Heresy is any belief or theory, at variance with established beliefs or customs, in particular the accepted beliefs of a church or religious organization. A heretic is a proponent of such beliefs. Heresy is distinct from both apostasy, the explicit renunciation of one's religion, principles or cause, blasphemy, an impious utterance or action concerning God or sacred things; the term is used to refer to violations of important religious teachings, but is used of views opposed to any accepted ideas. It is used in particular in reference to Christianity and Islam. In certain historical Christian and Jewish cultures, among others, espousing ideas deemed heretical has been and in some cases still is met with censure ranging from excommunication to the death penalty; the term heresy, from Greek αἵρεσις meant "choice" or "thing chosen", but it came to mean the "party or school of a man's choice" and referred to that process whereby a young person would examine various philosophies to determine how to live.
The word "heresy" is used within a Christian, Jewish, or Islamic context, implies different meanings in each. The founder or leader of a heretical movement is called a heresiarch, while individuals who espouse heresy or commit heresy are known as heretics. Heresiology is the study of heresy. According to Titus 3:10 a divisive person should be warned twice before separating from him; the Greek for the phrase "divisive person" became a technical term in the early Church for a type of "heretic" who promoted dissension. In contrast correct teaching is called sound not only because it builds up the faith, but because it protects it against the corrupting influence of false teachers; the Church Fathers identified Judaism with heresy. They saw deviations from orthodox Christianity as heresies that were Jewish in spirit. Tertullian implied that it was the Jews who most inspired heresy in Christianity: "From the Jew the heretic has accepted guidance in this discussion " The use of the word "heresy" was given wide currency by Irenaeus in his 2nd century tract Contra Haereses to describe and discredit his opponents during the early centuries of the Christian community.
He described the community's beliefs and doctrines as orthodox and the Gnostics' teachings as heretical. He pointed out the concept of apostolic succession to support his arguments. Constantine the Great, who along with Licinius had decreed toleration of Christianity in the Roman Empire by what is called the "Edict of Milan", was the first Roman Emperor baptized, set precedents for policy. By Roman law the Emperor was Pontifex Maximus, the high priest of the College of Pontiffs of all recognized religions in ancient Rome. To put an end to the doctrinal debate initiated by Arius, Constantine called the first of what would afterwards be called the ecumenical councils and enforced orthodoxy by Imperial authority; the first known usage of the term in a legal context was in AD 380 by the Edict of Thessalonica of Theodosius I, which made Christianity the state church of the Roman Empire. Prior to the issuance of this edict, the Church had no state-sponsored support for any particular legal mechanism to counter what it perceived as "heresy".
By this edict the state's authority and that of the Church became somewhat overlapping. One of the outcomes of this blurring of Church and state was the sharing of state powers of legal enforcement with church authorities; this reinforcement of the Church's authority gave church leaders the power to, in effect, pronounce the death sentence upon those whom the church considered heretical. Within six years of the official criminalization of heresy by the Emperor, the first Christian heretic to be executed, was condemned in 386 by Roman secular officials for sorcery, put to death with four or five followers. However, his accusers were excommunicated both by Ambrose of Milan and Pope Siricius, who opposed Priscillian's heresy, but "believed capital punishment to be inappropriate at best and unequivocally evil"; the edict of Theodosius II provided severe punishments for those who had or spread writings of Nestorius. Those who possessed writings of Arius were sentenced to death. For some years after the Reformation, Protestant churches were known to execute those they considered heretics, including Catholics.
