Nationalism is a political and economic ideology and movement characterized by the promotion of the interests of a particular nation with the aim of gaining and maintaining the nation's sovereignty over its homeland. Nationalism holds that each nation should govern itself, free from outside interference, that a nation is a natural and ideal basis for a polity, that the nation is the only rightful source of political power, it further aims to build and maintain a single national identity—based on shared social characteristics such as culture, religion and belief in a shared singular history—and to promote national unity or solidarity. Nationalism, seeks to preserve and foster a nation's traditional culture, cultural revivals have been associated with nationalist movements, it encourages pride in national achievements, is linked to patriotism. Nationalism is combined with other ideologies, such as conservatism or socialism for example. Nationalism as an ideology is modern. Throughout history, people have had an attachment to their kin group and traditions, to territorial authorities and to their homeland, but nationalism did not become a widely-recognized concept until the 18th century.
There are three paradigms for understanding the origins and basis of nationalism. Primordialism proposes that there have always been nations and that nationalism is a natural phenomenon. Ethnosymbolism explains nationalism as a dynamic, evolutionary phenomenon and stresses the importance of symbols and traditions in the development of nations and nationalism. Modernism proposes that nationalism is a recent social phenomenon that needs the socio-economic structures of modern society to exist. There are various definitions of a "nation", which leads to different strands of nationalism. Ethnic nationalism defines the nation in terms of shared ethnicity and culture, while civic nationalism defines the nation in terms of shared citizenship and institutions, is linked to constitutional patriotism; the adoption of national identity in terms of historical development has been a response by influential groups unsatisfied with traditional identities due to mismatch between their defined social order and the experience of that social order by its members, resulting in an anomie that nationalists seek to resolve.
This anomie results in a society reinterpreting identity, retaining elements deemed acceptable and removing elements deemed unacceptable, to create a unified community. This development may be the result of internal structural issues or the result of resentment by an existing group or groups towards other communities foreign powers that are controlling them. National symbols and flags, national anthems, national languages, national myths and other symbols of national identity are important in nationalism. In practice, nationalism can be seen as positive or negative depending on context and individual outlook. Nationalism has been an important driver in independence movements, such as the Greek Revolution, the Irish Revolution, the Zionist movement that created modern Israel, the dissolution of the Soviet Union. Conversely, radical nationalism combined with racial hatred was a key factor in the Holocaust perpetrated by Nazi Germany. More nationalism was an important driver of the controversial annexation of Crimea by Russia.
The terminological use of'nations','sovereignty' and associated concepts was refined with the writing by Hugo Grotius of De Jure Belli ac Pacis in the early 17th century. Living in the times of the Eighty Years' War between Spain and the Netherlands and the Thirty Years' War between Catholic and Protestant European nations, it is not surprising that Grotius was concerned with matters of conflicts between nations in the context of oppositions stemming from religious differences; the word nation was usefully applied before 1800 in Europe to refer to the inhabitants of a country as well as to collective identities that could include shared history, language, political rights and traditions, in a sense more akin to the modern conception. Nationalism as derived from the noun designating'nations' is a newer word, it became important in the 19th century. The term became negative in its connotations after 1914. Glenda Sluga notes that "The twentieth century, a time of profound disillusionment with nationalism, was the great age of globalism."
Nationalism has been a recurring facet of civilizations since ancient times, though the modern sense of national political autonomy and self-determination was formalized in the late 18th century. Examples of nationalist movements can be found throughout history, from the Jewish revolts of the 1st and 2nd centuries, to the re-emergence of Persian culture during the Sasanid period of Persia, to the re-emergence of Latin culture in the Western Roman Empire during the 4th and 5th centuries, as well as many others. In modern times, examples can be seen in the emergence of German nationalism as a reaction against Napoleonic control of Germany as the Confederation of the Rhine around 1805–14. Linda Colley in Britons, Forging the Nation 1707–1837 explores how the role of nationalism emerged about 1700 and developed in Britain reaching full form in the 1830s. Historians of nationalism in Europe begin with the French Revolution, not only for its impact on French nationalism but more for its impact on Germans and Italians and on Eu
Charles VII of France
Charles VII, called the Victorious or the Well-Served, was King of France from 1422 to his death in 1461, the fifth from the House of Valois. In the midst of the Hundred Years' War, Charles VII inherited the throne of France under desperate circumstances. Forces of the Kingdom of England and the Duchy of Burgundy occupied Guyenne and northern France, including Paris, the most populous city, Reims, the city in which the French kings were traditionally crowned. In addition, his father Charles VI had disinherited him in 1420 and recognized Henry V of England and his heirs as the legitimate successors to the French crown instead. At the same time, a civil war raged in France between the Burgundian party. With his court removed to Bourges, south of the Loire River, Charles was disparagingly called the “King of Bourges”, because the area around this city was one of the few remaining regions left to him. However, his political and military position improved with the emergence of Joan of Arc as a spiritual leader in France.
