Miraculous Victory And Defeat Ep 11 Eng Sub [EXCLUSIVE]

The victory of the Holy League is of great importance in the history of Europe and of the Ottoman Empire, marking the turning-point of Ottoman military expansion into the Mediterranean, although the Ottoman wars in Europe would continue for another century. It has long been compared to the Battle of Salamis, both for tactical parallels and for its crucial importance in the defense of Europe against imperial expansion.[13] It was also of great symbolic importance in a period when Europe was torn by its own wars of religion following the Protestant Reformation. Pope Pius V instituted the feast of Our Lady of Victory, and Philip II of Spain used the victory to strengthen his position as the "Most Catholic King" and defender of Christendom against Muslim incursion.[14] Historian Paul K. Davis writes that

More than a military victory, Lepanto was a moral one. For decades, the Ottoman Turks had terrified Europe, and the victories of Suleiman the Magnificent caused Christian Europe serious concern. The defeat at Lepanto further exemplified the rapid deterioration of Ottoman might under Selim II, and Christians rejoiced at this setback for the Ottomans. The mystique of Ottoman power was tarnished significantly by this battle, and Christian Europe was heartened.[15]

The engagement was a significant defeat for the Ottomans, who had not lost a major naval battle since the fifteenth century.[46] However, the Holy League failed to capitalize on the victory, and while the Ottoman defeat has often been cited as the historical turning-point initiating the eventual stagnation of Ottoman territorial expansion, this was by no means an immediate consequence; even though the Christian victory at Lepanto confirmed the de facto division of the Mediterranean, with the eastern half under firm Ottoman control and the western under the Habsburgs and their Italian allies, halting the Ottoman encroachment on Italian territories, the Holy League did not regain any territories that had been lost to the Ottomans prior to Lepanto.[47] Historian Paul K. Davis synopsizes the importance of Lepanto this way: "This Turkish defeat stopped Ottomans' expansion into the Mediterranean, thus maintaining Western dominance, and confidence grew in the West that Turks, previously unstoppable, could be beaten."[48]

The Ottomans were quick to rebuild their navy.[49] By 1572, about six months after the defeat, more than 150 galleys, 8 galleasses, and in total 250 ships had been built, including eight of the largest capital ships ever seen in the Mediterranean.[50] With this new fleet the Ottoman Empire was able to reassert its supremacy in the Eastern Mediterranean.[51] Sultan Selim II's Chief Minister, the Grand Vizier Mehmed Sokullu, even boasted to the Venetian emissary Marcantonio Barbaro that the Christian triumph at Lepanto caused no lasting harm to the Ottoman Empire, while the capture of Cyprus by the Ottomans in the same year was a significant blow, saying that:

You come to see how we bear our misfortune. But I would have you know the difference between your loss and ours. In wrestling Cyprus from you, we deprived you of an arm; in defeating our fleet, you have only shaved our beard. An arm when cut off cannot grow again; but a shorn beard will grow all the better for the razor.[52]

The Holy League was disbanded with the peace treaty of 7 March 1573, which concluded the War of Cyprus. Venice was forced to accept loser's terms in spite of the victory at Lepanto. Cyprus was formally ceded to the Ottoman Empire, and Venice agreed to pay an indemnity of 300,000 ducats. In addition, the border between the two powers in Dalmatia was modified by the Turkish occupation of small but important parts of the hinterland that included the most fertile agricultural areas near the cities, with adverse effects on the economy of the Venetian cities in Dalmatia.[55] Peace would hold between the two states until the Cretan War of 1645.[56]

The Holy League credited the victory to the Virgin Mary, whose intercession with God they had implored for victory through the use of the Rosary. Andrea Doria had kept a copy of the miraculous image of Our Lady of Guadalupe given to him by King Philip II of Spain in his ship's state room.[59] Pope Pius V instituted a new Catholic feast day of Our Lady of Victory to commemorate the battle, which is now celebrated by the Catholic Church as the feast of Our Lady of the Rosary.[60] Dominican friar Juan Lopez in his 1584 book on the rosary states that the feast of the rosary was offered

A piece of commemorative music composed after the victory is the motet Canticum Moysis (Song of Moses Exodus 15) Pro victoria navali contra Turcas by the Spanish composer based in Rome Fernando de las Infantas.[62] The other piece of music is Jacobus de Kerle's "Cantio octo vocum de sacro foedere contra Turcas" 1572 (Song in Eight Voices on the Holy League Against the Turks), in the opinion of Pettitt (2006) an "exuberantly militaristic" piece celebrating the victory.[63] There were celebrations and festivities with triumphs and pageants at Rome and Venice with Turkish slaves in chains.[64]

