Elijah
Elijah (in Arabic, Ilyas). Biblical prophet mentioned in the Qur’an in connection with the worship of Baal. In the Qur’an, at Sura 37:123-132, Elijah is remembered as a prophet sent to turn his people from Baal (idol) worship to monotheism. In Muslim legend, there is confusion of Ilyas with al-Khadir (al-Khidr) and Idris.
Elijah (or Elias, whose name (El-i Jahu) means "My God is YHWH", "I, whose god is YHWH", was a prophet in Israel in the 9th century B.C.T. He appears in the Hebrew Bible, Talmud, Mishnah, New Testament, and the Qur'an. According to the Books of Kings, Elijah raised the dead, brought fire down from the sky, and ascended into heaven in a chariot. In the Book of Malachi, Elijah's return is prophesied before the coming of the great and terrible day of the Lord, making him a harbinger of the Messiah.
In Judaism, Elijah's name is invoked at the weekly Havdalah ritual that marks the end of Shabbat, and Elijah is invoked in other Jewish customs, among them the Passover seder and the Brit milah (ritual circumcision). He appears in numerous stories and references in the aggadah and rabbinic literature, including the Babylonian Talmud.
In Christianity, the New Testament describes how both Jesus and John the Baptist are compared with Elijah, and on some occasions, thought by some to be manifestations of Elijah, and Elijah appears with Moses during the Transfiguration of Jesus on Mount Hermon. The Church of Jesus Christ of Latter-day Saints believes Elijah returned in 1836 to visit Joseph Smith and Oliver Cowdery, and the Bahá'í Faith believes Elijah returned in 1844 in Shiraz, Iran, as the Báb.
In Islam, in the Qur'an, Elijah is the prophet known as Ilyas. Similar to the story in the Hebrew Bible, Elijah preaches in opposition to Baal, pleading with the people not to forsake Allah.[Qur'an 6:85–89], [Qur'an 37:123–132] He also causes a famine and prophesies destruction on Ahab and Jezebel.
Ilyas see Elijah
Elias see Elijah
El-i Jahu see Elijah
My God is YHWH see Elijah
I whose god is YHWH see Elijah
Elijah (or Elias, whose name (El-i Jahu) means "My God is YHWH", "I, whose god is YHWH", was a prophet in Israel in the 9th century B.C.T. He appears in the Hebrew Bible, Talmud, Mishnah, New Testament, and the Qur'an. According to the Books of Kings, Elijah raised the dead, brought fire down from the sky, and ascended into heaven in a chariot. In the Book of Malachi, Elijah's return is prophesied before the coming of the great and terrible day of the Lord, making him a harbinger of the Messiah.
In Judaism, Elijah's name is invoked at the weekly Havdalah ritual that marks the end of Shabbat, and Elijah is invoked in other Jewish customs, among them the Passover seder and the Brit milah (ritual circumcision). He appears in numerous stories and references in the aggadah and rabbinic literature, including the Babylonian Talmud.
In Christianity, the New Testament describes how both Jesus and John the Baptist are compared with Elijah, and on some occasions, thought by some to be manifestations of Elijah, and Elijah appears with Moses during the Transfiguration of Jesus on Mount Hermon. The Church of Jesus Christ of Latter-day Saints believes Elijah returned in 1836 to visit Joseph Smith and Oliver Cowdery, and the Bahá'í Faith believes Elijah returned in 1844 in Shiraz, Iran, as the Báb.
In Islam, in the Qur'an, Elijah is the prophet known as Ilyas. Similar to the story in the Hebrew Bible, Elijah preaches in opposition to Baal, pleading with the people not to forsake Allah.[Qur'an 6:85–89], [Qur'an 37:123–132] He also causes a famine and prophesies destruction on Ahab and Jezebel.
Ilyas see Elijah
Elias see Elijah
El-i Jahu see Elijah
My God is YHWH see Elijah
I whose god is YHWH see Elijah
Elisha
Elisha (in Arabic, Alisa’). Biblical prophet mentioned in the Qur’an under the name Alisa’ or Alyasa’.
Alisa’ see Elisha
Alyasa’ see Elisha
Elisha (in Arabic, Alisa’). Biblical prophet mentioned in the Qur’an under the name Alisa’ or Alyasa’.
Alisa’ see Elisha
Alyasa’ see Elisha
El Moutawakel-Bennis
El Moutawakel-Bennis (Nawal El Moutawakel-Bennis) (b. April 15, 1962, Casablanca). Moroccan runner who won the 400 meter hurdles gold medal, and set an Olympic record in doing so, at the 1984 Olympic Games in Los Angeles, California. By winning the gold medal, El Moutawakel-Bennis became the first African woman, the first Arab woman and the first Moroccan to win an Olympic gold medal.
Nawal El Moutawakel was a Moroccan hurdler, who won the inaugural women's 400 meter hurdles event at the 1984 Summer Olympics, thereby becoming the first female Muslim born on the continent of Africa to become an Olympic champion. In 2007, El Moutawakel was named the Minister of Sports in the upcoming cabinet of Morocco.
