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Published: 10 March 2023

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1

Ngetich, Elias Kiptoo. "CATHOLIC COUNTER-REFORMATION: A HISTORY OF THE JESUITS’ MISSION TO ETHIOPIA 1557-1635." Studia Historiae Ecclesiasticae 42, no. 2 (November 17, 2016): 105–16. http://dx.doi.org/10.25159/2412-4265/1148.

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The Jesuits or ‘The Society of Jesus’ holds a significant place in the wide area of church history. Mark Noll cites John Olin notes that the founding of the Jesuits was ‘the most powerful instrument of Catholic revival and resurgence in this era of religious crisis’.[1] In histories of Europe to the Reformation of the sixteenth century, the Jesuits appear with notable frequency. The Jesuits were the finest expression of the Catholic Reformation shortly after the Protestant reform began. The Society is attributed to its founder, Ignatius of Loyola. As a layman, Ignatius viewed Christendom in his context as a society under siege. It was Christian duty to therefore defend it. The Society was formed at a time that nationalism was growing and papal prestige was falling. As Christopher Hollis observed: ‘Long before the outbreak of the great Reformation there were signs that the unity of the Catholic Christendom was breaking up.’[2] The Jesuits, as a missionary movement at a critical period in the Roman Catholic Church, used creative strategies that later symbolised the strength of what would become the traditional Roman Catholic Church for a long time in history. The strategies involved included, but were not limited to: reviving and nurturing faith among Catholics, winning back those who had become Protestants, converting those who had not been baptised, training of the members for social service and missionary work and also establishing educational institutions.[1] Mark A. Noll. Turning points: Decisive moments in the history of Christianity. (Grand Rapids, Michigan: Baker Books, 1997), 201.[2] Christopher Hollis. The Jesuits: A history. (New York: The Macmillan Company, 1968), 6.

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2

Pankhurst, Richard. "The Indian Door of Tāfāri Mākonnen's House at Harar (Ethiopia)." Journal of the Royal Asiatic Society 1, no. 3 (November 1991): 389–91. http://dx.doi.org/10.1017/s1356186300001206.

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Indian commercial relations with the Red Sea area, and in particular with Ethiopia and the Horn of Africa, date back to the dawn of history. Craftsmen from the sub-continent were also active in the Ethiopian region for many centuries, most notably in the early 1620s when “a noble Indian” there is said, by the Jesuit Affonso Mendes, to have thrown white pebbles into the fire, as he had seen done in Cambay, and to have thereby produced “a very glutinous lime”. The then ruler of the country, Emperor Susenyos, was reported by another of the Jesuits, Manoel de Almeida, to have shortly afterwards given orders for the construction of a stone bridge which was erected by a craftsman from India. The latter, according to a contemporary Ethiopian chronicle, was a Banyan called Abdāl Kerim who was also responsible for building Susenyos a palace at his capital Dānqāz.

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3

Dagnaw, Bitwoded Admasu. "The Jesuits Politico-Religious Strategy to Catholicize Ethiopia from Top to Bottom Approach: Opportunities and Challenges, 1557 to 1632." International Journal of Culture and History 9, no. 2 (September 9, 2022): 38. http://dx.doi.org/10.5296/ijch.v9i2.20260.

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The Catholic Missionaries in Ethiopia was encouraged since the beginning of the Portuguese assistance against the Muslims in the war of Ahmed Grañ. The successive Ethiopian monarchal authority was engaged to defend a full-scale war between the Muslim Sultanates of Adal, led by Ibin Ibrāhīm al-Ġāzī usually known by many writers as Ahmed Grañ. The Portuguese expansion with the succeeding Jesuit mission in Ethiopia was a turning point in the history of Ethiopia. Moreover, the Portuguese and Spanish Jesuit missionaries were more attracted by the strategic location of the country. This, in fact, enabled them to monitor the expansion of Islamic power in the Red Sea and the long experienced Christian faith in the country that had further consolidated the Ethiopian and Portuguese alliance. Initially, a Jesuit undertaking led by Father Andrés D. Oviedo first entered the country in 1557 to have started the top-down conversion process. This research aims to assess the opportunities and challenges of the Jesuits missionary strategy for the Catholicization of Ethiopia from top to down Approach. To achieve the objectives of this study, the researcher used qualitative research approach to investigate the issue and used historical research design for this study as well. Historical research requires access to the original events or records that took place in the past as distinct procedure for the investigation. Thus, the primary sources that were produced at the time under study as well as secondary sources were used. Primary data sources such as Royal chronicles, Tarike Nagast, Diaries of eye witness, Jesuit texts and European travel accounts by travelers who visited the northern part of the country by the time have been used. Published and unpublished secondary sources such as books, articles, journals and internet sources were utilized. More significantly, the researcher verified the authenticity and credibility of the acquired historical source through accuracy, occurrence, relevance and authority. The findings of the research revealed that the Jesuits missionary ambition to implant Catholicism remained in vain with bloody wars that claim thousands of human lives. Ultimately, the Jesuit missionaries expelled from the country. However, they left behind a theological controversy that gave it to local theme to Catholicism in Ethiopia that finally resulted in the doctrinal debate particularly centered on the teaching of the two natures of Christ. The intense doctrinal debate which was held during the seventeenth and eighteenth centuries Ethiopia hastens to the absence of strong centralized monarchial authority that eventually led to the era of the princes.

