title: Ambrose

text: Ambrose and Gratian first met, after this, in 379 during a visit to Milan. The bishop made a good impression on Gratian and his court, which was pervasively Christian and aristocratic – much like Ambrose himself. The emperor returned to Milan in 380 to find that Ambrose had complied with his request for a statement of his faith – in two volumes – known as "De Fide": a statement of orthodoxy and of Ambrose' political theology, as well as a polemic against the Arian heresy – intended for public discussion. The emperor had not asked to be instructed by Ambrose, and in "De Fide" Ambrose states this clearly. Nor was he asked to refute the Arians. He was asked to justify his own position, but in the end, he did all three.


title: Ambrose

text: It seems that by 382 Ambrose had replaced Ausonius to become a major influence in Gratian's court. Ambrose had not yet become the "conscience" of kings he would in the later 380s, but he did speak out against reinstating the Altar of Victory. In 382, Gratian was the first to divert public financial subsidies that had previously supported Rome's cults. Before that year, contributions in support of the ancient customs had continued unchallenged by the state.


title: Ambrose

text: The childless Gratian had treated his younger brother Valentinian II like a son. Ambrose, on the other hand, had incurred the lasting enmity of Valentinian II's mother, the Empress Justina, in the winter of 379 by helping to appoint a Nicene bishop in Sirmium. Not long after this, Valentinian II, his mother, and the court left Sirmium; Sirmium had come under Theodosius' control, so they went to Milan which was ruled by Gratian.


title: Ambrose

text: In 383 Gratian was assassinated at Lyon, in Gaul (France) by Magnus Maximus. Valentinian was twelve years old, and the assassination left his mother, Justina, in a position of something akin to a regent. In 385 (or 386) the emperor Valentinian II and his mother Justina, along with a considerable number of clergy, the laity, and the military, professed Arianism. Conflict between Ambrose and Justina soon followed.


title: Ambrose

text: The Arians demanded that Valentinian allocate to them two churches in Milan: one in the city (the Basilica of the Apostles), the other in the suburbs (St Victor's). Ambrose refused to surrender the churches. He answered by saying that "What belongs to God, is outside the emperor's power." In this, Ambrose called on an ancient Roman principle: a temple set apart to a god became the property of that god. Ambrose now applied this ancient legal principle to the Christian churches, seeing the bishop, as a divine representative, as guardian of his god's property.


title: Ambrose

text: Subsequently, while Ambrose was performing the Liturgy of the Hours in the basilica, the prefect of the city came to persuade him to give it up to the Arians. Ambrose again refused. Certain deans (officers of the court) were sent to take possession of the basilica by hanging upon it imperial escutcheons. Instead, soldiers from the ranks the emperor had placed around the basilica began pouring into the church, assuring Ambrose of their fidelity. The escutcheons outside the church were removed, and legend says the children tore them to shreds.


title: Ambrose

text: Ambrose refused to surrender the basilica, and sent sharp answers back to his emperor: "If you demand my person, I am ready to submit: carry me to prison or to death, I will not resist; but I will never betray the church of Christ. I will not call upon the people to succour me; I will die at the foot of the altar rather than desert it. The tumult of the people I will not encourage: but God alone can appease it." By Thursday, the emperor gave in, bitterly responding: "Soon, if Ambrose gives the orders, you will be sending me to him in chains."


title: Ambrose

text: In 386, Justina and Valentinian II received the Arian bishop Auxentius the younger, and Ambrose was again ordered to hand over a church in Milan for Arian usage. Ambrose and his congregation barricaded themselves inside the church, and again the imperial order was rescinded. There was an attempted kidnapping, and another attempt to arrest him and to force him to leave the city. Several accusations were made, but unlike in the case of John Chrysostom, no formal charges were brought. The emperor certainly had the power to do so, and probably did not solely because of Ambrose' popularity with the people and what they might do.


title: Ambrose

text: When Magnus Maximus usurped power in Gaul (383) and was considering a descent upon Italy, Valentinian sent Ambrose to dissuade him, and the embassy was successful (384). A second, later embassy was unsuccessful. Magnus Maximus entered Italy (386-387) and Milan was taken. Justina and her son fled, but Ambrose remained, and had the plate of the church melted for the relief of the poor.


title: Ambrose

text: While Ambrose was writing "De Fide", Theodosius published his own statement of faith in 381 in an edict establishing Nicene Catholic Christianity as the only legitimate version of the Christian faith. There is unanimity amongst scholars that this represents the emperor's own beliefs. The aftermath of the death (378) of Valens (Emperor in the East from 364 to 378) had left many questions for the church unresolved, and Theodosius' edict can be seen as an effort to begin addressing those questions. Theodosius' natural generosity was tempered by his pressing need to establish himself and to publicly assert his personal piety.


title: Ambrose

text: On 28 February 380, Theodosius issued the Edict of Thessalonica, a decree addressed to the city of Constantinople, determining that only Christians who did not support Arian views were catholic and could have their places of worship officially recognized as "churches". The Edict opposed Arianism, and attempted to establish unity in Christianity and to suppress heresy. German ancient historian writes that the Edict of Thessalonica was neither anti-pagan nor antisemitic; it did not declare Christianity to be the official religion of the empire; and it gave no advantage to Christians over other faiths.


title: Ambrose

text: Liebeschuetz and Hill indicate that it was not until after 388, during Theodosius' stay in Milan following the defeat of Maximus in 388, that Theodosius and Ambrose first met.


title: Ambrose

text: After the Massacre of Thessalonica in 390, Theodosius made an act of public penance at Ambrose's behest. Ambrose was away from court during the events at Thessalonica, but after being informed of them, he wrote Theodosius a letter. In that still existing letter, Ambrose presses for a semi-public demonstration of penitence from the emperor, telling him that, as his bishop, he will not give Theodosius communion until it is done. Wolf Liebeschuetz says "Theodosius duly complied and came to church without his imperial robes, until Christmas, when Ambrose openly admitted him to communion".


title: Ambrose

text: Formerly, some scholars credited Ambrose with having an undue influence over the Emperor Theodosius I, from this period forward, prompting him toward major anti-pagan legislation beginning in February of 391. However, this interpretation has been heavily disputed since the late-twentieth century. McLynn argues that Theodosius's anti-pagan legislation was too limited in scope for it to be of interest to the bishop. The fabled encounter at the door of the cathedral in Milan, with Ambrose as the mitred prelate braced, blocking Theodosius from entering, which has sometimes been seen as evidence of Ambrose' dominance over Theodosius, has been debunked by modern historians as "a pious fiction". There was no encounter at the church door. The story is a product of the imagination of Theodoret, a historian of the fifth century who wrote of the events of 390 "using his own ideology to fill the gaps in the historical record".


title: Ambrose

text: The twenty-first century view is that Ambrose was "not a power behind the throne". The two men did not meet each other frequently, and documents that reveal the relationship between the two are less about personal friendship than they are about negotiations between two formidable leaders of the powerful institutions they represent: the Roman State and the Italian Church. Cameron says there is no evidence that Ambrose was a significant influence on the emperor.


title: Ambrose

text: For centuries after his death, Theodosius was regarded as a champion of Christian orthodoxy who decisively stamped out paganism. This view was recorded by Theodoret, who is recognized as an unreliable historian, in the century following their deaths. Theodosius's predecessors Constantine (), Constantius (), and Valens had all been semi-Arians. Therefore, it fell to the orthodox Theodosius to receive from Christian literary tradition most of the credit for the final triumph of Christianity. Modern scholars see this as an interpretation of history by orthodox Christian writers more than as a representation of actual history. The view of a pious Theodosius submitting meekly to the authority of the church, represented by Ambrose, is part of the myth that evolved within a generation of their deaths.


title: Ambrose

text: In April 393 Arbogast ("magister militum" of the West) and his puppet Emperor Eugenius marched into Italy to consolidate their position in regard to Theodosius I and his son, Honorius, whom Theodosius had appointed Augustus to govern the western portion of the empire. Arbogast and Eugenius courted Ambrose's support by very obliging letters; but before they arrived at Milan, he had retired to Bologna, where he assisted at the translation of the relics of Saints Vitalis and Agricola. From there he went to Florence, where he remained until Eugenius withdrew from Milan to meet Theodosius in the Battle of the Frigidus in early September 394.


title: Ambrose

text: Soon after acquiring the undisputed possession of the Roman Empire, Theodosius died at Milan in 395, and Ambrose gave the eulogy. Two years later (4 April 397) Ambrose also died. He was succeeded as bishop of Milan by Simplician. Ambrose's body may still be viewed in the church of Saint Ambrogio in Milan, where it has been continuously venerated – along with the bodies identified in his time as being those of Saints Gervase and Protase.


title: Ambrose

text: Ambrose is remembered in the calendar of the Roman Rite of the Catholic Church on 7 December, and is also honored in the Church of England and in the Episcopal Church on 7 December.


title: Ambrose

text: In 1960, Neil B. McLynn wrote a complex study of Ambrose that focused on his politics and intended to "demonstrate that Ambrose viewed community as a means to acquire personal political power". Subsequent studies of how Ambrose handled his episcopal responsibilities, his Nicene theology and his dealings with the Arians in his episcopate, his pastoral care, his commitment to community, and his personal ascetism, have mitigated this view.


title: Ambrose

text: All of Ambrose' writings are works of advocacy of his religion, and even his political views and actions were closely related to his religion. He was rarely, if ever, concerned about simply recording what had happened; he did not write to reveal his inner thoughts and struggles; he wrote to advocate for his God. Boniface Ramsey writes that it is difficult "not to posit a deep spirituality in a man" who wrote on the mystical meanings of the "Song of Songs" and wrote many extraordinary hymns. In spite of an abiding spirituality, Ambrose had a generally straightforward manner, and a practical rather than a speculative tendency in his thinking. "De Officiis" is a utilitarian guide for his clergy in their daily ministry in the Milanese church rather than "an intellectual tour de force".


title: Ambrose

text: Christian faith in the third century developed the monastic life-style which subsequently spread into the rest of Roman society in a general practice of virginity, voluntary poverty and self-denial for religious reasons. This life-style was embraced by many new converts, including Ambrose, even though they did not become actual monks.


title: Ambrose

text: The bishops of this era had heavy administrative responsibilities, and Ambrose was also sometimes occupied with imperial affairs, but he still fulfilled his primary responsibility to care for the well-being of his flock. He preached and celebrated the Eucharist multiple times a week, sometimes daily, dealt directly with the needs of the poor, as well as widows and orphans, "virgins" (nuns), and his own clergy. He replied to letters personally, practiced hospitality, and made himself available to the people.


