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Sunday, November 5, 2023

Old English

From Wikipedia, the free encyclopedia
https://en.wikipedia.org/wiki/Old_English

Old English
Englisċ
Ænglisċ
A detail of the first page of the Beowulf manuscript, showing the words "ofer hron rade", translated as "over the whale's road (sea)". It is an example of an Old English stylistic device, the kenning.
Pronunciation[ˈeŋɡliʃ]
RegionEngland (except Cornwall and the extreme north-west), southern and eastern Scotland, and some localities in the eastern fringes of modern Wales
EthnicityAnglo-Saxons
EraMostly developed into Middle English and Early Scots by the 13th century
Early forms
Dialects
Runic, later Latin (Old English alphabet)
Language codes
ISO 639-2ang
ISO 639-3ang
ISO 639-6ango
Glottologolde1238
This article contains IPA phonetic symbols. Without proper rendering support, you may see question marks, boxes, or other symbols instead of Unicode characters. For an introductory guide on IPA symbols, see Help:IPA.

Old English (Englisċ, pronounced [ˈeŋɡliʃ]), or Anglo-Saxon, is the earliest recorded form of the English language, spoken in England and southern and eastern Scotland in the early Middle Ages. It developed from the languages brought to Great Britain by Anglo-Saxon settlers in the mid-5th century, and the first Old English literary works date from the mid-7th century. After the Norman conquest of 1066, English was replaced, for a time, by Anglo-Norman (a relative of French) as the language of the upper classes. This is regarded as marking the end of the Old English era, since during this period the English language was heavily influenced by Anglo-Norman, developing into a phase known now as Middle English in England and Early Scots in Scotland.

Old English developed from a set of Anglo-Frisian or Ingvaeonic dialects originally spoken by Germanic tribes traditionally known as the Angles, Saxons and Jutes. As the Germanic settlers became dominant in England, their language replaced the languages of Roman Britain: Common Brittonic, a Celtic language; and Latin, brought to Britain by the Roman invasion. Old English had four main dialects, associated with particular Anglo-Saxon kingdoms: Mercian, Northumbrian, Kentish and West Saxon. It was West Saxon that formed the basis for the literary standard of the later Old English period, although the dominant forms of Middle and Modern English would develop mainly from Mercian, and Scots from Northumbrian. The speech of eastern and northern parts of England was subject to strong Old Norse influence due to Scandinavian rule and settlement beginning in the 9th century.

Old English is one of the West Germanic languages, and its closest relatives are Old Frisian and Old Saxon. Like other old Germanic languages, it is very different from Modern English and Modern Scots, and largely incomprehensible for Modern English or Modern Scots speakers without study. Within Old English grammar nouns, adjectives, pronouns and verbs have many inflectional endings and forms, and word order is much freer. The oldest Old English inscriptions were written using a runic system, but from about the 8th century this was replaced by a version of the Latin alphabet.

Etymology

Englisċ, from which the word English is derived, means 'pertaining to the Angles'. In Old English, this word was derived from Angles (one of the Germanic tribes who settled in parts of Great Britain in the 5th century). During the 9th century, all invading Germanic tribes were referred to as Englisċ. It has been hypothesised that the Angles acquired their name because their land on the coast of Jutland (now mainland Denmark and Schleswig-Holstein) resembled a fishhook. Proto-Germanic *anguz also had the meaning of 'narrow', referring to the shallow waters near the coast. That word ultimately goes back to Proto-Indo-European *h₂enǵʰ-, also meaning 'narrow'.

Another theory is that the derivation of 'narrow' is the more likely connection to angling (as in fishing), which itself stems from a Proto-Indo-European (PIE) root meaning bend, angle. The semantic link is the fishing hook, which is curved or bent at an angle. In any case, the Angles may have been called such because they were a fishing people or were originally descended from such, and therefore England would mean 'land of the fishermen', and English would be 'the fishermen's language'.

History

(Pre-)Old English and other West Germanic languages around 580 CE
The approximate extent of Germanic languages in the early 10th century:
  Continental West Germanic languages (Old Frisian, Old Saxon, Old Dutch, Old High German).

Old English was not static, and its usage covered a period of 700 years, from the Anglo-Saxon settlement of Britain in the 5th century to the late 11th century, some time after the Norman invasion. While indicating that the establishment of dates is an arbitrary process, Albert Baugh dates Old English from 450 to 1150, a period of full inflections, a synthetic language. Perhaps around 85% of Old English words are no longer in use, but those that survived are the basic elements of Modern English vocabulary.

Old English is a West Germanic language, and developed out of Ingvaeonic (also known as North Sea Germanic) dialects from the 5th century. It came to be spoken over most of the territory of the Anglo-Saxon kingdoms which became the Kingdom of England. This included most of present-day England, as well as part of what is now southeastern Scotland, which for several centuries belonged to the kingdom of Northumbria. Other parts of the island continued to use Celtic languages (Gaelic – and perhaps some Pictish – in most of Scotland, Medieval Cornish all over Cornwall and in adjacent parts of Devon, Cumbric perhaps to the 12th century in parts of Cumbria, and Welsh in Wales and possibly also on the English side of the Anglo-Welsh border); except in the areas of Scandinavian settlements, where Old Norse was spoken and Danish law applied.

Old English literacy developed after Christianisation in the late 7th century. The oldest surviving work of Old English literature is Cædmon's Hymn, which was composed between 658 and 680 but not written down until the early 8th century. There is a limited corpus of runic inscriptions from the 5th to 7th centuries, but the oldest coherent runic texts (notably the inscriptions on the Franks Casket) date to the early 8th century. The Old English Latin alphabet was introduced around the 8th century.

Alfred the Great statue in Winchester, Hampshire. The 9th-century English King proposed that primary education be taught in English, with those wishing to advance to holy orders to continue their studies in Latin.

With the unification of several of the Anglo-Saxon kingdoms (outside the Danelaw) by Alfred the Great in the later 9th century, the language of government and literature became standardised around the West Saxon dialect (Early West Saxon). Alfred advocated education in English alongside Latin, and had many works translated into the English language; some of them, such as Pope Gregory I's treatise Pastoral Care, appear to have been translated by Alfred himself. In Old English, typical of the development of literature, poetry arose before prose, but Alfred chiefly inspired the growth of prose.

A later literary standard, dating from the late 10th century, arose under the influence of Bishop Æthelwold of Winchester, and was followed by such writers as the prolific Ælfric of Eynsham ("the Grammarian"). This form of the language is known as the "Winchester standard", or more commonly as Late West Saxon. It is considered to represent the "classical" form of Old English. It retained its position of prestige until the time of the Norman Conquest, after which English ceased for a time to be of importance as a literary language.

The history of Old English can be subdivided into:

  • Prehistoric Old English (c. 450 to 650); for this period, Old English is mostly a reconstructed language as no literary witnesses survive (with the exception of limited epigraphic evidence). This language, or closely related group of dialects, spoken by the Angles, Saxons, and Jutes, and pre-dating documented Old English or Anglo-Saxon, has also been called Primitive Old English.
  • Early Old English (c. 650 to 900), the period of the oldest manuscript traditions, with authors such as Cædmon, Bede, Cynewulf and Aldhelm.
  • Late Old English (c. 900 to 1170), the final stage of the language leading up to the Norman conquest of England and the subsequent transition to Early Middle English.

The Old English period is followed by Middle English (12th to 15th century), Early Modern English (c. 1480 to 1650) and finally Modern English (after 1650), and in Scotland Early Scots (before 1450), Middle Scots (c. 1450 to 1700) and Modern Scots (after 1700).

Dialects

The dialects of Old English c. 800 CE

Just as Modern English is not monolithic, Old English varied according to place. Despite the diversity of language of the Germanic-speaking migrants who established Old English in England and southeastern Scotland, it is possible to reconstruct proto-Old English as a fairly unitary language. For the most part, the differences between the attested regional dialects of Old English developed within England and southeastern Scotland, rather than on the Mainland of Europe. Although from the tenth century Old English writing from all regions tended to conform to a written standard based on Late West Saxon, in speech Old English continued to exhibit much local and regional variation, which remained in Middle English and to some extent Modern English dialects.

The four main dialectal forms of Old English were Mercian, Northumbrian, Kentish, and West Saxon. Mercian and Northumbrian are together referred to as Anglian. In terms of geography the Northumbrian region lay north of the Humber River; the Mercian lay north of the Thames and south of the Humber River; West Saxon lay south and southwest of the Thames; and the smallest, Kentish region lay southeast of the Thames, a small corner of England. The Kentish region, settled by the Jutes from Jutland, has the scantest literary remains. The term West Saxon actually is represented by two different dialects: Early West Saxon and Late West Saxon. Hogg has suggested that these two dialects would be more appropriately named Alfredian Saxon and Æthelwoldian Saxon, respectively, so that the naive reader would not assume that they are chronologically related.

Each of these four dialects was associated with an independent kingdom on the islands. Of these, Northumbria south of the Tyne, and most of Mercia, were overrun by the Vikings during the 9th century. The portion of Mercia that was successfully defended, and all of Kent, were then integrated into Wessex under Alfred the Great. From that time on, the West Saxon dialect (then in the form now known as Early West Saxon) became standardised as the language of government, and as the basis for the many works of literature and religious materials produced or translated from Latin in that period.

The later literary standard known as Late West Saxon (see History, above), although centred in the same region of the country, appears not to have been directly descended from Alfred's Early West Saxon. For example, the former diphthong /iy/ tended to become monophthongised to /i/ in EWS, but to /y/ in LWS.

Due to the centralisation of power and the destruction wrought by Viking invasions, there is relatively little written record of the non-West Saxon dialects after Alfred's unification. Some Mercian texts continued to be written, however, and the influence of Mercian is apparent in some of the translations produced under Alfred's programme, many of which were produced by Mercian scholars. Other dialects certainly continued to be spoken, as is evidenced by the continued variation between their successors in Middle and Modern English. In fact, what would become the standard forms of Middle English and of Modern English are descended from Mercian rather than West Saxon, while Scots developed from the Northumbrian dialect. It was once claimed that, owing to its position at the heart of the Kingdom of Wessex, the relics of Anglo-Saxon accent, idiom and vocabulary were best preserved in the dialect of Somerset.

For details of the sound differences between the dialects, see Phonological history of Old English § Dialects.