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4

Casad, Andrew. "The Missionary Strategies of the Jesuits in Ethiopia (1555–1632)." Northeast African Studies 12, no. 1 (April 1, 2012): 319–24. http://dx.doi.org/10.2307/41960570.

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5

Munro-Hay, Stuart, and Philip Caraman. "The Lost Empire: The Story of the Jesuits in Ethiopia 1555-1634." Journal of Religion in Africa 19, no. 3 (October 1989): 274. http://dx.doi.org/10.2307/1581351.

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6

Cohen, Leonardo. "Patience, Suffering, and Tolerance: The Experience of Defeat and Exile among the Jesuits of Ethiopia (1632–59)." Journal of Jesuit Studies 9, no. 1 (January 11, 2022): 76–94. http://dx.doi.org/10.1163/22141332-09010005.

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Abstract This article explores the last letters written by the Catholic patriarch of Ethiopia in exile Afonso Mendes, which illustrate that, in the face of defeat, Mendes has chosen to write the history of martyrdom, the sacrifice, and shedding of blood for the sake of faith. A group requires a sense of connection through a temporary axis. Mendes’s choice in these last years corresponds to the will of generating cohesion in space and continuity in time in a group that has confronted rupture, disillusionment, and deterioration. Mendes might have attempted to establish a framework that would allow him to alleviate the tension caused by the clash between the original aspirations and the flawed fulfillment of the objective. Therefore, the redaction of the processes of martyrdom and the creation of a calendar allows the transition into a place where a harmonious relationship between the past and the present is generated.

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7

Gray, Richard. "The Lost Empire. The story of the Jesuits in Ethiopia. By Philip Caraman. London: Sidgwick and Jackson, 1985. Pp. 176. £13.95." Journal of African History 27, no. 3 (November 1986): 587. http://dx.doi.org/10.1017/s0021853700023550.

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8

Pandžić, Zvonko. "Von Coimbra nach Tobol’sk." Historiographia Linguistica 44, no. 1 (July 21, 2017): 72–134. http://dx.doi.org/10.1075/hl.44.1.03pan.

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Summary Worldwide missionary activities from the 16th century onward were not limited to the New World and overseas in general, but also in East Central Europe in the wake of sectarian struggles following the Reformation. Soon after the Tridentine Council (1545–1563), the Jesuits spread their activities to all countries between the Baltic and Adriatic Seas. Not only Catholic but also Lutheran and Calvinist missionaries went to Poland-Lithuania, Hungary, Slovenia, and other countries. The first Polish grammar (Statorius 1568) was published principally for the Calvinist mission in Poland, while the first Slovenian grammar was printed in Wittenberg (Bochorizh 1584) for the use of Lutheran missionaries in the predominantly Catholic Slovenia. This article examines the missionary background and the vernacular character of two further missionary grammars of the Slavic languages. The first Croatian grammar by Bartul Kašić (1575–1650) was printed in Rome for the use of Catholic Jesuit missionaries from Italy working in Illyricum (Kašić 1604). Kašić’s choice of the što-dialect to be the literary norm in missionary publications substantially determined the further standardization history of the Croatian language. Almost a hundred years later H. W. Ludolf (1696) succeeded in printing the first Russian grammar for the Lutheran-Pietistic mission in Muscovy, a milestone on the way to the “refinement” of the Russian vernacular intended by Ludolf to make it the literary language of the Russian Empire. The first grammars of the Slavic vernacular languages can, therefore, be rightly called missionary grammars. This designation also applies to the first grammars of the non-Slavic languages in the Baltic States and Hungary (and, beyond Europe, in the largely Eastern Orthodox Armenia and Ethiopia). Whatever their sect, the authors of these missionary grammars were motivated by rivalry with other Christian denominations in Slavic and non-Slavic speaking countries of the Christian East.

