An Ethiopian Journal

"Until lions have their historians, tales of the hunt shall always glorify the hunters"

Posts Tagged ‘Stolen Treasures

Memorandum on the Loot from Maqdala

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The Association for the Return of the Ethiopian Maqdala
Treasures (AFROMET), which was founded in Addis Ababa in
1999 to work for the return to Ethiopia of the loot unjustly taken
by British troops as a result of the Napier expedition of 1867-8,
wishes to recall the basic facts of this looting to the Culture,
Media and Sport Committee of the United Kingdom Parliament.

In doing so AFROMET wishes to emphasise that the looting of
Emperor Tewodros’s mountain fortress of Maqdala in 1868 can
in no way be justified in international law, and was therefore, we
believe, in fact an act of injustice. We would further emphasise
that the British looting of Maqdala involved the seizure of church
property in the possession of the Church of Madhane Alam, or
Saviour of the World, at Maqdala, and was therefore an act of

We feel that the injustice committed by the British at Maqdala, like
other injustices of the past, must be repaired; and that this can be
effected only by full restitution to Ethiopia of all cultural objects
unjustly looted from the country. We feel, in the words of a British
lover of justice, that nothing is truly settled until it is settled justly.

We would further emphasise that the objects looted, crowns,
manuscripts, processional crosses, and tabots (or altar slabs), etc.,
were an integral part of Ethiopia’s cultural heritage, which, we
believe, must be returned to their true owners: the Ethiopian people.

We would further emphasise that, whatever was the situation in
the past, Ethiopia now possesses modern libraries and museums
fully capable of preserving the loot unjustly taken from Maqdala.

We would note that the principle of restoring the loot unjustly taken
from Ethiopia has, in a way, long been accepted by the British
Government, which over the years has returned two crowns, a
royal seal, and an important manuscript to Ethiopia. These acts of
restitution were effected, however, only on a piecemeal basis.
AFROMET by contrast demands total restitution as a long overdue
act of justice.

We reiterate that we are asking for this restitution, pure and simply,
as an act of justice, and feel that the people of Britain, faced by
the looting of their own cultural heritage, would rightly demand no


We feel that to clarify the situation of the loot from Maqdala it
may be useful to chronicle the story, as follows:


The British capture of Maqdala, Emperor Tewodros’s mountain
capital in north-west Ethiopia, took place on 13 April 1868,
immediately after the Ethiopian monarch committed suicide to
avoid falling into the hands of his enemies. The seizure of the
citadel was described by an Ethiopian royal chronicler, Alaqa
Walda Mariam, who, looking at the event from an Ethiopian point
of view, states that when “everything fell into the hands of the
English general… every [Ethiopian] soldier at Maqdala threw his
weapons over the precipice and went and grovelled before the
enemy”. Those who failed to throw away their arms were, he
claims, “considered as belligerents and many men thus perished”,
presumably at the hands of the victorious army.

Elaborating on this assertion, he declares that “the English troops
rivalled one another” in “shooting down” any Ethiopian seen
carrying spears or guns, and that “when anyone was seen taking
up a weapon he was shot”.

The above grim picture, it is only fair to say, finds no confirmation
in British official records which, on the other hand, do not,
however, provide any contradictory evidence.


The pillage, and subsequent destruction, of Maqdala is well
documented in contemporary British accounts. The geographer
Clements Markham, one of the leading British historians of the
Expedition, recalls that Napier’s men, on entering the citadel,
swarmed around the body of the deceased monarch. They then
“gave three cheers over it, as if it had been a dead fox and then
began to pull and tear the clothes to pieces until it was nearly
naked”. This account is corroborated by the Anglo-American
journalist Henry M. Stanley, who reports seeing a “mob,
indiscriminate of officers and men, rudely jostling each other in the
endeavour to get possession of a small piece of Theodore’s
blood-stained shirt. No guard was placed over the body until it
was naked”.

The troops, it is agreed by all observers, also seized whatever
valuables they could find in and around the citadel. Markham
records that they “dispersed” all over the mountain-top and that
the Emperor’s treasury was “soon entirely rifled”.

