Imperial Journal of Interdisciplinary Research (IJIR) Vol-2, Issue-2 , 2016 ISSN : 2454-1362 , http://www.onlinejournal.in

Rationality and in Zara Yacob’s “”

Teshome Abera Lecturer at Addis Ababa Science and Technology University, Ethiopia (PhD) Research Scholar Kerala University

Abstract: Zara Yacob is a prominent Ethiopian certainly is distinctive written philosophical philosopher of the 17th century who transcended the reflection in Africa. Zara Yacob’s attempt to cultural forces of the time for arguing for the prove the , a critique of rationality of the human heart. Through the different religions, the principle of harmony in rationality of the heart Zara Yacob investigated his rationality and ethical are good truth includes on the methods of knowing God, examples of literate traditions in Africa. discovery of truth, the obligation of human being Zara Yacob continually carried out the and the nature of human. Zara Yacob's “Hatata " emerged as a critique of conventional beliefs on investigation into truth, the existence of God religion and the nature of human reason. Such a and ethical issues within the rationality of the position argued for the unique nature of reason heart. In Zara Yacob’s philosophy the light of residing in the human heart and the intrinsic reason in the heart plays decisive role in the relation between human knowledge and everyday discovery of truth and the moral dimension of moral problems. The method involved in this thesis human life. to study Zara Yacob’s rationality and Ethics in the “Hatata” is philosophical method which depends on There is vital evidence that Africa had the analysis of arguments with conceptual clarity, its own philosophy even in the ancient times. logical analysis and validity. The study involved the Some Western scholars use this as evidence to usage of rational techniques of analysis grounded on prove that Africans are intellectually inferior. the technique and principles of logic. In Zara Yacob's philosophical approach, ‘the light of Ethiopia; as a country which is in Africa as a reason’, ‘the goodness of created nature’ and ‘God continent is a cradle of mankind. In similar vein given intelligent’ are the cornerstones for there are evidence and heritages that suggest investigating the relation between rationality and that Africa is also a cradle of philosophy and ethics. The basis of his famous ethical principle is human civilization. The real problem that gave the ‘principle of harmony’ in which truth revealed in rise to doubt is not because philosophy has not the light of reason in the heart which is existed in Africa but because on one hand there complementary to the laws of nature. I argued that has been no strong effort to bring out the Zara Yacob treatise revealed how Africans are African oral and written to light, critically engaged with most significant and the flourishing and expansion of Western philosophical questions. Moreover, he is rationalist philosophies and civilization shrouded and philosopher who placed emphasis on reason or intellect, by contrast with the senses, for acquiring obliterated African civilization including its significant truth. philosophy on the other hand. One of the pressing and outstanding tasks for the 1. Introduction contemporary African scholars is to bring out to For years debates has raged whether light the oral and written philosophy in different Africa have a distinct written philosophical African cultures. This Article is intended to tradition. This article will argue that there explore Zara Yacob’s, Ethiopian philosopher,

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Imperial Journal of Interdisciplinary Research (IJIR) Vol-2, Issue-2 , 2016 ISSN : 2454-1362 , http://www.onlinejournal.in

