BAHIR DAR UNIVERISTY

COLLEGE OF BUSINESS AND ECONOMICS

DEPARTMENT OF TOURISM AND HOTEL MANAGEMENT
POST GRADUATE PROGRAM IN MASTERS OF TOURISM BUSINESS
ADMINISTRATION
HERITAGE MANAGEMENT AND VALUATION

INDIVIDUAL ASSIGNEMENT ON HERITAGE INTERPRTATION, VALUES,

DISSONANCE AND CLASSIFICATION OF MERTULE MARIAM MONASTRY, EAST
GOJJAM

BY; MEKONEN CHALIKULIH (BA)

ID: BDU1501285

SUBMITTED TO: ENDALEW TEGEGNE (PHD)

SUBMISSTION DATE: JAN, 2023

BAHIR DAR, ETHIOPIA

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Table of content

Contents
Table of content ............................................................................................................................... i
1. Introduction ........................................................................................................................... 1
2. Mertule mariam monastery .................................................................................................. 2
2.1 Descriptions/interpretation Mertule mariam monastery ....................................................... 2
2.2 Mertule mariam monastery as an identity ............................................................................. 5
2.3 Mertule Mariam monastery as Heritage ................................................................................ 5
2.4 Values of Mertule Mariam monastery .................................................................................. 6
2.5 Mertule mariam Monastery Heritage Dissonance ................................................................. 8
2.6 Classification of Mertule Mariam Monastery heritages ...................................................... 10
2.7 Conclusion........................................................................................................................... 10
References ..................................................................................................................................... 11

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 1. Introduction
In this section I am going to explain about Mertule Mariam Monastery heritages, east gojjam.
Description of Mertule mariam monastery heritages, monastery heritage dissonance, values of
monastery heritage, identity of Mertule Mariam heritage and classification of Mertule Mariam
monastery heritage By referring religious books, magazines, scientific research about Mertule
Mariam Monastery heritages, Enebesie sar mider culture and tourism office, employees, social
medias and others sources of information like elders of Mertule Mariam monastery and its
surrounding.

Heritage is a term that is also quite often used to describe a set of values, or principles, which
relate to the past or may be the present. So, for example, it is possible for a firm of estate agents
to use the term in its name not only to mean that it markets and sells ‘heritage’ properties, but
also simultaneously to invoke a series of meanings about traditional values which are seen as
desirable in buying and selling properties, the same is true also Mertule Mariam Monastery
shares the above idea or concept.
Mertule Mariam Monastery is located in East Gojjam, northwestern of Ethiopia highland in
Enebsie sar mider woreda and bordered by Gudoyin in west, Mekan selam in east, Debre work in
south and Debre tabor in the North direction. The monastery incorporation date is back to
Solonomic dynasty, Queen sahaba, Cushitic clans, nine saints and king Abrha and Atsbiha. The
place where scarifies was made before Christ and the people were baptized by Aba selam during
4th century.
Heritages are something which is inherited from the past generation and produced in
manufacturing; it has many advantages if it is conserved; political values, economic values,
social values, spiritual values, ecological values, and others. The heritages of Mertule mariam are
categories in different groups, heritage is considered as identity. The monastery also has different
values and fulfills the criteria of heritage.

In this paper, detailed descriptions/background of Mertule Mariam Monastery heritages, values

of Mertule Mariam Monastery heritages, classification of Mertule Mariam Monstry heritages,
identities of Mertule Mariam Monastery heritages and others are discussed in the following
section.

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 2. Mertule Mariam Monastery

2.1 Descriptions/interpretation Mertule Mariam Monastery

Photo1: Mertule mariam monastery (sources: East gojjam Facebook page Dec, 2022)

Mertule Mariam Monastery is an ancient historical place located in Amhara Regional State, in
East Gojjam Zone in Enebese Sarmider Woreda. Mertule Mariam
monastery is found at about 364 kilometers from the capital Addis Abeba. Its distance
from the regional capital Bahr Dar is about 180 kilometers. It is also located 190
kilometers north east of Debre Markos and also situated 28 kilometers south east of
Gundawoyen, a town with dense forest on the Addis Abeba- Bahr Dar road through
Debre worq. The town of Mertule Mariam, particularly the eastern edge where the
monastery are now located is found at a flat topped hill over 2600 meters above sea level.
This top hill has had an important site in the historical evolution of the town serving as a
place where church and the monastery were constructed.
Topographically, Mertule Mariam Monastery is found in the climate condition of Wayna Dega,
in the intermediate zone between Dega and Qolla temperature Zone (Esuykal, 2017).

