The Beach Control Act of 1956 is a Jamaican law enacted during the colonial period that placed ownership of all foreshore and seabed areas under the British Crown. Its primary purpose was to regulate coastal development and the use of Jamaica’s shoreline. However, the law has long been criticized for restricting public access and favoring private interests, including tourism developers and luxury resorts.

Although Jamaica gained independence in 1962, the Act remains in force today. It is currently administered by the Natural Resources Conservation Authority.

Key Features of the 1956 Beach Control Act

Crown Ownership

The Act vests ownership of the foreshore—the area between the high and low tide marks—and the sea floor in the Crown (now the Government of Jamaica). This centralizes control over coastal lands under state authority.

Public Access Restrictions

The legislation makes clear that there is no automatic public right to access beaches, particularly if access requires crossing private property. In practice, this has limited local access in areas dominated by resort developments.

Licensing and Regulation

Anyone seeking to use the foreshore or seabed for commercial purposes—or in certain cases for organized public activities—must obtain a government-issued license. This framework was designed to regulate coastal use but has also enabled selective control over access.

Protection of Traditional Fishing Rights

The Act preserved customary fishing rights that existed before June 1, 1956, ensuring that longstanding fishing communities could continue traditional practices.

View the link below to see the 1956 Beach Control Act file.

https://drive.google.com/file/d/1m49L57EZILJ9RZgoIenvfHqKjXiJAJ8c/view?usp=sharing

The Crusades were a major religious, political, and military movement of the Middle Ages. They are traditionally dated from the Council of Clermont in 1095, when Pope Urban II called for an armed expedition to aid Eastern Christians under Muslim rule. He presented the campaign as a penitential pilgrimage—an armed journey undertaken for spiritual reward and the remission of sins.

By this time, papal authority had strengthened through reform movements, and tensions with secular rulers encouraged new ideas about holy war. Crusading theology blended classical just war theory, biblical precedent, and the teachings of Augustine of Hippo on legitimate violence. Armed pilgrimage resonated deeply within a Christ-centered and militant Catholic culture, sparking widespread enthusiasm.

Economic growth in Western Europe, the weakening of older Mediterranean powers, and divisions within the Muslim world further enabled crusading expansion. These conditions allowed Western armies to capture territory in the eastern Mediterranean and establish four Crusader states in the Levant. Their defense inspired additional Crusades, while the papacy later extended crusading campaigns to Iberia, the Baltic, and even against political opponents within Europe.

Participation and Organization

Although appeals were directed primarily at the knightly class—drawing upon chivalric ideals—the movement relied on broad social support. Clergy, townspeople, and peasants contributed financially or logistically. Women, though often discouraged from joining, participated in various ways: accompanying expeditions, managing estates in their husbands’ absence, or suffering the social and economic consequences of war.

Crusades were typically proclaimed through papal bulls. Participants “took the cross” by sewing a cloth cross onto their garments, publicly pledging to fulfill their vow. Failure to complete the vow could result in excommunication. While many crusaders were motivated by indulgences (remission of temporal punishment for sins), material incentives such as land, wealth, and status also played a role.

Occasionally, waves of religious enthusiasm produced unsanctioned “popular crusades,” lacking official papal approval.

Institutions and Military Structure

Initially funded through donations and improvised methods, later Crusades were supported by organized taxation of clergy and the expanded sale of indulgences. The core of crusading armies consisted of heavily armed knights supported by infantry, local forces, and naval contingents from Italian maritime cities.

Crusaders fortified their territories with imposing castles, securing strategic strongholds. The blending of monastic devotion and knightly warfare led to the formation of military orders such as the Knights Templar and the Knights Hospitaller. These groups combined religious vows with professional military service.

The crusading movement expanded Western Christendom’s reach and created frontier societies that endured for centuries. It also encouraged cultural exchange, influencing European art, architecture, literature, and commerce. Though enthusiasm declined during the Reformation, anti-Ottoman “holy leagues” continued aspects of crusading ideology into the 18th century.

Background

Classical Just War Theory

In classical antiquity, thinkers such as Aristotle argued that war should be fought for the sake of peace and must serve a just purpose. Roman law required a legitimate authority and just cause (casus belli) before war could be declared.

With the Christianization of the Roman Empire in the 4th century, these ideas evolved into Christian just war theory. Bishop Ambrose and later Augustine taught that wars waged under legitimate authority for just causes—and conducted with restraint—could be morally permissible.

