texts: Port Harcourt and the surrounding countryside, but, had the 52nd Brigade continued the pursue the retreating Nigerians they could have most likely re-captured Bonny. <mask> quickly fell out of favor with the local Biafran civilian leaders in Port Harcourt due to his inability to clear the area of the Nigerian threat and, consequently, was relieved of his command of the 52nd Brigade by President Ojukwu and replaced by Maj. Joseph Achuzie on May 19, 1968. After 5 days of fierce urban warfare, Port Harcourt fell to the Nigerian 3rd Division under Gen. Adekunle while the Biafran 52nd Brigade was forced to retreat to Igrita. After being relieved of his command by Ojukwu, <mask> was made commander of the Biafran 63rd Brigade and staged a successful assault behind enemy lines after crossing the Niger River under the cover of darkness. The 63rd Brigade staged attacks against Nigerian 2nd Division soldiers stationed in Asaba, Ogwashi-Uku, and Igbuzo. After staging these guerrilla attacks that caused the Nigerians to suffer mass casualties, the 63rd Brigade soldiers slipped back into Biafran held territory with only minimal damage. After Owerri was captured by two battalions of Nigerian soldiers, <mask> was made commander of the Biafran 14th Division and given strict orders in a letter written to him by President Ojukwu.In the letter Ojukwu states "Your role in the Port Harcourt disaster is still fresh in the minds of people. You must clear the enemy from Obinze in 24 hours or submit your resignation from the army." Only a few hours later Lt. Col. <mask> ordered a Biafran counter-attack and with the assistance of the Ogbunigwe mine the Nigerian advance was halted and Obinze was captured. On December 3, 1968, the 14th Division under <mask> and the 63rd Brigade under Col. Lambert Ihenacho made their way towards Owerri, capturing the villages of Eziama and Elelem. <mask>'s 14th Division was ordered


type: original

texts:
 to halt and dig in around Owerri while the Biafran 60th Brigade under Col. Azum Asoya carried out the main assault against the Nigerian 16th Division under Col. E.A. Etuk. Over 50,000 rounds of ammunition, 300 mortars, 200 howitzer shells, and 20 anti-tank weapons were fired by the Biafrans during a two-day bombardment of Nigerian defensive positions in and around Owerri, but, the Nigerians were dug-in and remained in their original positions after suffering heavy casualties.After nearly 4 months of heavy fighting the Nigerian 16th Division remained in Owerri, though now drastically reduced in number and short of food. On March 31, 1969, the Biafran 14th Division under Lt. Col. <mask> attacked Owerri and managed to secure control over 70% of the city. Biafran soldiers began intercepting radio waves that revealed the 16th Brigade was going to execute all Biafran POWs due to a lack of food. The Swedish pilot Carl Gustaf von Rosen and his "Biafra Babies" fighter squadron, consisting of six MFI-9 Junior fighters, constantly hounded Nigerian air drops, making Nigerian food supplies scarce. On April 24 the 300 Nigerian soldiers still under Col. Etuk's command began staging a breakout of Owerri and managed to escape to Nigerian-held territory after a day of heavy fighting against the Biafran troops surrounding the city. After the liberation of Owerri by the Biafran 14th Division Col. <mask> was promoted to the rank of Brigadier. <mask> remained stationed in Owerri until the end of the war when, on January 12, <mask> accompanied the new President of Biafra, Philip Effiong, along with Maj. Achuzie, and many other Biafran officers to Amichi, and later Owerri, to broadcast their final surrender to Gen. Obasanjo.<mask> was held in prison for 3 days until he was granted amnesty by Nigerian President Yakubu Gowon along with his fellow Biafran officers. References

2004 deaths
Nigerian Army

masks: Kalu Kalu Kalu Kalu Kalu


texts:
<mask> OBE  (born 1960) is an English journalist and author. He served as editor of the UK version of men's fashion and lifestyle magazine GQ from 1999 to 2021. He has held senior roles with several other publications, including editor of magazines i-D and Arena, and has contributed weekly columns to newspapers The Independent and The Mail on Sunday. <mask> has penned multiple books. Education and early career
<mask> was born in Ely, Cambridgeshire. He attended Chelsea School of Art and then Saint Martin's School of Art in London where he studied graphic design, film and photography. He began his career in journalism at i-D magazine in 1983, becoming Editor in 1984 before moving to Arena in 1987 to serve as Editor.At that same time, he was also a Contributing Editor at The Face, writing cover stories on individuals including Jean Paul Gaultier and Neneh Cherry. Following that, he worked as associate editor of The Observer magazine when it was relaunched with Simon Kelner in 1992, and then moved to The Sunday Times where he held various positions. GQ
In 1999, <mask> moved to Condé Nast and took over GQ. He is credited with bringing in a roster of high-quality writers, including Dominic Lawson, Will Self, A.A. Gill, Ed Victor and Tom Wolfe, as well as taking the magazine in a more political direction. He hired Boris Johnson as the magazine's car correspondent. GQ was also the first magazine to feature David Cameron on its cover, soon after he became leader of the Conservative Party. Since <mask> joined GQ, the magazine has won 34 awards.Having won the BSME Men's Editor of the Year Award six times during his tenure at GQ, <mask> was also recognised for the Brand Building Initiative of the Year 2007 for the annual GQ Men of the Year Awards. At the BSME Awards 2012, he received the Mark Boxer Award for lifetime achievement, honouring him not only for his work on GQ but for his entire career in journalism. <mask> was appointed Officer of the Order of the British Empire (OBE) in the 2013 Birthday Honours for

masks:
Dylan John Jones
Jones
Jones
Jones
Jones
Jones
Jones


texts:
 services to the publishing and British fashion industries. Other roles
<mask> had a weekly column in the magazine supplement of The Mail on Sunday. In 2010, <mask> collaborated with David Bailey on British Heroes in Afghanistan, a celebration of British fighting heroes in Afghanistan, both inside Camp Bastion and outside, with sales benefiting the charity Help for Heroes. <mask> is Vice President of Hay Festival, and is also co-chair of the 2011 Norman Mailer Benefit Gala Dinner, being held in New York City. He was Chairman of the Prince's Trust's Fashion Rocks Monaco, in 2007 and, in 2012, was appointed the Chair of the 2012 Menswear Committee by the British Fashion Council, helping to organise Britain's first London Collections: Men.Books
<mask> has written biographies of musician Jim Morrison and fashion designer Paul Smith and two anthologies of journalism. He is the author of the book, iPod Therefore I Am: A Personal Journey Through Music documenting his musical tastes and how the iPod music player has transformed it. His book <mask>' Rules for the Modern Man is an etiquette guide containing advice on how a modern man should behave. It has since been published in 15 countries. Published in August 2008 by Fourth Estate, Cameron on Cameron: Conversations with <mask> was based on a series of interviews with the Conservative Party leader over the course of a year. It was shortlisted for the Channel 4 Political Book of The Year. In 2012, <mask> wrote three books, When Ziggy Played Guitar: David Bowie and Four Minutes that Shook the World, The Biographical Dictionary of Popular Music and From the Ground Up: U2 360° Tour Official Photobook.The following year, <mask> wrote The Eighties: One Day, One Decade, which was published by Preface Publishing in June 2013. The book is partly autobiographical and partly cultural and political history which charts the story of the Eighties through Live Aid in 1985. Politics
In 2018, <mask> wrote for The Guardian, "Though in 2008 I 'came out' as a Tory, today I

masks:
Jones
Jones
Jones
Jones
Mr Jones
Dylan Jones
Jones
Jones
Jones


texts:
 wouldn't describe myself as a Conservative." He described "the thought of Jacob Rees-Mogg being taken seriously by the electorate" as "frightening" but was more critical of Labour leader Jeremy Corbyn, saying his attitude to antisemitism in the party was "insulting". <mask> was a prominent supporter of the London Garden Bridge Project. In 2017, he expressed criticism of Jeremy Corbyn and his demeanour during a British GQ cover shoot. Bibliography

Books
Jim Morrison: Dark Star, published by Bloomsbury, September 1990.Paul Smith True Brit, published 1995. Meaty, Beaty, Big & Bouncy and Sex, Power and Travel both anthologies published 1996.
iPod, Therefore I Am, published by Weidenfeld & Nicolson, June 2005. Mr Jones' Rules for the Modern Man, published by Hodder & Stoughton, October 2006. Cameron on Cameron: Conversations with <mask>, published by Fourth Estate, August 2008. Heroes by <mask> and David Bailey, published by Thames & Hudson, October 2010. *
When Ziggy Played Guitar: David Bowie and Four Minutes that Shook the World, published by Preface Publishing, 2012. The Biographical Dictionary of Popular Music, published by Bedford Square Books, 2012
From the Ground Up: U2 360° Tour Official Photobook, published by Preface Publishing, 2012.The Eighties: One Day, One Decade, published by Preface Publishing, June 2013

David Bowie: A Life, published by Crown Archetype, 2017. The Wichita Lineman: Searching in the Sun for the World's Greatest Unfinished Song, published by Faber & Faber, July 2019. Sweet Dreams: The Story of the New Romantics, published by Faber and Faber, 2020. Essays and reporting

Critical studies and reviews of <mask>' work
 Review of Elvis has left the building. References

External links
Edition.cnn.com
IMDb.com
Tvlives.com
Orionbooks.co.uk
Guardian.co.uk
GQ-magazine.co.uk
Timesonline.co.uk

1960 births
Alumni of Chelsea College of Arts
Alumni of Saint Martin's School of Art
British magazine editors
Living people
Officers of the Order of the British Empire
People from Ely,

masks:
Jones
Dylan Jones
Jones
Jones


texts:
<mask> (2 February 1906 - 9 November 1968) was a German architect who became involved in politics, especially with respect to culture, the arts and foreign policy. Between 1966 and 1968 he served as the West German ambassador to the Holy See. Life

