Samara University

History of Ethiopia and the Horn (Hist 1012) common course

Unit One: Introduction
1.1. The Nature and Uses of History
A. Nature of History
The term history derived from the Greek word Istoria, meaning “inquiry” or “an account of
one’s inquiries.” The first use of the term is attributed to one of the ancient Greek historians,
Herodotus (c. 484–425 B.C.E.), who is often held to be the “father of history.”
In ordinary usage, history means all the things that have happened in the human past. The past
signifies events, which have taken place and the facts of the past, which are kept in writing. In
this sense history is the branch of social science that deals with the unique or specific past events
Academically, history can be defined as an organized and systematic study of the past. The study
involves the discovery, collection, organization, and presentation of information about past
events. History studies the interaction between human society and natural environment in the
past within the framework of the continuous process of change taking place in time. Because of
the longevity of that time, historians organize and divide the human past into discrete periods
after identifying significant developments in politics, society, economy, culture, environment etc.
through the rigorous study of documents and artifacts left by people of other times and other
places.
History is conventionally divided into ancient, medieval and modern history. This is what we call
periodization in history; one of the key characteristics of the discipline.
B. Uses of History
Peoples live in the present and plan for and worry about the future. History, however, is the study
of the past. Why bother with the past while living in the present and anticipating what is yet to
come? This section discusses the uses of history in the context of the relationship between the
past and the present.
 History Helps Better Understand the Present
People need to produce some sort of account of their past because it is difficult to
understand problems that face humanity and society today without tracing their origins in
the past. Put differently, knowledge of relevant historical background is essential for a
balanced and in-depth understanding of many current world situations
 History Provides a Sense of Identity. It is only through sense of history that communities
define their identity, orient themselves, and understand their relationships with the past
and with other societies
 History Provides the Basic Background for Other Disciplines(such as literature, art,
philosophy, religion, sociology, political science, anthropology, economics, etc
 History Teaches Critical Skills ex, research skills include how to find and evaluate
sources; how to make coherent arguments based on various kinds of evidence and present
clearly in writing.
 History Helps Develop Tolerance and Open-Mindedness. By studying the past, students
of history acquire broad perspectives that give them the range and flexibility required in

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 many life situations Studying different societies in the past is like going to a foreign
country, which contributes to free ourselves from some of our inherent cultural
provincialism
 History Supplies Endless Source of Fascination. Exploring the ways people in distant
ages constructed their lives offers a sense of beauty and excitement, and ultimately
another perspective on human life and society
1.2. Sources and Methods of Historical Study
Historians are not creative writers like novelists. Therefore, the work of historians must be
supported by evidence arising from sources. Sources are instruments that bring to life what
appear to have been dead. It is said that “where there are no sources, there is no history”. Sources
are, therefore, key to the study and writing of history.
Historical sources are broadly classified into two types: Primary and Secondary.
Primary sources: are surviving traces of the past available to us in the present. They are original
or first hand in their proximity to the event both in time and in space.
Examples of primary sources are manuscripts (handwritten materials), diaries, letters, minutes,
court records and administrative files, travel documents, photographs, maps, video and
audiovisual materials, and artifacts such as coins, fossils, weapons, utensils, and buildings.
Secondary sources: are second-hand published accounts about past events. They are written
long after the event has occurred, providing an interpretation of what happened, why it
happened, and how it happened, often based on primary sources.
Examples of secondary sources are articles, books, textbooks, biographies, and published stories
or movies about historical events. Secondary materials give us what appear to be finished
accounts of certain historical periods and phenomena. Nevertheless, no history work can be
taken as final, as new sources keep coming to light. New sources make possible new historical
interpretations or entirely new historical reconstructions.
Oral data constitute the other category of historical sources. Oral sources are especially valuable
to study and document the history of non-literate societies. They can also be used to fill missing
gaps and corroborate written words. In many societies, people transmit information from one
generation to another, for example, through folk songs and folk sayings. This type of oral data is
called oral tradition. People can also provide oral testimonies or personal recollections of lived
experience. Such source material is known as oral history.
1.3. Historiography of Ethiopia and the Horn
The organized study and narration of the past was introduced by ancient Greek historians notably
Herodotus (c. 484–425 B.C.E.) and Thucydides (c.455-400 B.C.E.) The other major tradition of
thinking and writing about the past is the Chinese. The most important early figure in Chinese
historical thought and writing was the Han dynasty figure Sima Qian (145–86 B.C.E.). Despite
such early historiographical traditions, history emerged as an academic discipline in the second
half of the nineteenth century first in Europe and subsequently in other parts of the world
including the US.

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The German historian, Leopold Von Ranke (1795–1886), and his colleagues established history
as an independent discipline in Berlin with its own set of methods and concepts by which
historians collect evidence of past events, evaluate that evidence, and present a meaningful
discussion of the subject. Ranke’s greatest contribution to the scientific study of the past is such
that he is considered as the “father of modern historiography.”

Historiography of Ethiopia and the Horn has changed enormously during the past hundred years
in ways that merit fuller treatment than can be afforded here. The earliest known reference that
we have on history of Ethiopia and the Horn is/are the following.

The Periplus of the Erythrean Sea; written in the first century A.D by an anonymous author.
The Christian Topography; this document describes Aksum’s trade and the then Aksumite
king’s campaigns on both sides of the sea is composed by Cosmas Indicopleustes, a Greek sailor,
in the sixth century A.D. Inscriptions aside, the earliest written Ethiopian material dates from the
seventh century A.D. The document was found in Abba Gerima monastery in Yeha.

A manuscript discovered in Haiq Istifanos monastery of present day Wollo in the thirteenth
century A.D. The value of manuscripts is essentially religious. The largest groups of sources
available for medieval Ethiopian history are hagiographies originating from Ethiopian Orthodox
Church. Invariably written in Ge’ez, an important function of hagiographies is enhancing the
prestige of saints. Yet other related anecdotes are also introduced, and often discussed in detail
such as the development of the church and the state including territorial conquests by reigning
monarchs.

A parallel hagiographical tradition existed among Muslim communities of the country. One such
account offers tremendous insight into the life of a Muslim saint, Shaykh Ja’far Bukko of Gattira,
in present day Wollo, in the late nineteenth century. Some of the issues discussed in this
document include the saint’s life, the development of indigenous Islam and contacts between the
region’s Muslim community and the outside world

Ethiopia had also an indigenous tradition of history writing called chronicles. Chronicles in the
ancient Ethiopian Ge’ez tongue first appeared in the fourteenth century and continue (sometimes
in Amharic) into the early twentieth century. The earliest and the last of such surviving
documents are the Glorious Victories of Amde-Tsion and the Chronicle of Abeto Iyasu and
Empress Zewditu respectively.

