HARAR (1850m altitude)

 

Harar located in south Eastern Ethiopia about 526 kms from Addis Ababa, has recently registered by UNESCO as World heritage site.
Harar is among those cities in Africa that enjoy a mild climate throughout the year.
The well-known 19TH century traveler, Sir Richard Burton, who was the first European visitor to enter what he called “forbidden city ” left us a vivid memorable ten days in Harar. In his own words ” Harar is not hot, cool but not cold” quoting a description of heaven-favored city, according to a Persian poet. He also compares it with the climate of the Italian city of Tuscany. Butchlozer(101,1955) a traveler who visited a century after Burton, has this to say about the natural beauty of Harar; It doesn’t matter you go there when the coffee bushes are in flower and the air is heavy with their strong bitter scent, or when the ripe fruit of the Orange trees glow in the sunlight, it is always lovely in Harar; there is always something blooming, always being harvested.
At least seven settlements are mentioned as the precursors of Harar according to a popular legend. These were esshkanti gai (gai means “city” or “settlement”).
Fereka gai, harawe gai. Hassen gai; Ruhuk gai; Sammti gai; and Tuhkungai. All this sites are now awaiting archaeological excavation to tell their stories, except Hasseb gai wich still keeps the name north Harar. These settlements resolved their enmity and agreed to establish their center in Harar. This center had fertile soil with abundant water to establish a sustainable agriculture system: it was also a healthier location, being free from the common tropical diseases, such as malaria, which are rampant in surrounding lowland.

There are many legends related to the foundation of the city. However, shakih Abadir, “the patron Saint” comes first when the name of Harar is mentioned. He is said comes with his entourage in the tenth century from Arabia. It is believed that he was the one who organized the administrative system of the city and also gave Harar its name. With its numerous mosques and shrines, Harar is considered the “fourth holy city of Islam” after Mecca, Mediana and Jerusalem. Perched on a gentle hill, drained by network of rivers, Harar is an ancient walled city. It was founded a millennium ago, between the seventh and ninth AD, by a Semitic- speaking people.
The agricultural system of Harar was effective and efficient. Using terracing and irrigation as well as intercropping which is useful for tropical soil and a symbolically correct practice, the harar farmers were able to produce grain and cash crops in adequate supplies for local consumption and export. It is also considered as the original cultivation center of the world famous coffee Arabica and the mild stimulant leaf called (cath edulis). Both are lucrative export items, which provide the Ethiopian economy with substantial financial resources.
Harar was not dependent exclusively on agriculture, but also benefited from caravan trade, since it was geographically a half way house of extensive trade between the
Red Sea, the Indian Ocean littoral and the vast Ethiopian hinterland .To facilitate the international trade of those days; Harar had to mint its own coinage. In the whole of Ethiopian Region, it was the second center after Axum to produce coins since at least the Middle Age on. Harar also played a role bridge between the old Akumite coins and the modern ones since the first coins of Menlik were struck in Harar. This broad and stable economic base helped Harar to become one of the leading center of learning in the horn of Africa and to develop a unique urban culture uninterrupted through the centuries.
The shift of the capital city of the Adal State from Deker, an old settlement, to the city of Harar in 1520 brought about the heyday of Harar. The new capital becomes the springboard for Imam Ahmed Gragn, to incorporate to the Horn of Africa. However, the leading role of Harar did not last long. After the wars of Gragn, Harar was exposed to frequent attack from different sides. Nur, the nephew of Imam Ahmed Gragn, built the remarkable defensive wall popularly known as jugal. This wall warmly engulf the city which is confined within 48 hectares and 362 narrow lanes. The circumference of the wall 3,348 meters; with five traditional gates.
These five gates demarcate the administrative as well as the socio-zones of the old city. Jugal gives a sense of direction and belonging to Harar. This wall, therefore, defines the major cultural texture of holistic fabric of the Harar. Without it, the native feels as if the link with social and cultural environment is missing. The social system is governed by gai a da the culture of Harar Communicated through a unique language which is a mixture of Cushtic and Semitic languages known as gai sinan, the language of the city. The hala mahal etiquette, of the city is a binding force to enhance urban culture. After its heyday as the center of the mighty Adal state, Harar gradually declined and become a small city- state ruled by the dawoodi dynasty from 1647 to 1875. The occupying force of Egypt interrupted the rule of the dynasty between 1875-1885. The closed gates to European travelers were wide open during the Egyptians occupation. Rhmbaud, Paulischke (1888) and many other came to Harar. The last Amir, Abudullahi, took over the mantle power for less than 2 years, but was defeated by Menelik at the Battle of Chelenqo in 1887.
Thereafter, Harar was incorporated into greater Ethiopia, which was then in the process of formation. Although it lost its independence, Harar remained one of the most important economic emporia of the new empire ofthe new empire of Emperor
Menelik. The occupation of Harar is considered one of the major turning point for the success of Menelik against his rival powers, both internal and external. In fact, “it would be impossible to write the history of Modern Ethiopia without reference to Harar”.