Provenance and family connections
<mask> was born in Munich, the second of his parents' four children. His father was the architect <mask> (1877-1966). His paternal grandfather, <mask> (1840-1923), was a painter. His mother was born Eva Hildebrand. His maternal grandfather was the sculptor Adolf von Hildebrand (1847-1921).There had been close links between the Sattler and Hildebrand families since at least as far back as 1848. In 1933 <mask> <mask> married Maria Clara Schiedges (1910–1973). They met at a Theology seminar. She came originally from Düsseldorf. That marriage resulted in six recorded children. These included Birgit Albrecht who worked as a librarian, Monika Schätz, a book dealer, <mask> (born 1938), a Munich-based architect, Florian <mask>, a Communications Chief for the city of Munich, <mask>, a Law Professor Emeritus at Heidelberg and <mask> (born 1947), a prominent arts journalist. <mask> Sattler was also father-in-law to the historian <mask> Albrecht (1927-1999).Early years
Both <mask> Sattler's parents had been born in Florence where their own parents spent time as members of the expatriate artistic community. <mask> Sattler spent several months each year in Florence while a small child, but this routine came to an end in 1914, the year war broke out, and in 1915 he started to attend his secondary school in Munich. His parents separated in 1921. The children remained with their mother whose conversion to Roman Catholicism, (after growing up with parents who "had no Christian faith") had been a reason for the break-up. He passed his School Final Exams (Abitur) at the city's prestigious Wilhelmsgymnasium (secondary school) in 1924. <mask> Sattler himself would convert to  Catholicism only in 1932, his decision to do so influenced both by the woman who shortly afterwards became his wife and by his intellectually formidable maternal uncle,

masks:
Dietler Sattler
Dieter Sattler
Carl Sattler
Ernst Sattler
Dieter
Sattler
Christoph Sattler
Sattler
Martin Sattler
Stephan Sattler
Dieter
Dieter
Dieter
Dieter
Dieter


texts:
 Dietrich von Hildebrand (1889-1977), whose own conversion to Catholicism had taken place in 1914. He attended the Technical University of Munich between 1924 and 1929, studying Architecture and later also Economics.He received his first degree in 1929 and a doctorate of engineering (Dr. Ing) in 1931. His dissertation topic was the sculptor (and his own grandfather) Adolf von Hildebrand. It was his intention to progress to a habilitation (higher academic degree) which would have opened the way to a lifelong university career, but after 1933 this option was blocked to him. One source states that he worked as a freelance architect in Munich and then in Berlin between 1929 and 1939, with a particular focus on residential development projects. Elsewhere it is stated that he began to work as an architect in Munich only in 1932. Either way, after receiving his doctorate in 1931 it seems that he found time for several lengthy visits abroad, becoming fluent (where he was not already) in English, French and Italian. Nazi Germany
Dietrich von Hildebrand's influence extended beyond the narrow issue of a religious denomination.Sattler also came to share his uncle's hostility to the Nazi party which took power in January 1933 and spent the next few months transforming the country into a one-party dictatorship. <mask> <mask>'s marriage to Maria Clara Schiedges took place on 19 May 1933 in Salzburg, at that stage still just across the border from Nazi Germany, in Austria. In 1932 Sattler had acquired a property at Grendach near Taching am See, close to Salzburg but on the German side of the frontier. The region was far off the beaten track, but his brother, the landscape painter Berhard <mask>, already lived in an adjacent hamlet. Bernhard had "discovered" the region which he valued for its visual and artistic beauty. <mask> Sattler caused a seemingly unprecedented surge in employment opportunities for the small holders in the village by having the former cowshed on his property converted into a family home. At this stage, however, after the marriage the Sattler couple (soon a young family) settled in Berlin where

masks: Dieter Sattler Sattler Dieter


texts:
 Sattler still hoped to continue with his studies and obtain a habilitation (higher degree).He was supervised for his studies by a professor who shortly after this had his teaching permit withdrawn because, according to the authorities, he was Jewish. After this Sattler found his will to join the nation's academic establishment had disappeared. Nevertheless, while pursuing his career as an architect he continued to take an active interest in other matters. For example, there were still lengthy trips abroad, and he organised at least one concert tour by the brilliant (and already world-famous) Russian pianist, Vladimir Horowitz. During the twelve Nazi years Sattler made no secret of his dislike for the régime, retaining his belief in Catholic Conservatism and sustaining loose links with more active Christian opponents of Nazism. But he never himself participated in opposition activism (which would have been illegal), he was never identified as Jewish and he was clearly not a communist. Unlike his more outspoken uncle he never found it necessary permanently to escape from Germany.At the same time, sources hint that he received few architectural commissions at his Berlin office, and spent the later 1930s keeping out of the way at his Grendach property near Taching am See. In 1940 he was conscripted into the army: that summer he participated in the invasion of France. After eight months in the army in France, in December 1940 he was taken off the frontline and switched to an "emergency" building project involving Linz. The Linz scheme was particularly dear to the leader's heart. Sattler was assigned to it for most of the rest of the war. A personal benefit was that he was far closer to Grendach where his wife and children were based permanently after 1943 when the family's Munich apartment was bombed out. Reconstruction years
Military defeat left the western two thirds of Germany divided into four large military occupation zones after May 1945.Upper Bavaria was part of the US zone. The military administrators were on the look out for German professionals untainted by a Nazi past to make a start on


texts: rebuilding civil administration and society. Sattler was mandated to oversee the rebuilding/restoration the "party buildings" (as they had been designated during the Nazi period) in Munich's Königsplatz ("Royal square"). This turned out to be the first step in a political career for Sattler. He impressed the occupiers with his expertise and focus. He was also "noticed" by Hans Ehard, the man who became Bavarian Minister-president at the end of 1946, who commended the judicious objectivity of his judgement, able to be well-informed and quietly critical without becoming engaged in politics. Nevertheless, from now on Sattler did become involved with the emerging mainstream establishment, both politically and in terms of his architecture business which, inevitably, stood to benefit from the massive amount of reconstruction made necessary by the destruction of the war.Sattler contributed in various ways to the reconstruction effort. He became a member of the City Housing Commission ("Wohnungsausschuß"). He was a co-instigator of the Provisional Arts and Culture Commission for the City of Munich" ("Vorläufigen Kunstausschuß der Stadt München"). He founded the Munich Professional Association for Architects and Construction Engineers ("Berufsverband für Architekten und Bauingenieure Münchens"), becoming its first president. He also, in 1946, joined the Christian Social Union in Bavaria, a political party of the conservative centre which sought to recapture the Catholic moral and political values of the pre-Nazi period for a more assertively (non-Prussian) Bavarian future. Sources stress, however, that he shunned the more partisan manifestations of the more high-profile CSU leaders of the time. As a member of the Regional Party Executive (Landesvorstand) between 1947 and 1951 he remained in the background.Sattler's relatively low political profile was one of the qualities that commended him to Franz Josef Strauss, a leading member of the party's Müller wing. Strauss enthusiastically endorsed Sattler's appointment in 1947 as Bavarian secretary of state, which effectively meant working as deputy to another


texts: "Müller man",  Alois Hundhammer, the Bavarian Culture Minister. The scope of the ministry also covered education. If Sattler belonged to any faction within the CSU, it was not the party's Müller wing, but he was in any case more interested in practical work. He had not campaigned for the appointment. Nevertheless, he did bring political balance and valuable abilities to his political role, representing the extreme south of Bavaria, with an approach deeply rooted in Catholicism and appreciation of the arts. At 41 he was considered relatively young.He was unencumbered by any skeletons from the Nazi years and, like the military administrators who, especially before May 1949, took a close and detailed interest in developments, Sattler had mastered English. In this capacity Sattler served as a member of the Ehard government during 1946/47 and again in the successor administration which served till the end of 1950. Within the cabinet his responsibilities covered the "fine arts":  he was appointed "Staatssekretär für Schöne Künste" on 31 January 1947. During his time as a member of the Bavarian government he was closely involved in the establishment, in 1948, of the Bavarian Fine Arts Academy ("Bayerische Akademie der Schönen Künste") and of the Bavarian Institute for Art History ("Zentralinstitut für Kunstgeschichte"). In 1948 Sattler also succeeded in having a teaching chair created at Munich University for Romano Guardini, a noted Roman Catholic intellectual and, by this stage, also a family friend and frequent visitor at the Sattlers' home. The teaching chair at Munich effectively replaced the teaching chair at Berlin University from which National Socialists had forced Guardini to resign back in 1939. Having planted the idea already in 1945, Sattler was from the beginnings in 1947 up to its final establishment in 1950, the main driving force behind the establishment of the Munich-based Institute for Contemporary History, the first German institute of its kind and still one of the most important academic institutions committed to research on Nazi Germany.After the election at the end of 1950 <mask>


texts:
 <mask> and his minister, Alois Hundhammer were both replaced in the government. This may in part have been connected with the fact that Sattler had served as what amounted to an "under-minister" despite never actually having been elected a member of the Bavarian regional parliament ("Landtag"), or it may simply have reflected the shifting power balance within the party. Between 1950 and 1952 Sattler served as president of the German Theatre Association ("Deutscher Bühnenverein"). He also served during 1951/52 as chair of the broadcasting council at Bayerischer Rundfunk, the Bavarian broadcasting company. By this time, following the dramatic events in and above Berlin during 1948/49, Germany's American, British and French military occupation zones (but, conspicuously, not the Soviet occupation zone) had been combined in May 1949 and relaunched as the US-sponsored German Federal Republic (West Germany). Diplomacy
<mask> <mask> found further uses for his experience of government service in July 1952, the month in which he was sent to Rome as a cultural attaché by the recently formed West German government. He remained in Rome till 1959.During his first few years much of his time was spent negotiating the return of the assets from the German Culture and Scientific Institute which had been confiscated by the Allied Armies during the war. One of his projects, which later became a model for German cultural institutions overseas, was the German Library in Rome. Meanwhile, in 1955 Bonn–Paris conventions, following several years of Anglo-French wrangling, were ratified and came into force in 1955, providing that West Germany should from that point acquire "the full authority of a sovereign State over its internal and external affairs". Most of the longer established members of the diplomatic community came with career histories that meant their contributions were no longer required by the West German diplomatic service. Sattler's own record seems not to have embarrassed anyone, however, his obdurate adherence to his Roman Catholic principals having effectively inoculated him against any involvement with the

masks: Sattler Dieter Sattler


texts:
 Nazi régime. In 1959 he was recalled to Bonn, seat of the West German government, and appointed "Ministerialdirektor" and head of the Cultural Department at the Foreign Ministry. As the political tensions between East and West Germany spilled over into the cultural sphere, his seven years in the office coincided with a period of significant "soft power" investment.On Sattler's initiative the Goethe Institute gradually took over all of the German cultural institutes abroad that fell within the ambit of the West German government. Sattler's objective was to anchor activities of the culturally focused German overseas institutions more firmly within the country's overall foreign policy strategy, which in some ways reflected his own life and career, using diplomatic instincts and personal panache to bring together the worlds of the arts and of politics. In October 1966 <mask> <mask> took up his appointment, which had been announced seven months earlier, as West German ambassador to the Holy See, a position for which his previous career made him, in the opinion of one commentator, the "ideal candidate". His term was cut short by his death at Rome in November 1968, caused by a nerve infection. Awards and honours
  1961 Bavarian Order of Merit
  1963 Grand Cross with star of the National Order of Merit (France)
  1964 Grand Decoration of Honour for Services to the Republic of Austria in Gold with Star
  1965 Order of Merit of the Italian Republic, Grand Officer
  1965 Knight Commander of the Order of the British Empire (KBE)
  1965 Ordre des Palmes Académiques, highest rank (Commandeur)
  1965 Commander with star of the Order of St. Gregory the Great, awarded by Pope Paul VI
  1968 Order of Pope Pius IX, Knight Grand Cross (GCPO) awarded by Pope Paul VI
  1968 Order of Merit of the Federal Republic of Germany (Grand Cross)