Chronicles

 Incorporate both legends and facts-past and contemporary about the monarch’s
genealogy, upbringing, military exploits, piety and statesmanship.
 Are known for their factual detail and strong chronological framework.
 They are also averse to quantification.
 They explain historical events mainly in religious terms; they offer little by way of social
and economic developments even in the environs of the palace.
Written accounts of Arabic-speaking visitors to the coast also provide useful information on
various aspects of the region’s history. Written accounts of Arabic-speaking visitors to the coast

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also provide useful information on various aspects of the region’s history. Some of them are
listed below.

al-Masudi and Ibn Battuta

 Both described the culture, language and import-export trade in the main central region of
the east African coast in the tenth and fourteenth century respectively.
Shihab ad-Din

 He wrote a book/document/ entitled “Futuh al Habesha”.

 He recorded the conflict between the Christian kingdom and the Muslim principalities in the
sixteenth century
 He described the conquest of northern and central Ethiopia by Imam Ahmed ibn Ibrahim al-
Ghazi, the
 It describes major towns and their inhabitants in the southeastern part of Ethiopia until 1535.
Al-Haymi

 He left the first-hand account

 He came to Ethiopia by leading a Yemeni delegation in 1647 to the court of Fasiledes (r.
1632-67).
Accounts of European missionaries and travellers

From the early sixteenth until the late nineteenth centuries, missionaries (Catholics and
Protestants) came to the country with the intention of staying. The missionaries’ sources provide
us with valuable information covering a considerable period. Some of the major topics covered
by these sources include religious and political developments within Ethiopia, and the country’s
foreign relations.

Francisco Alvarez

 He was a Portuguese priest

 He composed a book entitled “The Prester John of the Indies”.
 He came with the Portuguese mission to the court of Lebne-Dengel in 1520.
James Bruce

 He travels to discover the source of the Nile.

Both the missionaries and traveller’s materials can only be used with considerable conditions and
with care for they are socially and politically biased

Foreign writers

Hiob Ludolf (1624-1704)

 He was a German and the founder of Ethiopian studies in Europe in the seventeenth
century.
 He wrote Historia Aethiopica (translated into English as A New History of Ethiopia).
 He never visited Ethiopia.

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  He wrote the country’s history largely based on information he collected from an
Ethiopian priest named Abba Gorgorios (Abba Gregory) who was in Europe at that time
and information.
August Dillman

 In the nineteenth century, he published two studies on ancient Ethiopian history.

 Compared to Ludolf, Dillman demonstrated all markers of objectivity in his historical
research endeavors.
Traditional Ethiopian writers before the occupation
Historical writing made some departures from the chronicle tradition in the early twentieth
century. This period saw the emergence of traditional Ethiopian writers who made conscious
efforts to distance themselves from chroniclers whom they criticized for adulatory tone when
writing about monarchs.

The earliest group of these writers include Aleqa Taye Gebre-Mariam, Aleqa Asme Giorgis and
Debtera Fisseha-Giorgis Abyezgi. Later, Negadrases Afework Gebre-Iyesus and Gebre-Hiwot
Baykedagn joined them. Unlike chroniclers, these writers dealt with a range of topics from social
justice, administrative reform and economic analysis to history. Taye and Fisseha-Giorgis wrote
books on the history of Ethiopia while Asme produced a similar work on the Oromo people.

Negadrases Afework Gebre-Iyesus

 He wrote the first Amharic novel, Tobiya, in Ethiopian history

Gebre-Hiwot Baykedagn

 Had books entitled Atse Menilekna Ityopia (Emperor Menilek and Ethiopia) and Mengistna
Yehizb Astedader (Government and Public Administration) to his name.
Blatten Geta Hiruy Wolde-Selassie.

 He was the most prolific writer of the early twentieth century Ethiopia was,
 He published four major works namely
 Ethiopiana Ena Metema (Ethiopia and Metema),
 Wazema (Eve),
 Yehiwot Tarik (A Biographical Dictionary)
 Yeityopia Tarik (A History of Ethiopia).
In contrast to their predecessors, Gebre-Hiwot and Hiruy exhibited relative objectivity and
methodological sophistication in their works. Unfortunately, the Italian occupation of Ethiopia
stopped the early trial in modern history writing and publications.

Traditional Ethiopian writers in the Post Liberation Period

Tekle-Tsadik Mekuria

 He formed a bridge between writers in pre-1935 and Ethiopia professional historians who
came after him.
 He has published about eight historical works.
 He made better evaluation of his sources than his predecessors

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Yilma Deressa

 He wrote a book entitled “A History of Ethiopia in the Sixteenth Century”.

 The book addresses the Oromo population movement and the wars between the Christian
kingdom and the Muslim sultanates as its main subjects
Blatten Geta Mahteme-Selassie Wolde-Meskel

 He wrote Zikre Neger.

 It is a comprehensive account of Ethiopia’s prewar land tenure systems and taxation
Gebre-Wold Engidawork.

 He wrote a work dealing specifically with aspects of land tenure

Dejazmach Kebede Tesema.

 He wrote his account of the imperial period, published as Yetarik Mastawesha in 1962 E.C.
The 1960s was a crucial decade in the development of Ethiopian historiography for it was in this
period that history emerged as an academic discipline. This was happened because of the
following factors

The opening of the Department of History

 It was opened in 1963 at the then Haile Selassie I University.

 The production of BA theses began towards the end of the decade.
 The Department launched its MA and PhD programs in 1979 and 1990 respectively.
 Both Ethiopians and foreigners and students have been produced on various topics
The establishment of Institute of Ethiopian Studies (IES)

 Became the other institutional home of professional historiography of Ethiopia.

 The IES was founded in 1963.
 The Institute housed a number of historians of whom the late Richard Pankhurst, the first
Director and founding member of the Institute.
 Pankhurst’s prolific publication record remains unmatched.
 He has authored or co-authored twenty-two books and produced several hundred articles on
Ethiopia.
 IES has been publishing the Journal of Ethiopian Studies for the distribution of historical
research
Regarding African historiography

 It was developed in a post-colonial phenomenon.

 After independence, a deeper interest in exploring their own past quickly emerged among
African populations
 This became an urgent need to rewrite the historical record and to recover evidence of
many lost pre-colonial civilizations.
 To do this, critical use of oral data and using disciplines like archeology, anthropology
and linguistics became crucial.
 European intellectuals’ also tried to study African historiography.

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  Foundational research was done at the School of Oriental and African Studies (SOAS) in
London and the Department of History at the University of Wisconsin-Madison.
 Francophone scholars have been as influential as Anglophones.
 Yet African historiography has not been the sole creation of interested Europeans.
 African universities have trained their own scholars and sent many others overseas for
training who eventually published numerous works on different aspects of the region’s
history.

1.4. The Geographical Context

The term “Ethiopia and the Horn” refers to that part of Northeast Africa, which now contains the
countries of Djibouti, Eritrea, Ethiopia, and Somalia. The region consists chiefly of mountains
uplifted through the formation of the Great Rift Valley. The Rift Valley runs down from Syria to
Mozambique and marking the separation of the African and Arabian tectonic plates. The major
physiographic features of the region are the following.