Addis Ababa, the present capital of Ethiopia, which was established at the time of the Battle of Chelenqo, benefited from Harar experience. Surveyors, masons, bookkeeper, peace keepers called yaradda zebegn, tailors and similar professionals who were beckoned to Addis Ababa, contributed and disseminated their skills in the building of the national preparation of the famous Battle of Adawa of 1896. Just before the coming of the Italian Fascist invasion and occupation of the 193, two journalist, Waugh [1934] and Frago[1935] visited Harar. Both of them were impressed with cultural life of the city. Cerulli [1936 and 1971] who was first class
Italian scholar of Semitic studies joined the invading army and administered Harar for sometimes. His books are still the best reference work on the history of city. As the result of the invasion, Harar expanded greatly and is now quite often referred to as “the great Harar.” The Italian destroyed the northern farmland and established their administration headquarters called Butega without affecting the old walled city. Within a walking distance one can easily transcend space and time to pass from a medieval pre-industrial realty to modern city. The old city, with its traditional rectangular stone house, winding narrow lanes, abundance of mosques and shrines as land marks, perpetually enchants its visitors as well as its residents; in contrast, the modern quarter is characterized by wide asphalt roads and concrete buildings.
Currently, Harar is one of the nine national of states of Federal State, encompasses about 400 sq. Km. With a population of more than 120, 000 is ready to encounter the twenty first-century with self assured strides to fulfill its responsibility of integrated development in all sphere of life. The age old metropolitan Harar has already achieved impressive results in various fields of activities. This old city which claims more than a millennium of history is happy to share its mystic knowledge and is ready to learn from others.
Moving from a macro to micro view of the city reveals an abundance of aesthetic traditions that echo this beauty. Many compound had courtyard with green plants, pots, benches and that sense of peace and order in a small space which is so often characteristic of traditional Islamic life according to the observation of Henz. The Harari house reveals a sense of proportion and mastery of building technology, perfected over the centuries, that is both warm and inviting. Inside the house, on the walls of the living room, one is overwhelmed by the balance and color composition of the display of baskets. The colorful dress of Harari women is anther dimension of the aesthetic beauty that permeates Harari life. Indeed, Harar the jewel of east, has earned many names; ‘Abadir,’ Medinet al Awlia’s, ‘Jebel al Awlias’, ‘ the fourth Muslim City’, ‘The Timbukutu of the East” and many others. Still, it radiates as a historical, cultural as well as social peg which should be reserved for posterity without affecting new innovative trends. The maze narrow lanes and the unforgettable colorful market scenes, added to the uniquely structured houses, give the city the touch of a living museum. The recent conservation attempt is encouraging, but it is not enough. In conclusion, this is a glimpse of the beauty of the walled city. A mountain top view of Harar reveals a mosaic of diverse scenery. One sees great natural beauty in contrast to the beauty of the human built environment. The colors are remarkable. Outside the city walls the lush green foliage with meandering steams reminds one of Persian carpets. The prolific writer on Ethiopian affairs, Henze, compares this beauty with an illustration of medieval manuscript. In contrast, inside the old wall the colors and shapes change, one sees primarily whites and grays and diverse ranging of geometric shapes of varying sizes. The hill on which the old city resists is a constantly changing organic form, shaped and reshaped by the hands of masons for over a millennium.