The nearby church of Madhane Alam, literally, the Saviour of the
World, or at least its eqa bet, or store house, was apparently
looted, though this action, constituting as it did a gross act of
sacrilege, is glossed over in the British accounts. It is, however,
evident that most of the many religious manuscripts, crosses, and
other ecclesiastical objects acquired by the British troops at
Maqdala could only have come from one or other of the its two
churches. Several Ethiopian manuscripts later brought to Britain
moreover contain tell-tale inscriptions to the effect that they
belonged to Madhane Alem Church, while a manuscript in the
Bodleian Library in Oxford, (M.S. Aeth. d. 1) bears a pencil note,
in English, stating that it was “taken from a church at Maqdala in
1868”, i.e. the year of the Expedition.

One of the tabots, or altar slabs, in the British Museum, is likewise
incised with the words “TABOTA MADHANA ALAM”, i.e.
Tabot of Madhane Alam.

The loot from Maqdala, according to Stanley, included “an infinite
variety of gold, and silver and brass crosses”, as well as “heaps of
parchment royally illuminated”, and many other articles which
were, before long, “scattered in infinite bewilderment and
confusion until they dotted the whole surface of the rocky citadel,
the slopes of the hill and the entire road to the [British] camp two
miles off”.


One of those present at this act of plunder was Richard, later Sir
Richard, Holmes, Assistant in the British Museum’s Department of
Manuscripts, who had been appointed the Expedition’s
“archaeologist”. He claimed in an official British Museum report
that the British flag had “not been waved …much more than ten
minutes” before he himself had entered the fort. Shortly
afterwards, at dusk, he met a British soldier, who was carrying the
crown of the Abun, i.e. the Head of the Ethiopian Church, and a
“solid gold chalice weighing at least 6lbs”. Holmes succeeded in
purchasing both for £4 Sterling. He was, on the same occasion,
also offered several large manuscripts, but declined them because
they were, he says, too heavy to carry!

The British military authorities, which, in accordance with the
custom of the day, saw no objection to the principle of plunder,
sought, however, to regularise it: to render the distribution of booty
“fairer”, and in effect to ensure that officers, and others with ample
funds, could acquire the lion’s share – at the expense of the
ordinary soldiers.

The loot from Maqdala was accordingly collected, on Napier’s
orders, for subsequent auction.


Steps were meanwhile taken by the British military authorities, on
the afternoon 17 April, entirely to destroy the city. Working parties,
according to a British officer, Captain Hozier, laid mines under the
gate and other defences, as well as Tewodros’s artillery, which
had been cast with great difficulty by the Emperor’s European

artisans. The fort was then blown up, together, Markham notes,
with an “an ill-fated cow”, who, unfortunately for her, happened to
be present at that moment. The Emperor’s palace and all other
buildings, including the church of Madhane Alam, were next set
on fire. The conflagration, Hozier reports, “spread quickly from
habitation to habitation and sent up a heavy cloud of dense smoke
which could be seen for many miles”.

The British troops then secured “good positions”, Stanley states,
“from whence the mighty conflagration …could be seen to

Describing the destruction of Tewodros’s capital in some detail,
Stanley continues:

“The easterly wind gradually grew stronger, fanning incipient
tongues of flame visible on the roofs of houses until they grew
larger under the skilful nursing and finally sprang aloft in crimson
jets, darting upward and then circling round on their centres as the
breeze played with them. A steady puff of wind levelled the
flaming tongues in a wave, and the jets became united into an
igneous lake!

“The heat became more and more intense; loaded pistols and guns,
 and shells thrown in by the British batteries, but which had not
been discharged, exploded with deafening reports… Three
thousand houses and a million combustible things were burning.
Not one house would have escaped destruction in the mighty ebb
and flow of that deluge of fire”.


The loot from Maqdala was then transported, on fifteen elephants
and almost two hundred mules, to the nearby Dalanta Plain. There,
on 20 and 21 April, the British military authorities held a two-day
auction to raise “prize-money” for the troops. “Bidders”, Stanley
states, “were not scarce for every officer and civilian desired some
souvenir”, among them “richly illuminated Bibles and manuscripts”.
Holmes, acting on behalf of the British Museum, was one of the
principal purchasers. Stanley describes him “in his full glory” for,
“armed with ample funds, he out-bid all in most things”. Colonel
Frazer, buying for a regimental mess “ran him hard”, and “when
anything belonging personally to Theodore was offered for sale,
there were private gentlemen who outbid both”.

This officially organised sale raised a total of £5,000, which assured
each enlisted man “a trifle over four dollars”.


As a result of Holmes, the British Museum, now the British Library,
became the receiver of 350 Ethiopian manuscripts, many of them
finely illuminated.