Influence of other languages

Her sƿutelað seo gecƿydrædnes ðe ('Here the Word is revealed to thee'). Old English inscription over the arch of the south porticus in the 10th century St Mary's parish church, Breamore, Hampshire

The language of the Anglo-Saxon settlers appears not to have been significantly affected by the native British Celtic languages which it largely displaced. The number of Celtic loanwords introduced into the language is very small, although dialect and toponymic terms are more often retained in western language contact zones (Cumbria, Devon, Welsh Marches and Borders and so on) than in the east. However, various suggestions have been made concerning possible influence that Celtic may have had on developments in English syntax in the post–Old English period, such as the regular progressive construction and analytic word order, as well as the eventual development of the periphrastic auxiliary verb do. These ideas have generally not received widespread support from linguists, particularly as many of the theorized Brittonicisms do not become widespread until the late Middle English and Early Modern English periods, in addition to the fact that similar forms exist in other modern Germanic languages.

Old English contained a certain number of loanwords from Latin, which was the scholarly and diplomatic lingua franca of Western Europe. It is sometimes possible to give approximate dates for the borrowing of individual Latin words based on which patterns of sound change they have undergone. Some Latin words had already been borrowed into the Germanic languages before the ancestral Angles and Saxons left continental Europe for Britain. More entered the language when the Anglo-Saxons were converted to Christianity and Latin-speaking priests became influential. It was also through Irish Christian missionaries that the Latin alphabet was introduced and adapted for the writing of Old English, replacing the earlier runic system. Nonetheless, the largest transfer of Latin-based (mainly Old French) words into English occurred after the Norman Conquest of 1066, and thus in the Middle English rather than the Old English period.

Another source of loanwords was Old Norse, which came into contact with Old English via the Scandinavian rulers and settlers in the Danelaw from the late 9th century, and during the rule of Cnut and other Danish kings in the early 11th century. Many place names in eastern and northern England are of Scandinavian origin. Norse borrowings are relatively rare in Old English literature, being mostly terms relating to government and administration. The literary standard, however, was based on the West Saxon dialect, away from the main area of Scandinavian influence; the impact of Norse may have been greater in the eastern and northern dialects. Certainly in Middle English texts, which are more often based on eastern dialects, a strong Norse influence becomes apparent. Modern English contains many, often everyday, words that were borrowed from Old Norse, and the grammatical simplification that occurred after the Old English period is also often attributed to Norse influence.

The influence of Old Norse certainly helped move English from a synthetic language along the continuum to a more analytic word order, and Old Norse most likely made a greater impact on the English language than any other language. The eagerness of Vikings in the Danelaw to communicate with their Anglo-Saxon neighbours produced a friction that led to the erosion of the complicated inflectional word endings. Simeon Potter notes:

No less far-reaching was the influence of Scandinavian upon the inflexional endings of English in hastening that wearing away and leveling of grammatical forms which gradually spread from north to south. It was, after all, a salutary influence. The gain was greater than the loss. There was a gain in directness, in clarity, and in strength.

The strength of the Viking influence on Old English appears from the fact that the indispensable elements of the language – pronouns, modals, comparatives, pronominal adverbs (like hence and together), conjunctions and prepositions – show the most marked Danish influence; the best evidence of Scandinavian influence appears in the extensive word borrowings because, as Jespersen indicates, no texts exist in either Scandinavia or Northern England from this time to give certain evidence of an influence on syntax. The effect of Old Norse on Old English was substantive, pervasive, and of a democratic character. Old Norse and Old English resembled each other closely like cousins, and with some words in common, speakers roughly understood each other; in time the inflections melted away and the analytic pattern emerged. It is most important to recognize that in many words the English and Scandinavian language differed chiefly in their inflectional elements. The body of the word was so nearly the same in the two languages that only the endings would put obstacles in the way of mutual understanding. In the mixed population which existed in the Danelaw, these endings must have led to much confusion, tending gradually to become obscured and finally lost. This blending of peoples and languages resulted in "simplifying English grammar".

Phonology

The inventory of Early West Saxon surface phones is as follows.

Consonants

Labial Dental Alveolar Post-
alveolar
Palatal Velar Glottal
Nasal m
() n

(ŋ)
Stop p b
t d

k (ɡ)
Affricate


()


Fricative f (v) θ (ð) s (z) ʃ (ç) x ɣ (h)
Approximant

() l
j (ʍ) w
Trill

() r



The sounds enclosed in parentheses in the chart above are not considered to be phonemes:

  • [dʒ] is an allophone of /j/ occurring after /n/ and when geminated (doubled).
  • [ŋ] is an allophone of /n/ occurring before [k] and [ɡ].
  • [v, ð, z] are voiced allophones of /f, θ, s/ respectively, occurring between vowels or voiced consonants when the preceding sound was stressed.
  • [h, ç] are allophones of /x/ occurring at the beginning of a word or after a front vowel, respectively.
  • [ɡ] is an allophone of /ɣ/ occurring after /n/ or when doubled. At some point before the Middle English period, [ɡ] also became the pronunciation word-initially.
  • the voiceless sonorants [w̥, l̥, n̥, r̥] occur after [h] in the sequences /xw, xl, xn, xr/.

The above system is largely similar to that of Modern English, except that [ç, x, ɣ, l̥, n̥, r̥] (and [w̥] for most speakers) have generally been lost, while the voiced affricate and fricatives (now also including /ʒ/) have become independent phonemes, as has /ŋ/.

Vowels – monophthongs

Front Back
unrounded rounded unrounded rounded
Close i y
u
Mid e

o
Open æ æː
ɑ ɑː (ɒ)

The open back rounded vowel [ɒ] was an allophone of short /ɑ/ which occurred in stressed syllables before nasal consonants (/m/ and /n/). It was variously spelled either ⟨a⟩ or ⟨o⟩.

The Anglian dialects also had the mid front rounded vowel /ø(ː)/, spelled ⟨œ⟩, which had emerged from i-umlaut of /o(ː)/. In West Saxon and Kentish, it had already merged with /e(ː)/ before the first written prose.

Diphthongs
First
element
Short
(monomoraic)
Long
(bimoraic)
Close iy̯ iːy̯
Mid eo̯ eːo̯
Open æɑ̯ æːɑ̯

Other dialects had different systems of diphthongs. For example, the Northumbrian dialect retained /i(ː)o̯/, which had merged with /e(ː)o̯/ in West Saxon.

For more on dialectal differences, see Phonological history of Old English (dialects).

Sound changes

Some of the principal sound changes occurring in the pre-history and history of Old English were the following:

  • Fronting of [ɑ(ː)] to [æ(ː)] except when nasalised or followed by a nasal consonant ("Anglo-Frisian brightening"), partly reversed in certain positions by later "a-restoration" or retraction.
  • Monophthongisation of the diphthong [ai], and modification of remaining diphthongs to the height-harmonic type.
  • Diphthongisation of long and short front vowels in certain positions ("breaking").
  • Palatalisation of velars [k], [ɡ], [ɣ], [sk] to [tʃ], [dʒ], [j], [ʃ] in certain front-vowel environments.
  • The process known as i-mutation (which for example led to modern mice as the plural of mouse).
  • Loss of certain weak vowels in word-final and medial positions; reduction of remaining unstressed vowels.
  • Diphthongisation of certain vowels before certain consonants when preceding a back vowel ("back mutation").
  • Loss of /x/ between vowels or between a voiced consonant and a vowel, with lengthening of the preceding vowel.
  • Collapse of two consecutive vowels into a single vowel.
  • "Palatal umlaut", which has given forms such as six (compare German sechs).

For more details of these processes, see the main article, linked above. For sound changes before and after the Old English period, see Phonological history of English.

Grammar

Morphology

Nouns decline for five cases: nominative, accusative, genitive, dative, instrumental; three genders: masculine, feminine, neuter; and two numbers: singular, and plural; and are strong or weak. The instrumental is vestigial and only used with the masculine and neuter singular and often replaced by the dative. Only pronouns and strong adjectives retain separate instrumental forms. There is also sparse early Northumbrian evidence of a sixth case: the locative. The evidence comes from Northumbrian Runic texts (e.g., ᚩᚾ ᚱᚩᛞᛁ on rodi "on the Cross").

Adjectives agree with nouns in case, gender, and number, and can be either strong or weak. Pronouns and sometimes participles agree in case, gender, and number. First-person and second-person personal pronouns occasionally distinguish dual-number forms. The definite article and its inflections serve as a definite article ("the"), a demonstrative adjective ("that"), and demonstrative pronoun. Other demonstratives are þēs ("this"), and ġeon ("that over there"). These words inflect for case, gender, and number. Adjectives have both strong and weak sets of endings, weak ones being used when a definite or possessive determiner is also present.

Verbs conjugate for three persons: first, second, and third; two numbers: singular, plural; two tenses: present, and past; three moods: indicative, subjunctive, and imperative; and are strong (exhibiting ablaut) or weak (exhibiting a dental suffix). Verbs have two infinitive forms: bare and bound; and two participles: present and past. The subjunctive has past and present forms. Finite verbs agree with subjects in person and number. The future tense, passive voice, and other aspects are formed with compounds. Adpositions are mostly before but are often after their object. If the object of an adposition is marked in the dative case, an adposition may conceivably be located anywhere in the sentence.

Remnants of the Old English case system in Modern English are in the forms of a few pronouns (such as I/me/mine, she/her, who/whom/whose) and in the possessive ending -'s, which derives from the masculine and neuter genitive ending -es. The modern English plural ending -(e)s derives from the Old English -as, but the latter applied only to "strong" masculine nouns in the nominative and accusative cases; different plural endings were used in other instances. Old English nouns had grammatical gender, while modern English has only natural gender. Pronoun usage could reflect either natural or grammatical gender when those conflicted, as in the case of ƿīf, a neuter noun referring to a female person.

In Old English's verbal compound constructions are the beginnings of the compound tenses of Modern English. Old English verbs include strong verbs, which form the past tense by altering the root vowel, and weak verbs, which use a suffix such as -de. As in Modern English, and peculiar to the Germanic languages, the verbs formed two great classes: weak (regular), and strong (irregular). Like today, Old English had fewer strong verbs, and many of these have over time decayed into weak forms. Then, as now, dental suffixes indicated the past tense of the weak verbs, as in work and worked.

Syntax

Old English syntax is similar to that of modern English. Some differences are consequences of the greater level of nominal and verbal inflection, allowing freer word order.

  • Default word order is verb-second in main clauses, and verb-final in subordinate clauses
  • No do-support in questions and negatives. Questions were usually formed by inverting subject and finite verb, and negatives by placing ne before the finite verb, regardless of which verb.
  • Multiple negatives can stack up in a sentence intensifying each other (negative concord).
  • Sentences with subordinate clauses of the type "when X, Y" (e.g. "When I got home, I ate dinner") don't use a wh-type conjunction, but rather a th-type correlative conjunction such as þā, otherwise meaning "then" (e.g. þā X, þā Y in place of "when X, Y"). The wh-words are used only as interrogatives and as indefinite pronouns.
  • Similarly, wh- forms were not used as relative pronouns. Instead, the indeclinable word þe is used, often preceded by (or replaced by) the appropriate form of the article/demonstrative se.

