Thursday, December 16, 2010

Christmas to Lion of Judah (Rev 5:5)

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Ethiopian Lion of Judah (Rev 5:5)
The Lion of Judah was the symbol of the Israelite tribe of Judah in the Book of Genesis of the Hebrew Bible (Old Testament).
Contents
 [hide]
·         1 Lion of Judah and Judaism
·         3 Lion of Judah in Ethiopia
·         5 Reflist
·         6 External links
Lion of Judah and Judaism
http://upload.wikimedia.org/wikipedia/commons/thumb/8/8b/Jerusalem-coat-of-arms.svg/150px-Jerusalem-coat-of-arms.svg.png
http://bits.wikimedia.org/skins-1.5/common/images/magnify-clip.png
The lion of Judah on the coat of arms of Jerusalem
Within Judaism, the Biblical Judah (in Hebrew: Yehuda) is the original name of the Tribe of Judah - traditionally symbolized by a lion. In Genesis, the patriarch Jacob ("Israel") refers to his son Judah as a Gur Aryeh גּוּר אַרְיֵה יְהוּדָה , a "Young Lion" (Genesis 49:9) when blessing him.[1] In Jewishnaming tradition the Hebrew name and the substitute name are often combined as a pair, as in this case.
Lion of Judah in Christianity
In Christian tradition, the Lion of Judah represents Jesus. Many Christian organizations and ministries use the lion of Judah as their emblem or even their name.
The phrase appears in the New Testament Book of Revelation 5:5; "And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Judah, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof."
The use in C. S. Lewis's Chronicles of Narnia of a lion named Aslan as a messianic figure may be a reference to this verse of Revelation.
Lion of Judah in Ethiopia
http://upload.wikimedia.org/wikipedia/commons/thumb/e/e3/Flag_of_Ethiopia_%281897%29.svg/175px-Flag_of_Ethiopia_%281897%29.svg.png
http://bits.wikimedia.org/skins-1.5/common/images/magnify-clip.png
Ethiopian Lion of Judah flag
Ethiopia's traditions, recorded and elaborated in a 13th century treatise, the "Kebre Negest", assert descent from a retinue of Israelites who returned with the Queen of Sheba from her visit to King Solomon in Jerusalem, by whom she had conceived the Solomonic dynasty's founder,Menelik I.

Both Christian and Jewish Ethiopian tradition has it that these immigrants were mostly of the Tribes of Dan and Judah; hence the Ge'ez motto Mo`a 'Anbessa Ze'imnegede Yihuda ("The Lion of the Tribe of Judah has conquered"), included among the titles of the Emperor (King of Kings) throughout the Solomonic Dynasty.
It is unknown whether John of Patmos was directly aware of this hereditary title when he penned it into the text of the prophecy. The Lion of Judah motif figured prominently on the old imperial flag, currency, stamps, etc. and may still be seen gracing the terrace of the capital as a national symbol.
After the collapse of the Communist Derg in 1990 and the increase of Western-style political freedoms, a minor political party bearing the name Mo'a Anbessa made its appearance.
Lion of Judah in Rastafari
In Rastafari, "The Lion of Judah" represents Emperor Haile Selassie I of Ethiopia, crowned November 2, 1930 with the titles King of Kings, Lord of Lords, Conquering Lion of the Tribe of Judah, Elect of God and Power of the Trinity.

Rastas hold that Selassie is a direct descendant of the Israelite Tribe of Judah through the lineage of King David and Solomon, and that he is also the Lion of Judah mentioned in the Book of Revelation.[citation needed]
The Lion of Judah

Lion of Judah

The Lion of Judah was the symbol of the Israelite tribe of Judah in the Book of Genesis of the Hebrew Bible (Old Testament).

