The Contents

Contents When Solomon returned to Jerusalem he went with the elders into the House of God, and he and ZADOK embraced each other and wept bitterly. Then they dried their tears and the elders made a long speech to SOLOMON in which they sketched the past history of the Ark of the Covenant, i.e. the Tabernacle ZION. They reminded him how the PHILISTINES captured it and carried it into the house of DAGON, and how they sent it away with sixty gold figures of mice, and sixty phalli, and how, when it came to JUDAH, the men of DAN slew the camels that drew the wagon on which it traveled, and cut up and burnt the wagon, and how it withdrew to its place and was ministered to by SAMUEL, and how it refused to be carried to the Valley of GILBOA, and how DAVID, the father of SOLOMON, brought it from SAMARIA to JERUSALEM. They proved to the king that the Tabernacle ZION could not have been carried off against God’s will, and that if it was God’s will it would return to JERUSALEM, and if it was not then it would not. Of one thing they were quite certain: the Tabernacle was able to take care of itself (Chap. 61).

When SOLOMON had heard all they had to say he agreed with them that the Will of God was irresistible, and called upon them to kneel down with him in the Holy of Holies (Chap. 62). When they had poured out prayer and supplication and dried their tears, SOLOMON advised them to keep the matter of the theft a secret among themselves, so that the uncircumcised might not boast over their misfortune. At his suggestion, the elders set up the box which AZARYAS had made, and covered the boards over with gold, and decorated the box with coverings, and placed a copy of the Book of the Law inside it in lieu of the Two Tables. They remembered that JERUSALEM the free was as the heavens and that their own earthly JERUSALEM was the Gate of Heaven, and they determined to do God’s Will so that He Himself might be ever with them to watch over Israel and to protect His people. The suggestion is that God would be a better protector than even the Tabernacle ZION.

But the loss of the Tabernacle ZION had a sad effect upon SOLOMON, for his love for God waned, and his wisdom forsook him, and he devoted himself to women during the last eleven years of his life. He married MÂḲSHÂRÂ, an Egyptian princess, who first seduced his household into worshipping her idols, and then worked upon him with her beauty in such a way that he tolerated all she said and did (Chap. 63). When she knew that David II had stolen the Tabernacle ZION, she reminded SOLOMON that his Lady ZION had been carried off and that it would be better for him now to worship the gods of her fathers; but for a time he refused to forsake the God of Israel.

One day, however, overcome by her beauty he promised to do whatsoever she wished. Thereupon she tied a scarlet thread across the door of her gods, and she placed three locusts in the house of her gods. Then she called upon SOLOMON to enter without breaking the thread, and to kill the locusts and “pull out their necks.” In some way, which I cannot explain, in doing this Solomon performed an act of worship of the Egyptian gods, and MÂḲSHÂR was content; besides this, to enter into an Egyptian temple was an offense against the God of Israel(Chaps. 64, 65). In spite of his weakness and sin, SOLOMON is regarded in some respects as a type of Christ, and as he committed no sin like that of his father David in the matter of the murder of URIAH, he is enumerated with the Patriarchs (Chap. 66).

When SOLOMON was sixty years of age he fell sick, and the Angel of Death drew nigh to him, and he wept and prayed for mercy (Chap. 67). And the Angel of God came to him and rebuked him for his excessive love of women and for marrying alien women. In a long speech the Angel refers to SOLOMON’S three sons, i.e. DAVID and REHOBOAM and ’ADRÂMÎ, his son by a Greek slave, and then he shows him how JOSEPH, and MOSES, and JOSHUA, were types of Christ, and how CHRIST should spring from SOLOMON’S seed and redeem mankind.

