in the spring) according to John 12:12–19. The Hosanna shout and the waving of palm fronds were ordinarily part of the feast of Sukkoth (15 Tishri; autumn), but appear to have been moved by the followers of Jesus to Passover, perhaps because of their Messianic associations.

Arrest, trial, and death

The narrative of Jesus and the Money Changers occurs in both the Synoptic Gospels and in the Gospel of John, although it occurs close to the end of the Synoptic Gospels but close to the start in John 2:12-25. In the episode Jesus is stated to have visited the Temple in Jerusalem, Herod's Temple, at which the courtyard is described as being filled with livestock, which were sold for use in the Temple, and the tables of the money changers, who changed other currencies into the Jewish half shekel, which was the only coinage allowed in Temple ceremonies. According to the Gospels, Jesus took offence to this, and drives out the livestock, scatters the coins of the money changers, and turns over their tables and those of the people selling doves. In the synoptics Jesus begins his journey to Jerusalem upon a colt. Matthew, citing Zachariah 9:9, claims Jesus rode not only a colt, but also a donkey, and simultaneously. The synoptics also mention three other Old Testament references. The crowds greet Jesus by repeating the verses of Psalm 118:26. And after over turning the money tables, Jesus chastises the money changers with a combination of Isaiah 56:7 and Jeremiah 7:11: "It is written, 'My house will be called a house of prayer,' but you are making it a den of robbers" (Matt 21:13; Mark 11:17; Luke 19:46).

According to the synoptic Gospels, Jesus ate a meal, called The Last Supper, with his disciples before going to pray in the Garden of Gethsemane (the Last Supper in John's gospel occurs possibly two years after the overturning of the tables). This meal was possibly the Passover Seder. In the course of the Last Supper, according to the synoptics (but not John), Jesus divides up some bread, says grace, and hands the pieces to his disciples, saying, "This is my body". He then takes a cup of wine, says grace, and hands it around, saying, "This is my blood of the covenant, which is poured for many". Finally, he tells the disciples, "Do this in remembrance of me".

While in the garden, Jesus was arrested by Roman soldiers on the orders of the Sanhedrin and the high priest, Caiaphas (cited later in Matt 26:65–67). The authorities had decided to arrest Jesus, since some of them had come to consider him a threat to their power because of his growing popularity, his new interpretations of scripture, and his revelations of their hypocrisy. The arrest took place clandestinely at night to avoid a riot, because Jesus was popular with the people at large. According to the synoptics, Judas Iscariot, one of his apostles, betrayed Jesus by identifying him to the guards with a kiss. By John's account Jesus identified himself to the guards with the words "I am he." Another apostle (identified as Simon Peter in John 18:10 used a sword to attack one of the captors, cutting off his ear, which, according to Luke, Jesus immediately healed. Jesus rebuked the apostle, stating, "All they that take the sword shall perish with the sword." After his arrest Jesus' apostles went into hiding. The high priests and elders asked Jesus, "Are you the Son of God?" and upon Jesus' reply of "You say that I am", Jesus was condemned for blasphemy by the Sanhedrin. The high priests then turned him over to the Roman Prefect Pontius Pilate, based on an accusation of sedition for claiming to be King of the Jews.

While before Pilate, Jesus was questioned "Are you the king of the Jews?" to which he replied, "It is as you say." According to the Gospels, Pilate personally felt that Jesus was not guilty of any crime against the Romans, and since there was a custom at Passover for the Roman governor to free a prisoner (a custom not recorded outside the Gospels and questioned by scholars), Pilate offered the crowd a choice between Jesus of Nazareth and an insurrectionist named Barabbas (the name means "Son of the Father" in Aramaic). The crowd chose to have Barabbas freed and Jesus crucified. According to Matthew, Pilate washed his hands to display that he himself was innocent of the injustice of the decision. Pilate, attempting to placate the crowd, had Jesus scourged. The crowd demanded that Jesus be crucified, and Pilate relented. At some point Roman soldiers fashioned a crown out of thorns and placed it on Jesus' head.

All four Gospels say Pilate then ordered Jesus to be crucified with a charge placed atop the cross (known as the ''titulus crucis'') which read something along the lines of "King of the Jews", depending on the gospel account. (The titulus crucis is often written as INRI, the Latin acronym.) Having carried his own cross (according to John), Jesus was crucified on Golgotha. According to the Gospel of Luke, as he was crucified, Jesus said, "Father, forgive them; they know not what they do." As he hung on the cross, he was mocked by passers-by and given a drink of wine vinegar. According to the Gospel of John, he was visited by his mother and others; then his death was confirmed by a Roman soldier piercing his side with a spear ().

According to Matthew and Mark, his last words were "Eloi, Eloi, lama sabachthani?" which is Aramaic for "My God, my God, why have you forsaken me?" (taken from Psalm 22); according to John 19:30, "It is finished"; and according to Luke 23:46, "Father, into thy hands I commit my spirit", see also Sayings of Jesus on the cross. Luke states that all the multitudes who had witnessed Jesus' crucifixion were sorrowful.

According to all four Gospels, Jesus died before late afternoon, and the wealthy Judean Joseph of Arimathea, according to Mark 15:42 and Luke 23:50-56 a member of the Sanhedrin, received Pilate's permission to take possession of Jesus' body, placing it in a tomb. According to John, Joseph was joined in burying Jesus by Nicodemus, who appears in other parts of John's gospel. The synoptic gospels tell of an earthquake and of the darkening of the sky from twelve until three that afternoon.

Resurrection and Ascension

According to the New Testament, "God raised him [Jesus] from the dead", he ascended to heaven, to the "right hand of God", and will return again to fulfil the rest of Messianic prophecy such as the Resurrection of the dead, the Last Judgment and establishment of the Kingdom of God, see also Messianism and Messianic Age. The Gospel of Matthew states that an angel appeared near the tomb of Jesus and announced his resurrection to the women who had arrived to anoint the body. According to Luke it was two angels, and according to Mark it was a youth dressed in white. The sight of this angel had apparently left the Roman guards unconscious. According to Matthew 27:62-66 the high priests and Pharisees, with Pilate's permission, had posted guards in front of the tomb to prevent the body from being stolen by Jesus' disciples. Mark 16:9 states that on the morning of his resurrection, Jesus first appeared to Mary Magdalene. John 20:11 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 recognise Jesus until he spoke her name.

The Acts of the Apostles tell that Jesus appeared to various people in various places over the next forty days. Hours after his resurrection, he appeared to two travellers on the road to Emmaus. To his assembled disciples, he showed himself on the evening after his resurrection. I Corinthians 15:7, the Gospel of the Hebrews, and some other ancient sources mention he appeared to his ''adelphos'' Jacob ("James" in most English Bibles). According to John 20:24-29, during one of these visits, Jesus' disciple Thomas initially doubted the resurrection, but after being invited to place his finger in Jesus' pierced side, said to him, "My Lord and my God!" Thereafter, Jesus went to Galilee and showed himself to several of his disciples by the lake and on the mountain. These disciples were present when he returned to Mount Olivet, between Bethany and Jerusalem. Although his own ministry had been specifically to the ''lost sheep'' of Israel, Jesus sent his apostles to the Gentiles with the Great Commission and then ascended to heaven while a cloud concealed him from their sight. According to Acts, Paul of Tarsus, who called himself the ''Apostle to the Gentiles'', also saw Jesus during his Road to Damascus experience. Jesus is sitting at God's right hand and promises to come again to fulfil the remainder of Messianic prophecy.

See also

Gospel harmony

Cultural and historical background of Jesus

''The Foundations of New Testament Christology''

Religious perspectives on Jesus

Christianity and Biblical prophecy

Timeline of the Bible

Notes and references

Further reading

Bruce J. Malina: ''Windows on the World of Jesus: Time Travel to Ancient Judea.'' Westminster John Knox Press: Louisville (Kentucky) 1993

Bruce J. Malina: ''The New Testament World: Insights from Cultural Anthropology''. 3rd edition, Westminster John Knox Press Louisville (Kentucky) 2001

Ekkehard Stegemann and Wolfgang Stegemann: ''The Jesus Movement: A Social History of Its First Century.'' Augsburg Fortress Publishers: Minneapolis 1999

Category:Perspectives on Jesus Category:Biblical exegesis

ar:نظرة العهد الجديد لحياة المسيح sr:Исусов живот према Новом завету vi:Cuộc đời Chúa Giê-xu theo Tân Ước

name	Genghis Khan
title	Khagan of the Mongol Empire(Supreme Khan of the Mongols)King of KingsEmperor of China
reign	Spring 1206 – August 25, 1227(more than 21 years)
coronation	spring 1206 in khurultai at the Onon River, Mongolia
othertitles	Khan, KhaganPosthumous name: Emperor Fatian Qiyun Shengwu(法天啟運聖武皇帝)|group"note"}}

| full name = right|26pxGenghis Khan Mongol: Чингис Хаан ''Chingis Khaan''Mongol script (right): ''Činggis Qaɣan'' Birth name: Temujin ; ''Temüjin'' ; ; |group="note"}} | successor = Ögedei Khan | consort = Börte UjinKhulanYisugenYisuiothers | issue = JochiChagataiÖgedeiToluiothers | royal house = Borjigin | royal anthem = | father = Yesükhei | mother = Ho'elun | birth_date = probably 31 May 1162 | birth_place = Khentii Mountains, Mongolia | death_date = August 1227 (aged 72 or 65) }}

Genghis Khan ( or ,; ; 1162? – August 1227), born Temujin and also known by the temple name Taizu, was the founder and Great Khan (emperor) of the Mongol Empire, which became the largest contiguous empire in history after his death.

He came to power by uniting many of the nomadic tribes of northeast Asia. After founding the Mongol Empire and being proclaimed "Genghis Khan", he started the Mongol invasions that would result in the conquest of most of Eurasia. These included raids or invasions of the Kara-Khitan Khanate, Caucasus, Khwarezmid Empire, Western Xia and Jin dynasties. These campaigns were often accompanied by wholesale massacres of the civilian populations – especially in Khwarezmia. By the end of his life, the Mongol Empire occupied a substantial portion of Central Asia and China.

Before Genghis Khan died, he assigned Ögedei Khan as his successor and split his empire into khanates among his sons and grandsons. He died in 1227 after defeating the Western Xia. He was buried in an unmarked grave somewhere in Mongolia at an unknown location. His descendants went on to stretch the Mongol Empire across most of Eurasia by conquering and/or creating vassal states out of all of modern-day China, Korea, the Caucasus, Central Asian countries, and substantial portions of modern Eastern Europe, Russia and the Middle East. Many of these invasions resulted in the large-scale slaughter of local populations, which have given Genghis Khan and his empire a fearsome reputation in local histories. Mongol campaigns may have resulted in the deaths of 40 million people."

Beyond his military accomplishments, Genghis Khan also advanced the Mongol Empire in other ways. He decreed the adoption of the Uyghur script as the Mongol Empire's writing system. He also promoted religious tolerance in the Mongol Empire, and created a unified empire from the nomadic tribes of northeast Asia. Present-day Mongolians regard him as the founding father of Mongolia.

Early life

Lineage

Temüjin was related on his father's side to Khabul Khan, Ambaghai and Qutula Khan who had headed the Khamag Mongol confederation. When the Chinese Jin Dynasty switched support from the Mongols to the Tatars in 1161, they destroyed Khabul Khan. Chengis's father, Yesukhei (leader of the Borjigin clan and nephew to Ambaghai and Qutula Khan), emerged as the head of the ruling clan of the Mongols, but this position was contested by the rival Tayichi’ud clan, who descended directly from Ambaghai. When the Tatars grew too powerful after 1161, the Jin switched their support from the Tatars to the Keraits.

Birth

Because of the lack of contemporary written records, there is very little factual information about the early life of Temüjin. The few sources that provide insight into this period often conflict.

Temüjin was born in 1162 or 1155 in Delüün Boldog near Burkhan Khaldun mountain and the Onon and Kherlen rivers in modern-day Mongolia, not far from the current capital, Ulaanbaatar. The Secret History of the Mongols reports that Temüjin was born with a blood clot grasped in his fist, a traditional sign that he was destined to become a great leader. He was the third-oldest son of his father Yesükhei, a Khamag Mongol's major chief of the Kiyad and an ally of Toghrul Khan of the Kerait tribe, and the oldest son of his mother Hoelun. According to the Secret History, Temüjin was named after a Tatar chieftain, Temüjin-üge, whom his father had just captured. The name also suggests that they may have been descended from a family of blacksmiths (see section Name and title below).

