The terms anno Domini and before Christ are used to label or number years in the Julian and Gregorian calendars. The term anno Domini is Medieval Latin and means "in the year of the Lord", but is presented using "our Lord" instead of "the Lord", taken from the full original phrase "anno Domini nostri Jesu Christi", which translates to "in the year of our Lord Jesus Christ"; this calendar era is based on the traditionally reckoned year of the conception or birth of Jesus of Nazareth, with AD counting years from the start of this epoch, BC denoting years before the start of the era. There is no year zero in this scheme, so the year AD 1 follows the year 1 BC; this dating system was devised in 525 by Dionysius Exiguus of Scythia Minor, but was not used until after 800. The Gregorian calendar is the most used calendar in the world today. For decades, it has been the unofficial global standard, adopted in the pragmatic interests of international communication and commercial integration, recognized by international institutions such as the United Nations.
Traditionally, English followed Latin usage by placing the "AD" abbreviation before the year number. However, BC is placed after the year number, which preserves syntactic order; the abbreviation is widely used after the number of a century or millennium, as in "fourth century AD" or "second millennium AD". Because BC is the English abbreviation for Before Christ, it is sometimes incorrectly concluded that AD means After Death, i.e. after the death of Jesus. However, this would mean that the approximate 33 years associated with the life of Jesus would neither be included in the BC nor the AD time scales. Terminology, viewed by some as being more neutral and inclusive of non-Christian people is to call this the Current or Common Era, with the preceding years referred to as Before the Common or Current Era. Astronomical year numbering and ISO 8601 avoid words or abbreviations related to Christianity, but use the same numbers for AD years; the Anno Domini dating system was devised in 525 by Dionysius Exiguus to enumerate the years in his Easter table.
His system was to replace the Diocletian era, used in an old Easter table because he did not wish to continue the memory of a tyrant who persecuted Christians. The last year of the old table, Diocletian 247, was followed by the first year of his table, AD 532; when he devised his table, Julian calendar years were identified by naming the consuls who held office that year—he himself stated that the "present year" was "the consulship of Probus Junior", 525 years "since the incarnation of our Lord Jesus Christ". Thus Dionysius implied that Jesus' incarnation occurred 525 years earlier, without stating the specific year during which his birth or conception occurred. "However, nowhere in his exposition of his table does Dionysius relate his epoch to any other dating system, whether consulate, year of the world, or regnal year of Augustus. Among the sources of confusion are: In modern times, incarnation is synonymous with the conception, but some ancient writers, such as Bede, considered incarnation to be synonymous with the Nativity.
The civil or consular year began on 1 January but the Diocletian year began on 29 August. There were inaccuracies in the lists of consuls. There were confused summations of emperors' regnal years, it is not known. Two major theories are that Dionysius based his calculation on the Gospel of Luke, which states that Jesus was "about thirty years old" shortly after "the fifteenth year of the reign of Tiberius Caesar", hence subtracted thirty years from that date, or that Dionysius counted back 532 years from the first year of his new table, it has been speculated by Georges Declercq that Dionysius' desire to replace Diocletian years with a calendar based on the incarnation of Christ was intended to prevent people from believing the imminent end of the world. At the time, it was believed by some that the resurrection of the dead and end of the world would occur 500 years after the birth of Jesus; the old Anno Mundi calendar theoretically commenced with the creation of the world based on information in the Old Testament.
