Instruct: Given a question, retrieve relevant documents that can help answer the question.
Query: How did the Great Revolt end?
The First Jewish–Roman War (66–73 CE), sometimes called the Great Revolt (Hebrew: המרד הגדול‎ ha-Mered Ha-Gadol), was the first of three major rebellions by the Jews against the Roman Empire, fought in the Eastern Mediterranean. The First Jewish–Roman War took place mainly in the province of Judea (Iudaea); the second was the Kitos War in 115–117, which took place mainly in the diaspora (in Cyprus, Egypt, Mesopotamia and only marginally in Judea), and the third was Bar Kokhba's revolt of 132–136 CE, concentrating in Judea province.
Francisco Moniz Barreto d’Aragão was a teacher; he was a member of the Knights of Light. He wrote poems supporting the ideologies of independence, equality, liberty, and the importance of reason. He was not in Salvador during the end of the revolt, and therefore did not face any punishment.
The 1936–1939 Arab revolt in Palestine, later came to be known as "The Great Revolt", was a nationalist uprising by Palestinian Arabs in Mandatory Palestine against the British administration of the Palestine Mandate, demanding Arab independence and the end of the policy of open-ended Jewish immigration and land purchases with the stated goal of establishing a "Jewish National Home". The dissent was directly influenced by the Qassamite rebellion, following the killing of Sheikh Izz ad-Din al-Qassam in 1935, as well as the declaration by Hajj Amin al-Husseini of 16 May 1936 as 'Palestine Day' and calling for a General Strike. The revolt was branded by many in the Jewish Yishuv as "immoral and terroristic", often comparing it to fascism and nazism. Ben Gurion however described Arab causes as fear of growing Jewish economic power, opposition to mass Jewish immigration and fear of the English identification with Zionism.
Al-Karak rose in revolt days after the arrival of an Ottoman census team, and insurgency quickly spread to neighboring towns of Ma'an and Tafila and a number of stations along the Hejaz Railway. Sami Pasha's forces ended the revolt with a random massacre, hundreds of people were imprisoned and ten revolt leaders were executed. The brutal suppression of the revolt had greatly angered the Karakis and is thought to have contributed to their support of the 1916 Great Arab Revolt.
The Cretan Revolt of 1866–1869 () or Great Cretan Revolution (Μεγάλη Κρητική Επανάσταση) was a three-year uprising in Crete against Ottoman rule, the third and largest in a series of Cretan revolts between the end of the Greek War of Independence in 1830 and the establishment of the independent Cretan State in 1898.
With the revolt pacified, the Qing completed the reintegration of their territory in one of Qianlong's Ten Great Campaigns. The end of the conflict saw the restoration of the territory south of the Tian Shan to Qing control meaning that the Qing now controlled the whole of Xinjiang.
The reality of the situation was very different. Instead of teaching, the advisors performed the functions of that office. The effect was local rulers who resented being treated as if they did not know how to perform the functions they had been performing for centuries and who opposed this usurpation of their power. Further, authority had traditionally resided in the hands of a few families, while European administrators abandoned the systems of caste and class, undermining this elite by opening up offices to the general public.
According to Cohen, this process ended in 70 CE, after the great revolt, when various Jewish sects disappeared and Pharisaic Judaism evolved into Rabbinic Judaism, and Christianity emerged as a distinct religion.
Many historians argue that the Gospels took their final form after the Great Revolt and the destruction of the Temple, although some scholars put the authorship of Mark in the 60s, and need to be understood in this context. They view Christians as much as Pharisees as being competing movements "within" Judaism that decisively broke only after the Bar Kokhba's revolt, when the successors of the Pharisees claimed hegemony over all Judaism, and – at least from the Jewish perspective – Christianity emerged as a new religion.
The confrontation made little progress but finally a revolt in Bukhara and Samarkand turned Ulugh Beg's attention back to those cities. It's not clear how or why the revolt of Bukhara and Samarkand took place but what is known is that Abdal-Aziz Mirza was a bad administrator and had irritated the military establishment some how. The Arghuns were the chief men of this group in Samarkand and the Bukhara clergy (Naqshbandi Sufis) are known to be promoters of the revolt as well. Nonetheless, they placed Abu Sa'id Mirza as their king in Samarkand and laid siege to the city. Abdal-Aziz Mirza locked himself up in the fort and sent for his father. Ulugh Beg could no longer remain on the Amu Darya and at great personal risk to himself, abandoned the field with his men and left for Samarkand.
The revolt did not end after the Siege of Taos. New Mexican rebels engaged US forces three more times in the following months. The actions are known as the Battle of Red River Canyon, the Battle of Las Vegas, and the Battle of Cienega Creek. After the US forces won each battle, the New Mexicans and Native Americans ended open warfare.
