THE ALMAQAH TEMPLE OF WUKRO

IN TIGRAI / ETHIOPIA
Pawel Wolf, Ulrike Nowotnick & Saskia Büchner

ISBN 978-3-9817642-1-5
 THE ALMAQAH TEMPLE OF WUKRO
IN TIGRAI / ETHIOPIA
Pawel Wolf, Ulrike Nowotnick & Saskia Büchner

SCHEMATIC PLAN OF THE ALMAQAH TEMPLE PRECINCT

1 Sanctuaries
2 Main room with libation altar
3 Portico and stairs
4 Forecourt
5 Subsiady courts and rooms
6 Find spot with deposit of votive objects‘
Copyright Pawel Wolf, Ulrike Nowotnick, Saskia Büchner CONTENTS
Deutsches Archäologisches Institut, Orient Abteilung, Project Wukro
Podbielskiallee 69-71 | D-14195 Berlin | Germany
www.dainst.de INTRODUCTION 7
Text Pawel Wolf, Ulrike Nowotnick, Saskia Büchner THE TEMPLE OF ALMAQAH 13
Redaction Pawel Wolf, Konrad Melchers, Steven Matthews The Temple 14
Photos Pages 33 bottom, 34 bottom left & 49 top left - S. Büchner The Construction History of the Temple 17
all other photos - P. Wolf
Plans & drawings Inner cover and page 17 - P. Wolf, C. Hof CULT INVENTORY AND VOTIVE OBJECTS 21
page 32 - U. Nowotnick The Altar 22
pages 38-39 and back inner cover - N. Salamanek The Altar’s Dedication Text 24
page 52 - M. Wetendorf The Sanctuary 26
Project management HTW Berlin The Betyl Cult Place 27
Editorial board Katrin Hinz, Kerstin Volker-Saad Votive Offerings 28
Layout Meron Hagos Incense Burning 30
Design Anna Bernhardt Deposit of Votive Objects 31
The Pottery Assemblage 33
Published by Gesellschaft zur Foerderung von Museen in Aethiopien e. V.
(Society for the Promotion of Museums in Ethiopia)
Nina Melchers, CEO SOUTH ARABIAN CULTURAL TRANSFER AND AFRICAN TRADITION 37
Manteuffelstr. 57 | 10999 Berlin | Germany
nmelchers@t-online.de CULTURAL HERITAGE PRESERVATION AND SITE MANAGEMENT 45
www.museums-in-ethiopia.org Conservation Work at the Temple 47
Replication of the Temple’s Libation Altar and Cult Inventory 48
All rights reserved. However, this book may be reproduced in whole or in part, in any form, only Protective Shelter for the Almaqah Temple 50
requiring the publishers to inform the copyright holder and send the Society for the Promotion of Conservation of Artefacts 52
Museums in Ethiopia (SPME) an issue of the publication if applicable.
FURTHER READING 56
Income from sales of the booklet are donated to the Wukro Museum.

Fonts: Aleo | Fira Sans

ISBN 978-3-9817642-1-5

ብሄራዊ ክልላዊ The National Regional

መንግስቲ ትግራይ State of Tigrai

ቢሮ ባህልን ቱሪዝምን ትግራይ

Tigrai Culture & Tourism Bureau
INTRODUCTION
The region of Addi Akaweh with the hamlet of Meqaber Ga’ewa and the site of the Almaqah temple is centrally situated
in the valley of Wukro.
The temple precinct of the archaeological tions such as literary language, monumen- Three limestone incense burners with roy- cavations under the auspices of the Culture
site of Meqaber Ga‘ewa near the town of tal architecture and fine arts blended with al Sabaean inscriptions were already found and Tourism Bureau of Tigrai revealed further
Wukro in Tigrai was erected in the 8th cen- African traditions in the Northern Horn, in the last century about 7 km southwest of cult objects of clearly Sabaean style a short
tury BC for the Sabaean moon god Almaqah forming the cultural foundations of the Wukro near the villages of Addi Akaweh and distance away from Abuna Gerima, next to the
and represents one of the most ancient ar- Aksumite Empire and consequently today‘s Abuna Gerima. In December 2007 rescue ex- hamlet of Meqaber Ga‘ewa – amongst them a
chitectural monuments known in Ethiopia. culture of northern Ethiopia and Eritrea. perfectly preserved libation altar and a sea-
Its well preserved cult inventory, such as its Archaeological evidence for this syner- ted female votive statue. Excavations at this
libation altar with a royal dedication text, gy of cultures still remains limited to a few site by our joint Ethiopian-German coopera-
a seated female votive statue, architectu- sites in the highlands of northern Tigrai and tion project led in 2008 to the discovery of
ral blocks and limestone incense burners, Eritrea such as Hawelti, Melazzo, Addi Galamo, the Almaqah temple and its subsequent ar-
had been sculptured by Sabaean masons Matara, Kaskase and in particular Yeha, which chaeological documentation in the following
to an outstanding artistic quality and with is considered to be the political and ceremo- years. It is today the most southern sacral
excellent craftsmanship. These objects and nial centre for an assumed larger polity called centre known of Damat and its archaeological
their Sabaean inscriptions can be dated to Damat. Compared to these well-known sites, exploration highlights the economic, political
the so-called ‘Ethio-Sabaean Period’ of the the Almaqah sanctuary of Wukro is a relatively Limestone incense burners with royal dedication texts and religious network of that polity, providing
first half of the last millennium BC, when ‘new’ discovery. found in the region around Addi Akaweh and stored in new evidence of the association between the
significant South Arabian cultural innova- the church of Abuna Gerima. Arabian and the African cultures in the last
millennium BC.

