THE MONASTIC GENEALOGY OF THE LINE OF TÄKLÄ HAYMANOT OF SHOA

Author(s): GETATCHEW HAILE

Source: Rassegna di Studi Etiopici, Vol. 29 (1982-1983), pp. 7-38
Published by: Istituto per l'Oriente C. A. Nallino
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 THE MONASTIC GENEALOGY
OF THE LINE OF TAKLA HAYMANOT OF SHOA

HAILE
GETATCHEW

I. Introduction

The Ladata Abaw, or the monastic genealogy of Dabra Libanos,

which is edited here, was summarizedfromthe existinggadlat, or acts
of saints,and morespecificallyfromthegadl of AbunaTakla Haymanotl,
the founderof the Monasteryof Asbo (later Dabra Libanos) or Shoan
monasticism,and the gadl of Abuna Fibppos 2, the thirdabbot of the
monasteryafterTakla Haymanot and Elsa' However, there are some
details which the author has incorporatedinto his compositionthat are
lackingin the publishedgadlat.
The occasion for composingthis treatisemay be of some interestto
historians. In this respect,the compositionmay prove to be an impor-
tant documenton a period of Ethiopian historythat is less known from
published internalsources, the Jesuits'unsuccessfulattemptto convert
Ethiopia to Catholicism3. The ultimateaim of the compositionis to
protestagainst the practiceof appointingoutsidersspiritualleaders over
Shoa and Damot, which were reservedunder pain of excommunication,
gdzat,to the spiritualdescendantsof Abuna Takla Haymanot4. The list

1 Thereare apparently of thegadlof Aburta

severalversions Takla Haymanot,
Budge(1906),text,pp. 1-98. ContiRossini(1896),pp. 97-143;EMML (= Ethio-
pian ManuscriptMicrofilm Library,AddisAbaba/Collegeville,
Minnesota) 1834(8),
Getatchew Haile-Macomber (1981),pp. 310-314;and possiblyEMML-2782which
is notyetcatalogued.The authorof thisshorttreatise seemsto be awareof the
existenceof theserecensions.The protest is
whichis foundin this shorttreatise
partofthegadlas preserved
actually in EMML2782. Forabbreviation, seeBibliography.
2 GadlaFihppos, Turaiev(1905),pp. 99-234.
3 BothTaklaSdllaseTinnoandtheauthoroftheabbreviated chronicle
ofEthio-
pia writeaboutthereturn to theAlexandrianfaithbeforetheysayanything tangible
aboutthe introduction of Catholicism intoEthiopia,Takla Sallase Tinno-Pereira
(1892),p. 334,and Basset(1881a),pp. 340-1.
4 GadlaTaklaHaymanot , Budge(1906),p. 96.

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8 GETATCHEW
HAILE

of abbots of Dabra Libanos in our textends withAbtmaZaw&ngel. We

know fromothersourcesthat Abbot Zaw&ngelwas deposed a shorttime
afterhis appointment 5. The sources do not give the reason for it, but
thereis enough evidenceto conclude that he had refusedto cooperate
withA§e Susanoyos(1607-1632) in his bid to changethe religionof Ethio-
pia. The poet who composed salam hymnsfor the abbots of Dabra Li-
banos compares him with PatriarchDioscorus of Alexandria,who was
deposedand banishedto Gangraforhis refusalto acceptthe Chalcedonian
formulaof faithin 451 6. Secondly,his replacement,Zamika'el, is not
recognizedin the traditionof Dabra Libanos; unlike his predecessors
and successors,he does not have a salam hymncomposed for him. He
was mostprobablythe strangeabbot againstwhom thisprotestwas com-
posed. Accordingto the storyof the comingof Dabra Libaiios to Azazo
editedby Foti, Zamika'el and the officialsin his administration
had joined
Susonayosin receivingcommunionfromthe hands of Catholic priests,
sab*a Rome. It is now clear thatSusanayoshad appointedspiritualleaders
over Dabra Libanos and otherimportantcentres,who werecollaborators
in his plan to convertEthiopia to Catholicism7.
The texteditedhereis taken fromEMML (== EthiopianManuscript
MicrofilmLibrary,Addis Ababa/Collegeville,Minnesota) 2136 (ff. 15r-
18r) 8,thefilmof one of thefourmanuscriptsincludedin this study. For
the sake of convenience,it is designatedA. The otherthreemanuscripts,
B (= EMML 1760, ff.112r-130v)9,C (= EMML 3012, ff.20v-23v)io
and D (= EMML 233, ff. 102v-106rand 2r-5r)n, are includedin the
studyto show theirvariantsin the footnotes. Variants in spelling and
punctuationare ignored. The spellingis that of A, whereasthe punctua-
tion and paragraphingare mine. All fourmanuscriptsseem to have been
copied in the earlyeighteenth century. The textis foundin othermanu-
scripts,includingEMML 2495, ff.96r-100r12 and Br. Mus. Or. MS 769,
f. 3r ff13. Since the variantspresentedby the manuscriptsin the EMML
collection,includingthose used in the study,are rathertrivial,I saw no

5 Seethestoryofthecoming ofDfibrS LibanostoAzazoinFoti(1941),pp.115-6.

« Cerulli(1944),p. 159.
7 Dabra Md§lewasanother example, GadlaWalatta ContiRossini(1912),
Pefros,
p. 59.
8 Getatchew Haile-Macomber (forthcoming).
9 Getatchew Haile-Macomber (1981),p. 207.
10Not yetcatalogued.
« Macomber (1975),p. 244.
12Getatchew Haile-Macomber (forthcoming).
« Wright (1877),no. 396,1, p. 320.

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 ETC.
THE MONASTICGENEALOGY, 9

need of increasingthe numberof the manuscriptsbeyondthe four. The

textof the Ladata Abaw in EMML 7346 14 is greatlyexpanded and that
in EMML 2782 15 is a different
recension. I referto themoccasionally.

II. Text

H.'fcVMiViV- 'nthfyh't W- VrtPr«V7jS cohp hW-

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YrtH'-f+fyp- HWPfr-

conftcb^fti.- -^to- HtiKfr^rvc, „ cofi^rifV ny? - ft

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14Notyetcatalogued.It contains thehistory

of theCatholicfaith,
a refutation
of theinvasion andthehistory
of Gfo)raflfi of DabraLibanos,includingan enlarged
versionof theLzdataAbtiw.
15Not yetcatalogued.

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10 GETATCHEW
HAILE

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 12 GETATCHEW
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 14 HAILE
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 16 GETATCHEW
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18 GETATCHEW
HAILE

-
ftch^V nnnth
dbCi: "hlvrfvOth,^ OV- n frtv +ao*t ^/uro.-

Notesto the text

1 B, C omit.
2 D begins s S»C1-t « Mlfi »
3 A, C K-Jrnft s
t B, C, D ^h-"
5 D omits.
« A, C Kifith s
7 C, D fth-"
8 c fth-"
9c I
C omits.
n c y">h-"
12C, D <W»VK'
13B, C "<g s "C "<E ! "<i S
14A "%• s; C fl><w»VK'
15B, C "4* 1
is C omits.
17B, C ""fei !
18D A|h.y»D* »
19C fflJiyns
20 c 0H-<Min J
21c "n-v «
22c "h t
23B, C, D J>"
24b, c uax *
25In A, theletterafterft.is erased.
26D omits.
27a Ahcn «
28d adds<DA£-«'d* « An.1°A » ®AAA°7«
29C, D £tf"
30A OJfcCfV «
31In A, theorderof thelastletter is notclear.

