title: Clannad (video game)

text: Tomoya's psychology is developed in his dreams of a bleak world, called the , where small orbs of light float around. In the first few dreams, he sees a world devoid of all life, except for one girl. Each time he dreams, he finds out more about the world. Tomoya discovers that the girl has a special ability to fuse junk together to create new things, which she uses to create a body for him. Over time, Tomoya comes to the conclusion that only the two of them are "alive". To pass time, Tomoya and the girl try to build another doll with more junk they find, but as it has no soul, it fails to come to life. Remembering the distant world where he came from, Tomoya convinces the girl to build a ship so that the two can escape the approaching winter and continue to live a happy life. Eventually, winter sets in, and the girl becomes cold to the point where she cannot move any more. The girl tells Tomoya that he has another chance to go back and make things right. To do so, he must collect certain "lights" (symbols of happiness) similar to those floating around in the Illusionary World. If all the "lights" are collected throughout both story parts, a chance to save Nagisa from dying will become available, as well as the true ending, where she survives and lives with Tomoya and Ushio.


title: Clannad (video game)

text: The executive producer for "Clannad" was Takahiro Baba from Visual Arts, the publishing company which controls Key. Jun Maeda, who was one of three main scenario writers with Kai, and Yūichi Suzumoto, led the planning for "Clannad" and wrote the majority of the scenarios. Scenario assistance was provided by Tōya Okano. Itaru Hinoue headed the art direction, and also worked on the character design. Miracle Mikipon, Mochisuke, Na-Ga, and Shinory supplemented the computer graphics. Torino provided the background art. The game's music was composed by Maeda, Shinji Orito, and Magome Togoshi.


title: Clannad (video game)

text: For Key's second visual novel "Air", Maeda admitted he felt he was able to write what he wanted to for the game's scenario, but he later discovered that "Air" was difficult for players to receive and experience. Due to this, Maeda felt that for Key's next work "Clannad", he had a sense of duty to make the game easier to receive for as many users as possible. In any case, he wanted to make it an entertaining game, and started planning on "Clannad" almost immediately after "Air"s completion. From the start of "Clannad"s planning, Maeda did not want to write a story like in "Air", but instead wanted to focus on writing a deep connection between the 'people and the town', and 'humanity'. Maeda noted that he exceeded his writing ability when writing most of the scenarios in "Clannad", and equates "Clannad"s writing process as a "wall that I will never be able to get over again." While at the beginning Maeda felt he was prepared, the entire game's story started to increase to a level Maeda never predicted, and Suzumoto noted that it approximately doubled in size from the original projected length. Suzumoto attributed the increase due to the lengthening structure of the game's base scenario which caused the 'branch' scenarios to increase as well.


title: Clannad (video game)

text: There were more concerns about "Clannad" being similar to "Air". When Nagisa's scenario was being written, there were some disputes concerning the length of her scenario, and thus putting too much focus on the main heroine. Some were concerned that having a single prominent character with a unique storyline would be too much like how "Air" was structured with the overall focus on Misuzu Kamio. Takahiro Baba, the company president of VisualArt's, is even noted as suggesting to minimize the differences between the other characters' scenarios, but this was ultimately ignored since Maeda thought the game's evaluation by players would not decrease on account of the scenarios being vastly different, and thought the end result was a good one. Maeda was concerned that the After Story arc, mainly a continuation of Nagisa's scenario, would eclipse the entire game's scenario, much like what happened with "Air" according to Maeda. In order to prevent the same thing happening in "Clannad", Maeda focused on making the first half of the story, the School Life arc, just as enjoyable by making it long and heart-breaking. "Clannad" is Key's second longest work, as reported by Yūto Tonokawa where he stated that "Clannad" is about 4,000 words fewer than Key's 2008 game "Little Busters! Ecstasy".


title: Clannad (video game)

text: Key announced in 2001 a release date of 2002 for "Clannad" and, after several postponements, "Clannad" was released on April 28, 2004 as a limited edition version, playable on a Windows PC as a DVD. The limited edition came bundled with the remix album "Mabinogi" remixing background music tracks featured in the visual novel. The regular edition was released on August 6, 2004; While "Clannad" originally had no voice acting, Key released a version for Windows titled "Clannad Full Voice" on February 29, 2008 with full voice acting (except for Tomoya). "Clannad Full Voice" contained one new CG, and had updated support for Windows Vista PCs. "Clannad Full Voice" was re-released by Key under the name "Clannad" on July 31, 2009 in a box set containing five other Key visual novels called Key 10th Memorial Box. An updated version compatible for Windows 7 PCs titled "Clannad Memorial Edition" was released on May 28, 2010.


title: Clannad (video game)

text: "Clannad" was released for Windows on Steam by Sekai Project in English on November 23, 2015. In November 2014, Sekai Project used the crowdfunding website Kickstarter to raise funds to produce the English translation of "Clannad". After less than 24 hours, the project reached its goal of US$140,000. When the Kickstarter campaign reached its US$320,000 stretch goal, Sekai Project announced that they would also be translating and releasing the "Hikari Mimamoru Sakamichi de" side stories for Windows. Overall, the Kickstarter campaign raised US$541,161, exceeding all of its stretch goals. "Hikari Mimamoru Sakamichi de" was released on Steam on June 2, 2016 titled "Clannad Side Stories".


title: Clannad (video game)

text: The first consumer console port of the game was released for the PlayStation 2 (PS2) on February 23, 2006 by Interchannel. The PS2 version was re-released as a "Best" version on July 30, 2009. The PS2 version was bundled in a "Key 3-Part Work Premium Box" package together with the PS2 versions of "Kanon" and "Air" released on July 30, 2009. An Xbox 360 version was released on August 28, 2008 also by Prototype. A PlayStation 3 (PS3) version was released by Prototype on April 21, 2011. A downloadable version of the PS3 release via the PlayStation Store was released by Prototype on February 14, 2013.


title: Clannad (video game)

text: A version produced by NTT DoCoMo playable on FOMA mobile phones was released by Prototype through VisualArt's Motto on November 26, 2007. Prototype later released a version playable on SoftBank 3G phones on January 16, 2008. A version playable on Android devices was released on September 18, 2012. A PlayStation Portable (PSP) version of the game was released in Japan on May 29, 2008 by Prototype, which included the additions from the Windows full voice version. The limited edition release of the PSP and Xbox 360 versions came bundled with a "digest" edition of the drama CD series released by Prototype containing five separate stories each; the CD bundled with the PSP release is different from the CD bundled with the Xbox 360 version. Prototype also released a port of the game for the PlayStation Vita on August 14, 2014 to mark the 10-year anniversary of the game. Prototype released a PlayStation 4 port on June 14, 2018 with text support for both Japanese and English. Prototype released a Nintendo Switch port on July 4, 2019, again with text support for both Japanese and English, and a digital release of the game became available on the Nintendo eShop on the same day. A physical release of the Switch port will receive a limited physical release in a regular and collector's edition via Limited Run Games for a six-week preorder period from April 14 to May 29, 2020.


title: Clannad (video game)

text: A magazine-sized 39-page book called "pre-Clannad" was published by SoftBank Creative on April 15, 2004. The book contained images from the visual novel, and short explanations of the characters, along with production sketches and concept drawings. A 160-page visual fan book was published by Enterbrain on October 12, 2004 which contained detailed story explanations, computer graphics, sheet music for the opening and ending themes, and interviews from the creators. Near the end of the book contains original illustrations of "Clannad" characters from various artists, three additional chapters of the "Official Another Story", and production sketches.


title: Clannad (video game)

text: A set of 14 illustrated short stories which added to "Clannad" story were serialized between the September 2004 and October 2005 issues of ASCII Media Works' "Dengeki G's Magazine". Titled , there were 13 regular chapters and one extra bonus chapter. The installments were written by Key's scenario staff and each story was accompanied by illustrations by Japanese artist GotoP. Two more stories were included when they were collected into a 103-page bound volume released on November 25, 2005.


title: Clannad (video game)

text: "Hikari Mimamoru Sakamichi de" was later re-released via SoftBank 3G and FOMA mobile phones produced by Prototype through VisualArt's Motto starting in January 2008. One chapter was released weekly with the SoftBank 3G releases three weeks behind the version for FOMA phones. The collection was released as downloadable content via Xbox Live for the Xbox 360 version of "Clannad" released on August 28, 2008. Prototype again re-released the short story collection, this time on the PSP in two volumes, each containing eight chapters and including the original art by GotoP. The first volume was released on June 3, 2010 and the second followed on July 15, 2010; the re-release is described by the developers as a "visual sound novel". Prototype released the short story collection as downloadable content on July 6, 2011 for the PS3 version of "Clannad". "Hikari Mimamoru Sakamichi de" was released in two volumes on Android devices: the first volume on November 30, 2011, and volume two on April 11, 2012. Prototype ported it to the Nintendo Switch on May 20, 2021 with text support for both Japanese and English.


title: Clannad (video game)

text: Two "Clannad" anthology character novels were written by several authors and published by Jive in September and December 2004. The first volume of a short story anthology compilation series written by Hiro Akizuki and Mutsuki Misaki titled was released in November 2008 published by Harvest; the third volume was released in October 2009. Three volumes of a short story compilation series by several authors titled "Clannad SSS" were published by Harvest between June and August 2009. Harvest published a novel titled "Clannad Mystery File" in August 2010 and another novel titled "Clannad: Magic Hour" in December 2010.


title: Clannad (video game)

text: The first manga illustrated by Juri Misaki titled "Clannad Official Comic" was serialized in Jive's manga magazine "Comic Rush" between the May 2005 and April 2009 issues. Jive published eight "tankōbon" volumes between November 7, 2005 and March 7, 2009. The second manga, titled "Official Another Story Clannad: Hikari Mimamoru Sakamichi de" and illustrated by Rino Fujii, was serialized between June 21, 2007 and August 21, 2008 in Flex Comix's "Comi Digi +" magazine, and contained 11 chapters. The story for the second manga was adapted from the "Clannad" short story collection of the same name. The first volume for "Official Another Story Clannad" was released by Broccoli on February 21, 2008 in a limited and regular edition, each with their own cover. The limited edition comes bundled with a small black notebook with the school emblem of Tomoya's school on the cover. In order to commemorate the sale, an autograph session with the manga's illustrator signing copies was held on March 2, 2008 at Gamers in Nagoya, Japan. The second and final volume, again in limited and regular editions, was released on December 20, 2008.