Yesükhei's clan was called Borjigin (Боржигин), and Hoelun was from the Olkhunut, the sub-lineage of the Onggirat tribe. Like other tribes, they were nomads. Because his father was a chieftain, as were his predecessors, Temüjin was of a noble background. This higher social standing made it easier to solicit help from and eventually consolidate the other Mongol tribes.

No accurate portraits of Genghis exist today, and any surviving depictions are considered to be artistic interpretations. Persian historian Rashid-al-Din recorded in his "''Chronicles''" that the legendary "glittering" ancestor of Genghis was tall, long-bearded, red-haired, and green-eyed. Rashid al-Din also described the first meeting of Genghis and Kublai Khan, when Genghis was shocked to find that Kublai had not inherited his red hair. Also according to al-Din Genghis' Borjigid clan, had a legend involving their origins: it began as the result of an affair between Alan-ko and a stranger to her land, a glittering man who happened to have red hair and bluish-green eyes. Modern historian Paul Ratchnevsky has suggested in his Genghis biography that the "glittering man" may have been from the Kyrgyz people, who historically displayed these same characteristics.

Early life and family

Temüjin had 3 brothers named Khasar, Khachiun, and Temüge, and one sister named Temülen, as well as two half-brothers named Bekhter and Belgütei. Like many of the nomads of Mongolia, Temüjin's early life was difficult. His father arranged a marriage for him, and at nine years old, he was delivered by his father to the family of his future wife Börte, who was a member of the tribe Onggirat. Temujin was to live there in service to Dei Sechen, the head of the new household, until he reached the marriageable age of 12. While heading home, his father ran into the neighbouring Tatars, who had long been enemies of the Mongols, and he was subsequently poisoned by the food they offered. Upon learning this, Temüjin returned home to claim his father's position as chieftain of the tribe; however, his father's tribe refused to be led by a boy so young. They abandoned Hoelun and her children, leaving them without protection. For the next several years, Hoelun and her children lived in poverty, surviving primarily on wild fruits and ox carcasses, marmots, and other small game hunted by Temüjin and his brothers. It was during one hunting excursion that 10-year-old Temüjin killed his half-brother, Bekhter, during a fight which resulted from a dispute over hunting spoils. This incident cemented his position as a prisoner for manslaughter. In another incident in 1182 he was captured in a raid and held prisoner by his father's former allies, the Tayichi'ud. The Tayichi'ud enslaved Temüjin (reportedly with a cangue), but with the help of a sympathetic watcher, the father of Chilaun (who would later become a general of Genghis Khan), he was able to escape from the ger in the middle of the night by hiding in a river crevice. It was around this time that Jelme and Bo'orchu, two of Genghis Khan's future generals, joined forces with him. Temüjin's reputation also became widespread after his escape from the Tayichi'ud.

At this time, none of the tribal confederations of Mongolia were united politically, and arranged marriages were often used to solidify temporary alliances. Temujin grew up observing the tough political climate of Mongolia, which included tribal warfare, thievery, raids, corruption and continuing acts of revenge carried out between the various confederations, all compounded by interference from foreign forces such as the Chinese dynasties to the south. Temüjin's mother Hoelun taught him many lessons about the unstable political climate of Mongolia, especially the need for alliances.

As previously arranged by his father, Temüjin married Börte of the Onggirat tribe when he was around 16 in order to cement alliances between their respective tribes. Börte had four sons, Jochi (1185–1226), Chagatai (1187—1241), Ögedei (1189—1241), and Tolui (1190–1232). Soon after Börte's marriage to Temüjin, she was kidnapped by the Merkits, and reportedly given away as a wife. Temüjin rescued her with the help of his friend and future rival, Jamuka, and his protector, Toghrul Khan of the Kerait tribe. She gave birth to a son, Jochi, nine months later, clouding the issue of his parentage. Despite speculation over Jochi, Börte would be his only empress, though Temüjin did follow tradition by taking several morganatic wives. Genghis Khan also had many other children with his other wives, but they were excluded from the succession. While the names of sons were documented, daughters were not. The names of at least six daughters are known, and while they played significant roles behind the scenes during his lifetime, no documents have survived that definitively provide the number or names of daughters born to the wives and consorts of Genghis Khan.

Temujin valued loyalty above all else and also valued brotherhood. Jumuka was one of Temujin's best friends growing up. But their friendship would be tested later in life, when Temujin was fighting to become a khan. Jumuka said this to Temujin before he was killed, "What use is there in my becoming a companion to you? On the contrary, sworn brother, in the black night I would haunt your dreams, in the bright day I would trouble your heart. I would be the louse in your collar, I would become the splinter in your door-panel...as there was room for only one sun in the sky, there was room only for one Mongol lord."

Religion

Genghis Khan's religion is widely speculated to have been Shamanism or Tengriism, which was very likely among nomadic Mongol-Turkic tribes of Central Asia. But he was very tolerant religiously, and interested in learning philosophical and moral lessons from other religions. To do so, he consulted Buddhist monks, Muslims, Christian missionaries, and the Taoist monk Qiu Chuji.

Uniting the confederations

The Central Asian plateau (north of China) around the time of Temüjin (the early 13th century) was divided into several tribes or confederations, among them Naimans, Merkits, Tatars, Mongols, and Keraits, that were all prominent in their own right and often unfriendly toward each other as evidenced by random raids, revenge attacks, and plundering.

Temüjin began his slow ascent to power by offering himself as an ally (or, according to others sources, a vassal) to his father's ''anda'' (sworn brother or blood brother) Toghrul, who was Khan of the Kerait, and is better known by the Chinese title "Wang Khan", which the Jin Empire granted him in 1197. This relationship was first reinforced when Börte was captured by the Merkits; it was Toghrul to whom Temüjin turned for support. In response, Toghrul offered his vassal 200,000 of his Kerait warriors and suggested that he also involve his childhood friend Jamuka, who had himself become Khan (ruler) of his own tribe, the Jadaran. Although the campaign was successful and led to the recapture of Börte and utter defeat of the Merkits, it also paved the way for the split between the childhood friends, Temüjin and Jamuka. Temüjin had become blood brother (''anda'') with Jamukha earlier, and they had vowed to remain eternally faithful.

The main opponents of the Mongol confederation (traditionally the "Mongols") around 1200 were the Naimans to the west, the Merkits to the north, Tanguts to the south, and the Jin and Tatars to the east. By 1190, Temüjin, his followers, and their advisors, had united the smaller Mongol confederation only. In his rule and his conquest of rival tribes, Temüjin broke with Mongol tradition in a few crucial ways. He delegated authority based on merit and loyalty, rather than family ties. As an incentive for absolute obedience and following his rule of law, the Yassa code, Temüjin promised civilians and soldiers wealth from future possible war spoils. As he defeated rival tribes, he did not drive away enemy soldiers and abandon the rest. Instead, he took the conquered tribe under his protection and integrated its members into his own tribe. He would even have his mother adopt orphans from the conquered tribe, bringing them into his family. These political innovations inspired great loyalty among the conquered people, making Temüjin stronger with each victory. Toghrul's (Wang Khan) son Senggum was jealous of Temüjin's growing power, and his affinity with his father. He allegedly planned to assassinate Temüjin. Toghrul, though allegedly saved on multiple occasions by Temüjin, gave in to his son and became uncooperative with Temüjin. Temüjin learned of Senggum's intentions and eventually defeated him and his loyalists. One of the later ruptures between Toghrul and Temüjin was Toghrul's refusal to give his daughter in marriage to Jochi, the eldest son of Temüjin, a sign of disrespect in the Mongolian culture. This act led to the split between both factions, and was a prelude to war. Toghrul allied himself with Jamukha, who already opposed Temüjin's forces; however, the internal dispute between Toghrul and Jamukha, plus the desertion of a number of their allies to Temüjin, led to Toghrul's defeat. Jamukha escaped during the conflict. This defeat was a catalyst for the fall and eventual dissolution of the Kerait tribe.

The next direct threat to Temüjin was the Naimans (Naiman Mongols), with whom Jamuka and his followers took refuge. The Naimans did not surrender, although enough sectors again voluntarily sided with Temüjin. In 1201, a khuruldai elected Jamukha as Gür Khan, "universal ruler", a title used by the rulers of the Kara-Khitan Khanate. Jamukha's assumption of this title was the final breach with Temüjin, and Jamuka formed a coalition of tribes to oppose him. Before the conflict, however, several generals abandoned Jamuka, including Subutai, Jelme's well-known younger brother. After several battles, Jamuka was finally turned over to Temüjin by his own men in 1206.

According to the ''Secret History'', Temüjin again offered his friendship to Jamukha, asking him to return to his side. Temüjin had killed the men who betrayed Jamukha, stating that he did not want disloyal men in his army. Jamuka refused the offer of friendship and reunion, saying that there can only be one Sun in the sky, and he asked for a noble death. The custom is to die without spilling blood, which is granted by breaking the back. Jamukha requested this form of death, despite the fact that in the past Jamukha had been known to have boiled his opponent's generals alive. The rest of the Merkit clan that sided with the Naimans were defeated by Subutai, who was by then a member of Temüjin's personal guard and would later become one of the most successful commanders of Genghis Khan. The Naimans' defeat left Genghis Khan as the sole ruler of the Mongol plains, which means all the prominent confederations fell and/or united under Temüjin's Mongol confederation.

Accounts of Genghis Khan's life are marked by claims of a series of betrayals and conspiracies. These include rifts with his early allies such as Jamukha (who also wanted to be a ruler of Mongol tribes) and Wang Khan (his and his father's ally), his son Jochi, and problems with the most important shaman, who was allegedly trying to drive a wedge between him and his loyal brother Khasar. His military strategies showed a deep interest in gathering good intelligence and understanding the motivations of his rivals as exemplified by his extensive spy network and Yam route systems. He seemed to be a quick student, adopting new technologies and ideas that he encountered, such as siege warfare from the Chinese.

As a result by 1206 Temüjin had managed to unite or subdue the Merkits, Naimans, Mongols, Keraits, Tatars, Uyghurs and other disparate smaller tribes under his rule. It was a monumental feat for the "Mongols" (as they became known collectively). At a ''Khuruldai'', a council of Mongol chiefs, he was acknowledged as "Khan" of the consolidated tribes and took the new title "Genghis Khan". The title Khagan was not conferred on Genghis until after his death, when his son and successor, Ögedei, took the title for himself and extended it posthumously to his father (as he was also to be posthumously declared the founder of the Yuan Dynasty). This unification of all confederations by Genghis Khan established peace between previously warring tribes and a single political and military force under Genghis Khan.

Military campaigns

Western Xia Dynasty

During the 1206 political rise of Genghis Khan, the Mongol Empire created by Genghis Khan and his allies shared its western borders with the Tanguts' Western Xia Dynasty. To its east and south was the Jin Dynasty, founded by the Manchurian Jurchens, who ruled northern China as well as being the traditional overlords of the Mongolian tribes for centuries.

Genghis Khan organized his people, army, and his state to first prepare for war with Western Xia, or Xi Xia, which was closer to the Mongolian lands. He correctly believed that the more powerful Jin Dynasty's young ruler would not come to the aid of Xi Xia. When the Tanguts requested help from the Jin Dynasty, they were refused. Despite initial difficulties in capturing its well-defended cities, Genghis Khan forced the surrender of Western Xia by 1209.

Jin Dynasty

In 1211, after the conquest of Western Xia, Genghis Khan planned again to conquer the Jin Dynasty. The commander of the Jin Dynasty army made a tactical mistake in not attacking the Mongols at the first opportunity. Instead, the Jin commander sent a messenger, Ming-Tan, to the Mongol side, who defected and told the Mongols that the Jin army was waiting on the other side of the pass. At this engagement fought at Badger Pass the Mongols massacred thousands of Jin troops. In 1215 Genghis besieged, captured, and sacked the Jin capital of Yanjing (later known as Beijing). This forced the Emperor Xuanzong to move his capital south to Kaifeng, abandoning the northern half of his kingdom to the Mongols.

Kara-Khitan Khanate

Kuchlug, the deposed Khan of the Naiman confederation that Temüjin defeated and folded into the Mongol nation, fled west and usurped the khanate of Kara-Khitan (also known as Kara Kitay). Genghis Khan decided to conquer the Kara-Khitan khanate and defeat Kuchlug, possibly to take him out of power. By this time the Mongol army was exhausted from ten years of continuous campaigning in China against the Western Xia and Jin Dynasty. Therefore Genghis sent only two tumen (20,000 soldiers) against Kuchlug, under his younger general, Jebe, known as "The Arrow".

