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Abba 'Ěnbāqom (c.1470-c.1565) was a religious leader of the Ethiopian Orthodox Tewahedo Church,〔E. J. Donzel at 17-28, who references the Geez ''Gadl'' (or "struggles" ) of Enbaqom per Lanfraco Ricci.〕 and translator and author, e.g., of the ''Anqaṣa Amin''.〔E. J. Donzel at 29-43 (see Bibliography).〕 As Abbot at the leading monastery of Debre Libanos he became the Echage, the second highest eclessiastical office, as well as head of all Ethiopian monasteries, and was often regarded as the most influential person in the Ethiopian Church.〔Francisco Álvares at I: 262, note 2 by the editors Beckingham and Huntingford.〕〔Chris Prouty and Eugene Rosenfeld at 53.〕〔The Echage (or Etchegé or Ĕčägē) was "a position no other foreigner has held, before or since." David Buxton at 133.〕 ==Life and views== 'Ěnbāqom was the baptismal name of the former Abu'l Fatḥ, who circa 1489 had immigrated from Muslim Yemen into Christian Ethiopia.〔E. J. Van Donzel at 24-25. There was also opinion that Enbaqom originated in Iraq, Syria, or Persia. Van Donzel at 25-28. Cf., discussion of other suggested theories by Van Donzel at 162-165.〕〔Enrico Cerulli (at 17), perhaps followed by David Buxton (at 132), considered that prior to his baptism Enbaqom was also called Salik. Yet Van Donzel mentions that Salik was a translator of Enbaqom noted in a colophon of 1583, long after Enbaqom's death. Van Donzel at 30.〕 His father was said to have been nobility, his mother Jewish.〔Lanfraco Ricci at 13: 102-103.〕 He arrived as a merchant trader, in the company of a returning Ethiopian who had been held captive in Yemen. Already 'Ěnbāqom was intensely involved in questioning his religious affiliation. Eventually, after much reading and discussion, he decided to convert and become a Christian. His teacher Petros, then Echage or Abbot of the leading Ethiopian monastery at Debre Libanos in Shewa, baptized him, giving him the name Ěnbāqom'', the Ethiopian form of Habakkuk; while the Hebrew name signifies "savant", the Ethiopian has the connotation of "professor".〔E. J. Van Donzel at 17.〕 After further prayer and learning 'Ěnbāqom circa 1500 became a monk at Debre Libanos.〔The site at Debre Libanos (Däbrä Lībanos) was chosen and the monastery founded by the revered Ethiopian saint Tekle Haymanot in the 13th century. Däbrä Asbo was its original name. Taddesse Tamrat at 169-174.〕〔E. J. Van Donzel at 21.〕 By his study he acquired many languages, including: Arabic, Geez, Coptic, Hebrew, Syriac, Armenian, Portuguese, and Italian. Throughout his clerical life he worked to translate into Geez, the language of the Ethiopian Church, many Christian writings, e.g., John Chrysostom's Commentary on the Epistle to the Hebrews, and the story from India of Barlaam and Josaphat.〔Getachew Haile.〕 For his writings he won wide respect. At the court of the Emperor Lebna Dengel, 'Ěnbāqom become the friend of the Abuna Marqos, the chief ecclesiastic in Ethiopia.〔The Abuna then by tradition was a Coptic priest of Egypt, chosen by the Patriarch in Cairo and sent to Ethiopia as its Abuna or Metropolitan, becoming head of the Ethiopian Church. Taddesse Tamrat at 107-108.〕 During this Emperor's reign 'Ěnbāqom became the Echage, i.e., the Abbot at the Debre Libanos monastery.〔Van Donzel at 21-22. Lebna Dengel reigned from 1508 to 1540.〕 While at court 'Ěnbāqom also met the Portuguese priest Francisco Álvares.〔Father Álvares had accompanied the Ethiopian ambassador Matewos when he returned home from Lisbon in 1515. Francisco Álvares, the editors' (Beckingham and Huntingford's) "Introduction" at 2-3.〕 Later this priest visited 'Ěnbāqom at the monastery, teaching him Portuguese and Latin.〔Adrian Hastings at 145.〕 Álvares reports that in 1520 he was at Dabra Libanos when the Emperor Libna Dengel installed a new Echage: "He whom they made Ichee was also held to be a man of holy life, and he had been a Moor. As he was a great friend of mine, he told me all his life and said to me that when he was in his sect (a Muslim ) he heard a revelation, which said to him: 'You are not following the right path; go to the Abima Marcos, who is head of the priests of Ethiopia, and he will teach you another path'. Then he came to the Abima Marcos, and related to him what he had heard, and the Abima Marcos had made him a Christian, and had taught him, and considered him as a son; and therefore the () took this monk who had been a Moor for governor of this monastery... . This man had so much affection for me that he used not to leave me and always went about with me. () also mastered the Portuguese language, so we both understood one another very well."〔Francisco Álvares at I: 262-263 (Chapter 67).〕 Álvares says that the new Echage also knew how to write Latin in good style. This, of course, sounds like 'Ěnbāqom; yet Álvares gives his name as Jacob.