Academic literature on the topic 'Meshalä Maryam (Church : Ethiopia)'

The article summarizes the results of the research at Däbrä Zäyt, one of the historical sites discovered by the team of the project Ethio-SPARE (Hamburg University, Hiob Ludolf Centre for Ethiopian Studies) in Gulo Mäḵäda, East Təgray. It presents different types of historical evidence (old church building of the site, an inscription, the church library) and focuses on the analysis of the fragments of the so-called “old Golden Gospel” of Däbrä Zäyt, written presumably by the same scribe as the one of the well-known ms. Vat. Aeth. 25.

The five churches of Yǝmrǝḥannä Krǝstos, Ǝmäkina Mädḫane ʿAläm, Ǝmäkina Lǝdätä Maryam, Walye Iyäsus and Žämmädu Maryam are all built in caves in the massif of Abunä Yosef, situated in the Lasta region of Wollo. Changes in their architectural forms suggest that they were constructed over a period of several hundred years in the order listed and as such represent a significant chronological model against which many of Ethiopia’s rock-hewn churches may be compared. Until the publication of this paper, it has been universally accepted that the church of Yǝmrǝḥannä Krǝstos was built in the second half of the 12th century under the sponsorship of an eponymous king. Aspects of the church’s architecture, namely the absence of a raised space reserved for the priesthood before the triumphal arch (the bema), of any sign of a chancel barrier around it, of western service rooms, of a vestibule and narthex, and of the presence of a reading platform (representative of the Coptic ambo), of a full-width open western bay (allowing for a ‘return aisle’), and of arches carrying the aisle ceilings, all point to a date of construction around the mid-13th century. In fact, the closest parallels to Yǝmrǝḥannä Krǝstos may be found in Lalibäla’s second group of monolithic churches, Amanuʾel and Libanos. Closely associated also is the church of Gännätä Maryam. A painting of the Maiestas Domini in the south-east side room (pastophorion) of the latter suggests that the room served as an extension of the sanctuary. By the end of the 13th century, as witnessed by Ǝmäkina Mädḫane ʿAläm and the other churches built in caves, the full-width sanctuary becomes a characteristic which endures throughout 14th- and 15th -century Ethiopian church architecture. Yǝmrǝḥannä Krǝstos and Gännätä Maryam stand on the cusp of a major liturgical change which coincides with the transfer of royal power from the Zagwe dynasty to their Solomonic successors, who sought legitimacy by following Coptic practices.

