158-555: Pleasuredome or Pleasure Dome may refer to: A stately palace built by Khan in " Kubla Khan ", a poem by Samuel Taylor Coleridge Pleasuredome (night club) , a nightclub owned by Audrey Joseph Pleasure Dome (railcar) , a car on the Super Chief passenger train, named for the Coleridge poem The Quiet Zone/The Pleasure Dome , 1977 album by Van der Graaf Generator Pleasure Dome ,
316-443: A netela around the formal dress. The netela or netsela is a handmade cloth many Ethiopian women use to cover their head and shoulders when they wear clothing made out of chiffon , especially when attending church. It is made up of two layers of fabric, unlike gabi , which is made out of four. Kuta is the male version. An Ethiopian or Eritrean suit is the traditional formal wear of Habesha men. It consists of
474-590: A patron saint . Ethiopia has often been mentioned in the Bible . A well-known example of this is the story of the Ethiopian eunuch as written in Acts (8: 27): "Then the angel of the Lord said to Philip, Start out and go south to the road that leads down from Jerusalem to Gaza. So he set out and was on his way when he caught sight of an Ethiopian. This man was a eunuch, a high official of
632-563: A 2000 yaoi manga by Minami Megumi "Pleasure Dome", a song by Van Halen from the 1991 album For Unlawful Carnal Knowledge Mr. Khan's Pleasure Dome - fictional location in The Day of the Locust See also [ edit ] All pages with titles containing Pleasuredome All pages with titles containing Pleasure Dome Topics referred to by the same term [REDACTED] This disambiguation page lists articles associated with
790-415: A Dream ( / ˌ k ʊ b l ə ˈ k ɑː n / ) is a poem written by Samuel Taylor Coleridge , completed in 1797 and published in 1816. It is sometimes given the subtitles "A Vision in a Dream" and "A Fragment." According to Coleridge's preface to Kubla Khan , the poem was composed one night after he experienced an opium -influenced dream after reading a work describing Shangdu , the summer capital of
948-474: A Scarf hanged at her back". Her description in the poem is also related to Isis of Apuleius's Metamorphoses, and to John Keats's Indian woman in Endymion who is revealed to be the moon goddess. Charles Lamb provided Coleridge on 15 April 1797 with a copy of his "A Vision of Repentance", a poem that discussed a dream containing imagery similar to those in "Kubla Khan". The poem could have provided Coleridge with
1106-639: A brief description of Xanadu, the summer capital of the Mongol ruler Kublai Khan. Coleridge's preface says that he was reading the following sentence, or words of the same substance, in Purchas's Pilgrimage : Here the Khan Kubla commanded a palace to be built, and a stately garden thereunto. And thus ten miles of fertile ground were inclosed with a wall. Coleridge names the wrong book by Purchas (Purchas wrote three books, his Pilgrimage , his Pilgrim , and his Pilgrimes ;
1264-412: A complex statement on poetry itself and the nature of individual genius . Literary reviews at the time of the collection's first publication generally dismissed it. At the time of the poem's publication, a new generation of critical magazines, including Blackwood's Edinburgh Magazine , Edinburgh Review , and Quarterly Review , had been established, with critics who were more provocative than those of
1422-404: A component to the idea of imagination in the poem is the creative process by describing a world that is of the imagination and another that is of understanding. The poet, in Coleridge's system, is able to move from the world of understanding, where men normally are, and enter into the world of the imagination through poetry. When the narrator describes the "ancestral voices prophesying war", the idea
1580-436: A copy of Purchas with him. It was a rare book, unlikely to be at a "lonely farmhouse", nor would an individual carry it on a journey; the folio was heavy and almost 1,000 pages in size. It is possible that the words of Purchas were merely remembered by Coleridge and that the depiction of immediately reading the work before falling asleep was to suggest that the subject came to him accidentally. Critics have also noted that unlike
1738-661: A coup against their father, until the Emperor's death. Mount Amara was visited between 1515 and 1521 by Portuguese priest, explorer and diplomat Francisco Alvares (1465–1541), who was on a mission to meet the Christian king of Ethiopia. His description of Mount Amara was published in 1540, and appears in Purchas, his Pilgrimes , the book Coleridge was reading before he wrote "Kubla Khan". Mount Amara also appears in Milton's Paradise Lost , where it
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#17328524373301896-434: A deep delight 'twould win me, That with music loud and long, I would build that dome in air, That sunny dome! those caves of ice! And all who heard should see them there, And all should cry, Beware! Beware! His flashing eyes, his floating hair! Weave a circle round him thrice, And close your eyes with holy dread: For he on honey-dew hath fed, And drank the milk of Paradise. According to Coleridge's account,
2054-453: A description in Heliodorus 's work Aethiopian History , with its description of "a young Lady, sitting upon a Rock, of so rare and perfect a Beauty, as one would have taken her for a Goddess, and though her present misery opprest her with extreamest grief, yet in the greatness of her afflection, they might easily perceive the greatness of her Courage: A Laurel crown'd her Head, and a Quiver in
2212-565: A dome could be positive if it was connected to religion, but the Khan's dome was one of immoral pleasure and a purposeless life dominated by sensuality and pleasure. The reception of Kubla Khan has changed substantially over time. Initial reactions to the poem were lukewarm, despite praise from notable figures like Lord Byron and Walter Scott . The work went through multiple editions, but the poem, as with his others published in 1816 and 1817, had poor sales. Initial reviewers saw some aesthetic appeal in
2370-457: A dysentry, at a Farm House between Porlock & Linton, a quarter of a mile from Culbone Church." The printed preface describes his location as "a lonely farm house between Porlock and Linton, on the Exmoor confines of Somerset and Devonshire," and embellishes the events into a narrative which has sometimes been seen as part of the poem itself. According to the extended preface narrative, Coleridge
2528-694: A few decades at the time of the inscriptions. Both the indigenous languages of Southern Arabia and the Amharic and Tigrinya languages of Ethiopia belong to the large branch of South Semitic languages which in turn is part of the Afro-Asiatic Language Family . Even though the Ethiosemitic languages are classified under the South Semitic languages branch with a Cushitic language substratum. Munro-May and related scholars believe that Sabaean influence
2686-638: A fountain". October 1799 has also been suggested because by then Coleridge would have been able to read Robert Southey 's Thalaba the Destroyer , a work which drew on the same sources as Kubla Khan . At both time periods, Coleridge was again in the area of Ash Farm, near Culbone Church , where Coleridge consistently described composing the poem. However, the October 1797 composition date is more widely accepted. In September 1797, Coleridge lived in Nether Stowey in
2844-399: A fragmentary view revealing how the act works: how the poet crafts language and how it relates to himself. Through use of the imagination, the poem is able to discuss issues surrounding tyranny, war, and contrasts that exist within paradise. Part of the war motif could be a metaphor for the poet in a competitive struggle with the reader to push his own vision and ideas upon his audience. As
3002-558: A group of peoples, rather than a specific ethnicity. Another Sabaean inscription describes an alliance between Shamir Yuhahmid of the Himyarite Kingdom and King `DBH of ḤBŠT in the first quarter of the third century. However, South Arabian expert Eduard Glaser claimed that the Egyptian hieroglyphic ḫbstjw , used in reference to "a foreign people from the incense-producing regions" (i.e. Land of Punt ) by Pharaoh Hatshepsut in 1450 BC,
3160-528: A heavier emphasis on Old Testament teachings than one might find in the Roman Catholic or Protestant churches, and its followers adhere to certain practices that one finds in Orthodox or Conservative Judaism . Ethiopian Christians, like some other Eastern Christians , traditionally follow dietary rules that are similar to Jewish Kashrut , specifically with regard to how an animal is slaughtered. Similarly, pork