the rationality and ethical position as an effort to add one to the development of African Once I asked a ‘Frang’ (or foreigner) philosophy. scholar many things concerning our faith: he interpreted them all according to his own 2. Rationality and Ethics in “Hatata” faith. Afterwards I asked a well-known Zara Yacob (1599-1692) was born in Ethiopian scholar and he also interpreted august 1599G.C. from a poor farmer family in all things according to his own faith. If I had Northern Ethiopia; and a special place called asked the Mohammedans and the Jews, they Aksum which was the ancient capital of also would have interpreted according to Ethiopia. He was educated in the Coptic their own faith; then, where could I obtain a Christian faith. He also attended the traditional judge that tells the truth? As my faith school with the support of his father. appears to be true to me, so does another one find his own faith true; but truth is one ( In the traditional school, Zara Yacob Zara Yacob in Sumner, 1985, 234) became acquainted with Psalms of . The book of Psalm in the Bible is a book devoted to Zara yacob’s intense enquiry confirmed giving praise or thanks to God. Zara Yacob’s that truth and are universal and cannot teacher observed that he is clever and be attained through the directives of organized intelligent. He was reported this to his father to religion. Since truth is one, the different "truths" send him for further education. He studied the stated by isolated religions cannot be true. He “Zema” (sacred music taught in church examined truth which is universally applicable. schools), the “qene” (“poetry” or “hymns”), and also the “Sewasew” (“The interpretation of The expression revealed how Zara Scripture”) in Geez. Yacob was questioned by the situation of different people from diverse background. Zara Yacob lives in the time of civil and According to him all are behaving in the way religious unrest in Ethiopia. The main cause of they experienced life from their community or the unrest during the time was that king faith. The frange (Foreigner) whom he asked Susenyos was persuaded by the Portuguese interpreted the Bible from the perspective of Jesuits to convert from the orthodox to Catholic their own faith, so as the Ethiopian scholars. religion. Zara Yacob avoided taking sides with The same is true of the Mohammedans and the any religious faith. Instead, he tried to Jews, because, they all interpreted according to understand things and connect them to the their own faith. This entire situation helped him . He reasoned that will is the critical to find the truth by his own means; Zara Yacob source of ethics and he concluded that God is transcended the tradition of the society of his revealed to reason and discredited organized time, searching for truth through rational religion as the way to know God. investigation. This is to mean that his rational investigation of truth includes on the methods of Zara Yacob reflected his opinion on knowing God, discovery of truth, the obligation followers of different faiths, because he of human being and the nature of human. Zara witnessed that followers of every religion Yacocb affirmed that any faith has to be claimed as if their faith was correct and the critically examined by our natural reason or other’s faith was untrue. They were defending intelligence (Teodros1994:4). Philosopher Zara their own faith is true while refusing other Yacob further emphasized, without God’s faiths. Truth for them is interpreted according to guidance, reason itself is incomplete. Believers the believers’ individual faith. must subject their faith to critical self-

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Imperial Journal of Interdisciplinary Research (IJIR) Vol-2, Issue-2 , 2016 ISSN : 2454-1362 , http://www.onlinejournal.in

inspection. Rather than deriving beliefs from implies Zara Yacob has recognized that nature any structured religion. Zara Yacob required and reason are good because they are created by the truth in observing the natural world. God and thus nature and reason would serve as Personal reasoning is prior to faith in God. the criteria for searching truth. According to Regarding believers ZaraYacob argued that ZaraYacob human beings are the master of their “their heart is curdled because they assume what action and can find out what is true from false they have heard from their predecessors they do hood through reason alone. Zara Yacob not inquire whether it is true or false” ( Zara declared that “Nothing should be accepted Yacob in Sumner1985: 234). This is not correct without being tested by intelligent or natural for Zara Yacob, since, God has given intelligent reasoning” (Teodros1994:4). It is reason that to think, we ourselves have to investigate what shed light on the mysterious section of human is true and what is falsehood. Instead of thought. The good and evil can be revealed for believing by what we heard from our father, ZaraYacob when “God indeed has illuminated mother or other relatives, it is vital to inquire by the heart of man with understanding by which our Gods given intelligent through reasoning. he can see the good and evil” ( Zara Yacob in This is a common practice in Ethiopia, if we ask Sumner 1985:237). It is through this light that is many believers why you belong to this and that placed in our heart that we can distinguish what faith. They reply that they inherited the religion is true from false hold, it is because this light is from their descendants and considered, it is the always correct and does not deceives us. mere truth and real as they heard from their forefather and descended to them. Most people “Moreover there are many other things did not say this is the correct, one because of which agree with our reason and are this and that factors. The reason is that they did necessary for our life or for the existence not investigate the truth by the “light of reason” of mankind. We ought to observe them, given to them by God. They did not search the because such is the will of our creator, truth by their own effort through critical and we ought to know that God does not examination. It is possible to say the majority of create us perfect but creates us with believer even at present believe in faith that they such a reason as to know that we are to inherited from their predecessors, and it is this strive for perfection as long as we live in faith that they consider true. They did not by this world, and to be worthy for the themselves critically examined by natural reward that our creator has prepared for reason or intelligent. Zara Yacob wrote “God us in his wisdom” ( Zara Yacob in did not create me intelligent without purpose Sumner1985:242). …” (Zara Yacob in Sumner1985: 235). God give intelligent to human being to critically There is nothing that can be hidden to examine the hidden nature of things. Zara the human being, if they use the light in their Yacob is rationalist philosopher because for heart. This light has the capacity to know God, him, it is the light of reason, which is vital for including many other things. It is reason alone the investigation of truth. In other word for Zara Yacob that can give human being according to him, it is not what we gain through access to God (Verharen 2013:71). experiences by inheriting from others which is Zara Yacob confidently related the capacity of true. ZaraYacob rejected approving or validating reason and the will to choice. “..to the person truth or religion on the basis of being told by who seeks it, truth is immediately revealed. others. He claimed to believe in following one's Indeed he who investigates with the pure natural reasoning (“light of our heart”) instead intelligence set by the Creator in the heart of of believing what one is told by others. This each man and scrutinizes the order and laws of