Although she had been a quite accomplished runner, the victory of El Moutawakel, who studied at Iowa State University at the time, was a surprise. The King of Morocco telephoned El Moutawakel to give his congratulations, and he declared that all girls born the day of her victory were to be named in her honor. Her medal also meant the breakthrough for sporting women in Morocco and other mostly Muslim countries.
In 1995, El Moutawakel became a council member of the International Amateur Athletic Federation (IAAF), and in 1998 she became a member of the International Olympic Committee (IOC).
El Moutawakel is a member of the International Olympic Committee, and she was the president of the evaluation commission for the selection of the host city for the 2012 Summer Olympic Games. She was also tapped to lead the evaluation commission for the 2016 Summer Olympics as well.
In 2006, El Moutawakel was one of the eight bearers of the Olympic flag at the 2006 Winter Olympics Opening Ceremony in Torino, Italy.
Nawal El Moutawakel-Bennis see El Moutawakel-Bennis
Moutawakel-Bennis, Nawal El see El Moutawakel-Bennis
Bennis, Nawal El Moutawakel see El Moutawakel-Bennis
El Moutawakel-Bennis (Nawal El Moutawakel-Bennis) (b. April 15, 1962, Casablanca). Moroccan runner who won the 400 meter hurdles gold medal, and set an Olympic record in doing so, at the 1984 Olympic Games in Los Angeles, California. By winning the gold medal, El Moutawakel-Bennis became the first African woman, the first Arab woman and the first Moroccan to win an Olympic gold medal.
Nawal El Moutawakel was a Moroccan hurdler, who won the inaugural women's 400 meter hurdles event at the 1984 Summer Olympics, thereby becoming the first female Muslim born on the continent of Africa to become an Olympic champion. In 2007, El Moutawakel was named the Minister of Sports in the upcoming cabinet of Morocco.
Although she had been a quite accomplished runner, the victory of El Moutawakel, who studied at Iowa State University at the time, was a surprise. The King of Morocco telephoned El Moutawakel to give his congratulations, and he declared that all girls born the day of her victory were to be named in her honor. Her medal also meant the breakthrough for sporting women in Morocco and other mostly Muslim countries.
In 1995, El Moutawakel became a council member of the International Amateur Athletic Federation (IAAF), and in 1998 she became a member of the International Olympic Committee (IOC).
El Moutawakel is a member of the International Olympic Committee, and she was the president of the evaluation commission for the selection of the host city for the 2012 Summer Olympic Games. She was also tapped to lead the evaluation commission for the 2016 Summer Olympics as well.
In 2006, El Moutawakel was one of the eight bearers of the Olympic flag at the 2006 Winter Olympics Opening Ceremony in Torino, Italy.
Nawal El Moutawakel-Bennis see El Moutawakel-Bennis
Moutawakel-Bennis, Nawal El see El Moutawakel-Bennis
Bennis, Nawal El Moutawakel see El Moutawakel-Bennis
El-Salahi, Ibrahim
Ibrahim El-Salahi (b. September 5, 1930, El-Abbasyia, Omdurman, Sudan) was a Sudanese painter, former public servant and diplomat. He was one of the foremost visual artists of the Khartoum School, considered as part of African Modernism and the pan-Arabic Hurufiyya art movement, that combined traditional forms of Islamic calligraphy with contemporary artworks. On the occasion of the Tate Modern gallery's first retrospective exhibition of a contemporary artist from Africa in 2013, El-Salahi's work was characterized as "a new Sudanese visual vocabulary, which arose from his own pioneering integration of Islamic, African, Arab and Western artistic traditions."
Ibrahim El-Salahi was born on September 5, 1930, in El-Abbasyia, a neighborhood of Omdurman, Sudan, to a Muslim family and is considered to be one of the most important contemporary African artists. His father was in charge of a Qur'anic school, where El-Salahi learned to read and write and to practice Arabic calligraphy, that later became an important element in his artwork. He also is a distant cousin of Sudanese human rights lawyer Amin Mekki Medani.
From 1949 to 1950, he studied Fine Art at the School of Design of the Gordon Memorial College, which later became the University of Khartoum. Supported by a scholarship, he subsequently went to the Slade School of Fine Art in London from 1954 to 1957. At this art school, El-Salahi was exposed to European schooling, modern circles, and the works of artists that gradually influenced his art. Studying in London also allowed him to take formal and ideological cues from modernist painting, which helped him to achieve a balance between pure expression and gestural freedom. In 1962, he received a UNESCO scholarship to study in the United States, from where he visited South America. From 1964 to 1965, he returned to the United States with the support of the Rockefeller Foundation, and in 1966, he led the Sudanese delegation during the first World Festival of Black Arts in Dakar, Senegal. In addition to representing Sudan in the World Festival of Black Arts, El-Salahi was part of the Sudanese delegation at the first Pan-African Cultural Festival in 1969. Both of these events were important and significant in modern African art movements.
