International Journal of Development in Social Sciences and Humanities http://www.ijdssh.com

(IJDSSH) 2020, Vol. No. 9, Issue 1, Jan-Jun e-ISSN: 2455-5142; p-ISSN: 2455-7730

THE IMPACT OF JESUIT INTERLUDE DURING THE SEVENTEENTH CENTURY : RISKS AND UNCERTAINITIES

Bitwoded Admasu Dagnaw Assistant Professor of Civics and Ethical Studies Dean of Students, University of , Maraki Campus College of Social Sciences and the Humanities University of Gondar

Received:15th January, 2020; Accepted:24th January, 2020; Published:28th February,2020

ABSTRACT

The notion of Ethiopia as the land of Prester John inspired the head of the Roman . The Ethiopian orthodox church theologian initial contacts with the Jesuits led to the critical period for the 17th century practice and development of alien religious dissemination and conversion in Ethiopia in the 16th to the mid-17th centuries under the pretext of difficult military support relationship between Roman Catholic and Ethiopian Orthodox . The Jesuits were entrusted with the anticipated conversion of the Ethiopian Orthodox within the realm of Prester John from the Monophysite spiritual sphere. In 1520 the first Portuguese delegation reached Ethiopia which became sympathy to a most fascinating encounter between incomprable religions and cultures. The Ethiopian monarchial authority, this time, was under pressure to hamper state disintegration against the wat of Ahmed Gragn. In fact, the Portuguese armed co-operation with the Ethiopian monarchy paved the way for the Portuguese deliberate interests in their regional competition with the Ottoman Turks for control of the trade routes in the Red Sea and the North-Western quarter of the Indian Ocean. However, the Portuguese in collaboration with the Pope in Rome and the Jesuits had an additional intention of establishing an extensive mission in Ethiopia to encourage the people to change from their Orthodox faith to Catholicism. Initially, a Jesuit undertaking led by Father Andrés D. Oviedo first entered the country in 1557 to have started the conversion process. This research aims to assess the challenges and risks posed on the state and the Ethiopian Orthodox Church of Ethiopia by the Catholic Jesuit missionaries in the 17th century. As a result to understand the impacts of the missionaries the study used qualitative research methodology. As for the techniques of data collection methods, the researcher used open ended questioner, depth interview at the Azezo Teklahaymanot Monastery. In addition to these techniques of data collection methods, the research employed various religious Books and other related secondary sources such as archives in the aforementioned Monastery where the then Ethiopian theologians made a series of doctrinal debates with the Jesuits. The findings of the research revealed that the Jesuit ambition to implant Cathilicism remained in vain with a bloody war that claim thousands of human lives.Ultimately, the Jesuit missionaries expelled from the country. However, they left behind a theological controversy that gave it to local theme to Catholicism in Ethiopia that finally resulted in the doctrinal debate particularly centered on the teaching of the two natures of Christ. The intense doctrinal debate which was held during the 17thcentury Ethiopia hasten to the absence of strong centralized monarchial authority that eventually led to the era of the princes. Keywords: Orthodox, Catholicism, Jesuits, Missionary Mission

121

INTERNATIONAL JOURNAL OF DEVELOPMENT IN SOCIAL SCIENCES AND HUMANITIES International Journal of Development in Social Sciences and Humanities http://www.ijdssh.com

(IJDSSH) 2020, Vol. No. 9, Issue 1, Jan-Jun e-ISSN: 2455-5142; p-ISSN: 2455-7730

INTRODUCTION Sea and the north-western quarter of the Indian Ocean. 1. The Fundamental Relations with the Jesuit However, the Portuguese in collaboration with the Pope Missionaries in Rome and the Jesuits had an additional intention of establishing an extensive mission in Ethiopia to The notion of Ethiopia as the land of Prester John inspired encourage the population to change from their Orthodox the head of the Catholic Church. This was, for instance, faith to Catholicism. Initially, a Jesuit undertaking led by illustrated by Donald N. Levine in his works of Greater Father Andrés D. Oviedo first entered the country in 1557 Ethiopia. A medieval chronicler wrote that the pope was to have started the conversion process. beside himself with joy upon learning that an Ethiopian Ecclesiastical sources indicate that once the Jesuits embassy was on its way to Italy to attend the council of started visiting the royal court, where they participated in Florence in 1441. “When in the 1520s Europeans reached a number of theological discussions with the Orthodox the Ethiopian highlands to see for themselves, however, clergy. Previous they benefited from an optimistic gesture they found and described a civilization at about the same from the royal authority itself especially from Za Dingil level as their own. With keen admiration Alvarez and Susynyos. “The Roman Catholic Jesuits were allowed describes Ethiopian Architecture and painting and the to preach and their influence greatly increased despite the Ethiopian system of justice (Levine D., 1974:10). The fact that their unpopularity with the Ethiopian Orthodox Ethiopian orthodox church theologian initial relations and Church was unmatched” (Mikre Sillasie Gebre A., Seife th early contacts that led to the critical period for the 17 and Sillasie Y., Birhanu G., &Teshome Z.). According to th 18 century doctrinal debate goes back to the significant Greenfield, the Catholic Jesuit Pedro Paez started a school moment of the Jesuit interlude which was characterized for the sons of the and taught the catholic by the practice and development of religious Catechism2 in Geez and he was called to the court and dissemination and conversion in Ethiopia in the 16th to succeeded in converting the royal leader Za Dengil. In the mid-17th centuries within the context of the difficult early in the 17th century Emperor Zä Déngil met the Jesuit military support relationship between Catholic and Pedro Paez to his court at Dankaz, who persuaded him to 1 Ethiopian Orthodox Christianity. ‘The Jesuits were embrace Catholicism. entrusted with the anticipated reconversion of the realm Many of the literature witnessed Za Dengil curiously of Prester john from the Monophysite spiritual sphere. received Paez who used to teach catholic faith at Fremona Bishop Oviedo D. arrived in Ethiopia in 1557 and in and around Tigray. Ludolf describe the situation as although he remained a staunch upholder of the national follows, “In the Month of April 1604 accompanied with faith until the time of his death, Galadewos greatly two Portuguese youths, Paez, arrived at court, and he was enjoyed his theological arguments with Oviedo honorably received by the royal authority, as if he had (Greenfield, 1965:47). In 1520, the first Portuguese been one of the nobles of his kingdom, unlike the monks delegation reached Ethiopia, which became sympathy to who received him with great suspicion and a most fascinating encounter between uneven religions distrust”(Ludolf. H., Ludolphus J. & P. Gent, 2011:327). and cultures. At the time under discussion, the Ethiopian Subsequently doctrinal discussions and debates began, monarchial authority was under pressure to hamper state which the king was pleased both favorably and patiently disintegration. to hear the Jesuit way of argument and the Roman manner In fact, the Portuguese armed cooperation with the Sermon and Ludolf further explains the situation as Ethiopian monarchy paved the way for the Portuguese follows, “following the debate and preaching sermon Za deliberate interests in their regional competition with the Dengel was so taken, that having communicated his Ottoman Turks for control of the trade routes in the Red

1 The is a religious order of the Catholic 2 A catechism is a series of questions and answers. Church headquartered in Rome. It was founded by Catholic children study a catechism as part of their Ignatius of Loyola with the approval of Pope Paul III in religious education; it outlines the principal tenets of their 1540. The members are called Jesuits. The society is faith. It outlines people's relationship to God, man's need engaged in evangelization and apostolic ministry in 112 for God, and the importance of the scriptures and the nations. principles of the faith.