A further six exceptionally beautiful specimens were acquired by
the Royal Library at Windsor Castle.

Sir Robert Napier later presented another manuscript to the Royal
Library in Vienna, while two others reached the German Kaiser,
and a further two the Bibliotheque Nationale in Paris.

Almost two hundred other volumes were subsequently acquired by
the Bodleian Library in Oxford, Cambridge University Library, the
John Rylands Library in Manchester, and several smaller British

Several of these manuscripts contain extensive archival material,
including Tewodros’s tax records, which have been edited by
Professor Richard Pankhurst in his Tax Records and Inventories
of Emperor Tewodros of Ethiopia (London, 1978), constitute data
essential for the study of Ethiopian history, including that of the
history of the country’s art.

The loot also included: two crowns, and a royal cap, all three
seemingly belonging to Tewodros, and his imperial seal; a golden
chalice, probably that mentioned in Holmes’s above-mentioned
report; ten tabots, or altar slabs, evidently looted from the churches
of Maqdala; a number of beautiful processional crosses, which
ended up at the South Kensington Museum, later the Victoria and
Albert Museum; two of the Emperor’s richly embroidered tents,
which are now in the Museum of Mankind, in London; and pieces
of the deceased monarch’s hair, some of it to be seen to this day in
the National Army Museum, also in London.


Tewodros’s successor, Emperor Yohannes IV, was deeply
grieved by the loss of the treasures from Maqdala. Having no hope
of obtaining full restitution he wrote two letters, on 10 August 1872,
to Queen Victoria and the British Foreign Secretary, Earl Granville,
respectively. In them he requested the return of two items, a
manuscript and an icon. Both were considered of particular
importance. The manuscript was a Kebra Nagast, or “Glory of
Kings”, which, though not specified in his letter, was of especial
interest in that its end-papers contained “historical notices and
other documents” relating to the city of Aksum, as Dr Dieu of the
British Museum was later to note.

The icon was no less notable. Known in Ge‘ez as a Kwer’ata
Re‘esu, literally “Striking of His Head”, it was a representation of
Christ with the Crown of Thorns. This painting had, since at least
the seventeenth century, been taken by Ethiopian rulers and their
armies with them whenever they went on a major, or particularly
hazardous, campaign. This highly prized painting had been captured
by the Sudanese in the eighteenth century, but had later been
repurchased, on which occasion, the Scottish traveller and historian
James Bruce recalls, Gondar, the then Ethiopian capital, was
“drunk with joy”.

On receiving the two letters from Emperor Yohannes, the British
Government informed the British Museum that it would be a
“gracious and friendly act”, if it complied with the Ethiopian
request. The Museum authorities, on investigating the matter,
found that they possessed two copies of the Kebra Nagast, both
taken from Maqdala, and accordingly agreed to return one, in Dr
Dieu’s view the less interesting.

This manuscript is noteworthy in that it was the only acquisition of
the Museum ever to be restored to its former owners, and thus
sets an interesting precedent for the return of loot not only to
Ethiopia, but also to the Third World.


The icon, unlike the manuscript, could not be found. Queen
Victoria accordingly replied to Emperor Yohannes, on 18
December, declaring: “Of the picture we can discover no trace
whatever, and we do not think it can have been brought to

In this belief Her Majesty was, however, completely mistaken, for
the painting had been acquired by Holmes, who had kept it for
himself. Having some time later left the Museum’s service, he was
at that very moment none other than the Queen’s Librarian at
Windsor Castle.

His ownership of the painting was not, however, publicly
acknowledged until 1890, a year after Yohannes’s death; and it was
not until 1905 that a photograph of the icon was allowed to appear in
The Burlington Magazine, an art journal with which Holmes was
associated. The reproduction bore the revealing caption:

“Head of Christ formerly in the possession of King Theodore of
Abyssinia, now in the possession of Sir Richard Holmes,

By then, the request by Emperor Yohannes for the restitution of
the icon had, of course, long since been filed away!


The most famous private collection of Ethiopian manuscripts from
Maqdala was that acquired by an English woman, Lady Valorie
Meux, who had several of them published in London, in facsimile
editions, with translations by Sir Ernest Wallis Budge. These
manuscripts were seen by Emperor Menilek’s envoy Ras
Makonnen, who had come to England, in 1902, for the Coronation
of King Edward VII. When the Ras saw these manuscripts, he
expressed great admiration, stating that he had “never seen any
such beautiful manuscripts” in his country, and declared that he
would “ask the Emperor to buy them back”.

