Bibliographie
Almeida, m. d., 1905–17, “História de Etiópia a alta, ou Abassia”, in C. Beccari (ed.), Rerum aethiopicarum scriptores occidentales inediti a saeculo XVI ad XIX, 15 vols., Romae, C. de Luigi.
Aman Belay, 1985, yätәnәtwa ʾItyopya Tәnsa’ә Tarik [A history of the resurrection of ancient Ethiopia], Addis Ababa: Bole matämiya deriğәt.
Awegichew Amare, 2021, The imperial tradition of the Ethiopian state and the Oromo factor, XIV- XVIII centuries, doctoral thesis in History, Addis Ababa University.
Awegichew Amare, 2022, “Atse Sarsa Dengel and the rival great powers at his door steps: Vagaries of competition and war against the Ottoman Empire, 1563–1597”, Abyssinia Journal of Business and Social Sciences. XVII (II), p. 24-32.
Baḥrǝy, 1954, “The history of the Galla”, in C.F. Beckingham, G.W.B. Huntingford (ed./trans.), Some Records of Ethiopia, 1593–1646, London: Hakluyt Society, p. 111-129.
Bairu Tafla (ed./trans.), 1987, Aṣmä Giyorgis and his work; History of the Galla and the kingdom of Sawa, Stuttgart: Franz Stiener Verlag.
Balashova, G., 2007, “Enbaqom”, Encyclopaedia Aethiopica, p. 281.
Basset, R., 1882, Études sur l’histoire d’Éthiopie, Paris, Imprimerie nationale.
Beccari, C., 1903, Notizia e Saggi di opere e documenti inediti riguardanti la Storia di Etiopia durante i secoli XVI, XVII, e XVIII, con otto facsimioi e due carte geografiche. Rome, C. de Luigi.
Beccari, C., 1905, Rerum aethiopicarum scriptores occidentales inediti a saeculo XVI ad XIX (II), Rome: C. de Luigi.
Beckingham, C.F., Huntingford, G.W.B. (ed./trans.), 1954, Some Records of Ethiopia 1593 to 1646: being extracts from the history of high Ethiopia or Abassia by Manoel de Almeida, together with Bahrey’s history of the Galla, London: Hakluyt Society.
Béguinot, F., 1901, La cronaca abbreviata d’Abissinia. Nuova edizione dal etiopico e comment. Roma, Casa Editrice Italiana.
Chekroun, A., Hirsch, B., 2020, “The Muslim-Christian wars and the Oromo expansion: Transformations at the end of the Middle Ages (ca. 1500–ca. 1560)”, in S. Kelly (ed.), A Companion to Medieval Ethiopia and Eritrea, Netherlands, Leiden: Brill Publishers, p. 454-476.
Chernetsov, S., 2007, “Azzaž”, Encyclopaedia Aethiopica, I, p. 421.
Chernetsov, S., 2007, “Historiography”, Encyclopaedia Aethiopica, III, p. 40-45.
Chernetsov, S., Nosnitsin, D., 2007, “Sähafe tézaz”, Encyclopaedia Aethiopica, IV, p. 460-461.
Cohen, L., 2009, The missionary strategies of the Jesuits in Ethiopia (1555–1632), Harrassowitz Verlag, Wiesbaden.
Cohen, L., Martínez, A., 2006, “The Jesuit mission in Ethiopia (16th-17th Centuries): an analytical bibliography”, Aethiopica, p. 190-212.
Cohen, L., Martínez, A., 2007, “Jesuits”, Enclyclopaedia Aethiopica, III, p. 277-280.
Daoud, Rev. M., 1952, The Orthodox Church sacraments, Tinsa’e Zä Guba’e Printing press, Addis Ababa.
Getatchew Haile (ed./trans.), 1995, Yä abba Baḥrǝy dərsätoch Oromočən kämimäläkätu leloč sänädoč gara [Abba Baḥrǝy’s works and other documents concerning the Oromo], Addis Ababa: Addis Ababa University Press.
