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ETHIOPIAN HISTORY ..MUSIC | ARTISTS | DESIGNERS| ROLE MODELS| PUBLIC FIGURES | MOVIES | BOOKS | LOCATIONS ..

ETHIOPIAN HISTORY ..MUSIC | ARTISTS | DESIGNERS| ROLE MODELS| PUBLIC FIGURES | MOVIES | BOOKS | LOCATIONS ..

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Ethiopia and the Origin of Civilization Part 2By John G. Jackson (1939)In the study of ancient affairs, folklore and tra...
11/17/2020

Ethiopia and the Origin of Civilization Part 2
By John G. Jackson (1939)

In the study of ancient affairs, folklore and tradition throw an invaluable light on historical records. In Greek mythology we read of the great Ethiopian king, Cepheus, whose fame was so great that he and his family were immortalized in the stars. The wife of King Cepheus was Queen Cassiopeia, and his daughter, Princess Andromeda. The star groups of the celestial sphere, which are named after them are called the ROYAL FAMILY (the constellations: CEPHEUS, CASSIOPEIA and ANDROMEDA.) It may seem strange that legendary rulers of ancient Ethiopia should still have their names graven on our star maps, but the voice of history gives us a clue.

A book on astrology attributed to Lucian declares that: “The Ethiopians were the first who invented the science of stars, and gave names to the planets, not at random and without meaning, but descriptive of the qualities which they conceived them to possess; and it was from them that this art passed, still in an imperfect state, to the Egyptians.” The Ethiopian origin of astronomy is beautifully explained by Count Volney in a passage in his Ruins of Empires, which is one of the glories of modern literature, and his argument is not based on guesses. He invokes the weighty authority of Charles F. Dupuis, whose three monumental works, The Origin of Constellations, The Origin of Worship and The Chronological Zodiac, are marvels of meticulous research. Dupuis placed the origin of the zodiac as far back as 15,000 B.C., which would give the world’s oldest picture book an antiquity of 17,000 years. (This estimate is not as excessive as it might at first appear, since the American astronomer and mathematician, Professor Arthur M. Harding, traces back the origin of the zodiac to about 26,000 B.C) In discussing star worship and idolatry, Volney gives the following glowing description of the scientific achievements of the ancient Ethiopians, and of how they mapped out the signs of the zodiac on the star-spangled dome of the heavens:

Should it be asked at what epoch this system took its birth, we shall answer on the testimony of the monuments of astronomy itself, that its principles appear with certainty to have been established about seventeen thousand years ago, and if it be asked to what people it is to be attributed, we shall answer that the same monuments, supported by unanimous traditions, attribute it to the first tribes of Egypt; and reason finds in that country all the circumstances which could lead to such a system; when it finds there a zone of sky, bordering on the tropic, equally free from the rains of the equator and the fogs of the north; when it finds there a central point of the sphere of the ancients, a salubrious climate, a great but manageable river, a soil fertile without art or labor, inundated without morbid exhalations, and placed between two seas which communicate with the richest countries; it conceives that the inhabitant of the Nile, addicted to agriculture from the facility of communications, to astronomy from the state of his sky, always open to observation, must have been the first to pass from the savage to the social state; and consequently to attain the physical and moral sciences necessary to civilized life.