Contents

 [hide]
·         1 Lion of Judah and Judaism
·         3 Lion of Judah in Ethiopia
·         5 Reflist
·         6 External links

Lion of Judah and Judaism

http://upload.wikimedia.org/wikipedia/commons/thumb/8/8b/Jerusalem-coat-of-arms.svg/150px-Jerusalem-coat-of-arms.svg.png
http://bits.wikimedia.org/skins-1.5/common/images/magnify-clip.png
The lion of Judah on the coat of arms of Jerusalem
Within Judaism, the Biblical Judah (in Hebrew: Yehuda) is the original name of the Tribe of Judah - traditionally symbolized by a lion.

 In Genesis, the patriarch Jacob ("Israel") refers to his son Judah as a Gur Aryeh גּוּר אַרְיֵה יְהוּדָה , a "Young Lion" (Genesis 49:9) when blessing him.[1] In Jewishnaming tradition the Hebrew name and the substitute name are often combined as a pair, as in this case.

Lion of Judah in Christianity

In Christian tradition, the Lion of Judah represents Jesus. Many Christian organizations and ministries use the lion of Judah as their emblem or even their name.
The phrase appears in the New Testament Book of Revelation 5:5; "And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Judah, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof."
The use in C. S. Lewis's Chronicles of Narnia of a lion named Aslan as a messianic figure may be a reference to this verse of Revelation.

Lion of Judah in Ethiopia

http://upload.wikimedia.org/wikipedia/commons/thumb/e/e3/Flag_of_Ethiopia_%281897%29.svg/175px-Flag_of_Ethiopia_%281897%29.svg.png
http://bits.wikimedia.org/skins-1.5/common/images/magnify-clip.png
Ethiopian Lion of Judah flag
Ethiopia's traditions, recorded and elaborated in a 13th century treatise, the "Kebre Negest", assert descent from a retinue of Israelites who returned with the Queen of Sheba from her visit to King Solomon in Jerusalem, by whom she had conceived the Solomonic dynasty's founder,Menelik I. Both Christian and Jewish Ethiopian tradition has it that these immigrants were mostly of the Tribes of Dan and Judah; hence theGe'ez motto Mo`a 'Anbessa Ze'imnegede Yihuda ("The Lion of the Tribe of Judah has conquered"), included among the titles of the Emperor (King of Kings) throughout the Solomonic Dynasty. 


It is unknown whether John of Patmos was directly aware of this hereditary title when he penned it into the text of the prophecy. The Lion of Judah motif figured prominently on the old imperial flag, currency, stamps, etc. and may still be seen gracing the terrace of the capital as a national symbol. After the collapse of the Communist Derg in 1990 and the increase of Western-style political freedoms, a minor political party bearing the name Mo'a Anbessa made its appearance.
Lion of Judah in Rastafari
In Rastafari, "The Lion of Judah" represents Emperor Haile Selassie I of Ethiopia, crowned November 2, 1930 with the titles King of Kings, Lord of Lords, Conquering Lion of the Tribe of Judah, Elect of God and Power of the Trinity. Rastas hold that Selassie is a direct descendant of the Israelite Tribe of Judah through the lineage of King David and Solomon, and that he is also the Lion of Judah mentioned in the Book of Revelation.[citation needed]
1.     ^ Genesis, Chapter 49, Jacob's Blessings, Navigating the Bible II
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Kebra Nagast
From Wikipedia, the free encyclopedia
  (Redirected from Kebre Negest)
http://upload.wikimedia.org/wikipedia/en/thumb/0/07/Kebra_Nagast.jpg/200px-Kebra_Nagast.jpg
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Modern book cover of Kebra Nagast: The Glory of the Kings
The Kebra Nagast (var. Kebra Negast, Ge'ez ,ክብረ ነገሥት, kəbrä nägäst), or the Book of the Glory of Kings, is an account written inGe'ez of the origins of the Solomonic line of the Emperors of Ethiopia.