3318-522: A letter to John Thelwall which, although it does not directly mention Kubla Khan , expresses many of the same feelings as in the poem, suggesting that these themes were on his mind. All of these details have led to the consensus of an October 1797 composition date. A May 1798 composition date is sometimes proposed because the first written mention of the poem is in Dorothy Wordsworth's journal of October 1798, where she mentions "carrying Kubla to
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#17328524373303476-532: A long sleeve, knee-length shirt, and matching pants. Most shirts are made with a Mandarin, band, or Nehru collar. The suit is made of chiffon, which is a sheer silk or rayon cloth. The netela shawl or a kuta is wrapped around the suit. The Habesha empire centered in Aksum and Adwa was part of the world in which Christianity grew. The arrival of Christianity in Northern Ethiopia and Eritrea happened around
3634-542: A poem, on the contrasts within the paradisal setting, and its discussion of the role of poet as either being blessed or cursed by imagination, has influenced many works, including Alfred Tennyson's "Palace of Art" and William Butler Yeats's Byzantium based poems. There is also a strong connection between the idea of retreating into the imagination found within Keats's Lamia and in Tennyson's "Palace of Art". The Preface, when added to
3792-480: A poet. Without the Preface, the two stanzas form two different poems that have some relationship to each other but lack unity. This is not to say they would be two different poems, since the technique of having separate parts that respond to another is used in the genre of the odal hymn , as in the poetry of other Romantic poets including John Keats or Percy Bysshe Shelley . However, the odal hymn as used by others has
3950-420: A review of H. D. Traill's analysis of Coleridge in the "English Men of Letters", an anonymous reviewer wrote in the 1885 Westminster Review : "Of 'Kubla Khan,' Mr. Traill writes: 'As to the wild dream-poem 'Kubla Khan,' it is hardly more than a psychological curiosity, and only that perhaps in respect of the completeness of its metrical form.' Lovers of poetry think otherwise, and listen to these wonderful lines as
4108-471: A single introduction of early Ethiosemitic from southern Arabia approximately 2,800 years ago, and that this single introduction of Ethiosemitic subsequently underwent quick diversification within Ethiopia and Eritrea. There is also evidence of ancient Southern Arabian communities in modern-day Ethiopia and Eritrea in certain localities, attested by some archaeological artifacts and ancient Sabaean inscriptions in
4266-401: A spongy flat bread, served with wat , a spicy meat sauce. Houses in rural areas are built mostly from rock and dirt, the most available resources, with structure provided by timber poles. The houses blend in easily with the natural surroundings. Many times the nearest water source is more than a kilometer away from the house. In addition, people must search for fuel for their fires throughout
4424-507: A stronger unity among its parts, and Coleridge believed in writing poetry that was unified organically. It is possible that Coleridge was displeased by the lack of unity in the poem and added a note about the structure to the Preface to explain his thoughts. The poem's language is highly stylised with a strong emphasis on sound devices that change between the poem's original two stanzas . The poem relies on many sound-based techniques, including cognate variation and chiasmus . In particular,
4582-433: A sunless sea. So twice five miles of fertile ground With walls and towers were girdled round; And here were gardens bright with sinuous rills Where blossom'd many an incense-bearing tree; And here were forests ancient as the hills, Enfolding sunny spots of greenery. But oh that deep romantic chasm which slanted Down the green hill athwart a cedarn cover! A savage place! as holy and inchanted As e'er beneath
4740-424: A waning moon was haunted By woman wailing for her demon-lover! And from this chasm, with ceaseless turmoil seething, As if this earth in fast thick pants were breathing, A mighty fountain momently was forced: Amid whose swift half-intermitted Burst Huge fragments vaulted like rebounding hail, Or chaffy grain beneath the thresher's flail: And mid these dancing rocks at once and ever It flung up momently
4898-444: A warning, to carry out a ritual because he has consumed the food of Paradise (lines 51–54). Kubla Khan was likely written in October 1797, though the precise date and circumstances of the first composition of Kubla Khan are slightly ambiguous, due to limited direct evidence. Coleridge usually dated his poems, but did not date Kubla Khan , and did not mention the poem directly in letters to his friends. Coleridge's descriptions of
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5056-430: Is kitfo (frequently spelled ketfo ). It consists of raw (or rare) beef mince marinated in mitmita ( Amharic : ሚጥሚጣ mīṭmīṭā , a very spicy chili powder similar to the berbere ) and niter kibbeh . Gored gored is very similar to kitfo , but uses cubed rather than ground beef. The Ethiopian Orthodox Church prescribes a number of fasting ( tsom Ge'ez : ጾም , ṣōm ) periods, including Wednesdays, Fridays, and
5214-753: Is "by some suppos'd / True Paradise under the Ethiop line," where Abyssinian kings keep their children guarded. Mount Amara is in the same region as Lake Tana , the source of the Blue Nile river. Ethiopian tradition says that the Blue Nile is the River Gihon of the Bible, one of the four rivers that flow out of the Garden of Eden in the Book of Genesis , which says that Gihon flows through
5372-451: Is a certain aesthetic appeal: he says "we could repeat these lines to ourselves not the less often for not knowing the meaning of them," revealing that "Mr Coleridge can write better nonsense verse than any man in English." As other reviews continued to be published in 1816, they, too, were lukewarm at best. The poem received limited praise for "some playful thoughts and fanciful imagery," and
5530-402: Is about poetry and the two sections discuss two types of poems. The power of the imagination is an important component to this theme. The poem celebrates creativity and how the poet is able to experience a connection to the universe through inspiration. As a poet, Coleridge places himself in an uncertain position as either master over his creative powers or a slave to it. The dome city represents
5688-400: Is an integral part of the culture. The church buildings are built on hills. Major celebrations during the year are held around the church, where people gather from villages all around to sing, play games, and observe the unique mass of the church. It includes a procession through the church grounds and environs. Coffee is a very important ceremonial drink. The "coffee ceremony" is common to
5846-424: Is difficult to attribute such false verdict to pure and absolute ignorance. Even when we make all due allowance for the prejudices of critics whose only possible enthusiasm went out to 'the pointed and fine propriety of Poe,' we can hardly believe that the exquisite art which is among the most valued on our possessions could encounter so much garrulous abuse without the criminal intervention of personal malignancy." In
6004-429: Is found within the form of the poem. The poem's self-proclaimed fragmentary nature combined with Coleridge's warning about the poem in the preface turns "Kubla Khan" into an "anti-poem", a work that lacks structure, order, and leaves the reader confused instead of enlightened. However, the poem has little relation to the other fragmentary poems Coleridge wrote. The first lines of the poem follow iambic tetrameter with
6162-402: Is known of the time period between the mid-1st millennium BCE to the beginning of Aksum's rise around the 1st century CE. It is thought to be a successor kingdom of Dʿmt , a kingdom in the early 1st millennium BC most likely centered at nearby Yeha . The Kingdom of Aksum was situated in northern Ethiopia and Eritrea, with its capital city in Northern Ethiopia. Axum remained its capital until
6320-429: Is made from shredded injera or kitcha stir-fried with spices or wat . Another popular breakfast food is fatira. The delicacy consists of a large fried pancake made with flour, often with a layer of egg, eaten with honey. Chechebsa (or kita firfir ) resembles a pancake covered with berbere and niter kibbeh , or spices, and may be eaten with a spoon. A porridge , genfo is another common breakfast dish. It
6478-508: Is one of the most frequently anthologized poems in the English language. The manuscript is a permanent exhibit at the British Library in London. The poem is divided into three irregular stanzas, which move loosely between different times and places. The first stanza begins with a fanciful description of the origin of Kublai Khan's capital Xanadu (lines 1–2). It is described as being near