title: Ambrose

text: Ambrose had the ability to maintain good relationships with all kinds of people. Local church practices varied quite a bit from place to place at this time, and as the bishop, Ambrose could have required that everyone adapt to his way of doing things. It was his place to keep the churches as united as possible in both ritual and belief. Instead, he respected local customs, adapting himself to whatever practices prevailed, instructing his mother to do the same. As bishop, Ambrose undertook many different labors in an effort to unite people and "provide some stability during a period of religious, political, military, and social upheavals and transformations".


title: Ambrose

text: Brown says Ambrose "had the makings of a faction fighter". While he got along well with most people, Ambrose was not averse to conflict and even opposed emperors with a fearlessness born of self-confidence and a clear conscience and not from any belief he would not suffer for his decisions. Having begun his life as a Roman aristocrat and a governor, it is clear that Ambrose retained the attitude and practice of Roman governance even after becoming a bishop.


title: Ambrose

text: His acts and writings show he was quite clear about the limits of imperial power over the church's internal affairs including doctrine, moral teaching, and governance. He wrote to Valentinian: "In matters of faith bishops are the judges of Christian emperors, not emperors of bishops." ("Epistle" 21.4). He also famously told to the Arian bishop chosen by the emperor, "The emperor is in the church, not over the church." ("Sermon Against Auxentius", 36). Ambrose's acts and writings "created a sort of model which was to remain valid in the Latin West for the relations of the Church and the Christian State. Both powers stood in a basically positive relationship to each other, but the innermost sphere of the Church's life--faith, the moral order, ecclesiastical discipline--remained withdrawn from the State's influence."


title: Ambrose

text: Ambrose was also well aware of the limits of his power. At the height of his career as a venerable, respected and well loved bishop in 396, imperial agents marched into his church, pushing past him and his clergy who had crowded the altar to protect a political suspect from arrest, and dragged the man from the church in front of Ambrose who could do nothing to stop it. "When it came to the central functions of the Roman state, even the vivid Ambrose was a lightweight".


title: Ambrose

text: The most notorious example of Ambrose's anti-Jewish animus occurred in 388, when Emperor Theodosius I was informed that a crowd of Christians had retaliated against the local Jewish community by destroying the synagogue at Callinicum on the Euphrates. The synagogue most likely existed within the fortified town to service the soldiers serving there, and Theodosius ordered that the offenders be punished, and that the synagogue be rebuilt at the expense of the bishop. Ambrose wrote to the emperor arguing against this, basing his argument on two assertions: first, if the bishop obeyed the order, it would be a betrayal of his faith. Second, if the bishop instead refused to obey the order, he would become a martyr and create a scandal for the emperor. Ambrose, referring to a prior incident where Magnus Maximus issued an edict censuring Christians in Rome for burning down a Jewish synagogue, warned Theodosius that the people in turn exclaimed "the emperor has become a Jew", implying Theodosius would receive the same lack of support from the people. Theodosius rescinded the order concerning the bishop.


title: Ambrose

text: That was not enough for Ambrose, and when Theodosius next visited Milan, Ambrose confronted him directly in an effort to get the emperor to drop the entire case. McLynn argues that Ambrose failed to win the emperor's sympathy and was mostly excluded from his counsels thereafter. The Callinicum affair was not an isolated incident. Generally speaking, Ambrose presents a strong anti-Jewish polemic. While McLynn says this makes Ambrose look like a bully and a bigot to modern eyes, scholars also agree Ambrose' attitudes toward the Jews cannot be fairly summarized in one sentence, as not all of Ambrose' attitudes toward Jews were negative.


title: Ambrose

text: Ambrose makes extensive and appreciative use of the works of Philo of Alexandria – a Jew – in Ambrose' own writings, treating Philo as one of the "faithful interpreters of the Scriptures". Philo was an educated man of some standing and a prolific writer during the era of Second Temple Judaism. Forty–three of his treatises have been preserved, and these by Christians, rather than Jews. Philo became foundational in forming the Christian literary view on the six days of creation through Basil's "Hexaemeron". Eusebius, the Cappadocian Fathers, and Didymus the Blind appropriated material from Philo as well, but none did so more than Ambrose. As a result of this extensive referencing, Philo was accepted into the Christian tradition as an honorary Church Father. "In fact, one Byzantine catena even refers to him as 'Bishop Philo'. This high regard for Philo even led to a number of legends of his conversion to Christianity, although this assertion stands on very dubious evidence". Ambrose also used Josephus, Maccabees, and other Jewish sources for his writings. He praises some individual Jews. Ambrose tended to write negatively of all non-Nicenes as if they were all one category. This served a rhetorical purpose in his writing and should be considered accordingly.


title: Ambrose

text: Modern scholarship indicates paganism was a lesser concern than heresy for Christians in the fourth and fifth centuries, which was the case for Ambrose, but it was still a concern. Writings of this period were commonly hostile and often contemptuous toward a paganism Christianity saw as already defeated in Heaven. The great Christian writers of the third to fifth centuries attempted to discredit continuation in these "defeated practices" by searching pagan writings, "particularly those of Varro, for everything that could be regarded by Christian standards as repulsive and irreligious." Ambrose' work reflects this triumphalism.


title: Ambrose

text: Throughout his time in the episcopate, Ambrose was active in his opposition to any state sponsorship of pagan cults. When Gratian ordered the Altar of Victory to be removed, it roused the aristocracy of Rome to send a delegation to the emperor to appeal the decision, but Pope Damasus I got the Christian senators to petition against it, and Ambrose blocked the delegates from getting an audience with the emperor. Under Valentinian II, an effort was made to restore the Altar of Victory to its ancient station in the hall of the Roman Senate and to again provide support for the seven Vestal Virgins. The pagan party was led by the refined senator Quintus Aurelius Symmachus, who used all his prodigious skill and artistry to create a marvelous document full of the "maiestas populi Romani". Hans Lietzmann writes that "Pagans and Christians alike were stirred by the solemn earnestness of an admonition which called all men of goodwill to the aid of a glorious history, to render all worthy honor to a world that was fading away".


title: Ambrose

text: Then Ambrose wrote Valentinian II a letter asserting that the emperor was a soldier of God, not simply a personal believer but one bound by his position to serve the faith; under no circumstances could he agree to something that would promote the worship of idols. Ambrose held up the example of Valentinian's brother, Gratian, reminding Valentinian that the commandment of God must take precedence. The bishop's intervention led to the failure of Symmachus' appeal.


title: Ambrose

text: In 389, Ambrose intervened against a pagan senatorial delegation who wished to see the emperor Theodosius I. Although Theodosius refused their requests, he was irritated at the bishop's presumption and refused to see him for several days. Later, Ambrose wrote a letter to the emperor Eugenius complaining that some gifts the latter had bestowed on pagan senators could be used for funding pagan cults.


title: Ambrose

text: Ambrose joins Augustine, Jerome, and Gregory the Great as one of the Latin Doctors of the Church. Theologians compare him with Hilary, who they claim fell short of Ambrose's administrative excellence but demonstrated greater theological ability. He succeeded as a theologian despite his juridical training and his comparatively late handling of biblical and doctrinal subjects.


title: Ambrose

text: Ambrose's intense episcopal consciousness furthered the growing doctrine of the Church and its sacerdotal ministry, while the prevalent asceticism of the day, continuing the Stoic and Ciceronian training of his youth, enabled him to promulgate a lofty standard of Christian ethics. Thus we have the "De officiis ministrorum", "De viduis", "De virginitate" and "De paenitentia".


title: Ambrose

text: Ambrose displayed a kind of liturgical flexibility that kept in mind that liturgy was a tool to serve people in worshiping God, and ought not to become a rigid entity that is invariable from place to place. His advice to Augustine of Hippo on this point was to follow local liturgical custom. "When I am at Rome, I fast on a Saturday; when I am at Milan, I do not. Follow the custom of the church where you are." Thus Ambrose refused to be drawn into a false conflict over which particular local church had the "right" liturgical form where there was no substantial problem. His advice has remained in the English language as the saying, "When in Rome, do as the Romans do."


title: Ambrose

text: One interpretation of Ambrose's writings is that he was a Christian universalist. It has been noted that Ambrose's theology was significantly influenced by that of Origen and Didymus the Blind, two other early Christian universalists. One quotation cited in favor of this belief is:


title: Ambrose

text: One could interpret this passage as being another example of the mainstream Christian belief in a general resurrection (that both those in Heaven and in Hell undergo a bodily resurrection), or an allusion to purgatory (that some destined for Heaven must first undergo a phase of purification). Several other works by Ambrose clearly teach the mainstream view of salvation. For example: "The Jews feared to believe in manhood taken up into God, "and therefore have lost the grace of redemption", because they reject that on which salvation depends."


title: Ambrose

text: In "De Officiis", the most influential of his surviving works, and one of the most important texts of patristic literature, he reveals his views connecting justice and generosity by asserting these practices are of mutual benefit to the participants. Ambrose draws heavily on Cicero and the biblical book of Genesis for this concept of mutual inter-dependence in society. In the bishop's view, it is concern for one another's interests that binds society together. Ambrose asserts that avarice leads to a breakdown in this mutuality, therefore avarice leads to a breakdown in society itself. In the late 380s, the bishop took the lead in opposing the greed of the elite landowners in Milan by starting a series of pointed sermons directed at his wealthy constituents on the need for the rich to care for the poor.


title: Ambrose

text: Some scholars have suggested Ambrose' endeavors to lead his people as both a Roman and a Christian caused him to strive for what a modern context would describe as a type of communism or socialism. He was not just interested in the church but was also interested in the condition of contemporary Italian society. Ambrose considered the poor not a distinct group of outsiders, but a part of a united people to be stood with in solidarity. Giving to the poor was not to be considered an act of generosity towards the fringes of society but a repayment of resources that God had originally bestowed on everyone equally and that the rich had usurped. He defines justice as providing for the poor whom he describes as our "brothers and sisters" because they "share our common humanity".


title: Ambrose

text: The theological treatises of Ambrose of Milan would come to influence Popes Damasus, Siricius and Leo XIII. Central to Ambrose is the virginity of Mary and her role as Mother of God.


