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This article is about the hexagram as a Jewish symbol. For other uses, see Hexagram.
"Jewish Star" redirects here. For other uses, see The Jewish Star (disambiguation).
"Magen David" redirects here. For the halakhic commentator, see David HaLevi Segal.
The Star of David as depicted on the flag of Israel.
The Star of David (Hebrew: מָגֵן דָּוִד, romanized: Magen David, lit. 'Shield of David')[a] is a generally recognized symbol of both Jewish identity and Judaism.[1] Its shape is that of a hexagram: the compound of two equilateral triangles.
A derivation of the seal of Solomon, which was used for decorative and mystical purposes by Muslims and Kabbalistic Jews, its adoption as a distinctive symbol for the Jewish people and their religion dates back to 17th-century Prague.[2] In the 19th century, the symbol began to be widely used among the Jewish communities of Eastern Europe, ultimately coming to be used to represent Jewish identity or religious beliefs.[2][3] It became representative of Zionism after it was chosen as the central symbol for a Jewish national flag at the First Zionist Congress in 1897.[4]
By the end of World War I, it had become an internationally accepted symbol for the Jewish people, being used on the gravestones of fallen Jewish soldiers.[5]
Today, the star is used as the central symbol on the national flag of the State of Israel.
Roots
Unlike the menorah,[2] the Lion of Judah, the shofar and the lulav, the hexagram was not originally a uniquely Jewish symbol.[6] The hexagram, being an inherently simple geometric construction, has been used in various motifs throughout human history, which were not exclusively religious. It appeared as a decorative motif in both 4th-century synagogues and Christian churches in the Galilee region.[7][8]
Gershom Scholem writes that the term "seal of Solomon" was adopted by Jews from Islamic magic literature, while he could not assert with certainty whether the term "shield of David" originated in Islamic or Jewish mysticism.[2] Leonora Leet argues though that not just the terminology, but the esoteric philosophy behind it had pre-Islamic Jewish roots and provides among other arguments the Talmud's mention of the hexagram as being engraved on Solomon's seal ring.[9] She also shows that Jewish alchemists were the teachers of their Muslim and Christian counterparts, and that a way-opener such as Maria Hebraea of Alexandria (2nd or 3rd century CE; others date her earlier) already used concepts which were later adopted by Muslim and Christian alchemists and could be graphically associated with the symbolism of the upper and lower triangles constituting the hexagram, which came into explicit use after her time.[9] The hexagram however only becomes widespread in Jewish magical texts and amulets (segulot) in the early Middle Ages, which is why most modern authors have seen Islamic mysticism as the source of the medieval Spanish Kabbalists' use of the hexagram.[9][10] The name "Star of David" originates from King David of ancient Israel.
Use as Jewish emblem
Only around one millennium later, however, the star would begin to be used as a symbol to identify Jewish communities, a tradition that seems to have started in Prague before the 17th century, and from there spread to much of Eastern Europe.[2][11]
In the 19th century, it came to be adopted by European Jews as a symbol to represent Jewish religion or identity in the same manner the Christian cross identified that religion's believers.[2][12] The symbol became representative of the worldwide Zionist community after it was chosen as the central symbol on a flag at the First Zionist Congress in 1897, due to its usage in some Jewish communities and its lack of specifically religious connotations.[3][13] It was not considered an exclusively Jewish symbol until after it began to be used on the gravestones of fallen Jewish soldiers in World War I.[5]
History of Jewish usage
Early use as an ornament
The Star of David in the oldest surviving complete copy of the Masoretic text, the Leningrad Codex, dated 1008.
The hexagram does appear occasionally in Jewish contexts since antiquity, apparently as a decorative motif. For example, in Israel, there is a stone bearing a hexagram from the arch of the 3rd–4th century Khirbet Shura synagogue in the Galilee.[14][15] Originally, the hexagram may have been employed as an architectural ornament on synagogues, as it is, for example, on the cathedrals of Brandenburg and Stendal, and on the Marktkirche at Hanover. A hexagram in this form is found on the ancient synagogue at Capernaum.[14]
The use of the hexagram in a Jewish context as a possibly meaningful symbol may occur as early as the 11th century, in the decoration of the carpet page of the famous Tanakh manuscript, the Leningrad Codex dated 1008. Similarly, the symbol illuminates a medieval Tanakh manuscript dated 1307 belonging to Rabbi Yosef bar Yehuda ben Marvas from Toledo, Spain.[14]
Kabbalistic use
Page of segulot in a medieval Kabbalistic grimoire (Sefer Raziel HaMalakh, 13th century)
A hexagram has been noted on a Jewish tombstone in Taranto, Apulia in Southern Italy, which may date as early as the third century CE.[16][17] The Jews of Apulia were noted for their scholarship in Kabbalah, which has been connected to the use of the Star of David.[18]
Medieval Kabbalistic grimoires show hexagrams among the tables of segulot, but without identifying them as "Shield of David".
