Journal articles: 'Ethiopian Manuscripts'

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Heldman, Marilyn E., and David Appleyard. "Ethiopian Manuscripts." African Arts 30, no. 1 (1997): 16. http://dx.doi.org/10.2307/3337467.

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Six, Veronika. "Aufstockung des äthiopischen Handschriftenbestandes zweier deutscher Bibliotheken." Aethiopica 12 (April 7, 2012): 172–89. http://dx.doi.org/10.15460/aethiopica.12.1.101.

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Two German libraries which hold collections of Oriental manuscripts again have enlarged their stock of Ethiopian manuscripts. The Berlin State Library: there is a dated Sǝnkǝssar representing the still living manuscript tradition. Without concrete dating (which exists) a cataloguer surely might come to a wrong judgment concerning the date of writing the manuscript, but the date is clear: 20th cent. The second manuscript is a gift from Professor Dr. Walter W. Müller (Marburg): the unbound parchment leaves contain chronicles in Amharic concerning the history of Ethiopia and Šäwa written in the second half of the 19th cent. Then a collection of Hymns (Sälam), a Psalter and a small manuscript containing a text which is used as protection of the soul either during funeral rites or – as it is the case here – as a separate text serving the daily protection of a human being. The second library: the University Library Tübingen with a long tradition of collecting Oriental and Ethiopic manuscripts as well, now has acquired two manuscripts: a dated Mäzmurä Dawit of the second half of the 19th cent. which also represents the manuscript tradition at its best and a parchment scroll containing prayers for protecting a female person, but in which the originally restricted purpose has been changed into a general protective function.

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Nosnitsin, Denis. "Ethiopian Manuscripts and Ethiopian Manuscript Studies. A brief Overview and Evaluation." Gazette du livre médiéval 58, no. 1 (2012): 1–16. http://dx.doi.org/10.3406/galim.2012.1993.

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Haile, Gezae. "The Limits of Traditional Methods of Preserving Ethiopian Ge’ez Manuscripts." Libri 68, no. 1 (March 26, 2018): 33–42. http://dx.doi.org/10.1515/libri-2017-0004.

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Abstract The aim of the article is to identify the limits of traditional methods of preserving ancient parchment Ge’ez manuscripts found in churches and monasteries of Tigray, Ethiopia. The researcher used interview and observation methods to gather relevant data in regard to manuscript preservation practices in churches and monasteries of Tigray, Ethiopia. General Collection Condition Survey (GCCS) and an Item-by-Item Survey were also employed to assess the physical and preservation status of ancient Ge’ez manuscripts, while survey checklist was used to document preservation condition assessments. It was generally viewed that churches and monasteries in Tigray have been playing a pivotal role in the production as well as preservation of ancient Ge’ez parchment manuscripts, however, the assessment result shows most of the traditional techniques employed by these institutions to preserve manuscripts are neither functional nor strong enough to withstand the ever-growing human and natural impacts on these priceless artefacts. Therefore, the paper concludes that in view of the relevance of Ge’ez manuscripts for the Ethiopian people, as well as the poor state of affairs with regard to the preservation and availability of these manuscripts, a new approach that ensures long-term preservation and guarantees their availability for current and future generations should be designed. As a way forward, it is deemed necessary to accomplish in situ conservation and digitization works through scientific procedures and make the digital document available to the wider public using digital library technology. This new approach will enable us to rescue the vanishing literary heritage and unlock the local knowledge contained in those ancient Ge’ez manuscripts through systematic and scientific study as well as to ensure long term preservation.

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Team, Editorial. "Notice-board: Ethiopian Manuscripts." Aethiopica 3 (September 2, 2013): 288. http://dx.doi.org/10.15460/aethiopica.3.1.611.

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Hryćko, Katarzyna. "An Outline of the National Archives and Library of Ethiopia." Aethiopica 10 (June 18, 2012): 92–105. http://dx.doi.org/10.15460/aethiopica.10.1.195.

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Ethiopia is a country of a centuries-old tradition and history of writing. It possessed its own unique system for gathering materials of historical importance and a pecular library system. Throughout the years manuscripts were kept under the custody of Ethiopian Church monks. In the 20th century Ethiopia’s succesive rulers attached great importance to the building of a European style central repository of all written materials. They established and gradually developed the National Archives and Library of Ethiopia (NALE). The paper outlines the history of NALE from its beginnings up to now.

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Gusarova, Ekaterina. "Ethiopian Manuscripts in the State and Private Collections of St Petersburg: An Overview." Aethiopica 18 (July 7, 2016): 109–27. http://dx.doi.org/10.15460/aethiopica.18.1.926.

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For more than two centuries St Petersburg, the capital of the former Russian Empire, has been famous for its collections of Ethiopian manuscripts, objects of art and documents concerning Ethiopian history. They are concentrated in three state institutions and in several private collections of African art. This article provides a short history of formation of Ethiopian manuscript collections of Russia and describes the process of their description and study. Some interesting and unpublished items were generally describedand their miniatures published.

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Six, Veronika. "Weitere Aethiopica der Staatsbibliothek zu Berlin, Preußischer Kulturbesitz." Aethiopica 9 (September 24, 2012): 180–89. http://dx.doi.org/10.15460/aethiopica.9.1.247.

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New acquisition of Ethiopian manuscripts in the "Staatsbibliothek zu Berlin, Preußischer Kulturbesitz": each manuscript with a with short description as well as a description of the picture story, which was enclosed.

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Burtea, Bogdan. "Traditional Medicine and Magic According to Some Ethiopian Manuscripts from European Collections." Aethiopica 18 (July 7, 2016): 87–100. http://dx.doi.org/10.15460/aethiopica.18.1.924.