title: Ambrose

text: Ambrose studied theology with Simplician, a presbyter of Rome. Using his excellent knowledge of Greek, which was then rare in the West, Ambrose studied the Old Testament and Greek authors like Philo, Origen, Athanasius, and Basil of Caesarea, with whom he was also exchanging letters. Ambrose became a famous rhetorician whom Augustine came to hear speak. Augustine wrote in his "Confessions" that Faustus, the Manichean rhetorician, was a more impressive speaker, but the content of Ambrose's sermons began to affect Augustine's faith. Augustine sought guidance from Ambrose, and again records in his "Confessions" that Ambrose was too busy to answer his questions. In a passage of Augustine's "Confessions" in which Augustine wonders why he could not share his burden with Ambrose, he comments: "Ambrose himself I esteemed a happy man, as the world counted happiness, because great personages held him in honor. Only his celibacy appeared to me a painful burden." Simplician regularly met with Augustine, however, and Augustine writes of Simplician's "fatherly affection" for him. It was Simplician who introduced Augustine to Christian Neoplatonism. It is commonly understood in the Christian Tradition that Ambrose baptized Augustine.


title: Ambrose

text: In this same passage of Augustine's "Confessions" is an anecdote which bears on the history of reading:


title: Ambrose

text: This is a celebrated passage in modern scholarly discussion. The practice of reading to oneself without vocalizing the text was less common in antiquity than it has since become. In a culture that set a high value on oratory and public performances of all kinds, in which the production of books was very labor-intensive, the majority of the population was illiterate, and where those with the leisure to enjoy literary works also had slaves to read for them, written texts were more likely to be seen as scripts for recitation than as vehicles of silent reflection. However, there is also evidence that silent reading did occur in antiquity and that it was not generally regarded as unusual.


title: Ambrose

text: Ambrose's writings extend past literature and into music, where he was an important innovator in early Christian hymnography. His contributions include the "successful invention of Christian Latin hymnody", while the hymnologist Guido Maria Dreves designated him to be "The Father of church hymnody". He was not the first to write Latin hymns; the Bishop Hilary of Poitiers had done so a few decades before. However, the hymns of Hilary are thought to have been largely inaccessible because of their complexity and length. Only fragments of hymns from Hilary's "Liber hymnorum" exist, making those of Ambrose the earliest extant complete Latin hymns. The assembling of Ambrose's surviving "oeuvre" remains controversial; the almost immediate popularity of his style quickly prompted imitations, some which may even date from his lifetime. There are four hymns for which Ambrose's authorship is universally accepted, as they are attributed to him by Augustine:


title: Ambrose

text: Each of these hymns has eight four-line stanzas and is written in strict iambic tetrameter (that is 4 × 2 syllables, each iamb being two syllables). Marked by dignified simplicity, they served as a fruitful model for later times. Scholars such as the theologian Brian P. Dunkle have argued for the authenticity of as many as thirteen other hymns, while the musicologist James McKinnon contends that further attributions could include "perhaps some ten others". Ambrose is traditionally credited but not actually known to have composed any of the repertory of Ambrosian chant also known simply as "antiphonal chant", a method of chanting where one side of the choir alternately responds to the other. However, Ambrosian chant was named in his honor due to his contributions to the music of the Church. With Augustine, Ambrose was traditionally credited with composing the hymn "Te Deum". Since the hymnologist Guido Maria Dreves in 1893, however, scholars have dismissed this attribution.


title: Ambrose

text: Source: All works are originally in Latin. Following each is where it may be found in a standard compilation of Ambrose's writings. His first work was probably "De paradiso" (377–378). Most have approximate dates, and works such as "De Helia et ieiunio" (377–391), "Expositio evangelii secundum Lucam" (377–389) and "De officiis ministrorum" (377–391) have been given a wide variety of datings by scholars. His best known work is probably "De officiis ministrorum" (377–391), while the (386–390) and "De obitu Theodosii" (395) are among his most noted works. In matters of exegesis he is, like Hilary, an Alexandrian. In dogma he follows Basil of Caesarea and other Greek authors, but nevertheless gives a distinctly Western cast to the speculations of which he treats. This is particularly manifest in the weightier emphasis which he lays upon human sin and divine grace, and in the place which he assigns to faith in the individual Christian life. There has been debate on the attribution of some writings: for example "De mysteriis" is usually attributed to Ambrose, while the related "De sacramentis" is written in a different style with some silent disagreements, so there is less consensus over its author.


title: Ambrose

text: The history of the editions of the works of St. Ambrose is a long one. Erasmus edited them in four tomes at Basle (1527). A valuable Roman edition was brought out in 1580, in five volumes, the result of many years' labour; it was begun by Sixtus V, while yet the monk Felice Peretti. Prefixed to it is the life of St. Ambrose composed by Baronius for his "Annales Ecclesiastici". The excellent Maurist edition of du Frische and Le Nourry appeared at Paris (1686–90) in two folio volumes; it was twice reprinted at Venice (1748–51, and 1781–82). The latest edition of the writings of St. Ambrose is that of Paolo Angelo Ballerini (Milan, 1878) in six folio volumes.


title: Ambrose

text: Several of Ambrose's works have recently been published in the bilingual Latin-German "Fontes Christiani" series (currently edited by Brepols).


title: Expulsion of the Acadians

text: The Expulsion of the Acadians, also known as the Great Upheaval, the Great Expulsion, the Great Deportation, and the Deportation of the Acadians ( or ), was the forced removal, by the British, of the Acadian people from parts of a Canadian-American region historically known as "Acadia", between 1755–1764. The area included the present-day Canadian Maritime provinces of Nova Scotia, New Brunswick, and Prince Edward Island, and the present-day U.S. state of Maine. The Expulsion, which caused the deaths of thousands of people, occurred during the French and Indian War (the North American theatre of the Seven Years' War) and was part of the British military campaign against New France.


title: Expulsion of the Acadians

text: The British first deported Acadians to the Thirteen Colonies, and after 1758, transported additional Acadians to Britain and France. In all, of the 14,100 Acadians in the region, approximately 11,500 were deported, at least 5,000 Acadians died of disease, starvation or shipwrecks. Men, women and children were forcibly removed from their homes and their land, which they had farmed for a century. Their houses were burned and their land given to settlers loyal to Britain, mostly immigrants from New England and then Scotland. The event is largely regarded as a crime against humanity, though contemporary use of the term "genocide" is debated by scholars. A census of 1764 indicates that 2,600 Acadians remained in the colony having eluded capture.


title: Expulsion of the Acadians

text: In 1710, during the War of the Spanish Succession, the British captured Port Royal, the capital of Acadia, in a siege. The 1713 Treaty of Utrecht, which concluded the larger conflict, ceded the colony to Great Britain while allowing the Acadians to keep their lands. However, the Acadians were reluctant to sign an unconditional oath of allegiance to Britain. Over the following decades, some participated in French military operations against the British and maintained supply lines to the French fortresses of Louisbourg and Fort Beauséjour. As a result, the British sought to eliminate any future military threat posed by the Acadians and to permanently cut the supply lines they provided to Louisbourg by removing them from the area.


title: Expulsion of the Acadians

text: Without making any distinction between the Acadians who had been neutral and those who had resisted the occupation of Acadia, the British governor Charles Lawrence and the Nova Scotia Council ordered them to be expelled. In the first wave of the expulsion, Acadians were deported to other British North American colonies. During the second wave, they were deported to Britain and France, and from there a significant number migrated to Spanish Louisiana, where "Acadians" eventually became "Cajuns". Acadians fled initially to Francophone colonies such as Canada, the uncolonized northern part of Acadia, Île Saint-Jean (now Prince Edward Island), and Île Royale (now Cape Breton Island). During the second wave of the expulsion, these Acadians were either imprisoned or deported.


title: Expulsion of the Acadians

text: Along with the British achieving their military goals of destroying the fortress of Louisbourg and weakening the Miꞌkmaq and Acadian militias, the result of the Expulsion was the devastation of both a primarily civilian population and the economy of the region. Thousands of Acadians died in the expulsions, mainly from diseases and drowning when ships were lost. On July 11, 1764, the British government passed an order-in-council to permit Acadians to return to British territories in small isolated groups, provided that they take an unqualified oath of allegiance. Today the Acadians live primarily in eastern New Brunswick and in some regions of Prince Edward Island, Nova Scotia, Quebec and Northern Maine. American poet Henry Wadsworth Longfellow memorialized the expulsion in the popular 1847 poem, "Evangeline", about the plight of a fictional character, which spread awareness of the expulsion.


title: Expulsion of the Acadians

text: After the British gained control of Acadia in 1713, the Acadians refused to sign an unconditional oath of loyalty to become British subjects. Instead, they negotiated a conditional oath that promised neutrality. They also worried that signing the oath might commit male Acadians to fight against France during wartime and that it would be perceived by their Miꞌkmaq neighbours and allies as an acknowledgement of the British claim to Acadia, putting villages at risk of attack from the Miꞌkmaq.


title: Expulsion of the Acadians

text: Other Acadians refused to sign an unconditional oath because they were anti-British. Various historians have observed that some Acadians were labelled "neutral" when they were not. By the time of the Expulsion of the Acadians, there was already a long history of political and military resistance by Acadians and the Wabanaki Confederacy to the British occupation of Acadia. The Miꞌkmaq and the Acadians were allies through numerous inter-marriages during the previous century. While the Acadians were the largest population, the Wabanaki Confederacy, particularly the Miꞌkmaq, held the military strength in Acadia even after the British conquest. They resisted the British occupation and were joined on numerous occasions by Acadians. These efforts were often supported and led by French priests in the region. The Wabanaki Confederacy and Acadians fought against the British Empire in six wars, including the French and Indian Wars, Father Rale's War and Father Le Loutre's War, over a period of 75 years.


title: Expulsion of the Acadians

text: In 1753, French troops from Canada marched south and seized and fortified the Ohio Valley. Britain protested the invasion and claimed Ohio for itself. On May 28, 1754, the war began with the Battle of Jumonville Glen. French Officer Ensign de Jumonville and a third of his escort were killed by a British patrol led by George Washington. In retaliation the French and the Native Americans defeated the British at Fort Necessity. Washington lost a third of his force and surrendered. Major General Edward Braddock's troops were defeated in the Battle of the Monongahela, and Major General William Johnson's troops stopped the French advance at Lake George.


title: Expulsion of the Acadians

text: In Acadia, the primary British objective was to defeat the French fortifications at Beauséjour and Louisbourg and to prevent future attacks from the Wabanaki Confederacy, French and Acadians on the northern New England border. (There was a long history of these attacks from Acadia – see the Northeast Coast Campaigns 1688, 1703, 1723, 1724, 1745, 1746, 1747.) The British saw the Acadians' allegiance to the French and the Wabanaki Confederacy as a military threat. Father Le Loutre's War had created the conditions for total war; British civilians had not been spared and, as Governor Charles Lawrence and the Nova Scotia Council saw it, Acadian civilians had provided intelligence, sanctuary, and logistical support while others had fought against the British. During Le Loutre's war, to protect the British settlers from attacks along the former border of New England and Acadia, the Kennebec River, the British built Fort Halifax (Winslow), Fort Shirley (Dresden, formerly Frankfurt) and Fort Western (Augusta).