With such a small force, the invading Mongols were forced to change strategies and resort to inciting internal revolt among Kuchlug's supporters, leaving the Khara-Khitan khanate more vulnerable to Mongol conquest. As a result, Kuchlug's army was defeated west of Kashgar. Kuchlug fled again, but was soon hunted down by Jebe's army and executed. By 1218, as a result of defeat of Kara-Khitan khanate, the Mongol Empire and its control extended as far west as Lake Balkhash, which bordered the Khwarezmia (Khwarezmid Empire), a Muslim state that reached the Caspian Sea to the west and Persian Gulf and the Arabian Sea to the south.

Khwarezmian Empire

In the early 13th century, the Khwarezmian Dynasty was governed by Shah Ala ad-Din Muhammad. Genghis Khan saw the potential advantage in Khwarezmia as a commercial trading partner using the Silk Road, and he initially sent a 500-man caravan to establish official trade ties with the empire. However, Inalchuq, the governor of the Khwarezmian city of Otrar, attacked the caravan that came from Mongolia, claiming that the caravan contained spies and therefore was a conspiracy against Khwarezmia. The situation became further complicated because the governor later refused to make repayments for the looting of the caravan and handing over the perpetrators. Genghis Khan then sent again a second group of three ambassadors (two Mongols and a Muslim) to meet the Shah himself instead of the governor Inalchuq. The Shah had all the men shaved and the Muslim beheaded and sent his head back with the two remaining ambassadors. This was seen as an affront and insult to Genghis Khan. Outraged Genghis Khan planned one of his largest invasion campaigns by organizing together around 200,000 soldiers (20 tumens), his most capable generals and some of his sons. He left a commander and number of troops in China, designated his successors to be his family members and likely appointed Ogedei to be his immediate successor and then went out to Khwarezmia.

The Mongol army under Genghis Khan, generals and his sons crossed the Tien Shan mountains by entering the area controlled by the Khwarezmian Empire. After compiling intelligence from many sources Genghis Khan carefully prepared his army, which was divided into three groups. His son Jochi led the first division into the northeast of Khwarezmia. The second division under Jebe marched secretly to the southeast part of Khwarzemia to form, with the first division, a pincer attack on Samarkand. The third division under Genghis Khan and Tolui marched to the northwest and attacked Khwarzemia from that direction.

The Shah's army was split by diverse internal disquisitions and by the Shah's decision to divide his army into small groups concentrated in various cities. This fragmentation was decisive in Khwarezmia's defeats, as it allowed the Mongols, although exhausted from the long journey, to immediately set about defeating small fractions of the Khwarzemi forces instead of facing a unified defense. The Mongol army quickly seized the town of Otrar, relying on superior strategy and tactics. Genghis Khan ordered the wholesale massacre of many of the civilians, enslaved the rest of the population and executed Inalchuq by pouring molten silver into his ears and eyes, as retribution for his actions. Near the end of the battle the Shah fled rather than surrender. Genghis Khan charged Subutai and Jebe with hunting him down, giving them two years and 20,000 men. The Shah died under mysterious circumstances on a small island within his empire.

The Mongols' conquest, even by their own standards, was brutal. After the capital Samarkand fell, the capital was moved to Bukhara by the remaining men, and Genghis Khan dedicated two of his generals and their forces to completely destroying the remnants of the Khwarezmid Empire, including not only royal buildings, but entire towns, populations and even vast swaths of farmland. According to stories, Genghis Khan even went so far as to divert a river through the Khwarezmid emperor's birthplace, erasing it from the map.

The Mongols attacked Samarkand using prisoners as body shields. After several days only a few remaining soldiers, die-hard supporters of the Shah, held out in the citadel. After the fortress fell, Genghis supposedly reneged on his surrender terms and executed every soldier that had taken arms against him at Samarkand. The people of Samarkand were ordered to evacuate and assemble in a plain outside the city, where they were killed and pyramids of severed heads raised as a symbol of victory.

The city of Bukhara was not heavily fortified, with a moat and a single wall, and the citadel typical of Khwarezmi cities. The city leaders opened the gates to the Mongols, though a unit of Turkish defenders held the city's citadel for another twelve days. Survivors from the citadel were executed, artisans and craftsmen were sent back to Mongolia, young men who had not fought were drafted into the Mongolian army and the rest of the population was sent into slavery. As the Mongol soldiers looted the city, a fire broke out, razing most of the city to the ground. Genghis Khan had the city's surviving population assemble in the main mosque of the town, where he declared that he was the flail of God, sent to punish them for their sins.

Meanwhile, the wealthy trading city of Urgench was still in the hands of Khwarezmian forces. The assault on Urgench proved to be the most difficult battle of the Mongol invasion and the city fell only after the defenders put up a stout defense, fighting block for block. Mongolian casualties were higher than normal, due to the unaccustomed difficulty of adapting Mongolian tactics to city fighting.

As usual, the artisans were sent back to Mongolia, young women and children were given to the Mongol soldiers as slaves, and the rest of the population was massacred. The Persian scholar Juvayni states that 50,000 Mongol soldiers were given the task of executing twenty-four Urgench citizens each, which would mean that 1.2 million people were killed. While this is an exaggeration, the sacking of Urgench is considered one of the bloodiest massacres in human history.

In the meantime, Genghis Khan selected his third son Ögedei as his successor before his army set out, and specified that subsequent Khans should be his direct descendants. Genghis Khan also left Muqali, one of his most trusted generals, as the supreme commander of all Mongol forces in Jin China while he was out battling the Khwarezmid Empire to the west.

Georgia and Volga Bulgaria

After the defeat of the Khwarezmian Empire in 1220, Genghis Khan gathered his forces in Persia and Armenia to return to the Mongolian steppes. Under the suggestion of Subutai, the Mongol army was split into two component forces. Genghis Khan led the main army on a raid through Afghanistan and northern India towards Mongolia, while another 20,000 (two tumen) contingent marched through the Caucasus and into Russia under generals Jebe and Subutai. They pushed deep into Armenia and Azerbaijan. The Mongols destroyed the kingdom of Georgia, sacked the Genoese trade-fortress of Caffa in Crimea and overwintered near the Black Sea. Heading home, Subutai's forces attacked the allied forces of the Cuman-Kipchaks and the poorly coordinated 80,000 Kievan Rus' troops led by Mstislav the Bold of Halych and Mstislav III of Kiev who went out to stop the Mongols' actions in the area. Subutai sent emissaries to the Slavic princes calling for a separate peace, but the emissaries were executed. At the Battle of Kalka River in 1223, Subutai's forces defeated the larger Kievan force, while losing the battle of Samara Bend against the neighboring Volga Bulgars. The Russian princes then sued for peace. Subutai agreed but was in no mood to pardon the princes. As was customary in Mongol society for nobility, the Russian princes were given a bloodless death. Subutai had a large wooden platform constructed on which he ate his meals along with his other generals. Six Russian princes, including Mstislav III of Kiev, were put under this platform and crushed to death.

The Mongols learned from captives of the abundant green pastures beyond the Bulgar territory, allowing for the planning for conquest of Hungary and Europe. Genghis Khan recalled Subutai back to Mongolia soon afterwards, and Jebe died on the road back to Samarkand. Subutai and Jebe's famous cavalry expedition, in which they encircled the entire Caspian Sea defeating all armies in their path, except for that of the Volga Bulgars, remains unparalleled to this day, and word of the Mongol triumphs began to trickle to other nations, particularly Europe. These two campaigns are generally regarded as reconnaissance campaigns that tried to get the feel of the political and cultural elements of the regions. In 1225 both divisions returned to Mongolia. These invasions added Transoxiana and Persia to an already formidable empire while destroying any resistance along the way. Later under Genghis Khan's grandson Batu and the Golden Horde, the Mongols returned to conquer Volga Bulgaria and the Kievan Rus in 1237, concluding the campaign in 1240.

Western Xia and Jin Dynasty

The vassal emperor of the Tanguts (Western Xia) had earlier refused to take part in the war against the Khwarezmid Empire after Genghis Khan and the main army marched towards Kharezmian Empire. Plus Western Xia and the defeated Jin Dynasty formed a coalition to resist the Mongols, counting on the campaign against the Khwarezmians to drain the Mongols' ability to respond effectively.

In 1226, immediately after returning from the west, Genghis Khan began a retaliatory attack on the Tanguts. His armies quickly took Heisui, Ganzhou and Suzhou (not the Suzhou in Jiangsu province), and in the autumn he took Xiliang-fu. One of the Tangut generals challenged the Mongols to a battle near Helanshan, but was defeated. In November, Genghis laid siege to the Tangut city Lingzhou, and crossed the Yellow River, defeating the Tangut relief army. According to legend, it was here that Genghis Khan reportedly saw a line of five stars arranged in the sky, and interpreted it as an omen of his victory.

In 1227, Genghis Khan's army attacked and destroyed the Tangut capital of Ning Hia, and continued to advance, seizing Lintiao-fu, Xining province, Xindu-fu, and Deshun province in quick succession in the Spring. At Deshun, the Tangut general Ma Jianlong put up a fierce resistance for several days and personally led charges against the invaders outside the city gate. Ma Jianlong later died from wounds received from arrows in battle. Genghis Khan, after conquering Deshun, went to Liupanshan (Qingshui County, Gansu Province) to escape the severe summer. The new Tangut emperor quickly surrendered to the Mongols, and the rest of the Tanguts officially surrendered soon after. Not happy with their betrayal and resistance, Genghis Khan ordered the entire imperial family to be executed, effectively ending the Tangut lineage.

Some accounts say that Genghis Khan was castrated by a Tangut princess using a hidden knife, who wanted revenge against his treatment of the Tanguts and stop him from raping her. After his castration, Genghis Khan died, and the Tangut princess committed suicide by drowning in the Yellow River according to the legend. In some mythical legends, it is claimed that Genghis fell into a trance after being castrated and is waiting to be sent back to the Mongol people.

Succession

The succession topic of Genghis Khan was already significant during the later years of Genghis Khan's reign since he was already reaching his older years. Also the long running paternity discussion about Genghis' oldest son Jochi was already a relatively hot topic behind the scenes, which particularly was contentious because of the seniority of Jochi among the brothers. According to traditional historical accounts, the issue over Jochi's paternity was voiced most strongly by Chagatai. In The Secret History of the Mongols, just before the invasion of the Khwarezmid Empire by Genghis Khan, Chagatai declares before his father and brothers that he would never accept Jochi as Genghis Khan's successor. In response to this tension and possibly for other reasons, it was Ögedei who was appointed as successor.

Jochi

Jochi died in 1226, during his father's lifetime. Some scholars, notably Ratchnevsky, have commented on the possibility that Jochi was secretly poisoned by an order from Genghis Khan. Rashid al-Din reports that the great Khan sent for his sons in the spring of 1223, and while his brothers heeded the order, Jochi remained in Khorasan. Juzjani suggests that the disagreement arose from a quarrel between Jochi and his brothers in the siege of Urgench. Jochi had attempted to protect Urgench from destruction, as it belonged to territory allocated to him as a fief. He concludes his story with the clearly apocryphal statement by Jochi: "Genghis Khan is mad to have massacred so many people and laid waste so many lands. I would be doing a service if I killed my father when he is hunting, made an alliance with Sultan Muhammad, brought this land to life and gave assistance and support to the Muslims." Juzjani claims that it was in response to hearing of these plans that Genghis Khan ordered his son secretly poisoned; however, as Sultan Muhammad was already dead in 1223, the accuracy of this story is questionable.

Genghis Khan was aware of this friction between his sons (particularly between Chagatai and Jochi) and worried of possible conflict between them if he died and therefore he decided to divide his empire among his sons and make all of them Khan in their own right and by appointing one of his sons as his successor. Chagatai was considered unstable due to his temper and rash behavior because of his statements he made that he would not follow Jochi if he were to become his father's successor. Tolui, Genghis Khan's youngest son was not to be his successor because he was the youngest and in the Mongol culture, youngest sons were not given a huge responsibility due to their age. If Jochi was to become successor, it was likely that Chagatai would engage in warfare with him and collapse the empire. Therefore Genghis Khan decided to give the throne to Ogedei. Ogedei was seen by Genghis Khan as dependable in character and relatively stable and down to earth and would be a neutral candidate and might defuse the situation between his brothers.

Death and burial

In 1227, after defeating the Tangut people, Genghis Khan died (according to ''The Secret History of the Mongols''). The reason for his death is uncertain and speculations abound. Some historians maintain that he fell off his horse during a horseback pursuit from the land of present day Egypt due to battle wounds and physical fatigue, dying of his injuries. Others contend that he was felled by a protracted illness such as pneumonia. The Galician-Volhynian Chronicle alleges he was killed by the Tanguts in battle. Later Mongol chronicles connect Genghis' death with a Tangut princess taken as war booty. One chronicle from the early 17th century even relates that the princess hid a small pair of pliers inside her vagina, and hurt the Great Khan so badly that he died. Some Mongol authors have doubted this version and suspected it to be an invention by the rival Oirads.

