Newly Discovered Documents Reveal: Ras Tafari Crowned "Lord of Lords" in 1917*

*This article has been extensively updated since it was originally published by the Rastafari Coalition on August 30, 2019.

Coronation of Her Imperial Majesty Empress Zewditu and His Imperial Highness Balemulu Silt'an Enderassé Le'ul-Ras Tafari Makonnen on February 11, 1917.

The Cosmic Mountain

Over 560 years ago a mysterious and seemingly miraculous nocturnal blaze ignited the skies above East Africa. In 1456 CE when Emperor Zara Yaqob, whose name translates as the "Seed of Jacob" in Amharic, witnessed what many historians believe today to be Halley's Comet it prompted him to found the city of Debra Berhan, literally, "Mountain of Light". He erected a church there and used it as his capital until he died in 1468 CE.¹

According to Ethiopian history, Emperor Zara Yaqob ascended the Solomonic throne as the 178th direct descendant of King Solomon and the Queen of Sheba in 1434 CE. His coronation took place in Axum in 1436 CE and his regnal name was Constantine I during his reign.² The Europeans and the Vatican incorrectly referred to Zara Yaqob as Prester John.³ Originally thought to be from somewhere in the Asian continent, Prester John was a fictitious Eastern Christian patriarch and monarch whose legendary tale offered hope because it was believed that he was supposed to eventually arrive with his armies to help Christians fight off Islamic invaders in the West.

A 'Prester John map' highlighting the African continent by Abraham Ortelius, 1527–1598.

The Seed of Jacob Harvests the Law of the Kings

It's written that Zara Yaqob loved justice so much that he condemned his own son to death for the murder of a slave. He's credited with adopting the Fetha Nagast ("Law of the Kings") and translating it into the ancient Ethiopian language of Ge'ez.

The Fetha Nagast originated in thirteenth century Egypt and is a compilation of both religious and secular legal prescriptions created as a guide for Christians living within Muslim societies. Ethiopian tradition holds that it was written by the 318 Fathers of the Church, "Three Hundred Sages", the Selest Meeti. It was originally written in the Arabic language and incorporated laws from the Bible, Roman Canon, Muslim precepts and the proceedings of the councils of Nicaea and Antioch.⁴ Zara Yaqob studied the Fetha Nagast assiduously and the Ge'ez version became the foundation of Ethiopian law for generations.⁵

Grafting of the Bitwodeds Yields the Supreme Grade of Ras

Emperor Zara Yaqob is also thought to have created the Imperial Ethiopian rank of Bitwoded which literally means "the only loved one" or "beloved," one of the left (Gara Bitwoded) and one of the right (Kagn Bitwoded). 

During his reign Zara Yaqob became aware of a conspiracy involving his son-in-law, Gara Bitwoded Amda Masqal, who was found guilty of adultery, "falsehood, ambition and various shameful projects unworthy of the human heart."⁶ Zara Yaqob reacted by appointing two of his daughters, Medhan Zamada and Berhan Zamada to these two offices.⁷

These two positions could remain separate, be merged into one or split into two as needed by the sovereign. When merged, this office was used to designate the senior Ras, the Ras of Rasses: "Ras Bitwoded" until 1916.⁸ Some of the last nobles to acquire the rank before it was replaced were Mengesha Atikem in 1894 and Tesemma Nadew in 1909.⁹ After World War II the title was merely regarded as honorific and only awarded once more to the first Ethiopian prime minister, Ras Bitwoded Makonnen Endalkatchew in 1957.¹⁰

His Imperial Highness or the Ras of Rasses

Emperor Menelik II died on December 12, 1913 and Le'ul-Lij Iyasu was then the designated but uncrowned Emperor of Ethiopia until he was deposed in 1916. Le'ul-Abeto Iyasu is responsible for transforming the form of address "le'ul" into a component of proper titles of the nobility. On September 27, 1916, Dejazmatch Tafari was promoted and the highest ranking office of Ras Bitwoded was superseded with that of "Leul-Ras." This new title, which was previously only used as a form of address before Iyasu's reign started in 1913 ("Leul" meaning "Your Highness"), was created by the newly appointed Crown Prince, Regent Plenipotentiary and Heir to the Throne, Ras Tafari.¹¹

A counterpoint to this fact is that the former foreign minister, Heruy Wolde-Selassie, is generally regarded, by some scholars, as the originator of the term "Le'ul-Ras" and possibly made a suggestion to Ras Tafari in the early 1920s to start using it in order to distinguish himself from the other Rasses.¹² This theory is at variance with multiple sources, however.

