The Queen of Sheba (; ; ) is a figure first mentioned in the Hebrew Bible. In the original story, she brings a caravan of valuable gifts for the Israelite King Solomon. This account has undergone extensive Jewish, Islamic, Yemenite and Ethiopian elaborations, and it has become the subject of one of the most widespread and fertile cycles of legends in Asia and Africa.

Modern historians identify Sheba with the South Arabian kingdom of Saba in present-day Yemen and Ethiopia.  The queen's existence is disputed among historians.

Narratives

Biblical

The Queen of Sheba (, in the Hebrew Bible; , in the Septuagint; ; ), whose name is not stated, came to Jerusalem "with a very great retinue, with camels bearing spices, and very much gold, and precious stones" (1 Kings 10:2). "Never again came such an abundance of spices" (10:10; 2 Chronicles 9:1–9) as those she gave to Solomon. She came "to prove him with hard questions", which Solomon answered to her satisfaction. They exchanged gifts, after which she returned to her land.

The use of the term  or 'riddles' (1 Kings 10:1), an Aramaic loanword whose shape points to a sound shift no earlier than the sixth century BC, indicates a late origin for the text. Since there is no mention of the Fall of Babylon in 539 BC, Martin Noth has held that the Book of Kings received a definitive redaction around 550 BC.

Sheba was quite well known in the classical world, and its country was called Arabia Felix. Around the mid-1st millennium BC, there were Sabaeans also in Ethiopia and Eritrea, in the area that later became the realm of Aksum. There are five places in the Bible where the writer distinguishes Sheba (), i.e. the Yemenite Sabaeans, from Seba (), i.e. the African Sabaeans. In Ps. 72:10 they are mentioned together: "the kings of Sheba and Seba shall offer gifts". This spelling differentiation, however, may be purely factitious; the indigenous inscriptions make no such difference, and both Yemenite and African Sabaeans are there spelled in exactly the same way.

Although there are still no inscriptions found from South Arabia that furnish evidence for the Queen of Sheba herself, South Arabian inscriptions do mention a South Arabian queen (mlkt, Ancient South Arabian: ). And in the north of Arabia, Assyrian inscriptions repeatedly mention Arab queens. Furthermore, Sabaean tribes knew the title of mqtwyt ("high official", ). Makada or Makueda, the personal name of the queen in Ethiopian legend, might be interpreted as a popular rendering of the title of mqtwyt. This title may be derived from Ancient Egyptian m'kit () "protectress, housewife".

The queen's visit could have been a trade mission. Early South Arabian trade with Mesopotamia involving wood and spices transported by camels is attested in the early 9th century BC and may have begun as early as the 10th. A recent theory suggests that the Ophel inscription in Jerusalem was written in the Sabaic language and that the text provides evidence for trade connections between ancient South Arabia and the Kingdom of Judah during the 10th century BC

The ancient Sabaic Awwām Temple, known in folklore as Maḥram ("the Sanctuary of") Bilqīs, was recently excavated by archaeologists, but no trace of the Queen of Sheba has been discovered so far in the many inscriptions found there. Another Sabean temple, the Barran Temple (), is also known as the  'Arash Bilqis ("Throne of Bilqis"), which like the nearby Awam Temple was also dedicated to the god Almaqah, but the connection between the Barran Temple and Sheba has not been established archaeologically either.

Bible stories of the Queen of Sheba and the ships of Ophir served as a basis for legends about the Israelites traveling in the Queen of Sheba's entourage when she returned to her country to bring up her child by Solomon.

Christian

Christian scriptures mention a "queen of the South" (, ), who "came from the uttermost parts of the earth", i.e. from the extremities of the then known world, to hear the wisdom of Solomon (Mt. 12:42; Lk. 11:31).

The mystical interpretation of the Song of Songs, which was felt as supplying a literal basis for the speculations of the allegorists, makes its first appearance in Origen, who wrote a voluminous commentary on the Song of Songs. In his commentary, Origen identified the bride of the Song of Songs with the "queen of the South" of the Gospels (i.e., the Queen of Sheba, who is assumed to have been Ethiopian). Others have proposed either the marriage of Solomon with the Pharaoh's daughter, or his marriage with an Israelite woman, the Shulamite. The former was the favorite opinion of the mystical interpreters to the end of the 18th century; the latter has obtained since its introduction by Good (1803).

The bride of the Canticles is assumed to have been black due to a passage in Song of Songs 1:5, which the Revised Standard Version (1952) translates as "I am very dark, but comely", as does Jerome (Latin: Nigra sum, sed formosa), while the New Revised Standard Version (1989) has "I am black and beautiful", as the Septuagint ().

One legend has it that the Queen of Sheba brought Solomon the same gifts that the Magi later gave to Jesus. During the Middle Ages, Christians sometimes identified the queen of Sheba with the sibyl Sabba.

Coptic
The story of Solomon and the queen was popular among Copts, as shown by fragments of a Coptic legend preserved in a Berlin papyrus. The queen, having been subdued by deceit, gives Solomon a pillar on which all earthly science is inscribed. Solomon sends one of his demons to fetch the pillar from Ethiopia, whence it instantly arrives. In a Coptic poem, queen Yesaba of Cush asks riddles of Solomon.

Ethiopian

The most extensive version of the legend appears in the Kebra Nagast (Glory of the Kings), the Ethiopian national saga, translated from Arabic in 1322. Here Menelik I is the child of Solomon and Makeda (the Ethiopic name for the queen of Sheba; she is the child of the man who destroys the legendary snake-king Arwe) from whom the Ethiopian dynasty claims descent to the present day. While the Abyssinian story offers much greater detail, it omits any mention of the Queen's hairy legs or any other element that might reflect on her unfavourably.

Based on the Gospels of Matthew (Matthew 12:42) and Luke (Luke 11:31), the "queen of the South" is claimed to be the queen of Ethiopia. In those times, King Solomon sought merchants from all over the world, in order to buy materials for the building of the Temple. Among them was Tamrin, great merchant of Queen Makeda of Ethiopia. Having returned to Ethiopia, Tamrin told the queen of the wonderful things he had seen in Jerusalem, and of Solomon's wisdom and generosity, whereupon she decided to visit Solomon. She was warmly welcomed, given a palace for dwelling, and received great gifts every day. Solomon and Makeda spoke with great wisdom, and instructed by him, she converted to Judaism. Before she left, there was a great feast in the king's palace. Makeda stayed in the palace overnight, after Solomon had sworn that he would not do her any harm, while she swore in return that she would not steal from him. As the meals had been spicy, Makeda awoke thirsty at night and went to drink some water, when Solomon appeared, reminding her of her oath. She answered: "Ignore your oath, just let me drink water." That same night, Solomon had a dream about the sun rising over Israel, but being mistreated and despised by the Jews, the sun moved to shine over Ethiopia and Rome. Solomon gave Makeda a ring as a token of faith, and then she left. On her way home, she gave birth to a son, whom she named Baina-leḥkem (i.e. bin al-ḥakīm, "Son of the Wise Man", later called Menilek). After the boy had grown up in Ethiopia, he went to Jerusalem carrying the ring and was received with great honors. The king and the people tried in vain to persuade him to stay. Solomon gathered his nobles and announced that he would send his first-born son to Ethiopia together with their first-borns. He added that he was expecting a third son, who would marry the king of Rome's daughter and reign over Rome so that the entire world would be ruled by David's descendants. Then Baina-leḥkem was anointed king by Zadok the high priest, and he took the name David. The first-born nobles who followed him are named, and even today some Ethiopian families claim their ancestry from them. Prior to leaving, the priests' sons had stolen the Ark of the Covenant, after their leader Azaryas had offered a sacrifice as commanded by one God's angel. With much wailing, the procession left Jerusalem on a wind cart led and carried by the archangel Michael. Having arrived at the Red Sea, Azaryas revealed to the people that the Ark is with them. David prayed to the Ark and the people rejoiced, singing, dancing, blowing horns and flutes, and beating drums. The Ark showed its miraculous powers during the crossing of the stormy Sea, and all arrived unscathed. When Solomon learned that the Ark had been stolen, he sent a horseman after the thieves and even gave chase himself, but neither could catch them. Solomon returned to Jerusalem and gave orders to the priests to remain silent about the theft and to place a copy of the Ark in the Temple, so that the foreign nations could not say that Israel had lost its fame.

According to some sources, Queen Makeda was part of the dynasty founded by Za Besi Angabo in 1370 BC. The family's intended choice to rule Aksum was Makeda's brother, Prince Nourad, but his early death led to her succession to the throne. She apparently ruled the Ethiopian kingdom for more than 50 years. The 1922 regnal list of Ethiopia claims that Makeda reigned from 1013 to 982 BC, with dates following the Ethiopian calendar.

In the Ethiopian Book of Aksum, Makeda is described as establishing a new capital city at Azeba.

Edward Ullendorff holds that Makeda is a corruption of Candace, the name or title of several Ethiopian queens from Meroe or Seba. Candace was the name of that queen of the Ethiopians whose chamberlain was converted to Christianity under the preaching of Philip the Evangelist (Acts 8:27) in 30 AD. In the 14th-century (?) Ethiopic version of the Alexander romance, Alexander the Great of Macedonia (Ethiopic Meqédon) is said to have met a queen Kandake of Nubia. The tradition that the biblical Queen of Sheba was an ingenuous ruler of Ethiopia who visited King Solomon in Jerusalem is repeated in a 1st-century account by Josephus. He identified Solomon's visitor as a queen of Egypt and Ethiopia

Historians believe that the Solomonic dynasty actually began in 1270 with the emperor Yekuno Amlak, who, with the support of the Ethiopian Church, overthrew the Zagwe dynasty, which had ruled Ethiopia since sometime during the 10th century. The link to King Solomon provided a strong foundation for Ethiopian national unity. "Ethiopians see their country as God's chosen country, the final resting place that he chose for the Ark – and Sheba and her son were the means by which it came there". Despite the fact that the dynasty officially ended in 1769 with Emperor Iyoas, Ethiopian rulers continued to trace their connection to it, right up to the last 20th-century emperor, Haile Selassie.

According to one tradition, the Ethiopian Jews (Beta Israel, "Falashas") also trace their ancestry to Menelik I, son of King Solomon and the Queen of Sheba. An opinion that appears more historical is that the Falashas descend from those Jews who settled in Egypt after the first exile, and who, upon the fall of the Persian domination (539–333 BC), on the borders of the Nile, penetrated into the Sudan, whence they went into the western parts of Abyssinia.

Several emperors have stressed the importance of the Kebra Negast. One of the first instances of this can be traced in a letter from Prince Kasa (King John IV) to Queen Victoria in 1872. Kasa states, "There is a book called Kebra Nagast which contains the law of the whole of Ethiopia, and the names of the shums (governors), churches and provinces are in this book. I pray you will find out who has got this book and send it to me, for in my country my people will not obey my orders without it." Despite the historic importance given to the Kebra Negast, there is still doubt to whether or not the Queen sat on the throne.