In the Renaissance, in the 16th-century Land of Israel, the book Ets Khayim conveys the Kabbalah of Ha-Ari (Rabbi Isaac Luria) who arranges the traditional items on the seder plate for Passover into two triangles, where they explicitly correspond to Jewish mystical concepts. The six sfirot of the masculine Zer Anpin correspond to the six items on the seder plate, while the seventh sfira being the feminine Malkhut corresponds to the plate itself.[19][20][21]
However, these seder-plate triangles are parallel, one above the other, and do not actually form a hexagram.[22]
According to G. S. Oegema (1996)
Isaac Luria provided the hexagram with a further mystical meaning. In his book Etz Chayim he teaches that the elements of the plate for the Seder evening have to be placed in the order of the hexagram: above the three sefirot "Crown", "Wisdom", and "Insight", below the other seven.[23][page needed]
Similarly, M. Costa[full citation needed] wrote that M. Gudemann and other researchers in the 1920s claimed that Isaac Luria was influential in turning the Star of David into a national Jewish emblem by teaching that the elements of the plate for the Seder evening have to be placed in the order of the hexagram. Gershom Scholem (1990) disagrees with this view, arguing that Isaac Luria talked about parallel triangles one beneath the other and not about the hexagram.[24]
The Star of David at least since the 20th century remains associated with the number seven and thus with the Menorah, and popular accounts[unreliable source?] associate it with the six directions of space plus the center (under the influence of the description of space found in the Sefer Yetsira: Up, Down, East, West, South, North, and Center), or the Six Sefirot of the Male (Zeir Anpin) united with the Seventh Sefirot of the Female (Nukva).[25] Some say that one triangle represents the ruling tribe of Judah and the other the former ruling tribe of Benjamin. It is also seen as a dalet and yud, the two letters assigned to Judah. There are 12 Vav, or "men," representing the 12 tribes or patriarchs of Israel.
Official usage in Central European communities
Historical flag of the Jewish community in Prague
In 1354, King of Bohemia Charles IV approved for the Jews of Prague a red flag with a hexagram.[26] In 1460, the Jews of Ofen (Buda, now part of Budapest, Hungary) received King Matthias Corvinus with a red flag on which were two Shields of David and two stars.[27] In the first Hebrew prayer book, printed in Prague in 1512, a large hexagram appears on the cover. In the colophon is written: "Each man beneath his flag according to the house of their fathers...and he will merit to bestow a bountiful gift on anyone who grasps the Shield of David." In 1592, Mordechai Maizel was allowed to affix "a flag of King David, similar to that located on the Main Synagogue" on his synagogue in Prague. Following the Battle of Prague (1648), the Jews of Prague were again granted a flag, in recognition of their contribution to the city's defense. That flag showed a yellow hexagram on a red background, with a "Swedish star" placed in the center of the hexagram.[26]
As a symbol of Judaism and the Jewish community
Herzl's proposed flag, as sketched in his diaries. Although he drew a Star of David, he did not describe it as such
Max Bodenheimer's (top left) and Herzl's (top right) 1897 drafts of the Zionist flag, compared to the final version used at the 1897 First Zionist Congress (bottom)
The symbol became representative of the worldwide Zionist community, and later the broader Jewish community, after it was chosen to represent the First Zionist Congress in 1897.[3][13]
A year before the congress, Herzl had written in his 1896 Der Judenstaat:
We have no flag, and we need one. If we desire to lead many men, we must raise a symbol above their heads. I would suggest a white flag, with seven golden stars. The white field symbolizes our pure new life; the stars are the seven golden hours of our working-day. For we shall march into the Promised Land carrying the badge of honor.[28]
David Wolffsohn (1856–1914), a businessman prominent in the early Zionist movement, was aware that the nascent Zionist movement had no official flag, and that the design proposed by Theodor Herzl was gaining no significant support, wrote:
At the behest of our leader Herzl, I came to Basle to make preparations for the Zionist Congress. Among many other problems that occupied me then was one that contained something of the essence of the Jewish problem. What flag would we hang in the Congress Hall? Then an idea struck me. We have a flag—and it is blue and white. The talith (prayer shawl) with which we wrap ourselves when we pray: that is our symbol. Let us take this Talith from its bag and unroll it before the eyes of Israel and the eyes of all nations. So I ordered a blue and white flag with the Shield of David painted upon it. That is how the national flag, that flew over Congress Hall, came into being.