The last known heretic executed by sentence of the Catholic Church was Spanish schoolmaster Cayetano Ripoll in 1826. The number of people executed as heretics under the authority of the various "ecclesiastical authorities" is not known. In the Catholic Church and willful manifest heresy is considered to spiritually cut one off from the Church before excommunication is incurred; the Codex Justinianus defines "everyone, not devoted to the Catholic Church and to our Orthodox holy Faith" a heretic. The Church had always dealt harshly with strands of Christianity that it considered heretical, but before the 11th century these tended to centre on individual preachers or small localised sects, like Arianism, Donatism and Montanism; the diffusion of the Manichaean sect of Paulicians westwards gave birth to the famous 11th and 12th century heresies of Western Europe. The first one was that of Bogomils in modern-day Bosnia, a sort of sanctuary between Eastern and Western Christianity. By the 11th century, more organised groups such as the Patarini, the Dulcinians, the Waldensians and the Cathars were beginning to appear in the towns and cities of northern Italy, southern France and Flanders.
In France the Cathars gr
Capital punishment known as the death penalty, is a government-sanctioned practice whereby a person is killed by the state as a punishment for a crime. The sentence that someone be punished in such a manner is referred to as a death sentence, whereas the act of carrying out the sentence is known as an execution. Crimes that are punishable by death are known as capital crimes or capital offences, they include offences such as murder, mass murder, treason, offenses against the State, such as attempting to overthrow government, drug trafficking, war crimes, crimes against humanity and genocide, but may include a wide range of offences depending on a country. Etymologically, the term capital in this context alluded to execution by beheading. Fifty-six countries retain capital punishment, 106 countries have abolished it de jure for all crimes, eight have abolished it for ordinary crimes, 28 are abolitionist in practice. Capital punishment is a matter of active controversy in several countries and states, positions can vary within a single political ideology or cultural region.
In the European Union, Article 2 of the Charter of Fundamental Rights of the European Union prohibits the use of capital punishment. The Council of Europe, which has 47 member states, has sought to abolish the use of the death penalty by its members through Protocol 13 of the European Convention on Human Rights. However, this only affects those member states which have signed and ratified it, they do not include Armenia and Azerbaijan; the United Nations General Assembly has adopted, in 2007, 2008, 2010, 2012 and 2014, non-binding resolutions calling for a global moratorium on executions, with a view to eventual abolition. Although most nations have abolished capital punishment, over 60% of the world's population live in countries where the death penalty is retained, such as China, the United States, Pakistan, Nigeria, Egypt, Saudi Arabia, among all Islamic countries, as is maintained in Japan, South Korea and Sri Lanka. China is believed to execute more people than all other countries combined.
Execution of criminals and dissidents has been used by nearly all societies since the beginning of civilizations on Earth. Until the nineteenth century, without developed prison systems, there was no workable alternative to insure deterrence and incapacitation of criminals. In pre-modern times the executions themselves involved torture with cruel and painful methods, such as the breaking wheel, sawing, hanging and quartering, brazen bull, burning at the stake, slow slicing, boiling alive, schwedentrunk, blood eagle, scaphism; the use of formal execution extends to the beginning of recorded history. Most historical records and various primitive tribal practices indicate that the death penalty was a part of their justice system. Communal punishment for wrongdoing included compensation by the wrongdoer, corporal punishment, shunning and execution. Compensation and shunning were enough as a form of justice; the response to crimes committed by neighbouring tribes, clans or communities included a formal apology, blood feuds, tribal warfare.
A blood feud or vendetta occurs when arbitration between families or tribes fails or an arbitration system is non-existent. This form of justice was common before the emergence of an arbitration system based on state or organized religion, it may result from land disputes or a code of honour. "Acts of retaliation underscore the ability of the social collective to defend itself and demonstrate to enemies that injury to property, rights, or the person will not go unpunished." However, in practice, it is difficult to distinguish between a war of vendetta and one of conquest. In most countries that practise capital punishment, it is now reserved for murder, war crimes, treason, or as part of military justice. In some countries sexual crimes, such as rape, adultery, incest and bestiality carry the death penalty, as do religious crimes such as Hudud and Qisas crimes, such as apostasy, moharebeh, Fasad, Mofsed-e-filarz and witchcraft. In many countries that use the death penalty, drug trafficking is a capital offence.
