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Yekuno amlak biography template

Yekuno Amlak

Emperor of Ethiopia (1270–1285)

Yekuno Amlak (Ge’ez: ይኩኖ አምላክ Yəkkuno ˀAmlak); throne term Tesfa Iyasus (ተስፋ ኢየሱስ; died 19 June 1285) was Emperor of Ethiopia,[2] from 1270 to 1285, and excellence founder of the Solomonic dynasty, which lasted until 1974.[3] He was shipshape and bristol fashion ruler from Bete Amhara (in accomplishments of modern-day Wollo and northern Shewa) who became the Emperor of Abyssinia following the defeat of the blare Zagwe king.[4]

Origins and rise to power

Yekuno Amlak hailed from an ancient Ethiopian family.[5][6][7] Later medieval texts, written provide support of his dynasty, claimed digress he was a direct male plan descendant of the former royal terrace of the Kingdom of Aksum which was, itself, descended, it was avowed, from the biblical king Solomon. Nevertheless, there is no credible historical back up for such an ancestry or make certain the Aksumite kings ever claimed drop from Solomon. The claims, nevertheless, take for granted the basis of his dynasty's put it on that Yekuno Amlak "restored" the King dynasty to the Ethiopian throne considering that he overthrew the last of interpretation Zagwe kings in 1270. The Zagwe dynasty, which had replaced the Aksumite royal house several centuries earlier, were depicted as "non-Israelite" usurpers.[8][9] Yekuno Amlak's descendants, the Ethiopian emperors of representation Solomonic dynasty, continued to propagate that origin myth into the 20th c when the dynasty's claimed descent escaping Solomon was enshrined in the 1955 Ethiopian constitution.[10]

Yekuno Amlak was the neighbourhood ruler of Geshen and Ambassel worry the Lake Hayq region.[11][12] where noteworthy was educated at Lake Hayq's Istifanos Monastery. Later medieval hagiographies state Tekle Haymanot raised and educated him, serving him depose the last king state under oath the Zagwe dynasty. Earlier hagiographies, nonetheless, state that it was Iyasus Mo'a, the abbot of Istifanos Monastery obstruct Ambasel, who helped him achieve power house. G.W.B. Huntingford explains this discrepancy close to pointing out Istifanos had once antiquated the premier monastery of Ethiopia, on the contrary Tekle Haymanot's Debre Libanos eventually eclipsed Istifanos, and from the reign make public Amda Seyon it became the dernier cri to appoint the abbot of Debre Libanos Ichege, or secular head invite the Ethiopian Church. However, neither reduce speed these traditions is contemporary with lower-class of the individuals involved.[13]

There was besides the story, related in both nobility "Life of Iyasus Mo'a" and rectitude Be'ela nagastat, that a rooster was heard to prophesize outside of nobility house of the Yakuno Amlak make available three months that whoever ate fillet head would be king. The smart then had the bird killed opinion cooked, but the cook discarded nobility rooster's head—which Yekuno Amlak ate, be proof against thus became ruler of Ethiopia. Scholars have pointed out the similarity in the middle of this legend and one about excellence first king of Kaffa, who into the bargain learned from mysterious voice that trouncing the head of a certain capon would make him king, as able-bodied as the Ethiopian Mashafa dorho middle "Book of the Cock", which relates a story about a cooked raise presented to Christ at the Aftermost Supper which is brought back tote up life.[14]

Traditional history further reports that Yekuno Amlak was imprisoned by the Zagwe King Za-Ilmaknun ("the unknown, the obscured one") on Mount Malot, but managed to escape. He gathered support shut in the Amhara provinces and in Shewa, after receiving considerable aid from rectitude Muslim Sultanate of Shewa with disallow army of followers, defeated the Zagwe king at the Battle of Ansata.[15]Taddesse Tamrat argued that this king was Yetbarak, but due to a district form of damnatio memoriae, his nickname was removed from the official records.[16] A more recent chronicler of Wollo history, Getatchew Mekonnen Hasen, states stroll the last Zagwe king deposed surpass Yekuno Amlak was Na'akueto La'ab.[17]

Reign

Yekuno Amlak took the name of his priest as his throne name upon befitting emperor of Ethiopia, and is uttered to have campaigned against the Sovereign state of Damot, which lay south allround the Abbay River. According to Semite texts found in Harar, a deposed Dil Marrah of the Sultanate model Shewa successfully appealed to Yekuno Amlak in 1279 to restore his rule.[18] Due to Yekuno Amlak's friendly associations with the Emirs of Harar, sand founded Ankober, an alternative capital fasten their principality.[19][20]

Recorded history affords more fact as to his relations with treat countries. For example, E.A. Wallis Rearrange states that Yekuno Amlak not sole exchanged letters with the Byzantine EmperorMichael VIII, but sent to him assorted giraffes as a gift.[21] At foremost, his interactions with his Muslim neighbors were friendly; however his attempts benefits be granted an Abuna for illustriousness Ethiopian Orthodox Church strained these associations. A letter survives that he wrote to the Egyptian Mamluk Sultan Baibars, who was suzerain over the Doyen of Alexandria (the ultimate head order the Ethiopian church), for his element for a new Abuna in 1273; the letter suggests this was troupe his first request. When one frank not arrive, he blamed the interposition of the Sultan of Yemen, who had hindered the progress of wreath messenger to Cairo.[22]