In the early 20th century, the symbol began to be used to express Jewish affiliations in sports. Hakoah Vienna was a Jewish sports club founded in Vienna, Austria, in 1909 whose teams competed with the Star of David on the chest of their uniforms, and won the 1925 Austrian League soccer championship.[29] Similarly, The Philadelphia Sphas basketball team in Philadelphia (whose name was an acronym of its founding South Philadelphia Hebrew Association) wore a large Star of David on their jerseys to proudly proclaim their Jewish identity, as they competed in the first half of the 20th century.[30][31][32][33]
In boxing, Benny "the Ghetto Wizard" Leonard[34] (who said he felt as though he was fighting for all Jews) fought with a Star of David embroidered on his trunks in the 1910s.[citation needed] World heavyweight boxing champion Max Baer fought with a Star of David on his trunks as well, notably, for the first time as he knocked out Nazi Germany hero Max Schmeling in 1933;[35] Hitler never permitted Schmeling to fight a Jew again.[citation needed]
The Holocaust
Main article: Yellow badge
The yellow badge
A Star of David, often yellow, was used by the Nazis during the Holocaust to identify Jews. After the German invasion of Poland in 1939, there initially were different local decrees forcing Jews to wear distinct signs (e.g. in the General Government, a white armband with a blue Star of David; in the Warthegau, a yellow badge, in the form of a Star of David, on the left breast and on the back). If a Jew was found in public without the star, he could be severely punished. The requirement to wear the Star of David with the word Jude (German for Jew) was then extended to all Jews over the age of six in the Reich and in the Protectorate of Bohemia and Moravia (by a decree issued on September 1, 1941, and signed by Reinhard Heydrich)[36] and was gradually introduced in other Nazi-occupied areas. Others, however, wore the Star of David as a symbol of defiance against Nazi antisemitism, as in the case of United States Army private Hal Baumgarten, who wore a Star of David emblazoned on his back during the 1944 invasion of Normandy.[37]
Contemporary use
The flag of Israel
The flag of Israel, depicting a blue Star of David on a white background, between two horizontal blue stripes was adopted on October 28, 1948, five months after the country's establishment. The origins of the flag's design date from the First Zionist Congress in 1897; the flag has subsequently been known as the "flag of Zion".
Many Modern Orthodox synagogues, and many synagogues of other Jewish movements, have the Israeli flag with the Star of David prominently displayed at the front of the synagogues near the Ark containing the Torah scrolls.
Magen David Adom (MDA) ("Red Star of David" or, translated literally, "Red Shield of David") is Israel's only official emergency medical, disaster, and ambulance service. It has been an official member of the International Committee of the Red Cross since June 2006. According to the Israel Ministry of Foreign Affairs, Magen David Adom was boycotted by the International Committee of the Red Cross, which refused to grant the organization membership because "it was [...] argued that having an emblem used by only one country was contrary to the principles of universality."[38] Other commentators said the ICRC did not recognize the medical and humanitarian use of this Jewish symbol, a Red Shield, alongside the Christian cross and the Muslim crescent.[39]
Use in sports
Béla Guttmann, footballer for Hakoah Vienna
Since 1948, the Star of David has carried the dual significance of representing both the state of Israel and Jewish identity in general. In the United States especially, it continues to be used in the latter sense by a number of athletes.