It was believed that, based on the Anno Mundi calendar, Jesus was born in the year 5500 with the year 6000 of the Anno Mundi calendar marking the end of the world. Anno Mundi 6000 was thus equated with the resurrection and the end of the world but this date had passed in the time of Dionysius; the Anglo-Saxon historian the Venerable Bede, familiar with the work of Dionysius Exiguus, used Anno Domini dating in his Ecclesiastical History of the English People, completed in 731. In this same history, he used another Latin term, ante vero incarnationis dominicae tempus anno sexagesimo, equivalent to the English "before Christ", to identify years before the first year of this era. Both Dionysius and Bede regarded Anno Domini as beginning at the incarnation of Jesus, but "the distinction between Incarnation and Nativity was not drawn until the late 9th century, when in some places the Incarnation epoch was identified with Christ's conception, i.e. the Annunciation on March 25". On the continent of Europe, Anno
The 3rd century was the period from 201 to 300 A. D. or C. E. In this century, the Roman Empire saw a crisis, starting with the assassination of the Roman Emperor Severus Alexander in 235, plunging the empire into a period of economic troubles, barbarian incursions, political upheavals, civil wars, the split of the Roman Empire through the Gallic Empire in the west and the Palmyrene Empire in the east, which all together threatened to destroy the Roman Empire in its entirety, but the reconquests of the seceded territories by Emperor Aurelian and the stabilization period under Emperor Diocletian due to the administrative strengthening of the empire caused an end to the crisis by 284; this crisis would mark the beginning of Late Antiquity. In Persia, the Parthian Empire was succeeded by the Sassanid Empire in 224 after Ardashir I defeated and killed Artabanus V during the Battle of Hormozdgan; the Sassanids went on to subjugate many of the western portions of the declining Kushan Empire. In China, the chaos, raging since 189 would continue to persist with the decisive defeat of Cao Cao at the Battle of Red Cliffs in 208, which would end the hopes of unification and lead to the tripartite division of China into three main empires.
In India, the Gupta Empire was on the rise towards the end of the century. Korea was ruled by the Three Kingdoms of Korea. Japan entered the Kofun period; the Xiongnu formed the Tiefu state under Liu Qubei. The Southeast Asian mainland was dominated by Funan. At about this time in Sub-Saharan Africa, the Bantu expansion reached Southern Africa. In Pre-Columbian America, the Adena culture of the Ohio River valley declined in favor of the Hopewell culture; the Maya civilization entered its Classic Era. After the death of Commodus in the late previous century the Roman Empire was plunged into a civil war; when the dust settled, Septimius Severus emerged as emperor. Unlike previous emperors, he used the army to back his authority, paid them well to do so; the regime he created is known as the Military Monarchy as a result. The system fell apart in the 230s, giving way to a fifty-year period known as the Military Anarchy or the Crisis of the Third Century, following the assassination of the 28-year-old emperor Severus Alexander, where no fewer than twenty emperors held the reins of power, most for only a few months.
The majority of these men were assassinated, or killed in battle, the empire collapsed under the weight of the political upheaval, as well as the growing Persian threat in the east. Under its new Sassanid rulers, Persia had grown into a rival superpower, the Romans would have to make drastic reforms in order to better prepare their state for a confrontation; these reforms were realized late in the century under the reign of Diocletian, one of them being to divide the empire into an eastern and western half, have a separate ruler for each. Early 3rd century – Burial in catacombs becomes common place. 208: the Chinese naval Battle of Red Cliffs occurs. 211 – 217: Caracalla, Roman Emperor. 212: Constitutio Antoniniana grants citizenship to all free Roman men. 212 – 217: Baths of Caracalla. 220: The Han Dynasty comes to an end with establishment of the Three Kingdoms in ancient China. 220 – 280: The Three Kingdoms period. 222 – 235: Alexander Severus, Roman Emperor. 224: Ardashir I of the Sassanid dynasty conquers the Parthian empire at the Battle of Hormozdgān.
230 – 232: Sassanid dynasty of Persia launches a war to reconquer lost lands in the Roman east. 234: Zhuge Liang dies of illness at the standoff of Wuzhang Plains. 235 – 284: Crisis of the Third Century shakes Roman Empire. 241: The Kingdom of Araba dissolved after the Fall of Hatra to Persia 244: Battle of Xingshi in China. 250 – 538: Kofun era, the first part of the Kofun period in Japan. 258: Valerian's massacre of Christians. 260: Roman Emperor Valerian I is taken captive by Shapur I of Persia. 263: Cao Wei conquers the Shu Han Kingdom. 266: The Jin Dynasty is founded after the overthrow of the Cao Wei Dynasty by Sima Yan. 280: The Jin Dynasty reunites China under one empire after the conquest of Eastern Wu. 284 – 305: Diocletian, Roman Emperor. 291 – 306: The War of the Eight Princes, a civil war by the Sima Clan in China. Sarnath becomes a center of Buddhist arts in India. Diffusion of maize as a food crop from Mexico into North America begins; the Kingdom of Funan reaches its zenith. The Goths move from Gothiscandza to Ukraine.
