whos the founder of cathage?

Answer 1

Carthage was founded in 814 BC by Phoenician settlers from the city of Tyre, bringing with them the city-god Melqart. According to tradition, the city was founded by Queen Dido (or Elissa or Elissar) who fled Tyre following the murder of her husband in an attempt by her younger brother of bolstering his own power. A number of foundation myths have survived through Greek and Roman literature, see Byrsa for one example.

In 509 BC a treaty was signed between Carthage and Rome indicating a division of influence and commercial activities. This is the first known source indicating that Carthage had gained control over Sicily and Sardinia.

By the beginning of the 5th century BC, Carthage had become the commercial center of the West Mediterranean region, a position it retained until overthrown by the Roman Republic. The city had conquered most of the old Phoenician colonies e.g. Hadrumetum, Utica and Kerkouane, subjugated the Libyan tribes, and taken control of the entire North African coast from modern Morocco to the borders of Egypt. Its influence had also extended into the Mediterranean, taking control over Sardinia, Malta, the Balearic Islands and the western half of Sicily. Important colonies had also been established on the Iberian peninsula.

Queen Elissar
Queen Elissar (also known as "Alissa", and by the Arabic name اليسار also اليسا and عليسا) was a princess of Tyre who founded Carthage. At its peak her metropolis came to be called a "shining city," ruling 300 other cities around the western Mediterranean and leading the Phoenician Punic world.

Elissar was the Princess of Tyre. Her brother, King Pygmalion of Tyre, murdered her husband the high priest. Elissar escaped the tyranny of her own country and founded Carthage and subsequently its later dominions. Details of her life are sketchy and confusing, but the following can be deduced from various sources. According to Justin, Princess Elissar was the daughter of King Matten of Tyre (also known as Muttoial or Belus II). When he died, the throne was jointly bequeathed to her and her brother, Pygmalion. She married her uncle Acherbas (also known as Sychaeus) High Priest of Melqart, a man with both authority and wealth comparable to the king. Pygmalion was a tyrant, lover of both gold and intrigue, and desired the authority and fortune enjoyed by Acherbas. Pygmalion assassinated Acherbas in the temple and managed to keep the misdeed concealed from his sister for a long time, deceiving her with lies about her husband's death. At the same time, the people of Tyre called for a single sovereign, causing dissent within the royal family.

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Queen Dido
In the Aeneid, Queen Dido the Greek name for Queen Elissar, is first introduced as an extremely respected character. In just seven years, since their exodus from Tyre, the Carthaginians have rebuilt a successful kingdom under her rule. Her subjects adore her and present her with a festival of praise. Her character is perceived as even more noble when she offers asylum to Aeneas and his men, who have recently escaped from Troy. However, when Aeneas is reminded by the messenger god, Mercury, that his mission is not to stay in Carthage with his new-found love, Dido, but to travel to Italy to found Rome, Dido’s character takes a turn for the worse. When Aeneas deserts her, Dido becomes vengeful and orders a pyre to be built so that she may burn the possessions he left behind. It is on this pyre that Dido has a vision of the future Carthaginian general, Hannibal, avenging her. With her final breath she stabs herself.

The historical study of Carthage is problematic. Due to the subjugation of the civilization by the Romans at the end of the Third Punic War, very few Carthaginian historical primary sources survive. There are a few ancient translations of Punic texts into Greek and Latin, as well as inscriptions on monuments and buildings discovered in North Africa[1]. However, the majority of available primary source material about Carthaginian civilization was written by Greek and Roman historians, such as Livy, Polybius, Appian, Cornelius Nepos, Silius Italicus, Plutarch, Dio Cassius, and Herodotus.

These authors participated in cultures which were nearly always in competition, and often in conflict, with Carthage. The Greeks contested with Carthage for Sicily[2], for instance, and the Romans fought the Punic Wars against Carthage[3]. Inevitably the accounts of Carthage written by outsiders include significant bias.

Recent excavation of ancient Carthaginian sites has brought much more primary material to light. Some of these finds contradict or confirm aspects of the traditional picture of Carthage, but much of the material is still ambiguous.