 A massive highland complex of mountains and plateaus

 lowlands
 Semi-desert, deserts and
 Tropical forests along the periphery
Ethiopia and the Horn lies between the Red Sea, Gulf of Aden and Indian Ocean on the one
hand, and the present-day eastern frontiers of Sudan and Kenya on the other. Since early times,
the Red Sea and the Gulf of Aden linked Northeast Africa to the Eastern Mediterranean, the Near
and Middle East, India, and the Far East. The Indian Ocean has linked East Africa to the Near
and Middle East, India and the Far East. Another element of geographical factor that had
profound impact on human history is drainage system.

Drainage systems

Ethiopia and the Horn there are five principal drainage systems. These are;

 Nile River,
 Gibe/Omo–Gojeb,
 Genale/Jubba-Shebele,
 The Awash River
 the Ethiopian Rift Valley Lake systems
Flowing from Uganda in the south to the Sudan in the north, the White Nile meets the Blue Nile
(Abay in Ethiopia that starts from the environs of Tana Lake) in Khartoum and eventually, drains
into the Mediterranean Sea through Egypt. The Awash River System is entirely confined to
Ethiopia and links the cool rich highlands of Central Ethiopia with the hot, dry lowlands of the
Danakil Depression.

The Ethiopian Rift Valley Lakes System is a self-contained drainage basin, and includes a string
of lakes stretching from Lake Ziway in the north to Lake Turkana (formerly known as Rudolf)
on the Ethio-Kenyan border. The Gibe /Omo–Gojeb River System links southern Ethiopia to the
semidesert lowlands of northern Kenya. The Shebele and Genale rivers originate in the Eastern
highlands and flow southeast toward Somalia and the Indian Ocean. Only the Genale (known as

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the Jubba in Somalia) makes it to the Indian Ocean; the Shebele disappears in sand just inside the
coastline.

Major distinct environmental zones

Ethiopia and the Horn can be divided into three major distinct environmental zones. These are;

The vast Eastern lowland/ Hot Lowland Region along the Red Sea Coast

 covers the narrow coastal strip of northeastern Eritrea, widens gradually and descends
southwards to include much of lowland Eritrea, the Sahel, the Danakil Depression, the lower
Awash valley, and the arid terrain in northeast of the Republic of Djibouti
 It then extends to the Ogaden, the lower parts of Hararghe, Bale, Borana, Sidamo and the
whole territory of the Republic of Somalia.
 There is no much seasonal variation in climatic condition in this zone.
 Hot and dry conditions prevail year-round
 Much of the lowland territories are covered by shrub and bush.
 This region is sparsely populated area characterized mainly by pastoral economy
The highland massif

 Starts from northern Eritrea and continues all the way to southern Ethiopia.
 The eastern extension is consisting of the Arsi, Bale and Hararghe plateau.
 The western and eastern parts of this zone are divided by the Rift Valley.
 There are complex of mountains, deep valleys, and extensive plateaus
 It was here that the most important state formation took place
Another Hot land along Western Foot hills of the Highland

 Stretches from northern Eritrea to south characterized by thick forests

 Economic activity is ranging from hunting and gathering to shifting cultivation
The countries of the Horn of Africa are linguistically and ethnically linked together as far back as
recorded history goes. Population movements had caused a continuous process of interaction,
creating a very complex picture of settlement patterns. The high degree of interaction and the
long common history of much of the population had weakened ethnic dividing lines in large
parts of the region.

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 UNIT TWO
PEOPLES AND CULTURES IN ETHIOPIA AND THE HORN
2.1. Human Evolution
Human evolution accounts only a fraction of history of the globe that had been formed through
gradual natural process since about (circa/c.) 4. 5 billion years before present (B. P.) The earliest
life came into being between 3 and 1 billion years B. P. Blue green algae, small plants, fishes,
birds and other small beings emerged at c. 800 million years B. P. Primates branched of placental
mammal stream as of 200-170 million years B. P. and then some primates developed into
Pongidae (such as gorilla, chimpanzee, orangutan, gibbon etc) while others evolved into
Hominidae (human ancestors). Archaeological evidences suggest that East African Rift Valley is
the cradle of humanity. Evidences related to both biological and cultural evolution have been
discovered in the Lower Omo and Middle Awash River valleys both by Ethiopian and foreign
scholars.

Fossil Name Place they found & Year Date/BP/

1. Chororapithecus Anchar (in West Hararghe) 2007 10 million
2. Ardipithicus ramidus kadabba Middle Awash /---- 5.8-5.2 millio
3. Ardipithicus ramidus Afar / 1994. 4.2 million
4. Australopithecines Belohdelie /Middle Awash/ ---- 3.6 million
5. Selam Dikika,Mille,Afar/2000 3.3 million
6. Lucy/Dinkinesh Hadar/ Afar /1974 3.18 million
7. Anamensis Lake Turkana ----------
8. Garhi Bouri, Middle Awash/1996-1999 2.5 million
The development of the human brain was the main feature of the next stage of human evolution
which produced Genus Homo, believed to have emerged 2-2.5 million years B.P. Different
evidences of the genus homo have been recovered in different parts of Ethiopia and the Horn.

Homo habilis

 The term is derived from Latin terms "Homo" (human being) and "Habilis" (skillful use of
hands)
 It is dated 1.9 million years B. P. has been found in the Lower Omo.
Homo erectus

 Able to walk upright

 Dated 1. 6 million years B. P.) and was discovered at Melka Kunture, Konso Gardula and
Gadeb
 It seems to have originated in Africa and then spread out to the rest of the world.
H omo sapiens

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 Knowledgeable human being and dated 400, 000 years B.P.
 Fossils of Homo sapiens sapiens (100, 000 years B.P.) were discovered at Porc Epic near
Dire Dawa, and Kibish around Lower Omo (in 1967)
 In 2004, Kibish fossils were re-dated to 195, 000 B. P, the oldest date in the world for
modern Homo sapiens.
 Homo sapiens idaltu, found in Middle Awash in 1997, lived about 160, 000 years B.P
 Larger brain, a more round skull
 Jaws and teeth are relatively small
Cultural evolution is related to technological changes that brought socio-economic
transformation on human life. It can be conventionally grouped in to Stone Age, Bronze Age and
Iron Age.

