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Arctic Circle
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This article is about one of the five major circles of latitude. For other uses, see Arctic Circle (disambiguation).
Map of the Arctic, with the Arctic Circle in blue and the July 10 °C mean isotherm in red[timeframe?]
The Arctic Circle is the most northerly of the abstract five major circles of latitude as shown on maps of the Earth. It marks the northernmost point at which the noon sun is just visible on the northern winter solstice and the southernmost point at which the midnight sun is just visible on the northern summer solstice. The region north of this circle is known as the Arctic, and the zone just to the south is called the Northern Temperate Zone. North of the Arctic Circle, the sun is above the horizon for twenty-four continuous hours at least once per year (and therefore visible at midnight) and below the horizon for twenty-four continuous hours at least once per year (and therefore not visible at noon); this is also true within the equivalent polar circle in the Southern Hemisphere, the Antarctic Circle.
The position of the Arctic Circle is not fixed; as of 5 November 2017, it runs 66°33′46.9″ north of the Equator.[1] Its latitude depends on the Earth's axial tilt, which fluctuates within a margin of 2° over a 40,000-year period, due to tidal forces resulting from the orbit of the Moon.[2] Consequently, the Arctic Circle is currently drifting northwards at a speed of about 15 metres (49 feet) per year.
Contents
[hide]
1 Etymology
2 Midnight sun and polar night
3 Human habitation
4 Geography
4.1 Climate
4.2 Sites along the Arctic Circle
5 See also
6 References
7 External links
Etymology[edit]
The word "arctic" comes from the Greek word ἀρκτικός (arktikos: "near the Bear, northern")[3] and that from the word ἄρκτος (arktos: "bear").[4]
Midnight sun and polar night[edit]
Relationship of Earth's axial tilt (ε) to the tropical and polar circles
Further information: Midnight sun and Polar night
The Arctic Circle is the southernmost latitude in the Northern Hemisphere at which the sun can remain continuously above or below the horizon for twenty-four hours; as a result, at least once each year at any location within the Arctic Circle the sun is visible at local midnight, and at least once it is not visible at local noon.[5]
Directly on the Arctic Circle these events occur, in principle, exactly once per year: at the June and December solstices, respectively. However, because of atmospheric refraction and mirages, and because the sun appears as a disk and not a point, part of the midnight sun may be seen on the night of the northern summer solstice up to about 50 minutes (′) (90 km (56 mi)) south of the Arctic Circle; similarly, on the day of the northern winter solstice, part of the sun may be seen up to about 50′ north of the Arctic Circle. That is true at sea level; those limits increase with elevation above sea level, although in mountainous regions there is often no direct view of the true horizon.
Human habitation[edit]
Cylindrical projection showing the Arctic Circle in red
Further information: Arctic peoples
Only four million people live north of the Arctic Circle due to the severe climate; nonetheless, some areas have been settled for thousands of years by indigenous peoples, who today make up 10% of the region's population.[6] Tens of thousands of years ago, waves of people migrated from eastern Siberia across the Bering Strait into North America to settle. Much later, in the historic period, there has been migration into some Arctic areas by Europeans and other immigrants.[citation needed]
The largest communities north of the Arctic Circle are situated in Russia and Norway: Murmansk (population 307,257), Norilsk (175,365), Tromsø (71,295) and Vorkuta (59,231). Rovaniemi (61,329) in Finland is the largest settlement in the immediate vicinity of the Arctic Circle, lying 6 kilometres (4 miles) south of the line.
In contrast, the largest North American community north of the Arctic Circle, Sisimiut (Greenland), has approximately 5,000 inhabitants. Of the Canadian and United States Arctic communities, Barrow, Alaska is the largest settlement with about 4,000 inhabitants.
Geography[edit]
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The countries transcending the Arctic Circle
The Arctic Circle is roughly 16,000 kilometres (9,900 mi).[7] The area north of the Circle is about 20,000,000 km2 (7,700,000 sq mi) and covers roughly 4% of Earth's surface.[8]
The Arctic Circle passes through the Arctic Ocean, the Scandinavian Peninsula, North Asia, Northern America and Greenland. The land within the Arctic Circle is divided among eight countries: Norway, Sweden, Finland, Russia, the United States (Alaska), Canada (Yukon, Northwest Territories and Nunavut) Denmark (Greenland), and Iceland (where it passes through the small offshore island of Grímsey).
Climate[edit]
Further information: Climate of the Arctic
The climate inside the Arctic Circle is generally cold, but the coastal areas of Norway have a generally mild climate as a result of the Gulf Stream, which makes the ports of northern Norway and northwest Russia ice-free all year long. In the interior, summers can be quite warm, while winters are extremely cold. For example, summer temperatures in Norilsk, Russia will sometimes reach as high as 30 °C (86 °F), while the winter temperatures frequently fall below −50 °C (−58 °F).
Sites along the Arctic Circle[edit]
Starting at the prime meridian and heading eastwards, the Arctic Circle passes through:
Co-ordinates
Country, territory or sea
Notes
66°34′N 000°00′E / 66.567°N 0.000°E / 66.567; 0.000 (Prime Meridian)
Arctic Ocean
Norwegian Sea
66°34′N 12°48′E / 66.567°N 12.800°E / 66.567; 12.800 (Nordland County, Norway)
Norway
Nordland County
66°34′N 15°31′E / 66.567°N 15.517°E / 66.567; 15.517 (Norrbotten County, Sweden)
Sweden
Norrbotten County (Provinces of Lapland and Norrbotten)
66°34′N 23°51′E / 66.567°N 23.850°E / 66.567; 23.850 (Lapland Province, Finland)
Finland
Lapland Region, crosses Rovaniemi Airport