Menorahs and Ark of the Covenant, wall painting in a Jewish catacomb, Villa Torlonia, are made. The Coptic period begins. Siddhartha in the Palace, detail of a relief from Nagarjunakonda, Andhra Pradesh, India, is made. Andhra period; the artwork is now kept at New Delhi. Jonah Swallowed and Jonah Cast Up, two statuettes of a group from the eastern Mediterranean Asia Minor, are made. Now kept at The Cleveland Museum of Art; the Magerius Mosaic is made. Late 3rd century-early 4th century – Good Shepherd and Story of Jonah, painted ceiling of the Catacombs of Marcellinus and Peter in Rome, is made. Ardashir I, founder of the Sasanid Empire Artabanus V, last ruler of the Parthian Empire Aurelian, Roman emperor Clement of Alexandria, Christian head of Catechetical School of Alexandria Cao Ca
The Visigoths were the western branches of the nomadic tribes of Germanic peoples referred to collectively as the Goths. These tribes flourished and spread throughout the late Roman Empire in Late Antiquity, or what is known as the Migration Period; the Visigoths emerged from earlier Gothic groups who had invaded the Roman Empire beginning in 376 and had defeated the Romans at the Battle of Adrianople in 378. Relations between the Romans and the Visigoths were variable, alternately warring with one another and making treaties when convenient; the Visigoths invaded Italy under Alaric I and sacked Rome in 410. After the Visigoths sacked Rome, they began settling down, first in southern Gaul and in Hispania, where they founded the Visigothic Kingdom and maintained a presence from the 5th to the 8th centuries AD; the Visigoths first settled in southern Gaul as foederati to the Romans – a relationship established in 418. However, they soon fell out with their Roman hosts and established their own kingdom with its capital at Toulouse.
They next extended their authority into Hispania at the expense of the Vandals. In 507, their rule in Gaul was ended by the Franks under Clovis I, who defeated them in the Battle of Vouillé. After that, the Visigoth kingdom was limited to Hispania, they never again held territory north of the Pyrenees other than Septimania. A small, elite group of Visigoths came to dominate the governance of that region at the expense of those who had ruled there in the Byzantine province of Spania and the Kingdom of the Suebi. In or around 589, the Visigoths under Reccared I converted from Arianism to Nicene Christianity adopting the culture of their Hispano-Roman subjects, their legal code, the Visigothic Code abolished the longstanding practice of applying different laws for Romans and Visigoths. Once legal distinctions were no longer being made between Romani and Gothi, they became known collectively as Hispani. In the century that followed, the region was dominated by the Councils of the episcopacy. In 711 or 712, an invading force of Arabs and Berbers defeated the Visigoths in the Battle of Guadalete.
Their king and many members of their governing elite were killed, their kingdom collapsed. During their governance of Hispania, the Visigoths built several churches, they left many artifacts, which have been discovered in increasing numbers by archaeologists in recent times. The Treasure of Guarrazar of votive crowns and crosses is the most spectacular, they founded the only new cities in western Europe from the fall of the Western half of the Roman Empire until the rise of the Carolingian dynasty. Many Visigothic names are still in use in modern Portuguese, their most notable legacy, was the Visigothic Code, which served, among other things, as the basis for court procedure in most of Christian Iberia until the Late Middle Ages, centuries after the demise of the kingdom. Contemporaneous references to the Gothic tribes use the terms "Vesi", "Ostrogothi", "Thervingi", "Greuthungi". Most scholars have concluded that the terms "Vesi" and "Tervingi" were both used to refer to one particular tribe, while the terms "Ostrogothi" and "Greuthungi" were used to refer to another.
Herwig Wolfram points out that while primary sources list all four names, whenever they mention two different tribes, they always refer either to "the Vesi and the Ostrogothi" or to "the Tervingi and the Greuthungi", they never pair them up in any other combination. This conclusion is supported by Jordanes, who identified the Visigoth kings from Alaric I to Alaric II as the heirs of the 4th century Tervingian king Athanaric, the Ostrogoth kings from Theoderic the Great to Theodahad as the heirs of the Greuthungi king Ermanaric. In addition, the Notitia Dignitatum equates the Vesi with the Tervingi in a reference to the years 388–391; the earliest sources for each of the four names are contemporaneous. The first recorded reference to "the Tervingi" is in a eulogy of the emperor Maximian, delivered in or shortly after 291 and traditionally ascribed to Claudius Mamertinus, it says that the "Tervingi, another division of the Goths", joined with the Taifali to attack the Vandals and Gepidae. The first recorded reference to "the Greuthungi" is by Ammianus Marcellinus, writing no earlier than 392 and later than 395, recounting the words of a Tervingian chieftain, attested as early as 376.