Answer 2

Ancient state of North Africa, and at times including European territory in the southwestern part of the Mediterranean basin, lasting from about the 9th century BCE to 146 BCE. From the 8th century until the 3rd century BCE, Carthage was the dominant power in the western half of the Mediterranean.
The state took its name from the city of Carthage, lying on the coast, 10 km from today's Tunis, Tunisia. Carthage had been founded in the 9th century by Phoenician traders of Tyre. Carthage had two first class harbours, and therefore an advantage with respect to the most effective means of transportation at that time, the sea. The Carthaginians soon developed high skills in the building of ships and used this to dominate the seas for centuries. The most important merchandise was silver, lead, ivory and gold, beds and bedding, simple, cheap pottery, jewellery, glassware, wild animals from Africa, fruit and nuts.
Carthage fought the Greeks and the Romans for control over territories. Campaigns against the Greeks lasted for a period of more than 200 years, resulting in success for Carthage.
The wars against Rome are called the Punic Wars, and involve three periods of wartime, between 264 and 146 BCE. Every one of these three ended in defeat for the Carthaginians, but following the first two, Carthage soon returned to its former glory and importance. In the third war, vindictive Romans destroyed Carthage as an independent power.
We have few sources for everyday life of the Carthaginians. Their religion had Baal and Tanit as central gods, but there were also elements from Greek religion, specifically, the goddesses, Demeter and Persephone. Carthaginian religious ritual invovled human sacrifice.

HISTORY
814 BCE: According to one story, the year when Carthage was founded by Phoenician traders from Tyre in today's Lebanon. Legends tell that it was founded by Queen Dido, who fled her homeland. The exactness of the year 814 might be legendary as well.
7th century: With the establishment of Greek trading colonies in Sicily, the position of Carthage is placed in jeopardy, and a conflict is inevitable.
6th century: Carthage conquers the territory of Libyan tribes and old Phoenician colonies and takes control over the North African coast, stretching from today's Morocco to the borders of today's Egypt, not to mention, Sardinia, Malta, the Balearic Islands, and the western half of Sardinia.
480: Battle against the Greeks in Sicily, resulting in a Carthaginian defeat.
450: Hamilco reaches the British Isles.
425: Hanno sails down the West African coast.
396: A new defeat for Carthage by the Greeks of Sicily. Domestic upheavals follow.
310: Attack on Carthaginian mainland by the Greek king of Syracuse. Three years of plundering followed.
264: First Punic War against Rome begins, largely focused around Sicily.
241: End of first Punic War. The war results in losses in the east and the surrender of the Carthaginian fleet. However, Carthage retains large areas in southern Spain, even if Spain now is divided into spheres of interest.
218: Second Punic War begins, after Hannibal moves into the Roman sphere of influence in Spain. This war involves the famous campaign of elephants crossing the Alps by Hannibal.
201: After many early victories, fatigue destroys the Carthaginians, and the peace with Rome is a humiliating one, resulting in significant reductions in territory and elimination of the Carthaginian military fleet.
149: The third Punic War takes the form of a Roman campaign against Carthage, motivated by fear and jealousy more than real military assessment.
146: Thousands of Carthaginians suffer a horrible death, Carthage is burned almost totally to the ground, and strict regulations regarding further settlements are imposed on the remaining population.
29 CE: Roman emperor Augustus founds Colonia Julia Carthago, a city that once again proved the skills and the power of the people of this region. Within a few years it prospered, and soon rivaled Rome in splendor and wealth.
439: The Vandal king Gaiseric occupies Carthage, and makes it his capital.
637: Carthage is captured by the Arabs, and destroyed, and has since then never regained its importance, much due to the concentration of power in nearby Tunis.

Answer 3

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Answer 4

Hannibal?

Answer 5

In Greek and Roman sources Dido or Elissa appears as the founder and first Queen of Carthage (in modern-day Tunisia). She is best known from the account given by the Roman poet Virgil in his Aeneid.

The name Elissa is probably a Greek rendering of the Phoenician Elishat. The name Dido, used mostly by Latin writers, seems to be a Phoenician form meaning "Wanderer" and was perhaps the name under which Elissa was most familiarly known in Carthage.