Famous of its ancient buildings, its great city walls and gates, narrow streets, mosques, its colorful markets and it’s gaily clad women, its finely wrought filigree silver handcrafted & basketry and Hyna man, Harar is of the highlights of a visit to other Historical Ethiopia.

RELIGIOUS CROSSES IN ETHIOPIA

In many aspects of Ethiopian life, no other symbol is as dominant as the cross. An important aspect of Ethiopian culture, crosses are used in numerous ceremonies, performances, and festivals, including the annual Timkat celebration. Some of the more prominent crosses include the Processional Cross, the Hand Cross, and the Pectoral Cross.
The Processional Cross is the largest and arguably the most elaborate Ethiopian cross. Once held above the heads of the crowds in church processions, this cross was made of brass, silver, wood, and occasionally gold. There was no limit to the imagination of the artisans who created Processional Crosses, which could be round, diamond or pear shaped, gilded, or inscribed; and they often bore a picture of the Virgin Mary.
The Priests’ Cross, also called the Hand Cross, was much smaller and less elaborate than the Processional Cross. Made of silver, iron, or wood, the priests would hold the this cross in their hand or tie it to a string and wear it around their neck while blessing members of the congregation. Because it was not common practice to decorate a Priests’ Cross, the name of the owner was often the only mark upon it.
The Pectoral Cross, also called the Neck Cross, was much smaller than both the Processional and the Priests’ Cross. These crosses, secured by a blue string or cord, adorned the necks of the faithful. Many people received their Pectoral Cross at baptism. Made from silver, iron, horn, and occasionally gold, Pectoral Crosses were often functional, serving as everything from lockets to earwax extractors. As with the Processional Cross, the sky is the limit when it came to shape and decoration.

