MY SON THELION JAHIM ZERE YACOB
Cool Slideshows
Layout Created at MyProfilePimp.com
THE SOLOMONIC DYNASTY
The Solomonic dynasty is the traditional royal house of Ethiopia, claiming descent from King Solomon and the Queen of Sheba, who is said to have given birth to the traditional first king Menelik I after her Biblically-described visit to Solomon in Jerusalem. The identification of Ethiopia with Biblical Sheba, and particularly the traditional accounts of the dynasty's founding are practically universally acknowledged within Ethiopia.The dynasty, a bastion of Ethiopian Orthodox Christianity, came to rule Ethiopia on 10 Nehasé 1262 EC[1] (August 10, AD 1270) when Yekuno Amlak overthrew the last ruler of the Zagwe dynasty. Yekuno Amlak claimed direct male line descent from the old Axumite royal house that the Zagwe's had replaced on the throne. The Solomonics continued to rule Ethiopia with few interruptions until 1974, when the last emperor, Haile Selassie, was deposed. The royal family is currently non-regnant. Members of the family in Ethiopia at the time of the 1974 revolution were imprisoned, and others were exiled. The women of the dynasty were released by the Derg regime from prison in 1989, and the men were released in 1990. Several members were then allowed to leave the country in mid 1990, and the rest were allowed to leave in 1991 upon the fall of the Derg regime in 1991. Many members of the Imperial family have since returned to live in Ethiopia in recent years.The Imperial Coat of Arms was adopted by Emperor Haile Selassie, and is currently held by his direct heirs in the male line. The arms are composed of an Imperial Throne flanked by two angels, one holding a sword and a pair of scales, the other holding the Imperial scepter. The throne is often shown with a Christian cross, a Star of David, and a crescent moon on it (representing the Christian, Jewish, and Islamic traditions). It is surmounted by a red mantle and an Imperial crown, and before the throne is the Lion of Judah symbol. The Lion of Judah by itself was at the center of the Ethiopian tri-color flag during the monarchy, and is thus the chief symbol of the Ethiopian monarchist movement. The phrase "Moa Ambassa ze imnegede Yehuda", (Conquering Lion of the Tribe of Judah) appeared on the arms, and was always preceded the Emperor's official style and titles, but referring to Christ rather than the monarch. The official Imperial Dynastic moto was "Ityopia tabetsih edewiha habe Igziabiher" (Ethiopia stretches her hands unto the Lord) from the book of Psalms.When including the old Axumite rulers descended from Menelik I, and the Yuktanite ancestors of the Queen of Sheba, the Ethiopian Royal House is the oldest in the world along with that of Japan.During much of dynasty's existence, its effective realm was the northwestern quadrant of present-day Ethiopia, the Ethiopian Highlands. The Empire expanded and contracted over the centuries, sometimes incorporating parts of modern day Sudan, and coastal areas of the Red Sea and Gulf of Aden, and extending south toward modern day Kenya as well. Southern and eastern regions were permanently incorporated during the last two centuries, some by Shewan kings and some by Emperors Menelek II and Haile Selassie; though much of the central, and southern regions were incorporated into the empire under the Emperors Amda Seyon I and Zar'a Ya'iqob but peripheral areas were lost after the invasion of Ahmad Gragn.[2]
Get your own Chat Box! Go Large!
ACORDING TO THE FLASH HE WOULD RISE UP CHRIST TO SIT ON KING DAVID THRONE...ACTS 2 VERSE 29
Cool SlideshowsWe are of God: he that knoweth God heareth us; he that is not of God heareth not us. Hereby know we the spirit of truth, and the spirit of error.
Beloved, let us love one another: for love is of God; and every one that loveth is born of God, and knoweth God.
He that loveth not knoweth not God; for God is love.
Selah JAH RAS TAFAR I
"E GINETE RIBA KABAI BLANKO." Mi a mira shelo habri.A parese un kabai blanko,i esun ku yama fidedigno i konfiabel i ku ta huzga i lucha hustamente,tabata kor'e.Su wowonan tabata lombra manera kandela;E tabatin hopi corona riba su kabes.Riba dje tabatin un nomber skibi ku ningun tabata konose ku eksepshon di E mes.E panja ku e tabatin bisti tabata papa ku sanger.Su nomber ta:"Palabra di Dios".Ehersitonan selestial tabata sigie;nan tabata sinta riba kabai blanco i tabata bisti na panja blanco di lenen puro.for di su boka tabata sali un spada skerpi,kune lo e mata nashonnan.Lo e goberna nan ku un bara di hero.E mes lo trapa nan manera wendruif den e baki pa machika wendruif di e ira feros di Dios Todopoderoso.Riba su panja i riba su bel tabatin e nomber aki skirbi:"Rei riba tur rei i Señor di mas halto." Rev 19:11-16
Modern book cover of Kebra Nagast: The Glory of the Kings The Kebra Nagast or the Book of the Glory of Kings, is an account written in Ge'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".