title: Expulsion of the Acadians

text: After the British capture of Beauséjour, the plan to capture Louisbourg included cutting trade to the Fortress in order to weaken the Fortress and, in turn, weaken the French ability to supply the Miꞌkmaq in their warfare against the British. According to historian Stephen Patterson, more than any other single factor – including the massive assault that eventually forced the surrender of Louisbourg – the supply problem brought an end to French power in the region. Lawrence realized he could reduce the military threat and weaken Fortress Louisbourg by deporting the Acadians, thus cutting off supplies to the fort. During the expulsion, French Officer Charles Deschamps de Boishébert led the Miꞌkmaq and the Acadians in a guerrilla war against the British. According to Louisbourg's account books, by late 1756 the French had regularly dispensed supplies to 700 natives. From 1756 to the fall of Louisbourg in 1758, the French made regular payments to Chief Jean-Baptiste Cope and other natives for British scalps.


title: Expulsion of the Acadians

text: Once the Acadians refused to sign an oath of allegiance to Britain, which would make them loyal to the crown, the British Lieutenant Governor, Charles Lawrence, as well as the Nova Scotia Council on July 28, 1755 made the decision to deport the Acadians. The British deportation campaigns began on August 11, 1755. Throughout the expulsion, Acadians and the Wabanaki Confederacy continued a guerrilla war against the British in response to British aggression which had been continuous since 1744 (see King George's War and Father Le Loutre's War).


title: Expulsion of the Acadians

text: The first wave of the expulsion began on August 10, 1755, with the Bay of Fundy Campaign during the French and Indian War. The British ordered the expulsion of the Acadians after the Battle of Beausejour (1755). The campaign started at Chignecto and then quickly moved to Grand-Pré, Piziquid (Falmouth/Windsor, Nova Scotia) and finally Annapolis Royal.


title: Expulsion of the Acadians

text: On November 17, 1755, George Scott took 700 troops, attacked twenty houses at Memramcook, arrested the remaining Acadians and killed two hundred head of livestock to deprive the French of supplies. Acadians tried to escape the expulsion by retreating to the St. John and Petitcodiac rivers, and the Miramichi in New Brunswick. The British cleared the Acadians from these areas in the later campaigns of Petitcodiac River, Saint John River, and the Gulf of St. Lawrence in 1758.


title: Expulsion of the Acadians

text: The Acadians and Miꞌkmaq resisted in the Chignecto region and were victorious in the Battle of Petitcodiac (1755). In the spring of 1756, a wood-gathering party from Fort Monckton (former Fort Gaspareaux) was ambushed and nine were scalped. In April 1757, the same band of Acadian and Miꞌkmaw partisans raided Fort Edward and Fort Cumberland near present-day Jolicure, New Brunswick, killing and scalping two men and taking two prisoners. July 20, 1757, some Miꞌkmaq killed 23 and captured two of Gorham's rangers outside Fort Cumberland. In March 1758, forty Acadians and Miꞌkmaq attacked a schooner at Fort Cumberland and killed its master and two sailors. In the winter of 1759, the Miꞌkmaq ambushed five British soldiers on patrol while they were crossing a bridge near Fort Cumberland. They were ritually scalped and their bodies mutilated as was common in frontier warfare. During the night of April 4, 1759, a force of Acadians and French in canoes captured the transport. At dawn they attacked the ship "Moncton" and chased it for five hours down the Bay of Fundy. Although "Moncton" escaped, one of its crew was killed and two were wounded.


title: Expulsion of the Acadians

text: In September 1756, a group of 100 Acadians ambushed a party of thirteen soldiers who were working outside Fort Edward at Piziquid. Seven were taken prisoner and six escaped back to the fort. In April 1757, a band of Acadian and Miꞌkmaw partisans raided a warehouse near Fort Edward, killed thirteen British soldiers, took what provisions they could carry and set fire to the building. Days later, the same partisans raided Fort Cumberland. By November 1756, French Officer Lotbinière wrote about the difficulty of recapturing Fort Beausejour: "The English have deprived us of a great advantage by removing the French families that were settled there on their different plantations; thus we would have to make new settlements."


title: Expulsion of the Acadians

text: The Acadians and Miꞌkmaq fought in the Annapolis region. They were victorious in the Battle of Bloody Creek (1757). Acadians being deported from Annapolis Royal on the ship "Pembroke" rebelled against the British crew, took over the ship and sailed to land. In December 1757, while cutting firewood near Fort Anne, John Weatherspoon was captured by Natives—presumably Miꞌkmaq— and was carried away to the mouth of the Miramichi River, from where he was sold or traded to the French, taken to Quebec and was held until late in 1759 and the Battle of the Plains of Abraham, when General Wolfe's forces prevailed.


title: Expulsion of the Acadians

text: Approximately 55 Acadians, who escaped the initial deportation at Annapolis Royal, are reported to have made their way to the Cape Sable region—which included south western Nova Scotia—from where they participated in numerous raids on Lunenburg, Nova Scotia. The Acadians and Miꞌkmaq raided the Lunenburg settlement nine times over a three-year period during the war. Boishebert ordered the first Raid on Lunenburg (1756). In 1757, the second raid on Lunenburg occurred, in which six people from the Brisson family were killed. The following year, March 1758, there was a raid on the Lunenburg Peninsula at the Northwest Range (present-day Blockhouse, Nova Scotia) when five people from the Ochs and Roder families were killed. By the end of May 1758, most of those on the Lunenburg Peninsula had abandoned their farms and retreated to the protection of the fortifications around the town of Lunenburg, losing the season for sowing their grain.


title: Expulsion of the Acadians

text: For those who did not leave their farms, the number of raids intensified. During the summer of 1758, there were four raids on the Lunenburg Peninsula. On July 13, 1758, one person on the LaHave River at Dayspring was killed and another seriously wounded by a member of the Labrador family. The next raid happened at Mahone Bay, Nova Scotia on August 24, 1758, when eight Miꞌkmaq attacked the family homes of Lay and Brant. They killed three people in the raid, but were unsuccessful in taking their scalps, a common practice for payment from the French. Two days later, two soldiers were killed in a raid on the blockhouse at LaHave, Nova Scotia. On September 11, a child was killed in a raid on the Northwest Range. Another raid happened on March 27, 1759, in which three members of the Oxner family were killed. The last raid happened on April 20, 1759 at Lunenburg, when the Miꞌkmaq killed four settlers who were members of the Trippeau and Crighton families.


title: Expulsion of the Acadians

text: The Cape Sable campaign involved the British removing Acadians from present-day Shelburne County and Yarmouth County. In April 1756, Major Jedidiah Preble and his New England troops, on their return to Boston, raided a settlement near Port La Tour and captured 72 men, women and children. In the late summer of 1758, Major Henry Fletcher led the 35th regiment and a company of Gorham's Rangers to Cape Sable. He cordoned off the cape and sent his men through it. One hundred Acadians and Father Jean Baptistee de Gray surrendered, while about 130 Acadians and seven Miꞌkmaq escaped. The Acadian prisoners were taken to Georges Island in Halifax Harbour.


title: Expulsion of the Acadians

text: En route to the St. John River Campaign in September 1758, Monckton sent Major Roger Morris of the 35th Regiment, in command of two men-of-war and transport ships with 325 soldiers, to deport more Acadians. On October 28, Monckton's troops sent the women and children to Georges Island. The men were kept behind and forced to work with troops to destroy their village. On October 31, they were also sent to Halifax. In the spring of 1759, Joseph Gorham and his rangers arrived to take prisoner the remaining 151 Acadians. They reached Georges Island with them on June 29. November 1759 saw the deportation to Britain of 151 Acadians from Cape Sable who had been prisoners on George's Island since June. In July 1759 on Cape Sable, Captain Cobb arrived and was fired upon by 100 Acadians and Miꞌkmaq.


title: Expulsion of the Acadians

text: The second wave of the expulsion began with the French defeat at the Siege of Louisbourg (1758). Thousands of Acadians were deported from Île Saint-Jean (Prince Edward Island) and Île Royale (Cape Breton Island). The Île Saint-Jean Campaign resulted in the largest percentage of deaths of the deported Acadians. The sinking of the ships (with about 280 persons aboard) and (with over 360 persons aboard) marked the highest numbers of fatalities during the expulsion. By the time the second wave of the expulsion had begun, the British had discarded their policy of relocating the Acadians to the Thirteen Colonies, and had begun deporting them directly to France. In 1758, hundreds of Île Royale Acadians fled to one of Boishebert's refugee camps south of Baie des Chaleurs.


title: Expulsion of the Acadians

text: The Petitcodiac River Campaign was a series of British military operations that occurred from June to November 1758 to deport the Acadians who either lived along the river or had taken refuge there from earlier deportations. Benoni Danks and Gorham's Rangers carried out the operation. Contrary to Governor Lawrence's direction, New England Ranger Danks engaged in frontier warfare against the Acadians. On July 1, 1758, Danks began to pursue the Acadians on the Petiticodiac. They arrived at present-day Moncton and Danks' Rangers ambushed about 30 Acadians who were led by Joseph Broussard "dit" Beausoleil. The Acadians were driven into the river where three of them were killed and scalped, and the others were captured. Broussard was seriously wounded. Danks reported that the scalps were Miꞌkmaq and received payment for them. Thereafter, he went down in local lore as "one of the most reckless and brutal" of the Rangers.


title: Expulsion of the Acadians

text: Colonel Robert Monckton led a force of 1,150 British soldiers to destroy the Acadian settlements along the banks of the Saint John River until they reached the largest village of Sainte-Anne des Pays-Bas (Fredericton, New Brunswick) in February 1759. Monckton was accompanied by New England Rangers led by Joseph Goreham, Captain Benoni Danks, Moses Hazen and George Scott. The British started at the bottom of the river, raiding Kennebecais and Managoueche (City of Saint John), where they built Fort Frederick. Then they moved up the river and raided Grimross (Gagetown, New Brunswick), Jemseg, and finally reached Sainte-Anne des Pays-Bas.