122

INTERNATIONAL JOURNAL OF DEVELOPMENT IN SOCIAL SCIENCES AND HUMANITIES International Journal of Development in Social Sciences and Humanities http://www.ijdssh.com

(IJDSSH) 2020, Vol. No. 9, Issue 1, Jan-Jun e-ISSN: 2455-5142; p-ISSN: 2455-7730 intentions to some of his close acquaintances that he later and, very importantly, converted his brother the Ras Sela submitted himself to the Catholic faith” (Ludolf. H., Krestos to Catholicism” (Mikre Sillasie Gebre A., Seife Ludolphus J. & P. Gent, 2011:327). Sillasie Y., Birhanu G., &Teshome Z., 2000). It has been said that the head of the royal army who was The monarch began showing great interest4 in the religion Dejazmatch Laky Maryam and the royal leader himself brought by the missionaries and developed aspirations to had been converted to the Roman Catholic Faith. replace the Ethiopian Orthodox Christianity, with Following that Peter excommunicated the Catholic Christianity. “When King Susényos acceded to Emperor. “Parallel to the secular nobles Dejazmatch Ze the throne, Paez often stayed at the royal camp. He acted Sellasie impelled the people against the Emperor by as the king’s special councilor and followed him on his preparing a revolt in , where Za-Dengel, had many many journeys. It was largely due to the Jesuit’s insistence adherents. An armed conflict between these two sides was that Susényos converted5 to the Catholic faith in 1621’ inevitable and in 1604, at Barcha in these two (Isabel, Pennec and Ramos, 2009). Susenyos’s shift armies faced each other”( Bartnicki A., & Mantel N., discontented mainly the clergy as clearly stated by Wallis, 2019). A significant number of people were killed “the toleration which the king showed towards the Roman including the royal leader. “On the one hand monks and priests displayed many of the native clergy and when he priests and some deserted soldiers stood together which asked the pope to send missionaries to his country, the was led by the secular and clerical dignitaries, on the other clergy declared that he was a traitor and raised the hand the royal army and few remaining Portuguese resentment that the church of Ethiopia was in danger” soldiers a bloody civil war was fought and the monarch (Wallis, 1970:374). Particularly, in 1622 Susényos took himself fighting to the bitter perished on the battle field” the sacrament6 from Jesuit Pedro Paez7 and in 1624 (Greenfield, 1965:49). publicly detached his connections with the Orthodox As mentioned previously a meticulous catholic priest, by Church. The envoy Paez was considered by many the name of Father Pedro Paez, was sent from Goa3 and historical writers of this period as the most effective he arrived at the royal court and was gradually able to Catholic missionary in Ethiopia. Ullendorff, for instance, convert the royal leader that ended with the critical death describe him as “cautious, tactful, and tolerant, and the of the emperor himself with a significant number of success of the Jesuits, culminating in the conversion to people on both sides. During the reign of Susynyos, we Catholicism of the emperor Susynyos, was largely due to can realize that the scrupulous catholic priest would him” (Ullendorff, 1960:6). Confirmed from other receive the same warm welcome as well. “ Pedro Paez historical writers the Spaniard father Pedro Paez had also gained the goodwill of the new Ethiopian King Susynyos skill in language and architecture8 as well. He was in fact

3 Goa is a state in western India with coastlines stretching such as baptism, the Eucharist and in the Roman Catholic along the Arabian Sea. Its long history as a Portuguese and many Orthodox Churches penance and the anointing colony prior to 1961 is evident in its preserved 17th- of the sick. In the Roman Catholic use the consecrated century churches and the area’s tropical spice plantations. elements of the Eucharist, especially the bread or Host. Goa is also known for its beaches, ranging from popular 7 Pedro Paez Jaramillo was a Spanish Jesuit missionary in stretches at Baga and Palolem to those in laid-back fishing Ethiopia. Pedro Paez Jaramillo was a Spanish Jesuit villages such as Agonda. missionary in Ethiopia. Paez is considered by many 4 When Paez came to his court in December 1604 he experts on Ethiopia to be the most effective Catholic received him kindly and showed him great respect. One missionary in Ethiopia. He is believed to be the first day in the presence of the king the two pupils whom Paez European to see and describe the source of the . had brought with him held a theological discussion with In fact, in later years, of Kinnaird was a some of the native priests, whom they refuted with the Scottish traveler and travel writer who spent more than a greatest ease(Wallis,1970:378) dozen years in North Africa and Ethiopia, where he said 5 Susynyos had secretly inclined to the Roman faith and to have been traced the origins of the Blue Nile. in 1621 he informed Paez that he was converted and was 8 Moreover, Greenfield in his Book of Ethiopia: A New prepared to sever his connection with the national Political History, described him as a man of charm, religion(Wallis,1970:339) subtlety and skill in language and architecture came to the S Sacrament in the Christian Church is a religious Jesuit mission which had been built at Fremona near ceremony or ritual regarded as imparting divine grace, in 1603(Greenfield, 1965:47). 123

INTERNATIONAL JOURNAL OF DEVELOPMENT IN SOCIAL SCIENCES AND HUMANITIES International Journal of Development in Social Sciences and Humanities http://www.ijdssh.com

