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A Rangking of the most influential persons in History

Sunday, June 28, 2020

99 JUSTINIAN I (483-565)


The Emperor Justinian is renowned for the great codification of Roman law that was carried out during his reign. The Code of Justinian preserved the product of Rome's creative genius in jurisprudence, and it later formed the basis for the development of the law in many European countries. Probably no other code of laws has had so enduring an impact on the world.

Justinian was born about 483, in Tauresium, in present-day Yugoslavia. He was the nephew of Justin I, a nearly illiterate Thracian peasant who had worked his way up through the army to become the ruler of the Eastern Roman Empire. Justinian, although likewise of peasant origin, received a good education and, with his uncle's help, advanced rapidly. In 527, Justin, who was childless, made Justinian co-emperor with him. Later that year Justin died, and from then until his own death in 565, Justinian was sole emperor.

In 476, just seven years before Justinian's birth, the Western Roman Empire had finally succumbed to the onslaught of the barbarian Germanic tribes, and only the Eastern Roman Em-pire, with its capital in Constantinople, remained intact. J usti-nian was determined to reconquer the lost lands of the West and to restore the Roman Empire, and the better part of his energy while emperor was devoted to this end. In this project he was partly successful, since he did manage to recapture Italy, North Africa, and part of Spain from the barbarians.

However, Justinian's place on this list depends not so much on his military feats as upon his role in the codification of Roman law. As early as 528, the year after he took office, Justinian set up a commission to produce a code of imperial laws. Their work was first published in 529, then revised, and enacted into statute in 534.

At the same time, all prior edicts and statutes not included in the code were repealed. This Codex became the first portion of the Corpus juris Civilis. The second portion, called the Pandects, or the Digest, was a summary of the views of prominent Roman legal writers. That, too, was authoritative. The third part, the Institutes, was basically a text or handbook for law students. Finally, those laws passed by Justinian after the adoption of the Codex were brought together into the Novellae, which was published after Justinian's death.

Of course Justinian himself, busy as he was with his various wars and administrative duties, could not personally draft the Corpus juris Civilis. The codification which Justinian ordered was actually carried out by a group of legal scholars under the supervision of the great lawyer and legal expert Tribonian.

Justinian, an exceedingly energetic man, also devoted a good deal of effort to administrative reforms, including a partly successful campaign against governmental corruption. He stimulated trade and industry, and engaged in a large public building program. Under him, many fortresses, monasteries, and churches (including the famous Hagia Sophia in Constantinople) were built or reconstructed. This building program and his wars resulted in a large increase in taxes, and considerable discontent.

In 532, there was a rebellion (the Nika riots) which nearly cost him his throne. After he suppressed that rebellion Justinian's throne was generally secure. Still, at his death in 565, there was considerable popular rejoicing.

Justinian was greatly aided by his very able wife, Theodora, and a few words about her seem appropriate. Theodora was born about 500. In her youth, she was an actress and courtesan, and gave birth to an illegimate child. She was in her twenties when she met Justinian and became his mistress. They were mar-ried in 525, just two years before he assumed the imperial throne. Justinian recognized his wife's outstanding capabilities, and she became his principal advisor and was entrusted with various diplomatic duties. She had a considerable influence upon his legislation, including some laws passed to improve the rights and status of women. Her death in 548 (of cancer) was a grave loss to Justinian, although the remaining seventeen years of his reign were reasonably successful. Theodora, who was beautiful as well as brilliant, was the subject of many works of art.

Justinian's placelnent on this list is primarily due to the im-portance of the Corpus Juris Civilis, which constituted an authoritative restatement of Roman law. As such, it was impor-tant in the Byzantine Empire for centuries. In the West, it was largely forgotten for about five hundred years. About 1100, however, the study of Roman law was revived, particularly in the Italian universities. During the late Middle Ages, the Corpus Juris Civilis became the principal basis of the developing legal systems of Continental Europe. Countries where this occurred are said to have civil-law systems, as opposed to the common-law systems that generally prevail in English-speaking countries. The Corpus Juris Civilis was not adopted in toto anywhere. However, parts of it were incorporated into the: civil law, and throughout much of Europe, it became the basis for legal study, training, and discourse. Since many non-European countries eventually adopted parts of the civil law , the influence of the Corpus Juris Civilis has been remarkably wide.

Despite this, it would be a mistake to overestimate the im-portance of the Justinian Code. There were other important in-fluences on the development of civil law besides the Corpus Juris Civilis. For example, the laws concerning contracts derived more from the practice of merchants and the decisions of merchants' courts than from Roman law. Germanic law and Church law also influenced the civil law . In the modern era, of course, Euro-pean laws and legal systems have all been extensively revised. To-day, the substantive law in most civil law countries bears relatively little resemblance to the Code of Justinian.

100 Mahavira



Mahavira (which means "great hero") is the name by which the Jains usually refer to Vardhamana, the leading figure in the development of their religion.

Vardhamana was born in 599 B.C., in northeast India, the same general area in which Gautama Buddha was born, though a generation earlier. Indeed, the similarity of the life stories of the two men is truly amazing. Vardhamana was the younger son of a chief, and like Gautama was reared in considerable luxury. At the age of thirty, he abandoned his wealth, his family (he had a wife and daughter), and his comfortable surroundings, and decided to seek spiritual truth and fulfillment.