The noble title Lǝᶜul (ልዑል, ‘Prince [of the Imperial House]’, corresponding to ‘Highness’, feminine ልዕልት, ləᶜəlt) is an early 20ᵗʰ cent. invention, following a need for new titles at the court of the modernist ruler ras Täfäri (the later aṣe Ḫaylä Śəllase I), after its first use by ləᶜul ləǧ Iyasu for himself. This title was a reinterpretation of the older Gəᶜəz term ልዑል (‘the High one’, i.e. God). Lǝᶜul had first been used as a term of address in correspondence with Europeans in the mid-19ᵗʰ cent. In 1865 Antoine d’Abbadie was addressed as “Lǝᶜul Ǝnṭonyos” (RubActa II, 247), inspired by European terms like ‘His Highness’ or ‘Son Altesse’. Correspondingly Ethiopian diplomatic letters, in particular starting from the time of aṣe Yoḥannəs IV, regularly used this term to address European ministers or other high-ranking figures, who could not simply be addressed as muse (Titles for Europeans). High personalities were regularly addressed as ክቡር፡ ወልዑል፡ ... (kəbur wäləᶜul ...) starting from the 19ᵗʰ cent.: e.g., Enno Littmann addressed the governor of Aksum Gäbrä Śəllase Barya Gabər as kəbur wäləᶜul däǧǧazmač (‘Honorable and High General’) in 1906. One of the first Ethiopian documents attesting the use of “Lǝᶜul” in combination with an Ethiopian title are those of “ləᶜul ləǧ Iyasu” of 1914 (a perfect translation of ‘His Highness, Prince Iyasu’, s. Smidt 2007). After that date this title was regularly used by him. This invention of the young ruler was later taken over by ras Täfäri for the needs of his court. During his reign Lǝᶜul became, together with ləǧ (corresponding to the term abeto), the only title which was acquired by birth and meant a personality of Solomonic descent (i.e. the agnates of the Emperor).¹³

Yet new insights reveal that Iyasu began using the form of address "Le'ul" as part of a distinct title as early as 1913: "The title Lï’ul Lïj had already been used by him at least starting from 1913, see another document published by me (Smidt, 2007b)."¹⁴

Often it is assumed that the term “ lï’ul ” was only added to princely Ethiopian titles starting from the reign of Hayle Sïllasé; the documents presented here, however, show the abundant usage of it in the official titulature of Iyasu. While keeping the unambitious title of Lïj (thus confirming his own minority and the superiority of his father, Nïgus Mika’él), the addition of lï’ul (‘high’) clearly underlines his primary position, elevating him above all the other princes. There are a number of variants of the usage of the term lï’ul when Iyasu is addressed by Beyyene and other notables of his government. It often appears, most of the time as Lï’ul Lïj (e.g., no. 37, 175), sometimes only Lï’ul (no. 61, 108), and also as Lï’ul Gétayé (‘my high master’, no. 20).¹⁵

Thus in order to distinguish himself from others, Iyasu began using the form of address "le'ul" as part of his titles.

Lï’ul Lïj [—] This is a specific title created by Lïj Iyasu for himself. Even if in modern Ethiopian historiography one speaks generally of Lïj Iyasu (‘Prince Iyasu’), the few original primary sources, which have survived from his government, usually name him as Lï’ul Lïj Iyasu (from Gï’ïz lï’ul ‘the high one’, i.e. ‘His Highness Prince Iyasu’, but also translatable as ‘Supreme-Prince Iyasu’, possibly also with the connotation of ‘Imperial Prince’). Occasionally he was also called Lï’ul Abéto Iyasu (with an almost identical meaning, reviving the old Gondarian title Abéto). Before Iyasu’s reign the term Lï’ul (‘High’ in the sense of ‘High-born’) only appeared as a term of polite address for different nobles, e.g. in letters. It was only in the period of Iyasu that it appears as a fixed element of a noble title, evidently with the function to distinguish Iyasu from other young nobles with the same title Lïj (such as Lïj Teferi), who were not in a position of rulership. This example was followed later by Hayle Sïllasé I when he created new high-ranking titles for the highest nobles of his Empire.¹⁶