Stone Age

 A period human began to produce tools from stone

 Stone tools had been the first technologies to be developed by human beings
 Based on their features, ways and period of production, stone tools can be grouped in to 3
Modes.
Mode I (Olduwan)

 It was named based on the first report made at Olduvai Gorge, Tanzania
 They are mainly characterized by crude and mono-facial styles, and were produced by the
direct striking.
 Made by Homo habilis
 They were discovered near Gona (dated 2.52 million years B.P. in 1992) and at Shungura
in Afar
Mode II (Acheulean)

 It named after the first report at St. Acheul, France

 Tools were produced by indirect percussion, by using hand-ax or hammer,
 They are mainly characterized by bifacial/two sides/, pointed and convex features
 They made by Homo erectus since 1.7.million years B.P
 These tools at Kella, Middle Awash in 1963
Mode III (Sangoon)

 Stone tools are characterized by flexible and fine form of production by the use of
obsidian/
 Obsidian is a type of black or dark glass formed from cooling lava/volcanic stone/
 They made by Homo sapiens since 300,000 years B. P.
 Gademotta site in central Ethiopian Rift Valley has been dated back to 200, 000 B. P

2.2. Neolithic Revolution

During the Neolithic period human beings transformed from mobile to sedentary way of life.
This was a radical shift involving changes from hunting and gathering to the domestication of

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plants and animals. Climatic change and increased hunter-gatherers’ population resulted in the
declining number of animals and availability of plants. As food gatherers were already aware of
growing cycle of most grass types, they began to grow those, which were most common and
yielded seeds that are more edible.
The process of domestication took place independently in the various parts of the world. In
Ethiopia and the Horn chiefly in the more elevated and wetter-parts, people cultivated plants
including Teff (Eragrotis teff), dagussa (Eleusine coracana), nug (Guzotia abyssinica), enset
(Ensete ventricosum) etc. The domestication of enset plant (Ensete edule) reduced shifting
cultivation (continuous clearing of new plots), slowing down soil exhaustion.
The discovery of polished axes, ceramics, grinding stones, beads, stone figures and animal
remains in sites like Emba-Fakeda around Adigrat in Tigray as well as Aqordat and Barentu in
Eritrea evinces the existence of Neolithic material culture. The Gobodara rock shelter near
Aksum has provided us agricultural stone tools. Remains associated with domesticated cattle,
chickpeas and vegetables have been excavated from Lalibela Cave on the southeastern shore of
Lake Tana. Stone tools used for cutting grass and grass like plants as well as rock paintings of
domesticated animals have been found at Laga Oda rock shelter near Charchar. Evidence for
domesticated cattle also comes from around Lake Basaqa near Matahara. Playa Napata and Kado
in the Sudan, Cyrenaica in Libya and Futajalon in West Africa were among known places of
domestication of animals like Nidamawa and Zebu (Bos indicus) cattle that in due course
expanded to Ethiopia and the Horn.

2.3. The Peopling of the Region

2.3.1. Languages and Linguistic Processes
Ethiopia and the Horn in general is marked by ethnic and linguistic diversity. There are about 90
languages with 200 dialects in Ethiopia and the Horn. Linguists classify languages of Ethiopia
and the Horn into two major language super families. These are Afro-Asiatic and Nilo-Saharan.

A. Afro-Asiatic: this super family is sub-divided into the following families:

i. Cushitic: linguists divided this language family into four branches:
a) Northern: is represented by Beja, spoken in northwestern Eritrea bordering
the Sudan.
b) Central: Agaw includes Awign, Kunfel, Qimant; Hamtanga and Bilen.
c) Eastern: this includes diversified linguistic groups like Afar, Ale, Arbore,
Baiso, Burji, Darashe, Dasanech, Gedeo, Hadiya, Halaba, Kambata, Konso,
Libido, Mosiye, Oromo, Saho, Sidama, Somali, Tambaro, Tsemai, etc.
d) Southern: represented by Dhalo in Kenya and Nbugua in Tanzania.
ii. Semitic: is divided into two:
a) North: Ge'ez, Rashaida (spoken around Eritrea-Sudanese border); Tigre
(spoken in Eritrean Lowland); Tigrigna (spoken in highland Eritrea and
Tigray).
b) South: is further divided into two Transverse: Amharic, Argoba, Harari,
Silte, Wolane and Zay. Outer: Gafat (extinct), Gurage and Mesmes
(endangered).

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 iii. Omotic: Anfillo, Ari, Banna, Basketo, Bench, Boro-Shinasha, Chara, Dawuro, Dime,
Dizi, Gamo, Gofa, Hamer, Karo, Keficho, Konta, Korete, Male, Melo, Oyda, Sezo,
Shekkacho, Sheko, Wolayta, Yem, Zayse etc.
B. Nilo-Saharan: Anywa, Berta, Gumuz, Kacipo-Balesi, Komo, Kunama, Kwama, Kwegu,
Majang, Mi'en, Murle, Mursi, Nara, Nu’er, Nyangatom, Opo, Shabo, Suri and Uduk.
Language classification did not remain static. Factors like population movements, warfare, trade,
religious and territorial expansion, urbanization etc. have resulted in intense linguistic processes
that forced languages to be affected. In this process, some languages died out or have been in
danger of extinction while others thrived over time.

2.3.2 Settlement Patterns

The distribution of peoples across the landscape is the results of long historical processes in
northeast Africa. Based on historical linguistic and history of inter-peoples’ relations, studies
indicate that environmental, socio-economic, and political processes significantly shaped and
reshaped the spatial distribution of peoples in the region. The Cushites are the largest linguistic
group in Ethiopia and the Horn and spread over wide areas from Sudan to Tanzania. The Semitic
peoples spread over large area and settled the northern, north central, northeastern, south central
and eastern parts of Ethiopia and the Horn. The Semites are the second majority people next to
the Cushites.

Except the Shinasha, who live in Benishangul-Gumuz and the South Mao in Wallagga, the
majority of Omotic peoples have inhabited southwestern Ethiopia along the Omo River basin. In
the west, the Nilotes are largely settled along the Ethiopia-Sudanese border although some of the
Chari-Nile family inhabited as far as southern Omo. The latter are identified as the Karamojo
cluster living around Turkana Lake along Ethio-Kenyan border.

2.3.3 Economic Formations

The domestication of plants and animals gave humanity two interdependent modes of life:
agriculture and pastoralism. Topographic features and climatic conditions largely influenced
economic activities in Ethiopia and the Horn. A predominantly pastoral economy has
characterized the eastern lowland region since early periods. Pastoral economy namely the
production of camel, goat, and cattle has been the most common economic practice among the
Afar, Saho and Somali as well as Karayu and Borana Oromo. While the Afar and Karrayu have
depended on the Awash River, the Somali have owed a great deal to Wabi Shebelle and Genale
(Jubba) Rivers.

The plateaus have sustained plough agriculture for thousands of years supporting sizable
populations. Majority of the populations were engaged in mixed farming. It is here that sedentary
agriculture had been started and advanced at least since 10, 000 years B. P. by the Cushites,
Semites and Omotic groups. The major economic activity of the Omotic has been mixed farming
and trade in northern Omo while southern Omo have predominantly practiced pastoralism and
fishing. Many of the Omotic groups have also been famous in metallurgy, weaving and other
crafts.

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In the sparsely populated western lowland region, the dominant economic formations were
pastoralism, shifting agriculture, fishing, apiculture and hunting. For instance, sorghum, millet,
cotton and other crops have been largely cultivated in the lowlands along Ethio- Sudanese
border since antiquity. The Nilotes along the Blue Nile and Baro-Akobo Rivers have been
shifting cultivators where sorghum has been a staple food. Among majority Nilotic communities,
cattle have high economic and social values. Berta and other Nilotes had trade and other social
contacts with northern Sudan.