title: Clannad (video game)

text: A third "Clannad" manga illustrated by Shaa began serialization in the August 2007 issue of ASCII Media Works' "Dengeki G's Magazine", published on June 30, 2007. The manga ended serialization in "Dengeki G's Magazine" in the July 2009 issue, and was serialized in "Dengeki G's Festival! Comic" between October 26, 2009 and April 28, 2014. ASCII Media Works published five volumes for Shaa's "Clannad" manga under their Dengeki Comics imprint between February 27, 2008 and July 26, 2014. A fourth manga, titled "Clannad: Tomoyo Dearest" and illustrated by Yukiko Sumiyoshi, was serialized between February 20 and August 20, 2008 in Fujimi Shobo's "Dragon Age Pure" magazine. The story centers on Tomoyo's arc from the "Clannad" visual novel. A single volume for "Clannad: Tomoyo Dearest" was released on October 9, 2008.


title: Clannad (video game)

text: There have also been four sets of manga anthologies produced by different companies and drawn by a multitude of different artists. The first volume of the earliest anthology series, released by Ohzora under the title "Clannad", was released in June 2004 under their Twin Heart Comics imprint. Volumes for this series continued to be released until April 2005 with the fifth volume. The second anthology was released in a single volume by Jive on January 25, 2005 titled "Clannad Comic Anthology: Another Symphony". The third anthology series was released in two volumes by Ichijinsha on June 25, 2004 and July 24, 2004 under their "DNA Media Comics"; a third special volume was released much later on December 25, 2007. The first volume of the last anthology series, a collection of four-panel comic strips released by Enterbrain under the title "Magi-Cu 4-koma Clannad", was released on February 25, 2008 under their MC Comics imprint; the tenth volume in the series was released on August 26, 2009. Each of the anthology series are written and drawn by an average of 20 people per volume.


title: Clannad (video game)

text: There are two separate sets of drama CDs based on the "Clannad" series. The first set, produced by Frontier Works, contains five CDs each focusing on a different heroine in "Clannad" story ranging from Nagisa, to Kotomi, Fuko, Kyou, and Tomoyo. The first volume was released in Japan on April 25, 2007 as a limited edition with an extra track added. The second through fifth volumes followed in one month increments between May 25, 2007 and August 24, 2007. The second set, produced by Prototype, contains four CDs; the first was released on July 25, 2007. Volumes two through four were released in one month intervals after that, with the last being released on October 24, 2007. Each CD is based on the stories from the "Official Another Story Clannad: Hikari Mimamoru Sakamichi de" collection. The artist GotoP, who provided the illustrations for the short stories, also illustrates the drama CD covers. The drama CDs, with text and visuals, are available as downloadable content via Xbox Live and the PlayStation Store when playing the Xbox 360 and PS3 versions of "Clannad", respectively.


title: Clannad (video game)

text: Toei Animation (the same team who worked on the original "Kanon" anime and "Air" film) announced at the Tokyo Anime Fair on March 23, 2006 that an animated film would be produced. The "Clannad" film was released on September 15, 2007, directed by the same director of the "Air" film, Osamu Dezaki, and the screenplay was written by Makoto Nakamura. The film is a reinterpretation of the "Clannad" storyline which centers on the story arc of the female lead Nagisa Furukawa. The film was released on DVD in three editions: the Collector's Edition, the Special Edition, and the Regular Edition on March 7, 2008. Sentai Filmworks released an English-subbed and dubbed version of the film in March 2011.


title: Clannad (video game)

text: On March 15, 2007, the Japanese television station BS-i announced a "Clannad" anime series via a short 30-second teaser trailer that was featured at the end of the final episode of the second "Kanon" anime series. "Clannad" is produced by Kyoto Animation, directed by Tatsuya Ishihara, and written by Fumihiko Shimo, who also worked on other adaptations of Key's visual novels "Air" and "Kanon". The anime aired between October 4, 2007 and March 27, 2008, containing 23 aired episodes out of a planned 24; the broadcast time was first announced on August 11, 2007 at the TBS festival "Anime Festa", which is also when the first episode was showcased. The anime series was released in a set of eight DVD compilations released between December 19, 2007 and July 16, 2008 by Pony Canyon, with each compilation containing three episodes. Of the 24 episodes, 23 were aired on television with the first 22 being regular episodes, followed by an additional extra episode. The last episode was released as an original video animation (OVA) on the eighth DVD on July 16, 2008 and is set in an alternate universe from the anime series where Tomoya and Tomoyo are dating, which is based on Tomoyo's scenario in the game. The OVA episode was previewed on May 31, 2008 for an audience of four-hundred people picked via a mail-in postcard campaign. A Blu-ray Disc (BD) box set of "Clannad" was released on April 30, 2010.


title: Clannad (video game)

text: After the ending of the 23rd episode of the first "Clannad" anime series, a 15-second teaser trailer aired promoting a second season titled "Clannad After Story". The anime is again animated by Kyoto Animation, and animates the After Story arc from the visual novel, which is a continuation of Nagisa's story, into 24 episodes. The same staff and cast from the first anime were used and the series broadcast in Japan between October 3, 2008 and March 26, 2009. Of the 24 episodes, 22 are regular episodes, the 23rd is an extra episode, and the last episode is a summary episode showcasing highlights from the series. The episodes were released on eight DVD compilation volumes between December 3, 2008 and July 1, 2009. The eighth DVD volume came with an additional OVA episode set in an alternate universe from the anime series where Tomoya and Kyou are dating. The OVA episode was previewed on May 24, 2009 to a limited number of people. A BD box set of "Clannad After Story" was released on April 20, 2011 in Japan with English subtitles.


title: Clannad (video game)

text: In 2008, Sentai Filmworks licensed the "Clannad" anime series, and ADV Films localized and distributed the television series and the OVA starting with the first half season box set consisting of 12 episodes with English subtitles, Japanese audio, and no English language track, which was released on March 3, 2009. The second half season box set containing the remaining episodes was released on May 5, 2009. Sentai Filmworks licensed the "Clannad After Story" anime series; Section23 Films localized and distributed both the television series and OVA starting with the first half season box set with English subtitles released on October 20, 2009. The second half box set was released on December 8, 2009. Sentai Filmworks re-released "Clannad" in a complete collection set on June 15, 2010, which featured an English dub, produced at Seraphim Digital. The English dub premiered on March 25, 2010 on the Anime Network. Sentai Filmworks re-released "Clannad After Story" with an English dub on April 19, 2011, and re-released "Clannad" on BD in November 2011. In the UK and Ireland, "Clannad" was released on DVD on August 5, 2013, and "Clannad After Story" was released on September 9, 2013 by Manga Entertainment. Funimation released "Clannad" and "Clannad After Story" on Blu-ray in the UK and Ireland on April 26, 2021.


title: Clannad (video game)

text: The opening theme for the first season is Mag Mell' (cuckool mix 2007)" by Eufonius, a remix of the song Mag Mell' (cockool mix)", featured on the third disc of the game's original soundtrack, which is itself a remix of the game's opening theme . The first season's ending theme is by Chata. It carries the same tune as , the ending theme from the After Story arc of the game. The second season's opening theme is which uses the same tune as the background music track from the game's soundtrack. The ending theme is "Torch", and both the opening and ending themes are sung by Lia. The rest of the soundtrack for both anime series is sampled from several albums released for the "Clannad" visual novel including the "Clannad Original Soundtrack", "Mabinogi", "-Memento-", "Sorarado", and "Sorarado Append". The cover art for "Sorarado Append" is also visible as the last shot in the ending video animation of the first season.


title: Clannad (video game)

text: An Internet radio show to promote the "Clannad" anime series called was broadcast between October 5, 2007 and October 3, 2008, containing 52 episodes. The show, produced by Onsen and Animate TV, was hosted by Mai Nakahara, who played Nagisa Furukawa in the anime, and Kikuko Inoue, who played Sanae Furukawa, and was streamed online every Friday. Several voice actors from the anime adaptation appeared on the show as guests who included Ryō Hirohashi (as Kyou), Atsuko Enomoto (as Yukine), Akemi Kanda (as Ryou), Yuichi Nakamura (as Tomoya), and Daisuke Sakaguchi (as Youhei). A two-disc CD compilation containing the show's first 13 broadcasts was produced on June 18, 2008. The second two-disc CD compilation containing the 14th through 26th broadcasts was released on October 15, 2008, and a third CD volume followed on November 19, 2008. A fourth and final volume was released on February 18, 2009 containing the rest of the broadcasts.


title: Clannad (video game)

text: A second Internet radio show to promote the "Clannad After Story" anime series called was broadcast between October 10, 2008 and April 10, 2009, containing 26 episodes. The show was also produced by Onsen and Animate TV, and was streamed online every Friday. The show had three hosts including the previous two plus Ryōtarō Okiayu who plays Akio Furukawa in the anime series. Two two-disc CD compilations were released containing the second radio shows broadcasts, the first released on February 18, 2009, followed by the second on May 29, 2009.


title: Clannad (video game)

text: The "Clannad" visual novel has four pieces of theme music: one opening theme, two ending themes, and an insert song. The opening theme is by Eufonius. The two ending themes are and sung by Riya of Eufonius; the latter is used as the ending theme in the After Story arc. The insert song "Ana" is sung by Lia. Six of the characters have background music leitmotifs—the five heroines, and Yukine Miyazawa. Nagisa's theme is the self-titled ; Kyou's theme is ; Kotomi's theme is "Étude Pour les Petites Supercordes"; Tomoyo's theme is ; Fuko's theme is ; lastly, Yukine's theme is .


title: Clannad (video game)

text: An image song album titled "Sorarado" was released in December 2003 featuring songs sung by Riya. A remix album, "Mabinogi", came bundled with the original release of "Clannad" in April 2004. The game's original soundtrack was released in August 2004 containing three discs containing 56 tracks. A follow-up to "Sorarado" was released in December 2004 called "Sorarado Append"; the songs were again sung by Riya. A remix album titled "-Memento-" was also released in December 2004 and contained two discs. A piano arrangement album was released in December 2005 called "Piano no Mori", which contained five tracks from "Clannad" and five from "". Each of the albums released for the visual novel version were released on Key's record label Key Sounds Label.


