See Praenomen (Ancient Egypt) for the pharaonic throne name.

The praenomen (literally forename, plural praenomina) was a personal name chosen by the parents of a Roman child. It was first bestowed on the dies lustricus (day of lustration), the eighth day after the birth of a girl, or the ninth day after the birth of a boy. The praenomen would then be formally conferred a second time when girls married, or when boys assumed the toga virilis upon reaching manhood. Although it was the oldest of the tria nomina commonly used in Roman naming conventions, by the late republic, most praenomina were so common that most people were called by their praenomina only by family or close friends. For this reason, although they continued to be used, praenomina gradually disappeared from public records during imperial times. Although both men and women received praenomina, women's praenomina were frequently ignored, and they were gradually abandoned by many Roman families, though they continued to be used in some families and in the countryside.

Background[link]

The tria nomina, consisting of praenomen, nomen, and cognomen, which is today regarded as a distinguishing feature of Roman culture, first developed and spread throughout Italy in pre-Roman times. Most of the people of Italy spoke languages belonging to the Italic branch of the Indo-European language family; the three major groups within the Italian peninsula were the Latin branch, including the tribes of the Latini (Latins), who formed the core of the early Roman populace, and their neighbors, the Falisci and Hernici; the Oscan branch, including the Sabines, who also contributed to early Roman culture, as well as the Samnites, and many other peoples of central and southern Italy; and the Umbrian branch, including the Umbrian culture of the Padus (Po) Valley, the rustic Picentes of the Adriatic coast, and the Volsci, neighbors of the early Romans. In addition to the Italic peoples were the Etruscans, whose language was unrelated to Indo-European, but who exerted a strong cultural influence throughout much of Italy, including early Rome.^[1]

The Italic nomenclature system cannot clearly be attributed to any one of these cultures, but seems to have developed simultaneously amongst each of them, perhaps due to constant contact between them. It first appears in urban centers and thence gradually spread to the countryside. In the earliest period, each person was known by a single name, or nomen. These nomina were monothematic; that is, they expressed a single concept or idea. As populations grew, many individuals might be known by the same name. Unlike the other cultures of Europe, which dealt with this problem by adopting dithematic names (names expressing two ideas), the peoples of Italy developed the first true surnames, or cognomina.^[2]

At first these were generally personal names, and might refer to any number of things, including a person's occupation, town of origin, the name of his or her father, or some physical feature or characteristic. But gradually an increasing number of them became hereditary, until they could be used to distinguish whole families from one generation to another. As this happened, the word nomen came to be applied to these surnames, and the original personal name came to be called the praenomen, or forename, as it was usually recited first. Cognomen came to refer to any other personal or hereditary surnames coming after the family name, and used to distinguish individuals or branches of large families from one another.^[1][3][4]

As the tria nomina developed throughout Italy, the importance of the praenomen in everyday life declined considerably, together with the number of praenomina in common use. By the 1st century they were occasionally omitted from public records, and by the middle of the 4th century they were seldom recorded. As the Roman Empire expanded, much of the populace came from cultures with different naming conventions, and the formal structure of the tria nomina became neglected. Various names that were originally nomina or cognomina came to be treated as praenomina, and some individuals used several of them at once. However, some vestiges of the original system survived, and many of the original praenomina have continued into modern times.^[3][5][6]

Most common praenomina were regularly abbreviated in writing (in speech the full name would always be used). Although some names could be abbreviated multiple ways, the following tables include only the most usual abbreviation, if any, for each name. These abbreviations continue to be used by classical scholars.

Latin Praenomina[link]

Each of the Italic peoples had its own distinctive group of praenomina. A few names were shared between cultures, and the Etruscans in particular borrowed many praenomina from Latin and Oscan. It is disputed whether some of the praenomina used by the Romans themselves were of distinctly Etruscan or Oscan origin. However, these names were in general use at Rome and other Latin towns, and were used by families that were certainly of Latin origin. Thus, irrespective of their actual etymology, these names may be regarded as Latin.

Masculine Names[link]

In the early centuries of the Roman Republic, about three dozen praenomina seem to have been in general use at Rome, of which about half were common. This number gradually dwindled to about eighteen praenomina by the 1st century B.C., of which perhaps a dozen were common.

Notes:

• Caeso is frequently (especially in older records) spelled Kaeso.
• Gaius and Gnaeus are abbreviated with C. and Cn., respectively, because the practice of abbreviating them was already established at the time the letter G, a modified C, was introduced to the Latin alphabet. Although the archaic spellings Caius and Cnaeus also appear in later records, Gaius and Gnaeus represent the actual pronunciation of these names.
• Manius was originally abbreviated with an archaic five-stroke M (𐌌), borrowed from the Etruscan alphabet (from which the Latin alphabet was derived) but not otherwise used in Latin. The apostrophe is used as a substitute for this letter.
• Octavius (with an i) seems to be the only form of this name found as a praenomen, although the form Octavus would be consistent with the adjective from which the name is derived.
• Volero, a praenomen used by the Publilii, is believed to be a variant of Volesus.

Some of the praenomina in this list are known from only a few examples. However, the overall sample from which they have been taken represents only a small fraction of the entire Roman populace. The Realencyclopädie der Classischen Altertumswissenschaft mentions about ten thousand individuals whose praenomina are known from surviving works of history, literature, and various inscriptions. These individuals are spread over a period of over twelve centuries, with the smallest sample coming from the early Republic, when the greatest variety of praenomina was in use. During that same period, the sample consists almost entirely of Roman men belonging to the leading patrician families.^[2]

Many of the names which were uncommon amongst the patricians appear to have been more widespread amongst the plebeians, and the appearance of rare names in Latin inscriptions outside of Rome suggests that many names which were uncommon at Rome were much more common in other parts of Latium.^[1][2]

Feminine Names[link]

Originally, all girls received praenomina on the dies lustricus, which would later be confirmed upon their marriage. Most of these were the same names that were given to boys, but grammatically feminine. Because relatively few women's praenomina have survived in records and inscriptions, it is not clear whether there were feminine forms of certain uncommon praenomina, such as Agrippa, Opiter, or Sertor. If so, they were probably formed in the same way as diminutives, for the feminine form Agrippina later appears as a cognomen, just as the masculine forms of these praenomina were gradually revived as cognomina.^[1][4][7]

A few names, such as Prima, Secunda, Tertia, and Quarta, occur regularly amongst women, although the corresponding masculine forms were rarely, if ever, used for boys. Paulla (often spelled Polla) is also especially common, although the masculine name Paullus was uncommon as a praenomen.^[7]

Over time, women's praenomina disappeared from Roman public life. This probably occurred because the praenomen, whether masculine or feminine, held little importance outside of a person's immediate family and friends. Unlike the cognomen, which was generally regarded as an unofficial or informal name throughout the Republic, the praenomen was always part of a person's legal name, and so was recited on formal occasions and inscribed in public records. But there was little need to do so in the case of women, who seldom participated in public life, and who were generally known by their father's nomen or cognomen, with the addition of nicknames, such as "major" or "minor" when necessary.^[1][3][7]

As a result, feminine praenomina began to vanish at Rome, and seem to have been abandoned by many families in favour of nicknames. The linguists of the 1st century B.C. and afterwards debated whether women could be said to have praenomina, although it was generally admitted that they once had used them, and lists of those remaining in limited use, or supposed to have been used at one time, were sometimes given. However, the body of inscriptions from other parts of Italy shows that feminine praenomina continued in general use. Even at Rome, vestiges of the original nomenclature continued, and at least some women continued to use praenomina as late as the 4th century A.D. A number of feminine praenomina survive today as personal names.^[1][7]

These are the corresponding feminine forms of masculine praenomina, which would have been available to Roman women. Names known to have been used only by women have been included, but Major and Minor have been omitted, since they were probably never considered proper names. Feminine praenomina were generally abbreviated, if at all, in the same manner as masculine praenomina, but those abbreviated with a single letter were sometimes abbreviated by writing the letter upside-down, to indicate that the feminine form of the name was intended.^[4][7]

Notes:

• Caesula is found with various spellings, including Cesula, Caesilla, and Caesellia.
• Marca and Tita are found with the variants Marcia and Titia, retaining the -i stem much as the praenomen Octavius, Octavia does, appearing instead of the expected Octavus, Octava.