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 ETC.
THE MONASTICGENEALOGY, 19

32C, D add V*V1

33A s; in D, 1 addedlater.
34D MWUtlh ■
35D ftjv i
36In B, theorderof thefirst letteris notclear.
37A «
38d aofiao* s (? notclear).
39A «
40 C t
4141A "at i
42A omits.
43In A, alttered probably from(Dhfitt1 «; B, C (DjifiU * s
44B, c oa*: «
45C omits.
46D omits.
47C "W* i
4®C I
49c Mil I
50D omits.
51D 9°xt"
52C i
53c whrxrten «
54A "-ftI
55A omits.
56A, B omit.
57D omits.
58C omits.
59c s®j
«0 A "f, «
61In B, alteredto <D*ft4?;t* i; C,D i
« B, C (DjiiTH *
63D " "A° ■
*4A "ft I
« A "V i
66B «
67B, C Tfllg
68A omits.
69C "lift I
70a s in B, theorderof thelastletteris not clear;B "«£ao* %
71B, C i; D M°"
72D h?ft"

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20 GETATCHEW
HAILE

73D "fcfci
74A "-ft«
" In A, £ addedlater.
76B AC '
77In A, ftaddedlater.
78A, D OH-MA »
7» D ©ft"
80A, D "a- »
D omits.
82A ©Ami- 1
83c JiA-'H*i »
84c, d, '<r&pti i
85In A, <D addedlater.
8« C (f. 23r)adds <DA*lA&« « fl®-!* « ©n+T-A* 15®0+r-
A* « « A«P » Al£- « « ftlA-« •tell « AlA1 « » fipTi
? fVpTlT » i ' 7»fth« PJE.i jf<;ft i h
»
MLL Kit « «
W- tt£- 't& ' ^ft « h?+<? MM- » JVM « .?£ '
"
» nSTJW> ?¥> « XflAJ"« JiA « lXrAf9° 1 KHfaf « fl1»Sf« KA «
hT^PA « f+HA « ttf « "7C*A « V®*« » ifllC/ft«
87D flX'ftA'fi » (? notclear)
88C omits;in A, the<D in (D°)^ i addedlater.
89D "Cf-fl «
90D (f. 2r) adds: aUDii^" i <D<w»*Ml » ©"?A [for iK
?%ai « n-f-' xfth « a.ai « aii:t » fflXA> *n<« » n^n-r » a^im «
•' « l-fld « °7C^9° « ®*»0 I (VflA» JFWA « KQ « «
«
hcft-f-fta>M « «
+hA WlVfl hi « I <
«W»ft 1C?9° ' «
d>M «J(f 2v)
9°& « JVP"?» hi ' h«PA « "1CS9" » ©hAd * fto°-» 1A, « ©hi » hi
Tf*ft« (»'c) fflhQ« «■XA* « ?vfln-'}'fc i ot><r>Xxi'Ax i AWte «
«
M A Kfffl*"
M C fl»h"
93A -w
94B, C, D g. The >}• in A, probably corrupted fromthe& of thefollowing
word: £©A «
w In A, A addedlater,and (DA and tlAh*copiedas one word;C "^fl >
96c hoo I A.TCft « CM ! C/bA'J« Jifaxnii « A.+ ' i
•flVLA« HWUP « hCft-f-A 1 « a^VI/v+ * rt"?^ > ®A^A^ft% 1
97d ATfflg
98C omits.
99B "flA*»; D "Ar «
100A JbTdlh*

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 THE MONASTICGENEALOGY,
ETC. 21

101D "Ca°' «
102b adds-dthCoo. , WHHtt.hU' «
103A "h »
104a "n «
105D x tM"
106D "»h I
107D M%"
108D ".fh. >
109J) "!f* |
no D frH"
111D "<i l
112D "f(h »
113D "Ml I
114D Ah »
115D "3»<S «
116d "h.f-
117DM '
118D hah"
119D adds +hA Witt
120D A
121D aKZiiiXrh I
122A, B, D "rt. «
123D oo-H"
124B (DhJ"
125A, D "A. «
i2«B, D "«e 3
127B "+ I
128D I
129D I
130B A«i'; D HA"
131A substantial partoff. 17randa smallpartof f. 17v of A (from*7111"1
®*Vfc0 10* ' £>ftliAi to AlAfl" i lAJ" 0 thatis,thestoryoftheanathe-
ma, is omittedin C.
132c omits.
133C omits.
134c aoc, h I
135c fflh^A0®0" 1
i; in D, alteredto <Dh<PA^flD*
136B, C
137B, C ata-W; D "%• I
138A •Wit* »
139D ha «

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22 GETATCHEW
HAILE

140C +"
HI D «
142d "Ai s
H3 D h8
144B, D n(li C Hn/i"
145D tt&'Of 8
!46in A, thelast letteris illegible.
147B JiFVhflHtf:
148C adds h.p>9°AMio* * H-tCA * « (IXft I
fcfrV» -HlA « i
149C omits.
150C omits.
151C omits.
152C omits.
153C 4"; D ft"
154c omits.
155B, D omit.
156B omits.
157B, C omit.
158 c, in theoriginal
hand,endshere.
159D erasedfromhereto X of
160a
161A omits.

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 THE MONASTICGENEALOGY,
ETC. 23

III. Translation

We now writedownthe(spiritual)genealogyof our fathers,themonks.

Abba Anthonywas clothedwith the monastichabit by the hand of
Our Lord Jesus Christ. Abba Anthonybegat Macarius the Great; and
Abba Macarius begat Abba Pachomius, the Archimandrite;and Abba
Pachomius begat Abba Theodore; and Abba Theodore begat Abba Ara-
gawi, who is Zamika'el l. And Abba Aragawi came to Ethiopia and
begat Krastos Bezana; and Abba Krastos Bezana begat Abba Masqal
Mo'a; and Abba Masqal Mo'a begatAbba Yohanni 2; and Abba Yohanni
begat Abba IyyasusMo'a 3 withthe (monastic)habit (<qamis) and cincture
(iqanat)4; and Abba Iyyasus Mo'a begat Abba Takla Haymanot5 with
habit {qamis) and cincture(qanat).
Abba Takla HaymanotleftHayq and ascended Dabra Damo; there
he receivedthe (monastic)cap (qob') and leatherscapular (<askema) from
the hand of Abba Yohanni. Then he wentdown to Jerusalemthreetimes
in one season 6. On the way, he found a dead man, and he raised him
twelveyearsafterhe had died. He returnedfromJerusalemwiththe one