After the fall of the Western Roman Empire in 476, these ideas were largely forgotten, but they resurfaced during the Church reforms of the 11th century.

A Divided World

By the early Middle Ages, three major spheres shaped the Mediterranean world:

• Fragmented Western Europe

• The Byzantine Empire

• The expanding Islamic Caliphates

Islamic expansion in the 7th and 8th centuries brought much of the Middle East, North Africa, and Iberia under Muslim rule. Christian communities living under Islamic governance paid the jizya tax but were generally allowed to practice their faith.

At the same time, Western Europe faced Viking, Magyar, and Muslim raids, reinforcing the idea of divinely sanctioned warfare. In 846, Pope Leo IV promised spiritual rewards to those defending Rome—an early precedent for crusading indulgences.

Reform and Religious Renewal

The 10th and 11th centuries witnessed major Church reforms, particularly the Cluniac and Gregorian movements, which sought to eliminate corruption and assert papal independence. The Investiture Controversy between popes and emperors intensified debates about authority and just warfare.

A renewed focus on Christ’s suffering—Christocentrism—encouraged penitential practices such as pilgrimage to the Holy Land, especially to the Church of the Holy Sepulchre in Jerusalem.

Saint Thomas in the U.S. Virgin Islands is named after the biblical figure Saint Thomas the Apostle, one of the Twelve Apostles of Jesus. Located in the Caribbean Sea, the island is part of the U.S. Virgin Islands and is known for its mountainous landscape, vibrant harbor, and rich colonial history.

The island was sighted by Christopher Columbus during his second voyage in 1493. Today, it is a major Caribbean destination, celebrated for its capital city, Charlotte Amalie, as well as its role as a hub for tourism, cruise ships, shipping, and duty-free shopping.

Historical and Cultural Background

Biblical Namesake:
Saint Thomas Island is named in honor of Saint Thomas the Apostle, connecting the island’s identity to Christian tradition.

Alternative Naming History:
Some historical accounts suggest that Columbus may have initially referred to the island as “Santa Ana,” honoring Saint Anne, the mother of the Virgin Mary, before later names became established.

Colonial Influence:
The island was once a Danish colony before becoming part of the United States in 1917. Its Danish heritage is still visible in architecture, street names, and cultural influences.

Another Saint Thomas:
A separate, much smaller St. Thomas Island exists in the Black Sea, sometimes called Snake Island, which was named after a chapel dedicated to the saint.

Saint Thomas in the Caribbean remains one of the most recognized islands in the region—blending biblical heritage, colonial history, and modern tourism into a unique cultural landscape.

Saint Thomas, also called Didymus (meaning “the twin”), was one of the twelve apostles of Jesus Christ, mentioned in the New Testament (John 11:16). He is most widely known as “Doubting Thomas” because he initially questioned the resurrection of Jesus, refusing to believe until he saw and touched Christ’s wounds. After encountering the risen Lord, Thomas made one of the most powerful declarations of faith in Scripture: “My Lord and my God.”

Key Biblical Insights About Saint Thomas

Name Meaning:
The name Thomas comes from the Aramaic word Teʾoma, and Didymus is the Greek equivalent—both meaning “twin.”

Biblical Context:
Although Thomas is listed among the apostles in the Synoptic Gospels (Matthew, Mark, and Luke), he is especially highlighted in the Gospel of John. There, he appears as a loyal yet inquisitive disciple—courageous enough to suggest going with Jesus to Bethany despite danger, and honest enough to ask questions when he did not understand.

Faith Journey:
Thomas’ doubt was not rebellion but a desire for certainty. His transformation from skepticism to bold confession reveals a journey from questioning to unwavering belief.

Role and Mission:
After Pentecost, Christian tradition holds that Thomas carried the Gospel beyond the Roman Empire, traveling as far as India to preach and establish churches.

Legacy:
Saint Thomas is remembered as the patron saint of architects, builders, and theologians. His feast day is celebrated on July 3rd.

The name “Thomas” is therefore deeply rooted in biblical history, representing a disciple who sought proof, encountered truth, and ultimately proclaimed profound faith—moving from doubt to devotion in a way that continues to inspire believers today.

Louis XIV (Louis-Dieudonné; 5 September 1638 – 1 September 1715), remembered as Louis the Great and the Sun King, ruled France from 1643 until his death in 1715. His reign—72 years and 110 days—is the longest recorded for any monarch. He became the most recognizable symbol of absolutism in Europe: a king who concentrated power in the crown, used spectacle and culture to reinforce authority, and pursued an aggressive foreign policy that made France the dominant continental power for much of the late seventeenth century.