 The text, in its existing form, is at least seven hundred years old, and is considered by many Ethiopian Christians and Rastafarians to be an inspired and a reliable account. Not only does it contain an account of how the Queen of Sheba met Solomon, and about how the Ark of the Covenant came to Ethiopia with Menelik I, but contains an account of the conversion of the Ethiopians from the worship of the sun, moon, and stars to that of the "Lord God of Israel".
As Edward Ullendorff explained in the 1967 Schweich Lectures, "The Kebra Nagast is not merely a literary work, but -- as the Old Testament to the Hebrews or the Qur'an to the Arabs -- it is the repository of Ethiopian national and religious feelings."[1]

Contents
 [hide]
·         1 Summary of Contents
·         2 Origins
·         5 See also
·         6 Notes
·         7 External links

Summary of Contents

The Kebra Nagast is divided into 117 chapters, and even after a single reading one can see that it is clearly a composite work; Ullendorff describes its narrative "a gigantic conflation of legendary cycles."[2] 
The document is presented in the form of a debate by the 318 "orthodox fathers" of the First Council of Nicaea. These fathers pose the question, "Of what doth the Glory of Kings consist?" One Gregory answers with a speech (chapters 3-17) which ends with the statement that a copy of the Glory of God was made byMoses and kept in the Ark of the Covenant.

 After this, the archbishop Domitius[3] reads from a book he had found in the church of "Sophia" (possibly Hagia Sophia), which introduces what Hubbard calls "the centerpiece" of this work, the story of Makeda (better known as the Queen of Sheba), King Solomon, Menelik I, and how the Ark came to Ethiopia (chapters 19-94).

Although the author of the final redaction identified this Gregory with Gregory Thaumaturgus, who lived in the 3rd century before this Council, the time and the allusion to Gregory's imprisonment for 15 years by the king of Armenia make Gregory the Illuminator a better fit.[4]

Queen Makeda learns from Tamrin, a merchant based in her kingdom, about the wisdom of King Solomon, and travels to Jerusalem to visit him. She is enthralled by his display of learning and knowledge, and declares "From this moment I will not worship the sun, but will worship the Creator of the sun, the God of Israel." (chapter 28)

The night before she begins her journey home, Solomon tricks her into sleeping with him, and gives her a ring so that their child may identify himself to Solomon. Following her departure, Solomon has a dream in which the sun leaves Israel (chapter 30).

On the journey home, she gives birth to Menelik (chapter 32).[5]
At the age of 22, Menelik travels to Jerusalem by way of Gaza, seeking Solomon's blessing, and identifies himself to his father with the ring. 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.

King Solomon then settles for sending home with him a company formed from the first-born sons of the elders of his kingdom. This company of young men, upset over leaving Jerusalem, then smuggle the Ark from the Temple and out of Solomon's kingdom (chapters 45-48) without Menelik's knowledge. He had asked of Solomon only for a single tassel from the covering over the Ark, and Solomon had given him the entire cloth.

During the journey home, Menelik learns the Ark is with him, and Solomon discovers that it is gone from his kingdom. The king attempts to pursue Menelik, but his son is magically flown home before he can leave his kingdom. King Solomon then turns to solace from his wife, the daughter of the Pharaoh of Egypt, and she seduces him into worshiping the idols of her land (chapter 64).

After a question from the 318 bishops of the Council, Domitius continues with a paraphrase of Biblical history (chapters 66-83) then describes Menelik's arrival at Axum, where he is feasted and Makeda abdicates the throne in his favor. Menelik then engages in a series of military campaigns with the Ark, and "no man conquered him, on the contrary, whosoever attacked him was conquered" (chapter 94).

After praising the book Domitius has found, which has established not only Ethiopia's possession of the true Ark of the Covenant, but that the Solomonic dynasty is descended from the first-born son of Solomon (chapter 95).

Gregory then delivers an extended speech with prophetic elements (chapters 95-112), forming what Hubbard calls a "Patristic collection of Prophecies": "There can be little doubt that chapters 102-115 are written as polemic against, if not an evangel to, the Jews.

