Whether she was a Jewess or a Pagan is uncertain; Sabaism was the religion of all the East. It was the constant attendant and stumbling-block of the Jews; but considering the multitude of that people then trading from Jerusalem, and the long time it continued, it is not improbable she was a Jewess. “And when the queen of Sheba heard of the fame of Solomon concerning the name of the Lord, she came to prove him with hard questions[325].” Our Saviour, moreover, speaks of her with praise, pointing her out as an example to the Jews[326]. And, in her thanksgiving before Solomon, she alludes to God’s blessing on the seed of Israel for ever[327], which is by no means the language of a Pagan, but of a person skilled in the ancient history of the Jews.
She likewise appears to have been a person of learning, and that sort of learning which was then almost peculiar to Palestine, not to Ethiopia. For we see that one of the reasons of her coming, was to examine whether Solomon was really the learned man he was said to be. She came to try him in allegories, or parables, in which Nathan had instructed Solomon.
The learning of the East, and of the neighbouring kings that corresponded with each other, especially in Palestine and Syria, consisted chiefly in these: “And Joash king of Israel sent to Amaziah king of Judah, saying, The thistle that was in Lebanon sent to the Cedar that was in Lebanon, saying, Give thy daughter to my son to wife: and there passed by a wild beast that was in Lebanon, and trode down the thistle.”—“Thou sayest, Lo, thou hast smitten the Edomites, and thine heart lifteth thee up to boast: abide now at home, why shouldest thou meddle to thine hurt, that thou shouldest fall, even thou, and Judah with thee[328]?”
The annals of Abyssinia, being very full upon this point, have taken a middle opinion, and by no means an improbable one. They say she was a Pagan when she left Azab, but being full of admiration at the sight of Solomon’s works, she was converted to Judaism in Jerusalem, and bore him a son, whom she called Menilek, and who was their first king. However strongly they assert this, and however dangerous it would be to doubt it in Abyssinia, I will not here aver it for truth, nor much less still will I positively contradict it, as scripture has said nothing about it. I suppose, whether true or not, in the circumstances she was, whilst Solomon also, so far from being very nice in his choice, was particularly addicted to Idumeans[329], and other strange women, he could not more naturally engage himself in any amour than in one with the queen of Saba, with whom he had so long entertained the most lucrative connections, and most perfect friendship, and who, on her part, by so long a journey, had surely made sufficient advances.
The Abyssinians, both Jews and Christians, believe the xlvth psalm to be a prophecy of this queen’s voyage to Jerusalem; that she was attended by a daughter of Hiram’s from Tyre to Jerusalem, and that the last part contains a declaration of her having a son by Solomon, who was to be king over a nation of Gentiles.
To Saba, or Azab, then, she returned with her son Menilek, whom, after keeping him some years, she sent back to his father to be instructed. Solomon did not neglect his charge, and he was anointed and crowned king of Ethiopia, in the temple of Jerusalem, and at his inauguration took the name of David. After this he returned to Azab, and brought with him a colony of Jews, among whom were many doctors of the law of Moses, particularly one of each tribe, to make judges in his kingdom, from whom the present Umbares (or Supreme Judges, three of whom always attend the king) are said and believed to be descended. With these came also Azarias, the son of Zadok the priest, and brought with him a Hebrew transcript of the law, which was delivered into his custody, as he bore the title of Nebrit, or High Priest; and this charge, though the book itself was burnt with the church of Axum in the Moorish war of Adel, is still continued, as it is said, in the lineage of Azarias, who are Nebrits, or keepers of the church of Axum, at this day. All Abyssinia was thereupon converted, and the government of the church and state modelled according to what was then in use at Jerusalem.
By the last act of the queen of Saba’s reign, she settled the mode of succession in her country for the future. First, she enacted, that the crown should be hereditary in the family of Solomon for ever. Secondly, that, after her, no woman should be capable of wearing that crown or being queen, but that it should descend to the heir male, however distant, in exclusion of all heirs female whatever, however near; and that these two articles should be considered as the fundamental laws of the kingdom, never to be altered or abolished. And, lastly, That the heirs male of the royal house, should always be sent prisoners to a high mountain, where they were to continue till their death, or till the succession should open to them.
What was the reason of this last regulation is not known, it being peculiar to Abyssinia, but the custom of having women for sovereigns, which was a very old one, prevailed among the neighbouring shepherds in the last century, as we shall see in the course of this history, and, for what we know, prevails to this day. It obtained in Nubia till Augustus’s time, when Petreius, his lieutenant in Egypt, subdued her country, and took the queen Candace prisoner. It endured also after Tiberius, as we learn from St Philip’s baptising the eunuch[330] servant of queen Candace, who must have been successor to the former; for she, when taken prisoner by Petreius, is represented as an infirm woman, having but one eye[331]. Candace indeed was the name of all the sovereigns, in the same manner Cæsar was of the Roman emperors. As for the last severe part, the punishment of the princes, it was probably intended to prevent some disorders among the princes of her house, that she had observed frequently to happen in the house of David[332] at Jerusalem.
The queen of Saba having made these laws irrevocable to all her posterity, died, after a long reign of forty years, in 986 before Christ, placing her son Menilek upon the throne, whose posterity, the annals of Abyssinia would teach us to believe, have ever since reigned. So far we must indeed bear witness to them, that this is no new doctrine, but has been stedfastly and uniformly maintained from their earliest account of time; first, when Jews, then in later days after they had embraced christianity. We may further add, that the testimony of all the neighbouring nations is with them upon this subject, whether they be friends or enemies. They only differ in name of the queen, or in giving her two names.
This difference, at such a distance of time, should not break scores, especially as we shall see that the queens in the present day have sometimes three or four names, and all the kings three, whence has arisen a very great confusion in their history. And as for her being an Arab, the objection is still easier got over. For all the inhabitants of Arabia Felix, especially those of the coast opposite to Saba, were reputed Abyssins, and their country part of Abyssinia, from the earliest ages, to the Mahometan conquest and after. They were her subjects; first, Sabean Pagans like herself, then converted (as the tradition says) to Judaism, during the time of the building of the temple, and continuing Jews from that time to the year 622 after Christ, when they became Mahometans.