After the completion of his education, he returned to Sudan. During this period, he used Arabic calligraphy and other elements of Islamic culture that played a role in his everyday life. Trying to connect to his heritage, El-Salahi began to fill his work with symbols and markings of small Arabic inscriptions. As he became more advanced with incorporating Arabic calligraphy into his work, the symbols began to produce animals, humans, and plant forms, providing new meaning to his artwork. El-Salahi learned to combine European artistic styles with traditional Sudanese themes, which resulted in an African-influenced kind of surrealism. From 1969 until 1972, El-Salahi was assistant cultural cultural attache at the Sudanese Embassy in London. After that, he returned to Sudan as Director of Culture in Jaafar Nimeiri's government, and then was Undersecretary in the Ministry of Culture and Information until September 1975.
In 1975, El-Salahi was imprisoned for six months and eight days without trial for being accused of participating in an anti-government coup. At the time of El-Salahi's period of incarceration, many intellectuals and some members of the Sudanese Communist Party were sent to prison. El-Salahi's freedom was stripped in Kober Prison in Khartoum. Prisoners were not allowed to write or draw, and if a prisoner was to be caught with paper or pencil, he would be punished with solitary confinement for fifteen days. Despite this, El-Salahi was able to find a pencil and often used the brown paper bags that food was distributed with to draw on. El-Salahi would tear the bag into numerous pieces and could use the 25 exercise minutes he received everyday to sketch out ideas for huge paintings. He would also secretly sketch and bury small drawings into the sand to maintain his ideas.
El-Salahi was released on March 16, 1976. He did not keep any of the drawings he made in prison. He left them all buried. After his release, he rented a house in the Banat region of Omdurman for a short period of time. Two years after his release from prison, he exiled himself from Sudan and for some years worked and lived in Doha, Qatar, before finally settling in Oxford, United Kingdom.
El-Salahi's work has developed through several phases. His first period during the 1950s, 1960s and 1970s is dominated by elementary forms and lines. During the next two decades, El-Salahi used more subtle, earthy tones in his color palette. In Ibrahim El-Salahi's own words: "I limited my color scheme to sombre tones, using black, white, burnt sienna, and yellow ochre, which resembled the colors of earth and skin color shades of people in our part of the Sudan. Technically, it added depth to the picture". The color selection that El-Salahi chose in this formative period reflected the landscape of Sudan, trying to attempt to connect larger concerns of society, whilst creating a unique Sudanese aesthetic through his work. After this period, his work became meditative, abstract and organic, using new warm, brilliant colors and abstract human and non-human figures, rendered through geometric shapes. Much of his work has been characterized by lines, while he mainly uses white and black paint. As El-Salahi has summarized, "There is no painting without drawing and there is no shape without line ... in the end all images can be reduced to lines." Also, his artworks often include both Islamic calligraphy and African motifs, such as elongated mask shapes. Some of his works like "Allah and the Wall of Confrontation" (1968) and "The Last Sound"(1964) show elements characteristic of Islamic art, such as the shape of the crescent moon.
In the late 1970s and early 1980s, El-Salahi lived in exile in Qatar, where he focused on drawing in black and white. Many of his admirers were unaware of his residence in Qatar, and El-Salahi found this distance to be "relieving", as he could use the time to become more experimental.
El-Salahi is considered a pioneer in Sudanese modern art and was a member of the "Khartoum School of Modern Art", founded by Osman Waqialla, Ahmad Mohammed Shibrain, Tag el-Sir Ahmed and Salahi himself. Other members of this artistic movement in Sudan were poets, novelists, and literary critics of the "Desert School", that also sought to establish a new Sudanese cultural identity. One of the main areas of focus for the Khartoum School was to create a modern Sudanese aesthetic style and not relying only on Western influences. In the 1960s, El-Salahi was briefly associated with the Mbari Club in Ibadan, Nigeria. In an interview with Sarah Dwider, a curator at the Guggenheim Abu Dhabi, El-Salahi commented about his time spent in Nigeria and the impact it had on his work: "My short visit to Nigeria in the early 1960s gave me the chance to connect artistically with a dynamic part of the African continent, opening myself to influence and be influenced."
He began by exploring Coptic manuscripts, which led him to experiment with Arabic calligraphy. Ultimately, he developed his own style and was among the group of artists to elaborate Arabic calligraphy in his modernist paintings, in a style that became known as Hurufiyya art movement.
In an interview with The Guardian in 2013, El-Salahi explained how he came to use calligraphy in his artworks. Following his return to Sudan in 1957, he was disappointed at the poor attendance at his exhibitions and reflected on how to generate public interest:
- "I organised an exhibition in Khartoum of still-lifes, portraits and nudes. People came to the opening just for the soft drinks. After that, no one came. [It was] as though it hadn't happened. I was completely stuck for two years. I kept asking myself why people couldn't accept and enjoy what I had done. [After reflecting on what would allow his work to resonate with people], I started to write small Arabic inscriptions in the corners of my paintings, almost like postage stamps, and people started to come towards me. I spread the words over the canvas, and they came a bit closer. Then I began to break down the letters to find what gave them meaning, and a Pandora's box opened. Animal forms, human forms and plant forms began to emerge from these once-abstract symbols. That was when I really started working. Images just came, as though I was doing it with a spirit I didn't know I had."