THE ORIGINAL ARK OF THE COVENANT

According to Ethiopian tradition, the Ark of the Covenant is preserved in the ancient holy city of Aksum. For centuries, the great relic was kept in the Church of Mary of Zion, where the emperor Iyasu is recorded as having seen it and spoken to it in 1691. Now it is kept in the Chapel of the Tablet, which was built beside the church during the reign of the last emperor Haile Selassie. The relic is entrusted to a single guardian, who burns incense before it and recites the Biblical Book of Psalms. No one else can approach it, including the high priest of Aksum. The guardian is not only a monk, but a virgin as well, and he serves the Ark until he appoints a successor as his own death approaches.
The classic account of the Ark in Ethiopia is found in a medieval epic written in Geez, The Glory of Kings. It describes how the Queen of Sheba had heard that King Solomon possessed great wisdom, and traveled to Jerusalem so that she could learn to govern her own people more wisely. When she arrived, Solomon was impressed by her intelligence as well as her beauty. He began to hope that he might have a child by her, although the epic is anxious to tell its readers that the king was not driven by lust, but by a plan to fill the earth with sons who would be serve the God of Israel. The queen did conceive a son, and after he had grown he set out from Ethiopia to visit his father. Solomon anointed him as king of Ethiopia, and then instructed the elders of Israel to send their own sons to Africa to serve him as counselors. Because the young Israelites were desperately unhappy that they would never see Jerusalem and its Temple again, they decided to carry the Ark with them. In fact, The Glory of Kings tells us that the Ark itself had decided to leave Jerusalem because the Jews had abandoned the faith that God had revealed to them.
The epic provides a history for two essential themes of the medieval Solomonid dynasty: the descent of the royal family from King Solomon, and the presence of the Ark of the Covenant as proof of the sanctity of the Ethiopian state. One of the great mysteries of this epic was when it was written, and when the tradition of the Ark in Ethiopia began. We know from the evidence of coins and inscriptions that the ancient kings of Aksum were pagan until the 4th century A.D., when they converted to Christianity. There is no evidence that they claimed descent from King Solomon or that they were especially interested in the Ark of the Covenant. The earliest report that the Ark had been brought to Ethiopia appears at the end of the 12th century, when an Armenian named Abu Salih wrote in Arabic at Cairo that the Ethiopians possessed the Ark of the Covenant, and that it was carried by a large number of Israelites descended from the family of King David, who were white and red in complexion and had blond hair. While popular writers have claimed that Abu Salih is clearly stating that the Ark was carried by a mysterious band of Europeans rather than by Ethiopians, his account cannot be interpreted in this way. In the Song of Solomon, we read that Solomon possessed white and red cheeks and hair like fine gold. Abu Salih seems to be relying on the authority of the Bible to describe a people that he had never seen himself but who were said to be related to the kings of Israel.
Perhaps the most remarkable feature of the Ark that Abu Salih describes is its decoration. Crosses would be a very unusual feature for an ancient Israelite Ark, although medieval Christian artists did often assume that if Christianity were the true faith the Ark would quite naturally have displayed its central symbol. If his account is reliable, it would seem that Abu Salih is describing a later Christian Ark. Even though an ancient wooden box could have survived in the dry air of a sealed Egyptian tomb, the humidity of the Ethiopian rainy season would be very damaging. The question therefore arises of whether an Ark might have decayed in Ethiopia, but the stone Tablets of Moses for which the Ark of the Covenant had been made would survive unharmed. In fact, the earliest accounts by foreign travelers in Ethiopia refer to a Tablet rather than an Ark, and the research undertaken for the recent book published by Roderick Grierson and Stuart Monro-Hay has revealed that the clergy at Aksum also describe the great relic as a Tablet rather than an Ark. They use the word sellat, which means ‘tablet’, rather than tabot, which could mean either ‘ark’ or ‘tablet’.
The ambiguity of the word tabot has made the question of the Ark in Ethiopia very difficult to understand. Not only is it used for the Ark of the Covenant in the Old Testament, it is also used for the Tablet at Aksum, and for the tens of thousands of altar tablets in every Ethiopian church. Each of these altar stones, on which the sacraments of the Christian liturgy are consecrated, is believed to be a replica of the Ark. In fact, each one is believed actually to be the Ark. This has meant that foreign travelers in Ethiopia have often understood Ethiopians to be talking about the Ark of the Covenant described in the Old Testament when they are really speaking about a tabot in a local church. The rich symbolism that surrounds the tabot and the Ethiopian traditions about the Ark is a source of mystical inspiration for the Ethiopian church in the liturgy, and especially during the great processions such as Timkat or Hedar Seyon, festivals that commemorate the Baptism of Christ in January and the arrival of the Ark in November. It is this tradition of profound spirituality that is the key to understanding the nature of Ethiopian claims about the Ark.
While sacred stones marking the covenant between God and man have survived in Mecca for at least sixteen centuries, and while there is no reason why an ancient stone tablet could not have survived at Aksum as well, the clergy in Aksum clearly believe that more than one Tablet or Ark can be the real and true Ark. As a careful reading of the Hebrew and Greek versions of the Bible also reveals evidence of more than one Ark, the Ethiopian tradition should not be thought to be impossible or incredible. It seems that the Ark really is at Aksum, but in a way that is more surprising than most writers on the subject have assumed.

