1922 regnal list of Ethiopia
The 1922 regnal list of Ethiopia is an official regnal list that was provided by Ethiopian prince regent Tafari Makonnen (later known as Emperor Haile Selassie), with reference to multiple Ethiopian traditions and legends. The regnal list is partially inspired by older regnal lists of Ethiopia and chronicles that detail the reigns of Ethiopian emperors. The 1922 regnal list however includes many additional names that allude to ancient Nubia, which was known as Aethiopia in ancient times, and various figures from Greek mythology and the Biblical canon that were known to be "Aethiopian". This list of monarchs of Ethiopia was included in Charles Fernand Rey's book In the Country of the Blue Nile in 1927, and is the longest Ethiopian regnal list published in the Western world, claiming that over 300 monarchs reigned from 4530 BC to 1779 AD. It is the only known regnal list that attempts to provide a timeline of Ethiopian monarchs from the 46th century BC up to modern times without any gaps. However, earlier portions of the regnal list are pseudohistorical, and this has been noted by archaeologists and historians such as E. A. Wallis Budge and . The regnal list brings together a wide range of names from older native regnal lists but additionally includes figures from Biblical, Coptic, Ancient Egyptian, Nubian, Ancient Greek and Arab sources. Despite claims by at least one Ethiopian court historian that the list dates back to ancient times, the list is more likely an early 20th century creation. The earlier sections of the list are clearly inspired by the work of French historian Louis J. Morié, who published a two-volume history of "Ethiopia" (i.e. Nubia and Abyssinia) in 1904. His work drew on then-recent Egyptological research but attempted to combine this with the Biblical canon and writings by ancient Greek authors. This resulted in a pseudohistorical work that was imaginative rather than scientific in its approach to Ethiopian history. There are different versions of the regnal list that are known to exist, and it is not clear when the first version was written. Ethiopian foreign minister Heruy Wolde Selassie is a contender for the author of the original regnal list. His book Wazema contains a version of the list that begins in 2545 BC instead of 4530 BC. Aleka Taye Gabra Mariam also wrote a version of this regnal list which has some slight differences in names and reign dates. These variations will be mentioned and discussed in this article. The 1922 regnal list published in Rey's book will be referred to as "Tafari's list" in this article to differentiate it from other versions. However, Tafari himself did not claim authorship and instead stated that he had made a copy of an already existing list. It is important to note that this regnal list contains a great deal of conflation between the history of modern-day Ethiopia and Aethiopia, a term used in ancient times and in some Biblical translations to refer to a generalised region south of Egypt, most commonly in reference to the Kingdom of Kush in modern-day Sudan. As a result, many parts of this article will deal with the history of ancient Sudan and how this became interwoven into the history of the Kingdom of Axum, Abyssinia (which includes modern-day Eritrea) and the modern-day state of Ethiopia. The territory of modern-day Ethiopia and Eritrea was known as "Abyssinia" to Europeans until the mid-20th century, and as such this term will be used occasionally in this article to differentiate from 'ancient' Aethiopia (i.e. Nubia). Background

Charles Fernand Rey's 1927 book In the Country of the Blue Nile included a 13-page appendix with a list of Ethiopian monarchs written by the Prince Regent Tafari Makonnen, who later became the emperor of Ethiopia in 1930. Tafari's list stretches back to 4530 BC and ends in 1779 AD, with dates following the Ethiopian Calendar, which is several years behind the Gregorian calendar. Tafari's cover letter was written in the town of Addis Ababa on the 11th day of Sane, 1914 (Ethiopian Calendar), which was 19 June 1922 on the Gregorian Calendar according to Rey. Rey himself was awarded Commander of the Order of the Star of Ethiopia by Tafari. Rey revealed in another book he wrote, titled Unconquered Abyssinia, that this list was given to him in 1924 by a court historian who was a "learned old gentleman". This court historian had "caused to be compiled [...] on the instructions of Ras Tafari" a complete list of "rulers of Abyssinia from the beginning of time up to date." Rey noted that the list contained many names "of Egyptian origin", which was a "good illustration" of the difficulties in researching the history of Abyssinia. The court historian claimed that the regnal list had already been compiled prior to the "advent of the Ethiopian dynasty in Egypt" and that the original version had been taken to Egypt and left there, afterwards becoming lost. Prince Ermias Sahle Selassie, president of the Crown Council of Ethiopia, acknowledged the regnal list in a speech given in 2011 in which he stated:

The goal of the 1922 regnal list was to showcase the immense longevity of the Ethiopian monarchy. The list does this by providing precise dates over 6,300 years and drawing upon various historical traditions from both within Ethiopia and outside of Ethiopia. The regnal list names 312 numbered monarchs, although it seems likely that Abreha and Atsbeha were mistakenly counted as one monarch. These rulers are divided into eight dynasties:
 Tribe of Ori or Aram (4530–3244 BC) (21 monarchs)
 Tribe of Kam (2713–1985 BC) (24 monarchs)
 Ag'azyan dynasty of the kingdom of Joctan (1985–982 BC) (52 monarchs) - mistitled "Agdazyan". Dynasty of Menelik I (982 BC–493 AD) (132 or 133 monarchs)
 Dynasty of Kaleb until Gedajan (493–920) (27 monarchs)
 Zagwe dynasty (920–1253) (11 monarchs)
 Solomonic dynasty (1253–1555) (26 monarchs) and its Gondarian branch (1555–1779) (18 monarchs)

In addition to the above, there is a so-called "Israelitish" dynasty with 8 unnumbered kings from the time of Zagwe rule who did not ascend to the throne of Ethiopia. These kings were descendants of the dynasty of Menelik. The first three dynasties are mostly legendary and take various elements from the Bible, as well as Ancient Egyptian, Nubian, Greek, Coptic and Arab sources. Many of the monarchs of the Menelik and Kaleb dynasties appear on Ethiopian regnal lists written before 1922, but these lists often contradict each other and many of the kings themselves have not been archeologically verified, though some of the later kings on Tafari's list are confirmed by Aksumite coinage. Many of the historically verified rulers of the Ag'azyan and Menelik dynasties did not rule over Ethiopia but rather over Egypt and/or Nubia. It is only from the dynasty of Kaleb onwards that the monarchs are certainly Aksumite or Abyssinian in origin. The Zagwe and Solomonic dynasties are both historically verified, though only the Solomonic line has a secure historical dating of 1270 to 1975, which at times contradicts the reign dates found Tafari's regnal list. Because of the length of the Menelik dynasty, Tafari's regnal list breaks up the line of monarchs into three sub-sections, concerning the time periods 982 BC–9 AD (the monarchs who reigned before the birth of Jesus Christ), 9–306 AD (Pre-Christian monarchs who reigned after the birth of Christ) and 306–493 AD (Monarchs of this line who were Christian themselves). The regnal list names the kings from Kaleb to Dil Na'od as a separate dynasty, however other Ethiopian regnal lists do not make the same distinction. Each monarch has their respective reign dates and number of years listed. Two columns of reign dates were used in the list. One column uses dates according to the Ethiopian calendar from 4530 BC to 1779 AD, while the other column lists the "Year of the World", placing the creation of the world in 5500 BC. Other Ethiopian texts and documents have also placed a similar date for the creation of the world, such as a manuscript in which the year 7260 A.M. was equivalent to the Gregorian date 1768, placing the creation of the world at 5492 BC. Another manuscript is dated to the year 7276 A.M. and is equivalent to 1784 AD, which would place the beginning of the world in 5492 BC as well. Considering that the Ethiopian calendar is roughly 7 or 8 years behind the Gregorian calendar, this would match very closely with the date given on Tafari's list of 5500 BC (Ethiopian calendar). E. A. Wallis Budge noted that the Abyssinians/Ethiopians believed that the world was created "at the autumnal equinox 5500 years before the birth of Christ" and had previously used this as their main dating system. The dating of 5500 BC as the creation of the world on this list is influenced by calculations from the Alexandrian and Byzantine eras which placed the world's creation in 5493 BC and 5509 BC respectively. The use of Biblical figures in royal lineage has been found in other fictitious histories, such as the Swedish Historia de omnibus Gothorum Sueonumque regibus, written in the 16th century. Response to the regnal list