References

Ambassadors of Germany to the Holy See
Politicians from Munich
20th-century German architects
Architects from Munich
Commanders Crosses of the Order of Merit of the Federal Republic of Germany
Knights Commander with Star of the Order of St. Gregory the Great
1906 births
1968

masks: Dieter Sattler


texts:
<mask> (17 July 1977 – 23 October 2006) was a South African kwaito singer. <mask> started her career with the popular South African band Boom Shaka in 1994 at the age of 17, after she caught the eye of music producer Don Laka at a club in Johannesburg. She was one of the few successful female kwaito artists in an industry dominated by males. She was well known for her dyed blonde hair, her live shows and outrageous stage outfits, and was openly bisexual. She was frequently compared to the South African singer Brenda Fassie, who died in 2004. <mask> won the Style Best Dressed Woman of the Year Award in 2001, and was nominated by FHM magazine as one of Africa's sexiest women. <mask> died in a car crash, aged 29, after her driver lost control of her vehicle, a Toyota Prado, in which they were travelling on the N3 Highway on the East Rand.Early life
<mask> <mask> was born in Daveyton, a township just outside Benoni. The family later moved to Johannesburg where <mask> attended St. Mary's High School. <mask> began by singing at seven years old in her local church choir. When her family moved to Johannesburg, she discovered bubblegum music, which is a kind of disco-infused pop that was popularised by people like Brenda Fassie, who <mask> considered an idol, and was later likened to a prodigy of. Career
At the age of fourteen, <mask> was discovered by a Johannesburg DJ, and soon after, she joined the group Boom Shaka. Boom Shaka became an instant success and one of the most prominent Kwaito groups in South Africa. Some have argued that the success was in part due to <mask>'s sex appeal, in attire and dance style.Boom Shaka's first album, About Time, was an instant hit, but they ran into controversy with their last album when they infused and remixed a version of the South African national anthem, "Nkosi Sikelela". After leaving Boom Shaka, <mask> started her own solo career and was very successful. She was also a pioneer in the field of copyrights for South African artists. in a move

masks:
Lebo Mathosa
Mathosa
Mathosa
Mathosa
Lebo
Mathosa
Lebo
Lebo
Mathosa
Mathosa
Mathosa
Mathosa


texts:
 unheard of for the industry and especially for a female, <mask> negotiated and secured full publishing rights and ownership for her work. At the time of her death at age twenty-nine in a car accident, <mask> had plans to start her own label. Solo
She turned solo in 1999. Her debut solo album Dream went gold within a month of its launch in 2000.At the 2000 South African Music Awards, <mask> won three South African Music Awards; Best Dance Album for Dream, Best Dance Single for her debut single Ntozabantu from the same album, and Best Female Vocalist. Her next album, Drama Queen, released in 2004, again earned the SA Music Award for Best Dance Album. Dream Queen tried different styles to break out of the house and kwaito mould. She topped the South African pop charts in 2004, and in 2006 she was nominated for a British MOBO award (Best African Act category). She performed all over the world, from Southern Africa to Malaysia to Trafalgar Square in London, one of her most significant performances being at Nelson Mandela's 85th birthday party. She also toured the US with the show The Vagina Monologues. Her appearance in a show with such a positive feminist message is indicative of the attitude held by <mask>, who, according to author Zine Magube, has become "a role model for many young South African women, [appearing] at first glance to simply be reinforcing stereotypes about the wanton nature of Black female sexuality.Some critics have argued however that Boom Shaka's female members have used 'the skimpy clothes, the gyrating hips, and simulated sex onstage to promote a variety of apposite concerns.'" This strong pro-feminist attitude combined with her often shocking onstage sexuality earned her the nickname "The New Madonna of the Townships". <mask> also tried her hand acting, television shows which included Backstage, Generations and Muvhango. Endorsements
The late musician <mask> <mask>, radio personality Melanie Son has received an endorsement from the legendary Jomo Sono.

masks: Mathosa Mathosa Mathosa Mathosa Mathosa Lebo Mathosa


texts:
 Television
Though she was mainly a singer, <mask> had also tried her hand at acting and appeared in the local soapie Muvhango. Television and film roles soon materialised with acting and singing roles in the TV soap operas, Generations, Backstage and Muvhango, and the film Soldiers of The Rock (2003). Documentary
In 2019, 13 years after her death, a biopic was released about <mask> titled Dream: The <mask> <mask> Story .It was released on the BET Africa Network on 6 November. The biopic comprised six episodes. Controversy
<mask>'s adult character was played by KB Motsinyalane and her teenage years were portrayed by Bahumi Madisakwane, daughter of legendary choreographer and media personality Somizi Mhlongo and actress Palesa Madisakwane. The choice of casting of the biopic was a topic of discussion with viewers suggesting alternate actresses that resembled <mask> would have been better suited for the role. Many suggestions made were for the role to have been reprised by Thandi Matlaila. The biopic details her personal life before her claim to fame, during the highs and lows of her career and her unfortunate demise. Awards

 She won the Style Best Dressed Woman of the Year Award in 2001 and was nominated by FHM magazine as one of Africa's sexiest women.Her second album titled Drama Queen won the South African Music Award for Best Dance Album. She has shared a stage with US artist Keith Sweat
 She was nominated for a British Music of Black Origin (Mobo) best African act award. Discography
 2000: Dream
 2004: Drama Queen
 2006: Lioness

See also
 Ladies In Song - Live In Concert

References

External links

Interview, September 24, 2006
Tributes on Reuters. Electritying songstress
Pop Diva

1977 births
2006 deaths
Bisexual musicians
Bisexual women
Kwaito musicians
Road incident deaths in South Africa
20th-century South African women singers
LGBT singers
LGBT songwriters
LGBT musicians from South Africa
21st-century South African women singers
20th-century LGBT

masks: Mathosa Mathosa Lebo Mathosa Mathosa Mathosa


texts:
<mask> (; 30 September 1899 – May 1979) was a Red Army major general. After rising to junior command positions during the Russian Civil War, <mask> spent most of the 1920s and 1930s with the Soviet Border Troops. Decorated for his performance as a regimental commander during the Winter War, he commanded the 64th Rifle Division in Belarus when Operation Barbarossa began. Iovlev escaped from encirclement and commanded several divisions in the Battle of Moscow and after being relieved of command of the 194th Rifle Division in late 1942 was sent behind German lines to lead partisans. In early 1943 he became commander of the 215th Rifle Division, and in early 1944 was sent to complete a course. Ending the war as commander of an NKVD division in western Ukraine, <mask> was chief of an NKVD school postwar before retiring in the early 1950s. Early life and Russian Civil War
<mask> was born on 30 September 1899 in the village of Krestovskoye, Shadrinsky Uyezd, Perm Governorate.He studied at a higher primary school and then a teachers' seminary in Shadrinsk from 1912. He joined the Shadrinsk druzhina of the Red Army on 24 February 1918 during the Russian Civil War. Sent to the front near Samara with a detachment in May, he participated in fighting against the Czechoslovak Legion. Captured by the Czechs in battle in the vicinity in June, <mask> spent three months in the Samara prison, then was transferred to the Totskoye camp. He escaped from the latter two weeks later and hid among the local peasants until the capture of Buguruslan by the Red Army. Sent to a hospital in Moscow for treatment, he was assigned to a march battalion on arrival. From May 1919, <mask> served as a Red Army man and platoon commander in the 104th Rifle Regiment of the 12th Rifle Division.He fought on the Southern Front with the unit against the Armed Forces of South Russia on the Don River, then in the Voronezh–Kastornoye and Donbass

masks:
Sergey Ivanovich Iovlev
Iovlev
Iovlev
Iovlev
Iovlev
Iovlev


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 Operations. In the winter of 1919–1920 he fell ill with typhoid and was hospitalized. Sent to study at the one-year Military School of the Eastern Front at Samara in spring 1920, he served on the Turkestan Front in the fighting for Bukhara with a cadet detachment drawn from the school. After graduating from the school, <mask> became chief of the administrative and mobilization directorate of the Revolutionary Military Council of the puppet Khorezm Soviet Republic in May 1921. Participating in the suppression of the Basmachi movement, he served as assistant chief of the operational section of the staff of the Samarkand Operational Group of Forces from August 1922. Interwar period
Studying at the Lenin Combined Military School in Tashkent from November 1922, Iovlev fought in the elimination of Basmachi in the Chatkal valley with a cadet detachment. Completing training at the school in August 1924, he was posted to Arkhangelsk to serve as a platoon leader in the regimental school of the 29th Rifle Regiment of the 10th Rifle Division.Transferred to the Border Troops in October 1925, <mask> was appointed assistant commandant of a sector of the Petrozavodsk Border Detachment. He was sent to study at the Frunze Military Academy in October 1927 and upon graduation in May 1930 became a tactics instructor at the Higher Border School in Moscow. From October 1931, he served as a sector head in the OGPU personnel directorate. <mask> held a succession of positions with the OGPU and NKVD Troops through the 1930s, beginning with the 1st Belorussian NKVD Regiment at Minsk in May 1933. In August 1934 he became chief of staff of the 4th Border School in Saratov, then chief of the Magnitnaya Border Detachment in August 1936. Appointed chief of the combat training section of the staff of the North Caucasus NKVD District at Rostov-on-Don in February 1938, Iovlev served as assistant chief of the combat training department of the