It was, then, on the borders of the upper Nile, among a black race of men, that was organized the complicated system of the worship of the stars, considered in relation to the productions of the earth and the labors of agriculture. Thus the Ethiopian of Thebes named stars of inundation, or Aquarius, those stars under which the Nile began to overflow; stars of the ox or bull, those under which they began to plow, stars of the lion, those under which that animal, driven from the desert by thirst, appeared on the banks of the Nile; stars of the sheaf, or of the harvest virgin, those of the reaping season; stars of the lamb, stars of the two kids, those under which these precious animals were brought forth. Thus the same Ethiopian having observed that the return of the inundation always corresponded with the rising of a beautiful star which appeared towards the source of the Nile, and seemed to warn the husbandman against the coming waters, he compared this action to that of the animal who, by his barking, gives notice of danger, and he called this star the dog, the barker (Sirius). In the same manner he named the stars of the crab, those where the sun, having arrived at the tropic, retreated by a slow retrograde motion like the crab of Cancer. He named stars of the wild goat, or Capricorn, those where the sun, having reached the highest point in his annuary tract, imitates the goat, who delights to climb to the summit of the rocks. He named stars of the balance, or Libra, those where the days and nights being equal, seemed in equilibrium, like that instrument; and stars of the scorpion, those where certain periodical winds bring vapors, burning like the venom of the scorpion.
(Volney’s Ruins of Empires, pp. 120-122, New York, 1926)
The traditions concerning Memnon are interesting as well as instructive. He was claimed as a king by the Ethiopians, and identified with the Pharaoh Amunoph or Amenhotep, by the Egyptians. A fine statue of him is located in the British Museum, in London. Charles Darwin makes a reference to this statue on his Descent of Man which is well worth reproducing: “When I looked at the statue of Amunoph III, I agreed with two officers of the establishment, both competent judges, that he had a strongly marked Negro type of features.” The features of Akhnaton (Amennhotep IV), are even more Negroid than those of his illustrious predecessor. That the earliest Egyptians were African Ethiopians (Nilotic Negroes), is obvious to all unbiased students of oriental history. Breasted’s claim that the early civilized inhabitants of the Nile Valley and Western Asia were members of a Great White Race, is utterly false, and is supported by no facts whatsoever. A similar racial bias is shown by Elliot Smith in his work, The Ancient Egyptians and Their Influence Upon the Civilization of Europe, p. 30, New York & London, 1911. “Not a few writers,” says he, “like the traveler Volney in the 18th century, have expressed the belief that the ancient Egyptians were Negroes, or at any rate strongly Negroid. In recent times even a writer so discriminating as Ripley usually is has given his adhesion to this view.” (The writers referred to here, are Count Volney, the French Orientalist and Professor William Z. Ripley, of Harvard University, an eminent American Anthropologist.) Professor Smith is convinced that these men are wrong, because he holds that there is a “profound gap that separates the Negro from the rest of mankind, including the Egyptian.” (Ancient Egyptians, p. 74.) Another English scholar, Philip Smith, is far more rational in discussing this point:

No people have bequeathed to us so many memorials of its form complexion and physiognomy as the Egyptians. If we were left to form an opinion on the subject by the description of the Egyptians left by the Greek writers we should conclude that they were, if not Negroes, at least closely akin to the Negro race. That they were much darker in coloring than the neighboring Asiatics; that they had their frizzled either by nature or art; that their lips were thick and projecting, and their limbs slender, rests upon the authority of eye-witnesses who had traveled in the country and who could have had no motive to deceive. The fullness of the lips seen in the Sphinx of the Pyramids and in the portraits of the kings is characteristic of the Negro. (The Ancient History of the East, pp. 25-26, London, 1881.)
We read of Memnon, King of Ethiopia, in Greek mythology, to be exact in Homer’s Iliad, where he leads an army of Elamites and Ethiopians to the assistance of King Priam in the Trojan War. His expedition is said to have started from the African Ethiopia and to have passed through Egypt on the way to Troy. According to Herodotus, Memnon was the founder of Susa, the chief city of the Elamites. “There were places called Memnonia,” asserts Professor Rawlinson, “supposed to have been built by him both in Egypt and at Susa; and there was a tribe called Memnones at Moroe. Memnon thus unites the eastern with the western Ethiopians, and the less we regard him as an historical personage the more must we view him as personifying the ethnic identity of the two races.” (Ancient Monarchies, Vol. I, Chap. 3.)