These chapters seek to prove by OT [Old Testament] allegories and proof-texts the Messianic purpose of Jesus, the validity of the Ethiopian forms of worship, and the spiritual supremacy of Ethiopia over Israel."[6]Hubbard further speculates that this selection from the Old Testament might be as old as Frumentius, who had converted the Kingdom of Axum to Christianity.[7]

The Kebra Nagast concludes with a final prophecy that the power of Rome will be eclipsed by the power of Ethiopia, and describes how king Kaleb of Axum, will subdue the Jews living in Najran, and make his younger son Gabra Masqal his heir (chapter 117)

Origins
According to the colophon attached to most of the existing copies, the Kebra Nagast originally was written in Coptic, then translated into Arabic in the Year of Mercy 409 (dated to AD 1225)[8] by a team of Ethiopian clerics during the office of Abuna Abba Giyorgis, and finally into Ge'ez at the command of the governor of Enderta province Ya'ibika Igzi'. Based on the testimony of this colophon, "Conti Rossini, Littmann, and Cerulli, inter alios, have marked off the period 1314 to 1321-1322 for the composition of the book."[9]. Marcus, (1994), indicated that the religious epic story was conflated in the fourteenth century by six Tigrayan scribes. Other sources put it as a work of the fourteenth century Nebura’ed Yeshaq of Aksum.

Careful study of the text has revealed traces of Arabic, possibly pointing to an Arabic vorlage, but no clear evidence of a previous Coptic version. Many scholars doubt that a Coptic version ever existed, and that the history of the text goes back no further than the Arabic vorlage.[10] On the other hand, the numerous quotations in the text from the Bible were not translated from this hypothetical Arabic vorlage, but were copied from the Ethiopian translation of the Bible, either directly or from memory, and in their use and interpretation shows the influence of patristic sources such as Gregory of Nyssa.[11]

Hubbard details the many sources that the compiler of the Kebra Nagast drew on in creating this work.

They include not only both Testaments of the Bible (although heavier use is made of the Old Testament than the New), but he detects evidence of Rabbinical sources, influence from apocryphal works (especially the Book of Enoch and Book of Jubilees, and such Syriac works as the Book of the Cave of Treasures, and its derivatives the Book of Adam and Eve and the Book of the Bee.[12] 

Marcus thus describes it as "a pasticheof legends ... [that] blended local and regional oral traditions and style and substance derived from the Old and New Testaments, various apocryphal texts, Jewish and Islamic commentaries, and Patristic writings".[13]

Early European translations
One of the earliest collections of documents of Ethiopia came through the writings of Francisco Álvares, official envoy which king Manuel I of Portugal, sent to Dawit II of Ethiopia, under Ambassador Don Rodrigo De Lima. In the papers concerning this mission, Alvarez included an account of the Emperor of Ethiopia, and a description in Portuguese of the habits of the Ethiopians, titled The Prester John of the Indies, which was printed in 1533.

Additional information on the Kebra Nagast was included by the Jesuit priest Manuel de Almeida in his Historia de Etiopía. Almeida was sent out as a missionary to Ethiopia, and had abundant opportunity to learn about the Kebra Nagast at first hand, owing to his excellent command of the language. His manuscript is a valuable work. His brother, Apollinare, also went out to the country as a missionary and was, along with his two companions, stoned to death in Tigray.

In the first quarter of the 16th century, P.N. Godinho published some traditions about King Solomon and his son Menelek, derived from the Kebra Nagast. Further information about the contents of the Kebra Nagast was supplied by Baltazar Téllez (1595-1675), the author of the Historia General de Etiopía Alta (Coimbra, 1660). The sources of Téllez's work were the histories of Manuel de Almeida, Alfonso Méndez and Jerónimo Lobo.

Beginnings of modern scholarship of the book
It was not until the close of the eighteenth century when James Bruce of Kinnaird, the famous Scottish explorer, published an account of his travels in search of the sources of theNile, that some information as to the contents of the Kebra Nagast came to be generally known amongst European scholars and theologians.
When Bruce was leaving Gondar, Ras Mikael Sehul, the powerful Inderase (regent) of Emperor Tekle Haymanot II, gave him several of the most valuable Ethiopic manuscripts and among them was a copy of the Kebra Nagast. When the third edition of his Travels to Discover the Source of the Nile was published in 1813, a description of the contents of the original manuscript was included. In due course these documents were given to the Bodleian Library at Oxford University.