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6636-415: Is part of the world of understanding, or the real world. As a whole, the poem is connected to Coleridge's belief in a secondary Imagination that can lead a poet into a world of imagination, and the poem is both a description of that world and a description of how the poet enters the world. The imagination, as it appears in many of Coleridge's and Wordsworth's works, including "Kubla Khan", is discussed through
6794-436: Is prohibited, though unlike Kashrut, Ethiopian cuisine does mix dairy products with meat - which in turn makes it even closer to Islamic dietary laws (see Halal ). Women are prohibited from entering the church during their menses ; they are also expected to cover their hair with a large scarf (or shash ) while in church in keeping with 1 Corinthians 11 . As with Orthodox synagogues , men and women are seated separately in
6952-519: Is the first known use of this term to describe specifically the region known today as Ethiopia (and not Kush or the entire African and Indian region outside of Egypt). There are many theories regarding the beginning of the Abyssinian civilization. One theory, which is more widely accepted today, locates its origins in the Horn region. At a later period, this culture was exposed to Judaic influence, of which
7110-676: Is used instead of bebere for a milder alicha wat or both are omitted when making vegetable stews, atkilt wat . Meat such as beef ( Amharic : ሥጋ , səga ), chicken ( Amharic : ዶሮ , doro ) or Tigrinya : ደርሆ, derho ), fish ( Amharic : ዓሣ , asa ), goat or lamb ( Amharic : በግ , beg or Tigrinya : በጊ, beggi ) is also added. Legumes such as split peas ( Amharic : ክክ , kək or Tigrinya : ኪኪ, kikki ) or lentils ( Amharic : ምስር , məsər or birsin ); or vegetables such as potatoes ( Amharic : ድንች , Dənəch ), carrots and chard ( Amharic : ቆስጣ ) are also used instead in vegan dishes. Another distinctively Habesha dish
7268-417: Is usually served in a large bowl with a dug-out made in the middle of the genfo and filled with spiced niter kibbeh . Wat begins with a large amount of chopped red onion , which is simmered or sauteed in a pot. Once the onions have softened, niter kebbeh (or, in the case of vegan dishes, vegetable oil ) is added. Following this, berbere is added to make a spicy keiy wat or keyyih tsebhi . Turmeric
7426-543: The Afroasiatic family. Among these tongues is the classical Ge'ez language . The kingdom of Dʿmt wrote proto-Ge'ez in Epigraphic South Arabian as early as the 9th century BCE. Later, an independent script replaced it as early as the 5th century BCE. Ge'ez literature is considered to begin with the adoption of Christianity in Ethiopia and Eritrea, as well as the civilization of Axum in the 4th century BCE during
7584-866: The Coptic Orthodox Church of Alexandria in the 1950s, although the Eritrean Orthodox Tewahedo Church has recently reforged the link. A number of unique beliefs and practices distinguish Ethiopian Orthodox Christianity from other Christian groups; for example, the Ark of the Covenant is very important. Every Ethiopian church has a replica of the Ark. Also, the Ethiopian Church has a larger biblical canon than other churches. Church services are conducted in Ge´ez,
7742-684: The Gulf of Aden , south to the Omo River , and west to the Nubian Kingdom of Meroë . The South Arabian kingdom of the Himyarites and also a portion of western Saudi Arabia was also under the power of Aksum. Their descendants include the present-day ethnic groups known as the Amhara, Tigrayans and Gurage peoples. After the fall of Aksum due to declining sea trade from fierce competition by Muslims and changing climate,
7900-582: The Kingdom of Kush , the Biblical name for Ethiopia and Sudan. In fact the Blue Nile is very far from the other three rivers mentioned in Genesis 2:10–14, but this belief led to the connection in 18th and 19th century English literature between Mount Amara and Paradise. The Abyssinian maid is similar to the way Coleridge describes Lewti in another poem he wrote around the same time, Lewti . The connection between Lewti and
8058-507: The Mongol -led Yuan dynasty of China founded by Kublai Khan (Emperor Shizu of Yuan). Upon waking, he set about writing lines of poetry that came to him from the dream until he was interrupted by "a person on business from Porlock ". The poem could not be completed according to its original 200–300 line plan as the interruption caused him to forget the lines. He left it unpublished and kept it for private readings for his friends until 1816 when, at
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#17328524373308216-596: The Oromo people , their land was appropriated by the Abyssinian colonizers coupled with hefty taxation which led to a revolt in the 1960s. Some scholars consider the Amhara to have been Ethiopia's ruling elite for centuries, represented by the Solomonic line of Emperors ending in Haile Selassie I . Marcos Lemma and other scholars dispute the accuracy of such a statement, arguing that other ethnic groups have always been active in
8374-604: The Tatars ruled by Kubla Khan were depicted as uncivilized worshippers of the sun, connected to either the Cain or Ham line of outcasts. In the tradition Coleridge relies on, the Tatar worship the sun because it reminds them of paradise, and they build gardens because they want to recreate paradise. The Tatars are connected to the Judaeo Christian ideas of Original Sin and Eden: Kubla Khan is of
8532-842: The Tigre , the Gurage , the Argobba and the Harari people. In antiquity Ge'ez -speaking people inhabited the Aksumite Empire ; the ancient Semitic-speaking Gafat inhabited Eastern Damot ( East Welega ) and Western Shewa ; the Galila clan of Aymallal ( Soddo ) inhabited Southwest Shewa ; the Zay inhabited East Shewa ; the Harla who are the ancestors of Harari lived in Somalia ; and
8690-661: The burning bush , is commanded to remove his shoes while standing on holy ground). Furthermore, both the Sabbath (Saturday), and the Lord's Day (Sunday) are observed as holy, although more emphasis, because of the Resurrection of Jesus Christ , is laid upon the Holy Sunday. Islam in Ethiopia and Eritrea dates to 615. During that year, a group of Muslims were counseled by Muhammad to escape persecution in Mecca and migrate to Abyssinia , which
8848-521: The 20th century, elites of the Solomonic dynasty employed the conversion of various ethnic groups to Orthodox Tewahedo Christianity and the imposition of the Amharic language to spread a common Habesha national identity. Within Ethiopian and Eritrean diasporic populations, some second generation immigrants have adopted the term "Habesha" in a broader sense as a supra-national ethnic identifier inclusive of all Eritreans and Ethiopians. For those who employ
9006-460: The 4th century. The Aksumites, in fact, had been converted to Christianity hundreds of years before most of Europe. Many of their churches were cut into cliffs or from single blocks of stone, as they were in Turkey and in parts of Greece , where Christianity had existed from its earliest years. The church is a central feature of communities and of each family's daily life. Each community has a church with
9164-753: The 7th century. The kingdom was favorably located near the Blue Nile basin and the Afar depression. The former is rich in gold and the latter in salt: both materials having a highly important use to the Aksumites. Aksum was accessible to the port of Adulis , Eritrea on the coast of the Red Sea. The kingdom traded with Egypt, India, Arabia and the Byzantine Empire . Aksum's "fertile" and "well-watered" location produced enough food for its population. Wild animals included elephants and rhinoceros. From its capital, Aksum commanded
9322-555: The Abasēnoi produce[d] myrrh, incense and cotton and they cultivate[d] a plant which yields a purple dye (probably wars , i.e. Fleminga Grahamiana ). It lay on a route which leads from Zabīd on the coastal plain to the Ḥimyarite capital Ẓafār . Abasēnoi was located by Hermann von Wissman as a region in the Jabal Ḥubaysh mountain in Ibb Governorate , perhaps related in etymology with
9480-424: The Abyssinian maid makes it possible that the maid was intended as a disguised version of Mary Evans , who appears as a love interest since Coleridge's 1794 poem The Sigh . Evans, in these poems, appears as an object of sexual desire and a source of inspiration. She is also similar to the later subject of many of Coleridge's poems, Asra, based on Sara Hutchinson. Literary precedents for the Abyssinian maid include