Getatchew Haile, Lande, A., Rubenson, S. (eds.), 1998, The missionary factor in Ethiopia, Frankfurt: Peter Lang, Europaischer Verlag der Wissenschaften.
Girma Beshah, Merid Wolde Aregay, 1964, The question of the union of the churches in Luso Ethiopian relations (1500–1632), Lisbon: Junta de Investigaçoes do Ultramar and Centro de Estudos Historicos Ultramarinos.
Habtemichael Kidane, 2007, “Qǝne”, Encyclopaedia Aethiopica, IV, p. 283-285.
Huntingford, G.W.B. (ed./trans.), 1965, The glorious victories of Amda Seyon, Oxford: Clarendon Press.
Kropp, M., 1980, “An hypothesis concerning an author or compiler of the ‘short chronicle’ of the Ethiopian kings”, Six International Conference of Ethiopian Studies, p. 358-372.
Kropp, M., 1984, “La réédition des Chroniques éthiopiennes : perspectives et premiers résultats”, Abbay, XII, p. 50-73.
Leslau, W., 1991, Comparative dictionary of Geʿez (Classical Ethiopic), Otto Harrassowitz. Wiesbaden.
Lockhart, D., da Costa, G. (eds.), 1983, The itinerario of Jeronimo Lobo, London: Hakluyt Society.
Martínez, A., 2007, “Nogueira, Bernardo”, Encylopaedia Aethiopica, III, p. 1194–1195.
Martínez, A., 2015, Envoys of a human God: The Jesuit mission to Christian Ethiopia, 1557–1632, Leiden, Boston: Brill.
Mawadza, A., Amanuel Alemayehu, 2017, Oromo-English/English-Oromo dictionary & phrasebook, New York, Hippocrene Books, Inc.
Merid Wolde Aregay, 1971, Southern Ethiopia and the Christian Kingdom 1508–1708, with special reference to the Galla migrations and their consequences, doctoral thesis in History, SOAS, University of London.
Mohammed Hassen, 1994, “The pre-16th century Oromo presence within the medieval Christian Kingdom of Ethiopia”, in D. Brokensha (ed.), A river of blessings: Essays in honor of Paul Baxter, New York: Maxwell School of Citizenship and Public Affairs, p. 43-66.
Mohammed Hassen, 2015, The Oromo and the Christian Kingdom of Ethiopia: 1300–1700, Woodbridge, Suffolk: James Currey.
Paez, P., 2011, Pedro Paez’s History of Ethiopia, 1662, 2 vols, C. Tribe (trans.), I. Boavida, H. Pennec, M. J. Ramos (eds.), London, The Hakluyt Society.
Pawlikowski, J.T., 1971, “The Judaic spirit of the Ethiopian Orthodox Church: A case study in religious acculturation”, Journal of Religion in Africa, IV (III), p. 178- 199.
Pennec, H., 2003, Des Jésuites au royaume du prêtre Jean (Éthiopie): stratégies, rencontres et tentatives d’implantation 1495–1633, Paris.
Perreira, F.M.E. (ed.), 1892, Chronica de Susenyos, rei de Ethiopia (text), Lisboa: Imprensa Nacional.
Perruchon, J., 1897, “Notes pour l’histoire d’Éthiopie : règne de Susenyos ou Seltan-Sagad (1607–1632)”, Revue Sémitique, V, p. 360-372.
Stanley, J., (ed./trans.), 1881, Narrative of the Portuguese embassy to Abyssinia during the years 1520–1527 by Father Francisco Alvarez, London: Printed for the Hakluyt Society.
Taddesse Tamrat, 1998, “Evangelizing the evangelized: The root problem between missions and the Ethiopian Orthodox Church”, in Getatchew Haile, A. Lande, S. Rubenson (eds.), The missionary factor in Ethiopia, Frankfurt: Peter Lang, Europaischer Verlag der Wissenschaften, p. 17-30.
Tellez, B., 1660, Historia geral de Ethiopia a Alta ou Preste Ioam, Coimbra, Manoel Dias.