Although August Dillmann prepared a summary of the contents of the Kebra Nagast, and published its colophon, no substantial portion of the narrative in the original language was available until F. Praetorius published chapters 19 through 32 with a Latin translation.[14] However 35 years passed before the entire text was published by Carl Bezold, with commentary, in 1905. The first English translation was prepared by E. A. Wallis Budge, which was published in two editions in 1922 and 1932.[15]

Notes
1.      ^ Edward Ullendorff, Ethiopia and the Bible (Oxford: University Press for the British Academy, 1968), p. 75
2.      ^ Ullendorff, Ethiopia and the Bible, p. 141
3.      ^ Domitius is identified at the beginning of this section as "Archbishop of Rom" (i.e.Constantinople), and at the end as of Antioch. This person might be identified with Patriarch Domnus II of Antioch, who was deposed at the Second Council of Ephesus. E. A. Wallis-Budge identifies him with Patriarch Timothy III of Alexandria without any explanation.
4.      ^ Hubard notes that it is "a tendency common in Near Eastern writings to merge people of the same name." (David Allen Hubbard, "The Literary Sources of the Kebra Nagast" (St. Andrews, 1954), p.253).
5.      ^ The Kebra Nagast identifies the country Makeda gives birth to Menelik in as BÂLÂ ZADÎSÂRE(YÂ.
6.      ^ Hubbard, "The Literary Sources", p. 39
7.      ^ Hubbard, "The Literary Sources", p. 44.
8.      ^ Hubbard, "The Literary Sources", p. 358.
9.      ^ Hubbard, "The Literary Sources", p. 352.
10.  ^ Hubbard, for example, claims to have found only one word which points to a Coptic version. "The Literary Sources", p. 370.
11.  ^ One example is that in chapters 106-107 all but three passages quoted also appear in Gregory of Nyssa's Testimonia adversus Judeos. Hubbard, "The Literary Sources", p. 39.
12.  ^ This is the stated aim of Hubbard's doctorial thesis, "The Literary Sources".
13.  ^ Harold G. Marcus. (1994). A history of Ethiopia. Berkeley, Calif.: University of California Press. pp. 17–18. ISBN 0520224795.
14.  ^ Fabula de Regina Sabaea apud Aethiopia. Dissertation. (Halle: 1870).
15.  ^ This overview is based on Hubbard, "The Literary Sources", pp. 6-8.
External links
§  An English translation of this book is available at Sacred Texts.
§  Leeman, Bernard. “The Sabaean Inscriptions at Adi Kaweh”, AFSAAP Conference University of Queensland September 30 - October 2, 2009,
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Aaron (pl. 6) (Public Domain Image)

The Kebra Nagast

by E.A. Wallis Budge

[1932]







