Published online by Cambridge University Press: 05 February 2009
It is well known from relatively recent Ethiopic tradition that Ethiopia was once ruled by a queen called Gudit, Yodit, Isat or Gaՙwa, with both positive and negative characteristics. On the one hand she was a beautiful woman of the Ethiopian royal family, much like the Queen of Sheba, and on the other she was a despicable prostitute who, at a time of political weakness, killed the Ethiopian king, captured the throne, and as a cruel ruler destroyed Aksum, the capital, persecuted the priests, and closed the churches.
1 Haukal, Ibn, Configuration de la terre, tr. Kramers, J.H. and Wiet, G., 2 vols. Paris, 1964, 16, 23, 66.Google Scholar
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8 Levi, , Yodit, 241Google Scholar. Levi remarks that the Arabic word meaning ‘charming’ can easily be confused with a word meaning ‘unusual, strange’ (p. 244).
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41 Ibid., 96.
42 This tradition is taken from the ‘Life of Íyäsus Mo‘a’, a saint from the late thirteenth century who is traditionally associated with the fall of the Lastan and the rise of the Amharan dynasty. See Sergew, , Ancient and medieval, 236fGoogle Scholar and Levi, , Yodit, 99ff.Google Scholar
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64 ibid., 56.
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66 Text and translation Sergew, Ancient and medieval, 233–7. Translation, Levi, Yodit, 76.
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73 Tabot is the Geՙez word for the Ark of the Covenant, which according to Ethiopian tradition was carried from Jerusalem to Ethiopia by Solomo's son Menelik and later placed in the cathedral of Aksum where it still remains. In any other church in Ethiopia it is a small rectangular board of wood consecrated by the bishop and placed upon the slab of the altar. See Leslau, Wolf. Comparative dictionary of Geՙez, 1991, 570.Google Scholar
74 See Levi, , Yodit, 58ff, Chronology.Google Scholar
75 See Jones, A.H.M., A history of Ethiopia, Oxford, 1968, 26fGoogle Scholar. Munro-Hay, Stuart, Aksum, 202 ff.Google Scholar
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77 For a discussion of the location of the Ethiopian capital in the period from the seventh to the twelfth centuries, see ibid., 34–9, 261–4, and Taddesse Tamrat, ‘The abbots’, 88.
78 Taddesse, , Church and state, 40.Google Scholar
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85 See Neugebauer, , Chronography, 97, 111, 122.Google Scholar
86 See ibid., 74, 85, 96, 97, 129.
87 See Jones, A history of Ethiopia.
88 See Neugebauer, , Chronography, 85, 96.Google Scholar
89 In two lists year 1 of Martyrs or of Diocletian (D 1) is identified with the year w 5852 = I 352, which is otherwise year 0 of Grace (G 0) (see Neugebauer, , Chronography, 71, 98)Google Scholar. In this case D 1 is moved 76 years forward in time, whereas above G 1 was moved back 76 years. But in both cases an identification or confusion of D 1 and G 1 has taken place.
90 For this example and several other examples of years of Grace, counted from I 276 instead of I 352, see Chaine, M., La chronologie des temps chrétiens de l'Egypte et de l'Ethiopie, Paris, 1925 111 ff.Google Scholar
91 See Levi, , Yodit, 77f and 108Google Scholar: ‘These female figures (…Gudit, Tirda’ Gäbäz and Mäsobä Wärq) are essentially one and the same.’
92 Sergew, , Ancient and medieval, 202f.Google Scholar
93 Sergew, , Ancient and medieval, 240 fGoogle Scholar. Sergew quotes the list from Mekuria, Täklä Sadik, Ya Ityopia Tarik: Nubia Aksum Zagwiye, Addis Ababa, 1951, Ethiopian Calendar, era I, 356.Google Scholar
94 Ibn Haukal may have written his note about the queen some years before A.D. 977, the last year of his flourishing.