Orthography

The runic alphabet used to write Old English before the introduction of the Latin alphabet

Old English was first written in runes, using the futhorc—a rune set derived from the Germanic 24-character elder futhark, extended by five more runes used to represent Anglo-Saxon vowel sounds and sometimes by several more additional characters. From around the 8th century, the runic system came to be supplanted by a (minuscule) half-uncial script of the Latin alphabet introduced by Irish Christian missionaries. This was replaced by Insular script, a cursive and pointed version of the half-uncial script. This was used until the end of the 12th century when continental Carolingian minuscule (also known as Caroline) replaced the insular.

The Latin alphabet of the time still lacked the letters ⟨j⟩ and ⟨w⟩, and there was no ⟨v⟩ as distinct from ⟨u⟩; moreover native Old English spellings did not use ⟨k⟩, ⟨q⟩ or ⟨z⟩. The remaining 20 Latin letters were supplemented by four more: æ (æsc, modern ash) and ð (ðæt, now called eth or edh), which were modified Latin letters, and thorn þ and wynn ƿ, which are borrowings from the futhorc. A few letter pairs were used as digraphs, representing a single sound. Also used was the Tironian note (a character similar to the digit 7) for the conjunction and. A common scribal abbreviation was a thorn with a stroke , which was used for the pronoun þæt. Macrons over vowels were originally used not to mark long vowels (as in modern editions), but to indicate stress, or as abbreviations for a following m or n.

Modern editions of Old English manuscripts generally introduce some additional conventions. The modern forms of Latin letters are used, including ⟨g⟩ in place of the insular G, ⟨s⟩ for long S, and others which may differ considerably from the insular script, notably ⟨e⟩, ⟨f⟩ and ⟨r⟩. Macrons are used to indicate long vowels, where usually no distinction was made between long and short vowels in the originals. (In some older editions an acute accent mark was used for consistency with Old Norse conventions.) Additionally, modern editions often distinguish between velar and palatal c and g by placing dots above the palatals: ċ, ġ. The letter wynn ƿ is usually replaced with w, but æsc, eth and thorn are normally retained (except when eth is replaced by thorn).

In contrast with Modern English orthography, that of Old English was reasonably regular, with a mostly predictable correspondence between letters and phonemes. There were not usually any silent letters—in the word cniht, for example, both the ⟨c⟩ and ⟨h⟩ were pronounced (/knixt ~ kniçt/) unlike the ⟨k⟩ and ⟨gh⟩ in the modern knight (/naɪt/). The following table lists the Old English letters and digraphs together with the phonemes they represent, using the same notation as in the Phonology section above.

Character IPA transcription Description and notes
a /ɑ/, /ɑː/ Spelling variations like ⟨land⟩ ~ ⟨lond⟩ ("land") suggest the short vowel had a rounded allophone [ɒ] before /m/ and /n/ when it occurred in stressed syllables.
ā /ɑː/ Used in modern editions to distinguish from short /ɑ/.
æ /æ/, /æː/ Formerly the digraph ⟨ae⟩ was used; ⟨æ⟩ became more common during the 8th century, and was standard after 800. In 9th-century Kentish manuscripts, a form of ⟨æ⟩ that was missing the upper hook of the ⟨a⟩ part was used; it is not clear whether this represented /æ/ or /e/. See also ę.
ǣ /æː/ Used in modern editions to distinguish from short /æ/.
b /b/
[v] (an allophone of /f/) Used in this way in early texts (before 800). For example, the word "sheaves" is spelled scēabas in an early text, but later (and more commonly) as scēafas.
c /k/
/tʃ/ The /tʃ/ pronunciation is sometimes written with a diacritic by modern editors: most commonly ċ, sometimes ⟨č⟩ or ⟨ç⟩. Before a consonant letter the pronunciation is always /k/; word-finally after ⟨i⟩ it is always /tʃ/. Otherwise, a knowledge of the history of the word is needed to predict the pronunciation with certainty, although it is most commonly /tʃ/ before front vowels (other than [y]) and /k/ elsewhere. (For details, see Phonological history of Old English § Palatalization.) See also the digraphs cg, sc.
cg (between vowels) [ddʒ], rarely [ɡɡ] Proto-Germanic *g was palatalized when it underwent West Germanic gemination, resulting in the voiced palatal geminate [ddʒ] (which can be phonemically analyzed as /jj/). Consequently, the voiced velar geminate [ɡɡ] (which can be phonemically analyzed as /ɣɣ/) was rare in Old English, and its etymological origin in the words in which it occurs (such as frocga 'frog') is unclear. Alternative spellings of either geminate included ⟨gg⟩, ⟨gc⟩, ⟨cgg⟩, ⟨ccg⟩ and ⟨gcg⟩.[44][45] The two geminates were not distinguished in Old English orthography; in modern editions, the palatal geminate is sometimes written ċġ to distinguish it from velar cg.
(after /n/) [dʒ] or [g] After /n/, /j/ was realized as [dʒ] and /ɣ/ was realized as [ɡ]. The spellings ⟨ncg⟩, ⟨ngc⟩ and even ⟨ncgg⟩ were occasionally used instead of the usual ⟨ng⟩. The addition of ⟨c⟩ to ⟨g⟩ in spellings such as ⟨cynincg⟩ and ⟨cyningc⟩ for ⟨cyning⟩ may have been a means of showing that the word was pronounced with a stop rather than a fricative; spellings with just ⟨nc⟩ such as ⟨cyninc⟩ are also found. To disambiguate, the cluster ending in the palatal affricate is sometimes written nċġ (or nġċ) by modern editors.
d /d/ In the earliest texts it also represented /θ/ (see þ).
ð /θ/, including its allophone [ð] Called ðæt in Old English; now called eth or edh. Derived from the insular form of ⟨d⟩ with the addition of a cross-bar. Both ⟨þ⟩ and ⟨ð⟩ could represent either allophone of /θ/, voiceless [θ] or voiced [ð], but some texts show a tendency to use ⟨þ⟩ at the start of words and ⟨ð⟩ in the middle or at the end of a word. Also see þ.
e /e/, /eː/
ę /æ/, /æː/ A modern editorial substitution for the modified Kentish form of æ (see æ). Compare e caudata, ę.
ē /eː/ Used in modern editions to distinguish from short /e/.
ea /æɑ̯/, /æːɑ̯/ Sometimes stands for /ɑ/ after ċ or ġ (see palatal diphthongization).
ēa /æːɑ̯/ Used in modern editions to distinguish from short /æɑ̯/. Sometimes stands for /ɑː/ after ċ or ġ.
eo /eo̯/, /eːo̯/ Sometimes stands for /o/ after ċ or ġ (see palatal diphthongization).
ēo /eːo̯/ Used in modern editions, to distinguish from short /eo̯/.
f /f/, including its allophone [v] (but see b)
g /ɣ/, including its allophone [ɡ]; or /j/, including its allophone [dʒ], which occurs after ⟨n⟩ In Old English manuscripts, this letter usually took its insular form (see also: yogh). The [j] and [dʒ] pronunciations are sometimes written ġ in modern editions. Word-initially before another consonant letter, the pronunciation is always the velar fricative [ɣ]. Word-finally after ⟨i⟩, it is always palatal [j]. Otherwise, a knowledge of the history of the word in question is needed to predict the pronunciation with certainty, although it is most commonly /j/ before and after front vowels (other than [y]) and /ɣ/ elsewhere. (For details, see Phonological history of Old English § Palatalization.)
h /x/, including its allophones [h, ç] The combinations hl, hr, hn, hw may have been realized as devoiced versions of the second consonants instead of as sequences starting with [h].
i /i/, /iː/, rarely [j] Although the spelling ⟨g⟩ is used for the palatal consonant /j/ from the earliest Old English texts, the letter ⟨i⟩ is also found as a minority spelling of /j/. West Saxon scribes came to prefer to use ⟨ri⟩ rather than ⟨rg⟩ to spell the /rj/ sequence found in verbs like herian and swerian, whereas Mercian and Northumbrian texts generally used ⟨rg⟩ in the spelling of these words.
ī /iː/ Used in modern editions to distinguish from short /i/.
ie /iy̯/, /iːy̯/
īe /iːy̯/ Used in modern editions, to distinguish from short /iy̯/.
io /io̯/, /iːo̯/ By the time of the first written prose, /i(ː)o̯/ had merged with /e(ː)o̯/ in every dialect but Northumbrian, where it was preserved until Middle English. In Early West Saxon /e(ː)o̯/ was often written ⟨io⟩ instead of ⟨eo⟩, but by Late West Saxon only the ⟨eo⟩ spelling remained common.
īo /iːo̯/ Used in modern editions, to distinguish from short /io̯/.
k /k/ Rarely used; this sound is normally represented by ⟨c⟩.
l /l/ Probably velarised [ɫ] (as in Modern English) when in coda position.
m /m/
n /n/, including its allophone [ŋ]
o /o/, /oː/ See also a.
ō /oː/ Used in modern editions, to distinguish from short /o/.
oe /ø/, /øː/ (in dialects having that sound)
ōe /øː/ Used in modern editions, to distinguish from short /ø/.
p /p/
qu /kw/ A rare spelling of /kw/, which was usually written as cƿ (cw in modern editions).
r /r/ The exact nature of Old English /r/ is not known; it may have been an alveolar approximant [ɹ] as in most modern English, an alveolar flap [ɾ], or an alveolar trill [r].
s /s/, including its allophone [z]
sc /ʃ/ or occasionally /sk/ /ʃ/ is always geminate /ʃ:/ between vowels: thus fisċere ("fisherman") was pronounced /ˈfiʃ.ʃe.re/. When non-initial, ⟨sc⟩ is pronounced /sk/ if the next sound had been a back vowel (/ɑ/, /o/, /u/) at the time of palatalization, giving rise to contrasts such as fisċ /fiʃ/ ("fish") next to its plural fiscas /ˈfis.kɑs/. See palatalization.
t /t/
th Represented /θ/ in the earliest texts (see þ)
þ /θ/, including its allophone [ð] Called thorn and derived from the rune of the same name. In the earliest texts d or th was used for this phoneme, but these were later replaced in this function by eth ð and thorn þ. Eth was first attested (in definitely dated materials) in the 7th century, and thorn in the 8th. Eth was more common than thorn before Alfred's time. From then onward, thorn was used increasingly often at the start of words, while eth was normal in the middle and at the end of words, although usage varied in both cases. Some modern editions use only thorn. See also Pronunciation of English ⟨th⟩.
u /u/, /uː/; also sometimes /w/ (see ƿ)
uu Sometimes used for /w/ (see ƿ)
ū /uː/ Used in modern editions to distinguish from short /u/.
w /w/ Used in modern editions as a substitute for the character ƿ.
ƿ /w/ Called wynn and derived from the rune of the same name. In earlier texts by continental scribes, and also later in the north, /w/ was represented by ⟨u⟩ or ⟨uu⟩. In modern editions, wynn is replaced by ⟨w⟩, to prevent confusion with ⟨p⟩.
x /ks/
y /y/, /yː/
ȳ /yː/ Used in modern editions to distinguish from short /y/.
z /ts/ A rare spelling for /ts/; e.g. betst ("best") is occasionally spelt bezt.