Egyptologist E. A. Wallis Budge (1857–1934) was dismissive of the claims of great antiquity made by the Abyssinians, whom he described as having a "passionate desire to be considered a very ancient nation", which had been aided by the "vivid imagination of their scribes" who borrowed traditions from the Semites (such as Yamanites, Himyarites and Hebrews) and modified them to "suit [their] aspirations". He noted the lack of pre-Christian regnal lists and believed that there was no 'kingdom' of Abyssinia/Ethiopia until the time of king Zoskales (c. 200 AD). Budge additionally stated that all extant manuscripts date to the 17th–19th centuries and believed that any regnal lists found in them originated from Arab and Coptic writers. Budge felt that the 1922 regnal list "proves" that "almost all kings of Abyssinia were of Asiatic origin" and descended from "Southern or Northern Semites" before the reign of Yekuno Amlak. However, native Ethiopian rule before Yekuno Amlak is evidenced by the kingdoms of D'mt (c. 980–400 BC) and Aksum (c. 150 BC–960 AD), as well as by the rule of the Zagwe dynasty. The Geographical Journal reviewed In the Country of the Blue Nile in 1928, and noted the regnal list, which contained "many more names [...] than in previously published lists" and was "evidently a careful compilation" which helps to "clear up the tangled skein of Ethiopian history". However, the reviewer did also notice that it "[contained] discrepancies" which Charles Rey "makes no attempt to clear up". The reviewer pointed to how king Dil Na'od is said to have reigned for 10 years from 910 to 920, yet travel writer James Bruce previously stated that the deposition of this dynasty occurred in 960, 40 years later. The reviewer does admit, however, that Egyptologist Henry Salt's dating of this event to 925 may have had "more reason" to it compared to Bruce's dating, considering that Salt's dating is seemingly backed up by Tafari's regnal list. American newspaper The Washington Post made use of the regnal list when reporting on the coronation of Haile Selassie in 1930. The paper reported that Haile Selassie would become "the 336th sovereign of [the Ethiopian] empire" which was "founded in the ninety-seventh [sic] year after the creation of the world" and as such his reign would begin in "the 6,460th year of the reign of the Ethiopian dynasty". The newspaper noted that Adam was no longer "claimed by Ethiopians as the original ancestor of the kings of Ethiopia" and instead the modern Abyssinians claimed their first king was "Ori, or Aram, the son of Shem". The same article mentioned the 531-year gap between the Flood and the fall of the Tower of Babel, during which time "42 different Ethiopian sovereigns ruled Africa". Contemporary historian Manfred Kropp described the regnal list as an artfully woven document developed as a rational and scientific attempt by an educated Ethiopian from the early 20th century to reconcile historical knowledge of Ethiopia. Kropp noted that regnal list has often been viewed by historians as little more than an example of a vague notion of historical tradition in north-east Africa. However he did also note that the working methods and sources used by the author of the regnal list remain unclear. Kropp further stated that despite some rulers' names having astonishing similarities to those of Egyptian and Meroitic/Nubian rulers, there has been little attempt to critically examine the regnal list in relation to other Ethiopian sources. Kropp further noted that Tafari's regnal list was the first Ethiopian king that attempted to provide the names of kings from the 970th year of the world's creation onwards without any chronological gaps. In particular, it was the first Ethiopian regnal list to consistently fill in all dates from the time of Solomon to the Zagwe dynasty. Kropp felt that the regnal list was a result of incorporating non-native traditions of Ethiopia into the native Ethiopian history. Historicity and sources

The regnal list includes a mixture of legendary and historically verifiable rulers. Many kings from the reigns of Makeda and Menelik I onwards appear to be verified through their appearances on other existing regnal lists. However, these regnal lists are not always supported by archaeological evidence. Aksumite kings from approximately the third century onwards minted coins, a practice that may have begun either with the reign of Endubis or a short time before and continued until the 7th century. These coins help to prove the historicity of some kings on Tafari's list, but there are also many kings named on these coins who do not appear on the list. Likewise, there are numerous kings on Tafari's list who allegedly reigned during the Aksumite period that are otherwise unattested in the archaeological record beyond the regnal lists that were written centuries after the fall of the kingdom of Aksum (c. 960). While there are undoubtedly traces of historical fact on Tafari's regnal list, it is only from the Zagwe dynasty onwards that the names and order of the kings match the opinion of historians and archaeologists who study Ethiopia. Although even the Zagwe dynasty has differing traditions on the order of the kings (see Regnal lists of Ethiopia). Heruy Wolde Selassie and Wazema

German historian Manfred Kropp believed the author of the regnal list was Ethiopian foreign minister Heruy Wolde Selassie (1878–1938). Selassie was later foreign minister to Emperor Haile Selassie and was a philosopher and historian, as well as being able to master several European languages. He had previously served as secretary to Emperor Menelik II (r. 1889–1913). Kropp noted that Selassie's historical sources include the Bible, Christian Arab writers Jirjis al-Makin Ibn al-'Amid (1205–1273) and Ibn al-Rāhib (1205–1295), and Christian traveller and writer Sextus Julius Africanus. Kropp argued that Selassie was one of a number of Ethiopian writers who sought to synchronize Ethiopian history with the wider Christian-Oriental histories. This was aided by the translation of Arabic texts in the 17th century. Kropp also felt that the developing field of Egyptology influenced Selassie's writings, particularly from Eduard Meyer, Gaston Maspero and Alexandre Moret, whose works were published in French in Addis Ababa in the early 20th century. Kropp believed that Selassie was also assisted by French missionaries and the works they held in their libraries. Selassie wrote a book called Wazema which contained a version of the regnal list. Wazema translates to The Vigil, a metaphor to celebrate the history of the kings of Ethiopia. The book was divided into two sections, the first deals with political Ethiopian history from the dawn of history to modern times, while the second section deals with the history of the Ethiopian church. Manfred Kropp stated that there were three different versions of the regnal list published in the works of Heruy Wolde Selassie. Selassie's regnal list omits the first dynasty of Tafari's list – the so-called "Tribe of Ori or Aram" – and also the first three rulers of the second dynasty, instead beginning in 2545 BC with king Sebtah. Selassie himself stated that he used European literature amongst his sources, including James Bruce's Travels to Discover the Source of the Nile. Manfred Kropp felt that the existence of multiple versions of the regnal list suggest that Selassie grew increasingly critical of the sources he used for the first version of the list in 1922. Ethiopian historian Sergew Hable Selassie commented that Heruy Wolde Selassie "strove for accuracy" but the sources he used for Wazema "precluded his success". Manfred Kropp noted one important source for the information in Wazema. Selassie himself told the reader that if they wish to find out about more about Joktan, the supposed founder of the Ag'azyan dynasty, they could consult page 237 of a book by "Moraya". At first Kropp thought this was referring to Alexandre Moret, but it was later made clear that Selassie's regnal list had been inspired by a book called Histoire de l'Éthiopie by Louis J. Morié, published in 1904. Louis J. Morié's Histoire de l'Éthiopie

Louis J. Morié was a French historian who wrote a history of Ethiopia in the early 20th century. The two-volume work, titled Histoire de l'Éthiopie (Nubie et Abyssinie), was published in 1904 and was the first part of a series on the history of Africa, with the first volume focusing on ancient Nubia (also called "Ancient Ethiopia" by Morié) and the second volume focusing on Abyssinia ("Modern Ethiopia"). Historian  identified the first volume as a key source in the creation of the Ethiopian regnal list that was copied by Tafari Makannon in 1922 and published in Charles F. Rey's book In the Country of the Blue Nile in 1927. Kropp provided examples from Morie's text, specifically page 237 which provides information on Piori I (no. 46 on the regnal list) and pages 304–305 which provide information on the High Priests of Amun that appear on the Ethiopian regnal list, including the additional "Pinedjem" whose existence was an error of early Egyptology. Kropp described the discovery of the regnal list's source as exciting but mixed with some "bitterness" as Morié's book is more imaginative than scientific in its approach to Ethiopian history. Kropp blamed Selassie's European friends and contemporaries for the influence of Morié's book on Selassie's writing of Ethiopian history. Peter Truhart's 1984 book Regents of Nations includes a list of Ethiopian kings resembling the 1922 list with additional information resembling that found in Morié's book, and indeed lists Morié's two-volume work in the bibliography. E. A. Wallis Budge mentions Morié's book in his own similarly titled two-volume work A History of Ethiopia: Nubia and Abyssinia, but surprisingly makes no mention of the clear similarity between Morié's narrative and the 1922 Ethiopian regnal list. Charles Fernand Rey, in his book Unconquered Abyssinia, mentioned an "enthusiastic French writer" who had "gone as far as to date the birth of the Abyssinian monarchy from the foundation of the Kingdom of Meroë by Cush about 5800 B.C." but due to his belief that the Deluge was a "world-wide calamity of historical authenticity" this writer could "not be taken seriously". Rey is likely referring to Morié, who had previously claimed that 5800 BC was the approximate date when Cush began ruling Aethiopia. Louis J. Morié's book displays his desire to hold on to religion and Biblical narratives in a world that was increasingly looking towards science. He showed concern with the possibility of abandoning religion, which would result in the "civilized" peoples of the world to descend down the moral scale. Morié felt that it was possible for science and religion to be in agreement. He described Atheism as one of the greatest scourges of nations and a cause of moral and political decadence. Because of his anxieties of the decline of religion, Morié sought to base his historical narrative around the Biblical timeline. He described the Book of Genesis as the best source to consult on the most remote parts of human history. Morié believed that the "Ethiopian state of Meroe" was the oldest empire of the post-Flood world, having been founded by Cush of the Bible, and went on to birth the kingdoms of Egypt, Uruk, Babylon, Assyria and Abyssinia. Morié followed the Biblical tradition by crediting Nimrod, a son of Cush, with founding Uruk and Babylon, and crediting Mizraim, a son of Ham, with founding Egypt. He additionally identified Mizraim with the Egyptian god Osiris, Ham with Amun and Cush with Khonsu. Morié defined the history of "Ethiopia" as divided into two parts; Ancient Nubia and Christian Abyssinia, and defined "Ethiopians" as the Nubian and Abyssinian peoples. E. A. Wallis Budge similarity defined "Ethiopia" as including both Nubia and Abyssinia in his own two-volume work A History of Ethiopia, published in 1928. Morié acknowledged the potential confusion this could cause and thus occasionally used "Abyssinia" to specify which of these two regions he was writing about, with a priority of using "Ethiopia" for ancient Nubia. Aleka Taye's History of the People of Ethiopia 
Aleka Taye Gabra Mariam (1861–1924) was a Protestant Ethiopian scholar, translator and teacher whose written works include books on grammar, religion and Ethiopian history. Taye was sent to Germany in 1905 by Emperor Menelik II to teach Ge'ez and Amharic at the School of Oriental Studies in Berlin, and to recover some rare Ethiopian books that had been taken to Germany. Taye ultimately brought back 130 books for the Emperor. Taye was ordered by Menelik II to write a complete history of Ethiopia using Ethiopian, European and Arab sources. Taye's work was not published in his lifetime. His book History of the People of Ethiopia was published in Asmara in 1928 and is believed by historiographers to be part of a larger unpublished manuscript that also dealt with the history of the world and the history of the Ethiopian kings. However, the book on the Ethiopian kings was only half-printed due to the Italian Occupation of Ethiopia in 1935 and was never completed. There is also some controversy over whether Taye was truly the author of this book. As Taye died in 1924, his text would have pre-dated the publication of Charles Fernand Rey's book In the Country of the Blue Nile in 1927 but it is unclear if it pre-dated the writing of Tafari's regnal list in 1922. According to Dr. Ghelawdewos Araia, Taye's History of the People of Ethiopia was actually published in 1914, with Heruy Wolde Selassie's book Wazema being published later, in 1921. Taye's History of the People of Ethiopia contains a regnal list that matches closely with the one written by Tafari. The names, order, reign lengths and dates of monarchs from the Ag'azyan dynasty to the Solomonic dynasty mostly match with what is written on Tafari's list, though with some occasional differences in the names of the monarchs and regnal lengths. Other Ethiopian regnal lists