In China, human trafficking and serious cases of corruption and financial crimes are punished by the death penalty. In militaries around the world courts-martial have imposed death sentences for offences such as cowardice, desertion and mutiny. Elaborations of tribal arbitration of feuds included peace settlements done in a religious context and compensation system. Compensation was based on the principle of substitution which might include material compensation, exchange of brides or grooms, or payment of the blood debt. Settlement rules could allow for animal blood to replace human blood, or transfers of property or blood money or in some case an offer of a person for execution; the person offered for execution did not have to be an original perpetrator of the crime because the social system was based on tribes and clans, not individuals. Blood feuds could be regulated at meetings, such as the Norsemen things. Systems deriving from blood feuds may survive alongside more advanced legal systems or be given recognition by courts.
One of the more modern refinements of the blood feud is the duel. In certain parts of the world, n
The Greek alphabet has been used to write the Greek language since the late ninth or early eighth century BC. It is derived from the earlier Phoenician alphabet, was the first alphabetic script to have distinct letters for vowels as well as consonants. In Archaic and early Classical times, the Greek alphabet existed in many different local variants, but, by the end of the fourth century BC, the Eucleidean alphabet, with twenty-four letters, ordered from alpha to omega, had become standard and it is this version, still used to write Greek today; these twenty-four letters are: Α α, Β β, Γ γ, Δ δ, Ε ε, Ζ ζ, Η η, Θ θ, Ι ι, Κ κ, Λ λ, Μ μ, Ν ν, Ξ ξ, Ο ο, Π π, Ρ ρ, Σ σ/ς, Τ τ, Υ υ, Φ φ, Χ χ, Ψ ψ, Ω ω. The Greek alphabet is the ancestor of the Cyrillic scripts. Like Latin and Cyrillic, Greek had only a single form of each letter. Sound values and conventional transcriptions for some of the letters differ between Ancient and Modern Greek usage, because the pronunciation of Greek has changed between the fifth century BC and today.
Modern and Ancient Greek use different diacritics. Apart from its use in writing the Greek language, in both its ancient and its modern forms, the Greek alphabet today serves as a source of technical symbols and labels in many domains of mathematics and other fields. In both Ancient and Modern Greek, the letters of the Greek alphabet have stable and consistent symbol-to-sound mappings, making pronunciation of words predictable. Ancient Greek spelling was near-phonemic. For a number of letters, sound values differ between Ancient and Modern Greek, because their pronunciation has followed a set of systematic phonological shifts that affected the language in its post-classical stages. Examples Notes Among consonant letters, all letters that denoted voiced plosive consonants and aspirated plosives in Ancient Greek stand for corresponding fricative sounds in Modern Greek; the correspondences are as follows: Among the vowel symbols, Modern Greek sound values reflect the radical simplification of the vowel system of post-classical Greek, merging multiple distinct vowel phonemes into a much smaller number.
This leads to several groups of vowel letters denoting identical sounds today. Modern Greek orthography remains true to the historical spellings in most of these cases; as a consequence, the spellings of words in Modern Greek are not predictable from the pronunciation alone, while the reverse mapping, from spelling to pronunciation, is regular and predictable. The following vowel letters and digraphs are involved in the mergers: Modern Greek speakers use the same, modern symbol–sound mappings in reading Greek of all historical stages. In other countries, students of Ancient Greek may use a variety of conventional approximations of the historical sound system in pronouncing Ancient Greek. Several letter combinations have special conventional sound values different from those of their single components. Among them are several digraphs of vowel letters that represented diphthongs but are now monophthongized. In addition to the four mentioned above, there is ⟨ηι, ωι⟩, ⟨ου⟩, pronounced /u/; the Ancient Greek diphthongs ⟨αυ⟩, ⟨ευ⟩ and ⟨ηυ⟩ are pronounced, in Modern Greek.
