The site consists of four large groups of stone circles that represent an extraordinary concentration of over 1,000 monuments in a band 100 km wide along some 350 km of the River Gambia. The four groups, Sine Ngayène, Wanar, Wassu and Kerbatch, cover 93 stone circles and numerous tumuli, burial mounds, some of which have been excavated to reveal material that suggest dates between 3rd century B.C.E. and 16th century C.E.. Together the stone circles of laterite pillars and their associated burial mounds present a vast sacred landscape created over more than 1,500 years. It reflects a prosperous, highly organized and lasting society. URL: https://youtu.be/RKlh_hKKUm8
Aksum was the name of a city and a kingdom which is essentially modern-day northern Ethiopia (Tigray province) and Eritrea. Research shows that Aksum was a major naval and trading power from the 1st to the 7th centuries C.E. As a civilization it had a profound impact upon the people of Egypt, southern Arabia, Europe, and Asia, all of whom were visitors to its shores, and in some cases were residents.
Aksum developed a civilization and empire whose influence, at its height in the 4th and 5th centuries C.E., extended throughout the regions lying south of the Roman Empire, from the fringes of the Sahara in the west, across the Red Sea to the inner Arabian desert in the east. The Aksumites developed Africa’s only indigenous written script, Ge’ez. They traded with Egypt, the eastern Mediterranean, and Arabia.
Despite its power and reputation—it was described by a Persian writer as one of the four greatest powers in the world at the time—very little is known about Aksum. Written scripts existed, but no histories or descriptions have been found to make this African civilization come alive.
A counterpoint to the Greek and Roman worlds
Aksum provides a counterpoint to the Greek and Roman worlds, and is an interesting example of a sub-Saharan civilization flourishing towards the end of the period of the great Mediterranean empires. It provides a link between the trading systems of the Mediterranean and the Asiatic world, and shows the extent of international commerce at that time. It holds the fascination of being a “lost” civilization, yet one that was African, Christian, with its own script, coinage, and international reputation. It was arguably as advanced as the Western European societies of the time.
The society was hierarchical with a king at the top, then nobles, and the general population below. This hierarchy can be discerned by the buildings that have been found, and the wealth of the goods found in them. Although Aksum had writing, very little has been found out about society from inscriptions. It can be assumed that priests were important, and probably traders, too, because of the money they would have made. Most of the poor were probably craftsmen or farmers. In some descriptions, the ruler is described as “King of Kings” which might suggest that there were other, junior kings in outlying parts of the empire which the Aksumites gradually took over. There is evidence of at least 10–12 small towns in the kingdom, which suggests it was an urban society, but for descriptions of these there is only archaeological evidence. Little or nothing is known about such things as the role of women and family life.
Aksum embraced the Orthodox tradition of Christianity in the 4th century (c. 340–356 C.E.) under the rule of King Ezana. The king had been converted by Frumentius, a former Syrian captive who was made Bishop of Aksum. On his return, Frumentius had promptly baptized King Ezana, who then declared Aksum a Christian state, followed by the king’s active converting of the Aksumites. By the 6th century, King Kaleb was recognized as a Christian by the emperor Justin I of Byzantium (ruled 518–527) when he sought Kaleb’s support in avenging atrocities suffered by fellow Christians in South Arabia. This invasion saw the inclusion of the region into the Aksumite kingdom for the next seven decades.
Judaism
Although Christianity had a profound effect upon Aksum, Judaism also had a substantial impact on the kingdom. A group of people from the region called the Beta Israel have been described as “Black Jews.” Although their scriptures and prayers are in Ge’ez, rather than in Hebrew, they adhere to religious beliefs and practices set out in the Pentateuch (Torah), the religious texts of the Jewish religion. Although often regarded by scholars/academics as not technically “Jewish” but instead a pre-Christian, Semitic people, their religion shares a common ancestry with modern Judaism. Between 1985 and 1991, almost the whole Beta Israel population of Ethiopia was moved to Israel.
Solomon and Sheba
The Queen of Sheba and King Solomon are important figures in Ethiopian heritage. Traditional accounts describe their meeting when Sheba, Queen of Aksum, went to Jerusalem, and their son Menelik I formed the Solomonic dynasty from which the rulers of Ethiopia (up to the 1970s) are said to be descended. It has also been claimed that Aksum is the home of the Biblical Ark of the Covenant, in which lies the “Tablets of Law” upon which the Ten Commandments are inscribed. Menelik is believed to have taken it on a visit to Jerusalem to see his father. It is supposed to reside still in the Church of St Mary in Aksum, though no-one is allowed to set eyes on it. Replicas of the Ark, called Tabots, are housed in all of Ethiopia’s churches, and are carried in procession on special days.
by Steven Zucker, World Monuments Fund and Stephen Battle
A conversation with Stephen Battle, World Monuments Fund and Steven Zucker, Smarthistory about the history and architecture of Kilwa Kisiwani, Tanzania URL: https://youtu.be/V-Ki1rLcD9Y
Source: Steven Zucker, World Monuments Fund and Stephen Battle, “Kilwa Kisiwani, Tanzania,” in Smarthistory, February 5, 2016, accessed August 14, 2024, https://smarthistory.org/kilwa-kisiwani-tanzania/.
These pieces of broken pots were picked up on a beach in Tanzania, East Africa. They come from pots that were actually made as far away as China or the Middle East. They were found at the town of Kilwa Kisiwani, and are some of the rubbish thrown away by its inhabitants, and are a reminder of its history as a major trading centre.
Between 1000 and 1500 C.E. Kilwa was an important port on the Indian Ocean. These broken pieces of pottery provide evidence of the places it traded with. This is because the different colors of the pieces of pottery show clearly where these pots were originally made.
The blue green colored glazed pottery was made in China. This type of pottery is called celadon and complete examples of these types of vessels can be seen in the Chinese galleries.
Some of the other green and decorated pieces of pottery were made in the Middle East, perhaps in Iran or Oman. The rougher brown broken pieces of pottery come from locally made hand made pots.
Together these broken pots show how far traders travelled across the world at this time. In return for these pots, silks and cotton, Kilwa traded elephant ivory, wood and gold to the Middle East, India, South East Asia, and China.
Many of the merchants and seaman were from East Africa itself—similar pieces of broken African pottery have been found at ports in the Middle East. Although just broken pieces of pottery, these are evidence for the important economic role East Africa played in the Asian and Middle East trade in the Middle Ages.
Source: Steven Zucker, World Monuments Fund and Stephen Battle, “Kilwa Kisiwani, Tanzania,” in Smarthistory, February 5, 2016, accessed August 14, 2024, https://smarthistory.org/kilwa-kisiwani-tanzania/.
Egypt’s dry climate has preserved a range and abundance of architecture, sculpture, artifacts and texts unparalleled in other parts of the Byzantine world. The survival of large numbers of documents, such as contracts, petitions, tax receipts and letters, provide insight into everyday experiences of elites and non-elites, men and women.
The British Museum collection reveals aspects of the visual, social, religious, administrative, and economic lives of Egypt’s inhabitants at the time when they became predominantly Christian.
