This book is a compilation of previously unpublished Ethiopian Orthodox works on the Holy Cross, presented clearly with Gəʿəz text facing an English translation. Mostly the works are Gəʿəz translations from the Aksumite period (roughly 100–940 ce) of Greek originals. There is also a selection of Ethiopian hymns which date from the thirteenth century ce onwards, and some later Amharic material. Getachew Haile's deep knowledge of Ethiopian Christianity, Ethiopian studies more broadly, and especially of the Ethiopian manuscript tradition, provides a solid basis for a book which is illuminating because of the breadth of theological, teaching, and devotional material that it presents around the theme of the Holy Cross.

The first chapter opens with excerpts from a selection of poetic and historical works that establish the tradition that part of the true Cross was given to Emperor Dawit (1382–1411 ce), an account that lies behind some of the Ethiopian material in the book. The chapter then introduces the broad subject area with the text and translation of five works: the story of the crucifixion of Jesus Christ, commentary on Matthew 27: 1–28: 7, which draws primarily on material attributed to Athanasius; works possibly by Severus of Ashmunain (tenth century), a Coptic bishop, meditating on the wood of the Cross, with additional Amharic commentary on this; and a work by Giyorgis Wäldä ‘Amid (1205–1273 ce), another Coptic Arabic writer. The introduction ends with two mälkə ʿ hymns, a distinctive Ethiopian tradition of poetry, characterized by five lined stanzas each greeting a part of the body of the saint – usually starting with the upper parts, head, eyes, nose, mouth, and moving down the body. Other objects of reverence are personified, hence the first, Mälkə ʿa Mäsqäl, “Image of the Cross”, personifies the Cross, attributing these body parts to it, but the hymn develops wishing peace also to Christ's soul departing, his shrouding, his resurrection, and his second coming. The second, the Mälkə ʿa Ḥəmam, “Image of Sufferings”, departs somewhat from this pattern, wishing peace to Christ's suffering, humility, foot washing, arrest, etc. and including a stanza on the Cross. The second chapter comprises three short selections of texts on the Cross used in the life of the faithful, written by important monastic writers: Arägawi Mänfäsawi, the Spiritual Elder John Saba taken from the key selection of texts used in the training of monastics; the Miraculous Works of Abunä Libanos, a monk who came early to Ethiopia from Byzantium; and the Life of the hermit Abba Akalä Krəstos who was active in Ethiopia in the seventeenth century. The third chapter is a selection of homilies taken from a single manuscript, which itself is probably a copy of one from the Aksumite era, suggesting strongly that these texts came to Ethiopia shortly after the widespread introduction of Christianity in the fourth century, making them of broader historical interest. The eight works from this manuscript are: a homily by Minas, Metropolitan of Aksum, for the Feast Day of the Cross; a homily by James of Sarug, for the Feast of the Cross; three anonymous homilies relating to the finding of the True Cross; a homily by John Chrysostom; an anonymous homily on the Holy Wood of the Cross; an excerpt from John Chrysostom's homily of the Fig Tree. These are followed by an Amharic translation of a probably fifteenth-century Gəʿəz work which is more expansive than other sources on St Helen's background, and includes an account of her finding the true Cross. Finally, two Gəʿəz works: a beautiful hymn Səbḥatä Mäsqäl, “Glorification of the Cross” most probably by the sixteenth-century monk Abba Baḥrəy; and the anonymous Məsṭirä Mäsqäl, Mystery of the Cross. The fourth chapter has four short hymns to be sung on festivals celebrating the Cross: two Näg ś hymns, for use at the start of the liturgy, one by Zärʿa Yaʿəqob and another by Abba Giyorgis of Gasəč ̣ č̣ a, also known as Giyorgis of Sägla (fourteenth–fifteenth century); an excerpt from the Säʿatat, or Horologium, of Abba Giyorgis of Gasəč ̣ č̣ a; and an ʿArke hymn, a poetic form with five rhyming lines, by the little-known Arkä Śəllus, who may have been a disciple of Abba Giyorgis.

Whilst the most revered object in the Ethiopian Orthodox Church is the Ark of the Covenant, or tabot, the Holy Cross is closely related and is an object of significant devotion and reflection. The shape and sign of the Cross, and its wooden composition are strongly connected theologically with the Ark, aspects drawn together notably in the thirteenth century national epic, Käbrä Nägaśt, “The Glory of Kings”, which elaborates theological significance around the core legend of how the Ark of the Covenant came to Ethiopia, but of the salvific significance of the Ark and the Cross (a detailed discussion of which may be found in R. Lee, Symbolic Interpretations in Ethiopic and Early Syriac Literature (Leuven: Peeters, 2017)). Any visitor to Ethiopia will see the cross as omnipresent, from the hand crosses administering blessings, to crosses worn around the neck by the faithful, to larger processional crosses. Cross designs are innumerable, and the image of the cross has inspired much creative artistic endeavour, and literary imagination. The Ethiopian Church celebrates with large public gatherings the legend of St Helen finding the true Cross, and holds dear Emperor Dawit (1382–1413 ce) receiving a fragment of the true Cross. These traditions provide the framework for an elaborate collection of literature represented in its true diversity in this book, which explores all of these aspects.

Furthermore, the deep theological reflection and lay devotion cannot be separated. Hence in the mälkəʿ hymns we read “O Christ, the messenger of the Father, who fulfilled the acts of humanity, Guard me with your Cross that vanquished the angel of the world” (p. 59) alluding to the human and divine nature of Christ understood theologically as necessary for salvation.

For scholars of Ethiopian tradition, the book presents an edited collection of theologically and liturgically important texts critically analysed and clearly presented. The work allows a detailed appraisal of the tradition, with other previously published texts also being clearly identified. For scholars with a broader interest the book is an excellent introduction to the diversity of Ethiopian Orthodox Christian writing, including approaches to biblical interpretation, historiography, poetic and hymn writing approaches, including an appreciation of original Ethiopian compositions, and the way in which Ethiopian tradition draws on other sources.