Ethiopian philosophy
Encyclopedia
By “Ethiopian philosophy” is generally understood the philosophy written in Ge'ez on the territory of present-day Ethiopia
and Eritrea
. Because of its written character and of its developing during Ethiopian Middle-Ages, Ethiopian philosophy occupies a unique position within African philosophy
.
and Patristic philosophy with African traditional modes of thought. Because of the early isolation from its sources of spirituality – Byzantium
and Alexandria
– Ethiopia received some of its philosophical heritage through Arabic versions.
The sapiential literature developed under these circumstances is the result of a twofold effort of creative assimilation: on one side, of a tuning of Orthodoxy
to traditional modes of thought (never eradicated), and vice-versa, and, on the other side, of absorption of Greek pagan and early Patristic thought into this developing African-Christian synthesis. As a consequence, the moral reflection of religious inspiration is prevalent, and the use of narrative, parable
, apothegm and rich imagery is preferred to the use of abstract argument. This sapiential literature consists in translations and adaptations of some Greek texts, namely of the Physiolog (cca. 5th century A.D.), The Life and Maxims of Skendes (11th century A.D.) and The Book of the Wise Philosophers (1510/22).
’ conversion to Catholicism, and by a consistent presence of Jesuit missionaries. It is the attempt of forcefully imposing Catholicism to Ethiopians during Suseynos that provokes the most impressive effort of independent thinking known to us in 17th century Africa. Zera Yacob
(1599–1692) is the most important exponent of Ethiopian philosophy, and his treatise Hatata
(1667) is a work worthy of being included in the narrow canon of universal philosophy.
Knowing thus two Christian interpretations of the Bible, as well as the two other Abrahamic religions, and seeing the contradictions between them, Zera Yacob is led to refuse the authority of the Ethiopian tradition and of any tradition in general. He comes to think that the tradition is infested by lies, due to the fact that men, in their arrogance, believe that they know everything and thus refuse to examine things with their own mind, blindly accepting what has been transmitted to them by their forefathers. The philosopher accepts then as unique authority his reason, and accepts from the Scriptures and from the dogmas only what resists a rational inquiry. He affirms that the human reason can find the truth, if it searches it and does not get discouraged in front of the difficulties.
Thus, by his piece-meal examination (this is what hatätä means), Zera Yacob arrives at an argument for the existence of God (an essence uncreated and eternal), based on the impossibility of an infinite chain of causes, and at the conviction that the Creation is good, because God is good. This belief is the basis for a criticism of ascetic morals and of some Jewish and Islamic moral precepts as well. By identifying the will of God with what is rational Zera Yacob rejects most of these moral precepts (e.g. concerning polygamy, or fasting, or sexual or alimentary interdictions) as blasphemy. He seems to think that all is good for the good one, reminding thus of the mode of thought expressed in the profession of faith of the other great Zara Yaqob, the Emperor from the 15th century.
, who also wrote a philosophical treatise, systematising his master’s thought. He accorded more attention to the practical and educational problems, and he tried to connect Zera Yacob’s philosophy with the kind of wisdom expressed in the earlier sapiential literature. Walda Heywat recurs intensively to illustrations and parabola, and many times the source of his examples is the Book of the Wise Philosophers. Although his work is less original than that of his master’s, it can be considered "more Ethiopian", since it represents a synthesis through which some ideas engendered by Zera Yacob’s rejection of tradition are brought together with traditional Christian-inspired wisdom. It is “more Ethiopian” also in the sense that it addresses some practical, social and moral issues that most Ethiopians of his time encountered in their lives. Thus, Walda Heywat’s work is less speculative, but more national in character than the treatise of his master, Zera Yacob.