1 GadlaAragawi , Guidi(1896),pp. 54-96.

2 Thereshouldbe a span of about600 yearsbetween Zamika'el,one of the
NineSaintswhocameto Ethiopiain thesixthcentury, and theobscureYohanni
whoclothed Iyyasus Mo'a andTaklaHaymanot withmonastic habitsinthethirteenth
century; see also TaddesseTamrat(1972),p. 107,n. 2 and p. 158,n. 4. He was the
seventh abbot(sabd*mamhar ), probably of DabraDamo,in succession to Zamika'el,
GadlaIyyasus Mo'a,Kur(1965),pp. 6 and21; GadlaTaklaHaymanot , Budge(1906),
p. 77; and especially ContiRossini(1892-1924), p. 238.
3 GadlaIyyasusMo'a, Kur (1965).
4 Thesourcessuggest thata laymanis first triedforaboutthreeyearsworking
forthemonastery and participatingin thespirituallifeof the community. If he is
foundto be suitable formonasticism, he is clothedwitha qamis" tunic", " monas-
tichabit,"and girdled witha qanat," cinture," whichis a leather cord,habl,Gadla
Anorewos , ContiRossini(1905),p. 77. The askema(Gr. axyj^oc), or scapular, made
ofleather, andtheqob' or monastic cap,arereceived at thehighestgradeifmonas-
ticism.See also Gadla Yohannds za-Zamaddo, EMML 6975,ff.102r-104v.
5 GadlaTaklaHaymanot , Budge(1906)and ContiRossini(1896),pp. 97-143.
See also EMML 1834(8), Getatchew Haile-Macomber (1981),pp. 310-314.
6 TheGa'sz wordis hagay,thedryseasonthatcomesbetween theharvest and
therainyseason. Thatis apparently thetimewhenthefaithful wenton pilgrimage.
It is doubtful,however, whether AbunaTaklaHaymanot waseveroutside ofEthiopia;
see also TaddesseTamrat(1972),p. 163,n. 1.

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24 HAILE
GETATCHEW

whom he had raised followinghim. He reached Tagre, which is Bur,

and clothedhim therewiththe monastichabit and (re)namedhim Ar'a-
yanna Saggahu7. He (also) made theremany othersmonks,(including)
Madhanina Hgzi' of Bankw&l8, and Bartalomewos9. Madhanina 3gzi'
settledin 'Ofla 10 and became a good shepherdand begat many coun-
tless righteousand virtuousmonks and nuns. Bartalomewossettledin
£an Amora. 11 He, too, made many (men) monks. (The territoryal-
lotted) to these two extendedfrom the border of Tagre to Angot.
Afterthey had settled (there), Abuna Takla Haymanot came to
Makana Sstifanos, which is (the monasteryof) Hayq, and met his
fatherIyyasusMo'a. His fatherIyyasusMo'a said to him, " Who gave
you the (monastic) cap and leather scapular?" He answered humbly
"
saying, Abba Yohanni gave (them) to me ". Abba Iyyasus Mo'a said
to him, "You, who are my son, become myfather: Give me the (mona-
"
stic) cap and leatherscapular (askema)' He gave (them)to him imme-
diately,and did not delay 12.
Then AbunaTakla Haymanottook leave of his father,IyyasusMo'a,
and wentto thewesternpart of Amhara. He foundthepeople of Amhara
worshippinga serpent(kayasi) and an idol. He ascended a mountain
called Dada (where) he found a great dragon (tamari). He signed the
serpentwiththe signof the cross and killedit (f. 15v). He made the peo-
ple of Amhara a greatChristian(people). He builta churchin the name
of the Four Living Creaturesand leftAr'ayanna Saggahu therein order
thathe mightbe theirteacher. Ar'ayanna§aggahu begatAbimos,Salama
and andarsyas. Abimos went down to Angot, which is Qantorari,and

7 GadlaTaklaHaymanot , Budge(1906),pp. 74 and 78.

8 Basset(1881a),pp. 324,325 and 329; B6guinot(1901),p. 9 and p. 19,n. 6.
9 Basset(1881a),p. 324.
10 'Ofla,whichwasin Tsgre,is the" Afla" of theabbreviated chronicle,Bas-
set (1881a),p. 333 and (18816),p. 105 "Alfa" (sic); Beguinot (1901),p. 28. In
somemanuscripts, e.g. EMML 7346,f. 20v,it is Ofla;see also ibid.,f. 34r.
11TaklaSallaseTinno-Pereira (1892),p. 151(line8).
12ThegadlofAbunaIyyasus withtheassertion
Mo'a disagrees thatAbunaTakla
Haymanot gavethemonastic cap to AbunaIyyasusMo'a, on thegrounds thatthe
latterwouldnothavebeenin a position to makeothers monksifhe himself had not
yetreceived themonastic cap, GadlaIyyasusMo'a, Kur (1965),p. 38. Thegadl,in
fact,indicates thatAbunaTakla Haymanot did notdareto givetheaskemato his
spiritual father.He did it onlywhenIyyasusMo'a insistedon it. According to
EMML 2495,f. 62v,however, IyyasusMo'a did notinsist.He tookit byhimself
whenTaklaHaymanot puttheaskemaforhimon thealtarof thechurch dedicated
to St. Stephen.

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 THE MONASTICGENEALOGY,
ETC. 25

Salama enteredMugga 13,which is Ge'amba. His region of evangeliza-

tion extendedfromGanta to Qoma. And as for Hndarsyas,his region
of evangelizationextendedfrom§angana 14 to Hnfarazand to Qolala 15.
As for Abuna Takla Haymanot, he went to Shoa (Sewa) through
W&laqa 16and came to Mugar. He ascendedMount Qwa'at 17wheremany
demons foughtwithhim. He conqueredand frustrated the demons. He
left(Mount) Qwa'at and wentto Zoma 18. He taughtmany(people) there.
Then he came to Yayobag 19,which is (in?) G(a)raraya. The governor
of the land, who was called Samen Saggad, who was (later called) Za-
mika'el,receivedhim withpleasure,and (even) became his son. But the
other lords of the land became his enemies,togetherwith the diviners.
Later, however,he won theirfriendshipgradually. From therehe went
forthto evangelizein all regionsof Shoa (Sewa). Then he came to Katata.
Many of thepeople of thatregionfollowedhim. He proceededfromthere
and came to W&gda. There he foundhis brother,Zena Maroqos, the son
of his father'sbrotheraccordingto the flesh20. He clothedhim withthe
monastic habit21. He begat also many (others) in monasticism;they
were seventeen(in number). They searchedthe wilderness(for a site for