The Meaning of Praenomina[link]

Philologists have debated the origin and meaning of these names since classical antiquity. However, many of the meanings popularly assigned to various praenomina appear to have been no more than "folk etymology". The names derived from numbers are the most certain. The masculine names Quintus, Sextus, Septimus, Octavius and Decimus, and the feminine names Prima, Secunda, Tertia, Quarta, Quinta, Sexta, Septima, Octavia, and Decima are all based on ordinal numbers. There may also have been a praenomen Nonus, as there was a gens with the apparently patronymic name of Nonius, although no examples of its use as a praenomen have survived.^[4]

It is generally held that these names originally referred to the order of a child's birth, although some scholars believe that they might also have referred to the month of the Roman calendar in which a child was born. Like the masculine praenomina, the months of the old Roman Calendar had names based on the numbers five through ten: Quintilis (July), Sextilis (August), September, October, November, and December. However, this hypothesis does not account for the feminine praenomina Prima, Secunda, Tertia, and Quarta, nor does it explain why Septimus, Octavius, and perhaps Nonus were rarely used.^[2][4]

Several other praenomina were believed to refer to the circumstances of a child's birth; for instance, Agrippa was said to refer to a child who was born feet-first; Caeso to a child born by the operation known today as a caesarian section; Lucius to one born at dawn; Manius to one born in the morning; Numerius to one born easily; Opiter to one whose father had died, leaving his grandfather as head of the family; Postumus to a last-born child (whether or not the father was dead); Proculus to one whose father was far away; Vopiscus to the survivor of twins, the other of whom was born dead. Most of these are not based on credible etymology, although the meanings assigned to Lucius, Manius, and Postumus are probably reasonable.^[2][4]

Amongst other credible meanings assigned to praenomina, Faustus certainly means fortunate in Latin; Gaius is thought to derive from the same root as gaudere, to rejoice; Gnaeus refers to a birthmark; Marcus and Mamercus refer to the gods Mars and Mamers (perhaps an Oscan manifestation of Mars); Paullus means small; Servius appears to be derived from the same root as servare, to serve or to keep safe; Volusus (also found as Volesus and Volero) seems to come from valere, to be strong.^[2][4]

One popular etymology that is certainly not correct belongs to Spurius, a praenomen that was amongst the most common, and favored by many leading patrician and plebeian families during the early Republic. It was later said that it was a contraction of the phrase, sine pater filius, son without a father, and thus used for children born out of wedlock. This belief may have led to the gradual disappearance of the name during the 1st century A.D.^[4]

Appius is sometimes said to be of Oscan origin, since it is known chiefly from the descendants of Appius Claudius, a Sabine from the town of Cures, who came to Rome in the early years of the Republic, and was admitted to the Patriciate. His original name was said to be Attius Clausus, which he then Romanized. However, the praenomen Appius is known from other Latin sources, and may simply represent the Latin name closest in sound to Attius.^[4][5]

Aulus, Publius, Spurius, and Tiberius are sometimes attributed to Etruscan, in which language they are all common, although these names were also typical of praenomina used in families of indisputably Latin origin, such as the Postumii or the Cornelii. In this instance, it cannot be determined with any certainty whether these were Latin names which were borrowed by the Etruscans, or vice versa. The best case may be for Tiberius being an Etruscan name, since that praenomen was always connected with the sacred river on the boundary of Etruria and Latium, and the Etruscan name for the Tiber was Thebris. However, it still may be that the Romans knew the river by this name when the praenomen came into existence.^[2][4][5][8]

Historical Trends[link]

Many families, particularly amongst the great patrician houses, limited themselves to a small number of praenomina, probably as a means of distinguishing themselves from one another and from the plebeians, who used a wider variety of names. For example, the Cornelii used Aulus, Gnaeus, Lucius, Marcus, Publius, Servius, and Tiberius; the Julii limited themselves to Lucius, Gaius, Sextus, and Vopiscus; the Claudii were fond of Appius, Gaius, and Publius; the Postumii favored Aulus, Gaius, Lucius, Publius, and Spurius; and so on. The most prominent plebeian families also tended to limit the names of which they made regular use, although amongst both social classes, there must have been exceptions whenever a family had a large number of sons.^[2][5]

Many families avoided certain names, although the reasons varied. According to legend, the Junii avoided the names Titus and Tiberius because they were the names of two sons of Lucius Junius Brutus, the founder of the Republic, who were executed on the grounds that they had plotted to restore the king to power. Another legend relates that after Marcus Manlius Capitolinus was condemned for treason, the Roman Senate decreed that no member of gens Manlia should bear the praenomen Marcus, a tradition that seems to have been followed until the 1st century A.D. However, normally such matters were left to the discretion of the family. In most instances, the reason why certain praenomina were preferred and others avoided probably arose from the desire to pass on family names.^[3]

Several names were used by only a few patrician families, although they were more widespread amongst the plebeians. For example: Appius was used only by the Claudii, Caeso by the Fabii and the Quinctii, Agrippa by the Furii and the Menenii, Numerius by the Fabii, Mamercus by the Aemilii and the Pinarii, Vopiscus only by the Julii, and Decimus was not used by any patrician family (unless the Junii were, as is sometimes believed, originally patrician), although it was widely used amongst the plebeians.^[1][2][3]

Throughout Roman history, the most common praenomen was Lucius, followed by Gaius, with Marcus in third place. During the most conservative periods, these three names could account for as much as fifty percent of the adult male population. At some distance were Publius and Quintus, only about half as common as Lucius, distantly followed by Titus. Aulus, Gnaeus, Spurius, Sextus, and Servius were less common, followed by Manius, Tiberius, Caeso, Numerius, and Decimus, which were decidedly uncommon (at least amongst the patricians) during the Republic.^[2][3]

Throughout Republican times, the number of praenomina in general use declined, but older names were occasionally revived by noble families, and occasionally anomalous names such as Ancus, Iulus, or Kanus were given. Some of these may have been ancient praenomina that had already passed out of common use by the early Republic. As they vanished from use as personal names, many older praenomina, such as Agrippa, Faustus, Mamercus, Paullus, Postumus, Proculus, and Vopiscus were revived as cognomina. Other examples of names that may once have been praenomina include Fusus, an early cognomen of gens Furia, and Cossus, a cognomen of gens Cornelia.^[2][5]

By the 1st century B.C., the praenomina remaining in general use at Rome were: Appius, Aulus, Caeso, Decimus, Gaius, Gnaeus, Lucius, Mamercus, Manius, Marcus, Numerius, Publius, Quintus, Servius, Sextus, Spurius, Titus, and Tiberius. However, older names continued to be revived from time to time, especially in noble families, and they probably continued to be used outside Rome. By the 2nd century A.D., several of these names had also passed out of general use at Rome, leaving Aulus, Decimus, Gaius, Gnaeus, Lucius, Manius, Marcus, Numerius, Publius, Quintus, Sextus, Titus, and Tiberius.^[5]

During the Imperium, confusion seems to have developed as to precisely what constituted a praenomen and how it should be used. A number of emperors considered Imperator as a praenomen, and thus part of their names. As a larger percentage of the Roman populace came from backgrounds that had never used traditional Roman names, the praenomen was frequently omitted, or at least ignored. In its place, an increasing number of magistrates and officials placed common nomina, frequently with praenomen-like abbreviations. The most common of these were Flavius (Fl.), Claudius (Cl.), Julius, Junius, Valerius (Val.), and Aurelius. These names appear almost arbitrarily, much like praenomina, and probably were intended to imply nobility, although ultimately they became so common as to lose any real significance.^[5]

Oscan and Umbrian Praenomina[link]

Many Oscan praenomina appear throughout Roman history, as the Romans encountered both friendly and hostile tribes, and slowly absorbed the peoples of Italy into their sphere of influence. Umbrian praenomina are less well-known, but appear to have been similar to those of the Oscans. Although it is widely believed that the Latin praenomen Mamercus was of Oscan origin, since Mamers was a Sabine form of Mars, it is not clear to what extent the two cultures (which sprang from the same origin) borrowed praenomina from one another, and to what extent they shared names based on roots common to each language.^[4]

It is impossible to provide a complete list of Oscan praenomina, but these names are clearly identifiable in extant histories and inscriptions. Abbreviations do exist for some of them, but they were less regular, and less regularly employed, than the Latin abbreviations.^[1][4][5]

Notes:

• The -ius ending found in Latin source is frequently found as -is or -iis in Oscan inscriptions.
• Ancus is known from only two sources: Ancus Marcius, the third King of Rome, who was of Sabine ancestry, and Ancus Publicius, an early member of a plebeian gens.
• Attius may be the Oscan equivalent of the Latin praenomen Appius, since the Sabine Attius Clausus took the name Appius Claudius upon settling at Rome; however, it could also simply have been the closest praenomen in sound.
• Decius, Pompo (and variations thereof), and Seppius are the Oscan equivalents of the Latin praenomina Decimus, Quintus, and Septimus. The sounds of P and Q were frequently reversed between Latin and Oscan, much as B and V are between Latin and German.
• Nerius, or Nero, a praenomen common to Oscan and Umbrian, was said to mean fortis ac strenuus, that is, strong or vigorous.^[4]

Etruscan Praenomina[link]

The Etruscan language was unrelated to the other languages spoken in Italy, and accordingly it contains many names which have no equivalents in the Latin or Oscan languages. Etruscan culture, the most advanced of its time in that region, was a strong influence on the other peoples of Italy. The Etruscan alphabet (itself based on an early version of the western Greek alphabet) was the source for later Italian alphabets, including the modern Latin alphabet. However, the cultural interchange was not all one-way. With respect to personal names, the Etruscans borrowed a large number of praenomina from Latin and Oscan, adding them to their own unique names.^[2][8]

The Etruscan language is still imperfectly known, and the number of inscriptions are limited, so this list of Etruscan praenomina encompasses what has been discovered to this point. Included are names that are certainly praenomina, no matter their linguistic origin. Names that might be nomina or cognomina have not been included.