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The present paper is dealing exclusively with medico-magical texts and traditions from a Christian Ethiopian environment. The handbooks and collections of various traditional healers in Ethiopia have played a significant role in the chain of transmission of medical and magical knowledge. This paper will focus on the structure and composition strategy exemplified by four Ethiopian manuscripts (MS Or. 11390 from the British Library, MS Éthiopien 402, 402 and 648 from the Bibliothèque nationale Paris). The analysis shows how the specialist knowledge was transmitted, preserved and reused. Moreover, it sheds some light on the protagonists of this transfer.

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Kawo, Hassen Muhammad. "Islamic Manuscript Collections in Ethiopia." Islamic Africa 6, no. 1-2 (July 6, 2015): 192–200. http://dx.doi.org/10.1163/21540993-00602012.

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Ethiopian Muslims introduced literary culture and manuscript collection in the mosques after the introduction of Islam in the seventh century. Books stored and preserved in a bookshelves known as taqet (Arabic, tāqat, shelf). This clearly shows African endogenous culture of preserving textual material that before the introduction of European models for archives and museums. This article demonstrates the collection of Islamic manuscripts in Ethiopian state archives and private collections and illustrates their challenges with recommendation to rescue the collections.

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Six, Veronika. "Die Neuerwerbungen äthiopischer Handschriften der Völkerkundlichen Sammlungen der Stadt Mannheim im Reiss-Museum." Aethiopica 3 (September 2, 2013): 153–59. http://dx.doi.org/10.15460/aethiopica.3.1.576.

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Description of five Ethiopic manuscripts which were given to the Reiss-Museum in Mannheim, Germany, after the publication of vol. XX 6 in the year 1994 and vol. XX 3 in 1999 of the Ethiopian series of VOHD (= Verzeichnis der orientalischen Handschriften in Deutschland) compiled by the same authoress.

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Tönnies, Bernhard. "Verlust und Wiederauffindung äthiopischer Handschriften aus der Sammlung Rüppell." Aethiopica 15 (December 4, 2013): 228–32. http://dx.doi.org/10.15460/aethiopica.15.1.669.

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This article deals with the loss of Ethiopian manuscripts in possession of the Universitätsbibliothek Frankfurt am Main (Sammlung Rüppell) during World War II and the rediscovery of two of these manuscripts in 2010.

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Team, Editorial. "Notice-Board." Aethiopica 1 (September 13, 2013): 288. http://dx.doi.org/10.15460/aethiopica.1.1.648.

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Windmuller-Luna, Kristen. "Guerra com a lingoa." Journal of Jesuit Studies 2, no. 2 (April 9, 2015): 223–47. http://dx.doi.org/10.1163/22141332-00202004.

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This article examines the book culture of the Jesuit mission to Ethiopia (1557–1632). Combining archival and field research, it considers the composition of the mission’s now-lost libraries, the use of books as tools of conversion, book production, and missionary engagement with Ethiopian Orthodox book culture. Furthermore, it illuminates the Jesuit reliance upon Ethiopian collaborators both to understand Orthodox texts and to produce Catholic manuscripts in the absence of a printing press. Using the personal libraries of Pedro Páez, S.J. and Afonso Mendes, S.J. as case studies, it posits that the gradual acceleration of acts performed by Jesuits upon Orthodox books—including collecting, translating, editing, and destroying—paralleled the rising aggression and cultural intolerance of the mission. Ultimately, this resulted in the expulsion and murder of the Jesuits, and the destruction of their libraries in a series of state-sanctioned book burnings that permitted a revival of Ethiopian Orthodoxy.

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Shelemay, Kay Kaufman, Peter Jeffery, and Ingrid Monson. "Oral and written transmission in Ethiopian Christian chant." Early Music History 12 (January 1993): 55–117. http://dx.doi.org/10.1017/s0261127900000140.

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Of all the musical traditions in the world among which fruitful comparisons with medieval European chant might be made, the chant tradition of the Ethiopian Orthodox Church promises to be especially informative. In Ethiopia one can actually witness many of the same processes of oral and written transmission as were or may have been active in medieval Europe. Music and literacy are taught in a single curriculum in ecclesiastical schools. Future singers begin to acquire the repertory by memorising chants that serve both as models for whole melodies and as the sources of the melodic phrases linked to individual notational signs. At a later stage of training each one copies out a complete notated manuscript on parchment using medieval scribal techniques. But these manuscripts are used primarily for study purposes; during liturgical celebrations the chants are performed from memory without books, as seems originally to have been the case also with Gregorian and Byzantine chant. Finally, singers learn to improvise sung liturgical poetry according to a structured system of rules. If one desired to imitate the example of Parry and Lord, who investigated the modern South Slavic epic for possible clues to Homeric poetry, it would be difficult to find a modern culture more similar to the one that spawned Gregorian chant.

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Fani, Sara. "Scribal Practices in Arabic Manuscripts from Ethiopia: The ʿAjamization of Scribal Practices in Fuṣḥā and ʿAjamī Manuscripts from Harar." Islamic Africa 8, no. 1-2 (October 17, 2017): 144–70. http://dx.doi.org/10.1163/21540993-00801002.