9638-645: The Book of Revelation in its description of New Jerusalem and to the paradise of William Shakespeare's A Midsummer Night's Dream . The sources used for "Kubla Khan" are also used in Coleridge's The Rime of the Ancient Mariner . Opium itself has also been seen as a "source" for many of the poem's features, such as its disorganized action. These features are similar to writing by other contemporary opium eaters and writers, such as Thomas de Quincey and Charles Pierre Baudelaire . Coleridge may also have been influenced by
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#17328524373309796-452: The Dahlak islands through the port of Adulis and destroyed it, which was the economic backbone for the prosperous Aksumite Kingdom. Fearing of what recently occurred, Axum shifted its capital near Agew In the middle of the sixteenth century Adal Sultanate armies led by Harar leader Ahmed Ibrahim invaded Habesha lands in what is known as the "Conquest of Habasha" . Following Adal invasions,
9954-537: The Ethiopian church, with men on the left and women on the right (when facing the altar). However, women covering their heads and separation of the sexes in the Church building officially is common to many Oriental Orthodox , Eastern Orthodox and Catholic Christians and not unique to Judaism. Ethiopian Orthodox worshippers remove their shoes when entering a church, in accordance with Exodus 3:5 (in which Moses , while viewing
10112-465: The Ethiopians and Eritreans. Beans are roasted on the spot, ground, and brewed, served thick and rich in tiny ceramic cups with no handles. This amount of coffee can be finished in one gulp if drunk cold; but, traditionally it is drunk very slowly as conversation takes place. When the beans are roasted to smoking, they are passed around the table, where the smoke becomes a blessing on the diners. The traditional food served at these meals consists of injera ,
10270-429: The Ge'ez language and Ge'ez script . Linguists have revealed, however, that although its script developed from Epigraphic South Arabian (whose oldest inscriptions are found in Yemen), Ge'ez is descended from a different branch of Southern Semitic, Ethiosemitic or Ethiopic sub-branch . South Arabian inscriptions does not mention any migration to the west coast of the Red Sea, nor of a tribe called "Habashat." All uses of
10428-456: The Great. The decline in the prestige of the dynasty led to the semi-anarchic era of Zemene Mesafint ("Era of the Princes"), in which rival warlords fought for power and the Yejju Oromo enderases ( Amharic : እንደራሴ , "regents") had effective control. The emperors were considered to be figureheads. Until a young man named Kassa Haile Giorgis also known as Emperor Tewodros brought end to Zemene Mesafint by defeating all his rivals and took
10586-403: The Habashat were a tribe from modern-day Yemen that migrated to Ethiopia and Eritrea. However, the Sabaic inscriptions only use the term ḥbšt to the refer to the Kingdom of Aksum and its inhabitants, especially during the 3rd century, when the ḥbšt (Aksumites) were often at war with the Sabaeans and Himyraites. Modern Western European languages, including English, appear to borrow this term from
10744-412: The Kandake (Candace) Queen of Ethiopia in charge of all her treasure." The passage continues by describing how Philip helped the Ethiopian understand one passage of Isaiah that the Ethiopian was reading. After the Ethiopian received an explanation of the passage, he requested that Philip baptize him, which Philip obliged. Queen Gersamot Hendeke VII (very similar to Kandake) was the Queen of Ethiopia from
10902-438: The October, 17, 1800 edition of The Morning Post , and was later included in her Poetical Works compilation in 1806. In 1808 an anonymous contributor to the Monthly Repertory of English Literature quoted two lines from it in a book review. The poem was set aside until 1815 when Coleridge compiled manuscripts of his poems for a collection titled Sibylline Leaves . It did not feature in that volume, but Coleridge did read
11060-616: The ancient language of Ethiopia and Eritrea. Ge´ez is no longer a living language, its use now confined to liturgical contexts, occupying a similar place in Eritrean and Ethiopian church life to Latin in the Roman Catholic Church . Other Ethiopian and Eritrean Orthodox practices include such things as fasting, prescribed prayers, and devotion to saints and angels. A child is never left alone until baptism and cleansing rituals are performed. Boys are baptized forty days after birth, whereas girls are baptized eighty days after birth. Defrocked priests and deacons commonly function as diviners, who are
11218-421: The best-known examples are the Qemant and Ethiopian Jews (or Beta Israel ) ethnic groups, but Judaic customs, terminology, and beliefs can be found amongst the dominant culture of the Amhara and Tigrinya. Some scholars have claimed that the Indian alphabets had been used to create the vowel system of the Ge'ez abugida , this claim has not yet been effectively proven. Abyssinian civilization has its roots in
11376-400: The breasts up, with tiny glass beads of various colours strung so as to make a band two fingers in breadth around their necks. The habesha kemis is the traditional attire of Habesha women. The ankle length dress is usually worn by Ethiopian and Eritrean women at formal events. It is made of chiffon , and typically comes in white, grey or beige shades. Many women also wrap a shawl called
11534-575: The country's politics. This confusion may largely stem from the mislabeling of all Amharic-speakers as "Amhara", and the fact that many people from other ethnic groups have adopted Amharic names . Another is the claim that most Ethiopians can trace their ancestry to multiple ethnic groups, including the last self-proclaimed emperor Haile Selassie I and his Empress Itege Menen Asfaw of Ambassel . The Habesha developed an agricultural society, which most continue, including raising of camels , donkeys , and sheep . They plow using oxen. The Orthodox Church
11692-838: The country. Islam in Ethiopia is the predominant religion in the regions of Somali , Afar , Berta , and the section of Oromia east of the Great Rift Valley , as well as in Jimma . Islam in Eritrea is the predominant religion of all the ethnic groups except for the Tigrinya people, the Bilen people , and the Kunama people . The most important Islamic religious practices, such as the daily ritual prayers ( ṣalāt ) and fasting ( Arabic : صوم ṣawm , Ethiopic ጾም , ṣom – used by local Christians as well) during
11850-482: The dark chasm in the midst of Xanadu's gardens, and describes the surrounding area as both "savage" and "holy". Yarlott interprets this chasm as symbolic of the poet struggling with decadence that ignores nature. It may also represent the dark side of the soul, the dehumanising effect of power and dominion. Fountains are often symbolic of the inception of life, and in this case may represent forceful creativity. Since this fountain ends in death, it may also simply represent
12008-480: The dome again (lines 35–36). The third stanza shifts to the first-person perspective of the poem's speaker. He once saw a woman in a vision playing a dulcimer (lines 37–41). If he could revive her song within himself, he says, he would revive the pleasure dome itself with music (lines 42–47). Those who heard would also see themselves there, and cry out a warning (lines 48–49). Their warning concerns an alarming male figure (line 50). The stanza ends with instructions and
12166-414: The dome, the cavern, and the fountain, are similar to an apocalyptic vision. Together, the natural and man-made structures form a miracle of nature as they represent the mixing of opposites together, the essence of creativity. In the third stanza, the narrator turns prophetic, referring to a vision of an unidentified "Abyssinian maid" who sings of "Mount Abora". Harold Bloom suggests that this passage reveals
12324-528: The early 1st millennium BC as the main factor of state formation on the highlands. Rock inscriptions in Qohayto (Akkala Guzay, Eritrea) document the presence of individuals or small groups from Arabia on the highlands at this time." It was first suggested by German orientalist Hiob Ludolf and revived by early 20th-century Italian scholar Conti Rossini . According to this theory, Sabaeans brought with them South Arabian letters and language, which gradually evolved into
12482-504: The entire Lenten season; so Habesha cuisine contains many dishes that are vegan . According to Leo Africanus , a greater number of the Abyssinians historically wore sheep hides , with the more honourable wearing the hides of lions , tigers and ounces . Duarte Barbosa also attests that their clothes being of hides as the country was in wanting of clothes. Pedro Paez , a Spanish Jesuit who resided in Ethiopia, described that