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creation, will discover the truth.”( Zar aYacob they have heard from their fathers and shy from in Sumner1985:236). It is the responsibility of any (critical) examination (Zara Yacob in each individual to investigate with the pure Sumner 1985:235). ZaraYacob required the intelligence that God places in the heart. It is by need for critical examination for the things that respecting the order and laws of creation that we we heard from others to accept or not accept. can find out truth. Thus, for those who prefer His emphasized the need to investigate the truth; agree to seek it with our reason which contents of the Bible and Korean through the God has given us, so that with it we may see light of reason in our heart. Because there are that which is needed for us from among all the many issues that need critical examination in provisions of nature. We cannot, however, reach both the Bible and Korean.“Zar’a Ya’qub go so truth through the dogma of men, because all far as to claim that reason alone can give access men are liars. If, on the opposite, we choose to God –scripture including the Bible and falsehood, the order of the Architect (God) and Korean contain much that is false in the light of the natural law forced on the whole of nature do reason”(Verharen 213.71). not pass away, but ourselves that pass away by our own fault. “ZaraYacob has identified that Zara Yacob believe that faith is not nature and reason are good because they are superior to reason but can become superior to created by God and thus nature and reason reason, if it is first examined and passed the test would serve as the criteria for assessing of natural reason. By recognizing ZaraYacob as truth.”(Habte2012:135). inspiring rationalist philosophical figure, we may more genuinely appreciate his true Ethiopia’s philosopher ZeraYacob is, philosophical contribution. He is rationalist therefore, a rationalist philosopher, who because rationalism regards reason as the chief advocated reason as the critical resolver of source and test of knowledge. ZaraYacob also disputes. believes in reason as the chief source of knowledge. He posits the need for critical ZaraYacob’ reasoned out that “faith and examination to establish truth. According to rationality are inseparable because God is Zara Yacob, light of reason, this is vital for personified in absolute reasonableness and the investigating truth. For him, everything, only everlasting thing in this world is the including belief (faith) must be subjected to knowledge of God (Tassew 2004:5). Zara rational inspection before it is accepted. Yacob rejected validating truth or religion Rationality is the exercise of reason unlike the because people believe by what is told by others empiricists who holds that all knowledge of not by what they get through the “light of matters of fact ultimately derives from reason” in their heart. Here, Zara Yacob’s experience. Unlike empiricists but like thought help to understand how humanism rationalist Zara Yacob holds reason to be a failed to think and act in a rational way but faculty that can lay hold of truths. through blind belief, by what is told by others. In contrary to this popular belief, he explained Like any philosophical figure, Zara that truth is revealed to human being only Yacob must be understood in light of his time, through reason because religion is exposed to meaning in the cultural and religious forces of reason by following the light of our heart that the time. Taking this in to consideration, it is we are created with. According to Zara Yacob it possible to say that Zara Yacob initially and is not correct to accept simply what we heard resourcefully apprehended the culture and from others, we have to make critical religious forces of the time, and tried to examination “hence people hastily accept what transform them in to more rationalistic