Judaism
According to Josephus (Ant. 8:165–173), the queen of Sheba was the queen of Egypt and Ethiopia, and brought to Israel the first specimens of the balsam, which grew in the Holy Land in the historian's time. Josephus (Antiquities 2.5‒10) represents Cambyses as conquering the capital of Aethiopia, and changing its name from Seba to Meroe. Josephus affirms that the Queen of Sheba or Saba came from this region, and that it bore the name of Saba before it was known by that of Meroe. There seems also some affinity between the word Saba and the name or title of the kings of the Aethiopians, Sabaco.

The Talmud (Bava Batra 15b) insists that it was not a woman but a kingdom of Sheba (based on varying interpretations of Hebrew mlkt) that came to Jerusalem. Baba Bathra 15b: "Whoever says malkath Sheba (I Kings X, 1) means a woman is mistaken; ... it means the kingdom (מַלְכֻת) of Sheba". This is explained to mean that she was a woman who was not in her position because of being married to the king, but through her own merit.

The most elaborate account of the queen's visit to Solomon is given in the Targum Sheni to Esther (see: Colloquy of the Queen of Sheba). A hoopoe informed Solomon that the kingdom of Sheba was the only kingdom on earth not subject to him and that its queen was a sun worshiper. He thereupon sent it to Kitor in the land of Sheba with a letter attached to its wing commanding its queen to come to him as a subject. She thereupon sent him all the ships of the sea loaded with precious gifts and 6,000 youths of equal size, all born at the same hour and clothed in purple garments. They carried a letter declaring that she could arrive in Jerusalem within three years although the journey normally took seven years. When the queen arrived and came to Solomon's palace, thinking that the glass floor was a pool of water, she lifted the hem of her dress, uncovering her legs. Solomon informed her of her mistake and reprimanded her for her hairy legs. She asked him three (Targum Sheni to Esther 1:3) or, according to the Midrash (Prov. ii. 6; Yalḳ. ii., § 1085, Midrash ha-Hefez), more riddles to test his wisdom.

A Yemenite manuscript entitled "Midrash ha-Hefez" (published by S. Schechter in Folk-Lore, 1890, pp. 353 et seq.) gives nineteen riddles, most of which are found scattered through the Talmud and the Midrash, which the author of the "Midrash ha-Hefez" attributes to the Queen of Sheba. Most of these riddles are simply Bible questions, some not of a very edifying character. The two that are genuine riddles are: "Without movement while living, it moves when its head is cut off", and "Produced from the ground, man produces it, while its food is the fruit of the ground". The answer to the former is, "a tree, which, when its top is removed, can be made into a moving ship"; the answer to the latter is, "a wick".

The rabbis who denounce Solomon interpret 1 Kings 10:13 as meaning that Solomon had criminal intercourse with the Queen of Sheba, the offspring of which was Nebuchadnezzar, who destroyed the Temple (comp. Rashi ad loc.). According to others, the sin ascribed to Solomon in 1 Kings 11:7 et seq. is only figurative: it is not meant that Solomon fell into idolatry, but that he was guilty of failing to restrain his wives from idolatrous practises (Shab. 56b).

The Alphabet of Sirach avers that Nebuchadnezzar was the fruit of the union between Solomon and the Queen of Sheba. In the Kabbalah, the Queen of Sheba was considered one of the queens of the demons and is sometimes identified with Lilith, first in the Targum of Job (1:15), and later in the Zohar and the subsequent literature. A Jewish and Arab myth maintains that the Queen was actually a jinn, half-human and half-demon.

In Ashkenazi folklore, the figure merged with the popular image of Helen of Troy or the Frau Venus of German mythology. Ashkenazi incantations commonly depict the Queen of Sheba as a seductive dancer. Until recent generations, she was popularly pictured as a snatcher of children and a demonic witch.

Islamic

The Temple of Awwam or "Mahram Bilqis" ("Sanctuary of the Queen of Sheba") is a Sabaean temple dedicated to the principal deity of Saba, Almaqah (frequently called "Lord of ʾAwwām"), near Ma'rib in what is now Yemen.

In the above verse (ayah), after scouting nearby lands, a bird known as the hud-hud (hoopoe) returns to King Solomon relating that the land of Sheba is ruled by a Queen. In a letter, Solomon invites the Queen of Sheba, who like her followers had worshipped the sun, to submit to God. She expresses that the letter is noble and asks her chief advisers what action should be taken. They respond by mentioning that her kingdom is known for its might and inclination towards war, however that the command rests solely with her. In an act suggesting the diplomatic qualities of her leadership, she responds not with brute force, but by sending her ambassadors to present a gift to King Solomon. He refuses the gift, declaring that God gives far superior gifts and that the ambassadors are the ones only delighted by the gift. King Solomon instructs the ambassadors to return to the Queen with a stern message that if he travels to her, he will bring a contingent that she cannot defeat. The Queen then makes plans to visit him at his palace. Before she arrives, King Solomon asks several of his chiefs who will bring him the Queen of Sheba's throne before they come to him in complete submission. An Ifrit first offers to move her throne before King Solomon would rise from his seat. However, a jinn with knowledge of the Scripture instead has her throne moved to King Solomon's palace in the blink of an eye, at which King Solomon exclaims his gratitude towards God as King Solomon assumes this is God's test to see if King Solomon is grateful or ungrateful. King Solomon disguises her throne to test her awareness of her own throne, asking her if it seems familiar. She answers that during her journey to him, her court had informed her of King Solomon's prophethood, and since then she and her subjects had made the intention to submit to God. King Solomon then explains that God is the only god that she should worship, not to be included alongside other false gods that she used to worship. Later the Queen of Sheba is requested to enter a palatial hall. Upon first view she mistakes the hall for a lake and raises her skirt to not wet her clothes. King Solomon informs her that is not water rather it is smooth slabs of glass. Recognizing that it was a marvel of construction which she had not seen the likes of before, she declares that in the past she had harmed her own soul but now submits, with King Solomon, to God (27:22–44).

The story of the Queen of Sheba in the Quran shares some similarities with the Bible and other Jewish sources. Some Muslim commentators such as Al-Tabari, Al-Zamakhshari and Al-Baydawi supplement the story. Here they claim that the Queen's name is Bilqīs (), probably derived from  or the Hebraised pilegesh ("concubine"). The Quran does not name the Queen, referring to her as "a woman ruling them" (), the nation of Sheba.

According to some, he then married the Queen, while other traditions say that he gave her in marriage to a King of Hamdan. According to the scholar Al-Hamdani, the Queen of Sheba was the daughter of Ilsharah Yahdib, the Sabaean king of South Arabia. In another tale, she is said to be the daughter of a jinni (or peri) and a human. According to E. Ullendorff, the Quran and its commentators have preserved the earliest literary reflection of her complete legend, which among scholars complements the narrative that is derived from a Jewish tradition, this assuming to be the Targum Sheni. However, according to the Encyclopaedia Judaica Targum Sheni is dated to around 700 similarly the general consensus is to date Targum Sheni to late 7th- or early 8th century, which post-dates the advent of Islam by almost 200 years. Furthermore, M. J. Berdichevsky explains that this Targum is the earliest narrative articulation of Queen of Sheba in Jewish tradition.

Yoruba

The Yoruba Ijebu clan of Ijebu-Ode, Nigeria, claim that she was a wealthy, childless noblewoman of theirs known as Oloye Bilikisu Sungbo. They also assert that a medieval system of walls and ditches, known as the Eredo and built sometime around the 10th century CE, was dedicated to her.

After excavations in 1999 the archaeologist Patrick Darling, known as "the architect", was quoted as saying, "I don't want to overplay the Sheba theory, but it cannot be discounted ... The local people believe it and that's what is important ... The most cogent argument against it at the moment is the dating."

In art

Medieval
The treatment of Solomon in literature, art, and music also involves the sub-themes of the Queen of Sheba and the Shulammite of the Song of Songs. King Solomon and the Queen of Sheba was not a common subject until the 12th century. In Christian iconography Solomon represented Jesus, and Sheba represented the gentile Church; hence Sheba's meeting with Solomon bearing rich gifts foreshadowed the adoration of the Magi. On the other hand, Sheba enthroned represented the coronation of the virgin.

Sculptures of the Queen of Sheba are found on great Gothic cathedrals such as Chartres, Rheims, Amiens, and Wells. The 12th century cathedrals at Strasbourg, Chartres, Rochester and Canterbury include artistic renditions in stained glass windows and doorjamb decorations. Likewise of Romanesque art, the enamel depiction of a black woman at Klosterneuburg Monastery. The Queen of Sheba, standing in water before Solomon, is depicted on a window in King's College Chapel, Cambridge.

Renaissance

The reception of the queen was a popular subject during the Italian Renaissance. It appears in the bronze doors to the Florence Baptistery by Lorenzo Ghiberti, in frescoes by Benozzo Gozzoli (Campo Santo, Pisa) and in the Raphael Loggie (Vatican). Examples of Venetian art are by Tintoretto (Prado) and Veronese (Pinacotheca, Turin). In the 17th century, Claude Lorrain painted The Embarkation of the Queen of Sheba (National Gallery, London).

Piero della Francesca's frescoes in Arezzo (c. 1466) on the Legend of the True Cross contain two panels on the visit of the Queen of Sheba to Solomon. The legend links the beams of Solomon's palace (adored by Queen of Sheba) to the wood of the crucifixion. The Renaissance continuation of the analogy between the Queen's visit to Solomon and the adoration of the Magi is evident in the Triptych of the Adoration of the Magi (c. 1510) by Hieronymus Bosch.

Literature
Boccaccio's On Famous Women () follows Josephus in calling the Queen of Sheba Nicaula. Boccaccio writes she is the Queen of Ethiopia and Egypt, and that some people say she is also the queen of Arabia. He writes that she had a palace on "a very large island" called Meroe, located in the Nile river. From there Nicaula travelled to Jerusalem to see King Solomon.

O. Henry's short story "The Gift of the Magi" contains the following description to convey the preciousness of the female protagonist's hair: "Had the queen of Sheba lived in the flat across the airshaft, Della would have let her hair hang out the window some day to dry just to depreciate Her Majesty's jewels and gifts."

Christine de Pizan's The Book of the City of Ladies continues the convention of calling the Queen of Sheba "Nicaula". The author praises the Queen for secular and religious wisdom and lists her besides Christian and Hebrew prophetesses as first on a list of dignified female pagans.

Christopher Marlowe's Doctor Faustus refers to the Queen of Sheba as Saba, when Mephistopheles is trying to persuade Faustus of the wisdom of the women with whom he supposedly shall be presented every morning.

Gérard de Nerval's autobiographical novel, Voyage to the Orient (1851), details his travels through the Middle East with much artistic license. He recapitulates at length a tale told in a Turkish cafe of King Soliman's love of Balkis, the Queen of Saba, but she, in turn, is destined to love Adoniram (Hiram Abif), Soliman's chief craftsman of the Temple, owing to both her and Adoniram's divine genealogy. Soliman grows jealous of Adoniram, and when he learns of three craftsmen who wish to sabotage his work and later kill him, Soliman willfully ignores warnings of these plots. Adoniram is murdered and Balkis flees Soliman's kingdom.