Joan of Arc and other charismatic figures led French troops to lift the siege of Orléans, as well as other strategic cities on the Loire river, to crush the English at the battle of Patay. With the local English troops dispersed, the people of Reims switched allegiance and opened their gates, which enabled the coronation of Charles VII in 1429 at Reims Cathedral; this long-awaited event boosted French morale. Following the battle of Castillon in 1453, the French expelled the English from all their continental possessions except for the Pale of Calais; the last years of Charles VII were marked by conflicts with his turbulent son, the future Louis XI of France. Born at the Hôtel Saint-Pol, the royal residence in Paris, Charles was given the title of comte de Ponthieu at his birth in 1403, he was the eleventh child and fifth son of Charles VI of Isabeau of Bavaria. His four elder brothers, Charles and John had each held the title of Dauphin of France in turn. All died childless. After his accession to the title of Dauphin, Charles had to face threats to his inheritance, he was forced to flee from Paris on 29 May 1418 after the partisans of John the Fearless, Duke of Burgundy, had entered the city the previous night.
By 1419, Charles had established a Parlement in Poitiers. On 11 July of that same year and John the Fearless attempted a reconciliation by signing, on a small bridge near Pouilly-le-Fort, not far from Melun where Charles was staying, the Treaty of Pouilly-le-Fort known under name of Paix du Ponceau, they decided that a further meeting should take place the following 10 September. On that date, they met on the bridge at Montereau; the Duke assumed that the meeting would be peaceful and diplomatic, thus he brought only a small escort with him. The Dauphin's men reacted to the Duke's arrival by killing him. Charles' level of involvement has remained uncertain to this day. Although he claimed to have been unaware of his men's intentions, this was considered unlikely by those who heard of the murder; the assassination marked the end of any attempt of a reconciliation between the two factions Armagnacs and Burgundians, thus playing into the hands of Henry V of England. Charles was required by a treaty with Philip the Good, the son of John the Fearless, to pay penance for the murder, which he never did.
At the death of his father, Charles VI, the succession was cast into doubt. The Treaty of Troyes, signed by Charles VI in 1420, mandated that the throne pass to the infant King Henry VI of England, the son of the deceased Henry V and Catherine of Valois, daughter of Charles VI. For those who did not recognize the treaty and believed the Dauphin Charles to be of legitimate birth, he was considered to be the rightful heir to the throne. For those who did not recognize his legitimacy, the rightful heir was recognized as Charles, Duke of Orléans, cousin of the Dauphin, in English captivity. Only the supporters of Henry VI and the Dauphin Charles were able to enlist sufficient military force to press for their candidates; the English in control of northern France, were able to enforce the claim of their king in the regions of France that they occupied. Northern France, including Paris, was thus ruled by an English regent, Henry V's brother, John of Lancaster, 1st Duke of Bedford, based in Normandy.