Contents [hide]
1 Early accounts
2 Virgil's Aeneid
3 Later Roman tradition
4 Continuing tradition
5 An alternative viewpoint
6 Selected bibliography
7 External links



[edit]
Early accounts
The person of Elissa can be traced back to references by Roman historians to lost writings of Timaeus of Tauromenium in Sicily (c. 356–260 BC). Timaeus apparently dated the foundation of Carthage to 814 BC (or 813 BC) but he also placed the founding of Rome in the same year, which suggests legend had been at work.

Other historians gave other dates, both for the foundation of Carthage and the foundation of Rome. Appian in the beginning of his Punic Wars claims that Carthage was founded by a certain Zorus and Carchedon, but Zorus looks like an alternate transliteration of the city name Tyre and Carchedon is just the Greek form of Carthage. Timaeus made Carchedon's wife Elissa the sister of King Pygmalion of Tyre, and modern scholars still put Pygmalion (Pumayyaton) on the throne at that time, so Timaeus' date usually appears in modern chronologies as the normal dubious and legendary date for the founding of Carthage. Yet archaelogy has yet to find any evidence of settlement on the site of Carthage before the last quarter of the 8th century BC. So the whole story might be legendary or the synchronism between Elissa and Pygmalion might be legendary or archaelogists may have as yet missed important evidence for earlier settlement. That the city is named Qart-hadasht "New City" at least indicates it was a colony. (There is another Qart-hadasht in Cyprus as well as in Spain).

The only surviving full account before Virgil's treatment is that of Virgil's contemporary Gnaeus Pompeius Trogus in his Philippic histories as rendered in a digest or epitome made by Junianus Justinus in the 3rd century.

According to Justin (18.4–6), a king of Tyre whom Justin does not name made his very beautiful daughter Elissa and son Pygmalion his joint heirs. But on his death the people took Pygmalion alone as their ruler though Pygmalion was yet still a boy. Elissa married Acerbas her uncle who as priest of Hercules— that is, Melqart— was second in power to King Pygmalion. Rumor truthfully told how Acerbas had much wealth secretly buried and King Pygmalion had Acerbas murdered in hopes of gaining the wealth. Elissa, desiring to escape Tyre, pretended to wish to move into Pygmalion's palace. But then Elissa ordered the attendants whom Pygmalion sent to aid in the move to throw all Acerbas' bags of gold into the sea as an offering to his spirit, or so it seemed. In fact the bags contained only sand. Then Elissa persuaded the attendants to join her in flight to another land rather than face Pygmalion's anger when he discovered what had supposedly become of Acerbas' wealth. Some senators also joined her.

The party arrived at Cyprus where the priest of Jupiter joined the expedition. There the exiles also seized about 80 young women who were prostituting themselves on the shore in order to provide wives for the men in the party.

Eventually Elissa and her followers arrived on the coast of North Africa where Elissa asked the local inhabitants for a small bit of land for a temporary refuge until she could continue her journeying, only as much land as could be encompassed by an oxhide. They agreed. Elissa cut the oxhide into fine strips so that she had enough to use it to surround an entire nearby hill, which was therefore afterwards named Byrsa "hide". [This event is commemorated in modern mathematics: The 'isoperimetric problem' of enclosing the maximum area within a fixed boundary is often called the Dido Problem in modern Calculus of Variations.] That would become their new home. Many of the locals joined the settlement and both locals and envoys from the nearby Phoenician city of Utica urged the building of a city. In digging the foundations an ox's head was found, indicating a city that would be wealthy but subject to others. Accordingly another area of the hill was dug instead where a horse's head was found, indicating that the city would be powerful in war.

But when the new city of Carthage had been established and become prosperous, Hiarbas, a native king of the Maxitani or Mauritani (mansucripts differ), demanded Elissa for his wife or he would make war on Carthage. Elissa's envoys, fearing Iarbas, told Elissa only that Iarbas' terms for peace were that someone from Carthage must dwell permanently with him to teach Phoenician ways and they added that of course no Carthaginian would agree to dwell with such savages. Elissa condemned any who would feel that way when they should indeed give their lives for the city if necessary. Elissa's envoys then explained that Iarbas had specifically requested Elissa as wife. Elissa was trapped by her words. But Elissa preferred to stay faithful to her first husband and after creating a ceremonial funeral pyre and sacrificing many victims to his spirit in pretense that this was a final honoring of her first husband in preparation for marriage to Iarbas, Elissa ascended the pyre, announced that she would go to her husband as they desired, and then slew herself with her sword. After this self-sacrifice Elissa was deified and was worshipped as long as Carthage endured. In this account, the foundation of Carthage occurred 72 years before the foundation of Rome.