12640-449: The evidence for a wonderfully inventive action of the mind in sleep; for, whatever were the exciting cause, the fact remains the same". Hall Caine , in his 1883 survey of the original critical response to Christabel and "Kubla Khan", praised the poem and declared: "It must surely be allowed that the adverse criticism on 'Christabel' and 'Kubla Khan' which is here quoted is outside all tolerant treatment, whether of raillery or of banter. It
12798-456: The few places to seek shelter on his route. There, he had a dream which inspired the poem. Coleridge described the circumstances of his dream and the poem in two places: on a manuscript copy written some time before 1816, and in the preface to the printed version of the poem published in 1816. The manuscript states: "This fragment with a good deal more, not recoverable, composed, in a sort of Reverie brought on by two grains of Opium taken to check
12956-412: The form of wat (also w'et or wot ), a thick stew, served atop injera , a large sourdough flatbread , which is about 50 centimeters (20 inches) in diameter and made out of fermented teff flour. People of Ethiopia and Eritrea eat exclusively with their right hands, using pieces of injera to pick up bites of entrées and side dishes. Fit-fit , or fir-fir, is a common breakfast dish. It
13114-681: The idea of a dream poem that discusses fountains, sacredness, and even a woman singing a sorrowful song. There are additional strong literary connections to other works, including John Milton's Paradise Lost , Samuel Johnson's Rasselas , Chatterton's African Eclogues , William Bartram's Travels through North and South Carolina , Thomas Burnet's Sacred Theory of the Earth , Mary Wollstonecraft's A Short Residence in Sweden , Plato's Phaedrus and Ion , Maurice's The History of Hindostan , and Heliodorus's Aethiopian History . The poem also contains allusions to
13272-444: The imagination and the second stanza represents the relationship between a poet and the rest of society. The poet is separated from the rest of humanity after he is exposed to the power to create and is able to witness visions of truth. This separation causes a combative relationship between the poet and the audience as the poet seeks to control his listener through a mesmerising technique. The poem's emphasis on imagination as subject of
13430-426: The initial stanza relying on heavy stresses. The lines of the second stanza incorporate lighter stresses to increase the speed of the meter to separate them from the hammer-like rhythm of the previous lines. There also is a strong break following line 36 in the poem that provides for a second stanza, and there is a transition in narration from a third person narration about Kubla Khan into the poet discussing his role as
13588-409: The last was his collection of travel stories), and misquotes the line. The text about Xanadu in Purchas, His Pilgrimes , which Coleridge admitted he did not remember exactly, was: In Xandu did Cublai Can build a stately Pallace, encompassing sixteen miles of plaine ground with a wall, wherein are fertile Meddowes, pleasant Springs, delightfull streames, and all sorts of beasts of chase and game, and in
13746-399: The life span of a human, from violent birth to a sinking end. Yarlott argues that the war represents the penalty for seeking pleasure, or simply the confrontation of the present by the past. Though the exterior of Xanadu is presented in images of darkness, and in context of the dead sea, we are reminded of the "miracle" and "pleasure" of Kubla Khan's creation. The vision of the sites, including
13904-474: The line of Cain and fallen, but he wants to overcome that state and rediscover paradise by creating an enclosed garden. The place was described in negative terms and seen as an inferior representation of paradise, and Coleridge's ethical system did not connect pleasure with joy or the divine. However, Coleridge describes Khan in a peaceful light and as a man of genius. He seeks to show his might but does so by building his own version of paradise. The description and
14062-448: The lines that are here preserved." The passage continues with a famous account of an interruption: "At this moment he was unfortunately called out by a person on business from Porlock... and on his return to his room, found, to his no small surprise and mortification, that though he still retained some vague and dim recollection of the general purpose of the vision, yet, with the exception of some eight or ten scattered lines and images, all
14220-725: The longstanding presumption that Sabaean migrants had played a direct role in Ethiopian civilization. Scholars have determined that the ancient Semitic language of Ethiopia was not derived from the Sabaean language . Recent linguistic studies as to the origin of the Ethiosemitic languages seem to support the DNA findings of immigration from the Arabian Peninsula, with a recent study using Bayesian computational phylogenetic techniques finding that contemporary Ethiosemitic languages of Africa reflect
14378-550: The main healers. Spirit possession is common, affecting primarily women. Women are also the normal spirit mediums. A debtera is an itinerant lay priest figure trained by the Church as a scribe , cantor , and often as a folk healer, who may also function in roles comparable to a deacon or exorcist . Folklore and legends ascribe the role of magician to the debtera as well. A small number of Abyssinian Christians adhere to various forms of Pentecostalism or Anabaptism , collectively known as P'ent'ay . The Ethiopian church places
14536-661: The majority of the Muslim world , hence the beliefs and practices of the Muslims of Ethiopia and Eritrea are basically the same: embodied in the Qur'an and the Sunnah . There are also Sufi orders present in Ethiopia. According to the 1994 census of Ethiopia (with similar numbers for the 1984 census), about a third of its population is adherent of Islam and members of the Muslim community can be found throughout
14694-440: The manuscript, which says he had taken two grains of opium, the printed version of this story says only that "In consequence of a slight indisposition, an anodyne had been prescribed." The image of himself that Coleridge provides is of a dreamer who reads works of lore and not as an opium addict. Instead, the effects of the opium, as described, are intended to suggest that he was not used to its effects. According to some critics,
14852-461: The metaphor of water, and the use of the river in "Kubla Khan" is connected to the use of the stream in Wordsworth's The Prelude . The water imagery is also related to the divine and nature, and the poet is able to tap into nature in a way Kubla Khan cannot to harness its power. Although the land is one of man-made "pleasure", there is a natural, "sacred" river that runs past it. The lines describing
15010-452: The middest thereof a sumptuous house of pleasure, which may be moved from place to place. This quotation was based upon the writings of the Venetian explorer Marco Polo who is widely believed to have visited Xanadu in about 1275. Marco Polo also described a large portable palace made of gilded and lacquered cane or bamboo which could be taken apart quickly and moved from place to place. This
15168-405: The modern Ethiopian state were formed by a migration across the Red Sea of Sabaean -speaking South Arabian tribes, including one called the " Habashat" , who intermarried with the local non-Semitic-speaking peoples, in around 1,000 BC. Many held to this view because "epigraphic and monumental evidence point to an indisputable South Arabian influence suggesting migration and colonization from Yemen in
15326-460: The modern-day Amhara , Tigrayan , Tigrinya peoples) and this usage remains common today. The term is also used in varying degrees of inclusion and exclusion of other groups. The oldest reference to Habesha was in second or third century Sabaean engravings as Ḥbśt or Ḥbštm recounting the South Arabian involvement of the nəgus ("king") GDRT of ḤBŠT. The term appears to refer to
15484-498: The narrator's desire to rival Khan's ability to create with his own. The woman may also refer to Mnemosyne , the Greek personification of memory and mother of the muses , referring directly to Coleridge's claimed struggle to compose this poem from memory of a dream. The subsequent passage refers to unnamed witnesses who may also hear this, and thereby share in the narrator's vision of a replicated, ethereal, Xanadu. Harold Bloom suggests that
15642-481: The northern Ethiopian Highlands were ancient foreigners from South Arabia that displaced the original peoples of the Horn has been disputed by Ethiopian scholars specializing in Ethiopian Studies such as Messay Kebede and Daniel E. Alemu who generally disagree with this theory arguing that the migration was one of reciprocal exchange, if it even occurred at all. In the 21st century, scholars have largely discounted