In some environments, they are devoiced to, respectively. The Modern Greek consonant combinations ⟨μπ⟩ and ⟨ντ⟩ stand for and respectively. In addition, both in Ancient and Modern Greek, the letter ⟨γ⟩, before another velar consonant, stands for the velar nasal. In analogy to ⟨μπ⟩ and ⟨ντ⟩, ⟨γκ⟩ is used to stand for. There are the combinations ⟨γχ⟩ and ⟨γξ⟩. In the polytonic orthography traditionally used for ancient Greek, the stressed vowel of each word carries one of three accent marks: either the acute accent, the grave accent, or the circumflex accent; these signs were designed to mark different forms of the phonological pitch accent in Ancient Greek. By the time their use became conventional and obligatory in Greek writing, in late antiquity, pitch accent was evolving into a single stress accent, thus the three signs have not corresponded to a phonological distinction in actual speech since. In addition to the accent marks, every word-initial vowel must carry either of two so-called "breathing marks": the rough breathing, marking an /h/ sound at the beginning of a word, or the smooth breathing, marking its absence.
The letter rho, although not a vowel carries a rough breathing in word-initial position. If a rho was geminated within a word, the first ρ always had the smooth breathing and the second the rough breathing leading to the transliteration rrh; the vowel letters ⟨α, η, ω⟩ carry an additional diacritic in certain words, the so-called iota subscript, which has the shape of a small vertical stroke or a miniature ⟨ι⟩ below the letter. This iota represents the former offglide of what were long diphthongs, ⟨ᾱι, ηι, ωι⟩, which became monophthongized during antiquity. Another diacritic used in Greek is the diaeresis; this system of diacritics was first developed by the scholar Aristophanes of Byzantium, who worked at the Musaeum in Alexandria during the third century BC. Aristophanes of Byzantium was the first to divide poems into lines, rather than writing them like prose, introduced a series of signs for textual criticism. In 1982, a new, simplif
Theology is the critical study of the nature of the divine. It is taught as an academic discipline in universities and seminaries. Theology is the study of deities or their scriptures in order to discover what they have revealed about themselves, it occupies itself with the unique content of analyzing the supernatural, but especially with epistemology, asks and seeks to answer the question of revelation. Revelation pertains to the acceptance of God, gods, or deities, as not only transcendent or above the natural world, but willing and able to interact with the natural world and, in particular, to reveal themselves to humankind. While theology has turned into a secular field, religious adherents still consider theology to be a discipline that helps them live and understand concepts such as life and love and that helps them lead lives of obedience to the deities they follow or worship. Theology is derived from the Greek theologia, which derived from Τheos, meaning "God", -logia, meaning "utterances, sayings, or oracles" which had passed into Latin as theologia and into French as théologie.
The English equivalent "theology" had evolved by 1362. The sense the word has in English depends in large part on the sense the Latin and Greek equivalents had acquired in patristic and medieval Christian usage, although the English term has now spread beyond Christian contexts. Augustine of Hippo defined the Latin equivalent, theologia, as "reasoning or discussion concerning the Deity"; the term can, however, be used for a variety of fields of study. Theology begins with the assumption that the divine exists in some form, such as in physical, mental, or social realities, that evidence for and about it may be found via personal spiritual experiences or historical records of such experiences as documented by others; the study of these assumptions is not part of theology proper but is found in the philosophy of religion, through the psychology of religion and neurotheology. Theology aims to structure and understand these experiences and concepts, to use them to derive normative prescriptions for how to live our lives.