In his adolescent years, Charles was noted for his flamboyant style of leadership. At one point after becoming Dauphin, he led an army against the English dressed in the red and blue that represented his family. However, in July 1421, upon learning that Henry V was preparing from Mantes to attack with a much larger army, he withdrew from the siege of Chartres in order to avoid defeat, he went south of the Loire River under the protection of Yolande of Aragon, known as "Queen of the Four Kingdoms" and, on 22 April 1422, married her daughter, Marie of Anjou, to whom he had been engaged since December 1413 in a ceremony at the Louvre Palace. Charles, claimed the title King of Franc
In religion and folklore, Hell is an afterlife location, sometimes a place of torment and punishment. Religions with a linear divine history depict hells as eternal destinations while religions with a cyclic history depict a hell as an intermediary period between incarnations; these traditions locate hell in another dimension or under the Earth's surface and include entrances to Hell from the land of the living. Other afterlife destinations include Heaven, Purgatory and Limbo. Other traditions, which do not conceive of the afterlife as a place of punishment or reward describe Hell as an abode of the dead, the grave, a neutral place located under the surface of Earth; the modern English word hell is derived from Old English hel, helle reaching into the Anglo-Saxon pagan period. The word has cognates in all branches of the Germanic languages, including Old Norse hel, Old Frisian helle, Old Saxon hellia, Old High German hella, Gothic halja. All forms derive from the reconstructed Proto-Germanic feminine noun *xaljō or *haljō.
In turn, the Proto-Germanic form derives from the o-grade form of the Proto-Indo-European root *kel-, *kol-:'to cover, save'. Indo-European cognates including Latin cēlāre and early Irish ceilid. Upon the Christianization of the Germanic peoples, extension of Proto-Germanic *xaljō were reinterpreted to denote the underworld in Christian mythology, for which see Gehenna. Related early Germanic terms and concepts include Proto-Germanic *xalja-rūnō, a feminine compound noun, *xalja-wītjan, a neutral compound noun; this form is reconstructed from the Latinized Gothic plural noun *haliurunnae, Old English helle-rúne, Old High German helli-rūna'magic'. The compound is composed of two elements: *xaljō and *rūnō, the Proto-Germanic precursor to Modern English rune; the second element in the Gothic haliurunnae may however instead be an agent noun from the verb rinnan, which would make its literal meaning "one who travels to the netherworld". Proto-Germanic *xalja-wītjan is reconstructed from Old Norse hel-víti'hell', Old English helle-wíte'hell-torment, hell', Old Saxon helli-wīti'hell', the Middle High German feminine noun helle-wīze.
The compound is a compound of * * wītjan. Hell appears in several religions, it is inhabited by demons and the souls of dead people. A fable about Hell which recurs in folklore across several cultures is the allegory of the long spoons. Hell is depicted in art and literature most famously in Dante's Divine Comedy. Punishment in Hell corresponds to sins committed during life. Sometimes these distinctions are specific, with damned souls suffering for each sin committed, but sometimes they are general, with condemned sinners relegated to one or more chamber of Hell or to a level of suffering. In many religious cultures, including Christianity and Islam, Hell is depicted as fiery and harsh, inflicting suffering on the guilty. Despite these common depictions of Hell as a place of fire, some other traditions portray Hell as cold. Buddhist - and Tibetan Buddhist - descriptions of Hell feature an equal number of hot and cold Hells. Among Christian descriptions Dante's Inferno portrays the innermost circle of Hell as a frozen lake of blood and guilt.
But cold played a part in earlier Christian depictions of Hell, beginning with the Apocalypse of Paul from the early third century. The Sumerian afterlife was a dark, dreary cavern located deep below the ground, where inhabitants were believed to continue "a shadowy version of life on earth"; this bleak domain was known as Kur, was believed to be ruled by the goddess Ereshkigal. All souls went to the same afterlife, a person's actions during life had no effect on how the person would be treated in the world to come; the souls in Kur were believed to eat nothing but dry dust and family members of the deceased would ritually pour libations into the dead person's grave through a clay pipe, thereby allowing the dead to drink. Nonetheless, funerary evidence indicates that some people believed that the goddess Inanna, Ereshkigal's younger sister, had the power to award her devotees with special favors in the afterlife. During the Third Dynasty of Ur, it was believed that a person's treatment in the afterlife depended on how he or she was buried.
The entrance to Kur was believed to be located in the Zagros mountains in the far east. It had seven gates; the god Neti was the gatekeeper. Ereshkigal's sukkal, or messenger, was the god Namtar. Galla were a class of demons, they are fr
Poultry are domesticated birds kept by humans for their eggs, their meat or their feathers. These birds are most members of the superorder Galloanserae the order Galliformes. Poultry includes other birds that are killed for their meat, such as the young of pigeons but does not include similar wild birds hunted for sport or food and known as game; the word "poultry" comes from the French/Norman word poule, itself derived from the Latin word pullus, which means small animal. The domestication of poultry took place several thousand years ago; this may have been as a result of people hatching and rearing young birds from eggs collected from the wild, but involved keeping the birds permanently in captivity. Domesticated chickens may have been used for cockfighting at first and quail kept for their songs, but soon it was realised how useful it was having a captive-bred source of food. Selective breeding for fast growth, egg-laying ability, conformation and docility took place over the centuries, modern breeds look different from their wild ancestors.