Léopold Sédar Senghor's "Elégie pour la Reine de Saba", published in his Elégies majeures in 1976, uses the Queen of Sheba in a love poem and for a political message. In the 1970s, he used the Queen of Sheba fable to widen his view of Negritude and Eurafrique by including "Arab-Berber Africa".

Rudyard Kipling's book Just So Stories includes the tale of The Butterfly that Stamped. Therein, Kipling identifies Balkis, "Queen that was of Sheba and Sable and the Rivers of the Gold of the South" as best, and perhaps only, beloved of the 1000 wives of Suleiman-bin-Daoud, King Solomon. She is explicitly ascribed great wisdom ("Balkis, almost as wise as the Most Wise Suleiman-bin-Daoud"); nevertheless, Kipling perhaps implies in her a greater wisdom than her husband, in that she is able to gently manipulate him, the afrits and djinns he commands, the other quarrelsome 999 wives of Suleimin-bin-Daoud, the butterfly of the title and the butterfly's wife, thus bringing harmony and happiness for all.

The Queen of Sheba appears as a character in The Ring of Solomon, the fourth book in Jonathan Stroud's Bartimaeus Sequence. She is portrayed as a vain woman who, fearing Solomon's great power, sends the captain of her royal guard to assassinate him, setting the events of the book in motion.

In modern popular culture, she is often invoked as a sarcastic retort to a person with an inflated sense of entitlement, as in "Who do you think you are, the Queen of Sheba?"

Film

 Played by Gabrielle Robinne in La reine de Saba (1913)
 Played by Betty Blythe in The Queen of Sheba (1921)
 Played by France Dhélia in Le berceau de dieu (1926)
 Played by Dorothy Page in King Solomon of Broadway (1935)
 Played by Leonora Ruffo in The Queen of Sheba (1952)
 Played by Gina Lollobrigida in Solomon and Sheba (1959)
 Played by Winifred Bryan in Queen of Sheba Meets the Atom Man (1963)
 Played by Anya Phillips in Rome '78 (1978)
 Played by Halle Berry in Solomon & Sheba (1995)
 Played by Vivica A. Fox in Solomon (film) (1997)
 Played by Aamito Lagum in Three Thousand Years of Longing (2022)

Music

 Solomon (composed in 1748; first performed in 1749), oratorio by George Frideric Handel; the "Arrival of the Queen of Sheba" from this work is often performed as a concert piece
La reine de Saba (1862), opera by Charles Gounod
Die Königin von Saba (1875), opera by Karl Goldmark
 La Reine de Scheba (1926), opera by Reynaldo Hahn
 Belkis, Regina di Saba (1931), ballet by Ottorino Respighi
 Solomon and Balkis (1942), opera by Randall Thompson
 The Queen of Sheba (1953), cantata for women's voices by Mario Castelnuovo-Tedesco
 "Black Beauty" (1970), song by Focus
 "Leila, the Queen of Sheba" (1981), song by Dolly Dots
 "The Original Queen of Sheba" (1991), song by Great White
Machine Gun (1993), by Slowdive
"Aïcha" (1996), by Khaled
 "Makeda" (1998), French R&B by Chadian duo Les Nubians
 "Balqis" (2000), song by Siti Nurhaliza
 "Thing Called Love" (1987), song by John Hiatt

Television

 Played by Halle Berry in Solomon & Sheba (1995)
 Played by Vivica A. Fox in Solomon (1997)
 Played by Andrulla Blanchette in Lexx, Season 4, Episode 21: "Viva Lexx Vegas" (2002)
 Played by Amani Zain in Queen of Sheba: Behind the Myth (2002)
Played by Yetide Badaki in American Gods as  Bilquis

See also
 Barran Temple, also known as "Throne of Bilqis"
 Arwa al-Sulayhi
 Biblical and Quranic narratives
 Bilocation
 Hadhramaut
 Legends of Africa
 List of legendary monarchs of Ethiopia
 Minaeans
 Qahtanite
 Qataban
 Sudabeh
 Banu Hamdan
 Belqeys Castle
 Mount of Belqeys (Queen of Sheba) (Persian Wikipedia)

References

Bibliography
 Thaʿlabī, Qiṣaṣ ̣(1356 A.H.), 262–4
 Kisāʾī, Qiṣaṣ (1356 A.H.), 285–92
 G. Weil, The Bible, the Koran, and the Talmud ... (1846)
 G. Rosch, Die Königin von Saba als Königin Bilqis (Jahrb. f. Prot. Theol., 1880) 524‒72
 M. Grünbaum, Neue Beiträge zur semitischen Sagenkunde (1893) 211‒21
 E. Littmann, The legend of the Queen of Sheba in the tradition of Axum (1904)
 L. Ginzberg, Legends of the Jews, 3 (1911), 411; 4 (1913), 143–9; (1928), 288–91
 H. Speyer, Die biblischen Erzählungen im Qoran (1931, repr. 1961), 390–9
 E. Budge, The Queen of Sheba and her only son Menyelek (1932)
 J. Ryckmans, L'Institution monarchique en Arabie méridionale avant l'Islam (1951)
 E. Ullendorff, Candace (Acts VIII, 27) and the Queen of Sheba (New Testament Studies, 1955, 53‒6)
 E. Ullendorff, Hebraic-Jewish elements in Abyssinian (monophysite) Christianity (JSS, 1956, 216‒56)
 D. Hubbard, The literary sources of the Kebra Nagast (St. Andrews University Ph. D. thesis, 1956, 278‒308)
 La Persécution des chrétiens himyarites au sixième siècle (1956)
 Bulletin of American Schools of Oriental Research 143 (1956) 6–10; 145 (1957) 25–30; 151 (1958) 9–16
 A. Jamme, La Paléographique sud-arabe de J. Pirenne (1957)
 R. Bowen, F. Albright (eds.), Archaeological Discoveries in South Arabia (1958)
 Encyclopedic Dictionary of the Bible (1963) 2067–70
 T. Tamrat, Church and State in Ethiopia (1972) 1270–1527
 W. Daum (ed.), Die Königin von Saba: Kunst, Legende und Archäologie zwischen Morgenland und Abendland (1988)
 J. Lassner, Demonizing the Queen of Sheba: Boundaries of Gender and Culture in Postbiblical Judaism and Medieval Islam (1993)
 M. Brooks (ed.), Kebra Nagast (The Glory of Kings) (1998)
 J. Breton, Arabia Felix from the Time of the Queen of Sheba: Eighth Century B.C. to First Century A.D. (1999)
 D. Crummey, Land and Society in the Christian Kingdom of Ethiopia: From the Thirteenth to the Twentieth Century (2000)
 A. Gunther (ed.), Caravan Kingdoms: Yemen and the Ancient Incense Trade (2005)

External links

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Queen of Sheba


Raab-Katzenstein RK-26 Tigerschwalbe, also known as the Fieseler F 1 Tigerschwalbe, was a German twin-seat biplane trainer aircraft designed by Gerhard Fieseler by the end of the 1920s.

Design and development
In December 1930, Fieseler was invited by the Swedish Air Force (Flygvapnet) to present his aircraft for the Swedish aircraft manufacturing company ASJA. Flygvapnet was in need for a new trainer, and the RK-26 was an interesting aircraft. Fieseler had recently won a world aerobatics championship with an RK-26. ASJA then decided to buy one aircraft. It was tested with different engine configurations by Flygvapnet, who later ordered 25 aircraft from ASJA.

Operational history
The trainer was given the designation Sk 10 by Flygvapnet. It was used between 1932 and 1945, but was quite controversial during its active life. This was partly due to changes in the design, which made the aircraft 200 kg heavier than the original, and this changed its flight characteristics drastically. The aircraft was involved in many accidents. Of the 25 delivered aircraft, 18 were written off.

One aircraft, the SE-ADK was purchased in 1934 by a civilian, L. Hemmeringer. When the Winter War began, Hemmeninger donated the aircraft to Finland. The aircraft ended up being used by the Swedish Voluntary Air Force from 9 February 1940. The aircraft was painted in Finnish colors, but was used quite sparingly, due to lack of spares and the bad condition of its engine. Most of the time it was standing at the air force base in Veitsiluoto.

Surviving craft
One Sk 10, the only remaining Tigerschwalbe, is preserved at the Flygvapenmuseum.

Operators

Austrian Air Force

Finnish Air Force

Swedish Air Force

Specifications

See also

References

Raab-Katzenstein aircraft
Biplanes
Aerobatic aircraft
Single-engined tractor aircraft
1920s German military trainer aircraft
Aircraft first flown in 1929

Raab-Katzenstein RK-26


William Walter Becker (May 18, 1921 – April 2, 2007) was an American hotelier. He is best known for creating the Motel 6 concept of inexpensive motel rooms.

Born in Pasadena, California, he was working as a house painter in Santa Barbara, California when he took a trip in 1960. The price and quality of the motel rooms were substandard, and he contacted a building contractor friend named Paul Green about building low-cost hotels. The first Motel 6 opened in Santa Barbara in 1962 and offered rooms for $6. They sold the chain of 180 motels in 1968 for $14 million.

He then bought a cattle ranch in 1970 and in 1980 started the Stockmen's Bank, which was purchased in 2007 by National Bank of Arizona.

Becker died of a heart attack at his ranch outside Kingman, Arizona.

References

1921 births
2007 deaths
American bankers
American hoteliers
Ranchers from Arizona
Businesspeople from Arizona
Businesspeople from Pasadena, California
People from Kingman, Arizona
20th-century American businesspeople

William W. Becker


James Michael Gabarra (born September 22, 1959) is an American retired soccer forward who coached the Washington Spirit National Women's Soccer League team, and previously coached Sky Blue FC and the Washington Freedom women's soccer teams. He played professionally in the American Soccer League, United Soccer League, American Indoor Soccer Association, Major Indoor Soccer League and Western Soccer Alliance.

Early career

A native of Key West, Florida, Gabarra attended Connecticut College where he played soccer from 1978 to 1981. In 1989, Connecticut College inducted Gabarra into its Athletic Hall of Fame. After finishing college in the spring of 1982, Gabarra was signed by the Detroit Express of the American Soccer League (ASL). The Express won the ASL championship that season, defeating the Oklahoma City Slickers two games to one to take the title. However, both the Express and the ASL barely made it through the 1983 season before they both folded. Gabarra spent most of his time with the Express on the substitute's bench.

In 1984, the United Soccer League (USL) attempted to replace the ASL as the de facto U.S. second division. Gabarra moved to the USL where he joined the New York Nationals. The USL fared little better than the ASL, and the Nationals folded at the end of the season. The league itself collapsed during its second season, but by that time Gabarra was establishing himself as an indoor star.