(IJDSSH) 2020, Vol. No. 9, Issue 1, Jan-Jun e-ISSN: 2455-5142; p-ISSN: 2455-7730 believed to be the first European to see and describe the Church and its influence in the state mainly by declining source of the Blue Nile. In the years that followed, its economic power. He endeavored to continue the work Catholicism became the official religion of Ethiopia. As a of rebuilding the country, by establishing several towns, result of this conversion process and movement in the among which, Debra Tabor and Denkez in Dembiya, year 1624 and 1632 the Ethiopia suffered political which was the main centre and residence because of its instability. The conversion decision made by the king met location in the middle of the country and its excellent with strong opposition on the part of the nobility, monks strategic geographical location. “He deprived some of the and clergymen. monasteries of the greater part of their lands and gave it Initially, the Jesuit missionaries aspired to overtake the to the Oromo, which quite naturally greatly annoyed the Ethiopian ecclesiastical hierarchy to suspend the clergy”(Mikre Sillasie Gebre A., Seife Sillasie Y., traditional connection to the Alexandrian Coptic Church Birhanu G., &Teshome Z., 2000). and replace it with ties to the Roman Catholic Church. In the year 1621-1622 an intensified theological debates However, the Jesuits were unsuccessful to replace the and discussions were held between the Catholic and leadership of the powerful churches and monasteries in Orthodox theologians. “In the early 17th century the favor of Catholicism which are influential in internal Jesuits particularly Pedro Paez and his successor Alfonso ecclesiastical politics. “Following the arrival of Catholic Mendez concentrated on winning acceptance of their Patriarch in 1624 to Ethiopia, local religion at the royal court in the hope of triumphing over Catholic clergy began to be appointed in order to the Orthodox faith to Catholicism” (Berry B. LaVerle, disseminate the new religion more effectively” (Birhanu, 1976:67). Particularly Seife and Birhanu explained the 2000). The Jesuits believed that gaining control over key conversion process and movement which had been position of power was the right modus operandi for undertaken at the time as follows: success. Seeking collaboration with local governors and “The Processes of cultural, intellectual and religious the nobility constituted an important element of the change, exchange and conversion in multiple directions worldwide Jesuit missionary conception. “A contingent of took place against this backdrop of political conflict. missionaries had arrived in Ethiopia only thoroughly These Jesuit missionaries began to propagate the Roman frustrated in the hope of converting the orthodox Catholic form of religion, which was completely alien to to Roman which originally been voiced by the the religious traditions of Ethiopia, on a still more society’s founder, Ignatius Loyala, as well as by the pope extensive scale. The tradition introduced by Zar'a Ya'qob and the Portuguese crown which sponsored by the in the 15th century to reconcile hostile groupings, of undertakings’’(Isabel B., Hervé P., & Ramos.M.) celebrating Saturdays and Sundays as Church holidays From the very beginning, the clergy were intolerant to the was abolished, and was replaced by Sundays alone. Fast royal leader because of his sympathy divulge towards the days were also changed. An order was given to eliminate missionaries and the death of Abuna Pateros as well. the circumcision which was obligatory in the rituals of the Susenyos attempted to counterbalance this hostility by Ethiopian Church and the rule forbidding a woman to seeking the support of the secular . “The enter a church during her menses was also done away emperor rather showed sympathy & sought out Maryam with. Anybody who found refused to adhere to the above Sena9 and won her good will by giving a number of orders and proclamation, all his/her resource and positions to persons of her choice. However, the most possessions shall be looted and taken away. These and important positions in the country were reserved to his other many declarations were announced by the king own brothers Sahle Krestos, Yemane Krestos, Malka Susynyos himself”(Mikre Sillasie Gebre A., Seife Sillasie Krestos and Afa Krestos” (Mikre Sillasie Gebre A., Seife Y., Birhanu G., &Teshome Z., 2000). Sillasie Y., Birhanu G., &Teshome Z., 2000). It seems that by gaining the good will of the secular nobility On the 25, 1622 Pedro Paez died at Gorgora10. Following Susenyos planned to restrict the significance of the the death of Paez, the fanatical Jesuit Alfonso Mendez

9 Maryam Sena was the mother of the Ze Dingil who 10 is a town and peninsula in northwestern previously maneuvers & plot to put Susynyos to exile to Ethiopia. It is located south of Gondar on the north shore avoid the ambition of power succession struggle. of , in the Semien Gondar Zone of the Amhara 124

INTERNATIONAL JOURNAL OF DEVELOPMENT IN SOCIAL SCIENCES AND HUMANITIES International Journal of Development in Social Sciences and Humanities http://www.ijdssh.com

(IJDSSH) 2020, Vol. No. 9, Issue 1, Jan-Jun e-ISSN: 2455-5142; p-ISSN: 2455-7730 was nominated as the Arch-Bishop of Ethiopia in 1624. Battra Giorgis endowed with knowledge and with “The Jesuits became extremely passionate in their thoughtful terminology lexis that can weaken the Roman activities. Mendez regarded the Ethiopian clerical and Catholic) and other theologians followed him chanted secular dignitaries obsolete and he entirely ignored the with Mahilete (“Nisebho Le Egziabhier”) ንሴብሆ age-old traditions and customs and offended the dignity ለዕግዝዐብኄር (Gratitude to be to God!). Consequently of the Ethiopian nobility’ (Greenfield, 1965:49). the King and his nobility observing the diligence of the After a bloody civil war Susynyos was finally removed fathers in instructing the Ethiopian youth; their passion in and his son came to power. This time the Echege the Conversion of the People; their eloquence in 11 Battra Giorgis requested Atse Fasil to compensate the preaching unheard of before, their Sanctity of living, so bloodshed resulted from the Jesuit interlude. “The royal necessary among Neophytes12 and Proselytes13, were authority convened an assembly to commence a doctrinal possessed with so much admiration by the king and debate with the Roma Catholic Pope Alfonso Mendez and affection toward them. many of the Tewahido Theologians were gathered for a However, the Jesuit missionary movement resulted in the religious council at Gondar” (Mikre Sillasie Gebre A., doctrinal schism within the Orthodox faith in the 17th and Seife Sillasie Y., Birhanu G., &Teshome Z.,2000). On the 18th centuries. Parallel to this was the political crisis that one hand, Echege Battra Giorgis stand for the Ethiopian occurred in 1769-1855. During this time power theologians whereas the Catholics were represented by accumulated by regional lords challenged the power of the Alfonso Mendez. The first query rose by Mendez “Show central monarchy at Gondar otherwise known as the era me any evidence from the Old and New Testament that of princes14. Following the weakness of the centralized exemplify “the son of the father became ill and dead and monarchial government to provide effective then save the world”? (“Ya Ab Yabahari Lij Tamo Muto administrative function eventually gave way to the Alemin Adane”) the Echege replied, “We were God’s consolidation of the regional lords of the era of princes. enemies, but he made us his friends through the death of Corresponding to that political disaster was the his son” (Psalm 1:10). Alfonso again asked the Echege occurrence of the religious divergence within the Battra Giorgis, “where is the face of the God”? The Ethiopian Orthodox Christian church that led to a serious Echege ordered a monk to bring him a fire and the fire of doctrinal debate from the early 17th century that was blazing before the council and defend back Alfonso culminated after the coming to power of emperor Menelik with a question instead of an answer “Where is the face of II. this fire”? The Echege asked, in that case like this fire the face of God is omnipresence in all direction and 1.2. THE DOCTRINAL DEBATES IN THE everywhere. The Echege adds, “Above all, the face of SEVENTEENTH CENTURY AND EVIDENCES God is towards those who commit sin and the Echege FROM DEBRE LIBANOS AZEZO TAKLE right away slapped Alfonso on the face”(Mikre Sillasie HAYMANOT MONASTERY Gebre A., Seife Sillasie Y., Birhanu G., &Teshome Z.; 2000:278). Following this, a monk chanted with a As clearly shown from the previous discussions, the root spiritual song in Geez language saying (“Rekebna Hu Le cause of doctrinal differences goes back to the Jesuit Betir Ze Yadekma Le Romie Tsirube Be Nibab Wo Qrutse missionary interlude to Ethiopia. The religious Be Triguamie”) “ረከብናሁ ለበትር ዘ የደክማ ለሮም controversy centered on the very divine nature of Christ. ካቶሊክ ጸሩቤ በንባብ ወ ቁሩጸ በትርጓሜ” (We have got “The controversy was ignited by Jesuit theology, more specifically the doctrine of the nature of Christ. It was the