〔The editorial notes to Álvares do not address the identity of "Jacob", the new Echage or Ichee (which Álvares translates as ''prior'' or ''abbot'') at the Debre Libanos monastery. Francisco Álvares. Cf. at I: 262-263 (Chapter 67).〕 Van Donzel, however, assures us that Enbaqom ''is'' this Jacob who Álvares describes in some detail.〔E. J. Van Donzel at 20-21. Van Donzel also states that Enbaqom was baptized not by Abuna Marqos (per Álvares) but by the former Echage Petros (as mentioned here above (at note 3 )).〕 Accordingly at the death of Petros, 'Ěnbāqom had become the eleventh ''Echage'' at Dabra Libanos,〔E. J. Van Donzel at 19, quoting from the Ethiopian ''Synaxaire'' (of the Saints ); cf., E. A. Wallis Budge at III: 818.〕 which was the second highest office in the Ethiopian Church (after the Coptic Abuna).〔 Yet 'Ěnbāqom next entered a long period of turbulence. He was accused of disloyalty to the Emperor Lebna Dengel, then tried and, in lieu of death, banished.〔Richard Pankhurst.〕〔Banished to Gunei, probably located south of Lake Tana. Map in Van Donzel at xx.〕 A year later the Emperor forgave and recalled him, but he may not have return as Abbot.〔E. J. Van Donzel at 23.〕〔Contra: Getachew Haile, who writes that 'Ěnbāqom was the Echage at Debre Lebanos for "close to forty years".〕 Instead, he may have withdrawn further southeast to Warab by the headwaters of the river Awash. Then during the years 1526-1543 there came upon them very destructive raids led by the Muslim Ahmad Gran which destabilized the region and threatened the continued existence of Christian kingdom.〔J. Spencer Trimingham at 76-98 discusses these events and Ahmad Gran (the left-handed ). Much of his early victories were due to the firearms and the soldiers supplied him by the Ottomans. In their defeat, with destruction and death about them for many years, Christians were likely to become confused and susceptible to conversion. Eventually, in 1541 a Portuguese force of 400 arquebusiers under the command of Christovão da Gama landed and evened up the fight, Galawdewos then being the Emperor. The Muslim threat would recede after 1542 when Ahmad Gran was killed in battle. Timingham at 77, 87-89.〕〔E. J. Van Donzel at 9-12. Van Donzel gives 1543 as the end of Gran, saying that the subsequent Christian reconquest of lost lands met with little resistance.〕 During these decades of chaos and anarchy, 'Ěnbāqom kept on the move, relocating westward to Gafat then to Bizamo, both regions located south of the Abbay River or Blue Nile.〔Richard Pankhurst.〕 In 1532 the monastery at Debre Libanos had been torched, enveloped in flames due to the forces of Ahmad Gran.〔E. J. Van Donzel at 23.〕 'Ěnbāqom in that year sent a letter in Arabic addressed to Ahmad Gran, writing that he should stop destroying churches and monasteries (whose libraries held the literary history of the people), and that he should stop killing priests and monks. Ahmad Gran evidently replied in effect that as a Muslim he respected the Jewish Torah and the Christian Gospels, so he would not burn churches and would limit the killing to those who resist.〔E. J. Van Donzel at 36.〕 'Ěnbāqom book in Geez ''Anqasa Amin'' grew out of this letter to Ahmad Gran.〔Adrian Hastings at 145. Hastings dates the firing of Debre Libanos to 1540, and the letter to 1542.〕〔J. Spencer Trimingham at 90,n1 dates the book to circa 1550. Contra: Van Donzel at 38,n1.〕 Because of his unusual background, 'Ěnbāqom was better able to address Christian Ethiopians about effective ways to understand and to resist Islam. From such a partisan point of view, he was in an "admirable position to meet their needs, and his presence was seen as providential. While Ahmad did all he could to capture and execute him, 'Ěnbāqom moved from place to place comforting the faithful."〔 The new Emperor Galawdewos returned 'Ěnbāqom to favor, making him his councilor in war. Perhaps too the learned 'Ěnbāqom influenced Galawdewos when he wrote his well-known "Confession of Faith" which diplomatically presents a theological and liturgical response to the Catholic Church.〔Adrian Hastings at 143-145, 147.〕〔Galawdewos in J. M. Harden at 104-107.〕 The next Emperor Menas allowed the monk to become the Echage again at Debre Libanos. In a few years later 'Ěnbāqom would see his last.〔Richard Pankhurst. Pankhurst (perhaps following Van Donzel) dates his death to 1565, when over 90 years of age.〕 Abba 'Ěnbāqom sought "to provide spiritual and intellectual leadership for the Ethiopian Church, and to translate works and ideas from the rest of Christendom, thus bringing a richer theology from abroad and higher standards of clerical education... ."〔Adrian Hastings at 147.〕 The Ethiopian Church celebrates his life on the 21st of ''miyazya'' (corresponding to April 29) in the liturgical year.〔E. J. Van Donzel at 29.〕 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Enbaqom」の詳細全文を読む スポンサード リンク
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