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 staff of the NKVD Border Troops in Moscow from May 1939. World War II
In December 1939, Iovlev became commander of the 97th Rifle Regiment of the 18th Rifle Division of the 15th Army of the Northwestern Front, fighting in the Winter War.For his "courage and heroism" in the exit from encirclement of the garrison of south Lemetti as part of the detachment of Kombrig Kozlov, he was awarded the Order of the Red Banner on 20 May 1940. He was appointed commander of the 64th Rifle Division of the Western Special Military District, stationed in Belarus, on 8 June. After Operation Barbarossa began, <mask> led the 64th in the Battle of Białystok–Minsk, defending the approaches to Minsk as part of the 13th Army. He was credited with "skilfully organizing" the anti-tank defenses of the division, which allowed the division to hold its positions for a week, although suffering heavy losses. Facing encirclement, the remnants of the division retreated towards the Berezina River and then Smolensk. <mask> led a group northeast. They acted as partisans before reaching Soviet lines on 26 September in the area of Bely in the sector of the 29th Army.For three weeks in October, <mask> commanded the 133rd and 50th Rifle Divisions, then became commander of the OSNAZ detachment of the Western Front, disrupting the German rear. In December he was appointed commander of the 1st Guards Motor Rifle Division of the 33rd Army, leading it in the Soviet counteroffensive during the Battle of Moscow. In the latter, the division captured Naro-Fominsk. He was transferred to command the 194th Rifle Division on 20 January 1942, but was relieved in October for "inaction and insufficiently demanding command" and appointed deputy commander of the 19th Rifle Division. However, <mask> never served in the latter position and instead in November was sent by the front behind German lines to command the Vadino Partisan Group. Returning to the army, <mask>,

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 promoted to major general on 27 January 1943, was appointed commander of the 215th Rifle Division on 23 February. He led the division as part of the 36th Rifle Corps during the Smolensk–Roslavl Offensive, in which it recaptured Smolensk and crossed the Sozh River, receiving the name of Smolensk as an honorific in recognition of its actions.<mask>'s performance in the latter was evaluated by his superior as displaying initiative and personal bravery by leading from the front. He temporarily commanded the corps, defending positions in eastern Belarus, between 17 and 29 February 1944. Sent to study at the Voroshilov Higher Military Academy in April, he completed an accelerated course there on 29 December and in January 1945 was appointed commander of the 59th NKVD Rifle Division of the Lvov Military District. Postwar
After the end of the war, <mask> became chief of the Sortavala NKVD Officer Improvement School in September 1945. He continued in that position for the rest of his career, and on 15 April 1954 was transferred to the reserve. <mask> lived and worked in Kiev, where he died in May 1979. Awards and honors
<mask> was a recipient of the following awards and decorations:

 Order of Lenin (2)
 Order of the Red Banner (4)
 Order of Suvorov, 2nd class
 Order of the Patriotic War, 1st class (3)

References

Citations

Bibliography

1899 births
1979 deaths
People from Shadrinsky District
People from Shadrinsky Uyezd
Communist Party of the Soviet Union members
Soviet major generals
Frunze Military Academy alumni
Military Academy of the General Staff of the Armed Forces of the Soviet Union alumni
Soviet military personnel of the Russian Civil War
Soviet military personnel of the Winter War
Soviet military personnel of World War II
Soviet prisoners of war
Recipients of the Order of Lenin
Recipients of the Order of the Red Banner
Recipients of the Order of Suvorov, 2nd class
Tashkent Higher All-Arms Command

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<mask> (born September 8, 1979) is an American visual artist living and working in New York City. She was born in Rockville, Connecticut in 1978. She has studied at Parsons School of Design in New York, and received her Bachelor of Fine Arts (BFA) from Pacific Northwest College of Art in Portland, Oregon in 2002. She is the recipient of a Yale University School of Art Fellowship, and was a resident at Eyebeam Art and Technology Center from 2011-2012. Work

<mask> explores the themes of home, travel, cartography, and humans' relationships with each other, with the environment, with machines, and with corporate and political entities. She has been recognized for creating photographs and sculptures depicting and representing futuristic and obscure landscapes, for making wearable sculpture, "wearable homes," and for her ecological installations, including the Waterpod (2009). Wearable Home (2004–06)
In this expansive series of photographs, <mask> portrays scenes from a post-apocalyptic world where nomadic individuals survive with the help of wearable technology.<mask> envisions a future where technology has "made people separate, even afraid of others". The wearable homes are meant to convey notions of home and sustainability, but also to address specific survival issues like finding water and temperature regulation. While the images resemble science fiction scenes, <mask> designs the suits for actual treks through the wilderness and was even commissioned to design a survival kit for the disaster-relief company Black Umbrella. Opera (2006)

In December 2006, she released a multimedia opera at White Box in New York titled Fore Cast. Fore Cast was positioned as an environmental disaster opera and featured an art installation with music and performances depicting World War IV which was predicted by Albert Einstein:

"I don't know what World War III will be fought with, but I know World War IV will be fought with sticks and stones." The gallery was filled with water, sand, and tree stumps with a circular projection that

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 covered the space. Waterpod (2009)

From June through September 2009, <mask> led a NY-based multinational team of artists, designers, builders, civic activists, scientists, environmentalists, and marine  engineers to launch the Waterpod, a free, participatory New York Citywide event docking in all 5 boroughs and at Governors Island.Designed as a new habitat for the global warming epoch, the Waterpod represented a sustainable, sculptural art and technology habitat, with as many as four artists living on and off it, generating food, water, and power in a contained and self-sufficient environment. While focusing on collaborative artistic projects, the resident artists emphasized the repurposing and transformation of all forms of materials. The Waterpod included space for:  (i) community and artistic activities; (ii) eco-initiatives including food grown with collected rainwater, and gray water recycling, with energy provided from environmental and human sources; and (iii) an artists’ residence. A critical intent of the Waterpod was to showcase the importance of water and the natural world, while serving as a model of an autonomous living system. <mask> says she was inspired to create Waterpod in 2006 because at the time she felt that NYC was not doing enough to bring attention to rising water levels. Over the life of the project a rotating cast of artist joined the crew of the Waterpod. A number of them were interviewed about the project, and reported that life on the boat forced a shift in focus onto everything it takes to keep a fragile, man-made ecosystem running.Flock House (2012)

Flock House premiered in May 2012 at The Clocktower Gallery in NYC, and is an extension of previous projects to do with water, nomadic structures, and sustainability such as her Waterpod project from 2009. The project featured a series of four portable, self-sufficient ecosystems built with reclaimed materials and installed at temporary sites across the five boroughs of New York City. The structures are meant to be demonstrate the

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 possibilities of small scale systems and run off a combination of passive and human-powered energy, and include human-scale gardens and systems for collecting water from rain run-off. Following the May 2012 premier, the migratory structures traveled the New York City park system between June and August 2012, appearing in places such as Flushing Meadows Corona Park, Battery Park, and the Snug Harbor. During each installation of the work, and different person lived within the structure for the duration, sometimes for as long as two weeks at a time. Participating people include Christopher Robbins from Ghana ThinkTank, Greg Lindquist, and Amelia Marzac. The Flock Houses also traveled to Bronx Museum, the Maiden Lane Exhibition Space, and Omi Sculpture Park in Ghent, NY.After the initial run in NYC, Flock House travelled to other cities, including a commission for the Bemis Center in Oklahoma from March–September 2014. Additionally, it was the focal point of an exhibition at College of Fine Arts School of Visual Arts at Boston University’s 808 Gallery. <mask>’s Flock House Project: Omaha, a citywide workshop and exhibition curated by Amanda McDonald Crowley, was developed while she was a resident at the Bemis Center for Contemporary Art, in Omaha, Nebraska. Inspired by patterns of global human migration and pilgrimage, the Flock House Project is a group of mobile, sculptural, public habitats and self-contained ecosystems that are movable, modular, and scalable. It debuted in Omaha on March 13, 2014, the exhibition included selected works from her Island, Anatomy of Melancholy, Second Nature, Nomadographies, House and Universe; and Wearable Portable Architecture works, and her works for her Tools series made at the Bemis Center. The centerpiece for the exhibition was one of the three portable structures. smArt Power Project, Manilla, Philippines (2012)

In 2012 she was a part of the smARTpower project, "Wearable/Portable Architecture project", and worked with Green Papaya Art Space in Manila, the Philippines, initiated


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 by the US Department of State and the Bronx Museum.The project discussed the possibilities of having a locale create portable architecture based on the conditions of its environmental, urban and cultural conditions. It was organized to find ways in providing new arguments and sustaining an artistic impetus to our immediate environment. It addresses the timely issues of flooding and mobility, engaging participants to come up with designs that would respond to current environmental disasters and if portable architecture is applicable in our urban landscape. WetLand (2014)
From August 15- Sept 17, 2014 on the Delaware River, WetLand was a mobile, sculptural habitat and public space constructed to explore resource interdependency and climate change in urban centers. A floating sculpture, it resembles a partially submerged building, integrating nature with urban space. Narrating a watery urban ecotopia, the interior contains a living space, work space, and performance space, it combines art, architecture, and ecology. WetLand’s overall ecosystem includes rainwater collection and purification, greywater filtration, dry compost systems, outdoor vegetable gardens, indoor hydroponic gardens, and railing gardens circling the perimeter.Swale (2015–ongoing)

Swale is a floating food forest situated on a 130-foot by 140-foot barge that docks in harbors around NYC. It is part art installation, part community engagement project, and was launched during July 2016 after a year of planning and building in collaboration with numerous community groups. After receiving initial seed funding from A Blade of Grass as part of a fellowship, <mask> and her team, including curator Amanda McDonald Crowley, launched a Kickstarter campaign to raise additional funds and awareness during May 2016 where they raised $32,523 from 333 people. The inspiration for Swale came after <mask> learned that is generally illegal to grow food on public land. The food gardens on Swale include vegetables like broccoli and kale and also fruits like tomatoes and