Even at more than 90 years of age, El-Salahi continued his artistic production. As a new form of expression, he created tree-like sculptures for Regent's Park in London, which are modeled on the haraz trees of his homeland. An exhibition titled "Pain Relief Drawings", which opened in New York in October 2022, featured his experimental drawings on scraps of paper, envelopes, and drug packaging, an activity he used to distract himself from his chronic back pain.
El-Salahi's works have been shown in numerous exhibitions and are represented in collections such as the Tate Modern, the Museum of Modern Art and the Sharjah Art Foundation. In 2001, he was honored with a Prince Claus Award from the Netherlands. In the summer of 2013, a major retrospective exhibition of one hundred works was presented at the Tate Modern gallery, London, - the Tate's first retrospective dedicated to an African artist.
From November 2016 to January 2017, El-Salahi's work was featured prominently in the first comprehensive exhibition dedicated to the Modernist art movement in Sudan, entitled The Khartoum School: The Making of the Modern Art Movement in Sudan (1945 –present) at the Sharjah Art Foundation in the United Arab Emirates.
In 2018, the Ashmolean Museum in his adopted home in Oxford, United Kingdom, presented a solo exhibition of El-Salahi's work. This exhibition allowed the viewers to appreciate early works, as well as some of his more recent works. This exhibition also combined his works with ancient Sudanese objects from the museum's main collection as examples of traditional artworks. One of the key aspects of this exhibition was El-Salahi's use of the Haraz tree. This tree is a native acacia species found commonly in the Nile valley that symbolizes 'the Sudanese character' for the artist. As scholar Salah M. Hassan pointed out: "The 'Trees' series has demonstrated not only El-Salahi's resilience and productivity, it also reveals the artist's ability to reinvent himself while remaining on the forefront of exploration and creativity."
Emin Pasha
Emin Pasha (Mehmed Emin Pasha) (Mehmet Emin Pasha) (Eduard Schnitzer) (March 28, 1840, Oppelin, Silesia - October 23, 1892, Kanema, Congo Free State). German explorer and administrator in Africa. Originally named Eduard Schnitzer, he was born in Oppelin, Silesia (now Opole, Poland). He was an administrator in Sudan and made important contributions to the study of the geography, natural history, and ethnography of northeastern Africa. He studied medicine at the University of Berlin. From 1865 to 1875, he served the Turkish government as quarantine medical officer in Montenegro and Albania. In the latter year, he journeyed to Cairo, where he was appointed medical officer in the Egyptian army under the British general Charles George Gordon and became known as Emin Effendi. Gordon named him governor of the equatorial province of Sudan, with the title of bey in 1878 and, in that capacity, Emin Pasha conducted explorations of eastern Sudan and central Africa that contributed greatly to geographical and scientific knowledge. In 1883, a revolt broke out in Sudan under the leadership of the Mahdi. The Egyptian government abandoned the province in the following year and Emin Pasha eventually found himself isolated by rebel forces. In April 1888, he was rescued at Wadelai by an expedition led by the American explorer Henry Morton Stanley, who tried in vain to persuade him to return to Egypt. In a second Mahdist revolt later that year, Emin Pasha was deposed and imprisoned. After his release, he returned to Egypt, where he resigned his office. In 1890, he was commissioned by the German East Africa Company to lead an expedition into those regions of central Africa claimed by Germany. He was killed by Arabs on October 23, 1892, at Kanema, in the Congo (now Zaire).
Mehmet Emin Pasha was born Isaak Eduard Schnitzer but was baptized (c. 1847) Eduard Carl Oscar Theodor Schnitzer. He was a physician, naturalist and governor of the Egyptian province of Equatoria on the upper Nile. ("Pasha" was a title conferred on him in 1886 and thereafter he was invariably referred to as "Emin Pasha".) He contributed vastly to the knowledge of African geography, natural history, ethnology, and languages.
In 1865, Schnitzer became a medical officer in the Turkish army and used his leisure to begin learning the Turkish, Arabic, and Persian languages. While serving the Ottoman governor of northern Albania (1870–74), he adopted a Turkish mode of living and a Turkish name. In 1876, he joined the British governor-general of the Sudan, General Charles Gordon, as medical officer at Khartoum. In this post he was known as Emin Effendi and was called upon to tend to administrative duties and to carry out diplomatic missions to Uganda and elsewhere. In 1878, Gordon appointed him governor of Equatoria (in the southern Sudan), with the title of bey.
Conducting his excellent and enlightened administration from Lado, Emin traveled throughout the province, made extensive and valuable surveys, and also brought an end to slavery in the region. In the course of the Mahdist uprising, though the Egyptian government abandoned the Sudan (1884), the isolated Emin, now elevated to the rank of pasha, felt secure and was initially reluctant to be rescued by the famed explorer Henry Morton Stanley in 1888. Possibly because of the arrival of Stanley with his forces, Emin had to contend with disaffection among his own troops. On April 10, 1889, he and Stanley, with some 1,500 others, left the region and crossed over to the eastern African coast, arriving at Bagamoyo (in present-day Tanzania) on December 4, 1889.