The first known use of the term "Ostrogoths" is in a document dated September 392 from Milan. Wolfram notes that "Vesi" and "Ostrogothi" were terms each tribe used to boastfully describe itself and argues that "Tervingi" and "Greuthungi" were geographical identifiers each tribe used to describe the other; this would explain why the latter terms dropped out of use shortly after 400, when the Goths were displaced by the Hunnic invasions. As an example of this geographical naming practice, Wolfram cites an account by Zosimus of a group of people living north of the Danube who called themselves "the Scythians" but were called "the Greutungi" by members of a different tribe living
Vetus Latina known as Vetus Itala, Itala and Old Italic, is the collective name given to the Latin translations of biblical texts that existed before the Vulgate, the Latin translation produced by Jerome in the late 4th century. The Vetus Latina translations continued to be used alongside the Vulgate, but the Vulgate became the standard Latin Bible used by the Catholic Church after the Council of Trent affirmed the Vulgate translation as authoritative for the text of Scripture. However, the Vetus Latina texts survive in some parts of the liturgy; as the English translation of Vetus Latina is "Old Latin", they are sometimes referred to as the Old Latin Bible, although they are written in the form of Latin known as Late Latin, not that known as Old Latin. The Vetus Latina manuscripts that are preserved today are dated from AD 350 to the 13th century. There is no single "Vetus Latina" Bible. Instead, Vetus Latina is a collection of biblical manuscript texts that are Latin translations of Septuagint and New Testament passages that preceded Jerome's Vulgate.
After comparing readings for Luke 24:4–5 in Vetus Latina manuscripts, Bruce Metzger counted "at least 27 variant readings in Vetus Latina manuscripts that have survived" for this passage alone. To these witnesses of previous translations, many scholars add quotations of biblical passages that appear in the works of the Latin Fathers, some of which share readings with certain groups of manuscripts; as such, many of the Vetus Latina "versions" were not promulgated in their own right as translations of the Bible to be used in the whole Church. There are some Vetus Latina texts that seem to have aspired to currency. Other biblical passages, are extant only in excerpts or fragments; the language of Vetus Latina translations is uneven in quality, as Augustine of Hippo lamented in De Doctrina Christiana. Grammatical solecisms abound; the various Vetus Latina translations reflect the various versions of the Septuagint circulating, with the African manuscripts preserving readings of the Western text-type, while readings in the European manuscripts are closer to the Byzantine text-type.
Many grammatical idiosyncrasies come from the use of Vulgar Latin grammatical forms in the text. When Jerome undertook the revision of Latin translations of Old Testament texts in the late 4th century, he checked the Septuagint and Vetus Latina translations against the Hebrew texts that were available, he broke with church tradition and translated most of the Old Testament of his Vulgate from Hebrew sources rather than from the Greek Septuagint. His choice was criticized by Augustine, his contemporary. While on the one hand he argued for the superiority of the Hebrew texts in correcting the Septuagint on both philological and theological grounds, on the other, in the context of accusations of heresy against him, Jerome would acknowledge the Septuagint texts as well. Jerome's Vulgate offered a single, stylistically consistent Latin text translated from the original tongues, the Vetus Latina translations fell out of use. Jerome, in a letter, complains that his new version was disliked by Christians who were familiar with the phrasing of the old translations.
However, as copies of the complete Bible were infrequently found, Vetus Latina translations of various books were copied into manuscripts alongside Vulgate translations exchanging readings. Vetus Latina translations of single books continued to be found in manuscripts as late as the 13th century. However, the Vulgate displaced the Vetus Latina as the standard Latin translation of the Bible to be used by the Catholic church after the Council of Trent. Below are some comparisons of the Vetus Latina with text from critical editions of the Vulgate; the following comparison is of Luke 6:1–4, taken from the Vetus Latina text in the Codex Bezae: The Vulgate text survives in places in the liturgy, such as the following verse well known from Christmas carols, Luke 2:14, whilst the Vetus Latina is closer to the Byzantine tradition: The Vetus Latina text means, "Glory to God among the high, peace to men of good will on earth". The Vulgate text means "Glory to God among the most high and peace among men of good will on earth".