Mahavira (which means "great hero") is the name by which the Jains usually refer to Vardhamana, the leading figure in the development of their religion.

Vardhamana was born in 599 B.C., in northeast India, the same general area in which Gautama Buddha was born, though a generation earlier. Indeed, the similarity of the life stories of the two men is truly amazing. Vardhamana was the younger son of a chief, and like Gautama was reared in considerable luxury. At the age of thirty, he abandoned his wealth, his family (he had a wife and daughter), and his comfortable surroundings, and decided to seek spiritual truth and fulfillment.

Mahavira (which means "great hero") is the name by which the Jains usually refer to Vardhamana, the leading figure in the development of their religion.

Vardhamana was born in 599 B.C., in northeast India, the same general area in which Gautama Buddha was born, though a generation earlier. Indeed, the similarity of the life stories of the two men is truly amazing. Vardhamana was the younger son of a chief, and like Gautama was reared in considerable luxury. At the age of thirty, he abandoned his wealth, his family (he had a wife and daughter), and his comfortable surroundings, and decided to seek spiritual truth and fulfillment.

Vardhamana became a monk in the small and very ascetic Parsvanatha order. For twelve years he engaged in deep medita-tion and reflection, all the while enduring the extremes of asceticism and poverty. He fasted frequently, and he retained no personal property of any sort, not even a small cup or dish with which to drink water or collect alms. Although at first he retain-ed one garment, after a while he discarded even that and walked about completely naked. He would allow insects to crawl over his bare skin and would not brush them off, even when they bit him. Even in India, where itinerant holy men are more common than they are in the West, Mahavira's appearance and behavior frequently aroused taunts, insults, and blows, all of which he en-dured without reprisal

When he was forty-two, Mahavira decided that he had finally attained spiritual enlightenment. He spent the remaining thirty years of his life preaching and teaching the spiritual in-sights that he had gained. When he died, in 527 B.C., he had many disciples.

In some ways Mahavira's doctrines are very similar to those of Buddhism and Hinduism. J ains believe that when a human being's body dies, his soul does not die with it but is reincarnated in some other being (not necessarily human). This doctrine of transmigration of souls is one of the foundations of J ainist thought. J ains also believe in karma, the doctrine that the ethical consequences of an act affect one's lot in a future existence. To remove the accumulated load of guilt from one's soul, and there-by to purify it, is a primary goal of the J ainist religion. In part, Mahavira taught, this can be achieved by the denial of sensual pleasures. J ainist monks, in particular, are supposed to practice a rigorous asceticism. It is noteworthy that deliberately starving oneself to death is considered praiseworthy!

 A very important aspect of J ainism is the great stress it lays on the doctrine of ahisma, or nonviolence. Jains emphasize that ahisma includes nonviolent behavior to animals as well as to human beings. As one consequence of this belief, Jains are vegetarians. However, devout J ains carry the principle of ahisma to far greater extremes than that: a devout Jain, quite literally, will not kill a fly; nor will he eat in the dark, as he might acci-dentally swallow an insect, and thereby cause its death. Indeed,a  sufficiently devout and well-to-do Jain will hire someone to sweep the street in front of him as he walks, so that he does not accidentally step on and kill an insect or worm!

From such beliefs, it logically follows that a religious Jain cannot in good conscience plow a field. In fact, the J ains actually do not engage in agriculture. For that matter, many other oc-cupations involving manual labor are forbidden by their religion. J ainism provides a stiking example of how religious doctrines can drastically affect the entire manner of living of a whole com-munity. Although they dwell in a land that is overwhelmingly agricultural, the majority of J ains have been engaged in trade or finance for centuries. J ainist religious attitudes have also led them to prize industriousness. Consequently, it is not suprising that the J ains are a prosperous group, and that. their participa-tion in Indian intellectual and artistic activities has been high in proportion to their numbers.

Originally, Jainism had no caste system. However, through constant interaction with Hinduism, a caste system has developed within J ainism-though one far less extreme than that of the Hindus. Similarly, although Mahavira himself never spoke of a God or gods, through contact with Hinduism some worship of deities has arisen. Since there are no writings by Mahavira, some absorption of doctrines from Hinduism was probably in-evitable. There has, however, been considerable influence in the other direction as well. J ainist moral objections to animal sacrifice and to the eating of meat appear to have markedly af-fected Hindu practice. Furthermore, the J ainist doctrine of non-violence has been a continuing influence upon Indian thought, even down to modern times, For example, Gandhi was strongly influenced by the teachings of the J ainist philosopher Shrimad Rajachandra (1867-1900), whom he considered to be one of his gurus, or spiritual teachers.

The Jains have never been a very numerous sect, and today there are only about 3,500,000 of them in all of India. That may not sound like a very large fraction of the world's population; however, added up over a period of 2,500 years it comes to quite a large number of persons. In judging Mahavira's importance, one should take into account that J ainism, perhaps even more than most other religions, has had a large and continuous effect upon the lives of its adherents.

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