Region. Gorgora has a latitude and longitude of 12°14′N 13 A person who has converted from one 37°18′E. opinion, religion, or party to another. 11 The Abbot of Debre Libanos Azezo Monastery during 14 The Era of the Princes, also known in Geez ‘Zamana the reign of Atse Fasilides and the consecutive kings later Masafent’, was a brief period of history in Ethiopia that on. were installed by Echege Battra Giorgis, where lasted from 1769 to 1855. By 1708, the central it remained until today. government was destroyed and the country had split up 12 A beginner; a person who is new to a subject, skill, or belief. into three different provinces: Amhara, Shoa, and Tigray. 125

INTERNATIONAL JOURNAL OF DEVELOPMENT IN SOCIAL SCIENCES AND HUMANITIES International Journal of Development in Social Sciences and Humanities http://www.ijdssh.com

(IJDSSH) 2020, Vol. No. 9, Issue 1, Jan-Jun e-ISSN: 2455-5142; p-ISSN: 2455-7730 absence of a commonly agreed response to the Jesuit critical historical turn out in the political life of the doctrinal challenge that gave birth to the diverse country in the 17th and 18th century. By the time under doctrines” (Tadesse, 1976 & Bahru, 1991:14). discussion, the two major spiritual associations were Even if, the Jesuit missionaries were expelled from the notable in the doctrinal debate. The first one centered on country or prohibited not to undertake any more Debre Libanos which is the showan spiritual association preaching, they left behind a theological controversy that known as the Tewahido. The second centered on gave a local shade to Catholicism in Ethiopia and to the Debrework monastery known as the Qebat adhered by the teaching of the two natures in Christ. This is articulated in Gojjam and Tigray spiritual association. The Debre the theological meaning of Kebat, or unction (Acts15 Libanos Tewahido spiritual association also known as 10:38), and Bakkur, or first-born (Rom16. 8:29), when ‘Tsega’ or ‘Sosit Lidet’. The same is true for the Kebat applied to Jesus Christ who is the only son of God. doctrine that may be called as ‘Hulet Lidet’ and ‘Karra’. Raising these questions was meant to show to the The name ‘Karra’ was the Tigray wing inside the Qebat. Monophysite the inferior human nature of Christ The reason and driving force behind the struggle in the compared to his divine nature. The debate divided the doctrinal controversy of these two giant spiritual local church into three sects: The Tewahido (the associations were the desire to control local authority and Unionists), the Kebat (Unctionists) and the Adoptionists above all to gain the position of state-religion status. (Ye Tsegga Lejoch). The Tewahido taught that "by the “Since the Ethiopian church gained a huge resource and union of the two natures of Christ became the only son of economically powerful, whenever doctrinal controversy God and by the anointment he became Messiah. occurred the royal throne would survive if and only if it The Kebat adherents believe that God the Father is the enjoyed the support of the strong spiritual monasteries anointer; God the Son, the anointed; and God the Holy association”(Bartnicki A, & Mantel N.Y.,1976). Spirit, the ointment. They rather infer to the very thing In the doctrinal religious controversy which was that “God prepared to be deprived for those who love undertaken between the Tewahido and Qebat spiritual him"(2 Cor17. 8:9) that is to mean Christ at a specified associations, the kings themselves involved in the debate time was exclusively human. Through unction or the in the form of silent commentator. Never doctrinal debate anointing of the Holy Spirit, he became a natural Son, this occurred, if the royal authority decided to take side in any time in his humanity as well. The Tsega’s claimed to be one of the associations that might end up claiming the the successors of the Tewahido credited with the lives. “This division had important political and regional Monastery of Dabra Libanos that acknowledge the only implications since the throne wavered between the two, Son by combination of the Tewahido. In interpreting this lending and withdrawing its support according to the procedure and in an effort to explain the place of the convictions of the politico-religious factions behind it” human flesh of the Word Incarnate18 in the Son, they teach (LaVerle B. Berry, 1976:61). a third birth for Christ after the eternal birth from the After the expulsion of the Jesuits, Fasilides granted the Father and the temporal birth from the Blessed Virgin at Debre Libanos Azezo Teklehaymanot monastery of for which time, in his humanity, he was adopted as the Son of the Debre Libanos Tewahido monks association of showa. God by the unction of the Holy Spirit. Echege Battere Giorgis was assigned as a bishop. During Thus, at the dawn of the 17th century the longest and the reign of Fasilides two religious councils were held. unsettled doctrinal controversy within the Ethiopian “The first assembled in Begemidir at Barcha in 1654 Orthodox faith began to take the centre stage and which was completed with the Kebat as the winner. In expanded in alarming rate. This doctrinal debate left a 1664, all spiritual representatives were assembled in

15 You know about Jesus of Nazareth and how God poured 17 None of the rulers of this world knew this wisdom. If out on him the Holy Spirit and power. He went they had known it, they would not have crucified the lord everywhere, ding good and healing all who were under of glory. However, as the scripture says: “what no one the power of the devil, for God was with him. ever saw or heard, what no one ever thought could 16 Those whom God had already chosen he also set apart happen, is the very thing God prepared for those who love to become like his son, so that the son would be the eldest him.” brother in a large family. 18 Incarnate especially of a deity or spirit embodied in human form. 126

INTERNATIONAL JOURNAL OF DEVELOPMENT IN SOCIAL SCIENCES AND HUMANITIES International Journal of Development in Social Sciences and Humanities http://www.ijdssh.com