Tafari ultimately did not reveal the sources of information for his regnal list in his brief cover letter, but there are clear references to Ethiopian tradition and many historically verified kings appearing in later portions of the list. Tafari stated that he had "taken a copy" of the list and sent it to Rey, writing in his cover letter that he would be happy to send more information on the history of Ethiopia if asked again. This suggests that the regnal list already existed in some form and that Tafari had simply copied down the information included, possibly from the work of Heruy Wolde Selassie or Aleka Taye mentioned above. E. A. Wallis Budge believed that Tafari's regnal list was likely compiled by the "most competent of scholars and scribes in Adis Ababa", though likely also contained the "considered opinions of Government officials in Abyssinia". Manfred Kropp noted that numerous regnal lists exist that date back to the 13th century and these are reliable documents. However, for the period before this there are only legendary memories of the Axumite rulers. Regnal lists were created to provide a connection between the Solomonic dynasty and the legendary Axumite kings while skipping the Zagwe dynasty. Such lists were written for the purpose of proving the legitimacy of the ruling Solomonic emperors and had information drawn from chronicles held in monasteries. Kropp believed that Ethiopian regnal lists were intended to fill in the gaps between major events, such as the meeting of Makeda and Solomon, the arrival of Frumentius and the beginning of the Zagwe dynasty. The great variation in names and order between regnal lists was likely because this process took place across several different monasteries and were also passed on orally. E. A. Wallis Budge felt that any written information on the period of Ethiopian history before the 13th century was "incomplete" and "untrustworthy". However, he felt that this was because any regnal lists or chronological works held in Axum were likely burned or destroyed before Yekuno Amlak ascended the throne in 1270. Budge noted that numerous regnal lists were known to exist in which the number and order of kings were rarely the same. He felt that it was clear that the chronographers of Abyssinia from the 13th and 14th centuries "did not know how many kings had reigned over [their country] from the time of Makeda [...] or the exact order of succession". Budge theorized that while the kings lists showed evidence that they were based on legend and tradition, some parts of the list suggested that the scribes did indeed "[have] access to chronological and historical documents of some kind", including Coptic and Arabic texts which were possibly brought over by monks fleeing Egypt and Nubia during the time of the Arab conquests. Some lists began with Adam or David. European travellers James Bruce, Henry Salt and Carlo Conti Rossini all published different regnal lists in Europe between the late 18th and early 20th centuries. The lists were written based on information gathered from local Ethiopian scribes. These regnal lists contain a list of names from Menelik I to Dil Na'od, but both the names and order of kings only occasionally overlap between the different lists, and there are numerous kings who appear on one list but are omitted from another (see Regnal lists of Ethiopia for further information). There are also at least two manuscripts held in the British Museum that contain differing regnal lists covering the same lineage of monarchs. Budge theorised that the existence of multiple regnal lists were to due to rival claimants to the throne. Tafari's regnal list noticeably tries to accommodate all these differing traditions by including the majority of the different kings into one longer line of succession. Two European missionaries in the 16th and 17th centuries, Pedro Páez and Manuel de Almeida, visited Ethiopia and personally saw two different regnal lists on which they based their respective writings on the history of Ethiopia. The manuscripts likely dated to before 1620. Both Páez and de Almeida stated that the Ethiopian emperor lent them books from the church of Axum containing the regnal lists. Manuel de Almeida also read a book from a church at Axum which included a short list of kings of the Zagwe dynasty. This list states that the kings Yemrehana Krestos, Lalibela and Na'akueto La'ab all reigned for exactly 40 years each, with the last king Harbai reigning for 8 years. These reign lengths match those given by Tafari. Manuel de Almeida however stated that "those who knew the history better" said that many kings were missing from this list. Unpublished sources
It is possible that Tafari's regnal list includes information gathered from sources that have yet to be published or are in private hands. One unpublished text, simply called the Chronicle of Ethiopia, was in the possession of Qesa Gabaz Takla Haymanot of Aksum. The author of this chronicle collected information from various old chronicles held in a number of different churches and monasteries, and attempted to compile the information in a "harmonic" way. The chronicle covers information from the reign of Menelik I to Menelik II. Some of the known information from this unpublished chronicle does support elements of Tafari's list. Kebra Nagast
The Kebra Nagast, also known as The Glory of the Kings, is a text that tells of how the Queen of Sheba (Makeda) met King Solomon of Israel, their son Menelik I and how the Ark of the Covenant came to Ethiopia. The origins of the Kebra Nagast are obscure. A popular belief is that it was written in the 13th or 14th century to legitimise the ruling Solomonic dynasty. However, some historians have suggested that it was written in the 6th century to glorify the Axumite king Kaleb. Another hypothesis is that was written before the birth of Christ. Biblical influences

Various Biblical figures are included on Tafari's regnal list. Three of Noah's descendants are named as founders of the first three dynasties; Aram, Ham and Joktan. Gether, son of Aram, and Cush, son of Ham, are also both included as kings on the list. Descendants of Cush named Sabtah, Seba and Sabtechah are named as part of the Kam dynasty. Other Biblical figures include Nimrod, Zerah the Cushite and the Queen of Sheba, whom Ethiopians call "Makeda". According to Ethiopian tradition Makeda was an ancestor of the Solomonic dynasty and mother of Menelik I, whose father was king Solomon of Israel. E. A. Wallis Budge believed that the queen was more likely to have been from Yemen or Hadhramaut than from Ethiopia. He also believed that the tradition of the Queen of Sheba entered the region of modern-day Ethiopia when it was conquered by a Yemeni tribe called the "Habasha", who were "the first to introduce civilization into the country", as theorized by Carlo Conti Rossini. Budge also thought it was possible that the story was introduced via Jewish traders who settled in Abyssinia/Ethiopia. However, by the early 21st century the theory of a south Arabian or 'Sabaean' origin for Ethiopian civilization was largely abandoned by scholars, and thus some of Budge's ideas would now be considered outdated. The Biblical events of the flood and the fall of the Tower of Babel are both included in the chronology of the regnal list, dated respectively to 3244 BC and 2713 BC, with the 531-year period in between listed as an interregnum where no kings reigned. Another Biblical story included is that of the Ethiopian eunuch, named Jen Daraba according to this regnal list, who visited Jerusalem during the reign of the 169th sovereign Queen Garsemot Kandake VI. Coptic and Arabic influences
The first dynasty of Tafari's list, the Tribe of Ori, is taken from medieval Coptic and Arabic texts on the kings of Egypt who ruled before the Great Flood. French historian Louis J. Morié, in his 1904 book Histoire de L'Ethiopie, recorded an almost identical list of kings and queens to those found on the first dynasty of Tafari's list. Morié stated that the regnal list he saw was recorded by the Copts in their annals and was found in both Coptic and Arabic tradition. He however felt that the Egyptian Delta would not have been habitable in the Antediluvian era and thus theorized that these kings ruled Thebes and "Ethiopia" (i.e. Nubia). Morié noted that there had originally been a list of 40 kings, but only 19 of them had been preserved up to the early 20th century. He believed that the regnal list originated from the works of Murtada ibn al-Afif, an Arab writer from the 12th century who wrote a number of works, though only one, titled The Prodigies of Egypt, has partially survived to the present day. The Coptic regnal list begins with Aram, son of Shem, in the same way that Tafari's regnal list begins with Aram, otherwise known as Ori on the 1922 regnal list. Manfred Kropp theorized that the 1922 Ethiopian regnal list may have been influenced by the works of Ibn al-Rāhib, a 13th-century Coptic historian whose works were translated into Ge'ez by Ethiopian writer Enbaqom in the 16th century, and Jirjis al-Makin Ibn al-'Amid, another 13th century Coptic historian whose work Al-Majmu' al-Mubarak (The Blessed Collection) was also translated around the same time. Both writers partially based their information on ancient history from the works of Julius Africanus and through him quote the historical traditions of Egypt as recorded by Manetho. Jirgis was known as "Wälda-Amid" in Ethiopia. Kropp believed that some of the names of the early part of Tafari's regnal list were taken from a regnal list included within Jirgis' text which draws upon traditions from Manetho and the Old Testament. A medieval Arab text called Akhbar al-Zaman (The History of Time), dated to between 940 and 1140, may have been an earlier version of the regnal list Morié saw. It is likely based on earlier works such as those of Abu Ma'shar (dated to c. 840–860). The authorship is unknown, but it may have been written by historian Al-Masudi based on earlier Arab, Christian and Greek sources. Another possible author is Ibrahim ibh Wasif Shah who lived during the Twelfth century. The text contains a collection of lore about Egypt and the wider world in the age before the Great Flood and after it. Included is a list of kings of Egypt who ruled before the Great Flood and this list shows some similarities with the list of kings of the "Tribe of Ori or Aram" included on Tafari's list, who also ruled before the Great Flood. Several kings show similarities in names and chronological order, though not all kings on one list appear on the other. The Akhbar al-Zaman kings frequently reign for impossibly long periods of time, with only two kings showing a similarity in length of reigns with those on Tafari's list. Nineteen kings appear on both lists, with two ruling women also being mentioned. A number of Coptic monks from Egypt came to Ethiopia in the 13th century and brought with them many books written in Coptic and Arabic. These monks also translated many works into Ge'ez. It is possible that the legends from Akhbar al-Zaman may have entered Ethiopia during this time. Ancient Egyptian and Nubian influences