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This paper focuses on Arabic scribal practices in a corpus of Ethiopian Islamic manuscripts from the region of Harar ascribed to the period from the eighteenth to the early nineteenth century. Two different aspects will be considered, namely the characteristic realization of specific graphemes and the methods for the justification of the text. The observations take into account the perceived sacred dimension of the texts, from copies of the Qurʾān to ʿAjamī works, and the different level of standardization of their written manifestations. This approach is intended to highlight the results of the cultural interplay between the scribal models acquired and their local reinterpretation in order to identify reference models and determine the criteria at the base of the processes of ʿAjamization of these scribal practices. I hope that the characteristics described in this article will represent the starting point for comparative studies of scribal practices between different Ethiopian regions and with other regions of the Islamic world.

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Uhlig, Siegbert. "Dǝrsan des Yaʿqob von Sǝrug für den vierten Sonntag im Monat Taḫśaś." Aethiopica 2 (August 6, 2013): 7–52. http://dx.doi.org/10.15460/aethiopica.2.1.532.

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Yaʿqob of Sǝrug, one of the most important Syrian church writers of the 6th century, wrote more than 750 metrical works. Many of them are translated into Arabic, and this version was the Vorlage for the Ethiopian translator. About 20 of Yaʿqob’s homilies are representes in the the Ethiopic tradition, and most of them deal with christological-mariological themes. The Dǝrsan for the fourth Sunday of Taḫśaś is edited and translatedd on the basis of six Gǝʿǝz manuscripts. The contents concern the annunciation of the incarnation to the Virgin Mary.

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Quirin, James. "Oral Traditions as Historical Sources in Ethiopia: The Case of the Beta Israel (Falasha)." History in Africa 20 (1993): 297–312. http://dx.doi.org/10.2307/3171976.

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It is axiomatic that historians should use all available sources. African historiography has been on the cutting edge of methodological innovation for the last three decades, utilizing written sources, oral traditions, archeology, linguistics, ethnography, musicology, botany, and other techniques to bring respect and maturity to the field.But the use of such a diverse methodology has brought controversy as well, particularly regarding oral traditions. Substantial criticisms have been raised concerning the problems of chronology and limited time depth, variations in different versions of the same events, and the problem of feedback between oral and written sources. A “structuralist” critique deriving from Claude Levi-Strauss's study of Amerindian mythology has provided a useful corrective to an overly-literal acceptance of oral traditions, but often went too far in throwing out the historical baby with the mythological bathwater, leading some historians to reject totally the use of oral data. A more balanced view has shown that a modified structural approach can be a useful tool in historical analysis. In Ethiopian historiography some preliminary speculations were made along structuralist lines,5 although in another sense such an approach was always implicit since the analysis of Ethiopie written hagiographies and royal chronicles required an awareness of the mythological or folk elements they contain.Two more difficult problems to overcome have been the Ethiopie written documents' centrist and elitist focus on the royal monarchy and Orthodox church. The old Western view that “history” required the existence of written documents and a state led to the paradigm of Ethiopia as an “outpost of Semitic civilization” and its historical and historiographical separation from the rest of Africa. The comparatively plentiful corpus of written documentation for Ethiopian history allowed such an approach, and the thousands of manuscripts made available to scholars on microfilm in the last fifteen years have demonstrated the wealth still to be found in written sources. However, such sources, although a starting point for research on Ethiopian history, no longer seem adequate in themselves because they focus primarily on political-military and religious events concerning the monarchy and church.

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Brandt, Peter. "Geflecht aus 81 Büchern - Zur variantenreichen Gestalt des äthiopischen Bibelkanons." Aethiopica 3 (September 2, 2013): 79–115. http://dx.doi.org/10.15460/aethiopica.3.1.572.

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The canon lists in Sēnodos und Fetḥa nagaśt do not represent the original arrangement of biblical books, since they go back to coptic traditions. Most of the biblical manuscripts are younger than the lists (c. 14 to c. 20), and their order of books is very disparat. Although the original arrangement cannot be identified from them, they reveal aspects of arrangement, which generate a specific ethiopian shape of the bible. Books or groups of books are bound together in different ways. In the OT there are eight books of the Law instead of five, and the rest remains in great variance. In the NT the internal order of the groups is stable, but the arrangement of the groups varies. Looking at this variability from a perspective of reception, the manuscripts are important, for they show what the believing community actually had before it. The ethiopian biblical canon seems to be construed as a net of various innerbiblical dialogues.

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Six, Veronika. "Neuzugang von äthiopischen Handschriften an die Staatsbibliothek zu Berlin, Preußischer Kulturbesitz." Aethiopica 10 (June 18, 2012): 177–83. http://dx.doi.org/10.15460/aethiopica.10.1.199.

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As already practiced before Aethiopica has become the medium for the description of newly acquired Ethiopian manuscripts. The Oriental section of the Berlin State Library has received two MSS: one containing praises for the Virgin and the other one, a Mäzmurä Dawit, decorated with several miniatures.

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Lourié, Basil. "THE THIRD LEVEL OF ETHIOPIAN COMMENTARIES ON THE APOCALYPSE: ILLUMINATED MANUSCRIPTS." Scrinium 4, no. 1 (March 30, 2008): 442–45. http://dx.doi.org/10.1163/18177565-90000199.

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Dombrowski, Franz Amadeus, and Getatchew Haile. "A Catalogue of Ethiopian Manuscripts Microfilmed for the Ethiopian Manuscript Microfilm Library, Addis Ababa and for the Hill Monastic Manuscript Library, Collegeville, Vol. 10: Project Numbers 4001-5000." Journal of the American Oriental Society 115, no. 3 (July 1995): 554. http://dx.doi.org/10.2307/606282.

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Rouaud, Alain. "A Short Note about some Useful Documents for Diachronical Studies of Non-Semitic Ethiopian Languages." Aethiopica 12 (April 7, 2012): 164–71. http://dx.doi.org/10.15460/aethiopica.12.1.100.