13Muggawas apparently in Bagemdsr : GadldZena Maraqos,EMML 3987

f.44r. EMML 3987is notyetcatalogued.According to theLddataAbawinEMML
2782(f. 110r),Ge'ambaextends fromOomato Ganta.
i« TSklaSdllaseTinno-Pereira (1892),p. 73 (line11) and p. 302(line12).
Takla SallaseJinno-Pereira (1892),p. 316(lastline)and p. 318 (line35);
and Sinoda-Guidi (1961),p. 86 (lines1-2).
16Governed "
by a Naguibeforetheinvasionof Grann, Ma$dhafd Mazgana
of SBrrCon," GetatchewHaile (forthcoming); see also MeridWoldeAregay(1974),
p. 622.
17Qwa'atwasapparently in MarljaBete," He cameto Marfca Bete(to a place)
calledQwa'at,"EMML 7346,f.27v;seealso theGaldaTaklaHaymanot , Budge(1906),
p. 79 and ContiRossini(1896),p. 108.
18Birthplace ofAbunaFibpposofDabraLibanos, GadldFihppos , Turaiev (1905),
p. 217 (line11).
19EMML 7346,f. 27v Yaysba^a).
20 According to thegadlofAbunaZenaMaraqos,thesaintwasrelated to Abuna
TaklaHaymanot on hismother'sas wellas on hisfather'sside. Yohannas, thefather
of Zena Maraqos,and §aggaZa'ab, thefather of Takla Haymanot, werebrothers,
Cerulli(1962),p. 195. Furthermore, 3mmsna§oyon,thegrandmother of Z.M., was
a sisterof Madfeanina Hgzi',thegrandmother of T.H. Hmmana §syonwas also the
mother of Ydkunno Amlak,thefounder of theTagulateDynasty, and of Dibbora
or Maryam Zamada,themother of Z.M. Theirfather wasTasfaIyyasus, theSTsra'-
elawi,GadldZena Mardqos , EMML 3987ff.18v-19r.
2i Confirmed by theGadldZena Mardqos, EMML 3987,ff.17M8r.

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26 HAILE
GETATCHEW

a monastery). They found a big cave in Morat, which is (in?) W&gda.

But he was unwillingto live there22.
Then, while Abuna Takla Haymanotwas wanderingthrough(these)
he one day restedby theedge of a (body of) water. And a demon
districts,
came out of the water and seized his disciple and made him verysick.
He realizedthat it was a demon. So he signedhis disciplewiththe sign
of the cross,and the demon came forthimmediatelyand fled. But Abuna
Takla Haymanotseized himwithhis hand. At once his spell was broken
and he appeared to all 23. He said to him, " What is yourname? " The
demon said, " Bahr(a) Alqam ". Abuna Takla Haymanot said to him,
" Will " " At once he circumcised24
you staywithme? He said, Yes
him and broughthim into the great (sacramentof) baptism and named
himKrostosIJarayo.He thenmade hima monkand a disciple. He brought
him to his cloister,whichwas Asbo (f. 16r). He became devotedto God
and pleasing to the brothers.
Therewere his [AbunaTakla Haymanot's]discipleswho strovein the
(spiritual)combatwithhim. Theseare theirnames: AbbaElsa', Abba Filsp-
pos, Abba Anorewos,Abba Zena Maraqos, Abba Tomas, Abba Tadewos,
Abba Sam'on, Abba Tasfa Hozan, Abba Yatbarak, Abba Tasfa Sallus,
Abba Krostos Bezana, Abba Adhani, Abba Masqal Mo'a, Abba Krastos

22According to theGadlaZena Mardqos , ibid.,f. 13r,theyspenttenmonths

in thecave.
23According to one of theanonymous homilyin honourof the Archangel
Michael,usually forthe month of Tarr,demons, whoare said to be thesourcesof
all diseases,
can marry, reproduce and die likehumans.Theyseemto be humans
whohavebeentakenintothespiritual world,DarsanaMika'el(1969E.C.), p. 126.
This particular story that is quoted herefromtheGadla TaklaHaymanot , Budge
(1906),p. 81, is toldalso in theGadlaAnorewos , ContiRossini(1905),p. 74. There,
it is Anorewos whoworkedthemiracle and brought BahraAlqam- in someMSS
of theGadlaTaklaHaymanot , e.g. EM ML 2782, 81r,he is calledBaryaAlqam,
f.
andintheedited versionBudge(1906),p. 81,BahraAqom- toAbuna TaklaHaymanot.
Themonk, whowasrenamed KrastosJJarayo, apparently joinedYosefin goingout
to evangelize.EMML 7346,f. 33r:44Theportion ofYosefof3nnarsya and thepor-
tionofBetaWas (?) whowasalso (called)KrastosJiarayo, extended fromQu£ato
Mefpa." See also no. 35 below.
24Thisis oneexample ofJewish customs,suchas theobserving of theSaturday
Sabbath, thatwerenotintroduced during thereignof AseZar'a Ya'sqob (1434-1468).
He onlyreintroduced someof thecustoms thathad beenabandoned bytheChurch
during thereignof *AmdaIJsyon (1314-1344); see also Ullendorff(1973),pp. 111-2;
44
and theGadlaZena Mardqos , EMML 3987,f. 33r: Therearoseduringthereign
of 4Amda§ayonheretics 4
whosaid, We shallnothonourtheSaturday Sabbathlike
Sunday, theChristian Sabbath.'"

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 ETC.
THE MONASTICGENEALOGY, 27

Mo'a, Abba Ewostatewos,Abba Iyyossyasand Abba Mareqos 25. These

are pillars of the earth,who resembledthe angels. Many of his children
were tested in (spiritual)combat because he was their shepherdin the
likenessof Christ.
Then he prolongedhis standing(forprayer)untilone (of) his leg(s) was
brokenoff. His discipleswrappedit in pieces of clothand buriedit beneath
the leg of (the altar of) the tabot26. Then he stood (for prayer)on one
leg for seven years; for fourof themhe did not drinkany water. After
he completedhis spiritualworship by multiplyingtoil, the holy (man)
said to Our Lord, " Where do you command, Lord, that my body be
buried?" Our Saviour said to him, "Your body shall be buried here
for fiftyseven years. Afterthat, this cell shall be demolishedand your
childrenshall build a big monasteryin this wilderness(gadam) and shall
transferyour body into it.
Then Abuna Takla Haymanot said to his children," Behold, the
feast of the bride is at hand. Prepare yourselvesand deck yourselves
out with garmentsof the weddingfeast,because my Lord has told me
that I will die of pestilence(badbad). There are some among you who
will go withme. For you who will remainafterme, let Elsa* be a father
foryou in myplace. However,he will not staylong in his office". Then
Abuna Takla Haymanot went to his repose, and those who remained
behind made Abba Elsa' abbot. Twelve/eleven 27 (men) died with him.
Then, on the thirdday, a monk who was praised for his virtues,a
son of Abuna Takla Haymanot's sister,died 28. So theytook him away
to buryhim. At the end of the officeforthe dead his corpsestirred.They
freedhim fromhis shroudingand he rose up. They asked him about

25Ofthemanuscrits thatI havebeenable to consult, onlyEMML 2782inclu-

des AbunaQawssfosof Mahaggalin thisparticular list. Butthetextof theLddata
Abawin EMML 2782disagrees withour textin severalotherplaces.
26Thetabotis theholytabletin whichGod dwells, on whichtheholyeucharist
is placedandwhere thefractionis performed duringMass. Everytabotis consecrated
in thenameof thesaintor of God to whomthechurchin whichit is housedis
dedicated.Or rather, a churchis constructed in thenameof thesaintto whom
thetabotis dedicated.A church is builtfora tabot
, justas a houseis builtforthe
peoplethatlivein it. The tabotis placedon an altar,manbar , whichis normally
a tablewithfourlegs. Sinceitrepresents God,thetabotis a sacredobjectforEthio-
pianChristians.
27The manuscripts are notin agreement on thenumber of monkswhodied
by thepestilence thatdevastedthecommunity at its inception.
28 In theeditedversion
oftheGadlaTaklaHaymanot , Budge(1906),p. 95,the
saintis calledAmdaMasqal. SomeMSS, e.g. EMML 2782,do notgiveanyname
forhim.