Although some birds are still kept in small flocks in extensive systems, most birds available in the market today are reared in intensive commercial enterprises. Together with pig meat, poultry is one of the two most eaten types of meat globally, with over 70% of the meat supply in 2012 between them. All poultry meat should be properly handled and sufficiently cooked in order to reduce the risk of food poisoning; the word "poultry" comes from the West & English "pultrie", from Old French pouletrie, from pouletier, poultry dealer, from poulet, pullet. The word "pullet" itself comes from Middle English pulet, from Old French polet, both from Latin pullus, a young fowl, young animal or chicken; the word "fowl" is of Germanic origin. "Poultry" is a term used for any kind of domesticated bird, captive-raised for its utility, traditionally the word has been used to refer to wildfowl and waterfowl but not to cagebirds such as songbirds and parrots. "Poultry" can be defined as domestic fowls, including chickens, turkeys and ducks, raised for the production of meat or eggs and the word is used for the flesh of these birds used as food.
The Encyclopædia Britannica lists the same bird groups but includes guinea fowl and squabs. In R. D. Crawford's Poultry breeding and genetics, squabs are omitted but Japanese quail and common pheasant are added to the list, the latter being bred in captivity and released into the wild. In his 1848 classic book on poultry and Domestic Poultry: Their History, Management, Edmund Dixon included chapters on the peafowl, guinea fowl, mute swan, various types of geese, the muscovy duck, other ducks and all types of chickens including bantams. In colloquial speech, the term "fowl" is used near-synonymously with "domesticated chicken", or with "poultry" or just "bird", many languages do not distinguish between "poultry" and "fowl". Both words are used for the flesh of these birds. Poultry can be distinguished from "game", defined as wild birds or mammals hunted for food or sport, a word used to describe the flesh of these when eaten. Chickens are medium-sized, chunky birds with an upright stance and characterised by fleshy red combs and wattles on their heads.
Males, known as cocks, are larger, more boldly coloured, have more exaggerated plumage than females. Chickens are gregarious, ground-dwelling birds that in their natural surroundings search among the leaf litter for seeds and other small animals, they fly except as a result of perceived danger, preferring to run into the undergrowth if approached. Today's domestic chicken is descended from the wild red junglefowl of Asia, with some additional input from grey junglefowl. Domestication is believed to have taken place between 7,000 and 10,000 years ago, what are thought to be fossilized chicken bones have been found in northeastern China dated to around 5,400 BC. Archaeologists believe domestication was for the purpose of cockfighting, the male bird being a doughty fighter. By 4,000 years ago, chickens seem to have reached the Indus Valley and 250 years they arrived in Egypt, they were regarded as symbols of fertility. The Romans used them in divination, the Egyptians made a breakthrough when they learned the difficult technique of artificial incubation.
Since the keeping of chickens has spread around the world for the production of food with the domestic fowl being a valuable source of both eggs and meat. Since their domestication, a large number of breeds of chickens have been established, but with the exception of the white Leghorn, most commercial birds are of hybrid origin. In about 1800, chickens began to be kept on a larger scale, modern high-output poultry farms were present in the United Kingdom from around 1920 and became established in the United States soon after the Second World War. By the mid-20th century, the poultry meat-producing industry was of greater importance than the egg-laying industry. Poultry breeding has produced strains to fulfil different needs. Male birds are unwanted in the egg-laying industry and can b
King, or king regnant is the title given to a male monarch in a variety of contexts. The female equivalent is queen regnant, while the title of queen on its own refers to the consort of a king. In the context of prehistory and contemporary indigenous peoples, the title may refer to tribal kingship. Germanic kingship is cognate with Indo-European traditions of tribal rulership. In the context of classical antiquity, king may translate in Latin as rex and in Greek as archon or basileus. In classical European feudalism, the title of king as the ruler of a kingdom is understood to be the highest rank in the feudal order subject, at least nominally, only to an emperor. In a modern context, the title may refer to the ruler of one of a number of modern monarchies; the title of king is used alongside other titles for monarchs: in the West, emperor, duke or grand duke, in the Middle East, sultan or emir, etc. The term king may refer to a king consort, a title, sometimes given to the husband of a ruling queen, but the title of prince consort is sometimes granted instead.