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philosophical thought. By so doing, he laid the foundation for rationalistic philosophy. Zara After spending a day with Habtu, Yacobs philosophy is a philosophy that created ZaraYacob asked him a paper to write letter for a rational and critical foundation for concepts his relatives living in Aksum. Habtu asked passed down by Ethiopian communities; he ZaraYacob and said that “Are you an expert at critically examined many issues including ideas writing?” Zara Yacob answered that: “he is.” such as the nature of the Supreme Being, the Habtu felt happy and asked Zara Yacob to stay meaning of equality, and other issues discussed with him for a few days and to copy Psalter of in his “Hatata”. All the issues that were Psalms. ZaraYacob agreed and heartily thanked discussed by the philosopher in his “Hatata” are God for leading him the way by which he could based on reason. I maintained that, Zara Yacobs live from the fruits of his work. It is because work is rational in nature in addition it is ironic, Habtu asked him not for free, but with payment. rhetorical and self-reflexive. Zara Yacob This is one of ZaraYacob’s ethical principles, strongly believes that, the light of reason in our respecting living by the fruit of work which I heart is an authoritative for investigating truth. will discuss later. By recognizing Zara Yacob as The mysterious state of human thinking is inspiring philosophical figure, I may more illuminated through reason alone. That is why genuinely appreciate his true philosophical Zara Yacob is considered a rationalist contribution, in the traditional classification of philosopher. For Zara Yacob true faith is always philosophy, one of which is the great reasonable or rational or should be reliable with contribution he has made to the knowledge of reason, if reason is also directed at seeking truth. ethics.

Refusing to accept the catholic faith, Zara Yacob wrote of his experience, in Zara Yacob fled in to a cave nearby Tekeze the cave “I have learn more while living alone River taking with him some gold, the Book of in a cave than when I was living with scholars. Psalms and stayed there for two years in What I wrote in this book is very little; but in seclusion. The Book of Psalms helped him for my cave I have meditated on many other such mediating and praying in the cave. Zara Yacob things."(Zara Yacob in Sumner 1985: 244). We stayed in seclusion for two years in the cave. In can infer from what he wrote; there are many the meantime, King Susenyos abdicated because things that Zara Yacob mediated while he was of his imposition of Catholic religion in the cave but what he wrote is only some of (Habte2012:133, Sumner1985:247 and them. I thought he addressed in his treaties only Daniel1995:31). His son Fasilades reigned in his some of the important points that he may place. Fasilades did not harass the Copts and; consider vital for humankind, to live peaceful this brought peace all over Ethiopia life in harmony with the order of nature created (Sumner1985:247 and Daniel1995:31). After by God. the death of King Susenyos, Zara Yacob came out of the cave, the small town of Enfranze, From what he wrote in “Hatata”, it is possible nearby Byegamder1(Daniel1995:31). to say that parts of them are ethical philosophy. Byegamder is currently known by the name From these ethical views according to Zara Gonder. He found supporter, a rich merchant Yacob there are two kinds of law: The Law of named Habte Egziabher (Habtu). God and the Law of human. For human beings to be self-governing in the sphere of moral life, they have to always check with the law of God. 1 Daniel’s book is the Amharic translations of Truth cannot be reached by affairs of Zara Yacob work written in Geez humankind only. This is one of his ethical

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principles which can be discussed in relation to created man to be the master of his actions, so human nature. Zara Yacob advised, God has that he will be what he will to be, good or bad” given human being the right to exercise his own (Zara Yacob in Sumner1985:235). But if the will power. Then it is up to humankind to action of humankind is conflicting to the law of choose from truth over false hood. The problem God, mankind will receive punishment that he is when human beings rely on themselves deserves for his weakness. leaving aside the law of God; they got confused of what is true from falsehood. ZaraYacob He also instructs that all humans are wrote “we cannot, however reach truth through equal in the face of God. “All men are equal in the doctrine of men, for all men are liars” ( Zara the presence of God; and all are intelligent , Yacob in Sumner1985:240). Human beings since they are his creatures; he did not assign when they are unassisted by God’s given reason one people for life ,another for death, one for they are unable to decide on truth over mercy, another for judgment”(Zara Yacob in falsehood (Teodros1994:7). Mankind is liars, Sumner1985:239). God is perfect in His work and therefore, it is difficult to reach at truth and discrimination cannot exist in the sight of through the dogma of humankind. The lies of God. Zara Yacob strongly believes that man destroy the natural character and the order discrimination among humankind is the work of of things created by God. If humankind are humankind not God’s work. All men are equal, guided by the dogma of themselves, they not the truth is that all mankind are the creatures of only destroy the order of the Creator but also one God, and in His estimate all are human and themselves. Then, to avoid such falsehood God are destined to die. We hold these truths to be has given reason to humankind that enables self-evident; it is our reason that tells us, that all them to choose and search for truth. It is the men are created equal. “Our reason teaches us obligation of humankind to respect the order of that this sort of discrimination cannot exist in God. It is because “God sustains the world by the sight of God, who is perfect in all his works” his order which he himself has established… (Ibid). because the order of God is stronger than the order of men” ( Zara Yacob in The other question that concerns Zara Sumner1985:240). “Zera Yacob is well known Yacob is the rights of women and their equality for his philosophy on ethics that consider a with men. In his time, it was held that woman universe created by God who is good, as are all and man were not equal. But for him it is well creations including reason and nature. The established that mankind and womankind as parts criteria used for ethical behavior is then to bring of composite humankind are equal and that no (ameliorate, nudge) policies to be in harmony difference in estimate is acceptable, for all are with nature” (Habte2012:134). human being.