The ancient peoples of Mesopotamia are sometimes called the Chaldeans, but this is inaccurate and confusing. Before the Chaldean rule in Mesopotamia, there were the empires of the Sumerians, Akkadians, Babylonians and Assyrians. The earliest civilization of Mesopotamia was that of the Sumerians. They are designated in the Assyrio-Babylonian inscriptions as the black-heads or black-faced people, and they are shown on the monuments as beardless and with shaven heads. This easily distinguishes them from the Semitic Babylonians, who are shown with beards and long hair. From the myths and traditions of the Babylonians we learn that their culture came originally from the south. Sir Henry Rawlinson concluded from this and other evidence that the first civilized inhabitants of Sumer and Akkad were immigrants from the African Ethiopia. John D. Baldwin, the American Orientalist, on the other hand, claims that since ancient Arabia was also known as Ethiopia, they could have just as well come from that country. These theories are rejected by Dr. II. R. Hall, of the Dept. Of Egyptian & Assyrian Antiquities of the British Museum, who contends that Mesopotamia was civilized by a migration from India. “The ethnic type of the Sumerians, so strongly marked in their statues and reliefs,” says Dr. Hall, “was as different from those of the races which surrounded them as was their language from those of the Semites, Aryans, or others; they were decidedly Indian in type. The face-type of the average Indian of today is no doubt much the same as that of his Dravidian race ancestors thousands of years ago. And it is to this Dravidian ethnic type of India that the ancient Sumerian bears most resemblance, so far as we can judge from his monuments. And it is by no means improbable that the Sumerians were an Indian race which passed, certainly by land, perhaps also by sea, through Persia to the valley of the Two Rivers. It was in the Indian home (perhaps the Indus valley) that we suppose for them that their culture developed. On the way they left the seeds of their culture in Elam. There is little doubt that India must have been one of the earliest centers of human civilization, and it seems natural to suppose that the strange un-Semitic, un-Aryan people who came from the East to civilize the West were of Indian origin, especially when we see with our own eyes how very Indian the Sumerians were in type.” (The Ancient History of the Near East, pp. 173“174, London, 1916.) Hall is opposed in his theory of Sumerian origins by Dr. W. J. Perry, the great anthropologist, of the University of London. “The Sumerian stories or origins themselves tell a very different tale,” Perry points out, “for from their beginnings the Sumerians seem to have been in touch with Egypt. Some of their early texts mention Dilmun, Magan and Meluhha. Dilmun was the first settlement that was made by the god Enki, who was the founder of Sumerian civilization. Magan was famous among the Sumerians as a place whence they got diorite and copper, Meluhha as a place whence they got gold. Dilmun has been identified with some place or other in the Persian Gulf, perhaps the Bahrein Islands, perhaps a land on the eastern shore of the Gulf. In a late inscription of the Assyrians it is said that Magan and Meluhha were the archaic names for Egypt and Ethiopia, the latter being the south-western part of Somaliand that lay opposite.” (The Growth of Civilization, pp. 60“61, 2nd Edition, Harmondsworth, Middlesex, England, 1937, Published by Penguin Books, Ltd.)

10/17/2020

ASTRONOMY
• Lucian’s book on astrology:
―The Ethiopians were the first who invented the science of stars, and gave names to the planets, not at random and without meaning, but descriptive of the qualities which they conceived them to possess; and it was from them that this art passed, still in an imperfect state, to the Egyptians. It was, then, on the borders of the upper Nile, among a black race of men, that was organized the complicated system of the worship of the stars, considered in relation to the productions of the earth and the labors of agriculture. …
ASTRONOMY…III
– stars of the sheaf, or of the harvest virgin, those of the reaping season;
– stars of the lamb, stars of the two kids, those under which these precious animals were brought forth. …
– Thus the same Ethiopian having observed that the return of the inundation always corresponded with the rising of a beautiful star which appeared towards
the source of the Nile, and seemed to warn the husbandman against the coming waters, he compared this action to that of the animal who, by his barking, gives notice of danger, and he called this star the dog, the barker (Sirius).
John G. Jackson, Ethiopia and the Origin of Civilization Part,2,1939
• Thus the Ethiopian of Thebes named stars of inundation, or Aquarius, those stars under which the Nile began to overflow; stars of the ox or bull, those under which they began to plow, stars of the lion, those under which that animal, driven from the desert by thirst, appeared on the banks of the Nile; stars of the sheaf, or of the harvest virgin, those of the reaping season; stars of the lamb, stars of the two kids, those under which these precious animals were brought forth. …
John G. Jackson, Ethiopia and the Origin of Civilization Part,2,1939

ባሕረ ሐሳብን ማን ደረሰው?ባሕረ ሐሳብን ለማወቅ ብዙ አባቶች ተመኝተው ነበር። ይሁን እንጂ ሁሉ የሚሆነው በእግዚአብሔር ፈቃድ ነውና የመንበረ እስክንድርያ አስራ ሁለተኛ ሊቀ ጳጳስ ለነበረው ...
09/21/2020

ባሕረ ሐሳብን ማን ደረሰው?