66°34′N 29°28′E / 66.567°N 29.467°E / 66.567; 29.467 (Karelia, Russia)
Russia
Republic of Karelia
Murmansk Oblast—from 66°34′N 31°36′E / 66.567°N 31.600°E / 66.567; 31.600 (Murmansk, Russia)
Republic of Karelia—from 66°34′N 32°37′E / 66.567°N 32.617°E / 66.567; 32.617 (Karelia, Russia)
Murmansk Oblast (Grand Island)—from 66°34′N 33°10′E / 66.567°N 33.167°E / 66.567; 33.167 (Murmansk, Russia)
66°34′N 33°25′E / 66.567°N 33.417°E / 66.567; 33.417 (Kandalaksha Gulf, White Sea)
White Sea
Kandalaksha Gulf
66°34′N 34°28′E / 66.567°N 34.467°E / 66.567; 34.467 (Murmansk Oblast, Russia)
Russia
Murmansk Oblast (Kola Peninsula)—for about 7 km (4.3 mi)
66°34′N 34°38′E / 66.567°N 34.633°E / 66.567; 34.633 (Kandalaksha Gulf, White Sea)
White Sea
Kandalaksha Gulf
66°34′N 35°0′E / 66.567°N 35.000°E / 66.567; 35.000 (Murmansk Oblast, Kola Peninsula, Russia)
Russia
Murmansk Oblast (Kola Peninsula)
66°34′N 40°42′E / 66.567°N 40.700°E / 66.567; 40.700 (White Sea)
White Sea
66°34′N 44°23′E / 66.567°N 44.383°E / 66.567; 44.383 (Nenets Autonomous Okrug, Russia)
Russia
Nenets Autonomous Okrug
Komi Republic—from 66°34′N 50°51′E / 66.567°N 50.850°E / 66.567; 50.850 (Komi Republic, Russia)
Yamalo-Nenets Autonomous Okrug—from 66°34′N 63°48′E / 66.567°N 63.800°E / 66.567; 63.800 (Yamalo-Nenets Autonomous Okrug, Russia)
66°34′N 71°5′E / 66.567°N 71.083°E / 66.567; 71.083 (Gulf of Ob)
Gulf of Ob
66°34′N 72°27′E / 66.567°N 72.450°E / 66.567; 72.450 (Yamalo-Nenets Autonomous Okrug, Russia)
Russia
Yamalo-Nenets Autonomous Okrug
Krasnoyarsk Krai—from 66°34′N 83°3′E / 66.567°N 83.050°E / 66.567; 83.050 (Krasnoyarsk Krai, Russia)
Sakha Republic—from 66°34′N 106°18′E / 66.567°N 106.300°E / 66.567; 106.300 (Sakha Republic, Russia)
Chukotka Autonomous Okrug—from 66°34′N 158°38′E / 66.567°N 158.633°E / 66.567; 158.633 (Chukotka Autonomous Okrug, Russia)
66°34′N 171°1′W / 66.567°N 171.017°W / 66.567; -171.017 (Chukchi Sea, Arctic Ocean)
Arctic Ocean
Chukchi Sea
66°34′N 164°38′W / 66.567°N 164.633°W / 66.567; -164.633 (Seward Peninsula, Alaska, United States)
United States
Alaska (Seward Peninsula)
66°34′N 163°44′W / 66.567°N 163.733°W / 66.567; -163.733 (Kotzebue Sound, Arctic Ocean)
Arctic Ocean
Kotzebue Sound
66°34′N 161°56′W / 66.567°N 161.933°W / 66.567; -161.933 (Alaska, United States)
United States
Alaska—passing through Selawik Lake
66°34′N 141°0′W / 66.567°N 141.000°W / 66.567; -141.000 (Yukon, Canada)
Canada
Yukon
Northwest Territories—from 66°34′N 133°36′W / 66.567°N 133.600°W / 66.567; -133.600 (Northwest Territories, Canada), passing through the Great Bear Lake
Nunavut—from 66°34′N 115°56′W / 66.567°N 115.933°W / 66.567; -115.933 (Nunavut, Canada)
66°34′N 82°59′W / 66.567°N 82.983°W / 66.567; -82.983 (Foxe Basin, Hudson Bay)
Canada
Foxe Basin, Nunavut
66°34′N 73°25′W / 66.567°N 73.417°W / 66.567; -73.417 (Baffin Island, Nunavut, Canada)
Canada
Nunavut (Baffin Island), passing through Nettilling Lake
66°30′N 65°29′W / 66.500°N 65.483°W / 66.500; -65.483 (Baffin Island, Nunavut)
Canada
Nunavut (Baffin Island), passing through Auyuittuq National Park (sign location)
66°34′N 61°24′W / 66.567°N 61.400°W / 66.567; -61.400 (Davis Strait, Atlantic Ocean)
Atlantic Ocean
Davis Strait
66°34′N 53°16′W / 66.567°N 53.267°W / 66.567; -53.267 (Greenland)
Greenland
Kingdom of Denmark, passing through Kangerlussuaq Fjord
66°34′N 37°0′W / 66.567°N 37.000°W / 66.567; -37.000 (Greenland)
Greenland
Kingdom of Denmark, passing through Schweizerland
66°34′N 34°9′W / 66.567°N 34.150°W / 66.567; -34.150 (Denmark Strait, Atlantic Ocean)
Atlantic Ocean
Denmark Strait
Greenland Sea—from 66°34′N 26°18′W / 66.567°N 26.300°W / 66.567; -26.300 (Greenland Sea)
66°34′N 18°1′W / 66.567°N 18.017°W / 66.567; -18.017 (Grímsey, Iceland)
Iceland
Island of Grímsey
66°34′N 17°59′W / 66.567°N 17.983°W / 66.567; -17.983 (Greenland Sea, Atlantic Ocean)
Atlantic Ocean
Greenland Sea
Norwegian Sea—from 66°34′N 12°32′W / 66.567°N 12.533°W / 66.567; -12.533 (Norwegian Sea)
A sign along the Dalton Highway marking the location of the Arctic Circle in Alaska
Arctic Circle line in Rovaniemi, Finland
Aurora Borealis above Arctic Circle sign along the Dempster Highway in Yukon at 66°33′55″N 136°18′26″W / 66.565325°N 136.307169°W / 66.565325; -136.307169
A sign on the Vikingen island marking the Arctic Circle in Norway
The Arctic Circle on Grímsey in Iceland
Arctic Circle sign by the Inland Line railway, Sweden
See also[edit]
Arctic portal
Circumpolar circle
Arctic Cooperation and Politics
Territorial claims in the Arctic
Arctic haze
Scott Polar Research Institute
Antarctic Circle
Tropic of Cancer
Tropic of Capricorn
References[edit]
Jump up ^ "Obliquity of the Ecliptic (Eps Mean)". Neoprogrammics.com. Retrieved 2014-05-13.
Jump up ^ Berger, A.L. (1976). "Obliquity and Precession for the Last 5000000 Years". Astronomy and Astrophysics. 51: 127–135. Bibcode:1976A&A....51..127B.
Jump up ^ Henry George Liddell and Robert Scott. "Arktikos." A Greek-English Lexicon. Perseus Digital Library.
Jump up ^ Henry George Liddell and Robert Scott. "Arktos." A Greek-English Lexicon. Perseus Digital Library.
Jump up ^ Burn, Chris. The Polar Night (PDF). The Aurora Research Institute. Retrieved 28 September 2015.
Jump up ^ "Arctic Population". www.athropolis.com.
Jump up ^ Nuttall, Mark (18 November 2004). Encyclopedia of the Arctic Volumes 1, 2 and 3. Routledge. p. 115. ISBN 978-1579584368. Retrieved 26 July 2016.
Jump up ^ William M. Marsh; Martin M. Kaufman (2012). Physical Geography: Great Systems and Global Environments. Cambridge University Press. p. 24. ISBN 978-0-521-76428-5.
External links[edit]
Wikimedia Commons has media related to Arctic Circle.
Look up arctic circle in Wiktionary, the free dictionary.
Terra Incognita: Exploration of the Canadian Arctic—Historical essay about early expeditions to the Canadian Arctic, illustrated with maps, photographs and drawings
Temporal Epoch Calculations ©2006 by James Q. Jacobs Download: Epoch v2009.xls (modify D4)
Useful constants" See: Obliquity of the ecliptic
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text:
Miracles of Jesus
From Wikipedia, the free encyclopedia
Jump to: navigation, search
Christ Walks on Water, by Ivan Aivazovsky, 1888.