In the course of the fourth and fifth centuries C.E., Christians transformed the architectural landscape of pharaonic Egypt by building monumental churches, martyrs’ shrines, and monasteries, often converting ancient temples, shrines, and tombs for new purposes. Pilgrims from around the empire flocked to Egypt to visit sites mentioned in the Bible or associated with saints. Coptic, the Egyptian language written in a modified Greek script, flourished as a vehicle to translate the Bible and, later, to compose an original Egyptian Christian literature.
At the same time, individuals and communities continued to engage in many traditional Egyptian and Hellenistic practices. The elite dead were buried in mummiform, swathed in textiles decorated with motifs from classical mythology. Greek literature (for example, Homer and Menander) continued to be copied and read, and Greek poetry and philosophy flourished into the sixth century.
The Persian occupation (619) and, later, the Arab conquest of Egypt (642) increasingly isolated the province from the rest of the Byzantine Empire. From the ninth century Arabic began to replace Coptic and Christians increasingly converted to Islam.
Today Egypt is home to a sizable Christian population known as Copts, a term deriving from the Arabic transliteration of the Greek word for Egyptian (Aigyptios).
The term ‘Coptic period’ is a very approximate one; it may be thought of as running from the third century until around the time of the visible decline of Christianity in the ninth century. It is roughly equivalent to the Byzantine period elsewhere in the Mediterranean world.
Christianity arrived in Egypt from Judea. It probably first came into Alexandria, which was both an intellectual centre and the home of a large Jewish community. Christianity was heavily persecuted in the third century AD, but was widely accepted by the end of the fourth century. After this time, the number of monastic settlements increased. It was at this time that many ancient rock cut tombs were inhabited and adapted by Christian monks.
The term ‘Coptic’ can also be applied to the art and language of the Christian period in Egypt. The churches of the period were often highly decorated with murals showing saints and local bishops. The church buildings were also carved with floral and leafy motifs, sometimes combined with birds and animals. Similar motifs appeared on pottery of the period. The Coptic language was used for inscriptions including monastic accounts, extracts of the Bible, liturgy and psalms, and the lives of great saints and bishops.
Coptic gravestones vary widely in size, and this is one of the larger ones. It is decorated with the Coptic cross at the top, and with various scrolls and foliate patterns. The bird in the centre is a dove, a common image on such stelae. To the Copts the dove and the foliage were symbols of paradise. Above the dove is a short inscription, which reads, ‘Young Mary: she entered into rest on the 10th day of [the month of] Tobe’ (probably January).
Painted wooden lion’s head, Early Coptic period, 7th-10th centuries, from Qasr Ibrim, Nubia, 22.5 x 1.5 cm
An architectural element from an early Christian Church
Churches and other religious buildings were highly decorated in the Coptic period. The walls were painted with pictures of bishops and saints, and architectural elements were often carved with floral and faunal motifs. Pillars and friezes were often made of stone, but this example is unusual in that it is of wood. This lion’s head, although schematized is still quite recognizable. It is carved in much higher raised relief than the leaves below, making it stand out. The curly leaves are characteristic of the floral motifs common in Coptic art. They are very similar to the acanthus leaves that appear in earlier Roman art, particularly those decorating the capitals of Corinthian columns. The basic color of the lion is reddish brown, with details picked out in yellow and black. The yellow mane can be easily identified, curving around the face from ear to ear. In both pharaonic and Coptic times, black paint was usually derived from charcoal, and yellow and brown from forms of ochre.
The lower edge of the piece of wood is heavily burnt, suggesting that the rest of the object, and perhaps the entire building, was destroyed by fire.
Pottery sherd with the openings of several verses from the Psalms
People often used broken pieces of pottery or stone as a convenient surface for recording information or even doodling. These pieces are called ostraka. Written material of the Coptic period often had a religious theme, including extracts from the Bible, church sermons and tales of martyrdom. Ostraka were also used to record aspects of the day to day running of monasteries, such as the delivery of foodstuffs. The broken sherds are often from vessels used for the transport of products, including olive oil and wine.
The Coptic script was widely used in Egypt from the late third century until the Arab conquest in the seventh century. It developed when the use of hieroglyphic and associated handwritten scripts died out when Egypt became a Christian country. Coptic is still the official language of the Christian Church in Egypt, known as the Coptic Church. It is a direct descendent of the language written in hieroglyphs, using Greek characters to record the consonants and vowels of the ancient Egyptian language. Jean-François Champollion’s knowledge of Coptic was essential to his decipherment of the hieroglyphic script using the inscriptions on the Rosetta Stone.
Between 500 and 600 C.E., the rulers of three Nubian medieval kingdoms, Nobatia, Makuria and Alwa, governed the Nile valley from the first cataract to just south of modern Khartoum in Sudan. Missionaries from the Byzantine Empire, sent by Justinian I and his empress Theodora, converted these kingdoms to Christianity. This introduced a marked cultural change into the region.
Churches replaced temples and simple burials replaced the grand tombs of the earlier pagan rulers. This transformation is visible in numerous objects found in the British Museum collection including the iron cross of Bishop Timotheos and a carved wooden pectoral depicting an archangel.
After a brief period of conflict with their Arab neighbors in Egypt, the borders were secured, and the medieval kingdoms flourished for almost a thousand years. The introduction of the water wheel (saqia) allowed agriculture to expand. Villages, towns, monasteries and fortresses lined the banks of the river Nile. Artists attained new heights of achievement, particularly in the fields of mural art and pottery production, and there appears to be a dramatic increase in literacy in Greek, Coptic, Old Nubian, and later Arabic.
Fine churches were built, decorated with wall paintings and carved stone elements, including the sandstone frieze and column capital from the Faras cathedral found in the Museum collection. Wide-ranging trade and diplomatic contacts were established with the Muslim world and Byzantine Empire.
Red sandstone capital, 7th century, from Faras (Nubia), Sudan, 56 x 90.3 cm
Faras was an important Christian site from the seventh century and some of the most important bishops were based there. As well as the cathedral, with its brightly colored murals and intricate friezes, there were at least six churches, a monastery, and pottery workshops. In the later Medieval period, the importance of Faras declined as it was eclipsed by Qasr Ibrim, just north of the Egyptian border. (Faras was excavated by Polish archaeologists before being flooded by Lake Nubia/Nasser in 1964.)
This fragment of a ceramic bowl was made at Faras, in the northern part of Nubia. It has a typical radial pattern on a white background—other popular motifs included Christian iconographic symbols such as fish, doves, crosses and palm fronds. Stamped impressions were also sometimes used for decoration.
The long period of relative peace from the mid-seventh century onwards enabled Nubian artistic expression to flower. This took various forms, the most notable other than ceramic production being wall painting. Traces of brightly colored wall paintings have been found in over fifty churches in Nubia, as well as in some private houses. Black paint was usually derived from charcoal, and yellow and brown from ochre. Textile production became more advanced during this period and basket-making, leatherworking, and metalworking were practiced to a high standard.
From around 1200 onwards, dynastic strife, poor relations with the rulers of Egypt, and the rise of the Funj kingdom in the south, brought about the collapse of the Nubian medieval kingdoms.