Indoor soccer

In 1984, the Louisville Thunder of the newly established American Indoor Soccer Association (AISA) signed Gabarra. With the move to indoor soccer, Gabarra found his niche. That year he led the Thunder in scoring as the team went to the AISA championship series, only to lose to the Canton Invaders. On September 18, 1985, during the AISA off season, Gabarra signed with the Dallas Sidekicks of Major Indoor Soccer League (MISL) as a free agent. He played ten games with the team, assisting on one goal, before moving back to the Louisville Thunder. In 1986, Gabarra and the Thunder finally overcame the Invaders and took the 1985–1986 AISA title. The next season, he moved to the Los Angeles Lazers of MISL. He stayed with the Lazers for three seasons. However, the team folded at the end of the 1988–1989 season. Gabarra then moved to the San Diego Sockers where he was a part of the 1990–1991 championship team. He moved once more, this time to the Tacoma Stars for the 1991–1992 season.

By the 1991–1992 season, the MISL was on its last legs. At the end of the season, the league and the Stars folded. He then moved to the Milwaukee Wave of the National Professional Soccer League.

During that time, Gabarra also played two outdoor seasons with the Los Angeles Heat. In 1989, the Heat were members of the Western Soccer League (WSL). That year, they lost in penalty kicks to the San Francisco Bay Blackhawks in the semi-finals. At the end of the 1989 season, the WSL merged with the American Soccer League to form the American Professional Soccer League (APSL). The Heat continued its excellent play in 1990, making it to the Western Conference championship series, where it fell again to the Blackhawks.

Olympics, futsal and national team

In 1986, Gabarra began playing for the U.S. Olympic soccer team as it began the qualification process for the 1988 Summer Olympics to be held in Seoul, South Korea. The U.S. qualified, and Gabarra was part of the team which went 1–1–1 and failed to reach the second round.

Gabarra used his extensive indoor soccer experience to contribute to the U.S. Futsal team. He was the captain of the team from 1986 to 1996, during which he earned 30 indoor caps and scored 17 goals, both U.S. records. In 1989, the U.S. Futsal FIFA Futsal World Championship. Three years later, Gabarra and his teammates took second at the Futsal championship, losing 4–1 to Brazil in the championship game.

Gabarra earned his first cap with the U.S. national team in a May 14, 1988 loss to Colombia. He went on to earn a total of 14 caps in 1988 and 1989. During 1989, he usually came on as a substitute. His last match with the national team came on November 5, 1989, in a scoreless tie with El Salvador.

Coaching

Gabarra began his transition from playing to coaching early in his career when he became the player/coach of the Louisville Thunder in 1985. He lasted two seasons as the head coach. After he retired from playing with the collapse of the Tacoma Stars and the MISL, he returned to coaching with the Milwaukee Wave. He lasted only the 1992–1993 season. In 1994, he became the head coach of the Washington Warthogs of the Continental Indoor Soccer League (CISL) and remained with the team through the 1997 season when the league folded. He also served as a volunteer assistant coach to his wife who is the women's soccer coach at the U.S. Naval Academy.

On August 11, 2000, the Washington Freedom of the Women's United Soccer Association announced it had hired Gabarra as its first head coach. The WUSA was a new league which did not begin competitive play until the 2001 season. That year the Freedom stumbled badly, finishing second to the bottom in the standings and placing no players on the All Star team. In 2002, the Freedom made a complete turnaround and reached the WUSA championship, only to fall 3–2 to the Carolina Courage.

In 2003, Gabarra led the Freedom to a second consecutive WUSA championship game. This time it won, defeating the Atlanta Beat 2–1 in overtime. That was the last year for the WUSA, as it folded due to financial difficulties. When the WUSA folded, the Freedom recreated itself as an independent soccer club, the Freedom Soccer Club. Gabarra remained on as its head coach despite briefly coaching the San Diego Spirit during a tournament in 2004. In 2007, Gabarra coached the Freedom's W-League franchise to the W-League championship and was one of three finalists for W-League Coach of the Year.

When the Freedom returned to professional soccer in 2009 as part of the new Women's Professional Soccer league, Gabarra continued as head coach. The team made the playoffs both that year and in 2010; however, the team suffered a 10-game winless streak in the latter. After losing the first-round playoff game (as happened in 2009 as well), Gabarra resigned, citing "irreconcilable differences" with team management.

Gabarra signed with Sky Blue FC in 2011. After the WPS folded, Gabarra coached the New Jersey Wildcats of the W-League for the 2012 season. Gabarra returned to coach Sky Blue FC in 2013 as part of the National Women's Soccer League, where he led the team to the playoffs in their first year in the new league but did not return under his tenure. He left in October 2015 to become the general manager and head coach of the Washington Spirit

In his first year in those roles with the Spirit, the team hosted a home playoff match, won a playoff game, and advanced to the NWSL Championship for the first times in club history. The Spirit drew the Western New York Flash in regulation and extra periods before losing 4–3 in penalty kicks.

References

External links
 Jim Gabarra profile at Sky Blue FC
 Gabarra's Sidekicks Bio
 1991–1992 Tacoma Stars Team Photo
 MISL stats

1959 births
Living people
American men's futsal players
National Professional Soccer League (1984–2001) coaches
American soccer coaches
American men's soccer players
American Soccer League (1933–1983) players
Anaheim Splash players
Connecticut College alumni
Continental Indoor Soccer League coaches
Continental Indoor Soccer League players
Dallas Sidekicks (original MISL) players
Detroit Express (1981–1983) players
Footballers at the 1988 Summer Olympics
Los Angeles Heat players
Los Angeles Lazers players
Louisville Thunder players
Major Indoor Soccer League (1978–1992) players
Milwaukee Wave players
National Professional Soccer League (1984–2001) players
New York Nationals (USL) players
Olympic soccer players for the United States
San Diego Sockers (1978–1996) indoor players
Tacoma Stars players
United Soccer League (1984–85) players
United States men's international soccer players
USL W-League (1995–2015) coaches
Washington Warthogs players
Western Soccer Alliance players
Women's United Soccer Association coaches
Soccer players from Florida
National Women's Soccer League coaches
NJ/NY Gotham FC coaches
Washington Spirit coaches
American women's soccer coaches
Men's association football forwards
People from Key West, Florida
Women's Professional Soccer coaches
Connecticut College Camels men's soccer players

Jim Gabarra


Walter Kohl (born 16 July 1963 in Ludwigshafen am Rhein) is a German financial analyst, businessman and author.  He is the elder of the two sons of the former German Chancellor Helmut Kohl and Hannelore Kohl, and the brother of Peter Kohl.

Walter Kohl was formerly married to Professor Christine Volkmann, the UNESCO Chair for Entrepreneurship and Intercultural Management. They have a son, Johannes Volkmann, who is active in politics for the CDU. Walter Kohl is married in his second marriage to the Korean-born Kyung-Sook Kohl (née Hwang).

After his military service, he attended college at Harvard University from 1985 to 1989. He graduated with a Bachelor of Arts and majored in economics and history. In 1990 he obtained a master's degree in economics at the University of Vienna. He subsequently worked as a financial analyst focusing on the oil and gas industry and capital markets at Morgan Stanley's New York City office. In 1993, he obtained an MBA at INSEAD in France. He returned to Germany in 1994. In 1999, he founded a consulting firm with his father Helmut Kohl. The cooperation ended in 2005, when he founded a company with his second wife, Kohl & Hwang.

In 2011 he published the book Leben oder gelebt werden about his family, which received much media attention and became a bestseller in Germany. His second book Leben was du fühlst was published in 2013. In 2019 he joined the Christian Democratic Union of Germany and published his first political book in February 2020.

Bibliography
 Leben oder gelebt werden: Schritte auf dem Weg zur Versöhnung. Integral Verlag, München 2011, .
 Leben was du fühlst. Von der Freiheit, glücklich zu sein. Der Weg der Versöhnung. Scorpio, Berlin/München 2013, .
 with Anselm Grün: Was uns wirklich trägt. Über gelingendes Leben. Herder, Freiburg im Breisgau 2014, .
 Welche Zukunft wollen wir? Mein Plädoyer für eine Politik von Morgen. Herder, Freiburg im Breisgau 2020, .

References

Businesspeople from Rhineland-Palatinate
Walter
1963 births
Harvard University alumni
Living people
University of Vienna alumni
INSEAD alumni

Walter Kohl


Our Girl Friday is a 1953 British romantic comedy movie directed by Noel Langley and is based on the 1934 novel The Cautious Amorist by Norman Lindsay. It stars George Cole, Kenneth Moore, Joan Collins, Robertson Hare, Felix Felton and was distributed by 20th Century Fox.

Other websites

1953 comedy movies
1950s romantic comedy movies
British romantic comedy movies
Movies based on books

Our Girl Friday


The Royal Danish Horticultural Society's Garden (Danish Det Kongelige Danske Haveselskabs Have) is a garden in the Frederiksberg district of Copenhagen, Denmark operated by the Danish Horticultural Society as a source of inspiration for its members as well as other people with an interest in gardening. It is situated on Frederiksberg Runddel, just left of the main entrance to Frederiksberg Gardens.

History

The Royal Danish Horticultural Society's first garden was located further down Frederiksberg Allë, at present day Haveforeningsvej which was named for it. In 1882 it moved to its current location, on land which used to be part of Frederiksberg Palace's nursery and vegetable garden. The former palace gardens had just opened to the public after a century as the private domain of the Danish royal family. The new garden was designed by the prominent landscape architect Henrik August Flindt who around the same time also designed Ørstedsparken, University of Copenhagen Botanical Garden and Østre Anlæg in the grounds of the so-called Fortification Ring, the land which had until then been occupied by the city's now decommissioned Bastioned Fortifications.

Over the years, different areas have gradually been restored and redesigned by some of the leading Danish landscape architects of their day.

From 2001 to 2010 Jane Schul was director and principal architect of the garden. He has designed a section dedicated to different grasses (1992), a water garden and a perennials garden.

Buildings

Well House

Brøndsalen (English: The Well Hall) is from 1885 and was built around a well where members of the local bourgeoisie came to sample water with supposed healing properties before taking a stroll in the gardens. The water was thought to be good for health as well as for the digestion. This activity took place from 5 to 9 pm and afterwards the building was at the disposal of the Society.

The building was designed by Peter Christian Bønecke. He had previously designed J. C. Jacobsen's winter garden Pompei at the Carlsberg site and the Palm House in Copenhagen Botanical Gardens and the  Horticultural Society specifically requested a building in the style of an Orangerie which would blend in with the surroundings.

The co-existence was not free of complications and in 1909 the Horticultural Society acquired full ownership of the Well Hall, after which it was used for exhibitions and various other activities for its members.

Paradehuset

Paradehuset (English:The Conservatory) is one of the oldest greenhouses in the Copenhagen and traces its history back to the time when the area was still part of the palace gardens.

When the  Horticultural Society took over the site in 1882, one of the palace's old wineries was converted into a paradehus, a place for the exhibition of its many fine greenhouse plants.