Masculine Names[link]

Notes:

• The Romans rendered Lar, Larce, Laris, and Larth all as Lars. Interestingly, this is the only Etruscan personal name that has survived to the present day, probably due in part to the frequency with which it is mentioned in Roman histories, in connection with the legendary king Lars Porsena of Clusium.
• Aule, Cae, Cneve, Lucie, Mamarce, Marce, Metie, Pavle, Puplie, Spurie, Tite, Thefarie, Uchtave, and Vipie may be recognized as the Latin praenomina Aulus, Gaius, Gnaeus, Lucius, Mamercus, Marcus, Mettius, Paullus, Publius, Spurius, Titus, Tiberius, Octavius, and Vibius. There is no agreement on whether any of these were borrowed from Etruscan, or whether all were originally Latin.
• The Etruscans used a number of diminutives for both masculine and feminine names, including the masculine names Arnza (from Arruns), Venel, and Venox (from Vel).^[4][8]

Feminine Names[link]

Notes:

• Fasti may be borrowed from the Latin praenomen Fausta. Hasti may be a variant of the same name.
• An example of a diminutive of a feminine praenomen is Ravntzu (from Ranvthu).^[4][8]

References[link]

See also[link]

• List of Roman praenomina
• Corpus Inscriptionum Latinarum
• Nomen
• Cognomen
• Agnomen

Haile Selassie I
Emperor of Ethiopia
Reign	2 November 1930 – 12 September 1974
Coronation	2 November 1930
Predecessor	Zewditu I
Successor	De jure Amha Selassie I (crowned in exile)
Head of State of Ethiopia
Predecessor	Zewditu I
Successor	Aman Andom (as Chairman of the Derg)
Spouse	Empress Menen
Issue
Princess Romanework Princess Tenagnework Asfaw Wossen Princess Zenebework Princess Tsehai Prince Makonnen Prince Sahle Selassie
Full name
Ras Tafari Makonnen
House	House of Solomon
Father	Ras Makonnen Woldemikael Gudessa
Mother	Weyziro Yeshimebet Ali Abajifar
Born	(1892-07-23)23 July 1892 Ejersa Goro, Ethiopia
Died	27 August 1975(1975-08-27) (aged 83) Addis Ababa, Ethiopia
Burial	Holy Trinity Cathedral
Religion	Ethiopian Orthodox Tewahedo

This article contains Ethiopic text. Without proper rendering support, you may see question marks, boxes, or other symbols instead of Ethiopic characters.

Haile Selassie
1st & 5th Chairman of the Organization of African Unity
In office 25 May 1963 – 17 July 1964
Succeeded by	Gamal Abdel Nasser
In office 5 November 1966 – 11 September 1967
Preceded by	Joseph Arthur Ankrah
Succeeded by	Joseph-Désiré Mobutu

Haile Selassie I (Ge'ez: ኃይለ፡ ሥላሴ, "Power of the Trinity"^[1]) (23 July 1892 – 27 August 1975), born Tafari Makonnen,^[2] was Ethiopia's regent from 1916 to 1930 and Emperor of Ethiopia from 1930 to 1974. He was the heir to a dynasty that traced its origins to the 13th century, and from there by tradition back to King Solomon and Queen Makeda, Empress of Axum, known in the Abrahamic tradition as the Queen of Sheba. Haile Selassie is a defining figure in both Ethiopian and African history.^[3][4]

At the League of Nations in 1936, the emperor condemned the use of chemical weapons by Italy against his people.^[5] His internationalist views led to Ethiopia becoming a charter member of the United Nations, and his political thought and experience in promoting multilateralism and collective security have proved seminal and enduring.^[6] His suppression of rebellions among the nobles (mekwannint), as well as what some perceived to be Ethiopia's failure to modernize adequately,^[7] earned him criticism among some contemporaries and historians.^[8]

Haile Selassie is revered as the returned messiah of the Bible, God incarnate, among the Rastafari movement whose followers are estimated at between 200,000 and 800,000.^[9][10] Begun in Jamaica in the 1930s, the Rastafari movement perceives Haile Selassie as a messianic figure who will lead a future golden age of eternal peace, righteousness, and prosperity.^[11] Haile Selassie was an Ethiopian Orthodox Christian throughout his life.

Name[link]

Haile Selassie was born Lij Tafari Makonnen (Amharic ልጅ፡ ተፈሪ፡ መኮንን; Amharic pronunciation lij teferī mekōnnin). "Lij" translates literally to "child", and serves to indicate that a youth is of noble blood. He would later become Ras Tafari Makonnen; "Ras" translates literally to "head"^[12] and is the equivalent of "duke",^[13] though it is often rendered in translation as "prince". Tafari, his given name, in Amharic means "one who is respected", while Haile literally means in Ge'ez "Power of" and Selassie means trinity (i.e. Haile Selassie "Power of the Trinity") his coronation name in 1930 (Haile Selassie was also his Christian baptismal name as an infant). In 1916 during the reign of the Empress Zauditu, she gave him the position of a regent and in 1928 this position was elevated, as she granted him the throne of Shoa, his title was then elevated to Negus, "King".^[14][15]

On 2 November 1930, after the death of Empress Zauditu, Ras Tafari Makonnen was crowned emperor.^[16] upon his ascension to emperor, he took as his regnal name "Haile Selassie", meaning "Power of the Trinity".^[17] Haile Selassie's full title in office was "His Imperial Majesty Haile Selassie I, Conquering Lion of the Tribe of Judah, King of Kings (Emperor) of Ethiopia, Elect of God" (Ge'ez ግርማዊ፡ ቀዳማዊ፡ አፄ፡ ኃይለ፡ ሥላሴ፡ ሞዓ፡ አንበሳ፡ ዘእምነገደ፡ ይሁዳ፡ ንጉሠ፡ ነገሥት፡ ዘኢትዮጵያ፡ ሰዩመ፡ እግዚአብሔር; girmāwī ḳedāmāwī 'aṣē ḫayle śillāsē, mō'ā 'anbessā ze'imneggede yihudā niguse negest ze'ītyōṗṗyā, siyume 'igzī'a'bihēr). This title reflects Ethiopian dynastic traditions, which hold that all monarchs must trace their lineage back to Menelik I, who in the Ethiopian tradition was the offspring of King Solomon and the Queen of Sheba.^[18]

To Ethiopians Haile Selassie has been known by many names, including Janhoy, Talaqu Meri, and Abba Tekel. The Rastafari employ many of these appellations, also referring to him as HIM (the abbreviation of His Imperial Majesty), Jah, and Jah Rastafari.

Biography[link]

Early life[link]

Ras Tafari Makonnen, dressed in warrior garments

Haile Selassie I's royal line (through his father's mother) originated from the Amhara people,^[19] but he also had Oromo, and Gurage^[20] roots. He was born on 23 July 1892, in the village of Ejersa Goro, in the Harar province of Ethiopia. His mother was Woizero ("Lady") Yeshimebet Ali Abajifar, daughter of the renowned Oromo ruler of Wollo province Dejazmach Ali Abajifar.^[21] His maternal grandmother was of Gurage heritage.^[22] Haile Selassie's father was Ras Makonnen Woldemikael Gudessa, the governor of Harar. Ras Makonnen served as a general in the First Italo–Ethiopian War, playing a key role at the Battle of Adwa;^[21] he too was paternally Oromo but maternally Amhara.^[22] Haile Selassie was thus able to ascend to the imperial throne through his paternal grandmother, Woizero Tenagnework Sahle Selassie, who was an aunt of Emperor Menelik II and daughter of Negus Sahle Selassie of Shewa. As such, Haile Selassie claimed direct descent from Makeda, the Queen of Sheba, and King Solomon of ancient Israel.^[23]

Ras Makonnen arranged for Tafari as well as his first cousin, Ras Imru Haile Selassie to receive instruction in Harar from Abba Samuel Wolde Kahin, an Ethiopian capuchin monk, and from Dr. Vitalien, a surgeon from Guadeloupe. Tafari was named Dejazmach (literally "commander of the gate", roughly equivalent to "count")^[24] at the age of 13, on 1 November 1905.^[25] Shortly thereafter, his father Ras Makonnen died at Kulibi, in 1906.^[26]

Governorship[link]

Tafari assumed the titular governorship of Selale in 1906, a realm of marginal importance^[27] but one that enabled him to continue his studies.^[25] In 1907, he was appointed governor over part of the province of Sidamo. It is alleged that during his late teens, Haile Selassie was married to Woizero Altayech, and that from this union, his daughter Romanework Haile Selassie was born.^[28]

Following the death of his brother Yelma in 1907, the governorate of Harar was left vacant,^[27] and its administration was left to Menelik's loyal general, Dejazmach Balcha Safo. Balcha Safo's administration of Harar was ineffective, and so during the last illness of Menelik II, and the brief reign of Empress Taitu Bitul, Tafari was made governor of Harar in 1910^[26] or 1911.^[20]

On 3 August he married Menen Asfaw of Ambassel, niece of heir to the throne Lij Iyasu.

Regency[link]

The extent to which Tafari Makonnen contributed to the movement that would come to depose Iyasu V is unclear. Iyasu V, or Lij Iyasu, was the designated but uncrowned Emperor of Ethiopia from 1913 to 1916. Iyasu's reputation for scandalous behavior and a disrespectful attitude towards the nobles at the court of his grandfather, Menelik II,^[29] damaged his reputation. His flirtation with Islam was considered treasonous among the Ethiopian Orthodox Christian leadership of the empire. On 27 September 1916, Iyasu was deposed.^[30]

Contributing to the movement that deposed Iyasu were conservatives such as Fitawrari Habte Giyorgis, Menelik II's longtime Minister of War. The movement to depose Iyasu preferred Tafari, as he attracted support from both progressive and conservative factions. Ultimately, Iyasu was deposed on the grounds of conversion to Islam.^[12][30] In his place, the daughter of Menelik II ( the aunt of Iyasu) was named Empress Zewditu and made Regent for Tafari during his minority. Tafari was elevated to the rank of Ras and was made heir apparent and Crown Prince. In the power arrangement that followed, Tafari accepted the role of Regent Plenipotentiary (Balemulu 'Inderase) and became the de facto ruler of the Ethiopian Empire (Mangista Ityop'p'ya). Zewditu would govern while Tafari would administer.^[31]

While Iyasu had been deposed on 27 September 1916, on 8 October the coup d'etat went awry. Iyasu managed to escape into the Ogaden Desert and his father, Negus Mikael of Wollo, had time to come to his aid.^[32] On 27 October, Negus Mikael and his army met an army under Fitawrari Habte Giyorgis loyal to Zewditu and Tafari. During the Battle of Segale, Negus Mikael was defeated and captured. Any chance that Iyasu would regain the throne was ended and he went into hiding. On 11 January 1921, after avoiding capture for about five years, Iyasu was taken into custody by Gugsa Araya Selassie.

