Kebra Nagast

Kebra Nagast — Budge — Section 22

which it was compiled. Dillmann, the first European scholar who had read the whole book in the original Ethiopic, contented himself with saying in 1848, “ de vero compositionis tempore nihil liquet ” ( Catalogus , p. 72), but later he thought it might be as old as the fourteenth century. Zotenberg ( Catalogue , p. 222) was inclined to think that “ it was composed soon after the restoration of the so-called Solomonic line of kings,” that is to say, soon after the throne of Ethiopia was oc¬ cupied by Tasfa ’tyasus,or Yekuno ’Amlak, who reigned from a.m. 6762-77, i.e. a.d. 1270-1285. A Colophon (see pp. 228, 229), which is found in several of the Codices of the Kebra Nagast in Oxford, London and Paris, states that the Ethiopic text was translated from the Arabic version, which, in turn, was translated from the Coptic. The Arabic translation was, it continues, made by ’Abu ’l-£Izz and ’Abu ’1-Faraj, in the “ year of mercy ” 409, during the reign of Gabra Maskal (£Amda Seyon I), i.e. between a.d. 1314 and 1344, when George was Patriarch of Alexandria. These statements are clear enough and definite enough, yet Dillmann did not believe them, but thought that the whole Colophon was the result of the imagination of some idle scribe (ab otioso quodam librario inventa). The statements about the Ethiopic version being made from the Coptic through the Arabic, he treated as obvious fictions (plane fictitia esse), and he condemned the phrasing of the Colophon because he considered its literary style in¬ ferior to that used in the narrative of the Kebra Nagast itself (dictio hujus subscriptionis pessima est, et ab oratione eleganti libri ipsius quam maxime differt). Zotenberg ( Catalogue , p. 223, col. 1) a very competent scholar, saw no reason for doubting the truth of the statements in the Colophon generally, but thought it possible that an Arab author might have supplied the fundamental facts of the narrative, and that the author xxx Introduction