The Amharic phrase ልዑል እግዚአብሔር ("le'ul igziabher") means "Almighty God" for instance.¹⁷

A member of a princely house may be created leul-ras or leul-dejazmatch and is then referred to as his Highness and not his Excellency as is the usual case with a ras or a dejazmatch, but their children are unaffected. The use of the title leul in conjunction with that of ras or dejazmatch dates only from the Regency period prior to the coronation of Emperor Haile Sellassie.¹⁸

Unlike the title Le'ul-Ras, the ancient title Ras-Bitwoded was only given once in a monarch's reign.¹⁹

One God, One Aim, Four New Lord of Lords

An Amharic letter written by the Ethiopian Minister of Foreign Affairs, Kagnazmatch Beyene Yimer, in Addis Ababa (lit. "New Flower") on March 3, 1917 to the U.S. Secretary of State, Robert Lansing, confirms that Ras Tafari was officially crowned and appointed Crown Prince as "Leul-Ras" on February 11, 1917 during the same ceremony when Empress Zewditu was crowned Empress as Queen of Queens ("Negesta Nagastat") of Ethiopia.²⁰

The letter written by the Ethiopian Minister of Foreign Affairs, Kagnazmatch Beyene Yimer, to the U.S. Secretary of State, Robert Lansing, dated March 3, 1917.

Thirteen years later, upon the death of Empress Zewditu, Alga Worrach Balemulu Silt’an Enderassé Leul-Ras Tafari was proclaimed Emperor Haile Selassie I with the title King of Kings of Ethiopia (“Negusa Negest ze Itiyopia”) on April 3, 1930, and he was subsequently crowned on November 2nd in the capital city of Addis Ababa.²¹ His Orthodox Christian baptismal name “Haile Selassie” literally means “Might of the Trinity.”²²

Rather than create a potential rival to his throne he decided to completely abolish the office of Negus ("King") and instead nominated four competing nobles to the rank of Leul-Ras: Leul-Ras Seyoum, Leul-Ras Kassa, Leul-Ras Hailu and Leul-Ras Gugsa.²³

Ras means "Lord" in Amharic,²⁴ therefore the senior Ras is the provincial lord of provincial lords. In other words His Imperial Majesty Emperor Haile Selassie the First is technically the only human attested in modern history to acquire both titles King of Kings of Ethiopia and Lord of Lords, as according to the biblical prophecy pertaining to God incarnate contained in the book of Psalms chapter eighty-seven, verse four, and Revelation chapter nineteen, verse sixteen.

A crown with the gilded QHS monogram currently on display at the St. George Museum in Addis Ababa.

Linguistic Objections

Amharic speakers have argued that Emperor Haile Selassie never held the title "Lord of Lords" as it was never a title historically associated with Ethiopian rulers. Yet according to Amharic sources Haile Selassie was the "Ras of Rasses" (የራሶች ራስ "yerasochi ras").²⁵

In 1954 the Ministry of Education ordered Artistic Printers LTD to publish an Amharic dictionary written by Tessema Habte Mikael Getzew called Kesate Berhan which indicates that the term ጌታ geta ("lord") can be used in reference to a military rank (such as a ras), a nobleman and even a certain title of a military commander አበጋዝ ("abegaz") which partially corresponds to a fitawrari, dejazmatch and gerazmatch.²⁶

The western equivalent of the Ethiopian title Le'ul-Ras is a Royal Duke, the title Ras corresponds with a Duke, Bitwoded corresponds with an Earl, Dejazmatch is equivalent to a Count, Fitwarari is equivalent to a Viscount, and Gerazmatch and Kenyazmatch are considered equal to a Baron. The western titles Royal Duke, Duke, Bitwoded, Earl, Count, Viscount and Baron are all appellations of a Lord. Likewise, the Ethiopian titles Le'ul-Ras, Ras, Bitwoded, Dejazmatch, Fitawrari, Gerazmatch and Kenyazmatch are all appellations of a ጌታ ("Geta").²⁷

The reason why western equivalents are relevant is because Article 22 of the Administration of Justice Proclamation required every law to be published in both Amharic and English. The English column of the text used both transliterations and western equivalents as translations of Amharic titles which makes them valid.