Датировка скальных памятников - один из наиболее сложных и дискуссионных вопросов, возникающих перед исследователями в процессе изучения истории архитектуры Эфиопии. Основываясь на различных концепциях и подходах, ученые расходятся в датировке отдельных памятников более чем на 300 лет. Так, один и тот же памятник может быть воспринят как относящийся ко времени упадка Аксумского царства VIII- IX вв., угасания культуры или же, напротив, укрепления династии Соломонидов XIV-XV вв., времени создания множества новых храмов с богатым декором. Одним из памятников, датировка которого остается спорной, является скальная церковь Медхане Алем в Ади Кешо (Тыграй). Автор статьи, сопоставляя различные факты, прежде всего обращаясь к особенностям резного декора и архитектурного плана церкви, предлагает свое обоснование датировки храма второй половиной XIV - первой половиной XV в. The dating of rock-hewn churches is one of the most complicated and controversial issues facing researchers in the process of studying the history of Ethiopian architecture. Based on various concepts and approaches, scientists differ in the dating of monuments for more than 300 years. Thus, D. R. Buxton dated the rock-hewn church of Madhane Alem in Adi Qasho to the end of the 10-11centuries, D. Phillipson determines the time of its creation to the period up to the 10th century, and M. Gervers and E. Fritsch note that the structure of the maqdas of the church indicates a later date of creation, but do not specify it. The purpose of this article is to determine the dating of the rock-hewn church of Madhane Alem in Adi Qasho. Legendary information reports that the church of Adi Qasho, like some others (Mikael Baraka, Maryam Hibiito) in Tigray, was founded by Abuna Abreham, a saint who lived in 1350-1425. The layout of the church combines the principles of both traditional basilicas with two aisles, which became widespread in Ethiopia during the time of the Aksum kingdom, and some signs of the "open-type" basilicas that appeared in Ethiopia, probably in the period from the 14 century. In accordance with the traditions of the architecture of early Ethiopian basilicas, the church at Adi Qasho has the following features: - the vault of the nave is elevated relative to the aisles (in this case, slightly); - an Aksumite frieze runs along the upper part of the nave (with the exception of the east wall); - the maqdas is separated from the naos by a wall with a triumphal arch resting on pilasters; - the vault and the eastern wall of the maqdas form the apse with semi-dome. However, in the maqdas there are no pastophoria which are characteristic of early Ethiopian basilicas. Gervers and Fritsch draw parallels between the Adi Qasho church and the famous cruciform church of Beta Giyorgis at Lalibela (according to their dating from the 15 century), which also does not have pastophoria in the maqdas area. The church of Adi Qasho has some features of the decoration and the layout in common with the basilicas of "opentype", especially the rock-hewn church of Maryam Dabra Tsion. The U-shaped narthex presumably derives from the churches of the Lasta region: in the churches with an ambulatory (Abba Libanos at Lalibela and Zoz Amba Giyorgis), and the later "open-type" basilicas in Tigray: Yesus Archnao and Maryam Dabra Tsion. The facade solution of a four-pillar portico at the church also finds possible prototypes in the Lasta region in churches with colonnades: Madhane Alem at Lalibela, Gannata Maryam, Kankanet Mikael. Exploring the carved decoration of the Adi Qasho church, one can find a characteristic resemblance to the decoration of the church of Maryam Dabra Tsion (the paintings are stylistically dated to the turn of the 14th-15th centuries), and in particular, to the richly decorated ornamental carving of Abuna Abreham’s cell, which is connected to the church by the ambulatory. The Cupola and walls of this cell have the following decorations: diamond-shaped caissons (in Madhane Alem, they are located in the vault of the central bay in the northern aisle); a cross with four accented squares between its bars (in Madhane Alem - in the vault of the nave); multifaceted cross with ornamental filling; another geometric compositions consisting of squares. Carved crosses in the interior of the church are also stylistically dated to the 14th-15th centuries. Two crosses on high shafts are carved on pilasters in the span of the triumphal arch. Paired crosses are also known in earlier churches, but their location in the maqdas area finds parallels with the church of Maryam Dabra Tsion. Is it possible that the image of paired crosses flanking the triumphal arch may be related to the rejection at the middle of the 14th century of the previously used wooden altar barriers with columns decorated with paired crosses. Shallow triple niches (in the western parts of the southern and northern walls) and six niches in the western wall are carved in the naos of the church. Similar niches with images of saints decorated the walls of the church Maryam Dabra Tsion and of the church Yesus Archnao, probably a little earlier. The upper limit of the dating of the monument can be determined by the presence of abundant traces of soot, which can be evidence of the destructive invasion of Ahmad Gran’s jihadists, which destroyed many churches and church relics in Ethiopia in the thirties of the 16th century; likewise, the style of the corner beams of perspective frames of doorways leading from the narthex to the naos. Their form from the second half of the 15th century changes from cubic to round-headed. These factors make it possible to designate the upper limit of dating to the middle of the 15th century, i.e. approximately until 1450. Probably, the creators of the church tried to unite in the monument both the local traditions of the basilica architecture and the new trends that came from the political center of the country. The features of the layout of the church, particular qualities of its maqdas demonstrate close creation date of the Adi Qasho church and the basilica of Maryam Dabra Tsion. Thus, the most plausible dating is close to the legendary information, namely 1370-1450.

