History of Ethiopia in the context of "Harla people"

Ethiopian historiography includes the ancient, medieval, early modern, and modern disciplines of recording the history of Ethiopia, including both native and foreign sources. The roots of Ethiopian historical writing can be traced back to the ancient Kingdom of Aksum (c. AD 100 – c. 940). These early texts were written in either the Ethiopian Ge'ez script or the Greek alphabet, and included a variety of mediums such as manuscripts and epigraphic inscriptions on monumental stelae and obelisks documenting contemporary events. The writing of history became an established genre in Ethiopian literature during the early Solomonic dynasty (1270–1974). In this period, written histories were usually in the form of royal biographies and dynastic chronicles, supplemented by hagiographic literature and universal histories in the form of annals. Christian mythology became a linchpin of medieval Ethiopian historiography due to works such as the Orthodox Kebra Nagast. This reinforced the genealogical traditions of Ethiopia's Solomonic dynasty rulers, which asserted that they were descendants of Solomon, the legendary King of Israel.

Ethiopian historiographic literature has been traditionally dominated by Christian theology and the chronology of the Bible. There was also considerable influence from Muslim, pagan and foreign elements from within the Horn of Africa and beyond. Diplomatic ties with Christendom were established in the Roman era under Ethiopia's first Christian king, Ezana of Axum, in the 4th century AD, and were renewed in the Late Middle Ages with embassies traveling to and from medieval Europe. Building on the legacy of ancient Greek and Roman historical writings about Ethiopia, medieval European chroniclers made attempts to describe Ethiopia, its people, and religious faith in connection to the mythical Prester John, who was viewed as a potential ally against Islamic powers. Ethiopian history and its peoples were also mentioned in works of medieval Islamic historiography and even Chinese encyclopedias, travel literature, and official histories.

King of Kings was an imperial title employed primarily by monarchs based in the Middle East and the Indian subcontinent. Commonly associated with Iran (historically known as Persia in the West), especially the Achaemenid and Sasanian Empires, the title was originally introduced during the Middle Assyrian Empire by King Tukulti-Ninurta I (reigned 1233–1197 BC) and was subsequently used in a number of different kingdoms and empires, including the aforementioned Persia, various Hellenic kingdoms, India, Armenia, Georgia, and Ethiopia.

The title is commonly seen as equivalent to that of Emperor, both titles outranking that of king in prestige, stemming from the late antique Roman and Eastern Roman emperors who saw the Shahanshahs of the Sasanian Empire as their equals. The last reigning monarchs to use the title of Shahanshah, those of the Pahlavi dynasty in Iran (1925–1979), also equated the title with "Emperor". The rulers of the Ethiopian Empire used the title of Nəgusä Nägäst (literally "King of Kings"), which was officially translated as "Emperor". Sultan of Sultans is the sultanic equivalent of King of Kings and similarly, Khagan can mean "Khan of Khans". Later, lesser versions Amir al-umara ("Emir of Emirs") and Beylerbey ("Bey of Beys") appeared.

The Zemene Mesafint (Ge'ez: ዘመነ መሳፍንት) variously translated "Era of Judges", "Era of the Princes," "Age of Princes," etc.; taken from the biblical Book of Judges) was a period in Ethiopian history between the mid-18th and mid-19th centuries when the country was de facto divided within itself into several regions with no effective central authority. It was a period in which the Emperors from the Solomonic dynasty were reduced to little more than figureheads confined to the capital city of Gondar. For the most part, the regional lords were tightly related by marriage and constituted a stable ruling elite that prevailed until the mid 20th century. The period also saw the weakening of Ethiopian territorial integrity in the north with the encroachment of the Ottoman Empire in the Ethiopian-Ottoman border conflict along with a renewal of diplomatic relations with Christian Europe after the isolationist Gondarine period and the expansion of the Shewan kingdom into the territory of the southern Oromo.

The most powerful lords during the Zemene Mesafint were Ras Mikael Sehul of Tigre and later the Warra Seh Dynasty who included Ras Ali I, Ras Aligaz, Ras Gugsa and Ras Ali II based in Yejju, a region in Wollo. The most powerful lords such as Ras Ali and Ras Gugsa were members of the Warra Sheikh (or Warra Seh), a dynasty that were made up of former Muslims from Wollo. Other regional lords included Kenfu Hailu of Gondar, Ras Hailu Yosedeq of Gojjam, Sabagadis Woldu of Tigre, Ras Wolde Selassie of Tigre, Wube Haile Mariam of Simien, Ras Dullu of Menz and provincial king Sahle Selassie of Shewa.

Haile Selassie I (born Tafari Makonnen or Lij Tafari; 23 July 1892 – 27 August 1975) was Emperor of Ethiopia from 1930 to 1974. He rose to power as the Regent Plenipotentiary of Ethiopia (Enderase) under Empress Zewditu between 1916 and 1930.

Widely considered to be a defining figure in modern Ethiopian history, he is accorded divine importance in Rastafari, an Abrahamic religion that emerged in the 1930s. A few years before he began his reign over the Ethiopian Empire, Selassie defeated Ethiopian army commander Ras Gugsa Welle Bitul, nephew of Empress Taytu Betul, at the Battle of Anchem. He belonged to the Solomonic dynasty, founded by Emperor Yekuno Amlak in 1270.

The Gondarine period (alt. Gondarian) was a period of Ethiopian history between the ascension of Emperor Fasilides in 1632 and a period of decentralization in 1769, known as the Zemene Mesafint ("Era of the Princes").