The most well known difference between the Vetus Latina and the Vulgate is in the Pater Noster, where the phrase from the Vetus Latina, quotidianum panem, "daily bread", becomes supersubstantialem panem, "supersubstantial bread" in the Vulgate. Latin Psalters List of New Testament Latin manuscripts The Vetus Latina Institut, Beuron/Germany Vetus Latina – Resources for the study of the Old Latin Bible Vetus Latina Iohannes – An electronic edition of the manuscripts of John The old Latin Acts of the Apostles – About the edition of the Latin versions of the Books of Acts Tanakh.info – Polyglot of the Tanakh featuring the text of Old Latin version of the Old Testament with a new English translation
A biblical canon or canon of scripture is a set of texts which a particular religious community regards as authoritative scripture. The English word "canon" comes from the Greek κανών, meaning "rule" or "measuring stick". Christians became the first to use the term in reference to scripture, but Eugene Ulrich regards the idea as Jewish. Most of the canons listed below are considered by adherents "closed", reflecting a belief that public revelation has ended and thus some person or persons can gather approved inspired texts into a complete and authoritative canon, which scholar Bruce Metzger defines as "an authoritative collection of books". In contrast, an "open canon", which permits the addition of books through the process of continuous revelation, Metzger defines as "a collection of authoritative books"; these canons have developed through debate and agreement on the part of the religious authorities of their respective faiths and denominations. Believers consider canonical books as inspired by God or as expressive of the authoritative history of the relationship between God and his people.
Some books, such as the Jewish-Christian gospels, have been excluded from various canons altogether, but many disputed books—considered non-canonical or apocryphal by some—are considered to be Biblical apocrypha or deuterocanonical or canonical by others. Differences exist between the Jewish Tanakh and Christian biblical canons, although the Jewish Tanakh did form the basis for the Christian Old Testament, between the canons of different Christian denominations. In some cases where varying strata of scriptural inspiration have accumulated, it becomes prudent to discuss texts that only have an elevated status within a particular tradition; this becomes more complex when considering the open canons of the various Latter Day Saint sects—which are viewed as divergent from biblical Christianity —and the scriptural revelations purportedly given to several leaders over the years within that movement. Rabbinic Judaism recognizes the twenty-four books of the Masoretic Text called the Tanakh or Hebrew Bible.
Evidence suggests that the process of canonization occurred between 200 BC and 200 AD, a popular position is that the Torah was canonized c. 400 BC, the Prophets c. 200 BC, the Writings c. 100 AD at a hypothetical Council of Jamnia—however, this position is criticised by modern scholars. According to Marc Zvi Brettler, the Jewish scriptures outside the Torah and the Prophets were fluid, different groups seeing authority in different books; the book of Deuteronomy includes a prohibition against adding or subtracting which might apply to the book itself or to the instruction received by Moses on Mt. Sinai; the book of 2 Maccabees, itself not a part of the Jewish canon, describes Nehemiah as having "founded a library and collected books about the kings and prophets, the writings of David, letters of kings about votive offerings". The Book of Nehemiah suggests that the priest-scribe Ezra brought the Torah back from Babylon to Jerusalem and the Second Temple around the same time period. Both I and II Maccabees suggest that Judas Maccabeus collected sacred books, indeed some scholars argue that the Jewish canon was fixed by the Hasmonean dynasty.
However, these primary sources do not suggest. The Great Assembly known as the Great Synagogue, according to Jewish tradition, an assembly of 120 scribes and prophets, in the period from the end of the Biblical prophets to the time of the development of Rabbinic Judaism, marking a transition from an era of prophets to an era of Rabbis, they lived in a period of about two centuries ending c. 70 AD. Among the developments in Judaism that are attributed to them are the fixing of the Jewish Biblical canon, including the books of Ezekiel, Daniel and the Twelve Minor Prophets. In addition to the Tanakh, mainstream Rabbinic Judaism considers the Talmud to be another central, authoritative text, it takes the form of a record of rabbinic discussions pertaining to Jewish law, philosophy and history. The Talmud has two components: the first written compendium of Judaism's oral Law. There are numerous citations of Sirach within the Talmud though the book was not accepted into the Hebrew canon; the Talmud is the basis for all codes of rabbinic law and is quoted in other rabbinic literature.