The building was modelled on the conservatories at Rosenborg Castle's vegetable gardens, with a long glass facade and roof facing south and a slate roof and workspaces to the north. Over the years, the building has undergone considerable alterations, most significantly in 1828–30 when it was extended, both in length and width, the glass gables were replaced and the current supporting iron. Later the roof under the rear side has been replaced and the entrance re-constructed.

Mielcke & Hurtigkarl

In 2008 the chefs Jakob Mielcke Hansen and Jan Hurtigkarl opened the experimental gourmet restaurant Mielcke & Hurtigkarl in a listed 19th century building inside the gardens. The designers Henrik Vibskov, Margrethe Odgaard and others has created the avantgardistic interior design.

Contrary to the dominating trend in Danish gourmet cuisine, the restaurant is known for its innovative use of exotic ingredients from around the world. It offers an eight course avant garde menu and a classical four course menu and has received acclaim from Danish food critics. The restaurant has also hosted outdoor events with music and free food in the gardens.

The garden today
The garden is open to visitors all day seven days a week and free of charge.
The Well Hall still plays host to a long line of activities, including a popular, annual Christmas market, and various activities for members such as lectures and plant-swapping events.

References

External links
 Danish Horticultural Society
 Premises & Events
 Mielcke & Hurtigkarl

Parks in Copenhagen
Parks and open spaces in Frederiksberg Municipality
1882 establishments in Denmark
Gardening in Denmark


Tekle Giyorgis II (Ge'ez: ተክለ ጊዮርጊስ, born Wagshum Gobeze (Amharic: ዋግሹም ጎበዜ), died  1873) was Emperor of Ethiopia from 1868 to 1871. After being crowned, he linked himself to the last independent emperors of the Gondar line through his mother and sought support from the Ethiopian Church to strengthen his right to rule. He was wounded when fighting during the 1871 Battle of Adwa, leading to the demoralization of his troops and capture of him and his generals and later on his death in captivity.

Life
Gobeze, prior to his enthronement as Tekle Giyorgis II, enters the historical record when he raised the banner of rebellion in Lasta in 1864, six years after his father Wagshum Gebre Medhin had been executed by Emperor Tewodros II for accusations of supporting the rebel Agew Niguse.

Gobeze made his opening move even before the suicide of Emperor Tewodros II at the end of the 1868 British expedition to Ethiopia. Towards the end of 1867, he began to march on Tewodros' fortress at Maqdala, but stopped about  away, and turned to fight Tiso Gobeze, who had revolted against Tewodros and had control of Begemder in northwest Ethiopia. Tiso was killed in battle at Qwila. In August 1868, Wagshum Gobeze was proclaimed Emperor Tekle Giyorgis II of Ethiopia at Soqota in his district of Wag and crowned at Debre Zebit, where his father had been executed. Because Abuna Salama, head of the Ethiopian Orthodox Church died in October 1867, he was crowned by the Ethiopian Echege (እጨጌ), the principal head and Abun of all monasteries and churches of the land.

Reign
Leading historian of Ethiopia, Donald Crummey comments on Gobeze's motivation for adopting "Tekle Giyorgis" as his regnal name "was unmistakable, and would have been clear to each peasant, let alone the learned. The previous ruler of that throne name had reigned off and on during the last two decades of the 18th century and had entered tradition with the nickname Fatsame Mangest, 'Ender of the Kingdom', or, very loosely, 'Last of the Line'". Tekle Giyorgis II linked himself to the last independent emperors of the Gondar line through his mother. In addition, Tekle Giyorgis sought the support of the Ethiopian Church, which had been alienated by Tewodros' behavior, by restoring the churches of Gondar, whose lands his predecessor had taken away, giving them generous quantities of equipment, and arranging for a special burial and commemoration for Abuna Salama. Crummey quotes the words of the chronicler, "After Fasil there was no one who did for Gondar as Ase Takla Giyorgis did."

Diplomatic appeals to Tekle Giyorgis' rivals failed to gain their acknowledgment of his new rank, although none of them were secure enough in their own territories to confront him.  In Gojjam, Tekle Giyorgis replaced the head of the local branch of the Solomonic dynasty, with his own favored princeling, Ras Adal, and tied Adal more closely to him by marrying him to his sister Woizero Laqech Gebre Medhin.  In Shewa, Tekle Giyorgis arranged for his half brother Hailu Wolde Kiros to marry Woizero Tisseme Darge, daughter of Ras Darge Sahle Selassie and thus first cousin to the King of Shewa, Menelik.  Tekle Giyorgis himself was married to Dinqinesh Mercha, sister of his Tigrean rival Dejazmatch Kassai.  None of these ties of marriage would ultimately help solidify his hold on the throne. Dejazmach Kassai enlisted the services of John Kirkham to train his army in the weapons the British had left him, and in 1870, having gained access to the sea, an advantage none of the Dejazmach'''s rivals had successfully obtained a new Abuna. Meanwhile, Menelik busied himself in Shewa, having decided according to Harold Marcus to allow his two rivals fight it out, despite Tekle Giyorgis' threatening march through Wollo to the borders of Shewa.

Emperor Tekle Giyorgis knew he must stand alone against Kassai, but did not move until June 1871 when he crossed the Takazze River in Tigray. On 21 June the two armies met at Maikol'u to fight a day-long battle; although Dejazmach Kassai had the smaller force it was better disciplined, and as Kirkham later wrote, "with 12 guns and 800 musketmen the battle was won against an undisciplined lot of men with matchlock guns and spears." Tekle Giyorgis came off the worse and retreated to the Mareb River the next day. However, the Dejazmach took another route, outflanked his opponent, and forced him into a cul-de-sac at Adwa, where they fought the final battle on 11 July. "Leading a cavalry charge into the midst of Kasa's force, Tekla Giyorgis was wounded, had his mount killed under him, and was taken prisoner," Marcus recounts. "His demoralized army collapsed and all his generals were captured with thousands of soldiers and camp followers." On 21 January 1872, Kassai proclaimed himself Emperor of Ethiopia with the name of Yohannes IV.

Tekle Giyorgis was blinded and imprisoned with his brother and mother at the Abba Garima Monastery near Adwa, where he was executed or died some years later.

Genealogy
Emperor Tekle Giorgis II based his claim to the Imperial throne on a dual heritage: his mother, Princess Ayichesh Tedla, was a descendant of Emperor Iyasu I, also known as Atse Adiyam Saggad or Emperor Iyasu the Great, who was the grandson of Emperor Fasilides of the Gondar branch of the Solomonic dynasty; and via his father Wagshum Gebre Medhin, he was the heir to the old Zagwe throne and the rulers of Wag province.

Tekle Giyorgis II's mother, Princess Ayichesh Tedla, was the daughter of Dejazmach Tedla Hailu, of the Gondar branch of the Solomonic line, heir of Lasta, and one of twelve Amhara nobles who were executed during Tewodros II's rule. Dejazmach Tedla's death had caused a rebellion in Wollo. Nearly a century prior to the reign of Tekle Giyorgis II, Emperor Iyasu I's great-granddaughter, Princess Yeworqweha, had been wedded to Dejazmach Wand Bewossen, a renowned 18th-century warlord and ruling Zemene Mesafint prince who nearly established full control of the Ethiopian Empire and governed the provinces of Lasta and Begemeder until he died in battle in 1777. Their son and heir, Prince Ras Hailu Wand Bewossen — the successor of his father Wand Bewossen and sovereign of Lasta, of the Gondarine Solomonic bloodline, and father of the Gondar-Lasta House of the Solomonic dynasty — begot Princess Ayichesh's father, Dejazmach Tedla Hailu.

Princess Ayichesh was also the paternal grandmother of Leul Ras Kassa Haile Darge. Leul Ras Kassa's father, Dejazmach Hailu, was her younger son and the half-brother of Tekle Giyorgis II, to whom she had given birth from a remarriage with an influential Lasta ecclesiastic and nobleman—Dejazmach Megabe Woldekiros. Princess Ayichesh remarried after the execution of her husband—the then-King of Wag province, and father of Tekle Giyorgis II—Wagshum Gebremedhin. Tekle Giyorgis II's uncles, the sons of Dejazmach Tedla Hailu, played significant roles as members of the Gondar-Lasta Imperial House, brothers of his mother—whom he referred to as his brothers in surviving Imperial letters. They interceded as high Imperial officials and his generals during his rise to the throne and throughout his three-year reign until his fall. Prince Ras Meshesha Tedla is known to have ruled Wag province, and Dejazmach Serawit Tedla, Dejazmach Yimam Tedla, Dejazmach Yesufe Tedla, Dejazmach Yimer Tedla were notable princes of the Gondar-Lasta Solomonic bloodline descended from Emperors Fasilides, Yohannes I, and Iyasu I. Dejazmach Yimer Tedla fathered Princess Menen Yimer, the maternal ancestress of Lij Tedla Melaku, a philosopher, author, and Abyssinian monarchist.

Emperor Tekle Giorgis II's principal rivals for sole rule were Menelik II (who was at the time king of Shewa), and Dejazmach'' Kassai (the future Emperor Yohannes IV). Tekle Giyorgis II married the sister of the latter, Dinqinesh Mercha. Despite that Tekle Giyorgis ruled Ethiopia for over three years, some lists of the emperors of Ethiopia omit his name. In Ethiopia today, little is known of him, in contrast to his celebrated predecessor and successor.

Notes

1873 deaths
19th-century emperors of Ethiopia
Solomonic dynasty
Zagwe dynasty
1836 births

Tekle Giyorgis II


René Lemarchand (born 1932) is a French-American political scientist who is known for his research on ethnic conflict and genocide in Rwanda, Burundi and Darfur. Publishing in both English and French, he is particularly known for his work on the concept of clientelism. He is a Professor Emeritus at the University of Florida, and continues to write, teach internationally and consult. Since retiring he has worked for USAID (Agency for International Development, Department of State) out of Abidjan, Côte d'Ivoire as a Regional Consultant for West Africa in Governance and Democracy, and as Democracy and Governance advisor to USAID / Ghana.

Early life and education
René Lemarchand was born in 1932 in France. After doing undergraduate work in France, he went to the United States for doctoral studies in political science.  He completed his Ph.D. at the University of California, Los Angeles (UCLA), specializing in studies of Central Africa.

Career
Lemarchand joined the political science faculty of the University of Florida in late 1962. He became the first Director of the Center for African Studies at UF and served in that position until 1965. He worked at UF for his entire academic career.  He has specialized in political issues in African nations, especially ethnic conflicts leading to warfare, and has published works in both French and English.

In July 1971, while on a two-month research trip to Chad, Lemarchand was arrested and charged with visiting a restricted zone and failing to respond to a summons by the country's president. He was released at the end of August 1971.

Lemarchand received a Fulbright award for June–September 1983 to lecture in political science at the University of Zimbabwe, Salisbury, Zimbabwe. He also received a Fulbright for July 1987–January 1988 for research in political science at the University of Chad, N'djamena, Chad and the University of Lagos, Lagos, Nigeria.