Tellez, B., 1710, The travels of the Jesuits in Ethiopia, University of Lausanne: J. Knapton Publisher, A. Bell.
Toubkis, D., 2004, እከውን ንጉሠ ለኵሉ ምድረ ኢትዮጵያ, ‘Je deviendrai roi sur tout le pays d’Éthiopie’. Royauté et écriture de l’histoire dans l’Éthiopie chrétienne, xve-xviie siècles, thèse de doctorat d’histoire, Université de Paris I Panthéon-Sorbonne Centre de recherches africaines.
Toubkis, D., 2007, “Täklä Séllase”, Encyclopaedia Aethiopica, IV, p. 843-844.
Wright, J., Grek, L. (trans.), 2017, The Jesuits in Ethiopia (1609–1641): Latin letters in translation, Harrassowitz Verlag: Wiesbaden.
Yates, B.J., 2009, Invisible actors: The Oromo and the creation of modern Ethiopia (1855–1913), doctoral thesis in History, University of Illinois.
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Notes
Merid Wolde Aregay, 1971, p. 118-174. This work comprehensively examines military conflicts, state reforms, and population movements, with particular attention to the agency of political and religious leaders. A posthumous edition is a desideratum. Also see B.J. Yates, 2009; Mohammed Hassen, 2015.
Awegihew Amare, 2022, p. 24-32.
Merid Wolde Aregay, 1971, p. 365-401.
Awegihew Amare, 2021, p. 464-483.
J.T. Pawlikowski, 1971, p. 179.
Girma Beshah and Merid Wolde Aregay, 1964; L. Cohen, 2009.
Tadesse Tamrat, 1998, p. 17-30.
A historiography of the Jesuit mission, themes treated, and comprehensive list of secondary literature can be followed in L. Cohen, A. Martínez, 2006, p. 190-212.
Awegichew Amare, 2021, p. 517-546.
A. Martínez, 2015, p. xxxii.
For a brief biography of F.M.E. Pereira, see H. Pennec, 2022. p. 353-383.
F.M.E. Pereira, 1892, p. xvii-xxvi.
D. Toubkis, 2007, p. 843-844.
Mohammed Hassen, 2015, p. 48, 50, 52.
Getatchew Haile, 1995; Getatchew Haile, A. Lande, S. Rubenson, 1998; H. Pennec, 2003; D. Toubkis, 2004, p. 107–34; L. Cohen, 2009.
P. Paez, 2011.
C.F. Beckingham, G.W.B. Huntingford, 1954.
C. Beccari, 1903.
C. Beccari, 1903. See also L. Cohen, A. Martínez, 2006, p. 190-212.
B. Tellez, 1660. The English edition of the book is in Idem, 1710.
In qubee Afaan Oromo, Ṭino is spelt xinnoo and xiqqoo (lit. ‘small’); A. Mawadza and Amanuel Alemayehu, 2017, p. 131.
D. Toubkis, 2007, p. 843.
Azzaž is a common term for a civil administrator. It is a title given to an official or a group of officials at the royal court who were responsible for supervising the execution of daily activities in several departments. See S. Chernetsov, 2007, p. 421.
The term was historically used in Gәcәz sources to refer to several Oromo clans until the mid-20th century. However, since it is no longer in use in scientific literature, it will not appear in the main text. In cases where it is included in direct quotations, it will be marked with parentheses.
F.M.E. Pereira, 1892, (text), p. 208. All translations are mine unless noted otherwise.
F.M.E. Pereira, 1892, (text), p. 209; P. Paez, 2011, p. 259.
C. Beccari, 1903, p. 519.
C. Beccari, 1903, p. 111.
C. Beccari, 1903, p. 111, 140.
J. Wright and L. Grek, 2017, p. 179; F.M.E. Pereira, 1892, (text), p. xxv.
J. Wright and L. Grek, 2017, p. 251.
F.M.E. Pereira, 1892, (text), p. xvii.