In Chap. 68 the Angel prophesies concerning the VIRGIN MARY, and narrates to SOLOMON the history of the Pearl which passed from the body of ADAM to ABRAHAM, ISAAC, JACOB, PEREZ, JESSE, DAVID, SOLOMON, REHOBOAM, and JOACHIM, who passed it into the body of ḤANNA, the mother of the VIRGIN MARY. Finally, the Angel told SOLOMON that MICHAEL would remain with the Tabernacle in ETHIOPIA, and he (GABRIEL) with REHOBOAM, and URIEL with ’ADRÂMÎ. And SOLOMON gave thanks to God and asked the Angel when the Saviour would come (Chap. 69), and the Angel replied, “After three and thirty generations.” When the Angel told him that the Israelites would crucify the Saviour, and be scattered over the face of the earth, SOLOMON wept, and the words of his lamentations fill the rest of Chap. 69.

SOLOMON died, and ZADOK anointed REHOBOAM king, and when he had laid a wooden tablet, with SOLOMON’S name inserted upon it, upon the Tabernacle, the people set him on the royal mule and cried, Hail! Long live the royal father (Chap. 70). Owing to REHOBOAM’S arrogant behavior the people revolted, and they armed themselves and went to BÊTH EFRÂTÂ, and made JEROBOAM, the son of NEBAT, king over them. From REHOBOAM to JOACHIM, the grandfather of CHRIST was forty-one generations. The VIRGIN MARY and JOSEPH the carpenter were akin, each being descended from DAVID, King of Israel (Chap. 71).

According to traditions which ISAAC has grouped in Chap. 72, RÔM, RÔMÊ, or RÛM, i.e. BYZANTIUM, was originally the inheritance of JAPHET, the son of NOAH. He attributes the building of ANTIOCH, TYRE, PARTHIA (?) and CONSTANTINOPLE (?) to DARIUS, and says that from DARIUS to SOLOMON there were eighteen generations. One of his descendants, an astrologer, and clockmaker called ZANBARÊS prophesied that BYZANTIUM would pass into the possession of the sons of Shem. His daughter married SOLOMON, who begot by her a son called ’ADRÂMÎ, and this son married ’ADLÔNYÂ, the daughter of BALṬASÔR, the King of BYZANTIUM. When ’ADRÂMΠwas living in BYZANTIUM with his wife, his father-in-law, wishing to test his ability as a judge, set him to try a difficult case of trespass on the part of a flock of sheep on the one side and unlawful detention of property on the other (Chap. 72).

He decided the case in such a way as to gain the approval of BALṬASÔR, and in due course, he reigned in his stead (Chap. 73). ISAAC further proves that the King of MEDYÂM (Chap. 74) and the King of BABYLON were SEMITES (Chap. 75). The narrative of KARMÎN and the false swearing of ZARYÔS and KÂRMÊLÔS, the flight of KARMÎN to BABYLON, the infidelity of the merchant’s wife, and the exchange of children by the nurses, together make up a story more suitable for the “One Thousand Nights and a Night” than the KEBRA NAGAST. According to it NEBUCHADNEZZAR II was the son of KARMÎN, and therefore a SEMITE; the etymology given of the name is, of course, wholly wrong (Chap. 76). In Chap. 77 ISAAC tries to show that the King of PERSIA was a SEMITE and that he was descended from PEREZ, a son of TAMAR. The incestuous origin of the MOABITES and AMALEKITES, as described in GENESIS, is repeated in Chaps. 78 and 79.

In Chap. 80 is the history of SAMSON with details of an apocryphal character. According to this, SAMSON married a woman of the PHILISTINES, and so transgressed the Will of God. The PHILISTINES made him act the buffoon, and in revenge, he pulled the roof down upon them and slew 700,000 of them, and 700,000 more with iron and stone, and wood and the jaw-bone of an ass. When SAMSON died he left DELILAH, the sister of MAKSÂBÂ, wife of ḲWÔLÂSÔN, King of the PHILISTINES, with the child. After SAMSON had slain ḲWÔLÂSÔN the two sisters lived together, and in due course, each brought forth a man-child. The boys grew up together, and their mothers dressed them in rich apparel, and hung chains around their necks, and gave them daggers to wear.