Born at the Château de Saint-Germain-en-Laye to Louis XIII and Anne of Austria, Louis was hailed at his birth as a long-awaited heir and was given the name Dieudonné (“God-given”). He became king at the age of four in 1643, with his mother serving as regent and Cardinal Mazarin acting as chief minister. Louis’s childhood was shaped by the turmoil of the Fronde (1648–1653), a series of civil conflicts involving rebellious nobles and the Parlement of Paris. The experience left him distrustful of aristocratic independence and deeply wary of unrest in Paris—attitudes that later influenced his decision to move the political center of gravity away from the capital.

In 1661, after Mazarin’s death, Louis announced that he would govern personally, refusing to appoint another chief minister. He pursued sweeping administrative reforms and strengthened royal control over the state. Working closely with talented officials—most notably Jean-Baptiste Colbert in finance—he expanded state capacity, tightened taxation and accounting, promoted manufacturing and trade, and pursued mercantilist policies designed to increase French wealth and prestige. In the military sphere, ministers such as Michel Le Tellier and the Marquis de Louvois helped turn the army into a more professional, disciplined force supported by improved logistics, while engineers like Vauban strengthened frontier defenses with modern fortifications.

Louis’s most famous domestic strategy was his transformation of Versailles from a hunting lodge into a vast palace complex and ceremonial capital. More than a residence, Versailles functioned as a political machine. By drawing the nobility into an elaborate routine of court ritual, appointments, and competition for royal favor, Louis reduced their ability to build independent power bases in the provinces. Court life offered privilege and prestige, but it also placed the aristocracy under constant observation and made status dependent on proximity to the king. This “domestication” of the nobility was central to the durability of French absolutism.

Religion was another pillar of Louis’s vision of unity. Convinced that political stability required religious conformity, he increasingly restricted Protestant life in France. In 1685 he revoked the Edict of Nantes (which had protected Huguenot rights since 1598), outlawing Protestant worship and prompting persecution, forced conversions, and widespread emigration. The policy pleased many Catholics and aligned with Louis’s image as protector of the Church, but it also damaged parts of the economy by driving out skilled workers and merchants, and it intensified international hostility in Protestant Europe.

Abroad, Louis XIV pursued glory, security, and dynastic advantage through repeated wars. Early in his personal reign he fought the War of Devolution and then launched the Franco-Dutch War (1672–1678), seeking strategic gains in the Low Countries and along France’s northeastern frontier. Later, the War of the Reunions and expansion by legal and military pressure alarmed neighboring states and contributed to the formation of anti-French coalitions. The Nine Years’ War (1688–1697) pitted France against the Grand Alliance and strained resources, even as France demonstrated formidable military resilience. The greatest and most costly struggle was the War of the Spanish Succession (1701–1714), triggered by competing claims to the vast Spanish empire. Although Louis secured the Spanish throne for his grandson Philip V, the conflict exhausted France financially and militarily, leaving deep debt and widespread hardship.

Despite these strains, Louis’s reign is also associated with a cultural “golden age” often called the Grand Siècle. He made the arts a tool of statecraft, patronizing writers and dramatists such as Molière and Racine, musicians such as Lully, and artists and architects who defined French classicism and Baroque grandeur. Painting, sculpture, music, ceremony, and architecture were orchestrated to present the king as the source of order and brilliance—an image crystallized in the title “Sun King.” Louis also supported scientific and intellectual institutions, including the French Academy of Sciences, helping to strengthen France’s reputation as a center of learning and innovation.

In his private life, Louis married Maria Theresa of Spain, though only one of their children survived to adulthood. His court was marked by a series of prominent mistresses and the eventual influence of Madame de Maintenon, whom he is widely believed to have married secretly after the queen’s death. In his later years, Louis grew more visibly pious, and his reign took on a sterner moral and religious tone.

When Louis XIV died in 1715, he left a kingdom that was still powerful, culturally radiant, and administratively stronger than it had been in 1643—but also exhausted by war, burdened by heavy debt, and increasingly dependent on the very centralized system he had built. His legacy is therefore double-edged: he elevated France to unmatched prestige and influence, yet the costs of his ambition helped create tensions that later generations would struggle to contain.

I will make those who are wolves vomit and throw up what they eat, for what they eat; they cannot digest. 

For what comes out of them is what they are. 