title: Clannad (video game)

text: A maxi single by Eufonius was released in July 2007 for the "Clannad" film called "Mag Mell (frequency⇒e Ver.)". The single contained a remix version of the game's opening theme, and instrumental track of that remix, and an original track. An image album titled "Yakusoku" was released in August 2007 featuring a song sung by Lia, an instrumental version of that song, and two background music tracks used in the film. The film's original soundtrack was released in November 2007. The albums released for the film were produced by Frontier Works. A single was released in October 2007 for the first anime series called "Mag Mell / Dango Daikazoku" which contained the anime's opening and ending themes in original, short, and instrumental versions plus a remix version of , a track featured in "Sorarado" sung by Riya. A single for the second season anime series was released in November 2008 called "Toki o Kizamu Uta / Torch", and contains the anime's opening and ending themes sung by Lia. A remix album containing piano arrangement versions of the second anime series' opening and ending themes was released in December 2008 called ""Toki o Kizamu Uta / Torch" Piano Arrange Disc". The anime series' two singles and one album are released on Key Sounds Label.


title: Clannad (video game)

text: Across the national ranking of bishōjo games in amount sold in Japan, the "Clannad" limited edition Windows release premiered at number one twice since its release, and the third ranking brought the Windows release down to 46 out of 50. The first two weeks of June 2004 held the final ranking for the original release at 40 out of 50. The "Clannad" regular edition Windows release premiered at number 26 in the rankings. The next two rankings for the regular edition were at 37 and 41. According to sales information taken from the Japanese Amazon website, the original Windows version of "Clannad" sold 100,560 copies in 2004. "Clannad Full Voice" ranked twice in terms of highest selling PC games nationally in Japan, achieving sales rankings of 7 and 20 in February and March 2008, respectively. For the week of April 18, 2011, the PlayStation 3 port of "Clannad" sold 7,466 units. The console versions of "Clannad" had sold over 113,000 copies by April 18, 2011, and 122,393 copies . The two-volume PSP editions of "Hikari Mimamoru Sakamichi de" sold 28,984 copies by the end of 2010. The English release of the Windows version debuted on the Steam charts at number three, above "" and "Grand Theft Auto V", and just below "Fallout 4" and "".


title: Clannad (video game)

text: In the October 2007 issue of "Dengeki G's Magazine", poll results for the 50 best bishōjo games were released. Out of 249 titles, "Clannad" ranked first at 114 votes; in comparison, the second place title, "Fate/stay night", got 78 votes. The PlayStation 2 release in 2006 was reviewed by the Japanese video game magazine "Famitsu", which gave it an overall score of 26/40 (out of the four individual review scores of 7, 7, 6, and 6). In 2008, "Clannad" was voted No. 2 in the "Dengeki" poll of the most emotional games of all time. In 2011, "Clannad" was voted No. 4 in "Famitsu" poll of the most tear-inducing games of all time. In 2014, Sony Computer Entertainment conducted a poll with over 10,000 Japanese fans, where "Clannad" was voted No. 18 on the "Most Moving Games Over Books and Movies" list.


title: Clannad (video game)

text: The two anime series and film DVDs have shown consistent high sales figures. The first anime limited edition DVD ranked third for the week of December 19 and December 25, 2007. The second through fifth limited edition DVDs all ranked first during their first week of sales, while the sixth limited edition DVD volume was ranked fourth for the week of May 21 and May 27, 2008. The seventh and eighth limited edition DVD volumes both ranked first during their first week of sales. The third limited edition DVD ranked sixth for the most anime DVDs sold between December 2007 and November 2008. A Blu-ray Disc box set of "Clannad" ranked third for the week of April 26 and May 2, 2010, and ranked again at 13 the following week. The special edition film DVD first ranked at number three during its first week of sales, and dropped down to number 10 the following week.


title: Clannad (video game)

text: The first limited edition DVD for "Clannad After Story" ranked second during its first week of sales selling 17,521 units. The second through fourth limited edition DVDs for "Clannad After Story" ranked first during their first week of sales each selling over 16,000 units each. The fifth through seventh limited edition DVDs for "Clannad After Story" ranked first during their first week of sales selling over 14,000 units each. The eighth limited edition DVD for "Clannad After Story" ranked second during its first week of sales selling over 19,800 units. The sixth limited edition DVD volume ranked again the week of May 11 and May 17, 2009 at number three for anime DVDs. The seventh limited edition DVD volume ranked again the week of June 8 and June 14, 2009 at number six for anime DVDs. The eighth limited edition DVD volume ranked again the week of July 6 and July 12, 2009 at number five for anime DVDs.


title: Clannad (video game)

text: For the anime television adaptation, the first season of "Clannad" received reviews ranging from positive to mixed, while the second season "Clannad After Story" received wide critical acclaim. The THEM Anime Reviews website gave the entire series a score of 4 out of 5 stars, with reviewer Tim Jones describing the first season as "the most fleshed-out and real Key animated adaption to date," and reviewer Stig Høgset stating that the second season "After Story" "will play up the tragedies and the drama considerably, quite possibly tearing out your heart in the process. This is where time truly starts to fly by, lending the show some real weight in the emotional departments."


title: Clannad (video game)

text: Theron Martin of Anime News Network gave the first season a 'B+' rating, criticizing its extensive use of moe elements, but considered it appealing entertainment for a "fan base who revels in this kind of thing." His review for the second season "After Story" was much more positive, giving it an 'A−' rating. He praised the second half of the season as "the best-written quarter of "Clannad"," stating that it "effectively builds up and delivers its emotional appeal, reinforces the series' central theme (i.e. the importance of family), and peaks visually," and concluding that "only the most cynical of souls will avoid shedding at least a few tears at certain points." On the DVD Talk website, the reviewer Todd Douglass Jr. gave "Clannad After Story" a "Highly Recommended" rating, stating that "the range of emotions "Clannad" takes you through is quite daunting. It's charming, cute, hilarious, mysterious, and tragic all at the same time. Few shows are as memorable, and few are this good for this long." He concludes that the storytelling is "heartfelt" and "memorable in so many ways," and that "few shows rise to the levels this one does."


title: Clannad (video game)

text: Gamania Entertainment hosted a collaboration event with "Clannad" and their two massively multiplayer online games (MMOGs) "Hiten Online" and "Holy Beast Online". Between March 26 and June 26, 2008, the two games offered costumes characters could wear which looked like the winter school uniforms from "Clannad", along with offering Kyou's pet boar Botan for players to adopt. Players of either game who had a character over level 20 could enter a lottery where 500 people were chosen to win "Clannad"-related goods which included virtual and real-world items such as file folders, "netcash" cards, sports towels, tapestries, and various items used during gameplay.


title: Clannad (video game)

text: ASCII Media Works and Vridge produced the PlayStation 2 visual novel based on the light novel series "Nogizaka Haruka no Himitsu". Released in September 2008, the game features the series' characters cosplaying in various costumes either depicting characters from five popular light novel series published by ASCII Media Works, or three "Clannad" heroines. Haruka Nogizaka can cosplay as Kotomi Ichinose, Mika Nogizaka can cosplay as Nagisa Furukawa (albeit with long hair), and Shiina Amamiya can cosplay as Tomoyo Sakagami. The player can also view exclusive CGs in the game if one of the girls is taken out to various places while cosplaying as one of the aforementioned five light novel series characters, or as the "Clannad" heroines. For example, if Mika is cosplaying as Nagisa, a CG of her eating dango can become viewable. When cosplaying as one of these tie-in characters, the voice of the girl cosplaying changes to the voice actress of the character they are cosplaying; for example, if Shiina cosplays as Tomoyo, she is voiced by Tomoyo's voice actress Houko Kuwashima.


title: Clannad (video game)

text: A 3D virtual world called "Ai Sp@ce" was developed by the video game developer Headlock where users can interact with bishōjo game heroines from "Clannad", "Shuffle!", and "Da Capo II". Released in October 2008, the world recreates each game franchise on its own virtual island which are linked with a central Akihabara Island where users can interact, bridging the gap between the separate franchises. Users are able to create a customizable avatar to represent themselves in the game, along with choosing one game heroine to live with, which is referred to as a character doll, or chara-doll for short. The user and chara-doll reside together on one of the three in-game "islands" depending on which franchise the heroine is from, which includes a house with furniture and clothes that can be purchased. The chara-dolls can also be customizable in that they can develop a unique personality for each user.


title: Clannad (video game)

text: Characters from "Clannad" also appear in the Key crossover series "Kaginado", which premiered in 2021.


title: Old High German

text: Old High German (OHG; ) is the earliest stage of the German language, conventionally covering the period from around 750 to 1050.


title: Old High German

text: There is no standardised or supra-regional form of German at this period, and Old High German is an umbrella term for the group of continental West Germanic dialects which underwent the set of consonantal changes called the Second Sound Shift.


title: Old High German

text: At the start of this period, the main dialect areas belonged to largely independent tribal kingdoms, but by 788 the conquests of Charlemagne had brought all OHG dialect areas into a single polity. The period also saw the development of a stable linguistic border between German and Gallo-Romance, later French.


title: Old High German

text: The surviving OHG texts were all written in monastic scriptoria and, as a result, the overwhelming majority of them are religious in nature or, when secular, belong to the Latinate literary culture of Christianity. The earliest written texts in Old High German, glosses and interlinear translations for Latin texts, appear in the latter half of the 8th century. The importance of the church in the production of texts and the extensive missionary activity of the period have left their mark on the OHG vocabulary, with many new loans and new coinages to represent the Latin vocabulary of the church.


title: Old High German

text: OHG largely preserves the synthetic inflectional system inherited from its ancestral Germanic forms, but the end of the period is marked by sound changes which disrupt these patterns of inflection, leading to the more analytic grammar of Middle High German. In syntax, the most important change was the development of new periphrastic tenses to express the future and passive.


title: Old High German

text: Old High German is generally dated, following Willhelm Scherer, from around 750 to around 1050. The start of this period sees the beginning of the OHG written tradition, at first with only glosses, but with substantial translations and original compositions by the 9th century. However the fact that the defining feature of Old High German, the Second Sound Shift, may have started as early as the 6th century and is complete by 750, means that some take the 6th century to be the start of the period. Alternatively, terms such as ("pre-OHG") or ("pre-literary OHG") are sometimes used for the period before 750. Regardless of terminology, all recognize a distinction between a pre-literary period and the start of a continuous tradition of written texts around the middle of the 8th century.


title: Old High German

text: Differing approaches are taken, too, to the position of Langobardic. Langobardic is an Elbe Germanic and thus Upper German dialect, and it shows early evidence for the Second Sound Shift. For this reason, some scholars treat Langobardic as part of Old High German, but with no surviving texts — just individual words and names in Latin texts — and the speakers starting to abandon the language by the 8th century, others exclude Langobardic from discussion of OHG. As Heidermanns observes, this exclusion is based solely on the external circumstances of preservation and not on the internal features of the language.