Mertule Mariam Monastery (which is considered as the second church in Ethiopia next to Axsum
Tsio) was built in the 4th-5th C during the reign of Abraha wo atsbaha. However, European
travelers and missionaries who visited the area in the 16th and 17th centuries wrote that the
monastery had been built during the reign of emperor Susenyos(1615-1649). Before the advent
of Christianity, the place had once been the stronghold of judiasm where Judaic scarifies had
been offered, and the palace had been called ‘Yesemaye Adarash’/Bet Mekedes(the seat of
ruined palace of virgin marry) (Aynalem, 2015). In the monastery, there are valuable heritages
resources. Abraha wo astbaha golden crown, the kings’ vestments, costumes and beds, helmets,

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other crowns, parchment, manuscripts, different crosses made from silver and gold, silver and
gold drums, silver rivan, clothes of Ahmed Gragn(leader of medieval period Muslim sultans
during war with Christian highland kingdom), [word added], Queen Eleni silver cups, Etege
Minitwabe memorial clothes are some of the cultural and historical heritages housed in the
church’s treasury.

There is different perspectives regards to establishment of Mertule Mariam Monastery, the

monastery is incorporated in 333 E.C. by twin brothers Abrha wo Atsibha. It is founds in
mountains plateau decorated with varieties of materials and covered in ancient indigenous flora
like juniper and olive, four churches are found inside the monastery, namely: ruins of Abrha wo
Atsibha monuments, st, Mariam church, Emperor Haile selasie st. trinity church and the newly
modern constructed cathedral(Aba Haile Mariam, 2016).

Aba Haile Mariam on his book entitled with Mertule mariam and its short history described that,
Mertule Mariam Monastery is the first mentioned of churches and monasteries where sacrifices
were made in the Old Testament before the birth of Christ. In Hadis Kidas, in 333 AD, the first
bishop in Ethiopia, Abune Selama (Fremanatos), and the two brothers, kings Abrha and Atsaba,
were constructed. Choose for Mertule Mariam, which is second in history after Axum Tsion is
the owner of history and heritage and its geographical location is the most attractive place.(…)
Some of the relics found in the monastery are: The 6-cornered stone that Musie brought when he
came from Egypt, The ruins of the 12 temples built in 333 AD by the Pope Abune Salama and
the kings AbrahaWo atsaba and burned by fire in 842 AD by Yodit Gudit, the ruins of the
building where the pictures of angels, priests and saints are carved from stone and special art can
be seen, The hand cross and crown of Abraha Woatsba,(…) A drum made of silver and gold, big
gold cross , drums, ancient king’s and queen’s crown clothes, and others huge heritages(2016).

There are three churches in this Monastery. The Temple of st. Mary built by Abraha and
Atsabha, the Temple of Mary built by King Anbasa Wudom, and the Temple of the Holy Trinity
and Saint Gabriel built by King Haile Selassie. The temple was in danger of burning down
during the reign of Judith Gudit and was rebuilt during the reign of King Anebesa wudom.
Anyone who visits the place can see Ethiopia's antiquity and steadfast faith. The parish, which is
located on a hill surrounded by very old trees and shows the city in its entirety, touches the heart
(Tegegne, 2022).

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Jack J. Prashant, described that, Mertule Mariam Monastery is approximately located between
10°42‘ and 10°45‘N and 37°51‘E in Gojjam province of northwest Ethiopia, situated at an
altitude of 2500 matter above sea level. And close to the Choke Mountain. Geographically, it
occurs on the western fringes of the Choke Mountain range, the closest point being Motta, about
40 km away from Mertule Mariam monastery. It is generally a mountainous area, with the terrain
consisting of cliffs gorges, undulating slopes, patches of woodland, and lowland plateau. Many
small streams originate in the mountain (2008).