Many of the Egyptian and Nubian monarchs included on the list are historically verified but are not proven to have ruled the area of modern-day Ethiopia and Eritrea, and often have reign dates that do no match historical dates used by modern-day archaeologists. The rulers numbered 88 to 96 on the list are the High Priests of Amun who ruled Upper Egypt during the time of the Twenty-first dynasty (c. 1077–943 BC), whose influence was limited to Lower Egypt. The order of the priests on the list is mostly confirmed by archaeology, though their rule did not extend to modern day Ethiopia and Eritrea. Several other kings on the list have names that are clearly influenced by those of Egyptian pharaohs such as Senefrou (8), Ramenpahte (44), Tutimheb (53), Amen Emhat I (63), Amen Emhat II (83), Amen Hotep Zagdur (102), Aksumay Ramissu (103) and Apras (127). Numerous Nubian rulers from the Kushite kingdom in modern-day Sudan are also included on Tafari's regnal list. In particular, most of the pharaohs of the Twenty-fifth Dynasty of Egypt, who ruled over both Nubia and Egypt, are listed as part of the dynasty of Menelik I. However, the Kushite Pharaohs are not known to have ruled much further south than the area of modern-day South Sudan. Kushite monarchs from after the Twenty-Fifth Dynasty of Egypt are also occasionally mentioned on this list, specifically Aktisanes, Aspelta, Harsiotef, Nastasen, Arakamani and Arqamani. Additionally, there are six queens on this list who are referred to as "Kandake", the Meroitic term for the king's sister used by the rulers of Kush. Apart from the monarchs listed above, there were also some Viceroys of Kush who ruled over Nubia during the time of the New Kingdom after Egypt conquered the Kingdom of Kerma in c. 1500 BC. Louis J. Morié's Histoire de l'Éthiopie served as the main source for these Egyptian and Nubian monarchs and the regnal order they are presented in on the 1922 Ethiopian regnal list, as noted above. However, there may also be other reasons why the author of this regnal list felt that the inclusion of Egyptian and Nubian monarchs was appropriate for a historical outline of Ethiopia/Abyssinia. One reason is due to the Axumite conquest of Meroë, the last capital of the Kingdom of Kush, by King Ezana in c. 325 AD. It was from this point onward that the Axumites began referring to themselves as "Ethiopians", the Greco-Roman term previously used largely for the Kushites. Following this, the inhabitants of Axum (modern-day Ethiopia and Eritrea) were able to claim lineage from the "Ethiopians" or "Aethiopians" mentioned in the Bible, including the Kandakes, who were actually Kushites. The claiming of the term "Ethiopian" by the Axumites may, however, pre-date Christianity. For example, Axumite king Ezana is called "King [...] of the Ethiopians" on a Greek inscription where he also calls himself "son of the invincible Mars", suggesting that this pre-dates his conversion to Christianity. Professor of Anthropology Carolyn Fluehr-Lobban believed the inclusion of Kushite rulers on the 1922 regnal list suggests that the traditions of ancient Nubia were considered culturally compatible with those of Axum. Makeda, the Biblical Queen of Sheba, was referred to as "Candace" or "Queen Mother" in the Kebra Nagast, suggesting a cultural connection between Ethiopia and the ancient kingdom of Kush. Portuguese missionary Francisco Álvares, who travelled to Ethiopia in 1520, recorded one Ethiopian tradition which claimed that Yeha was "the favourite residence of Queen Candance, when she honoured the country with her presence". E. A. Wallis Budge theorized that one of the reasons why the name "Ethiopia" was applied to Abyssinia was because Syrian monks identified Kush and Nubia with Abyssinia when translating the Bible from Greek to Ge'ez. Budge further noted that translators of the Bible into Greek identified Kush with Ethiopia and this was carried over into the translation from Greek to Ge'ez. Louis J. Morié likewise believed the adoption of the word "Ethiopia" by the Abyssinians was due to their desire to search for their origins in the Bible and coming across the word "Ethiopia" in Greek translations. Historian Adam Simmons noted that the 3rd century Greek translation of the Bible translated the Hebrew toponym "Kūš" into "Aethiopia". He argued that Abyssinia did not cement its "Ethiopian" identity until the translation of the Kebra Nagast from Arabic to Ge'ez during the reign of Amda Seyon I (r. 1314–1344). He also argued that global association of the name "Ethiopia" with Abyssinia only took place in the reign of Menelik II, particularly after his success at the Battle of Adwa in 1896, when the Italians were defeated. E. A. Wallis Budge argued that it was unlikely that the "Ethiopians" mentioned in ancient Greek writings were the Abyssinians, but instead were far more likely to be the Nubians of Meroë. He believed that the native name of the region around Axum was "Habesh" from which "Abyssinia" is derived and originating in the name of the Habasha tribe from southern Arabia. He did note however that the modern day people of the region did not like this term and preferred the name "Ethiopia" due to its association with Kush. The ancient Nubians are not known to have used the term "Ethiopian" to refer to themselves, however Silko, the first Christian Nubian king of Nobatia, in the early sixth century described himself as "Chieftain of the Nobadae and of all the Ethiopians". The earliest known Greek writings that mention "Aethiopians" date to the 8th century BC, in the writings of Homer and Hesiod. Herodotus, in his work Histories (c. 430 BC), defined "Aethiopia" as beginning at the island of Elephantine and including all land south of Egypt, with the capital being Meroe. This geographical definition confirms that in ancient times the term "Aethiopia" was commonly used to refer to Nubia and the Kingdom of Kush rather than modern day Ethiopia. The earliest known writer to use the name "Ethiopia" for the region of the Kingdom of Axum was Philostorgius around 440 AD. There are also some pieces of archaeological evidence that show connections between ancient Nubia and Abyssinia. Some Nubian objects from the Napatan and Meroitic periods have been found in Ethiopian/Abyssinian graves dating to the 8th to 2nd centuries BC. There have also been discoveries of red-orange sherds similar to those from the pre-Axumite period in sites of the Jebel Mokram Group in Sudan, showing contacts along caravan routes toward the Nile Valley in the 1st millennium BC. This shows that interactions between Nubia and modern day Ethiopia long pre-date the Axumite conquest. Archaeologist Rodolfo Fattovich believed that the people of the pre-Axumite culture had contacts with the kingdom of Kush, the Achaemenid Empire and the Greeks, but that these contacts were "mostly indirect". Scottish traveller James Bruce, in his multi-volume work Travels to Discover the Source of the Nile included a drawing of a stele found in Axum and brought back to Gondar by the Ethiopian emperor. The stele had carved figures of Egyptian gods and was inscribed with hieroglyphs. E. A. Wallis Budge believed the stele to be a "Cippi of Horus" which were placed in homes and temples to keep evil spirits away. He noted that these date from the end of the Twenty-sixth Dynasty (c. 664–525 BC) onwards. Budge believed this was proof of contacts between Egypt and Axum in the early 4th century BC. Archaeological excavations in the Kassala region have also revealed direct contact with Pharaonic Egypt. Some tombs excavated in the Yeha region, the likely capital of the Dʿmt kingdom, contained imported albastron dated to c. 770–404 BC which had a Napatan or Egyptian origin. Budge noted that none of the Egyptian and Nubian kings on the 1922 list appear on other known regnal lists from Ethiopia. He believed that contemporary Ethiopian priests had been "reading a modern European History of Egypt" and had incorporated in the regnal list Egyptian pharaohs who had "laid Nubia and other parts of the Sudan under tribute", as well as the names of various Kushite kings and Priest kings. To support his argument, he stated that while the names of Abyssinian kings have meanings, the names of Egyptian kings would be meaningless if translated into the Ethiopian language. Historian Manfred Kropp likewise noted that no Ethiopian manuscript prior to Tafari's regnal list included names of monarchs resembling those used by ancient Egyptian rulers. A comparison of Tafari's list with other known Ethiopian regnal lists shows that most of the kings on Tafari's list with Egyptian or Nubian names do not have these elements in their names on the other regnal lists (see Regnal lists of Ethiopia). For example, the 102nd king on Tafari's list, Amen Hotep Zagdur, only appears as "Zagdur" on one British Museum manuscript and on Rossini's list. The next king, Aksumay Ramissu, is only known as "Aksumay" on the same two lists. The 106th king, Abralyus Wiyankihi II, only appears as "Abralyus" on the same manuscript. The 111th king, Tsawi Terhak Warada Nagash, is a combination of multiple kings. One king named "Sawe" or "Za Tsawe" is listed as the fifth king following Menelik I, according to one British Museum manuscript and the lists recorded by Bruce and Salt. Another king named "Warada Nagash" is named as the eighth king following Menelik I on a different manuscript. No known list includes both kings, and Tafari's list combined the two different kings as a single entry, with the addition of the name "Terhak", to be equated with the Nubian pharaoh Taharqa, who otherwise does not appear on other Ethiopian regnal lists. Taharqa's inclusion on the regnal list ties in with the mention of his name in the Hebrew Bible (2 Kings 19:9; Isaiah 37:9), where he was described as the "King of Ethiopia", in reference to Kush in modern-day Sudan. Also missing from other Ethiopian regnal lists are the six "Kandake" queens numbered 110, 135, 137, 144, 162 and 169. It is likely that these queens refer to the reigning female monarchs of Kush, although it is unclear who exactly they are based on as their names do not match any known queens of Kush. The second Kandake queen, Nikawla (no. 135), has a name which was sometimes used in medieval times to the refer to the Queen of Sheba. The inclusion of the High Priests of Amun who ruled Upper Egypt between c. 1080 and 943 BC can be directly traced to Louis J. Morié's Histoire de l'Éthiopie and contemporary Egyptology. The association between these Egyptian High Priests and Aethiopia was particularly strong in European Egyptological writings in the late 19th and early 20th centuries. During this period, several major Egyptologists (such as Heinrich Brugsch, James Breasted and George Reisner) believed that the rise of the Kush kingdom was due to the influence of the High Priests of Amun moving into Nubia towards the end of the Twentieth Dynasty because of political conflict arising at the end of the New Kingdom. Brugsch in particular entertained the idea that the early Kushite kings were lineal descendants of the priests from Egypt, though this was explicitly rejected by Breasted. Later Egyptologists A. J. Arkell and Walter Emery theorized that a priestly "government in exile" had influenced the Kushite kingdom. E. A. Wallis Budge agreed with these ideas and suggested that the High Priests of Amun moved south to Nubia due to the rise of the Libyan pharaohs in Lower Egypt, and consolidated their high position by intermarrying with Nubian women. Budge further theorised that the name of the Nubian pharaoh Piye or "Piankhi" was taken from that of the High Priest of Amun Piankh and he was possibly Piankh's descendant. Such ideas around the Kushite monarchy originating from this specific line of priests are now considered outdated, but the popularity of these theories in the early 20th century explains their inclusion, in almost exact chronological order, on Tafari's regnal list from 1922. Greek influences