Theologians use various forms of analysis and argument to help understand, test, defend or promote any myriad of religious topics. As in philosophy of ethics and case law, arguments assume the existence of resolved questions, develop by making analogies from them to draw new inferences in new situations; the study of theology may help a theologian more understand their own religious tradition, another religious tradition, or it may enable them to explore the nature of divinity without reference to any specific tradition. Theology may be used to propagate, reform, or justify a religious tradition or it may be used to compare, challenge, or oppose a religious tradition or world-view. Theology might help a theologian address some present situation or need through a religious tradition, or to explore possible ways of interpreting the world. Greek theologia was used with the meaning "discourse on god" in the fourth century BC by Plato in The Republic, Book ii, Ch. 18. Aristotle divided theoretical philosophy into mathematike and theologike, with the last corresponding to metaphysics, for Aristotle, included discourse on the nature of the divine.
Drawing on Greek Stoic sources, the Latin writer Varro distinguished three forms of such discourse: mythical and civil. Theologos related to theologia, appears once in some biblical manuscripts, in the heading to the Book of Revelation: apokalypsis ioannoy toy theologoy, "the revelation of John the theologos". There, the word refers not to John the "theologian" in the modern English sense of the word but—using a different sense of the root logos, meaning not "rational discourse" but "word" or "message"—one who speaks the words of God, logoi toy theoy; some Latin Christian authors, such as Tertullian and Augustine, followed Varro's threefold usage, though Augustine used the term more to mean'reasoning or discussion concerning the deity'In patristic Greek Christian sources, theologia could refer narrowly to devout and inspired knowledge of, teaching about, the essential nature of God. The Latin author Boethius, writing in the early 6th century, used theologia to denote a subdivision of philosophy as a subject of academic study, dealing with the motionless, incorporeal reality.
Boethius' definition influenced medieval Latin usage. In scholastic Latin sources, the term came to denote the rational study of the doctrines of the Christian religion, or the academic discipline which investigated the coherence and implications of the language and claims of the Bible and of the theological tradition. In the Renaissance with Florentine Platonist apologists of Dante's poetics, the distinction between "poetic theology" and "revealed" or Biblical theology serves as steppingstone for a revival of philosophy as independent of theological authority, it is in this last sense, theology as an academic discipline involving rational study of Christian teaching
Caesar is a title of imperial character. It derives from the cognomen of the Roman dictator; the change from being a familial name to a title adopted by the Roman Emperors can be dated to about AD 68/69, the so-called "Year of the Four Emperors". For political and personal reasons, Octavian chose to emphasize his relationship with Julius Caesar by styling himself "Imperator Caesar", without any of the other elements of his full name, his successor as emperor, his stepson Tiberius bore the name as a matter of course. The precedent was set: the Emperor designated his successor by adopting him and giving him the name "Caesar"; the fourth Emperor, was the first to assume the name "Caesar" upon accession, without having been adopted by the previous emperor. Claudius in turn adopted his stepson and grand-nephew Lucius Domitius Ahenobarbus, giving him the name "Caesar" in the traditional way; the first emperor to assume the position and the name without any real claim to either was the usurper Servius Sulpicius Galba, who took the imperial throne under the name "Servius Galba Imperator Caesar" following the death of the last of the Julio-Claudians, Nero, in 68.
Galba helped solidify "Caesar" as the title of the designated heir by giving it to his own adopted heir, Lucius Calpurnius Piso Frugi Licinianus. Galba's reign did not last long and he was soon deposed by Marcus Otho. Otho did not at first use the title "Caesar" and used the title "Nero" as emperor, but adopted the title "Caesar" as well. Otho was defeated by Aulus Vitellius, who acceded with the name "Aulus Vitellius Germanicus Imperator Augustus". Vitellius did not adopt the cognomen "Caesar" as part of his name and may have intended to replace it with "Germanicus". Caesar had become such an integral part of the imperial dignity that its place was restored by Titus Flavius Vespasianus, whose defeat of Vitellius in 69 put an end to the period of instability and began the Flavian dynasty. Vespasian's son, Titus Flavius Vespasianus became "Titus Flavius Caesar Vespasianus". By this point the status of "Caesar" had been regularised into that of a title given to the Emperor-designate and retained by him upon accession to the throne.