Concerning the origin and history of the texts compiled in the short chronicles that present a general history of Ethiopia, and whose last part forms a real chronicle, see M. Kropp, 1980, p. 358-372; S. Chernetsov, 2007, III, p. 44.
R. Basset, 1882.
J. Perruchon, 1897, p. 360-372.
F. Béguinot, p. 109, fn. 2. Qǝne, plural, qéneyat, from qänäyä, ‘to intone, to compose, to sing a hymn’, but also ‘to worship, to subject [to God]’, is a genre of Gәcәz literature. During the celebration of the Divine Office and after the distribution of Communion in the Ethiopian Orthodox Täwahǝdo Church, this hymn expresses adoration, praise, and thanksgiving. See Habtemichael Kidane, 2007, p. 283-285.
Luba, Oromiffaa, denotes the generation-grading or age-group system of the Oromo.
Getatchew Haile, 1995, p. 203.
Getatchew Haile, 1995, p. 205.
Mohammed Hassen, 1994, p. 48.
Aman Belay, 1985, p. 340.
Also fayyisuu, A. Mawadza, Amanuel Alemayehu, 2017, p. 27.
Gendäbärät was a village and a region to the southwest of Gudəru. In the provincial administration of modern Ethiopia, it constituted a part of the awrağğa of Ğibat-Meča in Šäwa. Wäläqa, prior to the 17th century, was an administrative jurisdiction within the Ethiopian Christian Kingdom. Its geographic scope encompassed the region immediately south of the Abbay, extending northward to upper Šäwa and reaching as far as the Gǝšän River, likely comprising the territories of Goha Ṣǝyon, Därra, and Boräna. Presently, Wäläqa endures solely as a toponym denoting a river within the bounds of Boräna; Bairu Tafla, 1987, p. 920.
F.M.E. Pereira, 1892, (text), p. 30, 94-95.
F.M.E. Pereira, 1892, (text), p. xviii.
D. Toubkis, 2007, p. 843-844.
J. Perruchon, 1897, p. 360; F.M.E. Pereira, 1892, (text), p. 4.
Awegichew Amare, 2021, p. 470-483.
F.M.E. Pereira, 1892, (text), p. 94-95.
F.M.E. Pereira, 1892, (text), p. xvii.
P. Paez, 2011, p. 357; A. Martínez, 2015, p. 186.
D. Toubkis, 2004, p. 109.
F.M.E. Pereira, 1892, (text), p. 75; C. Beccari, 1905, p. 432 ; Awegichew Amare, 2021, p. 456.
C. Beccari, 1905, p. 581.
About Ṣäḥafe tǝʾǝzaz, ጸሓፌ፡ ትእዛዝ, Gәcәz, lit. “scribe of order[s]”, title of the court official who served as the royal secretary and scribe; see S. Chernetsov, D. Nosnitsin, 2007, p. 460-461. Leslau translates Ṣäḥafe ḥǝgg, ጸሓፌ፡ ሕግ, Gәcәz, as “lawyer” (W. Leslau, 1991, p. 227).
F.M.E. Pereira, 1892, (text), p. xviii.
S. Chernetsov and D. Nosnitsin, 2007, p. 460-461.
S. Chernetsov and D. Nosnitsin, 2007, p. 460-461.
According to the Ethiopian Orthodox Church, a person’s baptismal name is chosen based on the day of the week they were born and the particular angelic being or archangel associated with it. For more, see Rev. Marcos Daoud, 1952.
F.M.E. Pereira, 1892, (text), p. 208.
C. Beccari, 1903, p. 82; Idem, 1905, p. v.
P. Paez, 2011, p. 268.
D. Toubkis, 2007, p. 844.
D. Toubkis, 2004, p. 124.
Baḥrǝy argues that the social organization of the Oromo was a fundamental factor in their military victories: “How is it that the [Oromo] defeat us, though we are numerous and well supplied with arms? Some have said that God has allowed it because of our sins; others, that it is because our nation is divided into ten classes ...” Baḥrǝy, 1954, p. 125-126.
S. Chernetsov, 2007, p. 44.
ወያንብብዋ (they will read), ወአንበብክዋ (I will read).