title: Expulsion of the Acadians

text: Contrary to Governor Lawrence's direction, New England Ranger Lieutenant Hazen engaged in frontier warfare against the Acadians in what has become known as the "Ste Anne's Massacre". On February 18, 1759, Hazen and about fifteen men arrived at Sainte-Anne des Pays-Bas. The Rangers pillaged and burned the village of 147 buildings, two Catholic churches and various barns and stables. The Rangers burned a large store-house, containing a large quantity of hay, wheat, peas, oats and other foodstuffs, and killed 212 horses, about five head of cattle and a large number of hogs. They also burned the church located just west of Old Government House, Fredericton. The leader of the Acadian militia on the St. John river, Joseph Godin-Bellefontaine, refused to swear an oath despite the Rangers torturing and killing his daughter and three of his grandchildren in front of him. The Rangers also took six prisoners.


title: Expulsion of the Acadians

text: In the Gulf of St. Lawrence Campaign, also known as the Gaspee Expedition, British forces raided French villages along present-day New Brunswick and the Gaspé Peninsula coast of the Gulf of Saint Lawrence. Sir Charles Hardy and Brigadier-General James Wolfe commanded the naval and military forces, respectively. After the Siege of Louisbourg (1758), Wolfe and Hardy led a force of 1500 troops in nine vessels to Gaspé Bay, arriving there on September 5. From there they dispatched troops to Miramichi Bay on September 12, Grande-Rivière, Quebec and Pabos on September 13, and Mont-Louis, Quebec on September 14. Over the following weeks, Hardy took four sloops or schooners, destroyed about 200 fishing vessels, and took about 200 prisoners.


title: Expulsion of the Acadians

text: The Acadians took refuge along the Baie des Chaleurs and the Restigouche River. Boishébert had a refugee camp at Petit-Rochelle, which was probably located near present-day Pointe-à-la-Croix, Quebec. The year after the Battle of Restigouche, in late 1761, Captain Roderick Mackenzie and his force captured over 330 Acadians at Boishebert's camp.


title: Expulsion of the Acadians

text: After the French conquered St. John's, Newfoundland on June 14, 1762, the success galvanized both the Acadians and the natives, who gathered in large numbers at various points throughout the province and behaved in a confident and, according to the British, "insolent fashion". Officials were especially alarmed when natives gathered close to the two principal towns in the province, Halifax and Lunenburg, where there were also large groups of Acadians. The government organized an expulsion of 1,300 people and shipped them to Boston. The government of Massachusetts refused the Acadians permission to land and sent them back to Halifax.


title: Expulsion of the Acadians

text: Miꞌkmaw and Acadian resistance was evident in the Halifax region. On April 2, 1756, Miꞌkmaq received payment from the Governor of Quebec for twelve British scalps taken at Halifax. Acadian Pierre Gautier, son of Joseph-Nicolas Gautier, led Miꞌkmaw warriors from Louisbourg on three raids against Halifax Peninsula in 1757. In each raid, Gautier took prisoners, scalps or both. Their last raid happened in September and Gautier went with four Miꞌkmaq, and killed and scalped two British men at the foot of Citadel Hill. Pierre went on to participate in the Battle of Restigouche.


title: Expulsion of the Acadians

text: Arriving on the provincial vessel King George, four companies of Rogers Rangers (500 rangers) were at Dartmouth April 8 until May 28 awaiting the Siege of Louisbourg (1758). While there they scoured the woods to stop raids on Dartmouth.


title: Expulsion of the Acadians

text: In July 1759, Miꞌkmaq and Acadians killed five British in Dartmouth, opposite McNabb's Island. By June 1757, the settlers had to be completely withdrawn from Lawrencetown (established 1754) because the number of Indian raids prevented settlers from leaving their houses. In nearby Dartmouth, in the spring of 1759, another Miꞌkmaw attack was launched on Fort Clarence, located at the present-day Dartmouth Refinery, in which five soldiers were killed. Before the deportation, the Acadian population was estimated at 14,000. Most were deported, but some Acadians escaped to Quebec, or hid among the Miꞌkmaq or in the countryside, to avoid deportation until the situation settled down.


title: Expulsion of the Acadians

text: In present-day Maine, the Miꞌkmaq and the Maliseet raided numerous New England villages. At the end of April 1755, they raided Gorham, killing two men and a family. Next they appeared in New Boston (Gray) and went through the neighbouring towns destroying the plantations. On May 13, they raided Frankfort (Dresden), where two men were killed and a house burned. The same day they raided Sheepscot (Newcastle) and took five prisoners. Two people were killed in North Yarmouth on May 29 and one taken captive. The natives shot one person at Teconnet, now Waterville, took prisoners at Fort Halifax and two prisoners at Fort Shirley (Dresden). They also captured two workers at the fort at New Gloucester. During this period, the Maliseet and Miꞌkmaq were the only tribes of the Wabanaki Confederacy who were able to fight.


title: Expulsion of the Acadians

text: On August 13, 1758, Boishebert left Miramichi, New Brunswick with 400 soldiers, including Acadians whom he led from Port Toulouse. They marched to Fort St. George (Thomaston) and unsuccessfully laid siege to the town, and raided Munduncook (Friendship) where they wounded eight British settlers and killed others. This was Boishébert's last Acadian expedition; from there he and the Acadians went to Quebec and fought in the Battle of Quebec (1759).


title: Expulsion of the Acadians

text: In the first wave of the expulsion, most Acadian exiles were assigned to rural communities in Massachusetts, Connecticut, New York, Pennsylvania, Maryland and South Carolina. In general, they refused to stay where they were put and large numbers migrated to the colonial port cities where they gathered in isolated, impoverished French-speaking Catholic neighbourhoods, the sort of communities Britain's colonial officials tried to discourage. More worryingly for the British authorities, some Acadians threatened to migrate north to French-controlled regions, including the Saint John River, Île Royale (Cape Breton Island), the coasts of the Gulf of St. Lawrence and Canada. Because the British believed their policy of sending the Acadians to the Thirteen Colonies had failed, they deported the Acadians to France during the second wave of the Expulsion.


title: Expulsion of the Acadians

text: Approximately 1,000 Acadians went to the Colony of Maryland, where they lived in a section of Baltimore that became known as French Town. The Irish Catholics were reported to have shown charity to the Acadians by taking orphaned children into their homes.


title: Expulsion of the Acadians

text: Approximately 2,000 Acadians disembarked at the Colony of Massachusetts. There were several families deported to the Province of Maine, a large, but sparsely populated exclave of the colony of Massachusetts. For four long winter months, William Shirley, who had ordered their deportation, had not allowed them to disembark and as a result, half died of cold and starvation aboard the ships. Some men and women were forced into servitude or forced labor, children were taken away from their parents and were distributed to various families throughout Massachusetts. The government also arranged the adoption of orphaned children and provided subsidies for housing and food for a year.


title: Expulsion of the Acadians

text: The Colony of Connecticut prepared for the arrival of 700 Acadians. Like Maryland, the Connecticut legislature declared that "[the Acadians] be made welcome, helped and settled under the most advantageous conditions, or if they have to be sent away, measures be taken for their transfer."


title: Expulsion of the Acadians

text: The Colony of Pennsylvania accommodated 500 Acadians. Because they arrived unexpectedly, the Acadians had to remain in port on their vessels for months. The Colony of Virginia refused to accept the Acadians on grounds that no notice was given of their arrival.They were detained at Williamsburg, where hundreds died from disease and malnutrition. They were then sent to Britain where they were held as prisoners until the Treaty of Paris in 1763.


title: Expulsion of the Acadians

text: The Acadians who had offered the most resistance to the British—particularly those who had been at Chignecto—were reported to have been sent to the southernmost colonies (the Carolinas and the Colony of Georgia), where about 1,400 Acadians settled and were "subsidized" and put to work on plantations.


title: Expulsion of the Acadians

text: Under the leadership of Jacques Maurice Vigneau of Baie Verte, the majority of the Acadians in Georgia received a passport from the governor Reynolds. Without such passports, travel between borders was not allowed. As soon as the Acadians bearing passports from Georgia reached the Carolinas, the colonies granted passports to the Acadians in their territories. Along with these papers, the Acadians were given two vessels. After running aground numerous times in the ships, some Acadians returned to the Bay of Fundy. Along the way, they were captured and imprisoned. Only 900 managed to return to Acadia, less than half of those who had begun the voyage. Others also tried to return home. The "South Carolina Gazette" reported that in February, about thirty Acadians fled the island to which they were confined and escaped their pursuers. Alexandre Broussard, brother of the famed resistance leader Joseph Broussard, dit Beausoleil, was among them. About a dozen are recorded to have returned to Acadia after an overland journey of 1,400 leagues ().


title: Expulsion of the Acadians

text: After the Siege of Louisbourg (1758), the British began to deport the Acadians directly to France rather than to the British colonies. Some Acadians deported to France never reached their destination. Almost 1,000 died when the transport ships "Duke William", "Violet", and sank in 1758 en route from Île Saint-Jean (Prince Edward Island) to France. About 3,000 Acadian refugees eventually gathered in France's port cities and went to Nantes. Many Acadians who were sent to Britain were housed in crowded warehouses and subject to plagues due to the close conditions, while others were allowed to join communities and live normal lives. In France, 78 Acadian families were repatriated to Belle-Île-en-Mer off the western coast of Brittany after the Treaty of Paris. The most serious resettlement attempt was made by Louis XV, who offered of land in the Poitou province to 626 Acadian families each, where they lived close together in a region they called "La Grande Ligne" ("The Great Road", also known as "the King's Highway"). About 1,500 Acadians accepted the offer, but the land turned out to be infertile, and by the end of 1775, most of them abandoned the province.


title: Expulsion of the Acadians

text: Acadians left France, under the influence of Henri Peyroux de la Coudreniere, to settle in Louisiana, which was then a colony of Spain. The British did not deport Acadians to Louisiana.


title: Expulsion of the Acadians

text: Louisiana was transferred to the Spanish government in 1762. Because of the good relations which existed between France and Spain, and because of their common Catholic religion, some Acadians chose to take oaths of allegiance to the Spanish government. Soon the Acadians comprised the largest ethnic group in Louisiana. First, they settled in areas along the Mississippi River and later, they settled in the Atchafalaya Basin, as well as in the prairie lands to the west—a region which was later renamed Acadiana.


title: Expulsion of the Acadians

text: Some Acadians were sent to colonize places in the Caribbean, such as French Guiana, or the Falkland Islands under the direction of Louis Antoine de Bougainville; these latter efforts at colonization were unsuccessful. Other Acadians migrated to places like Saint-Domingue, but they fled to New Orleans after the Haitian Revolution. Louisiana's population contributed to the founding of the modern Cajun population. (The French word "Acadien" evolved into the word "Cadien", which was later anglicized as the word "Cajun".)


