Pedro Páez’s History of Ethiopia, 1622 (review)
Pedro Páez’s History of Ethiopia, 1622 (review)
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佩德罗·佩斯 (Pedro Páez) 的《埃塞俄比亚历史》，1622 年（评论）
DOI：
10.1353/cat.2012.0269
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发表时间：
2012
期刊：
影响因子：
--
通讯作者：
D. Crummey
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文献类型：
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作者：
D. Crummey
非洲人佩德罗·帕兹的《埃塞俄比亚历史》，1622年。编辑伊莎贝尔·博阿维达，埃尔韦·彭尼和曼努埃尔·若昂·拉莫斯。Christopher J. Tribe译，2卷。[学社：m辑，第23、24期](伯灵顿，佛蒙特州：阿什盖特出版社，2011。第23页，501页；每套429- 195美元。ISBN 978-1-908145-00-0;978-1-908145-01-7。)佩德罗·帕兹的《埃塞俄比亚历史》的出版为了解埃塞俄比亚的历史和16、17世纪欧洲在那里的传教活动提供了最有价值的文本。它提供了17世纪前20年的第一手资料，这是埃塞俄比亚历史上异常动荡的时期。国家领土萎缩，面临着奥罗莫人入侵的持续挑战，并经历了贵族反抗其君主制度的威胁。在耶稣会传教士的影响下，其中最重要的是派斯，它的统治者采用了天主教的信仰和制度。Paez于1603年抵达埃塞俄比亚，并很快被传唤到国王ZaDengel（1603-04年）的宫廷，后者表示对天主教感兴趣。扎德格尔的最终继任者苏塞尼奥斯（1607- 1632年）超越了这一点，支持和保护传教士。1617年，苏塞约斯的亲天主教倾向遭到反对，引发了一场重大叛乱。在这场叛乱中，埃塞俄比亚东正教会的大主教和领袖阿布纳·西蒙（Abuna Simon）去世。1621年，苏塞约斯正式宣布天主教为国教。这一宣言引发了内战，导致了1632年埃塞俄比亚东正教的恢复和耶稣会传教士的驱逐。尽管帕兹得到了正面的报道，与他的继任者阿方索·门德斯（Alfonso Mendes）的不妥协相比，他表面上的灵活性和实用主义得到了肯定，但他的《历史》清楚地表明，帕兹认为埃塞俄比亚东正教会存在严重的错误。他谴责教会拒绝迦基顿大公会议的基督论，以及它的许多做法，包括遵守安息日和割礼。Paez的《历史》是一位欧洲观察家撰写的关于埃塞俄比亚最重要的第一手资料之一。它是在七年的时间里完成的，直到作者于1622年去世。它的出发点是对乌雷塔修士的《教会的历史，政治，自然与道德》的反驳，《埃塞俄比亚的雷诺斯》（1610- 11）。乌雷塔的书是多米尼加试图诋毁耶稣会派往埃塞俄比亚（1555-1632）的毫无根据的企图。…
African Pedro Paez's History of Ethiopia, 1622. Edited by Isabel Boavida, Herve Pennee, and Manuel Joao Ramos.Translated by Christopher J. Tribe. 2 vols. [Hakluyt Society: Series m, Nos. 23 and 24.] (Burlington, VT: Ashgate Publishing for the Hakluyt Society. 201 1. Pp. xxiii, 501; ix, 429- $ 195.00 the set. ISBN 978-1-908145-00-0; 978-1-908145-01-7.)The publication of Pedro Paez's History of Ethiopia makes available a most valuable text for an understanding of the history of Ethiopia and of European missionary activity there in the sixteenth and seventeenth centuries. It offers a firsthand account of the first two decades of the seventeenth century, an unusually turbulent period in Ethiopian history. The state had shrunk in territory, faced the continuing challenge of inroads from the Oromo people, and experienced the threat of nobles rebelling against its monarchical institutions. Under the influence of Jesuit missionaries, Paez foremost among them, its rulers adopted the Catholic faith and institutions.Paez had arrived in Ethiopia in 1603 and was soon summoned to the court of King ZaDengel (r. 1603-04), who expressed an interest in Catholicism. ZaDengel's eventual successor, Susenyos (r. 1607-32), went beyond this to support and protect the missionaries. In 1617 Susenyos faced a major rebellion motivated by opposition to his pro-Catholic leanings, during which Abuna Simon, the metropolitan and champion of the Ethiopian Orthodox Church, died. In 1621 Susenyos formally declared Catholicism as the state religion. This declaration precipitated civil war, which led, in 1632, to a restoration of the Ethiopian Orthodox Church and the expulsion of the Jesuit missionaries. Although Paez received positive press, which compares favorably his ostensible flexibility and pragmatism with the intransigence of his successor, Alfonso Mendes, his History makes clear that Paez viewed the Ethiopian Orthodox Church as deeply in error. He condemned its rejection of the Council of Chalcedon's Christology and a host of its practices, which included observation of the Sabbath and circumcision.Paez's History is one of the most important firsthand accounts of Ethiopia written by a European observer. It was composed over a seven-year period, which ended with the author's death in 1622. Its point of departure was a refutation of Friar Luis de Urreta's Historia eclesiastica, politica, natural y moral, de los grandes y remotoes Reynos de la Etiopia (1610-1 1). Urreta's book was an ill-founded Dominican attempt to discredit the Jesuit mission to Ethiopia (1555-1632). …