Video Lesson

Lesson Objectives

After learning this lesson, you will be able to:

• identify the differences and similarities between indigenous religions and those introduced from the outside world;
• explain the different assumptions given for the introduction of Judaism to Ethiopia;
• make a list of areas in Ethiopia where the Bete-Israel established themselves;
• explain the role of the Nine Saints in spreading Christianity;
• appreciate the socio-cultural, and political roles that the Ethiopian Orthodox Tewahido Church played.
• appreciate the warm welcome and protection that the king of Ethiopia gave to the followers of the Prophet Muhammed;
• realize the ways through which Islam entered to Ethiopia;

Brainstorming questions          

• Can you name some of Ethiopia’s indigenous religions?
• What book is the Kibre Negest? What is its central message?
• Have you ever heard the name Felasha? Under what circumstance was this rendering given to them?
• What initiative did king Ezana take in the introduction of Christianity?
• What do you understand by the Hijira? How do you relate it with the history of Ethiopia?
• What common ideas do you find in the teachings of Islam and Christianity?

Key terms and concepts

Major Religions of Ethiopia (Indigenous religion, Judaism, Christianity, and Islam)

1. Indigenous Religions

The indigenous religious practices in Ethiopia predate the introduction of monotheistic religions, but their exact origins and evolution across different historical periods remain uncertain. These practices are diverse due to cultural and linguistic variations among ethnic groups. Despite this diversity, certain names of deities and spirits relapse frequently, particularly among groups sharing linguistic similarities. Common features include belief in a supreme being associated with the sky, with communication often directed through spirits. Thus, while there are overarching similarities in structure and belief, the specifics of indigenous religious practices in Ethiopia are distinct to each cultural community.

Waqefanna is an indigenous religion practiced by the Oromo people in Ethiopia. It is deeply integrated into community life, lacking elements of conversion or evangelization. Membership in Waqefanna is inherited, requiring individuals to be born into specific societies to be followers of their community’s religion. Central to the religion are the Qallu (male) and Qalliti (female) priests, who hold esteemed positions similar to high priests. Additionally, the Abba Muda, a spiritual leader, plays a significant role among the Oromo, offering blessings that are highly valued within the community.

The Oromo religion centers on Waqa, the supreme deity who is viewed as the Creator and source of all life. Waqa is believed to be infinite, omnipresent, and responsible for organizing and safeguarding the universe. Alongside Waqa, the religion acknowledges numerous spiritual beings called Ayyana, which are manifestations of Waqa’s creative spirit rather than separate gods. The Qallus (male priests) and Qallities (female priests) play a crucial role in Oromo religious practice by maintaining communication between the Ayyana and the Oromo community they serve.

In relation to Oromo identity there are several aspects of the religious system that are significant. The continued adherence to the shared religion that worshiped Waqa, the recognition of the Qallu/Qalliti, and the recognition of a place where the Abba Muda dwell were strong mechanisms that allowed the Oromo to maintain a unified identity Pilgrimage to the Abba Muda is a crucial element of Oromo indigenous religion, where delegates representing Oromo confederacies visit him. The Abba Muda bestows blessings and anoints the delegates as part of the Jila ceremonial practice, which is seen as connecting the spiritual father with the nation. During these ceremonies, the Abba Muda emphasizes righteousness, advises against recognizing leaders seeking absolute power, and urges unity among the Oromo confederacies, discouraging internal conflicts.

Various ethnic groups in Ethiopia, including the Hadya, Kambata, Guraghe, Wolayta, Kafa, Nuer, and Konso, have indigenous religions similar to the Oromo. For instance, the Hadya worship Waa as their supreme deity, similar to the Oromo’s Waqa, followed by spirits who receive prayers and sacrifices. Waa is believed to be the creator of the universe, with the sun and moon considered as his eyes. Among the Hadya, Worqimene is respected for the ability to bring rain during droughts. The Fandanano practice, introduced by spiritual leaders like Itto, Albaja, or Boyamo, is significant within their religious traditions.

2. Judaism

Traditionally, the early churches of Ethiopia maintain a belief that Judaism once had significant influence throughout the country’s history. According to Ethiopian traditions, Jewish beliefs and culture were introduced as early as the 8th century B.C. The legend of King Solomon and the Queen of Sheba, popularized in medieval times, describes how the Queen of Sheba visited Jerusalem to witness Solomon’s wisdom and subsequently bore his son, King Menelik I. Menelik I, said to have returned to Ethiopia with Jewish priests and soldiers after visiting his father in Israel, is considered a pivotal figure in Ethiopia’s Judaic heritage. Descendants of these early Jewish emigrants, along with Jews who fled to Egypt during the Babylonian Captivity in the 6th century B.C., are claimed as ancestors by Judaized Ethiopian communities, despite limited historical records on these early migrations.