On 11 February 1917, the coronation for Zewditu took place. She pledged to rule justly through her Regent, Tafari. While Tafari was the more visible of the two, Zewditu was far from an honorary ruler. Her position required that she arbitrate the claims of competing factions. In other words, she had the last word. Tafari carried the burden of daily administration but, because his position was relatively weak, this was often an exercise in futility for him. Initially his personal army was poorly equipped, his finances were limited, and he had little leverage to withstand the combined influence of the Empress, the Minister of War, or the provincial governors.^[32]

During his Regency, the new Crown Prince developed the policy of cautious modernization initiated by Menelik II. He secured Ethiopia's admission to the League of Nations in 1923 by promising to eradicate slavery; each emperor since Tewodros II had issued proclamations to halt slavery,^[33] but without effect: the internationally scorned practice persisted well into Haile Selassie's reign.^[34]

Travel abroad[link]

In 1924, Ras Tafari toured Europe and the Middle East visiting Jerusalem, Cairo, Alexandria, Brussels, Amsterdam, Stockholm, London, Geneva, and Athens. With him on his tour was a group that included Ras Seyum Mangasha of western Tigre Province, Ras Hailu Tekle Haymanot of Gojjam Province, Ras Mulugeta Yeggazu of Illubabor Province, Ras Makonnen Endelkachew, and Blattengeta Heruy Welde Sellase. The primary goal of the trip to Europe was for Ethiopia to gain access to the sea. In Paris, Tafari was to find out from the French Foreign Ministry (Quai d'Orsay) that this goal would not be realized.^[35] However, failing this, he and his retinue inspected schools, hospitals, factories, and churches. Although patterning many reforms after European models, Tafari remained wary of European pressure. To guard against economic imperialism, Tafari required that all enterprises have at least partial local ownership.^[36] Of his modernization campaign, he remarked, "We need European progress only because we are surrounded by it. That is at once a benefit and a misfortune."^[37]

Throughout Ras Tafari's travels in Europe, the Levant, and Egypt, he and his entourage were greeted with enthusiasm and fascination. He was accompanied by Seyum Mangasha and Hailu Tekle Haymanot who, like Tafari, were sons of generals who contributed to the victorious war against Italy a quarter century earlier at the Battle of Adwa.^[38] Another member of his entourage, Mulugeta Yeggazu, actually fought at Adwa as a young man. The "Oriental Dignity" of the Ethiopians^[39] and their "rich, picturesque court dress"^[40] were sensationalized in the media; among his entourage he even included a pride of lions, which he distributed as gifts to President Alexandre Millerand and Prime Minister Raymond Poincaré of France, to King George V of the United Kingdom, and to the Zoological Garden (Jardin Zoologique) of Paris.^[38] As one historian noted, "Rarely can a tour have inspired so many anecdotes".^[38] In return for two lions, the United Kingdom presented Ras Tafari with the imperial crown of Emperor Tewodros II for its safe return to Empress Zewditu. The crown had been taken by Robert Napier during the 1868 Expedition to Abyssinia.^[41]

In this period, the Crown Prince visited the Armenian monastery of Jerusalem. There, he adopted 40 Armenian orphans (አርባ ልጆች Arba Lijoch, "forty children"), who had lost their parents in Ottoman massacres. He was a great man,a philanthropist^[42] Ras Tafari arranged for the musical education of the youths, and they came to form the imperial brass band.^[43]

King and emperor[link]

In 1928, the authority of Ras Tafari Makonnen was challenged when Dejazmatch Balcha Safo went to Addis Ababa with a sizeable armed force. When Tafari consolidated his hold over the provinces, many of Menelik's appointees refused to abide by the new regulations. Balcha Safo, the governor (Shum) of coffee-rich Sidamo Province, was particularly troublesome. The revenues he remitted to the central government did not reflect the accrued profits and Tafari recalled him to Addis Ababa. The old man came in high dudgeon and, insultingly, with a large army.^{[nb 1]} The Dejazmatch paid homage to Empress Zewditu, but snubbed Ras Tafari.^[45][46] On 18 February, while Balcha Safo and his personal bodyguard^{[nb 2]} were in Addis Ababa, Ras Tafari had Ras Kassa Haile Darge buy off his army and arrange to have him displaced as the Shum of Sidamo Province^[47] by Birru Wolde Gabriel who himself was replaced by Desta Damtew.^[44]

Cover of Time magazine, 3 November 1930

Even so, the gesture of Balcha Safo empowered Empress Zewditu politically and she attempted to have Tafari tried for treason. He was tried for his benevolent dealings with Italy including a 20-year peace accord which was signed on 2 August.^[25] In September, a group of palace reactionaries including some of the courtiers of the Empress, made a final bid to get rid of Tafari. The attempted coup d'état was tragic in its origins and comic in its end. When confronted by Tafari and a company of his troops, the ringleaders of the coup took refuge on the palace grounds in Menelik's mausoleum. Tafari and his men surrounded them only to be surrounded themselves by the personal guard of Zewditu. More of Tafari's khaki clad soldiers arrived and, with superiority of arms, decided the outcome in his favor.^[48] Popular support, as well as the support of the police,^[45] remained with Tafari. Ultimately, the Empress relented and, on 7 October 1928, she crowned Tafari as Negus (Amharic: "King").

The crowning of Tafari as King was controversial. He occupied the same territory as the Empress rather than going off to a regional kingdom of the empire. Two monarchs, even with one being the vassal and the other the emperor (in this case empress), had never occupied the same location as their seat in Ethiopian history. Conservatives agitated to redress this perceived insult to the dignity of the crown, leading to the rebellion of Ras Gugsa Welle. Gugsa Welle was the husband of the Empress and the Shum of Begemder Province. In early 1930, he raised an army and marched it from his governorate at Gondar towards Addis Ababa. On 31 March 1930, Gugsa Welle was met by forces loyal to Negus Tafari and was defeated at the Battle of Anchem. Gugsa Welle was killed in action.^[49] News of Gugsa Welle's defeat and death had hardly spread through Addis Ababa when the Empress died suddenly on 2 April 1930. Although it was long rumored that the Empress was poisoned upon the defeat of her husband,^[50] or alternately that she died from shock upon hearing of the death of her estranged yet beloved husband,^[51] it has since been documented that the Empress succumbed to a flu-like fever and complications from diabetes.^[52]

With the passing of Zewditu, Tafari himself rose to emperor and was proclaimed Neguse Negest ze-'Ityopp'ya, "King of Kings of Ethiopia". He was crowned on 2 November 1930, at Addis Ababa's Cathedral of St. George. The coronation was by all accounts "a most splendid affair",^[53] and it was attended by royals and dignitaries from all over the world. Among those in attendance were George V's son Prince Henry, Marshal Franchet d'Esperey of France, and the Prince of Udine representing Italy. Emissaries from the United States,^[54] Egypt, Turkey, Sweden, Belgium, and Japan were also present.^[53] British author Evelyn Waugh was also present, penning a contemporary report on the event, and American travel lecturer Burton Holmes shot the only known film footage of the event.^[55] One newspaper report suggested that the celebration may have incurred a cost in excess of $3,000,000.^[56] Many of those in attendance received lavish gifts;^[57] in one instance, the Christian emperor even sent a gold-encased Bible to an American bishop who had not attended the coronation, but who had dedicated a prayer to the emperor on the day of the coronation.^[58]

Haile Selassie introduced Ethiopia's first written constitution on 16 July 1931,^[59] providing for a bicameral legislature.^[60] The constitution kept power in the hands of the nobility, but it did establish democratic standards among the nobility, envisaging a transition to democratic rule: it would prevail "until the people are in a position to elect themselves."^[60] The constitution limited the succession to the throne to the descendants of Haile Selassie, a point that met with the disapprobation of other dynastic princes, including the princes of Tigrai and even the emperor's loyal cousin, Ras Kassa Haile Darge.

In 1932, the Kingdom of Jimma was formally absorbed into Ethiopia following the death of King Abba Jifar II of Jimma.