Ethiopia
Ethiopia , officially known as the Federal Democratic Republic of Ethiopia, is a country located in the Horn of Africa. It is the second-most populous nation in Africa, with over 82 million inhabitants, and the tenth-largest by area, occupying 1,100,000 km2...
and Eritrea
Eritrea
Eritrea , officially the State of Eritrea, is a country in the Horn of Africa. Eritrea derives it's name from the Greek word Erethria, meaning 'red land'. The capital is Asmara. It is bordered by Sudan in the west, Ethiopia in the south, and Djibouti in the southeast...
. Because of its written character and of its developing during Ethiopian Middle-Ages, Ethiopian philosophy occupies a unique position within African philosophy
African philosophy
African philosophy is used in different ways by different philosophers. Although African philosophers spend their time doing work in many different areas, such as metaphysics, epistemology, moral philosophy, and political philosophy, a great deal of the literature is taken up with a debate...
.
Beginnings of Ethiopian philosophy
The character of Ethiopian philosophy is determined by the particular conditions of evolution of the Ethiopian culture. Thus, Ethiopian philosophy arises from the confluence of GreekGreeks
The Greeks, also known as the Hellenes , are a nation and ethnic group native to Greece, Cyprus and neighboring regions. They also form a significant diaspora, with Greek communities established around the world....
and Patristic philosophy with African traditional modes of thought. Because of the early isolation from its sources of spirituality – Byzantium
Byzantium
Byzantium was an ancient Greek city, founded by Greek colonists from Megara in 667 BC and named after their king Byzas . The name Byzantium is a Latinization of the original name Byzantion...
and Alexandria
Alexandria
Alexandria is the second-largest city of Egypt, with a population of 4.1 million, extending about along the coast of the Mediterranean Sea in the north central part of the country; it is also the largest city lying directly on the Mediterranean coast. It is Egypt's largest seaport, serving...
– Ethiopia received some of its philosophical heritage through Arabic versions.
The sapiential literature developed under these circumstances is the result of a twofold effort of creative assimilation: on one side, of a tuning of Orthodoxy
Orthodoxy
The word orthodox, from Greek orthos + doxa , is generally used to mean the adherence to accepted norms, more specifically to creeds, especially in religion...
to traditional modes of thought (never eradicated), and vice-versa, and, on the other side, of absorption of Greek pagan and early Patristic thought into this developing African-Christian synthesis. As a consequence, the moral reflection of religious inspiration is prevalent, and the use of narrative, parable
Parable
A parable is a succinct story, in prose or verse, which illustrates one or more instructive principles, or lessons, or a normative principle. It differs from a fable in that fables use animals, plants, inanimate objects, and forces of nature as characters, while parables generally feature human...
, apothegm and rich imagery is preferred to the use of abstract argument. This sapiential literature consists in translations and adaptations of some Greek texts, namely of the Physiolog (cca. 5th century A.D.), The Life and Maxims of Skendes (11th century A.D.) and The Book of the Wise Philosophers (1510/22).
Mature Ethiopian philosophy
In the 17th century the Ethiopian identity is challenged by king SuseynosSusenyos of Ethiopia
Susenyos was of Ethiopia...
’ conversion to Catholicism, and by a consistent presence of Jesuit missionaries. It is the attempt of forcefully imposing Catholicism to Ethiopians during Suseynos that provokes the most impressive effort of independent thinking known to us in 17th century Africa. Zera Yacob
Zera Yacob
Zera Yacob was a seventeenth century Ethiopian philosopher. His 1667 treatise, known in the original Ge'ez language as the Hatata, has often been compared by a handful of non-traditional scholars to Descartes' Discours de la methode in...
(1599–1692) is the most important exponent of Ethiopian philosophy, and his treatise Hatata
Hatata
Hatata is a 1667 ethical philosophical treatise by Ethiopian philosopher Zera Yacob, written at the request of his patron's son Walda Heywat. The philosophy is theistic in nature and came during a period when African philosophical literature was significantly oral in character...
(1667) is a work worthy of being included in the narrow canon of universal philosophy.