Our current study was conducted in Zijje Maryam Church Forest, Ethiopia, to explore woody species composition, structure, regeneration status, and anthropogenic disturbances inside the sacred groves. The aforementioned information for adequate conservation and management of the church forest is not well documented. Fifteen main quadrats each having an area of 625 m2 (25 m × 25 m) were used for vegetation and disturbance data collection. Determination of the sampled quadrats was based on the principle that minimum quadrats give the smallest possible area in which all species occurring in the church forest are present. All woody species with a diameter at breast height (DBH) ≥ 2.5 cm within the quadrat were identified, counted, and their height and DBH data were recorded. The criterion to start at DBH ≥ 2.5 cm was to exclude seedlings having DBH < 2.5 cm and height ≤0.6 m. Sapling and seedling data were collected using 45 saplings and 45 seedling quadrat that measured 4 m2 and 1 m2, respectively. Vegetation data analysis and ANOVA were used for statistical comparison. A total of 48 woody plant species belonging to 46 genera and 36 families were identified. Fabaceae was the dominant family containing 5 species followed by Rosaceae with 3 species. Total basal area of the church forest was 83.03 m2 ha−1. The density of seedlings, saplings, and matured woody species stem ha−1 were 15555, 3833, and 865, respectively. Talking these densities, the regeneration status of the forest was good. The Shannon diversity and evenness of woody plant species in the forest was high, 3.29 and 0.85, respectively. Juniperus procera 27.67 (9.22%) and Olea europaea were species with the highest IVI. Nearly, 22% of areas of the forest get disturbed and higher anthropogenic disturbances occurred near the edge of the forest. Gathering, clearing, and grazing are the major human disturbances that stakeholders need to tackle for conservation. Zijje Maryam Church Forest has heterogeneous species composition with varied seedlings and saplings. Therefore, local conservation policies recommended not only protect large forests, but also the small and valuable forests service to the needs of local people.

In traditional Ethiopian paintings a shining blue is observed. An analysis of four objects from the Museum Haus Völker und Kulturen in St. Augustin shows that they were painted with laundry blue. This substance is of varying composition, and has contained synthetic ultramarine since 1830. Laundry blue was of daily use and carried by travellers and missionaries. It was widely used by painters because of its shining colour and good technical properties. In this article the most likely paths by which synthetic ultramarine could have reached Ethiopia are described. This can be shown to have taken place several decades before 1900, the date that has been hitherto assumed to mark the introduction of synthetic colours. The German Zander was probably the first painter in Ethiopia to decorate a church (Därasge Maryam) with synthetic ultramarine in 1852.

Скальная церковь Марьям Дебре Цион в районе Геральта региона Тыграй - это просторный светлый храм с высокими сводами, сохранивший красочные росписи двух периодов (последней трети XIV и середины XV в.). Памятник примечателен по ряду признаков. Храм отделен от скального массива с юга, запада и востока широким туннелем обходной галереи. Северный фасад, декорированный имитацией аксумской кладки, является частью скального склона. Этот трехалтарный храм принадлежит к позднесредневековому «открытому типу», где зона макдаса (алтарная часть) не отделена от кеддеста (наоса) стеной. В этой церкви, помимо богатых росписей, выполнен выразительный резной декор - нетипично многочисленные арочные ниши, размещенные в три ряда одна над другой как в зоне макдаса, так и на северной и южной стенах. Подобный декор известен лишь в двух эфиопских храмах. В статье рассматриваются вопросы генезиса плана храма Марьям Дебре Цион, проблема происхождения нетипичного декора интерьера памятника. Другой целью работы является попытка проследить влияние форм этого, во многом «новаторского» для скального зодчества Тыграй храма на ряд других скальных церквей региона. The rock-hewn church of Maryam Debra Tsion is located in the Garalta rocks in the Tigray region (Ethiopia). It is a well-lit church, with high arches, where there are preserved colorful paintings in two cycles (the last third of the XIVand middle of the XV centuries). The monument is remarkable for a number of features. The church is separated from the main-rock by a tunnel of ambulatory from the south, west and east sides. The northern facade, decorated with imitation Aksumite masonry, is part of the scarp of the rock. This three-altar church belongs to the late medieval "open type", where the maqdas (sanctuary) is not separated from the qeddest by a wall. In addition to the rich murals, this church has an expressive carved decoration - numerous arched niches atypically placed in three rows, both in the Maqdas and on the north and south walls. This type of decoration is known only in two Ethiopian churches. The article deals with the genesis of the plan of the church of Maryam Debra Tsion and the problem of the origin of the atypical decoration of the interior of this monument. Another goal of the work is to detect the influence of the forms of this, in many aspects “innovative” church, on a number of other rock-hewn churches of the Tigray region.