2.4 Religion and Religious Processes

2.4.1 Indigenous Religion

This includes a variety of religious beliefs and practices, which are native to the region and have
been followed by the local people since ancient times. A distinctive mark of indigenous religion
is belief in Supreme Being, but special powers are attributed to natural phenomena, which are
considered sacred. Some major indigenous religious are listed below.

The Oromo
 The Oromo have indigenous religion called Waqeffanna
 They called the Supreme Being Waqa
 Waqa's power is manifested through the spirits called Ayyana.
The Hadiya
 The Supreme Being is known as Wa’a,
The Kambata
 The Supreme Being is known as Negita or Aricho Magano
 Religious officials known as Magnancho.
The Gedeo
 They called the Supreme Being, Mageno
 They had thanks giving ceremony called Deraro.
The Gojjam Agaw
 They called the Supreme Being Diban (Sky God).
The Yem
 They called the Supreme Being Ha’o (Sky God)
 Religious functions were performed through couriers in each village called Magos.
The Konta’s
 The Konta spirit-cult was called Docho.
The Wolayta
 They called the Supreme Being Tosa
The Keficho
 They called Supreme Being as Yero;
 The spirit is known as Eqo and a person who hosts Eqo is known as Alamo or eke-nayo.
The Boro-Shinasha
 They believe in super natural power called Iqa,
The Nuer
 They called Supreme Being as Kuoth Nhial (God in Heaven).

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An interesting feature of indigenous religion is the way its practices and beliefs are fused with
Christianity and Islam. This phenomenon of mixing of religions is known as syncretism.

2.4.2 Judaism

Judaism is considered as the expression of the covenant that Yahweh/Jehovah (God) established
with the ancient Hebrew community. Sources indicate that Judaism has been followed in
Ethiopia and the Horn by peoples before Christianity. The Bete-Israel practiced Haymanot
(religious practices, which are generally recognized as Israelite religion that differs from
Rabbinic Judaism). Many of the Bete-Israel accounts trace their religion from the very ancient
migration of some portion of the Tribe of Dan to Ethiopia, led it is said by sons of Moses,
perhaps even at the time of the Exodus (1400-1200B.C.).

Another group of Jews is said to have been arrived in Ethiopia led by Azonos and Phinhas in 6th
century A.D. There are also other stories that attribute the presence of the Bete-Isreal in Ethiopia
to intermarriage between Jewish immigrants with native Agaws. On the other hand, scholars
such as Tadese Tamirat and Kay Shelmay argue that the Bete-Israel are remnants of Old
Testament followers of orthodox Christianity rather than Jews who migrated from abroad. The
Jews appear to have been isolated from mainstream Judiac practice for at least a millennium

2.4.3 Christianity

Christianity became state religion in 334 A.D. during the reign of King Ezana (r. 320-360).
Instrumental in conversion of the king were Syrian brothers, Aedesius and Frumentius. When
Fremnatos (Kasate Birhane or Abba Salama) visited Alexandria, Patriarch Atnatewos (328-373)
appointed him as the first Bishop of EOC. Consecration of bishops from Coptic Church in Egypt
continued until 1959, when Abune Baslios became the first Ethiopian Patriarch. Christianity was
further expanded to the mass of the society the later part the fifth century, during the reign of
Ella Amida II (478-86) by the Nine Saints.

Table I: The Nine Saints

Name Origin Church/Monastery Location of the

Church
AbunaAregawwi(AbbaZaMika’el) Constantinopole Debre Damo Eastern Tigray
Abuna Isaq (Abba Gerima) Constantinopole Debre Gerima Medera(East of
Adwa)

Abba Pentelwon Constantinopole Debre Pentelwon Asbo (NE of Aksum)

Abba Afse Ladocia Debre Afse Yeha (NE of Aksum)
Abba Alef Qa’esare’a Debre Haleluya Biheza (NE of
Aksum)
Abba Gubba Cilicia Debre Gubba West of Medera
Abba Liqanos Constantinople Debre Qonasel North of Aksum
Abba Sehama Antioch Tsedania Southeast of Adwa
Abba Yima’ata Qosa’iti Debre Yima’ata Ger’alta

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The saints also translated the Bible and other religious books into Geez. The expansion of
Christianity continued in Zagwe period (1150-1270.

During the early Medieval Period (1270-1527), many churches and monasteries were
constructed. These include Rock-hewn churches of Lalibela, Debra-Bizan of Hamasen in Eritrea;
Debra-Hayiq in Wollo, Debre-Dima and Debre-Werq in Gojjam; Debra-Libanos in Shewa,
Birbir Mariam in Gamo and Debre-Asabot on the way to Harar.

From mid-sixteenth to the early seventeenth centuries, the Jesuit missionaries tried to convert
Monophysite EOC to Dyophysite Catholic. Yet, this led to bloody conflicts that in turn led to
expulsion of the Jesuits. As of 1804, missionaries’ religious expansion also resulted in the
conclusion of treties between European diplomats and Ethiopian authorities. The Catholic
Giuseppe Sapeto (Lazarist mission founder), Giustino De Jacobis (Capuchin order founder),
Cardinal Massaja, Antoine and Arnauld d'Abbadie were active. Anglican Church Missionary
Society (ACMS), Church Missionary Society of London (CMSL) and Wesleyan Methodist
Society led Protestant missionaries under such leaders as Samuel Gobat, C.W. Isenberg and J. L.
Krapf.

Systematic approach of trained Protestants enabled them to win confidence of local people. They
translated spiritual books into vernaculars. They adopted old names for Supreme Being like
Waqayyo, Tosa etc and used them in new versions as equivalent to God. Village schools were
established as centers of preaching the faith. These schools were open to all children of chiefs
and farmers. They also provided medical facilities.

2.4.4 Islam

When Prophet Mohammed had preached Islam in Mecca since 610 AD, he faced opposition
from the Quraysh rulers. As a result, the Prophet sent some of his early followers to Aksum
including his daughter Rukiya and her husband Uthman. Prophet's future wives Umm Habiba
and Umm Salma also came to Aksum.

The first group of refugees was led by Jafar Abu Talib. In his advice to his followers, the Prophet
said of Ethiopia, "…a king under whom none are persecuted. It is a land of righteousness, where
God will give relief from what you are suffering." The then Aksumite king, Armah Ella Seham
(Ashama b. Abjar or Ahmed al-Nejash in Arabic sources), gave them asylum from 615-28.
Leaders of the Quraysh asked Armah to repatriate the refugees, but the king did not comply.

Islam spread to the Horn of Africa largely through peaceful ways including trade. Islam was well
established in Dahlak (Alalay) Islands on the Red Sea by the beginning of the eighth century. In
the early tenth century, the Muslim community on the islands developed a sultanate. It was from
these coastal areas that Islam gradually spread among the predominantly pastoral communities of
the interior, largely through the agency of preachers and merchants.

The Dahlak route played a minor role in the introduction of Islam into the interior as Christianity
was strongly entrenched as a state religion in Aksum and later states of northern Ethiopia. Thus,

15
the port of Zeila on western coast of the Gulf of Aden served as an important gateway for the
introduction of Islam mainly into the present day Shewa, Wollo and Hararghe.