An iron benedictional cross from the grave of Bishop Timotheos
Nubia was converted to Christianity by a missionary expedition sent by the Byzantine emperor Justinian. An incentive to the Nubian rulers was that they would receive the support of Byzantium against their enemies. But Christianity brought a major change: the Nubian rulers were no longer considered divine, and their control over religious matters was transferred to bishops of the Christian Church.
Cross of Timotheos, late 14th century, iron, from the grave of Bishop Timotheos, cathedral at Qasr Ibrim, Egypt
Arab attempts to invade Nubia were unsuccessful and the country remained Christian long after Egypt was conquered in 641. Christianity in Nubia was strengthened by its affiliation with the Coptic Church in Egypt. Many Nubian bishops were appointed at Alexandria, where the Coptic patriarch had his seat. They controlled religious activity in Nubia from the major centers of Dongola, Faras and Qasr Ibrim. The cathedrals at these sites were decorated with paintings of saints, bishops, and Biblical scenes and intricately carved columns and friezes.
The majority of burials at this time were not elaborate and were without grave goods. Clerics were buried in their robes of office, sometimes with pottery vessels perhaps containing holy water. Bishop Timotheos appears to have been unusual in wearing his traveling clothes, without the usual finery. This iron benedictional cross accompanied him to the grave. He may have died on the journey to take office at Qasr Ibrim. In addition to his cross, Bishop Timotheos was buried with two scrolls, one in Coptic and the other in Arabic (both now in Cairo). These scrolls take the form of Timotheos’ ‘letter of appointment’ by the Coptic patriarch to his new See, and can be dated to 1372.
Did you know that Ethiopia has one of the longest standing traditions of Christian practice in the world?
A conversation with Kelin Michael, Graduate Curatorial Intern, Manuscripts, Getty Museum and Dr. Beth Harris, Executive Director, Smarthistory, in front of Gospel Book, c. 1504–05, Ethiopian. Tempera, 34.5 x 26.5 cm, Ms. 102, 2008.15. Getty Museum, Los Angeles. URL: https://youtu.be/Ub1VLSFPEQs
Did you know that Ethiopia has one of the longest standing traditions of Christian practice in the world? Let’s explore this Gospel Book, which dates to the early 1500s, and includes textiles, illuminations, and details that tell of travel, trade, and diaspora.
Getty has joined forces with Smarthistory to bring you an in-depth look at select works within our collection, whether you’re looking to learn more at home or want to make art more accessible in your classroom. This six-part video series illuminates art history concepts through fun, unscripted conversations between art historians, curators, archaeologists, and artists, committed to a fresh take on the history of visual arts.
Illuminated Gospel, Amhara peoples, Ethiopia, late 14th–early 15th century, parchment (vellum), wood (acacia), tempera and ink, 41.9 x 28.6 x 10.2 cm (The Metropolitan Museum of Art, New York)
This full-page illumination is one of twenty-four from a manuscript of the Gospel that reflects Ethiopia’s longstanding Christian heritage. The Ethiopian Orthodox Church was established in the fourth century by King Ezana. He adopted Christianity as the official state religion of Aksum, a kingdom located in the highlands of present-day Ethiopia. As the Christian state expanded over the centuries, monasteries were founded throughout the region. These became important centers of learning and artistic production, as well as influential outposts of state power.
The manuscript was created at a monastic center near Lake Tana in the early fifteenth century. It is composed of 178 leaves of vellum bound between acacia wood covers. The illuminations depict scenes from the life of Christ and portraits of the Evangelists. This text and its pictorial format are based upon manuscripts produced by the Coptic Church. Here, however, these prototypes are transformed into local forms of expression. For example, the imagery is two-dimensional and linear, which is characteristic of Ethiopian painting. Additionally, the text is inscribed not in its original Greek, but in Ge’ez, the ancient liturgical language of Ethiopia. Ge’ez is one of the world’s oldest writing systems and is the foundation of today’s Amharic, Ethiopia’s national language.
Christ (detail), Illuminated Gospel, Amhara peoples, Ethiopia, late 14th–early 15th century, parchment (vellum), wood (acacia), tempera and ink, 41.9 x 28.6 x 10.2 cm (The Metropolitan Museum of Art, New York)
In this depiction of the Ascension of Christ into heaven, he appears framed in a red circle at the summit, surrounded by the four beasts of the Evangelists.
Mary and the apostles (detail), Illuminated Gospel, Amhara peoples, Ethiopia, late 14th–early 15th century, parchment (vellum), wood (acacia), tempera and ink, 41.9 x 28.6 x 10.2 cm (The Metropolitan Museum of Art, New York)
The Gospels were considered among the most holy of Christian texts by the Ethiopian Orthodox Church. Such manuscripts were often commissioned by wealthy patrons for presentation as gifts to churches. While the text demonstrated the erudition of its monastic creator, the elaborate ornamentation reflected the prestige of the benefactors. Many works of Ethiopian art were destroyed by Islamic incursions during the sixteenth century, making this manuscript a rare survivor.
The Qur’an manuscript in the Fowler Museum in Los Angeles is a rare example of illuminated Qur’an produced in coastal East Africa on Pate Island made between the second half of the 18th century and first half of the 19th century. It is the only known example of a complete, single-volume Qur’an from the region. [1] Its materials, calligraphy, and decorations tell us many stories about the Muslims in this region of Africa: how they expressed their faith, their traditions of religious teaching and learning, their aesthetic inclinations and artistic production, and their connections to other parts of the world.
Muslims consider the Qur’an to be Divine Revelation conveyed by God (Allah) to the Prophet Muhammad through the Archangel Gabriel in exquisite Arabic. The Qur’an is believed to be God’s final message to humankind and the verbatim Word of God. Hence, each utterance and written form of the Qur’an’s letters and words is considered sacred. Ever since the Prophet’s time, Muslims have safeguarded God’s Word and highlighted its sacred character through rich and diverse traditions of recitation, inscription, translation, and interpretation. Inscribing the Qur’an using beautiful calligraphy on surfaces such as stone, parchment, and paper developed over many centuries.
A Qur’an manuscript from East Africa
Muslims from different regions developed many styles of Qur’an manuscripts, including Qur’ans with elaborate decoration.
Coastal East Africa, also known as the Swahili Coast, stretches from southern Somalia to northern Mozambique and includes islands such as Zanzibar, the Comoros, and Madagascar. It has been home to a diversity of Muslim communities since the 8th century C.E. Its peoples have also had centuries-long interactions through trade and migration with Muslim communities from other parts of Eastern Africa, as well around the Indian Ocean from Arabia, to Iran, South Asia, and China. Despite the well-established nature of Muslim communities on the Swahili Coast, manuscripts of the Qur’an are remarkably rare. Only a small corpus of twelve illuminated Qur’an manuscripts from the Swahili coast survives, including the one in the Fowler Museum in Los Angeles. [2] These were produced between about 1750 and 1850 in modern-day Kenya, specifically in the historical Muslim city-states of Pate, Siyu, and Faza on Pate Island in the Lamu Archipelago. The manuscripts are notable for their scripts and distinctive style of illuminations, as well as their use of paper that was likely produced in northern Italy.