The ancient Greek mythical queen of Aethiopia, Cassiopeia, is claimed as part of Ethiopia's ancient history according to Tafari's list, which lists her as the 49th monarch and the third of the Ag'azyan dynasty. Her grandson Electryon also makes an appearance on this list, though oddly he is placed six centuries before Cassiopeia, as part of the Tribe of Kam. Cassiopeia's husband, Cepheus also makes an appearance on the regnal list, but is numbered 71st and is dated to over 400 years after her reign. These discrepancies stem from the narrative of Louis J. Morié's Histoire de l'Éthiopie, where he claimed that two separate queens named Cassiopeia existed at different times. Morié's book also influenced the inclusion of Memnon, a mythical king of "Aethiopia" who fought in the Trojan War, under the name "Amen Emhat II", with his father Tithonus included under the name "Titon Satiyo". The author of the 1922 Ethiopian regnal list also included additional figures who were not part of Morié's original narrative. The legendary Cretian king Minos is listed as the 66th monarch under the name "Mandes", a variation of the name used by Diodorus in his work Bibliotheca Historia, though oddly he was listed as a king of Egypt in Diodorus' original text rather than Crete. Diodorus' text seems to have influenced other parts of the regnal list, such as the 122th monarch named "Sabakon" (an alternate name for the Nubian pharaoh Shabaka, who is already mentioned earlier in the list) and the 127th monarch named "Apras", the Greek name for Egyptian pharaoh Wahibre Haaibre. In addition to the above, the Egyptian king Proteus is also included on the list as part of the Ag'azyan dynasty, however he only appears in Greek writings and is otherwise unattested in the Egyptian archaeological record. Conflict with other Ethiopian traditions

Tafari's list occasionally does not match with other Ethiopian traditions. One example is Abreha and Atsbeha, who are believed by Ethiopians to have been two brothers who brought Christianity to Ethiopia. However, Tafari lists 'Abreha Atsbeha' as a single monarch numbered 201st on his list and as a son of queen Sofya. In reality, the son of Sofya was king Ezana who was the first Christian king of Axum. Ezana and his brother Saizana could have been the historical figures that Abreha and Atsbeha were based on. Queen Sofya ruled as a regent for her son Ezana, though Tafari considers her to be a reigning monarch in her own right, even allowing for her regency to be counted as a period of co-rule with her son. The listing of 'Abreha Atsbeha' as a single figure is most likely a transcrible error, as Aleka Taye's version of the regnal list clearly states that 'Abreha' and 'Atsbeha' are two separate individuals. Historian Manfred Kropp believed that the listing of 'Abreha Atsbeha' as a single monarch was an error in transcription. Another example of conflicting traditions is that of king Angabo I, who is placed in the middle of the Ag'azyan dynasty on the 1922 regnal list. However some Ethiopian legends claim that this king was the founder of a new dynasty. In both cases the dating is given as the late 14th century BC. E. A. Wallis Budge noted that there were differing versions of the chronological order of the Ethiopian kings, with some lists stating that a king named Aithiopis was the first to rule while other lists claim that the first king was Adam. Tafari's list instead begins with Aram. The list also has its own internal conflicting information. Tafari claims that it was during the reign of the 169th monarch, queen Garsemot Kandake VI, in the first century AD when Christianity was formally introduced to Ethiopia. However, this is in direct conflict with the story of the later queen Sofya, who ruled 249 years later. Regnal list 
Gregorian Dates: Tafari's regnal list uses dates according to the Ethiopian Calendar. According to Charles Fernand Rey, one can estimate the Gregorian date equivalent by adding a further seven or eight years to the date. As an example, he states that 1 AD on the Ethiopian calendar would be 8 AD on the Gregorian calendar. He notes that the calendar of Ethiopia likely changed in some ways throughout history but argued that this was a good enough method for estimates. E. A. Wallis Budge stated that the Ethiopian calendar was 8 years behind the Gregorian calendar from 1 January to 10 September and 7 years behind from 11 September to 31 December. Tribe of Ori or Aram (1,286 years)
"Tribe or Posterity of Ori or Aram"