title: Expulsion of the Acadians

text: On July 11, 1764, the British government passed an order-in-council to permit Acadians to legally return to British territories in small isolated groups, provided that they take an unqualified oath of allegiance. Some Acadians returned to Nova Scotia (which included present-day New Brunswick). Under the deportation orders, Acadian land tenure had been forfeited to the British crown and the returning Acadians no longer owned land. Beginning in 1760 much of their former land was distributed under grant to the New England Planters. The lack of available farmland compelled many Acadians to seek out a new livelihood as fishermen on the west coast of Nova Scotia, known as the French Shore. The British authorities scattered other Acadians in groups along the shores of eastern New-Brunswick and the Gulf of Saint Lawrence. It was not until the 1930s, with the advent of the Acadian co-operative movements, that the Acadians became less economically disadvantaged.


title: Expulsion of the Acadians

text: According to historian John Mack Faragher, the religious and ethnic dimensions of the Expulsion of Acadians are in addition to, and deeply connected with, the military exigencies cited as causes for the Removals. There is significant evidence in the correspondence of military and civil leaders for Anti-Catholicism. Faragher writes, "The first session of the Nova Scotia Assembly ... passed a series of laws intended to institutionalize Acadian dispossession" including an act titled "An Act for the Quieting of Possessions to Protestant Grantees of land formerly occupied by the French." In it and two subsequent acts, the Church of England was made the official religion. These acts granted certain political rights to Protestants while the new laws excluded Catholics from public office and the franchise and forbade Catholics from owning land in the province. It also empowered British authorities to seize all "popish" property (Church lands) for the crown and barred Catholic clergy from entering or residing in the province, as they wanted no repeat of Le Loutre and his type of war. In addition to other anti-Catholic measures, Faragher concludes "These laws—passed by a popular assembly, not enacted by military fiat—laid the foundation for the migration of Protestant settlers."


title: Expulsion of the Acadians

text: In the 1740s, William Shirley had hoped to assimilate Acadians into the Protestant fold. He did so by trying to encourage (or force) Acadian women to marry English Protestants and statutes were passed which required the offspring of such unions to be sent to English schools and raised as "English Protestants" (quote from a letter by Shirley). This was linked to larger anxieties in the realm over the loyalty of Catholics in general—as Charles Stuart's Jacobite Rebellion was a Catholic-led rebellion as was Le Loutre's rebellion in Nova Scotia. Shirley, who in part was responsible for the Removals, according to historian Geoffery Plank, "recommended using military force to expel the most 'obnoxious' Acadians and replace them with Protestant immigrants. In time the Protestants would come to dominate their new communities." Shirley wanted "peaceable [loyal] subjects" and specifically, in his own words, "good Protestant ones."


title: Expulsion of the Acadians

text: Faragher compared the expulsion of the Acadians to contemporary acts of ethnic cleansing. In contrast, some leading historians have objected to this characterization of the expulsion. Historian John Grenier asserts that Faragher overstates the religious motivation for the expulsion and obscures the fact that the British accommodated Acadians by providing Catholic priests for forty years prior to the Expulsion. Grenier writes that Faragher "overstates his case; his focus on the "grand dérangement" as an early example of ethnic cleansing carries too much present-day emotional weight and in turn overshadows much of the accommodation that Acadians and Anglo-Americans reached." As well, the British were clearly not concerned that the Acadians were French, given the fact that they were recruiting French "foreign Protestants" to settle in the region. Further, the New Englanders of Boston were not banishing Acadians from the Atlantic region; instead, they were actually deporting them to live in the heart of New England: Boston and elsewhere in the British colonies.


title: Expulsion of the Acadians

text: While there was clear animosity between Catholics and Protestants during this time period, many historians point to the overwhelming evidence which suggests that the motivation for the expulsion was military. The British wanted to cut off supply lines to the Miꞌkmaq, Louisbourg and Quebec. They also wanted to end any military threat which the Acadians posed (See Military history of the Acadians). A. J. B. Johnston wrote that the evidence for the removal of the Acadians indicates that the decision makers thought the Acadians were a military threat, therefore the deportation of 1755 does not qualify as an act of ethnic cleansing. Geoffery Plank argues that the British continued the expulsion after 1758 for military reasons: present-day New Brunswick remained contested territory and the New Englanders wanted to make sure that British negotiators would be unlikely to return the region to the French as they had done after King George's War.


title: Expulsion of the Acadians

text: Other historians have observed that it was not uncommon for empires to move their subjects and populations during this time period. For Naomi E. S. Griffiths and A.J.B. Johnston, the event is comparable to other deportations in history, and it should not be considered an act of ethnic cleansing. In "From Migrant to Acadian", Griffiths writes that "the Acadian deportation, as a government action, was a pattern with other contemporary happenings." The Expulsion of the Acadians has been compared to similar military operations during the eighteenth and nineteenth centuries. The French carried out expulsions in Newfoundland in 1697 when they occupied the British portion of Newfoundland during Pierre d'Iberville's Avalon Peninsula Campaign, burning every British settlement and exiling over 500 inhabitants. A.J.B. Johnston notes that in 1767, French authorities forcibly removed nearly 800 Acadian and French inhabitants from Saint-Pierre and Miquelon, transporting them against their will to France and compares the expulsions to the fate of the United Empire Loyalists, who were expelled from the United States to present-day Canada after the American Revolution. Another deportation was the Highland Clearances in Scotland between 1762 and 1886. Another North American expulsion was the Indian Removal of the 1830s, in which the Cherokee and other Native Americans from the South-East United States were removed from their traditional homelands.


title: Expulsion of the Acadians

text: Further, other historians have noted that civilian populations are often devastated during wartime. For example, five wars were fought along the New England and Acadia border during the 70 years prior to the expulsion (See French and Indian Wars, Father Rale's War and Father Le Loutre's War). During these wars, the French and Wabanaki Confederacy conducted numerous military campaigns in which they killed and captured British civilians. (See the Northeast Coast Campaigns 1688, 1703, 1723, 1724, 1745, 1746, 1747, 1750.)


title: Expulsion of the Acadians

text: Acadian historian Maurice Basque writes that the term genocide'... does not apply at all to the Grand Derangement. Acadie was not Armenia, and to compare Grand-Pré with Auschwitz and the killing fields of Cambodia is a complete and utter trivialization of the many genocidal horrors of contemporary history." Concerning the use of 20th century terms such as "ethnic cleansing" and "genocide" to understand the past, historian John G. Reid states, "I'm not sure that it's the best way to understand 18th century realities... What happened in the 18th century is a process of imperial expansion that was ruthless at times, that cost lives... But to my mind, you can't just transfer concepts between centuries."


title: Expulsion of the Acadians

text: In 1847, the American poet Henry Wadsworth Longfellow published a long, narrative poem about the expulsion of the Acadians titled "Evangeline", in which he depicts the plight of the fictional character Evangeline. The poem became popular and made the expulsion well known. The Evangeline Oak is a tourist attraction in Louisiana. The song "Acadian Driftwood", recorded in 1975 by The Band, portrays the Great Upheaval and the displacement of the Acadian people. Antonine Maillet wrote a novel, called "Pélagie-la-Charrette", about the aftermath of the Great Upheaval. It was awarded the Prix Goncourt in 1979. Grand-Pré Park is a National Historic Site of Canada situated in Grand-Pré, Nova Scotia, and preserved as a living monument to the expulsion. It contains a memorial church and a statue of Evangeline, the subject of Longfellow's poem. The song "1755" was composed by American Cajun fiddler and singer Dewey Balfa and performed on his 1987 album Souvenirs, and later covered by Steve Riley and the Mamou Playboys on their 1994 live album. According to Acadian historian Maurice Basque, the story of Evangeline continues to influence historic accounts of the deportation, emphasising neutral Acadians and de-emphasising those who resisted the British Empire. In 2018, Canadian historian and novelist A. J. B. Johnston published a YA novel entitled "The Hat", inspired by what happened at Grand-Pré in 1755.


title: Expulsion of the Acadians

text: In December 2003, Governor General Adrienne Clarkson, representing Queen Elizabeth II (Canada's head of state), acknowledged the expulsion but did not apologize for it. She designated July 28 as "A Day of Commemoration of the Great Upheaval". This proclamation, officially the Royal Proclamation of 2003, closed one of the longest cases in the history of the British courts, initiated in 1760 when the Acadian representatives first presented their grievances of forced dispossession of land, property and livestock. December 13, the date on which the "Duke William" sank, is commemorated as Acadian Remembrance Day. There is a museum dedicated to Acadian history and culture, with a detailed reconstruction of the Great Uprising, in Bonaventure, Quebec.


title: Merv

text: Merv (, ', مرو; , "Marv"), also known as the Merve Oasis, formerly known as Alexandria (), Antiochia in Margiana () and Marw al-Shāhijān, was a major Iranian city in Central Asia, on the historical Silk Road, near today's Mary, Turkmenistan. Human settlements on the site of Merv existed from the 3rd millennium BC until the 18th century AD. It changed hands repeatedly throughout history. Under the Achaemenid Empire, it was the centre of the satrapy of Margiana. It was subsequently ruled by the Ancient Macedonians, Parthians, Sasanians, Arabs, Ghaznavids, Seljuqs, Khwarazmians and Timurids, among others.


title: Merv

text: Merv was the capital city of several polities throughout its history. In the beginning of the 9th century, Merv was the seat of the caliph al-Ma'mun and the capital of the entire Islamic caliphate. It served later as the seat of the Tahirid rulers of Khorasan. In the 11th–12th centuries, Merv was the capital of the Great Seljuk Empire and remained so until the latter's ultimate fall. Around this time, Merv turned into a chief centre of Islamic science and culture, attracting as well as producing renowned poets, musicians, physicians, mathematicians and astronomers. Great Persian polymath Omar Khayyam, among others, spent a number of years working at the observatory in Merv. As Persian geographer and traveller al-Istakhri wrote of Merv: "Of all the countries of Iran, these people were noted for their talents and education." Arab geographer Yaqut al-Hamawi counted as many as 10 giant libraries in Merv, including one within a major mosque that contained 12,000 volumes.


title: Merv

text: Merv was also a popular place for pilgrimage, and several religions considered it holy. In Zoroastrianism, Merv (Mouru) was one of 16 perfect lands created by god Ahura Mazda. Between the 5th and 11th centuries, Merv served as the seat of an East Syrian metropolitan province. The 8th Imam of Twelver Shia Islam Ali ar-Ridha (Imam Reza), moved to Merv from Baghdad and resided there for several years. Al-Muqanna, the "Veiled Prophet", who gained many followers by claiming to be an incarnation of God, was born and started his movement in Merv.