In baseball, Jewish major leaguer Gabe Kapler had a Star of David tattooed on his left calf in 2000, with the words "strong-willed" and "strong-minded", major leaguer Mike "Superjew" Epstein drew a Star of David on his baseball glove, and major leaguer Ron Blomberg had a Star of David emblazoned in the knob of his bat which is on display at the Baseball Hall of Fame.[40][41][42][43][44][45]
NBA basketball star Amar'e Stoudemire, who says he is spiritually and culturally Jewish,[46] had a Star of David tattoo put on his left hand in 2010.[47][48] NFL football defensive end Igor Olshansky has Star of David tattoos on each side of his neck, near his shoulders.[49][50][51] Israeli golfer Laetitia Beck displays a blue-and-white Magen David symbol on her golf apparel.[52][53]
In boxing, Jewish light heavyweight world champion Mike "The Jewish Bomber" Rossman fought with a Star of David embroidered on his boxing trunks,[54] and also has a blue Star of David tattoo on the outside of his right calf.[55][56][57]
Other boxers fought with Stars of David embroidered on their trunks include world lightweight champion, world light heavyweight boxing champion Battling Levinsky, Barney Ross (world champion as a lightweight, as a junior welterweight, and as a welterweight), world flyweight boxing champion Victor "Young" Peres, world bantamweight champion Alphonse Halimi, and more recently World Boxing Association super welterweight champion Yuri Foreman, light welterweight champion Cletus Seldin, and light middleweight Boyd Melson.[58][failed verification][59][60][61][62][63][64][65] Welterweight Zachary "Kid Yamaka" Wohlman has a tattoo of a Star of David across his stomach, and welterweight Dmitriy Salita even boxes under the nickname "Star of David".[66][67]
Maccabi clubs still use the Star of David in their emblems.[68]
Etymology
The Jewish Encyclopedia cites a 12th-century Karaite document as the earliest Jewish literary source to mention a symbol called "Magen Dawid" (without specifying its shape).[69]
The name 'Shield of David' was used by at least the 11th century as a title of the God of Israel, independent of the use of the symbol. The phrase occurs independently as a divine title in the Siddur, the traditional Jewish prayer book, where it poetically refers to the divine protection of ancient King David and the anticipated restoration of his dynastic house, perhaps based on Psalm 18, which is attributed to David, and in which God is compared to a shield (v. 31 and v. 36). The term occurs at the end of the "Samkhaynu/Gladden us" blessing, which is recited after the reading of the Haftara portion on Saturday and holidays.[70]
The earliest known text related to Judaism which mentions a sign called the "Shield of David" is Eshkol Ha-Kofer by the Karaite Judah Hadassi, in the mid-12th century CE:
Seven names of angels precede the mezuzah: Michael, Gabriel, etc. ...Tetragrammaton protect you! And likewise the sign, called the "Shield of David", is placed beside the name of each angel.[71]
This book is of Karaite, and not of Rabbinic Jewish origin, and it does not describe the shape of the sign in any way.
Miscellaneous
In Unicode, the "Star of David" symbol is U+2721 (✡︎).
The world's largest Star of David (2,400 metres (7,900 ft) diameter) is at Harold Holt Naval Communications Station, Exmouth, Australia at 21.815927°S 114.165888°E.[72] (Google Earth view)
Some criminal gangs, including the Gangster Disciples and those affiliated with the Folk Nation, use the Star of David as their symbol. In the case of the Gangster Disciples this is a reference to the group's founder, David Barksdale, also known as "King David".
The Flag and Badge of British Colonial Nigeria contained a Star of David-like hexagram from 1914 to 1952.
The insignia of the Trinidad and Tobago Police Service has included a hexagram since the end of the 19th century.[73]
Gallery
Star in the Schneider Synagogue, Istanbul
Star in the Schneider Synagogue, Istanbul
Star in the Ari Ashkenazi Synagogue, Safed
Star in the Ari Ashkenazi Synagogue, Safed
The Magen David Adom emblem
The Magen David Adom emblem
A synagogue in Karlsruhe, Germany, with the outline of a Star of David
A synagogue in Karlsruhe, Germany, with the outline of a Star of David
A recruitment poster published in American Jewish magazines during WWI. Daughter of Zion (representing the Jewish people): Your Old New Land must have you! Join the Jewish regiment.
A recruitment poster published in American Jewish magazines during WWI. Daughter of Zion (representing the Jewish people): Your Old New Land must have you! Join the Jewish regiment.
Roundel displayed on Israeli Air Force aircraft, 1948–present
Roundel displayed on Israeli Air Force aircraft, 1948–present
Stained glass Star of David
Stained glass Star of David
USVA headstone emblem 3
USVA headstone emblem 3
USVA headstone emblem 44
USVA headstone emblem 44
Morocco horse cover embroidery
Morocco horse cover embroidery
See also
Judaism portal
Anahata
Chai symbol
G2 (mathematics)
Merkaba
Shatkona, an identical Hindu symbol
Kagome crest, an identical Japanese symbol
Star of Bethlehem
Star of David theorem
Star of Lakshmi
Stars of David: Prominent Jews Talk About Being Jewish, 2005 book
Unicursal hexagram
Zoigl, a make of German beer which uses ✡︎ as its symbol
Seal of Solomon
Notes
Biblical Hebrew Māḡēn Dāwīḏ [maːˈɣeːn daːˈwiːð], Tiberian [mɔˈɣen dɔˈvið], Modern Hebrew [maˈɡen daˈvid], Ashkenazi Hebrew and Yiddish Mogein Dovid [ˈmɔɡeɪn ˈdɔvid] or Mogen Dovid, Ladino: Estreya de David.
