Information about the Ethiopian Orthodox Community in Jerusalem itself will be provided after this announcement.
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The Ethiopian Orthodox Church has maintained a quiet presence in Jerusalem for more than 1,500 years, with some people claiming that there has been an Ethiopian delegacy in the Holy Land ever since the famed meeting of the Queen of Sheba and King Solomon some 3,000 years ago.
For many centuries, the center of the Ethiopian Church in Jerusalem was a small courtyard with several structures behind the Church of the Holy Sepulcher in the Christian Quarter of the Old City. Today, however, the Church has to a large extent relocated outside the walls to the western city. The move began in the 19th century when a succession of powerful Ethiopian monarchs decided to establish a strong presence outside Africa. In 1888, Ethiopian Emperor Yohanes bought a large plot of land and began construction of a new church and monastery. The complex eventually lent its name to the road on which it is situated – Ethiopia Street.
There can be few monasteries as strange as Deir es-Sultan, home of the Ethiopian Orthodox Church in the Old City of Jerusalem. To come across it without warning is an unusual experience. One walks up a flight of steps behind the Church of the Holy Sepulchre, through a gateway in an old stone wall, and suddenly a tiny African village is revealed: a group of low mud huts huddled together from which comes the clatter of cooking pots. From the middle of a courtyard rises a small and elegant dome. Two priests sit idly chatting on a stone bench. It takes a little time to realize that this is the roof of the Holy Sepulchre itself and that the dome is giving light to the chapel of Saint Helena below, one of the most ancient parts of the complex which make up the most sacred of Christian sites in Jerusalem.
Around the sides of the courtyard are old and shattered walls and in their interstices grow some of those brave and courageous plants which find lodging in the most inhospitable terrain. The Ethiopian church in Jerusalem itself resembles a plant that in Jerusalem has found poor soil but has continued to grow in defiance of the laws of probability and to survive the hardest of winters and the hottest of summers.
Leading off the courtyard is a small chapel where the monks worship. The chapel is dedicated to Saint Michael the Archangel. It is not an impressive structure. A small oblong building, it is capable of seating about 70, with room for a further 40-50 to stand packed together at the times of the great festivals. Below it is another small chapel which also belongs to the Ethiopians, dedicated to "the four living creatures," in reference to Ezekiel where the prophet beholds four living creatures, one of which has four faces and all of them four wings. The very naming of the chapels is an indication of the deep affinity that the Ethiopian Church feels for the Bible and for Jerusalem.
Another indication of this is given by pictures round the walls of the chapel of St. Michael. They are only about 100 years old, but are in that very distinctive and, to an outsider, exotic style which is peculiarly Ethiopian. The faces of those illustrated are all shown frontally and the eyes in particular stare out with a strange innocence. Their pupils are painted black and are large and lustrous. The largest picture in the chapel shows King Solomon receiving the Queen of Sheba. Around him stand dignitaries while the queen arrives with a large and heavily loaded camel in her train. Among those close to Solomon are two incongruous figures clad in the black costume of Hassidic Jews, a costume which though still to be seen in Jerusalem today, originated in the Europe of the 17th century and would have caused some surprise at the court of Solomon. Who are the Ethiopian Christians who live in this strange environment?
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