After some variation among the earliest emperors, the style of the Emperor-designate on coins was Nobilissimus Caesar "Most Noble Caesar", though Caesar on its own was used. The popularity of using the title Caesar to designate heirs-apparent increased throughout the third century. Many of the soldier emperors during the Crisis of the Third Century attempted to strengthen their legitimacy by naming heirs, including Maximinus Thrax, Philip the Arab, Trebonianus Gallus and Gallienus; some of these were promoted to the rank of Augustus within their father's lifetime, for example Philippus II. The same title would be used in the Gallic Empire, which operated autonomously from the rest of the Roman Empire from 260 to 274, with the final Gallic emperor Tetricus I appointing his heir Tetricus II Caesar and his consular colleague for 274. Despite the best efforts of these emperors, the granting of this title does not seem to have made succession in this chaotic period any more stable. All Caesars would be killed before or alongside their fathers, or at best outlive them for a matter of months, as in the case of Hostilian.
The sole Caesar to obtain the rank of Augustus and rule for some time in his own right was Gordian III, he was controlled by his court. On 1 March 293, Gaius Aurelius Valerius Diocletianus established the Tetrarchy, a system of rule by two senior Emperors and two junior sub-Emperors; the two coequal senior emperors were styled identically to previous Emperors, as Imperator Caesar NN. Pius Felix Invictus Augustus and were called the Augusti, while the two junior sub-Emperors were styled identically to previous Emperors-designate, as Nobilissimus Caesar; the junior sub-Emperors retained the title "Caesar" upon accession to the senior position. The Tetrarchy was abandoned as a system in favour of two equal, territorial emperors, the previous system of Emperors and Emperors-designate was restored, both in the Latin-speaking West and the Greek-speaking East; the title of Caesar remained in use throughout the Constantinian period, with both Constantine I and his co-emperor and rival Licinius utilising it to mark their heirs.
In the case of Constantine, this meant that by the time he died, he had four Caesars: Constantius II, Constantine II, Constans and his nephew Dalmatius, with his eldest son Crispus having been executed in mysterious circumstances earlier in his reign. In the event, Constantine would be su
Berbers, or Amazighs are an ethnic group of several nations indigenous to North Africa and in some northern parts of Western Africa. Berbers constitute the populations of Morocco, Tunisia, Mauritania, northern Mali, northern Niger, a small part of western Egypt. Berber nations are distributed over an area stretching from the Atlantic Ocean to the Siwa Oasis in Egypt and from the Mediterranean Sea to the Niger River in West Africa. Berber nations spoke the Berber language, a branch of the Afroasiatic language family. There are about 100 million Berbers in North Africa, but only some 25–30 million of them still speak the Berber language; the number of ethnic Berbers is far greater than the speakers of the Berber language, as a large part of the Berbers have lost their ancestral language and switched to other languages over the course of many decades or centuries. The majority of North Africa's population west of Egypt is believed to be Berber in ethnic origin, although due to Arabization and Islamization some ethnic Berbers identify as Arabized Berbers.
Most Berber people who speak Berber today live in Morocco, Libya, northern Mali, northern Niger. Smaller Berber-speaking populations are found in Mauritania, Burkina Faso and Egypt's Siwa town. There are large immigrant Berber communities living in France, Canada, the Netherlands, Germany and other countries of Europe; the majority of Berbers are Sunni Muslim. Although, since some Berbers have converted to Shia Islam and atheism; the Berber identity is wider than language and ethnicity and encompasses the entire history and geography of North Africa. Berbers are not an homogeneous ethnicity, they encompass a range of societies and lifestyles; the unifying forces for the Berber people may be their shared language or a collective identification with Berber heritage and history. Berbers call themselves some variant of the word i-Mazigh-en meaning "free people" or "noble men"; the name had its ancient parallel in the Roman and Greek names for Berbers such as Mazices. Some of the best known of the ancient Berbers are the Numidian king Masensen, king Yugerten, the Berber-Roman author Apuleius, Saint Augustine of Hippo, the Berber-Roman general Lusius Quietus, instrumental in defeating the major wave of Jewish revolts of 115–117 in ancient Israel.