There are many pictorial representations of the battle. Prints of the order of battle appeared in Venice and Rome in 1571,[65] and numerous paintings were commissioned, including one in the Doge's Palace, Venice, by Andrea Vicentino on the walls of the Sala dello Scrutinio, which replaced Tintoretto's Victory of Lepanto, destroyed by fire in 1577. Titian painted the battle in the background of an allegorical work showing Philip II of Spain holding his infant son, Don Fernando, his male heir born shortly after the victory, on 4 December 1571. An angel descends from heaven bearing a palm branch with a motto for Fernando, who is held up by Philip: "Majora tibi" (may you achieve greater deeds; Fernando died as a child, in 1578).[66]

A painting by Wenceslas Cobergher, dated to the end of the 16th century, now in San Domenico Maggiore, shows what is interpreted as a victory procession in Rome on the return of admiral Colonna. On the stairs of Saint Peter's Basilica, Pius V is visible in front of a kneeling figure, identified as Marcantonio Colonna returning the standard of the Holy League to the pope. On high is the Madonna and child with victory palms.[67]

There was an immediate poetical response to the victory at Lepanto. In Italy alone 233 titles of sonnets, madrigals and poems were printed between 1571 and 1573, some of these including writing in dialect or Latin.[69] This was replicated by the Spanish response, with poems in Catalan and the Mallorcan dialect and full scale epics by Juan Latino (Austriados libri duo 1573), Jerónimo Corte-Real ( Austriada ou Felicissima Victoria, 1578) and es:Juan Rufo (La Austriada, 1586). Though these longer works have, in the words of a later critic, "not unjustly been consigned to that oblivion which few epics have escaped", there was also a Spanish ballad which retained its popularity and was translated into English by Thomas Rodd in 1818.[70]

The Battle of Marathon took place in 490 BC during the first Persian invasion of Greece. It was fought between the citizens of Athens, aided by Plataea, and a Persian force commanded by Datis and Artaphernes. The battle was the culmination of the first attempt by Persia, under King Darius I, to subjugate Greece. The Greek army inflicted a crushing defeat on the more numerous Persians, marking a turning point in the Greco-Persian Wars.

At the time of the battle, Sparta and Athens were the two largest city-states in Greece. Once the Ionian revolt was finally crushed by the Persian victory at the Battle of Lade in 494 BC, Darius began plans to subjugate Greece. In 490 BC, he sent a naval task force under Datis and Artaphernes across the Aegean, to subjugate the Cyclades, and then to make punitive attacks on Athens and Eretria. Reaching Euboea in mid-summer after a successful campaign in the Aegean, the Persians proceeded to besiege and capture Eretria. The Persian force then sailed for Attica, landing in the bay near the town of Marathon. The Athenians, joined by a small force from Plataea, marched to Marathon, and succeeded in blocking the two exits from the plain of Marathon. The Athenians also sent a message to the Spartans asking for support. When the messenger arrived in Sparta, the Spartans were involved in a religious festival and gave this as a reason for not coming to help the Athenians.

The Athenians and their allies chose a location for the battle, with marshes and mountainous terrain, that prevented the Persian cavalry from joining the Persian infantry. Miltiades, the Athenian general, ordered a general attack against the Persian forces, composed primarily of missile troops. He reinforced his flanks, luring the Persians' best fighters into his center. The inward wheeling flanks enveloped the Persians, routing them. The Persian army broke in panic towards their ships, and large numbers were slaughtered. The defeat at Marathon marked the end of the first Persian invasion of Greece, and the Persian force retreated to Asia. Darius then began raising a huge new army with which he meant to completely subjugate Greece; however, in 486 BC, his Egyptian subjects revolted, indefinitely postponing any Greek expedition. After Darius died, his son Xerxes I restarted the preparations for a second invasion of Greece, which finally began in 480 BC.

The Battle of Marathon was a watershed in the Greco-Persian wars, showing the Greeks that the Persians could be beaten; the eventual Greek triumph in these wars can be seen to have begun at Marathon. The battle also showed the Greeks that they were able to win battles without the Spartans, as Sparta was seen as the major military force in Greece. This victory was overwhelmingly won by the Athenians, and Marathon raised Greek esteem of them. The following two hundred years saw the rise of the Classical Greek civilization, which has been enduringly influential in Western society and so the Battle of Marathon is often seen as a pivotal moment in Mediterranean and European history, and is often celebrated today. 2b1af7f3a8