Genghis Khan asked to be buried without markings, according to the customs of his tribe. After he died, his body was returned to Mongolia and presumably to his birthplace in Khentii Aimag, where many assume he is buried somewhere close to the Onon River and the Burkhan Khaldun mountain (part of the Kentii mountain range). According to legend, the funeral escort killed anyone and anything across their path to conceal where he was finally buried. The Genghis Khan Mausoleum, constructed many years after his death, is his memorial, but not his burial site.

In 1939 Guomindang Chinese Nationalist soldiers took the mausoleum from its position at the 'Lord's Enclosure' (Mongolian: ''Edsen Khoroo'') in Mongolia to protect it from Japanese troops. It was taken through Communist-held territory in Yan'an some 900 km on carts to safety at a Buddhist monastery, the Dongshan Dafo Dian, where it remained for ten years. In 1949, as Communist troops advanced, the Nationalist soldiers moved it another 200 km further west to the famous Tibetan monastery of Kumbum Monastery or Ta'er Shi near Xining, which soon fell under Communist control. In early 1954, Genghis Khan's bier and relics were returned to the Lord's Enclosure in Mongolia. By 1956 a new temple was erected there to house them. In 1968 during the Cultural Revolution, Red Guards destroyed almost everything of value. The "relics" were remade in the 1970s and a great marble statue of Genghis was completed in 1989.

On October 6, 2004, a joint Japanese-Mongolian archaeological dig uncovered what is believed to be Genghis Khan's palace in rural Mongolia, which raises the possibility of actually locating the ruler's long-lost burial site. Folklore says that a river was diverted over his grave to make it impossible to find (the same manner of burial as the Sumerian King Gilgamesh of Uruk and Atilla the Hun). Other tales state that his grave was stampeded over by many horses, and that trees were then planted over the site, and the permafrost also did its part in hiding the burial site.

Genghis Khan left behind an army of more than 129,000 men; 28,000 were given to his various brothers and his sons. Tolui, his youngest son, inherited more than 100,000 men. This force contained the bulk of the elite Mongolian cavalry. By tradition, the youngest son inherits his father's property. Jochi, Chagatai, Ögedei Khan, and Kulan's son Gelejian received armies of 4,000 men each. His mother and the descendants of his three brothers received 3,000 men each.

Mongol Empire

Politics and economics

The Mongol Empire was governed by a civilian and military code, called the Yassa, created by Genghis Khan. The Mongol Empire did not emphasize the importance of ethnicity and race in the administrative realm, instead adopting an approach grounded in meritocracy. The exception was the role of Genghis Khan and his family. The Mongol Empire was one of the most ethnically and culturally diverse empires in history, as befitted its size. Many of the empire's nomadic inhabitants considered themselves ''Mongols'' in military and civilian life, including Turks, Mongols, and others and included many diverse Khans of various ethnicities as part of the Mongol Empire such as Muhammad Khan.

There were tax exemptions for religious figures and, to some extent, teachers and doctors. The Mongol Empire practiced religious tolerance to a large degree because Mongol tradition had long held that religion was a very personal concept, and not subject to law or interference. Sometime before the rise of Genghis Khan, Ong Khan, his mentor and eventual rival, had converted to Nestorian Christianity. Various Mongol tribes were Buddhist, Muslim, shamanist or Christian. Religious tolerance was thus a well established concept on the Asian steppe.

Modern Mongolian historians say that towards the end of his life, Genghis Khan attempted to create a civil state under the Great Yassa that would have established the legal equality of all individuals, including women. However, there is no contemporary evidence of this, or of the lifting of discriminatory policies towards sedentary peoples such as the Chinese. Women played a relatively important role in Mongol Empire and in family, for example Töregene Khatun was briefly in charge of the Mongol Empire when next male Khagan was being chosen. Modern scholars refer to the alleged policy of encouraging trade and communication as the Pax Mongolica (Mongol Peace).

Genghis Khan realised that he needed people who could govern cities and states conquered by him. He also realised that such administrators could not be found among his Mongol people because they were nomads and thus had no experience governing cities. For this purpose Genghis Khan invited a Khitan prince, Chu'Tsai, who worked for the Jin and had been captured by the Mongol army after the Jin Dynasty were defeated. Jin had captured power by displacing Khitan. Genghis told Chu'Tsai, who was a lineal descendant of Khitan rulers, that he had avenged Chu'Tsai's forefathers. Chu'Tsai responded that his father served the Jin Dynasty honestly and so did he; he did not consider his own father his enemy, so the question of revenge did not apply. Genghis Khan was very impressed by this reply. Chu'Tsai administered parts of the Mongol Empire and became a confidant of the successive Mongol Khans.

Military

Genghis Khan put absolute trust in his generals, such as Muqali, Jebe and Subutai, and regarded them as close advisors, often extending them the same privileges and trust normally reserved for close family members. He allowed them to make decisions on their own when they embarked on campaigns far from the Mongol Empire capital Karakorum. Genghis Khan expected unwavering loyalty from his generals, and granted them a great deal of autonomy in making command decisions. Muqali, a trusted general, was given command of the Mongol forces against the Jin Dynasty while Genghis Khan was fighting in Central Asia, and Subutai and Jebe were allowed to pursue the Great Raid into the Caucausus and Kievan Rus, an idea they had presented to the Khagan on their own initiative. The Mongol military was also successful in siege warfare, cutting off resources for cities and towns by diverting certain rivers, taking enemy prisoners and driving them in front of the army, and adopting new ideas, techniques and tools from the people they conquered, particularly in employing Muslim and Chinese siege engines and engineers to aid the Mongol cavalry in capturing cities. Another standard tactic of the Mongol military was the commonly practiced feigned retreat to break enemy formations and to lure small enemy groups away from the larger group and defended position for ambush and counterattack.

Another important aspect of the military organization of Genghis Khan was the communications and supply route or ''Yam'', adapted from previous Chinese models. Genghis Khan dedicated special attention to this in order to speed up the gathering of military intelligence and official communications. To this end, Yam waystations were established all over the empire.

The followers of Temujin consisted of several Christians, three Muslims, and several Buddhists. They were united only in their devotion to Temujin and their oath to him and each other. The oaths sworn at Baljuna created a type of brotherhood, and in transcending kinship, ethnicity, and religion, it came close to being a type of modern civic citizenship based upon personal choice and commitment. This connection became a metaphor for the new type of community among Temujin's followers that would eventually dominate as the basis of unity within the Mongol Empire.

Khanates

Several years before his death, Genghis Khan divided his empire among his sons Ögedei, Chagatai, Tolui, and Jochi (Jochi's death several months before Genghis Khan meant that his lands were instead split between his sons, Batu and Orda) into several Khanates designed as sub-territories: their Khans were expected to follow the Great Khan, who was, initially, Ögedei.

Following are the Khanates the way Genghis Khan assigned them:

Empire of the Great Khan: Ögedei Khan, as ''Great Khan'', took most of Eastern Asia, including China; this territory later to comprise the Yuan Dynasty under Kubilai Khan.

Mongol homeland (present day Mongolia, including Karakorum): Tolui Khan, being the youngest son, received a small territory near the Mongol homeland, following Mongol custom.

Chagatai Khanate: Chagatai Khan, Genghis Khan's second son, was given Central Asia and northern Iran.

Blue Horde to Batu Khan, and White Horde to Orda Khan, both were later combined into the Kipchak Khanate, or Khanate of the Golden Horde, under Toqtamysh. Genghis Khan's eldest son, Jochi, had received most of the distant Russia and Ruthenia. Because Jochi died before Genghis Khan, his territory was further split up between his sons. Batu Khan launched an invasion of Russia, and later Hungary and Poland, and crushed several armies before being summoned back by the news of Ögedei's death.

After Genghis Khan

Contrary to popular belief, Genghis Khan did not conquer all of the areas of the Mongol Empire. At the time of his death, the Mongol Empire stretched from the Caspian Sea to the Sea of Japan. The empire's expansion continued for a generation or more after Genghis's death in 1227. Under Genghis's successor Ögedei Khan the speed of expansion reached its peak. Mongol armies pushed into Persia, finished off the Xi Xia and the remnants of the Khwarezmids, and came into conflict with the imperial Song Dynasty of China, starting a war that would last until 1279 and that would conclude with the Mongols gaining control of all of China. They also pushed further into Russia and eastern Europe.

Perceptions

Like other notable conquerors, Genghis Khan is portrayed differently by those he conquered and those who conquered with him. Negative views of Genghis Khan are very persistent within histories written by many different cultures, from various different geographical regions. They often cite the cruelties and destruction brought upon by Mongol armies, not to mention the systematic slaughter of civilians in the conquered regions; other authors cite positive aspects of Genghis Khan's conquests as well.

Positive

Genghis Khan is credited with bringing the Silk Road under one cohesive political environment. This allowed increased communication and trade between the West, Middle East and Asia, thus expanding the horizons of all three cultural areas. Some historians have noted that Genghis Khan instituted certain levels of meritocracy in his rule, was tolerant of different religions and explained his policies clearly to all his soldiers. In Turkey, Genghis Khan is looked on as a great military leader, and it is popular for male children to carry his title as name.

In Mongolia

Traditionally Genghis Khan had been revered for centuries among the Mongols, and also among certain other ethnic groups such as the Turks, largely because of his association with Mongol statehood, political and military organization, and his historic victories in war. He eventually evolved into a larger-than-life figure chiefly among the Mongols and is still considered the symbol of Mongolian culture.

During the communist period, Genghis Khan was often described as a reactionary, and positive statements about him were generally avoided. In 1962, the erection of a monument at his birthplace and a conference held in commemoration of his 800th birthday led to criticism from the Soviet Union, and resulted in the dismissal of Tömör-Ochir, a secretary of the ruling Mongolian People's Revolutionary Party Central Committee.

In the early 1990s, when democracy was established in Mongolia, the memory of Genghis Khan with the Mongolian national identity has had a powerful revival partly because of his perception during the Mongolian People's Republic period. Genghis Khan became one of the central figures of the national identity. He is looked upon positively by Mongolians for his role in uniting various warring tribes. For example, it is not uncommon for Mongolians to refer to Mongolia as "Genghis Khan's Mongolia", to themselves as "Genghis Khan's children", and to Genghis Khan as the "father of the Mongols" especially among the younger generation. However, there is a chasm in the perception of his brutality, Mongolians maintain that the historical records written by non-Mongolians are unfairly biased against Genghis Khan, and that his butchery is exaggerated, while his positive role is underrated.

In Mongolia today, Genghis Khan's name and likeness are endorsed on products, streets, buildings, and other places. His face can be found on everyday commodities, from liquor bottles to candy products, and on the largest denominations of 1,000, 10,000, 50,000 and 100,000 Mongolian tögrög (₮). Mongolia's main international airport has been renamed Chinggis Khaan International Airport, and major Genghis Khan statues have been erected before the parliament and near Ulaanbaatar. There have been repeated discussions about regulating the use of his name and image to avoid trivialization.

Genghis Khan is regarded as one of the prominent leaders in Mongolia's history. He is responsible for the emergence of the Mongols as a political and ethnic identity because there was no unified identity between the various tribes that had cultural similarity. He reinforced many Mongol traditions and provided stability and unity during a time of almost endemic warfare between various tribes. He is also given credit for the introduction of the traditional Mongolian script and the creation of the Ikh Zasag, the first written Mongolian law. In summary, Mongolians see him as the fundamental figure in the founding of the Mongol Empire, and therefore the basis for Mongolia as a country.

Mixed

In China

There are conflicting views of Genghis Khan in the People's Republic of China with some viewing him positively in the Inner Mongolia section where there is a monument and buildings about him and where there are considerable Mongols in the area with a population of around 5 million, almost twice the population of Mongolia. While Genghis Khan never conquered all of China, his grandson Kublai Khan completed that conquest, and established the Yuan Dynasty that is often credited with re-uniting China. There has also been much artwork and literature praising Genghis as a great military leader and political genius. The years of the Mongol-established Yuan Dynasty left an indelible imprint on Chinese political and social structures for subsequent generations with literature during the Jin Dynasty relatively fewer. In general the legacy of Genghis Khan and his successors, who completed the conquest of China after 65 years of struggle, remains a mixed topic, even to this day.

China suffered a drastic decline in population. North China (then the most populous part) is thought to have lost about three- quarters of its population. The Chin census of 1195 showed a population of 50 million people in north China [whereas] the first Mongol census of 1235–36 counted only 18.5 million. Admittedly, some of the population decline in Northern China must also be attributed to the large migration to Southern China, but exact figures are hard to find. Within China many people still retain the more traditional view that Genghis Khan was a barbarian invader, but modern times have seen the latter's official reinvention as a Chinese hero.