According to the sources in the Monastery of Mertule Mariam, Aksum Tsion was the first
church in Ethiopia. However, when Christianity expanded in to different part of Ethiopia
church began to develop in to an important religious center and it was founded in 341
AD and later on following the establishment of monastic life in Gojjam around the 5th
century the church was flourished in to Monastery. Abreha and Atsebha with the bishop
Freminatos blessed the place of Mertule Mariam after they held praying in different area of
Mertule Mariam Mountains such as Selamge, Abini, Haddisge, zeno and Abrehi. Abreha and
Atsebha based on the willing of the God they begun the foundation stone of Mertule Mariam
Monastery which received miraculous appreciation forties magnificence and enchantment
building style and decoration of art by gold (Sergew et al., 1970).

The coming of nine saints to Ethiopia has a great role for the development of Mertule Mariam
Monastery Among the Nine Saint‘‘ who come from Syria a to Ethiopia by the end of 5th century
Aba Yemata ,Aba Alef and Aba Ze Michael were said to have stayed at Mertule Mariam
for about three years . As they did in many region of Ethiopia, these saints were well known in
Mertule Mariam Monastery for their construction of monasteries and teaching of religious
life (Hermits, 2012).

Beke, C. (1847) Re”use Reusan is the head and have the highest prestige; there are also the
hierarchical structures under the monastery of Mertule Mariam monastery. This hierarchical
structure includes Qes Gebez Megabi, Qegn Geta, Gera Geta, Liqe Diakon, Liqe Abewand
Yechiqashum are the most prominent positions in Mertule Mariam Monastery.

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In the Monastery of Mertule Maria, Re”use Reusan is the highest head elected from the
clergy and monks. The election system was fair and talked in to consider his wisdom
and ethics. In addition, he must be among the monk and single men and in firstly he was
assigned by the patriarch and finally the pope approved and ratified his positions (Mitiku, 1995).

In the Christian highlands of Ethiopia, the monastery of Mertule Mariam constituted the
main guardian of traditional culture and provided the only schools in the country for
many centuries. Not only did it preserve its ancient tradition with tenacity and convey it
to future generations but it also secured remarkable continuity that has lasted to the 1974
(Solomon, 2012).

2.2 Mertule Mariam Monastery as an identity

Residences of people in surrounding of Mertule Mariam Monastery considered, counted or

believed the monastery as their identity because; they thought the monastery heritages as unique,
authentic, the primacy from all other places. The primacy of monastery, accumulation of unique
movable heritages, pure orthodoxy followers, sameness in religion and others enables the local
communities to make out the heritage as identity. The local communities perceive the monastery
as the result of their forefathers, which did not found anywhere and a symbol of pride.

2.3 Mertule Mariam Monastery as Heritage

To clarify this concept i.e. to know Mertule Mariam Monastery is whether a national Heritage or
not, I have had asked/called to Enebsie sar mider woreda Tourism and culture office employee,
she responded as the place is registered as a religious national heritage during Emperor Haile
Selassie regime due to its immense cultural and religious heritages (Yesheharge Telephone
interview Dec, 2022).
Metule Mariam Monastery is an ancient religious place where many cultural and religious
heritages are stored and kept. It establishment was connected with solomonic dynasty, King
Menilik I of Ethiopia son of Queen Saba and King Solomon (Iserale). It is Bordered or encircled
with mountains. Different amazing cultural heritages are stored in the monastery’s museum. The
monastery of mertule mariam is registered as religious heritage in East gojjam zone culture and
tourism office, zonal level due to its historically foundations and presences of variety of
indigenous heritages(Achamyeleh & Makonnen, 2022).

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According to Yalemzewd, Emperor Haile Selassie Understood the significance of heritages to
historical research, in publicizing our country Ethiopia, good will to the world and developing
tourism industry. These significance forced the Emperor to send Mälakä Berhan Admasu
Jämbäré to Gojjam provinces aiming to register the known Churches and Monastery heritages
found in the province specially Märtulä Maryam monastery in 1966. And he registered based on
Ethiopian Heritage administration proclamation No.229/1958. Later on the military junta in 1976
ordered all provinces to begun re registering and photographed heritages found in different
ancient churches and monasteries(2022).