One day AKAMḤÊL, SAMSON’S son, asked his mother why he was not reigning over the city and told her that he intended to reign over PHILISTIA. A little time later the two boys were eating with their mothers, and AKAMḤÊL took from the dish a piece of meat as large as his two hands and began to eat it. ṬEBRÊLÊS, the son of MAKSÂBÂ, snatched a piece of the meat from him, whereupon AKAMḤÊL drew his dagger and cut off the head of ṬEBRÊLÊS, which fell into the dish. DELILAH seized the sword from the body of ṬEBRÊLÊS and tried to kill AKAMḤÊL, but he hid behind a pillar and in turn, tried to kill her. When MAKSÂB strove to pacify him he turned on the two women like a wild bear and drove them from the apartment. Before she left MAKSÂB gave him purple cloths from her couch, and promised him the throne of PHILISTIA, and that evening AKAMḤÊL took possession of it and was acclaimed king. In Chaps. 82 and 83 the well-known story of ABRAHAM’S visit to Egypt with SARAH is told, and a description of ISHMAEL’S kingdom is added.

The ISAAC’S narrative now returns to MENYELEK. He and his company and ZION traveled from JERUSALEM to WAḲÊRÔ in one day, and he sent messengers to MÂKĔDÂ, his mother, to announce their arrival (Chap. 84). In due course, he arrived at DABRA MÂKĔD (AXUM ?), the seat of his mother’s Government, where the Queen was waiting to receive him. He pitched his tent in the plain at the foot of the mountain, and 32,000 stalled oxen and bulls were killed and a great feast was made. Seven hundred swordsmen were appointed to watch over ZION (Chap. 85), and the Queen and all her people rejoiced. On the third day, MÂKĔD abdicated in favor of her son MENYELEK, and she handed over to him 17,700 fine horses and 7,700 mares, 1,700 mules, robes of honor, and a large quantity of gold and silver (Chap. 86). Further, she made the nobles swear that henceforth no woman should rule over ETHIOPIA (Chap. 87) and that only the male offspring of her son David should be kings of that country. At the coming of ZION to ETHIOPIA the people cast away their idols and abandoned divination, and sorcery, and magic, and omens, and repented with tears, and adopted the religion of the HEBREWS. MENYELEK swore to render obedience to his mother, and AZARYAS was to be high priest and ALMEYAS Keeper of ZION, the Ark of the Covenant.

MENYELEK then related to MÂKĔD the story of his anointing by ZADOK in JERUSALEM, and when she heard it she admonished him to observe the Will of God, and to put his trust in ZION, and she called upon AZARYAS and ALMEYAS to help him to follow the path of righteousness (Chap. 88). She then addressed a long speech to her nobles (Chap. 89) and the new ISRAELITES and prayed to God for wisdom and understanding. Her prayer was followed by an edict ordering every man to forsake the religion and manners and customs which he had formerly observed and to adopt the new religion under penalty of the confiscation of his property and separation from his wife and children. In Chaps. 90 and 91, AZARYAS makes an address to MÂKĔDÂand praises her for her wisdom. He compares favorably the country of Ethiopia with JUDAH and says that, although the ETHIOPIANS are black of face, nothing can do them any harm provided that God lighteth their hearts. He then proclaims a number of laws, derived for the most part from the Pentateuch, and appends a list of clean and unclean animals. Curiously enough, a short paragraph is devoted to the explanation of the Queen’s name MÂKĔD (page 161).

When AZARYAS had finished his exhortations he made preparations to “renew the Kingdom of DAVID“, King of Israel, in ETHIOPIA (Chap. 92), and with the blowing of the jubilee trumpets and music and singing and dancing and games of all kinds, MENYELEK, or DAVID II, was formally proclaimed King of ETHIOPIA. The boundaries of his kingdom are carefully described. After the three months that followed the proclamation of MENYELEK’S sovereignty, the Law of the Kingdom and the Creed of the ETHIOPIANS were written, presumably upon skins, and deposited in the Ark of the Covenant as a “memorial for the latter days” (Chap. 93). ISAAC says that the belief of the Kings of RÔMÊ (RÛMÎ) and that of the Kings of Ethiopia was identical for 130 years, but that after that period the former corrupted the Faith of CHRIST by introducing into it the heresies of NESTORIUS, ARIUS and others.