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9

Munro-Hay, Stuart. "CARAMAN, Philip, S. J. The Lost Empire: The Story of the Jesuits in Ethiopia 1555-1634, London, Sidgwick & Jackson, 1985, 176 pp., $13.95, 0-283-99254-9." Journal of Religion in Africa 19, no. 3 (1989): 274–76. http://dx.doi.org/10.1163/157006600x00069.

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10

King, Noel Q. "The Lost Empire: The Story of the Jesuits in Ethiopia, 1555–1634. By Philip Caraman. Notre Dame: University of Notre Dame Press, 1985. viii + 176 pp. $16.95." Church History 55, no. 3 (September 1986): 375–76. http://dx.doi.org/10.2307/3166844.

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11

CRUMMEY, DONALD. "THE JESUITS IN ETHIOPIA Des Jésuites au royaume du prêtre Jean (Éthiopie): stratégies, rencontres et tentatives d'implantation 1495–1633. By HERVÉ PENNEC. Paris: Fundação Calouste Gulbenkian, 2003. Pp. 373. No price given (ISBN 972-8462-32-8)." Journal of African History 46, no. 1 (March 2005): 155–56. http://dx.doi.org/10.1017/s0021853705260346.

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12

Assefa, Daniel. "Belcher Wendy Laura (ed.), Jessica Wright and Leon Grek (trans.): The Jesuits in Ethiopia (1609–1641): Latin Letters in Translation. (Aethiopistische Forschungen.) xvi, 272 pp. Wiesbaden: Harrassowitz, 2017. ISBN 978 3 447 10879 9." Bulletin of the School of Oriental and African Studies 82, no. 3 (October 2019): 585–86. http://dx.doi.org/10.1017/s0041977x1900106x.

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13

Fernández, Víctor M. "Enlivening the dying ruins : history and archaeology of the Jesuit Missions in Ethiopia, 1557–1632." Culture & History Digital Journal 2, no. 2 (December 30, 2013): e024. http://dx.doi.org/10.3989/chdj.2013.024.

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14

Salvadore, Matteo. "Muslim Partners, Catholic Foes: The Selective Isolation of Gondärine Ethiopia." Northeast African Studies 12, no. 1 (April 1, 2012): 51–72. http://dx.doi.org/10.2307/41960558.

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Abstract This paper is dedicated to an appraisal of Ethiopia’s relations with the Catholic and Muslim worlds in the aftermath of the failed Jesuit mission in the country (1555-1632). It contrasts Ethiopia’s policy of isolation from Catholic Europe and the resulting failures of the Franciscan order to re-estabhsh a missionary presence in the Horn with the Ethiopian monarchy’s proactive pursuit of diplomatic ties with various Muslim societies of the Red Sea and Indian Ocean basins.

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15

Chen, Hui-Hung. "Leonardo Cohen. The Missionary Strategies of the Jesuits in Ethiopia (1555–1632). Aethiopistische Forschungen 70. Wiesbaden: Harrassowitz Verlag, 2009. xviii + 230 pp. index. bibl. 荤54. ISBN: 978–3–447–05892–6." Renaissance Quarterly 63, no. 1 (2010): 226–28. http://dx.doi.org/10.1086/652565.

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16

Cohen Shabot, Leonardo, and Andreu Martínez D'Alòs-Moner. "The Jesuit Mission in Ethiopia (16th–17th Centuries): an Analytical Bibliography." Aethiopica 9 (September 24, 2012): 190–212. http://dx.doi.org/10.15460/aethiopica.9.1.248.

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The Jesuit mission in Ethiopia was an episode of great importance in the history of Ethiopia and the Portuguese expansion. However, despite the number of studies dedicated to it a bibliography was still missing. This paper tries to fill the gap; it discusses the historiography of the mission, outlines the main themes treated and provides a comprehensive list of secondary literature.

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17

González-Ruibal, Alfredo. "The Archaeology of the Jesuit Missions in Ethiopia (1557–1632)." Northeast African Studies 19, no. 1 (April 1, 2019): 167–72. http://dx.doi.org/10.14321/nortafristud.19.1.0167.