F.M.E. Pereira, 1892, (text), p . 208; (trans.), p. 160.
F.M.E. Pereira, 1892, (text), p. 208; (trans.), p. 160.
F.M.E. pereira, 1892, (text), p. 166.
P. Paez, 2011, p. 47.
P. Paez, 2011, p. 47.
M. Kropp, 1984, p. 53.
M. Kropp, 1984, p. 53; D. Toubkis, 2004, p. 107.
D. Toubkis, 2004, p. 113.
F.M.E. Pereira, 1892, (text); D. Toubkis, 2004, p. 113.
While the nature of Christ was the subject of the main theological contentions that took place between the Ethiopian clergy and the Jesuit fathers and local Catholic converts, the Jesuits were also highly critical of the Ethiopian Orthodox church’s incorporation of Judaic practices such as observing the Sabbath, practicing circumcision, and adhering to dietary laws, and this criticism is evident in their written accounts of their experiences. See Alvarez’s account of Judaic elements in Ethiopian Christianity, in J. Stanley, 1881, p. 34. Related assessment is made by the Jesuit J. Lobo; see D. Lockhart and G. da Costa, 1983.
F.M.E. Pereira, 1892, (text), p. 11-12.
F.M.E. Pereira, 1892, (text), p. 79, 110-114.
F.M.E. Pereira, 1892, (text), p. 260.
F.M.E. Pereira, 1892, (text), p. 214-215.
D. Toubkis, 2004, p. 129.
D. Toubkis, 2004, p. 129.
D. Toubkis, 2004, p. 129.
D. Toubkis, 2004, p. 129.
F.M.E. Pereira, 1892, (text), p. 129.
Awegichew Amare, 2021, p. 455-456.
Baḥrǝy, 1954, p. 111-129.
F.M.E. Pereira, 1892, (text), p. 59 (trans.), p. 47.
F.M.E. Pereira, 1892, (trans.), p. 336.
F.M.E. Pereira, 1892, (text), p. 214 (trans.), p. 165.
Mohammed Hassen, 2015, p. 50.
Buttaa, Oromiffaa, denotes a ritual sacrifice or any feast performed by a generation-set that joins the next senior gädaa grade. Buttaa wars are waged on schedule every eight years in new lands unconquered by prior gädaa grades. For more on the same subject, see Baḥrǝy, 1954, p. 111-129.
F.M.E. Pereira, 1892, (text), p. 214-215.
The name ወረነሻ (Wäränäša) is likely a phonetic variant or a corrupt form of Wäräntiša (ወረንጢሻ), as it originally appears in Baḥrǝy’s account of the Oromo. Both names, therefore, designate the same group.
F.M.E. Pereira, 1892, (text), p. 215.
F.M.E. Pereira, 1892, (text), p. 214-216.
F.M.E. Pereira, 1892, (text), p. 214-216.
A. Chekroun, B. Hirsch, 2020, p. 474, fn. 74.
Getatchew Haile, 1995, p. 27; G. Balashova, 2007, p. 281.
F.M.E. Pereira, 1892, (text), p. xxii.
D. Toubkis, 2004, p. 111.
The Jesuit strategies and the societal reactions to their endeavors in Ethiopia from 1555 to 1632 can be followed in L. Cohen, 2009.
A. Martínez, 2015, p. 339.
C. Beccari, 1903, p. 83.
P. Paez, 2011, p. 269; C. Beccari, 1905, p. 386; F.M.E. Pereira, 1892, (text), p. xxi.
F.M.E. Pereira, 1892, (text), p. xx.
F.M.E. Pereira, 1892, (text), p. xx-xxi.
F.M.E. Pereira, 1892, (text), p. 159; (trans.), p. 123.
The čǝfära formation of the Oromo was a tactical trick that involved the breaking of a large army into multiple smaller units, which could then reunite and restructure as the situation demanded. The deployment of this formation was an intrinsic aspect of the people’s social organization, which was based on tribal and age-based groupings; C.F. Beckingham, G.W.B. Huntingford, 1954, p. 127-128.