Negative

In the Middle East and Iran, he is almost universally looked on as a destructive and genocidal warlord who caused enormous damage and destruction to the population of these areas. The Mongol violence and depredations killed up to three quarters of the population of the Iranian Plateau, possibly 10 to 15 million people. Some historians have estimated that Iran's population did not again reach its pre-Mongol levels until the mid-20th century. Similarly, in Afghanistan (along with other non-Turkic Muslim countries) he is generally viewed unfavorably though some groups display ambivalence as it is believed that the Hazara of Afghanistan are descendants of a large Mongol garrison stationed therein.

The invasions of Baghdad, Samarkand, Urgench, Kiev, Vladimir among others caused mass murders, such as when portions of southern Khuzestan were completely destroyed. His descendant, Hulagu Khan destroyed much of Iran's northern part and sacked Baghdad although his forces were halted by the Mamluks of Egypt. According to the works of the Persian historian Rashid-al-Din Hamadani, the Mongols killed more than 70 thousand people in Merv and more than 190 thousand in Nishapur. In 1237 Batu Khan, a grandson of Genghis Khan, launched an invasion into Kievan Rus'. Over the course of three years, the Mongols destroyed and annihilated all of the major cities of Eastern Europe with the exceptions of Novgorod and Pskov.

Giovanni de Plano Carpini, the Pope's envoy to the Mongol Great Khan, traveled through Kiev in February 1246 and wrote:

''"They [the Mongols] attacked Rus, where they made great havoc, destroying cities and fortresses and slaughtering men; and they laid siege to Kiev, the capital of Rus; after they had besieged the city for a long time, they took it and put the inhabitants to death. When we were journeying through that land we came across countless skulls and bones of dead men lying about on the ground. Kiev had been a very large and heavily populated town, but now it has been reduced almost to nothing, for there are at the present time scarce two hundred houses there and the inhabitants are kept in complete slavery."''

Although the famous Mughal Emperors were descendants of Genghis Khan and Tamerlane, they distanced themselves from the Mongol atrocities against the Khwarizim Shahs, Turks, Persians, the citizens of Baghdad and Damascus and historical figures such as Attar of Nishapur.

Among the Iranian peoples, he is regarded along with Tamerlane as one of the most despised conquerors of Iran. In much of Russia, Middle East, Korea, China, Ukraine, Poland and Hungary, Genghis Khan and his regime are credited with considerable damage, destruction and loss of population.

Descent

Zerjal et al. [2003] identified a Y-chromosomal lineage present in about 8% of the men in a large region of Asia (about 0.5% of the world total). The paper suggests that the pattern of variation within the lineage is consistent with a hypothesis that it originated in Mongolia about 1,000 years ago. Because the rate of such a spread would be too rapid to have occurred by genetic drift, the authors propose that the lineage is carried by likely male-line descendants of Genghis Khan, and that it has spread through social selection. In Mongolia alone as many as 200,000 of the country's 2 million people could be Khan descendants. In addition to most of the Mongol nobility up to the 20th century, the Mughal emperor Babur's mother was a descendant. Timur (also known as Tamerlane), the 14th century military leader, claimed descent from Genghis Khan.

Depictions in modern culture

There have been several films, novels and other adaptation works on the Mongolian ruler.

Films

''Genghis Khan'', a 1950 Philippine film directed by Manuel Conde.

''The Conqueror'', released in 1956 and starring John Wayne as Temüjin and Susan Hayward as Börte.

''Genghis Khan (1965 film)'' starring Omar Sharif.

''Under The Eternal Blue Sky'' a Mongolian film directed by Nyamgavaa released in 1990.

''Genghis Khan (1992 film)'' starring Richard Tyson, Charlton Heston and Pat Morita.

''Genghis Khan - A Proud Son Of Heaven (1998 film)'', made in Mongolian, with English subtitles.

''Genghis Khan: To the Ends of the Earth and Sea'', also known as "The Descendant of Gray Wolf", a Japanese-Mongolian film released in 2007 about the life of Genghis Khan.

''Mongol'', a film by Sergei Bodrov released in 2007. (Academy Award nominee for Best Foreign Language Film).

''No Rights To Die: Chinggis Khaan'', a Mongolian film released in 2008 about the Genghis Khan's life until establishment Great Mongol State and pointed his close relationship with Jamukha and Boorchi.

"By the Will of Genghis Khan", a Russian film released in 2009.

TV series

Television Broadcasts LimitedAsia Television LimitedPeople's Republic of China

Year	Production	Lead actor	Additional information
1987	TVB (Hong Kong) ||	Alex Man	see ''Genghis Khan (TVB)''
1987	ATV (Hong Kong) ||	Tony Liu	20 episodes
2004	China and Mongolia ||	Ba Sen	see ''Genghis Khan (2004 TV series)''

Genghis Khan was discussed in a third season episode of Deadliest Warrior, first aired on May 26, 2011. The show, which is produced by the American cable channel Spike, pits various figures from history against each other in computer analyzed hypothetical battle scenarios to determine the outcome in a hypothetical confrontation. The show's panel determined that in a hypothetical battle with Hannibal, the Mongol steel armor is a deciding factor and Genghis Khan is the victor.

Novels

''The Conqueror'' series of novels by Conn Iggulden

"You Can't, But Genghis Khan" from the Time Warp Trio book series

Short stories

''The Private Life of Genghis Khan'' by Douglas Adams and Graham Chapman

Music

West German pop band Dschinghis Khan took its name from Genghis Khan. They participated in the Eurovision contest of 1979 with a song of the same name.

English Heavy Metal band Iron Maiden titled an instrumental track ''Genghis Khan'' on their 1981 album ''Killers''.

The band Protest The Hero's song ''bloodmeat'' references Genghis Khan and the Khanate, and re-tells the tale of a small un-militiarised, and unequiped town fighting off a large, elite enemy, which may also be a reference to Genghis Khan.

Ace Frehley composed and recorded a song named after Genghis Khan in his 2009 album ''Anomaly''.

Games

Age of Empires II: The Age of Kings

Genghis Khan (video game)

Genghis Khan II: Clan of the Gray Wolf

Aoki Ookami to Shiroki Mejika IV: Genghis Khan

Age of Empires II (and its expansion)

Medieval: Total War

Medieval II: Total War, his name is mentioned.

Sid Meier's Civilization Series, he is a recurring leader for the Mongol empire, appearing in nearly every game.

Name and title

There are many theories about the origins of Temüjin's title. Since people of the Mongol nation later associated the name with ''ching'' (Mongolian for strength), such confusion is obvious, though it does not follow etymology. One theory suggests the name stems from a palatalised version of the Mongolian and Turkic word ''tenggis'', meaning "ocean", "oceanic" or "wide-spreading". (Lake Baikal and ocean were called ''tenggis'' by the Mongols. However, it seems that if they had meant to call Genghis ''tenggis'' they could have said (and written) "Tenggis Khan", which they did not. Zhèng (Chinese: 正) meaning "right", "just", or "true", would have received the Mongolian adjectival modifier ''-s'', creating "Jenggis", which in medieval romanization would be written "Genghis". It is likely that the 13th century Mongolian pronunciation would have closely matched "Chinggis".

The English spelling "Genghis" is of unclear origin. Weatherford claims it to derive from a spelling used in original Persian reports. Even at this time some Iranians pronounce his name as "Ghengiss". However, review of historical Persian sources does not confirm this.

According to the Secret History of the Mongols, Temüjin was named after a powerful warrior of the Tatar tribe that his father Yesügei had taken prisoner. The name "Temüjin" is believed to derive from the word ''temür'', meaning iron (modern Mongolian: , ''tömör''). The name would imply skill as a blacksmith.

More likely, as no evidence has survived to indicate that Genghis Khan had any exceptional training or reputation as a blacksmith, the name indicated an implied lineage in a family once known as blacksmiths. The latter interpretation is supported by the names of Genghis Khan's siblings, Temülin and Temüge, which are derived from the same root word.

Name and spelling variations

Genghis Khan's name is spelled in variety of ways in different languages such as , Turkic: ''Cengiz Han'', ''Çingiz Xan'', ''Çingiz Han'', ''Chingizxon'', ''Çıñğız Xan'', ''Chengez Khan'', ''Chinggis Khan'', ''Chinggis Xaan'', ''Chingis Khan'', ''Jenghis Khan'', ''Chinggis Qan'', ''Djingis Kahn'', Russian: Чингисхан (''Čingiskhan'') or Чингиз-хан (''Čingiz-khan''), etc. Temüjin is written in Chinese as .

When Kublai Khan established the Yuan Dynasty in 1271, he had his grandfather Genghis Khan placed on the official record as the founder of the dynasty or Taizu (). Thus, Genghis Khan is also referred to as Yuan Taizu () in Chinese historiography.

Timeline

Probably 1155, 1162, or 1167: Temüjin was born in the Khentii mountains.

At the age of nine, Temüjin's father Yesükhei was poisoned by Tatars, leaving him and his family destitute.

c. 1184: Temüjin's wife Börte was kidnapped by Merkits; he called on blood brother Jamuka and Wang Khan for aid, and they rescued her.

c. 1185: First son Jochi was born; leading to doubt about his paternity later among Genghis' children, because he was born shortly after Börte's rescue from the Merkits.

1190: Temüjin united the Mongol tribes, became leader, and devised code of law Yassa.

1201: Victory over Jamuka's Jadarans.

1202: Adopted as Wang Khan's heir after successful campaigns against Tatars.

1203: Victory over Wang Khan's Keraits. Wang Khan himself is killed by accident by allied Naimans.

1204: Victory over Naimans (all these confederations are united and become the Mongols).

1206: Jamuka was killed. Temüjin was given the title ''Genghis Khan'' by his followers in a Kurultai (around 40 years of age).

1207–1210: Genghis led operations against the Western Xia, which comprises much of northwestern China and parts of Tibet. Western Xia ruler submitted to Genghis Khan. During this period, the Uyghurs also submitted peacefully to the Mongols and became valued administrators throughout the empire.

1211: After the kurultai, Genghis led his armies against the Jin Dynasty ruling northern China.

1215: Beijing fell; Genghis Khan turned to west and the Khara-Kitan Khanate.

1219–1222: Conquered Khwarezmid Empire.

1226: Started the campaign against the Western Xia for forming coalition against the Mongols, the second battle with the Western Xia.

1227: Genghis Khan died after conquering the Tangut people. Cause of death is uncertain, although legend states that he was thrown off his horse in the battle and contracted a deadly fever soon after.

Notes

Footnotes

References

Man, John (2004). ''Genghis Khan: Life, Death and Resurrection''. Bantam Press, London. ISBN 978-0-553-81498-9.

Further reading

Via the Internet Archive's copy of the History Channel Web site. (summary in English) Stevens, Keith. Retrieved May 22, 2008.

Primary sources

External links

Book Review of Genghis Khan by Leo De Hartog

Genghis Khan and the Mongols

Welcome to The Realm of the Mongols

Parts of this biography were taken from the Area Handbook series at the Library of Congress

Estimates of Mongol warfare casualties

Genghis Khan on the Web (directory of some 250 resources)

Mongol Arms

Genghis Khan's leadership approach – LeaderValues

‘Ala’ al-Din ‘Ata Malik Juvayni A History of the World-Conqueror Ghengis Genghis Khan, Ata al-Mulk Juvayni and Rashid-al-Din Hamadani

Category:Article Feedback Pilot * Category:Great Khans of the Mongol Empire Category:12th-century births Category:1227 deaths Category:13th-century Mongolian monarchs Category:12th-century Mongolian monarchs Category:13th-century Chinese monarchs

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name	Keith Green
background	solo_singer
birth name	Keith Gordon Green
born	October 21, 1953 Sheepshead Bay, New York, U.S.
died	July 28, 1982, Garden Valley, Texas, U.S.
instrument	Piano, guitar, bass guitar, percussion
genre	Gospel, CCM, Rock'n'Roll
occupation	Singer, songwriter, musician, minister
label	Pretty Good Records Sparrow Records Decca Records
notable instruments	}}

Keith Gordon Green (October 21, 1953 – July 28, 1982) was an American gospel singer, songwriter, musician, and Contemporary Christian Music artist originally from Sheepshead Bay, Brooklyn, New York. Beyond his music, Green is best known for his strong devotion to Christian evangelism and challenging others to the same. Often considered controversial for his frequently confrontational lyrics and spoken messages, some notable songs written by Green and/or his wife, Melody Green, include "Your Love Broke Through," "You Put This Love In My Heart," and "Asleep In The Light." Green is also known for numerous popular modern hymns, including "O Lord, You're Beautiful" and "There Is A Redeemer."