Events in the
Life of Jesus
according to the Gospels
Early life[show]
Annunciation
Visitation
Nativity
Virgin birth
Adoration of the Shepherds
Circumcision
Presentation
Adoration of the Magi
Flight into Egypt
Massacre of the Innocents
Return to Nazareth
Finding in the Temple
Ministry[hide]
Baptism
Temptation
Commissioning the Twelve
Sermon on the Mount / Plain
Miracles
Parables
Rejection
Transfiguration
Passion[show]
Triumphal entry into Jerusalem
Temple cleansing
Second coming prophecy
Anointing
Last Supper
Farewell Discourse
Paraclete promised
Agony in the Garden
Kiss of Judas
Arrest
Sanhedrin trial
Mocking
Herod's court
Pilate's court
Flagellation
Crown of Thorns
Via Dolorosa
Crucifixion
Descent from the Cross
Entombment
Harrowing of Hell
Resurrection[show]
Empty tomb
Appearances
Noli me tangere
Road to Emmaus
Great Commission
Ascension
In rest of the NT[show]
Road to Damascus
John's vision
Portals: Christianity Bible
Book:Life of Jesus
v
t
e
The miracles of Jesus are the supernatural[1] deeds attributed to Jesus in Christian and Islamic texts. The majority are faith healing, exorcisms, resurrection of the dead and control over nature.[2][3]
In the Synoptic Gospels (Mark, Matthew, and Luke), Jesus refuses to give a miraculous sign to prove his authority.[4] In the Gospel of John, Jesus is said to have performed seven miraculous signs that characterize his ministry, from changing water into wine at the start of his ministry to raising Lazarus from the dead at the end.[5]
To many Christians and Muslims, the miracles are actual historical events.[6][7][8] Others, including liberal Christians, consider these stories to be figurative.[9] Since the Enlightenment, scholars have taken a highly skeptical approach to claims about miracles.[10]
Contents
[hide]
1 Types and motives
1.1 Cures
1.1.1 Blind people
1.1.2 Lepers
1.1.3 Paralytics
1.1.4 Women
1.1.5 Other healings
1.1.6 Other
1.2 Exorcisms
1.3 Resurrection of the dead
1.4 Control over nature
2 List of miracles found outside the New Testament
3 Setting and Interpretations
3.1 Cultural background
3.2 Traditional Christian interpretation
3.3 Liberal Christianity
3.4 Non-religious views
4 Gallery of miracles
4.1 Cures
4.2 Power over demonic spirits
4.3 Resurrection of the dead
4.4 Control over nature
5 See also
6 References
7 Bibliography
Types and motives[edit]
In most cases, Christian authors associate each miracle with specific teachings that reflect the message of Jesus.[11]
In The Miracles of Jesus, H. Van der Loos describes two main categories of miracles attributed to Jesus: those that affected people, e.g., the Blind Man of Bethsaida and are called "healings", and those that "controlled nature", e.g., Walking on Water. The three types of healings are cures where an ailment is cured, exorcisms where demons are cast away and the resurrection of the dead. Karl Barth said that, among these miracles, the Transfiguration of Jesus is unique in that the miracle happens to Jesus himself.[12]
According to Craig Blomberg, one characteristic shared among all miracles of Jesus in the Gospel accounts is that he delivered benefits freely and never requested or accepted any form of payment for his healing miracles, unlike some high priests of his time who charged those who were healed.[13] In Matthew 10:8 he advised his disciples to heal the sick without payment and stated: "freely ye received, freely give."[13]
It is not always clear when two reported miracles refer to the same event. For example, in the Healing the Centurion's servant, the Gospels of Matthew[8:5-13] and Luke[7:1-10] narrate how Jesus healed the servant of a Roman Centurion in Capernaum at a distance. The Gospel of John[4:46-54] has a similar but slightly different account at Capernaum, and states that it was the son of a royal official who was cured at a distance.
Cures[edit]
The largest group of miracles mentioned in the New Testament involves cures. The Gospels give varying amounts of detail for each episode, sometimes Jesus cures simply by saying a few words, at other times employs material such as spit and mud. Generally they are referred to in the Synoptic Gospels but not in the Gospel of John.
Blind people[edit]
The canonical Gospels tell a number of stories of Jesus healing blind people. The earliest is a story of the healing of a blind man in Bethsaida in the Gospel of Mark.[14]
Mark's Gospel also has an account of the healing of a man named Bartimaeus, done as Jesus is leaving Jericho.[15] The Gospel of Matthew [16] has a simpler account loosely based on this, with two unnamed blind men instead of one (this 'doubling' is a characteristic of Matthew's treatment of the Mark text) and a slightly different version of the story, taking place in Galilee, earlier in the narrative.[17] The Gospel of Luke tells the same story of Jesus healing an unnamed blind man, but moves the event in the narrative to when Jesus approaches Jericho.[18][19]
The Gospel of John describes an episode in which Jesus heals a man blind from birth, placed during the Festival of Tabernacles, about six months before his crucifixion. Jesus mixes spittle with dirt to make a mud mixture, which he then places on the man's eyes. He asks the man to wash his eyes in the Pool of Siloam. When the man does this, he is able to see. When asked by his disciples whether the cause of the blindness was the sins of the man's father or his mother, Jesus states that it was neither. ([9:1-12]
Lepers[edit]
A story in which Jesus cures a leper appears in Mark 1:40-45, Matthew 8:1-4 and Luke 5:12-16. Having cured the man, he instructs him to offer the requisite ritual sacrifices as prescribed by the Deuteronomic Code and Priestly Code, and not to tell anyone who had healed him; but the man disobeyed, increasing Jesus' fame, and thereafter Jesus withdrew to deserted places, but was followed there.
In an episode in the Gospel of Luke Luke 17:11-19, while on his way to Jerusalem, Jesus sends ten lepers who sought his assistance to the priests, and they were healed as they go, but the only one who comes back to thank Jesus is a Samaritan.
Paralytics[edit]
Healing the paralytic at Capernaum appears in Matthew 9:1-8, Mark 2:1-12 and Luke 5:17-26. The Synoptics state that a paralytic was brought to Jesus on a mat; Jesus told him to get up and walk, and the man did so. Jesus also told the man that his sins were forgiven, which irritated the Pharisees. Jesus is described as responding to the anger by asking whether it is easier to say that someone's sins are forgiven, or to tell the man to get up and walk. Mark and Luke state that Jesus was in a house at the time, and that the man had to be lowered through the roof by his friends due to the crowds blocking the door.
A similar cure is described in the Gospel of John as the Healing the paralytic at Bethesda[Jn 5:1-18] and occurs at the Pool of Bethesda. In this cure Jesus also tells the man to take his mat and walk.[Jn 5:1-18] [Mt 12:9-13]
Women[edit]
The Cure of a bleeding woman miracle appears in Mark 5:21-43, Matthew 9:18-26 and Luke 8:40-56, along with the miracle of the Daughter of Jairus.[20] The Gospels state that while heading to Jairus' house Jesus was approached by a woman who had been suffering from bleeding for 12 years, and that she touched Jesus' cloak (fringes of his garment) and was instantly healed. Jesus turned about and, when the woman came forward, said "Daughter, your faith has healed you, go in peace".
Healing the mother of Peter's wife. The Synoptics[21] describe Jesus as healing the mother-in-law of Simon Peter when he visited Simon's house in Capernaum, around the time of Jesus recruiting Simon as an Apostle (Mark has it just after the calling of Simon, while Luke has it just before). The Synoptics imply that this led other people to seek out Jesus.
Jesus healing an infirm woman appears in Luke 13:10-17. While teaching in a synagogue on a Sabbath, Jesus cured a woman who had been crippled by a spirit for eighteen years and could not stand straight at all.
Other healings[edit]
Healing a man with dropsy is described in Luke 14:1-6. In this miracle, Jesus cured a man with dropsy at the house of a prominent Pharisee on the Sabbath. Jesus justified the cure by asking: "If one of you has a child or an ox that falls into a well on the Sabbath day, will you not immediately pull it out?"
In the Healing of the man with a withered hand miracle,[22] the Synoptics state that Jesus entered a synagogue on Sabbath, and found a man with a withered hand there, whom Jesus healed, having first challenged the people present to decide what was lawful for Sabbath—to do good or to do evil, to save life or to kill. The Gospel of Mark adds that this angered the Pharisees so much that they started to contemplate killing Jesus.
The Healing the deaf mute of Decapolis miracle only appears in the Gospel of Mark.[7:31-37] The Gospel states that Jesus went to the Decapolis and met a man there who was deaf and mute, and cured him. Specifically, Jesus first touched the man's ears, and touched his tongue after spitting, and then said Ephphatha!, an Aramaic word meaning Be opened.
The Healing of Malchus was Christ's final miracle before his resurrection. Simon Peter had cut off the ear of the High Priest's servant, Malchus, during the scene in the Garden of Gethsemane. Jesus restored the ear by touching it with His hand.
Other[edit]
The Healing the Centurion's servant miracle is reported in Matthew 8:5-13 and Luke 7:1-10. These two Gospels narrate how Jesus healed the servant of a Roman Centurion in Capernaum. John 4:46-54 has a similar account at Capernaum, but states that it was the son of a royal official who was cured at a distance.
Jesus healing in the land of Gennesaret appears in Matthew 14:34-36 and Mark 6:53-56. As Jesus passes through Gennesaret all those who touch his cloak are healed.
Matthew 9:35-36 also reports that after the miracle of Jesus exorcising a mute, Jesus went through all the towns and villages, teaching in their synagogues, proclaiming the good news of the kingdom and healing every disease and sickness.