The Achaemenid Persian Empire, thus founded by Cyrus the Great, continued its expansion under the Persia king Darius the Great, in which the satrap system of local governors continued to be used and upgraded and other governmental upgrades were carried out. A revolt by Naxos in 502 BCE prompted Aristagoras of Miletus to devise a grandiose plan by which he would give a share of Naxos's wealth to Artaphernes, satrap of Lydia, in return for his aid in quashing the revolt. The failure of Aristagoras in fulfilling his promise of rewards and his conduct disturbed the Persians, so much so that he resorted to convincing his fellow Ionians to revolt against the Persians. This revolt, known as the Ionian Revolt, spread across Anatolia, and with Athenian aid, Aristagoras held firm for a time, despite the loss in the Battle of Ephesus. The burning of Sardis in 498 BCE enraged Darius so much that he swore revenge upon Athens. This event brought down the hammer upon Aristagoras as the Persian army swept through Ionia, re-taking city by city. It was the eventual Battle of Lade outside Miletus in 494 BCE that put an end to the Ionian Revolt once and for all.
Meanwhile, for Indonesian people, the revolt of PETA battalion in Blitar was seen as a strong message to the Japanese forces which behaved unfair to Indonesian people. Although the PETA rebellion in Blitar was very short and unsuccessful; however, it played a vital role in Indonesian independence by transmitting “the revolutionary energy” (p. 153) to PETA soldiers in other areas of Indonesia. Lebra Joyce, an American historian of Japan and India, publishes a book, “Japanese-trained Armies in Southeast Asia”, and in Chapter 6 of her book, “Revolt of the Independence Armies,” she exposes how the battalion in Rengasdengklok was influenced by the Blitar revolt later, and eventually kidnapped Sukarno and Hatta to proclaim the independence of Indonesia on the night of 16 August 1945. Lebra, therefore, concludes that 1945 PETA revolt in Blitar did not completely fail in achieving its ultimate goal: Indonesian independence.
The setting of the book is about a century and a half after the conquest of Judea by the Greeks under Alexander the Great, after Alexander's empire has been divided so that Judea was part of the Greek Seleucid Empire. It tells how the Greek ruler Antiochus IV Epiphanes attempted to suppress the practice of basic Jewish law, resulting in the Maccabean Revolt (a Jewish revolt against Seleucid rule). The book covers the whole of the revolt, from 175 to 134 BC, highlighting how the salvation of the Jewish people in this crisis came through Mattathias' family, particularly his sons, Judas Maccabeus, Jonathan Apphus, and Simon Thassi, and Simon's son, John Hyrcanus. The doctrine expressed in the book reflects traditional Jewish teaching, without later doctrines found, for example, in 2 Maccabees. The First Book of Maccabees also gives a list of Jewish colonies scattered elsewhere through the Mediterranean at the time.
Meanwhile, in 1793, France declared war on Great Britain. The grands blancs in Saint Domingue, unhappy with Sonthonax, arranged with Great Britain to declare British sovereignty over the colony, believing that the British would maintain slavery.[65] The British Prime Minister, William Pitt the Younger believed that the success of the slave revolt in Saint Domigue would inspire slave revolts in the British Caribbean colonies. He thought that taking Saint Domingue, the richest of the French colonies, would be a useful bargaining chip to have when the peace negotiations began to end the war, and in the interim, occupying Saint Domingue would mean diverting its great wealth into the British treasury.[66] The American journalist James Perry notes that the great irony of the British campaign in Haiti was that it ended as a complete debacle, costing the British treasury millions of pounds and the British military thousands upon thousands of dead, all for nothing.[67]
Soon afterward in 1672, the former toqui Ayllicuriche and other Mapuche leaders attempted a revolt to resist these terms. But he did not get much support and the revolt was quickly crushed. In 1694 the toqui Millalpal and the Mapuche were incited to revolt by the unauthorized activities of Antonio Pedreros, the "Commissioner of Nations". The Parliament of Choque-choque held by governor Tomás Marín de Poveda, 1st Marquis of Cañada Hermosa managed to end the revolt. However the abuses and activities of the capitans de amigos eventually triggered the Mapuche Uprising of 1723 by the toqui Vilumilla. This revolt ended with the Parliament of Negrete in 1726, which finally abolished these officials.
The Great Syrian Revolt () or Great Druze Revolt (1925–1927) was a general uprising across Mandatory Syria and Lebanon aimed at getting rid of the French, who had been in control of the region since the end of World War I. The uprising was not centrally coordinated; rather, it was attempted by multiple factions – among them Sunni, Druze, Alawite, Christian, and Shia – with the common goal of ending French rule. The revolt was ultimately put down by French forces.
Æthelwold's Revolt was an attempt by Æthelwold ætheling to seize the Anglo-Saxon throne from Edward the Elder after the death of Alfred the Great in 899. It ended when Æthelwold was killed in battle in 902 while fighting alongside his Danish allies.
Peasant revolt was clearly not a phenomenon new to late eighteenth-century France: the fourteenth century saw the Jacquerie in the Oise Valley, and the seventeenth century saw the Croquant rebellions. Yves-Marie Bercé, in History of the Peasant Revolts, concludes "peasant revolts of the years 1789–92 had much in common with their seventeenth-century counterparts: unanimity of the rural community, rejection of new taxation to which they were unaccustomed, defiance of enemy townsmen and a belief that there would be a general remission in taxes, particularly when the king decided to convene the estates general. In spite of all that is suggested by the political history of the period, the peasant disturbances at the beginning of the French Revolution did not depart from the typical community revolt of the preceding century."