Islam firmly established itself in the coastal areas by the eighth and ninth centuries. From there,
it radiated to central, southern, and eastern Ethiopia through the role of Muslim clerics who
followed in the footsteps of traders.

UNIT THREE

POLITICS, ECONOMY AND SOCIETY IN ETHIOPIA AND THE HORN TO THE END
OF THE THIRTEENTH CENTURY.

3.1. Emergence of States

One important factor for the emergence of states was the beginning of sedentary agriculture.
States were formed mainly through the expansion of agriculture that gave rise to class
differentiation. Furthermore, the growth of trade facilitated the development of states. State
refers to an autonomous political unit having population, defined territory, sovereignty and
government with the power to decree and enforce laws. State was the outcome of regular cultural
process.

Ethiopia and the Horn is one of the regions in Africa where early state formation took place.
From small beginnings, such states gradually developed into powerful kingdoms and even
empires with a well-demarcated social structure. Geographical proximity to and control of the
international water bodies like Red Sea, Gulf of Aden and Indian Ocean along with their ports as
well as rich interior favoured some of them to become stronger than their neighbours and
eventually dominated them.

3.2. Ancient States

3.2.1 North and Northeast
A. Punt

Punt was the earliest recorded state in Ethiopia and the Horn. The evidence on Punt comes from
Egyptian hieroglyphic writings. Pharaoh Sahure (r. 2743-2731 B.C.) sent expedition to collect
myrrh, ebony and electrum (gold and silver alloy). The best illustrated expedition was
undertaken by the order of the famous Egyptian Queen Hatshepsut (1490-1468 B.C. She sent
five ships under the leadership of Black Nubian Captain Nehasi via Wadi-Tumilat. The
expedition was warmly welcomed by the Puntites King Perehu. The expedition was able to

16
return collecting frank incense, cinnamon, sweet smelling woods (sandal), spices, ivory,
rhinoceros horn, leopard and leopard skins, ostrich feathers and egg, live monkeys, giraffes,
people etc.

It was because of the ritual importance of their exports that Puntites were also known as Khebis
of the Ta Netjeru (divine or ghosts land). Iron, bronze, asses, foxes, cattle, animals’ fur, dying
and medicinal plants were also exported from Punt to Egypt. In return, axes, daggers, swords,
knives, sickles, clothes, bracelets, necklaces, beads and other trinkets were imported from Egypt
to Punt. Scholars have not reached agreement as to the exact location of Punt.

B. Da’amat and other cultural centers in northern Ethiopia and Eritrea

The state known as Da’amat had a center a little to the south of Aksum. The rulers used politico-
religious title known as Mukarib. Various gods and goddesses like Almouqah (principal god),
Astarr (Venus god), Na’uran (light god), Shamsi (sun god), and Sin (moon god) were
worshipped in the domain of the Da’amat state and other northern Ethiopian pre-Aksumite
cultural centers. There were similar practices in South Arabia at the time.

There were a number of cultural centers in northern Ethiopia. The major ones are:

Yeha: It is located 30 kms to the northeast of Aksum and was the oldest of these centers. It
probably emerged around 1, 000 BC as a small emporium where South Arabian merchants and
their agents bought and stored ivory, rhinoceros horn and other commodities coming from the
interior. It seems that the period of its prosperity (zenith) was from about 750 to 500 B.C.

Hawulti Melazo; it is situated to southeast of Aksum, where stone tablets that are inscribed in
rectangular temple surrounded by a wall decorated with paintings representing herds of cattle
have been excavated.

Addi-Seglemeni: is located at 10kms southwest of Aksum, from where a stone slab is found and
the oldest Ethiopian monumental inscription is discovered. There were also other cultural centers
like Addi Gelemo, Addi Grameten, Addi Kewih, Atsbi Dera, Feqiya, Hinzat, Sefra, Senafe,
Tekonda etc.

C.The Aksumite State

The nucleus of the Aksumite state was formed around 200-100 B.C. Initially, its power was
limited to a relatively small area comprising the town of Aksum and its environs. In its heyday,
Aksumite territories extended from the Red Sea coast in the East to the Western edge of
Ethiopian like Avalites (Zayla) and Malao (Berbera), and Indian Ocean Benadir Coasts like
Serapion (Moqadishu), Nicon (Brava) and Merca.

The major items of export of the Aksumite state consisted mainly of the natural products such as
ivory, myrrh, emerald, frankincense and some spices (like ginger, cassia and cinnamon), gold,
rhinoceros horns, hippopotamus hides, tortoise shells and some curiosity animals like apes.
Import the manufactured products like garments and textiles from Egypt, India, the Roman
Empire, and Persia; glassware and jewelry from Egypt and other places; metallic sheets, tools or
utensils of various kinds, oil and wine from the regions of Roman Empire and Syria.

17
Zoscales (c. 76-89), the then king of Aksum, used to speak the Greek language, the Lingua
Franca of Greco-Roman world. The Adulis inscription written in Greek about an unknown king,
which eventually was published in Cosmas Indicopleustes’ book, the Christian Topography,
describes commercial activities of the Red Sea areas. It also mentions the internal long-distance
trade between Aksum and a distant region called Sasu, most probably in Beni Shangul and the
adjoining lands beyond the Blue Nile.

Aksumite kings had extensive contacts with the outside world notably with the South Arabian
region, leading to exchange of ideas, material and spiritual culture. Aksum was one of the four
great powers of the world (i. e. Roman Empire, Persia, China and Aksum) at the time. It was a
major naval and trading power from the first to the seventh centuries. Aksumite ships were the
main means of transporting goods. Aksum was the only one with sufficient sources of timber for
ship building and the technology for it existed in Adulis. Aksum had a large fleet of ships, which
was used not only for trade but also for its wars across the Red Sea.

Kaleb (r. 500-35) expanded overseas territories of Aksum beyond Himyar and Saba. Kaleb was
succeeded by his son Gabra Masqal (535-48) who built a church at Zur Amba in Gayint. It was
during Gabra Maskal that Yared developed Ethiopian Orthodox Church liturgical songs and
hymns.

The Aksumite state begun to decline since the late seventh century because of internal and
external challenges. Environmental degradation, decline in agricultural productivity and possibly
plague infestation started to weaken it. With the destruction of the port of Adulis by the Arabs
around 702, the international lifeline of the state was cut. The whole network of Aksumite
international trade came under the control of the rising and expanding Arab Muslims, isolating
the Aksum state from its old commercial and diplomatic partners. Consequently, the Aksumite
state declined economically. This naturally led to the decline of its political and military power
not only on the Red Sea coast but also in its interior provinces, where Aksumite hegemony was
challenged by local rebellions. The recurring rebellions of the Beja, the Agaw and Queen Bani al
Hamwiyah (Yodit) finally sealed the collapse of the Aksumite state.