title: Old High German

text: The end of the period is less controversial. The sound changes reflected in spelling during the 11th century led to the remodelling of the entire system of noun and adjective declensions. There is also a hundred-year "dearth of continuous texts" after the death of Notker Labeo in 1022. The mid-11th century is widely accepted as marking the transition to Middle High German.


title: Old High German

text: Old High German comprises the dialects of these groups which underwent the Second Sound Shift during the 6th Century, namely all of Elbe Germanic and most of the Weser-Rhine Germanic dialects.


title: Old High German

text: The Franks in the western part of Francia (Neustria and western Austrasia) gradually adopted Gallo-Romance by the beginning of the OHG period, with the linguistic boundary later stabilised approximately along the course of the Meuse and Moselle in the east, and the northern boundary probably a little further south than the current boundary between French and Dutch. North of this line, the Franks retained their language, but it was not affected by the Second Sound Shift, which thus separated the Old Dutch varieties from the more easterly Franconian dialects which formed part of Old High German.


title: Old High German

text: In the south, the Lombards, who had settled in Northern Italy, maintained their dialect until their conquest by Charlemagne in 774. After this the Germanic-speaking population, who were by then almost certainly bilingual, gradually switched to the Romance language of the native population, so that Langobardic had died out by the end of the OHG period.


title: Old High German

text: At the beginning of the period, no Germanic language was spoken east of a line from Kieler Förde to the rivers Elbe and Saale, earlier Germanic speakers in the Northern part of the area having been displaced by the Slavs. This area did not become German-speaking until the German eastward expansion ("Ostkolonisation") of the early 12th century, though there was some attempt at conquest and missionary work under the Ottonians.


title: Old High German

text: The Alemannic polity was conquered by Clovis I in 496, and in the last twenty years of the 8th century Charlemagne subdued the Saxons, the Frisians, the Bavarians, and the Lombards, bringing all continental Germanic-speaking peoples under Frankish rule. While this led to some degree of Frankish linguistic influence, the language of both the administration and the Church was Latin, and this unification did not therefore lead to any development of a supra-regional variety of Frankish nor a standardized Old High German; the individual dialects retained their identity.


title: Old High German

text: There was no standard or supra-regional variety of Old High German—every text is written in a particular dialect, or in some cases a mixture of dialects. Broadly speaking, the main dialect divisions of Old High German seem to have been similar to those of later periods—they are based on established territorial groupings and the effects of the Second Sound Shift, which have remained influential until the present day. But because the direct evidence for Old High German consists solely of manuscripts produced in a few major ecclesiastical centres, there is no isogloss information of the sort on which modern dialect maps are based. For this reason the dialects may be termed "monastery dialects" (German "Klosterdialekte").


title: Old High German

text: The continued existence of a West Frankish dialect in the Western, Romanized part of Francia is uncertain. Claims that this might have been the language of the Carolingian court or that it is attested in the Ludwigslied, whose presence in a French manuscript suggests bilingualism, are controversial.


title: Old High German

text: Old High German literacy is a product of the monasteries, notably at St. Gallen, Reichenau Island and Fulda. Its origins lie in the establishment of the German church by Saint Boniface in the mid-8th century, and it was further encouraged during the Carolingian Renaissance in the 9th.


title: Old High German

text: The dedication to the preservation of Old High German epic poetry among the scholars of the Carolingian Renaissance was significantly greater than could be suspected from the meagre survivals we have today (less than 200 lines in total between the "Hildebrandslied" and the "Muspilli"). Einhard tells how Charlemagne himself ordered that the epic lays should be collected for posterity. It was the neglect or religious zeal of later generations that led to the loss of these records. Thus, it was Charlemagne's weak successor, Louis the Pious, who destroyed his father's collection of epic poetry on account of its pagan content.


title: Old High German

text: Rabanus Maurus, a student of Alcuin's and abbot at Fulda from 822, was an important advocate of the cultivation of German literacy. Among his students were Walafrid Strabo and Otfrid of Weissenburg.


title: Old High German

text: Towards the end of the Old High German period, Notker Labeo (d. 1022) was among the greatest stylists in the language, and developed a systematic orthography.


title: Old High German

text: While there are a few runic inscriptions from the pre-OHG period, all other OHG texts are written with the Latin alphabet, which, however, was ill-suited for representing some of the sounds of OHG. This led to considerable variations in spelling conventions, as individual scribes and scriptoria had to develop their own solutions to these problems. Otfrid von Weissenburg, in one of the prefaces to his "Evangelienbuch", offers comments on and examples of some of the issues which arise in adapting the Latin alphabet for German: "" ("...so also, in many expressions, spelling is difficult because of the piling up of letters or their unfamiliar sound.") The careful orthographies of the OHG "Isidor" or Notker show a similar awareness.


title: Old High German

text: The charts show the vowel and consonant systems of the East Franconian dialect in the 9th century. This is the dialect of the monastery of Fulda, and specifically of the Old High German "Tatian". Dictionaries and grammars of OHG often use the spellings of the Tatian as a substitute for genuine standardised spellings, and these have the advantage of being recognizably close to the Middle High German forms of words, particularly with respect to the consonants.


title: Old High German

text: Old High German had six phonemic short vowels and five phonemic long vowels. Both occurred in stressed and unstressed syllables. In addition, there were six diphthongs.


title: Old High German

text: By the mid 11th century the many different vowels found in unstressed syllables had almost all been reduced to .


title: Old High German

text: The main difference between Old High German and the West Germanic dialects from which it developed is that it underwent the Second Sound Shift. The result of this sound change is that the consonantal system of German remains different from all other West Germanic languages, including English and Low German.


title: Old High German

text: Here are enumerated the sound changes that transformed Common West Germanic into Old High German, not including the Late OHG changes which affected Middle High German


title: Old High German

text: Germanic had a simple two-tense system, with forms for a present and preterite. These were inherited by Old High German, but in addition OHG developed three periphrastic tenses: the perfect, pluperfect and future.


title: Old High German

text: The periphrastic past tenses were formed by combining the present or preterite of an auxiliary verb ("wësan", "habēn") with the past participle. Initially the past participle retained its original function as an adjective and showed case and gender endings - for intransitive verbs the nominative, for transitive verbs the accusative. For example:


title: Old High German

text: "There was a fig tree that some man had planted", literally "Fig-tree had certain ("or" someone) planted"


title: Old High German

text: In time, however, these endings fell out of use and the participle came to be seen no longer as an adjective but as part of the verb, as in Modern German. This development is taken to be arising from a need to render Medieval Latin forms, but parallels in other Germanic languages (particularly Gothic, where the Biblical texts were translated from Greek, not Latin) raise the possibility that it was an independent development.


title: Old High German

text: Germanic also had no future tense, but again OHG created periphrastic forms, using an auxiliary verb "skulan" (Modern German "sollen") and the infinitive, or "werden" and the present participle:


title: Old High German

text: The present tense continued to be used alongside these new forms to indicate future time (as it still is in Modern German).


title: Old High German

text: Any description of OHG syntax faces a fundamental problem: texts translated from or based on a Latin original will be syntactically influenced by their source, while the verse works may show patterns that are determined by the needs of rhyme and metre, or that represent literary archaisms. Nonetheless, the basic word order rules are broadly those of Modern Standard German.


title: Old High German

text: Two differences from the modern language are the possibility of omitting a subject pronoun and lack of definite and indefinite articles. Both features are exemplified in the start of the 8th century Alemannic creed from St Gall: (Modern German, ; English "I believe in God the almighty father").


title: Old High German

text: By the end of the OHG period, however, use of a subject pronoun has become obligatory, while the definite article has developed from the original demonstrative pronoun () and the numeral ("one") has come into use as an indefinite article. These developments are generally seen as mechanisms to compensate for the loss of morphological distinctions which resulted from the weakening of unstressed vowels in the endings of nouns and verbs (see above).


title: Old High German

text: The early part of the period saw considerable missionary activity, and by 800 the whole of the Frankish Empire had, in principle, been Christianized. All the manuscripts which contain Old High German texts were written in ecclesiastical scriptoria by scribes whose main task was writing in Latin rather than German. Consequently, the majority of Old High German texts are religious in nature and show strong influence of ecclesiastical Latin on the vocabulary. In fact, most surviving prose texts are translations of Latin originals. Even secular works such as the are often preserved only because they were written on spare sheets in religious codices.


title: Old High German

text: The earliest Old High German text is generally taken to be the Abrogans, a Latin–Old High German glossary variously dated between 750 and 780, probably from Reichenau. The 8th century Merseburg Incantations are the only remnant of pre-Christian German literature. The earliest texts not dependent on Latin originals would seem to be the and the Wessobrunn Prayer, both recorded in manuscripts of the early 9th century, though the texts are assumed to derive from earlier copies.


title: Old High German

text: The Bavarian "Muspilli" is the sole survivor of what must have been a vast oral tradition. Other important works are the (Gospel harmony) of Otfrid von Weissenburg, the short but splendid and the 9th century . The boundary to Early Middle High German (from ) is not clear-cut.


title: Old High German

text: The Lord's Prayer is given in four Old High German dialects below. Because these are translations of a liturgical text, they are best not regarded as examples of idiomatic language, but they do show dialect variation very clearly.


title: Joseph in Islam

text: Yusuf ibn Ya'qub ibn Ishaq ibn Ibrahim (, ) is a prophet mentioned in the Quran, and corresponds to Joseph, a person from the Tanakh, the Jewish religious scripture, and the Christian Bible, who was estimated to have lived in Egypt before the New Kingdom. Of all of Jacob's children, Joseph was the one given the gift of prophecy. Although the narratives of other prophets are mentioned in various "Surahs", the complete narrative of Joseph is given only in one Surah, Yusuf, making it unique. It is said to be the most detailed narrative in the Qur'an and contains more details than the Biblical counterpart.


title: Joseph in Islam

text: Yusuf is believed to have been the eleventh son of Ya'qub (, Ya'qub), and, according to many scholars, his favorite. According to Ibn Kathir, "Jacob had twelve sons who were the eponymous ancestors of the tribes of the Israelites. The noblest, the most exalted, the greatest of them was Joseph." The story begins with Joseph revealing a dream he had to his father, which Jacob recognizes. In addition to the role of God in his life, the story of Yusuf and Zulaikha (Potiphar's wife of the Old Testament) became a popular subject in Persian literature, where it became considerably elaborated over the centuries.