Soon after MENYELEK had established his kingdom, he set out, accompanied by the Ark of the Covenant and MÂKĔD (Chap. 94), to wage war against his enemies. He attacked the peoples to the west, south, and east of his country, and invaded the lands of the NUBIANS, EGYPTIANS, ARABIANS, and INDIANS; and many kings sent him tribute and did homage to him. The Ark of the Covenant went at the head of his army, and made the ETHIOPIANS victorious everywhere; many peoples were blotted out and whole districts laid waste. In Chap. 95 ISAAC couples the King of RÔMÊ with the King of Ethiopia and condemns the JEWS for their ill-treatment of CHRIST, Who was born of the Pearl that was hidden in ADAM’S body when he was created. And ISAAC proclaims what the KEBRA NAGAST was written to prove, namely, that “the King of ETHIOPIA is more exalted and more honorable than any other king upon the earth, because of the glory and greatness of the heavenly ZION.”

Following several remarks, in which the JEWS are compared unfavorably with the ETHIOPIANS, comes a long extract from the writings of GREGORY, the “worker of wonders” (THAUMATURGUS), in which it is shown that the coming of Christ was known to the Prophets of Israel, and passages from their books are quoted in support of this view. The beginning of all things was the Law which proclaimed CHRIST, and the Holy Spirit existed at the Creation. The brazen serpent was a symbol of CHRIST (Chap. 96). ABRAHAM was a type of God the Father, and ISAAC a symbol of CHRIST, the ram of sacrifice. EVE slew mankind, but the VIRGIN MARY gave them life. MARY was the “door”, and that it was closed symbolized her virginity, which was God’s seal upon her.

She was the burning bush described by MOSES; she was the censer used by MOSES, the coals were CHRIST, and the perfume of the incense was His perfume (Chap. 97), on which prayer ascended to heaven. The chains of the censer were JACOB’S ladder. AARON’S rod was MARY, and the bud thereof was CHRIST (Chap. 98). The Ark made by MOSES was the abode of God on earth; it symbolized MARY, and the indestructible wood of which it was made symbolized the indestructible CHRIST. The pot that held the manna was MARY, and the manna was the body of Christ; the Words of the Law also were CHRIST. The Pearl in MARY’S body was CHRIST. The rock smitten by Moses was CHRIST, and MOSES smote it lengthwise and breadthwise to symbolize the Cross of Christ. MOSES’ ROD was the Cross, the water that flowed from the rock was the teaching of the Apostles. The darkness brought upon Egypt for three days symbolized the darkness of the Crucifixion. The AMALEKITES symbolized the devils, and AARON and HÔR, who held up Moses’ hands, symbolized the two thieves who were crucified with Christ. In a parable given in Chap. 99 a king symbolizes CHRIST, and SATAN an arrogant servant and ADAM a humble servant.

The history of the angels who rebelled is given in Chap. 100. These angels were wroth with God for creating ADAM, and they reviled God and ADAM because of his transgression. God reminded them that ADAM was only a creature made of dust and water and wind and fire, whilst they were made of air and fire. They were made specially to praise God, whilst ADAM could be influenced by SATAN; had they been made of water and dust they would have sinned more than ADAM. In answer the angels said, “Make us even as ADAM, and put us to the test “; and God gave them flesh and blood and a heart like that of the children of men. Thereupon they came down to earth, mingled with the children of CAIN, and gave themselves up to singing, dancing, and fornication. The daughters of CAIN scented themselves to please the men who had been angels and were debauched by any and every man who cared to take them. And they conceived but were unable to bring forth their children in a natural way, and the children split open their mothers’ bodies and came forth. These children grew up into giants, and their “height reached unto the clouds.” God bore with them for 120 years, and then the waters of the Flood destroyed them. He told Noah to build an Ark, and it was the wood of that Ark that saved him, as the wood of the Cross saved mankind when CHRIST died upon it.