Title Page
PREFACE TO THE PRESENT EDITION
PREFACE TO THE FIRST EDITION
CONTENTS.
LIST OF PLATES
INTRODUCTION
1. Concerning the Glory of Kings
2. Concerning the Greatness of Kings
3. Concerning the Kingdom of ADAM
4. Concerning Envy
5. Concerning the Kingdom of SETH
6. Concerning the Sin of CAIN
7. Concerning NOAH
8. Concerning the Flood
9. Concerning the Covenant of NOAH
10. Concerning ZION
11. The Unanimous Declaration of the Three Hundred and Eighteen Orthodox Fathers
12. Concerning CANAAN
13. Concerning ABRAHAM
14. Concerning the Covenant of ABRAHAM
15. Concerning ISAAC and JACOB
16. Concerning RÔBÊL (REUBEN)
17. Concerning the Glory of ZION
18. How the Orthodox Fathers and Bishops Agreed
19. How this Book came to be found
20. Concerning the Division of the Earth
21. Concerning the Queen of the South
22. Concerning TÂMRÎN, the Merchant
23. How the Merchant returned to ETHIOPIA
24. How the Queen made ready to set out on her Journey
25. How the Queen came to SOLOMON the King
26. How the King held converse with the Queen
27. Concerning the Labourer
28. How SOLOMON gave Commandments to the Queen
29. Concerning the Three Hundred and Eighteen [Patriarchs]
30. Concerning how King SOLOMON swore to the Queen
31. Concerning the sign which SOLOMON gave the Queen
32. How the Queen brought forth and came to her own Country
33. How the King of ETHIOPIA travelled
34. How the young man arrived in his mother's country
35. How King SOLOMON sent to his son the commander of his army
36. How King SOLOMON held intercourse with his son
37. How SOLOMON asked His Son Questions
38. How the King planned to send away his son with the children of the nobles
39. How they made the Son of SOLOMON King
40. How ZADOK the priest gave commands to DAVID the King
41. Concerning the blessing of Kings
42. Concerning the Ten Commandments
43. How the men of the Army of ISRAEL received [their] orders
44. How it is not a seemly thing to revile the King
45. How those who were sent away wept and made a plan
46. How they made a plan concerning ZION
47. Concerning the offering of AZÂRYÂS (AZARIAH) and the King
48. How they carried away ZION
49. How his Father blessed his Son
50. How they bade farewell to his Father and how the city mourned
51. How he said unto ZADOK the Priest, ''Go and bring the Covering (or, Clothing) which is upon it (i.e., ZION)''
52. How ZADOK the Priest Departed
53. How the Wagon was given to ETHIOPIA
54. How DAVID [the King of ETHIOPIA] Prophesied and Saluted ZION
55. How the People of ETHIOPIA Rejoiced
56. Of the Return of ZADOK the Priest, and the giving of the Gift
57. Concerning the Fall of ZADOK the Priest
58. How SOLOMON Rose up to Slay them
59. How the King Questioned an Egyptian, the Servant of PHARAOH
60. How SOLOMON Lamented for ZION
61. How SOLOMON Returned to JERUSALEM
62. Concerning the answer which SOLOMON made to them
63. How the Nobles of ISRAEL agreed [with the King]
64. How the Daughter of PHARAOH Seduced SOLOMON
65. Concerning the sin of SOLOMON
66. Concerning the prophecy of CHRIST
67. Concerning the lamentation of SOLOMON
68. Concerning MARY, Our Lady of Salvation
69. Concerning the Question of SOLOMON
70. How REHOBOAM reigned
71. Concerning MARY, the daughter of DAVID
72. Concerning the King of RÔMÊ (CONSTANTINOPLE)
73. Concerning the first judgment of ’ADRÂMÎ, King of RÔMÊ
74. Concerning the King of MEDYÂM
75. Concerning the King of BABYLON
76. Concerning lying witnesses
77. Concerning the King of PERSIA
78. Concerning the King of MOAB
79. Concerning the King of AMALEK
80. Concerning the King of the PHILISTINES
81. How the son of SAMSON slew the son of the King of the PHILISTINES
82. Concerning the going down of ABRAHAM into EGYPT
83. Concerning the King of the ISHMAELITES
84. Concerning the King of ETHIOPIA and how he returned to his country
85. Concerning the rejoicing of Queen MÂKĔDÂ
86. How Queen MÂKĔDÂ made her son King
87. How the nobles (or governors) of ETHIOPIA took the oath
88. How he himself related to his mother how they made him King
89. How the Queen talked to the Children of ISRAEL
90. How AZARIAH praised the Queen and her city
91. This is what ye shall eat: the clean and the unclean
92. How they renewed the kingdom of DAVID
93. How the Men of RÔMÊ destroyed the Faith
94. The first war of the King of ETHIOPIA
95. How the honourable estate of the King of ETHIOPIA was universally accepted
96. Concerning the Prophecy about CHRIST
97. Concerning the Murmuring of ISRAEL
98. Concerning the Rod of MOSES and the Rod of AARON
99. Concerning the Two Servants
100. Concerning the Angels who rebelled
101. Concerning Him that existeth in Everything and Everywhere
102. Concerning the Beginning
103. Concerning the Horns of the Altar
104. More concerning the Ark and the Talk of the Wicked
105. Concerning the belief of ABRAHAM
106. A Prophecy concerning the Coming of CHRIST
107. Concerning His entrance into JERUSALEM in Glory
108. Concerning the wickedness of the iniquitous JEWS
109. Concerning His Crucifixion
110. Concerning His Resurrection
111. Concerning His Ascension and His Second Coming
112. How the Prophets foreshadowed Him in their persons
113. Concerning the Chariot and the Vanquisher of the Enemy
114. Concerning the return of ZION
115. Concerning the Judgement of ISRAEL
116. Concerning the Chariot of ETHIOPIA
117. Concerning the King of RÔMÊ and the King of ETHIOPIA
Colophon
II.
III.
IV.
V.
VI.
VII.
VIII.
IX.
X.
XI.
XII.
XIII.
XIV.
XV.
XVI.
XVII.
XVIII.
XIX.
XX.
XXI.
XXII.
XXIII.
XXIV.
XXV.
XXVI.
XXVII.
XXVIII.
XXIX.
XXX.
XXXI.
XXXII.