(IJDSSH) 2020, Vol. No. 9, Issue 1, Jan-Jun e-ISSN: 2455-5142; p-ISSN: 2455-7730

Aringo again. A monk called Ze Eyesus represented the held. Abba Nicholaos have won the doctrinal debate and Qebat whereas Adam stand for the Tewahido monks that led to the excommunication of the Qebat spiritual association and undertaken a long doctrinal debate. In this associations”( (Mikre Sillasie Gebre A., Seife Sillasie Y., council the Tewahido representative Adam won the Birhanu G., &Teshome Z., 2000). doctrinal debate & the victory was decided to the After the death of emperor Yohannes in July 1682, Iyasu monastic association of Tewahido doctrine by the king I also known as Iyasu the great reigned. Concerning the and with that came the end of the council” ( Bartnicki A, doctrinal debate the first step he took was the approval and & Mantel N.Y., 1976). recognition of the last doctrinal debate passed by After the death of Fasilides his son came to Yohannes I. He approved the previous decision made by the throne (1667-82). Yohannes himself was the believer his father. “He formally declared the Tewahido monastic and adherent of the Tewahido faith. Historical sources association of Debre Libanos as a state-religion and indicated that his reign was full of doctrinal debate & started to provide full support to them. Furthermore, he controversy between the Tewahido and Kebat followers. admitted the abbots of this association a special Despite this fact however, other sources also indicate that indulgence of crown to be worn on his head” (Bartnicki the son of Fassides, Yohannes I embraced the Kibat cause A, & Mantel N.Y., 1976). The Echege19 escorted by the of his leading dignitaries and sought to undermine nobility and the clergy that used to appear on the front line Tewahido monks’ association dominance. For instance followed by the king sitting on his horse back and at last LaVerle B. Berry explained that Yohannes secured the came the prince and the authorities. However, the Kebat election of Echege who were submissive, and in 1671 he were determined in their quest for the recognition of their authorized the extra-ordinary step of replacing Abune faith and thus the doctrinal debate continued. “Initiated by Kiristodulo, who was yet alive and competent but firmly the Kebat monastic associations a religious council was Tewahido, with a new appointee, Sinoda. This move re-summoned in 1687. The Tewahido monastic signaled the triumph of Kibat, which remained in favor at association had prevailed. However, Iyasu’s desire to give court for the next decade (LaVerle B. Berry, 1976) it final solution and to bring an end to the religious A doctrinal council was summoned which had been fragmentation, he ordered the two monastic associations initiated by the Tewahido monastic association based at of the Tewahido and Kebat to meet in the Island of lake Azezo. “On October 20 1681 the Tewahido followers Tana right at Debremariam monastery”(Bartnicki A, & were represented by Abba Nicholaos from Debre Libanos Mantel N.Y.,1976). The royal authorities wanted to solve and on the other hand the monastic association of the the unsettled spiritual controversy on the divine nature of Kebat was represented by Abba Akale Christos from Christ.20 The doctrinal debaters were encouraged to use Gojjam. A series and controversial doctrinal debate were the religious book sources available at the monastery for

19 Echege is the abbot of the monastery of Debre Libanos, Chalcedon in 451. The vast majority of Christians presently who served as the second highest ecclesiastic of the belong to the Chalcedonian churches, namely the Eastern Orthodox, Roman Catholic, and traditional Protestant churches Ethiopian church, and was often the de facto head of that (those that accept at least the first four Ecumenical Councils); church. Margary Perham describes the position as these churches have always considered to be comparable to a Vicar-General. Beginning in the mid- heretical 17th century, the Echege lived at Gondar while the capital Monophysite or Monophysitism asserted that the person of Jesus was in that city. The Ichege followed the capital when it Christ has only one divine nature rather than the two natures; moved to Debre Tabor, Mekele and ultimately Addis divine and human were established at the Council of Chalcedon Ababa. in 451. The or single-nature doctrine was interpreted by the Roman and Greek churches as a heresy called 20 In traditional Christian theology, the concept and nature of monophysitism, the belief that Christ had only one nature, which divinity always has its source ultimately from God himself. It's was divine. Monophysitism is the precise opposite of the state or quality of being divine, and the term can denote Dyophysitism that understood Christ as having only a single Godly nature or character. The divinity in the Bible is nature, and this nature was either divine or a human/divine considered the God head itself or God in general. The term synthesis. Nature of Christ may refer to Dyophysitism, christological doctrine that teaches the existence of two unified natures (divine and human) of Jesus Christ, as defined by the Council of

127

INTERNATIONAL JOURNAL OF DEVELOPMENT IN SOCIAL SCIENCES AND HUMANITIES International Journal of Development in Social Sciences and Humanities http://www.ijdssh.com

(IJDSSH) 2020, Vol. No. 9, Issue 1, Jan-Jun e-ISSN: 2455-5142; p-ISSN: 2455-7730 one entire year. ”The representatives of the two monastic Teklahaymanot and involved in a plot by stirring the associations made a doctrinal debate the entire one year. people for revolt against him. After a bloody struggle In 1688 the representatives of the two monastic king Teklehaymanot triumphed but passed away soon associations were invited to explain their results at a after his victory in 1708” (Mikre Sillasie Gebre A., Seife placed called Yibaba”(Ibid,. 1976). The representatives of Sillasie Y., Birhanu G., &Teshome Z.; 2000:278). the Tewahido doctrine, Abba Bete Christos and Abba Consequently with the sudden death of Teklahaymanot, Wolde Christos explained their results where as the Kebat took the throne in the year (1708-1711). He monastic associations were represented by Abba Tebdan declared the Kebat as the state-religion. This and Abba Kuosmos. However, the result was remained far straightforward approval & recognition of the Kebat was from an agreement. The council excommunicated the opposed by the Tewahido monastery associations. As to Kebat, and also decided their representatives to be exiled. how Tewoflos, in his period reign, put an end to royal “The excommunicated Kebat monastic association again patronage of Tewahido & to the careers of its leading requested another religious council and a doctrinal debate proponents also witnessed in the works of LaVerle were held in the year 1697, and gain in this religious (1976:98) “Tewoflos immediately proclaimed acceptance council the Kebat monastic association representatives of Kibat, thereby ensuring at long last the submission of who were called Abba Wolde Tensa’e and Abba Temerte Gojjam. Hereafter, except for part of the reign of Bekaffa, were excommunicated” (Bartnicki A, & Mantel N.Y., successive emperors were all kibat, a factor in the 1976). In 1699 another religious council was held at unceasing political turmoil of the 18th century”(Mikre Yibaba. After the debate, the Kebat monastic associations Sillasie Gebre A., Seife Sillasie Y., Birhanu G., once again were refuted. In the hope of restoring their role &Teshome Z.; 2000:278). When the Debrelibanos monks of state-religion and to play significant role to get proper demanded a synod, he deposed the Echege, leaving the legitimacy by the royal monarchy, the Kebat decided to post vacant for much of his reign, and exiled those who work closely with Teklehaymanot who was the son of refused to acquiesce in his will. “The Debre Libanos . The support of Iyasu I for the Tewahido monks association requested a religious council to be monastery association was not consistent up to the end. convened. Theopholos rejected the request from the “At a church council in January 1705, Iyasu differed Tewahido monks association & continued to support the sharply with the Debrelibanos monks, several of whom Qebat. In response to the refusal of their request, the were exiled to Mogina Unity Monastery. In June he left Tewahido monks association mobilized a revolt against the kingdom in the hands of Teklaymanot, his eldest son, Theopholos” (Bartnicki A, & Mantel N.Y., 1976). The while he retreated once more to southern Tana for prayer showan monastic associations reinforced their relations and meditation”(Berry B. LaVerle,1976:93). with , who was the nearest person appointed for the Following a political conspiracy, the candidate supported king with the title of Bejirond.2122 Tewoflos didn’t stay in by the Qebat monastic associations, king, Teklahaymanot power to long. Following his sudden death in 1711, took the imperial throne in 1706. However after Yostos took the throne in 1711-1716. It seems that Yostos controlling power, he took side with the Tewahido may not have involved in the affairs of the church monastery associations. “In 1707 a doctrinal council was controversy. Yostos’s reign is full of anarchy and held to which the Kebat was represented by Abba Wolde conspiracy. For instance, Yostos received the immediate Tensae, Abba Temerte, Abba Tsedale, and Abba maderie. reward from Tewoflos of the government of Semien and Once again the Kebat were excommunicated. Thus the Tigre, but after a year he was removed and imprisoned spiritual association of the Kebat worked against because of a conspiracy. “Released several months later,

