Carthage

See also: History of the Jews in Carthage
Carthage (scorpion city?) was a Phoenician state that included, during the 7th–3rd centuries BC, its wider sphere of influence known as the Carthaginian Empire. The empire extended over much of the coast of Northwest Africa as well as encompassing substantial parts of coastal Iberia and the islands of the western Mediterranean Sea.

Phoenicians founded Carthage in 814 BC. Initially a dependency of the Phoenician state of Tyre, Carthage gained independence around 650 BC and established its political hegemony over other Phoenician settlements throughout the western Mediterranean, this lasting until the end of the 3rd century BC. At the height of the city's prominence, it served as a major hub of trade, with trading stations extending throughout the region.

The religion of Carthage in North Africa was a direct continuation of the Phoenician variety of the polytheistic ancient Canaanite religion with significant local modifications. (See Ancient Semitic religion.) Many of the gods the Carthaginians worshiped were localized and are now known only under their local names. The supreme divine couple was that of Tanit and Baal Hammon. The goddess Astarte seems to have been popular in early times.

For much of its history, Carthage was on hostile terms with the Greeks in Sicily and with the Roman Republic; tensions led to a series of armed conflicts known as the Sicilian Wars (c. 600–265 BC) and the Punic Wars (264–146 BC) respectively. The city also had to deal with potentially hostile Berbers, the indigenous inhabitants of the area where Carthage was built. In 146 BC, after the third and final Punic War, Roman forces destroyed Carthage then redesigned and occupied the site of the city. Nearly all of the other Phoenician city-states and former Carthaginian dependencies subsequently fell into Roman hands.

## Roman Carthage

After the destruction of Punic Carthage in 146 BC, a new city of Carthage (Latin Carthāgō) was built on the same land. By the 3rd century, Carthage developed into one of the largest cities of the Roman Empire, with a population of several hundred thousand. It was the center of the Roman province of Africa, which was a major breadbasket of the empire.

Carthage also became a center of early Christianity. Tertullian rhetorically addressed the Roman governor with the fact that the Christians of Carthage that just yesterday were few in number, now "have filled every place among you —cities, islands, fortresses, towns, market-places, the very camp, tribes, companies, palaces, senate, forum; we have left nothing to you but the temples of your gods." (*Apologeticus* written at Carthage, c. 197).

In the first of a string of rather poorly reported Councils at Carthage a few years later, no fewer than 70 bishops attended. Tertullian later broke with the mainstream that was represented more and more by the bishop of Rome, but a more serious rift among Christians was the Donatist controversy, which Augustine of Hippo spent much time and parchment arguing against.

## Donatism

The Roman governor of North Africa, lenient to the large Christian minority under his rule throughout the persecutions, was satisfied when Christians handed over their scriptures as a token repudiation of faith. When the persecution ended, Christians who did so were called traditors—"those who handed (the holy things) over"—by their critics (who were mainly from the poorer classes).

Like third-century Novatianism, the Donatists were rigorists; the church must be a church of "saints" (not "sinners"), and sacraments administered by traditors were invalid. In 311 Caecilian (a new bishop of Carthage) was consecrated by Felix of Aptungi, an alleged traditor. His opponents consecrated Majorinus, a short-lived rival who was succeeded by Donatus.

Two years later, a commission appointed by Pope Miltiades condemned the Donatists. They persisted, seeing themselves as the true Church with valid sacraments. Because of their association with the Circumcellions, the Donatists were repressed by Roman authorities. Although they had local support, their opponents were supported by Rome. The Donatists were still a force during the lifetime of Augustine of Hippo, and disappeared only after the seventh- and eighth-century Muslim conquest.
The Donatists refused to accept the sacraments and spiritual authority of priests and bishops who were traditors during the persecution. The traditors had returned to positions of authority under Constantine I; according to the Donatists, sacraments administered by the traditors were invalid.

Whether the sacrament of Penance could reconcile a traditor to full communion was questioned, and the church's position was that the sacrament could. The church still imposed years- (sometimes decades-) long public penance for serious sins. A penitent would first beg for the prayers of those entering a church from outside its doors. They would next be permitted to kneel inside the church during the Liturgy. After being allowed to stand with the congregation, the penitent would finally be allowed to receive the Eucharist again. According to the Donatists, serious sin would permanently disqualify a man from leadership.