Early life

Keith took to music at a young age, beginning with the ukulele at age three, the guitar at five, and the piano at seven years of age. His talents were noted by a major newspaper by the time he was only eight years old. Following a performance of Arthur Laurents' ''The Time of the Cuckoo'', a local review by the ''Los Angeles Times'' wrote that "roguish-looking, eight-year-old Keith Green gave a winning [character] portrayal" as "the little Italian street urchin, Mauro"; another review commented that he "stole the show". The show was Keith's first appearance in live theater, which was held in Chatsworth, California, in September 1962. According to the ''LA Times'', Green had already "done a number of television commercials and...made a TV pilot."

At 10 years old, Green went on to play the role of "Kurt von Trapp" in a local community theatre production of ''The Sound of Music'' at the Valley Music Theater in Woodland Hills, California. In February 1965, with forty original songs already written by him, Green and his father Harvey signed a five-year contract with Decca Records, with Harvey as business manager. The first song released on disc was ''A Go-Go Getter'' in May 1965 (produced by Gary Usher), which he had earlier composed and published before signing on with Decca. Upon publication of this song, Green became the youngest person ever to sign with the American Society of Composers, Authors and Publishers (ASCAP).

Decca Records planned to make Green a teen idol, regularly getting the young pre-teenager featured in fanzines like ''Teen Scene'' and on popular television shows like ''The Jack Benny Show'' and ''The Steve Allen Show''. Keith was a guest on the television game show ''I've Got a Secret'' (May 3, 1965). His secret was "I just signed a five-year contract as a rock-'n'-roll singer." The segment included a live performance of ''We'll Do a Lot of Things Together''.

By the time Green was twelve, he had written ten more songs, and ''Time'' magazine ran a short piece about Green in an article about aspiring young rock-'n'-roll singers, referring to him as Decca Records' "prepubescent dreamboat". However, after national attention envisioned by Decca Records failed to materialize for Keith, Donny Osmond captured the attention of pre-teens and teenagers, eclipsing Keith's newfound stardom, and Keith was quickly forgotten by the public.

Spiritual experience

Keith had a Jewish heritage and was raised in Christian Science. He grew up reading the New Testament and called the mixture of being Jewish and learning about Jesus "an odd combination" that left him open minded but deeply unsatisfied. He began doing drugs and became interested in eastern mysticism and "free love." After experiencing what Green described as a "bad trip," he abandoned drug use and became interested in philosophy and theology. Green later stated, however, that in the midst of his skepticism, he felt that God "broke through [his] calloused heart," and he became a follower of Jesus, a Christian believer in Jesus the Messiah. Soon afterward, Keith's wife Melody, whom he had married in 1973 and was also Jewish, also became a Christian believer in Jesus. It was during this time that the newlyweds became involved with the Vineyard Christian Fellowship in Southern California.

Ministry

In 1975, the Greens began an outreach program in the suburbs of Los Angeles, California, in the San Fernando Valley. Purchasing the home next door to their own and renting an additional five in the same neighborhood, Keith and Melody provided a environment of Christian teaching for a group of young adults, the majority of whom were of college age. Much to the consternation of neighbors, those living in the Green's homes included former drug addicts, the homeless and even some prostitutes who had been referred to the Greens by other ministries and shelters. In 1977, the Greens outreach was officially named Last Days Ministries.

Keith Green's initial tone of ministry was largely influenced by Leonard Ravenhill, who pointed Keith to Charles Finney, a nineteenth century revivalist preacher who preached the law of God to provoke conviction in his hearers. During his concerts he would often exhort his listeners to repent and commit themselves more wholly to following Christ. Green later softened his approach, and this transition is evident in his music beginning with ''So You Wanna Go Back To Egypt'' in 1980. He described the changes he went through in his next-to-last article for the Last Days Magazine.

Recording

Green was signed to Contemporary Christian music label Sparrow Records in 1976 and worked on the album ''Firewind'' (1976) with Christian artists 2nd Chapter of Acts, Terry Talbot, John Michael Talbot, and Barry McGuire. Prior to Keith's signing with Sparrow Records and two years before the release of "No Compromise", Tommy James (of Tommy James and the Shondells) released "Don't Wanna Fall Away From You" on his 1976 Fantasy album titled "In Touch".

His first solo project, ''For Him Who Has Ears to Hear'', was released in 1977 and his second solo release, ''No Compromise'', followed in 1978. In 1979, after negotiating a release from his contract with Sparrow, Green initiated a new policy of refusing to charge money for concerts or albums. Keith and Melody mortgaged their home to privately finance Green's next album, ''So You Wanna Go Back To Egypt''. The album, which featured a guest appearance by Bob Dylan, was offered through mail-order and at concerts for a price determined by the purchaser. By May 1982, Green had shipped out more than 200,000 units of his album – 61,000 for free. Subsequent albums included ''The Keith Green Collection'' (1981) and ''Songs For The Shepherd'' (1982).

When his music was carried by Christian bookstores, a second cassette was included free of charge for every cassette purchased to give away to a friend to help spread the Gospel.

Last Days Ministries

In 1978, Last Days Ministries (LDM) began publishing the ''Last Days Newsletter''. Originally printed on a few pages of loose paper, the newsletter grew in content to eventually become a "small, colorful magazine" and was renamed in mid-1985 as the ''Last Days Magazine.'' The magazine featured articles by Green and his wife as well as contemporary Christian authors David Wilkerson, Leonard Ravenhill, and Winkie Pratney, all of whom lived in the area. The publication also later included the reprinted works of classic Christian authors such as Charles Finney, John Wesley, and William Booth and his wife Catherine. Most of the articles were reprinted as tracts. By the mid-1980s, the Last Days Magazine was sent out to over 500,000 people worldwide.

In 1979, the ministry relocated from the San Fernando Valley to a plot of land in Garden Valley, Texas, a crossroads community about nine miles (14 km) west of Lindale, Texas. Within a few years, Last Days purchased additional land, bringing the total to .

Plane crash

Along with eleven others, Keith Green died on July 28, 1982, when the Cessna 414 leased by Last Days Ministries crashed after takeoff from the private airstrip located on the LDM property. The small two-engine plane was carrying eleven passengers and the pilot, Don Burmeister for an aerial tour NTSB Brief of Accident: File No. 3323 (07/28/1982); FTW82AA299. NTSB Factual Aviation Report; NTSB ID: FTW82AA299.

Keith, Josiah, and Bethany Green are interred at Garden Valley Cemetery behind the Garden Valley Baptist Church, less than a half-mile from the LDM property. He was survived by his wife and two daughters, the youngest of whom was born after Green's death.

Legacy

Two full albums of original Green songs were released posthumously: ''The Prodigal Son'' (1983) and ''Jesus Commands Us to Go!'' (1984). Another release, ''I Only Want to See You There'' (1983) contained mostly previously released material. A compilation of his recorded work, ''The Ministry Years'', was released as a two-volume set in 1987 and 1988 and included five previously unreleased songs.

Another unreleased Christian song known to have been recorded by Green was "Born Again," which was finally released in 1999, 17 years after his death, on the ''First Love'' compilation video and CD. Both feature a two-song tribute to Green by other Christian artists.

In 2008, Last Days Ministries and Sparrow Records partnered together and released ''The Live Experience - Special Edition'', a CD/DVD combination of 16 live recordings and 4 hours of DVD footage including video of live performances as well as details regarding Green's life and his passing. A "Greatest Hits" album was also released at the same time, including 17 of Green's most popular songs and one more previously unreleased Christian song, "Your Love Came Over Me".

On November 23, 2009, the EP ''Happy Birthday to You Jesus'' was released, containing a talk by Keith about Christmas and another previously unreleased song, "Happy Birthday to You Jesus".

A prolific personal journalist, Green's writings were published as excerpts in the books ''A Cry In The Wilderness'' (Sparrow, 1993), ''If You Love the Lord'' (Harvest House, 2000), and ''Make My Life a Prayer'' (Harvest House, 2001).

Tribute recordings

In 1992, several artists joined together to re-record many of Green's best-known songs for a tribute album called ''No Compromise: Remembering the Music of Keith Green'' under the Sparrow Records label. Artists contributing to the recording include Petra, Charlie Peacock, Susan Ashton, Margaret Becker, Michael Card, GLAD, Rich Mullins, Steven Curtis Chapman, Steve Green, and Russ Taff.

In 2001, BEC Records released a second tribute record ''Start Right Here: Remembering the Life of Keith Green''. Produced by Derri Daugherty, the album included performances by new contemporary Christian artists MxPx, Joy Electric, Starflyer 59, among others.

At the twentieth anniversary of Keith's death, Sparrow Records released another tribute album, ''Your Love Broke Through: The Worship Songs of Keith Green''. The 2002 album contains re-recordings by Rebecca St. James, Michelle Tumes, Chris Tomlin, Twila Paris, Darlene Zschech, Jason Upton, Martin Smith, Charlie Hall, Joanne Hogg, Matt Redman, Paul Oakley, and Sarah Sadler. The album contains contemporary Christian and mainstream artist Michael W. Smith's version of the song ''There Is One'', an unfinished work by Keith Green. Composition of the song was completed by Smith, along with British songwriter and Christian music artist Martin Smith.

Last Days Ministries property

The LDM property was sold in 1996 and is now occupied by Teen Mania Ministries. Teen Mania has dedicated one of its dormitories, Green Hall, in memory of Keith. Melody Green continues to operate Last Days Ministries from Oceanside, California.

Honors

On November 27, 2001, Keith Green was inducted into the Gospel Music Hall of Fame.

On April 3, 2006, Green was honored with the ASCAP Crescendo Award at the 28th annual ASCAP Christian Music Awards presentation dinner. His widow, Melody Green, was present to receive the award for her late husband.

Movie

On April 21, 2010, Melody Green announced on the Last Days Ministries website that a feature film about Keith's life is in development. On February 26, 2011 the producers who optioned the film rights failed to exercise their contract. All film rights reverted back to Melody Green, who is currently developing the film, and gathering a new production team.

Quotes

''"It's time to quit playing church and start being the Church (Matt. 18:20)"'' — Keith Green, as quoted by Melody Green in the introduction to ''A Cry in the Wilderness'', Sparrow Press, 1993.

''"I repent of ever having recorded one single song, and ever having performed one concert, if my music, and more importantly, my life has not provoked you into Godly jealousy or to sell out more completely to Jesus!"'' — Keith Green

''"You shouldn't go to college unless God has definitely called you to go."'' — Keith Green, 'Why YOU should go to the mission field', 1982

''"No Compromise is what the whole Gospel of Jesus is all about... 'For I tell you...no man can serve two masters...' (Matt. 6:24). In a day when believers seem to be trying to please both the world and the Lord (which is an impossible thing), when people are far more concerned about offending their friends than offending God, there is only one answer...Deny yourself, take up your cross and follow Him!"'' — Keith Green, No Compromise album, 1978.

''"If your heart takes more pleasure in reading novels, or watching TV, or going to the movies, or talking to friends, rather than just sitting alone with God and embracing Him, sharing His cares and His burdens, weeping and rejoicing with Him, then how are you going to handle forever and ever in His presence? You’d be bored to tears in heaven, if you’re not ecstatic about God now!!"'' — Keith Green

''"The only music minister to whom the Lord will say, "Well done, thy good and faithful servant," is the one whose life proves what their lyrics are saying, and to whom music is the least important part of their life. Glorifying the only worthy One has to be a minister's most important goal!!!"'' — Keith Green

''"He, being dead, yet speaketh."'' — Leonard Ravenhill, Keith's mentor, borrowing from Hebrews 11:4 (KJV) in his 1990 2-page ''Memories of Keith'' tribute from a computer file, part of the Enhanced CD version of ''No Compromise'' by Melody Green with David Hazard.

Discography

Career releases: 1965-1982

Mainstream recordings

Besides the first disc release in May 1965 (pictured above), two more Decca disc releases occurred before Donny Osmond took the spotlight.