The Great Temple in Yeha. Excavations in the Almaqah temple of Wukro in 2009.

10 INTRODUCTION 11
THE TEMPLE OF
ALMAQAH
 The plateau of Meqaber Ga‘ewa with the Almaqah temple under its new protection shelter overlooking the
surrounding plains and the village of Abuna Gerima.

THE TEMPLE

Located on the edge of a limestone plateau, Almaqah temple discovered in the Tigrean
the sanctuary must have represented an highlands. It was a single-roomed shrine of
impressive landscape marker overlooking 13 x 9 m with a slightly elevated main room,
the surrounding plains. The western half of featuring a tripartite sanctuary and a libation
its rectangular shaped precinct of 35 x 26 m altar. Stretching over the entire width of its
formed a forecourt with a centrally situated western façade, a broad flight of steps lead
main gate. Subsidiary rooms were arranged up to a portico, which might have had four
along the northern side of the court. Further wooden supports. The temple was very likely
rooms and open yards were located between covered with a roof of slate tiles, supported
the elevated shrine and the precinct walls – a by four wooden posts, the limestone bases
basic concept comparable to South Arabian of which have been found set into the floor
sacral compounds, for example the Baran of its main room. According to the large dis-
temple of Almaqah in Marib. tance between them, however, the roof pro-
Beside the large temple of Yeha and bably did not cover the complete shrine but
the Almaqah shrine of Melazzo-Gobochela, left the libation altar open to the sky.
a site near Aksum, our temple is the third The excavated Almaqah temple in 2012.

14 THE TEMPLE OF ALMAQAH 15

 These principal structural elements, in parti- Sabaean temples, like for example in Yeha,
cular the precinct’s western orientation, the were faced with perfectly carved limestone
rectangular, symmetrical layout and the axi- blocks, the walls of the Wukro temple, being
al arrangement of the main components of up to 100 cm thick, were constructed in just
altar and sanctuary, are common in the Sa- very roughly dressed stones set in clay mortar
baean sacral architecture around Marib and and probably furnished with earthen plaster
Sirwah and are known from the neighbouring – resembling rather a construction technique
Minean and Tihamah regions. However, there of indigenous settlement dwellings.
are also differences. While the walls of larger

THE CONSTRUCTION HISTORY OF

THE TEMPLE

The Almaqah temple was not the first buil-

ding at the site. Beneath we discovered the
ruins of an earlier structure of monumental
character. As is indicated in the dedication
text of the Almaqah temple’s libation altar it
View into the Almaqah temple. At the left side of its reconstructed stairs a trench was left open to show the predecessor was very likely a sacral building as well. Its
building. very strong walls, clearly differing from the
orientation of the later temple, were cons-
tructed of small reddish limestone slabs. It
predates the Almaqah temple by at least a
century and had already been completely
destroyed by the time the temple was erec-
ted on its ruins in the 8th century BC.
After the construction of the temple’s
outer walls, the portico and the stairs were
added and its substructure was filled up with
stone debris to raise the inner floor level.
Finally, the main room was furnished with a
trampled mud floor and the tripartite sanc-
tuary as well as the libation altar were in-
stalled. Sometime between the 8th and the
5th century BC, the former wooden roof sup-
ports were replaced by four large pillars of
limestone slabs. During the 4th to 3rd centu-
The temple’s main room with the libation altar and the sanctuary. The four larger stone slabs in the loor around the ries BC the temple underwent a final modifi-
altar probably served as bases for wooden roof supports. cation. Two longitudinal walls intersected its

16 THE TEMPLE OF ALMAQAH 17

 main room forming three aisles. They carried that this room and the libation altar remai-
most likely a peristyle of wooden posts for ned open to the sky.
the support of a new roof. The central aisle
was paved with stone slabs, which suggests

The third building stage of the temple with the walls intersecting the temple into three isles and covering parts of the
altar. The central isle was paved with stone slabs.

The walls of the Almaqah temple were erected on top of the diagonally running walls of its predecessor building.
The temple’s substructure was illed up with stones to elevate the main room.

18 THE TEMPLE OF ALMAQAH 19

 CULT INVENTORY
AND
VOTIVE OBJECTS

20 CULT INVENTORY AND VOTIVE OBJECTS 21

THE ALTAR

A strong South Arabian influence is clearly the temple’s centre. Notwithstanding all the
evident in the well preserved cult invento- temple’s modifications, it has been preser-
ry. Like in Saba, the offering of liquids was ved throughout its lifetime – until today. It
undoubtedly a central feature of the local consists of perfectly dressed blocks, skilful-
Almaqah cult and thus a large libation al- ly assembled with remarkable precision. Its
tar of excellent craftsmanship dominated side panels are decorated with a façade of

The altar with the initial part of the dedication text.