Quote by Trey Knowles.

For a person to struggle financially is understandable, for it is the devil's face on the money you depend on.

But to struggle spiritually is not acceptable. For that is not the spirit of God, but the spirit who has you captured. Quote by Trey Knowles.

The Palace of the Kings of Navarre of Olite, also known as the Royal Palace of Olite, is a castle-palace located in the town of Olite, Navarre, Spain. From the reign of Charles III “the Noble” until the Castilian conquest of Navarre in 1512, it served as one of the principal seats of the Navarrese royal court.

A 15th-century German traveler marveled at its splendor, writing that no king possessed a more beautiful castle or palace, nor one so richly adorned with gilded rooms—its magnificence, he said, was beyond imagination.

The palace suffered severe damage in 1813 during the Napoleonic French invasion, when guerrilla leader Espoz y Mina ordered it burned to prevent French occupation. Although the church remained largely intact, much of the complex was left in ruins. Extensive restoration work began in 1937 and continued for three decades, restoring the palace’s original appearance, though much of the interior decoration and the surrounding gardens were permanently lost.

History

The complex functioned as both fortress and palace, though it was conceived primarily as a courtly residence rather than a purely military structure. Built on the remains of a Roman fortification, the earliest sections date to the reign of Sancho VII “the Strong” in the 13th century and were expanded by his successors, Theobald I and Theobald II. This early section became known as the Old Palace.

During the medieval period, the Navarrese court was itinerant, and Olite was used intermittently as a royal residence. From the late 14th to the early 16th century, however, it became the primary seat of the court. Following the annexation of Navarre by Castile in 1512, the palace entered a period of decline and neglect, later serving only as the residence of the viceroys.

Architectural Complex

The palace consists of three main parts: the Old Palace, the New Palace, and the church of Santa María la Real.

• Old Palace: Built in the 13th century in Gothic style, it was organized around a rectangular courtyard and housed royal halls and chambers. After the construction of the New Palace, it was relegated to secondary uses and eventually fell into ruin. Today, only its exterior walls and towers remain, and it now functions as a Parador hotel.

• Iglesia de Santa María la Real: A 13th-century Gothic church located between the Old and New Palaces. It features richly decorated archivolts, sculpted apostles, a cloister, and a Renaissance altarpiece attributed to Pedro de Aponte. Despite its location, it was not the royal chapel.

• New Palace: Commissioned by Charles III in the early 15th century, this expansion transformed Olite into one of the most luxurious courts in Europe. Its irregular polygonal layout includes numerous towers, royal apartments, ceremonial halls, and once-lavish interiors adorned with tapestries, stained glass, gilded ceilings, tiles, and plasterwork. French and Hispanic influences blend throughout the architecture.

Gardens and Interiors

The palace originally featured hanging gardens, orchards, and even a zoological collection including exotic animals such as lions, camels, and giraffes. A sophisticated irrigation system protected the plants, which were sheltered in winter like early greenhouses.

Notable interior spaces include the Tower of Homage, royal apartments, banquet halls, and the Mudéjar Room, the only chamber that preserves original plaster decoration. Although much of the interior splendor has been lost, the restored palace remains one of the most striking monuments of medieval royal architecture in Spain.

The “prince of this world” is understood to be Satan, also called the ruler of the power of the air, who exerts influence over the world’s godless systems.

Metaphysics is the branch of philosophy that investigates the most fundamental structure of reality.

Metaphysics is the branch of philosophy concerned with the most basic features of reality. Traditionally, it has been understood as the study of mind-independent aspects of the world. However, some philosophers interpret it instead as an investigation into the conceptual framework through which human beings understand reality. Thinkers such as Aristotle described metaphysics as first philosophy, suggesting that it is more foundational than any other philosophical discipline.

Metaphysics addresses a wide range of highly general and abstract questions. It examines the nature of existence, the characteristics shared by all entities, and the ways in which beings can be categorized. One major distinction is between particulars and universals. Particulars are individual, unique entities—such as a specific apple—while universals are general features that multiple particulars can share, such as the color red. Modal metaphysics explores what it means for something to be possible or necessary. Other central concerns include the nature of space, time, and change; the relationship between causation and the laws of nature; the connection between mind and matter; and debates over determinism and free will.

Metaphysical inquiry typically relies on rational intuition and abstract reasoning, though some approaches incorporate empirical insights from science. Because of its abstract scope, metaphysics has often been criticized for the reliability of its methods and the meaningfulness of its claims. Nevertheless, it remains deeply relevant, since many academic disciplines depend—often implicitly—on metaphysical assumptions.