-

Christian recordings

''For Him Who Has Ears to Hear'' (May 20, 1977)

''No Compromise'' (November 9, 1978)

''So You Wanna Go Back to Egypt'' (May 7, 1980)

''The Keith Green Collection'' (August 11, 1981)

''Songs for the Shepherd'' (April 12, 1982)

Posthumous releases

Christian recordings

''I Only Want To See You There'' (March 21, 1983)

''The Prodigal Son'' (August 15, 1983)

''Jesus Commands Us to Go!'' (July 20, 1984)

''The Ministry Years, Volume One (1977-1979)'' (1987)

''The Ministry Years, Volume Two (1980-1982)'' (1988)

''The Early Years'' (1996)

''Best of Keith Green: Asleep in the Light'' (1996)

''Because of You: Songs of Testimony'' (1998)

''Here Am I, Send Me: Songs of Evangelism'' (1998)

''Make My Life a Prayer to You: Songs of Devotion'' (1998)

''Oh Lord, You're Beautiful: Songs of Worship'' (1998)

''The Ultimate Collection (DVD/CD Release)'' (2002)

''Live Experience (CD Release)'' (April 29, 2008)

''Live Experience Special Edition (CD/DVD Release)'' (April 29, 2008)

''Greatest Hits'' (April 29, 2008)

''Happy Birthday to You Jesus'' (Nov 23, 2009)

Mainstream recordings

''Keith Green Live (His Incredible Youth)'' (1995)

''The Early Word'' (February 13, 2009)

Tribute albums

''No Compromise: Remembering the Music of Keith Green'' (1993)

''Start Right Here: Remembering the Life of Keith Green'' (2001)

''Your Love Broke Through: The Worship Songs Of Keith Green'' (2002)

Bibliography

''(All released posthumously)''

''No Compromise: The Life Story of Keith Green'' (1989)

''A Cry In The Wilderness: Twelve Bold Messages About Uncompromising Faith'' (1993)

''If You Love The Lord'' (2000)

''Make My Life A Prayer'' (2001)

References

External links

KeithGreen.com

Last Days Ministries

Adorando Por Siempre Worship For Ever, A Spanish Website from Argentina, dedicated to the Music, Life and Ministry of Keith Green

Keith Green's Music (Rhapsody Playlist)

Index of Articles from the Last Days Newsletter

Memories of Keith Green Yahoo! Group

NTSB Report of Crash

Aircraft Incident and Accident report (contains text of above NTSB report and a great deal more information)

Famous People Who Died in Aviation Accidents, 1980s (This ties Keith Green to the Aircraft Registration Number in the NTSB report)

Keith Green's Burial Site

High Altitude Aerial Photo of Garden Valley, with a view of private runway inside the Last Days Ministries property (1995 satellite photo)

Category:1953 births Category:1982 deaths Category:American performers of Christian music Category:Christian religion-related songwriters Category:Christians of Jewish descent Category:American evangelicals Category:American Christians Category:Victims of aviation accidents or incidents in the United States Category:Gospel Music Hall of Fame inductees Category:Accidental deaths in Texas Category:American child singers Category:People from Sheepshead Bay, Brooklyn

de:Keith Green fr:Keith Green nl:Keith Green no:Keith Green pt:Keith Green ru:Грин, Кит sv:Keith Green

name	Eddie Izzard
birth name	Edward John Izzard
birth date	February 07, 1962
birth place	Colony of Aden, Aden Protectorate (now Aden, Yemen)
medium	Stand-up, Television, Film, Stage
nationality	British
active	1987–present
genre	Improvisational comedy,Observational comedy
subject	World history, Celebrities, Religion, Language, Sex
influences	Monty Python, Billy Connolly, Lenny Bruce, Steve Martin, Richard Pryor, Spike Milligan
influenced	Harry Hill, Dara Ó Briain, Demetri Martin, Hal Sparks
notable work	''Live at the Ambassadors'' ''Definite Article'' ''Dress to Kill'' ''Glorious'' ''Circle'' ''Lenny Bruce'' in ''Lenny'' ''Wayne Malloy/Doug Rich'' in ''The Riches'' ''Roman Nagel'' in ''Ocean's Thirteen'' ''Erich Fellgiebel'' in ''Valkyrie'' ''Mr. Kite'' in ''Across the Universe''
website	eddieizzard.com

}}

Edward John "Eddie" Izzard (born 7 February 1962) is an English stand-up comedian and actor. His comedy style takes the form of rambling, whimsical monologue and self-referential pantomime.

Izzard's works include stand-up sets ''Unrepeatable'', ''Definite Article'', ''Glorious'', ''Dress to Kill'', ''Circle'', ''Sexie'' and ''Stripped''. He had a starring role in the television series ''The Riches'' as Wayne Malloy and has appeared in many motion pictures such as ''Ocean's Twelve'', ''Ocean's Thirteen'', ''Mystery Men'', ''The Cat's Meow'', ''Across the Universe'', The Chronicles of Narnia: Prince Caspian, and ''Valkyrie''.

He has cited his main comedy role model as Monty Python, and John Cleese once referred to him as the "Lost Python". In 2009, he completed 43 marathons in 51 days for Sport Relief in spite of having no prior history of long distance running.

He is also known for his transvestism.

Early life

Izzard was born in Aden, Yemen, then the Colony of Aden in the Aden Protectorate. He was the younger son of British parents Dorothy Ella, a midwife and nurse, and Harold John Izzard, an accountant who was working in Aden with British Petroleum. A year after his birth, the family moved to Bangor in Northern Ireland and lived there until he was five. The family then moved to Skewen in South Wales where his mother died of cancer when Izzard was six and his brother Mark was eight. Following his mother's death, Izzard attended boarding schools: St John's School in Porthcawl, St. Bede's Preparatory School, and Eastbourne College.

Career

Early career

Izzard began to toy with comedy at the University of Sheffield with partner and student friend Rob Ballard. After leaving his accountancy degree course, he and Ballard took their act to the streets, often in Covent Garden. After his split with Ballard, Izzard spent a great deal of the early 1980s working as a street performer in Europe and the United States. He then moved his act into the stand-up comedy venues of Britain. His first gig was at the Banana Cabaret in Balham, London. In 1987, he made his first stage appearance at The Comedy Store, London. In 1989, he met actress Sarah Townsend who was running a Fringe venue at the Edinburgh Festival. He refined his material throughout the 1980s, and in the early 1990s he finally began earning some measure of recognition through his improvisation, in part at his own club "Raging Bull" in Soho.

Success as a comedian

In 1991, Izzard got a spot on the Fry and Laurie produced AIDS benefit ''Hysteria 3,'' where he did his "Wolves" sketch, which broke him into the mainstream comedy circuit and television. His resultant stand-up work brought him British Comedy Awards in 1993 (for ''Live at the Ambassadors''), a part in "Filth" which was a stand up presentation by left-wing sympathetic comedians in aid of raising money for the Terence Higgins Trust in 1994, and 1996 (for ''Definite Article'').

In 1996, he got a part in his first United States-produced film, ''The Secret Agent,'' where he met and befriended Robin Williams. Williams already knew of Izzard's act, and discussed bringing his act to the United States. As a result, Izzard took ''Definite Article'' on a successful stint in New York City in the same year, and as a support act to Williams took ''Dress to Kill'' to San Francisco in 1998. His U.S. breakthrough came in 1999, when ''Dress to Kill'' was shown on the American television channel HBO, about a year or so after he performed the show on tour in the USA, UK and France. Suddenly, America was aware of Izzard, and the show went on to earn him two Emmy Awards in 2000 (for performance and writing).

In 1999, after complaints that his act recycled jokes appearing on his DVDs, the BBC's consumer programme ''Watchdog'' investigated Izzard's live act. Izzard explained that like most comedy performers, he used some of his most successful routines in each show. Nonetheless, Izzard was issued a warning by the Department of Trade and Industry. Since then, Izzard has rarely performed his stand-up act on television, saying that it uses up material at too high a rate, whereas stage material can be continually re-used in front of different audiences for several months.

In 2005, Izzard used his rambling style to provide the voice-over for the British government's television advertisements promoting recycling. The tagline of the ads was "Recycle. The possibilities are endless!" Izzard also performed on stage with Scottish musician Midge Ure at Live8 in Edinburgh, Scotland. He played the piano on the song "Vienna".

In January 2006, the U.S. television network FX announced the production of a new drama series called ''The Riches'' (formerly ''Low Life''). Izzard and British actress Minnie Driver star as a married couple, Wayne and Dahlia Malloy, who have been part of a caravan of con-artist Irish travellers swindling their way across the U.S. with their children. After finding another family killed in a car accident, the Malloys assume their identities and start a new life as law-abiding suburbanites in Baton Rouge, Louisiana. The youngest son has shown a preference for wearing girls' clothing, leading to some speculation that the role was based upon Izzard's experiences. Izzard has stated in several interviews that the character of Sam had been given transvestite tendencies long before he was cast as Wayne Malloy, but he has contributed his perspective to keep the character believable.

Theatrical, TV and film appearances

In 1994, Izzard made his West End drama debut as the lead in the world premiere of David Mamet's ''The Cryptogram'' with Lindsay Duncan, in the production at London's Comedy Theatre. The success of that role led to his second starring role in David Beaird's black comedy ''900 Oneonta''. In 1995, he portrayed the title character in Christopher Marlowe's ''Edward II''.

In 1998 Izzard appeared briefly on stage with the Monty Python team in ''The American Film Institute's Tribute to Monty Python'' (also referred to as ''Monty Python Live at Aspen''). He walked on stage with the five surviving Pythons and he was summarily escorted off by Eric Idle and Michael Palin as he attempted to participate in a discussion about how the group got together.

Izzard portrayed comedian Lenny Bruce in the 1999 production of Julian Barry's 1971 play ''Lenny''. In 2001, he replaced Clive Owen in Peter Nichols' 1967 play ''A Day in the Death of Joe Egg'' at the Comedy Theatre. Izzard and Victoria Hamilton then repeated their lead roles when the show was brought to Broadway in 2003, with The Roundabout Theatre Company production. The revival received four Tony Award nominations including Best Revival of a Play, Best Leading Actor and Actress for its stars Izzard and Hamilton in their Broadway debuts, and Best Direction for Laurence Boswell. In June 2010, Izzard replaced James Spader in the role of Jack Lawson in David Mamet's play ''Race'' on Broadway.

Izzard has appeared in numerous films, starting with 1996's ''The Secret Agent''. He has appeared as several real-life individuals, including Charlie Chaplin in ''The Cat's Meow'', actor Gustav von Wangenheim in ''Shadow of the Vampire'' and General Erich Fellgiebel in ''Valkyrie''. Other roles have included Mr. Kite in ''Across the Universe'', Lussurioso in ''Revengers Tragedy'' and criminal expert Roman Nagel in ''Ocean's Twelve'' and ''Ocean's Thirteen''. Voice work has included the titular It in ''Five Children and It'', Nigel in ''The Wild'' and the mouse warrior Reepicheep in ''The Chronicles of Narnia: Prince Caspian.'' He said in 2009 that he would not be reprising his role as Reepicheep and the role was ultimately played by Simon Pegg in ''The Chronicles of Narnia: The Voyage of the Dawn Treader''.

Izzard appeared in the BBC science fiction miniseries ''The Day of the Triffids'' based on the 1951 novel, alongside Jason Priestley, Vanessa Redgrave, Joely Richardson, Dougray Scott and Brian Cox. He played Dr. Hatteras, a skeptical psychology professor, in the Showtime series ''United States of Tara''.

Comic style

Izzard's style is heavily influenced by Monty Python, especially in his use of a stream-of-consciousness delivery that jumps between topics as he free associates on stage. He does not generally work from a script, owing to his dyslexia. Instead, he interrupts himself with new joke ideas, the characters he portrays turn into other characters, and he nonchalantly leaps from topic to topic. This often results in brief pauses in the routine which he fills with 'so, yeah', and other verbal tics that have become his trademarks. Thinking aloud is also part of Izzard's ongoing attempt to make the process of writing the show itself part of the humour. As he put it in a 2004 interview with ''The Guardian'', "It's the oral tradition. Human beings have been doing it for thousands of years". He frequently notes the reaction to a joke midstream by pretending to write on his hand ("Should be funnier"; "Lost them there"; "They didn't believe me"; "They didn't follow, never do that again", "never link those two[references] together ever again.") He asks the audience questions and verbally engages with hecklers.

Among Izzard's comic talents are mimicry and mime. He portrays God as an authority figure using the voice of James Mason and casts Sean Connery as Noah; these impersonations appear in many of his performances. Izzard also imitates activities such as sawing wood, vacuum cleaning, and mowing the lawn, anthropomorphising the machines with accents and personalities. Successful impressions, such as his Scottish clarinet teacher, Mrs. Badcrumble, become running gags which recur in different shows. He tackles topics both contemporary and historic, including frequent re-imaginings of historical events which result in scenes like 'Cake or Death: Church of England runs the Inquisition', or 'Jesus Ministers to the Dinosaurs'.

When asked about his comedy style by George Stroumboulopoulos, host of CBC Television's talk show, ''The Hour'', Izzard described his use of history by saying,

"I just talk complete bullshit. The history, the politics, I noticed that no one was using history, so there's a lot of history lying about the place, and it's all free, and it's on Wikipedia! You know, I use Wikipedia like a crazy idiot, now. Then I take all this stuff, and I regurgitate it into a weird angle".