Later towards the end her life, when Lady Meux made her Will,
on 23 January 1910, she bequeathed her Ethiopian manuscripts to
Emperor Menilek. The Times, reporting this, stated that “envoys
from the Emperor were sent over to arrange for their [the
manuscripts’] recovery, and it is believed that the present bequest
is the fulfilment of a promise then given”.

Lady Meux died on 20 December of the same year. Her Will
created a sensation, because a section of the British public
apparently pined for the manuscripts’ retention in England. An
article in The Times, of 7 February 1911, stated: “Many persons
interested in Oriental Christianity… will view with extreme regret
the decision of Lady Meux to send her valuable MSS once and for
all out of the country”.

The Will was thereupon overturned, on the grounds that Menilek
was dead when Lady Meux died. He did not in fact die until
December 1913, and in any case had heirs. Lady Meux’s intention
was, however, frustrated. Ethiopia was in a sense robbed a second
time – for the manuscripts were retained in England.


The story of the loot from Maqdala came to the fore again several
times in the twentieth century, and will continue to do so, no doubt,
until restitution is finally made.

The British Government, though thus far apparently unwilling to
recognise what would now be considered the original immorality of
looting Tewodros’s capital, found it convenient, when suitable
occasions arose, to dole out a few articles of loot, almost as
articles of charity.

During the visit of Ras Tafari Makonnen, the future Emperor Haile
Sellassie, to Britain in 1924, the British Government thus arranged
to send the then Ethiopian ruler, Empress Zawditu, one of the
Tewodros’s two crowns. The one selected was silver-gilt, enabling
the Victoria and Albert Museum to retain the more valuable, gold
crown. Forty years later, at the end of Queen Elizabeth’s State visit to Ethiopia in 1965, the British
Government likewise arranged that Her Majesty should present
Emperor Haile Sellassie, with Tewodros’ royal cap and seal.

The time has come, it is widely believed, to consider the return of
the loot from Maqdala in its entirety, rather than to continue with
such haphazard acts of belated repatriation.

(The above account is based on Professor Pankhurst’s article
“The Napier Expedition and the Loot form Maqdala”, which
appeared in Presence Africaine (1985), Nos. 133-4, pp. 233-40.
The latter article contains full bibliographical references to all the
passages above quoted).


AFROMET urges the United Kingdom Parliamentary Committee
to recognise the elementary right of all peoples to struggle for the
restitution of their cultural property, no less than for their freedom,
when taken away from them by force.

We recall that the British Expedition against Emperor Tewodros of
Ethiopia in 1867-8 was accompanied by extensive looting of his
capital at Maqdala.

We observe that this loot comprised numerous items of major
historical and cultural importance for Ethiopia. They include over
350 Ethiopian manuscripts on parchment, many of them exquisitely
illustrated; two crowns, one of them of almost pure gold; an early
sixteenth century icon of Christ with the Crown of Thorns,
traditionally carried by Ethiopian monarchs on campaign;
Tewodros’s two royal tents; ten tabots, or holy altar slabs; and
many fine processional church crosses.

We affirm our conviction that, whatever the rights and wrongs of
the case, the dispute between Emperor Tewodros and the British
Government over a hundred and thirty years ago, in no way
justified Ethiopia’s permanent deprivation of her cultural property.

We declare further that inasmuch as the loot was largely the
property of Maqdala’s church of Madhane Alam, i.e. Saviour of
the World, it constituted not only an act of injustice, but also one of

We note further that British Governments, while insisting on the
unjust retention of this loot, have long recognised the value of
restitution. On three occasions, over the last century and a half,
Britain, when wishing to purchase Ethiopia’s good-will, returned a
total of four items looted from Maqdala. We urge that such
piecemeal restitution for political ends should be replaced by the
return of all property looted from Maqdala, as an act of elementary

Our Association, which has held numerous meetings on the subject
in Addis Ababa, welcomes the initiative of the British Parliament in
establishing your Committee, and trusts that, after due deliberation,
your Committee will (1) recognise the injustice of the looting of
Maqdala in 1868; and (2) recommend the restitution to Ethiopia of
this loot.

Andreas Eshete (Professor) Chairman
Richard Pankhurst (Professor) Historian



Written by Tseday

November 20, 2008 at 2:47 pm

Ethiopia seeks prince’s remains

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BBC News – June 2007

Ethiopia’s president has sent Queen Elizabeth II a formal request for the remains of a prince who died in Britain more than a century ago.