Zara Yacob’s ethics dedicated, on The other ethical principle, which was looking for harmony with nature that is created dictated by Zara Yacob is respecting living by by God which is good. In this ethical philosophy the fruit of work. The values of work in both for which Zara Yacob is most noted was the Zara Yacob and his disciple occupies a large principle of harmony. In this principle his segments of their respective treaties, and it also investigation led him to the description that be presented as a reaction against established there is a need for good practice because good custom (Sumner 1978:217). It is a reaction practice encourages health, stability and against the prevalent custom because; in ancient happiness, but lack of good practice results in and medieval Ethiopia manual labor and instability. So according to Zara Yacob “God technical trade are not respected. Zara Yacob

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arguments to the foundation of wok and Hence, Moses and Mohamed idea for Zara requirements are related to God. In “Enfranze” Yacob violates the order of Creation and the law while Habtu the rich man gave him to copy the of nature. Plaster of David and teaches his sons Zara Yacob “He not only praise God to bless his According to Zara Yacob there are those work, but actually live from the fruit of his who recognized by the light of our intelligent work” (Ibid). and respect the order of Creation and the law of nature; like the Golden rule, killing, stealing, Zara Yacob listed in his treaties those lying and adultery has to be forbidden, but practices and order by Pentateuch, Christian and earning by the fruits of work, monogamous Islam which he consider violates the order of marriage and educating children are important Creation and the law of God. They are against in his ethical principle of harmony, they are in his ethical principle of harmony, which violates favor of the order of God. the goodness of created being. Such practices are performed by the religious tents associated Zara Yacob wrote about the “weakness’’ with fasting, sex, and marriage, the idea of of the priests as one reason for his refusal of Moses on uncleanness and Mohamed on returning to Aksum; because if they found him slavery. he thought that, they killed him, and he preferred to go to Enfranze in Gonder to flee Zara Yacob indicated that, it has been from them . He explained the weakness of the ordained by God for man and women to unite priest in this way “Moreover our reason says: and give birth for the continuation of generation. Do not do unto others that which you do not like This cannot be impure, because it is the work of to be done to you, but do unto others as you God, which willed by Himself in the law of would like others to do unto you” ( Zara Yacob creation. But God establishes proper way of inSumner 1985:242). This implies that, there is dealing with the intercourse. He refused to live a need for respecting one another even though as a monk and stated that "the law of Christians we are different in our faith for Zara Yacob. The which propounds the superiority of monastic life universal values and virtues that contribute to over marriage is false and can’t come from the good of society and affirm our human God"(Zara Yacob in 1985:236). He married the dignity are derived from the value of respect. maidservant of his master’s family. He also rejected polygamy because he believes that "the Like all other known philosophers, Zara law of creation orders one man to marry one Yacob looks at the world in wonder. He seeks woman."(ibid). the underlying meaning of things; he wants to understand and codify it into a system of Other issue which Zara Yacob considers thought which is “Hatata”. “Hatata” refers “to against the order of Creation; and law of nature question bit by bit, piece-meal; to search into or is the idea of impurity by Moses. According to through, to investigate accurately; to examine; Zara Yacob menstruation is the creation of God, to inspect"(Sumner, 1985:225 and it is against the creation of God and the law of Habte2012:134). It was in 1667 that with Walda nature to consider all what the women with Heywat’s request, Zara Yacob wrote his short menstruation touch is impure. Zara Yacob also treatise (“Hatata”), which was considered the refused Mohamed’s idea of slavery which stated first auto-biography and the first philosophical by Mohammed that, ‘it is correct to buy a man work in Ethiopia. The work of Zara Yacob is an as animal’. Zara Yacob rejected this idea absolutely original work (Sumner 1985:224). In because it is to equate human being with animal. his treatise or “Hatata”, Zara Yacob begins with