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18

Heldman, Marilyn E. "A chalice from Venice for Emperor Dāwit of Ethiopia." Bulletin of the School of Oriental and African Studies 53, no. 3 (October 1990): 442–45. http://dx.doi.org/10.1017/s0041977x00151341.

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The various documents concerning Emperor Dāwit's embassy to the Republic of Venice in 1402 have been brought together in Carlo Conti Rossini's article of 1927 on European influence upon Ethiopian art before the coming of Jesuit missionaries in the mid sixteenth century. The purpose of this brief paper is to expand the story of Dāwit's embassy with a short document, which sheds some light upon the motives for this and subsequent Ethiopian embassies to European nations during the period before the Adalite invasions that began in 1529.

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19

Fernández, Víctor M. "“What the great Alexander and the famous Julius Caesar wanted so much to see”. A commemoration of the fourth centenary of the Blue Nile Sources discovery by the Spanish Jesuit Pedro Páez Xaramillo (April 21th, 1618)." Culture & History Digital Journal 8, no. 1 (July 17, 2019): 012. http://dx.doi.org/10.3989/chdj.2019.012.

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On April 21, 1618 Pedro Páez visited the small spring where the waters of the Blue Nile rise before passing through Lake Tana. The site had been seen before by the military leader of the group of Ethio-Portuguese descendants of the Portuguese soldiers who had helped the Christian kingdom in the wars of 1541-1543, who passed the news to the missionaries shortly before 1607. In both cases the Ethiopian kings, Särsä Dengel and Susenyos, took them to the sources, showing that the local population had a clear knowledge of the river course. Páez was the first European who described all its characteristics, occupying a complete chapter of his “History of Ethiopia”. Although this book was not published until the 20th century, the manuscript was copied and the information was incorporated into the global knowledge before the end of the 17th century, through the works of the German Jesuit Athanasius Kircher and the maps of the Venetian geographer, Vincenzo Coronelli. In this way, a problem that had intrigued travellers, geographers and historians since antiquity was solved. The next European who visited the place was the Scottish James Bruce in 1770, and the sources in Lake Victoria of the other large arm of the river, the White Nile, were not discovered until two and a half centuries later, with the travels of the English John Hanning Speke in 1858-1862.

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20

Clines, Robert John. "Jesuit thalassology reconsidered: the Mediterranean and the geopolitics of Jesuit missionary aims in seventeenth-century Ethiopia." Mediterranean Historical Review 31, no. 1 (January 2, 2016): 43–64. http://dx.doi.org/10.1080/09518967.2016.1192256.

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21

Berry, LaVerle. "Envoys of a Human God: The Jesuit Mission to Christian Ethiopia, 1557–1632." Northeast African Studies 19, no. 1 (April 1, 2019): 155–58. http://dx.doi.org/10.14321/nortafristud.19.1.0155.

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22

Reynolds, Gabriel Said. "The Quran and the apostles of Jesus." Bulletin of the School of Oriental and African Studies 76, no. 2 (May 21, 2013): 209–27. http://dx.doi.org/10.1017/s0041977x13000062.

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AbstractAccording to Islamic tradition the companions of Jesus in the Quran, theḥawāriyyūn, were faithful disciples. Critical scholars largely agree that the Quran means to present theḥawāriyyūnas such, and generally translateḥawāriyyūnas “apostles” or “disciples”. Some add thatḥawāriyyūnis related toḥawāryā, the Geʿez term used for the apostles in the Ethiopic Bible. In the present article I argue that while the Quran indeed means to signal the apostles of Christian tradition with the termḥawāriyyūn, it does not consider theḥawāriyyūnto have been faithful. The Quran praises theḥawāriyyūnfor their belief in Jesus (a belief that distinguishes them from other Israelites, i.e. the Jews) but reprimands them for abandoning his message. Hence emerges the exceptional position of Christians in the Quran: they are not condemned but rather exhorted to return to their prophet's teaching.

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23

Salvadore, Matteo. "Envoys of a Human God: The Jesuit Mission to Christian Ethiopia, 1557–1632. Andreu Martínez d’Alós-Moner. Jesuit Studies: Modernity through the Prism of Jesuit History 2. Leiden: Brill, 2015. xxxiv + 420 pp. $203." Renaissance Quarterly 69, no. 2 (2016): 749–50. http://dx.doi.org/10.1086/687691.