Servius in his commentary on Virgil's Aeneid gives Sicharbas as the name of Elissa's husband in early tradition.

The oxhide story which explains the name of the hill must be of Greek origin since Byrsa means "oxhide" in Greek, not in Punic. The name of the hill in Punic was probably just a derivation from Semitic brt "fortified place". But that does not prevent other details in the story from being Carthaginian tradition though still not necessarily historical. Michael Grant in Roman Myths (1973) claims:

That is to say, Dido-Elissa was originally a goddess.
It has been conjectured that she was first converted from a goddess into a human queen in some Greek work of the later fifth century BC.
But others conjecture that Elissa was indeed historical.

We do not know who first combined the story of Elissa with the tradition that connected Aeneas either with Rome or with earlier settlements from which Rome traced its origin.

A fragment of an epic poem by Gnaeus Naevius who died at Utica in 201 BC includes a passage which might or might not be part of a conversation between Aeneas and Dido. Servius in his commentary (4.682; 5.4) cites Varro (1st century BC ) for a version in which Dido's sister Anna killed herself for love of Aeneas.

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Virgil's Aeneid
Virgil's back-references in his Aeneid generally agree with what Justin's epitome of Trogus recorded. Virgil names Dido's father as Belus, this Belus sometimes being called Belus II by later commentators to distinguish him from Belus son of Poseidon and Libya in earlier Greek mythology. If the story of Elissa/Dido has a factual basis and is synchronized properly with history then this Belus stands for Mattan I who was father of the historical Pygmalion.

Virgil (1.746f) adds that the marriage between Dido/Elissa and Sychaeus, as Virgil calls Dido's husband, occurred while her father was still alive, that Pygmalion slew Sychaeus secretly and that Sychaeus appeared in a dream to Dido in which he told the truth about his death, urged her to flee the country, and revealed to her where his gold was buried. None of these details contradict Justin's epitome. Indeed they clarify it and are likely enough to have been part of the tale Justin was abridging.

But Virgil very much changes the import and many details of the story when he brings Aeneas and his followers to Carthage.

(1.657f) Dido and Aeneas fall in love by the management of Juno and Venus, acting in concert though for different reasons. (4.198f) When the rumour of the love affair comes to King Iarbas the Gaetulian, "a son of Jupiter Ammon by a raped Garamantian nymph", Iarbas prays to his father, blaming Dido who has scorned marriage with him yet now takes Aeneas into the country as her lord. (4.222f) Jupiter dispatches Mercury to send Aeneas on his way and the pious Aeneas sadly obeys. Mercury tells Aeneas of all the promising Italian lands and orders Aeneas to get his fleet ready.

(4.450f) Dido can no longer bear to live. (4.474) Dido has her sister Anna build her a pyre under the pretence of burning all that reminded her of Aeneas, including weapons and clothes that Aeneas had left behind and (what she calls) their bridal bed (though, according to Aeneas, they were never officially married.) (4.584f) When Dido sees Aeneas' fleet leaving she curses him and his Trojans and proclaims endless hate between Carthage and the descendants of Troy, foreshadowing the Punic Wars. (4.642) Dido ascends the pyre, lies again on the couch which she had shared with Aeneas, and then falls on a sword that Aeneas had given her. (4.666) Those watching let out a cry; Anna rushes in and embraces her dying sister; Juno sends Iris from heaven to release Dido's spirit from her body. (5.1) From their ships, Aeneas and his crew see the glow of Dido's burning funeral pyre and can only guess what has happened.

(6.450f) During his journey in the underworld Aeneas meets Dido and tries to excuse himself, but Dido does not deign to look at him. Instead she turns away from Aeneas to a grove where her former husband Sychaeus waits. T. S. Eliot once called this "the most civilized moment in Western literature."