But why have so few Qur’ans from the region come to light? So far scholars have no convincing explanation for this. Some suggest that the region’s humidity and salty ocean air may have contributed to the rapid decay of manuscripts (which are typically made of fragile organic materials such as parchment, paper, cloth, and leather). Another factor may be that art historians and other scholars have paid limited attention to the region’s written traditions, particularly in Arabic, the language of the Qur’an. This may be particularly true of Islamic art historians who have often regarded the art and material culture produced in African contexts as less important than the art produced in other parts of the Islamic world. It is also worth noting that much of coastal East Africa has seen regular and sustained political upheaval owing to local power struggles as well as conquest and occupation on the part of European and Omani powers. Such turmoil may also have contributed to the destruction or dispersal of portable items such as manuscripts to other parts of the world.
A Qur’an manuscript from the Lamu Archipelago in Los Angeles
The Fowler Museum illuminated Qur’an is bound in a dark brown leather cover with raised floral and foliate designs that were made by impressing with metal stamps or dies.
In the illuminated two-page frontispiece that opens the manuscript, multiple decorative rectilinear frames surround the Qur’anic text with motifs in red, yellow-brown, and black. Starting from the outermost frame, there is: 1) a repeated single knot; 2) a continuous undulating floral and vine motif; and 3) an “s”–shaped cable pattern.
On each page, curvilinear cartouches located above and below the Qur’anic text contain chapter titles (in this case sura al-fatiha (1) and sura al-baqara (2)), the places where God revealed the verses to the Prophet Muhammad—Mecca or Medina, and the number of verses. The text of these titles is rendered in white reserved on a black ground. Their script style is cursive with some letters stacked above others and other letters overlapping.
The Qur’anic text (all letters and vowels) occupies the central panels of the pages and is written in black ink with the exception of the word Allah (God) which is written, or rubricated, in red. Red ink is also used for vocalization marks and the three dots in a triangular shape that indicate the end of each verse. The Qur’anic script is cursive, meaning that the letters are joined up rather than written out separately. It resembles a fairly common style of Arabic calligraphy used widely by scribes since the early period of Islam called naskh but has some distinctive features, especially the tails of some letters which swoop under others. At present, it appears that the script style used in this Qur’an was locally developed as almost no other comparable examples exist outside the region.
In the margins, outside the decorative frames, are annotations placed in rectangular boxes. These contain information concerning the standard variant readings or recitations of the verses as well as commentary about the verses written by authoritative Islamic scholars. The cursive script of the annotations is written in black and red inks. While smaller than the Qur’anic text, the calligrapher’s hand displays similar characteristics—suggesting the possibility that the same person was responsible for copying out the manuscript and annotating it.
Other pages in the manuscript contain many different decorative features and stylized text. These include: decorated prostration (sajda) markers that indicate to the reader where to bow in prostration when they are reading the Qur’an; a division (juz) marker that is used to divide the Qur’an into parts or sections to ease memorization or reading, chapter titles; and, highly stylized basmalas, the Arabic incipit “in the name of God the Most Beneficent the Most Merciful” (“bismillāh al-raḥmān al-raḥīm”).
After the end of the Qur’anic text, the manuscript has two sections with decorations that contain supplicatory prayers meant to be read after completing the reading of the Qur’an. The beginning of the first prayer is marked with a roundel framed within several patterned bands (image above, left). Rendered in reserved white lettering against a black ground, the Arabic text in the roundel reads: “This is the al-fusuliyya prayer to be read after completing the reading of the Magnificent Qur’an” (“hādhā du’ā al-fusūliyya yuqra’ ba’da khitmat al-Qur’ān al-azīm”). The beginning of the second supplicatory section is marked by a roundel with calligraphic panels above and below. (image above, right) These panels include the Arabic text of the Muslim proclamation of faith (shahada): “There is no God but God, Muhammad is the Messenger of God.” Composed of three concentric sections, the roundel’s innermost section contains the invocation “Oh God” (“Ya Allāh”) written in red, black, and brown inks. The middle section is inscribed with a continuous pattern in red. The outermost section has the shahada inscribed around the circle in red, running counter-clockwise.
A patron, place, and date of production
The manuscript contains no date. [3] However, based on the paper’s ribbed texture, made by a paper mold, and watermarks detected on some of the sheets, it is likely that the manuscript’s paper was produced in northern Italy sometime after around 1750 C.E. Such paper was shipped from Europe to Africa through Egypt and Sudan in the 18th and 19th centuries, but it is not known how and when this paper made its way from north-eastern Africa to the Lamu Archipelago.
The time period in which the manuscript was produced, c. 1750–1850, is regarded by scholars as an era of cultural efflorescence on the Swahili Coast. Pate, the Island’s largest city-state, was ruled by the Nabahani dynasty who oversaw the growth of independent maritime trade between coastal East Africa and the Indian Ocean coast, particularly Gujarat. Ivory and textiles were some of the prized commodities that transited through Pate’s harbor alongside migrants and travelers from various parts of Africa and the Western Indian Ocean. Up to now, there is very limited historical evidence of the transit of enslaved people through the port. In 1800, Pate Island’s main city-states of Pate, Siyu, and Faza had a combined population of some forty-thousand people and boasted urban settlements comprised of stone houses, districts, and numerous mosques. The island’s population was diverse, comprising of Muslims and non-Muslims of different ethnic backgrounds, Indigenous groups, mainland migrants as well as people from other parts of the Swahili Coast, Eastern Africa, and the Western Indian Ocean littoral including Arabia and India.
A distinct Pate Island style
The decorative features of the illuminated Qur’an manuscripts produced on Pate Island share many features with other types of material culture from the Swahili coast. For example, patterns and motifs on the manuscripts’ frontispieces closely correspond to those found on the stucco decorations of wall niches and wooden-carved door surrounds of the coast’s 18th- and 19th-century houses.
Swahili artist, Tombstone, 1462 (Kilindini, Mombasa County, Kenya), Coral rag (limestone) (Mombasa Fort Jesus Museum, National Museums of Kenya)
The same knot motif found on the Qur’an frontispieces also appear on objects such as a tombstone from Kenya dating to the 15th century. Such tombstones also contain inscriptions with stacked and overlapping letters similar to the script used in some of the Qur’ans’ chapter titles. These and many other examples suggest that the manuscripts’ copyists were working with other local artists and sharing or borrowing from each other. This also suggests that the copyists were working within an established aesthetic tradition that utilized a series of known motifs and patterns that suited local tastes and that manuscript producers were creating a distinctive local style by using local motifs and patterns well-known in other media.
Opening pages, Qur’ān manuscript, completed on šawwāl 1162/September or October 1749 (Harar, Ethiopia), copied by ḥāğğ Sa‘d ibn Adish Umar Din (Khalili Collection, London)
There are also correspondences between Pate Island’s corpus and Qur’an manuscripts produced in other parts of the Indian Ocean littoral. For example, Qur’ans from Harar, Ethiopia use inks in colors similar to those produced on Pate Island, while Indian Qur’ans of the 14th and 15th centuries are copied in a bihariscript that has comparable letter forms and the word Allah rendered in red or gold.