The German government then asked him to undertake an expedition to equatorial Africa to secure territories south of and along Lake Victoria to Lake Albert. Soon after the expedition started, however, an Anglo-German agreement was signed (July 1, 1890) excluding Lake Albert from German influence. After experiencing difficulties with German authorities in Tanganyika, he crossed into the Congo Free State (May 1891) and on his journey to the western African coast was murdered by Arab slave raiders, among whom he had many enemies.
Though Emin Pasha published no books, he wrote many valuable papers on Africa for German journals and forwarded rich and varied collections of animals and plants to Europe.
Eduard Schnitzer aka Emin PashaHe was born in Opole, Silesia into a middle-class Germano-Jewish family, which moved to Neisse when he was two years of age. After the death of his father in 1845 his mother married a Gentile; she and her offspring were baptized Lutherans. He studied at the universities at Breslau, Königsberg, and Berlin, qualifying as a doctor in 1864. However, he was disqualified from practice, and left Germany for Constantinople, with the intention of entering Ottoman service.
Travelling via Vienna and Trieste, he stopped at Antivari in Montenegro, found himself welcomed by the local community and was soon in medical practice. He put his linguistic talent to good use as well, adding Turkish, Albanian, and Greek to his repertoire of European languages. He became the quarantine officer of the port, leaving only in 1870 to join the staff of Ismail Hakki Pasha, governor of northern Albania, in whose service he travelled throughout the Ottoman Empire, although the details are little-known.
When Hakki Pasha died in 1873, Emin went back to Neisse with the pasha's widow and children, where he passed them off as his own family. However, he left suddenly in September 1875, reappearing in Cairo and then departing for Khartoum, where he arrived in December. At this point, he took the name "Mehemet Emin" (Arabic Muhammad al-Amin), started a medical practice, and began collecting plants, animals, and birds, many of which he sent to museums in Europe. Although some regarded him as a Muslim, it is not clear if he ever actually converted.
Charles George Gordon, then governor of Equatoria, heard of Emin's presence and invited him to be the chief medical officer of the province; Emin assented and arrived there in May 1876. Gordon immediately sent Emin on diplomatic missions to Buganda and Bunyoro to the south, where Emin's modest style and fluency in Luganda were quite popular.
After 1876, Emin made Lado his base for collecting expeditions throughout the region. In 1878, the Khedive of Egypt appointed Emin as Gordon's successor to govern the province, giving him the title of Bey. Despite the grand title, there was little for Emin to do; his military force consisted of a few thousand soldiers who controlled no more than a mile's radius around each of their outposts, and the government in Khartoum was indifferent to his proposals for development.
The revolt of Muhammad Ahmad that began in 1881 had cut Equatoria off from the outside world by 1883, and the following year Karam Allah marched south to capture Equatoria and Emin. In 1885 Emin and most of his forces withdrew further south, to Wadelai near Lake Albert. Cut off from communications to the north, he was still able to exchange mail with Zanzibar through Buganda. Determined to remain in Equatoria, his communiques, carried by his friend Wilhelm Junker, aroused considerable sentiment in Europe in 1886, particularly acute after the death of Gordon the previous year.
The Emin Pasha Relief Expedition, led by Henry Morton Stanley, undertook to rescue Emin by going up the Congo River and then through the Ituri Forest, an extraordinarily difficult route that resulted in the loss of two-thirds of the expedition. Precise details of this trek are recorded in the published diaries of the expedition's non-African "officers" (e.g. Major Edmund Musgrave Barttelot, Captain William Grant Stairs, Mr. A.J. Mounteney Jephson, or Thomas Heazle Parke, surgeon of the expedition). Stanley met Emin in April 1888, and after a year spent in argument and indecision, during which Emin and Jephson were imprisoned at Dufile by troops who mutinied from August to November 1888, Emin was convinced to leave for the coast. They arrived in Bagamoyo in 1890. During celebrations Emin was injured when he stepped through a window he mistook for an opening to a balcony. Emin spent two months in a hospital recovering while Stanley left without being able to bring him back in triumph.
Emin then entered the service of the German East Africa Company and accompanied Dr. Stuhlmann on an expedition to the lakes in the interior, but was killed by two Arabs, likely slave traders, at Kinene.