However, it must be stated that although British dukes are indeed lords, they are not typically called "lord" despite being the highest rank of nobility associated with lordship. This is because European titles are highly formalized, and each rank (duke, marquess, earl, etc.) has a specific form of address to distinguish it from others. Calling a duke "Lord" could be seen as imprecise or even a demotion in formal contexts, as "Lord" is more commonly associated with lower ranks like barons or courtesy titles for sons of higher nobles. Yet the Ethiopian system differs significantly as the title "ras" doesn't carry the same rigid protocol as European titles.

In Amharic, terms like "geta" are not strictly tied to a hierarchical rank but are used contextually to express respect, authority, or mastery. A ras could be called "geta" in a poetic, respectful, or informal context to emphasize their lordship over a region or people, without violating the title's specificity.

In 1970, an Amharic dictionary written by Desta Tekle Wolde was published which also indicated that ጌታ geta ("lord") can refer to many things including a landlord, an official, a nobleman, an officer or a leader, etc.²⁸

A prince who is a military leader could be styled le'ul ras (ልዑል ራስ), for example, something like the equivalent of a Royal Duke in Britain. However, the creation of an actual Ethiopian dukedom, in the European or Japanese sense, only occurred in the 1930s in Ethiopia, when Emperor Haile Selassie created the Dukedom of Harar, with the first Duke (in Amharic: Mesfin) being the second son of the Emperor. In order of precedence, the Mesfin of Harar would rank higher than virtually all le'ul rases. Following the example of the creation of the Dukedom of Harar, the Crown recognised the creation of titles which correspond to internationally-recognised ranks of nobility: Duke, Marquis, Count, Viscount, and Baron. Of these, only Duke equates directly to an Ethiopian title: mesfin. The word mesfin has clearly been referred to in some old documents as another term for "Prince", the normal word for which is le'ul. Prince Asfa-Wossen Asserate confirms this.²⁹

Technically, every Le'ul-Ras, Ras and Meridazmatch is a Mesfin (Duke):

Noted historian of Ethiopian Imperial matters and a direct descendant of Negus Sahle Selassie of Shoa, His Highness Prince Asfa-Wossen Asserate, highlighted some of the ambiguity regarding ancient and modern uses of certain titles: "Le'ul Ras is the equivalent of a Royal Duke, whereas a Ras is a Duke. Every Le'ul Ras and Ras, as well as a Meridazmatch, is a Mesfin and is thus likely to be entitled to the distinction of His Highness or His Imperial Highness (HH or HIH)."³⁰

Once His Imperial Majesty Emperor Haile Selassie the First acquired the rank of Le'ul-Ras (Royal Duke) he became the Ras of Rasses (የራሶች ራስ "yerasochi ras"), i.e. the Lord of Lords (የጌታዎች ጌታ "yegetawochi geta").

Ethiopian Orthodox Tewahedo Church members have objected, arguing that the biblical title "Lord of Lords" (የጌታዎች ጌታ "yegetawochi geta") can only apply to Jesus of Nazareth from 2,000 years ago. However, the Emperor's recorded fulfillment of prophecy retroactively changes the meaning of the Bible and, consequently, humanity's fundamental understanding of theology. Therefore, despite all objections from native Amharic speakers, Emperor Haile Selassie did in fact have both biblical titles King of Kings of Ethiopia and Lord of Lords which means he's the physical manifestation of God in the flesh on earth (Psalm 87:4, Revelation 19:16).