21 Yostos previously served as a Bejirond and employed in early 1706 to summon Teklehaymanot to accompanied Iyasu on the Enarya expedition. As Berry answer for his perfidy. Later he was one of the officers additionally witnessed in his works of The Solomonic who buried Teklahaymanot after his murder, and as Monarchy at Gondar, 1630-1755: An Institutional already mentioned, he played the leading role in putting Analysis of Kingship in the Christian Kingdom of Tewoflos on the throne in 1708 Ethiopia, he was an ambitious Kibat noble from the very 22 Bejirond understood in the Ethiopian royal hierarchy start and he was also the man who kept an eye on the of command and court titles as the guardian for royal Gondar scene for Iyasu in 1705 and was the envoy Iyasu property and treasure. 128

INTERNATIONAL JOURNAL OF DEVELOPMENT IN SOCIAL SCIENCES AND HUMANITIES International Journal of Development in Social Sciences and Humanities http://www.ijdssh.com

(IJDSSH) 2020, Vol. No. 9, Issue 1, Jan-Jun e-ISSN: 2455-5142; p-ISSN: 2455-7730 he thereafter regained royal favor. During the month of Abunne simply replied “the old faith of our ancestors and Tewoflos’s illness in 1711, Yostos was clearly our church rules should be respected’ however, such kind maneuvering for position; by the time the king died in of controversial answer of the Abunne led to believe both October, Yostos had wrung the title Ras from his spiritual associations had won. The two spiritual incapacitated master and had overcome his chief associations went again to the Abunne Christodlus. He opponents” ( LaVerle,1976:101) approved the Tewahido associations as the winner. This Yostos didn’t give proper attention for the doctrinal decision of the Abunne led resentment and a bloody schism23. He was simply enjoying his personal desires struggle among the two doctrinal associations followed. gained from the position of kinship. However the two King Dawit III and bitwaded Woldgiorgis gave an armed monasteries continued their controversy as well support to the Kebat followers. The king himself sent an conspiracy. The Kebat wanted to maintain their role of army to siege the Azezo monastery and many monks were state-religion gained during the reign of Tewoflos where killed. The Abbot of Azezo monastery forced to appear as the Tewahido associations struggle to restore their lost naked before the believers and was flogged. In other position of state religion status. However, the Kebat were monasteries many monks were also hunted and killed. able to keep maintained their statuesque. Following a Famous theological scholars for instance monks like power succession struggle Dawit III (1716-1721) came to Abba Nicholawos and Abba Suseniòs were power. After controlling the throne he appointed the assassinated25. The Kebat monastery association Kebat follower of Déjà mach Giorgis as bitwaded.24 continued to enjoy support and approval of their doctrine The adherents of the Kebat gained recognition and during the reign of Bekaffa (1721-1730) and IyasuII approval by the king. Given the proper circumstances they (1730-1755) as well. Bekaffa26 tried to withdraw from the hold, the Kebat, at this instant, requested for the king to Tewahido and Kibat monks’ association controversies. summon a conference. They sought to legalize their Although he was partial to Tewahido until his last years, doctrine and excommunicate the Tewahido association. he avoided open commitment to either of the associations. The Kebat were represented by Bitwaded Giorgis whereas Bekaffa tried to resolve the volatile doctrinal issues the Tewahido monastery associations were represented by through a policy of abandon. He never convoked a clerical monks from the Debre Libanos Azezo monastery. The assembly nor proclaimed adherence to kibat or Tewahido, Debre Libanos Tewahido associations of showa didn’t measures which could have kept open the wounds he participate in this religious council. After the debate, the hoped would heal. He also tried to keep moderate monks council approved the Tewahido association succeed. in the office of Echege and constrained Kibat associations However, the Kebat used Bitwaded Wolde Giorgis as in the monastery of Tana as well. During the reign of their ardent support claimed they won the debate as well. Iyoas (1755-1769) an abrupt, new faith based at the north- The Tewahido associations opposed the claim of the western part of the country in and around Waldiba, was Kebat and appeal their case to Abunna Christodlus. The emerged and soon considered as deviant that led to an

23 Yostos was equally negligent in matters of ecclesiastical doctrine. Although he was firmly Kibat, he 25 Dawit having fully taken up the Kibat cause forced seems not to have bothered with a decree to that effect, Kiristodulu to presided over the public proclamation of choosing merely to sanction the predominance of that the Kibat doctrine. When the Debre Libanos clerics doctrine established under his predecessor. But he did protested and agitated against this measures, he exiled express his convictions with the construction in Gondar of many of them. (LaVerle B. Berry (1976:106) the church of Lideta Maryam (Saint Mary) of the nativity 26 However by 1729 Bekaffa was disenchanted with the which he staffed with kibat clerics and wherein he was Tewahido faction and its ceaseless schemings. He was buried in 1716(LaVerle B. Berry (1976:102) also by now leaning in the Kibat direction because of the 24 Bitwoded (Ge'ez: ቢቢቢቢቢ, the favored or beloved, it influence of some of his officers and one of his wives, is a title of an office thought to have been created by Zara Mintwab had joined the court as a concubine in the early who appointed two of these, one of the Left and 1720’s and in 1723 whose homeland was the province of one of the Right. These were later merged into one office, Kwara((LaVerle B. Berry,1976:114) which became the supreme grade of Ras, "Ras Betwadad". Marcus equates the style to a noble. 129