Exorcisms[edit]
See also: Exorcism in Christianity § New Testament
According to the three Synoptic Gospels, Jesus performed many exorcisms of demoniacs. These incidents are not mentioned in the Gospel of John and appear to have been excluded due to theological considerations.[23]
The seven major exorcism accounts in the Synoptic Gospels which have details, and imply specific teachings, are:
Exorcism at the Synagogue in Capernaum, where Jesus exorcises an evil spirit who cries out, "What do you want with us, Jesus of Nazareth? Have you come to destroy us? I know who you are—the Holy One of God!".[24]
Exorcism of the Gerasene demoniac or "Miracle of the (Gadarene) Swine": Jesus exorcises a possessed man (changed in the Gospel of Matthew to two men). When Jesus asks the demon's name (finding the name of the possessing demon was an important traditional tool of exorcists),[25] he is given the reply Legion, "...for we are many". When the demons asked to be expelled into a nearby group of pigs rather than be sent out of the area, Jesus obliges, but the pigs then run into the lake and are drowned.[26]
Exorcism of the Syrophoenician woman's daughter, appears in Matthew 15:21-28 and Mark 7:24-30. A Gentile woman asks Jesus to heal her daughter, but Jesus refuses, saying that he has been sent only to "the lost sheep of the house of Israel". The woman persists, saying that "dogs eat of the crumbs which fall from their masters' table". In response Jesus relents and informs her that her daughter has been healed.[27]
Exorcising the blind and mute man, appears in Matthew 12:22-32, Mark 3:20-30, and Luke 11:14-23. Jesus heals a demon-possessed man who was blind and mute. People are astonished and ask, "Could this be the Son of David?"
Exorcising a boy possessed by a demon, appears in Matthew 17:14-21, Mark 9:14-29, and Luke 9:37-49. A boy possessed by a demon is brought forward to Jesus. The boy is said to have foamed at the mouth, gnashed his teeth, become rigid and involuntarily fallen into both water and fire. Jesus' followers could not expel the demon, and Jesus condemns the people as unbelieving, but when the father of the boy questions if Jesus could heal the boy, he replies "everything is possible for those that believe". The father then says that he believes and the child is healed.[28]
The miracle of Jesus exorcising at sunset appears in the Synoptic Gospels just after healing the mother of Peter's wife, in Matthew 8:16-17, Mark 1:32-34 and Luke 4:40-41. In this miracle Jesus heals people and cast out demons.
The miracle of Jesus exorcising a mute appears in Matthew 9:32-34 immediately following the account of the miracle of Jesus healing two blind men. A man who is demon-possessed and could not talk is brought to Jesus, who exorcises the demon, and the man is able to speak.
There are also brief mentions of other exorcisms, e.g.:
Jesus had cast seven devils out of Mary Magdalene. (Mark 16:9, Luke 8:2)
Jesus continued to cast out devils even though Herod Antipas wanted to kill him. (Luke 13:31-32)
Resurrection of the dead[edit]
See also: Resurrection of the dead
All four canonical gospels describe the resurrection of Jesus; three of them also relate a separate occasion on which Jesus calls a dead person back to life:
Daughter of Jairus.[Mk 5:21-43] Jairus, a major patron of a synagogue, asks Jesus to heal his daughter, but while Jesus is on the way, Jairus is told his daughter has died. Jesus tells him she was only sleeping, and wakes her with the words Talitha kum!
The Young Man from Nain.[Lk 7:11-17] A young man, the son of a widow, is brought out for burial in Nain. Jesus sees her, and his pity causes him to tell her not to cry. Jesus approaches the coffin and tells the man inside to get up, and he does so.
The Raising of Lazarus.[Jn 11:1-44] A close friend of Jesus who had been dead for four days is brought back to life when Jesus commands him to get up.
Control over nature[edit]
See also: Jesus in Christianity
The Gospels include eight pre-resurrection accounts concerning Jesus' power over nature:
Turning water into wine at a wedding, when the host runs out of wine, the host's servants fill vessels with water at Jesus' command, then a sample is drawn out and taken to the master of the banquet who pronounces the content of the vessels as the best wine of the banquet.
The miraculous catch of fish takes place early in Jesus's ministry and results in Saint Peter, James, son of Zebedee and John the Apostle joining Jesus as his apostles.[Lk 5:1-11]
Feeding the multitude—Jesus, praying to God and using only a few loaves of bread and several fish, feeds thousands of men, along with an unspecified number of women and children; there are even a number of baskets of leftovers afterward.
Walking on water
Transfiguration of Jesus—Jesus climbed a mountain and was changed so that his face glowed, and the prophets Moses and Elijah appeared next to him.[29]
Calming the storm–during a storm, the disciples woke Jesus, and he rebuked the storm causing it to become calm. Jesus then rebukes the disciples for lack of faith.
Finding a coin in the fish's mouth is reported in Matthew 17:24-27.[30]
Cursing the fig tree–Jesus cursed a fig tree, and it withered.
Post-resurrection miracles attributed to Jesus are also recorded in the Gospels:
A miracle similar to the miraculous catch of fish, also called the catch of 153 fish to distinguish it from the account in Luke, is reported in the Gospel of John but takes place after the Resurrection of Jesus.
List of miracles found outside the New Testament[edit]
Accounts of Jesus performing miracles are also found outside the New Testament. Later, 2nd century texts, called Infancy Gospels, narrate Jesus performing miracles during his childhood.
Miracle Sources
Rich young man raised from the dead Secret Gospel of Mark 1
Water controlled and purified Infancy Thomas 2.2
Made birds of clay and brought them to life Infancy Thomas 2.3
Resurrected dead playmate Zeno Infancy Thomas 9
Healed a woodcutter's foot Infancy Thomas 10
Held water in his cloak Infancy Thomas 11
Harvested 100 bushels of wheat from a single seed Infancy Thomas 12
Stretched a board that was short for carpentry Infancy Thomas 13
Resurrected a teacher he earlier struck down Infancy Thomas 14-15
Healed James' viper bite Infancy Thomas 16
Resurrected a dead child Infancy Thomas 17
Resurrected a dead man Infancy Thomas 18
Miraculous Virgin Birth verified by midwife Infancy James 19-20
Miracles performed by Jesus are mentioned in two sections of the Quran (suras 3:49 and 5:110) in broad strokes with little detail or comment.[31]
In the Book of Mormon, Jesus appears in America as a resurrected being and performs additional miracles, calling the 12 apostles.
Miracle Sources
Christ is seen descending from heaven 3 Nephi 11:8-10
Christ heals the sick, lame, blind, halt, maimed, leprous and deaf 3 Nephi 17:7
Christ gathers the children and then opens the heavens and angels descend encircling the children 3 Nephi 17:23-24
Christ created bread and wine for all to partake of 3 Nephi 20:3-7
Christ loosed tongues of children who speak great and marvelous things 3 Nephi 26:14
Christ heals sick, lame, blind, deaf and raises man from the dead 3 Nephi 26:15
Setting and Interpretations[edit]
Cultural background[edit]
Miracles were widely believed in around the time of Jesus. Gods and demigods such as Heracles (better known by his Roman name, Hercules), Asclepius (a Greek physician who became a god) and Isis of Egypt all were thought to have healed the sick and overcome death (i.e. have raised people from the dead).[32] Some thought that mortal men, if sufficiently famous and virtuous, could do likewise; there were myths about philosophers like Pythagoras and Empedocles calming storms at sea, chasing away pestilences, and being greeted as gods,[33] and similarly some Jews believed that Elisha the Prophet had cured lepers and restored the dead.[34] The achievements of the 1st century Apollonius of Tyana, though occurring after Jesus' life, were used by a 3rd-century opponent of the Christians to argue that Christ was neither original nor divine (Eusebius of Caesaria argued against the charge).[35]
The first Gospels were written against this background of Hellenistic and Jewish belief in miracles and other wondrous acts as signs - the term is explicitly used in the Gospel of John to describe Jesus' miracles - seen to be validating the credentials of divine wise men.[36]
Traditional Christian interpretation[edit]
Many Christians believe Jesus' miracles were historical events and that his miraculous works were an important part of his life, attesting to his divinity and the Hypostatic union, i.e., the dual natures of Jesus as God and Man.[37] They see Jesus' experiences of hunger, weariness, and death as evidences of his humanity, and miracles as evidences of his divinity.[38][39][40]
Christian authors also view the miracles of Jesus not merely as acts of power and omnipotence, but as works of love and mercy, performed not with a view to awe by omnipotence, but to show compassion for sinful and suffering humanity.[37][41] And each miracle involves specific teachings.[42]
Since according to the Gospel of John,[20:30] it was impossible to narrate all of the miracles performed by Jesus, the Catholic Encyclopedia states that the miracles presented in the Gospels were selected for a twofold reason: first for the manifestation of God's glory, and then for their evidential value. Jesus referred to his "works" as evidences of his mission and his divinity, and in John 5:36 he declared that his miracles have greater evidential value than the testimony of John the Baptist.[37] John 10:37-38 quotes Jesus as follows:[43]
"Do not believe me unless I do what my Father does. But if I do it, even though you do not believe me, believe the miracles, that you may know and understand that the Father is in me, and I in the Father."