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28 HAILE
GETATCHEW

what had happened to him. He said to them," I died, as you saw me,
and they made me stand beforethe Righteous Lord, and from there,
theybroughtme into the house of Abuna Takla Haymanot. I saw him
"
in a greatglorythatcannot be described. He spoke to me saying, Go
'
(back) and say to my children: Let Elsa' come tome; let Fibppos sit
on my chair because duringhis days the fame of my name shall go forth
into the whole world' ". This was fulfilledbefore three months(had
passed); Abuna Elsa' passed away and his childrendid as theyhad been
commanded: They seated Abba Fibppos on the chair of Abuna Takla
Haymanot29.
At that time,a metropolitan,whose name was Abba Ya'aqob, left
Jerusalem(sic) for Ethiopia. He inquiredabout those who had formerly
"
taughtand preachedin Ethiopia. They said to him, FirstAbba Salama
preached(the Gospel), and afterhim the Nine Saints. Then therearose
a man, a great Apostle, whose name was Takla Haymanot; his region
was Shoa. He preached in all the regionsof Ethiopia and illuminated
withhis preachingall Ethiopia like the sun. Now he has gone to his re-
pose, but his (spiritual)son, whose name is Filoppos, is on his chair".
Having heard this information, Abba Ya'aqob gave an order that they
should summonAbba Filappos withall his (spiritual)children. He chose
fromamong themtwelvemen,includingFibppos, theirfather. He then
said to them," Teach and preach (the Gospel). Divide Shoa into twelve
parts,as the Apostles dividedthe world into twelveparts. Their father,
Peter,used to go to them,to each one wherehis portionwas. Behold,
in yourcase, too, let Fibppos be foryou in the place of Peter. Put every-
thingin his charge; let whateverhe says be done ".
At thattime,he appointedthe twelvemen (as follows): He appointed
Adhani30 (to preach) in Damot, Anorayos/Anorewos 31 in W&rab32,

29Abba Fibpposdoes notseemto havebeenfavourably treated bythecom-

munity ofDabraLibanos. Theyaccepthimonlythrough theintervention ofAbuna
Takla Haymanot, GadlaFibppos,Turaiev(1905),p. 187. Theyrefused to accept
himas theirabbotwhentheysaw thathe was noton goodtermswithKingSayfa
Ar'ada(1344-1371);theyevenrefused to lethimstayin DabraLibanos,ibid.,p. 241.
It is verylikelythatthecommunity wereopposedto hissuccession to theabbot's
chair;see also TaddesseTamrat(1972),p. 174.
30Kinefe-RigbZelleke(1975)n. 9, p. 61; EMML 7346,f. 32r:"Damot,from
UpperGojgamto Kw9mal."Buttherewere,apparently twomonkswiththesame
name,EMML 2495,f. 62v,Getatchew Haile-Macomber (forthcoming).
31GadlaAnorewos, ContiRossini(1905);EMML 7346,f. 30v: "...of Warab
"
and§dgagga, from AmbassaltoDag, from GantatoFalana[probably falaga river"]
Sarata..."
32GadlaAnorewos 4
, ContiRossini(1905),p. 76. Waraband Arabmayhave

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 THE MONASTICGENEALOGY,
ETC. 29

Iyyosoyasin Wig 33,Matayas in Fatagar 34,Yosef in Hnnare'at35,Gabra

Krostos in Dambi 36, Tadewos 37 in §alal3§, Samu'el 38 in W&gag, Qa-
wostos in Ma(ha)ggal 39, Anorewos in Morat40, which is (in?) W&gda,

beentwo namesforthesameregion.Although it is notmentioned in theedited

version, Zama,thebirthplaceof AbunaFibpposof Dabra Libanos,was,according
to hisgadl,in 'Arab,whichis probably identifiedwithWarab,EMML 2142,f. 30r,
Getatchew Haile-Macomber (forthcoming);see also Huntingford (1969),p. 113; and
Crawford (1958),p. 81. TheLadataAbawin EMML 2782(f. M0r)identifies Warab
withSdgagga(whichis thelocalitywherehis Monastery was founded).
33Wag was apparently theregioninhabited by Guragdfiiia speakers;EMML
7346, f. 33r: "Garage."
34EMML 7346,f.31v: " FromGuroto Dawwaro, fromthesummit of Bokkan
SalaysS[$9lab§?]to theRiverAwa§ on theeast,and all Burqsqqeand Mongar,
"
up to Mogo." C (= EMML 3012)addshereon f. 23r: AndthesecondAnorewos
on WagdaandTagwslat: Tagwslat ninety-nine [districts],
Wagdaninety- nine[districts],
SafSaggad,Dal Saggad,'ArabSaggad,UpperYa-NagaSandLowerYa-Naga§,Upper
Farago(and) LowerFarago,up to Gay,fromDabra §ayonto SsmbraKure,start-
ingfrom Yaqanaup to theregion of Gay. He hasholywater(sabal) in Salawa. His
gadl,too,is (still)there in a cave. Theonewhois calledAnorewos is ZenaMaraqos
(sic). Their[his?]father is Z&kkarayas."Dabra§tayon wasprobably another name
of DabraBorhan, Getatchew Haile(1980),p. 218;butseealsotheGadlaSamu'el , Kur
(1968),p. 88. UpperNagaSand LowerNaga§are knownalso in othersources, e.g.
EMML 1126,f.55r,Getatchew Haile(1979),p. 32. Dal Saggadwasprobably a region
namedafterthemanwhofounded thekingdom ofWalaqa,EMML 2852(notyetca-
" lir Amba
talogued), f. 56v: begat Saggad, Kingofthe(peopleof)Walaqa."
Dal the
See also ContiRossini(1904),p. 38 (line16). Theannotator identifies
Anorewos with
ZenaMaraqos,whichis interesting.
35Some manuscripts have Hnnarsya, EMML 7346,f. 33r:"Yosef of 3nna-
raya... fromQuca to Me&a"; see n. 23 above. See also TaddesseTamrat(1972),
p. 176 and p. 177 n. 11.
36EMML 7346,f. 31v: "Gabra Krastosof Dambi,whichis calledAmfoara
Tabor...:fromYsbatto thefrontier (wasan) of Gol."
37GadlaTadewos , Maba'a §syon-Six (1975). According to EMML 2065,f.63*
(Getatchew Haile-Macomber, forthcoming),he is calledTadewosof (theMonastery
of) DabraDdbufran; see also TaklaSollaseTmno-Pereira (1892),p. 38. Butaccord-
ingto theGadlaSamu'elza-Wagag , Tadewosof Dabra Ddfrufran diedduringthe
reignofAseNa'od (1494-1508); GadlaSamu'el, Kur (1968),p. 105. TheGadlaTade-
wosdoesnotmention thenameDabra Ddfruban.
38Thislistagreeswithwhatis foundin theGadlaFibpposexceptforSamu'el
here,whois calledYofr annasin thegadl,Turaiev (1905),p. 107. TheGadlaTadewos ,
Maba'a JJoyon-Six (1975),p. 278,too,agreeswithourlist. Interestingly, thisuncer-
tainty is reflected in theGadlaTaklaHaymanot, Budge(1906),p. 104. Samu'el'sgadl
has beeneditedbyKur(1968);EMML 7346,f. 32r:" From'Aymmalal to Nab Ga-
da., fromArusito Adal,theregionof Abidara."
39Founderof Nsbge,GadlaQawzsfos, EMML 1513,Getatchew Haile-Macom-
ber (1981),p. 14; and Kinefe-Rigb Zelleke(1975),no. 127,p. 87. He, too,was
40v.p. sg.)
(nota