Doubled consonants are geminated; the geminate fricatives ff, ss and ðð/þþ/ðþ/þð are always voiceless [ff], [ss], [θθ].

Literature

The first page of the Beowulf manuscript with its opening
Hƿæt ƿē Gārde/na ingēar dagum þēod cyninga / þrym ge frunon...
"Listen! We of the Spear-Danes from days of yore have heard of the glory of the folk-kings..."

The corpus of Old English literature is small but still significant, with some 400 surviving manuscripts. The pagan and Christian streams mingle in Old English, one of the richest and most significant bodies of literature preserved among the early Germanic peoples. In his supplementary article to the 1935 posthumous edition of Bright's Anglo-Saxon Reader, Dr. James Hulbert writes:

In such historical conditions, an incalculable amount of the writings of the Anglo-Saxon period perished. What they contained, how important they were for an understanding of literature before the Conquest, we have no means of knowing: the scant catalogues of monastic libraries do not help us, and there are no references in extant works to other compositions....How incomplete our materials are can be illustrated by the well-known fact that, with few and relatively unimportant exceptions, all extant Anglo-Saxon poetry is preserved in four manuscripts.

Some of the most important surviving works of Old English literature are Beowulf, an epic poem; the Anglo-Saxon Chronicle, a record of early English history; the Franks Casket, an inscribed early whalebone artefact; and Cædmon's Hymn, a Christian religious poem. There are also a number of extant prose works, such as sermons and saints' lives, biblical translations, and translated Latin works of the early Church Fathers, legal documents, such as laws and wills, and practical works on grammar, medicine, and geography. Still, poetry is considered the heart of Old English literature. Nearly all Anglo-Saxon authors are anonymous, with a few exceptions, such as Bede and Cædmon. Cædmon, the earliest English poet known by name, served as a lay brother in the monastery at Whitby.

Beowulf

The first example is taken from the opening lines of the folk-epic Beowulf, a poem of some 3,000 lines. This passage describes how Hrothgar's legendary ancestor Scyld was found as a baby, washed ashore, and adopted by a noble family. The translation is literal and represents the original poetic word order. As such, it is not typical of Old English prose. The modern cognates of original words have been used whenever practical to give a close approximation of the feel of the original poem.

The words in brackets are implied in the Old English by noun case and the bold words in brackets are explanations of words that have slightly different meanings in a modern context. Notice how what is used by the poet where a word like lo or behold would be expected. This usage is similar to what-ho!, both an expression of surprise and a call to attention.

English poetry is based on stress and alliteration. In alliteration, the first consonant in a word alliterates with the same consonant at the beginning of another word, as with Gār-Dena and ġeār-dagum. Vowels alliterate with any other vowel, as with æþelingas and ellen. In the text below, the letters that alliterate are bolded.


Original Representation with constructed cognates
1 Hƿæt! ƿē Gār-Dena in ġeār-dagum, What! We of Gare-Danes (lit. Spear-Danes) in yore-days,

þēod-cyninga, þrym ġefrūnon, of thede (nation/people)-kings, did thrum (glory) frain (learn about by asking),

hū ðā æþelingas ellen fremedon. how those athelings (noblemen) did ellen (fortitude/courage/zeal) freme (promote).

Oft Scyld Scēfing sceaþena þrēatum, Oft did Scyld Scefing of scather threats (troops),
5 monegum mǣġþum, meodosetla oftēah, of many maegths (clans; cf. Irish cognate Mac-), of mead-settees atee (deprive),

egsode eorlas. Syððan ǣrest ƿearð [and] ugg (induce loathing in, terrify; related to "ugly") earls. Sith (since, as of when) erst (first) [he] worthed (became)

fēasceaft funden, hē þæs frōfre ġebād, [in] fewship (destitute) found, he of this frover (comfort) abode,

ƿēox under ƿolcnum, ƿeorðmyndum þāh, [and] waxed under welkin (firmament/clouds), [and amid] worthmint (honour/worship) theed (throve/prospered)

oðþæt him ǣġhƿylc þāra ymbsittendra oth that (until that) him each of those umsitters (those "sitting" or dwelling roundabout)
10 ofer hronrāde hȳran scolde, over whale-road (kenning for "sea") hear should,

gomban gyldan. Þæt ƿæs gōd cyning! [and] yeme (heed/obedience; related to "gormless") yield. That was [a] good king!

Here is a natural enough Modern English translation, although the phrasing of the Old English passage has often been stylistically preserved, even though it is not usual in Modern English:

What! We spear-Danes in ancient days inquired about the glory of the nation-kings, how the princes performed bravery.

Often Shield the son/descendant of Sheaf ripped away the mead-benches from many tribes' enemy bands – he terrified men!

After destitution was first experienced (by him), he met with consolation for that; he grew under the clouds of the sky and flourished in adulation, until all of the neighbouring people had to obey him over the whale-road (i.e. the sea), and pay tribute to the man. That was a good king!

The Lord's Prayer

Duration: 39 seconds.
A recording of how the Lord's Prayer probably sounded in Old English, pronounced slowly

This text of the Lord's Prayer is presented in the standardised Early West Saxon dialect.

Line Original IPA Word-for-word translation into Modern English Translation
[1] Fæder ūre þū þe eart on heofonum, [ˈfæ.der ˈuː.re θuː θe æɑ̯rt on ˈheo̯.vo.num] Father Ours, thou which art in heavens, Our Father, who art in heaven,
[2] Sīe þīn nama ġehālgod. [siːy̯ θiːn ˈnɒ.mɑ jeˈhɑːɫ.ɣod] Be thine name hallowed. Hallowed be thy name.
[3] Tōbecume þīn rīċe, [ˌtoː.beˈku.me θiːn ˈriː.t͡ʃe] To be come [is] thine kingdom, Thy kingdom come,
[4] Ġeweorðe þīn willa, on eorðan swā swā on heofonum. [jeˈweo̯rˠ.ðe θiːn ˈwil.lɑ on ˈeo̯rˠ.ðan swɑː swɑː on ˈheo̯.vo.num] Let there be thine will, on earth as in heavens. Thy will be done on earth as in heaven.
[5] Ūrne dæġhwamlīcan hlāf sele ūs tōdæġ, [ˈuːrˠ.ne ˈdæj.ʍɑmˌliː.kɑn hl̥ɑːf ˈse.le uːs toːˈdæj] Our daily loaf sell us today, Give us this day our daily bread,
[6] And forġief ūs ūre gyltas, swā swā wē forġiefaþ ūrum gyltendum. [ɒnd forˠˈjiy̯f uːs ˈuː.re ˈɣyl.tɑs swɑː swɑː weː forˠˈjiy̯.vɑθ uː.rum ˈɣyl.ten.dum] And forgive us our guilts, as we forgiveth our guilters. And forgive us our debts, as we forgive our debtors.
[7] And ne ġelǣd þū ūs on costnunge, ac ālīes ūs of yfele. [ɒnd ne jeˈlæːd θuː uːs on ˈkost.nuŋ.ɡe ɑk ɑːˈliːy̯s uːs of ˈy.ve.le] And not lead thou us in temptations, but allay us of evil. And lead us not into temptation, but deliver us from evil.
[8] Sōðlīċe. [ˈsoːðˌliː.t͡ʃe] Amen. Amen.

Charter of Cnut

This is a proclamation from King Cnut the Great to his earl Thorkell the Tall and the English people written in AD 1020. Unlike the previous two examples, this text is prose rather than poetry. For ease of reading, the passage has been divided into sentences while the pilcrows represent the original division.

Original Representation with constructed cognates
Cnut cyning gret his arcebiscopas and his leod-biscopas and Þurcyl eorl and ealle his eorlas and ealne his þeodscype, tƿelfhynde and tƿyhynde, gehadode and læƿede, on Englalande freondlice. ¶ Cnut, king, greets his archbishops and his lede'(people's)'-bishops and Thorkell, earl, and all his earls and all his peopleship, greater (having a 1200 shilling weregild) and lesser (200 shilling weregild), hooded(ordained to priesthood) and lewd(lay), in England friendly.
And ic cyðe eoƿ, þæt ic ƿylle beon hold hlaford and unsƿicende to godes gerihtum and to rihtre ƿoroldlage. And I kithe(make known/couth to) you, that I will be [a] hold(civilised) lord and unswiking(uncheating) to God's rights(laws) and to [the] rights(laws) worldly.
Ic nam me to gemynde þa geƿritu and þa ƿord, þe se arcebiscop Lyfing me fram þam papan brohte of Rome, þæt ic scolde æghƿær godes lof upp aræran and unriht alecgan and full frið ƿyrcean be ðære mihte, þe me god syllan ƿolde. ¶ I nam(took) me to mind the writs and the word that the Archbishop Lyfing me from the Pope brought of Rome, that I should ayewhere(everywhere) God's love(praise) uprear(promote), and unright(outlaw) lies, and full frith(peace) work(bring about) by the might that me God would(wished) [to] sell'(give).
Nu ne ƿandode ic na minum sceattum, þa hƿile þe eoƿ unfrið on handa stod: nu ic mid-godes fultume þæt totƿæmde mid-minum scattum. ¶ Now, ne went(withdrew/changed) I not my shot(financial contribution, cf. Norse cognate in scot-free) the while that you stood(endured) unfrith(turmoil) on-hand: now I, mid(with) God's support, that [unfrith] totwemed(separated/dispelled) mid(with) my shot(financial contribution).
Þa cydde man me, þæt us mara hearm to fundode, þonne us ƿel licode: and þa for ic me sylf mid-þam mannum þe me mid-foron into Denmearcon, þe eoƿ mæst hearm of com: and þæt hæbbe mid-godes fultume forene forfangen, þæt eoƿ næfre heonon forð þanon nan unfrið to ne cymð, þa hƿile þe ge me rihtlice healdað and min lif byð. Tho(then) [a] man kithed(made known/couth to) me that us more harm had found(come upon) than us well liked(equalled): and tho(then) fore(travelled) I, meself, mid(with) those men that mid(with) me fore(travelled), into Denmark that [to] you most harm came of(from): and that[harm] have [I], mid(with) God's support, afore(previously) forefangen(forestalled) that to you never henceforth thence none unfrith(breach of peace) ne come the while that ye me rightly hold(behold as king) and my life beeth.

