By Stuart Munro-Hay
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It is true that the vestiges of ancient Yemeni civilisation enormously outstrip what we have from Ethiopia. But an Ethiopian Saba need not be dismissed out of hand, however difficult it is to imagine that any memory of it might have percolated down the ages to inform Ethiopian historians. The question of the queen’s racial origins did not greatly preoccupy the author(s) of the KN, but to them she was clearly no foreigner. The book describes the queen of Sheba in most flattering terms. A sovereign for six years, she had remained a virgin.
In the Coptic church, the maqta’ has not adopted the Ark symbolism. For the Copts the ‘ark’ is the wooden container for the chalice that contains the wine mixed with water during the liturgy. It occupies the centre place on the altar, and is regarded as embodying various symbolic analogies. It is sometimes called a throne in reference to the majesty of the crucified Christ. Like the ark that was the instrument of salvation to Noah and his family, the altar ark holds the chalice carrying the life-giving Blood of Jesus Christ.
The Ethiopian priest I have just cited agrees with it, and one can easily see the reason behind the idea – the claim in the KN that the Ark itself is in Ethiopia, and that the tabotat of the country represent this holy relic. Yet in reality both the concept and the function of the Ethiopian tabotat – a Christian altar board – are very far removed from those of the Jewish Ark, even if the Ethiopians themselves have endeavoured to link the two conceptually. At what period in this history of the tabot did it acquire, not just its central place in the church ritual, but its symbolic identification with the Ark or the tablet(s) of Moses?