http://www.christiananswers.net

ETHIOPIAN ORTHODOX CHURCH

Psalm 68, written for King David around 1000 BC (BCE), says that “Ethiopia shall reach out her hand unto God.” The Ethiopian Orthodox Church was founded by the monks Frumentius and Aedissius in the early fourth century, during the reign of King Ezana of Axum (Aksum), who converted to Christianity along with many of his people. The two Christian youths from Syria, Frumentius and Aedusius, were found on a ship on the Axumite coast. They were taken to the emperor in Axum. When they become older, they were employed in the royal court, where Frumentius eventually became the king’s secretary and treasurer. King Ezana later sent Frumentius to Alexandria with instructions to bring back a bishop from the Egyptian Coptic Church.
Frumentius was consecrated bishop in Alexandria, returning to Ethiopia to be its first bishop. Instead of an Egyptian bishop, the Patriarch of Alexandria decided that Frumentius himself would be more suited to minister to the people of Axum, since he knew their language and culture and had already converted many. So Frumentius was appointed the kingdom’s first archbishop, with the ecclesiastical name of Abuna Selama (‘Father of Peace”). In AD 330 Christianity was declared the state religion and Frumentius spent the rest of his life converting the people from Judaism of Paganism.
In fact, the Ethiopian Church exists today as self-governing, though it traditionally shares the same faith with Egypt’s Coptic Church. Until 1955, its Patriarch was a Coptic bishop sent from Alexandria, though since that time a native Ethiopian has been the Abuna, or Patriarch. The second ranking hierarch of the Ethiopian Orthodox Church is the Abbot of the Debre Libanos Monastery, reflecting the importance of monasticism in Ethiopia.
In terms of doctrine, the Coptic Church separated from the early Orthodox Church in AD 451 after the Council of Chalcedon over the former’s adherence to the Monophysite doctrine. This issue concerned the Person of Christ –obviously an important matter to Christians– which Orthodox Christians believe to have two distinct natures, one divine and one human, whereas the Monophysites believed Christ has a divine nature in which the human nature is contained. At that time, most Christians were Orthodox; the Patriarchate of Rome was not yet separated from the Eastern patriarchates. Coptic liturgical and sacramental practices remain similar to Orthodox ones, though the usage follows the ancient Alexandrian rite rather than the Byzantine rite.
The Ethiopian Church was the state religion of imperial Ethiopia, and is in communion with the other Non-Chalcedonian Churches, namely the Coptic Church of Egypt, the Syrian Church (the so-called Jacobite), the Armenian Apostolic Church and the Syrian Church of India.
The historical heritage and theology of the Ethiopian Church tradition has had its own interesting developments. Many practices related to ancient Judaism –such as veneration for a representation of the Ark of the Covenant in every Church– are unique to the Ethiopian Church. On the altar of Ethiopian churches there is a miniature facsimile of the tabot, one of the tablets of the Ark of the Covenant, which Ethiopians believe is preserved in their country. Ethiopian icons are colorful works of art depicting traditional Orthodox saints, such as early martyrs, but Ethiopian saints as well, and have their own distinctive style.
Most of the Christian churches of the Middle East and the eastern Mediterranean are Orthodox, rooted in the early Christian church, whose liturgical and sacramental practices are unchanged in twenty centuries. The Patriarchate of Rome (the Papacy) was in communion with other Orthodox, but separated from the Eastern Churches in the eleventh century over political as well as theological issues. Today, the Orthodox Church exists without the changes of Catholicism or the subsequent deletions of Protestantism.
The Ethiopian Church enjoyed a great deal of autonomy even when its Patriarch was sent from the Coptic Church of Egypt. While the Ethiopian Orthodox are not in direct canonical communion with the Orthodox of Greece, Constantinople, Russia, Ukraine, Antioch, and other jurisdictions, they are embraced fraternally to the extent that some of these churches allow their priests to administer the sacraments to the Ethiopian Orthodox. Outside Ethiopia, it is not unusual for Ethiopian Orthodox to attend services at these other Orthodox churches.
Great strides have been made in recent years of reconciliation between the Non-Chalcedonian Churches and the Orthodox Church. In the 1970s the Coptic Patriarch of Alexandria stated that his Church accepted that Christ is fully human as well as divine, which is an important statement. This has not yet resulted in the healing of the schism, but dialogue continues, and representatives of the Patriarchate of Constantinople have recently visited the Ethiopian Church.
There exist in certain countries, particularly in the United States, “Ethiopian” or “Abyssinian” churches which attract African-Americans. The theological heritage of these churches is essentially Baptist or, in some cases, Pentecostal. These congregations have no connection with the Ethiopian Orthodox Church. Their name reflects the fact that in times past ‘Ethiopian’ was often synonymous with ‘African.’

Information

Land
Ethiopia covers an area more than the size of France and Spain combined, and nearly twice the size of Texas. About 65 per cent of the land is arable, with 15 per cent presently cultivated.

Climate
There are two seasons: the dry season prevails from October through May; the wet season runs from June to September.

Topography
Ethiopia has an elevated central plateau varying in height between 2,000 and 3,000 meters. In the north and centre of the country there are some 25 mountains whose peaks rise over 4,000 meters. The most famous Ethiopian river is the Blue Nile (or Abbay), which runs a distance of 1,450 kilometers from the source in Lake Tana, to join the White Nile at Khartoum.

Economy
About 90 per cent of the population earns their living from the land, mainly as subsistence farmers. Agriculture is the backbone of the national economy and the principal exports from this sector are coffee, oil seeds, pulses, flowers, vegetables, sugar and foodstuffs for animals. There is also a thriving livestock sector, exporting cattle on the hoof, hides and skins.