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 plums, and can be harvested for free distribution via community partners. During summer 2016, Swale docked in the Bronx at Concrete Plant Park, Brooklyn Bridge Park and Governors Island. Exhibitions and awards
Her work has been shown at:  the International Center of Photography, New York; the Palais de Tokyo, Paris; the Centre Culturel Calouste Gulbenkian, Paris; the Neuberger Museum of Art, Purchase, NY; the New York Public Library; and in exhibitions in Germany, Greece, the Netherlands, Great Britain, Italy, and Dubai.She has had one-person exhibitions at: Robert Mann Gallery, New York; White Box, New York;  Galerie Adler, Frankfurt, Germany, The New School,  New York, Bemis Center for Contemporary Art, Omaha, Nebraska, and other exhibition spaces. In September 2006, the artist's piece titled "The New Mobility of Home" was the cover image of the International Center of Photography's Triennial titled "Ecotopia." <mask> was selected as a shortlist finalist in the inaugural Prix Pictet global environmental photography competition (2008). She has been awarded artist-residency grants at: New York University; Lower Manhattan Cultural Council, New York City; Braziers International, Oxfordshire, England; and Yale Summer School of Music and Art, Norfolk, CT. <mask> was an Eyebeam Fellow from 2011-2012. Media coverage
<mask>’s work has been featured in The New York Times, The New Yorker, Le Monde Magazine, Financial Times, Nature Magazine, Time Out New York, New York Magazine, The New York Press, ArtForum, Esquire Magazine, Frankfurter Rundschau, and The New York Daily News. Televised coverage of <mask>’s work has appeared on BBC News, WNBC, MSNBC, New York 1, Fox News, Art 21: New York Close-up. References

External links
<mask>
Art 21 New York Closeup
Waterpod main website
WetLand main website
Disjecta
White Box
Robert Mann Gallery
International Center of Photography

Living people
American women artists
American multimedia artists
1978 births
Pacific Northwest College of Art alumni
Yale University alumni
People from

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texts: Moses ben Maimon (1138–1204), commonly known as <mask> () and also referred to by the acronym Rambam (), was a medieval Sephardic Jewish philosopher who became one of the most prolific and influential Torah scholars of the Middle Ages. In his time, he was also a preeminent astronomer and physician, serving as the personal physician of Saladin. Born in Córdoba, Almoravid Empire (present-day Spain) on Passover eve, 1138 (or 1135), he worked as a rabbi, physician and philosopher in Morocco and Egypt. He died in Egypt on 12 December 1204, whence his body was taken to the lower Galilee and buried in Tiberias. During his lifetime, most Jews greeted <mask>' writings on Jewish law and ethics with acclaim and gratitude, even as far away as Iraq and Yemen. Yet, while <mask> rose to become the revered head of the Jewish community in Egypt, his writings also had vociferous critics, particularly in Spain. Nonetheless, he was posthumously acknowledged as one of the foremost rabbinic decisors and philosophers in Jewish history, and his copious work comprises a cornerstone of Jewish scholarship.His fourteen-volume Mishneh Torah still carries significant canonical authority as a codification of Halacha. He is sometimes known as "ha'Nesher ha'Gadol" (The Great Eagle) in recognition of his outstanding status as a bona fide exponent of the Oral Torah. Aside from being revered by Jewish historians, <mask> also figures very prominently in the history of Islamic and Arab sciences and he is mentioned extensively in studies. Influenced by Al-Farabi, Ibn Sina, and his contemporary Ibn Rushd, he became a prominent philosopher and polymath in

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 both the Jewish and Islamic worlds. On his tomb is inscribed "From Moses to Moses there was none like Moses". Name
His full Hebrew name is Rabbi Moshe ben Maimon (), whose acronym forms "Rambam" (). His full Arabic name is  (), or  () for short.The portion bin ʿUbaidallāh should not imply that Maimon's father was named Obadiah, instead bin ʿUbaidallāh is treated as <mask>' surname, as Obadiah was the name of his earliest direct ancestor. In Latin, the Hebrew ben (son of) becomes the Greek-style patronymic suffix -ides, forming "<mask>". Biography

Early years
<mask> was born 1138 in Córdoba, Andalusia, in the Muslim-ruled Almoravid Empire, during what some scholars consider to be the end of the golden age of Jewish culture in the Iberian Peninsula, after the first centuries of the Moorish rule. His father Maimon ben Joseph, was a Spanish dayyan (Jewish judge), whose family claimed direct paternal descent from Simeon ben Judah ha-Nasi, and thus from the Davidic line. Maimonides later stated that there are 38 generations between him and Judah ha-Nasi. His ancestry, going back four generations, is given in his Iggeret Teiman (Epistle to Yemen), as Moses son of Maimon the Judge (hadayan), son of Joseph the Wise (הֶחָכָם, he-chakham), son of Isaac the Rabbi (הָרָב, harav), son of Obadiah the Judge. At an early age, <mask> developed an interest in sciences and philosophy.He read those Greek philosophers accessible in Arabic translations, and was deeply immersed in the sciences and learning of Islamic culture. <mask> was not known as a supporter of Kabbalah, although a strong intellectual type of mysticism has been

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 discerned in his philosophy. He expressed disapproval of poetry, the best of which he declared to be false, since it was founded on pure invention. This sage, who was revered for his personality as well as for his writings, led a busy life, and wrote many of his works while travelling or in temporary accommodation. <mask> studied Torah under his father, who had in turn studied under Rabbi Joseph ibn Migash, a student of Isaac Alfasi. Exile
Another Berber dynasty, the Almohads, conquered Córdoba in 1148 and abolished dhimmi status (i.e., state protection of non-Muslims ensured through payment of a tax, the jizya) in some of their territories. The loss of this status left the Jewish and Christian communities with conversion to Islam, death, or exile.Many Jews were forced to convert, but due to suspicion by the authorities of fake conversions, the new converts had to wear identifying clothing that set them apart and made them subject to public scrutiny. <mask>'s family, along with most other Jews, chose exile. The question whether <mask> himself was among those who had to convert to Islam in order to save his life prior to fleeing the area, has been the subject of scholarly debate. This forced conversion was ruled legally invalid under Islamic law when brought up by a rival in Egypt. For the next ten years, <mask> moved about in southern Spain, eventually settling in Fez in Morocco. During this time, he composed his acclaimed commentary on the Mishnah, during the years 1166–1168. Some say that his teacher in Fez was Rabbi Yehuda Ha-Cohen Ibn Susan, until he was killed in 1165.Following this sojourn in Morocco,


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 together with two sons, he sojourned in the Land of Israel before settling in Fustat in Fatimid Caliphate-controlled Egypt around 1168. While in Cairo, he studied in a yeshiva attached to a small synagogue, which now bears his name. In the Land of Israel, he prayed at the Temple Mount. He wrote that this day of visiting the Temple Mount was a day of holiness for him and his descendants. <mask> shortly thereafter was instrumental in helping rescue Jews taken captive during the Christian Amalric of Jerusalem's siege of the southeastern Nile Delta town of Bilbeis. He sent five letters to the Jewish communities of Lower Egypt asking them to pool money together to pay the ransom. The money was collected and then given to two judges sent to Palestine to negotiate with the Crusaders.The captives were eventually released. Death of his brother

Following this triumph, the Maimonides family, hoping to increase their wealth, gave their savings to his brother, the youngest son David ben Maimon, a merchant. <mask> directed his brother to procure goods only at the Sudanese port of ʽAydhab. After a long arduous trip through the desert, however, David was unimpressed by the goods on offer there. Against his brother's wishes, David boarded a ship for India, since great wealth was to be found in the East. Before he could reach his destination, David drowned at sea sometime between 1169 and 1177. The death of his brother caused <mask> to become sick with grief.In a letter discovered in the Cairo Geniza, he wrote:

Nagid

Around 1171, <mask> was appointed the Nagid of the Egyptian Jewish community. Arabist Shelomo Dov Goitein believes


texts: the leadership he displayed during the ransoming of the Crusader captives led to this appointment. However he was replaced by Sar Shalom ben Moses in 1173. Over the controversial course of Sar Shalom's appointment, during which Sar Shalom was accused of tax farming, <mask> excommunicated and fought with him for several years until <mask> was appointed Nagid in 1195. A work known as "Megillat Zutta" was written by Abraham ben Hillel, who writes a scathing description of Sar Shalom while praising Maimonides as "the light of east and west and unique master and marvel of the generation." With the loss of the family funds tied up in David's business venture, <mask> assumed the vocation of physician, for which he was to become famous. He had trained in medicine in both Córdoba and in Fez.Gaining widespread recognition, he was appointed court physician to al-Qadi al-Fadil, the chief secretary to Sultan Saladin, then to Saladin himself; after whose death he remained a physician to the Ayyubid dynasty. In his medical writings, Maimonides described many conditions, including asthma, diabetes, hepatitis, and pneumonia, and he emphasized moderation and a healthy lifestyle. His treatises became influential for generations of physicians. He was knowledgeable about Greek and Arabic medicine, and followed the principles of humorism in the tradition of Galen. He did not blindly accept authority but used his own observation and experience. Julia Bess Frank indicates that Maimonides in his medical writings sought to interpret works of authorities so that they could become acceptable. Maimonides displayed in his interactions with

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 patients attributes that today would be called intercultural awareness and respect for the patient's Autonomy.Although he frequently wrote of his longing for solitude in order to come closer to God and to extend his reflections – elements considered essential in his philosophy to the prophetic experience -he gave over most of his time to caring for others. In a famous letter, <mask> describes his daily routine. After visiting the Sultan's palace, he would arrive home exhausted and hungry, where "I would find the antechambers filled with gentiles and Jews … I would go to heal them, and write prescriptions for their illnesses … until the evening … and I would be extremely weak." As he goes on to say in this letter, even on Shabbat he would receive members of the community. It is remarkable that he managed to write extended treatises, including not only medical and other scientific studies but some of the most systematically thought-through and influential treatises on halakha (rabbinic law) and Jewish philosophy of the Middle Ages. Joseph Karo later praised Maimonides, writing of him, "Maimonides is the greatest of the decisors [of Jewish law], and all communities of the Land of Israel and of Arabia and of the Maghreb base their practices after him, and have taken him upon themselves as their rabbi." In 1173/4, <mask> wrote his famous Epistle to Yemen.It has been suggested that his "incessant travail" undermined his own health and brought about his death at 69 (although this is a normal lifespan). Death

<mask> died on 12 December 1204 (20th of Tevet 4965) in Fustat. It is widely believed that he was briefly buried


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 in the beth midrash of the synagogue courtyard, and soon afterward, in accordance with his wishes, his remains were exhumed and taken to Tiberias, where they were re-interred. The Tomb of <mask> on the western shore of the Sea of Galilee in Israel marks his grave. This location for his final resting-place has been debated, for in the Jewish Cairene community, a tradition holds that he remained buried in Egypt. <mask> and his wife, the daughter of Mishael ben Yeshayahu Halevi, had one child who survived into adulthood, <mask>, who became recognized as a great scholar. He succeeded <mask> as Nagid and as court physician at the age of eighteen.Throughout his career, he defended his father's writings against all critics. The office of Nagid was held by the Maimonides family for four successive generations until the end of the 14th century. <mask> is widely respected in Spain, and a statue of him was erected near the Córdoba Synagogue. <mask> is sometimes said to be a descendant of King David, although he never made such a claim. Thirteen principles of faith

In his commentary on the Mishnah (tractate Sanhedrin, chapter 10), <mask> formulates his "13 principles of faith"; and that these principles summarized what he viewed as the required beliefs of Judaism:
 The existence of God. God's unity and indivisibility into elements. God's spirituality and incorporeality.God's eternity. God alone should be the object of worship. Revelation through God's prophets. The preeminence of Moses among the prophets. That the entire Torah (both the Written and Oral law) are of Divine origin and were dictated to Moses by God on Mt. Sinai.