In Christian teachings, the miracles were as much a vehicle for Jesus' message as his words. Many emphasize the importance of faith, for instance in Cleansing ten lepers,[Lk 17:19] Jesus did not say: "My power has saved you" but said:[44][45]
"Rise and go; your faith has saved you."
Similarly, in the Walking on Water miracle, Apostle Peter learns an important lesson about faith in that as his faith wavers, he begins to sink.[Mt 14:34-36] [46]
Christian authors have discussed the miracles of Jesus at length and assigned specific motives to each miracle, e.g., authors Pentecost and Danilson suggest that the Walking on Water miracle centered on the relationship of Jesus with his apostles, rather than their peril or the miracle itself. And that the miracle was specifically designed by Jesus to teach the apostles that when encountering obstacles, they need to rely on their faith in Christ, first and foremost.[47]
Authors Donahue and Harrington argue that the Daughter of Jairus miracle teaches that faith as embodied in the bleeding woman can exist in seemingly hopeless situations, and that through belief, healing can be achieved, in that when the woman is healed, Jesus tells her "Your faith has healed you".[48]
Liberal Christianity[edit]
Liberal Christians place less emphasis on miraculous events associated with the life of Jesus than on his teachings. The effort to remove superstitious elements from Christian faith dates to intellectual reformist Christians such as Erasmus and the Deists in the 15th–17th centuries.[49] In the 19th century, self-identified liberal Christians sought to elevate Jesus' humane teachings as a standard for a world civilization freed from cultic traditions and traces of pagan belief in the supernatural.[50] The debate over whether a belief in miracles was mere superstition or essential to accepting the divinity of Christ constituted a crisis within the 19th-century church, for which theological compromises were sought.[51]
Attempts to account for miracles through scientific or rational explanation were mocked even at the turn of the 19th–20th century.[52] A belief in the authenticity of miracles was one of five tests established in 1910 by the Presbyterian Church in the United States of America to distinguish true believers from what they saw as false professors of faith such as "educated, 'liberal' Christians."[53]
Contemporary liberal Christians may prefer to read Jesus' miracles as metaphorical narratives for understanding the power of God.[54] Not all theologians with liberal inclinations reject the possibility of miracles, but may reject the polemicism that denial or affirmation entails.[55]
Non-religious views[edit]
The Scottish philosopher David Hume published an influential essay on miracles in his An Enquiry Concerning Human Understanding (1748) in which he argued that any evidence for miracles was outweighed by the possibility that those who described them were deceiving themselves or others:
"As the violations of truth are more common in the testimony concerning religious miracles, than in that concerning any other matter of fact; this must diminish very much the authority of the former testimony, and make us form a general resolution, never to lend any attention to it, with whatever specious pretence it may be covered."[56]
Bart Ehrman states that what makes science possible is the assumption of the uniformity of the laws of nature, but given that miracles are by definition events that go against the usual way nature works, historians are virtually unable to confirm or refute reports of Jesus' miracles.[57]
According to the Jesus Seminar Jesus probably cured some sick people,[58] but described Jesus' healings in modern terms, relating them to "psychosomatic maladies." They found six of the nineteen healings to be "probably reliable".[59] Most participants in the Jesus Seminar believe Jesus practiced exorcisms, as Josephus, Philostratus, and others wrote about other contemporary exorcists, but do not believe the gospel accounts were accurate reports of specific events or that demons exist.[60] They did not find any of the nature miracles to be historical events.[59]
Gallery of miracles[edit]
Cures[edit]
Healing the mother of Peter's wife
Healing the deaf mute of Decapolis
Healing the blind at birth
Healing the Paralytic at Bethesda
The Blind Man of Bethsaida
The Blind man Bartimaeus in Jericho
Healing the Centurion's servant
Christ healing an infirm woman
The man with a withered hand
Cleansing a leper
Cleansing ten lepers
Healing a man with dropsy
Healing the bleeding woman
Healing the paralytic at Capernaum
Healing in Gennesaret
Two blind men
Power over demonic spirits[edit]
A boy possessed by a demon
The Canaanite woman's daughter
The Gerasenes demonic
At the Synagogue in Capernaum
Christ exorcising at sunset
The blind and mute man
Exorcising a mute
Resurrection of the dead[edit]
Young Man from Nain
Daughter of Jairus
Raising of Lazarus
Control over nature[edit]
Marriage at Cana
Walking on water
Calming the storm
Transfiguration
Feeding the multitude
Draught of fishes
Cursing the fig tree
Coin in the fish's mouth
See also[edit]
Book: Miracles of Jesus
Christianity portal
Chronology of Jesus
Jesus in Christianity
Life of Jesus in the New Testament
Ministry of Jesus
Miracles of Gautama Buddha
Parables of Jesus
Sayings of Jesus
References[edit]
Find more aboutMiracles of Jesusat Wikipedia's sister projects
Media from Wikimedia Commons
Textbooks from Wikibooks
Learning resources from Wikiversity
Jump up ^ Baker Theological Dictionary of the Bible defines a miracle as "an event in the external world brought about by the immediate agency or the simple volition of God." It goes on to add that a miracle occurs to show that the power behind it is not limited to the laws of matter or mind as it interrupts fixed natural laws. So the term supernatural applies quite accurately. Elwell, Walter A., ed. (2001). Baker Theological Dictionary of the Bible. Baker Academic. ISBN 978-0801022562.
Jump up ^ Graham H. Twelftree, Jesus the Miracle Worker: A Historical and Theological Study (InterVarsity Press, 1999) page 263.
Jump up ^ H. Van der Loos, 1965 The Miracles of Jesus, E.J. Brill Press, Netherlands.
Jump up ^ Mark 8:11-12, Matthew 16:1-4, Matthew 12:38-40, Luke 11:29-30. Cited in Funk, Robert W., Roy W. Hoover, and the Jesus Seminar. The five gospels. HarperSanFrancisco. 1993. p. 72-73.
Jump up ^ Harris, Stephen L., Understanding the Bible. Palo Alto: Mayfield. 1985. "John" p. 302-310
Jump up ^ "Islamic beliefs include many miracles of healing and of resurrection of the dead." Heribert Busse, 1998 Islam, Judaism, and Christianity, ISBN 1-55876-144-6 page 114
Jump up ^ Graham H. Twelftree, Jesus the miracle worker: a historical & theological study ISBN 0-8308-1596-1 page 19
Jump up ^ Gary R. Habermas, 1996 The historical Jesus: ancient evidence for the life of Christ ISBN 0-89900-732-5 page 60
Jump up ^ See discussion under Liberal Christianity and miracles.
Jump up ^ Mark Allan Powell, Jesus as a Figure in History: How Modern Historians View the Man from Galilee (Westminster John Knox Press, 1998), page 22.
