remains seem rather to show the usual type of `mansion'
style of structure for the
buildings. The church of Abba Pantelewon, outside Aksum, for example, seems to have
been built on a site already in use in pre-Christian times. There is said to be a stone
staircase inside it, but this is inaccessible to all but the priests.
Illustration 56. View of the east end of the old cathedral of Maryam Tseyon at Aksum,
showing the podium built on the ruins of an earlier, Aksumite, structure.
The cathedral of Aksum, `Our Lady Mary of Zion', or Maryam Tseyon, was also known
as
Gabaza Aksum,
gabaz referring to a church or holy place. Land charters, surviving
only as later `copies', detail lands purportedly given to the church by Abreha and
Atsbeha, Gabra Masqal, and Anbessa Wedem (Huntingford 1965). An early account of
the church's magnificence is said to have been related to the prophet Muhammad during
his last illness by two of his wives, Umm Habiba and Umm Salama, both of whom had
been in exile in Ethiopia with their former husbands in the 620s. The description
mentions that the walls were covered with paintings, and, if so, is testimony to the early
commencement of a type of decoration which later became
standard for Ethiopian
churches (Sergew Hable Sellassie 186, n. 30). The cathedral was destroyed or damaged
several times, the last but one before the present structure being a large five-aisled
edifice, which was eventually destroyed by the Muslim armies under Ahmad Gragn.
Alvares' description of the church and its environs, extremely valuable as it is the only
surviving eye-witness description of the ancient church, is as follows (Beckingham and
Huntingford 1961: 151)
"a very noble church, the first there was in Ethiopia: it is named Mary of Syon. They say
that it is so named because its altar stone came from Sion. In this country (as they say)
they have the custom always to name the churches by the altar stone, because on it is
written the name of the patron saint. This stone which they have in this church, they say
that the apostles sent it from Mount Sion. This church is very large; it has five aisles of
good width and of great length, vaulted above, and all the vaults closed, the ceiling and
sides all painted. Below, the body of the church is well worked with handsome cut stone;
it has seven chapels, all with their backs to the east, and their altars well ornamented. It
has a choir after our fashion, except that it is low, and they reach the vaulted roof with
their heads; and the choir is also over the vault, and they do not use it. This church has a
very large circuit, paved with f lagstones like the lids of tombs. This consists of a very
high wall, and it is not covered over like those of the other churches, but is left open. This
church has a large enclosure, and it is also surrounded with another larger enclosure,
like the enclosing wall of a large town or city. Within this enclosure are handsome
groups of one storey buildings, and all spout out their water by strong figures of lions
and dogs of stone [of different colours]. Inside this large enclosure there are two
mansions, one on the right hand and the other on the left, which belong to the two rectors
of the church; and the other houses are of canons and monks."
Alvares as one might expect, records that this church, was supposed
to have been built by
queen Candace.
It is presumed that the church of Maryam Tseyon as Alvares saw it reflects the result of
continual development from an original foundation in or after the fourth century, through
a number of improvements and additions. A proposed restoration of the church has been
attempted by Buxton and Matthews (1974), basing their ideas on Alvares' not always
very clear description. They also embody certain details of architecture from the Lalibela
churches, which were constructed or decorated according to something of the same
architectural tradition.
The
Book of Aksum (Conti Rossini 1910) lists a number of churches, some of whose
names were bestowed, following local tradition, on the palaces
which the DAE found in
1906. The early churches of Ethiopia seem to have been apsidal basilicas, apparently
following the plan customarily used in Syria (Anfray 1974: 763ff). This contrasts sharply
to the round churches of the present day, which may well be based on a local African
architectural tradition, but the province of Tigray is still largely characterised by churches
of the rectangular plan.
In Aksum, two basilicas were found on Beta Giyorgis hill, and one was excavated (Ricci
1976; Ricci and Fattovich 1987). The structure, designated `Bieta Giyorgis Superiore'
from its position, showed two main building-periods. The lower structure was of typical
Aksumite construction, but showed a variation in plan as it
had side wings flanking the
north and south walls near the east, or apsidal, end. A later structure was built on the
original, witho ut the usual Aksumite recessed plan, and consisting of a rectangular room
whose roof was supported by four stone columns arranged in pairs, and with pilasters
built in with the main walls on three sides (Ricci and Fattovich 1987: fig. e). In many
places tombs had been constructed under the paving, and the paving, doorsills and the
like sometimes included re-used stelae, probably brought from
the stele- field found by
Ricci on top of the Beta Giyorgis hill. In addition, some decorative stonework was found,
including a block carved in relief with a Greek cross, and various fragments apparently
from stepped column bases, from a column which was cruciform in section, and from
water-spouts. A capital was also found, carved with volutes in relief.
Illustration 57. The relatively modern rectangular church of Maryam Tehot at Edaga
Hamus stands on the ruins of an Aksumite structure distinguished by the use of cut stones
in the walling instead of the usual mud-bound rubble.
A further basilica was excavated at Enda Cherqos (de Contenson 1961). Others are
known at Matara (Anfray 1974: 756ff), and several at Adulis (Paribeni 1907; Anfray
1974: 750; Munro-Hay 1989i). Further such churches have been found at Agula and
Qwiha, and very likely the surviving structures at Tekondo
and Qohayto include churches
(Doresse 1957: 200-201). An early (sixth-century? — Doresse 1957: 231-2) church was
also constructed inside the temple at Yeha. Doresse speculated as to whether the internal
circular colonnade of one of the Adulis churches excavated by Paribeni (1907: fig. 50)
might represent an early example of a tendency towards the circular plan. Paribeni
himself thought that the circular pillared structure in the church was a later addition,
perhaps the support for a wooden baldaquin over some now-removed object. It may be
that during the centuries there were some changes in the church ritual which were felt to