Mehmed Emin Pasha see Emin Pasha
Eduard Schnitzer see Emin Pasha
Schnitzer, Eduard see Emin Pasha
Emin Effendi see Emin Pasha
Mehmet Emin Pasha see Emin Pasha
Emin Effendi see Emin Pasha
Emin Pasha (Mehmed Emin Pasha) (Mehmet Emin Pasha) (Eduard Schnitzer) (March 28, 1840, Oppelin, Silesia - October 23, 1892, Kanema, Congo Free State). German explorer and administrator in Africa. Originally named Eduard Schnitzer, he was born in Oppelin, Silesia (now Opole, Poland). He was an administrator in Sudan and made important contributions to the study of the geography, natural history, and ethnography of northeastern Africa. He studied medicine at the University of Berlin. From 1865 to 1875, he served the Turkish government as quarantine medical officer in Montenegro and Albania. In the latter year, he journeyed to Cairo, where he was appointed medical officer in the Egyptian army under the British general Charles George Gordon and became known as Emin Effendi. Gordon named him governor of the equatorial province of Sudan, with the title of bey in 1878 and, in that capacity, Emin Pasha conducted explorations of eastern Sudan and central Africa that contributed greatly to geographical and scientific knowledge. In 1883, a revolt broke out in Sudan under the leadership of the Mahdi. The Egyptian government abandoned the province in the following year and Emin Pasha eventually found himself isolated by rebel forces. In April 1888, he was rescued at Wadelai by an expedition led by the American explorer Henry Morton Stanley, who tried in vain to persuade him to return to Egypt. In a second Mahdist revolt later that year, Emin Pasha was deposed and imprisoned. After his release, he returned to Egypt, where he resigned his office. In 1890, he was commissioned by the German East Africa Company to lead an expedition into those regions of central Africa claimed by Germany. He was killed by Arabs on October 23, 1892, at Kanema, in the Congo (now Zaire).
Mehmet Emin Pasha was born Isaak Eduard Schnitzer but was baptized (c. 1847) Eduard Carl Oscar Theodor Schnitzer. He was a physician, naturalist and governor of the Egyptian province of Equatoria on the upper Nile. ("Pasha" was a title conferred on him in 1886 and thereafter he was invariably referred to as "Emin Pasha".) He contributed vastly to the knowledge of African geography, natural history, ethnology, and languages.
In 1865, Schnitzer became a medical officer in the Turkish army and used his leisure to begin learning the Turkish, Arabic, and Persian languages. While serving the Ottoman governor of northern Albania (1870–74), he adopted a Turkish mode of living and a Turkish name. In 1876, he joined the British governor-general of the Sudan, General Charles Gordon, as medical officer at Khartoum. In this post he was known as Emin Effendi and was called upon to tend to administrative duties and to carry out diplomatic missions to Uganda and elsewhere. In 1878, Gordon appointed him governor of Equatoria (in the southern Sudan), with the title of bey.
Conducting his excellent and enlightened administration from Lado, Emin traveled throughout the province, made extensive and valuable surveys, and also brought an end to slavery in the region. In the course of the Mahdist uprising, though the Egyptian government abandoned the Sudan (1884), the isolated Emin, now elevated to the rank of pasha, felt secure and was initially reluctant to be rescued by the famed explorer Henry Morton Stanley in 1888. Possibly because of the arrival of Stanley with his forces, Emin had to contend with disaffection among his own troops. On April 10, 1889, he and Stanley, with some 1,500 others, left the region and crossed over to the eastern African coast, arriving at Bagamoyo (in present-day Tanzania) on December 4, 1889.
The German government then asked him to undertake an expedition to equatorial Africa to secure territories south of and along Lake Victoria to Lake Albert. Soon after the expedition started, however, an Anglo-German agreement was signed (July 1, 1890) excluding Lake Albert from German influence. After experiencing difficulties with German authorities in Tanganyika, he crossed into the Congo Free State (May 1891) and on his journey to the western African coast was murdered by Arab slave raiders, among whom he had many enemies.
Though Emin Pasha published no books, he wrote many valuable papers on Africa for German journals and forwarded rich and varied collections of animals and plants to Europe.
Eduard Schnitzer aka Emin PashaHe was born in Opole, Silesia into a middle-class Germano-Jewish family, which moved to Neisse when he was two years of age. After the death of his father in 1845 his mother married a Gentile; she and her offspring were baptized Lutherans. He studied at the universities at Breslau, Königsberg, and Berlin, qualifying as a doctor in 1864. However, he was disqualified from practice, and left Germany for Constantinople, with the intention of entering Ottoman service.
Travelling via Vienna and Trieste, he stopped at Antivari in Montenegro, found himself welcomed by the local community and was soon in medical practice. He put his linguistic talent to good use as well, adding Turkish, Albanian, and Greek to his repertoire of European languages. He became the quarantine officer of the port, leaving only in 1870 to join the staff of Ismail Hakki Pasha, governor of northern Albania, in whose service he travelled throughout the Ottoman Empire, although the details are little-known.
When Hakki Pasha died in 1873, Emin went back to Neisse with the pasha's widow and children, where he passed them off as his own family. However, he left suddenly in September 1875, reappearing in Cairo and then departing for Khartoum, where he arrived in December. At this point, he took the name "Mehemet Emin" (Arabic Muhammad al-Amin), started a medical practice, and began collecting plants, animals, and birds, many of which he sent to museums in Europe. Although some regarded him as a Muslim, it is not clear if he ever actually converted.
Charles George Gordon, then governor of Equatoria, heard of Emin's presence and invited him to be the chief medical officer of the province; Emin assented and arrived there in May 1876. Gordon immediately sent Emin on diplomatic missions to Buganda and Bunyoro to the south, where Emin's modest style and fluency in Luganda were quite popular.