title: Merv

text: During the 12th–13th centuries, Merv may have been the world's largest city, with a population of up to 500,000. During this period, Merv was known as "Marw al-Shāhijān" (Merv the Great), and frequently referred to as the "capital of the eastern Islamic world". According to geographer Yaqut al-Hamawi, the city and its structures were visible from a day's journey away. In 1221, the city opened its gates to an invading Mongol horde, resulting in massive devastation. Historical accounts contend that the entire population (including refugees) were killed; Tolui Khan is reputed to have slaughtered 700,000 people. Though partly rebuilt after the Mongol destruction, the city never regained its former prosperity. Between 1788 and 1789, the city was razed for the last time, and its population deported. By the 1800s, under pressure from the Russians, Merv was completely deserted.


title: Merv

text: Today the site is preserved as a state historical and cultural park. It is the oldest and most perfectly preserved of the oasis cities along the historical Silk Road. A few buildings and structures still stand today, especially those constructed in the last two millennia. UNESCO has listed the site of ancient Merv as a World Heritage Site.


title: Merv

text: Merv has prehistoric roots: archaeological surveys have revealed many traces of village life as far back as the 3rd millennium BC and have associated the area culturally with the Bactria-Margiana Archaeological Complex. The geography of the Zend-Avesta (commentaries on the Avesta) mentions Merv (under the name of "Mouru") along with Balkh. In Zoroastrianism, the god Ahura Mazda created Mouru as one of sixteen perfect lands.


title: Merv

text: Under the Achaemenid Empire (c. 550–330 BC), the historical record mentions Merv as a place of some importance: under the name of "Margu", it occurs as part of one satrapy in the Behistun inscriptions ("ca". 515 BC) of the Persian monarch Darius the Great. The first city of Merv was founded in the 6th century BC as part of the Achaemenid expansion into the region of Cyrus the Great (559–530 BC), but later strata deeply cover the Achaemenid levels at the site.


title: Merv

text: Alexander the Great's visit to Merv is merely legendary, but the city was named Alexandria (Ἀλεξάνδρεια) after him for a time. After his death in 323  BC, it became the capital of the Province of Margiana of the Seleucid, Greco-Bactrian (256–125 BC), Parthian, and Sassanid states.


title: Merv

text: The Seleucid ruler, Antiochus Soter (reigned 281–261 BC), renamed it to Antiochia Margiana; he rebuilt and expanded the city at the site presently known as Gyaur Gala fortress. Isidore of Charax wrote Antiochia was called the "unwatered" (Ἄνυδρος).


title: Merv

text: After the fall of the Seleucid dynasty (63 BC), Bactria, Parthia, and the Kushans took control in succession. In 53 BC, some 10,000 Roman prisoners of war from the Battle of Carrhae appear to have been deported to Merv.


title: Merv

text: Merv was a major city of Buddhist learning, with Buddhist monastery temples for many centuries until its Islamisation. At the site of Gyaur Kala and , Buddhism was followed and practised often at the local Buddhist stupas.


title: Merv

text: After the Sassanid Ardashir I (220–240 AD) took Merv, the study of numismatics picks up the thread: the unbroken series of coins originally minted at Merv document a long unbroken direct Sassanian rule of almost four centuries. During this period Merv was home to practitioners of various religions beside the official Sassanid Zoroastrianism, including Buddhists, Manichaeans, and Christians of the Church of the East. Between the 5th and 11th centuries, Merv served as the seat of an East Syrian metropolitan province. The first bishop was Barshabba (c.360/424). The Hephthalite occupation from the end of the 5th century to 565 AD briefly interrupted Sassanid rule.


title: Merv

text: Sassanian rule ended when the last Sassanian ruler, Yazdegerd III (632–651) was killed near the city and the Sassanian military governor surrendered to the approaching Arab army. Representatives of the caliph, Umar occupied the city, which became the capital of the Umayyad province of Khorasan. In 671, Ziyad ibn Abi Sufyan sent 50,000 Arab troops to Merv as a colony. This colony retained its native Kufan sympathies and became the nucleus of Khurasan. Using the city as their base, the Arabs, led by Qutayba ibn Muslim from 705 to 715, brought large parts of Central Asia, including Balkh, Bokhara, and Fergana under subjection. Merv, and Khorasan, in general, became one of the first parts of the Persian-speaking world to become majority-Muslim. Arab immigration to the area was substantial. A Chinese man captured at Talas, Du Huan, was brought to Baghdad and toured the caliphate. He observed that in Merv, Khurasan, Arabs and Persians lived in mixed concentrations.


title: Merv

text: Merv gained renewed importance in February 748 when the Iranian general Abu Muslim (d. 755) declared a new Abbasid dynasty at Merv, expanding and re-founding the city, and, in the name of the Abbasid line, used the city as a base of rebellion against the Umayyad caliphate. After the Abbasids established themselves in Baghdad, Abu Muslim continued to rule Merv as a semi-independent prince until his eventual assassination. Indeed, Merv operated as the centre of Abbasid partisanship for the duration of the Abbasid Revolution of 746–750, and became a consistent source of political support for the Abbasid rulers in Baghdad later on; the governorship of Khurasan at Merv was one of the most important political figures of the Caliphate. The influential Barmakid family, based in Merv, played an important part in transferring Greek knowledge (established in Merv since the days of the Seleucids and Greco-Bactrians) into the Arab world.


title: Merv

text: Throughout the Abbasid era, Merv remained the capital and most important city of Khurasan. During this time, the Arab historian Al-Muqaddasi (c. 945/946–991) called Merv "delightful, fine, elegant, brilliant, extensive, and pleasant". Merv's architecture inspired the Abbasid re-planning of Baghdad. A 10th-century Arab historian, Ibn Hawqal, wrote of Merv: "and in no other city are to be seen such palaces and groves, and gardens and streams".


title: Merv

text: Merv was also known for its high-quality textiles. A 12th-century Arab geographer al-Idrisi noted: "From this country is derived much silk as well as cotton of a superior quality under the name of Merv cotton, which is extremely soft." The Islamic world admired the elegant robes and silk turbans produced in Merv. The city was notable as a home for immigrants from the Arab lands and those from Sogdia and elsewhere in Central Asia.


title: Merv

text: In the period from 813 to 818, the temporary residency of the caliph, al-Ma'mun effectively made Merv the capital of the Muslim world and highlighted Merv's importance to the Abbasids. A descendant of the Islamic prophet Muhammad, 8th Imam of Twelver Shia Islam, Ali ar-Ridha moved to Merv and lived there for several years. Merv also became the centre of a major 8th-century Neo-Mazdakite movement led by al-Muqanna, the "Veiled Prophet", who gained many followers by claiming to be an incarnation of God and heir to Abu Muslim; the Khurramiyya inspired by him, persisted in Merv until the 12th century.


title: Merv

text: During this period Merv, like Samarqand and Bukhara, functioned as one of the great cities of Muslim scholarship; the celebrated historian Yaqut (1179–1229) studied in its libraries. Merv produced a number of scholars in various branches of knowledge, such as Islamic law, "hadith", history, and literature. Several scholars have the name "Marwazi" (المروزي) designating them as hailing from Merv. The city continued to have a substantial Christian community. In 1009, the Archbishop of Merv sent a letter to the Patriarch at Baghdad asking that the Keraites be allowed to fast less than other Nestorian Christians. Great Persian polymath Omar Khayyam, among others, spent several years working at the observatory in Merv. As Persian geographer and traveller al-Istakhri wrote of Merv: "Of all the countries of Iran, these people were noted for their talents and education." Yaqut al-Hamawi counted as many as 10 giant libraries in Merv, including one within a major mosque that contained 12,000 volumes.


title: Merv

text: As the caliphate weakened, Persian general Tahir b. al -Husayn and his Tahirid dynasty replaced Arab rule in Merv 821. The Tahirids ruled Merv from 821 to 873, followed by the Saffarids, then the Samanids and later the Ghaznavids.


title: Merv

text: In 1037, the Seljuq Turkmens, a clan of Oghuz Turks moving from the steppes east of the Aral Sea, peacefully took over Merv under the leadership of Tughril—the Ghaznavid sultan Mas'ud I was extremely unpopular in the city. Tugril's brother Chaghri stayed in Merv as the Seljuq domains grew to include the rest of Khurasan and Iran, and it subsequently became a favourite city of the Seljuq sultans. Chaghri, his son Alp Arslan (sultan from 1063 to 1072) and great-grandson Ahmad Sanjar (sultan from 1118 to 1157) were buried at Merv, the latter at the Tomb of Ahmad Sanjar.


title: Merv

text: Nearing the end of the 11th century, Merv became the eastern capital of the split Seljuq state. However, starting from 1118, it served as the capital of the whole empire. During this period, Merv expanded to its greatest size—Arab and Persian geographers termed it "the mother of the world", the "rendezvous of great and small", the "chief city of Khurasan" and the "capital of the eastern Islamic world". Written sources also attest to a large library and madrasa founded by Nizam al-Mulk, vizier of the Seljuq empire, as well as many other major cultural institutions. Perhaps most importantly, Merv had a market described as "the best of the major cities of Iran and Khurasan".


title: Merv

text: Sanjar's rule, marked by conflict with the Kara-Khitai and Khwarazmians, ended in 1153 when Turkmen nomads from beyond the Amu Darya pillaged the city. Subsequently, Merv changed hands between the Khwarazmians of Khiva, Turkmen nomads, and the Ghurids. According to Tertius Chandler, by 1150 Merv was the world's largest city, with a population of 200,000. By 1210, it may have had as many as 500,000 residents, preceding such medieval metropolises as Constantinople and Baghdad.


title: Merv

text: In 1221, Merv opened its gates to Tolui, son of Genghis Khan, chief of the Mongols. Most of the inhabitants are said to have been butchered. Arab historian Ibn al-Athir described the event basing his report on the narrative of Merv refugees:


title: Merv

text: Genghis Khan sat on a golden throne and ordered the troops who had been seized should be brought before him. When they were in front of him, they were executed and the people looked on and wept. When it came to the common people, they separated men, women, children and possessions. It was a memorable day for shrieking and weeping and wailing. They took the wealthy people and beat them and tortured them with all sorts of cruelties in the search for wealth ... Then they set fire to the city and burned the tomb of Sultan Sanjar and dug up his grave looking for money. They said, 'These people have resisted us' so they killed them all. Then Genghis Khan ordered that the dead should be counted and there were around 700,000 corpses.