The validity of sacraments administered by priests and bishops who had been traditors was denied by the Donatists. According to Augustine, a sacrament was from God and *ex opere operato* (Latin for "from the work carried out”). A priest or bishop in a state of mortal sin could continue to administer valid sacraments.http://catholicstraightanswers.com/if-a-priest-is-in-the-state-of-mortal-sin-can-he-still-offer-the-mass-and-perform-the-other-sacraments/
The Donatists believed that a repentant apostate priest could no longer consecrate the Eucharist. Some towns had Donatist and orthodox congregations.

## Council of Carthage (397)

In 397 at the Council of Carthage, the Biblical canon for the western Church was confirmed.

The Council of Carthage, called the third by Denzinger, issued a canon of the Bible on 28 August 397. The primary source of information about the third Council of Carthage comes from the *Codex Canonum Ecclesiæ Africanæ*, which presents a compilation of ordinances enacted by various church councils in Carthage during the fourth and fifth centuries. In one section of this code the following paragraph concerning the canon of Scripture appears.

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> | 16 [Placuit] ut praeter Scripturas canonicas nihil in Ecclesia legatur sub nomine divinarum Scripturarum. Sunt autem canonicae Scripture: Genesis, Exodus, Leviticus, Numeri, Deuterenomium, Iesu Nave, Iudicum, Ruth, Regnorum libri quatour, Paralipomenon libri duo, Iob, Psalterium Davidicum, Salomonis libre quinque, Duodecim libri prophetarum, Esaias, Ieremias, Daniel, Ezechiel, Tobias, Iudith, Hester, Hesdrae libre duo, Machabaeorum libre duo.
> 17 Novi autem Testamenti, evangeliorum libri quatuor, Actus Apostolorum liber unus, Pauli Apostoli epistolae tredecim., eiusdem ad Hebraeos una, Petri duae, Iohannis tres, Iacobi una, Iudae una, Apocalipsis Ioannis.
> 18 Ita ut de confirmando isto canone trasmarina Ecclesia consultatur. Liceat etiam legi passiones Martyrum, cum anniversarii dies eorum celebrantur
> 20 Hoc etiam fratri et consacerdoti nostro Bonifacio, vel aliis earum partium episcopis, pro confirmando isto canone innotescas, quia ita a patribus ista accepimus in ecclesia legenda.
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>  | 16 It was also determined that besides the Canonical Scriptures nothing be read in the Church under the title of divine Scriptures. The Canonical Scriptures are these: Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua the son of Nun, Judges, Ruth, four books of Kings, two books of Paraleipomena, Job, the Psalter, five books of Solomon, the books of the twelve prophets, Isaiah, Jeremiah, Ezechiel, Daniel, Tobit, Judith, Esther, two books of Esdras, two Books of the Maccabees.
> 17 Of the New Testament: four books of the Gospels, one book of the Acts of the Apostles, thirteen Epistles of the Apostle Paul, one epistle of the same [writer] to the Hebrews, two Epistles of the Apostle Peter, three of John, one of James, one of Jude, one book of the Apocalypse of John.
> 18 So let the church over the sea be consulted to confirm this canon. Let it also be allowed that the Passions of Martyrs be read when their festivals are kept.
> 20 Let this be made known also to our brother and fellow-priest Boniface, or to other bishops of those parts, for the purpose of confirming that Canon. Because we have received from our fathers that those books must be read in the Church.
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> — Enchiridium Biblicum 8-10
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The "five books of Solomon", according to Augustine, were Proverbs, Ecclesiastes, Song of Songs, Wisdom of Solomon, and Ecclesiasticus.

## Vandals

Around 400, raids by the Huns forced many Germanic tribes to migrate into the territory of the Roman Empire, and fearing that they might be targeted next the Vandals were pushed westwards, crossing the Rhine into Gaul along with other tribes in 406.

