Ethiopian Christianity in the 15th Century

Widim-Ra’ad established a 'royal prison' at Amba-Gishen, a massif located in ______

All male members of the royalty were detained there and guarded by the loyal ______

Amba-Gishen was destroyed by Imam Ahmad Ibrahim Al-Ghazi's force in ______

When the monarch died, court dignitaries would send an army to the prison to escort the designated successor and put him on the ______

Territorial Expansion was one of unique features of ‘Solomonic’ state from 1270 to ______

Initially, the center of the “restored” dynasty was in medieval Amhara (South Wollo) around Lake ______

_______ rose to prominence in the 15th century and continued until the 16th.

Estifanosites emphasized _______, absolute self-subsistence, equality.

Estifanosites rejected royal supremacy and authority in spiritual matters, and refused to participate in court _______.

Zara-Yacob took very harsh measures against the Estifanosites allegedly for their opposition of the veneration of _______.

Emperor Zara-Yaqob introduced Religious Reform by settling the conflict among the Ethiopian clergy towards the creation of a suitable _______.

Zara-Yaqob urged the clergy to preach Christianity in remote areas and ordered the people to observe fasting on _______ and Fridays.

Abune Tekle-Haymanot played a key role in reviving Christianity in Shewa and southern Ethiopia, including medieval Damot. He baptized and converted Motalami to ______.

Monasticism became a dominant practice in the Ethiopian Orthodox Church in the mid-thirteenth century. The Ewostatewos Movement was named after the founder, Abba Ewostatewos, who established his own monastic community in Sara'e, Eritrea, and taught until about ______.

The Ewostatewos Movement taught the strict observance of the ______.

The Ewostatewos Movement spread to areas like Enfranz, Tigray, and ______.

Aqabe-Se’at Sereqe-Birhan, the abbot of the Hayq Monastery, led the anti-Ewostatewos group supported by the abun and the ______.

The monarch feared that dispute in the church could divide his kingdom; therefore, he imprisoned some of the ______.

Ifat was established around 1380 by the Walasma family who realized that Ifat was becoming an easy target to the Christian Kingdom due to its ______

Ifat first centered at Dakar, located southeast of Harar, and then consolidated its power in Harar began another phase of military campaigns against the frontiers of the Christian ______

The center of Adal in 1520 changed to the city of ______

Because of the Oromo pressure, in 1566/7 Adal changed its capital to Awsa, the present Afar ______

Zeila was the main outlet to the sea during the medieval period. The ambition to control Zeila trade route and commodities that passed through Zeila led to rivalry between the 'Solomonic' rulers and the Sultanate of ______

The first recorded conflict between the Christian Kingdom and Ifat took place in ______

In 1437/8, Zara-Yaqob wrote a friendly letter to Sultan Barsbay requesting the protection of Christians in ______.

The Sultan is said to have sent a piece of the 'True Cross' and in return, Dawitis said to have given a number of religious paintings to the ______.

The Ethiopian delegation attended Gian Galeazzo Visconti’s coronation in Milan in ______.

In 1418, three Ethiopians attended the Council of ______.

The earliest known message to Ethiopia from a European monarch is the letter of King Henry IV of England dated ______ A.D.

Patriarch Yohannes XI wrote Zara-Yaqob a letter stating the demolition of the famous church of Mitmaq (Debre-Mitmaq).Three years later, however, Zara-Yaqob sent an envoy to Sultan Jaqmaq (1438-53) with a strongly worded ______.