The first dynasty of this regnal list consists of 21 monarchs who ruled before the Biblical "Great Flood". This dynasty is legendary and borrowed from a list of pre-Flood kings of Egypt that is found in medieval Coptic and Arabic texts. French historian Louis J. Morié recorded a similar list of 19 monarchs in his 1904 book Histoire de L'Éthiopie. The medieval Arab text Akhbar al-Zaman contains a regnal list that may have been an earlier version of the list Morié saw centuries later. This list contained a total of 19 kings and the majority had similar names to those found on the later version in 1904. Morié noted that the kings were supposed to be rulers of Egypt, but he personally believed that they had actually ruled what he referred to as "Ethiopia" (i.e. Nubia). He pointed to a story of the third king, Gankam, who had a palace built beyond the Equator at the Mountains of the Moon, as proof that these kings resided in Aethiopia. The kings of this dynasty are described as Priest-kings in Coptic tradition and were called the "Soleyman" dynasty. While the original Coptic tradition called the first king "Aram", in reference to the son of Shem of the same name, this regnal list calls the king "Ori or Aram". The name "Ori" may have originated from Morié's claim that this dynasty was called the "Aurites", and that Aram had inspired the name of his country, which was called "Aurie" or "Aeria". Alternatively, the use of the name "Ori" may have been used because of the Biblical genealogy from Adam to Solomon written in the Kebra Nagast, which includes an additional king named "Orni" whose identity remains unclear and is placed directly before Aram. The "Soleyman" dynasty was said to have ruled before the Great Flood for 9,000 years, though Morié personally believed the period of rule was closer to 2,000 years. Their capital city was called either "Fanoun" or "Kanoun" and they ruled over much of North and East Africa according to Coptic legend. They also founded other cities named "Gevherabad" (capital of the province of "Schadoukiam"), "Ambarabad" (or "Anbarabad") and "Gabkar" and used a now lost language called "Bialban". Due to its non-native origin, the tradition of the Ori/Aram dynasty has often been treated as irrelevant to wider Ethiopian tradition. Ethiopian writer and foreign minister Heruy Wolde Selassie ignored this dynasty in his book Wazema. Ethiopian historian Fisseha Yaze Kassa, in his book Ethiopia's 5,000-year history, completely omitted this dynasty and instead begins with the Ham/Kam dynasty. In his book Regents of Nations,  described this dynasty as "non-historical". Other Ethiopian traditions name a completely different line of kings as the first to rule Ethiopia. Egyptologist E. A. Wallis Budge stated that in his time the contemporary Ethiopians could not "tell us [anything] about the reigns of their [pre-Flood] kings" and relied on Biblical genealogy for a list of names. The list that Budge provided for the pre-Flood kings varies considerably from the one on Tafari's list (see Regnal lists of Ethiopia), essentially using the Biblical genealogy from Adam to Solomon. Budge noted that some Ethiopian regnal lists stretched back to 5500 BC (the year the world was believed by the Ethiopians to have been created) and began with Adam. Other Ethiopian traditions instead state that the Ethiopians descend from Ham, a grandson of Noah. There are some brief regnal lists that outline a genealogy from Ham and his son Cush to kings representing Ethiopia and Axum. By contrast, Tafari's list names neither Adam or Ham as the founder of the Ethiopian line, but instead chooses Aram, son of Shem, a grandson of Noah, to be the "great ancestor" of the Ethiopian monarchy. E. A. Wallis Budge believed that the reason for this was because contemporary Ethiopians wanted to distance themselves from Ham and the Curse of Ham. The medieval Ethiopian text Kebra Nagast stated that "God decreed sovereignty for the seed of Shem, and slavery for the seed of Ham". The original writer of Tafari's regnal list appears to have deliberately relegated Ham to being the founder of the second Ethiopian dynasty instead of the first dynasty as was done on older regnal lists. The only rulers of this dynasty who do not originate from the Coptic Antediluvian regnal list are "Senefrou" and "Assa", who E. A. Wallis Budge equated with the historical Egyptian pharaohs Sneferu and Djedkare Isesi. Their inclusion as rulers of Ethiopia may be due to some kind of interaction with Nubia (i.e. "Aethiopia"). Interregnum (531 years)
"From the Deluge until the fall of the Tower of Babel". The 531-year period from 3244 BC to 2713 BC (2256–2787 A.M.) is the only gap in Tafari's regnal list where no monarchs are named. Tafari leaves this gap unexplained, but some older Ethiopian regnal lists state that the monarchs who reigned between the Great Flood and the fall of the Tower of Babel were pagans, idolators and worshippers of the "serpent", and thus were not worthy to be named. The Tower of Babel was, according to the Bible, built by humans in Shinar at a time when humanity spoke a single language. The tower was intended to reach the sky, but this angered God, who confounded their speech and made them unable to understand each other and caused humanity to be scattered across the world. This story serves as an origin myth to explain why so many different languages are spoken around the world. Tribe of Kam (728 years)
"Sovereignty of the tribe of Kam after the fall of the tower of Babel." This dynasty begins with the second son of the Biblical prophet Noah, Ham, whose descendants populated the African continent and adjoining parts of Asia according to Biblical tradition. Ham was the father of Cush (Kush/Nubia), Mizraim (Egypt), Canaan (Levant) and Put (Libya or Punt). According to Heruy Wolde Selassie's book Wazema, the Kamites originated from the Middle East and conquered Axum, Meroe, Egypt and North Africa. Most Ethiopian traditions present a very different line of kings descending from Ham. E. A. Wallis Budge stated that in his time there was a common belief in Ethiopia that the people were descended from Ham, his son Cush and Cush's son Ethiopis, who is not named in the Bible, and from whom the country of Ethiopia gets its name. Budge however found it doubtful that the Kushites were the first to inhabit the region of modern-day Ethiopia. Nonetheless, Ham has often been considered the founder of Ethiopia according to many Ethiopian regnal lists. Some lists explicitly state the names "Ethiopia" and "Axum" come from descendants of Ham that are not named in the Bible. See Regnal lists of Ethiopia page for more information. Ethiopian historian Fisseha Yaze Kassa's book Ethiopia's 5,000-year history begins this dynasty with Noah and omits Habassi, but otherwise has a similar line of kings as this list. Heruy Wolde Selassie omitted the first three rulers of this dynasty in his book Wazema and begins the dynasty with Sebtah in 2545 BC. Peter Truhart, in his book Regents of Nations, dated the monarchs of this dynasty to 2585–1930 BC and stated that the capital during this period was called Mazez. He identified king Kout as the first king of this dynasty instead of Kam. Truhart called the monarchs from Kout to Lakniduga the "Dynasty of Kush" based at Mazez and stated they ruled from 2585 to 2145 BC, while the monarchs from Manturay to Piori I are listed as the "Kings of Ethiopia and Meroe" who ruled from 2145 to 1930 BC. Ag'azyan Dynasty (1,003 years)
"Agdazyan [sic] dynasty of the posterity of the kingdom of Joctan." Note: Historian Manfred Kropp stated the word "Agdazyan" is likely a transcribal error and meant to say "Ag'azyan", as the Ethiopian syllable signs da and 'a are relatively easy to confuse with each other. The third dynasty of this regnal list is descended from Joktan, a son of Eber, grandson of Shem and great-grandson of Noah. The first ruler of the dynasty, Akbunas Saba, could be Sheba, son of Joktan or at least a descendant of Joktan. The dynasty ends with the famous Queen of Sheba, whose name is Makeda in Ethiopian tradition. According to Genesis 10:7 and 1 Chronicles 1:9, Sheba was a grandson of Cush through Raamah, which provides a link between this Semitic dynasty and the Hamitic dynasty that preceded it. The so-called Ag'azyan dynasty includes a number of kings whose names clearly reference ancient Egypt and Kush, most notably the line of High Priests of Amun that reigned near the end of this dynastic period. While most of these monarchs are archaeologically verified, they did not rule modern-day Ethiopia, but rather ruled over or had some contact with ancient Nubia and Kush, which is equated with Ethiopia in some translations of the Bible and these translated editions have influenced modern Ethiopia's belief in an affinity with ancient Nubia. This section of the regnal list is heavily influenced by Louis J. Morié's book Histoire de L'Éthiopie, with the majority of monarchs having similar names and line of succession to those found in Morié's book. Much of Morié's book cannot be considered historically accurate, as it was written over a century ago and largely attempted to fit contemporary Egyptological knowledge within the Biblical narrative. Historian Manfred Kropp identified this book as a key source in the creation of the 1922 Ethiopian regnal list as a whole, and felt that it was more imaginative than scientific in its approach to the history of Aethiopia. Morié's claim that Sabaeans came to Aethiopia during the reign of either pharaoh Pepi I or Pepi II may have inspired the narrative of a "Sabaean" dynasty ruling Ethiopia, as claimed by the 1922 regnal list. While this dynasty takes inspiration from foreign sources, it does include some notable kings that developed within indigenous Abyssinian tradition. Specifically, five monarchs are named in native Ethiopian sources as rulers from distant ancient times, these being Angabo I (no. 74), who founded a new dynasty after killing the serpent king Arwe, and his successors Zagdur I (no. 77), Za Sagado (no. 80), Tawasya Dews (no. 97) and Makeda (no. 98), the last of whom is identified with the Queen of Sheba (See Regnal lists of Ethiopia for more information). The 1922 regnal list incorporates these five rulers within the longer narrative of Louis J. Morié. There is also another king named Ethiopis, who Ethiopian tradition credits with inspiring the name of the country. The word Ag'azyan means "free" or "to lead to freedom" in Ge'ez. According to Heruy Wolde Selassie in his book Wazema, this originated from the liberation of Ethiopia from the rule of the Kamites/Hamites. Selassie also claimed that three of Joktan's sons divided Ethiopia between themselves. Sheba received Tigray, Obal received Adal and Ophir received Ogaden. If this is to be believed, then presumably the later monarchs who followed Sheba/Akbunas Saba ruled from the Tigray Region. E. A. Wallis Budge had a different theory of the origin of the term Aga'azyan, believing that it referred to several tribes that migrated from Arabia to Africa either at the same time as or after the Habashat had migrated. He stated that the word "Ge'ez" had come from "Ag'azyan". The term "Ag'azyan" may also refer to the Agʿazi region of the Axumite empire located in modern-day Eastern Tigray and Southern Eritrea. Sheba is usually considered by historians to have been the south Arabian kingdom of Saba, in an area that later became part of the Aksumite Empire. The Kebra Nagast however specifically states that Sheba was located in Ethiopia. This has led to some historians arguing that Sheba may have been located in a region in Tigray and Eritrea, which was once called "Saba". American historian Donald N. Levine suggested that Sheba may be linked with the historical region of Shewa, where the modern Ethiopian capital Addis Ababa is located. Additionally, a Sabaean connection with Ethiopia is evidenced by a number of settlements on the Red Sea coast that emerged around 500 BC and were influenced by Sabaean culture. These people were traders and had their own writing script. Gradually over time their culture merged with that of the local people. The Sabaean language was likely the official language of northern Ethiopia during the pre-Axumite period (c. 500 BC to 100 AD). Some historians believe that the kingdom of Dʿmt, located in modern-day Eritrea and Ethiopia, was Sabaean-influenced, possibly due to Sabaean dominance of the Red Sea or due to mixing with the indigenous population. D'mt had developed by the first millennium BC in modern-day northern Ethiopia and Eritrea, and had "a veneer of cultural affinities adopted largely from the Saba'an culture centred across the Red Sea in the area of modern Yemen". The D'mt area had a written language that appeared "almost entirely Saba'an in origin". Historian Jacke Phillips argued that "some form of underlying political unification must have allowed its dispersal". Older hypotheses on the origin of the pre-Axumite culture suggested that it developed due to migrations of population from south Arabia in pre-modern times or that there had been some kind of Sabaean colonization of the modern-day Ethiopia/Eritrea region. More recent theories instead suggest that the culture developed out of a long process of contacts dating back to the 2nd millennium BC. Taking into account the proof of Sabaean-Ethiopian contacts, this dynasty, while legendary, is nonetheless a clear reference to the historical interactions with southern Arabia that occurred in the ancient past and influenced Ethiopian culture and tradition. Roman-Jewish historian Josephus wrote that that Achaemenid king Cambyses II conquered the capital of Aethiopia and changed its name from "Saba" to "Meroe". Josephus also stated the Queen of Sheba came from this region and was queen of both Egypt and Ethiopia. This suggests that a belief in a connection between Sheba and Kush was already in place by the 1st century AD. Josephus also associated Sheba/Saba with Kush when describing a campaign led by Moses against the Ethiopians, in which he won and later married Tharbis, the daughter of the king of 'Saba' or Meroe. This dynasty includes a line of Egyptian High Priests of Amun numbered 88 to 96 which closely matches archaeological evidence but is not entirely correct. Manfred Kropp felt that these monarchs were the clearest borrowings from Egyptological knowledge and he theorized that Heruy Wolde Selassie deliberately altered the chronological order when writing this regnal list. Peter Truhart, in his book Regents of Nations, dated the kings from Akbunas Saba II to Lakndun Nowarari to 1930–1730 BC and listed them as a continuation of the line of "Kings of Ethiopia and Meroe" that begun in 2145 BC. However, Truhart's regnal list then jumps forward and dates the kings from Tutimheb onwards as contemporaries of the Eighteenth and Nineteenth dynasties of Egypt, with a date range of 1552–1185 BC. Truhart also identified modern-day Ethiopia with the Land of Punt. His list however omits the High Priests of Amun from Herihor to Pinedjem II without giving a clear reason. Despite this, he still acknowledges the rule of the High Priests in Thebes as taking place from c. 1080 to 990 BC. Dynasty of Menelik I (1,475 years)
A new dynasty begins with Menelik I, son of Queen Makeda and King Solomon. The Ethiopian monarchy claimed a line of descent from Menelik that remained unbroken – except for the reign of Queen Gudit and the Zagwe dynasty — until the monarchy's dissolution in 1975. Tafari's 1922 regnal list divides up the Menelik dynasty into three sections:
 Monarchs who reigned before the birth of Christ (982 BC–9 AD)
 Monarchs who reigned after the birth of Christ (9–306 AD)
 Monarchs who were Christian themselves (306–493 AD). Additionally, a fourth line of monarchs descending from Kaleb is listed as a separate dynasty on this regnal list but most Ethiopian regnal lists do not acknowledge any dynastic break between Kaleb and earlier monarchs. This line of monarchs is dated to 493–920 AD and is made up of the last kings to rule Axum before it was sacked by Queen Gudit. The line of Menelik was restored, according to tradition, with the accession of Yekuno Amlak. Heruy Wolde Selassie considered Makeda to be the first of a new dynasty instead of Menelik. Monarchs who reigned before the birth of Christ (991 years)