F.M.E. Pereira, 1892, (text), p. 79.
F.M.E. Pereira, 1892, (text), p. 106.
F.M.E. Pereira, 1892, (text), p. 208; (trans.), p. 160.
F.M.E. Pereira, 1892, (text), p. 208; (trans.), p. 160. This hairstyle involves leaving an unshaved section of hair near the forehead.
According to the chronicle of King Susǝnyos, Ṭino’s conversion is dated to 7104, which, converted to the Gregorian Calendar, corresponds to 1611/12, and 1604 in the Ethiopian Calendar (F.M.E. Pereira, 1892, (text), p. xviii).
Girma Beshah, Merid Wolde Aregay, 1964, p. 80-81.
Italian letters of the Jesuits written in 1624, 1625 and 1626 published by Father Gaspar Pays, quoted in F.M.E. Pereira, 1892, (text), p. xviii, fn.11. “Small body” is a literal description of Ṭino’s physique.
F.M.E. Pereira, 1892, (text), p. xix.
P. Paez, 2011, p. 259.
F.M.E. Pereira, 1892, (text), p. xix
P. Paez, 2011, p. 259.
F.M.E. Pereira, 1892, (text), p. xix.
The reaction of Father Antonio Bruni concerning his first meeting with Ṭino is explained in a letter quoted in F.M.E. Pereira, 1892, (text),p. xviii-xix, fn.11.
F.M.E. Pereira, 1892, (text),p. xviii-xix, fn.11.
L. Cohen, A. Martínez, 2007, p. 277-280. See also L. Cohen, 2009.
Ṭino raised a question to the church prelate: “Tell me what book there is in Ethiopia that I have not read many times?” (F.M.E. Pereira, 1892, (text), p. xxiv).
Almeida detailed how Ṭino rectified Beträ Sǝlassie’s misconceptions regarding the two nature of Christ; M.D. Almeida, 1905, p. 308; also in F.M.E. Pereira, 1892, (trans.), p. 508.
C. Beccari, 1905, p. 386; F.M.E. Pereira, 1892, (text), p. xxi.
P. Paez, 2011, p. 269.
A. Martínez, 2007, p. 1194-1195; J. Wright, L. Grek, 2017, p. 29.
J. Wright and L. Grek, 2017, p. 29.
F.M.E. Pereira, 1892, (text), p. xxi.
Awegichew Amare, 2021, p. 517-546.
D. Toubkis, 2007, p. 844.
Quoted in F.M.E. Pereira, 1892, (text), p. xxii.
Awegichew Amare, 2021, p. 461.
A. Martínez, 2015, p. 341.
D. Toubkis, 2007, p. 844.
C. Beccari, 1903, p. 146, 159-160.
J. Wright, L. Grek, 2017, p. 29-30.
A. Martínez, 2015, p. 341.
Awegichew Amare, 2021, p. 461.
C. Beccari, 1903, p. 153-154.
F.M.E. Pereira, 1892, (text), p. xxii.
According to Mendez’s missive, Ṭino was not apprehended but rather summoned and lured with lavish incentives to embrace the Alexandrian creed, which he adamantly declined. In addition, it explains the temporal distance between his escape from the court and his eventual reappearance, spanning a period of seven years (J. Wright, L. Grek, 2017, p. 180).
F.M.E. Pereira, 1892, (text), p. xxiv.
C. Beccari, 1903, p. 306.
F.M.E. Pereira, 1892, (text), p. xxiv. According to another account, Ṭino and many other Jesuit fathers were stoned to death near Axum; see C. Beccari, 1903, p. 306.
F.M.E. Pereira, 1892, (text), p. xxiv.
F.M.E. Pereira, 1892, (text), p. xxiv.
F.M.E. Pereira, 1892, (text), p. xxiv; D. Toubkis, 2007, p. 843.
C. Beccari, 1903, p. 112.
F.M.E. Pereira, (text), 1892, p. xxi.
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