After 1876, Emin made Lado his base for collecting expeditions throughout the region. In 1878, the Khedive of Egypt appointed Emin as Gordon's successor to govern the province, giving him the title of Bey. Despite the grand title, there was little for Emin to do; his military force consisted of a few thousand soldiers who controlled no more than a mile's radius around each of their outposts, and the government in Khartoum was indifferent to his proposals for development.
The revolt of Muhammad Ahmad that began in 1881 had cut Equatoria off from the outside world by 1883, and the following year Karam Allah marched south to capture Equatoria and Emin. In 1885 Emin and most of his forces withdrew further south, to Wadelai near Lake Albert. Cut off from communications to the north, he was still able to exchange mail with Zanzibar through Buganda. Determined to remain in Equatoria, his communiques, carried by his friend Wilhelm Junker, aroused considerable sentiment in Europe in 1886, particularly acute after the death of Gordon the previous year.
The Emin Pasha Relief Expedition, led by Henry Morton Stanley, undertook to rescue Emin by going up the Congo River and then through the Ituri Forest, an extraordinarily difficult route that resulted in the loss of two-thirds of the expedition. Precise details of this trek are recorded in the published diaries of the expedition's non-African "officers" (e.g. Major Edmund Musgrave Barttelot, Captain William Grant Stairs, Mr. A.J. Mounteney Jephson, or Thomas Heazle Parke, surgeon of the expedition). Stanley met Emin in April 1888, and after a year spent in argument and indecision, during which Emin and Jephson were imprisoned at Dufile by troops who mutinied from August to November 1888, Emin was convinced to leave for the coast. They arrived in Bagamoyo in 1890. During celebrations Emin was injured when he stepped through a window he mistook for an opening to a balcony. Emin spent two months in a hospital recovering while Stanley left without being able to bring him back in triumph.
Emin then entered the service of the German East Africa Company and accompanied Dr. Stuhlmann on an expedition to the lakes in the interior, but was killed by two Arabs, likely slave traders, at Kinene.
Mehmed Emin Pasha see Emin Pasha
Eduard Schnitzer see Emin Pasha
Schnitzer, Eduard see Emin Pasha
Emin Effendi see Emin Pasha
Mehmet Emin Pasha see Emin Pasha
Emin Effendi see Emin Pasha
Emir
Emir. Arabic title referring to a governor or military commander, usually with a great deal of authority, but in an ultimately subordinate position. Emir is often used as the Arabic equivalent of “prince”. Another meaning of emir is for a handful of descendants of Muhammad. Emir is also used for tribal chiefs. Today, the most known emirs are the leaders of Arabic states along the Persian Gulf, in Bahrain, Qatar and the United Arab Emirates (where there are seven of them). In West Africa, the title is most often associated with the Fula rulers of the provinces (emirates) of northern Nigeria.
Emir ("commander" or "general", also "prince" ; also transliterated as amir, aamir or ameer) is a high title of nobility or office, used throughout the Arab World and historically in 19th-century Afghanistan and also in the medieval Muslim World. Emirs are usually considered high-ranking sheiks, but in monarchical states the term is also used for princes, with "Emirate" being analogous to principality in this sense. The word is also used as a name (rather than an honorific) in Bosnia and Turkey, as in Emir Niego and Emir Sevinc. While emir is the predominant spelling in English and many other languages (for example, United Arab Emirates), amir, closer to the original Arabic, is more common for its numerous compounds (e.g., admiral) and in individual names. Spelling thus differs depending on the sources consulted.
Amir, meaning "chieftain" or "commander", is derived from the Arabic root Amr, "command". Originally simply meaning commander or leader, usually in reference to a group of people, it came to be used as a title of governors or rulers, usually in smaller states, and in modern Arabic usually renders the English word "prince." The word entered English in 1593, from the French émir. It was one of the titles or names of the Islamic prophet Muhammad.
amir see Emir.
aamir see Emir.
ameer see Emir.
commander see Emir.
general see Emir.
prince see Emir.
Emir. Arabic title referring to a governor or military commander, usually with a great deal of authority, but in an ultimately subordinate position. Emir is often used as the Arabic equivalent of “prince”. Another meaning of emir is for a handful of descendants of Muhammad. Emir is also used for tribal chiefs. Today, the most known emirs are the leaders of Arabic states along the Persian Gulf, in Bahrain, Qatar and the United Arab Emirates (where there are seven of them). In West Africa, the title is most often associated with the Fula rulers of the provinces (emirates) of northern Nigeria.
Emir ("commander" or "general", also "prince" ; also transliterated as amir, aamir or ameer) is a high title of nobility or office, used throughout the Arab World and historically in 19th-century Afghanistan and also in the medieval Muslim World. Emirs are usually considered high-ranking sheiks, but in monarchical states the term is also used for princes, with "Emirate" being analogous to principality in this sense. The word is also used as a name (rather than an honorific) in Bosnia and Turkey, as in Emir Niego and Emir Sevinc. While emir is the predominant spelling in English and many other languages (for example, United Arab Emirates), amir, closer to the original Arabic, is more common for its numerous compounds (e.g., admiral) and in individual names. Spelling thus differs depending on the sources consulted.