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30 HAILE
GETATCHEW

(and) Marqorewos41 in Marha Bete. He appointed Fibppos head over

themall, (residing)in G(s)rar9ya,at the tomb of theirfatherAbunaTakla
Haymanot42. Then Abba Ya'aqob, the metropolitan, said to them," Do
not trespassyour boundaries He preventedthem,underthe anathema
of the Apostles that theydecreedin theirSinodos43,lest anyone trespass
on the region of another,save only for Fibppos, to whom Christgave
the keysof the Kingdomof Heaven, whomhe made head over all of them
like Peter,the head of heads,(f. 17r)Atraddmas44,whichmeans the doctor
of doctors (Liqa Liqawdnt ), for the Holy Spirit had appointed him by
the mouthof Abba Ya'sqob, the metropolitan. In this way, he put the
eleventeachers,exceptingonly Fibppos, under anathema. And all said,
"
Amen, so be it ".
He45 (also) commandedthem to incense the tomb of their father
each in his turn,and to celebratehis memorialgatheredtogether. There
is also an anathemathat no shepherd,who is not fromthe house of Ta-
kla Haymanot,should be appointedin any of the districtsof Shoa and

thesonofHrnmana §ayonlikeYakunnoAmlak,butby a different father,Galawde-

wos,thegovernor ofDawwaro, GadlaZenaMaraqos, EMML 3987,f. 18v-19r; EMML
"
7346,f. 32v: Qawastosand Zamika'elof Maggaland §ahga...: Fromthe River
Amanto SsmbraKure,Deban(?)..., fromWifatto Mantat,fromAtbaraMitaq."
40Kinefe-Rigb (1975),no. 18, p. 64; EMML 7346,f. 31r:"From theRiver
3nsaroto RiverAdabay."
41D (EMML 233,f. 2rv)adds,44and Walaqa,Manz,Gal [probably: Maggdl
or Mahaggal], and Malza (sic) fromRiverBat(t)oto RiverMazat. Thosewhosat
on thechairof AbunaMarqorewos wereAbbaGabraMaryam, Abba Sabla Dangsl,
AbbaSamraKrastos, AbbaTaklaIyyasus, Abba'AmdaMaryam, Abba'Amda§ayon,
AbbaKaflaMaryam - whoseothernamewasGad(d)e- AbbaAg(na)tayos andAbba
Zamaryam.Theseweretheabbotsof Dabra Hanta." Abba GabraMaryamwas
apparentlytheco-author of thefamousMahsleta$3ge,and his monastery, Dabra
yanta,wasapparently intoday's Warrahimano, Getatchew Haile(1979),p. 329. Mar-
qorewoswasaddedtothegroupofDabraLibanosonlytobringthenumber totwelve,
whichpointsto thepossibilitythatthemonastery mayhavebeenseriously weakened
by the deathof AbunaTakla Haymanot and AbunaElsa', bis successor,together
withat leastelevenothers, GddlaFibppos,Turaiev(1905),p. 197; GadlaAnorewos ,
ContiRossini(1905),p. 76. EMML 7346,f. 32r:44Darra,withBakkimostheNamr
3d" TheLddataAbawofEMML 2782(f. 110r), too,callshimMarqorewos ofMarha
Beteand Walaqa.
42Metropolitan Ya'aqob had apparently encouraged maiormonasteries to go
out and preachtheGospel,see also theGadlaFibppos , Turaiew(1905),p. 127.
43The Ethiopic versionof theSynodicon.
44Greek?
45According to theGadlaFibppos , it was Fibpposwhogavethisorder,not
Abba Ya'sqob, themetropolitan, ibid.,Turaiev(1905),p. 202.

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 THE MONASTICGENEALOGY,
ETC. 31

Damot 46. But now, behold,you have committedadultery,O Shoa. You

have abandoned your only virginhusband,Takla Haymanot,who is the
heavenlybride. In your adultery,you have made shepherdsmany (men)
with different views and differentteachings,who have no pity on your
has "
flock47, as the prophet said, Many shepherdshave destroyedmy
" 48. Our "
vineyard Lord, too, has said, The good shepherdlays down
his life forthe redemptionof his sheep. He who is a hirelingand not a
shepherd,seeing the wolf, flees and dispersesthe sheep, because he is
"
hireling 49. Similary,you have hired, O Shoa, manyshepherdswho
did not redeem you with the blood of their (spiritual)combat, leaving
your good shepherdwho resembledChrist and who illuminatedyour
darknesswiththe preachingof the new Gospel. Whyhave you hated the
house of Takla Haymanot,yourfather,who gave his lifeforyourredemp-
tion and who became an apostle and a martyr? Why do you commit
adulteryagainst him? Was his leg not broken off,and was his marrow
not spilledforyoursake? Woe to you, O Shoa, foryou commitadultery
againstthe beloved of God, yourApostle,Takla Haymanot. And behold,
you cause his children,who are leftbehind,to commitadultery,to the
extentthattheyhave abandonedtheanathemaunderwhichAbunaYa'aqob,
the metropolitan,placed the twelveteachersfromgenerationto genera-
tion, so that one mightnot trespassthe regionof the other,and so that
theymightnot leave offincensingthe tomb and celebratingthe memorial
of thisman of God, Takla Haymanot. And now, thosewho inflictsorrow
(?) on you are multiplied. They have abandoned the covenantand ordi-
nance and have forgottenthe anathema in theirignoranceof what the
book has said, " He who despises and abandons the anathema of his
teacher,him,too, will God abandon, and the Spiritof his grace will not
dwell in him in thisworld. And in the nextworld,he will go down into
eternalpunishment " 50.
This storywas writtenfromthe book of (f. 17v) the gadl51 of the
honouredfather,the man of God, Takla Haymanot,and fromthe gadl
of Fibppos, the lord shepherdof the eleven shepherds,as our forefathers

46TheGadlaTaklaHaymanot, Budge(1906),p. 96,is notclearas to whoissued

theanathema.The principal reasonforcomposing thissmalltreatise, theLadata
Abawtmaybe whatis contained in thisparagraph.
47Cf.Zech.11, 5.
48Jer.12, 10.
49Cf.Jn.10, 11-13.
50 Unidentified.
51 " Acts,"" life,"14combat."

