Sabean colonization of Africa
DateThe Kingdom of Saba in its later days
LocationModern day Ethiopia and Eritrea

The Sabean colonisation of Africa was a process of colonization by Sabeans that occurred in the Horn of Africa during the first millennium BC.[1]

History

One of the oldest colonisation process in history occurred around 1000 BC, the Sabeans of southern Arabia, with a civilization based on agriculture, began to colonize the highlands of northern Ethiopia and Eritrea.[2][3][4][5] The indigenous peoples with whom the Sabaeans came into contact were the ancestors of the contemporary Agaw people. The fusion of southern Arabian culture and Agaw culture resulted in a third culture which are today known as the Habesha people.[6]

Impact and legacy

The Sabean occupation and influence allowed for Ethiopia to develop several civilizations like D'mt but also the Kingdom of Aksum and left a very important mark in Ethiopian history and culture, a team of German archaeologists also recently concluded that all fundamental characteristics of Aksumite society derived from earlier populations in the Near East and South Arabia.[7] Cultural transmission from the Sabean region to the Horn of Africa extended beyond architecture and stone-masonry, reaching far into the sociopolitical, religious, and cultic spheres[8][9] The Sabean character of the pantheon is clearly evident in the worship of 'Almaqah, to whom, in addition to the Great Sabean Temple at Yeha,[10] four other sanctuaries are known. Some of these are accompanied by the building dedications of Sabean stonemasons and can be identified archaeologically.[11] Many other archaeological sites of this period in Ethiopia where some inscriptions have also been found which were executed in a Sabean-Himyaritic script, near Makalle, for example where a seated female figure was found with a South Arabian inscription on the pedestal which also makes reference to South Arabia.[12] Older inscriptions were found at Yeha, which some scholars identify with Ava, a city built by Sabean colonists, and which apparently fell into decay after the building of Aksum the "Sacred City of the Ethiopians."[13] Not only Yeha but also the ancient city of Aksum is considered by some scholars to have been founded by these Sabeans,[14] where old Sabaic inscriptions have also been found.[15]

While the Sabean influence in the Kingdom of Dʿmt is undeniable, recent scholarship suggests that this relationship was more nuanced than traditional colonial control. The evidence indicates a complex interaction characterized by cultural exchange, trade, and possibly migration, rather than direct political domination.

Firstly, the linguistic and scriptural similarities between Dʿmt and Sabaean inscriptions, as seen in the linguistic analysis of the Dʿmt inscriptions, indicate cultural and linguistic interactions, but not necessarily direct colonial imposition. The language of Dʿmt, while showing Sabaean influence, also evolved its unique characteristics, suggesting an active process of cultural assimilation and adaptation.

Secondly, the political structure of Dʿmt, as inferred from inscriptions and other historical records, points to a degree of autonomy. Dʿmt had its rulers and administrative systems, which, while influenced by Sabaean models, maintained distinct local features. This independence is a key aspect that differentiates the Sabean interaction with Dʿmt from a straightforward colonial relationship.

Moreover, the social composition of Dʿmt, as reflected in inscriptions that mention different groups within the society such as Sabeans, "Immigrants," Reds, and Blacks, indicates a heterogeneous society. This diversity further supports the idea of Dʿmt as a melting pot of cultures, where Sabaean influence was one among many.

Lastly, the religious practices in Dʿmt, with shared deities like Almaqah, illustrate religious connections with Saba. However, shared religious beliefs often spread through trade and cultural contacts and do not inherently imply a colonial relationship.

In conclusion, the relationship between Saba and the Kingdom of Dʿmt during the first millennium BC was marked by significant cultural and linguistic influences. However, the evidence supports a view of Dʿmt as a culturally rich and politically autonomous entity that engaged in dynamic interactions with Saba, shaping its unique identity in the Horn of Africa. [16]

See also

References

  1. ^ Japp, Sarah; Gerlach, Iris; Hitgen, Holger; Schnelle, Mike (2011). "Yeha and Hawelti: cultural contacts between Sabaʾ and DʿMT — New research by the German Archaeological Institute in Ethiopia". Proceedings of the Seminar for Arabian Studies. 41: 145–160. ISSN 0308-8421. JSTOR 41622129.
  2. ^ The Babylonian and Oriental Record. D. Nutt. 1894. p. 107.
  3. ^ Japp, Sarah; Gerlach, Iris; Hitgen, Holger; Schnelle, Mike (2011). "Yeha and Hawelti: cultural contacts between Sabaʾ and DʿMT — New research by the German Archaeological Institute in Ethiopia". Proceedings of the Seminar for Arabian Studies. 41: 145–160. ISSN 0308-8421. JSTOR 41622129.
  4. ^ Aethiopica: International Journal of Ethiopian Studies. Harrassowitz Verlag. 2006. p. 283.
  5. ^ Robertshaw, Peter (1990). A History of African Archaeology. J. Currey. p. 96. ISBN 978-0-85255-065-6.
  6. ^ Gamst, Frederick C. (1970). "Peasantries and Elites without Urbanism: The Civilization of Ethiopia". Comparative Studies in Society and History. 12 (4): 375. doi:10.1017/S001041750000596X. ISSN 0010-4175. JSTOR 178114. S2CID 143872194.
  7. ^ Robertshaw, Peter (1990). A History of African Archaeology. J. Currey. p. 96. ISBN 978-0-85255-065-6.
  8. ^ Radner, Karen; Moeller, Nadine; Potts, Daniel T. (2023-04-07). The Oxford History of the Ancient Near East: Volume V: the Age of Persia. Oxford University Press. p. 352. ISBN 978-0-19-068766-3.
  9. ^ Bonsall, James (2019-09-02). New Global Perspectives on Archaeological Prospection: 13th International Conference on Archaeological Prospection, 28 August – 1 September 2019, Sligo – Ireland. Archaeopress Publishing Ltd. p. 180. ISBN 978-1-78969-307-2.
  10. ^ Ireland, Royal Anthropological Institute of Great Britain and (1895). Journal of the Royal Anthropological Institute. p. 208. Some scholars consider the temple at Yeha to be the work of these Sabean colonists.
  11. ^ Radner, Karen; Moeller, Nadine; Potts, Daniel T. (2023-04-07). The Oxford History of the Ancient Near East: Volume V: the Age of Persia. Oxford University Press. p. 353. ISBN 978-0-19-068766-3.
  12. ^ Daum, Werner (1987). Yemen: 3000 Years of Art and Civilisation in Arabia Felix. Penguin Books Australia. p. 413. ISBN 978-3-7016-2292-4.
  13. ^ Ireland, Royal Anthropological Institute of Great Britain and (1895). Journal of the Royal Anthropological Institute. p. 208.
  14. ^ Cliffe, Lionel; Davidson, Basil (1988). The Long Struggle of Eritrea for Independence and Constructive Peace. The Red Sea Press. p. 68. ISBN 978-0-932415-37-0.
  15. ^ The Athenaeum. J. Lection. 1894. p. 88. Sabean inscriptions brought from Aksum and Yeha
  16. ^ Robin, Christian Julien; de Maigret, Alessandro (1988). "Le Grand Temple de Yéha (Tigray, Éthiopie), après la première campagne de fouilles de la Mission française". ((cite journal)): Cite journal requires |journal= (help)
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