Jump up ^ Craig A. Evans, 2001 Jesus and his contemporaries ISBN 0-391-04118-5 pages 6-7
Jump up ^ Karl Barth Church dogmatics ISBN 0-567-05089-0 page 478
^ Jump up to: a b The Miracles of Jesus by Craig Blomberg, David Wenham 1986 ISBN 1-85075-009-2 page 197
Jump up ^ [8:22-26]
Jump up ^ [10:46-52]
Jump up ^ [20:29-34]
Jump up ^ Daniel J. Harrington, The Gospel of Matthew (Liturgical Press, 1991) page 133.
Jump up ^ Luke 18:35-43
Jump up ^ Brent Kinman, Jesus' Entry Into Jerusalem: In the Context of Lukan Theology and the Politics of His Days (BRILL, 1995) page 67.
Jump up ^ Mark 5:21-43, Matthew 9:18-26 and Luke 8:40-56.
Jump up ^ Mark 1:29-34, Luke 4:38-39 and Matthew 8:14-15
Jump up ^ Mt 12:10, Mk 3:1-3, Lk 6:6-8
Jump up ^ Graham H. Twelftree, Jesus the Miracle Worker: A Historical and Theological Study (InterVarsity Press, 1999), page 283.
Jump up ^ Mark 1:21-28 Luke 4:31-37
Jump up ^ Craig S. Keener, A Commentary on the Gospel of Matthew (Wm. B. Eerdmans Publishing, 1999) page 282.
Jump up ^ Matthew 8:28-34, Mark 5:1-20, Luke 8:26-39
Jump up ^ Matthew 15:21-28 Mark 7:24-30
Jump up ^ Matthew 17:14-21, Mark 9:14-29, Luke 9:37-49
Jump up ^ Henry Rutter, Evangelical harmony Keating and Brown, London 1803. page 450
Jump up ^ Matthew 17:24-27
Jump up ^ George W. Braswell, 2000 What you need to know about Islam & Muslims ISBN 0-8054-1829-6 page 112
Jump up ^ Wendy Cotter, "Miracles in Greco-Roman antiquity: a sourcebook" (Routledge, 1999) pp.11-12, ff.
Jump up ^ Wendy Cotter, "Miracles in Greco-Roman antiquity: a sourcebook" (Routledge, 1999) pp.37-38
Jump up ^ Wendy Cotter, "Miracles in Greco-Roman antiquity: a sourcebook" (Routledge, 1999) pp.50-53
Jump up ^ Everett Ferguson, Michael P. McHugh, Frederick W. Norris, "Encyclopedia of early Christianity, Volume 1", p.804
Jump up ^ Watson E. Mills, Roger Aubrey Bullard, "Mercer dictionary of the Bible" (Mercer University Press, 1991) p.61
^ Jump up to: a b c Catholic Encyclopedia on Miracles
Jump up ^ Lockyer, Herbert, 1988 All the Miracles of the Bible ISBN 0-310-28101-6 page 25
Jump up ^ William Thomas Brande, George William Cox, A dictionary of science, literature, & art London, 1867, also Published by Old Classics on Kindle, 2009, page 655
Jump up ^ Bernard L. Ramm 1993 An Evangelical Christology ISBN 1-57383-008-9 page 45
Jump up ^ Author Ken Stocker states that "every single miracle was an act of love": Facts, Faith, and the FAQs by Ken Stocker, Jim Stocker 2006 ISBN page 139
Jump up ^ Warren W. Wiersbe 1995 Classic Sermons on the Miracles of Jesus ISBN 0-8254-3999-X page 132
Jump up ^ The emergence of Christian theology by Eric Francis Osborn 1993 ISBN 0-521-43078-X page 100
Jump up ^ Berard L. Marthaler 2007 The creed: the apostolic faith in contemporary theology ISBN 0-89622-537-2 page 220
Jump up ^ Lockyer, Herbert, 1988 All the Miracles of the Bible ISBN 0-310-28101-6 page 235
Jump up ^ Pheme Perkins 1988 Reading the New Testament ISBN 0-8091-2939-6 page 54
Jump up ^ Dwight Pentecost .The words and works of Jesus Christ. Zondervan, 1980. ISBN 0-310-30940-9, p.234
Jump up ^ John R. Donahue, Daniel J. Harrington. The Gospel of Mark. Zondervan 1981. ISBN 0-8146-5965-9 p.182
Jump up ^ Linda Woodhead, "Christianity," in Religions in the Modern World (Routledge, 2002), pp. 186 online and 193.
Jump up ^ Burton L. Mack, The Lost Gospel: The Book of Q and Christian Origins (HarperCollins, 1993), p. 29 online.
Jump up ^ The Making of American Liberal Theology: Imagining Progressive Religion 1805–1900, edited by Gary J. Dorrien (Westminster John Knox Press, 2001), passim, search miracles.
Jump up ^ F.J. Ryan, Protestant Miracles: High Orthodox and Evangelical Authority for the Belief in Divine Interposition in Human Affairs (Stockton, California, 1899), p. 78 online. Full text downloadable.
Jump up ^ Dan P. McAdams, The Redemptive Self: Stories Americans Live By (Oxford University Press, 2006), p. 164 online.
Jump up ^ Ann-Marie Brandom, "The Role of Language in Religious Education," in Learning to Teach Religious Education in the Secondary School: A Companion to School Experience (Routledge, 2000), p. 76 online.
Jump up ^ The Making of American Liberal Theology: Idealism, Realism, and Modernity, 1900-1950, edited by Gary J. Dorrien (Westminster John Knox Press, 2003), passim, search miracles, especially p. 413; on Ames, p. 233 online; on Niebuhr, p. 436 online.
Jump up ^ Modern History Sourcebook: David Hume: On Miracles
Jump up ^ Ehrman, Bart D.. Jesus, Interrupted, HarperCollins, 2009. ISBN 0-06-117393-2 page 175: "We would call a miracle an event that violates the way nature always, or almost always, works ... By now I hope you can see the unavoidable problem historians have with miracles. Historians can establish only what probably happened in the past, but miracles, by their very nature, are always the least probable explanation for what happened"
Jump up ^ Funk, Robert W. and the Jesus Seminar. The acts of Jesus: the search for the authentic deeds of Jesus. HarperSanFrancisco. 1998. p. 566.
^ Jump up to: a b Funk 1998, p. 531
Jump up ^ Funk 1998, p. 530f
Bibliography[edit]
Funk, Robert W. and the Jesus Seminar, 1998 The Acts of Jesus: The Search for the Authentic Deeds of Jesus. Polebridge Press, San Francisco. ISBN 0-06-062978-9
Kilgallen, John J., 1989 A Brief Commentary on the Gospel of Mark, Paulist Press, ISBN 0-8091-3059-9
List of Jesus' Miracles and Biblical References
Lockyer, Herbert, 1988 All the Miracles of the Bible ISBN 0-310-28101-6
Miller, Robert J. Editor, 1994 The Complete Gospels, Polebridge Press, ISBN 0-06-065587-9
Murcia, Thierry, Jésus, les miracles en question, Paris, 1999 - Jésus, les miracles élucidés par la médecine, Paris, 2003
Rageh Omaar 2003 The Miracles of Jesus BBC documentary
Van der Loos, H., 1965 The Miracles of Jesus, E.J. Brill Press, Netherlands
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Tina-Rannosaurus Wrecks
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"Tina-Rannosaurus Wrecks"
Bob's Burgers episode
Tina attempts to drive the car, with Bob in the passenger seat.
Episode no.
Season 3
Episode 7
Directed by
Wes Archer
Written by
Jon Schroeder
Production code
2ASA14
Original air date
December 2, 2012
Guest appearance(s)
Bob Odenkirk as Chase
Jay Johnston as Jimmy Pesto Sr.
Andy Kindler as Mort
Dave Herman as Trev
Episode chronology
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"The Deepening" Next →
"The Unbearable Like-Likeness of Gene"
Bob's Burgers (season 3)
List of Bob's Burgers episodes
"Tina-Rannosaurus Wrecks" is the seventh episode of the third season of the animated comedy series Bob's Burgers and the overall 29th episode, and is written by Jon Schroeder and directed by Wes Archer. It aired on Fox in the United States on December 2, 2012.