A king dowager is the male equivalent of the queen dowager. A king father is a king dowager, the father of the reigning sovereign; the English term king is derived from the Anglo-Saxon cyning, which in turn is derived from the Common Germanic *kuningaz. The Common Germanic term was borrowed into Estonian and Finnish at an early time, surviving in these languages as kuningas; the English term "King" translates, is considered equivalent to, Latin rēx and its equivalents in the various European languages. The Germanic term is notably different from the word for "King" in other Indo-European languages, it is a derivation from the term *kunjom "kin" by the -inga- suffix. The literal meaning is that of a "scion of the kin", or "son or descendant of one of noble birth"; the English word is of Germanic origin, refers to Germanic kingship, in the pre-Christian period a type of tribal kingship. The monarchies of Europe in the Christian Middle Ages derived their claim from Christianisation and the divine right of kings influenced by the notion of sacral kingship inherited from Germanic antiquity.
The Early Middle Ages begin with a fragmentation of the former Western Roman Empire into barbarian kingdoms. In Western Europe, the kingdom of the Franks developed into the Carolingian Empire by the 8th century, the kingdoms of Anglo-Saxon England were unified into the kingdom of England by the 10th century. With the breakup of the Carolingian Empire in the 9th century, the system of feudalism places kings at the head of a pyramid of relationships between liege lords and vassals, dependent on the regional rule of barons, the intermediate positions of counts and dukes; the core of European feudal manorialism in the High Middle Ages were the territories of the former Carolingian Empire, i.e. the kingdom of France and the Holy Roman Empire. In the course of the European Middle Ages, the European kingdoms underwent a general trend of centralisation of power, so that by the Late Middle Ages there were a number of large and powerful kingdoms in Europe, which would develop into the great powers of Europe in the Early Modern period.
In the Iberian Peninsula, the remnants of the Visigothic Kingdom, the petty kingdoms of Asturias and Pamplona, expanded into the kingdom of Portugal, the Crown of Castile and the Crown of Aragon with the ongoing Reconquista. In southern Europe, the kingdom of Sicily was established following the Norman conquest of southern Italy; the Kingdom of Sardinia was claimed as a separate title held by the Crown of Aragon in 1324. In the Balkans, the Kingdom of Serbia was established in 1217. In eastern-central Europe, the Kingdom of Hungary was established in AD 1000 following the Christianisation of the Magyars; the kingdoms of Poland and Bohemia were established within the Holy Roman Empire in 1025 and 1198, respectively. In Eastern Europe, the Kievan Rus' consolidated into the Grand Duchy of Moscow, which did not technically claim the status of kingdom until the early modern Tsardom of Russia. In northern Europe, the tribal kingdoms of the Viking Age by the 11th century expanded into the North Sea Empire under Cnut the Great, king of Denmark and Norway.
The Christianization of Scandinavia resulted in "consolidated" kingdoms of Sweden and Norway, by the end of the medieval period the pan-Scandinavian Kalmar Union. Fifteen kings are recognized as the heads of state of sovereign states. Most of these are heads of state of constitutional monarchies. Thomas J. Craughwell, 5,000 Years of Royalty: Kings, Princes, Emperors & Tsars. David Cannadine, Simon Price, Rituals of Royalty: Power and Ceremonial in Traditional Societies. Jean Hani, Sacred Royalty: From the Pharaoh to the Most Christian King. Media related to Kings at Walter Alison. "King". Encyclopædia Britannica. 15. Pp. 805–806
Death by burning
Death by burning is an execution method involving deliberately causing death through the effects of combustion or exposure to extreme heat. It has a long history as a form of capital punishment, many societies have employed it for activities considered criminal such as treason, rebellious actions by slaves, witchcraft and sexual transgressions, such as incest or homosexuality; the best known executions of this type are those where the condemned is bound to a large wooden stake and a fire lit beneath them. This is called burning at the stake, or in some cases, auto-da-fé. For burnings at the stake, if the fire was large, death came from carbon monoxide poisoning before flames caused lethal harm to the body. If the fire was small, the condemned would burn for some time until death from hypovolemia, heatstroke or the simple thermal decomposition of vital body parts. Other forms of death resulting from exposure to extreme heat are known. For example, pouring substances such as molten metal onto a person, as well as enclosing persons within, or attaching them to, metal contraptions subsequently heated.