Boné Qur’an, copied by: Ismail b. `Abdullah of Makassar, 1804 (Indonesia), ink, opaque watercolor, and gold on paper (Aga Khan Museum, Toronto, AKM488)
Qur’an manuscripts from the Malay Archipelago in Southeast Asia also show resemblances. For example, the Boné Qur’an from South Sulawesi, Indonesia, has chapter titles with white lettering against a black background contained within curvilinear cartouches. The Boné Qur’an manuscript’s opening pages also contain a frontispiece with a series of layered and decorated rectilinear frames. Despite such similarities, however, these various manuscript traditions appear to be distinct, and the histories of how these traditions came to share some stylistic feature remains to be understood.
View of zidaka (wall niches) in ndani (harem) in the McCrindle House in Lamu, Kenya, from the collection James de Vere Allen: Swahili Kingdoms (MIT Library, Boston)
The place of the Qur’an in the life of historical Swahili communities
The text of the Qur’an appears to have been central to the life of the historical Swahili Muslim communities of Coastal East Africa. Qur’anic ideas were incorporated into Swahili-language poetic texts and Qur’anic verses were inscribed on the prayer niches (mihrabs) of mosques.
The illuminated Qur’an manuscripts of Pate Island were probably used for worship or study in local mosques. The effort taken by copyists to mark vowels, highlight particular phrases, and provide commentary on readings suggests that they were concerned that Qur’anic text be properly recited. In addition to mosques, Qur’ans may also have been stored inside the homes of local patrons, particularly in elaborately stucco-decorated wall niches known as vidaka/zidaka that were also used for storing and displaying other precious and luxury items such as imported ceramics and glass.
Notes:
[1] The Fowler illuminated Qur’an is the only single-volume Qur’an known to survive and the only manuscript that contains the entire Qur’an (the others are divided into two or four volumes, and are only partially preserved).
[2] A number remain with families and museums in the Lamu region, but others are found in private and public collections in Oman, England, and America.
[3] The manuscript does not contain a colophon, a statement containing information about the name of the scribe who copied it out or the date and place of its completion. However, some clues about these aspects of the manuscript and the broader socio-cultural context in which it was produced can be found in its endowment (waqf) inscriptions that appear in the manuscript. These state that the Qur’an was bequeathed to a mosque (masjid) by “Mwana Aqibibi bint Shaykh Dumayl [or Dumila] b. Yunus al-Siwi.” Aspects of the endower’s name including the Swahili title “Mwana,” meaning Mrs.; a first name containing the Swahili word bibi, meaning “lady” or “wife;” and the Arabic patronym “bint” meaning “daughter of” indicate that the manuscript’s endower or patron was a woman who lived in a Swahili context that was infused with Arabic norms and practices such as naming conventions. Additionally, her family name, al-Siwi, a geographical adjective (nisba) for Siyu, suggests that her family was from the town. Given that two other Qur’an manuscripts in the corpus are signed by a scribe whose last name is al-Siwi, it is likely that the manuscript itself was produced in Siyu, a town on Pate Island which is known to be have been Swahili city-state that was an historical centre of Swahili crafts and manuscript production.
The church, baptistry, basilicas, public buildings, streets, monasteries, houses and workshops in this early Christian holy city were built over the tomb of the martyr Menas of Alexandria, who died in 296 C.E. URL: https://youtu.be/BI1GgCRy1GU
The ruins of the ancient city of Aksum are found close to Ethiopia’s northern border. They mark the location of the heart of ancient Ethiopia, when the Kingdom of Aksum was the most powerful state between the Eastern Roman Empire and Persia. The massive ruins, dating from between the 1st and the 13th century C.E., include monolithic obelisks, giant stelae, royal tombs and the ruins of ancient castles. Long after its political decline in the 10th century, Ethiopian emperors continued to be crowned in Aksum. URL: https://youtu.be/S3G5ZklLkm0
Sahn (courtyard) and minaret, Great Mosque of Kairouan (also spelled Qayrawan), Tunisia c. 836–75 (photo: Andrew Watson, CC BY-SA 2.0)
A new city
Seventh-century North Africa was not the easiest place to establish a new city. It required battling Byzantines; convincing Berbers, the indigenous people of North Africa, to accept centralized Muslim rule; and persuading Middle Eastern merchants to move to North Africa. So, in 670 C.E., conquering general Sidi Okba constructed a Friday Mosque (masjid-i jami` or jami`) in what was becoming Kairouan in modern day Tunisia. A Friday Mosque is used for communal prayers on the Muslim holy day, Friday. The mosque was a critical addition, communicating that Kairouan would become a cosmopolitan metropolis under strong Muslim control, an important distinction at this time and place.
Rendering of the Great Mosque of Kairouan (also spelled Qayrawan), Tunisia. From left to right: zoom on the south wall (seen from the outside), global view of the mosque, zoom on the minaret seen from the court (graphic: Tachymètre)
Known as the Great Mosque of Kairouan, it is an early example of a hypostyle mosque that also reflects how pre-Islamic and eastern Islamic art and motifs were incorporated into the religious architecture of Islamic North Africa. The aesthetics signified the Great Mosque and Kairouan, and, thus, its patrons, were just as important as the religious structures, cities, and rulers of other empires in this region, and that Kairouan was part of the burgeoning Islamic empire.
Great Mosque of Kairouan (also spelled Qayrawan) prayer hall facade (photo: Anne Walker, CC BY-SA 2.0)
The Aghlabids
During the eighth century, Sidi Okba’s mosque was rebuilt at least twice as Kairouan prospered. However, the mosque we see today is essentially ninth century. The Aghlabids (800–909 C.E.) were the semi-independent rulers of much of North Africa. In 836, Prince Ziyadat Allah I tore down most of the earlier mudbrick structure and rebuilt it in more permanent stone, brick, and wood. The prayer hall or sanctuary is supported by rows of columns and there is an open courtyard, that are characteristic of a hypostyle plan.
Exterior view of the mihrab dome in the Great Mosque of Kairouan (also spelled Qayrawan), Tunisia (photo: Citizen59, CC BY-SA 2.0)
Mihrab, interior view of the dome, Great Mosque of Kairouan (also spelled Qayrawan), Tunisia (photo: Citizen59, CC BY 3.0)
In the late ninth century, another Aghlabid ruler embellished the courtyard entrance to the prayer space and added a dome over the central arches and portal. The dome emphasizes the placement of the mihrab, or prayer niche (below), which is on the same central axis and also under a cupola to signify its importance.
The dome is an architectural element borrowed from Roman and Byzantine architecture. The small windows in the drum of the dome (seen below) above the mihrab space let natural light into what was an otherwise dim interior. Rays fall around the most significant area of the mosque, the mihrab. The drum rests on squinches, small arches decorated with shell over rosette designs similar to examples in Roman, Byzantine, and Umayyad Islamic art. The stone dome is constructed of twenty four ribs that each have a small corbel at their base, so the dome looks like a cut cantaloupe, according to the architectural historian K. A. C. Creswell.
