The Kebra Nagast (var. Kebra Negast, Ge’ez, kəbrä nägäst), or the Book of the Glory of Kings, is an account written in Ge’ez of the origins of the Solomonic line. The Kebra nagast (Glory of Kings), written from to , relates the birth of Menelik—the son of Solomon and Makada, the queen of Sheba—who became. The Kebra Nagast, by E.A.W. Budge, [], full text etext at

Author: Faenris Targ
Country: Swaziland
Language: English (Spanish)
Genre: Personal Growth
Published (Last): 16 May 2013
Pages: 153
PDF File Size: 3.60 Mb
ePub File Size: 3.22 Mb
ISBN: 792-8-95952-761-4
Downloads: 8687
Price: Free* [*Free Regsitration Required]
Uploader: Tabei

Following her departure, Solomon has a dream in which the sun leaves Israel chapter By virtue of his personal strength, David made the throne more ndgest and unconditional, while Solomon brought about the zenith of virtue, wisdom and power; all held in the monarchy. He does this by using each chapter to describe a specific family line, such as chapter 72 and 73 discussing the family tree kibde Constantine or chapters 74 and 75 to describe two separate seeds of Shem.

All the kings of the Aksumite period, including Kaleb, referred to themselves on their coinage and in their inscriptions, exclusively as ‘king of Aksum’ or as ‘king of the Aksumites’, never as ‘king of Ethiopia’. It appears in the British Museum ms. The Gadla Pantalewon is a later Ethiopie work written by an ecclesiastic whom Conti Rossini identifies as Yeshaq, consecrated metropolitan of Aksum aroundbut it is evident that the book is rather earlier in date.

And they were to rise up to fight, to make war upon the enemies of God, the Jews, and to destroy them, the King of Rome ‘Enya, and the King of Ethiopia Pinhas Phinehas ; and they were to lay waste their lands, and to build churches there, and they were to cut to pieces Jews at the end of this Cycle in twelve cycles of the moon.

Overjoyed by this reunion, Solomon tries to convince Menelik to stay and succeed him as king, but Menelik insists on returning to his mother in Ethiopia.

The most conspicuous might be Heraclius, in whose reign the Holy Cross itself was captured and taken to Persia. These same incidents — a war with the Jews in Yemen — and the same name, that of King Kaleb Ella Asbeha of Aksum, were to become the most well-known in almost the entire history of Ethiopia.

Yet as Conti Rossini long since indicated, negets is no evidence whatsoe-ver for this attribution apart from late Ge’ez stories and occasional scholarly speculation from the time of Bruce to that kivre Guidi and Basset The rest from here to the end of the world is 84 years.

Levine, Wax and Gold: Would anyone, even the most sanguine of Aksumites, or the most vain of Aksumite kings, have credited neggest story in which Justin, the master of a vast empire, soon to become even vaster, albeit temporarily, under Justinian, could be the minor partner kibrs territorial division with Aksum?


Yet there is virtually no historical material in KN 1 17 at all. Even though Ethiopia’s Penal Code replaced the criminal provisions of the Fetha Nagast, the latter document provided the starting point for the code, along with several European penal codes. The Aksumite coinage has immediate significance in connection with Shahid’s suggestion that Kaleb ‘might have been a neyest convert to Christianity’. In the first quarter of the 16th century, P.

Several of these are available, written in response to the Muslim conquest of Egypt, and they include such features as ‘the Christian reconquest of Egypt by the emperors of Ethiopa and Rome’ in the apocalypse of Samuel of Calamun. All that the Kebra Nagast has in common with such accounts is that in one single chapter it cites, with utmost brevity and lack of clarity, certain incidents and the royal name Kaleb.

