While doing research on Ethiopian hermeneutics, I came across a number of websites with great resources. Recent interest in the digital preservation of Ethiopian manuscripts has led to copies of paintings that were previously inaccessible being made publicly available for the first time. Here are two examples.
These depictions of the Nativity are part of an illuminated manuscript of the Four Gospels that was created at Dabra Hayg Estifanos monastery in the Amhara region of Ethiopia. What is fascinating about the paintings is the way they draw on Byzantine models and transform them into an Ethiopian idiom. The portrayal of the shepherds is of particular interest in this regard. The following notes draw on the work of Prof. Stanislaw Chojnacki.
As Chojnacki notes, “the announcement to the shepherds by the angels, and their subsequent homage paid to the Child born in Bethlehem, have been represented either together or singly. In the post-iconoclastic Byzantine schema the announcement by the angels was generally shown, the angels appearing behind the top of the rock to the shepherds, who were placed below, on the right of the composition” (Chojnacki 1974, 19).
The illustrators of the Dabra Hayg Estifanos Gospels have chosen to represent the announcement to the shepherds and the shepherds’ journey to or arrival at Bethlehem separately. In the former, they follow the Byzantine model in terms of placement, but portray the shepherd quite realistically. He is well-wrapped, wearing a coat and a hat. His right hand is raised in surprise. His crossed legs and the pipe in his left hand suggest that the angel has just interrupted a pleasant musical reverie. In the latter, three shepherds are depicted, accompanied by three sheep. The shepherds are bare-headed and wear a kind of skirt. They are shown with their legs stretched wide, striding along at a fast pace. Each has his right hand raised in a greeting and holds a curved stick in his left hand.
As Chojnacki observes in his analysis of several Gospels, “In Ethiopia, largely composed of a pastoral society, the subject of the shepherds no doubt struck the imagination of the painters. This is possibly the reason why it occupies such a prominent place in the composition, the shepherds’ figures having the same size of main personages. Also the shepherds seem to be portrayed from life and wear local dress, while other figures seem rather to reflect foreign influence. In the Hayq Nativity the shepherds wear short decorative skirts, are barefoot and hold curved sticks. In the Zir-Ganela Nativity the very crude execution does not allow clear observation of particulars of the dress; nevertheless the shepherds have the same curved sticks as in the Hayq Nativity, and additionally perhaps an intriguing head-decoration. It is however possible that the “head-decoration” represents the way of drawing hair, as in Däbrä Mar Gospels in which several figures have their hair drawn in “Afro” style. The same realistic approach is obvious in the Faras Nativity: two shepherds stand with one of their legs crossed, supporting themselves on a long stick, a position of relaxation still used by Nilotic pastoralists” (Chojnacki 1974, 21).
Chojnacki, Stanislaw. “The Nativity in Ethiopian Art.” Journal of Ethiopian Studies 12, no. 2 (1974): 11-56. Accessed 31 January, 2021. http://www.jstor.org/stable/41965866.