2.4 Values of Mertule Mariam Monastery

It is undoubted that heritages have a numerous functions, values or significances. The same is
true Mertule Mariam Monastery has the various values. These are spiritual values, religious
values, economic values, aesthetic values, educational and scientific values, political/unity values
and others.
Ecological values: As Alemayehu Eshetie(Dr) proverb description on his Fiction book Zegora;
he states about Ethiopia plant coverage destruction, (…) and he wrote about the role of church
for conserving and protecting of indigenous plant species. Finally, he put the following proverb;
if you have saw/seen/observe dense forests (…) ‘‘that area is monastery/church.” This means,
the monastery has a great contribution/role in protecting and preserving ancient indigenous plant
species (2016).
Spiritual values: when we see the spiritual values connected with before the establishment of
the monastery there were faith that Aba Fremenatose blessed the monastery and pried in the
surrounding area and also it was the place where sacrifices were made in the old testament and
king Abrha wo atsebiha, old testament clergy, new testament clergy and Bishop selam pried
together that the place will stay peace. The bishop condemned the hyena and snake does not eat
human and animal in territory of the monastery (Aba Haile Mariam, 2018).

Educational and political values: Traditional education (locally ye Habesha Timhert or Yeqiese
timehrt[Word added] in Mertule Mariam Monastery had contributed a lot for the society
development in the area. The student who attends the traditional education of the church was to
prepare priest, deacons and other church functionaries to serve in the church, to preach gospel in
order to make the people to keep the law of God. This monastery plays a vital role to the
general development of our country and particularly for Mertule Mariam communities.

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The monastery of Mertule Mariam served as the symbol of unity, spiritual activities since
its establishment (Esuyakal, 2017).

The Mertule mariam monastery is the center of modern church education. Currently, in the
monastery, there is organized church school (Nibabe bet, Zema bet, Qine bet, and Metsafe bet).
Hence, the monastery has educational values (Aynalem Aseres, 2015).
Aesthetic values: the monastery is decorated in miracles materials, it attracts visitors, ancient
plant species surrounded the area gives much beautification due to this, and the area has aesthetic
values.
Religious values: it is unquestionable; the place is designed to offer and practices religion,
Ethiopia orthodox Tewahido Christianity. Hence, the monastery has religious values; its primary
aim is to preach religion. The presence of Märtulä Maryam monastery in Enäbsé Sar Meder
wäräda plays a significant role for expansion of Christianity among the local people of the
wäräda and people of Gojjam province in general.

Social values: According to Esuyakel on his MA thesis History of Mertule mariam from its
foundation to 1974 states that, the monastery serves as for social interactions in senbet , they
make interaction and share their idea and meets different persons. The monastery helps to
develop social integration and collaboration. The monastery also serves as for functional values,
to disseminate and transfer administrative issues (2017).
Economic values: tourists from abroad and inside country visited Mertule Mariam Monastery,
much amount of money is collected / revenue earned from tourists. Due this the area has
economic values (Enebsie sar Mider woreda culture and tourism office, 2020).

Medical values: people who have fall /infected in Dad diseases will get cure while they preach
in the monastery, their disease will abrogated with the faith of st. marry help and they become
free from that disease. In short, people who have diabolic, evil eye, and other ghoulish issues
become heal (Aba Haile Mariam, 2018).