‘false windows’ resting on four steps. The constructed: its parts were probably sculp-
altar is covered by blocks carrying a royal tured in a nearby quarry, transported to the
dedication text framed by a dental frieze. temple and installed there. Each of the 12
A shallow square depression on top of the altar pieces was made separately and assem-
altar served as the actual offering spot. A bled with great precision, to within a mat-
closer look reveals cut marks in it, indicating ter of millimetres, with the help of mason’s
that animals might have been offered in this marks. The recovery of a charcoal sample in-
View of the libation altar with its drain and basin. place. Rectangular recesses next to the de- side the altar dated the assembly of the altar
pression served possibly for the attachment to the 8th - 6th centuries BC.
of sculptures or a metal structure. The offe-
red liquid – perhaps blood of slaughtered
animals – was conducted through a spout in
the shape of a bull’s head onto an offering
tablet inside the altar. Another bull’s head
spout protruding from the altar’s southern
face led the liquid down to a two metre long
monolithic limestone drain in the floor whe-
re it was finally collected in a concave basin
at the end of the drain.
The libation altar from southeast. The upper bull’s head The bull’s head spout at the southern face of the altar. Based on our documentation, the pro- The offering table inside the partially dismantled altar.
spout was found cut off. duction technology of the altar has been re-

22 CULT INVENTORY AND VOTIVE OBJECTS 23

The libation altar from northeast with the main part of the dedication text.

THE ALTAR’S DEDICATION TEXT

The top blocks of the altar carry a royal in- from teaching us that Yeha was already re-
scription in Sabaean language. It implicitly ferred to as such in antiquity, it is the first
refers to the preceding building and dedica- written evidence of its trans-regional sacral
tes the rebuilding of the altar, and probably and political significance.
the entire shrine, to Almaqah. According to Most significant, however, is that the text
the translation of Norbert Nebes, it reads: highlights the relation of the royal principal
Wa’ran, the king, who downthrows (the to Northeast African cultural traditions. The
enemies), son of Radi‘um and Shakkatum, the king’s designation as someone, who defeats
companion, rebuilt (the altar) for Almaqah, the enemies, and especially the accentuati-
when he was appointed the Lord of the temp- on of female members of the royal family by
le of Almaqah in Yaha’, on instruction of the mention of the king’s mother, confirmed
Attar and Almaqah and Dat Hamyim and Dat by other contemporary inscriptions in Tigrai,
Ba‘dan. does not originate in South Arabian culture.
The inscription is historically signifi- However, women played an important role in
cant in many respects. It was commissioned the neighbouring Kushite empire along the
by a formerly unknown king called Wa’ran, Middle Nile. Kushite kings based their rule
son of Radi’um and his consort Shakkatum, on matrilineal claims and official effigies on
on the occasion of his inauguration as mas- sacral monuments depicted queens and the
ter of the Almaqah temple of Yeha. The re- kings’ mothers in prominent places.
ference to Yeha represents the first known
mention of its ancient name and confirms Right page: The votive inscription of king Wa’ran, dedi-
that Almaqah was worshiped in Yeha. Aside cating the shrine to Almaqah and referring to Yeha.

24 CULT INVENTORY AND VOTIVE OBJECTS 25

THE SANCTUARY ...

The central chamber of the tripartite sanc-

tuary in the rear part of the temple was par-
tially facedby perfectly dressed limestone
masonry. Three ashlar blocks are still resting
in their original location and a step indicates
that the central chamber was elevated. The
petrological analysis of the limestone shows
that the blocks were made from local lime-
stone. One of these perfectly worked blocks
bears another Sabaean dedication text:
On instruction of the (king) Wa‘ran, has
Hayrhumu, the stonemason, from the clan
Had‘an, dedicated (this wall) to Almaqah.
Hayrhumu was the masons’ master
responsible for the stone furnishings. Accor-
ding to his clan’s name, he stems from the
central Yemenite highlands, which evidently
demonstrates that the cult inventory was
locally produced by Sabaean craftsmen. The sanctuary of the temple.

... AND ITS BETYL CULT PLACE

The sanctuary chamber contains an arrange-

ment of six naturally polished cobblestones.
Very likely these represent a so-called
baityl (al-anṣāb). Such betyl stones are not
attested in Northeast Africa, but are known
to have served in the worship of gods and
idols in pre-Islamic Arabia. Although it
cannot be ruled out that the betyl was ins-
talled during a later period, it is very likely
Block with the dedication inscription of the stone mason Hayrhumu. that this or a similar arrangement was alrea-
The betyl in the rear part of the sanctuary seen from dy part of the original sanctuary.
the top.

26 CULT INVENTORY AND VOTIVE OBJECTS 27

VOTIVE OFFERINGS … pecially the incision on its side, it resembles
the so-called ‘throne dais’ from Hawelti, in-
Besides hundreds of miniature vessels, a Their faces and limbs are only roughly indi- dicating that this dais was made to keep a
number of clay figurines of humans and ani- cated, being highly stylised, and the rather seated female statue as well.
mals were recovered from the temple pre- clumsily shaped bodies are sometimes co-
cinct. Similar votive objects are known from vered in pointille decoration. An outstanding
other sites such as Hawelti and Matara and example is a figurine representing a woman
they are also attested on the Arabian side of cradling a baby in her arms and perhaps
the Red Sea. breastfeeding. Her face is rather abstract
with thick lips, her left arm seems to cover
the child, which is only implied by a small
protruding foot. These figurines were proba-
bly dedicated to Almaqah to ensure the ferti-
lity and prosperity of men and livestock.

Miniature shrine with a female igure and the moon

symbol of Almaqah.