In 409 the Vandals crossed the Pyrenees into the Iberian Peninsula, where their main groups, the Hasdingi and the Silingi, settled in Gallaecia (northwest Iberia) and Baetica (south-central Iberia) respectively. After the Visigoths invaded Iberia in 418, the Iranian Alans and Silingi Vandals voluntarily subjected themselves to the rule of Hasdingian leader Gunderic, who was pushed from Gallaecia to Baetica by a Roman-Suebi coalition in 419.

In 429, under king Genseric (reigned 428–477), the Vandals entered North Africa. By 439 they established a kingdom which included the Roman province of Africa as well as Sicily, Corsica, Sardinia, Malta and the Balearic Islands. They fended off several Roman attempts to recapture the African province, and sacked the city of Rome in 455.

Their kingdom collapsed in the Vandalic War of 533–4, in which Emperor Justinian I's forces reconquered the province for the Eastern Roman Empire.

## Muslim conquest of the Maghreb

The first invasion of North Africa, ordered by Abdallah ibn Sa'd, commenced in 647. 20,000 Arabs marched from Medina in the Arabian Peninsula, another 20,000 joined them in Memphis, Egypt, and Abdallah ibn Sa'd led them into the Byzantine Exarchate of Africa. The army took Tripolitania (in present-day Libya). Count Gregory, the local Byzantine governor, had declared his independence from the Byzantine Empire in North Africa. He gathered his allies, confronted the invading Islamic Arab forces and suffered defeat (647) at the Battle of Sufetula, a city 240 kilometres (150 mi) south of Carthage. With the death of Gregory his successor, probably Gennadius, secured the Arab withdrawal in exchange for tribute. The campaign lasted fifteen months and Abdallah's force returned to Egypt in 648.

All further Muslim conquests were soon interrupted, however, the Kharijite dissidents murdered Caliph Uthman after holding him under house arrest in 656. He was replaced by Ali, who in turn was assassinated in 661.

The Umayyad Caliphate of largely secular and hereditary Arab caliphs, then established itself at Damascus and Caliph Muawiyah I began consolidating the empire from the Aral Sea to the western border of Egypt. He put a governor in place in Egypt at al-Fustat, creating a subordinate seat of power that would continue for the next two centuries. He then continued the invasion of non-Muslim neighboring states, attacking Sicily and Anatolia (in Asia Minor) in 663. In 664 Kabul, Afghanistan, fell to the invading Muslim armies.

The years 665 to 689 saw a new Arab invasion of North Africa.

It began, according to Will Durant, to protect Egypt "from flank attack by Byzantine Cyrene". So "an army of more than 40,000 Muslims advanced through the desert to Barca, took it, and marched to the neighborhood of Carthage", defeating a defending Byzantine army of 20,000 in the process.

Next came a force of 10,000 Arabs led by the Arab general Uqba ibn Nafi and enlarged by thousands of others. Departing from Damascus, the army marched into North Africa and took the vanguard. In 670 the city of Kairouan (roughly 150 kilometers [80 mi] south of modern Tunis) was established as a refuge and base for further operations. This would become the capital of the Islamic province of Ifriqiya, which would cover the coastal regions of today's western Libya, Tunisia, and eastern Algeria.

After this, as Edward Gibbon writes, the fearless general "plunged into the heart of the country, traversed the wilderness in which his successors erected the splendid capitals of Fes and Morocco, and at length penetrated to the verge of the Atlantic and the great desert". In his conquest of the Maghreb (western North Africa) he besieged the coastal city of Bugia as well as Tingi or Tangier, overwhelming what had once been the traditional Roman province of Mauretania Tingitana.

But here he was stopped and partially repulsed. Luis Garcia de Valdeavellano writes:

> In their invations against the Byzantines and the Berbers, the Arab chieftains had greatly extended their African dominions, and as early as the year 682 Uqba had reached the shores of the Atlantic, but he was unable to occupy Tangier, for he was forced to turn back toward the Atlas Mountains by a man who became known to history and legend as Count Julian.
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Moreover, as Gibbon writes, Uqba, "this Mahometan Alexander, who sighed for new worlds, was unable to preserve his recent conquests. By the universal rebellion against muslim occupation of the Greeks and Africans he was recalled from the shores of the Atlantic." On his return, a Berber-Byzantine coalition ambushed and crushed his forces near Biskra, killing Uqba and wiping out his troops.