The following is a natural Modern English translation, with the overall structure of the Old English passage preserved. Even though "earl" is used to translate its Old English cognate "eorl", "eorl" in Old English does not correspond exactly to "earl" of the later medieval period:

King Cnut kindly greets his archbishops and his provincial bishops and Earl Thorkell, and all his earls, and all his people, both those with a weregild of 1,200 shillings and those with a weregild of 200 shillings, both ordained and layman, in England.

And I declare to you, that I will be a kind lord, and faithful to God's laws and to proper secular law.

I recalled the writings and words which the archbishop Lyfing brought to me from the Pope of Rome, that I must promote the worship of God everywhere, and suppress unrighteousness, and promote perfect peace with the power which God would give me.

I never hesitated from my peace payments (e.g. to the Vikings) while you had strife at hand. But with God's help and my payments, that went away.

At that time, I was told that we had been harmed more than we liked; and I departed with the men who accompanied me into Denmark, from where the most harm has come to you; and I have already prevented it with God's help, so that from now on, strife will never come to you from there, while you regard me rightly and my life persists.

Dictionaries

Early history

The earliest history of Old English lexicography lies in the Anglo-Saxon period itself, when English-speaking scholars created English glosses on Latin texts. At first these were often marginal or interlinear glosses, but soon came to be gathered into word-lists such as the Épinal-Erfurt, Leiden and Corpus Glossaries. Over time, these word-lists were consolidated and alphabeticised to create extensive Latin-Old English glossaries with some of the character of dictionaries, such as the Cleopatra Glossaries, the Harley Glossary and the Brussels Glossary. In some cases, the material in these glossaries continued to be circulated and updated in Middle English glossaries, such as the Durham Plant-Name Glossary and the Laud Herbal Glossary.

Old English lexicography was revived in the early modern period, drawing heavily on Anglo-Saxons' own glossaries. The major publication at this time was William Somner's Dictionarium Saxonico-Latino-Anglicum. The next substantial Old English dictionary was Joseph Bosworth's Anglo-Saxon Dictionary of 1838.

Modern

In modern scholarship, the following dictionaries remain current:

  • Cameron, Angus, et al. (ed.) (1983–). Dictionary of Old English. Toronto: Published for the Dictionary of Old English Project, Centre for Medieval Studies, University of Toronto by the Pontifical Institute of Medieval Studies. Initially issued on microfiche and subsequently as a CD-ROM, the dictionary is now primarily published online at https://www.doe.utoronto.ca. This generally supersedes previous dictionaries where available. As of September 2018, the dictionary covered A-I.
  • Bosworth, Joseph and T. Northcote Toller. (1898). An Anglo-Saxon Dictionary. Oxford: Clarendon Press. The main research dictionary for Old English, unless superseded by the Dictionary of Old English. Various digitisations are available open-access, including at http://bosworth.ff.cuni.cz/. Due to errors and omissions in the 1898 publication, this needs to be read in conjunction with:
    • T. Northcote Toller. (1921). An Anglo-Saxon Dictionary: Supplement. Oxford: Clarendon Press.
    • Alistair Campbell (1972). An Anglo-Saxon Dictionary: Enlarged addenda and corrigenda. Oxford: Clarendon Press.
  • Clark Hall, J. R. (1969). A Concise Anglo-Saxon Dictionary. 4th rev. edn by Herbet D. Meritt. Cambridge: Cambridge University Press. Occasionally more accurate than Bosworth-Toller, and widely used as a reading dictionary. Various digitisations are available, including here.
  • Roberts, Jane and Christian Kay, with Lynne Grundy, A Thesaurus of Old English in Two Volumes, Costerus New Series, 131–32, 2nd rev. impression, 2 vols (Amsterdam: Rodopi, 2000), also available online. A thesaurus based on the definitions in Bosworth-Toller and the structure of Roget's Thesaurus.

Though focused on later periods, the Oxford English Dictionary, Middle English Dictionary, Dictionary of the Older Scottish Tongue, and Historical Thesaurus of English all also include material relevant to Old English.

Modern legacy

Like other historical languages, Old English has been used by scholars and enthusiasts of later periods to create texts either imitating Old English literature or deliberately transferring it to a different cultural context. Examples include Alistair Campbell and J. R. R. Tolkien. Ransom Riggs uses several Old English words, such as syndrigast (singular, peculiar), ymbryne (period, cycle), etc., dubbed as "Old Peculiar" ones.

A number of websites devoted to Modern Paganism and historical reenactment offer reference material and forums promoting the active use of Old English. There is also an Old English version of Wikipedia. However, one investigation found that many Neo-Old English texts published online bear little resemblance to the historical language and have many basic grammatical mistakes.

Goldwater rule

From Wikipedia, the free encyclopedia
The original piece in Fact magazine which prompted the introduction of the Goldwater rule. Likely costing Barry Goldwater a large number of potential votes, this practice was later deemed unethical by the APA.

The Goldwater rule is Section 7 in the American Psychiatric Association's (APA) Principles of Medical Ethics, which states that psychiatrists have a responsibility to participate in activities contributing to the improvement of the community and the betterment of public health, but they should not give a professional opinion about public figures whom they have not examined in person, and from whom they have not obtained consent to discuss their mental health in public statements. It is named after former US Senator and 1964 presidential nominee Barry Goldwater.

Creation

The issue arose in 1964 when Fact magazine published "The Unconscious of a Conservative: A Special Issue on the Mind of Barry Goldwater". This title played on the title of US Senator Barry Goldwater's bestseller The Conscience of a Conservative. The magazine polled psychiatrists about Goldwater and whether he was fit to be president. Goldwater sued magazine editor Ralph Ginzburg and managing editor Warren Boroson, and in Goldwater v. Ginzburg (July 1969) received damages totaling $75,000 ($599,000 today).

Description

Section 7, which appeared in the first edition of the American Psychiatric Association's (APA) Principles of Medical Ethics in 1973 and is still in effect as of 2018, says:

A physician shall recognize a responsibility to participate in activities contributing to the improvement of the community and the betterment of public health.

Section 7.3 then states:

On occasion psychiatrists are asked for an opinion about an individual who is in the light of public attention or who has disclosed information about himself/herself through public media. In such circumstances, a psychiatrist may share with the public his or her expertise about psychiatric issues in general. However, it is unethical for a psychiatrist to offer a professional opinion unless he or she has conducted an examination and has been granted proper authorization for such a statement.

The prohibition, or the second part of 7.3, is often taken out of context of the public health obligations of Section 7 and the first part of 7.3:

Similar ethical codes in different organizations

American Psychological Association

The APA Ethics Code of the American Psychological Association (a different organization than the American Psychiatric Association) does not have a similar rule explicitly defined in its code of ethics. Instead, the APA suggests that various statements made in different parts of its Ethics Code would apply to cases of the diagnosis of a public figure. In 2016, in response to the New York Times article "Should Therapists Analyze Presidential Candidates?", American Psychological Association President Susan H. McDaniel published a letter in The New York Times in which she offered her opinion and interpretation of the current Ethics Code:

Similar to the psychiatrists' Goldwater Rule, our code of ethics exhorts psychologists to "take precautions" that any statements they make to the media "are based on their professional knowledge, training or experience in accord with appropriate psychological literature and practice" and "do not indicate that a professional relationship has been established" with people in the public eye, including political candidates. When providing opinions of psychological characteristics, psychologists must conduct an examination "adequate to support statements or conclusions." In other words, our ethical code states that psychologists should not offer a diagnosis in the media of a living public figure they have not examined.

American Medical Association

The American Medical Association, which initially pressured the American Psychiatric Association to include the Goldwater rule after actively supporting Barry Goldwater in 1964, wrote new guidelines into the AMA Code of Medical Ethics in the fall of 2017, stating that physicians should refrain "from making clinical diagnoses about individuals (e.g., public officials, celebrities, persons in the news) they have not had the opportunity to personally examine."

Donald Trump

In 2016 and 2017, a number of psychiatrists and clinical psychologists faced criticism for violating the Goldwater rule, as they claimed that Donald Trump displayed "an assortment of personality problems, including grandiosity, a lack of empathy, and 'malignant narcissism'", and that he has a "dangerous mental illness", despite having never examined him. In defense of this practice, Bandy X. Lee, a forensic psychiatrist at the Yale School of Medicine, wrote in USA Today "[that] diagnostic practices have changed from accepting interviews to observations, so any assertion that a personal interview is mandatory for a valid professional opinion does not hold."

John Gartner, a practicing psychologist, and the leader of the group Duty to Warn, stated in April 2017 that: "We have an ethical responsibility to warn the public about Donald Trump's dangerous mental illness."

The American Psychoanalytic Association (APsaA)—a different organization from the APA—sent a letter on June 6, 2017, that highlighted differences between the APA and APsaA ethical guidelines, stating that "The American Psychiatric Association's ethical stance on the Goldwater Rule applies to its members only. APsaA does not consider political commentary by its individual members an ethical matter." In July 2017, the website Stat published an article by Sharon Begley, labeled "exclusive" and titled "Psychiatry Group Tells Members They Can Defy 'Goldwater Rule' and Comment on Trump's Mental Health". The article, with a photograph of Barry Goldwater as the headline image, stated that "A leading psychiatry group has told its members they should not feel bound by a longstanding rule against commenting publicly on the mental state of public figures", first sourcing the statement to the July 6 American Psychoanalytic Association (APsaA) letter, but also claiming that it "represents the first significant crack in the profession's decades-old united front aimed at preventing experts from discussing the psychiatric aspects of politicians' behavior"; the article then repeatedly referred to the "Goldwater rule", quoted an unnamed source as saying "leadership has been extremely reluctant to make a statement and publicly challenge the American Psychiatric Association", and claimed that an unnamed "official" had said that "Although the American Psychological Association 'prefers' that its members not offer opinions on the psychology of someone they have not examined, it does not have a Goldwater rule and is not considering implementing one". Yahoo News reporter Michael Walsh criticized the Stat article, saying it was "misleading" by stating that the letter "represents the first significant crack": The American Psychiatric Association retains the Goldwater rule, and the APsaA never had the rule and was not changing. Also, even though the APsaA has no Goldwater rule for its members and allows its members to give individual opinions about specific political figures, its Executive Councilors unanimously endorsed a policy that "the APsaA as an organization will speak to issues only, not about specific political figures".