Line of succession to the Ethiopian throne

Imperial coat of arms of Ethiopia.png
Albania · Austria-Hungary
Baden · Bavaria · Brazil
Bulgaria · China · Ethiopia · Finland
Hesse · Iran / Persia (Pahlavi •
Qajar) · Iraq · Italy
a Kingdom / Grand Duchy / Duchies.
See also
v  d  e
Impero Etiope.jpg
§  HIH Prince Samson Fikre Selassie
§  HIH Prince Bekere Fikre Selassie
HIH Princess Donna Fikre Selassie
§  HIH Prince Yisehaq Fikre Selassie
§  HIH Princess Rahel Fikre Selassie
§  HIH Princess Aster Fikre Selassie
§  HIH Princess Meheret Fikre Selassie


Extended family [show]
v  d  e
The line of succession to the Ethiopian throne is described in the first section of the 1955 Revised Constitution of Ethiopia.
In brief, the title of Emperor may pass only through male descendants of HIM Haile Selassie I, through the oldest male line before the younger. Other qualifications are that they be born in lawful wedlock, be an Orthodox Christian, and not be married to a foreigner or against consent of the Imperial Family.
In the event that there were no qualifying male descendants of Haile Selassie, the nearest male relative who is descended from Sahle Selassie, King of Shewa, would then be heir.
In March 1975, the monarchy was abolished by the Derg, the military junta that had forcibly taken over during a Communist revolution. The Derg by its own authority abolished all royal and noble titles by proclamation at that time. The current Constitution of the Federal Democratic Republic of Ethiopia makes no provisions for a monarchy.
The Crown Council of Ethiopia considers Crown Prince Zera Yacob Amha Selassie to be Head of the Imperial House. Although the current Ethiopian government regards members of the Imperial family as private citizens, they do recognize their royal and noble titles as a matter of courtesy, effectively rescinding the abolishment of those titles by Derg regime. Foreign royal courts have continued to accorded members of the Ethiopian Imperial family their titles throughout the period following the fall of the Ethiopian monarchy in 1974.