Conflict with Italy[link]

Ethiopia became the target of renewed Italian imperialist designs in the 1930s. Benito Mussolini's Fascist regime was keen to avenge the military defeats Italy had suffered to Ethiopia in the First Italo-Abyssinian War, and to efface the failed attempt by "liberal" Italy to conquer the country, as epitomised by the defeat at Adowa.^[61][62][63] A conquest of Ethiopia could also empower the cause of fascism and embolden its rhetoric of empire.^[63] Ethiopia would also provide a bridge between Italy's Eritrean and Italian Somaliland possessions. Ethiopia's position in the League of Nations did not dissuade the Italians from invading in 1935; the "collective security" envisaged by the League proved useless, and a scandal erupted when the Hoare-Laval Pact revealed that Ethiopia's League allies were scheming to appease Italy.^[64]

Mobilization[link]

Following 5 December 1934 Italian invasion of Ethiopia at Walwal, Ogeden Province. Haile Selassie joined his northern armies and set up headquarters at Desse in Wollo province. He issued his famous mobilization order on 3 October 1935:

On 19 October 1935, Haile Selassie gave more precise orders for his army to his Commander-in-Chief, Ras Kassa:

1. When you set up tents, it is to be in caves and by trees and in a wood, if the place happens to be adjoining to these―and separated in the various platoons. Tents are to be set up at a distance of 30 cubits from each other.
2. When an aeroplane is sighted, one should leave large open roads and wide meadows and march in valleys and trenches and by zigzag routes, along places which have trees and woods.
3. When an aeroplane comes to drop bombs, it will not suit it to do so unless it comes down to about 100 metres; hence when it flies low for such action, one should fire a volley with a good and very long gun and then quickly disperse. When three or four bullets have hit it, the aeroplane is bound to fall down. But let only those fire who have been ordered to shoot with a weapon that has been selected for such firing, for if everyone shoots who possesses a gun, there is no advantage in this except to waste bullets and to disclose the men's whereabouts.
4. Lest the aeroplane, when rising again, should detect the whereabouts of those who are dispersed, it is well to remain cautiously scattered as long as it is still fairly close. In time of war it suits the enemy to aim his guns at adorned shields, ornaments, silver and gold cloaks, silk shirts and all similar things. Whether one possesses a jacket or not, it is best to wear a narrow-sleeved shirt with faded colours. When we return, with God's help, you can wear your gold and silver decorations then. Now it is time to go and fight. We offer you all these words of advice in the hope that no great harm should befall you through lack of caution. At the same time, We are glad to assure you that in time of war We are ready to shed Our blood in your midst for the sake of Ethiopia's freedom..."^[65]

Compared to the Ethiopians, the Italians had an advanced, modern military which included a large air force. The Italians would also come to employ chemical weapons extensively throughout the conflict, even targeting Red Cross field hospitals in violation of the Geneva Convention.^[66]

Progress of the war[link]

Starting in early October 1935, the Italians invaded Ethiopia. But, by November, the pace of invasion had slowed appreciably and Haile Selassie's northern armies were able to launch what was known as the "Christmas Offensive". During this offensive, the Italians were forced back in places and put on the defensive. However, by early in 1936, the First Battle of Tembien stopped the progress of the Ethiopian offensive and the Italians were ready to continue their offensive. Following the defeat and destruction of the northern Ethiopian armies at the Battle of Amba Aradam, the Second Battle of Tembien, and the Battle of Shire, Haile Selassie took the field with the last Ethiopian army on the northern front. On 31 March 1936, he launched a counterattack against the Italians himself at the Battle of Maychew in southern Tigray. The emperor's army was defeated and retreated in disarray. As Haile Selassie's army withdrew, the Italians attacked from the air along with rebellious Raya and Azebo tribesmen on the ground, who were armed and paid by the Italians.^[67]

When the struggle to resist Italy appeared doomed, Haile Selassie traveled to the rock-hewn churches of Lalibela for fasting and prayer.^[68]

Haile Selassie made a solitary pilgrimage to the churches at Lalibela, at considerable risk of capture, before returning to his capital.^[69] After a stormy session of the council of state, it was agreed that because Addis Ababa could not be defended, the government would relocate to the southern town of Gore, and that in the interest of preserving the Imperial house, the emperor's wife Menen Asfaw and the rest of the imperial family should immediately depart for Djibouti, and from there continue on to Jerusalem.

Exile debate[link]

The emperor arrives in Jerusalem.

After further debate as to whether Haile Selassie should go to Gore or accompany his family into exile, it was agreed that Haile Selassie should leave Ethiopia with his family and present the case of Ethiopia to the League of Nations at Geneva. The decision was not unanimous and several participants, including the nobleman Page (Blatta) Tekle Wolde Hawariat, objected to the idea of an Ethiopian monarch fleeing before an invading force.^[70] Haile Selassie appointed his cousin Ras Imru Haile Selassie as Prince Regent in his absence, departing with his family for Djibouti on 2 May 1936.

On 5 May, Marshal Pietro Badoglio led Italian troops into Addis Ababa, and Mussolini declared Ethiopia an Italian province. Victor Emanuel III was proclaimed as the new Emperor of Ethiopia. However, on the previous day, the Ethiopian exiles had left Djibouti aboard the British cruiser HMS Enterprise. They were bound for Jerusalem in the British Mandate of Palestine, where the Ethiopian royal family maintained a residence. The Imperial family disembarked at Haifa and then went on to Jerusalem. Once there, Haile Selassie and his retinue prepared to make their case at Geneva. The choice of Jerusalem was highly symbolic, since the Solomonic Dynasty claimed descent from the House of David. Leaving the Holy Land, Haile Selassie and his entourage sailed for Gibraltar aboard the British cruiser HMS Capetown. From Gibraltar, the exiles were transferred to an ordinary liner. By doing this, the government of the United Kingdom was spared the expense of a state reception.^[71]

Collective security and the League of Nations, 1936[link]

Mussolini, upon invading Ethiopia, had promptly declared his own "Italian Empire"; because the League of Nations afforded Haile Selassie the opportunity to address the assembly, Italy even withdrew its League delegation, on 12 May 1936.^[72] It was in this context that Haile Selassie walked into the hall of the League of Nations, introduced by the President of the Assembly as "His Imperial Majesty, the Emperor of Ethiopia" (Sa Majesté Imperiale, l'Empereur d'Ethiopie). The introduction caused a great many Italian journalists in the galleries to erupt into jeering, heckling, and whistling. As it turned out, they had earlier been issued whistles by Mussolini's son-in-law, Count Galeazzo Ciano.^[73] Haile Selassie waited calmly for the hall to be cleared, and responded "majestically"^[74] with a speech sometimes considered among the most stirring of the 20th century.^[5]

Although fluent in French, the working language of the League, Haile Selassie chose to deliver his historic speech in his native Amharic. He asserted that, because his "confidence in the League was absolute", his people were now being slaughtered. He pointed out that the same European states that found in Ethiopia's favor at the League of Nations were refusing Ethiopia credit and matériel while aiding Italy, which was employing chemical weapons on military and civilian targets alike.

It was at the time when the operations for the encircling of Makale were taking place that the Italian command, fearing a rout, followed the procedure which it is now my duty to denounce to the world. Special sprayers were installed on board aircraft so that they could vaporize, over vast areas of territory, a fine, death-dealing rain. Groups of nine, fifteen, eighteen aircraft followed one another so that the fog issuing from them formed a continuous sheet. It was thus that, as from the end of January 1936, soldiers, women, children, cattle, rivers, lakes, and pastures were drenched continually with this deadly rain. In order to kill off systematically all living creatures, in order to more surely poison waters and pastures, the Italian command made its aircraft pass over and over again. That was its chief method of warfare.^[75]

Noting that his own "small people of 12 million inhabitants, without arms, without resources" could never withstand an attack by a large power such as Italy, with its 42 million people and "unlimited quantities of the most death-dealing weapons", he contended that all small states were threatened by the aggression, and that all small states were in effect reduced to vassal states in the absence of collective action. He admonished the League that "God and history will remember your judgment."^[76]

It is collective security: it is the very existence of the League of Nations. It is the confidence that each State is to place in international treaties... In a word, it is international morality that is at stake. Have the signatures appended to a Treaty value only in so far as the signatory Powers have a personal, direct and immediate interest involved?

The speech made the emperor an icon for anti-fascists around the world, and Time named him "Man of the Year".^[77] He failed, however, to get what he most needed: the League agreed to only partial and ineffective sanctions on Italy, and several members even recognized the Italian conquest.^[62]

Exile[link]

Haile Selassie in 1942

Haile Selassie spent his exile years (1936–1941) in Bath, United Kingdom, in Fairfield House, which he bought. The emperor and Kassa Haile Darge took morning walks together behind the high walls of the 14-room Georgian house. Haile Selassie's favorite reading was "diplomatic history." But most of his serious hours were occupied with the 90,000-word story of his life which he was laboriously writing in Amharic.^[78]

Prior to Fairfield House, he briefly stayed at Warne's Hotel in Worthing^[79] and in Parkside, Wimbledon^[80] A bust of Haile Selassie is in nearby Cannizaro Park to commemorate this time and is a popular place of pilgrimage for London's Rastafarian community.

Blue plaque commemorating Haile Selassie's stay at the Abbey Hotel in Malvern.

Haile Selassie stayed at the Abbey Hotel in Malvern in the 1930s and his granddaughters and daughters of court officials were educated at Clarendon School in North Malvern. During his time in Malvern he attended services at Holy Trinity Church, in Link Top. A blue plaque, commemorating his stay in Malvern, was unveiled on Saturday, 25 June 2011. As part of the ceremony, a delegation from the Rastafari movement gave a short address and a drum recital.^{[81][82][83][84][85]}

Haile Selassie's activity in this period was focused on countering Italian propaganda as to the state of Ethiopian resistance and the legality of the occupation.^[86] He spoke out against the desecration of houses of worship and historical artifacts (including the theft of a 1,600-year old imperial obelisk), and condemned the atrocities suffered by the Ethiopian civilian population.^[87] He continued to plead for League intervention and to voice his certainty that "God's judgment will eventually visit the weak and the mighty alike",^[88] though his attempts to gain support for the struggle against Italy were largely unsuccessful until Italy entered World War II on the German side in June 1940.^[89]

The emperor's pleas for international support did take root in the United States, particularly among African-American organizations sympathetic to the Ethiopian cause.^[90] In 1937, Haile Selassie was to give a Christmas Day radio address to the American people to thank his supporters when his taxi was involved in a traffic accident, leaving him with a fractured knee.^[91] Rather than canceling the radio appearance, he proceeded in much pain to complete the address, in which he linked Christianity and goodwill with the Covenant of the League of Nations, and asserted that "War is not the only means to stop war":^[91]

With the birth of the Son of God, an unprecedented, an unrepeatable, and a long-anticipated phenomenon occurred. He was born in a stable instead of a palace, in a manger instead of a crib. The hearts of the Wise men were struck by fear and wonder due to His Majestic Humbleness. The kings prostrated themselves before Him and worshipped Him. 'Peace be to those who have good will'. This became the first message.