Interior view of the dome above the mihrab, Great Mosque of Kairouan (also spelled Qayrawan) (photo: IssamBarhoumi, CC BY-SA 4.0)
Other architectural elements link the Great Mosque of Kairouan with earlier and contemporary Islamic religious structures and pre-Islamic buildings. They also show the joint religious and secular importance of the Great Mosque of Kairouan. Like other hypostyle mosques, such as the Prophet’s Mosque in Medina, the mosque of Kairouan is roughly rectangular. Wider aisles leading to the mihrab and along the qibla wall give it a T-plan. The sanctuary roof and courtyard porticos are supported by repurposed Roman and Byzantine columns and capitals.
View of lustre tiles that surround the mihrab (photo: Richard Mortel, CC BY-NC-SA 2.0)
The lower portion of the mihrab is decorated with openwork marble panels in floral and geometric vine designs. Though the excessively decorated mihrab is unique, the panels are from the Syrian area. Around the mihrab are lustre tiles from Iraq. They also feature stylized floral patterns like Byzantine and eastern Islamic examples.
Prayer Hall, Great Mosque of Kairouan (also spelled Qayrawan) (photo: Ross Burns/Manar al-Athar, CC BY-NC-SA 2.0)
Since it was used for Friday prayer, the mosque has a ninth-century minbar, a narrow wooden pulpit where the weekly sermon was delivered. It is said to be the oldest surviving wooden minbar. Like Christian pulpits, the minbar made the prayer leader more visible and audible. Because a ruler’s legitimacy could rest upon the mention of his name during the sermon, the minbar served both religious and secular purposes. The minbar is made from teak imported from Asia, an expensive material exemplifying Kairouan’s commercial reach. The side of the minbar closest to the mihrab is composed of elaborately carved latticework with vegetal, floral, and geometric designs evocative of those used in Byzantine and Umayyad architecture.
The minaret dates from the early ninth century, or at least its lower portion does. Perhaps inspired by Roman lighthouses, the massive square Kairouan minaret is about thirty two meters tall, over one hundred feet, making it one of the highest structures around. So in addition to functioning as a place to call for prayer, the minaret identifies the mosque’s presence and location in the city while helping to define the city’s religious identity. As it was placed just off the mihrab axis, it also affirmed the mihrab’s importance.
The mosque continued to be modified after the Aghlabids, showing that it remained religiously and socially significant even as Kairouan fell into decline. A Zirid, al-Mu‘izz ibn Badis (r. 1016–62 C.E.), commissioned a wooden maqsura, an enclosed space within a mosque that was reserved for the ruler and his associates. The maqsura is assembled from cutwork wooden screens topped with bands of carved abstracted vegetal motifs set into geometric frames, kufic-style script inscriptions, and merlons, which look like the crenellations a top a fortress wall. Maqsuras are said to indicate political instability in a society. They remove a ruler from the rest of the worshippers. So, the enclosure, along with its inscription, protected the lives and affirmed the status of persons allowed inside.
Maqsura, Great Mosque of Kairouan, Tunisia (photo: Richard Mortel, CC BY-NC-SA 2.0)
In the thirteenth century, the Hafsids gave the mosque a more fortified look when they added buttresses to support falling exterior walls, a practice continued in later centuries. In 1294, Caliph al-Mustansir restored the courtyard and added monumental portals, such as Bab al-Ma on the east and the domed Bab Lalla Rejana on the west. Additional gates were constructed in later centuries. Carved stone panels inside the mosque and on the exterior acted like billboards advertising which patron was responsible for construction and restoration.
An intellectual center
The Great Mosque was literally and figuratively at the center of Kairouan activity, growth, and prestige. Though the mosque is now near the northwest city ramparts established in the eleventh century, when Sidi Okba founded Kairouan, it was probably closer to the center of town, near what was the governor’s residence and the main thoroughfare, a symbolically prominent and physical visible part of the city. By the mid-tenth century, Kairouan became a thriving settlement with marketplaces, agriculture imported from surrounding towns, cisterns supplying water, and textile and ceramic manufacturing areas. It was a political capital, a pilgrimage city, and intellectual center, particularly for the Maliki school of Sunni Islam and the sciences. The Great Mosque had fifteen thoroughfares leading from it into a city that may have had a circular layout like Baghdad, the capital of the Islamic empire during Kairouan’s heyday. As a Friday Mosque, it was one of if not the largest buildings in town.
The Great Mosque of Kairouan was a public structure, set along roads that served a city with a vibrant commercial, educational, and religious life. As such, it assumed the important function of representing a cosmopolitan and urbane Kairouan, one of the first cities organized under Muslim rule in North Africa. Even today, the Great Mosque of Kairouan reflects the time and place in which it was built.
Founded in 670, Kairouan flourished under the Aghlabid dynasty in the 9th century. Despite the transfer of the political capital to Tunis in the 12th century, Kairouan remained the Maghreb’s principal holy city. Its rich architectural heritage includes the Great Mosque, with its marble and porphyry columns, and the 9th-century Mosque of the Three Gates.
What is known as “Nok Culture” is an early example of ceramic sculpture, found in an archaeological context, in Nigeria. These objects (along with iron smelting furnaces, agricultural tools and other objects made from stone, tin, and iron) were found on the Jos Plateau near the village of Nok, a center for tin mining, in 1928. Subsequent archaeological research revealed that these objects were distributed over a region about 300 x 100 miles. Radiocarbon dating suggests that these items were made between 800 BCE and AD 600, mostly from 500 BCE to the beginning of the Christian era. Despite the widespread distribution and the long time period, these objects are remarkably stylistically consistent.
About 10% of the objects are small and solid fired clay and it is though that they were originally attached to clay vessels. The other ceramic forms are larger (between 4″ and 4 feet in size) and are hollow. Almost all of the objects depict humans and animals such as elephants, monkeys, sheep and snakes.
All of the objects share a characteristic style: the heads of the figures are cylindrical with a high forehead, often with an elaborate hairstyle. The eyes are triangular with a punched hole for the iris; often the eyebrow, created by a thin strip of clay is incised with lines. The size relationship of the head to the body is a 1:4 ratio, often seen elsewhere in Sub-Saharan Africa, which emphasizes the head as the seat of intelligence.
Nok Culture ceramics, collection of the Yale Art Museum. Photo by Karen H. Brown, 2017.
Church of St. George, c. 12th–13th century, Lalibela, Amhara Region (photo: Rod Waddington, CC BY-SA 2.0)
Ethiopia is a country in Africa with ancient Christian roots. It possesses a vigorous artistic tradition and is home to hundreds of old churches and monasteries perched at the top of hard-to-access mountains, hidden by lush vegetation, or surrounded by the tranquil waters of one of its lakes.
What is Christian Ethiopian art?
The introduction of Christian elements in art and the construction of churches in Ethiopia must have started shortly after the introduction of Christianity and continues to this day, since about half of the population are practicing Christians. The Ethiopian Orthodox Tewahedo Church claims that Christianity reached the country in the 1st century C.E. (thanks to the conversion of the Ethiopian eunuch described in the Acts of the Apostles 8:26–38), while archaeological evidence suggests that Christianity spread after the conversion of the Ethiopian King Ezana during the first half of the 4th century C.E.