The Berber queen Dihya, or Kahina, was a religious and political leader who led a military Berber resistance against the Arab-Muslim expansion in Northwest Africa. Kusaila was a 7th-century leader of the Berber Awerba tribe and King of the Iẓnagen confederation and resisted the Arab-Muslim invasion. Yusef U Tashfin was a Muslim king of the Berber Almoravid dynasty. Abbas Ibn Firnas was a Berber-Andalusian prolific inventor and early pioneer in aviation. Ben Bettota was a medieval Berber explorer who departed from Tanja and traveled the longest known distances of his time and chronicled his impressions of hundreds of nations and cultures; the name Berber derives from an ancient Egyptian language term meaning "outlander" or variations thereof. The exonym was adopted by the Greeks, with a similar connotation. Among its oldest written attestations, Berber appears as an ethnonym in the 1st century AD Periplus of the Erythraean Sea. Despite these early manuscripts, certain modern scholars have argued that the term only emerged around 900 AD in the writings of Arab genealogists, with Maurice Lenoir positing an 8th or 9th century date of appearance.
The English term was introduced in the 19th century. The Berbers are the Mauri cited by the Chronicle of 754 during the Umayyad conquest of Hispania, to become since the 11th century the catch-all term Moros on the charters and chronicles of the expanding Christian Iberian kingdoms to refer to the Andalusi, the north Africans, the Muslims overall. For the historian Abraham Isaac Laredo the name Amazigh could be derived from the name of the ancestor Mezeg, the translation of biblical ancestor Dedan son of Sheba in the Targum. According to Leo Africanus, Amazigh meant "free man", though this has been disputed, because there is no root of M-Z-Gh meaning "free" in modern Berber languages; this dispute, however, is based on a lack of understanding of the Berber language as "Am-" is a prefix meaning "a man, one, " Therefore, the root required to verify this endonym would be zigh, "free", which however is missing from Tamazight's lexicon, but may be related to the well attested aze "strong", Tizzit "bravery", or jeghegh "to be brave, to be courageous".
Further, it has a cognate in the Tuareg word Amajegh, meaning "noble". This term is common in Morocco among Central Atlas and Shilah speakers in 1980, but elsewhere within the Berber homeland sometimes a local, more particular term, such as Kabyle or Chaoui, is more used instead in Algeria; the Egyptians, Greeks and Byzantines mentioned various tribes with similar names living in Greater "Libya" in the areas where Berbers were found. Tribal names differ from the classical sources, but are still related to the modern Amazigh; the Meshwesh tribe among them represents the first thus identified from the field. Scholars believe it would be the same tribe called a few centuries afterwards in Greek as Mazyes by Hektaios and as Maxyes by Herodotus, while it was called after that Mazaces and Mazax in Latin sources, related to the Massylii and Masaesyli. All those names are similar and foreign renditions of the
Numidia was an ancient Berber kingdom of the Numidians, located in what is now Algeria and a smaller part of Tunisia and Libya in the Berber world, in North Africa. The polity was divided between Massylii in the east and Masaesyli in the west. During the Second Punic War, king of the Massylii, defeated Syphax of the Masaesyli to unify Numidia into one kingdom; the kingdom began as a sovereign state and alternated between being a Roman province and a Roman client state. It was bordered by Atlantic ocean to the west, Africa Proconsularis to the east, the Mediterranean Sea to the north, the Sahara Desert to the south, it is considered to be one of the first major states in the history of the Berber world. The Greek historians referred to these peoples as "Νομάδες", which by Latin interpretation became "Numidae". Historian Gabriel Camps, disputes this claim, favoring instead an African origin for the term; the name appears first in Polybius to indicate the peoples and territory west of Carthage including the entire north of Algeria as far as the river Mulucha, about 160 kilometres west of Oran.