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 2.5 Mertule Mariam Monastery Heritage Dissonance

Here, according to Turnbridge and Ashworth (1996) heritage dissonance have referred to
heritages that include a discordance of different stories and a lack of agreement and consistency
in the way the past is represented and memories used in public spheres. I.e. the disagreement/
conflict or of interpretation about a given heritages in a certain time and place about heritage
interpretation, foundation, founder/ owner and others issues.
Likewise, there is heritage dissonances/disagreement /confusion in Mertule Mariam Monastery
regards to its year of establishment, primacy and it’s inside stone monuments owner. Different
writers, experts, religious leaders argue differently about Mertule Mariam Monastery. Some of
them stated in the following ways;

According to Mertule Mariam Monastery, the hagiography of Abrha Atsebha fol. 54v-55v, In
February 1897, a legal dispute erupted between the churches of Dima Giyorgis monastery and
Märtulä Maryam monastery located in the northwestern Ethiopian province of East Gojjam. The
dispute concerned precedence and rank, ecclesiastical office, and the rights of entering the royal
court and banquet halls first on state and public events such as banquets and commemorative
feasts.
The clergy of churches regarded to be the oldest were entitled, by reasons of their antiquity and
custom, to enter the royal court and commemorative feasts held at the houses of kings and
princes. Within Gojjam, Dima, founded in early 15th century, held and enjoyed such rights and
privileges in peace until 1897, when Märtulä Maryam’s clergy petitioned to have the rights of
presidency is given to them, claiming that their church was the oldest in the province. Märtulä
Maryam dated from the late 15th century, but in trying to prove that their monastery antedated
their rivals, its clergy spuriously regressed the date of its foundation to the 4th century CE and
appropriated the mythical twin-kings Abreha and Aṣbeha as founders. Dima rejected Märtulä
Maryam’s case as false and argued, correctly, an older foundation than their rival (Hermits and
Niall. 2012).

Accordingly, there were disagreement /conflict between Mertule Mariam and Dima Giworgise
monastery religious leader Gojjam regards precedence and rank, ecclesiastical office, and the
rights of entering the royal court and banquet halls first on state and public events such as
banquets and commemorative feasts and the issue were raised to emperor Minilk the second of
Ethiopia.

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Different writers also wrote about Mertule Mariam Monastery regarding foundation in different
time, in different ways and they argue that, Mitiku (1995) foreign writers believed that the
monastery of mertule mariam was founded in the medieval period by Queen Elleni in 1510. In
164 Almedia visited Mertule Mariam ministry and claimed that the church had been built by
Queen Elleni in 1527A.D where as Stephen bel Described that the temple of Mertule mariam
monastery was completed in 1510.

Another foreign scholar, Ceruli mentioned that Italians influenced in the construction
process of the Monastery while Bek said that the Monastery was decorated by gold and
diamond. According to Ethiopian scholar professor Tadesse Tamrat,Gojjan was
Christianized in the 15th century completely and Queen Elleni built the Monastery in the
16th century. He also raised that Gojjam was altered to Amharic speaking people during
the 16th century .However, most of scholars agreed that Mertule Mariam Monastery was
built around 1497. However, mythological sources corroborated that the monastery was
built earlier in the 4th century AD. (The hagiography of Abune Selama and Abreha and Atsebha,
n.d).

In the case of Mertule Mariam, Some European travelers and missionaries wrote that its
founder was Queen Elleni (1522), widow of King Zar'e Ya‗eqob (1434–1468) and a
luminous figure in late medieval Ethiopian history. While others claimed it was during
Emperior Menelik. However, in this regard the exact date of Mertule Mariam‘s
foundation is obscure and from this stand contemporary accounts show that the church
was firmly established by the early 16th century. But the hagiographies and historical
heritages which are found in the monastery asserted its foundation date back to the 4th
century (Tegegne, 2022).

Generally, in considering heritage dissonance, Mertule Mariam monastery has a foundation

(different expressions about its time of incorporation), primacy (superiority), and also there were
differences in interpretation about a rectangular stone monument in side monastery compound;
the local communities believe that the stone was through by Grahgn Ahmed to destroy the
monastery but in the contrary, religious leaders argue , no, this stone is not through by Gragn
Ahmed and the stone was brought by musie and Elias from blue Nile river.

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 2.6 Classification of Mertule Mariam Monastery Heritages

Heritage classification of Mertule Mariam monastery, is categorized/grouped in cultural

heritages because of the presences of Abraha woatsibiha ruins monuments, st. trinity church and
musie 6 sided stone monuments; museums (essecastical museum), movable cultural heritages
(like cross, religious books, drums, king’s and queen’s crown clothes and others). Hence,
heritages of mertule mariam are classified as museum, movable and cultural heritages.