The origins of metaphysical thought can be traced to antiquity. Early reflections on the nature and origin of the universe appear in the Upanishads of ancient India, in Taoist philosophy in China, and in pre-Socratic Greek philosophy. In the medieval West, debates about universals were shaped by the philosophies of Plato and Aristotle. During the modern period, systematic metaphysical theories emerged, many influenced by idealism. In the twentieth century, traditional metaphysics—and especially idealism—faced strong criticism, leading to new approaches and methods.

Definition

Metaphysics studies the most fundamental features of reality, including existence, objects and their properties, possibility and necessity, space and time, change, causation, and the relation between mind and matter. It is one of the oldest branches of philosophy.

Its exact nature, however, is debated. Some philosophers define metaphysics broadly as the study of fundamental questions about reality or the essences of things. Others prefer a more detailed account that characterizes it by listing its principal areas of inquiry. Certain definitions are descriptive, explaining what metaphysicians in fact do, while others are normative, prescribing what metaphysics ought to address.

Historically influential accounts in ancient and medieval philosophy describe metaphysics as the science of first causes or as the study of being qua being—that is, what all beings share and how they fall into basic categories. In modern philosophy, its scope expanded to include issues such as the mind–body distinction and free will. Following Aristotle, some thinkers continue to regard metaphysics as “first philosophy,” the foundational discipline upon which others depend.

A significant shift occurred with Immanuel Kant, who reinterpreted metaphysics through the lens of critical philosophy. Rather than attempting to describe reality beyond experience, Kant focused on the principles that structure human thought and experience. He distinguished between transcendent metaphysics, which aims to describe reality beyond sensory experience, and a critical approach that analyzes the conceptual conditions of knowledge. Later, P. F. Strawson developed this perspective further by distinguishing between descriptive metaphysics, which clarifies our existing conceptual scheme, and revisionary metaphysics, which seeks to improve it.

Metaphysics differs from the individual sciences in its level of generality. While physics studies physical entities, biology investigates living organisms, and anthropology examines cultures, metaphysics asks about the most general structures underlying all such domains. Whether this distinction is sharp or gradual remains a matter of debate.

Etymology

The term metaphysics derives from the Greek words metá (“after,” “beyond”) and phusiká (“physics” or “natural things”). It comes from the phrase ta metá ta phusiká, meaning “the things after the Physics.” The title was likely assigned by Andronicus of Rhodes, an editor of Aristotle’s works, to indicate that the text should be read after the Physics. The term entered English in the sixteenth century via the Latin metaphysica.

Branches of Metaphysics

Metaphysics is often divided into general and special branches.

General metaphysics, or ontology, examines the most fundamental aspects of being. It studies what entities share and how they can be classified into basic categories such as substance, property, relation, and fact. Ontologists investigate how these categories relate to one another and form a comprehensive framework for understanding everything that exists.

Special metaphysics approaches being from narrower perspectives.

• Metaphysical cosmology explores changeable entities and the structure of the world as a whole across space and time.

• Rational psychology examines the metaphysical foundations of the mind, including its relation to matter and the freedom of the will.

• Natural theology investigates the concept of the divine and its role as a first cause.

In the late twentieth century, applied metaphysics emerged, exploring how metaphysical theories inform other areas such as ethics, philosophy of religion, artificial intelligence, economics, sociology, medicine, and psychiatry.

A further development is meta-metaphysics, the study of the nature and methods of metaphysics itself. It asks how metaphysics differs from science and other philosophical disciplines and whether its claims are meaningful or justified.

Central Topics

Existence and Categories

Existence is often regarded as one of the most fundamental metaphysical concepts. To exist is to belong to reality rather than to imagination. Philosophers debate whether existence is a property of individuals or of properties, whether all entities exist in the same way, and whether there are degrees or modes of existence. For example, Plato argued that ideal Forms possess a higher degree of reality than material objects.

Theories of categories aim to provide a systematic inventory of all types of being. Aristotle proposed ten categories, treating substance as primary. Immanuel Kant later offered twelve categories organized under quantity, quality, relation, and modality. Contemporary philosophers continue to refine categorical systems.

A common distinction is between concrete objects, which exist in space and time and participate in causal relations, and abstract objects, such as numbers or sets, which do not.

Particulars and Universals

Particulars are individual entities—such as a specific person or object—while universals are repeatable features that multiple particulars can share. Many philosophers hold that particulars instantiate universals.