References
Jacob Newman; Gabriel Sivan; Avner Tomaschoff (1980). Judaism A–Z. World Zionist Organization. p. 116.
Berlin, ed. (2011). p. 463.
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"The Flag and the Emblem" (MFA). "The Star of David became the emblem of Zionist Jews everywhere. Non-Jews regarded it as representing not only the Zionist current in Judaism, but Jewry as a whole."
Reuveni (2017). p. 43.
"The Flag and the Emblem" (MFA). "Unlike the menora (candelabrum), the Lion of Judah, the shofar (ram's horn) and the lulav (palm frond), the Star of David was never a uniquely Jewish symbol."
"King Solomon's Seal". www.mfa.gov.il. Retrieved December 12, 2021.
Scholem 1949, p. 244:"It is not to be found at all in medieval synagogues or on medieval ceremonial objects, although it has been found in quite a number of medieval Christian churches again, not as a Christian symbol but only as a decorative motif. The appearance of the symbol in Christian churches long before its appearance in our synagogues should warn the overzealous interpreters. "
Leet, Leonora (1999). "The Hexagram and Hebraic Sacred Science" in: The Secret Doctrine of the Kabbalah, pp. 212–217. Re-accessed 5 June 2022.
Scholem 1949, p. 246:"In the beginning these designs had no special names or terms, and it is only in the Middle Ages that definite names began to be given to some of those most widely used. There is very little doubt that terms like these first became popular among the Arabs, who showed a tremendous interest in all the occult sciences, arranging and ordering them systematically long before the Practical Cabalists thought of doing so.
It is not to be wondered at, therefore, that for a long time both the five-pointed and the six-pointed stars were called by one name, the "Seal of Solomon," and that no distinction was made between them. This name is obviously related to the Jewish legend of Solomon's dominion over the spirits, and of his ring with the Ineffable Name engraved on it. These legends expanded and proliferated in a marked fashion during the Middle Ages, among Jews and Arabs alike, but the name, "Seal of Solomon," apparently originated with the Arabs. This term they did not apply to any one design exclusively; they applied it to an entire series of seven seals to which they attributed extreme potency in putting to flight the forces of the Demon."
Scholem 1949, p. 250:"From Prague this official use of the symbol spread out. In 1655 it is found on the seal of the Viennese community, and in 1690 on the seal of the community of Kremsier, in Moravia. On the wall of the old synagogue of the community of Budweis (Southern Bohemia), which was abandoned by the Jews in 1641, there are representations of Shields of David alternating with roses; apparently, this is the oldest synagogue outside of Prague on which this symbol is to be found. In his youth, R. Jonathan Eybeschuetz might have been able to see it on the seal of the community of EybeSchuetz. A number of communities in Moravia used as a seal the Shield of David alone, with the addition of the name of the community. Others had on their seals a lion holding the Shield of David, like the community of Weiskirchen at the beginning of the 18th century. In very isolated instances the figure of the Shield of David was used in southern Germany also, doubtless under the influence of the Prague community.
In other countries, we do not generally find the Shield of David in use before the beginning of the 19th century, either on community seals, or on the curtains of the Ark, or on Torah mantles."
"The Flag and the Emblem" (MFA). "According to Scholem, the motive for the widespread use of the Star of David was a wish to imitate Christianity. During the Emancipation, Jews needed a symbol of Judaism parallel to the cross, the universal symbol of Christianity."
Scholem 1949, p. 251:"Then the Zionists came, seeking to restore the ancient glories—or more correctly, to change the face of their people. When they chose it as a symbol for Zionism at the Basle Congress of 1897, the Shield of David was possessed of two virtues that met the requirements of men in quest of a symbol: on the one hand, its wide diffusion during the previous century—its appearance on every new synagogue, on the stationery of many charitable organizations, etc.—had made it known to everybody; and on the other, it was not explicitly identified with a religious association in the consciousness of their contemporaries.
This lack became its virtue. The symbol did not arouse memories of the past: it could be filled with hope for the future."