The royal household at Windsor Castle, where Prince Alemayehu was buried, is said to be considering the request.

President Woldegiorgis Girma hopes the prince’s bones can be reburied for millennium celebrations in September.

Ethiopia has been waging a lively campaign to get back historic treasures looted during the last two centuries.

Father’s suicide

Its most striking success has been in recovering a massive stone obelisk from Axum, carried off to Rome by Mussolini’s army.

But the campaign now has a new impetus.

Ethiopia’s calendar is more than seven years behind that of the rest of the world – here, it is still 1999 and Ethiopians are planning to mark what they believe is the 2000 anniversary of the birth of Christ with big celebrations in September.

Now the Ethiopian president has put in a formal request for the return of the remains of Prince Alemayehu.

His father, the Emperor Tewodros II, committed suicide after his defeat by the British at the Battle of Magdala in 1868.

The young boy was taken to Britain and sent to boarding school and officers’ training school at Sandhurst, but died at the age of 18.

He was buried at Windsor Castle, with Queen Victoria describing as “too sad” his short life and early death.

The Ethiopian embassy in London says Windsor is now considering their request.

The young prince was not the only thing the British took from Magdala – they reportedly needed 15 elephants and nearly 200 mules to carry away the treasures that Tewodros had accumulated.

Many of them are still in Britain and the Queen has some of them – notably six of the very finest illuminated manuscripts, which are part of the royal collection in Windsor Castle.

Written by Tseday

November 20, 2008 at 2:41 pm

Previously Unknown and Uncatalogued Ethiopian Manuscripts in North America

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Between February 2005 and August 2006, I located and digitized 240 Ethiopian manuscripts and magic scrolls that have come to North America. These currently reside in the hands of several dealers, four libraries, and a dozen private collections. Until now, they have been unknown and uncatalogued. In this brief communication, I want to tell the story of how this digital collection, named the SGD collection, came into being and a bit about what it contains.

Ethiopian Manuscripts in North America

In February of 2005 I got a call from a man living in Cornelius, Oregon, about 45 minutes west of Portland. He told me,

I was in Bahir Dar in 1966 with the US military. One day I was walking across a field, and I met an old man carrying an interesting looking satchel. We couldn’t speak one another’s language, but we “struck up a conversation” with hand signals and gestures. I had some tea-making equipment, and we brewed some tea and enjoyed drinking it together. When it came time to go, the old man was eying my tea-making equipment — and I was eying his satchel. I gave him an additional ten bucks and we traded: the tea-making equipment for the satchel. When I opened it, I found this most amazing book. I’ve been carrying it around with me for 39 years now, and I have no idea what it is. Can you help me figure it out? 

I had been to Bahir Dar myself. In the spring of 2004, as part of my sabbatical, I went to Ethiopia to study the sociology of scribal communities. Beyond their scribal techniques and practices, I wanted to know something about their social location, social roles, education, and the economic engines that drove their work. I got an affiliation with the Institute of Ethiopian Studies (IES) at Addis Ababa University and eventually became fast friends with Ato Demeke Berhane, the head of manuscripts. After several days of study in their manuscript collection, my translator (Daniel Alemu) and I set out across the country to interview scribes in the center of the country (Addis Ababa and the monastery of Debre Libanos), in the far north (Axum and the monastery of Debre Damo), and in the region of Gojam around Lake Tana (Gondar, Bahir Dar, Iste, Gelawdawos, Zege, and the island monastery of Kibran).

By the time I returned from Ethiopia, I was rather familiar with Ethiopian books and with the scribes who produced them. So on that February morning, when I drove out to Cornelius to meet Paul Herron, the man with the satchel from Bahir Dar, one look at the covers and binding told me the story. For all those years, Herron had been carrying around a seventeenth-century Ethiopian Psalter.