One influential account, associated with John Locke, describes particulars as substrata that bear properties. In contrast, inspired by David Hume, bundle theorists argue that particulars are nothing more than collections of properties. Some propose the idea of haecceity—a unique “thisness”—to explain individuality.

The relationship between parts and wholes is studied in mereology. Philosophers debate whether composite objects truly exist or whether reality ultimately consists only of fundamental particles arranged in certain ways.

Metaphysics remains a central and enduring field of philosophy. Whether understood as the study of being itself, the analysis of conceptual frameworks, or the foundational inquiry underlying all other disciplines, it continues to shape how we think about reality at its deepest level.

Medieval Philosophy

Medieval philosophy refers to the philosophical thought that developed during the Middle Ages, roughly from the fall of the Western Roman Empire in the 5th century to the 13th and 14th centuries, just prior to the Renaissance.

It emerged as a distinct intellectual movement in the 8th century—first in Baghdad within the Islamic world and soon after in the Carolingian Empire under Charlemagne in Western Europe. Medieval philosophy was shaped by two major forces: the rediscovery of ancient Greek and Roman thought, particularly Plato and Aristotle, and the effort to reconcile philosophical inquiry with religious doctrine. For Jewish, Christian, and Muslim thinkers alike, understanding God stood at the center of philosophical reflection.

Historical Development

Medieval philosophy is commonly divided into two major periods:

Early Medieval Period (5th–12th centuries)

Following the collapse of the Roman Empire, much classical learning was preserved in monasteries. Western scholars depended heavily on the translations of Boethius, who rendered important Aristotelian logical works into Latin and transmitted ancient philosophy to the medieval world.

Two foundational figures of this era were:

• Augustine of Hippo (354–430), whose writings shaped Western theology and philosophy for over a millennium. He explored themes such as truth, God, the soul, sin, and salvation. His claim “Si fallor, sum” (“If I err, I exist”) anticipated later philosophical developments.

• Boethius, whose logical translations and commentaries introduced medieval scholars to systematic analysis and raised the important problem of universals.

The revival of learning under Charlemagne, encouraged by scholars such as Alcuin of York, led to the establishment of cathedral and monastic schools, laying the groundwork for the medieval university system.

High Medieval (Scholastic) Period (11th–14th centuries)

The high medieval period marked the height of scholasticism, a method emphasizing rigorous logical argument and structured debate. It began with figures such as Anselm of Canterbury, who formulated the ontological argument for God’s existence.

In the 12th and 13th centuries, Aristotle’s works were rediscovered through Greek and Arabic sources. Islamic philosophers such as Avicenna and Averroes significantly influenced Western scholastic thought.

Two major religious orders dominated intellectual life:

• The Franciscans, including Bonaventure and Duns Scotus, who leaned toward Augustinian and Platonic traditions.

• The Dominicans, especially Albertus Magnus and Thomas Aquinas, who integrated Aristotelian philosophy with Christian doctrine.

Aquinas’ synthesis of reason and revelation became foundational for Catholic philosophy. Although he described philosophy as the “handmaiden of theology” (philosophia ancilla theologiae), he developed original contributions in metaphysics and epistemology.

Defining Characteristics

Medieval philosophy is characterized by:

• The use of logic and dialectic (ratio) to seek truth

• Respect for ancient philosophical authorities (auctoritas), especially Aristotle

• The harmonization of philosophy and theology (concordia)

A central debate concerned the relationship between faith and reason:

• Augustine emphasized the primacy of faith.

• Anselm and Aquinas argued that faith and reason are complementary.

• The phrase fides quaerens intellectum (“faith seeking understanding”) became a guiding principle of scholastic thought.

Major Philosophical Themes

Theology

Key issues included:

• The compatibility of divine attributes (omniscience, omnipotence, immutability)

• The problem of evil

• Free will and divine foreknowledge

• The immortality of the soul

• The existence of immaterial substances such as angels

Metaphysics

After Aristotle’s Metaphysics was reintroduced to Western Europe, scholastic thinkers wrote extensive commentaries. Major topics included:

• The problem of universals (whether general concepts have real existence)

• Hylomorphism (the doctrine that substances are composed of matter and form)

• The nature of being (ens qua ens)

• Causality

• Individuation (what makes individuals distinct from others of the same kind)

Modern Evaluation

Although Renaissance humanists dismissed the medieval period as a “middle age” between classical antiquity and the Renaissance, modern scholars recognize it as a period of significant philosophical development. Medieval thinkers did not merely preserve ancient philosophy; they transformed it, producing enduring contributions to metaphysics, epistemology, and philosophy of religion that continue to influence contemporary thought.