In Chap. 101 God is made to declare by the mouth of Moses that He is everywhere and in everything and that everything supports itself on Him; He is the Master of everything, He fills everything, He is above the Seven Heavens and everything, He is beneath the deepest deep and the thickest darkness, and balances all creation. In Chap. 102 is a series of extracts from the Old and New Testaments which are to show that Christ was the Beginning and that all things were made in and by Him. He was the Maker and Creator, the Light of Light, the God of God, the Refuge, the Feeder, and the Director.

The Ark, or Tabernacle, symbolizes the horns of the altar and the tomb of CHRIST. The offering on the altar symbolizes and is the Body of Christ (Chap. 103). Returning to the Ark of NOAH (Chap. 104), the writer says that NOAH was saved by wood, Abraham held converse with God in the wood of MANBAR, the thicket that caught the ram saved ISAAC, and the rods of wood that JACOB laid in running water saved him. The wood of the Ark made by MOSES was a means of salvation, even as was the wood of the Cross. The greater part of this Chapter appears to be a translation of a part of a homily by CYRIL, Archbishop of Alexandria, and it is possible that Chap. 105 is merely a continuation of Chap. 104. It deals with ABRAHAM’S visit to MELCHIZEDEK, who gave him the mystery of bread and wine, which is also celebrated in “our Passover.”

Prophecies concerning the Coming of CHRIST, collected from the Books of the Old Testament, are given in Chap. 106, but ISAAC or the copyists have made many mistakes as to their authorship, especially in the case of some of the Minor Prophets. Many appear to have been written down from memory. Another series of prophecies concerning CHRIST’S triumphal entry into Jerusalem is given in Chap. 107, and CHRIST is identified with the unicorn. Prophecies dealing with the wickedness of the JEWS are given in Chap. 108, Chap. 109 consists of prophecies concerning the Crucifixion; in Chaps. 110 and 111 many prophecies foretelling the Resurrection and Ascension of Christ and His Second Coming are enumerated. The Patriarchs and Prophets were forerunners and symbols of CHRIST (Chap. 112), especially ISAAC, JACOB, MOSES, JOSEPH, and JONAH.

The chariot containing ZION, i.e. the vehicle on which the Tabernacle of the Law was borne, was in Ethiopia, and the Cross, which was discovered by Queen Helena, was in RÔMÊ (RÛMÎ), and the Archbishops asked GREGORY how long the chariot of ZION and the Cross were to remain where they were (Chap. 113). GREGORY replied that the Persians would attack the King of RÔMÊ, and defeat him, and make him a prisoner, together with the horse of the Cross, which would go mad, and rush into the sea and perish. But the nails of the Cross would shine in the sea until the Second Coming of Christ.

On the other hand, the chariot of ZION would remain in ETHIOPIA, and the ETHIOPIANS would continue to be orthodox to the end of the world. At the Second Coming of Christ, the Tabernacle of the Law shall return to Mount ZION in JERUSALEM (Chap. 114), and it shall be opened, and the JEWS shall be made to look upon the Words of the Law that they have despised, the pot of manna, and the rod of AARON.

Chap. 115 described the judgment which shall fall upon the JEWS, who shall repent when it is too late and shall be cast into hell. Of the CHRISTIANS those who have sinned shall be punished according to the degree of their sins. One day with God is as a thousand years; some shall be punished for a whole day, some for twelve hours, some for three, and some for one hour. Others shall be tried and acquitted.

In answer to a further question of the Archbishops GREGORY repeats (Chap. 116) that the chariot of ZION shall remain in ETHIOPIA until the Second Coming of Christ, and prophesies the war which the King of RÔMÊ will wage in Armenia, and the war which the ETHIOPIANS will make on the JEWS of NÂGRÂN. 

The last Chapter (117) deals with the extermination of the JEWS and the ARMENIANS by the joint efforts of JUSTINUS, King of RÔMÊ, and KÂLÊB, King of Ethiopia, who are to meet in Jerusalem, and exchange titles. The war of the ETHIOPIANS against the JEWS of NÂGRÂN is to be continued by GABRA MASḲAL or LÂLÎBALÂ, after his father KÂLÊB has adopted the monastic life in the Monastery of Abbâ PANTALERN, and their defeat by him is declared to be a certainty. Parts of the text of this Chapter are difficult to understand.