A statue representing a seated woman was

found next to the central sanctuary, while
its base was recovered within the sanctua- Statue of a seated woman found next to the central
ry chamber. Besides its outstanding artistic sanctuary.

quality, its striking stylistic similarity to ano-

ther such statue from Addi Galamo is remar-
kable. Both are similar in size, shape and
iconography, representing a woman wearing
a long coat with rosette pattern. One might
assume that the same workshop or sculptor
has produced them both. The text on its base
– asking for healthy offspring – is likewise
Figurine of a woman cradling a baby, recovered in a identical to the inscription on the base of the
deposit of votive offerings in the north-eastern corner statue from Addi Galamo. The only difference
of the temple precinct.
is that it mentions the god Almaqah. It is not
unlikely that the statues represented female
Another tiny masterpiece was found in the members of the royal house, perhaps even The ‚throne dais‘ of Hawelti Statue of a seated woman
debris north of the temple: a miniature the royal consorts. in the National Museum in found in Addi Galamo,
Addis Ababa. now exhibited in the Na-
shrine decorated with the Almaqah symbol
tional Museum in Addis
of the moon crescent and disc, bearing the Ababa.
Fragments of human igurines with pointille decoration sculptured image of a female figure. In its
recovered in the temple precinct. execution, its iconographic elements and es-

28 CULT INVENTORY AND VOTIVE OBJECTS 29

… AND INCENSE BURNING A DEPOSIT OF VOTIVE OBJECTS

Two large inscribed incense burner altars of A remarkable assemblage of miniature ves-
limestone recovered in the central sanctuary sels and votive objects was discovered in a
chamber and the large number of biconical room in the north-eastern corner of the pre-
burners made of fired clay found in various cinct. It contained more than 270 miniature
parts of the precinct highlight the impor- bowls, jars, incense burners and strainers.
tance of incense burning in the rituals and Their diverse shape and fabric indicate dif-
ceremonies related to Almaqah. Three ex- ferent origins. The assemblage can be com-
ceptional burners have been found associ- pared to collections found at other sites in
ated with ash and charcoal on the floor of Tigrai and Eritrea, such as Hawelti, Matara,
the northern room of the tripartite sanctua- Yeha and Aksum. Some of the vessels also
ry and likely mark this chamber as a central Two pottery incense burners recovered on the loor of have very clear similarities with South Ara-
place for incense offering. While the tallest the northern sanctuary chamber. bian examples. The packing of the assemb-
vessel is undecorated, the smaller one is lage and its almost complete state of pre-
nicely embellished with an incised décor of servation suggest purposeful curation of the
horizontal lines within a checker-board pat- temple’s inventory of votive objects. Was it a
tern. The third vessel is a four-legged rectan- place where people without access to the in-
gular box decorated with triangles and moul- ner parts of the temple could sacrifice offe-
ded bull’s heads which resemble the spouts rings, or was it simply a deposit for dischar-
of the libation altar. Two copper-alloy imple- ged votive inventory?
ments found next to this place might also
have been associated with incense offerings.

Rectangular pottery box found in the northern sanctu-

ary chamber next to the pottery burners. It waqs deco-
rated with incised geometric motivs and moulded bull’s
heads.

Fragments of the two limestone incense burner altars

found in and next to the central sanctuary chamber. Incense burners, strainers and miniature vessels reco-
vered from the deposit.
These copper-alloy implements might have been associ-
ated with incense offerings.

30 CULT INVENTORY AND VOTIVE OBJECTS 31

 THE POTTERY ASSEMBLAGE

The exceptionally large amount of vessels The majority of these were contemporary
and potsherds in undisturbed convolutes al- with the Almaqah sanctuary. They served in
lowed for the form reconstruction of no less sacral ceremonies or were given as votive of-
than 500 cups, pots, bowls, small dishes, lids, ferings. In contrast to the Sabaean-style cult
strainers, jars and incense burners. inventory and the votive objects mentioned
above, many of these vessels do not reflect
South Arabian forms but represent African
traditions. They were shaped by moulding
and coiling techniques, a tradition which still
prevails today in the region. The clays were
tempered with inorganic and organic partic-
les and most of the vessels were fired at low
temperatures.

A red ware bottle with globular body and long cylindri-

cal neck, probably from the second building period of
the temple. A lid recovered from the deposit of votive offerings.

Various types and forms of ceramic vessels were recorded during the excavations in the temple precinct. Present day pottery making in Tigrai.

32 CULT INVENTORY AND VOTIVE OBJECTS 33

The colours of the fabrics range between very specific pink fabric differs remarkably in
bright red and light brown; a few grey and its geochemical composition from all other
black wares are also present; typical examp- wares. These vessels – bowls with a kind of
les of black-topped vessels are rather infre- rouletted decoration and so-called ‘torpedo
quent. The vessels are mostly untreated, but shaped’ jars – might represent imports from
sometimes burnished or scraped, and were much more distant regions. In particular, the
decorated with incised patterns such as ‘torpedo shaped’ jar forms are known from
grooves, wavy lines or triangles, and occasio- various sites in the Abyssinian highlands as
nally incorporated applications. well as from South Arabia, although the spe-
cific fabric of the Wukro specimen does not
resemble the sand-tempered wares of the
South Arabian ones. Undecorated biconical incen- Jar fragments with laring rim, scraped sur- Small pot with ridge-like applica-
se burner recovered in the face and incised decoration recovered du- tion from the deposit of votive of-
deposit of votive offerings. ring the TCB excavations in 2007. ferings.