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 The Torah given by Moses is permanent and will not be replaced or changed.God's awareness of all human actions and thoughts. Reward of righteousness and punishment of evil. The coming of the Jewish Messiah. The resurrection of the dead. <mask> is said to have compiled the principles from various Talmudic sources. These principles were controversial when first proposed, evoking criticism by Rabbis Hasdai Crescas and Joseph Albo, and were effectively ignored by much of the Jewish community for the next few centuries. However, these principles have become widely held and are considered to be the cardinal principles of faith for Orthodox Jews.Two poetic restatements of these principles (Ani Ma'amin and Yigdal) eventually became canonized in many editions of the "Siddur" (Jewish prayer book). The principles can be seen listed in the Siddur Edot HaMizrach, Additions for Shacharit The omission of a list of these principles as such within his later works, the Mishneh Torah and The Guide for the Perplexed, has lead some to suggest that either he retracted his earlier position, or that these principles are descriptive rather than prescriptive. Legal works

With Mishneh Torah, <mask> composed a code of Jewish law with the widest-possible scope and depth. The work gathers all the binding laws from the Talmud, and incorporates the positions of the Geonim (post-Talmudic early Medieval scholars, mainly from Mesopotamia). Later codes of Jewish law, e.g. Arba'ah Turim by Rabbi Jacob ben Asher and Shulchan Aruch by Rabbi Yosef Karo, draw heavily on Mishneh Torah: both often quote whole sections verbatim. However, it met initially

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texts: with much opposition.There were two main reasons for this opposition. First, <mask> had refrained from adding references to his work for the sake of brevity; second, in the introduction, he gave the impression of wanting to "cut out" study of the Talmud, to arrive at a conclusion in Jewish law, although <mask> later wrote that this was not his intent. His most forceful opponents were the rabbis of Provence (Southern France), and a running critique by Rabbi Abraham ben David (Raavad III) is printed in virtually all editions of Mishneh Torah. It was still recognized as a monumental contribution to the systemized writing of halakha. Throughout the centuries, it has been widely studied and its halakhic decisions have weighed heavily in later rulings. In response to those who would attempt to force followers of <mask> and his Mishneh Torah to abide by the rulings of his own Shulchan Aruch or other later works, Rabbi Yosef Karo wrote: "Who would dare force communities who follow the Rambam to follow any other decisor, early or late? … The Rambam is the greatest of the decisors, and all the communities of the Land of Israel and the Arabistan and the Maghreb practice according to his word, and accepted him as their rabbi."An oft-cited legal maxim from his pen is: "It is better and more satisfactory to acquit a thousand guilty persons than to put a single innocent one to death." He argued that executing a defendant on anything less than absolute certainty would lead to a slippery slope of decreasing burdens of proof, until we would be convicting merely according to the judge's caprice. Scholars specializing in the study of


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 the history and subculture of Judaism in premodern China (Sino-Judaica) have noted surprising similarities between this work and the liturgy of the Kaifeng Jews, descendants of Persian Jewish merchants who settled in the Middle Kingdom during the early Song dynasty. Beyond scriptural similarities, Michael Pollak comments the Jews' Pentateuch was divided into 53 sections according to the Persian style. He also points out:

Tzedakah (charity)
One of the sections of the Mishneh Torah is the section dealing with tzedakah. In Hilkhot Matanot Aniyim (Laws about Giving to Poor People), Chapter 10:7–14, <mask> lists his famous Eight Levels of Giving (where the first level is most preferable, and the eighth the least):

 Giving an interest-free loan to a person in need; forming a partnership with a person in need; giving a grant to a person in need; finding a job for a person in need; so long as that loan, grant, partnership, or job results in the person no longer living by relying upon others. Giving tzedakah anonymously to an unknown recipient via a person (or public fund) which is trustworthy, wise, and can perform acts of tzedakah with your money in a most impeccable fashion.Giving tzedakah anonymously to a known recipient. Giving tzedakah publicly to an unknown recipient. Giving tzedakah before being asked. Giving adequately after being asked. Giving willingly, but inadequately. Giving "in sadness" (giving out of pity): It is thought that <mask> was referring to giving because of the sad feelings one might have in seeing people in need (as opposed to giving because it is a religious obligation). Other translations say


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 "Giving unwillingly."Philosophy

Through The Guide for the Perplexed (which was initially written in Arabic as Dalālat al-ḥāʾirīn) and the philosophical introductions to sections of his commentaries on the Mishna, <mask> exerted an important influence on the Scholastic philosophers, especially on Albertus Magnus, Thomas Aquinas and Duns Scotus. He was a Jewish Scholastic. Educated more by reading the works of Arab Muslim philosophers than by personal contact with Arabian teachers, he acquired an intimate acquaintance not only with Arab Muslim philosophy, but with the doctrines of Aristotle. <mask> strove to reconcile Aristotelianism and science with the teachings of the Torah. In his Guide for the Perplexed, he often explains the function and purpose of the statutory provisions contained in the Torah against the backdrop of the historical conditions. <mask> is said to have been influenced by Asaph the Jew, who was the first Hebrew medical writer. Theology

<mask> equated the God of Abraham to what philosophers refer to as the Necessary Being.God is unique in the universe, and the Torah commands that one love and fear God (Deut 10:12) on account of that uniqueness. To Maimonides, this meant that one ought to contemplate God's works and to marvel at the order and wisdom that went into their creation. When one does this, one inevitably comes to love God and to sense how insignificant one is in comparison to God. This is the basis of the Torah. The principle that inspired his philosophical activity was identical to a fundamental tenet of scholasticism: there can be no contradiction between the truths which God has


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 revealed and the findings of the human mind in science and philosophy. <mask> primarily relied upon the science of Aristotle and the teachings of the Talmud, commonly finding basis in the former for the latter. <mask>' admiration for the Neoplatonic commentators led him to doctrines which the later Scholastics did not accept.For instance, <mask> was an adherent of apophatic theology. In this theology, one attempts to describe God through negative attributes. For instance, one should not say that God exists in the usual sense of the term; it can be said that God is not non-existent. We should not say that "God is wise"; but we can say that "God is not ignorant," i.e., in some way, God has some properties of knowledge. We should not say that "God is One," but we can state that "there is no multiplicity in God's being." In brief, the attempt is to gain and express knowledge of God by describing what God is not, rather than by describing what God "is." <mask> argued adamantly that God is not corporeal.This was central to his thinking about the sin of idolatry. <mask> insisted that all of the anthropomorphic phrases pertaining to God in sacred texts are to be interpreted metaphorically. A related tenet of Maimonidean theology is the notion that the commandments (especially those relates sacrifices) are intend to help wean the Israelites away from idolatry. Character development

<mask> taught about the developing of one's moral character. Although his life predated the modern concept of a personality, <mask> believed that each person has an innate disposition along an ethical and emotional spectrum. Although one's

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 disposition is often determined by factors outside of one's control, human beings have free will to choose to behave in ways that build character. He wrote, "One is obligated to conduct his affairs with others in a gentle and pleasing manner."Maimonides advised those with anti-social character traits ought to identify those traits and then make a conscious effort to behave in the opposite way. For example, an arrogant person should practice humility. If the circumstances of one's environment are such that it is impossible to behave ethically, one must move to a new location. Prophecy
He agrees with "the Philosopher" (Aristotle) in teaching that the use of logic is the "right" way of thinking. In order to build an inner understanding of how to know God, every human being must, by study, meditation and uncompromising strong will, attain the degree of complete logical, spiritual and physical perfection required in the prophetic state. Here he rejects previous ideas (especially portrayed by Rabbi Yehuda Halevi in "Hakuzari") that in order to become a prophet, God must intervene. <mask> claims that any man or woman has the potential to become a prophet (not just Jews) and that in fact it is the purpose of the human race.The problem of evil
<mask> wrote on theodicy (the philosophical attempt to reconcile the existence of a God with the existence of evil). He took the premise that an omnipotent and good God exists. In The Guide for the Perplexed, <mask> writes that all the evil that exists within human beings stems from their individual attributes, while all good comes from a universally shared humanity (Guide 3:8). He


texts: says that there are people who are guided by higher purpose, and there are those who are guided by physicality and must strive to find the higher purpose with which to guide their actions. To justify the existence of evil, assuming God is both omnipotent and omnibenevolent, <mask> postulates that one who created something by causing its opposite not to exist is not the same as creating something that exists; so evil is merely the absence of good. God did not create evil, rather God created good, and evil exists where good is absent (Guide 3:10). Therefore, all good is divine invention, and evil both is not and comes secondarily.Maimonides contests the common view that evil outweighs good in the world. He says that if one were to examine existence only in terms of humanity, then that person may observe evil to dominate good, but if one looks at the whole of the universe, then he sees good is significantly more common than evil (Guide 3:12). Man, he reasons, is too insignificant a figure in God's myriad works to be their primary characterizing force, and so when people see mostly evil in their lives, they are not taking into account the extent of positive Creation outside of themselves. Maimonides believes that there are three types of evil in the world: evil caused by nature, evil that people bring upon others, and evil man brings upon himself (Guide 3:12). The first type of evil Maimonides states is the rarest form, but arguably of the most necessary—the balance of life and death in both the human and animal worlds itself, he recognizes, is essential to God's plan. Maimonides writes that the second type of evil is


