And from the Hebrew Bible came the Ethiopian Bible ...

From the title page onward, the reader associates the Kebra Negast as an Ethiopian appropriation of Hebrew scripture, used for state regulation. The personal point-of-view of Ethiopia, if not a historically askew, provides just enough parallels that are similar to the modern English translation of the Bible to appear credible and national enough to be considered historically Ethiopian. A direct reference in the title include their country stated boldly, “… departure of God & His ark of the covenant from Jerusalem to Ethiopia,” accompanied by a print that depicts God Almighty with African male features. It is understandable that the characters in this African equivalent to the Bible are black because it is American to attribute biblical characters as white, or for any other race to imagine the fictional in non-fictional details (including physical attributes, styles of dress, and even regional places of their personal culture). These attributions of religion to culture were made in the example of Kebra Negast, in order to strengthen the bond between state and religion. In Japan, emperors, begun from legendary Emperor Jimmu (660 – 585 B.C.) and continuing in a traditional lineage, are believed by Shinto Japanese to be descended from the sun goddess, Amaterasu. Church into state relationships encourage new types of worship, which I am looking forward to find more about in upcoming classes. The Queen of Sheba can be seen as Mother Mary, and her Son Menyelek as Jesus, who was immaculately conceived from God planting a “seed in her” and will “reign in the flesh upon the throne of the Godhead.” Although the stylistic usage of ‘and’ to begin nearly every sentence comprises a less-than-compelling read, it was interesting to learn about how authenticities of religious texts are questioned with the emergence of Kebra Negast, challenging my translation of the Bible and other religious texts that once seemed entirely grounded.