[...] Although the toils of wise people may earn them respect, it is a fact of life that the spirit of the wicked continues to cast its shadow on this world. The arrogant are seen visibly leading their people into crime and destruction. The laws of the League of Nations are constantly violated and wars and acts of aggression repeatedly take place... So that the spirit of the cursed will not gain predominance over the human race whom Christ redeemed with his blood, all peace-loving people should cooperate to stand firm in order to preserve and promote lawfulness and peace.^[91]

During this period, Haile Selassie suffered several personal tragedies. His two sons-in-law, Ras Desta Damtew and Dejazmach Beyene Merid, were both executed by the Italians.^[88] The emperor's daughter, Princess Romanework, wife of Dejazmach Beyene Merid, was herself taken into captivity with her children, and she died in Italy in 1941.^[92] His daughter Tsehai died during childbirth shortly after the restoration in 1942.^[93]

After his return to Ethiopia, he donated Fairfield House to the city of Bath as a residence for the aged, until modified in the 1990s where it is now used as a residential meeting centre.^[94]

1940s and 1950s[link]

Poster from U.S. Office of War Information. Domestic Operations Branch. News Bureau, 1943

Meeting with Crown Prince Akihito in 1955

British forces, which consisted primarily of Ethiopian-backed African and South African colonial troops under the "Gideon Force" of Colonel Orde Wingate, coordinated the military effort to liberate Ethiopia. The emperor himself issued several imperial proclamations in this period, demonstrating that, while authority was not divided up in any formal way, British military might and the emperor's populist appeal could be joined in the concerted effort to liberate Ethiopia.^[89]

On 18 January 1941, during the East African Campaign, Haile Selassie crossed the border between Sudan and Ethiopia near the village of Um Iddla. The standard of the Lion of Judah was raised again. Two days later, he and a force of Ethiopian patriots joined Gideon Force which was already in Ethiopia and preparing the way.^[95] Italy was defeated by a force of the United Kingdom, the Commonwealth of Nations, Free France, Free Belgium, and Ethiopian patriots. On 5 May 1941, Haile Selassie entered Addis Ababa and personally addressed the Ethiopian people, five years to the day since his 1936 exile:

Today is the day on which we defeated our enemy. Therefore, when we say let us rejoice with our hearts, let not our rejoicing be in any other way but in the spirit of Christ. Do not return evil for evil. Do not indulge in the atrocities which the enemy has been practicing in his usual way, even to the last.

Take care not to spoil the good name of Ethiopia by acts which are worthy of the enemy. We shall see that our enemies are disarmed and sent out the same way they came. As Saint George who killed the dragon is the Patron Saint of our army as well as of our allies, let us unite with our allies in everlasting friendship and amity in order to be able to stand against the godless and cruel dragon which has newly risen and which is oppressing mankind.^[96]

On 27 August 1942, Haile Selassie abolished the legal basis of slavery throughout the empire and imposed severe penalties, including death, for slave trading.^[97] After World War II, Ethiopia became a charter member of the United Nations. In 1948, the Ogaden, a region disputed with Somalia, was granted to Ethiopia.^[98] On 2 December 1950, the UN General Assembly adopted Resolution 390 (V), establishing the federation of Eritrea (the former Italian colony) into Ethiopia.^[99] Eritrea was to have its own constitution, which would provide for ethnic, linguistic, and cultural balance, while Ethiopia was to manage its finances, defense, and foreign policy.^[99]

Despite his centralization policies that had been made before World War II, Haile Selassie still found himself unable to push for all the programs he wanted. In 1942, he attempted to institute a progressive tax scheme, but this failed due to opposition from the nobility, and only a flat tax was passed; in 1951, he agreed to reduce this as well.^[100] Ethiopia was still "semi-feudal",^[101] and the emperor's attempts to alter its social and economic form by reforming its modes of taxation met with resistance from the nobility and clergy, which were eager to resume their privileges in the postwar era.^[100] Where Haile Selassie actually did succeed in effecting new land taxes, the burdens were often passed by the landowners to the peasants.^[100] Despite his wishes, the tax burden remained primarily on the peasants.

Between 1941 and 1959, Haile Selassie worked to establish the autocephaly of the Ethiopian Orthodox Church.^[102] The Ethiopian Orthodox Church had been headed by the abuna, a bishop who answered to the Partriarchate in Egypt. Haile Selassie applied to Egypt's Holy Synod in 1942 and 1945 to establish the independence of Ethiopian bishops, and when his appeals were denied he threatened to sever relations with the See of St. Mark.^[102] Finally, in 1959, Pope Kyrillos VI elevated the Abuna to Patriarch-Catholicos.^[102] The Ethiopian Church remained affiliated with the Alexandrian Church.^[100] In addition to these efforts, Haile Selassie changed the Ethiopian church-state relationship by introducing taxation of church lands, and by restricting the legal privileges of the clergy, who had formerly been tried in their own courts for civil offenses.^[100]

In keeping with the principle of collective security, for which he was an outspoken proponent, he sent a contingent under General Mulugueta Bulli, known as the Kagnew Battalion, to take part in the Korean War by supporting the United Nations Command. It was attached to the American 7th Infantry Division, and fought in a number of engagements including the Battle of Pork Chop Hill.^[103] In a 1954 speech, the emperor spoke of Ethiopian participation in the Korean War as a redemption of the principles of collective security:

Nearly two decades ago, I personally assumed before history the responsibility of placing the fate of my beloved people on the issue of collective security, for surely, at that time and for the first time in world history, that issue was posed in all its clarity. My searching of conscience convinced me of the rightness of my course and if, after untold sufferings and, indeed, unaided resistance at the time of aggression, we now see the final vindication of that principle in our joint action in Korea, I can only be thankful that God gave me strength to persist in our faith until the moment of its recent glorious vindication.^[104]

Haile Selassie, Emperor of Ethiopia, photographed during a radio broadcast

During the celebrations of his Silver Jubilee in November 1955, Haile Selassie introduced a revised constitution,^[105] whereby he retained effective power, while extending political participation to the people by allowing the lower house of parliament to become an elected body. Party politics were not provided for. Modern educational methods were more widely spread throughout the Empire, and the country embarked on a development scheme and plans for modernization, tempered by Ethiopian traditions, and within the framework of the ancient monarchical structure of the state.

Haile Selassie compromised when practical with the traditionalists in the nobility and church. He also tried to improve relations between the state and ethnic groups, and granted autonomy to Afar lands that were difficult to control. Still, his reforms to end feudalism were slow and weakened by the compromises he made with the entrenched aristocracy. The Revised Constitution of 1955 has been criticized for reasserting "the indisputable power of the monarch" and maintaining the relative powerlessness of the peasants.^[106]

Charitable gesture[link]

He sent aid to the British government in 1947 when Britain was affected by heavy flooding. His letter to Lord Meork, National Distress Fund, London said, "even though We are busy of helping our people who didn't recover from the crises of the war, We heard that your fertile and beautiful country is devastated by the unusually heavy rain, and your request for aid. "Therefore, We are sending small amount of money, about one thousand pounds through our embassy to show our sympathy and cooperation."^[107]

1960s[link]

Haile Selassie contributed Ethiopian troops to the United Nations Operation in the Congo peacekeeping force during the 1960 Congo Crisis, to consolidate Congolese integrity and independence from Belgian troops, per United Nations Security Council Resolution 143. On 13 December 1960, while Haile Selassie was on a state visit to Brazil, his Imperial Guard forces staged an unsuccessful coup, briefly proclaiming Haile Selassie's eldest son Asfa Wossen as emperor. The coup d'état was crushed by the regular army and police forces. The coup attempt lacked broad popular support, was denounced by the Ethiopian Orthodox Church, and was unpopular with the army, air force and police. Nonetheless, the effort to depose the emperor had support among students and the educated classes.^[108] The coup attempt has been characterized as a pivotal moment in Ethiopian history, the point at which Ethiopians "for the first time questioned the power of the king to rule without the people's consent".^[109] Student populations began to empathize with the peasantry and poor, and to advocate on their behalf.^[109] The coup spurred Haile Selassie to accelerate reform, which was manifested in the form of land grants to military and police officials.

The emperor continued to be a staunch ally of the West, while pursuing a firm policy of decolonization in Africa, which was still largely under European colonial rule. The United Nations conducted a lengthy inquiry regarding the status of Eritrea, with the superpowers each vying for a stake in the state's future. Britain, the administrator at the time, suggested the partition of Eritrea between Sudan and Ethiopia, separating Christians and Muslims. The idea was instantly rejected by Eritrean political parties, as well as the UN.

A UN plebiscite voted 46 to 10 to have Eritrea be federated with Ethiopia, which was later stipulated on 2 December 1950 in resolution 390 (V). Eritrea would have its own parliament and administration and would be represented in what had been the Ethiopian parliament and would become the federal parliament.^[110] However, Haile Selassie would have none of European attempts to draft a separate Constitution under which Eritrea would be governed, and wanted his own 1955 Constitution protecting families to apply in both Ethiopia and Eritrea. In 1961 the 30-year Eritrean Struggle for Independence began, followed by Haile Selassie's dissolution of the federation and shutting down of Eritrea's parliament.