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 relatively rare, and that humanity brings it upon itself. The third type of evil humans bring upon themselves and is the source of most of the ills of the world.These are the result of people's falling victim to their physical desires. To prevent the majority of evil which stems from harm we do to ourselves, we must learn how to respond to our bodily urges. On poisons and death

In a separate work recently translated from Arabic, <mask> warns against lethal drugs which he calls poisons. According to this work these poisons will cause the most severe apathies, and the decay of the human being's vigor right up to death. Skepticism of astrology

<mask> answered an inquiry concerning astrology, addressed to him from Marseille. He responded that man should believe only what can be supported either by rational proof, by the evidence of the senses, or by trustworthy authority. He affirms that he had studied astrology, and that it does not deserve to be described as a science.He ridicules the concept that the fate of a man could be dependent upon the constellations; he argues that such a theory would rob life of purpose, and would make man a slave of destiny. True beliefs versus necessary beliefs
In The Guide for the Perplexed Book III, Chapter 28, Maimonides draws a distinction between "true beliefs," which were beliefs about God that produced intellectual perfection, and "necessary beliefs," which were conducive to improving social order. Maimonides places anthropomorphic personification statements about God in the latter class. He uses as an example the notion that God becomes "angry" with people who do wrong. In the


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 view of Maimonides (taken from Avicenna), God does not become angry with people, as God has no human passions; but it is important for them to believe God does, so that they desist from doing wrong. Eschatology

The Messianic era
Perhaps one of Maimonides's most highly acclaimed and renowned writings is his treatise on the Messianic era, written originally in Judeo-Arabic and which he elaborates on in great detail in his Commentary on the Mishnah (Introduction to the 10th chapter of tractate Sanhedrin, also known as Pereḳ Ḥeleḳ). (Open window for text)

Resurrection

Religious Jews believed in immortality in a spiritual sense, and most believed that the future would include a messianic era and a resurrection of the dead.This is the subject of Jewish eschatology. <mask> wrote much on this topic, but in most cases he wrote about the immortality of the soul for people of perfected intellect; his writings were usually not about the resurrection of dead bodies. Rabbis of his day were critical of this aspect of this thought, and there was controversy over his true views. Eventually, <mask> felt pressured to write a treatise on the subject, known as "The Treatise on Resurrection." In it, he wrote that those who claimed that he believed the verses of the Hebrew Bible referring to the resurrection were only allegorical were spreading falsehoods. <mask> asserts that belief in resurrection is a fundamental truth of Judaism about which there is no disagreement. While his position on the World to Come (non-corporeal eternal life as described above) may be seen as being in contradiction with his position on bodily resurrection,


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 <mask> resolved them with a then unique solution: <mask> believed that the resurrection was not permanent or general.In his view, God never violates the laws of nature. Rather, divine interaction is by way of angels, whom Maimonides often regards to be metaphors for the laws of nature, the principles by which the physical universe operates, or Platonic eternal forms. [This is not always the case. In Hilchot Yesodei HaTorah Chaps. 2–4, Maimonides describes angels that are actually created beings.] Thus, if a unique event actually occurs, even if it is perceived as a miracle, it is not a violation of the world's order. In this view, any dead who are resurrected must eventually die again.In his discussion of the 13 principles of faith, the first five deal with knowledge of God, the next four deal with prophecy and the Torah, while the last four deal with reward, punishment and the ultimate redemption. In this discussion Maimonides says nothing of a universal resurrection. All he says it is that whatever resurrection does take place, it will occur at an indeterminate time before the world to come, which he repeatedly states will be purely spiritual. The World to Come
<mask> distinguishes two kinds of intelligence in man, the one material in the sense of being dependent on, and influenced by, the body, and the other immaterial, that is, independent of the bodily organism. The latter is a direct emanation from the universal active intellect; this is his interpretation of the noûs poietikós of Aristotelian philosophy. It is acquired as the result of the efforts of the soul to attain a correct knowledge of the absolute,


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 pure intelligence of God. The knowledge of God is a form of knowledge which develops in us the immaterial intelligence, and thus confers on man an immaterial, spiritual nature.This confers on the soul that perfection in which human happiness consists, and endows the soul with immortality. One who has attained a correct knowledge of God has reached a condition of existence, which renders him immune from all the accidents of fortune, from all the allurements of sin, and from death itself. Man is in a position to work out his own salvation and his immortality. Spinoza's doctrine of immortality was strikingly similar. But Spinoza teaches that the way to attain the knowledge which confers immortality is the progress from sense-knowledge through scientific knowledge to philosophical intuition of all things sub specie æternitatis, while <mask> holds that the road to perfection and immortality is the path of duty as described in the Torah and the rabbinic understanding of the oral law. Maimonides describes the world to come as the stage after a person lives his or her life in this world as well as the final state of existence after the Messianic Era. Some time after the resurrection of the dead, souls will live forever without bodies.They will enjoy the radiance of the Divine Presence without the need for food, drink or sexual pleasures. <mask> and Kabbalah

In The Guide for the Perplexed, <mask> declares his intention to conceal from the average reader his explanations of Sod  esoteric meanings of Torah. The nature of these "secrets" is debated. Religious Jewish rationalists, and the mainstream academic view, read <mask>'


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 Aristotelianism as a mutually-exclusive alternative metaphysics to Kabbalah. Some academics hold that <mask>' project fought against the Proto-Kabbalah of his time. However, many Kabbalists and their heirs read Maimonides according to Kabbalah or as an actual covert subscriber to Kabbalah, due to the similarities between the Kabbalistic approach and <mask>' approach toward interpreting the Bible with metaphor, <mask>' understanding of God through attributes of action, thought and negative attributes, <mask>' description of the roles of the imagination and intellect in life, sin, and prophesy, <mask>' assertion that the commandments have a function that can be understood, and <mask>' description of a 3-tiered cosmic order whereby God's will is implemented through a system of angels. According to this, he employed rationalism to defend Judaism rather than limit inquiry of Sod only to rationalism.His rationalism, if not taken as an opposition, also assisted the Kabbalists, purifying their transmitted teaching from mistaken corporeal interpretations that could have been made from Hekhalot literature, though Kabbalists held that their theosophy alone allowed human access to Divine mysteries. The Oath of Maimonides
The Oath of Maimonides is a document about the medical calling and recited as a substitute for the Hippocratic Oath. It is not to be confused with a more lengthy Prayer of Maimonides. These documents may not have been written by Maimonides, but later. The Prayer appeared first in print in 1793 and has been attributed to Markus Herz, a German physician, pupil of Immanuel Kant. Views on circumcision
In The

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 Guide for the Perplexed, Maimonides proposes that two important purposes of circumcision (brit milah) are to temper sexual desire and to join in an affirmation of faith and the covenant of Abraham:

Influence

<mask>' Mishneh Torah is considered by Jews even today as one of the chief authoritative codifications of Jewish law and ethics. It is exceptional for its logical construction, concise and clear expression and extraordinary learning, so that it became a standard against which other later codifications were often measured.It is still closely studied in rabbinic yeshivot (seminaries). The first to compile a comprehensive lexicon containing an alphabetically-arranged list of difficult words found in <mask>' Mishne Torah was Tanḥum ha-Yerushalmi (1220–1291). A popular medieval saying that also served as his epitaph states, From Mosheh (of the Torah) to Mosheh (Maimonides) there was none like Mosheh. It chiefly referred to his rabbinic writings. But <mask> was also one of the most influential figures in medieval Jewish philosophy. His brilliant adaptation of Aristotelian thought to Biblical faith deeply impressed later Jewish thinkers, and had an unexpected immediate historical impact. Some more acculturated Jews in the century that followed his death, particularly in Spain, sought to apply <mask>'s Aristotelianism in ways that undercut traditionalist belief and observance, giving rise to an intellectual controversy in Spanish and southern French Jewish circles.The intensity of debate spurred Catholic Church interventions against "heresy" and a general confiscation of rabbinic texts. In reaction, the more radical


texts: interpretations of Maimonides were defeated. At least amongst Ashkenazi Jews, there was a tendency to ignore his specifically philosophical writings and to stress instead the rabbinic and halakhic writings. These writings often included considerable philosophical chapters or discussions in support of halakhic observance; David Hartman observes that <mask> clearly expressed "the traditional support for a philosophical understanding of God both in the Aggadah of Talmud and in the behavior of the hasid [the pious Jew]." Maimonidean thought continues to influence traditionally observant Jews. The most rigorous medieval critique of <mask> is Hasdai Crescas's Or Adonai. Crescas bucked the eclectic trend, by demolishing the certainty of the Aristotelian world-view, not only in religious matters but also in the most basic areas of medieval science (such as physics and geometry).Crescas's critique provoked a number of 15th-century scholars to write defenses of Maimonides. A partial translation of Crescas was produced by Harry Austryn Wolfson of Harvard University in 1929. Because of his path-finding synthesis of Aristotle and Biblical faith, <mask> had an influence on the great Christian theologian Saint Thomas Aquinas who refers to Maimonides in several of his works, including the Commentary on the Sentences. <mask>'s combined abilities in the fields of theology, philosophy and medicine make his work attractive today as a source during discussions of evolving norms in these fields, particularly medicine. An example is the modern citation of his method of determining death of the body in the controversy regarding


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 declaration of death to permit organ donation for transplantation. <mask> and the Modernists
<mask> remains one of the most widely debated Jewish thinkers among modern scholars. He has been adopted as a symbol and an intellectual hero by almost all major movements in modern Judaism, and has proven important to philosophers such as Leo Strauss; and his views on the importance of humility have been taken up by modern humanist philosophers.In academia, particularly within the area of Jewish Studies, the teaching of <mask> has been dominated by traditional scholars, generally Orthodox, who place a very strong emphasis on Maimonides as a rationalist; one result is that certain sides of <mask>'s thought, including his opposition to anthropocentrism, have been obviated. There are movements in some postmodern circles to claim Maimonides for other purposes, as within the discourse of ecotheology. <mask>'s reconciliation of the philosophical and the traditional has given his legacy an extremely diverse and dynamic quality. Tributes and memorials