Some of its achievements of Aksum include

 surviving indigenous script and calendar

 EOC songs and chants paintings
 Diversified ceramic and stone tools, ivory curving,
 Urbanization and sophisticated building traditions (palaces, stele, rock-hewn
churches…).
 It also developed complex administrative and governance system, and agricultural system
including irrigation etc.
D.Zagwe Dynasty

After its decline, the center of Aksumite state shifted southwards to Kubar rural highland in the
territory of the Agaw. Merra-Teklehaimanot was the found this dynasty. The Dynasty was
believed to have ruled from c. 1150 to 1270. It centered in Bugna District within Wag and Lasta,
exactly at Adafa near Roha (Lalibela). Its territory extended from most of the highland provinces

18
of the ancient Aksumite kingdom in the north down to northern Shewa in the south, the Lake
Tana region and the northern part of what is today Gojjam in the west.

The Agaw maintained the ancient Aksumite traditions almost intact. Zagwe rulers renewed
cultural and trade contact with eastern Mediterranean region.

The most important export items included slaves, ivory and rare spices while cotton, linen, silver
and copper vessels, various types of drags and newly minted coins were imported.

The Zagwe period was a golden age in Ethiopia's paintings and the translation of some religious
works from Arabic into Ge'ez. That said, Zagwe rulers are best known for the construction of
cave, semi-hewn and monolithic churches.

1. Cave: with some decoration inside, almost similar with natural cave, eg. Bete-Mesqel.

2. Semi-hewn: this and the monolithic churches that have become UNESCO world heritage are
unique in costructions. Semi-hewan are with detailed interior decoration and partial decoration
outside. They are not totally separated from the surrounding rock. Their roofs or walls are still
attached to the rock, eg. Bete Denagil, Bete Debresina/Mikael, Bete Golgota, Bete Merqoriwos,
Bete Gabri’el-Rufa’el and Bete Abba Libanos.

3. Monolithic: with detailed decoration in the interior and exterior parts. They are completely
separated (carved out) from surrounding rock, eg. Bete Amanuel, Bete Giyorgis, Bete Mariyam
and Bete Medhanialem.

Among the eleven churches of Lalibela, Bete Medhanelem is the largest of all and Bete Giyorgis
is said to be the most finely built in the shape of the Cross.

The Zagwe Dynasty came to end due to internal problems of royal succession and oppositions
from groups claiming descent from the ancient rulers of Aksum. The latter considered Zagwe
kings “illegitimate rulers” based on the legend of the Queen of Sheba. The legend was in turn
based on a book known as Kebra-Negest (Glory of Kings) that was translated from Coptic to
Arabic and then into Ge’ez.

Based on the legend, the power claimants contend that “Solomonic” Dynasty ruled the Aksumite
state until its power was “usurped” by the Zagwes. Yekuno-Amlak (r. 1270-1285), who claimed
decent from the last Aksumite king Dilna’od, organized his forces with the assistance of the
ecclesiastical hierarchy and engaged the last king of Zagwe, Yetbarek in battle. Yetbarek was
killed in Gaynt and Yekuno-Amlak took the state power proclaiming the “restoration” of
“Solomonic” Dynasty.

3.2.2. East, Central, Southern, and Western States

3.2.2.1. Bizamo, Damot, Enarya and Gafat

A.Bizamo: was a kingdom located on the southern bend of Abay River just opposite to the
present districts of Gojjam and around the current Wambara area. It was founded in the eighth
century and had early connections with Damot.

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B. Damot: was a strong kingdom that expanded its territories into most of the lands the south of
Abay and north of Lake Turkana as well as west of Awash and east of Didessa. Motalami was a
prominent king of Damot in the thirteenth century.

C.Enarya: was a kingdom in the Gibe region in southwestern Ethiopia.. In the nineth century,
Aksumite king Digna-Jan is said to have led a campaign into Enarya, accompanied by Orthodox
Christian priests carrying arks of covenant (tabots).

D. Gafat: historically, the territory of Gafat lies south of Abay (Blue Nile) River adjoining
Damot on the south western periphery of the Christian Kingdom. It was inhabited by Semitic
speaking population related to Harari and the Gurage. Despite efforts by Christian evangelists,
the Gafat largely remained practitioners of their own indigenous religion. The state was governed
by rulers bearing the title of Awalamo.

3.2.2.2. Muslim Sultanates

A.Shewa: Makhzumi Khalid ibn al-Walid, who claimed decent from Meca, set up the
Makhzumite Sultanate in 896 A. D (283 A.H.) on northeastern foothill of Shewa.

B.Fatagar: was founded around Minjar, Shenkora and Ada’a in the eleventh century. It was a
hilly lowland area with thoroughly cultivated fields of wheat and barley, fruits, and extensive
grazing grounds full of numerous herds of cattle, sheep and goats.

C.Dawaro: located south of Fatagar between upper waters of Awash and Wabi- Shebelle
extending to Charchar in Northeast and Gindhir in Southeast. We have valuable information on
Dawaro by an Egyptian courtier Ibn Fad Allah el-umari. Dawaro had a currency called hakuna
for transaction.

D.Bali: was an extensive kingdom occupying high plateau, separating basins of Shebelle and
Rift valley Lakes. Bali was one of the largest of Ethiopia’s Muslim provinces. Trade was mainly
based on barter exchanging cattle, sheep, cloth etc. It had strong army composed of cavalry and
infantry.

E.Ifat: was a state located adjacent to Shewan Sultanate. Its territory ran from northeast-south-
westerly in the Afar plain eastward to the Awash. It was established by Umar Walasma, who
claimed descent from Hashamite clan and said to have come from Arabia between 1271 and
1285. He intervened between quarrelsome Makzumite princes Dil-Marrah and Dil-Gamis,
weakened and annexed the sultanate of Shewa. The sultanate was fertile and well-watered. Its
inhabitants earned their living from cultivation of wheat, sorghum, millet and teff, and animal
husbandry.. Chat was described for the first time as being consumed as a stimulant.

F. Others: autonomous states mutually independent states like Arababani (between Hadiya and
Dawwaro), Biqulzar, Dera (between Dawaro and Bali), Fadise, Gidaya, Hargaya, Harla,
Kwilgora, Qadise, Sharkah (West of Dawaro and North of Bali in Arsi) and Sim were
established and flourished.

3.3 External Contacts

20
Ethiopia and the Horn had contacts with Egypt since at least 3,000 B. C. These relations may be
the region’s earliest contacts with the Mediterranean world or the Greco-Roman World. It had
very close relations with all commercially active South Arabian Kingdoms starting sometimes
before 1,000 B.C.

The introduction of Christianity to Aksum established a new pattern of relation between the
region and Egypt. Aksum established close relationship with the East Roman or Byzantine
Empire with which it shared common commercial interest in the Red Sea area against their rival
Persians. Yet, in the seven centuries, this relation became complicated and began to deteriorate.
The rapid expansion of the Muslim Arabs through the Near and Middle East, North Africa and
the Nile valley led to the decline of Aksumite land routes and shipping lines.