In February 2017, Allen Frances wrote a letter to the editor of the New York Times, regarding Trump and narcissistic personality disorder: "I wrote the criteria that define this disorder, and Mr. Trump doesn't meet them." According to the American Psychiatric Association, "saying that a person does not have an illness is also a professional opinion."

In September 2017, Jeffrey A. Lieberman published an article extensively speculating on diagnoses for Donald Trump despite claiming to adhere to the Goldwater rule in the beginning paragraph. He arrived at a diagnosis of "incipient dementia" but faced no sanctions.

On December 5, 2019, a group of mental health professionals led by Yale Medical School psychiatry professor Bandy X. Lee, George Washington University professor John Zinner, and former CIA profiler Jerrold Post, publicly urged the House Judiciary Committee to consider Donald Trump's "dangerous" mental state that was ostensibly arising from his "brittle sense of self-worth" as part of the Congressional impeachment ongoing process.

Since April 2017, Lee has been stating that while she has been an adherent to the Goldwater rule "for over 20 years," the APA was "violating its own rule" by modifying it so that it would not be possible to meet its "affirmative obligation." She formed an organization with several thousand other mental health professionals called the World Mental Health Coalition, "in opposition to the American Psychiatric Association, which, with the Trump presidency, not only failed to meet the psychiatric profession's societal responsibility but inhibited individual professionals from doing so." Some accuse the APA of conflict of interest, since it receives federal funding, which had been increased since its actions under the Trump administration.

Cassandra (metaphor)

From Wikipedia, the free encyclopedia
https://en.wikipedia.org/wiki/Cassandra_(metaphor)
Painting of Cassandra by Evelyn De Morgan

The Cassandra metaphor (variously labeled the Cassandra "syndrome", "complex", "phenomenon", "predicament", "dilemma", "curse") relates to a person whose valid warnings or concerns are disbelieved by others.

The term originates in Greek mythology. Cassandra was a daughter of Priam, the King of Troy. Struck by her beauty, Apollo provided her with the gift of prophecy, but when Cassandra refused Apollo's romantic advances, he placed a curse ensuring that nobody would believe her warnings. Cassandra was left with the knowledge of future events, but could neither alter these events nor convince others of the validity of her predictions.

People have applied the metaphor in a variety of contexts, such as psychology, environmentalism, politics, science, cinema, the corporate world, and philosophy; it has been in circulation since at least 1914, when Charles Oman used it in his book A History of the Peninsular War, Volume 5, published in 1914. "both of them agreed to treat the Cassandra-like prophecies which Thiebault kept sending from Salamanca as 'wild and whirling words.'" (The Oxford English Dictionary records use of "Cassandra like" from 1670 and of "Cassandra-like" from 1863.) Later, in 1949, French philosopher Gaston Bachelard coined the term "Cassandra Complex" to refer to a belief that things could be known in advance.

Psychology

The Cassandra metaphor is applied by some psychologists to individuals who experience physical and emotional suffering as a result of distressing personal perceptions, and who are disbelieved when they attempt to share the cause of their suffering with others.

Melanie Klein

In 1963, psychoanalyst Melanie Klein provided an interpretation of Cassandra as representing the human moral conscience whose main task is to issue warnings. Cassandra as moral conscience, "predicts ill to come and warns that punishment will follow and grief arise." Cassandra's need to point out moral infringements and subsequent social consequences is driven by what Klein calls "the destructive influences of the cruel super-ego," which is represented in the Greek myth by the god Apollo, Cassandra's overlord and persecutor. Klein's use of the metaphor centers on the moral nature of certain predictions, which tends to evoke in others "a refusal to believe what at the same time they know to be true, and expresses the universal tendency toward denial, [with] denial being a potent defence against persecutory anxiety and guilt."

Laurie Layton Schapira

In a 1988 study, Jungian analyst Laurie Layton Schapira explored what she called the "Cassandra complex" in the lives of two of her analysands.

Based on clinical experience, she delineates three factors constituting the Cassandra complex:

  1. dysfunctional relationships with the "Apollo archetype",
  2. emotional or physical suffering, including hysteria (conversion disorder) or "women’s problems", and
  3. being disbelieved when attempting to relate the facticity of these experiences to others.

Layton Schapira views the Cassandra complex as resulting from a dysfunctional relationship with what she calls the "Apollo archetype", an archetype referring to any individual's or culture's pattern that is dedicated to, yet bound by, order, reason, intellect, truth, and clarity that disavows itself of anything occult or irrational. The intellectual specialization of this archetype creates emotional distance and can predispose relationships to a lack of emotional reciprocity and consequent dysfunctions. She further states that a "Cassandra woman" is very prone to hysteria because she "feels attacked not only from the outside world but also from within, especially from the body in the form of somatic, often gynaecological, complaints."

Addressing the metaphorical application of the Greek Cassandra myth, Layton Schapira states that:

What the Cassandra woman sees is something dark and painful that may not be apparent on the surface of things or that objective facts do not corroborate. She may envision a negative or unexpected outcome; or something which would be difficult to deal with; or a truth which others, especially authority figures, would not accept. In her frightened, ego-less state, the Cassandra woman may blurt out what she sees, perhaps with the unconscious hope that others might be able to make some sense of it. But to them her words sound meaningless, disconnected and blown out of all proportion.

Jean Shinoda Bolen

In 1989, Jean Shinoda Bolen, Clinical Professor of Psychiatry at the University of California, published an essay on the god Apollo in which she detailed a psychological profile of the "Cassandra woman" whom she suggested referred to someone suffering—as happened in the mythological relationship between Cassandra and Apollo—a dysfunctional relationship with an "Apollo man." Bolen added that the Cassandra woman may exhibit "hysterical" overtones, and may be disbelieved when attempting to share what she knows.

According to Bolen, the archetypes of Cassandra and Apollo are not gender-specific. She states that "women often find that a particular [male] god exists in them as well, just as I found that when I spoke about goddesses men could identify a part of themselves with a specific goddess. Gods and goddesses represent different qualities in the human psyche. The pantheon of Greek deities together, male and female, exist as archetypes in us all ... There are gods and goddesses in every person."

"As an archetype, Apollo personifies the aspect of the personality that wants clear definitions, is drawn to master a skill, values order and harmony, and prefers to look at the surface rather than at what underlies appearances. The Apollo archetype favors thinking over feeling, distance over closeness, objective assessment over subjective intuition."

Of what she describes as the negative Apollonic influence, Dr. Bolen writes:

Individuals who resemble Apollo have difficulties that are related to emotional distance, such as communication problems, and the inability to be intimate ... Rapport with another person is hard for the Apollo man. He prefers to access (or judge) the situation or the person from a distance, not knowing that he must "get close up"—be vulnerable and empathic—in order to truly know someone else ... But if the woman wants a deeper, more personal relationship, then there are difficulties ... she may become increasingly irrational or hysterical.

Bolen suggests that a Cassandra woman (or man) may become increasingly hysterical and irrational when in a dysfunctional relationship with a negative Apollo, and may experience others' disbelief when describing her experiences.

Corporate world

Foreseeing potential future directions for a corporation or company is sometimes called "visioning", yet achieving a clear, shared vision in an organization is often difficult due to a lack of commitment to the new vision by some individuals in the organization, because it does not match reality as they see it. Those who support the new vision are termed "Cassandras"—able to see what is going to happen, but not believed. Sometimes the name Cassandra is applied to those who can predict rises, falls, and particularly crashes on the global stock market, as happened with Warren Buffett, who repeatedly warned that the 1990s stock market surge was a bubble, attracting to him the title of the "Wall Street Cassandra". Andy Grove, in his book Only the Paranoid Survive, reminds the reader of the Helpful Cassandras that sense the winds of change before others and are critical to managing through Strategic Inflection Points.

Environmental movement

Many environmentalists have predicted looming environmental catastrophes including climate change, rise in sea levels, irreversible pollution, and an impending collapse of ecosystems, including those of rainforests and ocean reefs. Individuals sometimes acquire the label of 'Cassandras', whose warnings of impending environmental disaster are disbelieved or mocked. Environmentalist Alan Atkisson wrote in 1999 that to understand that humanity is on a collision course with the laws of nature is to be stuck in what he calls the 'Cassandra dilemma' in which a person can see the most likely outcome of current trends and can warn people about what is happening, but the vast majority cannot, or will not respond, and later if catastrophe occurs, they may even blame the person, as if their prediction set the disaster in motion. Occasionally there may be a "successful" alert, though the succession of books, campaigns, organizations, and personalities that we think of as the environmental movement has more generally fallen toward the opposite side of this dilemma: a failure to "get through" to the people and avert disaster. In the words of Atkisson: "too often we watch helplessly, as Cassandra did, while the soldiers emerge from the Trojan horse just as foreseen and wreak their predicted havoc. Worse, Cassandra's dilemma has seemed to grow more inescapable even as the chorus of Cassandras has grown larger."

Other examples

There are examples of the Cassandra metaphor being applied in the contexts of medical science, the media, to feminist perspectives on reality, and in politics. There are also examples of the metaphor being used in popular music lyrics, such as the 1982 ABBA song "Cassandra", Emmy the Great's "Cassandra", Florence and the Machine's "Cassandra", and Star One's "Cassandra Complex". The five-part The Mars Volta song "Cassandra Gemini" may reference this syndrome, as well as the film 12 Monkeys or in Dead and Divine's "Cassandra Syndrome".

Messiah

From Wikipedia, the free encyclopedia
https://en.wikipedia.org/wiki/Messiah
Samuel anoints David, Dura Europos, Syria. Date: 3rd century CE.

In Abrahamic religions, a messiah or messias (Hebrew: מָשִׁיחַ, romanizedmāšīaḥ; Greek: μεσσίας, messías; Arabic: مسيح, masîḥ; lit.'the anointed one') is a saviour or liberator of a group of people. The concepts of mashiach, messianism, and of a Messianic Age originated in Judaism, and in the Hebrew Bible, in which a mashiach is a king or High Priest traditionally anointed with holy anointing oil.

Ha-mashiach (המשיח, 'the Messiah'), often referred to as melekh mashiach (מלך המשיח, 'King Messiah'), is to be a Jewish leader, physically descended from the paternal Davidic line through King David and King Solomon. He is thought to accomplish predetermined things in a future arrival, including the unification of the tribes of Israel, the gathering of all Jews to Eretz Israel, the rebuilding of the Temple in Jerusalem, the ushering in of a Messianic Age of global universal peace, and the annunciation of the world to come.