My experiences in Ethiopia had sensitized me to the plight of Ethiopia’s cultural heritage. Manuscripts by the thousands have been transported out of the country. The instance that gets the most attention these days is the so-called “Maqdala incident”: a hostage standoff between Ethiopia and England escalated into a military expedition, in which England eventually made off with so much loot that it took fifteen elephants and two hundred donkeys to carry it all.[1] But the number of manuscripts that left the country in 1868, perhaps around a thousand, does not begin to compare to the numbers that have left the country by means of countless individual transactions between tourists and dealers and more recently as a result of the economic engine surrounding ebay. In the worst-case scenarios, unscrupulous dealers in the United States and Europe buy manuscripts, cut them up into single pages and sell them leaf-by-leaf on the Internet. The manuscripts that survive the ebay experience intact usually find their way into private hands; though they still have all their pages, they are, for all practical purposes, lost to the world. There do not appear to be any easy or certain remedies for this situation, particularly for a single individual with limited means. But, photography provides one avenue for preserving at least images of a manuscript even if not the manuscript itself. And, with the advent of digital photography, this is even more the case.

I made plans to digitize this first codex from Bahir Dar. I had in mind to deposit the images at the Hill Museum and Manuscripts Library (HMML) at St. John’s University in Collegeville, Minnesota. The HMML is the single largest repository of images of Ethiopian manuscripts in the United States, if not the world. In the 1970s, the HMML participated in an NEH project that sent teams of photographers to Ethiopia to shoot thousands of manuscripts in monasteries and churches around the country. Sets of the microfilms had been deposited in three locations: the National Library of Ethiopia, the Institute of Ethiopian Studies, both in Addis Ababa, and the HMML. I contacted the HMML and began to make the arrangements.

Over the next several days, I contacted two dealers with manuscripts. I told them about my work in Ethiopia and asked them if they would be interested in letting their manuscripts be digitized and deposited for study in the HMML. To my surprise, within twenty-four hours I had agreements with both dealers. This brought the total number of manuscripts to thirty-three, and I found myself in the middle of a full-fledged project. After a couple of months, I stopped off at the HMML and met Father Columba Stewart, the director, as well as Professor Getatchew Haile, cataloguer of Ethiopian manuscripts. They were supportive of my plan, and Getatchew[2] pledged to help catalog the manuscripts when the images were ready.

This seemed to open a flood gate. Over the next several months, I established relationships with owners of manuscripts in Oregon (where I live and work), New York, New Orleans, New Jersey, Colorado, Utah, and Illinois. I also made connections with four libraries: Trinity Western University, the University of Oregon Museum of Natural and Cultural History, the Mount Angel Abbey Library, and Abilene Christian University. By the time the dust had settled, those first thirty-four codices had turned into 105 codices and 129 magic scrolls, all currently in North America. In the same timeframe, I had come across six other Ethiopian manuscripts that I had been allowed to photograph: four in England (in the possession of Dr. Ian Mac Lennan),[3] one in Jerusalem and one codex reproduction that I bought from a book dealer out of Istanbul, Turkey. I added these six to the others as supplements to the collection, arriving at a grand total of 240 manuscripts.

In spite of the large number of manuscripts that have emerged, Professor Getatchew has not only stayed with the project, but has completed his part of the cataloguing of the codices in record time, performing a particularly thorough job on the magic scrolls. We are in conversation now with a publisher for the catalog.

Significance of the Collection

One measure of the significance of the collection is its size in comparison to the other collections that exist outside Ethiopia. The largest collections are in the Vatican Library and the Bibliotheque Nationale in Paris, each with around one thousand manuscripts. There is a collection of 736 manuscripts at the Ethiopian Patriarchate in Jerusalem. The British library is next with 598 manuscripts. There are some 545 manuscripts in a series of libraries in Germany. Outside of the British Library, the rest of the major holdings in the British Isles are he Bodleian Library of Oxford University with 115, Cambridge University Library with 69, the Chester Beatty Library in Dublin with 58, and the Rylands Library of the University of Manchester with 45. The largest collections I know of in Russia are in the libraries of Saint Petersburg with some 275 manuscripts. The largest collection in the United States is at Princeton, which has 133 manuscripts and 172 magic scrolls.[4] The next largest collection is at Duke University with 33 manuscripts.[5]

The Description, Digitization, and Cataloguing of the Manuscripts

My assistants and I processed each manuscript through four steps. First, we produced a physical description, complete with a quire map accounting for every folio in the codex. Second, we photographed the manuscript (in fluorescent light) with straight down shots to capture content and close-up shots for detail. Third, we digitally foliated the manuscript images. Finally, after processing and optimizing the images, we produced an Adobe pdf file of the images of the manuscript. These typically run anywhere from sixty to four hundred fifty megabytes for codices and ten to twelve megabytes for magic scrolls. Even with this processing, the images in the pdf files have very high resolution and allow the user to “drill down” into the smallest details of the images. In all, I have well over one hundred thousand images on a three hundred gigabyte hard drive. With all the backups, we have almost a terabyte of information. The entire collection of just the pdf’s runs to about 18 gigabytes.