The Kebra Nagast is divided into 117 chapters, and even after a single reading it is clearly a composite work. The .. 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 by Moses and kept in the Ark of the Covenant. After this, the archbishop Domitius[1] 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.[2]
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).[3]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 worshipping 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." (p. 39) 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.[4]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 Nagran, and make his younger son Gabra Masqal his heir (chapter 117).[edit] Origins
According to the Collophon 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)[5] by a team of Ethiopian clerics during the office of Abuna Abba Giyorgis, and finally into Ge'ez at the command of governor Ya'ibika Igzi'. Based on the testimony of this Collophon, "Conti Rossini, Littmann, and Cerulli, inter alios, have marked off the period 1314 to 1321-1322 for the composition of the book."[6]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.[7] 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.[8]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.[9][edit] Early European translations
One of the earliest collections of ..s of Ethiopia came through the writings of Francisco Ãlvares, 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 Manoel de Almeida in his Historia de EtiopÃa. 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 EtiopÃa Alta (Coimbra, 1660). The sources of his work were the histories of Manoel Almeida, Alfonso Méndez and Jerónimo Lobo.[edit] 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 the Nile, 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, 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 in Search of the Sources of the Nile was published, there appeared a description of the contents of the original manuscript. In due course these ..s 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.[10] 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.[11]Dr Bernard Leeman has argued that the Kebra Nagast consists of two main ..s dating to the time of King Solomon (ca.950 BCE) and the eve of the invasion of Himyaritic Yemen by King Kaleb of Axum (circa CE 520).[12] His arguments that part of the Kebra Nagast was written at his earliest proposed date are that (i) the Kebra Nagast contains the oldest known sections of the Old Testament Torah (including the Holiness Code) without any of the laws found only in the Book of Deuteronomy, which many scholars believe were added much later by Hilkiah; (ii) it contains the only detailed account not only of the fate of the Ark of the Covenant but also the disappearance of the High Priesthood of Judah in Solomon's reign, (iii) the ancient form of name of the Ark preserved in this ..; (iv)lack of references in this work to later Old Testament History; (v) the Ge'ez text reveals an extraordinarily inaccurate geography, which Leeman argues makes sense only if it is applied to locations in Arabia, not Palestine. Leeman also relies on evidence published by Chaim Rabin (Ancient West Arabian, London: 1951) that suggest there was an ancient Hebrew speaking population between Medina and Yemen, and by Roger Schneider ("Two Sabaean inscriptions on the Tigre Plateau") that indicate there were Queens of Sheba ruling over a mixed Hebrew and Sabaean population near Mek'ele, Ethiopia, around 700 BCE, confirming the account in the Kebra Nagast. However, Dr Leeman's arguments are not widely accepted.
create own slideshow view all pictures
"HAILE SELASSIE I VISIT TO JAMAICA."http://www.youtube.com/watch?v=nkFGR2UdKN0&eurl =http%3A%2F%2Fbulletin%2Emyspace%2Ecom%2Findex%2Ecfm%3Ffusea ction%3Dbulletin%2Eread%26messageID%3D3291277119%26Mytoken%3 DAFFA6EB9%2D61DA%2D41C3%2DBE0
CHURCH WHERE THE ARK OF THE COVENENT IS BELIEVED TO BE HOUSED!!!Aksum has long been regarded a holy city for the Ethiopian Orthodox church. It forms the setting of the 14th-century work Kebra Negast (Glory of the Kings), which relates the tradition of the transference of the Ark of the Covenant from Jerusalem to Aksum by King Menilek I, legendary son of Solomon and the Queen of Sheba (Makeda). According to tradition, the Church of St. Mary of Zion contains the Ark of the Covenant. Over the centuries, however, the church has been destroyed and rebuilt several times; the present structure dates from the 17th century. Emperor Haile Selassie I built the new Church of St. Mary of Zion near the old one in 1965.