Ethiopia saw major diplomatic contact with Portugal from the 17th century, mainly related to religion. Beginning in 1555,[100] the Portuguese Jesuits attempted to develop Roman Catholicism as the state religion. After several failures, they sent several missionaries in 1603, including the most influential Spanish Jesuit Pedro Paez. Paez's enthusiastic relation had huge favorable effects on the political sphere. The Jesuits, including Manoel de Almeida, Manoel Barradas, and Jerónimo Lobo, wrote a half dozen histories regarding the first interaction with Ethiopians. Their book, however, was unknown until the 20th century when it was fully published.[101] Under Emperor Susenyos I, Roman Catholicism became the state religion of the Ethiopian Empire in 1622.[102] This unprecedented decision immediately caused an uprising by the Orthodox populace.[103]
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Another notable writing book is protective (or magic) scroll, serving as written amulet. Some of these were intended for magical purpose, for example ketab is used for magical defence. Scrolls typically produced by debtera, non-ordained clergy expertise on exorcism and healings. About 30 cm scroll is portable whereas 2 cm is often unrolled and hanged to the wall of house. Scrolls emulating original medium of Ethiopia literature is highly disputed, where there is overwhelming evidence that Ge'ez language books were written in codex. In lesser, Ethiopia used accordion books (called sensul) which was dated to late 15th or 16th century, made up of folded parchment paper, with or without cover. Those book usually contain pictorial representation of life and death of religious figures, or significant texts have also juxtaposed.[438] 2ff7e9595c
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