The term “Christian Ethiopian art” therefore refers to a body of material evidence produced over a long period of time. It is a broad definition of spaces and artworks with an Orthodox Christian character that encompasses churches and their decorations as well as illuminated manuscripts and a range of objects (crosses, chalices, patens, icons, etc.) which were used for the liturgy, for learning, or which simply expressed the religious beliefs of their owners. We can infer that from the thirteenth century onwards, works of art were, for the most part, produced by members of the Ethiopian clergy.
Artworks from Ethiopia can and should be contextualized within the country’s historical development. Scholars still disagree on how to divide and classify the development of Christian Ethiopian art into chronological phases. In this essay, the development of Christian Ethiopian art is broadly divided into the eight periods listed below, but it must be kept in mind that the dates for the earlier periods are still debated, and we have very limited evidence prior to the early Solomonic period.
View from Debre Damo, the monastery is accessible only by rope up a sheer cliff (photo: Fabian Lambeck, CC BY-SA 4.0)
The Christian Aksumite Period (c. 4th–8th centuries C.E.)
This period takes its name from the city of Aksum, which had been the capital of Ethiopia for several centuries before the conversion to Christianity of King Ezana and served as capital for several centuries after. While we cannot rule out the possibility that Christianity had been present in the country prior to the conversion of this ruler, it is only starting from this period that expressions of distinctly Christian beliefs appear in the material record.
A small number of Ethiopian churches, such as Debre Damo and Degum, can be tentatively ascribed to the Aksumite period. These two structures probably date to the 6th century or later. Still standing pre-6th century Aksumite churches have not been confidently identified. However, archaeologists believe that a small number of now-ruined structures dating to the 4th or 5th century functioned as churches—a conclusion based on features such as their orientation. A large stepped podium in the compound of the church of Mary of Zion in Aksum (considered by the Ethiopians as the dwelling place of the Ark of the Covenant), probably once gave access to a large church built during this period.
Aksumite churches adopted the basilica plan. These churches were constructed using well-established local building techniques, and their style reflects local traditions. Although very little art survives from the Aksumite period, recent radiocarbon analyses of two illuminated Ethiopic manuscripts known as the Garima Gospels suggest that these were produced respectively between the 4th–6th and 5th–7th centuries. Aksumite coins can also be looked at to gain insight into artistic conventions of the period.
The Post-Askumite period (c. 8th/9th–12th centuries C.E.)
A number of factors contributed to the gradual impoverishment and decline of the Aksumite kingdom. The Arab expansion into Northern Africa cut off the kingdom’s access to the Red-Sea waterway (and to the markets which could be reached through it and on which a large part of the kingdom’s prosperity had been based). There is also evidence to suggest that some of the kingdom’s natural resources, such as gold and ivory, had been depleted. Very little is known about this phase of Ethiopian history and scholars even disagree on the dates of its beginning and end.
Interior of the church of Abreha-we-Atsbeha, post-Aksumite Period(?), Tigray Region (photo: Jay Ramji, by permission)
The political center of Ethiopia seems to have gradually shifted to the southern and eastern parts of the Tigray region in the Post-Aksumite period. A few churches in these areas have been tentatively attributed to this period, but subsequent adaptations combined with the inability to obtain permissions to conduct archaeological surveys make dating difficult. It seems likely that churches continued to be built as well as hewn (cut) out of rock. A group of funerary hypogea in the Hawzien plain (in northern Ethiopia) may have been transformed into churches during the post-Aksumite period. This could be the case for churches such as Abreha-we-Atsbeha and Tcherqos Wukro (the paintings in these churches probably date from a later period). According to local oral traditions, a small number of iron crosses date to the Aksumite or Post-Aksumite periods, but the absence of reliable dating methods and the fact that such crosses were produced at least until the sixteenth century, makes it extremely difficult to verify these claims.
Bete Maryam, Lalibela, Ethiopia, 12th–13th century (photo: Ji-Elle, CC BY-SA 3.0)
The Zagwe period (c. 1140–1270 C.E.)
By the first half of the twelfth century, the center of power of the Christian Kingdom had shifted even further south, to the Lasta region (a historic district in north-central Ethiopia). From their capital Adeffa, members of the Zagwe dynasty (from whom this period takes its name), ruled over a realm which stretched from much of modern Eritrea to northern and central Ethiopia. While limited evidence about their capital exists, the churches of Lalibela—a town which takes its name from the Zagwe ruler credited with its founding—stand as a testament to the artistic achievements of this period.
Left: exterior, Bete Maryam, Lalibela, Ethiopia, 12th–13th century (photo: Bernard Gagnon, CC BY-SA 3.0); right: interior, Bete Maryam, Lalibela, Ethiopia, 13th century (photo: A. Davey, CC BY 2.0)
Lalibela includes twelve buildings destined for worship which, together with a network of linking corridors and chambers, are entirely carved or “hewn” out of living rock. The tradition of hewing churches out of rock, already attested in the previous periods, is here taken to a whole new level. The churches, several of which are free-standing, such as Bete Gyorgis (Church of St. George), have more elaborate and well-defined façades. They include architectural elements inspired by buildings from the Aksumite Period. Furthermore, some, such as Bete Maryam, feature exquisite internal decorations, which are also carved out of the rock, as well as wall paintings. The interiors of the churches blend Aksumite elements with more recent elements of Copto-Arabic derivation. In Bete Maryam, for example, the architectural elements—such as the hewn capitals and window frames—imitate Aksumite models, whereas the paintings can be compared with those in the medieval Monastery of St. Antony at the Red Sea.
Several wooden altars survive from this period, some decorated with figures, together with numerous crosses, some of which are engraved. No illuminated manuscripts or icons from this period have been discovered thus far.
The Early Solomonic period (1270–1527)
By 1270, the last Zagwe ruler was overthrown by Yekunno Amlak, who claimed to descend from the kings of the Aksumite period and traced his lineage all the way back to the biblical union of King Solomon and the Queen of Sheba. His descendants—the Solomonics—ruled Ethiopia until the third quarter of the twentieth century. For much of this period, the Solomonics did not have a fixed capital, but moved across the country according to the seasons and their needs.
The Solomonics were as active as patrons of the arts as their predecessors, and endowed churches with hundreds of precious gifts. Works of art were also donated to ecclesiastic centers by nobles and clergymen, as well as by individuals known from dedicatory inscriptions on the work they commissioned. The rock-cut church of Gannata Maryam, a few kilometers south-east of Lalibela, features an almost complete set of murals depicting saints, angels, and motifs inspired by the New Testament. The church also features a portrait of Yekunno Amlak. Numerous illuminated manuscripts, particularly Gospel books, were created between the late thirteenth and early fifteenth centuries. A few dozen feature not just Canon Tables and portraits of the four Evangelists (Matthew, Mark, Luke, and John), as in the earlier Garima Gospels, but also scenes from the Old and New Testaments.