Abstract Oral traditions recount a long period of interaction between the Ethiopian royal court and the country’s southwestern peoples. The traditions served as the basis for a late-nineteenth-century account written in Amharic, which we can compare with medieval documents in Ge’ez dating back to the fifteenth/sixteenth centuries. These documents from the Bərbər Maryam church attest the economic and political interests that the Christian kingdom of Ethiopia had in the southwest. They can be used to identify medieval chiefs in this area. Most of the small territories named in the Ge’ez documents can still be identified: Wağ, Qogga, and Wälamo; but a few cannot: Gäda, Kwäm Dahar, Qwaṣä, and Bäräza. The present article shows how written sources are related to oral traditions and can be used to reconstruct local history.

Dawit I has received far less attention than either his grandfather ʿAmdä Ṣǝyon I or his son Zärʾa Yaʿǝqob. This comparatively brief article attempts to partially redress the balance. During the more than three decades during which he reigned, Dawit strengthened the religious and political fabric of Ethiopia. By promoting devotion to both the Cross and the Virgin Mary, he provided the Church with two pan-Christian symbols which transcended local rivalries and regional loyalties. These were, moreover, symbols particularly suited to visual representation and hence comparatively easy to propagate among Ethiopia’s largely illiterate population. He did not, however, neglect the role of religious texts. His reign is remembered both for the important translations initiated, most notably Täʾammǝrä Maryam and for original works composed by his close associate Giyorgis of Sägla. Dawit also made great strides in solidifying Church state relations, particularly through his generous land grants, and although he did not succeed in resolving the Ewosṭatian controversy, in the last decade of his rule, he moved towards a pragmatic accommodation. All this would by itself, qualify Dawit as one of the outstanding leaders in Ethiopian history. His military successes, particularly against the Muslims of Adal, can only further cement his reputation.

Dedicated to the rock-hewn church of John the Baptist (Yoḥannәs Mäțmәq) of Gazen, in Eastern Tәgray, which has received little attention so far, this paper aims to specify its chronology and to shed light on its function. It is a vast three-aisled basilica, covered with ceilings, the naves being separated by pillars supporting an architrave. The sanctuary, extended by a semicircular apse, is flanked by annexes, including, at the southern end, a baptistery, which adds to the very few examples so far recorded in Ethiopia. If the precise ceremony ritual procedures escape us, we can at least reconstruct the dynamics of circulation of baptismal candidates. The architecture of the church has many points in common with the basilicas of the Aksumite period, but also, more broadly, with the early Christian churches of the Eastern Mediterranean, which leads us to suggest a 6th century or early 7th century dating ; this hypothesis is not contradicted by the evidence recently brought by archaeology for this region. Furthermore, this chronology, if accepted, could invite reconsideration of that of other rock-cut churches (Dәgum Sәellase, Bäraqit Maryam, Ḥawzen Täklä Haymanot). Easily accessible, of imposing dimensions, with benches along the walls and endowed with a baptistery, the church of Yoḥannәs Mäțmәq was intended to accommodate a large number of faithful. Its use was not limited to a funeral function, hitherto privileged in scholarship ; the hypothesis of a pilgrimage center, where baptism could be carried out, can be considered. Finally, the church of Gazen, whose commissioners are unknown, but which testifies to a substantial investment, may have played a role in the Christianization process of the rural populations of Eastern Tәgray.