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The collection of manuscripts preserved in the Oriental Manuscripts Department of the French Bibliothèque nationale contains documents about some thirty non-semitic languages spoken in Ethiopia which belong mainly to the d’Abbadie collection. Their exceptional age (they date back to the mid-19th century) gives them an incomparable historical value. I try in this short note to assess the use which has already been made of these documents by éthiopisants and to draw up the list of those which have not yet been used.

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Lusini, Gianfrancesco. "Gli Atti apocrifi di Marco." Aethiopica 12 (April 7, 2012): 7–47. http://dx.doi.org/10.15460/aethiopica.12.1.92.

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The apocryphal Acts of Mark (Gädlä Marqos) were translated from Greek in Ethiopic in the last years of the reign of ʿEzana, between 360 and 370. They are transmitted only by two manuscripts: EMML 1763, ff. 224–227 (=A), dated 1336/37 or 1339/40 and pub-lished by Getatchew Haile, “A new Ethiopic version of the Acts of St. Mark (EMML 1763, ff. 224r–227r)”, Analecta Bollandiana, 99, 1981, pp. 117–134; and Pistoia, Biblioteca Forteguerriana, ms. Martini etiop. n. 5 (= Zanutto n. 2), ff. 82–89 (= B), 18th–19th cent., recently discovered (G.L., “I codici etiopici del Fondo Martini nella Biblioteca Forte-guerriana di Pistoia”, Aethiopica, V, 2002, pp. 156–176, pp. 171–175). A new critical edition of the text of Gädlä Marqos is given here, together with a study of the Christian Ethiopian literature of the Axumite age.

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Hernández, Adday. "The ʿAjamization of Islam in Ethiopia through Esoteric Textual Manifestations in Two Collections of Ethiopian Arabic Manuscripts." Islamic Africa 8, no. 1-2 (October 17, 2017): 171–92. http://dx.doi.org/10.1163/21540993-00801004.

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While the word ʿAjamī traditionally refers to texts in many languages written with the modified Arabic script, the meaning has been expanded in the concept of ʿAjamization used in this volume. ʿAjamization is construed in this article, as it is operationalized in the volume, to refer to the various tangible and subtle enrichments of Islam, its culture, and its written and artistic traditions in Africa. 1 In this sense, it is not only the modification (enrichment) of the Arabic script that defines ʿAjamization, but also other features such as the content and the aesthetics of the texts. This paper focuses on the cultural dimension of ʿAjamization in two collections of Ethiopian Islamic texts written in Arabic. 2 These texts encompass magic-related materials, including theurgic texts and invocations to jinn. 3 I will examine these texts to ascertain whether they reflect a local cosmology, even if they are not written in ʿAjamī but in Arabic. 4

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Lusini, Gianfrancesco. "I Codici Etiopici del Fondo Martini nella Biblioteca Forteguerriana di Pistoia." Aethiopica 5 (May 8, 2013): 156–76. http://dx.doi.org/10.15460/aethiopica.5.1.452.

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In the Biblioteca Forteguerriana of Pistoia (Italy), a small collection of Ethiopian manuscripts is kept, entrusted to the Library by the heirs of Ferdinando Martini (1841-1928), “governatore civile” of the Colonia Eritrea from 1897 to 1907. These five manuscripts are catalogued here. Of great philological and artistic relevance is the illustrated Octateuch dated 1438 (Ms. Martini etiop. n. 2 = Zanutto n. 5), probably written in Tigrāy, namely in the monastery of Dabra Seqwert, district of Saḥart. In the XIXth-cent. chronological codex Martini etiop. n. 1 (= Zanutto n. 1), the materials transmitted by the traditional Liber Axumae are considerably enlarged and updated. The homiletic volume Martini etiop. n. 5 (= Zanutto n. 2), previously owned by Eǧǧegāyyahu, the mother of Menilek II (1844–1913), Emperor from 1889 to 1913, dates back to the XIXth cent. and contains various texts, still unpublished. The collection includes also an XVIIIth-cent. Hāymānota ’abaw (Ms. Martini etiop. n. 4 = Zanutto n. 4), closing with the apocryphal Book of the Letter, and a XVII–XVIIIth-cent. History of the Galla (Ms. Martini etiop. n. 3 = Zanutto n. 3), possibly the oldest manuscript of one of the first works of Amharic literature.

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Ambelu, Ayele Addis. "African Form of Indigenous Mass Communication in the Case of Ethiopia." ATHENS JOURNAL OF MASS MEDIA AND COMMUNICATIONS 7, no. 3 (March 17, 2021): 183–204. http://dx.doi.org/10.30958/ajmmc.7-3-3.

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The purpose of this article is to explore African form of indigenous mass communication with emphasis on Ethiopian indigenous form mass communication institutions, tools, manuscripts, and regulatory bodies. The method employed for this study is qualitative. First hand documents, tools and observation were considered as sources of primary data. Furthermore, pertinent literature was reviewed. The data was analyzed qualitatively where description of the responses on the bases of themes was given emphasis. The finding of this study argued that drum beating, horn blowing and town crying are a form of mass communications in the ancient time. In ancient time news in Africa was first made public from the tower in the center, squares of the city, palace main stairs, market and church. Town Criers, Azmari and shepherds were the journalists and the essential news presenters in ancient times. In the same manner, Afe Negus (mouth of the King) and Tsehafe Tezaze (Minister of Pen) were originally indigenous information regulatory bodies of the empire regime. This research discovered the oldest African newspaper in Ethiopia, a news sheet entitled Zenamewale (Daily News) and the first written newspaper and inscriptions of king Ezana are the first types of African form of news, which dates back to 320 A.D. Zena mewale is believed to be the first handmade press so far known in Africa for 700 years. This confirmed that Ethiopia has 3,000 years of indigenous forms of oral mass communication and handmade press history in Africa. Keywords: indigenous mass communication institutions, tools of traditional mass communication, manuscripts, regulatory bodies, Ethiopia

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Berhanu, Abera Kibret. "Why are manuscripts unacceptable for publication? An analysis of Ethiopian Journal of Education (EJE) rejections." Educational Research and Reviews 12, no. 2 (January 23, 2017): 83–93. http://dx.doi.org/10.5897/err2013.1620.