This line of reasoning might neegst lead one to suggest that the legend was not committed to writing earlier because it was not known until the fourteenth century, as least in the ‘imperial’ form ikbre took then, for there is no trace of this legend in Aksumite times, when it was neither envisaged nor needed. Thus, building sanctuaries was an activity with which Solomon and Menelik were associated, and, if Caleb was involved deeply in the legend of Solomonic descent, as is likely, it is possible to explain his passion for building as a derivative of his belief that he was the lineal descendant of those great builders whose traditions he wanted to maintain.

There is not much difficulty in imagining the alteration of Andas into ‘Enya in Ge’ez.


Caleb’s ancestor, Menelik, Solomon’s son and the first Israelite king of Ethiopia, brought the Ark to Axum where it was housed in a sanctuary which superseded that of Jerusalem.

They were to be mingled with David and Solomon their fathers. The Synaxarium is a translation, with later additions, from Coptic at the time of Amda Seyon, a little after the redaction of the Kebra Nagast in Ge’ez; it and the Kebra Nagast share several stories7.

It is true that there kibrre puzzling kibrd. The coins with the sceptre, formerly attributed to ‘Kaleb and his successors’ are in fact pre-Kaleb anonymous issues. Kaleb is an historical person, unlike the legendary figures of the other prominent characters in the Kebra Nagast such as Ebna Hakim called in later versions of the legend, Menelik and his mother Queen Makeda the queen of Shebaand the Israelite contingent, sons of Solomon’s principal advisers, who supposedly came with 2 45 Klbre to Ethiopia and founded the priestly and administrative classes.

A Sixth Century Kebra Nagast ? – Persée

By the time that the Kebra Nagast, with its claim to Ethiopian possession of the Tablets of the Law later the Ark of the Covenant was included as well23was written, the very loss of the talisman was a weapon against the Jews, who would not have lost such treasures of their religion had they not been unworthy.


This is all that can be proven. In any case, the Kebra Nagast itself maintains that she was not an Arabian queen, but Makeda, queen of Azeb, sovereign of Ethiopia KN 21 ; claims to the overlordship of Saba are therefore hardly relevant. The first part of Fetha Nagast deals with mostly ecclesiastic affairs, outlining the structure of the Church hierarchy, sacraments, and such matters.

Instead of the simple change noted above, confirmed by the rulers’ own inscriptions, he postulates that the legend of Solomon and the queen of Sheba was employed; ‘the Negus could not be descended from Christ himself, but he could be descended from Solomon On the other hand, if the text, when it mentions ‘this cycle’, referred to the end of the then current thirteenth cycle, the matter may have seemed prophetic, since this cycle would end in AD, about a century after the Kebra Nagast was written.

The first English translation was prepared by E.

Implications in Ethiopian Catholic Church today. The royal titularies are quite extensive, detailing the various royal names and the lands over which the kings ruled, as well as epithets like ‘son of the invincible Mahrem’ or ‘servant of Christ’. The strange vehicle was simply Kaleb negezt state conveyance, brought forth successfully to impress the ambassador of great Byzantium. From Wikipedia, the free encyclopedia.

Kebra Nagast

Scholars have stated that the first section the Ecclesiastical law was already in use in Ethiopia before this time as part of the Senodosand that the title Fetha NegestLaws of the Kings, referred to the second lay part, that was new to Ethiopia.

The 13 57 division of the world at Jerusalem between Kaleb and Justin is another part of the myth, deriving, one supposes, from the reported community of interest of the two empires over the Himyar problem at the time of Justin and Justinian, or from typical apocalyptic and other religious literature, which saw Jerusalem as the centre of the world.

He succeeded Emperor Anastasius in ‘after his rise to military and 7 50 patrician status. As we have noted, in the sixth century no one was likely to have believed this. From Wikipedia, the free encyclopedia.

Fetha Nagast – Wikipedia

His manuscript is a valuable work. We have dealt already with the question of the Aksumite coinage and its overwhelming support for Kaleb ‘s Christian birth and descent as monarch of a land whose dynasty had been Kibee for, almost two hundred years. One might well doubt Shahid’s suggestion that King Kaleb might have taken the text of Genesis