Line of succession
According to the 1955 orders of succession and with the assent of the Imperial Crown Council, the current order of succession among the living male descendants of HIM Haile Selassie I is as follows:
HIH Crown Prince Zera Yacob b. 1953 (son of Amha Selassie I, grandson of Haile Selassie I)
1.     HIH Prince Paul Wossen Seged Makonnen, Duke of Harrar b. 1947 (grandson of HIM Haile Selassie I)
2.     HIH Prince Mikael Amde Yesus Makonnen b. 1950 (grandson of HIM Haile Selassie I)
3.     HIH Prince Yokshan Dawit Makonnen b. 1978 (great-grandson of HIM Haile Selassie I)
4.     HIH Prince Joel Dawit Makonnen b. 1982 (great-grandson of HIM Haile Selassie I)
5.     HIH Prince Philip Tafari Makonnen b. 1954 (grandson of HIM Haile Selassie I)
6.     HIH Prince David Tafari Makonnen b.1992 son of Prince Philip Makonnen (great-grandson of HIM Haile Selassie I)
7.     HIH Prince Isaiah Tafari Makonnen b.1998 son of Prince Philip Makonnen (great-grandson of HIM Haile Selassie I)
8.     HIH Prince Baeda Maryam Makonnen b. 1957 (grandson of HIM Haile Selassie I)
9.     HIH Prince Ermias Sahle Selassie b. 1960 (grandson of HIM Haile Selassie I)
10.  HIH Prince Christian Sahle Selassie Ermias b. 1992 (great-grandson of HIM Haile Selassie I)
11.  HIH Prince Rufael Fiseha Tsieon Ermias b. 1992 (great-grandson of HIM Haile Selassie I)
See also
§  Girma Yohannis Iyasu - Grandson of Emperor-Designate (uncrowned and deposed) Lij Iyasu
§  Mangasha Seyum - Great grandson of Emperor Yohannes IV


Zera Yacob Amha Selassie, Crown Prince of Ethiopia


  (Redirected from Princess Lideta Zera Yacob)
Zera Yacob Amha Selassie
Crown Prince of Ethiopia
Time
17 February 1997 - Present
Predecessor
Heir-Presumptive
Prince Wossen Seged, Duke of Harrar
Issue
Father
Mother
Born
17 August 1953 (age 57)
Addis Ababa

Impero Etiope.jpg
HIH The Crown Prince of Ethiopia
§  HIH Princess Lideta Zera Yacob
§  HIH Prince Samson Fikre Selassie
§  HIH Prince Bekere Fikre Selassie
HIH Princess Donna Fikre Selassie
§  HIH Prince Yisehaq Fikre Selassie
§  HIH Princess Rahel Fikre Selassie
§  HIH Princess Aster Fikre Selassie
§  HIH Princess Meheret Fikre Selassie


Extended family [show]
v  d  e
Zera Yacob Amha Selassie, Crown Prince of Ethiopia (Ge'ez ዘርአ ያዕቆብ አምሃ ሥላሴ; born 17 August 1953) is the grandson of Emperor Haile Selassie and son of Emperor-in-Exile Amha Selassie of Ethiopia. He has been Head of the Imperial House of Ethiopia since 17 February 1997 and is currently recognized as such by the Crown Council of Ethiopia. However, there are rival claimants in the form of Girma Yohannis Iyasu, the grandson of Emperor Iyasu V, and of Mangasha Seyum, the great grandson of EmperorJohannes IV and representative of the Tigrean Dynasty.

Contents

 [hide]
·         1 Biography
·         2 Charity
·         3 See also
·         4 External links


Biography

He attended and graduated from Eton College and Exeter College, Oxford University. He was named "Acting Crown Prince" and Heir Presumptive to the Imperial throne of Ethiopia in 1974 by his grandfather, Emperor Haile Selassie, following his father's severe stroke a year earlier.
Following the fall of the Ethiopian monarchy, Prince Zera Yacob completed his studies at Cambridge in the mid-seventies and went on to briefly work as a banker in the United States. He then returned to London to be closer to his parents. 


He was married and had a daughter, Princess Lideta Zera Yacob, but was subsequently divorced from his wife. He briefly accompanied his father Emperor Amha Selassie when he moved to Virginia in 1989, but later returned to England and resided for a time in Manchester. He was named Heir Apparent by his father Crown Prince Asfaw Wossen, when the Crown Prince assumed the title of Emperor in exile in April 1989.
Crown Prince Zera Yacob has been regarded as head of the Imperial Family of Ethiopia since the death of his father on 17 February 1997. He is currently living in Addis Ababa.

[edit]Charity

Prince Zera Yacob is the sovereign of the Imperial Ethiopian Order of Saint Mary of Zion and bestows awards to individuals for their outstanding service of assistance to the people of Ethiopia.

See also

External links

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