INTERNATIONAL JOURNAL OF DEVELOPMENT IN SOCIAL SCIENCES AND HUMANITIES International Journal of Development in Social Sciences and Humanities http://www.ijdssh.com

(IJDSSH) 2020, Vol. No. 9, Issue 1, Jan-Jun e-ISSN: 2455-5142; p-ISSN: 2455-7730 immediate excommunication by the year 1762/63. It was practiced as they wish. Eventually, he approved the in this year that the other wing of Kebat was come into Tewahido Debre Libanos Monastery Association to play being by the name of Kara. In the second half of the 18th the role of state-religion with that came the ease of the century Ethiopia suffered from regional conflict were the doctrinal debate. country divided within itself into several regions with no effective central monarchial authority. Taking advantage 1.3. CONCLUSION of the absence of strong central monarchial authority, the Tewahido and Kebat spiritual associations engaged in a Ethiopia as the land of Prester John inspired the head of fierce doctrinal debate that further divided the unity of the the Catholic Church. Following a letter correspondence country. and the desire to achieve military assistance, and later The unity of the Ethiopian church restored in the second consequence of the public conversion of the king to half of the 19th century in connection with the restoration Catholic faith resulted in the arrival of a growing number of the central authority of the state. When emperor of Jesuit missionaries’ with an objective of the rapid Tewodros tried to restore the unity of Ethiopia, he had to introduction of Catholic reforms into Ethiopia. It is clear solve the fragmented faith here and there to affect the that the Ethiopian royal authority used to send their unity of the central authority of his government. During envoys to Europe requesting for technical aid. “From the his reign there were a bitter struggle between the clergy very beginning of their contact with Europeans, the and the nobility. The great opposition against Tewodros Ethiopian monarchial authority had always been first came from showa; that aspired to unify Ethiopia impressed by the political and military aspects of an under their leadership. overall Christian solidarity against the Muslim power of In 1840 ten years before the coming to power of the Near East; and the advantages of sharing in the Tewodros, Sahile Sillasie of showa declared the superior technical advancement of European nations” Tewahido monastic associations the only accepted state- (Tadesse, 1976:489). However, the Roman Catholic religion in line with the country’s culture to be accepted Church ambition to convert the Ethiopian Orthodox without any precondition. This was true since the Christianity through the Jesuit missionary mission foundation of Yukno Amlak DebreLibanos Tewahido remained in vain. Ultimately the Jesuit missionaries monastrial associations established by Abuna expelled from the country, or prohibited not to undertake Teklahaymanot. Tewodros tried to weaken the showan any more preaching. However, they left behind a Debrelibanos monastic association which stood in theological controversy that gave it to local theme to opposition with his policy of infavour of Kebat. “In Catholicism in Ethiopia that finally resulted in the addition to approving the Kara’s the guiding role of state- doctrinal debate particularly centered on the teaching of religion. He snatched the authority of the Echege of the the two natures of Christ. The intense doctrinal debate th th Tewahido monastery associations. Furthermore, which was held during the 17 and 18 century Gondar Tewodros appointed an ‘Echege’ for Debrelibanos from hasten to the absence of strong centralized monarchial the Kebat association”( Bartnicki A, & Mantel authority that eventually led to the era of the princes. The N.Y.,1976). lack of strong centralized monarchial authority and the Emperor Yohannes IV supported the Kebat monastic ending of political unity in the country opened the way for association. However, Menelik declared the Tewahido the intense doctrinal controversy between the Tewahido monastic associations the only correct state-region well monastery association based in Debre Libanos of showa established with Debrelibanos associations. In this in one hand and the Kibat monastery associations which situation Yohannes IV summoned the council of were based in Debrework monastery of Gojjam on the Borumeda in 1878 and declared the Kebat to be the state- other. “The dispute over the nature of the trinity that religion. Emperor Yohannes tried to restore the unity of developed during the Gondar period was merely the the church division. When the unity of the country newest point of contention between unreconciled priest strengthened, the monarchial authority became stronger hoods of the Tewahido in one side and the Qebat on the than ever; the fragmentation of the church to affect the other. This division had important political and regional state became insignificant. In 1889 when emperor implications. The throne wavered between the two, Menelik came to power, permitted each faith to be lending and withdrawing its support according to the 130

INTERNATIONAL JOURNAL OF DEVELOPMENT IN SOCIAL SCIENCES AND HUMANITIES International Journal of Development in Social Sciences and Humanities http://www.ijdssh.com