"In 1453, Benedetto Vitturi was sent to Crete to replace Balbi. Under the government of this Vitturi, a Syphis Vlasto, Greek Rethymno, was designed with the cooperation supporters, also of the Greeks from the island, the project to revolt against the Venetian domination, cut into pieces the city authorities, the nobles and the Latin Venetians themselves to become masters of the island, or hire someone to which they sovereignty. To this end he prepared their combat equipment in their homes. This betrayal came to the knowledge of a priest of Rethymno, Lymas, and the Jewish Davide Mavrogoronato who, faithful to the Republic, denounced the Duke. For his part, André Kallergis, son Georges Kallergis, aborted the revolt when it was informed. So this is how the Duke was stopped with the help of Kallergis' supporters; the revolutionary Vlasto and his collaborators, who convicted, suffered death befitting their crime. Here's how the revolt was suppressed."
The Great Syrian Revolt, while a loss for the rebels, did result in changes in the French attitude toward imperialism in the Levant. Direct rule was believed to be too costly, and in Syria, the threat of military intervention was replaced with diplomatic negotiation. A softer approach to Syrian rule was taken, and in March 1928, just a year after the rebellion was put down, a general amnesty was announced for Syrian rebels. A small addendum was attached, decreeing that the rebellion’s leadership, including Sultan al-Atrash and Dr. Shahbandar, would not be allowed to return.
Sami Pasha's forces suppressed the revolt with an indiscriminate massacre, and the leaders of the revolt were executed; 5 in Damascus and another 5 in Al-Karak as an example to their fellow villagers. The inhabitants of Al-Karak were forced to pay compensation for all the damage done to state property. Hundreds of Karakis were imprisoned in Damascus and given harsh sentences ranging from years of hard labour to lifetime imprisonment. The demographic and economic recovery of Al-Karak was further undermined by the brutal suppression of the uprising. A general amnesty in 1912 ended the matter and released the prisoners from the revolt. The brutal suppression of the revolt greatly angered the locals and is thought to have contributed to their support of the 1916 Great Arab Revolt.
A number of Arab revolts against the European powers took place following the establishment of the British and French mandates. Resentment of British rule culminated in the Iraqi revolt of 1920. The uprising which was carried out by the urban population as well as the rural tribes of Iraq ended in 1921. The British drastically changed their policy in Iraq afterwards. Although the mandate was still in place officially, the British role was virtually reduced to an advisory one. In 1925, the Druze of southern Syria under the leadership of Sultan al-Atrash revolted against French rule. The revolt subsequently spread throughout Syria, particularly in Damascus where an uprising by the citizens took place. The French responded by systematically bombarding the city, resulting in thousands of deaths. The revolt was put down by the end of the year, but it is credited with forcing the French to take more steps to ensure Syrian independence. In Egypt, resentment of British hegemony led to wide-scale revolts across the country in 1919. As a result of three-year negotiations following the uprising, the British agreed to allow Egypt's official independence in 1922, but their military still held great influence in the country. It should also be noted that the political leaders of the Egyptian revolution espoused Egyptian nationalism, rather than an Arab nationalist alternative.
The authoritarian regime functioning in alliance with the rural elite was susceptible to resistance and revolts happened frequently during the British rule. However, British rule in Bengal faced no threat by the second half of the 1800s. Bengal did not participate in the 1857 revolt which nearly ended British administration over large swathes of India. While there was a revolt by troops in Chittagong it dwindled because the landlords and peasants did not support the rebellion. Instead political grievances nor revolved around peasant rights and the commercialization of agriculture. The struggle was usually characterised by peasants and the middle class in opposition to the landlords, Western businessmen and the British administration. Many campaigns eventually ended the indigo industry. These were led by Wahhabi influenced Islamic missionaries.
On March 15, 1990, the prisoners started a revolt, resisting arrest for two weeks, barricading themselves and using iron rods, razors, petrol bombs and improvised flamethrowers as their weapons. The revolt climaxed on March 28, 1990 when hundreds of prisoners managed to set the roof of the Castle on fire. After the end of the revolt, the damage was estimated at 27 million Kčs and a big part of the prison was not habitable. In fact, the damage was so great that authorities seriously considered closing the whole prison down.
Some scholars have suggested that Pamprepius' participation is a clue that the revolt of Illus was somehow an attempt to restore paganism, but this hypothesis has not been successful among scholars. However, it is known that the rebels sought the support of the pagan community of Alexandria: in fact, they were persecuted because they were suspected of being part of Illus' rebellion. A pagan convert to Christianity called Paralius wrote a letter to his former co-religionists, in which he remembers how they had prayed and sacrificed for the success of the revolt of Illus and Pamprepius against Zeno and how they had received many oracles foretelling the victory of the heathens, but how in the end Christianity had prevailed.