Immersion in a heated liquid as a form of execution is considered distinct from death by burning, classified as death by boiling. The 18th century BC law code promulgated by Babylonian king Hammurabi specifies several crimes in which death by burning was thought appropriate. Looters of houses on fire could be cast into the flames, priestesses who abandoned cloisters and began frequenting inns and taverns could be punished by being burnt alive. Furthermore, a man who began committing incest with his mother after the death of his father could be ordered by courts to be burned alive. In Ancient Egypt, several incidents of burning alive perceived rebels are attested. For example, Senusret I is said to have rounded up the rebels in campaign, burnt them as human torches. Under the civil war flaring under Takelot II more than a thousand years the Crown Prince Osorkon showed no mercy, burned several rebels alive. On the statute books, at least, women committing adultery might be burned to death. Jon Manchip White, did not think capital judicial punishments were carried out, pointing to the fact that the pharaoh had to ratify each verdict.
Furthermore, the Greek historian Diodorus Siculus asserts that the Egyptians had a terrible punishment for children who murdered their parents: With sharpened reeds, bits of flesh the size of a finger were cut from the criminal's body. He was placed on a bed of thorns and burnt alive. In the Middle Assyrian period, paragraph 40 in a preserved law text concerns the obligatory unveiled face for the professional prostitute, the concomitant punishment if she violated that by veiling herself: A prostitute shall not be veiled. Whoever sees a veiled prostitute shall seize her... and bring her to the palace entrance.... They shall pour hot pitch over her head. For the Neo-Assyrians, mass executions seem to have been not only designed to instill terror and to enforce obedience, but as proof of their might. For example, Neo-Assyrian King Asuhurnasirpal II was evidently proud enough of his bloody work that he committed it to monument and eternal memory as follows:I cut off their hands, I burned them with fire, a pile of the living men and of heads over against the city gate I set up, men I impaled on stakes, the city I destroyed and devastated, I turned it into mounds and ruin heaps, the young men and the maidens in the fire I burned.
In Genesis 38, Judah orders Tamar—the widow of his son, living in her father's household—to be burned when she is believed to have become pregnant by an extramarital sexual relation. Tamar saves herself by proving. In the Book of Jubilees, the same story is told, with some intriguing differences, according to Caryn A. Reeder. In Genesis, Judah is exercising his patriarchal power at a distance, whereas he and the relatives seem more involved in Tamar's impending execution. In Hebraic law, death by burning was prescribed for ten forms of sexual crimes: The imputed crime of Tamar, namely that a married daughter of a priest commits adultery, nine versions of relationships considered as incestuous, such as having sex with one's own daughter, or granddaughter, but for example, to have sex with one's mother-in-law or with one's wife's daughter. In the Mishnah, the following manner of burning the criminal is described: The obligatory procedure for execution by burning: They immersed him in dung up to his knees, rolled a rough cloth into a soft one and wound it about his neck.
One pulled it one the other until he opened his mouth. Thereupon one ignites the wick and throws it in his mouth, it descends to his bowels and sears his bowels; that is, the person dies from being fed molten lead. The Mishnah is, however, a late collections of laws, from about the 3rd century AD, scholars believe it replaced the actual punishment of burning in the old biblical texts. In the 6th century AD collection of the sayings and rulings of the pre-eminent jurists from earlier ages, the Digest, a number of crimes are regarded as punishable by death by burning; the 3rd century jurist Ulpian, for example, says that enemies of the state, deserters to the enemy are to be burned alive. His rough contemporary, the juristical w
A crucifix is an image of Jesus on the cross, as distinct from a bare cross. The representation of Jesus himself on the cross is referred to in English as the corpus; the crucifix is a principal symbol for many groups of Christians, one of the most common forms of the Crucifixion in the arts. It is important in the Latin Rite of the Roman Catholic Church, but is used in the Orthodox, Oriental Orthodox and Eastern Catholic Churches, as well as by the Lutheran and Anglican Churches; the symbol is less common in churches of other Protestant denominations, which prefer to use a cross without the figure of Jesus. The crucifix emphasizes Jesus' sacrifice — his death by crucifixion, which Christians believe brought about the redemption of mankind. Most crucifixes portray Jesus on a Latin cross, rather than any other shape, such as a Tau cross or a Coptic cross. Western crucifixes have a three-dimensional corpus, but in Eastern Orthodoxy Jesus' body is painted on the cross, or in low relief. Speaking, to be a crucifix, the cross must be three-dimensional, but this distinction is not always observed.