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Zarzeczny, Rafał. "Euzebiusz z Heraklei i jego "Homilia efeska" (CPG 6143) z etiopskiej antologii patrystycznej Qerellos." Vox Patrum 57 (June 15, 2012): 807–19. http://dx.doi.org/10.31743/vp.4175.

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Classical oriental literatures, especially in Syriac, Arabic and Coptic languages, constitute extraordinary treasury for patristic studies. Apart from the texts written originally in their ecclesiastical ambient, the oriental ancient manuscripts include many documents completely disappeared or preserved in their Greek and Latin originals in defective form only. The same refers to the Ethiopian Christian literature. In this context so-called Qerəllos anthology occupies a particular place as one of the most important patristic writings. It contains Christological treaties and homilies by Cyril of Alexandria and other documents, essentially of the anti-nestorian and monophysite character, in the context of the Council of Ephesus (431). The core of the anthology was compiled in Alexandria and translated into Ge’ez language directly from Greek during the Aksumite period (V-VII century). Ethiopic homily by Eusebius of Heraclea (CPG 6143) is unique preserved version of this document, and also unique noted text of the bishop from V century. Besides the introduction to the Early Christian patristic literature and especially to the Qerəllos anthology, this paper offers a Polish translation of the Eusebius’s Homily with relative commentary.

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Russell, James R. "The Armenian Magical Scroll and Outsider Art." Iran and the Caucasus 15, no. 1-2 (2011): 5–47. http://dx.doi.org/10.1163/157338411x12870596615313.

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AbstractUnordained clergy make Armenian prayer scrolls, which go back to the amulets against the Child-stealing Witch. They are analogous to the MSS of Ethiopian Christians, made often by charismatic and socially marginal figures. This art found a niche in East Christian society; but none was provided for the appropriately named "outsider" art and the art of the insane in the West, which often expresses religious visions and sentiments that the artistic and mental health establishments—rather than an ecclesiastical order this time!—have forced to the margin of society or beyond it. Despite the early efforts of Frederic Macler, though Armenian magical and talismanic texts have been edited and published there has been little study of the art as such of the manuscripts that contain them. Perhaps because of their greater flamboyance and their situation partially in an African context, it is the analogous material of the Ethiopian Christian tradition that has received art historical attention. And modern avowedly religious art of almost any kind in the West became so generally marginalised in criticism that much of it, including the art of people labelled insane, has come to be studied, if at all, under the rubric of art brut or outsider art. Since the makers of folk-religious-magical art in Armenia (the tirac'u) and in Ethiopia (the debtera) are sometimes marginal figures like outsider artists, I have attempted in this essay to initiate an approach to Armenian magical and talismanic art that employs the comparative method and takes advantage of the insights of studies of outsider art, the art of the psychologically abnormal, and the art of self-taught religious visionaries.

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Uiaendorff, Edward. "Getatchew Haile: A catalogue of Ethiopian manuscripts microfilmed for the Ethiopian Manuscript Microfilm Library, Addis Ababa, and for the Hill Monastic Manuscript Library, Collegeville. Vol. x. Project numbers 4001–5000; xi, 511 pp. 4 plates. Collegeville, MN: Hill Monastic Library, 1993. $75." Bulletin of the School of Oriental and African Studies 59, no. 1 (February 1996): 205–6. http://dx.doi.org/10.1017/s0041977x00029268.

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Pankhurst, Richard. "Gatatchew Haile, Catalogue of Ethiopian Manuscripts Microfilmed for the Ethiopian Manuscript Microfilm Library, Addis Ababa, and the Hill Monastic Manuscript Library, Collegeville, vol. 7. Project Numbers 3001–3500. Minnesota: Hill Monastic Manuscript Library, St John's Abbey and University, Collegeville, 1985, 405 pp., 0 940250 55 1." Africa 56, no. 2 (April 1986): 257–58. http://dx.doi.org/10.2307/1160653.

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Knibb, M. "GETATCHEW HAILE, MELAKU TEREFE, ROGER M. RUNDELL, DANIEL ALEMU and STEVE DELAMARTER, Catalogue of the Ethiopic Manuscript Imaging Project: Volume 1, Codices 1-105, Magic Scrolls 1-134. (Ethiopic Manuscripts, Texts, and Studies Series 1). STEVE DELAMARTER and MELAKU TEREFE, Ethiopian Scribal Practice 1: Plates for the Catalogue of the Ethiopic Manuscript Imaging Project (Ethiopic Manuscripts, Texts, and Studies Series 2)." Journal of Semitic Studies 57, no. 1 (March 20, 2012): 185–86. http://dx.doi.org/10.1093/jss/fgr047.

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Yesufe, Endris Mohammed. "The Ramsa of šayḫ Aḥmad Ādam, al-Danī al-Awwal (d. 1903)." Aethiopica 19 (October 2, 2017): 102–12. http://dx.doi.org/10.15460/aethiopica.19.1.1130.