Certain groups of Jews, such as the Karaites, do not accept the oral Law as it is codified in the Talmud and only consider the Tanakh to be authoritative. Ethiopian Jews—also known as Beta Israel —possess a canon of scripture, distinct from Rabbinic Judaism. Mäṣḥafä Kedus is the name for the religious literature of these Jews, written in Ge'ez, their holiest book, the Orit, consists of the Pentateuch, as well as Joshua and Ruth. The rest of th
The Danube is Europe's second longest river, after the Volga. It is located in Eastern Europe; the Danube was once a long-standing frontier of the Roman Empire, today flows through 10 countries, more than any other river in the world. Originating in Germany, the Danube flows southeast for 2,850 km, passing through or bordering Austria, Hungary, Serbia, Bulgaria and Ukraine before draining into the Black Sea, its drainage basin extends into nine more countries. The Danube river basin is home to fish species such as pike, huchen, Wels catfish and tench, it is home to a large diversity of carp and sturgeon, as well as salmon and trout. A few species of euryhaline fish, such as European seabass and eel, inhabit the Danube Delta and the lower portion of the river. Since ancient times, the Danube has become a traditional trade route in Europe, nowadays 2,415 km of its total length being navigable; the river is an important source of energy and drinking water. Danube is an Old European river name derived from a Proto-Indo-European *dānu.
Other river names from the same root include the Dunaj, Dzvina/Daugava, Donets, Dniestr, Dysna and Tuoni. In Rigvedic Sanskrit, dānu means "fluid, drop", in Avestan, the same word means "river". In the Rigveda, Dānu once appears as the mother of Vrtra, "a dragon blocking the course of the rivers"; the Finnish word for Danube is Tonava, most derived from the word for the river in Swedish and German, Donau. Its Sámi name Deatnu means "Great River", it is possible that dānu in Scythian as in Avestan was a generic word for "river": Dnieper and Dniestr, from Danapris and Danastius, are presumed to continue Scythian *dānu apara "far river" and *dānu nazdya- "near river", respectively. The river was known to the ancient Greeks as the Istros a borrowing from a Daco-Thracian name meaning "strong, swift", from a root also encountered in the ancient name of the Dniester and akin to Iranic turos “swift” and Sanskrit iṣiras "swift", from the PIE *isro-, *sreu “to flow”. In the Middle Ages, the Greek Tiras was borrowed into Italian as Tyrlo and into Turkic languages as Tyrla, the latter further borrowed into Romanian as a regionalism.
The Thraco-Phrygian name was Matoas, "the bringer of luck". In Latin, the Danube was variously known as Ister; the Latin name is masculine, except Slovenian. The German Donau is feminine, as it has been re-interpreted as containing the suffix -ouwe "wetland". Romanian differs from other surrounding languages in designating the river with a feminine term, Dunărea; this form was not inherited from Latin. To explain the loss of the Latin name, scholars who suppose that Romanian developed near the large river propose that the Romanian name descends from a hypotetical Thracian *Donaris that shares the same PIE root with the Iranic don-/dan-, with the suffix -aris encountered in the ancient name of the Ialomița River, in the unidentified Miliare river mentioned by Jordanes in his Getica. Gábor Vékony says that this hypothesis is not plausible, because the Greeks borrowed the Istros form from the native Thracians, he proposes. The modern languages spoken in the Danube basin all use names related to Dānuvius: German: Donau.
Dunav. Dunai. Classified as an international waterway, it originates in the town of Donaueschingen, in the Black Forest of Germany, at the confluence of the rivers Brigach and Breg; the Danube flows southeast for about 2,730 km, passing through four capital cities before emptying into the Black Sea via the Danube Delta in Romania and Ukraine. Once a long-standing frontier of the Roman Empire, the river passes through or touches the borders of 10 countries: Romania, Serbia, Germany, Slovakia, Croatia and Moldova, its drainage basin extends into nine more. In addition to the bordering countries, the drainage basin includes parts of nine more countries: Bosnia and Herzegovina, the Czech Republic, Montenegro, Italy, North Macedonia and Albania, its total drainage basin is 801,463 km2. The highest point of the drainage basin is the summit of Piz Bernina at the Italy–Switzerland border, at 4,049 metres; the land drained by the Danube extends into many other countries. Many Danubian tributaries are important rivers in their own right, navigable by barges and other shallow-draught boats.