Successive Egyptian Muslim rulers began to use the consecration and sending of a bishop as an
instrument to further their own foreign policy objectives and to squeeze concessions from
Ethiopian Christian rulers, who reacted by threatening to divert the Nile. The coming to power of
the Mamluk was followed by the reciprocal persecution of religious minorities. Moreover, the
Mamluk presented a barrier to the contacts between Christian Ethiopia and European states.

However, the tradition to visit Jerusalem and other holy places in the Middle East had begun at
the end of the first millennium AD. In order to reach the places, Ethiopian Christian pilgrims
used the land route to Egypt. From Cairo, again they used the land route to the Holy places; they
transmitted information about the EOC and its exceptional liturgical practices. They also
explained about the territorial extent of the Christian Kingdom.

From the information, the Europeans began to consider Ethiopian Christian Kingdom as a very
powerful and wealthy state existing in the Horn of Africa. Consequently, they wanted to use this
imaginary strong Christian power in their struggle against the Muslim powers in the Holy land.
Around the middle of the 12th century, a myth about a very rich and powerful Christian ruler
known as Prester John began to circulate in Europe.

The legend was developed when the balance of the crusade war fought over Jerusalem between
the Christians of Europe and the Muslims of the Middle East was in favor of the latter. In 1165, a
letter addressed to European kings, thought to be sent by the Prester John appeared in Europe
mentioning about the enormous power of the Prester John. The geographical location of the
country of Prester John was not known to Europe for over a century. However, the Europeans
began to regard Ethiopian Christian Kingdom as the land of Prester John since the only Christian
kingdom between the Red Sea and the Indian sub-continent was the Ethiopian Christian
Kingdom. Then, they began to search for the location of the Kingdom and to make an alliance
with it.

3.4 Economic Formations

A. Agriculture and Land Tenure System

The main stay of ancient states' economy in highland areas was plough agriculture. Land has
always been one of the most precious possessions of human society throughout history. The rules
according to which members of the society hold share and use land constitute what is known as
the land tenure system.
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The most ancient system of land holding which survived in many parts of Ethiopia and the Horn
is the communal land tenure system. Peasants in the north had rist rights in their respective areas.

Rist; is a kind of communal birth right to land by members of the families and clans whose
ancestors had settled and lived in the area over long periods. It is inherited from generation to
generation in accordance to customary law. Most of the subjects of the state had rist rights. The
rist owners were known as bale-rist. Yet, they paid tributes to the state and all land belonged to
the state theoretically.

Gult; is a right to levy tribute on Rist owners’ produce over the areas and populations they
administered on behalf of the central government. The tribute collected by Bale-Gult, partly
allotted for them and the rest were sent to the emperor.

Riste-Gult; It is when a Gult right became hereditary as prominent well- placed officials used to
transfer their position to their offspring.

B Handicraft

Indigenous handcraft technology had existed since the ancient period. The social, economic and
political conditions of ancient states had allowed the emergence of artisans in various fields with
diverse forms and applications including metal work, pottery, tannery, carpentry, masonry,
weaving, jewelry, basketry and others.

Metal workers produced spears’ points, swords, javelins, bows, arrows, traps, slings, slathers,
shields, knives, axes, sickles, hoes, ploughshares, spades, machetes, hatchets, iron tripods,
ornaments etc. Carpenters engaged in carving wood implements like doors, windows, stools,
chairs, tables, beds, headrests, mortars, bowls, beams, yoke, stilt, coffins etc while potters
produced ceramic utensils like saucepan, ovens, jar, pot, kettle, cooking tripod, plates, granary
etc. Tanners produced leather tools used for bed, bed cover, saddles, harness, ropes, footwear,
prayer mats, sacks, honey and butter container, drinking cup and clothes until replaced by
weavers’ cotton dresses. Implements and house furniture did not show any significant
improvement and sophistication.

Except the carpenters and masons in some cases, the artisans were mostly despised and
marginalized. The general public attitude towards artisans was not at all encouraging

C. Trade

Trade was another important economic activity of ancient states that obtained considerable
income from both internal and international trade. The major socio-economic and political
centers of earliest states seem to have also been major trade centers with wide ranging contacts in
various directions within the region itself and with merchants coming to the area across the
international water bodies. A network of roads connected the centers with the coast and various
dependencies in the interior. Local and international merchants frequented these roads. The
region was crisscrossed by various trade routes connecting various market places in all
directions. The regular flow of trade was so vital to the states in that one of their major concerns
was to protect the trade routes and make them safe from robbers.

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3.5 Socio-cultural Achievements

A.Architecture

As the states expanded, architecture also began to flourish. One of the unique architectural
technologies was the engraving of stele around the third century AD. There were totally fifty
eight steals in and around Aksum The longest one of these stele measures 33meters heights (the
first in the world). The second longest obelisk measures 24 meters height that was successfully
The third longest stele measures 21 meters and represents The Zagwe churches some of the
finest architecture of artistic achievements. They were registered by UNESCO as part of world
cultural heritage in 1978.

B.Writing System

The Sabean language had an alphabet with boustrophedon writing type that is paleographical
writing from left to right and right to left alternatively. The earliest Sabean inscriptions in Eritrea
and Ethiopia date to the ninth century BC. One peculiar feature of Sabean inscriptions is absence
of vowels as most of the words are written in consonants..

C.Calendar.

Oromo calendar; it is been based on astronomical observations of moon in conjunction with

seven or eight particular stars or group of stars called Urjii Dhahaa (guiding stars) and Bakkalcha
(morning star). There are 29.5 dates in a month and 354 days in 12 months of a year.

The Sidama calendar; rotates following movements of stars with 13 months a year, 12 of which
are divided equally into 28 days while the thirteenth month has 29 days. The Sidama week has
only 4 days (Dikko, Dela, Qawado and Qawalanka) and hence each month has 7 weeks.

Ethiopic solar calendar; has 12 months of 30 days plus 5 or 6 (is added every 4 years)
Epagomenal days, which comprise a thirteenth month. A gap of 7–8 years between Ethiopic and
Gregorian calendars results from alternative calculation in determining date of Annunciation.
The Ethiopic solar calendar has evolved to become the official calendar of the country.

The Muslim (Islamic) calendar; it is a lunar calendar consisting of 12 months in a year of 354
or 355 days. It employs the Hijra year of 622 AD, in which Mohammed and his followers made
flight from Mecca to Medina and established the first Muslim community (ummah). Dates in this
era are usually denoted AH (After Hijra, "in the year of the Hijra"). Years prior to the Hijra are
reckoned as BH ("Before the Hijra").
Other peoples like the Agaw, Halaba, Hadiya, Wolayta, Gedeo, the Nilotes, etc have their own
dating system.

D. Numerals

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Numerals appeared in Ethiopia and the Horn at the beginning of fourth century AD. Geʽez uses
numeral system comparable to the Hebrew, Arabic and Greek numerals, but it lacks individual
characters for multiples of 100. Numbers are over- and underlined in proper this and show
separate bars above and below each character.

24