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The Muslim scholars of Wällo are known for composing panegyrics that are usually chanted on special occasions or gatherings like ḥaḍra and Mawlid (festival to solemnize the birthday of the Prophet). The Ramsa is a very famous collection of poems made up of three Arabic litanies: the first two of them were composed by šayḫ Aḥmad Ādam (d. 1903) the founder of Dana, centre of Islamic learning and mysticism located in Yäǧǧu province, northeastern Wällo. The third one is by šayḫ Ibrāhīm Č̣ale (d. 1958). This paper is a preliminary attempt to introduce the first of the three invocational poems composing the Ramsa to the academic world, to give a first impression of the level of Arabic proficiency of local Ethiopian scholars and to discuss the message the text contains as part of a spiritual culture practiced and cherished for at least a century by both the Muslim intelligentsia and the laity. Some codicological information about one of the manuscripts which preserve these texts is also given.

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Pankhurst, Richard. "A catalogue of Ethiopian manuscripts microfilmed for the Ethiopian Manuscript Microfilm Library, Addis Ababa, and for the Hill Monastic Manuscript Library, Collegeville. Vol X. Project numbers 4001—5000. By Getatchew Haile. pp. xi, 511, 5 bl. and white illus. Collegeville, Minnesota, Hill Monastic Manuscript Library, St John's University, 1993. US $75.00." Journal of the Royal Asiatic Society 5, no. 2 (July 1995): 260–61. http://dx.doi.org/10.1017/s135618630001539x.

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Bausi, Alessandro. "Tradizione e prassi editoriale dei testi etiopici: un breve sguardo d’insieme." AION (filol.) Annali dell’Università degli Studi di Napoli “L’Orientale” 42, no. 1 (November 12, 2020): 184–207. http://dx.doi.org/10.1163/17246172-40010036.

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Abstract The tradition of Ethiopic texts, although characterized by a particular temporal articulation of its own that distinguishes texts from Antiquity and Late Antiquity and texts of the medieval age, has been and is the object of study of a philology that shares the history and paradigms of the other philologies of the Christian East; like these, throughout the course of the twentieth century and almost without exception, the criterion unwittingly selected and adopted as the norm of the ‘base manuscript’ dominated. Unlike the other philologies, however, in the last two decades of the twentieth century, the Italian school of Ethiopian studies renewed by Paolo Marrassini and eventually appreciated also in Europe and in Ethiopia, has largely applied the Neo-Lachmannian reconstructive stemmatic method to Ethiopic texts. Even in the absence of universal consensus, this method is still the only one that has prompted a theoretical-methodological reflection on the phenomenology of Ethiopic texts.

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Pankhurst, Richard. "A catalogue of Ethiopian manuscripts microfilmed for the Ethiopian Manuscript Microfilm Library, Addis Ababa, and for the Hill Monastic Manuscript library, Collegeville. Vol. IX: project numbers 3501–4000. By Getatchew Haile. pp. xi, 398, 4 pl. Collegeville, Minnesota, Hill Monstic Library of St. John's Abbet and University, 1987. U.S.$50.00." Journal of the Royal Asiatic Society 2, no. 2 (July 1992): 252–53. http://dx.doi.org/10.1017/s1356186300002431.

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Gusarova, Ekaterina V. "Joasaph II in an Unpublished List of the Metropolitans of the Ethiopian Church." Scrinium 12, no. 1 (November 17, 2016): 25–34. http://dx.doi.org/10.1163/18177565-00121p05.

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This article introduces new information regarding the Metropolitan Joasaph II (III) (the years of his tenure were 1770–1803). Josaph II (III), the Coptic clergyman, was the head of the Ethiopian Church for 33 years. His service coincided with the initial stage of one of the most complicated period in the history of the Ethiopian Church. This period was marked by the almost complete collapse of the Christian kingdom on the Horn of Africa. The main source comprising these data is the hitherto unknown list of the Metropolitans of Ethiopia, which contains the unique data about Joasaph II. It was discovered in an unpublished manuscript of the monastery Däbrä Damo in the province of Tǝgray in northern Ethiopia and analyzed by the present author. The result of this analysis is obvious: a modern reader receives a trustworthy portrait of this ambitious person who, in spite of his efforts was not able to terminate the long-standing schism in the Ethiopian Church. His efforts, however, left fond memories of himself among his flock.

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Six, Veronika. "Ethiopian Manuscript." Aethiopica 5 (May 9, 2013): 304. http://dx.doi.org/10.15460/aethiopica.5.1.484.

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El-Antony, Fr Maximous, Jesper Blid, and Aaron Michael Butts. "An Early Ethiopic Manuscript Fragment (Twelfth–Thirteenth Century) from the Monastery of St Antony (Egypt)." Aethiopica 19 (October 2, 2017): 27–51. http://dx.doi.org/10.15460/aethiopica.19.1.969.

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This article presents a single fragmentary folio that was recently uncovered in excavations at the Monastery of St Antony (Egypt). This folio was discovered in a secondary deposit below the foundations of a church which was in all likelihood constructed in the 1230s. A radiocarbon dating of the folio has returned a date of 1160–1265. Together, these two data make this fragmentary folio the earliest securely datable specimen of an Ethiopic manuscript. This find, thus, provides a new foundation for the analysis of the paleography of the earliest Ethiopic manuscripts, including the gospel manuscripts from Ǝnda Abba Gärima, which contain paleographic features that seem to predate this fragmentary folio. In addition, this find has implications for the regnant periodization of Ethiopic literature and more specifically the history of Ethiopic monastic literature, especially the Zena Abäw. Finally, this folio is among the earliest surviving Aethiopica for the entirety of Egypt and thus provides new information on the relationship between Ethiopic and Coptic Christianity.