Contents
1 Plot
2 Reception
3 References
4 External links
Plot[edit]
As they are leaving the grocery store, Bob decides to teach Tina how to drive in the parking lot. Unfortunately, Tina accidentally hits another car which turns out to be Jimmy Pesto's, Bob's rival. Bob decides to lie about the accident, saying that it was him who was driving the car at the time. Tina becomes extremely uncomfortable about the lying, and she starts to believe that she is a jinx.
Mort the mortician offers to drive the family around while their car is at the shop. This proves inconvenient for him however, as the family goes to lots of places and is consuming a lot of gas. He tries to confront the Belchers about this, but always fails to do so. Mort then finally finds the courage to tell the family how he feels, but then finds out that the car will be back tomorrow and Linda has already left a thank you package on his doorstep for his help.
The family meets Chase, an insurance adjuster who at first seemed like he believes the story Bob and Tina invented in order to get their insurance claim. He invites the family to cater a party at his house, where Tina (who was manning the grill) accidentally sets the house on fire. Tina gets nightmares from the lies and Bob finally decides to come clean to Chase and the rest of the family. When they arrive at his office however, Chase reveals that he knew the story was just invented, but he figured that if he helped the Belchers get their insurance claim, they could help him earn money by committing insurance fraud. He then admits that the fire was no accident: he used unscented gas to burn down the house. After refusing to go along with his crimes, Chase blackmails the two of them and he tells Tina that Bob could go to jail. He then says that they should flood their basement in order to file another insurance claim. The family then tries to trick Chase by making it look like the children drowned in the basement so he would leave them alone, but he sees through their lies and tells them that he wasn't letting go of them, since restaurants are magnets for accidents.
Bob thinks they will never be able to escape Chase, until Tina reveals that she used Gene's Casio keyboard to record Chase implicating himself in all the crimes. They send the keyboard to the FBI, and Chase gets caught. Tina finally lets go of the idea that she is a jinx, after she saves the family from Chase.
Reception[edit]
Rowan Kaiser of The A.V. Club gave the episode a A, saying "This all adds up to an episode that got everything right, and when that’s combined with two hilarious scenes and some better-than-normal character work, you have one of the best episodes Bob’s Burgers has done… although it may have the worst title of the series."[1] The episode received a 1.8 rating and was watched by a total of 3.97 million people. This made it the fourth most watched show on Animation Domination that night, beating The Cleveland Show but losing to The Simpsons with 4.38 million.[2]
References[edit]
Jump up ^ Kaiser, Rowan (January 7, 2013). "Tina-rannosaurus Wrecks". The A.V Club. Retrieved December 3, 2012.
Jump up ^ Kondolojy, Amanda (December 4, 2012). "Sunday Final Ratings: 'American Dad' Adjusted Up, '666 Park Avenue' Adjusted Down + Unscambled CBS Ratings & Final Football Numbers". TV by the Numbers. Retrieved December 4, 2012.
External links[edit]
"Tina-Rannosaurus Wrecks" on IMDb
"Tina-Rannosaurus Wrecks" at TV.com
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Suitors of Penelope
From Wikipedia, the free encyclopedia
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Penelope and the Suitors by John William Waterhouse (1912).
The suitors of Penelope (also known as the Proci) are one of the main subjects of Homer's Odyssey.
Contents
[hide]
1 Role in the Odyssey
2 Important suitors
2.1 Antinous
2.2 Eurymachus
2.3 Amphinomus
3 List of suitors
3.1 Appearing in the Odyssey
3.2 Appearing in the Bibliotheca
4 References
Role in the Odyssey[edit]
In The Odyssey, Homer describes Odysseus' journey home from the Trojan War. Prior to the Trojan War, Odysseus was King of Ithaca, a Greek island known for its isolation and rugged terrain.[1] When Odysseus departs from Ithaca to fight for the Greeks in the war, he leaves behind a newborn child, Telemachus, and his wife, Penelope. Although most surviving Greek soldiers return shortly after the end of the fighting, Odysseus does not return to Ithaca until 10 years after the end of the Trojan War.
During Odysseus' long absence, unmarried men start to suspect that Odysseus died in Troy or on the journey home. Under the pretense of courting Penelope, these unmarried men, called "the suitors", take up residence in Odysseus' home and vie for her hand in marriage. Rather than simply rejecting the suitors, Penelope devises a plan to delay their courtship. She claims she will choose a husband after she has finished weaving a funeral shroud to present to Odysseus' father, Laertes. For three years, Penelope weaves the shroud during the day and unravels it at night, awaiting her husband's return. The suitors learn of Penelope's delaying tactic when one of her maidservants, Melantho, reveals it to her lover Eurymachus. Upon finding out, the suitors demand that she choose a husband from among them.
The suitors behave badly in Odysseus' home, drinking his wine and eating his food. Odysseus' son, Telemachus, now a young man, is frustrated with the suitors. Telemachus laments to Athena (disguised as Mentes, one of Odysseus' guest-friends) about the suitors' behavior. In return, Athena urges Telemachus to stand up to the suitors and go search of his father.[2]
Once Odysseus returns home (whom Athena initially disguises as a beggar so he can plot his revenge in secret), his son Telemachus tells him that there are 108 suitors: 52 from Dulichium, 24 from Same, 20 Achaeans from Zacynthus, and 12 from Ithaca.[3] Together, Odysseus, Telemachus, Eumaeus and Philoetius kill the suitors and the disloyal maidservants.
Important suitors[edit]
Although there are many suitors, three are particularly important to the narrative of the epic.
Antinous[edit]
Antinous, son of Eupheithes, is the first of the suitors to speak in the epic and the first to die upon Odysseus' return[4][5] Antinous is the most disrespectful of the suitors and is the one who devises a plan to murder Telemachus upon his return to Ithaca.[6] Although his plan to murder Telemachus is vetoed by Amphinomus, Antinous continues to behave arrogantly. When Odysseus finally returns home, disguised as a beggar, Antinous does not show him hospitality and throws a stool at him.[7]
Eurymachus[edit]
Eurymachus, son of Polybus, is the second of the suitors to appear in the epic. Eurymachus acts as a leader among the suitors because of his charisma. He is noted to be the most likely to win Penelope's hand because her father and brothers support the union and because he outdoes the other suitors in gift-giving.[8] Although he is charismatic, Eurymachus is deceitful. Eurymachus discovers Penelope's plot because he is having an affair with one of Penelope's maidservants, Melantho.[9] Further, when Odysseus reveals himself to the suitors, Eurymachus attempts to avoid punishment for the suitors' misdeeds by blaming them all on Antinous.[5]
Amphinomus[edit]
Amphinomus, son of King Nisos, is the most sympathetic of the suitors. Amphinomus attempts twice to dissuade the suitors from murdering Telemachus. Odysseus recognizes this and attempts to warn Amphinomus to leave the home before the final battle. Despite this, Amphinomus stays and dies along with the other suitors.
List of suitors[edit]
Appearing in the Odyssey[edit]
Slaughter of the suitors by Odysseus and Telemachus, Campanian red-figure bell-krater, c. 330 BC, Louvre (CA 7124)
While most of the suitors are not dealt with individually by Homer, some are mentioned by name and play more or less significant roles in the poem. Among them are:
Agelaus, son of Damastor. Killed by Odysseus.[10]
Amphimedon, son of Melaneus. Killed by Telemachus.[11]
Amphinomus. Shows courtesy towards the disguised Odysseus, who warns him against staying;[12] the warning goes unheeded, though, and he is killed along with the other suitors, though by Telemachus and not Odysseus.
