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Ancient and Medieval Ethiopian History Pdf Ancient and medieval ethiopian history pdf Continue The historiography of Ethiopia of the 4th century AD Ezana Stone, containing the double Sabai style of Geez and the Greek inscription, recording the victories of King Ezana Aksum over the meroe kushitas (in modern Sudan) includes an ancient, medieval, early modern and modern discipline of recording the history of Ethiopia, including both local and foreign sources. The roots of Ethiopian historical writing can be traced back to the ancient kingdom of Aksum (C.E. 100 - c. 940). These early texts were written in either the Ethiopian Heese font or the Greek alphabet and included various mediums, such as manuscripts and epigraphic inscriptions on monumental steles and obelisks, documenting contemporary events. Writing history became a well- established genre in Ethiopian literature during the early Solomon dynasty (1270-1974). During this period, written stories were usually in the form of royal biographies and dynastic chronicles, supplemented by hagiographic literature and universal stories in the form of chronicles. Christian mythology became the linchpin of medieval Ethiopian historiography thanks to works such as the Orthodox Kebra Nagast. This reinforced the genealogical traditions of the rulers of the Solomon dynasty of Ethiopia, who claimed that they were descendants of Solomon, the legendary king of Israel. Ethiopian historiographical literature traditionally dominates Christian theology and the chronology of the Bible. Muslim, pagan and foreign elements, both in the Horn of Africa and beyond, have also had a significant impact. Diplomatic ties with Christianity were established during the Roman era under Ethiopia's first Christian king, Ezan Aksum, in the 4th century AD, and were relaunched in the late Middle Ages with embassies traveling to and from medieval Europe. Based on the legacy of ancient Greek and Roman historical writings about Ethiopia, medieval European chroniclers attempted to describe Ethiopia, its people and its religious faith in connection with the mythical Prester John, which was seen as a potential ally against the Islamic powers. Ethiopian history and its peoples were also mentioned in the works of medieval Islamic historiography and even Chinese encyclopedias, tourist literature and official histories. In the 16th century and early modern period there were alliances with the Portuguese Empire, Jesuit Catholic missionaries arrived, and a long war against Islamic enemies, including the Adal Sultanate and the Ottoman Empire, as well as the Oromo people, threatened the security of the Ethiopian Empire. These contacts and conflicts inspired works of ethnography by authors such as the monk and historian Bahray, who were embedded in the existing historiographical tradition and contributed to a broader view in historical chronicles of Ethiopia's place in the world. Teh Missionaries Pedro Paes (1564-1622) and Manuel de Almeida (1580-1646) also made history in Ethiopia, but it remained handwritten among Jesuit priests in Portuguese India and was not published in the West to this day. Modern Ethiopian historiography was developed locally by indigenous Ethiopians as well as by foreign historians, most notably Hiob Ludolf (1624-1704), a German orientalist whom the British historian Edward Ulendorf (1920-2011) considered the founder of Ethiopian studies. The late 19th and early 20th centuries marked the period when Western hisoriographic methods were introduced and synthesized with traditionalist practices embodied in works such as those of Heruy Volde Selassie (1878-1938). Since then, this discipline has developed new approaches to the study of the country's past and has criticized some of the traditional Semitic views that have been prevalent, sometimes at the expense of Ethiopia's traditional links with the Middle East. Marxist historiography and African studies have also played an important role in the development of this discipline. Since the 20th century, historians have focused more on issues of class, gender and ethnicity. Traditions, which relate mainly to other Afro-Asian populations, are also more important, and literary, linguistic and archaeological analysis is changing the perception of their role in historical Ethiopian society. The historiography of the 20th century focused mainly on the Abyssian crisis of 1935 and the Second Italo-Ethiopian War, while the Ethiopian victory over the Kingdom of Italy at the Battle of Adwe in 1896 played an important role in the historiographical literature of these two countries immediately after the First Italian-Ethiopian War Dʿmt. and Aethiopia Epigraphic text in the ancient South Arab boustrophedon, from the period preceding the founding of the Kingdom of Aksum (oxum (oc. 100 BC) Found near Aksum, Ethiopia Writing was introduced to Ethiopia as early as the 5th century BC with ancient South Arab writing. This South Semitic scenario served as the basis for the creation of Ethiopian Geese writing, the oldest evidence of which was found in Matara, Eritrea, and dates back to the 2nd century AD. These