The Numidians were composed of two great tribal groups: the Massylii in eastern Numidia, the Masaesyli in the west. During the first part of the Second Punic War, the eastern Massylii, under their king Gala, were allied with Carthage, while the western Masaesyli, under king Syphax, were allied with Rome. However, in 206 BC, the new king of the eastern Massylii, allied himself with Rome, Syphax of the Masaesyli switched his allegiance to the Carthaginian side. At the end of the war, the victorious Romans gave all of Numidia to Masinissa of the Massylii. At the time of his death in 148 BC, Masinissa's territory extended from Mauretania to the boundary of the Carthaginian territory, southeast as far as Cyrenaica, so that Numidia surrounded Carthage except towards the sea. After the death of the long-lived Masinissa around 148 BC, he was succeeded by his son Micipsa; when Micipsa died in 118 BC, he was succeeded jointly by his two sons Hiempsal I and Adherbal and Masinissa's illegitimate grandson, Jugurtha, of Ancient Libyan origin, popular among the Numidians.
Hiempsal and Jugurtha quarrelled after the death of Micipsa. Jugurtha had Hiempsal killed. By 112 BC, Jugurtha resumed his war with Adherbal, he incurred the wrath of Rome in the process by killing some Roman businessmen who were aiding Adherbal. After a brief war with Rome, Jugurtha surrendered and received a favourable peace treaty, which raised suspicions of bribery once more; the local Roman commander was summoned to Rome to face corruption charges brought by his political rival Gaius Memmius. Jugurtha was forced to come to Rome to testify against the Roman commander, where he was discredited once his violent and ruthless past became known, after he had been suspected of murdering a Numidian rival. War broke out between Numidia and the Roman Republic and several legions were dispatched to North Africa under the command of the Consul Quintus Caecilius Metellus Numidicus; the war dragged out into a long and endless campaign as the Romans tried to defeat Jugurtha decisively. Frustrated at the apparent lack of action, Metellus' lieutenant Gaius Marius returned to Rome to seek election as Consul.
Marius was elected, returned to Numidia to take control of the war. He sent his Quaestor Lucius Cornelius Sulla to neighbouring Mauretania in order to eliminate their support for Jugurtha. With the help of Bocchus I of Mauretania, Sulla captured Jugurtha and brought the war to a conclusive end. Jugurtha was placed in the Tullianum. Jugurtha was executed by the Romans in 104 BC, after being paraded through the streets in Gaius Marius' Triumph. After the death of Jugurtha, the far west of Numidia was added to the lands of Bocchus I, king of Mauretania. A rump kingdom continued to be governed by native princes, it appears that on the death of King Gauda in 88 BC, the kingdom was divided into a larger eastern kingdom and a smaller western kingdom. The kings of the east minted coins, while no known coins of the western kings survive; the western kings may have been vassals of the eastern. The civil war between Caesar and Pompey brought an end to independent Numidia in 46 BC; the western kingdom between the Sava and Ampsaga rivers passed to Bocchus II, while the eastern kingdom became a Roman province.
The remainder of the western kingdom plus the city of Cirta, which may have belonged to either kingdom, became an autonomous principality under Publius Sittius. Between 44 and 40 BC, the old western kingdom was once again under a Numidian king, who killed Sittius and took his place, he was himself killed. After the death of Arabio, Numidia became the Roman province of Africa Nova except for a brief period when Augustus restored Juba II as a client king. Eastern Numidia was annexed in 46 BC to create Africa Nova. Western Numidia was annexed after the death of its last king, Arabio, in 40 BC, the two provinces were united with Tripolitana by Emperor Augustus, to create Africa Proconsularis. In AD 40, the western portion of Africa Proconsularis, including its legionary garrison, was placed under an imperial legatus, in effect became a separate province of Numidia, though the