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Notes

1. Briggs, Phillip. Ethiopia, 6th edition, The Globe Pequot Press Inc., USA, 2012, p. 365.
2. Tamrat, Taddesse. Church and State in Ethiopia 1270–1527, Clarendon Press, Oxford, 1972, p. 229.
3. Silverberg, Robert. The Realm of Prester John, Ohio University Press, 1996, pp. 188–189.
4. Lowenstein, Steven. "The Penal System of Ethiopia." Journal of Ethiopian Law, vol. 2, no. 2, 1965, p. 383.
5. Lowenstein, Steven. Materials for the Study of The Penal Law of Ethiopia, Faculty of Law Haile Sellassie I University, 1965, pp. xiii, 57–58.
6. Pankhurst, Richard. The Ethiopian Royal Chronicles, Oxford University Press, Addis Ababa, 1967, p. 32; Pankhurst, Richard. "ᶜAmdä Mäsqäl." Encyclopaedia Aethiopica, edited by Siegbert Uhlig, vol. 1, Harrassowitz Verlag Wiesbaden, Germany, 2003, p. 226.
7. Pankhurst, Richard. The Ethiopian Royal Chronicles, Oxford University Press, Addis Ababa, 1967, p. 32.
8. Chernetsov, Sevir. "Bitwäddäd." Encyclopaedia Aethiopica, edited by Siegbert Uhlig, vol. 1, Harrassowitz Verlag Wiesbaden, Germany, 2003, p. 594; Asserate, Asfa-Wossen. KING OF KINGS: The Triumph and Tragedy of Emperor Haile Selassie I of Ethiopia, Haus Publishing Ltd., Berlin, 2014, p. 350.
9. Rubinkowska, Hanna. "Mängäšä Atikäm." Encyclopaedia Aethiopica, edited by Siegbert Uhlig, vol. 3, Harrassowitz Verlag Wiesbaden, Germany, 2007, pp. 726–727; Nosnitsin, Denis. "Ras." Encyclopaedia Aethiopica, edited by Siegbert Uhlig, vol. 4, Harrassowitz Verlag Wiesbaden, Germany, 2010, p. 331; "Tesemma Nadew." Dictionary of African Biography, edited by Emmanuel Kwaku Akyeampong, vol. 6, Oxford University Press, New York, NY, 2012, pp. 3–4.
10. Chernetsov, Sevir. "Bitwäddäd." Encyclopaedia Aethiopica, edited by Siegbert Uhlig, vol. 1, Harrassowitz Verlag Wiesbaden, Germany, 2003, p. 594; Balashova, Galina. "Mäkʷännǝn Ǝndalkaččäw." Encyclopaedia Aethiopica, edited by Siegbert Uhlig, vol. 3, Harrassowitz Verlag Wiesbaden, Germany, 2007, p. 683.
11. Rey, Charles Fenrnad. The Real Abyssinia, J. B. Lippincott Company, New York, 1935, pp. 117, 218;  Sellassie, Haile I. The Autobiography of Emperor Haile Selassie I: 'My Life and Ethiopia's Progress' 1892–1937, Oxford University Press, 1976, p. 50; Asserate, Asfa-Wossen. KING OF KINGS: The Triumph and Tragedy of Emperor Haile Selassie I of Ethiopia, Haus Publishing Ltd., Berlin, 2014, pp. 325, 350; Steffanson, Borg G. and Starrett, Ronald K. Documents on Ethiopian Politics: The Decline of Menelik II to the Emergence of Ras Tafari, later known as Haile Selassie, 1910–1919, vol. 1, Documentary Publications, Salisbury, N.C. U.S.A., 1976, p. 133; Rubinkowska, Hanna. "Ǝndärase." Encyclopaedia Aethiopica, edited by Siegbert Uhlig, vol. 2, Harrassowitz Verlag Wiesbaden, Germany, 2005, p. 297.
12. Asserate, Asfa-Wossen. KING OF KINGS: The Triumph and Tragedy of Emperor Haile Selassie I of Ethiopia, Haus Publishing Ltd., Berlin, 2014, p. 325; Asserate, Asfa-Wossen and Smidt, Wolbert. "Ləᶜul." Encyclopaedia Aethiopica, edited by Siegbert Uhlig, vol. 3, Harrassowitz Verlag Wiesbaden, Germany, 2010, p. 556; Smidt, Wolbert. "Ein erster Beleg für den Titel 'lǝʿul' unter lǝǧ Iyasu." Aethiopica: International Journal of Ethiopian and Eritrean Studies, vol. 10, 2007, p. 195, www.researchgate.net/publication/309634250_Ein_erster_Beleg_fur_den_Titel_lul_unter_lg_Iyasu. Accessed 5 November 2024.
13. Asserate, Asfa-Wossen and Smidt, Wolbert. "Ləᶜul." Encyclopaedia Aethiopica, edited by Siegbert Uhlig, vol. 3, Harrassowitz Verlag Wiesbaden, Germany, 2010, p. 556

14. Éloi Ficquet and Wolbert G. C. Smidt, editors, The Life and Times of Lïj Iyasu of Ethiopia: New Insights, LIT Verlag, Münster, 2014, p. 106n7.