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Crummey, Donald. "Society, State and Nationality in the Recent Historiography of Ethiopia." Journal of African History 31, no. 1 (March 1990): 103–19. http://dx.doi.org/10.1017/s0021853700024804.

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Events since 1974 have challenged fundamental assumptions about Ethiopian history, calling in question the country's borders and internal coherence, the nature of its social order, the centrality of its monarchy and Zionist ideology to the maintenance of the polity, and the viability of the peasant way of life. In so doing they challenge a young, but vigorous, historiography, one founded in the 1960s with the creation of a History Department at what is now Addis Ababa University and of an international coterie of scholars. Its early stages were marked by archivally-based studies of Ethiopia‘s international emergence in the nineteenth and early twentieth centuries and of trade and politics. Its later stages were marked by a steady growth in the number of contributors and in the emergence of major new themes many of which depend on the use of indigenous sources, both oral and written. Class and class relations; economy, state, and society; the Kushitic- and Omotic-speaking peoples; the use of social anthropology—such are the concerns of contemporary historians of Ethiopia. These concerns inform new work on agrarian issues and on the roots of famine, on urbanization, on the nature of the twentieth-century state, on the revolution itself and on the roots of resistance and social unrest, and on ethnicity. Meanwhile, more traditional work continues to glean insights from the manuscript tradition and to bring to light major new texts both Ethiopian and foreign. The article surveys this material and concludes by noting the persistence of certain limitations—the lack of work on women or on pastoralism, the scarcity of it on Islam, the heavy emphasis on that part of the country lying west of the Rift Valley, and the absence of an integrating synthesis—and the prospective integration of work on Ethiopia into the mainstream of African historiography.

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Irvine, A. K. "Getachew Haile and William F. Macomber A catalogue of Ethiopain manuscripts microfilmed for the Ethiopian Manuscript Microfilm Library, Addis Ababa, and for the hill Monastic Manuscript Library, Collegeville.Vol.7: Project nos.2501–3000. vii Project nos. 3001–3500. viii 414.; xi 405. Collegeville, Minn.: Hill Monastic Manuscript Library, St. John's Abbey and University, 1983, 1985. $40, $45." Bulletin of the School of Oriental and African Studies 50, no. 1 (February 1987): 144. http://dx.doi.org/10.1017/s0041977x0005343x.

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Tefera, Amsalu. "Colophonic Reflections on Dǝrsanä Ṣǝyon and Kǝbrä Nägäśt." Aethiopica 17 (December 19, 2014): 78–89. http://dx.doi.org/10.15460/aethiopica.17.1.858.

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This article briefly describes and discusses three Ethiopic manuscripts jointly containing Dǝrsanä Ṣǝyon ‘homily on [the glory of] Zion’ followed by Kǝbrä Nägäśt ‘Dignity of Kings’ as a single literary unit. It also lists the incipit and desinit of each manuscript with their peculiar features. Finally, an edition and translation of their lengthy colophon is presented.

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Boccaccini, Gabriele. "James Bruce's ‘Fourth’ Manuscript: Solving the Mystery of the Provenance of the Roman Enoch Manuscript (Vat. et. 71)." Journal for the Study of the Pseudepigrapha 27, no. 4 (June 2018): 237–63. http://dx.doi.org/10.1177/0951820718786199.

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For four centuries the book of Enoch was lost to Western Christianity and Judaism. That was until 1773, when Scottish explorer James Bruce brought back from Ethiopia ‘three’ copies of it to France and England. Yet, by the end of the eighteenth century there was another copy of the book of Enoch in Rome, in the library of Cardinal Leonardo Antonelli. This was an Ethiopic manuscript that, around 1825, would be acquired by Angelo Mai for the Vatican Library, where it is currently preserved (Vat. et. 71). The provenance of the manuscript has remained until now unknown. Through the recovery of eighteenth-century neglected letters and documents, this article uncovers a forgotten chapter in James Bruce's biography, his adventurous journey to Rome immediately after his return from Ethiopia, his meeting with Pope Clement XIV, and the ‘fourth’ Enoch manuscript he donated to the Antonelli Library. Personal and political reasons led Bruce to suppress the memory of his precious gift.

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Appleyard, David L. "Getatchew Haile et al., Catalogue of the Ethiopic Manuscript Imaging Project, 1: Codices 1–105, Magic Scrolls 1–134. (Ethiopic Manuscripts, Texts, and Studies, 1.) Eugene, Oreg.: Wipf and Stock, 2009. Paper. Pp. l, 446; many black-and-white figures. $65.Steve Delamarter and Melaku Terefe, Ethiopian Scribal Practice, 1: Plates for the Catalogue of the Ethiopic Manuscript Imaging Project. Companion to EMIP Catalogue 1. (Ethiopic Manuscripts, Texts, and Studies, 2.) Eugene, Oreg.: Wipf and Stock, 2009. Paper. Pp. xvi, 194; 116 color plates. $67." Speculum 85, no. 4 (October 2010): 968–70. http://dx.doi.org/10.1017/s0038713410003349.

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Hummel, Susanne. "The Disputed Life of the Saintly Ethiopian Kings ʾAbrǝhā and ʾAṣbǝḥa." Scrinium 12, no. 1 (November 17, 2016): 35–72. http://dx.doi.org/10.1163/18177565-00121p06.