ባሕረ ሐሳብን ለማወቅ ብዙ አባቶች ተመኝተው ነበር። ይሁን እንጂ ሁሉ የሚሆነው በእግዚአብሔር ፈቃድ ነውና የመንበረ እስክንድርያ አስራ ሁለተኛ ሊቀ ጳጳስ ለነበረው ለቅዱስ ድሜጥሮስ ተጸልጾለታል። ድሜጥሮስ ማለት መስታወት ማለት ነው። መስታወት፦ በጥርስ ያለውን እድፍ በጸጉር ያለውን ጉድፍ እንደሚያሳይ ሁሉ ድሜጥሮስም የተሰወሩ በዓላትን እና አጽዋማትን አሳይቶናል፤ አንድም ድሜጥሮስ ማለት መነጽር ማለት ነው። መነጽር፦ የራቀውን አቅርቦ ፣የረቀቀውን አጉልቶ፣ የተበተነውን ሰብስቦ እንደሚያሳየው ሁሉ ድሜጥሮስም የራቁ አዝማናትን አቅርቦ፣ የተበተኑ አጽዋማትን ሰብስቧልና መስታወት ተብሏል።
ድሜጥሮስ ባጭር ታጣቂ፣ እርፍ አራቂ፣ ዲኮ ታጣቂ፣ ነገር አዋቂ፣ ፍርድ ጠንቃቂ መስተገብረ ምድር/ገበሬ/ ነበረ። በሞያው ምንም ዓይነት የቤተከርስቲያን ሞያ ያልነበረው ነገር ግን ሕገ እግዚአብሔርን ጠብቆ የሚኖር ምዕመን ነበር። የድሜጥሮስ ኣባት ደማስቆ ወይም አስተራኒቆስ ይባል ነበር። ይህ የድሜጥሮስ አባት አርማስቆስ ወይም አስተራኒቆስ የሚባል ወንድም ነበረው። ይኖሩበት የነበረው ዘመን ዘመነ ሰማዕታት ስለነበረ ሁለቱ ወንድማማቾች ከሀገራቸው ተሰደው በባዕድ ሀገር ይኖሩ ነበር። በምድረ ዓላውያን ክርስቲያኖች ያነሱበት ዓላውያን የበዙበት ስለሆነ የድሜጥሮስ አጎት ከመሞቱ በፊት ሴት ልጁን ለሌላ ለአሕዛብ እንዳይድርበት ለድሜጥሮስ አባት አምሎት ሞቶ ነበር። በኋላ ድሜጥሮስም ሆነ የአጎቱ ልጅ ስሟ ልዕልተ ወይን/የቤተ ክርስቲያን ሊቃውንት የሚጠሩበት ስም ነው/ ለአቅመ አዳምና ለአቅመ ሔዋን ደርሰው ስለነበር ለሌላ ለአሕዛብ ድረናቸው ሕንፃ ሃይምኖት ከሚፈርስ ዘመዳሞችን አጋብተን ሕንፃ ስጋ /የዝምድና ግንኙነት/ ቢፈርስ ይሻላል በማለት ሁቱን አጋብተዋቸዋል። በጋብቻው ዕለት ስርዓተ መርዓት ወመራዊ ይፈጽሙ ብለው መጋረጃ ጥለውባቸው ሄደዋል። በዚህን ጊዜ ልዕልተ ወይን አምራ አለቀሰች። እንዲህም ብላ ጠየቀቸው፤ እኔን ንቀህ ነው? ወይስ ተዘምዿችንን? እንዴት አህትህ /የአጎትህ ልጅ/ ስሆን እኔን ታገባለህ? አለቸው። እርሱም እኔ አንቺንም ሆነ ተዘምዿችንን ንቄ አይደለም “አላ ከመ እፈጽም ፈቃደ አቡየ- ይልቁንም የአባቴን ፈቃድ ልፈጽም ብዬ ነው’ አላት። እንግዲያውስ ፈቃድሽ ከሆነ አንቺም ሴት እኔም ወንድ እንደሆንን በአዳማዊ ሩካቤ ሳንተዋወቅ መኖር እንችላለን። ለሌላም እንዳያጋቡን ባልን ሚስት መስለን በአንድ ላይ እንኑር አላት። እርሧም ደስ ብሏት ሀሳቡን ተቀበለች። ሁለቱም አንድ ምንጣፍ አንጥፈው፣ አንድ አንሶላ ተጋፈው እያደሩ በድንግልና አርባ ስምንት ዓመት ኑረዋል። ቅዱስ ሚካኤልም እንድ ክንፉን ለእርሱ አንድ ክንፉን ለእርስዋ እየጋረደ አድሮ በጠዋት በአምሳለ ርገብ በመስኮት ወጥቶ ሲሄድ ይታይ ነበር።