(IJDSSH) 2020, Vol. No. 9, Issue 1, Jan-Jun e-ISSN: 2455-5142; p-ISSN: 2455-7730 convictions of the politico-religious factions behind it monarchial authority became stronger than before and as (Berry B. LaVerle, 1976:61) a result the fragmentation of the church to have an effect The debate divided the local church into two sects: The on the state became insignificant. Following the year 1889 Tewahido (the Unionists), the Kebat (Unctionists) and the the emperor allowed each faith to be practiced in the A The dispute over the nature of the trinity that developed desires of the believers. The Tewahido Debre Libanos during the Gondar period was merely the newest point of Monastery Association recognized and declared as a contention between unreconciled priest hoods of the state-religion status. Afterwards the doctrinal schism Tewahido in one side and the Qebat on the other. This eases progressively. division had important political and regional implications. The throne wavered between the two, lending and 1.4. REFERENCES withdrawing its support according to the convictions of the politico-religious factions behind it (Berry B. LaVerle, Tadesse Tamrat. Church and State in Ethiopia 1270-1527. 1976:61). The Tewahido taught that "by the union of the Oxford, Oxford University Press.1972 two natures of Christ became the only son of God and by Ullendorff Edward. The Ethiopians: An Introduction to the anointment he became Messiah. Country and People. Oxford University Press. The Kebat adherents believe that God the Father is the NewYork.1960 anointer; God the Son, the anointed; and God the Holy Greenfield Richard. Ethiopia: A New Political History. Spirit, the ointment. They rather infer to the very thing Pall Mall Publishing Press.1965.London that “God prepared to be deprived for those who love Sergew Hable Sellassie and Professor Tadesse Tamrat. him"(2 Cor27. 8:9) that is to mean Christ at a specified The Church of Ethiopia a Panorama of History and time was exclusively human. Through unction or the Spiritual Life. , December 1970. A anointing of the Holy Spirit, he became a natural Son, this publication of the EOTC time in his humanity as well. To achieve the positions of Wallis E.A. Budge. A : Nubia and "Echege" and “Aqabe sa'at”. The position Echege gave Abyssinia. According to the Hieroglyphic Inscriptions of the holder the right to virtually govern the Ethiopian and Nubia, and the Ethiopian Chronicles. clergy because of the connections between the interests of Anthropological Publications. The Netherlands.1970 the state-religion status role in affairs of state politics. The Mikre Sillasie Gebre A., Seife Sillasie Y., Birhanu G., position of “Aqabe sa'at28 "(the time keeper) was, &Teshome Z. Ye Ethiopia Orthodox Tewahido Bete throughout the centuries, a court and clerical position. A Christian Tarik Ke Ledete Christos Eske 2000 Amete cleric holding this position was entitled to give verdicts in Mihiret (translated as “The History of the Ethiopian religious matters and at the royal court was responsible Orthodox Tewahido Church from the Birth of Christ until for the timetable of the ruler. As explained by Tekle 2000”).Addis Ababa.2000 Tsadik in the traditional Ethiopian records concerning the Frend, W.H.C. The Rise of the Monophysite Movement; year of the members of the clergy from various regions of Chapters in the History of the Church in the Fifth and Ethiopia are accredited with authority to hold these Sixth Centuries. Cambridge: University Press, 1972. positions.“The right to hold the position of “Echege" was Berry B. LaVerle. The Solomonic Monarchy at Gondar, granted to the principal of the Shoa clergy and the position 1630-1755: An Institutional Analysis of Kingship in the of Akaby sa'at to the clergy of Hayq” (Tekle Tsadik, Christian Kingdom of Ethiopia. A PhD Dissertation at 1951:21). Boston University Graduate School. Boston.1976 Ultimately with the coming to power emperor Menelik II Levine N. Donald. Greater Ethiopia: The Evolution of a the unity of the country strengthened. The central Multiethnic Society.The University of Chicago Press. Chicago & London. 1974

27 None of the rulers of this world knew this wisdom. If 28 It should be emphasized that, according to Ethiopian they had known it, they would not have crucified the lord sources, the first mentioned Echege is Takla Haymanot, of glory. However, as the scripture says: “what no one from Shoa, and in the XlVth and XVth centuries the ever saw or heard, what no one ever thought could position of " Aqabe sa'at was held by the monks from happen, is the very thing God prepared for those who love Hayq(Tekletsadik, 1951). him.” 131

INTERNATIONAL JOURNAL OF DEVELOPMENT IN SOCIAL SCIENCES AND HUMANITIES International Journal of Development in Social Sciences and Humanities http://www.ijdssh.com

(IJDSSH) 2020, Vol. No. 9, Issue 1, Jan-Jun e-ISSN: 2455-5142; p-ISSN: 2455-7730

Jacob Jossi. Monasticism in the Ethiopian Orthodox Pedro Paez. History of Ethiopia, 1622. Spanish Church: A Brief Introduction.2018 [Accessed 12 January Translation of the Modernized and Compared Edition, 2020] Introduced and Edited by Isabel Boavida, Hervé Pennec Roey, A. van, and Pauline Allen. Monophysite Texts of and Manuel João Ramos. Translated by Christopher J. the Sixth Century. Peeters, 1994. [Accessed 12 January Tribe. Published by Ashgate for the Hakluyt Society, 2020] 2009 Torrance, Iain R., Severus, and Sergius. After Hiob, Ludolf. The History of Ethiopia, Or the Kingdom Chalcedon: Severus of and Sergius the of the Abissines.1624-1704. Job Ludolphus.1682.Early Monophysite. Norwich: Canterbury Press, English Books Online Text Creation Partnership, 1988.[Accessed 12 January 2020] 2011, (http://name.umdl.umich.edu/A49450.0001.001), Salt Henry. A Voyage to Abyssinia and Travels into the accessed 22 January 2020. Interior of that Country. Executed Under the Orders of the Bartnicki Andrzej & Mantel Niecko. The History of British Government in the Years 1809 and 1810. Ethiopia.Translated by Alemayehy Abebe. First Published by Frank Cass And Company Limited. Published 2003 E.C. Alpha Printing Press. London.1967 Bartnicki Andrzej & Mantel Niecko. The Role and Beckingham C. F. Travels to Discover the Source of the Significance of the Religious Conflicts and Peoples Nile by James Bruce. Edinburgh University Press. Movements in the Political Life of Ethiopia in the Manchester.1964 Seventeenth and Eitheenth Centuries. Cornwallis W. Harris. The Highlands of Ethiopia Vol. 24 (1969-1970), PP. 5-39. Published by Institute of Described During Eighteen Months Residence of A l’Oriente C. C. Nallino.[Accessed: British Embassy At the Christian Court of Showa. Gregg Pedro Páez's History of Ethiopia, 1622 / Volume I / International Publishers Limited. London.1968 Edited by Isabel Boavida, Hervé Pennec & Manuel João Bahru Zewde. A History of Ethiopia 1855-1991. Addis Ramos. Translated by Christopher J. Tribe. Ababa University Press. Addis Ababa.2002 Sergew Hailessillasie. Ancient and medieval Ethiopian Rifkind David. Gondar: Architecture and Urbanism for History to 1270. Addis Ababa.1972 Italy’s Fascist Empire. Florida International University press.2011 G.W.B Huntingford. The Historical Geography of Ethiopia: London: The British Academy.1989 James Bruce .Travels to Discover the Source of the Nile. (1805 edition). vol. 3, pp. 449–451 Ronald S. Love .A French Physician at the Court of Gondar: Poncet's Ethiopia in the 1690s. State University of West Georgia, Volume 31.2003 James Bruce, Travels to Discover the Source of the Nile (1805 edition), vol. 3, pp. 270f E. A. Wallis Budge. A History of Ethiopia: Nubia and Abyssinia, 1928. Oosterhout, the Netherlands: Anthropological Publications, 1970. The sections about and his cousin Y aqob cover pp. 375–383. Merid Wolde Aregay , “The Legacy of Jesuit Missionary Activities in Ethiopia from 1555 to 1632”, in Getachew Haile, Aasulv Lande and Samuel Rubenson (eds.) The Missionary Factor in Ethiopia: Papers from a Symposium on the Impact of European Missions on Ethiopian Society, Lund University, August 1996, Frankfurt am Main, Peter Lang, 1998, pp.53-5. 132

INTERNATIONAL JOURNAL OF DEVELOPMENT IN SOCIAL SCIENCES AND HUMANITIES