<mask> has been memorialized in numerous ways. For example, one of the Learning Communities at the Tufts University School of Medicine bears his name. There is also Maimonides School in Brookline, Massachusetts, Maimonides Academy School in Los Angeles, California, Lycée Maïmonide in Casablanca, the Brauser Maimonides Academy in Hollywood, Florida, and Maimonides Medical Center in Brooklyn, New York. Beit Harambam Congregation, a Sephardi synagogue in Philadelphia, Pennsylvania, is named after him.Issued from May 8, 1986 to 1985, the Series A of the Israeli New Shekel featured an


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 illustration of <mask> on the obverse and the place of his burial in Tiberias on the reverse on its 1-shekel bill. In 2004, conferences were held at Yale, Florida International University, Penn State, and the Rambam Hospital in Haifa, Israel, which is named after him. To commemorate the 800th anniversary of his death, Harvard University issued a memorial volume. In 1953, the Israel Postal Authority issued a postage stamp of Maimonides, pictured. In March 2008, during the Euromed Conference of Ministers of Tourism, The Tourism Ministries of Israel, Morocco and Spain agreed to work together on a joint project that will trace the footsteps of the Rambam and thus boost religious tourism in the cities of Córdoba, Fes and Tiberias. Between December 2018 and January 2019 the Israel Museum held a special exhibit dedicated to the writings of Maimonides. Works and bibliography

Judaic and philosophical works

Maimonides composed works of Jewish scholarship, rabbinic law, philosophy, and medical texts.Most of <mask>'s works were written in Judeo-Arabic. However, the Mishneh Torah was written in Hebrew. His Jewish texts were:
 Commentary on the Mishna (Arabic Kitab al-Siraj, translated into Hebrew as Pirush Hamishnayot), written in Classical Arabic using the Hebrew alphabet. This was the first full commentary ever written on the entire Mishnah, which took <mask> seven years to complete, and it enjoyed great popularity both in its Arabic original and its medieval Hebrew translation. The commentary includes three philosophical introductions which were also highly influential:
 The Introduction to the Mishnah deals with the


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 nature of the oral law, the distinction between the prophet and the sage, and the organizational structure of the Mishnah. The Introduction to Mishnah Sanhedrin, chapter ten (Perek Helek), is an eschatological essay that concludes with <mask>'s famous creed ("the thirteen principles of faith"). The Introduction to Tractate Avot (popularly called The Eight Chapters) is an ethical treatise.Sefer Hamitzvot (trans. The Book of Commandments). In this work, <mask> lists all the 613 mitzvot traditionally contained in the Torah (Pentateuch). He describes fourteen shorashim (roots or principles) to guide his selection. Sefer Ha'shamad (letter of Martydom)
 Mishneh Torah, a comprehensive code of Jewish law. It is also known as Yad ha-Chazaka or simply Yad/"יד" which has the numerical value 14, representing the 14 books of the work. The Guide for the Perplexed, a philosophical work harmonising and differentiating Aristotle's philosophy and Jewish theology.Written in Judeo-Arabic, and completed between 1186 and 1190. The first translation of this work into Hebrew was done by Samuel ibn Tibbon in 1204. Teshuvot, collected correspondence and responsa, including a number of public letters (on resurrection and the afterlife, on conversion to other faiths, and Iggereth Teiman – addressed to the oppressed Jewry of Yemen). Hilkhot ha-Yerushalmi, a fragment of a commentary on the Jerusalem Talmud, identified and published by Saul Lieberman in 1947. Medical works
Maimonides' achievements in the medical field are well known, and are cited by many medieval authors. One of his more important medical works is his Guide to Good Health


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 (Regimen Sanitis) which he composed in Arabic for the Sultan al-Afdal, son of Saladin, who suffered from depression. The work was translated into Latin, and published in Florence in 1477, becoming the first medical book to appear in print there.While his prescriptions may have become obsolete, "his ideas about preventive medicine, public hygiene, approach to the suffering patient, and the preservation of the health of the soul have not become obsolete." <mask> wrote ten known medical works in Arabic that have been translated by the Jewish medical ethicist Fred Rosner into contemporary English. Lectures, conferences and research on Maimonides, even recently in the 21st century, have been done at medical universities in Morocco. Regimen Sanitatis, Suessmann Muntner (ed. ), Mossad Harav Kook: Jerusalem 1963 (translated into Hebrew by Moshe Ibn Tibbon) ()
 The Art of Cure – Extracts from Galen (Barzel, 1992, Vol. 5) is essentially an extract of Galen's extensive writings. Commentary on the Aphorisms of Hippocrates (Rosner, 1987, Vol.2; Hebrew: פירוש לפרקי אבוקראט) is interspersed with his own views. Medical Aphorisms of Moses (Rosner, 1989, Vol. 3) titled Fusul Musa in Arabic ("Chapters of Moses," Hebrew: פרקי משה) contains 1500 aphorisms and many medical conditions are described. Treatise on Hemorrhoids (in Rosner, 1984, Vol. 1; Hebrew: ברפואת הטחורים) discusses also digestion and food. Treatise on Cohabitation (in Rosner, 1984, Vol. 1) contains recipes as aphrodisiacs and anti-aphrodisiacs.Treatise on Asthma (Rosner, 1994, Vol. 6) discusses climates and diets and their effect on asthma and emphasizes the need for


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 clean air. Treatise on Poisons and Their Antidotes (in Rosner, 1984, Vol. 1) is an early toxicology textbook that remained popular for centuries. Regimen of Health (in Rosner, 1990, Vol. 4; Hebrew: הנהגת הבריאות) is a discourse on healthy living and the mind-body connection. Discourse on the Explanation of Fits advocates healthy living and the avoidance of overabundance.Glossary of Drug Names (Rosner, 1992, Vol. 7) represents a pharmacopeia with 405 paragraphs with the names of drugs in Arabic, Greek, Syrian, Persian, Berber, and Spanish. Treatise on logic
The Treatise on Logic (Arabic: Maqala Fi-Sinat Al-Mantiq) has been printed 17 times, including editions in Latin (1527), German (1805, 1822, 1833, 1828), French (1935), and English (1938), and in an abridged Hebrew form. The work illustrates the essentials of Aristotelian logic to be found in the teachings of the great Islamic philosophers such as Avicenna and, above all, Al-Farabi, "the Second Master," the "First Master" being Aristotle. In his work devoted to the Treatise, Rémi Brague stresses the fact that Al-Farabi is the only philosopher mentioned therein. This indicates a line of conduct for the reader, who must read the text keeping in mind Al-Farabi's works on logic. In the Hebrew versions, the Treatise is called The words of Logic which describes the bulk of the work.The author explains the technical meaning of the words used by logicians. The Treatise duly inventories the terms used by the logician and indicates what they refer to. The work proceeds rationally through a lexicon of philosophical terms to a summary of higher philosophical topics, in 14


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 chapters corresponding to <mask>'s birthdate of 14 Nissan. The number 14 recurs in many of <mask>'s works. Each chapter offers a cluster of associated notions. The meaning of the words is explained and illustrated with examples. At the end of each chapter, the author carefully draws up the list of words studied.Until very recently, it was accepted that <mask> wrote the Treatise on Logic in his twenties or even in his teen years. Herbert Davidson has raised questions about <mask>'s authorship of this short work (and of other short works traditionally attributed to <mask>). He maintains that <mask> was not the author at all, based on a report of two Arabic-language manuscripts, unavailable to Western investigators in Asia Minor. Rabbi Yosef Kafih maintained that it is by <mask> and newly translated it to Hebrew (as Beiur M'lekhet HaHiggayon) from the Judeo-Arabic. See also
 Averroes
 Iggeret Teman (Epistle to Yemen)
 Maimonides Foundation
 Mimouna

Notes

References

See also

Bibliography

  Originally published by the Jewish Publication of America, Philadelphia. See especially chapters 10 through 15. (Volume 5 translated by Uriel Barzel; foreword by Fred Rosner.)Jewish National and University Library
 Facsimile edition of Moreh Nevukhim/The Guide for the Perplexed (illuminated Hebrew manuscript, Barcelona, 1347–48). The Royal Library, Copenhagen
 University of Cambridge Library collection of Judeo-Arabic letters and manuscripts written by or to Maimonides. It includes the last letter his brother David sent him before drowning at sea. A. Ashur, A newly discovered medical recipe written by


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 Maimonides
 M.A Friedman and A. Ashur, A newly-discovered autograph responsum of Maimonides

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<mask> "<mask>" <mask> (17 October 1936 – 20 August 2013) was a South African vocalist and composer, based for nearly 45 years in New York City. Early life
She was born <mask> in Claremont, Cape Town, South Africa; her father, <mask>, was from the island of St. Helena off the coast of West Africa, and her mother, Evelyn Henry, had roots in Mauritius and the Philippines. As an adolescent, she first performed popular music in talent contests at the local cinema (bioscope) during the intermission. By the 1950s she was singing at various nightclubs, community dances and social events, performing with notable Cape Town pianists Tony Schilder and Henry February, among others. She built her repertoire watching British and American movies and transcribing lyrics from songs heard on the radio, where she discovered Nat King Cole, Billie Holiday, Doris Day, Ella Fitzgerald. These musicians would come to influence her singing style, notably in terms of light phrasing and clear diction. At the age of 21, she joined Arthur Klugman's travelling show Coloured Jazz and Variety on a tour of South Africa.When the production failed, she found herself stranded in Mozambique, where she met South African saxophonist Kippie Moeketsi. In 1959, she returned to Cape Town's now thriving jazz scene, where she met pianist Dollar Brand (later known as Abdullah Ibrahim), whom she would marry in 1965. In that same year she recorded what would have been the first jazz LP in South Africa's history. Entitled My Songs for You, with accompaniment by Ibrahim's trio, the recording of mostly standards was never released. Sharpeville Massacre and Europe
In the aftermath of South Africa's Sharpeville Massacre of 1960, <mask> and Ibrahim left South Africa for Europe. The couple, along with Ibrahim's trio of bassist Johnny Gertze and drummer Makhaya Ntshoko, settled in Zurich, Switzerland, and worked throughout Germany and Scandinavia, meeting and occasionally working

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Beatrice
Sama Bea
Benjamin
Beatrice Bertha Benjamin
Edward Benjamin
Benjamin