Lemarchand has become an expert in ethnic populations and conflicts, such as that in Burundi, the Rwandan genocide in 1994, and Darfur. He is internationally known as an expert on the cycle of violence in Central Africa.  He has taught as a visiting professor at universities in Europe, Africa and North America.

Now professor emeritus of political science at the University of Florida, Lemarchand has worked as a consultant in governance for the USAID in Abidjan, Côte d'Ivoire and as governance and democracy adviser to USAID/Ghana.

Works

Books
Political Awakening in the Belgian Congo (University of California Press, 1964)
'"Rwanda and Burundi"' (Praeger, 1970).
Selective Genocide in Burundi (1974)
African Kingships in Perspective (1977)
African Policy in Southern Africa (1978)
Political Clientelism in Patronage and Development (1981)The World Bank in Rwanda (1982)Green and the Black: Qadhafi's Policies in Africa (1988)Burundi: Ethnocide as Discourse and Practice (1994),Burundi: Ethnic Conflict and Genocide (Woodrow Wilson Center Press/Cambridge University Press, 1996)The Dynamics of Violence in Central Africa (University of Pennsylvania Press, 2009)Remembering Genocides in Central Africa. (Routledge, 2021)

Articles
2018. "Rwanda: The state of research" Mass Violence and Resistance online journal.
2007. "Rwanda: The state of research". Online Encyclopedia of Mass Violence (4 November). pp. 1-25.
2006. "Consociationalism and power sharing in Africa: Rwanda, Burundi, and the Democratic Republic of the Congo". African Affairs 106, No. 422: pp. 1–20.
2006. "The politics of memory in post-genocide Rwanda". Occasional Papers, Center for Holocaust and Genocide Studies, University of Florida: pp. 25–54.
2005-2006. "The geopolitics of the Great Lakes crisis." L'Afrique des Grands Lacs. Annuaire 2005-2006.
2005. "Bearing witness to mass murder." African Studies Review, Vol. 48, No. 3 (December), pp. 93–101.
2004. Myth-Making and the Rationality of Mass Murder: Rwanda, Bosnia and Cambodia in Comparative Perspective, Leeds African Studies Bulletin, 66 (2004), 31-43.
2003. "Comparing the killing fields: Rwanda, Cambodia and Bosnia." In Jensen, Steven ed., Genocide: Cases, Comparisons, and Contemporary Debates. København; Sweden; The Danish Center for Holocaust and Genocide Studies.
2003. "Where Hamites and Aryans cross paths: the role of myth-making in mass murder", Journal of Genocide Research, vol. 5, no. 1, pp. 145–48.
2002. "Disconnecting the Threads: Rwanda and the Holocaust Reconsidered", Idea Journal, Vol. 7, No. 1, 29 March 2002.
2002. "The fire in the Great Lakes."  Peace Research Abstracts 39 (2): pp. 155–306.
2002. "Disconnecting the threads:  Rwanda and the Holocaust reconsidered." Journal of Genocide Research 4 (4): pp. 499–518.
2002. "Le génocide de 1972 au Burundi: Les silences de l'histoire", Cahiers d'Etudes Africaines, no. 167, XLII-3, pp. 551–567.
2000. "The crisis in the Great Lakes". In Harbeson & Rothchild, Africa in World Politics, Boulder, CO: Westview Press: pp. 324–352.
2000. "Hate crimes."  Transition 9, 1/2: pp. 114–132.
1999. "Ethnicity as myth: The view from the Central Africa". Occasional Paper, Centre of African Studies, University of Copenhagen, May 1999.
1999. "Genocide in Comparative Perspective: Rwanda, Cambodia, and Bosnia", unpublished manuscript.
1998. "Genocide in the Great Lakes: Which genocide? Whose genocide?" New Haven, Ct.: Yale Center for International and Area Studies, Mellon Sawyer Seminar Series; pp. 1–13.
1997. "Eyewitness accounts; the Rwandan genocide." In Totten, Parson, and Charny, Century Of Genocide: Eyewitness Accounts And Critical Views, New York: Garland Publishing, Inc., pp. 408–423.
1997. "Patterns of state collapse and reconstruction in Central Africa: Reflections on the crisis in the Great Lakes Region".  Afrika Spectrum, Vol. 32, No. 2: pp. 173–193; also in African Studies Quarterly online at .
1995. "Rwanda: the rationality of genocide".  Issue: A Journal of Opinion, 23, No. 2: pp. 8–11.
1994. "Managing transition anarchies: Rwanda, Burundi, and South Africa in comparative perspective". The Journal of Modern African Studies 32 (4): pp. 581–604.
1994. "The apocalypse in Rwanda. Ethnic conflict: the new world order". Cultural Survival Quarterly 18, 2 (Summer): pp. 29–33.
1992. "Africa's troubled transitions".  Journal of Democracy 3, No. 4 (October 1992): pp. 98–109.
1992. "Uncivil states and civil societies: How illusion became reality". Journal of Modern African Studies 30, No. 2: pp. 177–191.
1992. "African transitions to democracy: an interim (and mostly pessimistic) assessment". African Insight 22; pp. 178–85.
1992. "Burundi: The Politics of Ethnic Amnesia", in Helen Fein ed., Genocide Watch, New Haven: Yale University Press, pp. 70–86.
1991. The René Lemarchand Collection at the University of Florida: Box 1: Rwanda Documents, 1930 [bulk 1950 – 1991. 57 Folders.
1990. "Lécole historique burundo-française: Une école pas comme les aures". Canadian Journal of African Studies, 24 2, pp. 235–48.
1983. "The state and society in Africa: Ethnic stratification and restratification in historical and comparative perspective". in Donald Rothchild and Victor A. Olorunsola, eds, State Versus Ethnic Claims: African Policy Dilemmas, Boulder, Colorado (1983): pp. 44–66.
1980-81 "Rwanda: Recent history". In Africa South of the Sahara, 1980-81. London: Europa Publications.
1976. "The C.I.A. in Africa: How Central? How Intelligent?" The Journal of Modern African Studies, Volume 14, Issue 03, Sept, pp. 401–426.
1975. "Ethnic genocide". Excerpts from Selective Genocide in Burundi, Report No. 20, Minority Rights Group, London, 1974.   Issue 5, No. 21, Summer: pp. 9–16.
1975. "Rwanda: Recent history".  In Africa South of the Sahara, 1974. London: Europa Publications.
1974. "The military in former Belgian Africa". In Kelleher Ed., Political Military Systems: Comparative Perspectives.  Beverly Hills: Sage Publications.
1973. "African Power Through the Looking Glass". The Journal of Modern African Studies, vol. 11, No. 2 (June), pp. 305–314.
1972. "Political clientelism and ethnicity in tropical Africa: Competing solidarities in nation-building". The American Political Science Review 66, no. 1 (March): pp. 68–90.
1970. "The coup in Rwanda". in Protest and Power in Black Africa, ed. Rothberg, R. I., and Mazrui, Oxford, p. 891.
1968. "Revolutionary phenomena in stratified societies; Rwanda and Zanzibar". Civilisations 18, No. 1: pp. 16–51.
1968. "Les relations de clientèle comme agent de contestation: le cas du Rwanda". Civilisations 18, No. 4:  pp. 553–578.
1967. "The passing of Mwamiship in Burundi". Africa Report (January): pp. 15–24.
1966.  "Power and stratification in Rwanda; A reconsideration". Cahiers d'Études africaines 6, No. 24: pp. 592–610. Also available at www.persee.fr.
1966. "Political instability in Africa, the case of Rwanda and Burundi." Civilisations 16 (3): pp. 307–37.
1962. "L'influence des systèmes traditionnels sur l'évolution du Rwanda et du Burundi." Revue de l'Institut de Sociologie de l'Université Libre de Bruxelles: pp. 2–24.

Legacy and honors
1971, Melville J. Herskovits Award for Rwanda and Burundi, African Studies Association
 The René Lemarchand Collection of African Political Papers at the University of Florida, featuring materials on Rwanda, Burundi, Zaire, Chad, Gabon, and Libya, mostly in French, with emphasis on the period of the 1950s through independence, and increasing democratization in the 1980s and 1990s.

References

External links
"Lemarchand Collection of African Political Papers", University of Florida

1932 births
French political scientists
Living people
University of Florida faculty
French male non-fiction writers
French Africanists
University of California, Los Angeles alumni
Historians of Africa
Prisoners and detainees of Chad
French emigrants to the United States
Historians of Rwanda
Historians of the Democratic Republic of the Congo
Historians of Burundi

René Lemarchand


Joseph Duncan McLellan, known as Joe, (1929-2005) was The Washington Post's music critic for more than three decades as well as a chess and book reviewer.

Joe was born in Quincy, Massachusetts, on March 27, 1929, and grew up in Somerville, Massachusetts. He received his bachelor's degree in French from Boston College in 1951 and his master's degree in French literature, also from Boston College, in 1953. He planned to be a professor of French literature but began doing freelance music reviews and found that he had a talent for journalism.

He once told Washingtonian magazine: "To be the primary critic of a monopoly newspaper is an overwhelming role. You have to tread softly and be fully aware that your taste is not the only valid taste. All these years, I pasted in the front of my mind that there are many ways to be good."

In addition to serving as chief music critic for the  Washington Post, McLellan wrote a chess column, wrote for the Book World section and covered White House parties and other society events for the Style section. He covered world chess matches, and edited a syndicated column by the Czechoslovakian American grandmaster Lubomir Kavalek.

He reputedly taught himself to write as a youngster by reading How to Write, a book that came as a bonus with a set of encyclopedias he bought with money earned from his paper route.

McLellan died of kidney failure on December 26, 2005.  He had continued to review concerts for The Washington Post until the fall of 2005.

References

 A Good Ear, and Heart
 Longtime Post Music Critic Joseph D. McLellan Dies

1929 births
2005 deaths
Writers from Quincy, Massachusetts
Morrissey College of Arts & Sciences alumni
American music critics
Deaths from kidney failure

Joseph McLellan


Alexander Blomqvist (born 3 August 1994) is a Swedish footballer. He is currently playing for GIF Sundsvall in Superettan.

Career

Club career
On 23 November 2012 Blomqvist signed a first team contract on a youth basis with Malmö FF. Blomqvist made his Allsvenskan debut for Malmö FF in a home fixture against Kalmar FF on 14 April 2013. He was substituted on 73 minutes into the game, however after just six minutes of play he had to be taken off the field due to a suspected cruciate ligament injury. After recovering from his injury he suffered an identical injury in the same knee during Malmö FF's pre-season training camp in January 2014, this meant that Blomqvist missed the entire 2014 season. For the 2015 season he was sent on loan to IFK Värnamo in Superettan.

Career statistics
As of 28 November 2018.