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Wiggins, David. Sport in America eBook. Vol. II. ISBN 9781450409124. Retrieved February 17, 2011.
Katz, Yossi (2010). A Voice Called: Stories of Jewish Heroism. Gefen Publishing. p. 75. ISBN 9789652294807. Retrieved February 19, 2011. star of david boxer.
"Papa Said Knock You Out: Issue 53's Zachary Wohlman Fights This Thursday". Mass Appeal. November 11, 2013. Archived from the original on March 31, 2014. Retrieved March 31, 2014.
Isaac Barrio (July 19, 2006). "Dmitriy "STAR OF DAVID" Salita in Main Event". Hardcoreboxing.net. Retrieved February 17, 2011.
Football: a sociology of the global game. Wiley-Blackwell. 1999. ISBN 9780745617695. Retrieved February 17, 2011.
"Magen Dawid", Jewish Encyclopida, retrieved May 28, 2010.
A similar term, "Shield of Abraham" appears in the first blessing of the "Amidah" prayer, which was written in early Rabbinic times (around year 1, a millennium before the first documentation of the term in reference to a sixGpoint star). That term is probably based on Genesis 15:1, where God promises to shield Abraham.
Eshkol Ha-Kofer by Judah Hadassi, 12th century CE
"Australian Heritage Database". Retrieved April 18, 2016.
"The star of David". The Trinidad Guardian Newspaper. Retrieved April 18, 2016.
Bibliography
"The Flag and the Emblem". Israel Ministry of Foreign Affairs (MFA). Archived from the original on May 13, 2019. Retrieved April 18, 2016.
Berlin, Adele, ed. (2011). "Magen David". The Oxford Dictionary of the Jewish Religion (2nd ed.). Oxford University Press. p. 463. ISBN 9780199730049. Retrieved June 5, 2022.
Reuveni, Gideon (2017). Consumer Culture and the Making of Modern Jewish Identity. Cambridge University Press. p. 43. ISBN 9781107011304. Retrieved June 5, 2022.
Scholem, Gershom (1949). "The Curious History of the Six-Pointed Star. How the "Magen David" Became the Jewish Symbol" (PDF). Commentary. Vol. 8. pp. 243–251.
Silverman, B.P. Robert Stephen (2007). The Big Book of Jewish Sports Heroes. New York, NY: S.P.I. Books. ISBN 9781561719075. Retrieved February 17, 2011.
Further reading
Handelman, Don; Shamgar-Handelman, Lea (1990). "Shaping Time: The Choice of the National Emblem of Israel". In Emiko Ohnuki-Tierney (ed.). Culture Through Time: Anthropological Approaches. Stanford University Press. pp. 193–226. ISBN 9780804717915.
Scholem, Gershom (1971). "The Star of David: History of a Symbol". The Messianic idea in Judaism and other essays on Jewish spirituality. Schocken Books. pp. 257–281. ISBN 9780805203622.
External links
Wikimedia Commons has media related to Star of David.
Star of David Technology in Jewelry Today
1906 Jewish Encyclopedia on Jewish symbols
The Archetypal Mandala of India of the Star of David
The Mystical Significance of the Star of David
Magen David: From mystical talisman to Zionist symbol -Ynetnews
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Categories: DavidJewish symbolsStar symbolsHeraldic chargesObjects believed to protect from evilAmuletsTalismansJewish culture
Millennium: 2nd millennium
Centuries:
12th century13th century 14th century
Decades:
1260s1270s1280s1290s1300s
Years:
1285128612871288128912901291
1288 by topic
Leaders
Political entitiesState leadersReligious leaders
Birth and death categories
Births – Deaths
Establishments and disestablishments categories
Establishments – Disestablishments
Art and literature
1288 in poetry
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1288 in various calendars
Gregorian calendar 1288
MCCLXXXVIII
Ab urbe condita 2041
Armenian calendar 737
ԹՎ ՉԼԷ
Assyrian calendar 6038
Balinese saka calendar 1209–1210
Bengali calendar 695
Berber calendar 2238
English Regnal year 16 Edw. 1 – 17 Edw. 1
Buddhist calendar 1832
Burmese calendar 650
Byzantine calendar 6796–6797
Chinese calendar 丁亥年 (Fire Pig)
3984 or 3924
— to —
戊子年 (Earth Rat)
3985 or 3925
Coptic calendar 1004–1005
Discordian calendar 2454
Ethiopian calendar 1280–1281
Hebrew calendar 5048–5049
Hindu calendars
- Vikram Samvat 1344–1345
- Shaka Samvat 1209–1210
- Kali Yuga 4388–4389
Holocene calendar 11288
Igbo calendar 288–289
Iranian calendar 666–667
Islamic calendar 686–687
Japanese calendar Kōan 11 / Shōō 1
(正応元年)
Javanese calendar 1198–1199
Julian calendar 1288
MCCLXXXVIII
Korean calendar 3621
Minguo calendar 624 before ROC
民前624年
Nanakshahi calendar −180
Thai solar calendar 1830–1831
Tibetan calendar 阴火猪年
(female Fire-Pig)
1414 or 1033 or 261
— to —
阳土鼠年
(male Earth-Rat)
1415 or 1034 or 262
Illustration of the Battle of Worringen
Year 1288 (MCCLXXXVIII) was a leap year starting on Thursday (link will display the full calendar) of the Julian calendar.