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24

Loop, Jan. "Envoys of a Human God: The Jesuit Mission to Christian Ethiopia, 1557-1632 (Jesuit Studies. Modernity Through the Prism of Jesuit History). By Andreu Martinez d'Alòs-Moner. Pp. 419, Leiden/Boston, Brill, 2015, $203.00." Heythrop Journal 58, no. 3 (April 7, 2017): 459–61. http://dx.doi.org/10.1111/heyj.12510.

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25

Tribe, Tania. "The Archaeology of the Jesuit Missions in Ethiopia (1557-1632), written by Víctor M. Fernández, Jorge de Torres, Andreu Martínez d’Alòs-Moner, and Carlos Cañete." Journal of Early Modern History 24, no. 3 (June 15, 2020): 293–95. http://dx.doi.org/10.1163/15700658-12342020-12.

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26

Salvadore, Matteo. "The Archaeology of the Jesuit Missions in Ethiopia (1557–1632). Víctor M. Fernández, Jorge de Torres, Andreu Martínez d’Alòs-Moner, and Carlos Cañete. Jesuit Studies: Modernity through the Prism of Jesuit History 10. Leiden: Brill, 2017. xxxviii + 564 pp. $190." Renaissance Quarterly 71, no. 4 (2018): 1540–41. http://dx.doi.org/10.1086/702110.

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27

Szörényi, László. "Johannes Valentini Lucubrata opuscula poeticohistorica in unum collecta [Az éjjeli mécs világánál alkotott költői-történeti művecskéim egybegyűjtése] (1808) című kötetének őstörténeti vonatkozásai." Antikvitás & Reneszánsz, no. 4 (December 1, 2019): 151–68. http://dx.doi.org/10.14232/antikren.2019.4.151-168.

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As a poet, the parish priest Johannes Valentini (Turčiansky Michal, 1756 – Kláštor pod Znievom, 1812) is very much tied to the other Neo-Latin priest-poets living in Hungary and the other countries of the Habsburg Empire by the tradition of laudation in occasional poetry, which flourished from the antiquity until the end of the 19th century and was a tool to praise or mourn religious superiors or secular patronising potentates. Valentini, however, is different from the other poets in his very extensive interest in prehistory. When he poeticises the history of the provostry of Thurocz, he engages in lengthy explanations which are far bigger in size than the poem itself, and are also supplemented with footnotes.From a viewpoint of history of science this approach is probably connected mostly to the research initiated by the Jesuit historian Georgius Papánek, but Valentini’s work – similarly to authors of all other nationalities of that time in the Kingdom of Hungary – of course contains mythical and legendary elements, to which he naturally utilizes the reports of antique Greek and Roman writers about Eastern-origin exotic peoples. The Nagykároly (Carei, Szatmár county)-based Ferdinandus Thomas, for example, derives the origin of Hungarians from Ethiops! But we can name examples from either Romanian or South Slav literatures.Valentini is of high significance, because in many ways he – with his poet colleagues, writing in Slovak or other language – clears the way for Orientalism, an important trend of European Romanticism.

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28

Marrero-Fente, Raúl. "Andreu Martínez d’Alòs-Moner. Envoys of a Human God: The Jesuit Mission to Christian Ethiopia, 1557-1632. Leiden: Brill, 2015. 419 pp. ISBN: 9789004289147. $203.00." Itinerario 40, no. 3 (December 2016): 549–50. http://dx.doi.org/10.1017/s0165115316000760.

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29

Binns, John. "Envoys of a human God. The Jesuit mission to Christian Ethiopia, 1557–1632. By Andreu Martinez D'Alòs-Moner . (Jesuit Studies 2.) Pp. xxxiii + 419 incl. 3 figs, 5 maps, 22 lates and 17 tables. Leiden–Boston: Brill, 2015. €146. 978 90 04 28914 7." Journal of Ecclesiastical History 68, no. 1 (January 2017): 180–81. http://dx.doi.org/10.1017/s0022046916001639.

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30

COHEN, LEONARDO. "A JESUIT IN ETHIOPIA - Pedro Páez's History of Ethiopia, 1622, vol. 1. Edited by Isabel Boavida, Hervé Pennec, and Manuel João Ramos. Translated by Christopher J. Tribe. Burlington, VT: Ashgate Publishing, 2011. Pp. xx + 501. $99.95, hardback (ISBN: 9781908145000)." Journal of African History 53, no. 3 (November 2012): 416–18. http://dx.doi.org/10.1017/s0021853712000540.