በዚህ ዘመን የመንበረ እስክንድርያ አሰራ አንደኛ ሊቀ ጳጳስ የነበረው ዩልያኖስ ወይም ዩልዮስ የተባለው ዕድሜው ገፍቶ አርጅቶ ስለነበር ሕዝቡን ሰብስቦ ከእኔ በኋላ የሚሾመውን ሰው ምረጡ አላቸው። ሕዝቡም ‘’አባታችን እኛ ምን እናውቃለን? አንተ ሱባዔ ገብተህ ጸልየህ ንገረን እንጂ’’ አሉት እርሱም “እናንተም ጸልዩ እኔም እጸልያለሁ” አላቸው። በሶስተኛው ቀን መልአከ እግዚአብሔር ለሊቀ ጳጳሱ ተገልጾ ያለጊዜው ያፈራ የወይን ዘለላ እና የስንዴ ዛላ ይዞልህ የሚመጣው ከአንተ ቀጥሎ የሚሾመው አርሱ ነውና እርሱን ሹመው ብሎ ነገረው። በዚህም ዕለት ቅዱስ ድሜጥሮስ እርሻውን ሊያቃና ወደ አዝመራው ሲገባ ያለጊዜው ያፈራ የወይን ዘለላ እና የስንዴ ዛላ አገኘ፤ ወስዶም ‘ለሚስቱ’ ሰጣት። እርሷም “ይህንን እኛ ልንመገበው አይገባም ይልቁንም ወስደህ ለቤተ እግዚአብሔር ሰጥተህ ከሊቀጳጳሱ በረከት ተቀበል’’ ብላ ላከቸው። እርሱም ይዞ ወደ ቤተ እግዚአብሔር ሲሄድ ሊቀ ጳጳሱም ሕዝቡን ሰብስቦ መልአኩ የነገረውን እየነገራቸው እያለ ድሜጥሮስ ገብቶ ስጦታውን ለሊቀ ጳጳሱ አበርክቶ ወጣ። ከወጣ በኋላ ሊቀ ጳጳሱ ለሕዝቡ ከእኔ ቀጥሎ የሚሾመው እርሱ ነው እሺ አይለችሁም ነገር ግን ግድ ብላችሁ አስቀምጡት ብሎ ነገራቸው።

ከጥቂት ቀናትም በኋላ ሊቀ ጳጳሱ አረፈ። ሕዝቡም መንበር ባዶውን አያድርምና ድሜጥሮስን ተሾምልን ብለው ጠየቁት። እርሱም ደንግጦ “እኔ በአንድ በኩል ምንም ያልተማርኩ /ጨዋ/ ገበሬ ነኝ፤ በሌላ በኩል ደግሞ ያገባሁ ሕጋዊ ነኝ እንዴት በንጹህ በማርቆስ ወንበር እቀመጣለሁ? አላቸው። እነርሱም አንተ እንደምትሾም አባታችን ነግሮናል! በማለት ግድ ብለው አስቀመጡት። ከዚህ በኋላ ድሜጥሮስ ሕዝቡን አባታችን ምን ምን ያስተምራችሁ ነበር? ብሎ ጠየቃቸው። እነርሱም አላውቅም ብትለን ነው እንጂ አባታችንማ አንቀጸ ኖሎትን አንቀጸ አባግዕን ተርጉም ያስተምረን ነበር አሉት። በዚህን ጊዜ ቅዱሳት መጻሕፍት/ብሉያትና ሐዲሳት ተገልጸውለት አንቀጸ ኖሎትን አንቀጸ አባግዕን ተርጉሞ ለሕዝቡ አስተምሯቸዋል።