From its source to its outlet into the Black Sea, its main tribu
The Vulgate is a late-4th-century Latin translation of the Bible that became the Catholic Church's promulgated Latin version of the Bible during the 16th century. The translation was the work of Jerome, who in 382 had been commissioned by Pope Damasus I to revise the Vetus Latina Gospels in use by the Roman Church. Jerome, on his own initiative, extended this work of revision and translation to include most of the books of the Bible, once published, the new version was adopted and eclipsed the Vetus Latina; the Catholic Church affirmed the Vulgate as its official Latin Bible at the Council of Trent, though there was no authoritative edition at that time. The Clementine edition of the Vulgate of 1592 became the standard Bible text of the Roman Rite of the Catholic Church and remained so until 1979 when the Nova Vulgata was promulgated; the Vulgate has a compound text, not the work of Jerome. While Jerome revised all the Gospels of the Vetus Latina from the Greek, it is unknown who revised the rest of the New Testament.
Several unrevised books of the Vetus Latina Old Testament commonly became included in the Vulgate. Medieval Vulgate Bibles might further include the Prayer of Manasses, 4 Esdras, the Epistle to the Laodiceans and Psalm 151. Jerome himself translated all books of the Jewish Bible from Hebrew; the Vulgate's components include: Independent translation from the Hebrew by Jerome: the books of the Hebrew Bible, including a translation of the Psalms from the Hebrew, found in early medieval Vulgate manuscripts but is supplanted by Jerome's Gallican version in bibles. This was completed in 405. Free translation from a secondary Aramaic version by Jerome: Tobias and Judith. Translation from the Greek of Theodotion by Jerome: The three additions to the Book of Daniel; the Song of the Three Children was retained within the narrative of Daniel, Susanna was moved by Jerome from before the beginning of Daniel to the end of the book along with Bel and the Dragon. These additions he marked with an obelus to distinguish them from the canonical text.
Translation from the Common Septuagint by Jerome: the Additions to Esther. Jerome gathered all these additions together at the end of the Book of Esther, marking them with an obelus. Translation from the Hexaplar Septuagint by Jerome: his Gallican version of the Book of Psalms. Jerome's Hexaplaric revisions of other books of Old Testament continued to circulate in Italy for several centuries, but only Job and fragments of other books survive. Revision of the Old Latin by Jerome: the Gospels, corrected with reference to the best Greek manuscripts Jerome considered available. Revision of the Old Latin: the Roman Psalter including Psalm 151, undertaken prior to Jerome but continuing in liturgical use, included in many medieval Vulgate Old Testaments and liturgical psalters. Revision of the Old Latin by a person or persons unknown, contemporary with Jerome: Acts, Pauline epistles, Catholic epistles and the Apocalypse. Old Latin, wholly unrevised: Epistle to the Laodiceans, Prayer of Manasses, 4 Esdras, Ecclesiasticus, 1 and 2 Maccabees.
The Book of Baruch and the Letter of Jeremiah were excluded by Jerome as non-canonical, but sporadically re-admitted into the Vulgate tradition from the Additions to the Book of Jeremiah of the Old Latin from the 9th century onwards. Independent translation, distinct from the Old Latin, he had been commissioned by Damasus I in 382 to revise the Old Latin text of the four Gospels from the best Greek texts. By the time of Damasus' death in 384, Jerome had completed this task, together with a more cursory revision from the Greek Common Septuagint of the Old Latin text of the Psalms in the Roman Psalter, a version which he disowned and is now lost. How much of the rest of the New Testament he revised is difficult to judge today, but none of his work survived in the Vulgate text of these books; the revised text of the New Testament outside the Gospels is the work of one or more other scholars. This unknown reviser worked more than Jerome had done using older Greek manuscript sources of Alexandrian text-type, had published a complete revised New Testament text by 410 at the latest, when Pelagius quoted from it in his commentary on the letters of Paul.
In 385, Jerome was forced out of Rome and settled in Bethlehem. There he was able to use a surviving manuscript of the Hexapla from the nearby Theological Library of Caesarea Maritima, a column