Amir, meaning "chieftain" or "commander", is derived from the Arabic root Amr, "command". Originally simply meaning commander or leader, usually in reference to a group of people, it came to be used as a title of governors or rulers, usually in smaller states, and in modern Arabic usually renders the English word "prince." The word entered English in 1593, from the French émir. It was one of the titles or names of the Islamic prophet Muhammad.
amir see Emir.
aamir see Emir.
ameer see Emir.
commander see Emir.
general see Emir.
prince see Emir.
Emir Sultan
Emir Sultan (1368-1429). Patron saint of Bursa in Turkey. His mausoleum is a place of pilgrimage.
The Emir Sultan Mosque (Turkish: Emir Sultan Camii) is a mosque in Bursa, Turkey. First built in the 14th century, it was rebuilt in 1804 upon the orders of the Ottoman Sultan Selim III, and re-built again in 1868, along slightly varying plans each time. Emir Sultan, also known as Şemseddin Mehmed Ali el-Hüseyin el Buhari, was a dervish and scholar from Bukhara and also the advisor and son-in-law of the Ottoman Sultan Sultan, Bayezid I.
The present-day mosque, bearing his epithet Emir Sultan, and situated in the Bursa quarter of the same name (although written contiguously, as “Emirsultan”), was built after the collapse of the original 14th century monument in the 1766 earthquake. Although the materials and the location were maintained, the style was adjusted to reflect the baroque design that came into fashion in the Ottoman Empire during the 19th century. Following the 1855 Bursa earthquake, the mosque and the mausoleum (Turkish: türbe) of Emir Sultan was rebuilt again in 1868 (1285 A.H) by Sultan Abdülaziz.
Emir Sultan (1368-1429). Patron saint of Bursa in Turkey. His mausoleum is a place of pilgrimage.
The Emir Sultan Mosque (Turkish: Emir Sultan Camii) is a mosque in Bursa, Turkey. First built in the 14th century, it was rebuilt in 1804 upon the orders of the Ottoman Sultan Selim III, and re-built again in 1868, along slightly varying plans each time. Emir Sultan, also known as Şemseddin Mehmed Ali el-Hüseyin el Buhari, was a dervish and scholar from Bukhara and also the advisor and son-in-law of the Ottoman Sultan Sultan, Bayezid I.
The present-day mosque, bearing his epithet Emir Sultan, and situated in the Bursa quarter of the same name (although written contiguously, as “Emirsultan”), was built after the collapse of the original 14th century monument in the 1766 earthquake. Although the materials and the location were maintained, the style was adjusted to reflect the baroque design that came into fashion in the Ottoman Empire during the 19th century. Following the 1855 Bursa earthquake, the mosque and the mausoleum (Turkish: türbe) of Emir Sultan was rebuilt again in 1868 (1285 A.H) by Sultan Abdülaziz.
Empedocles
Empedocles (in Arabic, Anbaduqlis) (c. 490-430 B.C.T.). Historical philosopher. He plays no role in Islamic philosophy, but his figure was appropriated by late Neoplatonic circles. Treatises in which Neoplatonic speculations were attributed to Empedocles were translated into Arabic.
Empedocles was a Greek pre-Socratic philosopher and a citizen of Agrigentum, a Greek city in Sicily. Empedocles' philosophy is best known for being the origin of the cosmogenic theory of the four Classical elements. He also proposed powers called Love and Strife which would act as forces to bring about the mixture and separation of the elements. These physical speculations were part of a history of the universe which also dealt with the origin and development of life. Influenced by the Pythagoreans, he supported the doctrine of reincarnation. Empedocles is generally considered the last Greek philosopher to record his ideas in verse. Some of his work still survives today, more so than in the case of any other Presocratic philosopher. Empedocles' death was mythologized by ancient writers, and has been the subject of a number of literary treatments.
Anbaduqlis see Empedocles
Empedocles (in Arabic, Anbaduqlis) (c. 490-430 B.C.T.). Historical philosopher. He plays no role in Islamic philosophy, but his figure was appropriated by late Neoplatonic circles. Treatises in which Neoplatonic speculations were attributed to Empedocles were translated into Arabic.
Empedocles was a Greek pre-Socratic philosopher and a citizen of Agrigentum, a Greek city in Sicily. Empedocles' philosophy is best known for being the origin of the cosmogenic theory of the four Classical elements. He also proposed powers called Love and Strife which would act as forces to bring about the mixture and separation of the elements. These physical speculations were part of a history of the universe which also dealt with the origin and development of life. Influenced by the Pythagoreans, he supported the doctrine of reincarnation. Empedocles is generally considered the last Greek philosopher to record his ideas in verse. Some of his work still survives today, more so than in the case of any other Presocratic philosopher. Empedocles' death was mythologized by ancient writers, and has been the subject of a number of literary treatments.
Anbaduqlis see Empedocles
No comments:
Post a Comment