ድሜጥሮስ እጅግ የበቃ ሰው ነበርና ቀድሶ ሲያቆርብ የሰው ኃጢአት ተገልጾለት ‘’አንተ ለስጋ ወደሙ በቅተሃል ቁረብ፣ አንተ አልበቃህም ተመለስ’’ ይል ነበር። በዚህን ጊዜ ሕዝቡ ‘’በንጹሑ በማርቆስ ወንበር ላይ ከነሚስቱ መቀመጡ አንሶት እርሱ እንዳንቆርብ ይከለክለን ጀመር’’ በማለት በሐሜት ወደቁ በዚህም የሚጎዱ ሆኑ። በዚህን ጊዜ መልአከ እግዚአብሔር ለድሜጥሮስ ተገልጾ ‘’ኢትፍቅድ አድኅኖ ርእስከ አላ ክሥት ዘሀሎ ምስሌከ ወማእከለ ብእሲትከ- በአንተና በእርሷ መካከል ያለውን ሚስጢር ግለጽ፤ ኖላዊሰ ኄር ዘይሜጡ ነፍሶ ቤዛ አባግዒሁ - እውነተኛ እረኛ ለበጎቹ እራሱን አሳልፎ የሚሰጥ ነውና፤ እራስህን መግለጽ ውዳሴ ከንቱ አይሆንብህም’’ ብሎታል። ድሜጥሮስም መልአኩ እንዳዘዘው ሕዝቡን አንድ አንድ እንጨት ይዘው እንዲመጡ አዟቸዋል። በዕለተ ሰንበትም የተሰበሰበውን እንጨት እንደ መስቀል ደመራ አቃጥሎ ቅዳሴ ገባ። ከቅዳሴም ከወጣ በኋላ በሚነደው እሳት ውስጥ ገብቶ እየተመላለሰ ያጥን ጀመረ። ‘ሚስቱን’ ከምቋመ አንስት ጠርቶ ስፍሒ አጽፈኪ - ልብስሺን ዘርጊ ብሎ ከእሳቱ ፍም እየዘገነ በልብሷ ላይ አድርጎላታል። እርሷም በሕዝቡ መካከል ዞራ ብታፈሰው ከልብሷ ዘሃ አንዲት እንኳን አልጠቆረም። ሕዝቡም አባታችን ይህንን ያደረከው ለምንድን ነው? ብለው ጠየቁት። እርሱም እኔ እሾምበት እከብርበት ብዬ አይደለም ይልቁንም እናንተ በሐሜት እንዳትጎዱ በማለት መልአከ እግዚአብሔር ግለጽላቸው ስላለኝ ነው። ይህ እሳት እኔ እና እርሷን እንዳላቀጠለን ሁሉ ይህን ያህል ዘመን አንድ ምንጣፍ አንጥፈን አንድ አንሶላ ተጋፈን ስንኖር በአዳማዊ ግንኙነት /በሩካቤ / ሳንተዋወቅ እርሷ ሴት እኔም ወንድ እንደሆንን ነው የምንኖረው አላቸው። በዚህን ጊዜ ሕዝቡ “ኦ አቡነ ሥረይ ለነ ኃጢአተነ - አባታችን ሆይ ይቅር በለን” በማለት ከእግሩ ስር ወድቀዋል። እርሱም “ይፍታሕ ወይሥረይ ይኅድግ ወያንጽሕ እግዚእነ ኢየሱስ ክርስቶስ” ብሎ ናዝዋቸዋል። ኑዛዜም በዚህ ጊዜ እንደተጀመረ አባቶቻችን ይናገራሉ።

ቅዱስ ድሜጥሮስ ከ180 ዓ.ም እስከ 222 ዓ.ም ወይንም እ.አ.አ ከ188 – 230 ድረስ ለአርባ ሁለት ዓመት በእስክንድርያ መንበር ላይ በሊቀ ጵጵስና ቆይተል። በዚህ ጊዜ አንድ ታላቅ ምኞትን ይመኝ ነበር። ይኸውም ጾመ ነነዌ፣ በአተ ዐቢይ ጾም እና ጾመ ሐዋርያት ከሰኞ፤ በዓለ ርክበ ካህናት፣ ጾመ ድኅነት ከረቡዕ፤ በዓለ ዕርገት ከሐሙስ፤ በዓለ ስቅለት ከዐርብ፤ በዓለ ደብረ ዘይት፣ በዓለ ሆሣዕና ፣ በዓለ ትንሣኤ፣ በዓለ ጰራቅሊጦስ ከእሑድ ባይወጡ ባይነዋወጡ በጥንት ዕለታቸው ቢውሉ በወደድኩ ነበር እያለ ይመኝ ነበር። መልአከ እግዚአብሔር ተገልጾ ነገር በምኞት ይሆናልን? ሱባዔ ገብተህ አግኘው አለው። ከሌሊቱ ሃያ ስምንት ሱባዔ ገብተህ አበቅቴ ፤ ከቀኑ ሰባት ሱባዔ ገብተህ መጥቅዕ ይሁንህ ብሎ ነገረው። ምነው ቀኑን አብዝቶ ሌሊቱን አሳነሰው ቢሉ ቀን የተበደለ ሲያስክስ ፣ የተቀማ ሲያስመልስ የተራበ ሲያበላ፣ የተጠማ ሲያጠጣ፣ የታረዘ ሲያለብስ፣ የታሰረ ሲጎበኝ በአጠቃላይ ምግባረ ጽድቅ ሲሰራበት ይውላል። ስለዚህ ሌሊት ከእንቅልፉ ቀንሶ እንዲጸልይበት አድርጎታል።