15800-512: The northern Habesha. Predominately Muslim ethnic groups in the Eritrean Highlands such as the Tigre have historically opposed the name Habesha; Muslim Tigrinya-speakers are usually referred to as Jeberti people . Another term for Muslims from the Horn of Africa was '"Al-Zaylai"' , this applied to even the empress Eleni of Ethiopia due to her ties to the state of Hadiya . At the turn of
15958-495: The old South Arabian alphabet . Joseph W. Michels noted based on his archeological surveying Aksumite sites that "there is abundant evidence of specific Sabean traits such as inscription style, religious ideology and symbolism, art style and architectural techniques." However, Stuart Munro-Hay points to the existence of an older D'MT kingdom, prior to any Sabaean migration c. 4th or 5th century BC, as well as evidence that Sabaean immigrants had resided in Ethiopia for little more than
16116-440: The other ancient Argobba and Harari inhabited Shewa , Ifat , and Adal . Throughout history, various European travelers such as Jeronimo Lobo , James Bruce and Mansfield Parkyns visited Abyssinia . Their written accounts about their experiences include observations and descriptions of the Abyssinian customs and manners. Habesha cuisine characteristically consists of vegetable and often very spicy meat dishes, usually in
16274-410: The peasant women wore skins like their husbands and, in some areas, some woollen cloths five or six cubits long and three wide that they call " mahâc ", and they could quite fairly call it haircloth because it is much rougher than what Capuchin monks wear, as in Ethiopia they do not know how to make cloth, and the wool is not suitable for it as it is very coarse. They all go barefoot and often naked from
16432-483: The periphery. According to Gerard Prunier, one very restrictive use of the term today by some Tigrayans refers exclusively to speakers of Tigrinya ; however, Tigrayan oral traditions and linguistic evidence bear witness to ancient and constant relations with Amharas. Some Gurage societies, such as Orthodox Christian communities where Soddo is spoken, identify as Habesha and have a strong sense of Ethiopian national identity, due in part to their ancient ties with
16590-574: The poem began to emerge when Coleridge's contemporaries evaluated his body of work overall. In October 1821, Leigh Hunt singled out Kubla Khan as one of Coleridge's best works, praising the poem's evocative, dreamlike beauty. An 1830 review of Coleridge's Poetical Works similarly praised for its "melodious versification," describing it as "perfect music." An 1834 review, published shortly after Coleridge's death, also praised Kubla Khan 's musicality. These three later assessments of Kubla Khan responded more positively to Coleridge's description of composing
16748-429: The poem emphasises the use of the "æ" sound and similar modifications to the standard "a" sound to make the poem sound Asian. Its rhyme scheme found in the first seven lines is repeated in the first seven lines of the second stanza. There is a heavy use of assonance and alliteration , especially in the first line: "In Xanadu did Kubla Khan". The stressed sounds, "Xan", "du", "Ku", "Khan", contain assonance in their use of
16906-496: The poem in a dream, as an additional facet of the poetry. Victorian critics praised the poem and some examined aspects of the poem's background. John Sheppard, in his analysis of dreams titled On Dreams (1847), lamented Coleridge's drug use as getting in the way of his poetry but argued: "It is probable, since he writes of having taken an 'anodyne,' that the 'vision in a dream' arose under some excitement of that same narcotic; but this does not destroy, even as to his particular case,
17064-412: The poem is an incomplete fragment. Originally, he says, his dream included between 200 and 300 lines, but he was able to compose only the first 30 before he was interrupted. The second stanza is not necessarily part of the original dream and refers to the dream in the past tense. Kubla Khan is also related to the genre of fragmentary poetry, with internal images reinforcing the idea of fragmentation that
17222-411: The poem is the narrator's response to the power and effects of an Abyssinian maid's song, which enraptures him but leaves him unable to act on her inspiration unless he could hear her once again. Together, the stanzas form a comparison of creative power that does not work with nature and creative power that is harmonious with nature. Coleridge concludes by describing a hypothetical audience's reaction to
17380-473: The poem to Lord Byron on 10 April 1816. Byron persuaded Coleridge to publish the poem, and on 12 April 1816, a contract was drawn up with the publisher John Murray for £80. The Preface of Kubla Khan explained that it was printed "at the request of a poet of great and deserved celebrity, and as far as the author's own opinions are concerned, rather as a psychological curiosity, than on the ground of any supposed poetic merits." Coleridge's wife discouraged
17538-529: The poem's composition attribute it to 1797. In a manuscript in Coleridge's handwriting (known as the Crewe manuscript ), a note by Coleridge says that it was composed "in the fall of the year, 1797." In the preface to the first published edition of the poem, in 1816, Coleridge says that it was composed during an extended stay he had made in Somerset during "the summer of the year 1797." On 14 October 1797, Coleridge wrote
17696-600: The poem), the Abyssinian maid is singing of Mount Amara, rather than Abora. Mount Amara is a real mountain, today called Amba Geshen , located in the Amhara Region of modern Ethiopia , formerly known as the Abyssinian Empire . It was a natural fortress, and was the site of the royal treasury and the royal prison. The sons of the Emperors of Abyssinia, except for the heir, were held prisoner there, to prevent them from staging
17854-482: The poem, but considered it unremarkable overall. As critics began to consider Coleridge's body of work as whole, however, Kubla Khan was increasingly singled out for praise. Positive evaluation of the poem in the 19th and early 20th centuries treated it as a purely aesthetic object, to be appreciated for its evocative sensory experience. Later criticism continued to appreciate the poem, but no longer considered it as transcending concrete meaning, instead interpreting it as
18012-406: The poem, connects the idea of the paradise as the imagination with the land of Porlock, and that the imagination, though infinite, would be interrupted by a "person on business". The Preface then allows for Coleridge to leave the poem as a fragment, which represents the inability for the imagination to provide complete images or truly reflect reality. The poem would not be about the act of creation but
18170-470: The post-classical form Abissini in the mid-sixteenth century. (English Abyssin is attested from 1576, and Abissinia and Abyssinia from the 1620s.) Historically, the term "Habesha" represented northern Ethiopian Highlands Semitic speaking Orthodox Christians , while the Cushitic-speaking peoples such as Oromo and Agaw , as well as Semitic-speaking Muslims/ Ethiopian Jews , were considered
18328-462: The power base of the kingdom migrated south and shifted its capital to Kubar (near Agew). They moved southwards because, even though the Axumite Kingdom welcomed and protected the companions of Muhammad to Ethiopia, who came as refugees to escape the persecution of the ruling families of Mecca and earned the friendship and respect of Muhammad. Their friendship deteriorated when South-Arabians invaded
18486-412: The power of the poetic imagination, stronger than nature or art, fills the narrator and grants him the ability to share this vision with others through his poetry. The narrator would thereby be elevated to an awesome, almost mythical status, as one who has experienced an Edenic paradise available only to those who have similarly mastered these creative powers. In the tradition from which Coleridge drew,
18644-482: The pre-Aksumite culture. An early kingdom to arise was that of D'mt in the 8th century BC. The Kingdom of Aksum , one of the powerful civilizations of the ancient world, was based there from about 150 BC to the mid of 12th century AD. Spreading far beyond the city of Aksum, it molded one of the earliest cultures of Ethiopia and Eritrea. Architectural remains include finely carved stelae , extensive palaces, and ancient places of worship that are still being used. Around