title: Joseph in Islam

text: The story of Joseph in the Qurʾān is a continuous narrative. There are more than one hundred verses, and in totality, they encompass many years and "present an amazing variety of sciences and characters in a tightly-knit plot, and offer a dramatic illustration of some of the fundamental themes of the Qurʾān." The Qurʾān itself relates to the story's importance in the third verse: "and We narrate unto you "aḥsanal-qaṣaṣ" (, "best (or most beautiful) of stories")." Most scholars believe this is referring to Joseph's story, while others, including Ṭabari, argue it is a reference to the Qurʾān as a whole. It asserts and documents the execution of God's rulings despite the challenge of human intervention ("And God hath full power and control over His affairs; but most among mankind know it not").


title: Joseph in Islam

text: Muhammad at-Ṭabari provides detailed commentary of this narrative in his chapter on Joseph, relaying the opinions of well-known scholars. In Ṭabari's chapter, the physical beauty of Joseph and his mother Rahyl is introduced, in that they were said to have had "more beauty than any other human being." His father, Jacob, had given him to his oldest sister to be raised. Ṭabari comments that there was no greater love than what Joseph's aunt felt for him as she had raised him as her own. And she was very reluctant to give him back to Jacob and kept him until her death. The reason, according to Ṭabari, that she was able to do this was because of a belt that had been passed to her by her father, Isaac. Ṭabari notes, "if someone else acquired it by guile from the person who was supposed to have it, then he would become absolutely subject to the will of the rightful owner." This is important because Joseph's aunt puts the belt on Joseph when Jacob is absent and then accuses Joseph of stealing it and he thus stays with her until her death. Jacob is very reluctant to give up Joseph and thus favors him when they are together. This is commentary, but, as is the profession of commentators, this provides an interesting setup to Joseph's personal story and also lays a foundation for future interaction with his brothers, particularly Benjamin.


title: Joseph in Islam

text: The story begins with a dream and ends with its interpretation. As the sun appeared over the horizon, bathing the earth in its morning glory, Joseph, son of Jacob, awoke from his sleep, delighted by a pleasant dream he had. Filled with excitement, he ran to his father and reported what he had seen.


title: Joseph in Islam

text: According to Ibn Kathir, Jacob knew that Joseph would someday become extremely important and would be in a high position, both in this world and the next—he recognized that the stars represented his brothers and the sun and moon represented himself and Joseph's mother, Rachel. Jacob advised Joseph to keep the dream to himself in order to protect him from the jealousy of his brothers, who were already unhappy about the love Jacob felt for Joseph. Ya'qub foresaw that Yusuf would be one through whom the prophecy of his grandfather, Ibrahim (Abraham), would be fulfilled, in that his offspring would keep the light of Abraham's house alive and spread God's message to mankind. Abu Ya'ala interpreted Jacob's reaction as an understanding that the planets, sun, and moon bowing to Joseph represented "something dispersed which God united."


title: Joseph in Islam

text: Ya'qub told Yusuf: "My son, relate not thy vision to thy brothers, lest they concoct a plot against thee: for Satan is a clear enemy to humanity. Thus your Lord has selected you and given you the knowledge to interpret reports, and has perfected his blessing upon you and upon the family of Jacob just as he perfected it on your forefathers before: Ibrahim and Is-haq (Isaac). Your Lord is Knowing, Wise" (Qur'an, Surah 12 (Yusuf) Ayat 5-6).


title: Joseph in Islam

text: Joseph did not tell his brothers about his dream, unlike in the version relayed in the Hebrew Bible, but their dislike of him was already too strong to subdue. Ṭabari demonstrates this by adding that they said to each other, "verily Joseph and his brother (Benjamin) are dearer to our father than we are, though we may be a troop ('usbah). By usbah, they meant a group, for they were ten in number. They said, "Our father is plainly in a state of aberration."


title: Joseph in Islam

text: Joseph was known, in addition to being very handsome, to be of gentle temperament. He was respectful, kind, and considerate. His brother Benjamin was equally pleasant and both were from the same mother, Rachel. From a "hadith" (, 'narration'):


title: Joseph in Islam

text: The Qurʾān continues with Joseph's brothers plotting to kill him. It relates: "in Joseph and his brothers are signs for those who seek answers. When Joseph's brother said about him: "He is more loved by our father than we are, and we are a group. Our father is in clear error. Let us kill Joseph or cast him to the ground, so that your father's face will be toward you, and after him you will be a community of the truthful."


title: Joseph in Islam

text: But one of the brothers argued against killing him and suggested they throw him into a well, said to be "Jubb Yusif" (, "Well of Joseph"), so that a caravan might pick him up and take him into slavery. Mujahid, a scholar, says that it was Simeon and Suddi says it was Judah while Qatadah and Ibn Is-haq says that it was the eldest, Ruben. Said one of them: "Slay not Joseph, but if ye must do something, throw him down to the bottom of the well: he will be picked up by some caravan of travelers."


title: Joseph in Islam

text: Scholars suggested that Joseph was fairly young when he was thrown into the well, as young as twelve. He would live to be 110 or 120.


title: Joseph in Islam

text: The brothers asked their father to let them take Joseph out to the desert to play and promised to watch him. Not thrilled with the idea of knowing how much the brothers disliked Joseph, Jacob hesitated. Ṭabari comments that Jacobs's excuse was that a "dhi'b" (, wolf) might hurt him. But the brothers insisted. When they had Joseph alone they threw him into a well and left him there, They returned with a blood stained shirt and lied that he had been attacked by a wolf, but their father did not believe them, as he was a sincere man who loved his son.


title: Joseph in Islam

text: Ṭabari comments that Judah stopped the brothers from causing more harm to Joseph, and that he would bring him food. Ibn Kathir comments that Reuben suggested that they put him in the pit so that he might return later to bring him home. But when he returned, he found Joseph gone. "So he screamed and tore his clothes. He put blood on the coat of Joseph. When Jacob learned of this, he tore his clothes, wore a black cloak, and was sad for many days." Ibn 'Abbas writes that the "reason for this trial of Jacob was that he had slaughtered a sheep while he was fasting. He asked a neighbor of his to eat it but he did not. So God tested him with the matter of Joseph." The section that describes Joseph's revelation in the well is interpreted by Ibn 'Abbas: "When they were unaware" (12:15) means "you will tell them about what they did in a situation in which they will not recognize you." This is yet more foreshadowing. A possible reason for his enslavement was that after Abraham had left Egypt he took slaves with him but "Abraham did not dismount for them (following barefoot). Therefore God revealed to him: "Since you did not alight for the slaves and those walking barefoot with you, I will punish you by selling one of your descendants into his country.""


title: Joseph in Islam

text: A passing caravan took Joseph. They had stopped by the well hoping to draw water to quench their thirst and saw the boy inside. So they retrieved him and sold him into slavery in "Misr" (, Egypt), to a rich man referred to as ""Al-'Aziz"" (, "Great One", "Nobleman") in the Qur'an, or Potiphar in the Bible. ʿAzīz is also known as Qatafir or Qittin. Joseph was taken into 'Aziz's home who told his wife to treat him well.


title: Joseph in Islam

text: Many scholars of Islam report this point in the story as being central (contrasting to other religious traditions) to Joseph's story. Under "ʿAzīz Misr" (, "The Dear One of Egypt"), Joseph moves to a high position in his household. Later, the brothers would come to Egypt but would not recognize Joseph but called him by the same title, "al-ʿAzīz."


title: Joseph in Islam

text: While working for 'Aziz, Joseph grew to be a man. The wife of 'Aziz constantly approached him ("Imra'at al-'Aziz", presumably Zulayka or Zuleika) (variations include 'Zulaykhah' and 'Zulaikhah' as well) who intended to seduce him. Tabari and others are not reticent to point out that Joseph was mutually attracted to her. Ṭabari writes that he did not succumb to her because when they were alone, the "figure of Jacob appeared to him, standing in the house and biting his fingers …" and warned Joseph not to become involved with her. Ṭabari, again, says "God turned him away from his desire for evil by giving him a sign that he should not do it." It is also said that after the death of ʿAzīz, Joseph married Zolayḵā.


title: Joseph in Islam

text: Zolayḵā is said to have then ripped the back of Joseph's shirt and they raced with one another to the door where her husband was waiting. At that point she attempted to blame Joseph and suggested that he had attacked her. However, Joseph said that it was Zolayḵā who had attempted to seduce him and his account is confirmed by one of the household. 'ʿAzīz believed Joseph and told his wife to beg forgiveness." One member of the family, it is disputed who (perhaps a cousin) told ʿAzīz to check the shirt. If it was torn on the front, Joseph was guilty and his wife innocent, but if it was torn in the back, Joseph was innocent and his wife guilty. It was torn in the back so ʿAzīz reprimands his wife for lying.


title: Joseph in Islam

text: Zuleikha's circle of friends thought that she was becoming infatuated with Joseph and mocked her for being in love with a slave. She invited them to her home and gave them all apples, and knives to peel them with. She then had Joseph walk through and distract the women who cut themselves with the knives. Zuleikha then pointed out that she had to see Joseph every day.


title: Joseph in Islam

text: Joseph prayed to God and said that he would prefer prison to the things that Zolayḵā and her friends wanted. According to Ṭabari, some time later, even though ʿAzīz knew that Joseph was innocent, he "grew disgusted with himself for having let Joseph go free … It seemed good to them to imprison him for a time." It is possible that Zolayḵā had influence here, rebuking her husband for having her honor threatened.


title: Joseph in Islam

text: The account of Joseph and the wife of 'Aziz is called "Yusuf and Zulaikha," and has been told and retold countless times in many languages. The Qur'anic account differs from the Biblical version in which Potiphar believes his wife and throws Joseph into prison.


title: Joseph in Islam

text: This account refers to the interaction between Joseph and the ruler of Egypt. Unlike the references to the Pharaoh in the account of Musa, the account of Joseph refers to the Egyptian ruler as a "malik" (, 'king'), not a "fir'aun" (, 'pharaoh'). After Joseph had been imprisoned for a few years, God granted him the ability to interpret dreams, a power that made him popular amongst the prisoners. One event concerns two royal servants who, prior to Joseph's imprisonment, had been thrown into the dungeon for attempting to poison the food of the king – whose name is not given either in the Qur'an or the Bible – and his family. Joseph asked them about the dreams they had, and one of them described that he saw himself pressing grapes into wine. The other said he had seen himself holding a basket of bread on his head and birds were eating from it. Joseph reminded the prisoners that his ability to interpret dreams was a favor from God based on his adherence to monotheism. Joseph then stated that one of the men (the one who dreamt of squeezing grapes for wine) would be released from the prison and serve the king, but warned that the other would be executed, and so was done in time.