References

External links
 Malmö FF profile

1994 births
Living people
Swedish men's footballers
Sweden men's youth international footballers
Footballers from Skåne County
Malmö FF players
IFK Värnamo players
Allsvenskan players
Superettan players
Trelleborgs FF players
GIF Sundsvall players
Men's association football defenders

Alexander Blomqvist


Morpho deidamia, the Deidamia morpho, is a Neotropical butterfly. It is found in Panama, Nicaragua, Costa Rica, Suriname, Bolivia, Venezuela, Colombia, Peru, Ecuador, and Brazil. It is a species group, which may be, or may not be several species. Many subspecies have been described.

Description
The basal part of the upper surface in the males brilliant steel blue, the distal area of both wings delicate light blue. But in the female the proximal region is darkened, being broadly black, though with intensive metallic reflection. Forewing with three white median dots, the light blue restricted to a relatively narrow median area.

Taxonomy
The accepted subspecies are:
M. d. neoptolemus Wood, 1863 (Brazil: Amazonas, Colombia, Peru) Basal part of both wings black brown, only distally with slight dark blue sheen. Female: The blue median band of both wings broader, darker but more glossy blue than in the nominate deidamia. Under surface with somewhat less extended red submarginal patches, but with more copious white reticulation.
M. d. granadensis C. & R. Felder, [1867] (Nicaragua, Panama, Colombia, Ecuador, Venezuela) Upper surface similar to Morpho peleides, but the black distal border considerably more extended, the wings more rounded, the Morpho reflection deeper blue, and especially characterized by its large, light cinnamon-brown ringed ocelli, those on the forewing of uniform size, whilst on the hindwing the apical eyespots far surpass the three closely approximated anal ocelli.
M. d. polybaptus Butler, 1875 (Nicaragua, Costa Rica, Panama) The black distal area of the upper surface somewhat widened and the white subapical spot of the forewing more strongly expressed. On the under surface the whitish yellow anteterminal bands are more prominent and the bordering to the ocelli is of a finer bronzy greenish colour. Median band of the hindwing strongly elbowed, distally with a nose-shaped projection in the middle of the wing.
M. d. pyrrhus Staudinger, 1887 (Peru)
M. d. electra Röber, 1903 (Bolivia) A highly specialized local form from Bolivia with the hindwing decidedly more rounded and the forewing shorter. The upper surface is brilliant light blue, in certain lights with greenish gloss. The black distal margin very narrow, at the hinder angle of the forewing only about 2 mm and at the apex about 10 mm, in the middle of the hindwing about 3 mm in breadth. In the apex of the forewing are placed two white spots; the costal margin of the forewing is brown black from the base to the discocellular, the white costal spot which follows about 10 mm in length. The base of the wing only very slightly darkened. Under surface dark red brown; the form of the light markings quite similar to those of deidamia, but the eyespots much smaller, margined with red yellow (granadensis Felder, but the subapical eyespot of the hindwing is considerably larger in the latter), the distal-marginal markings are white (not yellow as in deidamia), the proximal silver white markings reduced, less continuous, and at the distal margin of the hindwing there are only small, narrow red longitudinal spots (no transverse band).
M. d. hermione Röber, 1903 (Colombia) Differs from the typical deidamia of the Lower Amazon in having the black distal border much narrower; at the posterior angle of the forewing it is only about 2 mm in breadth, but gradually widens and at the apex attains a breadth of about 1.5 mm; the distal margin of the hindwing is about 3 mm in breadth in the middle. The greenish-blue median band is about 25 mm in breadth, with its proximal boundary sharp and almost straight, the distal indistinct. The dark brown basal part is about 18 mm in breadth and has only in the distal third a dark blue gloss. In the apex of the forewing are placed two small, distinct white spots and one very indistinct light one. At the costal margin of the forewing there is a small white spot. At the inner angle of the hindwing there are only traces of small reddish spots. The under surface is dark mahogany brown, on the hindwing somewhat lighter about the veins, the light markings are in shape almost like those of deidamia, but are much less developed (narrower) and of the submarginal brick-red spots of the hindwing only slight traces are present.
M. d. neoptolemus Fruhstorfer, 1907 (Ecuador, Colombia) Basal part of both wings black brown, only distally with slight dark blue sheen. Female: the blue median band of both wings broader, darker but more glossy blue than in deidamia from Surmame and Obidos. Under surface with somewhat less extended red submarginal patches, but with more copious white reticulation.
M. d. guaraura Le Cerf, 1925 (Venezuela)
M. d. diomedes Weber, 1944 (Peru)
M. d. diffusa Le Moult & Réal, 1962 (Brazil: Maranhão)
M. d. steinbachi Le Moult & Réal, 1962 (Bolivia)

Etymology
Deidamia was the daughter of Lycomedes, king of Scyros, figures in Greek mythology.

In pop culture
The butterflies that often surround Soubi in the anime Loveless are probably males of this species.

References
Le Moult (E.) & Réal (P.), 1962–1963. Les Morpho d'Amérique du Sud et Centrale, Editions du cabinet entomologique E. Le Moult, Paris.
Paul Smart, 1976 The Illustrated Encyclopedia of the Butterfly World in Color. London, Salamander: Encyclopedie des papillons. Lausanne, Elsevier Sequoia (French language edition)   page 236 fig. 1 (Guyana) fig. 2 underside (Guyana)

External links
"Morpho Fabricius, 1807" at Markku Savela's Lepidoptera and Some Other Life Forms
Fiebig Photographs

Morpho
Fauna of Brazil
Nymphalidae of South America

Morpho deidamia


Asle Jorgenson Gronna (December 10, 1858May 4, 1922) was an American politician who served in the House of Representatives and Senate from North Dakota. He was one of six senators to vote against the United States declaration of war leading to the First World War.

Biography
Gronna was born in Elkader, Clayton County, Iowa, of Norwegian ancestry, and was raised in Houston County, Minnesota. He attended the public schools of Houston County and Caledonia Academy. After graduating, he obtained his qualification as a school teacher and taught in Wilmington, Minnesota.

In 1879, Gronna moved to the Dakota Territory, where he farmed, taught school, and was active in several business ventures. He served as president of Lakota, North Dakota's village and president of Lakota's board of education. A Republican, he was elected to the Dakota Territorial House of Representatives in 1889.

Gronna was a successful Republican candidate for the United States House of Representatives in 1904. He was reelected in 1906 and 1908, and served in the 59th, 60th, and 61st Congresses.  In 1911 he was elected to the United States Senate, filling the vacancy caused by the death of Martin N. Johnson. Gronna was re-elected in 1914 and served in the 62nd through 65th Congresses. He was an unsuccessful candidate for reelection in 1920 and left office on March 3, 1921.

In Congress, Gronna earned the reputation of a Republican who reflected the attitudes of his region - progressive and isolationist. He blamed munition makers for the preparedness movement and World War I and was part of the "little group of willful men," who opposed President Woodrow Wilson. In 1919 he was a staunch isolationist who opposed the League of Nations treaty because it further entangled the United States in foreign relationships and limited national decision making.

Personal life
He and his wife Bertha were the parents of James D. Gronna who served as Secretary of State of North Dakota. Asle Gronna died on May 4, 1922, and was buried in the Lakota Cemetery.

References

Further reading
Phillips, William W. The Life of Asle J. Gronna  (Ph.D. dissertation, University of Missouri, 1958)
Schlup, Leonard. "North Dakota Senator Asle J. Gronna and the Isolationists, 1915-1920" North Dakota History (1992) 60#1 pp 13–21.

External links

1858 births
1922 deaths
American people of Norwegian descent
Republican Party United States senators from North Dakota
People from Elkader, Iowa
People from Houston County, Minnesota
People from Nelson County, North Dakota
Members of the Dakota Territorial Legislature
19th-century American legislators
Republican Party members of the United States House of Representatives from North Dakota

Asle Gronna


The Colonial Medal () was a French decoration created by the "loi de finances" of 26 July 1893 (article 75) to reward "military services in the colonies, resulting from participation in military operations, in a colony or a protectorate".  A decree of 6 June 1962 changed the term "colonial" to "overseas" (see Overseas Medal).

Medal
Introduced by the Finance Act of 23 July 1893, its implementing decree dated 6 March 1894 lists the military operations carried out by France in its colonies or protectorates (Algeria - Cochin - Gold Coast - Marquesas Islands - Nossi- Bé - New Caledonia - Senegal and Sudan - Society Islands - Tunisia). The scope of the decree was therefore a broad retroactive effect, since the first operations considered for the award of the Medal colonial dating back to 1827, at the very beginning of the conquest of Algeria.

Since then, numerous other regulations were made which amend or supplement the award of this medal.  The most recent include the decree of June 6, 1962 which transformed the Médaille Coloniale to Médaille d'Outre-Mer.

The colonial medal is closely linked to the existence of the French colonial empire .

Article 4 of the Decree of 1894 establishes the design of the medal. The it is 30mm diameter in silver. On the obverse there is the helmeted effigy of the Republic with "République française" engraved above. On the reverse, a world map occupies the central field, resting on an anchor across a trophy of arms . The ribbon, is white and blue with vertical stripes. Its length can vary this from 35 to 37 mm.

The design of the medal is attributed to Capitaine de frégate Saulnier Pinellas, because the original award was for sailors. Its production had the distinction of being performed by the administration of the Paris Mint and a private company that was responsible for manufacturing the socket of the pendant ring leaves and clasps crimping indentations. The sets were to be delivered complete to the ministries of the Navy and War . The ribbon, the skewer assembly and assembly were also part of the supply.

The two departments then presented the medals to the recipients, with some delay as they were not always immediately available. The monopoly of the Paris Mint and the sluggishness of its administration thus created a boom for the private market, forcing the administration to allow the manufacture in "parallel" under the set forth specifications. Nevertheless, some marginal versions appeared.

In 1913, the Monnaie de Paris decided to fully bear the manufacture of the Colonial Medal. The second type sees its official medal redrawn and engraved by G. Lindauer. The engraving of Georges Lemaire is recessed so that the first official type, it was relief. The foliage becomes single-sided pendant ring and the sleeve is formed of two truncated cones. For a very short period Hinged clips are rounded instead of being indented.  There were many contemporary manufacturers.