18802-695: The pre-Aksumites had begun trading along the Red Sea. They mainly traded with Egypt. Earlier trade expeditions were taken by foot along the Nile Valley. The ancient Egyptians' main objective in the Red Sea trade was to acquire myrrh . This was a commodity that the Horn region, which the ancient Egyptians referred to as the Land of Punt , had in abundance. Much of the incense is produced in Somalia to this day. The Kingdom of Aksum may have been founded as early as 300 BCE. Very little
18960-689: The preface is dropped along with the subtitle denoting its fragmentary and dream nature. Sometimes, the preface is included in modern editions but lacks both the first and final paragraphs. The book Coleridge was reading before he fell asleep was Purchas, his Pilgrimes, or Relations of the World and Religions Observed in All Ages and Places Discovered, from the Creation to the Present , by the English clergyman and geographer Samuel Purchas, published in 1613. The book contained
19118-584: The previous generation. These critics were hostile to Coleridge due to a difference of political views, and due to a puff piece written by Byron about the Christabel publication. The first of the negative reviews was written by William Hazlitt , literary critic and Romantic writer, who criticized the fragmentary nature of the work. Hazlitt said that the poem "comes to no conclusion" and that "from an excess of capacity, [Coleridge] does little or nothing" with his material. The only positive quality which Hazlitt notes
19276-502: The prompting of Lord Byron , it was published. The poem is vastly different in style from other poems written by Coleridge. The first stanza of the poem describes Kublai Khan's pleasure dome built alongside a sacred river fed by a powerful fountain. The second stanza depicts the sacred river as a darker, supernatural and more violent force of nature. Ultimately the clamor and energy of the physical world breaks through into Kublai's inner turmoil and restlessness. The third and final stanza of
19434-425: The publication, and Charles Lamb , a poet and friend of Coleridge, expressed mixed feelings, worrying that the printed version of the poem couldn't capture the power of the recited version. Kubla Khan was published with Christabel and "The Pains of Sleep" on 25 May 1816. Coleridge included the subtitle "A Fragment" to defend against criticism of the poem's incomplete nature. The original published version of
19592-613: The reign of Ezana. While Ge'ez today is extinct and only used for liturgical purposes in the Eritrean Orthodox Tewahedo Church and Ethiopian Orthodox Tewahedo Church . Ge'ez language is ancestral to Tigre and Tigrinya languages. Some historians in the past have labelled the Ethiopian Semitic languages as the Abyssinian languages . They are mainly spoken by the Amhara , the Tigrayans ,
19750-403: The rest had passed away." The " person on business from Porlock " later became a term to describe interrupted genius. When John Livingston Lowes taught the poem, he told his students "If there is any man in the history of literature who should be hanged, drawn, and quartered, it is the man on business from Porlock." There are some problems with Coleridge's account, especially the claim to have
19908-402: The river Alph, which passes through caves before reaching a dark sea (lines 3–5). Ten miles of land were surrounded with fortified walls (lines 6–7), encompassing lush gardens and forests (lines 8–11). The second stanza describes a mysterious canyon (lines 12–16). A hydrothermal explosion erupted from the canyon (lines 17–19), throwing rubble into the air (lines 20–23) and forming the source of
20066-405: The river have a markedly different rhythm from the rest of the passage. The land is constructed as a garden, but like Eden after Man's fall, Xanadu is isolated by walls. The finite properties of the constructed walls of Xanadu are contrasted with the infinite properties of the natural caves through which the river runs. The poem expands on the gothic hints of the first stanza as the narrator explores
20224-441: The sacred river Alph (line 24). The river wandered through the woods, then reached the caves and dark sea described in the first stanza (lines 25–28). Kubla Khan, present for the eruption, heard a prophecy of war (lines 29–30). An indented section presents an image of the pleasure-dome reflected on the water, surrounded by the sound of the geyser above ground and the river underground (lines 31–34). A final un-indented couplet describes
20382-443: The sacred river. Five miles meandering with a mazy motion Through wood and dale the sacred river ran, Then reached the caverns measureless to man, And sank in tumult to a lifeless ocean: And 'mid this tumult Kubla heard from far Ancestral voices prophesying war! The shadow of the dome of pleasure Floated midway on the waves; Where
20540-523: The second stanza of the poem, forming a conclusion, was composed at a later date and was possibly disconnected from the original dream. After its composition, Coleridge periodically read the poem to friends, as to the Wordsworths in 1798, but did not seek to publish it. Coleridge's friend, the author Mary Robinson wrote a response to the poem titled, "To the Poet Coleridge," which was first published in
20698-482: The single largest non-Arab ethnic group who were Muhammad's companions. Among these was Umm Ayman who cared for Muhammad during his infancy, a woman that he referred to as "mother". Abyssinia was thus the earliest home outside of Arabia for the dispersal of the Islamic world faith. One third (34%) of Ethiopia's population are Muslims by last census (2007). Most of Ethiopia and Eritrea's Muslims are Sunni Muslims, much like
20856-462: The song in the language of religious ecstasy. Some of Coleridge's contemporaries denounced the poem and questioned his story of its origin. It was not until years later that critics began to openly admire the poem. Most modern critics now view Kubla Khan as one of Coleridge's three great poems, along with The Rime of the Ancient Mariner and Christabel . The poem is considered one of the most famous examples of Romanticism in English poetry, and
21014-468: The sounds a-u-u-a, have two rhyming syllables with "Xan" and "Khan", and employ alliteration with the name "Kubla Khan" and the reuse of "d" sounds in "Xanadu" and "did". To pull the line together, the "i" sound of "In" is repeated in "did". Later lines do not contain the same amount of symmetry but do rely on assonance and rhymes throughout. Though the lines are interconnected, the rhyme scheme and line lengths are irregular. One theory says that "Kubla Khan"
21172-566: The southern part of the Empire was lost to Oromo and Muslim state of Hadiya thus scattered Habesha like the Gurage people were cut off from the rest of Abyssinia. In the late sixteenth century the nomadic Oromo people penetrated the Habesha plains occupying large territories during the Oromo migrations . Abyssinian warlords often competed with each other for dominance of the realm. The Amharas seemed to gain
21330-463: The southwest of England and spent much of his time walking through the nearby Quantock Hills with his fellow poet William Wordsworth and Wordsworth's sister Dorothy (his route today is memorialised as the " Coleridge Way "). Some time between 9 and 14 October 1797, when Coleridge says he had completed the tragedy Osorio , he left Stowey for Lynton . On his return journey, he became sick and rested at Ash Farm, located near Culbone Church and one of
21488-472: The surrounding area. The Habesha people have a rich heritage of music and dance, using drums and stringed instruments tuned to a pentatonic scale . Arts and crafts and secular music are performed mostly by artisans, who are regarded with suspicion. Sacred music is performed and icons are painted only by men trained in monasteries. Abyssinians speak languages belonging to the Ethiopian Semitic branch of
21646-624: The surrounding of Culbone Combe and its hills, gulleys, and other features including the "mystical" and "sacred" locations in the region. Other geographic influences include the river, which has been tied to Alpheus in Greece and is similar to the Nile. The caves have been compared to those in Kashmir. In Xanadu did Kubla Khan A stately pleasure-dome decree: Where Alph, the sacred river, ran Through caverns measureless to man Down to
21804-552: The term date to the 3rd century AD and later, when they referred to the people of the Kingdom of Aksum. Edward Ullendorff has asserted that the Tigrayans and the Amhara comprise "Abyssinians proper" and a "Semitic outpost," while Donald N. Levine has argued that this view "neglects the crucial role of non-Semitic elements in Ethiopian culture." Edward Ullendorff and Carlo Conti Rossini 's theory that Ethiosemitic-language speakers of