Gondar was founded by Emperor Fasilides in 1636 as a permanent capital, and became a highly stable, prosperous commercial center. This period saw profound achievements in Ethiopian art, architecture, and innovations such as the construction of the royal complex Fasil Ghebbi, and 44 churches that were established around Lake Tana. In the arts, the Gondarine period saw the creation of diptychs and triptychs, murals and illuminated manuscripts, mostly with religious motifs.

Stuart Christopher Munro-Hay (21 April 1947 – 14 October 2004) was a British archaeologist, numismatist and Ethiopianist. He studied the culture and history of ancient Ethiopia, the Horn of Africa region and South Arabia, particularly their history of coins.

Born in Northern Ireland, he was initially called Stuart Christopher H. McIlwrath, but took his mother's maiden name after his parents separated. Munro-Hay studied Egyptology at the University of Liverpool from 1970 to 1974. As a student and collaborator of Neville Chittick, he worked on the 1973-74 excavation project of the British Institute in Eastern Africa (BIEA) in Aksum, the capital of the late-antique Aksumite Empire. The excavations had to be cancelled due to the Derg's coup d'état in 1974, but Munro-Hay continued to dedicate his work to researching the history of Aksum, and in particular compiled a large collection of Aksumite coins. He completed his doctorate in 1978 at the London School of Oriental and African Studies (SOAS), supervised by the then BIEA chairman Laurence Kirwan, his thesis was titled A Reappraisal of the History and Development of the Aksumite State from Numismatic and Archaeological Evidence.

In Greek mythology, Argeus (Ancient Greek: Ἀργεύς means "the hunter") or Argius (Ἀργεῖος Argeius or Argeios) or may refer to the following personages:

• Argeius or Argus, a king of Argos around 1600 BCE, and successor to Apis, king of Argos, according to Tatian.
• Argius, an Egyptian prince as one of the sons of King Aegyptus. His mother was a Phoenician woman and thus full brother of Agaptolemus, Cercetes, Aegius, Aegius, Archelaus and Menemachus. In some accounts, he could be a son of Aegyptus either by Eurryroe, daughter of the river-god Nilus, or Isaie, daughter of King Agenor of Tyre. Eurydamas suffered the same fate as his other brothers, save Lynceus, when they were slain on their wedding night by their wives who obeyed the command of their father King Danaus of Libya. He married the Danaid Evippe, daughter of Danaus either and an Ethiopian woman.
• Argeus, one of the sons (in a rare version of the myth) of Phineus and Danaë, the other being Argus.
• Argeus, a king of Argos
• Argeius, a Theban prince as one of the Niobids, children of Queen Niobe and King Amphion.
• Argeios, an Elean prince as son of King Pelops and Hippodamia. He went to Amyclae and married King Amyclas's daughter, Hegesandra and became the father of three sons: Melanion, Alector and Boethoos.
• Argeus, son of Licymnius and brother of Melas. He fell in battle fighting with Heracles against King Eurytus of Oechalia, a city of doubtful location.
• Argeius, a centaur who was driven mad by the smell of wine and subsequently killed by the demigod Heracles while the latter was visiting his friend, the centaur Pholus, some time between his third and fourth labors.
• Argeius, a (probably mythical) youth who competed at the ancient Nemean Games and Isthmian Games, recorded in the poems of Bacchylides.
• Argius, one of the Suitors of Penelope who came from Dulichium along with other 56 wooers. He, with the other suitors, was killed by Odysseus with the help of Eumaeus, Philoetius, and Telemachus.
• Argeus, son of Deiphontes, king of Argos, by his wife Hyrnetho.
• Argeus, a surname of Pan and Aristaeus

In Greek mythology, the name Eurydamas /jʊˈrɪdəməs/ (Ancient Greek: Εὐρυδάμᾱς) may refer to:

• Eurydamas, an Egyptian prince as one of the sons of King Aegyptus. His mother was a Phoenician woman and thus full brother of Agaptolemus, Cercetes, Aegius, Argius, Archelaus and Menemachus. In some accounts, he could be a son of Aegyptus either by Eurryroe, daughter of the river-god Nilus, or Isaie, daughter of King Agenor of Tyre. Eurydamas suffered the same fate as his other brothers, save Lynceus, when they were slain on their wedding night by their wives who obeyed the command of their father King Danaus of Libya. He married the Danaid Phartis, daughter of Danaus and an Ethiopian woman.
• Eurydamas, one of the Argonauts, son of either of Ctimenus or Irus and Demonassa, if indeed in the latter case he is not being confounded with Eurytion who could also be his brother. Eurydamas was from Ctimene in Thessaly.
• Eurydamas, son of Pelias (not the same as Pelias of Iolcus). He fought in the Trojan War and was one of those who hid in the Trojan Horse.
• Eurydamas, an elder of Troy, interpreter of dreams. His sons Abas and Polyidus were killed by Diomedes.
• Eurydamas, son-in-law of Antenor. Was killed by Diomedes.
• Eurydamas, one of the suitors of Penelope, who gave her as a present a pair of earrings, and was eventually killed by Odysseus.

Pedro Páez Jaramillo, S.J. (Portuguese: Pero Pais; 1564 – 20 May 1622) was a Spanish Jesuit missionary in Ethiopia. Páez is considered by many experts on Ethiopia to be the most effective Catholic missionary in Ethiopia. He is believed to be the first European to see and describe the source of the Blue Nile, which he reached on 21 April 1618.

Páez' two-volume História da Etiópia (History of Ethiopia) is regarded by scholars of Ethiopian history as one of the most valuable and accurate works on the contemporary Solomonic Empire and its history (as understood by local sources) up to his own time, particularly as the works of local writers, despite the Ethiopian Orthodox Church's long tradition of literate monastic scholarship and the regular compilation of imperial chronicles, have in large part been lost in the centuries of intermittent conflict that followed or otherwise remained unknown to contemporary scholarship.