As any librarian will tell you, a collection is only as good as its catalog. We gathered a small team of people in Collegeville between June 19 and July 14, 2006, to complete the digitization process and begin the final cataloguing process. These included Demeke Berhane from Addis Ababa, Daniel Alemu from Jerusalem, Roger Rundell from Longview, Washington, myself, and Professor Getatchew Haile from the HMML. Some of the expenses for this part of the project were borne by a $5,000 grant from the Lilly/ATS Theological Scholars’ Research Grant program. Our task was to complete the physical descriptions of the manuscripts; Getatchew would complete the identification of contents, include references to the editio princeps of works in the codices, and make a judgment about the dating of the manuscript.

The oldest Ethiopian manuscripts in existence are from the fourteenth century CE. The dating of the SGD collection is as follows:

2 manuscripts come from the sixteenth century;
7 manuscripts come from the seventeenth century;
25 manuscripts come from the eighteenth century;
39 manuscripts come from the nineteenth century; and
38 manuscripts come from the twentieth century.
We are now also in a position to see the scope of the contents of the collection. Of the biblical books, there are fully forty-seven Ethiopian Psalters in the SGD collection. This gives something of an idea of how significant the Psalter has been in the life of the Ethiopian Orthodox community.[6] Each Ethiopian Psalter contains five works: the 151 Psalms of David, the fifteen Biblical Canticles, the Song of Songs, the Praises of Mary, and the Gate of Light. There are also seven copies of the Gospel of John and a copy of the General Epistles to Revelation.

Of service books, there are a dozen manuscripts that are listed as Antiphonaries (2), Anaphoras (5), or Missals (5). There are five works that contain either services for a funeral and/or the work called the Bandlet of Righteousness. There are also calendars and timetables. There are Hymns and Greetings and Prayers of all sorts and several works devoted to Mary. One of the most common is the Prayer of the Blessed Virgin Mary at Golgotha, which is witnessed in six copies.

Of theological works, there are six copies of the Mystagogia, four of the Sword of the Trinity. Miracle stories are very popular. Three codices contain Miracles of Mary and another three contain Miracles of Jesus. But there are also miracles of Mercurius, Täklä Haymanot, and Saint George. When it comes to a genre known as the Image, the codices contain a bewildering array of images to Mary (10), Jesus (6), the Trinity (3), the Savior of the World (2), the angel Michael (5), the angel Gabriel (3), the angel Raguel (1), Saint George (3), and John the Baptist (1), as well as to various Ethiopian figures, for example, Gäbrä Mänfäs Qeddus (3), Fasilides (1), Täklä Haymanot (2), Kiros (2), Mercurius (1), Mäzra’tä Krestos (1), Arägawi Zä-Mika’el (1), and others.


This project has been dependent on the good graces and generosity of manuscript owners across North America. Almost to a person they seemed already to realize that they had something precious and that the value of a nation’s cultural heritage cannot be measured in dollars alone. Credit for the success of the project goes first to them.

In a sort of home going, the first set of digital images was sent back to Ethiopia with Ato Demeke for preservation and research at the Institute of Ethiopian Studies in Addis Ababa. A second set was placed on deposit at the HMML in July 2006. A third set was deposited with the Septuagint Institute of Trinity Western University in late September 2006.

When we completed our time in Collegeville this past summer, I had thought the project was just about over. However, since that time fully eighty more codices and one hundred more magic scrolls have come to light. We are seeking grant funding to assist us in digitizing and cataloguing this next group of manuscripts. Volume two is under way!

Steve Delamarter, George Fox Evangelical Seminary


[1] Whatever one may think about the manner in which the manuscripts were acquired — and there is a lot of controversy about that these days — one cannot fault the libraries in England for the way in which they have preserved the manuscripts and made them available for scholars to study. When Ato Demeke and I made our tour of English libraries (the Rylands in Manchester, Cambridge, the British Library, and Oxford) in the summer of 2005, within 45 minutes to an hour at each place, we were actually holding manuscripts.