15. Ibid. p. 106.

16. Ibid. p. 193.

17. Greenfield, Richard. Ethiopia: A New Political History, Frederick A. Praeger Publishers, New York, 1965, p. 461.

18. Ibid.

19. Ibid.

20. Gérard, Denis. Ras Tafari Haïlé Sélassié: Visages du dernier empereur d'Éthiopie, l'Archange Minotaure, 2006, p. 30; Molaver, Reidulf K. Prowess, Piety and Politics: The Chronicle of Abeto Iyasu and Empress Zewditu of Ethiopia (1909–1930), Rüdiger Köppe Verlag Köln, 1994, p. 381.

21. Bellizzi, Francesco and Wondim, Simeon et al. The Order of Coronation, Debre Zeyt Books, Italy, 2013. p. 97; Asserate, Asfa-Wossen. KING OF KINGS: The Triumph and Tragedy of Emperor Haile Selassie I of Ethiopia, Haus Publishing Ltd., Berlin, 2014, pp. 73–75.
22. "Haile Selassie I." Encyclopædia Britannica, Encyclopædia Britannica, Inc., www.britannica.com/biography/Haile-Selassie-I. Accessed 8 Mar. 2025.
23. Asserate, Asfa-Wossen. KING OF KINGS: The Triumph and Tragedy of Emperor Haile Selassie I of Ethiopia, Haus Publishing Ltd., Berlin, 2014, p. 72; Asserate, Asfa-Wossen and Smidt, Wolbert. "Ləᶜul." Encyclopaedia Aethiopica, edited by Siegbert Uhlig, vol. 3, Harrassowitz Verlag Wiesbaden, Germany, 2010, p. 556.
24. Tobijah, Omar. Seventy Years Accomplished: The Second Coming, Divine Child Publications, U.S.A., 2013, p. 52.
25. Hassen, Getachew Makonnen. ንጉሥ ነገሥት ከ1884–1967 ("King of Kings b.1892–1975"), 1992, p. 5.

26. Guidi, Ignazio. Vocabolario amarico-italiano. Roma, Casa Editrice Italiana, 1901, p. 457; Getzew, Tessema Habte Mikael. ከሣቴ፡ ብርሃን፡ ተሰማ፡ የአማርኛ፡ መዝገበ፡ ቃላት ("The Sound of Light from My Heart: Amharic Dictionary"), Artistic Printers LTD, Addis Ababa, 1954, pp. 6, 745, 1215.

27. Sellassie I, Haile. The Autobiography of Emperor Haile Sellassie I: 'My Life and Ethiopia's Progress' Addis Abeba, 1966 E.C., vol. 2, Michigan State University Press, 1994, pp. xi–xii; Copley, Gregory R. Ethiopia Reaches Her Hand Unto God: Imperial Ethiopia's Unique Symbols, Structures and Rôle in the Modern World, Defense & Foreign Affairs, UK, 1998, p. 117.

28. Tekilewolde, Desta. ዐዲስ፡ ያማርኛ፡ መዝገበ፡ ቃላት፡ በካህናትና፡ በሀገረ፡ ሰብ፡ ቋንቋ ("A New Dictionary of Amharic, in the Language of the Clergy and the Peasants"), Artistic Printers LTD, Addis Ababa, 1970, p. 323.

29. Copley, Gregory R. Ethiopia Reaches Her Hand Unto God: Imperial Ethiopia's Unique Symbols, Structures and Rôle in the Modern World, Defense & Foreign Affairs, UK, 1998, pp. 121, 123.

30. Ibid. pp. 117, 119.

About the Author

His Eminence Liqa Wambar Petar Vukotic is the Archbishop of the Zufan Chilot Church and the Secretary for the Global Alliance of Justice for the Ethiopian Cause (GAJEC), he's a member of the International Society for the Imperial Ethiopian Orders and is the world's leading authority for interpreting Imperial Ethiopian case law. He's also Moa Anbessa's Imperial Ethiopian Constitutional Law Expert.