title: Joseph in Islam

text: Joseph had asked the one whom he knew would be released (Ṭabari writes that his name was Nabu) to mention his case to the king. When asked about his time in prison, Ṭabari reports that Muhammad said: "If Joseph had not said that—meaning what he said (to Nabu)—he would not have stayed in prison as long as he did because he sought deliverance from someone other than God."


title: Joseph in Islam

text: The king had a dream of seven fat cows being eaten by seven skinny ones and seven ears of corn being replaced with shriveled ones, and he was terrified. None of his advisors could interpret it. When the servant who was released from prison heard about it, he remembered Joseph from prison and persuaded the king to send him to Joseph so that he could return with an interpretation. Joseph told the servant that Egypt would face seven years of prosperity and then suffer seven years of famine and that the king should prepare for it so as to avoid great suffering.


title: Joseph in Islam

text: Scholars debate as to whether Joseph agreed to interpret the dream right away or if he declared that his name should be cleared in the house of ʿAzīz first. Ṭabari notes that when the messenger came to Joseph and invited him to come to the king, Joseph replied "Go back to your lord and ask him about the case of the women who cut their hands. My lord surely knows their guile." Ibn Kathir agrees with Ṭabari saying that Joseph sought "restitution for this in order that ʿAzīz might know that he was not false to him during his absence" and that Zolayḵā eventually confessed that nothing happened between them. Ṭabari inserts an interesting interaction between Joseph and the angel Gabriel in which Gabriel helps Joseph both gain his freedom and admit to his own desires.


title: Joseph in Islam

text: Joseph said, "What you cultivate during the next seven years, when the time of harvest comes, leave the grains in their spikes, except for what you eat. After that, seven years of drought will come, which will consume most of what you stored for them. After that, a year will come that brings relief for the people, and they will, once again, press juice." (Qur'an, 12:47-49) Joseph was brought to king and interpreted the dream.


title: Joseph in Islam

text: When he became aware of Yusuf's innocence, the king said, "Bring him to me that I may attach him to my person." Then, when he spoke to him, he said: "Verily, this day, you are with us high in rank and fully trusted."" (Quran 12:54) Upon speaking with Yusuf, the king recognized his virtues, great ability, brilliance, good conduct and perfect mannerisms. Yusuf said, "Set me over the storehouses of the land; I will indeed guard them with full knowledge" (Quran 12:55). Thus Yusuf asked the king to appoint him as Minister of Finance.


title: Joseph in Islam

text: In the Qur'an, the title of the Ruler of Egypt during the time of Joseph is specifically said to be "the King" (Arabic: al-Malik) whilst the Ruler of Egypt during the time of Moses is specifically said to be "Pharaoh" (Arabic: Firaun, though as a name without the definite article). This is interesting because according to historical sources, the title "Pharaoh" only began to be used to refer to the rulers of Egypt (starting with the rule of Thutmose III) in 1479 BCE - approximately 21 years after the prophet Joseph died. But in the narration of Yusuf in the Bible, the titles "King" (Hebrew: Melekh) and "Pharaoh" are used interchangeably for the ruler of Egypt in Genesis chapters 39-41.


title: Joseph in Islam

text: Joseph became extremely powerful. Ibn Kathir relates that the king of Egypt had faith in Joseph and that the people loved and revered him. It is said that Joseph was 30 when he was summoned to the king. "The king addressed him in 70 languages, and each time Joseph answered him in that language." Ibn Is-haq comments, "the king of Egypt converted to Islam at the hands of Joseph."


title: Joseph in Islam

text: Joseph's brothers, in the meantime, had suffered while the people of Egypt prospered under Joseph's guidance. Jacob and his family were hungry and the brothers went to Egypt, unaware that Joseph was there and in such a high position. Joseph gave them what they needed but questions them and they reveal that there were once twelve of them. They lie and say that the one most loved by their father, meaning Joseph, died in the desert. Joseph tells them to bring Benjamin, the youngest, to him. They return home to Jacob and persuade him to let Benjamin accompany them in order to secure food. Jacob insists that they bring Benjamin back—and this time the brothers are honest when they swear to it. According to Ibn Kathir, Jacob ordered the brothers to use many gates when returning to Egypt because they were all handsome. The Qurʾān itself elaborates that Jacob sensed Joseph.


title: Joseph in Islam

text: When the brothers return with Benjamin, Joseph reveals himself to Benjamin. He then gives the brothers the supplies he promised but also put the king's cup into one of the bags. He then proceeds to accuse them of stealing, which the brothers deny. Joseph informs them that whoever it was who stole the cup will be enslaved to the owner and the brothers agree, not realizing the plot against them. Ṭabari reports that the cup was found in Benjamin's sack.


title: Joseph in Islam

text: After much discussion and anger, the brothers try to get Benjamin released by offering themselves instead—for they must keep their promise to their father. Reuben stays behind with Benjamin in order to keep his promise to his father. When the other brothers inform Jacob of what has happened, Jacob does not believe them and becomes blind after crying much over the disappearance of his son. Forty years had passed since Joseph was taken from his father, and Jacob had held it in his heart. Jacob sends the brothers back to find out about Benjamin and Joseph. Upon their return Joseph reveals himself to his brothers and gives them one of his shirts to give to Jacob.


title: Joseph in Islam

text: When Jacob receives the shirt, this time as good news, Jacob lays it on his face and regains his vision. He says "Did I not tell you that I know from God what you do not know?" (12:96). Ṭabari says that this means that "from the truth of the interpretation of Joseph's dream in which he saw eleven planets and the sun and the moon bowing down to him, he knew that which they did not know."


title: Joseph in Islam

text: Joseph was reunited with his family, and his dream as a child came true as he saw his parents and eleven of his brothers prostrating before him in love, welcome and respect. Ibn Kathir mentions that his mother had already died but there are some who argue that she came back to life. Ṭabari says that she was alive. Joseph eventually died in Egypt. Tradition holds that when Musa (Moses) left Egypt, he took Joseph's coffin with him so that he would be buried alongside his ancestors in Canaan.


title: Joseph in Islam

text: Historically, some Muslims also associated Joseph's Tomb with that of the biblical figure . In recent years however, they claim that an Islamic cleric, Sheikh Yussuf (Joseph) Dawiqat, was buried there two centuries ago. According to Islamic tradition, the biblical Joseph is buried in Hebron, next to the Cave of the Patriarchs where a medieval structure known as "Yussuf-Kalah", the "Castle of Joseph", is located.


title: Joseph in Islam

text: Joseph is one of the most revered men in Islamic history. Having come through an especially noble line of patriarchs - Abraham, Isaac and Jacob - Joseph too was awarded the gift of prophecy like his forefathers. As Kisai, one of the foremost writers on the lives of the Qurʾānic prophets, states, this was also evident in the fact that Joseph was given a staff of light with five branches. On the first branch was written "Abraham, friend of God," on the second, "Isaac, pure of God," on the third, "Ishmael, sacrifice of God", on the fourth, "Jacob, Israelite of God," and on the fifth, "Joseph, Righteous of God."


title: Joseph in Islam

text: The Qur'anic narrative about Joseph is perhaps one of the Book's most detailed accounts of the life and deeds of a prophet. Joseph, as a figure, is symbolic of the virtue of beauty - his life being a thing of beauty in itself. Most importantly, though, Joseph is admired as a great preacher of the Islamic faith, who had an extremely strong commitment to God and one who tried to get people to follow the path of righteousness. The Qur'an recounts Joseph's declaration of faith:


title: Joseph in Islam

text: Joseph is also described as having the three characteristics of the ideal statesman: pastoral ability (developed while Joseph was young and in charge of his fathers flocks); household management (from his time in Potiphar's house) and self-control (as we see on numerous occasions not just with Potiphar's wife): "He was pious and God fearing, full of temperance, ready to forgive, and displayed goodness to all people."


title: Joseph in Islam

text: Yūsuf is largely absent from the Hadīth. Discussions, interpretations and retellings of Sūrat Yūsuf may be found in the Tafsīr literature, the universal histories of al-Ṭabarī, Ibn Kat̲h̲īr, along with others, and in the poetry and pietistic literatures of many religions in addition to Judaism and Christianity.


title: Joseph in Islam

text: According to Imam Ja'far al-Sadiq, a great grandson of Muhammad and prominent source of Hadith during his time, Yusuf was among the righteous servants and safe in the world from becoming an adulterer and immoral one.


title: Joseph in Islam

text: Yūsuf serves as a model of virtue and wisdom in pietistic literature. He is extolled in Ṣūfī manuals such as that of Abū Naṣr al-Sarrād̲j̲'s K. al-Lumaʿ as a paragon of forgiveness. "He also epitomizes the chastity that is based on complete trust in God, for it was his absolute piety that prompted God to personally intervene to prevent him from the transgression of succumbing to sexual temptation." He is an archetype of wisdom and faith, although arguably still human (as is shown in his interactions with his brothers when in Egypt). As has been noted, commentary never fails to mention Yūsuf's beauty—a strong theme in post-Ḳurʾānic literature. Firestone notes, "His beauty was so exceptional that the behavior of the wife of al-ʿAzīz is forgiven, or at least mitigated, because of the unavoidably uncontrollable love and passion that his countenance would rouse in her. Such portrayals are found in many genres of Islamic literatures, but are most famous in Nūr al-Dīn ʿAbd al-Raḥmān Dijāmī's [q.v.] Yūsuf wa Zulayk̲h̲ā, which incorporates many of the motifs and attributes associated with his beauty in earlier works."


title: Joseph in Islam

text: Certainly by the 7th century AH / 13th century ACE, and up to the 10th century AH / 16th century ACE, in Persian areas at the very least, Yūsuf was incorporated into the world of art—and was thus considered a patron. In addition to poetry and other writing, paintings and other forms of art were composed to not only exemplify his physical beauty but his magnificent character as well.


title: Joseph in Islam

text: Below are a few notes about some, but not all, important influential commentaries—namely Arabic, Persian and Sufi from the mediaeval period. See references to get more information on each one.