Red burnished, black-topped ware with incised geomet-

ric decoration motives on its inner side reminds pottery
decoration of the middle Nile Valley.

Various surface treatments of the pottery recovered

from the temple precinct.

According to the high geochemical variation

of their fabrics, many of the vessels originate
from different locations throughout the regi-
on or even from farther away. For example, A so-called ‘torpedo shaped’ jar recovered in the temple Vessel fragment with burnished surface similar to the Vessel fragment with moulded application.
a small group of wheel-made vessels with a forecourt. surface treatment of pottery from the middle Nile Valley.

34 CULT INVENTORY AND VOTIVE OBJECTS 35

 SOUTH ARABIAN
CULTURAL TRANSFER
AND
AFRICAN TRADITION

36 SOUTH ARABIAN CULTURAL TRANSFER AND AFRICAN TRADITION 37

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Cartography by Nicole Salamanek (Beuth University of Applied Sciences Berlin - Lab. of Geomedia)
 essential cultural achievements, like lite- The highlands were not devoid of popula-
rary language and the observance of spe- tion at the arrival of the Sabaeans. Recent ar-
cific deities, might have spread by means chaeological research in Eritrea and in Tigrai
of these population groups. The size and has led to the development of new explana-
social structure of these groups, and how tory models based on excavations beyond
such migration processes took place, is still those well-known sites of Yeha, Hawelti and
a matter of research and scholarly debate. Matara. Complex settlement structures of
What, for example, happened in the large stone-made dwellings and indigenous
Abyssinian highlands in the second millenni- pottery and stone tool production – lacking
um BC, before the development of the close any evidence of South Arabian cultural in-
contacts to Saba? The decoration and sur- fluence – suggest localised development of
face treatment of some of the pottery wares complex communities all over the country.
Ibex friezes like this one, which was secondary reused in the church Debre Mariam in Yeha, are typical motives in recovered at our sanctuary and elsewhere in Agriculture, pastoralism and regional trade
Sabaean architectural decoration. the highlands, and cultural features like the contributed to their economic and cultural
accentuation of female society members, as development.
Until the mid of the last century it was illustrated by several Ethio-Sabaean inscrip-
generally assumed that the Abyssinian tions, including the royal dedication of Wuk-
highlands were colonised by the migra- ro, link the highlands to a broader Northeast
tion of South Arabian tribes, which brought African cultural horizon.
religious traditions, literary language, mo-
numental architecture and fine arts from
South Arabia to the highlands. But with the
first more substantial excavations at sites
such as Yeha, Hawelti and Matara in the
Incense trees in the highlands of Tigrai. 1960s, new hypotheses were developed.
They implied the immigration of smaller Ploughing and other agricultural techniques today still
groups of South Arabian and especially resemble those of ancient times.

Sabaean merchants and craftsmen, the

physical presence of whom is undisputable
on the basis of the epigraphic evidence. The Burnished, black-topped bowl fragments from the
Sabaeans, who maintained during that time neighbouring site of Ziban Adi closely resemble potte-
ry decoration styles of Nile Valley cultures, especially of
a huge trade network spanning the Arabian
the so-called C-Group and Kerma cultures in the 3rd and
Peninsula and even beyond, were probably
2nd millennia BC.
interested in trading items such as incen-
se, gold, ivory and obsidian. Cultural inno-
vations such as monumental architecture,
sanctuaries, altars and furniture, sculptures
and Sabaean inscriptions could therefore
have been transferred by Sabaean masons Salt trade caravans are still today crossing the region of
Obsidian lakes found in Ziban Adi, near Meqaber Ga’ewa. and their work. As is often the case, more Addi Akaweh and Meqaber Ga’ewa.