The Greek translation of Messiah is Khristós (Χριστός), anglicized as Christ. It occurs 41 times in the Septuagint and 529 times in the New Testament. Christians commonly refer to Jesus of Nazareth as either the "Christ" or the "Messiah", believing that the messianic prophecies were fulfilled in the mission, death, and resurrection of Jesus and that he will return to fulfill the rest of messianic prophecies. Moreover, unlike the Judaic concept of the Messiah, Jesus Christ is additionally considered by Christians to be the Son of God.

In Islam, Jesus (Arabic: عيسى, romanizedIsa) is held to have been a prophet and the Messiah sent to the Israelites, who will return to Earth at the end of times along with the Mahdi, and defeat al-Masih ad-Dajjal, the false Messiah. In Ahmadiyya theology, these prophecies concerning the Mahdi and the second coming of Jesus are believed to have been fulfilled in Mirza Ghulam Ahmad (1835–1908), the founder of the Ahmadiyya Movement, wherein the terms Messiah and Mahdi are synonyms for one and the same person.

In controversial Chabad messianism, Yosef Yitzchak Schneersohn (r. 1920–1950), sixth Rebbe (spiritual leader) of Chabad Lubavitch, and Menachem Mendel Schneerson (1902–1994), seventh Rebbe of Chabad, are Messiah claimants.

Etymology

Messiah (Hebrew: מָשִׁיחַ, mašíaḥ, or המשיח, mashiach; Imperial Aramaic: משיחא; Classical Syriac: ܡܫܺܝܚܳܐ, Məšîḥā; Latin: Messias) literally means 'anointed one'.

In Hebrew, the Messiah is often referred to as melekh mashiach (מלך המשיח; Tiberian: Meleḵ ha-Mašīaḥ, pronounced [ˈmeleχ hamaˈʃiaħ]), literally meaning 'the Anointed King'. The Greek Septuagint version of the Old Testament renders all 39 instances of the Hebrew mašíaḥ as Khristós (Χριστός). The New Testament records the Greek transliteration Messias (Μεσσίας) twice in John.

al-Masīḥ (Arabic: المسيح, pronounced [maˈsiːħ], lit. 'the anointed', 'the traveller', or 'one who cures by caressing') is the Arabic word for messiah used by both Arab Christians and Muslims. In modern Arabic, it is used as one of the many titles of Jesus, referred to as Yasūʿ al-Masih (يسوع المسيح) by Arab Christians and Īsā al-Masīḥ (عيسى المسيح) by Muslims.

Judaism

The literal translation of the Hebrew word mashiach (מָשִׁיחַ, messiah), is 'anointed', which refers to a ritual of consecrating someone or something by putting holy oil upon it. It is used throughout the Hebrew Bible in reference to a wide variety of individuals and objects; for example, kings, priests and prophets, the altar in the Temple, vessels, unleavened bread, and even a non-Jewish king (Cyrus the Great).

In Jewish eschatology, the term came to refer to a future Jewish king from the Davidic line, who will be "anointed" with holy anointing oil, to be king of God's kingdom, and rule the Jewish people during the Messianic Age. In Judaism, the Messiah is not considered to be God or a pre-existent divine Son of God. He is considered to be a great political leader that has descended from King David, hence why he is referred to as Messiah ben David, 'Messiah, son of David'. In Judaism, the messiah is considered to be a great, charismatic leader that is well oriented with the laws that are followed in Judaism.

Though originally a fringe idea, somewhat controversially, belief in the eventual coming of a future messiah is a fundamental part of Judaism, and is one of Maimonides' 13 Principles of Faith. Maimonides describes the identity of the Messiah in the following terms:

And if a king shall arise from among the House of David, studying Torah and occupied with commandments like his father David, according to the written and oral Torah, and he will impel all of Israel to follow it and to strengthen breaches in its observance, and will fight God's wars, this one is to be treated as if he were the anointed one. If he succeeded and built the Holy Temple in its proper place and gathered the dispersed ones of Israel together, this is indeed the anointed one for certain, and he will mend the entire world to worship the Lord together, as it is stated: "For then I shall turn for the nations a clear tongue, so that they will all proclaim the Name of the Lord, and to worship Him with a united resolve (Zephaniah 3:9)."

Even though the eventual coming of the messiah is a strongly upheld belief in Judaism, trying to predict the actual time when the messiah will come is an act that is frowned upon. These kinds of actions are thought to weaken the faith the people have in the religion. So in Judaism, there is no specific time when the messiah comes. Rather, it is the acts of the people that determines when the messiah comes. It is said that the messiah would come either when the world needs his coming the most (when the world is so sinful and in desperate need of saving by the messiah) or deserves it the most (when genuine goodness prevails in the world).

A common modern rabbinic interpretation is that there is a potential messiah in every generation. The Talmud, which often uses stories to make a moral point (aggadah), tells of a highly respected rabbi who found the Messiah at the gates of Rome and asked him, "When will you finally come?" He was quite surprised when he was told, "Today." Overjoyed and full of anticipation, the man waited all day. The next day he returned, disappointed and puzzled, and asked, "You said messiah would come 'today' but he didn't come! What happened?" The Messiah replied, "Scripture says, 'Today, if you will but hearken to his voice.'"

A Kabbalistic tradition within Judaism is that the commonly discussed messiah who will usher in a period of freedom and peace, Messiah ben David, will be preceded by Messiah ben Joseph, who will gather the children of Israel around him, lead them to Jerusalem. After overcoming the hostile powers in Jerusalem, Messiah ben Joseph, will reestablish the Temple-worship and set up his own dominion. Then Armilus, according to one group of sources, or Gog and Magog, according to the other, will appear with their hosts before Jerusalem, wage war against Messiah ben Joseph, and slay him. His corpse, according to one group, will lie unburied in the streets of Jerusalem; according to the other, it will be hidden by the angels with the bodies of the Patriarchs, until Messiah ben David comes and brings him back to life.[24]

Chabad

Yosef Yitzchak Schneersohn (r. 1920–1950), sixth Rebbe (hereditary chassidic leader) of Chabad Lubavitch, and Menachem Mendel Schneerson (1902–1994), seventh Rebbe of Chabad, are messiah claimants.

As per Chabad-Lubavitch messianism, Menachem Mendel Schneerson openly declared his deceased father-in-law, the former 6th Rebbe of Chabad Lubavitch, to be the Messiah. He published about Yosef Yitzchak Schneersohn to be "Atzmus u'mehus alein vi er hat zich areingeshtalt in a guf" (Yiddish and English for: "Essence and Existence [of God] which has placed itself in a body"). The gravesite of his deceased father-in-law Yosef Yitzchak Schneersohn, known as "the Ohel", became a central point of focus for Menachem Mendel Schneerson's prayers and supplications.

Regarding the deceased Menachem Mendel Schneerson, a later Chabad Halachic ruling claims that it was "incumbent on every single Jew to heed the Rebbe's words and believe that he is indeed King Moshiach, who will be revealed imminently". Outside of Chabad messianism, in Judaism, there is no basis to these claims. If anything, this resembles the faith in the resurrection of Jesus and his second coming in early Christianity, and therefore, heretical in Judaism.

Still today, the deceased rabbi Menachem Mendel Schneerson is believed to be the Messiah among adherents of the Chabad movement, and his second coming is believed to be imminent. He is venerated and invocated to by thousands of visitors and letters each year at the (Ohel), especially in a pilgrimage each year on the anniversary of his death.

Christianity

The Last Judgment, by Jean Cousin the Younger (c. late 16th century)

Originating from the concept in Judaism, the messiah in Christianity is called the Christ—from Greek khristós (χριστός), translating the Hebrew word of the same meaning. 'Christ' became the accepted Christian designation and title of Jesus of Nazareth, as Christians believe that the messianic prophecies in the Old Testament—that he is descended from the Davidic line, and was declared King of the Jews—were fulfilled in his mission, death, and resurrection, while the rest of the prophecies—that he will usher in a Messianic Age and the world to come—will be fulfilled at his Second Coming. Some Christian denominations, such as Catholicism, instead believe in amillenialist theology, but the Catholic Church has not adopted this term.

The majority of historical and mainline Christian theologies consider Jesus to be the Son of God and God the Son, a concept of the messiah fundamentally different from the Jewish and Islamic concepts. In each of the four New Testament Gospels, the only literal anointing of Jesus is conducted by a woman. In the Gospels of Mark, Matthew, and John, this anointing occurs in Bethany, outside Jerusalem. In the Gospel of Luke, the anointing scene takes place at an indeterminate location, but the context suggests it to be in Galilee, or even a separate anointing altogether.

Aside from Jesus, the Book of Isaiah refers to Cyrus the Great, king of the Achaemenid Empire, as a messiah for his decree to rebuild the Jerusalem Temple.

Islam

Timeline of Jesus in Islamic Eschatology

The Islamic faith uses the Arabic term al-Masīḥ (المسيح, pronounced [maˈsiːħ]) to refer to Jesus. However the meaning is different from that found in Christianity and Judaism:

Though Islam shares many of the beliefs and characteristics of the two Semitic/Abrahamic/monotheistic religions which preceded it, the idea of messianism, which is of central importance in Judaism and Christianity, is alien to Islam as represented by the Qur'an.

Unlike the Christian view of the Death of Jesus, most Muslims believe Jesus was raised to Heaven without being put on the cross and God created a resemblance to appear exactly like Jesus who was crucified instead of Jesus, and he ascended bodily to Heaven, there to remain until his Second Coming in the End days.

The Quran states that Jesus (Isa), the son of Maryam (Isa ibn Maryam), is the messiah (al-masih) and prophet sent to the Children of Israel. According to Qadi al-Nu'man, a famous Muslim jurist of the Fatimid period, the Quran identifies Jesus as the messiah because he was sent to the people who responded to him in order to remove (masaha) their impurities, the ailments of their faith, whether apparent (zāhir) or hidden (bātin).

Jesus is one of the most important prophets in the Islamic tradition, along with Noah, Abraham, Moses, and Muhammad. Unlike Christians, Muslims see Jesus as a prophet, but not as God himself or the son of God. This is because prophecy in human form does not represent the true powers of God, contrary to the popular depiction of Jesus in Christianity. Thus, like all other Islamic prophets, Jesus is one of the grand prophets who receives revelations from God. According to religious scholar Mona Siddiqui, in Islam, "[p]rophecy allows God to remain veiled and there is no suggestion in the Qur'an that God wishes to reveal of himself just yet. Prophets guarantee interpretation of revelation and that God's message will be understood." In Sura 19, the Quran describes the birth of Isa, and sura 4 explicitly states Isa as the Son of Maryam. Sunni Muslims believe Isa is alive in Heaven and did not die in the crucifixion. Sura 4, verses 157–158, also states that:

But they neither killed nor crucified him—it was only made to appear so.