21962-440: The term, it serves as a useful counter to more exclusionary identities such as "Amhara" or "Tigrayan". However, this usage is not uncontested: On the one hand, those who grew up in Ethiopia or Eritrea may object to the obscuring of national specificity. On the other hand, groups that were subjugated in Ethiopia or Eritrea sometimes find the term offensive. European scholars postulated that the ancient communities that evolved into
22120-547: The throne in 1855. The Tigrayans made only a brief return to the throne in the person of Yohannes IV in 1872, whose death in 1889 resulted in the power base shifting back to the dominant Amharic-speaking elite. His successor Menelik II an Emperor of Amhara origin seized power. Upon Menelik's occupation of the Harar Emirate and other neighboring states, a considerable number of natives were displaced and Abyssinians settled in their place. In Arsi Province , mainly inhabited by
22278-456: The time that the Aksumite empire began to decline, the burgeoning religion of Islam made its first inroads in the Abyssinian highlands. During the first Hijrah , the companions of Muhammad were received in the Aksumite kingdom. The Sultanate of Shewa , established around 896, was one of the oldest local Muslim states. It was centered in the former Shewa province in central Ethiopia. The polity
22436-485: The title Pleasuredome . If an internal link led you here, you may wish to change the link to point directly to the intended article. Retrieved from " https://en.wikipedia.org/w/index.php?title=Pleasuredome&oldid=1087774026 " Category : Disambiguation pages Hidden categories: Short description is different from Wikidata All article disambiguation pages All disambiguation pages Kubla Khan Kubla Khan: or A Vision in
22594-469: The trade of ivory . It also dominated the trade route in the Red Sea leading to the Gulf of Aden. Its success depended on resourceful techniques, production of coins, steady migrations of Greco-Roman merchants, and ships landing at Adulis. In exchange for Aksum's goods, traders bid many kinds of cloth, jewelry, metals and steel for weapons. At its peak, Aksum controlled territories as far as southern Egypt, east to
22752-453: The tradition provide a contrast between the daemonic and genius within the poem, and Khan is a ruler who is unable to recreate Eden. The dome, as described in The History of Hindostan , was related to nature worship as it reflects the shape of the universe. Coleridge believed in a connection between nature and the divine but believed that the only dome that should serve as the top of a temple
22910-483: The upper hand with the accession of Yekuno Amlak of Ancient Bete Amhara in 1270, after defeating the Agaw lords of Lasta (in those days a non-Semitic-speaking region of Abyssinia) The Gondarian dynasty, which since the 16th century had become the centre of Royal pomp and ceremony of Abyssinia, finally lost its influence as a result of the emergence of powerful regional lords, following the murder of Iyasu I , also known as Iyasu
23068-419: The voice of Poesy itself." Habesha people Habesha peoples ( Ge'ez : ሐበሠተ ; Amharic : ሐበሻ ; Tigrinya : ሓበሻ ; commonly used exonym: Abyssinians ) is an ethnic or pan-ethnic identifier that has been historically employed to refer to Semitic-speaking and predominantly Oriental Orthodox Christian peoples found in the highlands of Ethiopia and Eritrea between Asmara and Addis Ababa (i.e.
23226-420: The work was separated into 2 stanzas, with the first ending at line 30. The poem was printed four times in Coleridge's life, with the final printing in his Poetical Works of 1834. In the final work, Coleridge added the expanded subtitle "Or, A Vision in a Dream. A Fragment". Printed with Kubla Khan was a preface that stated a dream provided Coleridge the lines. In some later anthologies of Coleridge's poetry,
23384-626: The year 42 to 52. The Ethiopian Orthodox Tewahedo Church was founded in the 4th century by Syrian monks. Historically, the Ethiopian Orthodox Tewahedo Church and Eritrean Orthodox Tewahedo Church have had strong ties with the Coptic Orthodox Church of Alexandria , the Coptic Orthodox Church of Alexandria appointing the archbishop for the Eritrean Orthodox Tewahedo Church. They gained independence from
23542-598: The ḥbš Semitic root ). Other place names in Yemen contain the ḥbš root, such as the Jabal Ḥabaši, whose residents are still called al-Aḥbuš (pl. of Ḥabaš ). The location of the Abasēnoi in Yemen may perhaps be explained by remnant Aksumite populations from the 520s conquest by King Kaleb . King Ezana's claims to Sahlen (Saba) and Dhu-Raydan (Himyar) during a time when such control was unlikely may indicate an Aksumite presence or coastal foothold. Traditional scholarship has assumed that
23700-617: Was heard the mingled measure From the fountain and the caves. It was a miracle of rare device, A sunny pleasure-dome with caves of ice! A damsel with a dulcimer In a vision once I saw: It was an Abyssinian maid And on her dulcimer she play'd, Singing of Mount Abora. Could I revive within me Her symphony and song, To such
23858-557: Was minor, limited to a few localities, and disappearing after a few decades or a century. It may have represented a trading colony (trading post) or military installations in a symbiotic or military alliance between the Sabaeans and D`MT. In the reign of King Ezana , c. early 4th century AD, the term "Ethiopia" is listed as one of the nine regions under his domain, translated in the Greek version of his inscription as Αἰθιοπία Aithiopía. This
24016-460: Was reading Purchas his Pilgrimes by Samuel Purchas , and fell asleep after reading about Kublai Khan . Then, he says, he "continued for about three hours in a profound sleep... during which time he had the most vivid confidence, that he could not have composed less than from two or three hundred lines ... On Awaking he appeared to himself to have a distinct recollection of the whole, and taking his pen, ink, and paper, instantly and eagerly wrote down
24174-469: Was ruled by, in Muhammad's estimation, a pious Christian king ( al-najashi ). Muhammad's followers crossed the Red Sea and sought refuge in the Kingdom of Aksum, possibly settling at Negash , a place in present-day Tigray Region. Moreover, Islamic tradition states that Bilal , one of the foremost companions of Muhammad, was from Abyssinia, as were many non-Arab Companions of Muhammad ; in fact, Abyssinians were
24332-591: Was said to "have much of the Oriental richness and harmony" but was generally considered unremarkable. These early reviews generally accepted Coleridge's story of composing the poem in a dream, but dismissed its relevance, and observed that many others have had similar experiences. More than one review suggested that the dream had not merited publication. One reviewer questioned whether Coleridge had really dreamed his composition, suggesting that instead he likely wrote it rapidly upon waking. More positive appraisals of
24490-463: Was succeeded by the Sultanate of Ifat around 1285. Ifat was governed from its capital at Zeila in northern Somalia . Throughout history, populations in the Horn of Africa had been interacting through migration, trade, warfare and intermarriage. Most people in the region spoke Afroasiatic languages , with the family's Cushitic and Semitic branches predominant. As early as the 3rd millennium BCE,
24648-546: Was the "sumptuous house of pleasure" mentioned by Purchas, which Coleridge transformed into a "stately pleasure dome". In terms of spelling, Coleridge's printed version differs from Purchas's spelling, which refers to the Tartar ruler as "Cublai Can", and from the spelling used by Milton, "Cathaian Can". His original manuscript spells the name "Cubla Khan" and the place "Xannadu". In the Crewe manuscript (the earlier unpublished version of
24806-579: Was the first usage of the term or somehow connected. Francis Breyer also believes the Egyptian demonym to be the source of the Semitic term. The first attestation of late Latin Abissensis is from the fifth century CE. The 6th-century author Stephanus of Byzantium later used the term "Αβασηνοί" (i.e. Abasēnoi) to refer to "an Arabian people living next to the Sabaeans together with the Ḥaḍramites ." The region of
24964-452: Was the sky. He thought that a dome was an attempt to hide from the ideal and escape into a private creation, and Kubla Khan's dome is a flaw that keeps him from truly connecting to nature. Purchas's work does not mention a dome but a "house of pleasure". The use of dome instead of house or palace could represent the most artificial of constructs and reinforce the idea that the builder was separated from nature. However, Coleridge did believe that
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