40 SOUTH ARABIAN CULTURAL TRANSFER AND AFRICAN TRADITION 41

 The votive inscription of our altar illustra- Arabian religion and culture by the local po-
tes that the Ethio-Sabaean royal elite was pulation. Its cult inventory, pottery, miniature
equally familiar with South Arabian and vessels, figurines and idols are the material
African traditions. Perhaps it was even roo- evidence of rites and ceremonies, which de-
ted in the latter? Archaeological evidence of termined the everyday cult in the sanctuary.
Sabaean tradition in the highlands’ cultural With the scent of incense, the donations of
development is still confined to very few offerings and liquids, people asked for the
sites around Yeha-Aksum and Matara-Kaska- favour of Almaqah. In particular, the female
se, and to their sanctuaries and palaces, such figurines, the figurine in the miniature shri-
as the Almaqah temples or the Grat Be’al Ge- ne, as well as the seated limestone statue,
bri in Yeha. In 2008, the Almaqah sanctuary of all emphasise a specific aspect of Almaqah,
Wukro was the first major discovery of such which the votive inscription on the base of
cultural evidence since half a century. It il- the latter clearly identifies: creation and fer-
lustrates that this scarcity of evidence might, tility. Thus, the temple illustrates not only the
The Great Temple of Yeha in 2008. however, be due to the little archaeological building activities and the donations of an
research so far undertaken in the highlands. Ethio-Sabaean elite; it was used not only by
On the other hand, this scarcity could indi- socially elevated individuals, private donors
cate that specific features of the South Ara- and priests, but also by the local popula-
bian cultural influence were restricted to pri- tion who confronted Almaqah with the same
vileged social groups in these specific places. desire for fertility, prosperity and wealth.
Their monumental temple buildings, effigies,
altars and incense burners can also be seen Uninished representation of the Kushite king Tanweta-
as the cultural expression of indigenous eli- mani (mid of 7th century BC) and hieroglyphic inscrip-
tions in his tomb at El Kurru near Karima (Republic of
tes, underlining their identity and hegemo-
the Sudan).
ny with elements of a more complex neigh-
bouring culture, with which they maintained
close relations across the Red Sea. adopted cultural practices, such as Egyptian
There are striking analogies within the literary language, religion and funerary cult.
Kushite kingdom, which developed contem- This situation might be considered very si-
poraneously in the Middle Nile Valley. Cen- milar to the Abyssinian highlands. Is such an
turies after a large part of the Middle Nile analogy, however, contextually appropriate?
Valley was occupied by Egyptian pharaohs, While we have plenty of historical evidence
the Kushite kings copied sacral architecture for the Nile valley, we still lack such infor-
and fine arts of their Egyptian neighbours mation for the Horn of Africa. Therefore, the Kushite royal statues dating to the irst half of the last
in a way that later historiographers, such as new finds of Meqaber Ga‘ewa can hopefully millennium BC found in Doukki Gel near Kerma (now in
Herodotus, considered them as being more contribute to a better understanding of the the Kerma Museum, Republic of the Sudan) closely re-
semble ancient Egyptian iconography.
Egyptian than the Egyptians themselves. history and social development of the Abys-
They involved Egyptian artisans and crafts- sinian highlands.
Statue of a seated woman found in Hawelti (now in the men in the construction and decoration of In addition, the Almaqah temple pro-
National Museum, Addis Ababa). their temples, and the Kushite upper class vides evidence for the adaptation of South

42 SOUTH ARABIAN CULTURAL TRANSFER AND AFRICAN TRADITION 43

 CULTURAL HERITAGE
PRESERVATION
AND
SITE MANAGEMENT

44 CULTURAL HERITAGE PRESERVATION AND SITE MANAGEMENT 45

 The archaeological site of Meqaber Ga’ewa protected by drystone walls, with the sheltered Almaqah temple (front)
and the inds‘ magazine (left) in 2012.

The temple, its cult and its votive objects CONSERVATION WORK AT
exhibit African as well as South Arabian THE TEMPLE
traits within Ethiopia in a clear archaeologi-
cal context. In addition, they permit the re- The exposure of the temple by our excava-
construction of cult life in one of the most tions necessitated conservation measures
ancient Ethiopian sanctuaries. Their excep- such as the consolidation of its outer walls.
tional sculptural execution even surpasses The walls were documented in respect of
comparable works from ancient Yemen, and their method of construction and state of
their completeness and state of preserva- preservation, followed by the removal of
tion are unique. Therefore, we decided to collapsed parts. Reconstruction was then
preserve the Almaqah temple as an open- carried out using the original building tech-
air museum, while the libation altar, the cult niques with original stone material. As a re-
inventory and a selection of artefacts were sult, all endangered temple walls are now
to be exhibited in the Wukro Museum. The consolidated up to their originally preser-
intention was to preserve the temple pre- ved height without any additions. During
cinct in its excavated state, illustrating the the conservation of the portico and the
original construction stage of the 8th to 6th destroyed stairs in front of the temple, the The sheltered and conserved Almaqah temple with
centuries BC and the historical depth of the entrance to the temple building had to be reconstructed stairs in 2014.
site. This work was generously supported by completely dismantled and documented.
the German Foreign Affairs. Recording the walls of the temple in 2009.

46 CULTURAL HERITAGE PRESERVATION AND SITE MANAGEMENT 47

Thereafter we re-assembled this part ac- Conservators from the Berlin company Res-
cording to the original building structure taurierung am Oberbaum produced silicone
of the 8th - 6th century BC. In addition, we moulds for the casting of the replicas in a
incorporated wall remains of the predeces- mixture of gravel, sand, hydrated lime, ce-
sor building into the reconstruction of the ment and pigments. The replicas were fi-
stairs in order to illustrate the long history nally assembled on the original find spots
of the place. of the altar and the other cult inventory.

Reconstruction of the temple stairs in 2013.

Reassembling the replica of the altar at its original

place in 2011.

Reconstruction of the stairs and portico in 2013. Reconstruction of the temple walls in 2009.

REPLICATION OF THE TEMPLE’S Dismantling and documenting the libation altar in 2011.
LIBATION ALTAR AND CULT
INVENTORY

Another central task was to safeguard the originals were then removed from the site. The original base of the statue (left) and its replica
temple’s cult inventory to protect it from ac- The individual parts were disassembled (right).

cidental or malicious damage and from en- with great care, and samples of the stone,
vironmental impact. We therefore relocated and from stone quarries around Meqaber
the limestone objects to the projects maga- Ga‘ewa, were taken for analysis in order to
zine so that they could be later exhibited in determine the origin of the limestone.
the Museum in Wukro. At the site, however,
they were replaced by high-quality replicas
to preserve the authenticity of the site and
to make the reconstruction of its cult proce-
dures perceptible to visitors. In a first step, Preparation of the silicon moulds for the replica of the
a 3D scan of the temple and the cult objects, libation altar in 2011.
as well as a detailed graphic documentation The replica of the libation altar at the original ind spot
of the libation altar, were carried out. The Section through the mould of the seated statue. in 2012.