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32 HAILE
GETATCHEW

set themdown in order. May God preserveus fromtrespassingthe ana-

thema^) so that we may not go down to eternalpunishment,forever
and ever.
Those who sat on the chair of Abuna Takla Haymanot were Abba
Elsa* 52, Abba Fibppos 53, Abba Hozqsyas 54, Abba Tewodsros55, Yo-
hannasthe Sawwar56,Yohanns Kama,57 Hndarayas58,YsmrahannaKrs-
stos 59,Petros60, '3nbaqom 61,Ya'aqob 62, Matoyas63,Yohannas 64,Yo-
hannas65, Zatra W&ngel66, Abraham67 (and) Zaw&ngel68. These were

52SucceededAbunaTakla Haymanot and was abbotforonlythreemonths

(1313/4?); see also Cerulli(1943),p. 232f.
53Probably 1314-1348; see n. 29 above,and Cerulli(1943),pp. 233-53.
54Probably 1348-1370, Cerulli(1944),p. 137f.
55About1410,Cerulli(1944),pp. 138-40.
56YohannastheHidden(sawwar),thespiritual fatherof YoljannasKama,was
probably YohannasMasraqawi or JohntheOriental, see nn.57 and 73 below. See
also Cerulli(1944),p. 140f.
57YohannssKamalivedduring thereighof AseYashaq(1414-1430) and per-
hapsthefirst partof thereignof A$eZar'a Ya'aqob (1434-1468), EMML 7346,f.
56v; Cerulli(1944),pp. 141-3.
58Probably 1443-1454, Cerulli(1944),pp. 143-5. He wastheabbotof D&bra
LibanoswhenBadlayfellon Christmas day 1444.
59AlsocalledMarljaKrastos (1462-1496).Hisgadl(GadlaMarfiaKrastos) has
beeneditedby Kur (1972). See also Cerulli(1944),pp. 145-7.
60Probably 1496-1523, Cerulli(1944),p. 149f.
6i Probably 1523-1561 (?), Cerulli(1944),pp. 150-2;Ricci(1954),pp. 91-120,
(1955-8),pp. 69-107.
62Thetenure of officeof Ya'aqob is notcertain, 1526-1532 (?). He probably
headedthemonastery when'3nbaqomwasdeposed.See also Cerulli(1944),p. 152.
63According to A History ofDabrdLibanos , EMML 7346,f. 58r,aboutseven
yearspassedbetween thedeathof AbbotYa'aqob (in 1532?)and theappointment
of Matayas.See also Cerulli(1944),p. 152.
64Ricci(1971),pp. 134-234.AbbotYohannssI was martyred withA?eGa-
lawdewos in 1559,EMML 7346,f. 34v;Cerulli(1944),p. 153.
65AbbotYohannss II is mentioned as beingcontemporary withA?eSar§aDdn-
gal (1563-1597).Abbot'3nbaqomseemsto havereappeared between AbbotYohan-
nasI andAbbotYohannasII, Van Donzel(1969),p. 24. On Yohannos II, see also
Cerulli(1944),p. 153.
66Probably diedin thethirdyearof thereignof A$eSusonsyos (1607-1632),
Cerulli(1944),pp. 154-6;and Foti(1941),pp. 115-6.
61AbbotAbraham wasthefirst AbbotofDabraLibanosafterthechairmoved
to Azazo,eventhough he is mentioned in severalsourcesas havingbeenmamhar of
DabraLibanosmuchearlier thanthat;seetheintroduction andCerulli
to thisarticle,
(1944),pp. 157-9.
68ThatthelistoftheabbotsendswithZawangel mayindicate thatthistreatise

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 THE MONASTICGENEALOGY,
ETC. 33

the teachersof Dabra Libanos; their portion(?) was G(3)raray. They

begat many monks and nuns that cannot be counted. Abba Fibppos
begat Abba Aron in (monastic) cap and leather scapular (askemaj 69.
The habit and the cincture,however,he receivedfromthe hand of Abba
Ba§alota Mika'el70. And Abba Ba§alota Mika'el received habit and
cincturefrom the hand of Abba Iyyasus Mo'a 71. And Abba Ba§alota
Mika'el made Abba Gioyorgisof Gaso££aa monk72. Abba Aron begat
the many teachersof Bagemdarand Hnforaz,in Dambiya and W&gara.
Those who were born fromthe loins of Dabra Libanos, who we-
re not Ndburana3d, (include): Bakkimos of Some 73, Fiqofor of Di-

wascomposed at theendofhistenure in office.See theintroduction to thisarticle,

and Cerulli(1944),pp. 159-63.
69Neither thegladofAbbaAronnorthatof AbbaFibppossubstantiates this
assertion.
70 GadlaAronMdnkdrawi , Turaiev(1905),p. 126.
71Thisassertion, whichis supported bythegddlofAbunaIyy&sus Mo'a, makes
Ba§alotaMika'elcontemporaneous withIyyasusMo'a and Tiikl&Haymanot, Gddla
Iyyasus Mo'a, Kur (1965),pp. 38-9. We also knowfromthegddlof AbunaTakla
Haymanot of his visitto Ba§alotaMika'el,Gadla Takla Haymanot , Budge(1906),
pp. 62-68. See also Getatchew Haile-Macomber (1981),p. 313. Thisversion is not
supported bythegadlof AbunaBa§alotaMika'el,which claimsthatBa§alot£Mika'-
el livedduring thereignofKing'Amda§9yon(1314-1344).Thiscouldbe thereason
whytheWaldobba versionof theGadlaTaklaHaymanot, ContiRossini(1896),does
not mention theepisode. It should,however, be remembered, thatAnorewos the
ElderburiedbothAbunaTaklaHaymanot andAbund Ba§alotaMika'el,GadlaAnore-
wos,ContiRossini(1905),p. 75. Takla Haymanot diedprobably in 1313as a very
oldman. TheremayhavebeenmorethanonesaintwiththenameBa§alotaMika'el;
oneofthemis celebrated on 21 ffamle, GadlaBasalotaMika'el , ContiRossini(1905),
p. 54; GadlaAnorewos, ContiRossini(1905),p. 76; and Sdnkdsar, Budge(1928),
p. 1139. (6 Twnt, Ludolf(1691),p. 394,couldbe thedayon whichthebodyof
AbunaBa§alotaMika'el(of 21 Hamle)was translated).Another Ba$alot&Mika'el,
theauthorofthe" Mystery ofHeavenandEarth,"theMa?dhafd Ma$tira Samaywd-
Madr,is commemorated on 7 ffadar, EMML 3012,f. 80r.
72Theidentity of Giyorgis of Gasa£camayalso be problematic. According to
hisgadl,thesaintlivedduring theoffice of Abba Yohannss Kama,theseventh Abbot
ofDabraLibanosafterAbunaTaklaHaymanot, GadlaGiyorgis za-Gasd££a, EMML
1838,f. 27v. He was clothedwiththemonastic habitbythehandof AbbaTewo-
daros,theabbotof themonastery of AbbaBasalotaMika'el. Tewodsros, too,was
contemporaneous withYohannssK&ma,wholivedduring thereignof Yasljaq(1414-
1430),ibid.,f. 28r. At thesametimeit doesnotseemto be reasonable to positan
AbbaGiyorgis and an Abba BasalotaMika'elwho livedduringthe periodof the
changeof dynasty in thethirteenth century and twoothersaintswithsimilarnames
(and histories)a century or so later. For moreon Giyorgis, see TaddesseTamrat
(1972),pp. 222-5;and Getatchew Haile-Macomber (1981),pp. 339-41.
73Bakkimos ofSamemusthavebeena famous leader,buthis identity
spiritual