In 1961, tensions between independence-minded Eritreans and Ethiopian forces culminated in the Eritrean War of Independence. The emperor declared Eritrea the fourteenth province of Ethiopia in 1962.^[111] The war would continue for 30 years, as first Haile Selassie, then the Soviet-backed junta that succeeded him, attempted to retain Eritrea by force.

In 1963, Haile Selassie presided over the formation of the Organisation of African Unity (OAU), the precursor of the continent-wide African Union (AU). The new organization would establish its headquarters in Addis Ababa. In May of that year, Haile Selassie was elected as the OAU's first official chairperson, a rotating seat. Along with Modibo Keïta of Mali, the Ethiopian leader would later help successfully negotiate the Bamako Accords, which brought an end to the border conflict between Morocco and Algeria. In 1964, Haile Selassie would initiate the concept of the United States of Africa, a proposition later taken up by Muammar Gaddafi.^[112]

On 6 October 1963, Haile Selassie addressed the General Assembly of the United Nations, referring in his address to his earlier speech to the League of Nations:

Twenty-seven years ago, as Emperor of Ethiopia, I mounted the rostrum in Geneva, Switzerland, to address the League of Nations and to appeal for relief from the destruction which had been unleashed against my defenceless nation, by the fascist invader. I spoke then both to and for the conscience of the world. My words went unheeded, but history testifies to the accuracy of the warning that I gave in 1936. Today, I stand before the world organization which has succeeded to the mantle discarded by its discredited predecessor. In this body is enshrined the principle of collective security which I unsuccessfully invoked at Geneva. Here, in this Assembly, reposes the best – perhaps the last – hope for the peaceful survival of mankind.^[113]

On 25 November 1963, the emperor was among other heads of state, including France's President Charles de Gaulle, who traveled to Washington D.C. and attended the funeral of assassinated President John F. Kennedy.

In 1966, Haile Selassie attempted to create a modern, progressive tax^{[citation needed]} that included registration of land, which would significantly weaken the nobility. Even with alterations, this law led to a revolt in Gojjam, which was repressed although enforcement of the tax was abandoned. The revolt, having achieved its design in undermining the tax, encouraged other landowners to defy Haile Selassie.

Haile Selassie on a state visit to Washington, 1963

Student unrest became a regular feature of Ethiopian life in the 1960s and 1970s. Marxism took root in large segments of the Ethiopian intelligentsia, particularly among those who had studied abroad and had thus been exposed to radical and left-wing sentiments that were becoming popular in other parts of the globe.^[108] Resistance by conservative elements at the Imperial Court and Parliament, and by the Ethiopian Orthodox Church, made Haile Selassie's land reform proposals difficult to implement, and also damaged the standing of the government, costing Haile Selassie much of the goodwill he had once enjoyed. This bred resentment among the peasant population. Efforts to weaken unions also hurt his image. As these issues began to pile up, Haile Selassie left much of domestic governance to his Prime Minister, Aklilu Habte Wold, and concentrated more on foreign affairs.

1970s[link]

Outside of Ethiopia, Haile Selassie continued to enjoy enormous prestige and respect. As the longest-serving head of state in power, Haile Selassie was often given precedence over other leaders at state events, such as the state funerals of John F. Kennedy and Charles de Gaulle, the summits of the Non-Aligned Movement, and the 1971 celebration of the 2,500 years of the Persian Empire. In 1970 visited Italy, guest of President Giuseppe Saragat, and in Milan met Giordano Dell'Amore, President of Italian Savings Banks Association.

Wollo famine[link]

Famine—mostly in Wollo, north-eastern Ethiopia, as well as in some parts of Tigray—is estimated to have killed 40,000 to 80,000 Ethiopians^[8][114] between 1972 and 1974. A BBC News report^[115] has cited a 1973 estimate that 200,000 deaths occurred, based on a contemporaneous estimate from the Ethiopian Nutrition Institute. While this figure is still repeated in some texts and media sources, it was an estimate that was later found to be "over-pessimistic".^[116] Although the region is infamous for recurrent crop failures and continuous food shortage and starvation risk, this episode was remarkably severe. A 1973 production of the ITV programme The Unknown Famine by Jonathan Dimbleby.^[117][118] relied on the unverified estimate of 200,000 dead,^[115][119] stimulating a massive influx of aid while at the same time destabilizing Haile Selassie's regime.^[114]

The 1973 Oil Crisis, the severity of which is demonstrated by this graph, hit Ethiopia amidst a devastating famine, compounding its effect and undermining support for the emperor.^[106]

Some reports suggest that the emperor was unaware of the extent of the famine,^[120] while others assert that he was well aware of it.^[121][122] In addition to the exposure of attempts by corrupt local officials to cover up the famine from the imperial government, the Kremlin's depiction of Haile Selassie's Ethiopia as backwards and inept (relative to the purported utopia of Marxism-Leninism) contributed to the popular uprising that led to its downfall and the rise of Mengistu Haile Mariam.^[123] The famine and its image in the media undermined popular support of the government, and Haile Selassie's once unassailable personal popularity fell.

The crisis was exacerbated by military mutinies and high oil prices, the latter a result of the 1973 oil crisis. The international economic crisis triggered by the oil crisis caused the costs of imported goods, gasoline, and food to skyrocket, while unemployment spiked.^[106]

Revolution[link]

In February 1974, four days of serious riots in Addis against a sudden economic inflation left five dead. The emperor responded by announcing on national television a rollback of gasoline prices and a freeze on the cost of basic commodities. This calmed the public, but the promised 33% military wage hike was not substantial enough to pacify the army, which then mutinied, beginning in Asmara and spreading throughout the empire. This mutiny led to the resignation of Prime Minister Aklilu Habte Wold on 27 February 1974.^[124] Haile Selassie again went on television to agree to the army's demands for still greater pay, and named Endelkachew Makonnen as his new Prime Minister. However, despite Endalkatchew's many concessions, discontent continued in March with a four-day general strike that paralyzed the nation.

Imprisonment[link]

The Derg, a committee of low-ranking military officers and enlisted men, set up in June to investigate the military's demands, took advantage of the government's disarray to depose Haile Selassie on 12 September 1974. General Aman Mikael Andom, a Protestant of Eritrean origin,^[124] served briefly as provisional head of state pending the return of Crown Prince Asfa Wossen, who was then receiving medical treatment abroad. Haile Selassie was placed under house arrest briefly at the 4th Army Division in Addis Ababa,^[124] while most of his family was detained at the late Duke of Harar's residence in the north of the capital. The last months of the emperor's life were spent in imprisonment, in the Grand Palace.^[125]

Later, most of the imperial family was imprisoned in the Addis Ababa prison Kerchele, also known as "Alem Bekagne", or "Goodbye, cruel world". On 23 November 1974, sixty former high officials of the imperial government were executed without trial.^[126] The executed included Haile Selassie's grandson and two former Prime Ministers.^[125] These killings, known to Ethiopians as "Bloody Saturday", were condemned by Crown Prince Asfa Wossen; the Derg responded to his rebuke by revoking its acknowledgment of his imperial legitimacy, and announcing the end of the Solomonic dynasty.^[126]

Death and interment[link]

On 28 August 1975, the state media reported that the "ex-monarch" Haile Selassie had died on 27 August of "respiratory failure" following complications from a prostate operation.^[127] His doctor, Asrat Woldeyes, denied that complications had occurred and rejected the government version of his death. Some imperial loyalists believed that the emperor had in fact been assassinated, and this belief remains widely held to this day.^[128] One western correspondent in Ethiopia at the time commented, "While it is not known what actually happened, there are strong indications that no efforts were made to save him. It is unlikely that he was actually killed. Such rumors were bound to arise no matter what happened, given the atmosphere of suspicion and distrust prevailing in Addis Ababa at the time."^[129] Court testimony given by the emperor's servants, however, indicates that they were ordered to leave his rooms for the night, and that they returned in the morning to find him dead in his bed, with a strong chemical smell in the room.^{[citation needed]} They further testified that the emperor had been in perfect health the night before when they had left him. Professor Asrat Woldeyes also testified that his patient had completely recovered from the effects of the surgery and that there had been no complications.^{[citation needed]}

The Soviet-backed Derg fell in 1991. In 1992, the emperor's bones were found under a concrete slab on the palace grounds;^[128] some reports suggest that his remains were discovered beneath a latrine.^[130] For almost a decade thereafter, as Ethiopian courts attempted to sort out the circumstances of his death, his coffin rested in Bhata Church, near his great uncle Menelik II's imperial resting place.^[131] On 5 November 2000, Haile Selassie was given an imperial-style funeral by the Ethiopian Orthodox church. The post-communist government refused calls to declare the ceremony an official imperial funeral.^[131]

Although such prominent Rastafarian figures as Rita Marley and others participated in the grand funeral, most Rastafari rejected the event and refused to accept that the bones were the remains of Haile Selassie. There remains some debate within the Rastafari movement as to whether Haile Selassie actually died in 1975.^[132]

Children[link]

Asfaw Wossen, eldest son of Haile Selassie I, on a voyage to Jerusalem in 1923.

By Menen Asfaw, Haile Selassie had six children: Princess Tenagnework, Crown Prince Asfaw Wossen, Princess Tsehai, Princess Zenebework, Prince Makonnen, and Prince Sahle Selassie.