title: Joseph in Islam

text: "The Story of Joseph" is a running narrative, but the exoteric commentaries fill in gaps in the story, make connections and identifying characters. Adding detail to the novella is not uncommon, and most complement information already known from the holy texts. According to the Encyclopedia of Iranic, much of this comes from the Esra'Illiyat, that is, traditions drawn from the body of knowledge about Biblical events and people shared by Christians, Jews, and early Muslims. A fairly consistent source for this tradition goes back to the authority of Ibn 'Abbas (d. ca. 687) or Esma'il b. 'Abd-al-Rahman Soddi (d. 745).


title: Joseph in Islam

text: Among the commentaries, Ṭabari includes the greatest number of traditions supplying information not found in the Qurʾānic story. Tabari's commentary on Joseph presents numerous sources representing different traditions. "All the Arabic commentaries on Surat Yusuf include explanations and discussions of lexicography and grammar to clarify the literal meaning of the Qurʾānic story of Joseph. They focus on smaller details, not big-picture meaning."


title: Joseph in Islam

text: Additional themes presented here have to do with the character of God, including that of being ""al-Ghalib"" (). Mustansir Mir shows Joseph's story as a vindication of God's dominion and the continual fulfillment of his will. According to Mir's article in "The Muslim World" (1986), this Surah is the only one to point to the word 'Ghalib' as a divine attribute. The Surah also highlights the way dominion is actually established, in that God is "al-Latif" (, "the One subtle in accomplishing his will"). God is also seen as "al-'Alim" (, "the Knower" or "the All-Knowing One") and "al-Hakim" (, "the Wise" or "the All-Wise One"). This does not disregard the theme of balance between divine decree and human freedom.


title: Joseph in Islam

text: Farsi tafsirs vary considerably in the extent to which they included exegetical discussions of the technical nature and Arabic questions. Thus, some Persian commentaries on Surat Yusuf resemble their Arabic counterparts. Other commentaries consist mainly of a translation of the versus and storytelling, which is unlike Tabari's style. Mystical readings of Joseph, from the 6th century AH / 12th century ACE tafsir of Maybundi are an example of this influence.


title: Joseph in Islam

text: Storytelling becomes more prominent in Persian tafsirs. They are known especially for their colorful and dramatic depiction of scenes in the narratives. It is often described as "lively," which can be seen in Joseph's interactions with his brothers. Another example of Persian expansion of the language is when the brother's realize that Joseph is going to keep Benjamin in Egypt. One of the brothers, often Reuben, is said to have threatened Joseph that he would yell so loudly that every pregnant woman would immediately deliver her child.


title: Joseph in Islam

text: Judaeo-Persian literature had strong influences on medieval Islamic writings as well. Scholars note that 'genuine' Judaeo-Persian literature seemed to have been developed during the Īl-K̲h̲ān dynasty over Persia, from the end of the 7th/13th century on.


title: Joseph in Islam

text: The Sufi tradition tends to focus its attention on the lessons and deeper meanings, "that may be elicited from the Qur'anic verses and the story of Joseph provides them with ample scope to draw lessons of mystical, ethical and theological and metaphysical significance." All the commentaries of this tradition spend time on the themes of preordination and God's omnipotence. Two teachings stand out here: "the first is that God is the controller and provider of all things and that human beings should have complete trust in Him and the second is the prevailing of the divine decree over human contrivance and design." The love story itself is also a central theme in Sufi discussions.


title: Joseph in Islam

text: The theme of love seeps into more than just the story of Yusuf and Zulaikhah. Jacob becomes a prototype of the mystic lover of God and Zolayḵā goes from temptress to a lover moving from human to divine love. There were two kinds of love present in the story—the passion of a lover as well as the devotion of a father to his lost son. Joseph also represents the eternal beauty as it is manifested in the created world. Joseph's story can be seen as a parable of God's way, a way which the mystic should focus his journey—following the way of love.


title: Joseph in Islam

text: "The Persian versions include full narratives, but also episodic anecdotes and incidental references which occur in prose works, didactic and lyrical poetry and even in drama. The motif was suited to be used by Sufi writers and poets as one of the most important models of the relationship between the manifestation of Divine beauty in the world and the loving soul of the mystic."


title: Joseph in Islam

text: There was also a Jewish presence. According to W. J. Fischer (2013), "Persian Jews, far from living in a cultural vacuum in isolation, took also a keen interest in the literary and poetical works of their Muslim neighbors and shared with them the admiration for the classical Persian poetry." Thus, similar styles in meter and form translated easily between the two. The poet D̲j̲āmī (d. 1414) is known for his reflection on stories such as Yūsuf and Zulayk̲h̲ā. Which was made accessible in Hebrew transliteration and are preserved in various libraries in Europe, America and in Jerusalem.


title: Joseph in Islam

text: It is narrated in Kitab al-Kafi by Ja'far al-Sadiq that when the fire was set for Abraham, Jibril brought him a dress from paradise and made him wear it. With that dress on him, nothing of the cold or heat would harm him. When Abraham was close to death, he placed it in a covering and gave it to Ishaq who passed it to Yaqub. When Joseph was born, it was passed to him. When he took it out of its covering in Egypt, Jacob (Ya'qub) felt its fragrance as he said, I smell Joseph's scent. I hope that you will not accuse me of senility (12:94). It was the same shirt that was sent from paradise.


title: Joseph in Islam

text: The story provides insight into Qurʾānic models of sexuality and gender and an understanding of hegemonic masculinity. In Surah Yusuf, a prophet, who is very different from other prophets in the Qurʾān, is encountered, but the tradition shows that prophets are chosen to guide other human beings to God, according to the Qurʾān . Yusuf is similar to other prophets in that his story conveys God's message, but also he is demonstrated in a biography that "begins and ends with God. For this reason all prophets are equal: their sole purpose is to highlight God's divinity but not their own significance over against other prophets."


title: Joseph in Islam

text: Ibn Kathir uses Joseph's resistance to Zolayḵā as a basis for the prophetic statement about men who are saved by God because they fear Him. However, other scholars, especially women scholars such as Barbara Freyer Stowasser, think this interpretation is demeaning of women—perhaps believing that this seeks to show that women do not have the same connection. Stowasser writes: "Both appear in the Hadith as symbolized in the concept of fitna (social anarchy, social chaos, temptation) which indicates that to be a female is to be sexually aggressive and, hence, dangerous to social stability. The Qurʾān, however, reminds human beings to remain focused on submission to God."


title: Joseph in Islam

text: In Islamic traditions God is not chastising the mutual attraction and love between them but that he points to the associated factors that made their love affair impossible. The Qur'an remains silent on the ultimate fate of Zolayḵā.


title: Nicaea

text: Nicaea, also known as Nicea or Nikaia (; ; , ) was an ancient Greek city in Bithynia, where located in northwestern Anatolia and is primarily known as the site of the First and Second Councils of Nicaea (the first and seventh Ecumenical councils in the early history of the Christian Church), the Nicene Creed (which comes from the First Council), and as the capital city of the Empire of Nicaea following the Fourth Crusade in 1204, until the recapture of Constantinople by the Byzantines in 1261.


title: Nicaea

text: The ancient city is located within the modern Turkish city of İznik (whose modern name derives from Nicaea's), and is situated in a fertile basin at the eastern end of Lake Ascanius, bounded by ranges of hills to the north and south. It is situated with its west wall rising from the lake itself, providing both protection from siege from that direction, as well as a source of supplies which would be difficult to cut off. The lake is large enough that it could not be blockaded from the land easily, and the city was large enough to make any attempt to reach the harbour from shore-based siege weapons very difficult.


title: Nicaea

text: The ancient city is surrounded on all sides by of walls about high. These are in turn surrounded by a double ditch on the land portions, and also included over 100 towers in various locations. Large gates on the three landbound sides of the walls provided the only entrance to the city.


title: Nicaea

text: Today, the walls have been pierced in many places for roads, but much of the early work survives; as a result, it is a tourist destination.


title: Nicaea

text: The place is said to have been colonized by Bottiaeans, and to have originally borne the name of Ancore (Ἀγκόρη) or Helicore (Ἑλικόρη), or by soldiers of Alexander the Great's army who hailed from Nicaea in Locris, near Thermopylae. The later version however was not widespread even in Antiquity. Whatever the truth, the first Greek colony on the site was probably destroyed by the Mysians, and it fell to Antigonus I Monophthalmus, one of Alexander's successors ("Diadochi") to refound the city ca. 315 BC as Antigoneia (Ἀντιγονεία) after himself. Antigonus is also known to have established Bottiaean soldiers in the vicinity, lending credence to the tradition about the city's founding by Bottiaeans. Following Antigonus' defeat and death at the Battle of Ipsus in 301 BC, the city was captured by Lysimachus, who renamed it Nicaea (, also transliterated as Nikaia or Nicæa; see also List of traditional Greek place names), in tribute to his wife Nicaea, who had recently died.


title: Nicaea

text: Sometime before 280 BC, the city came under the control of the local dynasty of the kings of Bithynia. This marks the beginning of its rise to prominence as a seat of the royal court, as well as of its rivalry with Nicomedia. The two cities' dispute over which one was the pre-eminent city (signified by the appellation "metropolis") of Bithynia continued for centuries, and the 38th oration of Dio Chrysostom was expressly composed to settle the dispute.


title: Nicaea

text: Plutarch mentioned that Menecrates (Μενεκράτης) wrote about the history of the city. In Greek mythology, Nicaea supposedly took its name from Nicaea, a nymph whom the god Dionysus got drunk and raped; he later named the city after her.


title: Nicaea

text: Along with the rest of Bithynia, Nicaea came under the rule of the Roman Republic in 72 BC. The city remained one of the most important urban centres of Asia Minor throughout the Roman period, and continued its old competition with Nicomedia over pre-eminence and the location of the seat of the Roman governor of Bithynia et Pontus. The geographer Strabo (XII.565 ff.) described the city as built in the typical Hellenistic fashion with great regularity, in the form of a square, measuring 16 stadia in circumference, i.e. approx. or covering an area of some or ; it had four gates, and all its streets intersected one another at right angles in accordance with the Hippodamian plan, so that from a monument in the centre all the four gates could be seen. This monument stood in the gymnasium, which was destroyed by fire but was restored with increased magnificence by Pliny the Younger, when he was governor there in the early 2nd century AD. In his writings Pliny makes frequent mention of Nicaea and its public buildings.