title: Merv

text: A Persian historian, Juvayni, put the figure at more than 1,300,000. Each individual soldier of the conquering army "was allotted the execution of three to four hundred persons," many of those soldiers being levies from Sarakhs who, because of their town's enmity toward Merv, "exceeded the ferocity of the heathen Mongols in the slaughter of their fellow-Muslims." Almost the entire population of Merv, and refugees arriving from the other parts of the Khwarazmian Empire, were slaughtered, making it one of the bloodiest captures of a city in world history.


title: Merv

text: Excavations revealed the drastic rebuilding of the city's fortifications in the aftermath of their destruction, but the city's prosperity had passed. The Mongol invasion spelled the eclipse of Merv and other major centres for more than a century. After the Mongol conquest, Merv became part of the Ilkhanate, and it was consistently looted by Chagatai Khanate. In the early part of the 14th century, the town became the seat of a Christian archbishopric of the Eastern Church under the rule of the Kartids, vassals of the Ilkhanids. By 1380 Merv belonged to the empire of Timur (Tamerlane).


title: Merv

text: In 1505, the Uzbeks occupied Merv; five years later, Shah Ismail, the founder of the Safavid dynasty of Iran, expelled them. In this period, a Persian nobleman restored a large dam (the "Soltanbent") on the river Murghab, and the settlement which grew up in the irrigated area became known as , as referenced in some 19th-century texts.


title: Merv

text: After Shah Ismail's death, the region became a dependency of Khiva, but in 1593 Merv was conquered by AbdUllah Khan II of Bukhara. The city was soon captured by Shah Abbas, and a Safavid governor (Biktash Khan Ustajlu) was appointed to the governorship in 1600. In 1608, Mihrab Khan Qajar became governor, beginning two centuries of Qajar governorship over Merv. From 1715, the Qajar elite began to assert Merv's independence from the Safavid government, but within a decade the oasis became insecure due to raids by Tatars and Turkmens. Nader Shah launched military campaigns that cowed the Turkmens and Tatars and restored Merv's irrigation system. After Nader Shah's death, the local Qajars in the region declared independence and formed the Qajar Principality of Merv. In 1785, the Manghit amir of Bukhara, Shah Murad, attacked the city and killed the ruler, Bayram 'Ali Khan Qajar. A few years later, in 1788 and 1789, Shah Murad razed the city to the ground, and broke down the dams, leaving the area a waste land.


title: Merv

text: The entire population of the city and the surrounding oasis of about 100,000 were then deported in several stages to the Bukharan oasis and the Samarkand region in the Zarafshan Valley. Being the last remaining Persian-speaking Shias, the deportees resisted assimilation into the Sunni population of Bukhara and Samarkand, despite the common Persian language they spoke with most natives. These Marvis survive —Soviet censuses listed them as "Iranis/Iranians" through the 1980s. They live in Samarkand and Bukhara and the area in between on the Zarafshan river. They are listed as Persian speaking but counted separately from the local Tajiks because of their Shia religion and the maintaining their ancient Mervi identity.


title: Merv

text: Merv passed to the Khanate of Khiva in 1823. Sir Alexander Burnes traversed the country in 1832. About this time, the Persians forced the Tekke Turkmens, then living on the Tejen River, to migrate northward. Khiva contested the Tekkes' advance, but in about 1856, the latter became the sovereign power in the country, and remained so until the Russians occupied the oasis in 1884. By 1868, the Russians had taken most of Russian Central Asia except Turkmenistan. The Russians approached this area from the Caspian, and in 1881, they captured Geok Tepe. An officer named Alikhanov took Merv bloodlessly. A Muslim from the Caucasus, he had risen to the rank of major in the Russian service. After fighting a duel with a superior officer, he was demoted to the ranks and by 1882 had risen to lieutenant. In 1882, he entered Merv, claiming to be a Russian merchant, and negotiated a trade agreement. Meanwhile, Russian agents had used a mixture of bribes and threats to develop a pro-Russian party in the area. The Russians occupied the oasis of Tejen, eighty miles to the west. In 1884, Alikhanov entered Merv in a Russian officer's uniform, along with several Turkmen notables who had already submitted. He claimed the troops at Tejen were the spearhead of a larger force and that local autonomy would be respected. Seeing no hope of support from Persia or Britain, the elders submitted. The next Russian move was south toward Herat. By 1888, the city was entirely abandoned.


title: Merv

text: A future viceroy of British India, George Curzon visited the remains of Merv in 1888. He later wrote: "In the midst of an absolute wilderness of crumbling brick and clay, the spectacle of walls, towers, ramparts and domes, stretching in bewildering confusion to the horizon, reminds us that we are in the centre of bygone greatness."


title: Merv

text: Some exploratory excavations at Merv were conducted in 1885 by the Russian general A.V. Komarov, the governor of the Transcaspian oblast, 1883–89; Komarov employed his Tsarist troops as excavators and published his collection of trophy artifacts and coins from the area in 1900. Valentin Alekseevich Zhukovsky of the Imperial Archaeological Commission directed the first fully professional dig in 1890 and published in 1894. Geologist Raphael Pumpelly and a German archaeologist, Hubert Schmidt, directed the American Carnegie Institute's excavations.


title: Merv

text: Merv is the focus of the Ancient Merv Project (initially called the International Merv Project). From 1992 to 2000, a joint team of archaeologists from Turkmenistan and the UK have made remarkable discoveries. In 2001, the Institute of Archaeology, University College London and the Turkmen authorities started a new collaboration. This Ancient Merv Project is concerned with the complex conservation and management issues posed by this site, furthering understanding of the site through archaeological research, and disseminating the results of the work to the widest possible audience.


title: Merv

text: Merv consists of a few discrete walled cities very near to each other constructed on uninhabited land by builders of different eras, used, and then abandoned and never rebuilt. Four walled cities correspond to the chief periods of Merv's importance: the oldest, Erkgala, corresponds to Achaemenid Merv, the smallest of the three. (also known as Gyaur Gala), which surrounds Erkgala, comprises the Hellenistic and Sassanian metropolis and also served as an industrial suburb to the Abbasid/Seljuk city, Soltangala—by far the largest of the three. The smaller Timurid city was founded a short distance to the south and is now called Abdyllahangala. Other ancient buildings are scattered between and around these four cities; all the sites are preserved in the “Ancient Merv Archaeological Park” just north of the modern village of and east of the large Soviet-built city of Mary.


title: Merv

text: Erk Gala (from Persian, "the citadel fort") is the oldest part of the city of Merv complex. Built in the 7th century BC, Erk Gala was built as a Persian Style fortress controlling the oasis on the Murghab River. The Erk Gala fortress later served as the acropolis for the Hellenistic city and later the Arc of the Islamic city.


title: Merv

text: The foundation of (Turkmen from the Persian "Gabr Qala" ("Fortress of the Zoroastrians") occurred in the early Hellenistic era under the rule of the Seleucid king Antiochus I. The city was continuously inhabited under a series of Hellenistic rulers, by the Parthians, and then under the Sassanids, who made it the capital of a satrapy. was the capital of the Umayyad province of Khurasan and grew in importance as Khurasan became the most loyally Muslim part of the Iranian world during Islam's first two centuries.


title: Merv

text: Soltangala (from "Sultan Qala", the sultan's fortress) is by far the largest of Merv's cities. Textual sources establish it was Abu Muslim, the leader of the Abbasid rebellion, who symbolised the beginning of the new Caliphate by commissioning monumental structures to the west of the walls, in what then became Soltangala. The area was quickly walled and became the core of medieval Merv; the many Abbasid-era "köshks" (fortified building) discovered in and outside Soltangala attest to the centuries of prosperity which followed. "Kushks" (Persian, "Kushk", "pavilion", "kiosk"), which comprise the chief remains of Abbasid Merv, are a building type unique to Central Asia during this period. A kind of semi-fortified two-story palace, whose corrugated walls give it a unique and striking appearance, "köshks" were the residences of Merv's elite. The second storey of these structures comprised living quarters; the first storey may have been used for storage. Parapets lined the roof, which was often used for living quarters as well. Merv's largest and best-preserved Abbasid "köşk" is the Greater Gyzgala (Turkmen, "maiden's fortress"), located just outside Soltangala's western wall; this structure consisted of 17 rooms surrounding a central courtyard. The nearby Lesser Gyzgala had extraordinarily thick walls with deep corrugations, as well as multiple interior stairways leading to second storey living quarters. All of Merv's "kushks" are in precarious states of preservation.


title: Merv

text: However, the most important of Soltangala's surviving buildings are Seljuq constructions. Seljuq leader Toghrul's conquest of Merv in 1037 revitalised the city; under his descendants, especially Sanjar, who made it his residence, Merv found itself at the centre of a large multicultural empire.


title: Merv

text: Evidence of this prosperity is found throughout the Soltangala. Many of these buildings are concentrated in Soltangala's citadel, the Shahryar Ark (Persian, "the Sovereign's citadel"), is on its east side. In the centre of the Sharhryar Ark is the Seljuk palace, probably built by Sanjar. The surviving mud brick walls lead to the conclusion that this palace, though relatively small, was composed of tall, single-storey rooms surrounding a central court along with four axial iwans at the entrance to each side. Low areas nearby seem to indicate a large garden, which included an artificial lake; similar gardens were found in other Central Asian palaces. Any remnants of interior or exterior decoration have been lost because of erosion or theft.


title: Merv

text: Another notable Seljuk structure within the Shahryar Ark is the "kepderihana" (from the Persian, ""Kaftar Khaneh"", or "pigeon house", i.e., the columbarium). This mysterious building, among the best-preserved in the whole Merv oasis, comprises one long and narrow windowless room with many tiers of niches across the walls. Some sources Believe the "kepter khana" (there are more elsewhere in Merv and Central Asia) was a pigeon roost used to raise pigeons, to collect their dung, which was used in growing the melons for which Merv was famous. Others see the "kepderihanas" as libraries or treasuries, because of their location in high status areas next to important structures.


title: Merv

text: The best-preserved of all the structures in Merv is the 12th-century mausoleum of Sultan Sanjar, also in Sultan Gala. It is the largest of Seljuk mausoleums and is also the first dated mosque-mausoleum complex, a form which was later to become common. It is square, per side, with two entrances on opposite sides; a large central dome supported by an octagonal system of ribs and arches covers the interior (Ettinghausen, 270). The dome's exterior was turquoise, and its height made it imposing; it was said that approaching caravans could see the mausoleum while still a day's march from the city. The mausoleum's decoration, in typical early Seljuk style, was conservative, with interior stucco work and geometric brick decoration, now mainly lost, on the outside. Except for the recently "reconstructed" exterior decoration, the largely intact mausoleum remains just as it was in the 12th century.