There is some controversy as to Haile Selassie's eldest daughter, Princess Romanework Haile Selassie. While the living members of the royal family state that Romanework is the eldest daughter of Empress Menen,^[133] it has been asserted that Princess Romanework is actually the daughter of a previous union of the emperor with Woizero Altayech.^[134] The emperor's own autobiography makes no mention of a previous marriage or having fathered children with anyone other than Empress Menen.

Prince Asfaw Wossen was first married to Princess Wolete Israel Seyoum and then following their divorce to Princess Medferiashwork Abebe. Prince Makonnen was married to Princess Sara Gizaw. Prince Sahle Selassie was married to Princess Mahisente Habte Mariam. Princess Romanework married Dejazmatch Beyene Merid. Princess Tenagnework first married Ras Desta Damtew, and after she was widowed later married Ras Andargachew Messai. Princess Zenebework married Dejazmatch Haile Selassie Gugsa. Princess Tsehai married Lt. General Abiye Abebe.

Rastafari messiah[link]

Today, Haile Selassie is worshipped as God incarnate^[135] among followers of the Rastafari movement (taken from Haile Selassie's pre-imperial name Ras – meaning Head – a title equivalent to Duke – Tafari Makonnen), which emerged in Jamaica during the 1930s under the influence of Marcus Garvey's "Pan Africanism" movement. He is viewed as the messiah who will lead the peoples of Africa and the African diaspora to freedom.^[136] His official titles are Conquering Lion of the Tribe of Judah and King of Kings and Elect of God, and his traditional lineage is thought to be from Solomon and Sheba.^[137] These notions are perceived by Rastafarians as confirmation of the return of the messiah in the prophetic Book of Revelation in the New Testament: King of Kings, Lord of Lords, Conquering Lion of the Tribe of Judah, and Root of David. Rastafari faith in the incarnate divinity of Haile Selassie^[138] began after news reports of his coronation reached Jamaica,^[139] particularly via the two Time magazine articles on the coronation the week before and the week after the event. Haile Selassie's own perspectives permeate the philosophy of the movement.^[139][140]

Not all Rastafarian mansions consider Haile Selassie as Jesus Christ incarnate. One example is The Twelve Tribes of Israel, who consider him a divinely anointed king—thus Christ in his kingly character and defender of the Christian faith.

In 1961, the Jamaican government sent a delegation composed of both Rastafari and non-Rastafari leaders to Ethiopia to discuss the matter of repatriation, among other issues, with the emperor. He reportedly told the Rastafarian delegation (which included Mortimer Planno), "Tell the Brethren to be not dismayed, I personally will give my assistance in the matter of repatriation."^[141]

Haile Selassie visited Jamaica on 21 April 1966, and approximately one hundred thousand Rastafari from all over Jamaica descended on Palisadoes Airport in Kingston,^[139] having heard that the man whom they considered to be their messiah was coming to visit them. Spliffs^[142] and chalices^[143] were openly^[144] smoked, causing "a haze of ganja smoke" to drift through the air.^{[145][146][147]} Haile Selassie arrived at the airport but was unable to come down the mobile steps of the airplane, as the crowd rushed the tarmac. He then returned into the plane, disappearing for several more minutes. Finally, Jamaican authorities were obliged to request Ras Mortimer Planno, a well-known Rasta leader, to climb the steps, enter the plane, and negotiate the emperor's descent.^[148] Planno re-emerged and announced to the crowd: "The Emperor has instructed me to tell you to be calm. Step back and let the Emperor land".^[149] This day is widely held by scholars to be a major turning point for the movement,^{[150][151][152]} and it is still commemorated by Rastafarians as Grounation Day, the anniversary of which is celebrated as the second holiest holiday after 2 November, the emperor's Coronation Day.

From then on, as a result of Planno's actions, the Jamaican authorities were asked to ensure that Rastafarian representatives were present at all state functions attended by the emperor,^[153][154] and Rastafarian elders also ensured that they obtained a private audience with the emperor,^[155] where he reportedly told them that they should not emigrate to Ethiopia until they had first liberated the people of Jamaica. This dictum came to be known as "liberation before repatriation".

Haile Selassie defied expectations of the Jamaican authorities,^[156] and never rebuked the Rastafari for their belief in him as the returned Jesus. Instead, he presented the movement's faithful elders with gold medallions – the only recipients of such an honor on this visit.^[157][158] During PNP leader (later Jamaican Prime Minister) Michael Manley's visit to Ethiopia in October 1969, the emperor allegedly still recalled his 1966 reception with amazement, and stated that he felt that he had to be respectful of their beliefs.^[159] This was the visit when Manley received the Rod of Correction or Rod of Joshua as a present from the emperor, which is thought to have helped him to win the 1972 election in Jamaica.

Rita Marley, Bob Marley's wife, converted to the Rastafari faith after seeing Haile Selassie on his Jamaican trip. She claimed in interviews (and in her book No Woman, No Cry) that she saw a stigmata print on the palm of Haile Selassie's hand as he waved to the crowd which resembled the markings on Christ's hands from being nailed to the cross—a claim that was not supported by other sources, but was used as evidence for her and other Rastafarians to suggest that Haile Selassie I was indeed their messiah.^[160] She was also influential in the conversion of Bob Marley, who then became internationally recognized. As a result, Rastafari became much better known throughout much of the world.^[161] Bob Marley's posthumously released song Iron Lion Zion refers to Haile Selassie.^{[citation needed]}

Question of his divinity[link]

According to Robert Earl Hood, Haile Selassie I "never denied or affirmed his divinity."^[162] In Reggae Routes: The Story of Jamaican Music, Kevin Chang and Wayne Chen note

It's often said, though no definite date is ever cited, that Selassie himself denied his divinity. Former senator and Gleaner editor, Hector Wynter, tells of asking him, during his visit to Jamaica in 1966, when he was going to tell Rastafarians he was not God. "Who am I to disturb their belief?" replied the emperor.^[163]

After his return to Ethiopia, he dispatched Archbishop Abuna Yesehaq Mandefro to the Caribbean to help draw Rastafarians and other West Indians to the Ethiopian church and, according to some sources, denied his divinity.^{[164][165][166][167]}

In 1948, Haile Selassie donated a piece of land at Shashamane, 250 km south of Addis Ababa, for the use of people of African descent from the West Indies. Numerous Rastafari families settled there and still live as a community to this day.^[168][169]

Biographical film[link]

In 2008 a full-length feature film, Man of the Millennium, was produced by an Ethiopian film-maker, Tikher Teferra Kidane of Exodus Films, in collaboration with an Alaskan TV station Tanana Valley TV and 4th Avenue Films.^[170]

Quotations[link]

A house built on granite and strong foundations, not even the onslaught of pouring rain, gushing torrents and strong winds will be able to pull down. Some people have written the story of my life representing as truth what in fact derives from ignorance, error or envy; but they cannot shake the truth from its place, even if they attempt to make others believe it.

—Preface to My Life and Ethiopia's Progress, Autobiography of H.I.M. Haile Selassie I (English translation)

That until the philosophy which holds one race superior and another inferior is finally and permanently discredited and abandoned: That until there are no longer first-class and second-class citizens of any nation; That until the color of a man's skin is of no more significance than the color of his eyes; That until the basic human rights are equally guaranteed to all without regard to race; That until that day, the dream of lasting peace and world citizenship and the rule of international morality will remain but a fleeting illusion, to be pursued but never attained and until the ignoble but unhappy regimes that hold our brothers in Angola, in Mozambique, and in South Africa in subhuman bondage have been toppled and destroyed; until bigotry and prejudice and malicious and inhuman self-interest have been replaced by understanding and tolerance and goodwill; until all Africans stand and speak as free human beings, equal in the eyes of the Almighty; until that day, the African continent shall not know peace. We Africans will fight if necessary and we know that we shall win as we are confident in the victory of good over evil.

—English translation of 1963 Speech delivered to the United Nations and popularized in a song called War by Bob Marley.

Apart from the Kingdom of the Lord there is not on this earth any nation that is superior to any other. Should it happen that a strong Government finds it may with impunity destroy a weak people, then the hour strikes for that weak people to appeal to the League of Nations to give its judgment in all freedom. God and history will remember your judgment.

—Address to the League of Nations, 1936.

We have finished the job. What shall we do with the tools?

— Telegram to Winston Churchill, 1941.

Throughout history, it has been the inaction of those who could have acted; the indifference of those who should have known better; the silence of the voice of justice when it mattered most; that has made it possible for evil to triumph.

Today I stand before the world organization which has succeeded to the mantle discarded by its discredited predecessor.

—In a speech to the United Nations.

Misguided people sometimes create misguided ideas. Some of my ancestors were Oromo. How can I colonize myself?

— in response to accusations by dissidents

I have heard of that idea [i.e., of Haile Selassie being the reincarnation of Jesus Christ]. I also met certain Rastafarians. I told them clearly that I am a man, that I am mortal, and that I would be replaced by the oncoming generation, and that they should never make a mistake in assuming or pretending that the human being is emanated from a deity."

— Interview with Bill McNeil.

A qualified man with vision, unmoved by daily selfish interests, will be led to right decisions by his conscience. In general, a man who knows from whence he comes and where he is going will co-operate with his fellow human beings. He will not be satisfied with merely doing his ordinary duties but will inspire others by his good example. You are being watched by the nation and you should realize that you will satisfy it if you do good; but if, on the contrary, you do evil, it will lose its hope and its confidence in you."

— 2 July 1963 – University Graduation

Honours[link]

Ancestry[link]