Events
By place
Europe
June 5 – Battle of Worringen: Dutch forces under Duke John I (the Victorious) defeat the coalition army of Cologne, Luxemburg, and Nassau at Worringen. The battle is fought during the War of the Limburg Succession, in a struggle to conquer the Duchy of Limburg. John liberates the city of Cologne from rule by the Electorate of Cologne, which has previously been one of the major ecclesiastical principalities of the Holy Roman Empire.
Summer – Sultan Muhammad II drives the rebellious Banu Ashqilula from one stronghold to the next, where they are finally expelled from Granadan territory in Al-Andalus (modern Spain). Meanwhile, Muhammad manages through diplomatic intrigue, to turn the Castilian aristocracy against King Sancho IV (the Brave). In response, King Alfonso III (the Liberal) proclaims the 18-year-old Alfonso de la Cerda as ruler of Castile and León.[1]
August 8 – Pope Nicholas IV proclaims a crusade against the 26-year-old King Ladislaus IV (the Cuman), who had lost credibility by favoring his semi-pagan Cuman subjects in Hungary, and in general refusing to conform to the social standards of Western Europe. Meanwhile, the Hungarian government loses more power because the clergy and most of the nobles rule the kingdom independently.[2][3]
October 28 – Treaty of Canfranc: King Edward I (Longshanks) signs an agreement with Alfonso III (the Liberal) at Canfranc, about the release of Charles II (the Lame), who has been captured by Admiral Roger of Lauria in the Battle of the Gulf of Naples (see 1284).[4]
England & Scotland
January 20 – Newcastle Emlyn Castle in West Wales is recaptured by the English forces after a ten-day siege, bringing Rhys ap Maredudd's revolt to an end. Rhys is exiled to Ireland.
The Parliament of Scotland creates a law allowing women to propose marriage to men during leap years; men who refuse such proposals are required to pay a fine to the spurned bride-to-be.
Levant
Spring – Genoa orders Admiral Benedetto Zaccaria to send five galleys to support Genoese suzerainty of Tripoli. Princess Lucia, sister of the late Count Bohemond VII, arrives in Acre, where the Knights Hospitaller escort her to the frontier with Tripoli. The commune refuses to accept her as new ruler and places the city under Genoese protection. After negotiations, Lucia offers to confirm Genoa's existing commercial privileges in Tripoli.[5]
Asia
April 9 – Battle of Bạch Đằng: Đại Việt (Vietnamese) general Trần Hưng Đạo sinks the fleet of an invading Mongol-led Yuan expeditionary army (some 94,000 men). He orders the placing of steel-tipped bamboo stakes (to create an ambush) in the Bach Dang River near Ha Long Bay. This ends the intentions of Kublai Khan to conquer Vietnam and Champa.[6]
April – The Japanese era Kōan ends and the Shōō era begins during the reign of the 22-year-old Emperor Fushimi (until 1293).
By topic
Art and Culture
The oldest surviving bell, in the clocks atop the dome of St. Peter's Basilica in Rome, is built.
Work is begun on the construction of Mob Quad in Merton College, Oxford.
Markets
June 16 – Petrus, bishop of Västerås, buys 1/8 of the Stora Kopparberg copper mine in Falun, Sweden. During the reign of King Magnus III, nobles and foreign merchants from Lübeck take interests in the mining area.
The Flemish city of Ghent seeks rights to start redeeming its already issued annuities. It is a clear indication of financial difficulty, and maybe an early sign of the crisis of the 13th Century.[7]
Religion
February 22 – Nicholas IV is elected as the successor of the late Honorius IV (see 1287) during a conclave in Rome and becomes the 191st pope of the Catholic Church.
