In December 1891 he sent off his companion, Dr Stuhlmann, with the bulk of the caravan, on the way back to the east coast. Emin remained behind with the sick, and with a very reduced following left the lake district in March 1892 for the Congo river. On reaching Ipoto on the Ituri he came within the region of the Arab slave raiders and ivory hunters, in whose company he at times travelled. These gentry were incensed against Emin for the energetic way in which he had dealt with their comrades while in German territory, and against Europeans generally by the campaign for their suppression begun by the Congo State. At the instigation of one of these Arabs Emin was murdered on the 23rd or 24th of October 1892 at Kinena, a place about 80 m. E.S.E. of Stanley Falls.
See Emin Pasha, his Life and Work, by Georg Schweitzer, with introduction by R. W. Felkin (2 vols., London, 1898); Emin Pasha in Central Africa (London, 1888), a collection of Emin’s papers contributed to scientific journals; and Mit Emin Pascha ins Herz von Afrika (Berlin, 1894), by Dr Franz Stuhlmann. Major G. Casati (1838–1902), an Italian officer who spent several years with Emin, and accompanied him and Stanley to the coast, narrated his experiences in Dieci anni in Equatoria (English edition, Ten Years in Equatoria and the Return with Emin Pasha, London, 1891).
EMLYN, THOMAS (1663–1741), English nonconformist divine,
was born at Stamford, Lincolnshire. He served as chaplain to the
presbyterian Letitia, countess of Donegal, and then to Sir
Robert Rich, afterwards (1691) becoming colleague to Joseph
Boyse, presbyterian minister in Dublin. From this office he
was virtually dismissed on his own confession of unitarianism,
and for publishing An Humble Inquiry into the Scripture Account
of Jesus Christ (1702) was sentenced to a year’s imprisonment
and a fine of £1000. Thanks to the intervention of Boyse he
was released in 1705 on payment of £90. He is said to have been
the first English preacher definitely to describe himself as
“unitarian,” and writes in his diary, “I thank God that He did
not call me to this lot of suffering till I had arrived at maturity
of judgment and firmness of resolution, and that He did not
desert me when my friends did. He never let me be so cast
down as to renounce the truth or to waver in my faith.” Of
Christ he writes, “We may regard with fervent gratitude so
great a benefactor, but our esteem and rational love must ascend
higher and not rest till it centre in his God and ours.” Emlyn
preached a good deal in Paul’s Alley, Barbican, in his later years,
and died in London in 1741.
EMMANUEL, or Immanuel, a Hebrew symbolical proper
name, meaning “God (is) with us.” When in 734–733 B.C.
Ahaz, king of Judah, alarmed at the preparations made against
him by the Syro-Ephraimitish alliance, was inclined to seek
aid from Tiglath-pileser of Assyria, the prophet Isaiah endeavoured
to allay his fear by telling him that the danger would
pass away, and as a sign from Yahweh that this should be so,
any young woman who should within the year bear a son, might
call his name Immanuel in token of the divine protection accorded
to Judah. For before the infant should come to even the immature
intelligence of childhood the lands of the foe would be
laid waste (Isaiah vii. 14-16). For other interpretations, especially
as regards the mother, see Ency. Bib. col. 2162-3, and the
commentaries. In the post-exilic period the historical meaning
of the passage was forgotten, and a new significance was given
to it in accordance with the gradually developing eschatological
doctrine. This new interpretation finds expression in Matt.
i. 23, where the name is applied to Jesus as the Messiah. At
the close of Isaiah viii. 8 for “of thy land, O Immanuel,” we
should probably read “of the land, for God is with us.” The
three passages quoted are the only instances where this word
occurs in Scripture; it is frequent in hymns and devotional
literature as a title of Jesus Christ.