2.7 Conclusion

From the above descriptions, i.e. Mertule mariam monastery heritage, we can conclude that
Mertule mariam Monastery is ancient monastery its establishment dates back to in 4th century
during king Ezana. It was incorporated by Aba selam for the first time; it was the second church
in the land of east Africa next to Axsum Tsion. The monastery was registered as a heritage
nationally during the regime of Emperor Haile Selasie the first and for second time in Derge
regime. The monastery is endowed with spectacular indigenous plant species and comfortable
whether conditions.
Mertule mariam monastery heritages are categorized in cultural heritage, movable and museum
heritages. Abrha woatsibiha ruins and musie stone monuments, are grouped in cultural heritages;
whereas different collections of cross, crown clothes, drums, religious books, manuscripts are
grouped under, movable heritages; and essecastical museum. The local communities observe the
heritage as their optical eye icon.

The monastery is endowed with many cultural and religious heritages which plays crucial role
for development of tourism industry. Some of authentic heritages found in the monastery are ,
Big crosses which is called Afero ayegeba mesekel, different drums, gifts of crown clothes from
Kings and Queens, old religious books, … and indigenous plant species.

The monastery has a lot of values for a country in general and for local communities in particular
in economic values, social values, spiritual values, ecological values, religious values,
educational and scientific values, functional and political values, and others. There was
dissonance in heritage in Mertule mariam monastery in primacy, foundation and in owner. The
monastery of Mertule Mariam is grouped under cultural, religious, and museum heritages.

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References
Aba Haile mariam. (2016). History of Mertule Mariam Monastery. Addis Ababa, Ethiopia:
Berhan printing p, 12-17
Achamyeleh, Z., & Makonnen, T. (2022). GIS and Remote Sensing Based Site Suitablity
Analyisis for Tourism Development in East Gojjam Zone , Ethiopia. 11, 1–8.
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Alemayehu Wase. (2016). Zegora: Far East trading. Bahir Dar, Ethiopia
Aynalem Aseres, S. (2015). Assessment of the Potentials Tourism Resources of Choke Mountain
and its Environs, Ethiopia. Journal of Tourism & Hospitality, 04(03).
https://doi.org/10.4172/2167-0269.1000164
Begashaw Belay (1997). yä qerse amäzägagäb seltäna manual. Bahir Dar: n. p
Beke, C. (1847). Description of the ruins of the church of Martula Mariam,in Abyssinia,
Archaeologia.
Enebesie sar mider woreda culture and tourism office (2020). Quarterly report: Mertule mariam.
Esuyakal Moges (2017). History of Mertule Mariam monastery: from its foundation to 1974.
MA thesis Department of history, Jimma University, Ethiopia
Jack J.Prashant (2008).Field notes of raptors in and around Mertule Mariam, Gojjam
Province, northwest Ethiopia ‘Jack; Al-Arab Medical University
Hermits, Niall (2012). Saints, and Snakes: The Archaeology of the Early Ethiopian Monastery in
Wider Context. The International Journal of African Historical Studies, Boston. Vol.45
Mertule Mariam, Monastery, the Hagiography of Abreha and Atsebha. No. 2
Mitiku Demila. (1995). Mertule Mariam Ena Tarikua pp 65
Mertule mariam monastery, the hagiography of Abrha Atsebha fol. 54v-55v
Sergew, Hable Selassie,and Tadesse Tamerat (1970). The Church of Ethiopia - a panorama of
History and Spiritual Life. Addis Abeba, Ethiopia: Berhanena Selam , p,69
Solomon Belay (2012). Restoring Local Spiritual and Cultural Values in Science
Education: The Case of Ethiopia. MA Thesis. Department of Curriculum, University of
Toronto, p.p, 27-29
Tunbridge J.E. and G.J. Ashworth (1996) dissonant heritage: the management of the past as a
resource in conflict Wiley, Chichester
Yalemzewd, D. (2022). The Forgotten Heritages of Mertule Maryam Monastery and Its Trail for
Sustainable Tourism Development. International Journal of Sciences and Research(IJSR),
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