By the turn of the fifteenth century, other manuscripts, especially Psalters, are frequently illustrated, and crosses are often embellished with depictions of saints and of the Virgin and Child. The earliest surviving Ethiopian icons also date from this century. Written sources suggest that the Ethiopian Emperor Zar’a Ya’eqob encouraged the use of panel paintings in church rituals. While other artistic mediums used during the fifteenth century are largely indebted to the art of the fourteenth century, the icons feature new iconographic motifs and the lines are more elegant and sinuous, and the figures have less rigid poses.
Diptych with Mary and Her Son Flanked by Archangels, Apostles and a Saint, 15th century, tempera on wood, left panel: 25.4 x 19.05 x 1.91 cm, Ethiopia (The Walters Art Museum)
The mid-Solomonic period (1527–1632)
After a period of relative stability in the fifteenth century, a sequence of events shook the Ethiopian kingdom to its foundations, bringing it to the brink of collapse. First, came an invasion from the neighboring Muslim Sultanate of Adal led by a general called Ahmad ibn Ibrahim al-Ghazi whose army pillaged and destroyed numerous churches and Christian works of art across the country between 1529 and 1543. Incursions by the Oromo people from the south throughout the sixteenth and early seventeenth centuries further strained the country’s fragile structures. To make matters worse, the conversion to Catholicism of Emperor Susenyos in 1622 soon plunged the country into a civil war, for many of his subjects refused to adhere to the religious beliefs and liturgical practices that the Jesuit missionaries present in Ethiopia wanted to enforce. The conflict lasted until his abdication in favor of his son Fasilides in 1632.
Triptych with Mary and Her Son, Archangels, Scenes from Life of Christ and Saints, early 16th century, tempera on wood, 26.7 x 20 x 2.65 cm, Ethiopia (The Walters Art Museum)
This phase of Ethiopian art has been sometimes described as period of “transition” because artworks produced during the sixteenth century still include stylistic and iconographic elements that are typical of the fifteenth century, while foreshadowing developments which will take place in the second half of the seventeenth century. However, as such, this description of transition is applicable to most historical periods, and is therefore not particularly helpful. The art produced during the mid-Solomonic period reflects the difficult situation the country was in. The practice of decorating manuscripts with pictures and geometric motifs declined considerably, and few crosses and churches have been confidently attributed to the sixteenth century. Moreover, although numerous icons from this period have survived, these seldom achieve the linear elegance of painted panels from the fifteenth-century.
Zämänfäs Qeddus (Scribe), Archangels Michael and Gabriel, late 17th century (Early Gondarine), tempera and ink on parchment, 25.4 x 23 cm, Ethiopia (The Walters Art Museum)
The Gondarine period (1632–1769)
The ascent to the throne of Fasilides in 1632 marks the beginning of a period of renewed stability for Ethiopia and the Solomonic dynasty. Fasilides ordered a new a capital, Gondar, about 50 kilometers north of Lake Tana (the largest lake in Ethiopia). He and his successors funded the construction of palaces and banquet halls within the royal compound that still exist today and they promoted the building of churches nearby and in the Lake Tana region. The adoption of a circular plan for the construction of churches becomes standard (as opposed to the longitudinal format of the basilica).
Scholars usually divide the Gondarine period into two stylistic phases. The first Gondarine style is characterized by the use of bright colors and the absence of shading. The clothing, often embellished with decorative elements, is usually painted in red, blue, or yellow, and the folds are indicating with simple parallel lines. The contour lines are well-defined, and the modeling of the face is executed using a plain coral red resulting in an unnatural effect.
Adoration of the Magi, Second Gondarine Style, from an illuminated manuscript, folio 27r, vellum, tempera, and leather binding, 32 x 22 x 6 cm, Ethiopia (Princeton University Art Museum)
Works painted in the second Gondarine style, which was developed roughly during the reign of Iyasu II, have darker shades of color; the contour lines become lighter, and a more delicate use of shading confers volume to the bodies and faces of the figures. A number of new themes, many of which were inspired from books printed in Europe, appear during the eighteenth century, and it becomes increasingly common to find depictions of donors and patrons. Numerous crosses (like this processional cross from The British Museum), decorated with depictions of the Virgin Mary, Jesus, and saints, were produced during the second part of the Gondarine period.
Zemene Mesafint period (1769–1855)
The period known as Zemene Mesafint, or the Era of Judges, begins with the deposition of Emperor Iyosas. This period, which lasted almost a century, saw a decline in the prestige, influence, and authority of the Solomonics, and witnessed the rise of a number of regional warlords who fought against each other for supremacy. This period has received less attention from historians, but seems to have been characterized by a decline in the production of art. Paintings from this period are strongly indebted to works executed during the second Gondarine style in terms of themes and forms, but the palette used by artists moves once again toward bright, plain colors.
Emperor Menelik II, the Archangel Raguel, and a court writer, c. 1889, Entoto Raguel Church, Addis Ababa, Ethiopia (photo: author)
The Late Solomonic period (1855–1974)
The final historical period begins with the ascent to the throne of Tewodros II, who claimed Solomonic descent, and ends with the deposition of Haile Selassie, the event that marks the end of Solomonic rule in Ethiopia.
During the second half of the nineteenth century, church painting continues to show indebtedness to the second Gondarine style, but contemporary figures and events are depicted next to religious subjects with an increasing frequency. Moreover, while patrons had occasionally been depicted from the Zagwe period onwards in an idealized manner, by the turn of the twentieth century, they are portrayed more realistically, as can be seen by the painting of Emperor Menelik II in the church of Entoto Raguel. After the Second World War, traditionally trained Ethiopian painters, such as Qes Adamu Tesfaw, continued to work alongside artists influenced by modernism. The use of imported synthetic colors became increasingly common, and by the 1960s, icons and manuscripts were created, to a large extent, for the tourist market.
Diptych with Mary and Her Son Flanked by Archangels, Apostles and a Saint, Ethiopia, 15th century, tempera on wood, left panel: 8 7/8 x 7 13/16 x 5/8 inches (The Walters Art Museum)
The term icon is used to refer to a devotional image. It is typically painted on a flat wooden panel, although in Ethiopia, as in other traditions, materials such as metal or stone could also be used to produce this type of image. The earliest known Ethiopian icons have been dated to the fifteenth century and are generally painted with tempera on gesso-primed wooden panels. Ethiopian icons from this period typically portray the Virgin and Child, the Apostles, and Saint George.
The piece shown here, which can be dated tentatively to the second half of the fifteenth century, features precisely such a combination of subjects. On the left panel, the Child touches his Mother’s chin, a gesture of tenderness which appears more frequently in works from this period onwards. The central pair is flanked by two angels with unsheathed swords who act as their royal guard.
The right panel is decorated with portraits of the Apostles who turn their gaze in adoration towards the Virgin and Child. In the bottom right corner is a representation of Saint George on horseback. The names of several of the figures on the right panel have been written on the borders which divide the scene into registers. It is likely that inscriptions identifying the upper row of Apostles and the Virgin and Child were originally present on the upper frame of the two panels. Icons such as this were most likely created to encourage devotion towards the Virgin Mary in accordance with the wishes of the Ethiopian emperor Zarʾa Yaʿ ǝqob (who ruled from 1434–68) and would have been used in churches and in religious processions.