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34 HAILE
GETATCHEW

ba74, Takla Hawaroyat of Gabaromma75 (and) Yohannos of Damb-

(a)ge 76.
Those who sat on the chair of AbunaZena Maraqos wereAbba Ano-
rewos, Abba Gabra Krastos, Abba Yohannss, Abba Hstifanos,Abba
Fiqator, Abba Petros,Abba Fore Manajos, Dayonasayos,Filatawos, Paw-
los, Tomas, Takla Masqal, Bahayla Maryam,Zahawarsyat,Qala 'Awadi,
Zena Gabra'el, Takla Haymanot,A'sdawa Krostos, Krastosawi, Hawa-
rayaKrsstos(and) A§ma Giyorgis77. These weretheteachers(i.e. abbots)

is farfrombeingclear. He is probably notthediscipleof AbunaFilappos,Gadla

Filappos , Turaiev(1905),p. 223. Theremayevenhavebeena thirdBakkimos who
wasequallyfamous butwasconfused withBakkimos of Sime,GadlaEbyas,EMML
1126,f. 55v,Getatchew Haile(1979),p. 32: " [In thosedaysmanymonkswillarise,
the
including...] (spiritual) childrenofAbbaBakkimos of Somefrom HagaraMaryam,
theregionof Ksl'at,Beta Maryam, Dabra Madfcanit and Dabra Sahl". Bakkimos
of Simeand Bakkimos of Ksl'at mustbe twodifferent teachers.The samegadl,
whichI quotefromanother manuscript, EMML 6337,f. 7V,refers to Bakkimos of
Ksl'at in thefollowing context:"And 311eni, thesisterof Zar'a Ya'sqob, married
LiqdMazammaran Bakkimos of G(9)rarsya and Dabra Kab't (sic) of Wagda. And
she borehimtwoblessedsons. The nameof one of themwas Zar'a Mika'el,the
Liqd Mdzammdran of Dabra Libanos,and thatof theotherwas Gabra§ayon,the
Liqa KahnatofDabraMajmaq,... At hersecondconception, shegavebirthto Abba
Elayasand MaryamKsbra..." According to a noteon theteachers (mamhdrari)of
Karat,EMML 2353,f. 88v,Bakkimos of Ksl'at was thespiritual son of Yoljannas
Kama,whowasabbotofDabraLibanosduring thereignof A$eYssfraq !
(1414-1430)
It is notevenclearwhether Bakkimos was one of theabbotsof Kal'at or wasjust
one of itsfamousteachers whodescended fromYohannss Kama:"I write thechro-
nologyof theteachers/abbots (mamhdran ) of Kslat(sic). Yofrannas theOriental was
bornofTaklaHaymanot.AndYohannastheOrientalbegatYofcannss Kama and
Yohannss KamabegatBakkimos; and Bakkimos begatAron;and AronbegatTasfa
§3yon...". A History of DabraLibanos , EMML 7346,f. 38r,describes him as the
secondBakkimos ofKsl'at and Garo.
Bakkimos ofSimemusthavetaught in Goggam.In A History ofDabraLibanos ,
loc.cit., he is describedas " Bakkimos zd-Gwazzam SameNdmrdd (sic). His spiritual
father was HabtaMaryam;buthe received his(monastic) cap from(Abbot?)IJoz-
qayas[1348-1370 (?)]." See also ibid.,f. 37r. Duringthereignof Zar'a Ya'sqob,
Sime,whichis also rendered as Simay,wasgoverned bya certain Hstifanos,EMML
1480,Getatchew Haile (1979),p. 600 (line39); see also Maba'a §9yon-Six (1975),
p. 208.
74Calledalso Fiqajorof thedistrict of Kalenaand YaSa,EMML 7346,f. 38r:
Fiqafor zd-madra Kalenawa-za-Ydsa.
75GadlaTaklaHawarayat, ContiRossini(1910);seealsoTaddesse Tamrat (1972),
p. 303 (no. 9).
76EMML 7346,f.38r:44Damge." TheLaddtd AbdwinEMML 2782(f. 110v),
addsAbbaGabraSndsrsyas of Zafrsnsa Maryam.
77The majority of thesourcesknownto me,including EMML 2605,fF.161v-

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 ETC.
THE MONASTICGENEALOGY, 35

of Dabra Bosrat, and their portion,was Tag walat78 bordered by the

River 'Awit, fromLibanos to the boundaryof Tat.
And the portionof Marqorewosof Marha Bete was Manz, bordered
by the River Win^at, fromAqabbol to Gadanbo.
And the portionof Qawostos of Ma(ha)ggal was Qaw&tand Sarmat,
fromKasam to Mount Dawit.
As for the rest of the otherNdburana(f. 18x) 3d who are recorded
in this story,the boundariesof their(portions)are writtendown foreach
in his region. May God preserveus throughtheirprayer(s),forever.Amen.

162r,Getatchew Haile-Macomber agreewiththislist. However,

(forthcoming), there
seemsto be someproblem withA'ddaw& Krostosand Krestosawi,whoarenotmen-
tionedin somesources.In EMML 2605,Krostosawi comesbefore A'adawaKrastos.
The last in thelistvariesfromone manuscript to another,
probably reflectingthe
timeof copying of thedifferent
manuscripts. Fromthesourcesat mydeposalit is
noteasyto determine thetenure ofeachoftheseabbots. However,
of office thegadl
of AbuuaZena Marsqosindicates thatQala 'Awadiwas abbotduring theinvasion
ofG(d)rafifi(1527-1540),EMML 3987,f. 36r' Takia Haymanot, thelastin thelist
in B (= EMML 1760)f. 130' mayhavebeencontemporaneous withZSwangel, who
is alsothelastinthelistofabbotsofD&br& Libanosofthistreatise.The listis much
longerin EMML 2605,wherethefollowing are addedafterA§maGiyorgis: B&ndo-
loyos,Iyyo'ab,Naftalem, Kidan&Qal, Kdbr&Sdllase,WaldaYobannss, WaldSGiyor-
gis,SanaGiyorgis, BsrhanaTon^a'eand ZenaGabro'el.
G&braiSdllase,
78 C endshere.

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36 GETATCHEW
HAILE

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