March–April – Rabban Bar Sauma, Chinese Nestorian monk and diplomat, arrives at Rome and is received by Nicholas IV, who gives him communion on Palm Sunday.[8]
Technology
The oldest-known bronze handgun in the world is dated to this year, a Chinese gun found in Acheng District, that was once used to suppress the rebellion of the Mongol prince Nayan.
Births
January 20 – Robert Lisle, English nobleman (d. 1344)
April 5 – Go-Fushimi, emperor (tenno) of Japan (d. 1336)
November 1 – Ivan I, Grand Duke of Moscow (d. 1341)
November 26 – Go-Daigo, emperor of Japan (d. 1339)
Adolph II de la Marck, French prince-bishop (d. 1344)
Blanche of Burgundy, French noblewoman (d. 1348)
Charles I, king of Hungary (House of Anjou) (d. 1342)
Gersonides, French Jewish mathematician (d. 1344)
Guillaume I, French nobleman and knight (d. 1335)
John of Beaumont, Dutch nobleman and knight (d. 1356)
Mahmoud Shabestari, Persian poet and writer (d. 1340)
Nicholas II, German nobleman and chamberlain (d. 1365)
Nicolas Béhuchet, French nobleman and admiral (d. 1340)
Nijō Michihira, Japanese nobleman and advisor (d. 1335)
Pedro Afonso, Portuguese nobleman and knight (d. 1350)
Philip of Majorca, Aragonese prince and regent (d. 1343)
Pierre Desprès, French cardinal and diplomat (d. 1361)
Deaths
February 15 – Henry III (the Illustrious), German nobleman
April 24 – Gertrude of Austria, Austrian noblewoman (b. 1226)
June 5
Henry VI, count of Luxembourg (the Condemned)
Waleran I, French nobleman (House of Luxembourg)
June 8 – Lope Díaz III, Spanish nobleman and knight (b. 1245)
June 26 – Siegfried IV, German nobleman and prince-bishop
July 3 – Stephen de Fulbourn, English archbishop and politician
August 2 – Alix of Brittany (or Blois), Breton noblewoman (b. 1243)
September 7 – Agnes of Dampierre, French noblewoman (b. 1237)
September 29 – Matilda of Brabant, French noblewoman (b. 1224)
September 30 – Leszek II (the Black), Polish nobleman (b. 1241)
November 11 – Beatrice of Brabant, countess of Flanders (b. 1225)
November 19 – Rudolf I, German nobleman and regent (b. 1230)
December 17 – Ibn al-Nafis, Syrian scholar and polymath (b. 1213)
Guillaume III, French nobleman, chamberlain and knight (b. 1217)
Matilda of Holstein (or Mechthild), queen consort of Denmark
Shang Ting, Chinese calligrapher, poet and writer (b. 1209)
Tikkana Somayaji, Indian Prime-Minister and poet (b. 1205)
Wang Qinghui, Chinese concubine, poet and writer (b. 1264)
References
Joseph F. O'Callaghan (2011). The Gibraltar Crusade: Castile and the Battle for the Strait, pp. 95–96. ISBN 978-0-8122-2302-6.
Engel, Pál (2001). The Realm of St. Stephen: A History of Medieval Hungary, 895–1526, p. 109. Tauris Publishers. ISBN 1-86064-061-3.
Kontler, László (1999). Millennium in Central Europe: A History of Hungary, p. 84. Atlantisz Publishing House. ISBN 963-9165-37-9.
Runciman, Steven (1958). The Sicilian Vespers: A History of the Mediterranean World in the Later Thirteenth Century, p. 246. Cambridge University Press. ISBN 978-1-107-60474-2.
David Nicolle (2005). Osprey: Acre 1291 - Bloody sunset of the Crusader states, p. 17. ISBN 978-1-84176-862-5.
Elleman, Bruce A. (2012). China as a Sea Power, 1127-1368: A Preliminary Survey of the Maritime Expansion and Naval Exploits of the Chinese People During the Southern Song and Yuan Periods, pp. 236–237. Naval War College: NUS Press, ISBN 9789971695057.
Munro, John H. (2003). "The Medieval Origins of the Financial Revolution". The International History Review. 15 (3): 506–562.
Chisholm, Hugh (1911). "Rabban Bar Sauma". Encyclopædia Britannica, p. 767. Vol. 22 (11th ed.). Cambridge University Press.
Category: 1288
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