Then, adds Gibbon, "The third general or governor of Africa, Zuhayr, avenged and encountered the fate of his predecessor in the Battle of Mamma. He vanquished the native population in many battles; but he was overthrown by a powerful army, which Constantinople had sent to the relief and liberation of Carthage."

Meanwhile, a new civil war among rivals for the monarchy raged in Arabia and Syria. It resulted in a series of four caliphs between the death of Muawiya in 680 and the accession of Abd al-Malik ibn Marwan (Abdalmalek) in 685; strife ended only in 692 with the death of the rebel leader.

This development brought about a return of domestic order that allowed the caliph to resume the Islamic conquest of North Africa. It began with the renewed invasion of Ifriqiya. Gibbon writes:

> the standard was delivered to Hassan governor of Egypt, and the revenue of that kingdom, with an army of forty thousand men, was consecrated to the important service. In the vicissitudes of war, the interior provinces had been alternately won and lost by the Saracens. But the seacoast still remained in the hands of the Greeks; the predecessors of Hassan had respected the name and fortifications of Carthage; and the number of its defenders was recruited by the fugitives of Cabes and Tripoli. The arms of Hassan were bolder and more fortunate: he reduced and pillaged the metropolis of Africa; and the mention of scaling-ladders may justify the suspicion, that he anticipated, by a sudden assault, the more tedious operations of a regular siege.
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## Battle of Carthage (698)

Having lost Carthage to the Muslims in 695, Emperor Leontios sent the navy under the command of John the Patrician and the *droungarios* Tiberius Apsimarus. They entered the harbor and successfully recaptured it in a stunning surprise attack in 697, which resulted in the city's Arab forces fleeing to Kairouan.

Emir Hasan ibn al-Nu'man was in the middle of a campaign in the Greater Maghreb region, but withdrew from campaigning in the field to confront the renewed Roman challenge to the emerging caliphate and he drew plans at Kairouan to retake Carthage the following spring. It is estimated that he headed a force of 40,000 men. The Romans sent out a call for help to their allies, the native Berbers, and to enemies the Visigoths and the Franks. Despite the king of the Visigoths, Wittiza, sending a force of 500 warriors in order to help defend Carthage, the Romans were in disarray due to in-fighting and were sapped of much of their strength.

Hasan ibn al-Nu'man, enraged at having to retake a city that had not resisted the Roman take over, offered no terms except to surrender or die. The Emperor Leontios had also given his forces instructions of victory or death. The Romans left Carthage and attacked the Emir's army directly, but were defeated, and the Roman commander decided to wait out the siege behind the walls of Carthage to let the Arabs exhaust themselves, since he could continue to be resupplied from the sea. The defenders were faced with Hasan's overwhelming force deployed in ferocious attacks as his men made repeated attempts to scale the walls with ladders. They combined this land assault with an attack from the sea that caused the Roman commanders to withdraw from the city and subsequently resulted in the second and final great destruction of Carthage. The Romans retreated to the islands of Corsica, Sicily and Crete to further resist Muslim expansion.

John the Patrician was later murdered after a conspiracy at the hands of his co-commander, Tiberius Apsimarus. Tiberius Apsimarus then, instead of taking the step of returning to Africa to fight the Muslims, sailed instead to Constantinople. After a successful rebellion he rose to the throne as Tiberius III, and was later deposed by former emperor Justinian II, now known as the Rhinotmetus.

The conquest of North Africa by the forces of Islam was now nearly complete. Hasan's forces met with trouble from the Zenata tribe of Berbers under al-Kahina. and they inflicted a serious defeat on him and drove him back to Barqa. However, in 702 Caliph Abd al-Malik strongly reinforced him. Now with a large army and the support of the settled population of North Africa, Hasan pushed forward. He decisively defeated al-Kahina in the Battle of Tabarka, 85 miles (136 km) west of Carthage. He then developed the village of Tunis, ten miles from the destroyed Carthage.