[2] A note about Ethiopian names: The convention in Ethiopia is for men to have a first name, which is followed by the name of their father. Thus, Professor Getatchew Haile’s name is Getatchew; Haile is his father’s name. One does not refer to them by their “last name” (i.e., their father’s name), but instead by their first (and only) name. I have followed this Ethiopian convention in the article.

[3] These four are part of the twenty-three manuscripts that Ato Demeke and I catalogued in England in the summer of 2005 and that will be published shortly as A Catalogue of Previously Uncatalogued Ethiopic Manuscripts in England: Twenty-three Manuscripts in the Bodleian, Cambridge University and John Rylands University Libraries and in a Private Collection (Journal of Semitic Studies Supplement 21; Oxford: University Press, 2006).

[4] According to Robert Beylot and Maxime Rodinson, Répertoire des Bibliothéques et des Catalogues de Manuscrits Éthiopiens (DNRS Editions; Paris: Centre National de la Recherche Scientifique, Éditions, 1995), 93. This work may consulted to confirm many of the numbers in the paragraph above.

[5] Répertoire des Bibliothéques, 53.

[6] I delivered a paper at the annual Society of Biblical Literature meeting in November 2006, in Washington, DC, on “Scribal Practices in Ethiopian Psalters as Expressions of Identification and Differentiation: An Illustrated Lecture.”

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Written by Tseday

November 19, 2008 at 4:51 pm


with 4 comments

Written by Dr. Kwame Opoku
Friday, 19 September 2008

Probably very few countries have been so systematically and intensively deprived of their cultural objects with tremendous violence by Western European countries as Ethiopia has been. First, the British under Queen Victoria sent an army in 1868 to conquer the African country under Emperor Tewodros. The Ethiopian ruler committed suicide in Magdala, the capital, with a gun given to him previously as a gift by Queen Victoria rather than let himself be captured and humiliated by the invading British Army. The barbarous behaviour of the invading army after conquer and loot has been described many times. 

The list of objects stolen by the British, including processional crosses, imperial gold and silver crowns, historical and religious illustrated manuscripts and other objects from Ethiopia will fill pages. Ethiopia became Christian in the 4th Century, long before many in Europe had heard of Christianity.

The second military invasion and despoliation of Ethiopia was in 1936 by the Italians under the fascist leadership of Benito Mussolini who with his soldiers took, among other things, the obelisk at Axum, now returned. But there are still other objects such as works of art, archives, library of Haile Selassie, objects of religious and cultural significance, and the plane of the daughter of the Emperor held by the Italians from their occupation of the land of Emperor Haile Selassie.

Italy has returned the heavy obelisk and can be expected to return the various stolen crosses and manuscripts it still holds. If the recent impressive historic action of Italy paying compensation to Libya for colonization is any indication of its future policy, we can expect Italy to pay also compensation for the colonial occupation of Ethiopia. Furthermore, the return of the Venus of Cyrene to Tripoli should facilitate the return of stolen Ethiopian artifacts in Italy.

During all these historic gestures of compensation and reconciliation, including apologies for wrongful historical acts, we have not heard from the British that they have also understood the necessity for such gestures and restitution. There is no indication that Great Britain, which started the looting of African cultural objects with military force, has any intention of following the path opened by Italy. The British Museum has thousands of very precious Ethiopian manuscripts and objects. The Universities of Edinburgh, Cambridge, Oxford, Manchester and others all have their share of these stolen precious manuscripts and objects. The British Museum pretends to respect the religious objects such as the holy tabots. With all due respect to Neil MacGregor, respect for objects does not replace respect for the rights of ownership and the freedom of religion and religious practice. How long are the British going to refuse to do the right thing? How can Christians steal the crosses, Bibles and other religious objects that the Ethiopian Orthodox Church needs for its religious practice and refuse to return them? Where then is the belief in democracy and the freedom of religion and religious practice which the British are always preaching to the rest of the world?

The hope of many who are holding onto stolen cultural objects may be that time will obliterate the painful memories of such wrongful acts. Experience however has shown that no people ever forget such historical injustices and the Ethiopians have shown enough that they intend to recover their cultural treasures however long this may take. The article below shows the determination of the Ethiopians to keep on fighting for their rights. How long are the Western Europeans going to pretend not to hear the painful but courageous cries of the Ethiopians? Is the present generation of Europeans as rapacious, aggressive, insensitive and brutal as their forefathers? Are they going to condone the crimes and wrongdoings of the past generations? Only time will tell but they should make no mistake: the issue of restitution of stolen or looted objects will not disappear from our world.