Campaign Clasps
Campaign clasps which could be attached to medals awarded for service in overseas or colonial possessions include:
Algeria
Cochinchina
Maroc
Tonkin
Gold Coast (Côte De L'or)
Marquesas Islands (Îles Marquises)
Nossi-Be
New Caledonia (Nouvelle-Caledonie)
Madagascar
Senegal Sudan (Senegal-Soudan), created February 22, 1896
Society Islands (Îles De La Socitie)
French West Africa, created in 1900
Tunisia (Tunisie)
Sahara
Bir-Hakiem, 1942
Eritrea (Erythree)
Ethiopia (Ethiopie)
Fezzan
Fezzan Tripolitania (Fezzan Tripolitanie)
Kurfa (Koufra)
Libya (Libye)
Somalia (Somalie)
Tunisia (Tunisie), 1942–1943
Free French Africa

Recipients

With campaign clasp, if applicable.
 Aarne Juutilainen (Morocco)
 Anton Docher
 Bernard Saint-Hillier (Eritrea, Libya, Bir Hakeim, Tunisia)
 Joseph de Goislard de Monsabert (Morocco)
 Pierre Jeanpierre
 Paul Arnaud de Foïard (Extrême-Orient)
 Pierre Garbay (Morocco 1925, AFL, Eritrea, Libya, Tunisia)
 Louis Jules Trochu (Algeria)
 Philippe Leclerc de Hauteclocque (bars, unknown campaigns)
 Henri Gouraud (Senegal and Sudan, Morocco, Mauretania and Adrar)
 Charles Mangin (Senegal and Sudan)
 André Lalande
 Peter Julien Ortiz
 Gaston Palewski
 Philippe Ragueneau
 Louis Archinard (Sudan)
 Olivier Mazel (Tunisia)
 Joseph Vuillemin (Sahara, Africa)
 Célestin Hennion
 Pham Van Dong (Barrette Extrême Orient: for operations and campaigns in Tonkin)

See also
 Ribbons of the French military and civil awards

External links
 http://www.france-phaleristique.com/accueil.htm
 http://www.phaleristique.net

French campaign medals
Awards disestablished in 1962
Awards established in 1893
Medal
1893 establishments in France

Colonial Medal


The Shichinin misaki (七人ミサキ or 七人みさき), which means "7-person misaki," are a group of ghosts first known in Kōchi Prefecture, told about in the Shikoku and Chūgoku regions.

Summary
They are ghosts of humans who died from calamities and accidents, especially drowning at sea. As according to its name, they normally, together as a group of seven, appear mainly near water, like seas and rivers.  Humans who encounter the shichinin misaki experience a high fever, and die. By possessing and killing one person, one of the spirits of the shichinin misaki are able to go to peace, and in its place, the one who was possessed and killed becomes one of the shichinin misaki. For this reason, the shichinin misaki are always a group of seven, never increasing nor decreasing.

There are several accompanying legends about the progenitor of this spirit, but among the most well-known is the ballad of the vengeful spirit of the Sengoku military commander of Tosa Province (now Kōchi Prefecture), Kira Chikazane, told about in classics like the "Rouho Kidan" (老圃奇談) and the "Shin'i Kaii Kidan" (神威怪異奇談). During the Azuchi–Momoyama period, after the death of the Chōsokabe Nobuchika, the eldest son of Kira Chikazane's uncle Chōsokabe Motochika, since he opposed Motochika in supporting Chōsokabe Morichika as the successor, he was ordered to commit seppuku. At that time, several vassals also followed suicide (and thus 7 people in total), but afterwards, various strange events started happening at their graves, and the vengeful spirits of Chikazane and the rest were feared as the shichinin misaki. Motochika, who heard of this, held a memorial for them, but there was no effect, and in order to pacify the vengeful spirits, Kizuka Myoujin (木塚明神) was deified at the gravesite of Nishibun Village, Masui (now Kōchi). This is the currently existing Kira Shrine. Also, according to the "Doyouinken Kidan" (土陽陰見奇談) and the "Shin'i Kaii Kidan," Hieyama Chikaoki, who also opposed Motochika along with Chikazane, was also made to commit seppuku, and all 6 of his wife and children were also given the death penalty, and it is said that the total of 7 people became the Hie Village shichinin misaki.

In Mihara, Hiroshima Prefecture, there was a mound called "Kyouzuka" (経塚, "sutra mound" or 狂塚, "insanity mound"), where there were once 7 brutal mountain priests, and when the people they tormented worked together to kill them, their vengeful spirits became the shichinin misaki, and it is said that this mound was made in order to pacify that curse.  Other than that, it is also said that these spirits are the fleeing defeated Taira clan soldiers who fell and died in a boar trap, 7 female pilgrims who were thrown into the ocean, the soldiers who lost their lives in Tenshō 16 (1588) from the Chōsokabe Motochika inheritance controversy, the spies of Iyoutsu no Miya who died in the Eiroku period, and so on.  In Touyama, Yamaguchi Prefecture (now Shūnan), it is said that shichinin misai appearing as monks, while ringing bells, would walk down paths at high speed, and kidnap female children. For that reason, girls were warned not go outside after it has gotten dark, but in times when it was necessary to go outside, it is said that it is possible to flee from the shichinin misaki by going about while hiding one's thumb in one's hand.

Shibuya shichinin misaki
The shibuya shichinin misaki (渋谷七人ミサキ) is an urban legend told about in the later half of the 1990s.

In the Shibuya area in Tokyo, seven female high school students met death one after another. It is said it is because these students who performed compensated dating got pregnant and aborted their children, and the children's vengeful spirits became the shichinin misaki (or, the vengeful spirits of the children resurrected the shichinin misaki of the above legend), and were taking their revenge on their mothers, who were the female high school students.

References

See also
Shichinin dōgyō

Japanese folklore

Shichinin misaki


Ion Băieșu, pen name of Ion Mihalache (2 January 1933, in Aldeni, Buzău County – 21 September 1992, in Bucharest) was a Romanian playwright, novelist and movie and television writer, best known for his novel Balanța and his play Preșul.

Biography
Son of a poor shepherd from a village near Buzău, young Ion graduated from the Commercial High-School in Buzău in 1951. Upon graduation, he worked for a rural commercial state enterprise. In 1957 he left for Bucharest to attend the "Mihai Eminescu" Literary School, and subsequently, he worked for several newspapers in Bucharest and Petroșani.

His literary debut took place in 1956 with a series of short stories under the title "Necazuri și bucurii" (Troubles and Joy). He wrote under the pen name of Ion Băieșu, because Ion Mihalache had also been a prominent conservative Romanian politician, undesirable to the communists. In 1961, he graduated from the University of Bucharest.

His works include many satirical and humoristic short stories, including his most successful plays "Tanța și Costel" and "Preșul" ("The Doormat"). In 1985, he also became successful with his novel "Balanța", the story of a psychologist, Nela, and a doctor, Mitică Bostan. He also wrote the script for the 1992 movie directed by Lucian Pintilie based on the same novel.

Works

Plays
 Preșul (The Doormat)
 Tanţa și Costel (Tanța and Costel)
 Desu și Kant (Desu and Kant)
 Tristețea vânzătorului de sticle goale (The Sadness of an Empty Bottle Salesman)
 Iertarea (Forgiveness)
 Reclamație (Complaint)

Novels
 Balanța (The Scales)
 Acceleratorul (The Accelerator)
 Un activist al suferinței

Movie scripts
 Balanța (1992) (after his novel), movie directed by Lucian Pintilie
 Vinovatul (The Culprit - 1991)
 Harababura (1990)
 De ce are vulpea coadă? (Why The Fox Has A Tail - 1988)
 Miracolul (The Miracle - 1988)
 Omul din Buzău (The Man from Buzău - 1988 - TV)
 Duminica în familie (Sunday in the Family - 1987)
 Sper să ne mai vedem (I Hope to See You Again - 1985)
 Aventura sub pământ (The Underground Adventure - 1982 - teleplay TV)
 Grăbește-te încet (Hasten Slowly - 1981)
 Omul care ne trebuie (The Man We Need - 1979)
 Rătăcire (1978)
 Avocatul (The Attorney - 1976 - TV)
 Un text cu bucluc (1976 - TV film)
 Astă-seară dansăm în familie (Tonight We Dance In The Family - 1972)
 Maiorul și moartea (The Major and Death - 1967)
 Camera albă (The White Chamber - 1964)
 Iubirea e un lucru foarte mare (Love Is A Very Big Thing - 1962)

1933 births
1992 deaths
People from Buzău County
Romanian male short story writers
Romanian short story writers
Romanian dramatists and playwrights
Romanian humorists
20th-century Romanian dramatists and playwrights
20th-century short story writers
20th-century Romanian male writers
University of Bucharest alumni

Ion Băieșu


A hot plate is a portable self-contained tabletop small appliance cooktop that features one or more electric heating elements or gas burners. A hot plate can be used as a stand-alone appliance, but is often used as a substitute for one of the burners from an oven range or a kitchen stove. Hot plates are often used for food preparation, generally in locations where a full kitchen stove would not be convenient or practical. They can also be used as a heat source in laboratories.  A hot plate can have a flat surface or round surface. Hot plates can be used for traveling or in areas without electricity.

Description
This type of cooking equipment is typically powered by electricity; however, gas fired hot plates were not uncommon in the 19th and 20th century and are still available in various markets around the world.

In scientific research

In laboratory settings, hot plates are generally used to heat glassware or its contents. Some hot plates also contain an integrated magnetic stirrer, allowing the heated liquid to be stirred automatically.

In a student laboratory, hot plates are used because baths can be hazards if they spill, overheat or ignite because they have high thermal inertia (meaning they take a long time to cool down) and mantles can be very expensive and are designed for specific flask volumes.

Two alternative methods for heating glassware using a hotplate are available. One method is to suspend glassware slightly above the surface of the plate with no direct contact. This not only reduces the temperature of the glass, but it slows down the rate of heat exchange and encourages even heating. This works well for low boiling point operations or when a heat source's minimum temperature is high. Another method, called a teepee setup because it looks a little like a tipi, is to suspend glassware above a plate and surround the flask by a skirt of tinfoil. The skirt should start at the neck of the flask and drape down to the surface of the plate, not touching the sides of the flask, but covering the majority of the plates surface. This method is for glassware to be heated at higher temperatures because the flask is warmed indirectly by the hot air collecting under the skirt and unlike simply suspending the glassware, this method is better protected from drafts. Both these methods are useful in a student laboratory as they are cheaper, effective, safe, and the user does not have to wait for a bath to cool down after use.

Industrial hot plates

Hot plates are widely used for many industrial applications. These hot plates vary in size from 2 to over 300 square centimetres.

Typical operating temperatures vary from 100 to 750 °C and power requirements are usually in the 120 to 480 volt range. Most industrial hot plates will withstand loads more than 150 pounds.

Industrial hot plates which incorporate a porous heated plate are referred to as heated chucks. These plates are used to heat thin sheets evenly by drawing the sheets firmly on the plate with a vacuum. These plates are widely used in the process of manufacturing semiconductors.

Hot plates using special material and protective coatings are used in mining and related industries to heat samples of toxic chemicals. Such hot plates are usually referred to as corrosion-resistant hot plates.

Hot plates are widely used in the electronics industry as a method of soldering and desoldering components onto circuit boards.

Hot plates with two heating surfaces are used to fuse plastic pipes. Many of these pipes are over 90-centimeter diameter. The two pipes to be fused are pressed against the plate till the edges are soft. The plate is removed and the two pipes are pressed together and bonded. This process is called butt fusion.

See also
 Bachelor griller
 Blech, a sheet of metal that may be placed over cooking burners to help in the observation of the Jewish Sabbath
 Griddle, a flat heated cooking surface, maybe a pan, a gas powered version or in table-top electrical appliance form
 Heating element, a material that converts electrical energy to heat through resistance
 List of stoves
 Portable stove, a portable cooking device that may burn liquid or gas fuel

References

External links

Laboratory equipment
Cooking appliances

Hot plate