ሃያ ሶስት ሱባዔ ማለት አንድ ሱባዔ ሰባት ቀን ነው፤ ሃያ ሶስቱ ሱባዔ /23 × 7/ = 161 ይሆናል። እዚህ ጋር የምናነሳው አንድ አዋጅ አለ።

አዋጅ፦ ማንኛውም ቁጥር ከሰላሳ ከበለጠ በአውደ ወርኅ /በሰላሳ/ ግደፈው ወይም
አካፍለው።

ስለዚህ መቶ ስልሳ አንድን በሰላሳ ስንገድፈው /161 ÷ 30/ = 5 ጊዜ ደርሶ 11 ይቀራል። ይህ አስራ አንድ ጥንተ አበቅቴ ይባላል። አበቅቴ ማለት ስፍረ ሌሊት፣ ቁጥረ ሌሊት ማለት ነው።

ሰባት ሱባዔ ማለት /7 × 7/ = 49 ይሆናል። አርባ ዘጠኝን በሰላሳ ስንገድፈው /49 ÷ 30/ = 1 ጊዜ ደርሶ 19 ይቀራል። ይህ አስራ ዘጠኝ ጥንተ ጥንተ መጥቅዕ ይባላል። መጥቅዕ ማለት ደወል ማለት ነው። ደወል በተመታ ጊዜ የራቁ ይቀርባሉ፣ የተበተኑ ይሰበሰባሉ፤ እንዲሁም ሁሉ ይህ መጥቅዕ የበዓላትና የአጽዋማት መሰብሰቢያ ወይንም ማውጫ ነው።

ሁለቱን ማለትም አበቅቴና መጥቅዕ በአንድ ላይ ተደምረው ከሰላሳ አይበልጡም ከሰላሳ አያንሱም። መጥቅ ሲበዛ አበቅቴ ያንሳል፤ አበቅቴ ሲበዛ መጠቅዕ ያንሳል እንጂ ከሰላሳ አይበልጡም ከሰላሳም አያንሱም። እዚህ ጋር ሁለት አዋጆች አሉ። እነርሱም፦

አዋጅ፦ 1. አበቅቴ ወመጥቅዕ ክሌሆሙ ኢየዓርጉ እም፴ ወኢይወርዱ እም፴ ወትረ ይከውኑ

፴ - አበቅቴና መጥቅዕ ከሰላሳ አይበልጡም ከሰላሳም አያንሱም ሁልጊዜ ሰላሳ ናቸው።

2. ኢይኩን አሐደ ለመጥቅዕ - መጥቅዕ ምንም ያህል ቢያንስ አንድ አይሆንም።

መጥቅዕ አንድ ሲሆን አልቦ ወይም ዜሮ አበቅቴ ይሆናል። በየአስራ ዘጠኝ ዓመቱ አበቅቴ ዜሮ ይሆናል። ምክንያቱን በተገቢው ቦታ ላይ ይብራራል።

ይቀጥላል…

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MY WIFE MYSMY WIFE MYSELF
Joining Architecture School? We have prepared a one month intensive training for students who wants to join architecture school. Focusing on the entrance exam. To register Follow the link bellow. አርክቴክቸር መማር ይፈልጋሉ? የአርክቴክቸር(Architecture) ትምህርት በዩኒቨርሲቲ መማር ለሚፈልጉ ተማሪዎች የመግቢያ ፈተና ላይ ያተኮረ የአንድ ወር ሥልጠና አዘጋጅተናል። ለመመዝገብ ከታች ያለውን ሊንክ (link) ይጫኑ። https://docs.google.com/forms/d/e/1FAIpQLSdaZq4cSSBB22B2cRoZl99z3jUcX7fllLODaeHG8ASh01Z52w/viewform
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