In 2008, in his ''Stripped'' tour, Izzard began using Wikipedia itself as part of his stand-up act, reading from a live copy of an article and mocking Wikipedia's self-referential editorial style.

Traditionally, Izzard has focused on the creative possibilities of thinking through absurd situations in real time. He also turns much of the attention on himself and his personality, including his cross-dressing ("It is my manifest destiny to wear a dress on all seven continents"). Contemporary pop culture (Harry Potter, ''Star Wars'', etc.) is also a frequent subject, brought up both to critique its weaknesses and to enhance his anecdotes.

His bent towards the surreal even went so far as to produce a sitcom called Cows in 1997 for Channel 4, a live action comedy with actors dressed in cowsuits.

Transvestism

Izzard started to freely talk about his transvestism in venues like Edinburgh Festival as early as 1992. In his show, ''Dress to Kill'', Izzard describes himself as an "executive", "action" and "professional" transvestite, as "a male tomboy" rather than a drag queen or a "weirdo" transvestite (he cites J. Edgar Hoover and Hermann Göring as examples of the latter). He regularly cross-dresses both on and off stage and makes it clear that cross-dressing is, for him, neither a part of his performance nor a sexual fetish. He remarks in his show ''Unrepeatable'', "Women wear what they want and so do I". According to Izzard, "Most transvestites fancy women". He dismisses claims that he is a male homosexual, saying he is "a straight transvestite or a male lesbian". He has also described himself as "a lesbian trapped in a man's body", transgender, and "a complete boy plus half a girl".

Activism

Izzard has engaged in campaigning work. He is especially well-known as a pro-European Union campaigner supporting the further integration of the UK into the EU. In May 2005 he appeared on the BBC's political debate show ''Question Time'', describing himself as a 'British-European', comparing this with other cultural identities such as 'African-American'. As part of his integration campaigning, he was one of the first people to spend a euro in London. This pan-European approach has influenced his work: he regularly performs in French, in which he is fluent, and occasionally in German, in addition to English. In July 2003, Izzard received an honorary Doctor of Letters from the University of East Anglia in Norwich, England for "pro-Europe campaigning", "his contribution to promoting modern languages and tolerance of other cultures and lifestyles" and for having "transcended national barriers" with his humour.

He has also campaigned unsuccessfully against the closure of the departments of Drama and Languages, Linguistics and Translation at the University of East Anglia, although the department of Drama was later reprieved. In 1998, Izzard was named in a list of the biggest private financial donors to the Labour Party. He appeared in a party political broadcast for the Labour Party in the run up to the 2005 general election. He donated nearly £10,000 to the party in 2008, appeared again in a party political broadcast for the 2009 European election and again in a 2010 election video entitled 'Brilliant Britain'. Izzard appeared in literature to support changing the British electoral system from first-past-the-post to alternative vote for electing Members of Parliament to the House of Commons in the Alternative Vote referendum in 2011.

On 20 July 2006, he received an honorary doctorate in Letters from the Faculty of Arts at the University of Sheffield, where he spent one year on an Accounting and Financial Management course in the early 80s. During his time at the University he established the now-defunct Alternative Productions Society in the Union of Students with the aim of promoting fringe-based arts. On 4 March 2010 he was elected as the Honorary President of the University of Sheffield Union of Students.

On 7 July 2007, Izzard was one of the presenters from the London leg of Live Earth. During an interview for the 2008 Stripped tour, Izzard spoke about becoming more active in European politics as well as running for political office in Europe within the next decade. Izzard added a stop in New Orleans during his 2008 ''Stripped'' tour. All proceeds from the performance of 23 June 2008 were donated to Neighborhood Housing Services of New Orleans.

Marathons

On 27 July 2009, with only 5 weeks' training and no significant prior history of running, Izzard began seven weeks of back-to-back marathon runs (with Sundays off) across the UK to raise money for Sport Relief. He ran from London to Cardiff, to Belfast, to Edinburgh, and back to London carrying flags of England, Scotland or Wales depending on which country he was in, and carried a self-designed green flag bearing a white dove when in Northern Ireland. The blog Eddie Iz Running was a document of his road running marathon, in which he ran 43 marathons in 51 days. He completed the run on 15 September 2009, after having run at least 27 miles each day, 6 days a week for 7 weeks straight, covering more than 1,100 miles across the UK.Izzard received a special award at BBC Sports Personality of the Year 2009 for his achievements.

Izzard ran his final marathon in five hours and 30 seconds, narrowly outside his projected time. However, had he not stopped and waited 20 minutes for his film crew to catch up with him he could have finished well under his target time. In March 2010, Izzard took part in the Sport Relief Mile event.

Following the completion of the marathon runs, Izzard has started training to take part in an Ironman Triathlon, saying he has become fascinated with fitness "because there's no point in throwing away all that training".

Personal life

During his ''Stripped'' tour, Izzard said he realised he was an atheist. "I was warming the material up in New York, where one night, literally on stage, I realised I didn’t believe in God at all. I just didn’t think there was anyone upstairs."

He keeps his romantic life private, saying one of the reasons is due to the wishes of his companions not wanting to become content for his show. Izzard dated Sarah Townsend, the director of the documentary ''Believe: The Eddie Izzard Story'', whom he first met while she was running a Fringe venue at the Edinburgh Festival in 1989.

Izzard speaks French and has performed stand up in French during his shows. He also speaks German and used it in the 2001 film ''All the Queen's Men''.

Critical reception

On 18 March 2007, Izzard was listed as number 3 of the 100 Greatest British National Comedians (just behind Peter Kay at number 2 and Billy Connolly at number 1) as part of British television station Channel 4's ongoing ''100 Greatest...'', series. However in the 2010 updated version of the list he was ranked 5th In a 2005 poll to find ''The Comedian's Comedian'', Izzard was voted amongst the top 20 greatest comedy acts ever by fellow comedians and comedy insiders. He was number 75 in Comedy Central's ''100 Greatest Stand-ups of All Time''.

During the 1999 television special ''It's... the Monty Python Story'', which Izzard hosted, John Cleese said Izzard was the "Lost Python"; Izzard furthered that idea via his substitution for Graham Chapman in public performance of Python material with the rest of the original members of the troupe. He also made a cameo appearance in the Python reunion interview ''Monty Python Live At Aspen''.

In 2008, Izzard received the James Joyce Award of the Literary and Historical Society of UCD, Dublin, Ireland. In March 2010, the Students Union of the University of Sheffield overwhelmingly elected him their honorary President.

Discography and appearances

Stand-up

''Live at the Ambassadors'' (15 November 1993)

''Unrepeatable'' (14 March 1994)

''Definite Article'' (21 October 1996)

''Glorious'' (17 November 1997)

''Dress to Kill'' (9 November 1998)

''Circle'' (18 November 2002)

''Sexie'' (26 November 2003)

''Stripped'' (23 November 2009)

Stage

''900 Oneonta'' (1994)

''The Cryptogram'' (1994)

''Edward II'' (1995)

''Lenny'' (1999)

''A Day in the Death of Joe Egg'' (2001–2002, 2003)

''Trumbo'' (2003)

''Race'' (2010)

Filmography

''The Oncoming Storm'' (1995) as Luthor Keeton

''The Secret Agent'' (1996) as Vladimir

''Velvet Goldmine'' (1998) as Jerry Devine

''The Avengers'' (1998) as Bailey

''Mystery Men'' (1999) as Tony P

''The Criminal'' (1999) as Peter Hume

''Circus'' (2000) as Troy

''Shadow of the Vampire'' (2000) as Gustav von Wangenheim

''The Cat's Meow'' (2001) as Charlie Chaplin

''All the Queen's Men'' (2001) as Tony Parker

''Revengers Tragedy'' (2002) as Lussurioso

''Alien Invasion'' (2003) as Brik

''Blueberry'' aka ''Renegade'' (2004) as Prosit

''Five Children and It'' (2004) as It (voice)

''Romance & Cigarettes'' (2004) as Gene Vincent

''Ocean's Twelve'' (2004) as Roman Nagel

''The Aristocrats'' (2005) as Himself

''The Wild'' (2006) as Nigel (voice)

''My Super Ex-Girlfriend'' (2006) as Professor Bedlam

''Ocean's Thirteen'' (2007) as Roman Nagel

''Across the Universe'' (2007) as Mr. Kite

''The Chronicles of Narnia: Prince Caspian'' (2008) as Reepicheep (voice)

''Igor'' (2008) as Dr. Schadenfreude (voice)

''Valkyrie'' (2008) as Erich Fellgiebel

''Rage'' (2009) as Tiny Diamonds

''Every Day'' (2009) as Garrett

''The Other Side'' (2009) as Dean Bellamy

''Believe: The Eddie Izzard Story'' (2009) as Himself

''Cars 2'' (2011) as Miles Axelrod

''Snow White and the Huntsman'' (2012) as Tiberius

TV appearances

''Barf Bites Back (Amnesty International Gala)'' (1991) – ITV

''Open Fire'' (1994)

''Have I Got News for You'' (1994, 1995 and 1996) – BBC Two

''Aristophanes: The Gods are Laughing'' (1995)

''Whose Line Is It Anyway?'' (1995)

''Tales from the Crypt'' (1996) – HBO

''Clive Anderson Talks Back'' (1996)

''Inspector Derrick'' (1997)

''Channel Izzard'' (1997)

''The Roseanne Show'' (1998)

''Rex the Runt'' (1998) – BBC

''Shooting Stars'' (1998) – BBC

''Parkinson'' (3 times)

''Dennis Miller Live'' (1999) – HBO

''Python Night – 30 Years of Monty Python'' (1999) – BBC

''Good News Week'' (2000) – Network 10

''Mongrel Nation'' (2002) – Discovery Channel

''The Caroline Rhea Show'' (2002)

''The Tonight Show with Jay Leno'' (2002, 2004 and 2007)

''The Tonight Show with Conan O'Brien'' (2009)

''40'' (2003) – Channel 4

''Late Night with Conan O'Brien'' (2003, 2008) NBC

''QI'' (Unaired pilot- 2002 or 2003, and 2010)

''Top Gear'' (2004) – BBC Two

''Last Call with Carson Daly'' (2005)

''The Sharon Osbourne Show'' (2006)

''Late Show with David Letterman'' (6 times)

''Late Late show with Craig Kilborn'' (4 times)

''The Late Late Show with Craig Ferguson'' (2006, 2008, 2009, 2010, 2011)

''The Henry Rollins Show'' (2006)

''The Paul O'Grady Show'' (2009)

''The Secret Policeman's Ball'' (2006)

''Kitchen'' (2007) – five

''Comedy Cuts'' (interview) (2007)

''The Hour'' (2007)

''Friday Night with Jonathan Ross'' (2007 and 2009)

''The Daily Show'' (2000, 2003 and 2007)

''The Riches'' (2007–2008)

''The Secret Policeman's Ball'' (2008)

''The Graham Norton Show'' (2008)

''Late Night with Jimmy Fallon'' (2009)

''Kevin Pollak's Chat Show'' (2009)

''BBC Sports Personality of the Year'' (2009 award winner)

''The Day of the Triffids'' (2009)

''Marathon Man'' (2010)

''The Simpsons'' episode ''To Surveil with Love'' (2010)

''Chelsea Lately'' (2010)

''United States of Tara'' (2011)

''Alan Carr: Chatty Man'' (2011)

Video game

''102 Dalmatians: Puppies to the Rescue'' – Sgt. Tibbs the Cat (voice)

Future projects

Eddie Izzard said in a personal appearance (for his biopic ''Believe'') that he is currently putting together a script for a movie as a conclusion to ''The Riches''. He said the plan is to "pick up exactly where we left off, and we think we're going to make a film of the next bit". As of 24 May 2010 there are no indications that this film will ever be made, leaving ''The Riches'' without a conclusion.

He has announced for future tours that a dollar out of each ticket sale will be appropriated to supplying Africa with contraceptives and other means of sexual protection.

See also

Cross-dressing in film and television

References

External links

Official web site

BBC America – Eddie Izzard

Interview with Izzard – ''The Observer'', 3 October 2004

''It's stupid and I love it – the Goon Show and me'' – ''The Guardian'', 14 February 2005.

Izzard interviewed by Bono – ''The Independent'', 16 May 2006

Venus Zine Staff Picks: Eddie Izzard, Dress to Kill

Eddie Izzard Category:1962 births Category:People from Aden Category:Drama Desk Award winners Category:English atheists Category:English buskers Category:English comedians Category:English film actors Category:English voice actors Category:English television actors Category:English stand-up comedians Category:Cross-dressers Category:Living people Category:Old Eastbournians Category:Emmy Award winners Category:People educated at Oakleigh House School

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