3. Christianity

Christianity was introduced to Ethiopia officially in the 4th century A.D. from the eastern Mediterranean, although Ethiopian Christian tradition claims it dates back to the 1st century A.D. Unlike the Roman Empire evangelism is not done by the Apostles and Church Fathers among the common people but its adoption as the state religion was driven not by organize by the initiative of Ethiopian kings who desired its establishment, leading to its prominence and growth in the country.

According to church historian Rufinus (d. 410 A.D.), Frumentius, converted the Aksumite king Ezana (later known as Abreha) to Christianity. This conversion was confirmed by a trilingual inscription in Geez, Sabean, and Greek, proclaiming Ezana’s faith in the Father, Son, and Holy Ghost. Coins minted during Ezana’s reign also have the sign of the cross. Frumentius later traveled to Alexandria, where he reported these events to Patriarch Athanasius and requested a bishop for the growing Christian community in Ethiopia. Athanasius consecrated Frumentius as the first bishop, and he was succeeded by Minas, an Egyptian bishop, establishing Alexandrian oversight of the Ethiopian Church. This arrangement persisted until 1959, when Abba Basilios became the first Ethiopian-born patriarch, marking a significant shift in leadership.

After the arrival of the Nine Saints, including figures like Abba Aregawi, Abba Penelewon, and Abba Gerima, Christianity began to spread widely among the Ethiopian population. These saints, originating from various parts of the Eastern Roman Empire, studied the Geez language in Aksum and familiarized themselves with local customs before embarking on preaching missions and establishing monastic institutions across the region. They were supported and protected by the Ethiopian sovereigns, facing no persecution in their efforts to propagate Christianity.

The Nine Saints made significant contributions to the development of Ge’ez liturgy and literature, notably through their translation of the Holy Bible into Ge’ez. Saint Yared, however, is credited with creating Ethiopian church liturgy and hymns. The influence of the Nine Saints also extended to art and architecture, evident in the basilica ruins discovered in ancient cities like Aksum, Adulis, and Hawlti, which show similarities to Syria churches of the Eastern Mediterranean. Debre Damo stands as the oldest existing example of Christian architecture in Ethiopia.

4. Islam

Due to intermittent political and religious challenges, there were periods of prolonged isolation between Ethiopia and Egypt. For instance, during the 10th and 11th centuries, no bishops were dispatched from Egypt to Ethiopia. The Coptic Abuna assumed significant responsibilities for ordinations and theological matters during these times. Administration of church properties was overseen by the abbot of Debra Libanos monastery in Shewa, known as the Echege. Today, the patriarch of the Ethiopian Orthodox Tewahedo Church holds the title of Archbishop of Aksum and Echege of the See of Saint Tekle Haymanot.

Islam, originating in the 7th century AD through the teachings of Prophet Mohammed, is the third monotheistic religion after Judaism and Christianity. It centers on the worship of Allah, with Mohammed regarded as His messenger. Initially, Mohammed and his followers faced severe opposition and persecution from the Quraysh Arabs, his own clan. Escalating persecution led Mohammed to send some of his followers, including his daughter Fatuma, to seek refuge in the Kingdom of Aksum in 615 AD. The emigration was led by Mohammed’s cousin Jafar.

Islam, introduced peacefully into Ethiopia in the 7th century AD, saw early followers seeking refuge under the Aksumite king’s protection. Despite opposition from their adversaries, the Muslims, led by Jafar, successfully defended themselves in a debate before the king. Following this victory, they remained in Ethiopia peacefully until Prophet Mohammed’s triumphant entry into Mecca in 634 AD. Mohammed instructed his followers not to forcibly convert Ethiopians thereafter. Islam’s further spread into Ethiopia and the Horn of Africa occurred through the Dahlak Islands and Zeila by the early 8th century AD, establishing a Muslim community that later evolved into a sultanate.

Islam spread gradually into the interior of Ethiopia from Red Sea coastal centers around the same time. Despite the Dahalak trade route playing a minor role, Islam gained ground among pastoral communities through preachers and traders. Christianity’s strong presence in northern Ethiopia predated Islam’s introduction, but Islam’s spread through the port of Zeila was notable for penetrating the interior. For more detailed information on Islam’s introduction and spread in Ethiopia, refer to chapter seven.