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the story of his life. It is the only autobiography attempt for a cultural supremacy in a world of in Ethiopic literature (Sumner 2004: 173). His globalization where philosophy is the work is not translation or adoption from foreign manifestation of the higher aspects of a given sources. Through this autobiographical act, culture, exposing Zara Yacob’s philosophical Zara Yacob becomes the first self-conscious system contributes to self-affirmation. His founder of a philosophical tradition in Ethiopia treatises reveal that Africa is one part of the (Teodros2004, 183). universal dialogue on the human condition.

No doubt, in the time ZaraYacob live, In the written tradition of Philosophy in Ethiopian’s life was a religious dominate life, Africa, Zara Yacob is certainly the prominent symbol. This treatise disproved those who claim but Zara Yacob was living philosophical life, that there is no philosophy in Africa. Zara which must be assumed in light of his own age. Yacob's thought and action are indicative of his Yet within this realm, Zara Yacob initially and original contribution for philosophy. His thought creatively seized the contingent cultural and represents a systematized account of issue of religious forces of his day, and refashioned them, reality, knowledge and values, whereas his life as by transforming them into rationalistic exhibited in the “Hatata” is one of the dialogue philosophical system. By so doing, he laid the and mutual search for the truth. Zara Yacob’s basis for a significant historical transition, “Hatata” will also be situated in the rationality fostering the growth of Ethiopian rationalism. He debates in and in establishing was philosophizing on many other things but the existence of in wrote to us only part of them in his particular. “Hatata”(Sumner 1985: 244). But what he wrote in his treatise is rationalistic and ethical consideration. To conclude, Zara Yacob is an 4. References inspiring symbol, we may genuinely appreciate his real impact for Ethiopian and African philosophical thought. I consider Zara Yacob as a 1. Daniel, W. (1995). "Mesehafe Felsefina genuine philosopher who transcended the social "(Hatata), written by ZeraYacob, setting of his time and laid the foundation for Amharic version), Addis Ababa. rational and ethical thinking. 2. Habte, C. (2012). Philosopher ZereYacob (1599-1692). Ethiopia e- Journal for Research and Innovation 3. Conclusion Foresight Vol. 4, No 2, pp. (131-139). Zara Yacob, the subject of this article 3. Sumner, C. (1985). “Classical Ethiopian lived in the 17th century, in Ethiopia. He has Philosophy”. Addis Ababa, AA: made great contribution to the comprehension of Commercial Printing Press, ethics and rationality, though there has been 4. Sumner, C. (2004). The Light and the intense academic debate on the question whether Shadow: Zera Yacob and Walda or not philosophy existed in Africa. Some scholars Heywat: Two Ethiopian Philosophers of doubted the existence of philosophy in Africa the Seventeenth Century. In Wiredu and before the advent of colonialism in the light of Abraham, (Eds.). A Companion to which Western scholars portrayed Africans as African Philosophy (PP.172-182). intellectually inferior and culturally backward on Malden, MA: Blackwell Publishing Ltd. one hand and ascribed to themselves the mission 5. Tassew Asfaw (2004). The Contribution of civilizing the latter. Zara Yacob's work of Native Ethiopian Philosophers, Zara disproved the belief of the Western, which claims Yacob and Wolde Hiwot, to Ethiopian that Africa has no history and philosophy. In the

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Philosophy. Essay Competition. Addis Ababa: Submitted to Department of Philosophy, Unpublished manuscript. 6. Teodros Kiros(2004) . “Zera Yacob and Traditional Ethiopian Philosophy". In K. Wiredu (Ed.), A Companion to African Philosophy (PP.183-211). Malden, MA: Blackwell Publishing Ltd. 7. Verharen C.Charles (2013). “Sage Philosophy, Rationality and Science: The case of Ethiopia”. In B. Gu tema and C. Verharen(Eds.). African Philosophy, Cultural Heritage and Contemporary Change Series II. Africa, Volume 15 (pp. 69-94). USA: The Council for Research in Values and Philosophy.

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