Antipater II (Ancient Greek: Ἀντίπατρος, Antípatros) was the eldest son of Herod the Great and his first wife, Doris. Born around 46 BC, he was named after his grandfather, Antipater the Idumaean. For much of his life, he stood as the primary heir to Herod’s throne, but he ultimately fell from favor and was executed shortly before his father’s death.

Tabula Smaragdina: The Emerald Tablet of Hermes Trismegistus

1. I speak not fictious things, but what is true and most certain.
2. What is below is like that which is above, and what is above is like that which is below, to accomplish the miracles of one thing.

   I.e., there are ``corresponding planes'' in various levels of creation; hence it is safe to draw analogies between macrocosm and microcosm, the mineral kingdom and the human, animal and vegetable kingdoms, etc.

3. And as all things were produced by the mediation of one Being, so all things were produced from this one thing by adaptation.

   Since the God who created the universe was One, created objects must have been produced from a single - that is, undifferentiated - primal matter.

4. Its father is the Sun, its mother the Moon; the wind carries it in its belly, its nurse is the earth.

   This is an especially complex aphorism. [According to some scholars], the sun and the moon probably stand here for spirit and matter. This is possible, but since gold was associated with the sun and the moon with silver - the astrological symbols for sun and moon are identical with the alchemical symbols for gold and silver - the luminaries at least suggest the two most precious and dignified metals. If the moon is associated with water, as because of its ``moisture'' was usual, and the sun with fire, the prima materia is understood to have been generated by fire, born of water, brought down from the sky by wind, and nourished by the earth.

5. It is the cause of all perfection throughout the whole world.

   Naturally. Must not the source of everything good be something better still?

6. Its power is perfect if it be changed into earth.

   The ``nursing'' of prime matter by the earth leaves it something different from earth, as a wet-nurse is not the same as the child she feeds. But the prime matter, if it is to be used for human purposes, must be ``fixed'' in a stable substance capable of being handled.

7. Separate the earth from the fire, the subtle from the gross, acting prudently and with judgement.

   Since the volatile principle is fire - or, sometimes, air - stability is produced by its removal. Or, alternatively but less probably, the earth is impurity (``the gross'') and a purified fire (``the subtle'') is what is wanted.

8. Ascend with the greatest sagacity from the earth to heaven, and then again descend to earth, and unite together the powers of things superior and things inferior. Thus you will obtain the glory of the whole world, and all obscurity will fly far away from you.

   Separate the volatile part of the substance by vaporization but continue heating until the vapor reunites with the parent body, whereupon you will have obtained the Stone, which will bring you glory.

9. This thing is the fortitude of all fortitude, because it overcomes all subtle things, and penetrates every solid thing.

   The ``strong'' product of distillation and reunion will dominate less solid substances but because of its own subtlety it will ``penetrate,'' and hence dominate, other solid things less pure and quasi-spiritual than itself.

10. Thus were all things created.

    The alchemical operation is a paradigm of the creative process. We may note also the sexual overtones of what has preceeded: the sun as male, the moon as female, the ``union'' of the ``powers of things superior and things inferior,'' the suggestion that the earth is matrix or womb, the air as the transporter of seed.

11. Thence proceed wonderful adaptations which are produced in this way.

    From the product, the Stone or Elixir, or boh, transmutations or cures will flow.

12. Therefore am I called Hermes Trismegistus, possessing the three parts of the philosophy of the whole world.

    The ``three parts'' are obscure; one may be natural science, another divinity, but I am unable to identify the third. [Ethics? - CRS] The usual explanation of Trismegistus, or ``Thrice-Great,'' is that Hermes was the greatest philosopher, the greatest priest and the greatest king. In any event, this paragraph assures us that the Emerald Tablet has unchallengable authority.

13. That which I had to say concerning the operation of the Sun is completed.

    ``Sun'' here means God, fire, gold, and perhaps other things as well.

Enūma Eliš (Akkadian cuneiform: 𒂊𒉡𒈠𒂊𒇺), also spelled Enuma Elish, meaning “When on High,” is a Babylonian creation epic named after its opening words. Composed in the late second millennium BCE, it is the only complete surviving account of ancient Near Eastern cosmology. The text was discovered in fragmentary form in 1849 by the English archaeologist Austen Henry Layard in the ruined Library of Ashurbanipal at Nineveh (modern Mosul, Iraq). It was first published in 1876 by the Assyriologist George Smith. Subsequent excavations and research gradually reconstructed the text and refined its translation.