Ethiopian tradition credits Makeda with being the first Ethiopian monarch to convert to Judaism after her visit to king Solomon, before which she had been worshipping Sabaean gods. However, Judaism did not become the official religion of Ethiopia until Makeda's son Menelik brought the Ark of the Covenant to Ethiopia. While Ethiopian tradition asserts that the kings following Menelik maintained the Jewish religion, there is no evidence that this was the case and virtually nothing is known of Menelik's successors and their religious beliefs. Other Ethiopian regnal lists, based on either oral or textual tradition, present an alternate order and numbering of the kings of this dynasty (see Regnal lists of Ethiopia). If any other Ethiopian regnal list is taken individually, then the number of monarchs from Menelik I to Bazen is not enough to realistically cover the claimed time period from the 10th century BC to the birth of Jesus Christ. Tafari's list tries to bring together various different regnal lists into one larger list by naming the majority of kings that are scattered across various oral and textual records regarding the line of succession from Menelik. The result is a more realistic number of monarchs reigning over the course of ten centuries. Of the 67 monarchs on Tafari's list from Menelik I to Bazen, at least 40 are attested on pre-20th century Ethiopian regnal lists. Tafari's regnal list names various Nubian/Kushite and Egyptian rulers as part of Menelik's dynasty. These Nubian and Egyptian rulers did not follow the Jewish religion, so their status as alleged successors of Menelik calls into question how strong the 'Judaisation' of Ethiopia truly was in Menelik's reign. These kings do not have Egyptian and Nubian elements in their names on regnal lists from before the 20th century and these elements were only added in 1922 to provide a stronger link to ancient Kush. Louis J. Morié's book Histoire de l'Éthiopie clearly influenced the names and regnal order of this section of the regnal list, as it had also influenced previous dynasties. The author of the 1922 regnal list combined Morié's line of kings with pre-existing Axumite regnal lists to form a longer line of monarchs from Menelik I's reign in the 10th century BC to Bazen's reign which coincided with the birth of Christ. In many cases, kings from Morié's book are combined with different kings from the Axumite regnal lists. Peter Truhart, in his book Regents of Nations, believed that an "Era of Nubian Supremacy" began with the reign of Amen Hotep Zagdur, as from this point onwards many kings' names show clear links to the kings of Napata and Kush. Truhart believed that the kings from Safelya Sabakon to Apras were likely related to or possibly identifiable with the Pharaohs of the Twenty-fifth and Twenty-sixth dynasties (c. 730–525 BC). He additionally believed that an "Era of Meroen Influence" began with the reign of Kashta Walda Ahuhu. Some historians refer to this dynasty as the "Solomon" dynasty, in reference to its claimed descent from king Solomon and because of the use of the term to the refer to the later Solomonic dynasty that was descended from this earlier line of kings. Monarchs who reigned after the birth of Christ (297 years)

Text accompanying this section:"These thirty-five sovereigns at the time of Akapta Tsenfa Arad had been Christianized by the Apostle Saint Matthew. There were few men who did not believe, for they had heard the words of the gospel. After this Jen Daraba, favourite of the Queen of Ethiopia, Garsemat Kandake, crowned by Gabre Hawariat Kandake, had made a pilgrimage to Jerusalem according to the law of Orit (the ancient law), and on his return Philip the Apostle [sic] taught him the gospel, and after he had made him believe the truth he sent him back, baptising him in the name of the trinity. The latter (the Queen's favourite), on his return to his country, taught by word of mouth the coming of our Saviour Jesus Christ and baptised them. Those who were baptised, not having found an Apostle to teach them the Gospel, had been living offering sacrifices to God according to the ancient prescription and the Jewish Law." Despite the text above claiming that Christianity was introduced to Ethiopia during this line of monarchs, Charles F. Rey pointed out that this retelling of events contradicts both the known information around the Christianisation of Ethiopia and the story of Queen Ahwya Sofya and Abreha and Atsbeha in the next section. The claim that Matthew the Apostle had Christianized king Akaptah Tsenfa Arad (no. 167) is inspired by Louis J. Morié's narrative in Historie de l'Éthiopie, in which he claimed that a king named "Hakaptah" ruled Aethiopia beginning in c. 40 AD and it was during his reign that Matthew converted the king's daughter Ephigenia. This narrative was inspired by the older Church story of Matthew which involved a king named "Egippus". The story of Garsemot Kandake VI and Jen Daraba is based on the biblical story of the Ethiopian eunuch, who was the treasurer of Kandake, queen of the Ethiopians and was baptized after travelling to Jerusalem. However, the eunuch was actually baptised by Philip the Evangelist, not Philip the Apostle as Tafari mistakenly states. Louis J. Morié's narrative did not accept that this Kandake queen, whom he numbered fifth rather than sixth, was the one who is mentioned in the story of the Ethiopian eunuch. The apparent contradiction in story of the Christianisation of Ethiopia according to this regnal list is due to an attempt to accommodate both the native Ethiopian tradition around Abreha and Atsbeha and the Biblical traditions of "Ethiopia" (i.e. Nubia). This section is the last part of the regnal list that directly refers to ancient Nubia and the Kingdom of Kush, which came to an end in the 4th century AD following its conquest by Ezana. Peter Truhart believed that the line of Axumite kings begins with Gaza Agdur (no. 188) and dated the beginning of his reign to c. 150. Note: All monarchs numbered 166 to 200 (with the exception of 168) appear on other Ethiopian regnal lists (see Regnal lists of Ethiopia). The other lists suggest there are multiple distinct traditions regarding the order of succession from Bazen to Abreha and Atsbeha, which this regnal list attempts to combine into a longer line of succession. Numerous monarchs also have their names expanded or altered specially for the 1922 regnal list. Christian Sovereigns (187 years)
"Chronological table of the Christian sovereigns who received baptism and followed completely the law of the Gospel." Brothers Abreha and Atsbeha are frequently cited in Ethiopian tradition as the first Christian kings of Ethiopia, although Tafari's list strangely considered them to be one person and this may have been an error that arose when transcribing the list. According to Tyrannius Rufinus, Christianity was introduced to this region by Frumentius and his brother Edesius. They were sailing down the Red Sea with a Syrian merchant named Meropius when they landed on the coast and were seized by the native people, who spared the two brothers and took them to the king. Frumentius was made the king's chancellor and Edesius was made cupbearer or butler. After the king's death, the widowed queen asked both men to stay until her son was grown up and Frumentius assisted her in ruling the kingdom. During his time in power, Frumentius had many churches built and obtained facilities to allow more trade with Christians and years later asked Athanasius, the Pope of Alexandria, to send a bishop to Abyssinia to teach the Christians there who had no leader. E. A. Wallis Budge believed that the brothers had initially arrived at Adulis. Tafari's regnal list reflects the above tradition by specifically crediting Frumentius, under the name of Aba Salama, with introducing Christianity during the rule of queen Ahywa Sofya, who is the widowed queen of the story. According to Tyrannius Rufinus, the Axumites converted to Christianity during the reign of the Roman Emperor Constantine I (306–337). The dating of Tafari's list aligns with this narrative. Peter Truhart believed that a "period of disintegration" began with the reign of Queen Adhana I during which there may have been multiple reigning monarchs at the same time. Truhart dated this period to c. 375–450. E. A. Wallis Budge previously stated that he believed there were "kinglets" who ruled parts of Ethiopia between 360 and 480 separate from other lines of kings. This theory was used to explain why there was so much variation between different Ethiopian regnal lists. Budge identified most of the monarchs from Adhana I to Lewi as "kinglets", while the later kings were those who appear more frequently on regnal lists. John Stewart's book African States and Rulers provides alternate reign dates and succession order for the monarchs from Abreha I to Del Na'od. Dynasty of Atse (Emperor) Kaleb until Gedajan (427 years)