An entire painting of the Crucifixion of Jesus including a landscape background and other figures is not a crucifix either. Large crucifixes high across the central axis of a church are known by the Old English term rood. By the late Middle Ages these were a near-universal feature of Western churches, but are now rare. Modern Roman Catholic churches have a crucifix above the altar on the wall; the standard, four-pointed Latin crucifix consists of an upright post or stipes and a single crosspiece to which the sufferer's arms were nailed. There may be a short projecting nameplate, showing the letters INRI; the Russian Orthodox crucifix has an additional third crossbar, to which the feet are nailed, and, angled upward toward the penitent thief Saint Dismas and downward toward the impenitent thief Gestas. The corpus of Eastern crucifixes is a two-dimensional or low relief icon that shows Jesus as dead, his face peaceful and somber, they are three-dimensional figures as in the Western tradition, although these may be found where Western influences are strong, but are more icons painted on a piece of wood shaped to include the double-barred cross and the edge of Christ's hips and halo, no background.
More sculptural small crucifixes in metal relief are used in Orthodoxy, including as pectoral crosses and blessing crosses. Western crucifixes may show Christ dead or alive, the presence of the spear wound in his ribs traditionally indicating that he is dead. In either case his face often shows his suffering. In Orthodoxy he has been shown as dead since around the end of the period of Byzantine Iconoclasm. Eastern crucifixes have Jesus' two feet nailed side by side, rather than crossed one above the other, as Western crucifixes have shown them since around the 13th century; the crown of thorns is generally absent in Eastern crucifixes, since the emphasis is not on Christ's suffering, but on his triumph over sin and death. The "S"-shaped position of Jesus' body on the cross is a Byzantine innovation of the late 10th century, though found in the German Gero Cross of the same date. More from Byzantine influence, it spread elsewhere in the West to Italy, by the Romanesque period, though it was more usual in painting than sculpted crucifixes.
It's in Italy that the emphasis was put on Jesus' suffering and realistic details, during a process of general humanization of Christ favored by the Franciscan order. During the 13th century the suffering Italian model triumphed over the traditional Byzantine one anywhere in Europe due to the works of artists such as Giunta Pisano and Cimabue. Since the Renaissance the "S"-shape is much less pronounced. Eastern Christian blessing crosses will have the Crucifixion depicted on one side, the Resurrection on the other, illustrating the understanding of Orthodox theology that the Crucifixion and Resurrection are two intimately related aspects of the same act of salvation. Another, depiction shows a triumphant Christ, clothed in robes, rather than stripped as for His execution, with arms raised, appearing to rise up from the cross, sometimes accompanied by "rays of light", or an aureole encircling His Body, he may be robed as a prophet, crowned as a king, vested in a stole as Great High Priest. On some crucifixes a skull and crossbones are shown below the corpus, referring to Golgotha, the site at which Jesus was crucified, which the Gospels say means in Hebrew "the place of the skull."
Medieval tradition held that it was the burial-place of Adam and Eve, that the cross of Christ was raised directly over Adam's skull, so many crucifixes manufactured in Catholic countries still show the skull and crossbones below the corpus. Large crucifixes have been built, the largest being the Cross in the Woods in Michigan, with a 31 feet high statue. Prayer in front of a crucifix, seen as a sacramental, is part of devotion for Christians those worshipping in a church privately; the person may sit, stand, or kneel in front of the crucifix, sometimes looking at it in contemplation, or in front of it with head bowed or eyes closed. During the Middle Ages small crucifixes hung on a wall, beca