title: Nicaea

text: Emperor Hadrian visited the city in 123 AD after it had been severely damaged by an earthquake and began to rebuild it. The new city was enclosed by a polygonal wall of some 5 kilometres in length. Reconstruction was not completed until the 3rd century, and the new set of walls failed to save Nicaea from being sacked by the Goths in 258 AD. The numerous coins of Nicaea which still exist attest the interest taken in the city by the Roman emperors, as well as its attachment to the rulers; many of them commemorate great festivals celebrated there in honor of gods and emperors, as Olympia, Isthmia, Dionysia, Pythia, Commodia, Severia, Philadelphia, etc.


title: Nicaea

text: Christianity became a legal religion of the Roman Empire in the reign of Constantine I (also known as Constantine the Great) by the Edict of Milan in 313. Constantine patronized Christianity and supported it by granting privileges, and became the first Roman Emperor to adopt Christianity, but he did not get baptised until before he died in Nicomedia. Constantine laid the groundwork for the majority of the population to become Christians, predominantly, the empire's formal religion in 380.


title: Nicaea

text: The Nicene Creed, (; ; ) which declared Jesus to be God, and became the foundation of church doctrine, was adopted at the first Roman Ecumenical Christian council in this city in 325. This council also condemned Gothic Christian Arianism, which was later adopted by many barbarian kingdoms, and led to the destruction of the Western Empire for the century to come.


title: Nicaea

text: After shifting the council for four centuries, the Ecumenical Council was held in Nicaea again in 787. This council was called by the Emperor of the Eastern Empire, Constantine VI, Empress Irene, who later became the first female emperor, and attended by Pope Hadrian I. It addressed the iconoclastic controversy and recognized the veneration of Christian images of Jesus and the saints as legitimate. The council also forbade the secular appointment of bishops, thus solidifying the independent authority of the church against that of the state.


title: Nicaea

text: By the 4th century, Nicaea was a large and prosperous city, and a major military and administrative centre. Emperor Constantine the Great convened the First Ecumenical Council there, and the city gave its name to the Nicene Creed. The city remained important in the 4th century, seeing the proclamation of Emperor Valens (364) and the failed rebellion of Procopius (365). During the same period, the See of Nicaea became independent of Nicomedia and was raised to the status of a metropolitan bishopric. However, the city was hit by two major earthquakes in 363 and 368, and coupled with competition from the newly established capital of the Eastern Empire, Constantinople, it began to decline thereafter. Many of its grand civic buildings began to fall into ruin, and had to be restored in the 6th century by Emperor Justinian I.


title: Nicaea

text: The city disappears from sources thereafter and is mentioned again in the early 8th century: in 715, the deposed emperor Anastasios II fled there, and the city successfully resisted attacks by the Umayyad Caliphate in 716 and 727. The city was again damaged by the 740 Constantinople earthquake, served as the base of the rebellion of Artabasdos in 741/2, and served as the meeting-place of the Seventh Ecumenical Council, which condemned Byzantine Iconoclasm, in 787 (the council probably met in the basilica of Hagia Sophia). Nicaea became the capital of the Opsician Theme in the 8th century and remained a center of administration and trade. A Jewish community is attested in the city in the 10th century. Due to its proximity to Constantinople, the city was contested in the rebellions of the 10th and 11th centuries as a base from which to threaten the capital. It was in the wake of such a rebellion, that of Nikephoros Melissenos, that it fell into the hands of Melissenos' Turkish allies in 1081. The Seljuk Turks made Nicaea the capital of their possessions in Asia Minor until 1097, when it returned to Byzantine control with the aid of the First Crusade after a one month siege.


title: Nicaea

text: The 12th century saw a period of relative stability and prosperity at Nicaea. The Komnenian emperors Alexios, John and Manuel campaigned extensively to strengthen the Byzantine presence in Asia Minor. Major fortifications were constructed across the region, especially by John and Manuel, which helped to protect the city and its fertile hinterland. There were also several military bases and colonies in the area, for example the one at Rhyndakos in Bithynia, where the emperor John spent a year training his troops in preparation for campaigns in southern Asia Minor.


title: Nicaea

text: After the fall of Constantinople to the Fourth Crusade in 1204, and the establishment of the Latin Empire, Nicaea escaped Latin occupation and maintained an autonomous stance. From 1206 on, it became the base of Theodore Laskaris, who in 1208 was crowned emperor there and founded the Empire of Nicaea. The Patriarchate of Constantinople, exiled from Constantinople, also took up residence in the city until the recapture of Constantinople in 1261. Although Nicaea was soon abandoned as the primary residence of the Nicene emperors, who favoured Nymphaion and Magnesia on the Maeander, the period was a lively one in the city's history, with "frequent synods, embassies, and imperial weddings and funerals", while the influx of scholars from other parts of the Greek world made it a centre of learning as well.


title: Nicaea

text: After the restoration of the Byzantine Empire in 1261, the city once again declined in importance. The neglect of the Asian frontier by Michael VIII Palaiologos provoked a major uprising in 1262, and in 1265, panic broke out when rumours circulated of an imminent Mongol attack. Emperor Andronikos II Palaiologos visited the city in 1290 and took care to restore its defences, but Byzantium proved unable to halt the rise of the nascent Ottoman emirate in the region. After Emperor Andronikos III Palaiologos and John Kantakouzenos were defeated at Pelekanon on 11 June 1329, the Byzantine government could no longer defend Nicaea. Nicaea finally surrendered to the Ottomans after a long siege 2 March 1331.


title: Nicaea

text: In 1331, Orhan I captured the city from the Byzantines and for a short period the town became the capital of the expanding Ottoman emirate. Many of its public buildings were destroyed, and the materials were used by the Ottomans in erecting their mosques and other edifices. The large church of Hagia Sophia in the centre of the town was converted into a mosque and became known as the Orhan Mosque. A madrasa and baths were built nearby. In 1334 Orhan built a mosque and an "imaret" (soup kitchen) just outside the Yenişehir gate (Yenişehir Kapısı) on the south side of the town. With the fall of Constantinople in 1453, the town lost a great degree of its importance, but later became a major centre with the creation of a local faïence pottery industry in the 17th century.


title: Nicaea

text: The ancient walls, with their towers and gates, are relatively well preserved. Their circumference is , being at the base from in thickness, and from in height; they contain four large and two small gates. In most places they are formed of alternate courses of Roman tiles and large square stones, joined by a cement of great thickness. In some places columns and other architectural fragments from the ruins of more ancient edifices have been inserted. As with those of Constantinople, the walls seem to have been built in the 4th century. Some of the towers have Greek inscriptions.


title: Nicaea

text: The ruins of mosques, baths, and houses, dispersed among the gardens and apartment buildings that now occupy a great part of the space within the Roman and Byzantine fortifications, show that the Ottoman-era town center, though now less considerable, was once a place of importance; but it never was as large as the Byzantine city. It seems to have been almost entirely constructed of the remains of the Byzantine-era Nicaea, the walls of the ruined mosques and baths being full of the fragments of ancient Greek, Roman, and Byzantine temples and churches. In the northwestern parts of the town, two moles extend into the lake and form a harbour; but the lake in this part has much retreated, and left a marshy plain. Outside the walls are the remnants of an ancient aqueduct.


title: Nicaea

text: The Church of the Dormition, the principal Greek Orthodox church in Nicaea, was one of the most architecturally important Byzantine churches in Asia Minor. A domed church with a cross-shaped nave and elongated apse, and dating from the perhaps as early as the end of the 6th century, its bema was decorated with very fine mosaics that had been restored in the 9th century. The Church of the Dormition was destroyed by the Turks in 1922; only the lower portions of some of its walls survive today.


title: Nicaea

text: Excavations are underway in the Ottoman kilns where the historic Nicean tiles were made. The Hagia Sophia of Nicaea is also undergoing restoration.


title: Nicaea

text: The bishopric of Nicaea remains as a titular see of the Roman Catholic Church, which has left the seat vacant since the death of its last titular bishop in 1976. It is also a titular metropolitan see of the Ecumenical Patriarchate of Constantinople. The incumbent 2001–2010 was the former Archbishop of Karelia and All Finland, Metropolitan Johannes (Rinne).


title: Kanan Jarrus

text: Kanan Jarrus (born Caleb Dume) is a fictional character in the "Star Wars" franchise, voiced by Freddie Prinze Jr.. He is featured as one of the main characters of the animated series "Star Wars Rebels" (2014–2018) and related works. His Force spirit also appears as a disembodied voice in the film "" (2019), while a young Caleb Dume makes appearances in the seventh season of "" (2020), "" (2021) and "Tales of the Jedi" (2022).


title: Kanan Jarrus

text: In the "Star Wars" universe, Kanan is a Jedi Padawan who survived the Great Jedi Purge after his master, Depa Billaba, sacrificed herself to save him. From that point onwards, Kanan lived most of his life on the run, hiding from the Galactic Empire, before eventually meeting Hera Syndulla and joining the "Ghost" crew as its de facto leader. Although he initially keeps his Force abilities hidden from his comrades, he re-embraces his Jedi role after meeting Ezra Bridger, whom he begins training in the Jedi arts, while also attempting to complete his own training and become a Jedi Knight. Later, Kanan and his crew join the Rebel Alliance to assist them in their fight against the Empire. While Kanan ultimately sacrifices himself to save his friends, his legacy lives on through their memories of him, as well as his and Hera's son, Jacen Syndulla.


title: Kanan Jarrus

text: Executive producer Dave Filoni describes the character as a "cowboy Jedi". Animation supervisor Keith Kellogg said: "He is a Jedi but he's not a Jedi in the traditional sense that we've had before on the show. He's a little more rough around the edges. He's kept his lightsaber locked away, so he hasn't used it in a long time." After being blinded, Kanan has been compared to the "Star Wars Legends" character Rahm Kota from "", another blinded Jedi, which led Pablo Hidalgo from the Lucasfilm story group to say on Twitter that both characters were inspired by Zatoichi. Filoni compared Kanan to Gandalf from "The Lord of the Rings". The character's name was inspired by a road in Malibu, California called "Kanan Dume Road".


title: Kanan Jarrus

text: Prior to auditioning, Prinze was unaware that he was about to audition for a Star Wars series; he only learned of this immediately beforehand in the studio parking lot, when an unknown "legendary voice actor" informed him what he was actually auditioning for. Although Disney originally did not want Prinze in the role, Filoni disagreed. Prinze was officially hired later that day.