Virgil has included most of the motifs from the original: Iarbas who desires Dido against her will, a deceitful explanation for the building of the pyre, and Elissa/Dido's final suicide. In both versions Elissa/Dido is loyal to her original husband in the end. But whereas the earlier Elissa remained always loyal to her husband's memory, Virgil's Dido dies as a tortured and repentant woman who has fallen away from that loyalty.

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Later Roman tradition
Letter 8 of Ovid's Heroides is a feigned letter from Dido to Aeneas written just before she ascends the pyre. The situation is as in Virgil's Aeneid except that Ovid's Dido is pregnant by Aeneas. In Ovid's Fasti (3.545f) Ovid introduced a kind of sequel involving Aeneas and Dido's sister Anna. See Anna Perenna.

The Barcids, the family to which Hannibal belonged, claimed descent from a younger brother of Dido according to Silius Italicus in his Punica (1.71–7).

The Augustan History ("Tyrrani Triginta" 27, 30) claims that Zenobia queen of Palmyra in the late 3rd century AD was descended from Cleopatra, Dido and Semiramis.




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Continuing tradition
In the Divine Comedy Dante sees the shade of Dido in the second circle of Hell, where she is condemned (on account of her consuming lust) to be blasted for eternity in a fierce whirlwind.

The story of Dido and Aeneas remained popular throughout the post-Renaissance era, and was the basis for the opera Dido and Aeneas by Henry Purcell and the drama Dido, Queen of Carthage by Christopher Marlowe.

Remembrance of the story of the bull's hide and the foundation of Carthage is preserved in mathematics in connection with the Isoperimetric problem which is sometimes called Dido's Problem (and similarly the Isoperimetric theorem is sometimes called Dido's Theorem). It is sometimes stated in such discussion that Dido caused her thong to be placed as a half circle touching the sea coast at each end (which would add greatly to the perimeter) but the sources mention the thong only and say nothing about the sea.

Carthage was the Roman Republic's greatest rival and enemy, and Virgil's Dido in part symbolises this. Even though no Rome existed in her day, Virgil's Dido curses the future progeny of the Trojans. In Italy under the Fascist regime, her figure was demonized, perhaps not only as an anti-Roman figure but because she represented together at least three other unpleasant qualities: feminine virtue, Semitic ethnic origin, and African civilization. As an innocuous example: when Mussolini's regime named the streets of new quarters in Rome with the characters of Virgil's Aeneid, only the name Dido did not appear.

In tragic compensation (in a sadly curious way), the Royal Navy employed Dido-class cruisers against Italian objectives during the Second World War, seemingly a devastating justification of Fascist fears.

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An alternative viewpoint
An alternative viewpoint, based on Gerhard Herm’s interpretation (Die Phönizier 1974), supported by selected classic sources (Virgil, Ovid, Silius Italicus), but rejecting much of Timaeus’ account, leads to a slightly different historiographical outline (main changes in italic, followed by references):

Dido, or Elisha/Elissa, was a Phoenician Queen, founder of Carthage. First-born from King of Tyre, her succession was disputed by her younger brother, Pumayyaton/Pygmalion, who murdered her husband and imposed his rule. At this point she left Tyre with a large following, starting a long voyage; main stages were Cyprus and, possibly, Malta [Ovid, Fasti 3.567f].

Landing on Libyan coasts, about 814 BC (Timaeus' date), she chose a place to found a new capital city for her Phoenician followers: Carthage. She peacefully obtained the land by an ingenious agreement with the local lord, today known as the "Theorem of Dido". During her widowhood, she was consistently sought in marriage by local kings; but if we accept Silius Italicus, she married again, probably with a Tyrian follower, from the Barca family [Punica 1.71f, 2.239].

Dido promoted a significant religious reform and after a long and prosperous reign, she favored the formation of a Republic [Virgil, Aeneid 1.426]; After her death, she was deified by her people with the name of Tanit and assimilated to the Great Goddess Astarte (Roman Juno) [Virgil, Aeneid 1.446f, Silius Italicus, Punica 1.81f].

The cult of Tanit survived Carthage's destruction by the Romans; it was introduced to Rome itself by Emperor Septimius Severus, himself born in North Africa. It was extinguished completely with the Theodosian decrees of the late 4th century..