EMMANUEL PHILIBERT (1528–1580), duke of Savoy, son of
Charles III. and Beatrice of Portugal, one of the most renowned
princes of the later Renaissance, was born on the 8th of July
1528. Charles, after trying in vain to remain neutral in the wars
between France and the emperor Charles V., had been forced
to side with the latter, whereupon his duchy was overrun with
foreign soldiery and became the battlefield of the rival armies.
Prince Emmanuel took service with the emperor in 1545 and
distinguished himself in Germany, France and the Low Countries.
On the death of his father in 1553 he succeeded to the title,
little more than an empty one, and continued in the emperor’s
service. Having been refused the command of the imperial
troops in Piedmont, he tried in vain to negotiate a separate
peace with France; but in 1556 France and Spain concluded
a five years’ truce, by which each was to retain what it then
occupied. This would have been the end of Savoy, but within
a year the two powers were again at war. The chief events of
the campaign were the successful resistance of Cuneo, held for
the duke by Count Luserna, and the victory of St Quentin
(1557), won by Emmanuel Philibert himself against the French.
At last in 1558 the powers agreed to an armistice, and in 1559
the peace of Cateau-Cambrésis was made, by which Emmanuel
regained his duchy, but on onerous terms, for France was to
occupy several Piedmontese fortresses, including Turin and
Pinerolo, for not more than three years, and a marriage was
arranged between the duke and Margaret, duchess of Berry,
sister of the French king; while Spain was to garrison Asti
and Vercelli (afterwards exchanged for Santhià) until France
evacuated the above-mentioned fortresses. The duke’s marriage
took place in Paris a few months later; and after the French
evacuation he re-entered his dominions amidst the rejoicings
of the people. The condition of Piedmont at that time was
deplorable; for wars, the exactions and devastations of the
foreign soldiery, and religious antagonism between Catholics
and Protestants had wrought terrible havoc. “Uncultivated,”
wrote the Venetian ambassador, quoted by E. Ricotti, “no
citizens in the cities, neither man nor beast in the fields, all the
land forest-clad and wild; one sees no houses, for most of them
are burnt, and of nearly all the castles only the walls are visible;
of the inhabitants, once so numerous, some have died of the
plague or of hunger, some by the sword, and some have fled
elsewhere preferring to beg their bread abroad rather than
support misery at home which is worse than death.” There was
no army, the administration was chaotic, and the finances were
in a hopeless state. The duke set to work to put his house in
order, and inaugurated a series of useful reforms, ably assisted
by his minister, Niccolò Balbo. But progress was slow, and was
accompanied by measures which abolished the states general,
the last survival of feudal liberties. Savoy, following the
tendency of the other states of Europe at that time, became
thenceforth an absolute monarchy, but without that transformation
the achievement of complete independence from foreign
powers would have been impossible.
One of the first questions with which he had to deal was the religious difficulty. The inhabitants of the Pellice and Chisone valleys had long professed a primitive form of Christianity which the orthodox regarded as heretical, and had been subject to numerous persecutions in consequence (see Waldenses). At the time of the Reformation they had gone over to Protestantism, and during the wars of the 16th century the new religion made great progress in Piedmont. The duke as a devout Catholic desired to purge the state of heresy, and initiated repressive measures against the Waldenses, but after some severe and not very successful fighting he ended by allowing them a measure of religious liberty in those valleys (1561). At the pope’s instigation he recommenced persecution some years later, but his duchess and some German princes pleaded successfully in favour of the Protestants. He next turned his attention to getting rid of the French garrisons; the negotiations proved long and troublesome, but in December 1562 the French departed on payment of 100,000 scudi, retaining only Pinerolo and Savigliano, and Turin became the capital once more. There remained the Bernese, who had occupied some of the duke’s territories in Savoy and Vaud, and in Geneva, over which he claimed certain rights. With Bern he made a compromise, regaining Gex, the Chablais, and the Genevois, on condition that Protestantism should be tolerated there, but he renounced Vaud and some other districts (1566). Disagreements with the Valais were settled in a similar way in 1569; but the Genevans refused to recognize Savoyard
