Christians by the
recently emerged Jewish ruler, Yusuf Asar, though interference with
foreign traders, and perhaps fears of a new pro-Persian policy in Arabia, may have been
strong incentives for Aksum, with Constantinople in the background, to interfere. The
invasion succeeded, and Kaleb appointed a new ruler. However, Aksum does not seem to
have been able to maintain its overseas conquests, and a military coup soon deposed
Kaleb's client king, who was replaced by a certain Abreha. The
latter maintained himself
against subsequent Aksumite invasion forces, and is said by the contemporary historian
Procopius to have come to terms with Kaleb's successor.
In any event, as the sixth and seventh centuries progressed Aksum's position grew more
difficult. The independence of the Yemen was followed by its conquest by Persia during
the reign of the Sassanian king Khusro I (531-579), and further Persian disruption of the
Roman east followed with the conquest of Syria and Egypt under Khusro II. This seems
to have dried up some of Aksum's flow of trade, and the kingdom's expansionist days
were over. Arab conquests followed in the mid-seventh century, and the whole economic
system which had maintained Aksum's prosperity came to an end.
Christian Ethiopia
retained its control of the highlands, but seems to have turned away from the sea in the
centuries after the advent of Islam and begun to look more southwards than eastwards
during the following centuries.
The centre of the kingdom being moved from Aksum, the city became a politically
unimportant backwater (
Ch. 15
). In the archaeological excavations conducted there (
Ch.
16
), nothing significant was found in the tombs or buildings which could certainly be
attributed to a later date, and it seems that by about 630 the town had been abandoned as
a capital, although it continued on a much reduced scale as a religious centre and
occasional coronation place for later dynasties. The large residences in the town were
first occupied or built around by squatters,
in some cases, apparently, even during the
reigns of the last coin- issuing kings, then gradually covered by material brought down by
run-off from the deforested hills. The exha usted state of the land, and climatic changes
(
Ch. 15
) combined with a number of other factors must have compelled the rulers finally
to shift their capital elsewhere. Ge`ez accounts suggest that the
najashi (
negus or king)
whose death is noted by Arab records in 630, and who was a contemporary with
Muhammad, had already done this. He is said to have been buried at Weqro (Wiqro,
Wuqro) south-east of Aksum rather than in the ancient royal cemetery. The names of
other Ethiopian capitals begin to be mentioned by Arab authors from about this time (
Ch.
4: 8
).
It seems, therefore, that the city of Aksum probably lasted
as an important centre from
about the first to the seventh centuries AD. The wealth it gained from its control of much
of highland Ethiopia, and its rich trade with the Roman world maintained it until the late
sixth century, but after that first Persian and then later Arab conquests first disrupted this
commerce and then prevented any re-establishment of the Red Sea route from Adulis to
the Roman world. Though a powerful Ethiopian state continued in the highlands, the old
centre of Aksum, its trading advantages gone, and its hinterland no longer able to support
a large population, shrank to
small town or village status, with only the particularly
sacred precincts of the cathedral of Mary of Zion, the stelae, mostly fallen, and a vast
store of local legends about its history (
Ch. 2: 1
) to preserve its memory.
2. Legend, Literature, and Archaeological Discovery
1. The Legends of Aksum
The town of Aksum is today only a small district centre, not even the capital of the
northern Ethiopian province of Tigray in which it is situated. However, despite this
relative
unimportance in modern times, Aksum's past position is reflected by the prime
place it occupies in the fabric of legends which make up traditional Ethiopian history. For
the people of Ethiopia, it is even now regarded as the ancient residence and capital city of
the queen of Sheba, the second Jerusalem, and the resting place of the Ark of the
Covenant. One text calls the city the `royal throne of the kings of Zion, mother of all
lands, pride of the entire universe, jewel of kings' (Levine 1974: 111). The cathedral of
Maryam Tseyon, or Mary of Zion,
called Gabaza Aksum, was the holiest place in the
Ethiopian Christian kingdom, and is still said to house the Ark, supposedly brought from
Jerusalem by the first emperor, Menelik. Tradition says that he was the son of king
Solomon of Israel and the queen of Sheba conceived during the queen's famous visit to
Jerusalem. Although no information survives in the legends about the ancient Aksumite
rulers who really built the palaces and erected the giant stone obelisks or stelae which
still stand in several places around the town, these monuments are locally attributed in
many instances to Menelik or to Makeda, the queen of Sheba or queen of Azab (the
South). Such legends are still
a living force at Aksum today; for example, the mansion
recently excavated in the district of Dungur, west of Aksum, has immediately been
absorbed into local legends as the `palace of the queen of Sheba' (Chittick 1974: 192, n.
28).
Illustration 1. Painted miniature from a XVth century Ethiopic
Psalter depicting king
Solomon, reputed ancestor of the Ethiopian monarchy. Photo B. Juel-Jensen.
In the tales describing life in Ethiopia before the reign of the queen of Sheba, Aksum
holds an important place. A tale about a local saint, Marqorewos, states that Aksum was
formerly called Atsabo (Conti Rossini 1904: 32). The
Matshafa Aksum, or `Book of
Aksum' (Conti Rossini 1910: 3; Beckingham and Huntingford 1961: 521ff), a short Ge`ez
(Ethiopic) work of the seventeenth century or a little earlier,
says that the town was
formerly built at Mazeber (`ruin') where was the tomb of Ityopis (Ethiopis), son of Kush,
son of Ham, son of Noah. A structure called the `tomb of Ethiopis' (Littmann 1913: II,