Language
Ethiopia is a multi-ethnic state with a great variety of languages spoken in the country, of which there are 83 with 200 dialects. The main three languages are Amharic, Tigrigna and Oromigna. English is also widely spoken.

Electric Supply
Ethiopia uses 220 volts 50 cycles AC.

Time
Ethiopia is in the GMT + 3 hours time zone. Ethiopia follows the Julian calendar.

People
The population is estimated about 70 million, over 50 per cent of whom are under 20 years old. The average number of inhabitants per square kilometer is 49.

Tour and travel
Travel within Ethiopia, whether for a day or for a month, may be organized for you by the Tour Operator, berceau de l’humanté tours visit our website http://berceaudelhumaniteen2000.wordpress.com kidadu@gmail.com.

Hotels
Addis Ababa has hotels that cater for all pockets, from the luxurious Sheraton and Hilton hotels to the tourist-class hotels such as the Ghion, the Ethiopia and the Wabi Shebelle. All tourist resorts offer a choice of modern hotels.
Banking Hours

Banking hours are usually from 8:00 am – 4:00 pm from Monday to Friday and from 8:00 am – 11:00 am on Saturdays. Closing times may be an hour longer in some private banks. Most banks work through lunchtime; however foreign exchange services are closed during lunch hours (12:00 noon – 1:00 pm).

Communications
Telephone, fax and Internet access is available in Addis Ababa in most hotels, at the Ethiopian Telecommunications Authority main office and at private Internet service centers.

Courier and Money Transfer Services
Money transfers can be made through Western Union and Money Gram. Both have representative branches in Addis Ababa and also make their services available from private and national banks.
For courier services, DHL, Fedex, UPS, TNT and EMS have offices in Addis Ababa.

Currency
The local currency is the Ethiopian Birr (ETB), made up of 100 cents. Birr notes are available in denominations of 5, 10, 50 and 100. Visitors may import an unlimited amount of foreign currency but this must be declared on arrival to the customs authorities on the appropriate blue-coloured form. Foreign currency may only be exchanged at authorized banks and hotels, and a receipt must be obtained. The currency declaration form must be retained as this will be required by customs on departure. Visitors may change back any surplus Ethiopian Birr to cash at the airport before departure. In addition to any Ethiopian Birr, along with the currency exchange form you must bring with you all receipts for exchange transactions.

Customs
Duty-free imports are permitted for up to:
1. 200 cigarettes, 50 cigars, or ½ lb of tobacco
2. 2 liters of alcoholic beverages
3. Half-liter or two bottles of perfume.
Visitors may export souvenirs, although some articles (such as animal skin and antiques) require an export permit.

Health Requirements
Prior to entry, visitors should be in possession of a valid health certificate for yellow fever. Vaccination against cholera is also required for any person who has visited or transited a cholera-infected area within six days prior to arrival in Ethiopia.

Visa and Immigration Requirements
Visa applications may be obtained at Ethiopia’s diplomatic missions overseas. However, nationals of 33 countries are now allowed to receive their tourist visas on arrival in Ethiopia at the regular charge. The list includes Argentina, Australia, Austria, Belgium, Brazil, Canada, Denmark, Finland, France, Germany, Greek, Ireland, Israel, Italy, Japan, Republic of Korea, Kuwait, Luxembourg, Mexico, Netherlands, Newzealand, Thailand, citizens of United Kingdom and United States. For China including passports issued in Hong Kong (SAR China) and MACAO (SAR China), Visa is available on arrival.

Bole International Airport
The New Bole International Airport is situated 8 kilometer from the centre of the city (a 15 minute drive under normal conditions). Paid parking, luggage carts and uniformed porters are available at the airport terminal.

Airport Tax
Airport tax is levied on all non-transit passengers departing from Bole International Airport. This fee is collected at a booth in the check in area. For international flights, Ethiopian passport holders and foreign passport holders who have identification cards issued to foreign nationals of Ethiopia origin (issued by the Authority for Security, Immigration & Refugee Affairs) are charge ETB 100.00. All other foreign passport holders are charged USD20.00. For domestic flights all passengers are charged ETB 10.00.