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The discovery of an Amharic document written by a church scholar from the monastery of Dimā Giyorgis in Eastern Goǧǧām (Ethiopia) throws fresh light on the circumstances and disputes behind the composition of the Life of the Ethiopian twin brother kings ʾAbrǝhā and ʾAṣbǝḥa, as well as on the Dǝrsāna ʿUrāʾel (‘Homily of Uriel’). The legendary characters of the Life and the events it narrates, along with its manuscript tradition, are analysed in detail. The Amharic ‘Dimā Document’ together with a royal letter concerning the Dǝrsāna ʿUrāʾel is edited with an annotated English translation.

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Willianms, Ellery. "Reviewer Acknowledgements." Business and Management Studies 6, no. 3 (September 26, 2020): 77. http://dx.doi.org/10.11114/bms.v6i3.5029.

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Business and Management Studies (BMS) would like to acknowledge the following reviewers for their assistance with peer review of manuscripts for this issue. Many authors, regardless of whether BMS publishes their work, appreciate the helpful feedback provided by the reviewers. Their comments and suggestions were of great help to the authors in improving the quality of their papers. Each of the reviewers listed below returned at least one review for this issue.Reviewers for Volume 6, Number 3Andrzej Niemiec, Poznań University of Economics and Business, PolandAnnu Tomar, Indian Institute of Management, IndiaAshford Chea, Benedict College, USADalia Susniene, Kaunas University of Technology, LithuaniaDereje Teklemariam Gebremeskel, Ethiopian Civil Service University, EthiopiaFuLi Zhou, Zhengzhou University of Light Industry, ChinaIulia Cristina Muresan, University of Agricultural Sciences and Veterinary Medicine Cluj-Napoca, RomaniaJason Caudill, King University, USAJayalakshmy Ramachandran, Multimedia University, MalaysiaJulia Stefanova, Bulgarian Academy of Sciences, BulgariaLucie Andreisová, University of Economics in Prague, CzechM Fernando, European Campus of Graduate and Professional , Sri LankaMarica Ion Dumitrasco, Academy of Sciences of Moldova, MoldovaMichael Okoche, University of South Africa, UgandaMike Rayner, University of Portsmouth, UKMythili Kolluru, College of Banking and Financial Studies, OmanRashedul Hasan, International Islamic University Malaysia, MalaysiaSandeep Kumar, Tecnia Institute of Advanced Studies, Affiliated to GGSIP University Delgi, IndiaTetiana Paientko, Kyiv National Economic Univercity, UkraineYang Zhao, Sanofi Genzyme, USAZeki Atıl Bulut, Dokuz Eylul University, TurkeyZoran Mastilo, University of East Sarajevo, Bosnia and Herzegovina Ellery WillianmsEditorial AssistantOn behalf of,The Editorial Board of Business and Management StudiesRedfame Publishing9450 SW Gemini Dr. #99416Beaverton, OR 97008, USAURL: http://bms.redfame.com

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Ancel, Stéphane, and Denis Nosnitsin. "On the History of the Library of Mäqdäla: New Findings." Aethiopica 17 (December 19, 2014): 90–95. http://dx.doi.org/10.15460/aethiopica.17.1.859.

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It has been known that only a part of the parchment manuscripts of Mäqdäla library seized by British expeditionary force in 1868 entered European collections. Many of those manuscripts stayed in Ethiopia but not much was known about them. New information on these manuscripts has been recently gathered by the team of the project “Ethio-SPaRe: Cultural Heritage of Christian Ethiopia – Salvation, Preservation and Research”. Among manuscripts registered in monasteries and churches of East Tǝgray, some could have been identified as manuscripts previously coming from Mäqdäla library. The article presents these manuscripts and some of their features.

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Nosnitsin, Denis, and Ira Rabin. "A Fragment of an Ancient Hymnody Manuscript from Mǝʾǝsar Gwǝḥila (Tǝgray, Ethiopia)." Aethiopica 17 (December 19, 2014): 65–77. http://dx.doi.org/10.15460/aethiopica.17.1.890.

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The article presents a multidisciplinary analysis of an old fragment of a hymnody manuscript recently recorded in one of the ecclesiastic libraries of East Tǝgray. The handwriting on the fragment demonstrates pre-14th century palaeographic features. A peculiarity of the text is represented by the so-called “odd vocalization”, with many words vocalized in a way different from the standard Gǝʿǝz. The content of the fragment is a sequence of antiphons, some having been identified. A non-destructive material analysis, aimed at identifying the chemical components of the inks, revealed that the black ink used in the fragment is dissimilar from the common carbon inks attested in more recent manuscripts of the same ecclesiastic library. It does contain a high quantity of iron and a few other metals; however, it cannot be plainly identified as iron-gall-inks.

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Demisie, Dechasa Abebe. "Amharic Oral Poems and Songs as Sources for Reconstructing a History of Shewa, Ethiopia (1703â€“1889)." Oral History Journal of South Africa 4, no. 2 (April 5, 2018): 57–78. http://dx.doi.org/10.25159/2309-5792/2519.

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The church and state institutions in the history of Ethiopia were considered literate. However, the majority of Ethiopians in general and Shewans in particular were non-literate. Moreover, peoples who were in the service of both the church and the state had no interest to record the day-to-day incidents in written form. These incidents were mainly maintained and transmitted from generation to generation orally by individuals who performed poems and songs. Thus, the main objective of this article is to explain how the daily political and socio-economic experiences of Shewa were preserved orally. It also attempts to analyse to what extent these experiences are reliable sources to reconstruct a history of the region (1703â€“1889). The oral poems and songs were collected from Amharic oral informants, books and manuscripts that were contributed by amateur historians.

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Journal articles on the topic 'Ethiopian Manuscripts'

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