48 CULTURAL HERITAGE PRESERVATION AND SITE MANAGEMENT 49

PROTECTIVE SHELTER FOR THE
ALMAQAH TEMPLE

In 2012 it became necessary to replace the tico and staircase as well as the side rooms
temporary shelter built by the Culture and to the north of the sanctuary without addi-
Tourism Bureau of Tigrai in 2007 with a new tional supporting elements, so as to disturb
and larger shelter to protect the sanctuary the archaeological surface as little as possi-
against the annual rains. The new shelter, ble. Together with St. Mary’s College in Wu- Rooing the shelter.
developed in cooperation with the Gesell- kro, approximately 100 trees were planted
schaft für Internationale Zusammenarbeit in around the temple precinct, forming part of
Mekelle and produced by the local compa- the sustainable long term protection of the
ny Wolday Building Constructor, is a canti- ancient structures against wind and rain. Fi-
levered roof with a total size of 21 x 25 m, nally, a ´bird protection net´ was installed
spanning almost the entire rear part of the under the shelter to prevent birds from ac-
sacral precinct, including the temple’s por- cessing the roof.

Preparing the foundations of the shelter construction. The shelter protects not only the temple but almost the
entire rear part of the temple precinct.

Setting the roof beams of the shelter construction with the help of a truck crane in October 2012. The new temple shelter in November 2012.

50 CULTURAL HERITAGE PRESERVATION AND SITE MANAGEMENT 51

CONSERVATION OF ARTEFACTS

Alongside the ongoing recording and do- tive figurines, as well as stone, glass, bronze
cumentation of pottery and artefacts by and ivory objects from neighbouring sites.
photography, drawings and description, the The work included the cleaning and con-
team of restorers from Restaurierung am solidation of these fragile artefacts. Many
Oberbaum also treated the most important ceramics were assembled and partly sup-
finds from the Almaqah temple for conser- plemented. These artefacts are now perma-
vation. This largely concerned pottery ves- nently preserved and notable highlights are
sels of various size but also included the vo- exhibited in the Museum of Wukro.

Especially the fragile ceramics were

often reconstructed from many sin-
gle fragments.

Drawing of a igurine with pointille decoration.

Conservation and documentation work in the inds‘ magazine.

52 CULTURAL HERITAGE PRESERVATION AND SITE MANAGEMENT 53

 ACKNOWLEDGEMENTS
The archaeological and preservation work at the Almaqah temple of Wukro is based on an
Ethiopian-German cooperation project between the Culture and Tourism Bureau of Tigrai
(Mekelle), the Orient Department of the German Archaeological Institute (Berlin) and
Lehrstuhl für Semitische Philologie und Islamwissenschaft der Friedrich-Schiller-Universität
(Jena).

Our thanks go to the German Foreign Affairs and the Embassy of the Federal Republic of
Germany in Addis Ababa for the generous financial aid during the years 2009-2014. We are
grateful for the commitment of all our project members and for the support of the
Gesellschaft zur Förderung von Museen in Äthiopien e.V. (Berlin), the company Restaurierung
am Oberbaum (Berlin), the Sana’a Branch of the German Archaeological Institute’s
Orient Department, the Gesellschaft für Internationale Zusammenarbeit (Bureau Mekelle),
the Hafen-City-University (Hamburg), the St. Mary’s College (Wukro), ARCHEA – Archaeometric
Analysis and Research (Warsaw), and the Institute of Terrestrial Ionosphere and Radio Wave
Propagation of the Russian Academy of Sciences (Moscow).

We would like to express our gratitude to all these institutions and to their directors,
especially to Kebede Amare Belay, Ricardo Eichmann and Norbert Nebes, as well as to the
Authority for Research & Conservation of Cultural Heritage, Ministry of Culture & Tourism
(Addis Ababa) and its directors Jara Haile Mariam and Yonas Desta, for enabling the project
and the excavations. We would also like to thank Steffen Wenig, who informed the German
Archaeological Institute in 2008 about this important archaeological site and its significance.

54 FURTHER READING 55
FURTHER READING

REPORTS ON THE ARCHAEOLOGY OF THE TEMPLE PRECINCT FOR BOOKS AND ARTICLES PROVIDING THE BROADER CONTEXT, SEE:

Hiluf Berhe, Preliminary report on the archaeological excavation of Maqaber Ga‘ewa at Addi Akaweh (Tigrai, Ethi- Anfray, F., Les anciens éthiopiens. Paris, 1990.
opia). Annales d’Ethiopie 24, 2009, p. 15-31. D‘Andrea, A. C. et al., The Pre-Aksumite and Aksumite Settlement of NE Tigrai, Ethiopia. Journal of Field Archaeo-
Wolf, P. & U. Nowotnick, The Almaqah Temple of Meqaber Ga‘ewa near Wukro (Tigrai/Ethiopia). Proceedings of the logy 33, 2008, p. 151–176.
Seminar for Arabian Studies 40, 2010, p. 363-376. Curtis, M.C., Ancient interaction across the southern Red Sea: new suggestions for investigating cultural exchange
Wolf, P. & U. Nowotnick, Das Heiligtum des Almaqah von Meqaber Ga’ewa in Tigrai/Äthiopien. Zeitschrift für Ori- and complex societies during the irst millennium BC. P. Lunde & A. Porter (eds), Trade and Travel in the Red Sea
entarchäologie 3, 2010, p. 164–213. Region, BAR International Series 1269, 2004, p. 57-70.
Wolf, P. & U. Nowotnick, Ein neuer äthio-sabäischer Fundplatz in Tigrai/Äthiopien – Der Almaqah Tempel von de Contenson, H., Pre-Aksumite culture. G. Mokhtar (ed.), UNESCO General History of Africa II, London, 1981,
Mekaber Ga’ewa. St. Wenig & B. Vogt (Eds), Im königlichen Auftrag II, Akten der 3. Littmann-Konferenz, Wiesbaden, p. 341-361.
2011, p. 203–219. Fattovich, R., The development of ancient states in the northern Horn of Africa, c. 3000 BC - AD 1000: An archaeo-
Wolf, P., Kolonisation oder Kulturtrasfer? Ein jüngst entdecktes Heiligtum des sabäischen Reichsgottes Almaqah logical outline. Journal of World Prehistory 23, 2010, p. 145-175.
gibt einer alten Diskussion neue Impulse. Im Bann der Wüste, Spektrum der Wissenschaft, Spezial 2/2011, Finneran, N., The Archaeology of Ethiopia. Abingdon, 2007.
p. 44–49. Gerlach, I., Cultural Contacts between South Arabia and Tigrai (Ethiopia) during the Early 1st Millennium BC.
Results of the Ethiopian-German Cooperation Project in Yeha. Zeitschrift für Orientarchäologie 6, 2013, p. 254-277.
Gerlach, I., Migration processes on the Northern Horn of Africa in the Early 1st Millennium BC, in: A. Sedov (ed.).
REPORTS ON VARIOUS TOPICS RELATED TO THE TEMPLE, ITS CULT INVENTORY, Arabian and Islamic Studies, Moscow, 2014, p. 100-121.
POTTERY AND INSCRIPTIONS Gerlach, I., Yeha – A Cultural Tourist Guide. Berlin, 2014.
Gerlach, I. & M. Schnelle, Sabäische Sakralarchitektur in Südarabien (Jemen), in: I. Gerlach & D. Raue (eds).
Gajda. I, Y. Gebre Selassie & Hiluf Berhe, Pre-Aksumite inscriptions from Mäqaber Gaéwa (Tigrai, Ethiopia). Sanktuar und Ritual; Heilige Plätze im archäologischen Befund, Rahden/Westfalen, 2013, p. 209-220.
Annales d’Éthiopie, 2009, 24, p. 33-48. Nebes, N., Könige der Weihrauchstraße - Zur Geschichte Südarabiens und Äthiopiens im frühen 1. Jahrtausend
Nebes, N., Die Inschriften aus dem ‚Almaqah-Tempel in ‚Addi ‚Akawəḥ (Tigrai). Zeitschrift für Orientarchäologie 3, vor Christus. M. Matthias, F. Römer and S. Weigelin-Schwiedrzik (eds). Fakultätsvorträge der Philologisch-Kultur-
2010, p. 214–237. wissenschaftlichen Fakultät der Universität Wien 11, Vienna 2014.
Hof, C., Zur Bauweise des Tempels von Meqaber Gaʿewa. Zeitschrift für Orientarchäologie 3, 2010, p. 192f. Phillipson, D.W., Foundations of an African Civilisation. Croydon, 2012, (esp. p. 9-44).
Daszkiewicz, M. & ¬ G. Schneider & E. Bobryk, The Application of Down-Up Sampling Classiication by Meqaber Schmidt, P.R., M.C. Curtis & Z. Teka (eds), The Archaeology of Ancient Eritrea. Trenton – Asmara, 2008.
Ga’ewa. Analysis in the Classiication of Raw Materials used for Pottery Making near the Site of Meqaber Gaʿewa Wolf, P., Essay über den meroitischen Eklektizismus in Musawwarat es Sufra, oder: woher stammt der meroitische
(Ethiopia). Zeitschrift für Orientarchäologie 3, 2010, p. 193–203. Einraumtempel? A. Lohwasser & P. Wolf (eds), Ein Forscherleben zwischen den Welten - Zum 80. Geburtstag von
Porter, A., A Sabaean-Related Ceramic Jar from the Almaqah Temple, Meqaber Gaʿewa. A Preliminary Thin-Section Steffen Wenig, Der Antike Sudan, Sonderheft 2014, Berlin, p. 351–394.
Analysis. Zeitschrift für Orientarchäologie 3, 2010, p. 203–208.
Schnelle, M., Ethio-Sabaean libation altars – First considerations for a reconstruction of form and function, in: M.
Arbach & J. Schiettecatte (Eds), Pre-Islamic South Arabia and its Neighbours: New Developments of Research. BAR
International Series 2740, Oxford, 2015, p. 143-151.
Gajda, I. & Y. Gebre Sellassie, Pre-aksumite inscribed Incense Burner and some architectural ornaments from
Addi Akaweh (Tigrai, Ethiopia). Annales d’Éthiopie, 2009, 24, p. 49-61.

56 FURTHER READING 57
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58 59