According to religious scholar Mahmoud Ayoub, "Jesus' close proximity or nearness (qurb) to God is affirmed in the Qur'anic insistence that Jesus did not die, but was taken up to God and remains with God."

While the Quran does not state that he will come back, Islamic tradition nevertheless believes that Jesus will return at the end of times, shortly preceding Mahdi, and exercise his power of healing. He will forever destroy the falsehood embodied in al-Masih ad-Dajjal (the false Messiah), the great falsifier, a figure similar to the Antichrist in Christianity, who will emerge shortly before Yawm al-Qiyāmah ('the Day of Resurrection'). After he has destroyed ad-Dajjal, his final task will be to become leader of the Muslims. Isa will unify the Muslim Ummah (the followers of Islam) under the common purpose of worshipping God alone in pure Islam, thereby ending divisions and deviations by adherents. Mainstream Muslims believe that at that time, Isa will dispel Christian and Jewish claims about him.

A hadith in Abu Dawud says:

The Prophet said: There is no prophet between me and him, that is, Isa. He will descend (to the earth). When you see him, recognise him: a man of medium height, reddish fair, wearing two light yellow garments, looking as if drops were falling down from his head though it will not be wet. He will fight the people for the cause of Islam. He will break the cross, kill swine, and abolish jizyah. Allah will perish all religions except Islam. He will destroy the Antichrist and will live on the earth for forty years and then he will die. The Muslims will pray over him.

— Hadith

Both Sunni and Shia Muslims agree that al-Mahdi will arrive first, and after him, Isa. Isa will proclaim al-Mahdi as the Islamic community leader. A war will be fought—the Dajjal against al-Mahdi and Isa. This war will mark the approach of the coming of the Last Day. After Isa slays al-Dajjāl at the Gate of Lud, he will bear witness and reveal that Islam is indeed the true and last word from God to humanity as Yusuf Ali's translation reads:

And there is none of the People of the Book but must believe in him before his death; and on the Day of Judgment he will be a witness against them.

A hadith in Sahih Bukhari says:

Allah's Apostle said, "How will you be when the son of Mariam descends among you and your Imam is from among you?"

The Quran denies the crucifixion of Jesus, claiming that he was neither killed nor crucified. The Quran also emphasizes the difference between God and the Messiah:

Those who say that Allah is the Messiah, son of Mary, are unbelievers. The Messiah said: "O Children of Israel, worship Allah, my Lord and your Lord... unbelievers too are those who have said that Allah is the third of three... the Messiah, son of Mary, was only a Messenger before whom other Messengers had gone.

Shia Islam

The Twelver branch of Shia (or Shi'i) Islam, which significantly values and revolves around the Twelve Imams (spiritual leaders), differs significantly from the beliefs of Sunni Islam. Unlike Sunni Islam, "Messianism is an essential part of religious belief and practice for almost all Shi'a Muslims." Shi'i Islam believes that the last Imam will return again, with the return of Jesus. According to religious scholar Mona Siddiqui, "Shi'is are acutely aware of the existence everywhere of the twelfth Imam, who disappeared in 874." Shi'i piety teaches that the hidden Imam will return with Jesus Christ to set up the messianic kingdom before the final Judgement Day, when all humanity will stand before God. There is some controversy as to the identity of this imam. There are sources that underscore how the Shia sect agrees with the Jews and Christians that Imam Mehdi (al-Mahdi) is another name for Elijah, whose return prior to the arrival of the Messiah was prophesied in the Old Testament.

The Imams and Fatima will have a direct impact on the judgements rendered that day, representing the ultimate intercession. There is debate on whether Shi'i Muslims should accept the death of Jesus. Religious scholar Mahmoud Ayoub argues "Modern Shi'i thinkers have allowed the possibility that Jesus died and only his spirit was taken up to heaven." Conversely, Siddiqui argues that Shi'i thinkers believe Jesus was "neither crucified nor slain." She also argues that Shi'i Muslims believe that the twelfth imam did not die, but "was taken to God to return in God's time," and "will return at the end of history to establish the kingdom of God on earth as the expected Mahdi."

Ahmadiyya

Mirza Ghulam Ahmad, founder of the Ahmadiyya Movement in Islam, considered by Ahmadis to be the Promised Messiah of the latter days.

In the theology of Ahmadiyya, the terms Messiah and Mahdi are synonymous terms for one and the same person. The term Mahdi means 'guided [by God]', thus implying a direct ordainment by God of a divinely chosen individual. According to Ahmadi thought, Messiahship is a phenomenon through which a special emphasis is given on the transformation of a people by way of offering to suffer for the sake of God instead of giving suffering (i.e. refraining from revenge). Ahmadis believe that this special emphasis was given through the person of Jesus and Mirza Ghulam Ahmad (1835–1908) among others.

Ahmadis hold that the prophesied eschatological figures of Christianity and Islam, the Messiah and Mahdi, were, in fact, to be fulfilled in one person who was to represent all previous prophets.

Numerous hadith are presented by the Ahmadis in support of their view, such as one from Sunan Ibn Majah, which says, "There is No Mahdi other than Jesus son of Mary."

Ahmadis believe that the prophecies concerning the Mahdi and the second coming of Jesus have been fulfilled in Mirza Ghulam Ahmad (1835–1908), the founder of the Ahmadiyya Movement. Unlike mainstream Muslims, the Ahmadis do not believe that Jesus is alive in heaven, but that he survived the crucifixion and migrated towards the east where he died a natural death and that Ghulam Ahmad was only the promised spiritual second coming and likeness of Jesus, the promised Messiah and Mahdi. He also claimed to have appeared in the likeness of Krishna and that his advent fulfilled certain prophecies found in Hindu scriptures. He stated that the founder of Sikhism was a Muslim saint, who was a reflection of the religious challenges he perceived to be occurring. Ghulam Ahmad wrote Barahin-e-Ahmadiyya, in 1880, which incorporated Indian, Sufi, Islamic and Western aspects in order to give life to Islam in the face of the British Raj, Protestant Christianity, and rising Hinduism. He later declared himself the Promised Messiah and the Mahdi following Divine revelations in 1891. Ghulam Ahmad argued that Jesus had appeared 1300 years after the formation of the Muslim community and stressed the need for a current Messiah, in turn claiming that he himself embodied both the Mahdi and the Messiah. Ghulam Ahmad was supported by Muslims who especially felt oppressed by Christian and Hindu missionaries.

Druze faith

The Druze maqam of Al-masih (Jesus) in As-Suwayda Governorate

In the Druze faith, Jesus is considered the Messiah and one of God's important prophets, being among the seven prophets who appeared in different periods of history. According to the Druze manuscripts Jesus is the Greatest Imam and the incarnation of Ultimate Reason (Akl) on earth and the first cosmic principle (Hadd), and regards Jesus and Hamza ibn Ali as the incarnations of one of the five great celestial powers, who form part of their system. Druze doctrines include the beliefs that Jesus was born of a virgin named Mary, performed miracles, and died by crucifixion. In the Druze tradition, Jesus is known under three titles: the True Messiah (al-Masih al-Haq), the Messiah of all Nations (Masih al-Umam), and the Messiah of Sinners. This is due, respectively, to the belief that Jesus delivered the true Gospel message, the belief that he was the Saviour of all nations, and the belief that he offers forgiveness.

Druze believe that Hamza ibn Ali was a reincarnation of Jesus, and that Hamza ibn Ali is the true Messiah, who directed the deeds of the messiah Jesus "the son of Joseph and Mary", but when messiah Jesus "the son of Joseph and Mary" strayed from the path of the true Messiah, Hamza filled the hearts of the Jews with hatred for him - and for that reason, they crucified him, according to the Druze manuscripts. Despite this, Hamza ibn Ali took him down from the cross and allowed him to return to his family, in order to prepare men for the preaching of his religion.

Other religions

  • In Buddhism, Maitreya is considered to the next Buddha (awakened one) that is promised to come. He is expected to come to renew the laws of Buddhism once the teaching of Gautama Buddha has completely decayed.
  • In the Bahá’í Faith, Baháʼu'lláh, the founder of the Baháʼí Faith, is believed to be “He whom God will make manifest" prophesied of in Bábism. He claimed to be the Messiah figure of previous religions (Judaism, Christianity, Islam, Zoroastrianism, Buddhism and Hinduism). He also taught that additional Messiahs, or “Manifestations of God”, will appear in the distant future, but the next one would not appear until after the lapse of “a full thousand years”.
  • Emperor Haile Selassie I of Ethiopia is believed to be the Messiah by followers of the Rastafari movement. This idea further supports the belief that God himself is black, which they (followers of the Rastafarian movement) try to further strengthen by a verse from the Bible. Even if the Emperor denied being the messiah, the followers of the Rastafari movement believe that he is a messenger from God. To justify this, Rastafarians used reasons such as Emperor Haile Selassie's bloodline, which is assumed to come from King Solomon of Israel, and the various titles given to him, which include Lord of Lords, King of Kings and Conquering Lion of the tribe of Judah.
  • In Kebatinan (Javanese religious tradition), Satrio Piningit is a character in Jayabaya's prophecies who is destined to become a great leader of Nusantara and to rule the world from Java. In Serat Pararaton, King Jayabaya of Kediri foretold that before the coming of Satrio Piningit, there would be flash floods and that volcanoes would erupt without warning. Satrio Piningit is a Krishna-like figure known as Ratu Adil (Indonesian: 'Just King, King of Justice') and his weapon is a trishula.
  • In Zoroastrianism there are three messiah figures who each progressively bring about the final renovation of the world, the Frashokereti and all of these three figures are called Saoshyant.
  • In Aradia, or the Gospel of the Witches, the messiah is Aradia, daughter of the goddess Diana, who comes to Earth in order to establish the practice of witchcraft before returning to Heaven.

Popular culture

In films

  • Dune Messiah, a 1969 novel by Frank Herbert, second in his Dune trilogy, also part of a miniseries, one of the widest-selling works of fiction in the 1960s.
  • The Messiah, a 2007 Persian film depicting the life of Jesus from an Islamic perspective
  • The Young Messiah, a 2016 American film depicting the childhood life of Jesus from a Christian perspective
  • Messiah, a 2020 American TV series.

In sports

  • Argentine football player Lionel Messi is often being compared as a "Messiah", a word play from his name, which is used to describe the moments Messi become a saviour for his teams. Messi is considered the "son" (successor) of Diego Maradona, who was given the nickname "Dios" ("God", sometimes stylized as "D10S" in reference to Maradona's iconic shirt number) after the 1986 "hand of God" incident.

Introduction to entropy

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