Antinous, son of Eupeithes. One of the leaders of the suitors and the first to be killed by Odysseus, he helps instigate the plot to kill Telemachus as he returns from the mainland,[13] and helps spur the fight between Odysseus (as the beggar) and Irus, a notorious beggar.[12]
Ctesippus of Same, son of Polytherses. A "ribald fellow" of great wealth who gives Odysseus, disguised as a beggar, a "present" by throwing a heifer's foot at him; Telemachus threatens him in response, and says that he would have killed him if he had not missed.[14] After killing him, the stockman says that his death is a present in return for the one he gave to Odysseus.[15]
Demoptolemus, killed by Odysseus.[16]
Elatus, killed by Eumaeus.[17]
Euryades, killed by Telemachus.[17]
Eurydamas. Offered a pair of earrings as a gift to Penelope.[18] Eventually killed by Odysseus.[19]
Eurymachus, son of Polybus. One of the leaders of the suitors, noted for being smooth and deceitful. He blames everything on Antinous after he is killed by Odysseus, saying that the suitors are sorry for what they have done and will repay Odysseus. His pleas do not persuade Odysseus, so he tells the suitors they will have to fight if they wish to live, and he is shot with an arrow while charging Odysseus.[20]
Eurynomus, son of Aegyptius. His brother Antiphus accompanied Odysseus to the Trojan War and was devoured by Polyphemus on the way back.[21]
Leiocritus, son of Evenor. Killed by Telemachus.[22]
Leodes, son of Oenops. The sacrificial priest to the suitors, he hates the evil deeds of the suitors and is indignant with the others.[23] While Odysseus is killing the suitors, he begs for mercy, saying that he tried to stop the others and they were paying for not listening to him. Odysseus hears him out, but says that, as a priest, he must have prayed for Odysseus to not come home, so he kills him anyway.[24]
Peisander, son of Polyctor. Offered a necklace as a gift to Penelope.[25] Killed by Philoeteus.[17]
Polybus, son of Polyctor and father of Eurymachus.
Appearing in the Bibliotheca[edit]
An extensive list of Penelope's suitors is given in the Bibliotheca.[26] This source does not appear to fully respect the Homeric tradition, as the numbers are different and not all of those named in the Odyssey appear in the Bibliotheca. Due to the text being damaged, some of the names are repeated several times and the lists for Dulichium and Zacynthus actually contain fewer names than the given figures suggest.
57 suitors from Dulichium
Amphinomus
Thoas
Demoptolemus
Amphimachus
Euryalus
Paralus
Evenorides
Clytius
Agenor
Eurypylus
Pylaemenes
Acamas
Thersilochus
Hagius
Clymenus
Philodemus
Meneptolemus
Damastor
Bias
Telmius
Polyidus
Astylochus
Schedius
Antigonus
Marpsius
Iphidamas
Argius
Glaucus
Calydoneus
Echion
Lamas
Andraemon
Agerochus
Medon
Agrius
Promus
Ctesius
Acarnan
Cycnus
Pseras
Hellanicus
Periphron
Megasthenes
Thrasymedes
Ormenius
Diopithes
Mecisteus
Antimachus
Ptolemaeus
Lestorides
Nicomachus
Polypoetes
Ceraus
23 from Same
Agelaus
Peisander
Elatus
Ctesippus
Hippodochus
Eurystratus
Archemolus
Ithacus
Peisenor
Hyperenor
Pheroetes
Antisthenes
Cerberus
Perimedes
Cynnus
Thriasus
Eteoneus
Clytius
Prothous
Lycaethus
Eumelus
Itanus
Lyammus
44 from Zacynthus
Eurylochus
Laomedes
Molebus
Phrenius
Indius
Minis
Leiocritus
Pronomus
Nisas
Daemon
Archestratus
Hippomachus
Euryalus
Periallus
Evenorides
Clytius
Agenor
Polybus
Polydorus
Thadytius
Stratius
Phrenius
Indius
Daesenor
Laomedon
Laodicus
Halius
Magnes
Oloetrochus
Barthas
Theophron
Nissaeus
Alcarops
Periclymenus
Antenor
Pellas
Celtus
Periphas
Ormenus
Polybus
Andromedes
12 from Ithaca
Antinous
Pronous
Leiodes
Eurynomus
Amphimachus
Amphialus
Promachus
Amphimedon
Aristratus
Helenus
Dulicheus
Ctesippus
References[edit]
Jump up ^ Homer. Homer's The Odyssey. Translated by Richard Lattimore. New York, New York: Harper & Row, Publishers, Inc. pp. Book IX, 30–34.
Jump up ^ Homer (1967). Homer's The Odyssey. Translated by Richard Lattimore. New York, New York: Harper & Row Publishing Inc. Book I, 269-305.
Jump up ^ Homer (1967). Homer's The Odyssey. Translated by Richard Lattimore. New York, New York: Harper & Row Publishing, Inc. pp. Book XVI, 245–254.
Jump up ^ Homer's The Odyssey. Translated by Richard Lattimore. New York, New York: Harper & Row Publishing, Inc. 1967. pp. Book I, 383–387.
^ Jump up to: a b Homer's The Odyssey. New York, New York: Harper & Row Publishing, Inc. 1967. pp. Book XXII, 48–49.
Jump up ^ Homer's The Odyssey. Translated by Richard Lattimore. New York, New York: Harper & Row Publishing, Inc. 1967. pp. Book XVI, 372.
Jump up ^ Homer's The Odyssey. Translated by Richard Lattimore. New York, New York: Harper & Row Publishing, Inc. 1967. pp. Book XVII, 375–415.
Jump up ^ Homer's The Odyssey. Translated by Richard Lattimore. New York, New York: Harper & Row Publishing, Inc. 1967. pp. Book XV, 16–18.
Jump up ^ Homer's The Odyssey. Translated by Richard Lattimore. New York, New York: Harper & Row Publishing, Inc. 1967. pp. Book XVIII, 323–326.
Jump up ^ The Odyssey, 22. 241, 293
Jump up ^ The Odyssey, 22. 284; 24. 103
^ Jump up to: a b The Odyssey, Book XVIII
Jump up ^ The Odyssey, Book IV
Jump up ^ The Odyssey, 20. 288 ff
Jump up ^ The Odyssey, 22. 286 ff
Jump up ^ The Odyssey, 22. 226
^ Jump up to: a b c The Odyssey, 22. 267
Jump up ^ The Odyssey, 18. 296
Jump up ^ The Odyssey, 22. 283
Jump up ^ The Odyssey, 22. 79
Jump up ^ The Odyssey, 2. 15 - 22
Jump up ^ The Odyssey, 2.242; 22.294
Jump up ^ The Odyssey, 21. 144
Jump up ^ The Odyssey, 22. 310
Jump up ^ The Odyssey, 18. 299
Jump up ^ Pseudo-Apollodorus, Bibliotheca, Epitome of Book 4, 7. 26 - 7. 30
[hide]
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Characters in the Odyssey
House of Odysseus
Penelope (wife)
Telemachus (son)
Anticlea (mother)
Laërtes (father)
Autolycus (grandfather)
Eurycleia (chief servant)
Mentor (advisor)
Phemius (musician)
Argos (pet-dog)
Monarchs and royals
Alcinous of Phaeacia
Arete of Phaeacia
Nestor of Pylos
Menelaus of Sparta
Princess Nausicaa of Phaeacia
Agamemnon of Mycenae
Gods
Athena
Apollo
Artemis
Atlas
Calypso
Circe
Hermes
Poseidon
Zeus
Oceanus
Others
Achilles
Aeolus
Ajax
Amphimedon
Anticlus
Antiphates
Antiphus
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Demodocus
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Dolius
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Echetus
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Eupeithes
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Halitherses
Helen
Heracles
Idomeneus
Irus
Kikonians
Laodamas
Laestrygones
Medon
Melantho
Mentes
Old Man of the Sea
Peisistratus
Perimedes
Perseus
Philoetius
Polites
Polydamna
Polyphemus
Scylla and Charybdis
Sirens
Stratichus
Tiresias
Theoclymenus
Thrasymedes
Suitors
Agelaus
Amphinomus
Antinous
Ctesippus
Eurymachus
Leodes
Melanthius
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