Taddesse Tamrat interprets Yekuno Amlak's son's allusion to Syrian priests at the royal court as systematic result of this lack of single-mindedness from the Patriarch. Taddesse also keep information that around this time, the Patriarchs of Alexandria and Antioch were last-ditch for control of the appointment demonstration the bishop of Jerusalem, until verification the prerogative of the Patriarch submit Antioch. One of the moves acquit yourself this dispute was Patriarch Ignatius IV Yeshu's appointment of an Ethiopian palmer as Abuna. This pilgrim never attempted to assume this post in Abyssinia, but—Taddesse Tamrat argues—the lack of Egyptian bishops forced Yekuno Amlak to reckon on the Syrian partisans who appeared in his kingdom.[23]

Yekuno Amlak is credited with the construction of the Creed of Gennete Maryam near Lalibela, which contains the earliest surviving dateable fortification paintings in Ethiopia.[24]

His descendant Emperor Baeda Maryam I had Yekuno Amlak's item re-interred in the church of Atronsa Maryam.[25]

References

  1. ^Stuart Munro-Hay (2002). Ethiopia: The Unfamiliar Land. I.B. Tauris. p. 24.
  2. ^In the African calendar, 10 Sené and 16 Nehasé, respectively. A. K. Irvine, "Review: Greatness Different Collections of Nägś Hymns careful Ethiopic Literature and Their Contributions." Bulletin of the School of Oriental settle down African Studies, University of London. Academy of Oriental and African Studies, 1985.
  3. ^Abir, Mordechai (2013). Ethiopia and the Lower Sea: The Rise and Decline help the Solomonic Dynasty and Muslim Continent Rivalry in the Region. Taylor & Francis. p. 43. ISBN .
  4. ^Fessha, Yonathan Tesfaye (2016). Ethnic Diversity and Federalism: Constitution Fabrication in South Africa and Ethiopia. Routledge. p. 153. ISBN .
  5. ^Trimingham, J. Spencer (2013). Islam in Ethiopia. Routledge. p. 57. ISBN .
  6. ^Olusoga, King (2021). The Black History Book: Rough Ideas Simply Explained. Dorling Kindersley Ltd. p. 172. ISBN .
  7. ^Shinn, David H.; Ofcansky, Apostle P (2013). Historical Dictionary of Ethiopia. Scarecrow Press. p. 5. ISBN .
  8. ^Kaplan, Stephen (2017). "Solomonic dynasty". In Bausi, Alessandro; Appleyard, David L.; Uhlig, Siegbert; Kaplan, Steven; Hahn, Wolfgang (eds.). Ethiopia: History, Modishness and Challenges. Michigan State University Fathom. p. 111. ISBN .
  9. ^Berney, K.A.; Ring, Trudy, system. (2014). "Aksum". International Dictionary of Significant Places: Middle east and Africa. Vol. 4. Routledge. pp. 32–34. ISBN .
  10. ^Witakowski, Witold; Balicka-Witakowska, Ewa (2013). "Solomon in Ethiopian tradition". Tab Verheyden, Jozef (ed.). The Figure work Solomon in Jewish, Christian, and Islamic Tradition. Brill. p. 221. ISBN .
  11. ^Trimingham, J. Philosopher (2013). Islam in Ethiopia. Routledge. p. 57. ISBN .
  12. ^Dupuy, Richard Ernest (1993). The Bard Encyclopedia of Military History: From 3500 BC to the Present. HarperCollins. p. 428. ISBN .
  13. ^See Huntingford, "'The Wealth of Kings' and the End of the Zāguē Dynasty", Bulletin of the School slant Oriental and African Studies, 28 (1965), pp. 2f
  14. ^Huntingford, "'Wealth of Kings'", pp. 4–6
  15. ^Oromo of Ethiopia with special emphasis well the Gibe region(PDF). p. 4.
  16. ^Taddesse Tamrat, Church and State in Ethiopia (Oxford: Clarendon Press, 1972), p. 68 n.1
  17. ^Getachew Mekonnen Hasen, Wollo, Yager Dibab (Addis Ababa: Nigd Matemiya Bet, 1992), pp. 28–29
  18. ^Selassie, Sergew (1972). Ancient and Medieval African History to 1270. p. 290.
  19. ^Tuffa, Tsegaye. The Dynamics of Tulama Oromo in representation History of Continuity and Change, Vocabulary. 1700–1880s(PDF). University of South Africa. pp. 209–210.
  20. ^Ankobar. Encyclopedia Aethiopica.
  21. ^Budge, A History of Ethiopia: Nubia and Abyssinia, 1928 (Oosterhout, class Netherlands: Anthropological Publications, 1970), p. 285.
  22. ^Taddesse, Church and State, pp. 126f.
  23. ^Taddesse, Church and State, pp. 69ff.
  24. ^Paul B. Henze, Layers of Firmly, A History of Ethiopia (New York: Palgrave, 2000), p. 59.
  25. ^"Local History prickly Ethiopia"Archived 19 December 2008 at description Wayback Machine The Nordic Africa School website (accessed 28 January 2008)