embraces of Hellenism can also be found in the coinage of the Axumite currency, in which legends are usually written in Greek, like ancient Greek coins. The epigraphy of the Roots of historiographical tradition in Ethiopia dates back to the axumite period (Oxummit period (c. 100 - 940 AD) and are in epigraphic texts commissioned by monarchs to tell the story of the affairs of their reign and the royal house. style, either in the native writing of Ge'ez, the Greek alphabet, or both, they are preserved on steles, thrones and obelisks, found in a wide geographical range that includes Sudan, Eritrea and Ethiopia. In memory of the modern ruler or aristocrats and elite members of society, these documents record various historical events such as military campaigns, diplomatic missions and acts of philanthropy. For example, the 4th-century steles erected by Ezana Aksum perpetuate his achievements in the battle and expansion of the kingdom in the Horn of Africa, while the monument to Adulytonum, painted on the throne in Adulis, Eritrea, contains descriptions of Caleb Aksum's conquests in the Red Sea region during the 6th century, including parts of the Arabian Peninsula. It is clear that such texts influenced the epigraphy of the later Axumite rulers, who still considered their lost Arab territories part of their kingdom. The silver coin of King Aksumit Ezana, mid 4th century AD In Roman historiography, the church history of Tyrannius Rufin, the Latin translation and extension of eusebius's work from about 402, offers a report on the Christian transformation of Ethiopia (labeled as India's hidden) missionary Frunius. The text explains that Froome was ordained by Bishop Athanasius of Alexandria (298-373), most likely after 346 during the latter's third term as Bishop of Alexandria. The mission certainly took place before 357, when Athanasius was overthrown, replaced by George Cappadocia and forced to flee, during which he wrote an apologetic letter to the Roman Emperor Constantine II (b. 337-361), in which the imperial Roman letter to the royal court of Aksum was accidentally preserved. In this letter, Constance II refers to two tyrants of Ethiopia, Aizanas and Sazanas, who are undoubtedly Ezana and his brother Sayazana, or Sazanan, a military commander. The letter also hints that the ruler of Aksum was already a Christian monarch. It is clear from the early inscriptions of Ezana's reign that he was once a polytheist who erected bronze, silver and gold statues of Ares, the Greek god of war. But the double Greek and Sabai inscriptions Of Ge'ez on the stone of Ezana, in memory of the conquests of the Kingdom of Ezhu (located in Nubia, i.e. in modern Sudan), mention his conversion to Christianity. Illuminated portrait of evangelist Mark the Theologian of the Ethiopian Gospels Garim, 6th century AD. Monumental steles and obelisks of Aksum, Ethiopia, the period of the axumite, 4th century AD Kosmas Indicopleuts, an East Roman monk of the 6th century and a former merchant who wrote a Christian topography (describing trade in the Indian Ocean, leading to China), visited the Aksumite port city of Adulis and included eyewitness accounts of him. his books. He copied a Greek inscription detailing the rule of the political ruler Aksum of the early 3rd century, who sent the navy across the Red Sea to conquer the Sabais in what is now Yemen, along with other parts of western Arabia. The ancient Sabei texts from Yemen confirm that it was the Aksumi ruler Gadar, who made alliances with the Sabai kings, which led to the final control of the Axumite over western Yemen, which will last until the ruler of the Himalayas, Shammar Yakhrish (b. 265 - c. 287), expelled the Axumites from southwestern Arabia. Only by The Sabay and Hyaryarit inscriptions do we know the names of several Axumite kings and princes after Gadara, including the monarchs of DBH and DTVNS. King Ezana's inscriptions mention the stone-carved thrones near the Church of Our Lady of Sion in Aksum (whose platforms still exist), and Cosmas described the white-marble throne and stele in Adulis, which were covered with Greek inscriptions. In addition to epigraphy, the axumite historiography also includes a handwritten text tradition. Some of the earliest Ethiopian illuminated manuscripts include translations of the Bible in Geez, such as the Garima Gospel, which were written between the 4th and 7th centuries and imitated the Byzantine style of handwritten art. These texts show how the Axumites viewed history through a narrow lens of Christian chronology, but their early historiography may also have been influenced by non-Christian works such as works from the Kush Kingdom, the Ptolema dynasty of Hellenistic Egypt, and the Yemeni Jews of the Hygnarit kingdom. Medieval historiography Additional information: Ethiopian manuscript collections, Axum's Book, Guillain-Seagh and medieval literature by St. George's Church, Lalibela and the panel picture inside depicting St. George killing a dragon; it is one of eleven monumental stone churches built in Lalibel, Ethiopia, presumably under the ruler of the Zekre Gebre meskel Lalibel dynasty (b.
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