The epic comprises roughly one thousand lines written in Akkadian on seven clay tablets, each containing between 115 and 170 lines of Sumero-Akkadian cuneiform. Although much of Tablet V remains missing, the work is otherwise nearly complete.

Across its seven tablets, Enūma Eliš recounts the creation of the cosmos, the conflict among the gods culminating in the elevation of Marduk, the creation of humanity to serve the gods, and a concluding hymn praising Marduk through a series of exalted titles. Marduk’s rise to supremacy is commonly associated with the Second Dynasty of Isin, particularly following the return of his statue from Elam by Nebuchadnezzar I, though some scholars suggest a Kassite-era origin. The epic may have been recited during the Akitu (New Year) festival.

Background and Discovery

Before the tablets were uncovered, elements of the myth were known through the writings of Berossus, a Babylonian priest of Marduk. His work, Babyloniaca, survives indirectly through later authors such as Eusebius. Berossus described a primordial watery darkness inhabited by hybrid beings, ruled by a female entity named Omoroca (identified with Tiamat). He recounted her defeat by Bel (Marduk), who divided her body to form heaven and earth, and described humanity’s creation from divine blood mixed with earth. He also told of Oannes, a fish-man sage who taught humanity civilization.

During excavations at Kuyunjik (Nineveh) between 1848 and 1876, Layard, Hormuzd Rassam, and George Smith recovered thousands of tablet fragments from the palace-library of Ashurbanipal. Smith identified flood and creation myths among the fragments, noting parallels with biblical narratives. His discoveries attracted public attention and prompted further expeditions funded by The Daily Telegraph.

By the early twentieth century, additional fragments allowed scholars such as L W King to reconstruct the epic substantially. King published The Seven Tablets of Creation (1902), establishing the now-standard seven-tablet structure. Later German excavations uncovered Assyrian variants replacing Marduk with Ashur and clarified that Kingu, not Marduk, was sacrificed to create humanity. By the mid-twentieth century, nearly the entire text was known, except for large portions of Tablet V.

Date and Composition

The earliest manuscript dates to the 9th century BCE, found at Assur, though the composition likely predates this and may have existed in oral tradition. While once attributed to the reign of Hammurabi, most scholars now favor a date in the Second Dynasty of Isin. During the Old Babylonian period, Marduk was not yet supreme; his elevation appears to have developed later. Some scholars have proposed a Kassite date, though this remains debated.

Content Overview

The epic opens in primordial time, when only Apsu (fresh water) and Tiamat (salt water) existed. From their mingling emerged successive generations of gods. Disturbed by the younger gods’ noise, Apsu plotted their destruction but was slain by Ea. In response, Tiamat created monstrous beings and appointed Kingu as her champion.

The gods chose Marduk as their defender. In exchange for supreme authority, he defeated Tiamat in cosmic battle, split her body to form heaven and earth, established celestial order, and organized the cosmos. Humanity was created from Kingu’s blood to relieve the gods of labor. The epic concludes with a lengthy hymn celebrating Marduk’s fifty exalted names.

Variants and Ritual Use

Multiple copies of the tablets have been found, both Assyrian and Babylonian. Some later versions substitute Ashur for Marduk. A bilingual tablet in the British Museum preserves an alternative creation account involving the goddess Aruru.

A Seleucid-period ritual text suggests that Enūma Eliš was recited during the Akitu festival, symbolizing renewal and the triumph of order over chaos. Some scholars interpret the ritual context as political theater reinforcing royal authority.

Comparative Mythology and Biblical Parallels

Enūma Eliš shares themes with other Near Eastern myths, including the Atrahasis epic and the Anzû myth. It also parallels biblical passages in Genesis, particularly regarding primordial waters, cosmic division, and the structured sequence of creation. However, key differences remain: the Babylonian epic is polytheistic and portrays creation as emerging from divine conflict, whereas Genesis presents a monotheistic, sovereign creation by divine command.

Scholars have proposed various explanations for these similarities, including cultural transmission during the Babylonian exile, shared ancient traditions, or polemical adaptation. Some argue that Genesis intentionally responds to Mesopotamian cosmology by asserting divine transcendence over chaotic forces.