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Medieval Ethiopia

Isolation and Expansion

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Layers of Time

Abstract

The slow decline of the Aksumite Empire after the reign of Emperor Kaleb brought a shift in Ethiopia’s orientation. During medieval times the highlands from Wag and Lasta southward through Shoa, along the Rift Valley, and on to the southernmost regions of modern Ethiopia were politically, culturally and economically incorporated into the Ethiopian cultural region and, for the most part, into the Ethiopian state. This happened during the thousand years when Gibbon held that the Ethiopians were sleeping. They were doing nothing of the kind, but they had changed their priorities from the north to the south.1 They never forgot the Mediterranean world, for Christianity flourished and spread and Jerusalem remained a living concept among the people with a contingent of Ethiopian monks maintaining a church there where pilgrims could gather. Heads of the church came from Egypt and there was contact with the Patriarch of Alexandria through correspondence2 and occasional embassies; but the bulk of the political, economic and religious energy which Ethiopians expended during the medieval period was concentrated on southward expansion. While Ezana had conquered the Noba to the west and Kaleb had defeated and occupied Himyar and Saba across the Red Sea, Amda Tseyon’s glorious victories and Zara Yakob’s campaigns brought new southern lands into the realm of Ethiopian civilization — conquests that proved more lasting than those of the rulers of Aksumite times.

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Notes

  1. Stuart Munro-Hay, Ethiopia and Alexandria: The Metropolitan Episcopacy of Ethiopia, Nubica/Polish Academy of Sciences, Wiesbaden/Warsaw, 1997.

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  2. Polish excavations at the Sudanese sites of Faras and Old Dongola during the past quarter century have brought to light the remains of a brilliant Nubian Christian civilization which produced impressive art: Stefan Jakobielski (ed.), Nubia Christiana, Akademia Teologii Katolickiej, Warsaw, 1982.

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  3. Paul B. Henze (ed.), Aspects of Ethiopian Art from Ancient Axum to the Twentieth Century, JED Press, London, 1993, pp. 33–41.

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  5. For an entertaining recent American recitation of all these legends see Louis Rapoport, The Lost Jews, Stein & Day, New York, 1981.

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  6. Englishman Graham Hancock, The Sign and the Seal, Heinemann, London, 1991.

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  7. Kay Kaufmann Shelemay, Music, Ritual and Falasha History, Michigan State University Press, East Lansing, MI, 1986.

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  8. Edward Ullendorff, Ethiopia and the Bible, Oxford University Press for the British Academy, London, 1968.

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  9. By far the most definitive analysis of the origins of the Beta Israel and their role in later Ethiopian history is James Quirin, The Evolution of the Ethiopian Jews: A History of the Beta Israel (Falasha) to 1920, University of Pennsylvania Press, Philadelphia, 1992.

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  10. The two introductory chapters in James C. McCann, People of the Plow, an Agricultural History of Ethiopia, 1800–1990, University of Wisconsin Press, Madison, 1995, pp. 23–83

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  11. Egyptian fears and Ethiopian threats of blocking the Nile have a long history and go back at least to the time of Lalibela. See Haggai Erlich, Ethiopia and the Middle East, Lynne Rienner, Boulder, CO, 1994, pp. 23–5.

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  12. The most comprehensive work on Ethiopian religious art, the study of which is still in its infancy, is Stanislaw Chojnacki, Major Themes in Ethiopian Painting ... from the 13th to the 19th Century, Steiner, Wiesbaden, 1983.

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  13. Roderick Grierson (ed.), African Zion, the Sacred Art of Ethiopia, Yale University Press, New Haven, CT, 1993

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© 2000 Paul B. Henze

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Henze, P.B. (2000). Medieval Ethiopia. In: Layers of Time. Palgrave Macmillan, New York. https://doi.org/10.1007/978-1-137-11786-1_3

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  • DOI: https://doi.org/10.1007/978-1-137-11786-1_3

  • Publisher Name: Palgrave Macmillan, New York

  • Print ISBN: 978-1-4039-6743-5

  • Online ISBN: 978-1-137-11786-1

  • eBook Packages: Palgrave History CollectionHistory (R0)

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