Zera Yacob
Zera Yacob had a culture entirely theological. Although of humble birth, he made himself remarked for his intellectual capacities, and went on to pursue the traditional Ethiopian theological education. He mastered Coptic theology and Catholic theology, and he had extensive knowledge of Jewish and Islamic religions. His spiritual vade mecum was David’s Book of Psalms, in which he sought comfort and inspiration.Knowing thus two Christian interpretations of the Bible, as well as the two other Abrahamic religions, and seeing the contradictions between them, Zera Yacob is led to refuse the authority of the Ethiopian tradition and of any tradition in general. He comes to think that the tradition is infested by lies, due to the fact that men, in their arrogance, believe that they know everything and thus refuse to examine things with their own mind, blindly accepting what has been transmitted to them by their forefathers. The philosopher accepts then as unique authority his reason, and accepts from the Scriptures and from the dogmas only what resists a rational inquiry. He affirms that the human reason can find the truth, if it searches it and does not get discouraged in front of the difficulties.
Thus, by his piece-meal examination (this is what hatätä means), Zera Yacob arrives at an argument for the existence of God (an essence uncreated and eternal), based on the impossibility of an infinite chain of causes, and at the conviction that the Creation is good, because God is good. This belief is the basis for a criticism of ascetic morals and of some Jewish and Islamic moral precepts as well. By identifying the will of God with what is rational Zera Yacob rejects most of these moral precepts (e.g. concerning polygamy, or fasting, or sexual or alimentary interdictions) as blasphemy. He seems to think that all is good for the good one, reminding thus of the mode of thought expressed in the profession of faith of the other great Zara Yaqob, the Emperor from the 15th century.
Walda Heywat
Zera Yacob had a disciple, Walda HeywatWalda Heywat
Walda Heywat was an Ethiopian philosopher. He was the student of Zera Yacob, whose Work he continued in his "Treatise of Walda Heywat" . He was the son of Habta Egziabher , a friend of Zera Yacob in the town of Emfraz, where Zera Yacob spent the second part of his life...
, who also wrote a philosophical treatise, systematising his master’s thought. He accorded more attention to the practical and educational problems, and he tried to connect Zera Yacob’s philosophy with the kind of wisdom expressed in the earlier sapiential literature. Walda Heywat recurs intensively to illustrations and parabola, and many times the source of his examples is the Book of the Wise Philosophers. Although his work is less original than that of his master’s, it can be considered "more Ethiopian", since it represents a synthesis through which some ideas engendered by Zera Yacob’s rejection of tradition are brought together with traditional Christian-inspired wisdom. It is “more Ethiopian” also in the sense that it addresses some practical, social and moral issues that most Ethiopians of his time encountered in their lives. Thus, Walda Heywat’s work is less speculative, but more national in character than the treatise of his master, Zera Yacob.
Sources
- Sumner, Claude, The Source of African Philosophy: the Ethiopian Philosophy of Man, Stuttgart: Franz Steiner Verlag Wiesbaden, 1986
- Sumner, Claude, "Ethiopia, philosophy in", In E. Craig (Ed.), Routledge Encyclopedia of Philosophy, London: Routledge, 1998
- Kiros, Teodros, “The Meditations of Zara Yaquob”, http://www.bu.edu/wcp/Papers/Afri/AfriKiro.htm
- Kiros, Teodros, Zara Yacob: Rationality of the Human Heart, Red Sea Press, 2005
- Asfaw, Tassew, “The Contribution of Native Ethiopian Philosophers, Zara Yacob and Wolde Hiwot, to Ethiopian Philosophy”, http://www.meskot.com/Ethio_Philosophers2.pdf
- Bokora, Chemeda, “Zar'a Ya'eqob's Argument For The Existence Of God", http://www.meskot.com/Ethio_Philosophers3.pdf
External links
- http://www.people.fas.harvard.edu/~britchie/ethiopianphilosophy.html A brief introduction to Ethiopian philosophy, with bibliography