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31

Ngetich, Elias Kiptoo. "Catholic counter-reformation: a history of the Jesuits' mission to Ethiopia 1557-1635." Studia Historiae Ecclesiasticae (SHE) 42, no. 2 (2016). http://dx.doi.org/10.17159/2412-4265/2016/1148.

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32

Rukuni, Rugare, and Erna Oliver. "Africanism, Apocalypticism, Jihad and Jesuitism: Prelude to Ethiopianism." HTS Teologiese Studies / Theological Studies 75, no. 3 (August 28, 2019). http://dx.doi.org/10.4102/hts.v75i3.5384.

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Ethiopianism conceptually shaped modern Africa. Perceivably, this has been deduced from distinguished events in Ethiopian history. This investigation explored Ethiopianism as a derivate of the multifaceted narrative of Ethiopian religious political dynamics. Ethiopianism has arguably been detached from the entirety of the Ethiopian Christian political establishment, being deduced separately from definitive events such as the Battle of Adwa 1896. This research reconnected Ethiopianism to a wholistic religious–political matrix of Ethiopia. Therefore, it offers an alternative interpretation of Ethiopianism, as a derivate of Africanism and Apocalypticism, also correspondingly as a factor of Islamic Jihad and Jesuit Catholicism. The research was accomplished mainly through document analysis and compositely with cultural historiography. This study was a revisionist approach to Ethiopianism as a concept, deriving it from the chronological narrative of Ethiopian Christianity’s religious and political self-definition. Consequently, this realigned Ethiopianism as a derivate of multiple influences. Ethiopianism was possibly a convolution of the Donatist biblical appeal to the nativity, Judaic apocalypticism, Islamic attacks and Jesuit missionary diplomacy. Throughout the narrative of the Ethiopian Christian establishment, autonomy and independence are traceable; in addition, there is an entrenched enculturation of native Christianity and synergy with the political establishment. This formulates a basis for Ethiopianism as an ideology of African magnanimity. Parallel comparisons of Ethiopianism against Donatism and Zionism decode the nationalistic matrix of Ethiopia. Dually encultured native religious practice coupled with theocratic symbiosis of politics and religion fostered resistance from Islamisation and Jesuit Catholicisation. Further enquiry of Ethiopian Christianity as an index of the Ethiopian political establishment, from which Ethiopianism is derived, is qualified.

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33

Gusarova, Ekaterina V. "Royal Names in Medieval Ethiopia and their Symbolism." Scrinium, April 21, 2021, 1–7. http://dx.doi.org/10.1163/18177565-bja10026.

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Abstract Millenarianism, widespread among Christians in general, was also deep-rooted in the flock of the Ethiopian Church. Several ideas of that kind occur in Ethiopic written sources. In particular, they appear in the treatise composed in Gəʿəz language probably around the 16th–17th centuries AD. This work bears a title Fəkkare Iyäsus (“The Explication of Jesus”) and is dedicated to the last days of the World. Eschatological ideas about the appearance of a righteous King from the Orient became popular among the Ethiopian Christians and are well attested in royal chronicles. Chiliastic aspirations were prevalent during the period of political disintegration in the late 18th – mid-19th centuries AD known as the “Epoch of the Judges”. The strong expectation for a graceful and powerful reign encouraged some clergymen to make prophecies. This tendency was manifested in the Ethiopian royal historiography and especially in royal onomastics.

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34

Windmuller-Luna, Kristen. "Building Faith: Ethiopian Art and Architecture during the Jesuit Interlude, 1557–1632." Aethiopica 20 (March 28, 2018). http://dx.doi.org/10.15460/aethiopica.20.1.1020.

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This dissertation examines the relationship between royally-sponsored Roman Catholic and Ethiopian Orthodox art and architecture during the 1557 to 1632 Jesuit Ethiopian mission. The first part of the dissertation examines key religious and secular sites, demonstrating how these structures combined elements drawn from classicizing architectural treatises, the Portuguese estilo chão, and Ethiopian architecture. The second part of the project assesses the role of books, prints, and religious art as tools of conversion and as artistic models. In contrast to studies that posit that European visual culture supplanted the Ethiopian during the mission era, the dissertation argues that the period’s art and architecture demonstrates the Jesuit strategy of cultural accommodation, and that far from being apart from Ethiopian art history, it shares stylistic and iconographic hallmarks with the so-called “Gondärine style.”

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