The majority of the following monarchs are attested on other regnal lists. Other Ethiopian regnal lists do not acknowledge a dynastic break between Kaleb and earlier kings. It is possible that this list marks a break here only because it considers Kaleb to be the first emperor of Ethiopia. Louis J. Morié stated that Saint Elesbaan (another name for Kaleb) was the first to claim the title of "Emperor". However, Henry Salt believed that Menelik I was the first to use this title. Despite this section's heading, three further rulers are named after Gedajan, with Dil Na'od being the actual last king of this line of Axumite kings. The choice of title for this section may be due the interruption of the Axumite line by queen Gudit, although some Ethiopian traditions state that she usurped the throne after Dil Na'od, and thus her reign is often dated later compared to this regnal list. Sovereigns issued from Zagwe (333 years)

The following monarchs are historically verified, though exact dates remain unclear among historians. Some historians, such as Carlo Conti Rossini, believe that this dynasty did not come to power until the 12th century, disagreeing with the much earlier dates suggested by Tafari's list. Some Ethiopian regnal lists omit the Zagwe dynasty altogether, considering it illegitimate. Many regnal lists state that after the reign of Dil Na'od the kingdom was ruled by "another people who were not of the tribe of Israel" (i.e. not descended from king Solomon). Dr. Ghelawdewos Araia disagreed with the idea that the Zagwe kings were usurpers and instead argued that they "continued the material and spiritual culture" of Axum. He also stated that the Zagwe line was founded by the Agaw people. Multiple traditions around the Zagwe dynasty exist, most commonly stating that the dynasty was in power for 133 or 333 years. Tafari follows the longer tradition for his regnal list. Carlo Conti Rossini suggested that the Zagwe dynasty was actually founded shortly before 1150. 16th century missionary Pedro Páez stated that the Zagwe dynasty had ruled for 143 years. E. A. Wallis Budge noted another version of the Zagwe tradition states that 11 kings ruled for 354 years, meaning that each king reigned for an average of 32 years, which Budge felt was unrealistic. James Bruce theorized that five kings of this dynasty were Jewish and descendants of Gudit, while the other six kings were Christians and originated from Lasta. Bruce specifically named Tatadim, Jan Seyum, Germa Seyum, Harbai and Mairari as the "Pagan" or Jewish kings, while Mara Takla Haymanot, Kedus Harbe, Yetbarak, Lalibela, Yemrehana Krestos and Na'akueto La'ab (in these chronological orders) were Christians. E. A. Wallis Budge noted another tradition that claimed that Na'akueto La'ab abdicated the throne in favour of Yekuno Amlak. If this was the case, then according to Budge the dynasty may have continued to claim the title of Negus until c. 1330, with their descendants governing Lasta for centuries after this. The following list includes seven consecutive kings ruling for 40 years each. This is also reported in other regnal lists, although there is no confirmed proof that these seven kings ruled for these exact number of years. The suspiciously round numbers given for their reign lengths suggest certain gaps in Ethiopia's history that were filled in by extending the reigns of the Zagwe kings. The existence of multiple traditions for this dynasty, ranging from 133 to 333 years in power, further suggest great uncertainty over this period in Ethiopian history. See regnal lists of Ethiopia for more information on the alternate lines of succession for this dynasty. Claimants during the Zagwe period

"Chronological table of the 8 generations of an Israelitish dynasty, who were not raised to the throne, during the period of the reign of the posterity of the Zagwe." Tafari provides no background information on this list of kings, however E. A. Wallis Budge stated that these kings reigned at Shewa and were descendants of Dil Na'od. Henry Salt likewise stated that the Axumite royal family fled to Shewa after Axum was destroyed by Gudit and reigned there for 330 years until the accession of Yekuno Amlak. The names and order of kings on Tafari's list matches that found in René Basset's 1882 book Études sur l'histoire d'Éthiopie. A manuscript from Dabra Libanos included an alternate list which numbered a total of 44 kings and a woman named Masoba Wark. In some traditions, Masoba Wark, whose name means "golden basket", is claimed to be a daughter of Dil Na'od who married Mara Takla Haymanot. She supposedly married him against her father's will and together they took the throne. Yekuno Amlak would claim his descent from king Solomon through this line of kings (see Emperors of Ethiopia Family Tree). The description of this dynasty as an "Israelitish" dynasty is a reference to the Ethiopian monarchy's claimed descent from Solomon of Israel. Solomonic dynasty before the Ethiopian-Adal war (247 years)

"Chronological table of the sovereigns from Yekuno Amlak, Emperor, and of his posterity, all issued from the ancient dynasties which were raised to the throne". Note: The following emperors are historically verified. However, some of the reign dates listed below are not used by Ethiopian historians and are inaccurate. For the correct reign dates, see List of emperors of Ethiopia. The Solomonic dynasty is historically verified, but the dates included on Tafari's regnal list do not always match with the generally accepted dates used by historians, even when taking into account the 7 or 8-year gap between the Ethiopian calendar and the Gregorian calendar. Historian  was skeptical of the way this dynasty is often referred to as the "Solomonic" or "Solomonid" dynasty, which he believes was a creation of European Renaissance scholars. He noted that Ethiopian chronicles refer to the throne of the monarchy as the "Throne of David", not Solomon. Tafari's regnal list certainly makes no direct reference to this dynasty being called the "Solomonic" line, only that they were descended from the earlier ancient dynasties. Solomonic dynasty during the Ethiopian-Adal war (55 years)

Note: The following emperors are historically verified. However, some of the reign dates listed below are not used by Ethiopian historians and are inaccurate. For the correct reign dates, see List of emperors of Ethiopia. Text accompanying this section:
"Elevation to the throne of Atse (Emperor) Lebna Dengel, and the invasion of Ethiopia by Gran"
"Fifteen years after Atse (Emperor) Lebna Dengel came to the throne Gran devastated Ethiopia for fifteen years." The following three kings are usually considered part of the Solomonic dynasty, but are separated by Tafari into a different group, likely because the conquest of three-quarters of Ethiopia by Ahmad ibn Ibrahim al-Ghazi took place during this time. The House of Gondar (224 years)

Note: The following emperors are historically verified. However, some of the regnal dates listed below are not used by Ethiopian historians and are inaccurate. For the correct dates, see List of emperors of Ethiopia. The Gondarian Line of the Solomonic dynasty is usually defined as beginning with the reign of Susenyos; however, Tafari includes the 3 prior kings to Susenyos as part of this line as well. This is likely because Sarsa Dengel moved the centre of the Ethiopian empire away from Shewa to the Begemder province, where Gondar is located. The regnal list omitted Susenyos II who reigned briefly in 1770. Susenyos II was said to be an illegitimate son of Iyasu II, but his claims are dubious and this is the most likely reason for his omission. Subsequent monarchs

Tafari's regnal list concludes with the end of the first reign of Takla Giyorgis, after which the Emperors of Ethiopia had significantly diminished power compared to before. By the time Tekle Giyorgis I begun his reign, Ethiopia had already entered the "Zemene Mesafint" or Era of the Princes, during which the emperor was merely a figurehead. Tekle Giyorgis I himself received the nickname Fiṣame Mengist ("the end of the government"), reflecting his status as the last emperor to exercise authority on his own. Charles F. Rey provided a list of monarchs that reigned after Takla Giyorgis I, with dates following the Gregorian calendar. Rey noted that from around 1730 to 1855, the kings of Ethiopia had no real power. The power was held by influential Rases, such Ras Mikael Suhul of Tigre (1730–1780), Ras Guksa of Amhara (1790–1819), his son Ras Maryre and grandson Ras Ali. Rey's list includes the majority of emperors from Iyasu III to the then-incumbent empress Zewditu and prince-regent and heir Tafari Makanannon (the future Haile Selassie). Rey's list however ignored the reigns of Salomon III and Tekle Giyorgis II, as well as the repeated reigns of Tekle Giyorgis I, Demetros and Yohannes III after their first reign. Rey also names Tekle Haymanot of Gondar as emperor of Ethiopia from 1788 to 1789, although he usually not accepted as a legitimate monarch of Ethiopia. Sources of information from Louis J. Morié's Histoire de l'Éthiopie 
The following collapsible tables compare the list of kings found in Louis J. Morié's Histoire de l'Éthiopie (Volumes 1 and 2) with the 1922 Ethiopian regnal list. In the first volume, after the so-called "Blemmyes dynasty", Morié continued naming kings of Nubia, grouped together as the "Nobate dynasty" (548–c. 1145), the "kings of Dongola" (c. 1145–1820) and the "kings of Sennar". However, Tafari's regnal list ignores Nubian and Sudanese kings after the fall of the Kingdom of Kush. Comparison between Louis J. Morié's Nubian regnal list and the 1922 Ethiopian regnal list

Comparison between Louis J. Morié's Abyssinian regnal list and the 1922 Ethiopian regnal list 
In many cases, Morié follows the regnal order and reign lengths found on various Ethiopian regnal lists recorded before the 20th century. Morié's list can be compared with those included in the Wikipedia article for Regnal lists of Ethiopia. See also
Regnal lists of Ethiopia
Ethiopian historiography
List of kings of Axum
List of emperors of Ethiopia – Rulers of Ethiopia from Mara Takla Haymanot to Amha Selassie
List of royal consorts of Ethiopia
Index of Ethiopia-related articles

Notes

Sources

Bibliography

Further reading
 
 
 
 

1922 documents
Emperors of Ethiopia
Ethiopian characters in Greek mythology
Ethiopian literature
Ethiopia
Regnal lists
Legendary Ethiopian people
Ethiopia

Haile Selassie
Queen of Sheba