The Portuguese in Abyssinia—Interesting remains of their occupation—Terrible religious feuds—The rise of Theodorus and his defeat by the English—King John's accession to power—Physical type of the Abyssinian—Costume and ornaments—The Abyssinian women—Law and its administration—Punishment for homicide, theft, etc.—The function of the Abouna or Metropolitan—The religious creed—Monogamy and marriage.
IN the age of mediæval romance, soon after the discovery of America, about the middle of the sixteenth century, Portugal, then the great navigating nation of the world, sent Christopher de Gama, brother of the illustrious Vasco, to aid Abyssinia, a Christian country at that time, in a death struggle with the Saracenic invader. The brave adventurer, taken prisoner by Granier, the Sultan of Adal, in the midst of victory, perished a martyr to his faith and chivalric devotion. Remaining in the country, the Portuguese constructed the famous church at Axum, the great palace at Gondar, the bridge across the Blue Nile, and other stone buildings scattered through Abyssinia, now suffered to go to decay. But little is left of the work of that extraordinary people. The Blue Nile, or, as the Abyssinians call it, the Abbai (the Father of Waters), is about 1200 feet wide where it leaves Lake Tzana. Like the lake it is bordered by several miles of fertile valleys covered with umbrageous trees and vegetation. Then it shoots into the bottom of an escarped valley formed of basaltic rock, where the waters rush, foaming with a loud noise, bounding from one fall to another until finally the river becomes a raging torrent dashing from side to side against its rocky inclosure. It soon enters a narrow and deep defile, its mutual precipices at times not more than eight or ten feet apart. Across this raging stream the Portuguese, in the latter part of the sixteenth century, constructed a massive stone bridge. Though sadly torn by time and the effect of water, and its crevices opened by creeping parasites, it is still standing, patched though scarcely repaired, and connects the important provinces of Amhara and Godjam. The architecture is massive and bold. It has proved indispensable to the military necessities of the Abyssinian kings in keeping distant provinces not only united but under complete subjection. On the Amhara side is a massive round tower, built of the same blackish rock used in the construction of the bridge. This tower is situated on a point of rocks near the bridge and defends its approaches on either side. Though the tower and bridge are of immense strategic importance, the savages, who give but slight heed to the future, have for ages allowed the work of the Portuguese gradually to fall into ruin.
From the heights of the Nile the mountains of Godjam are seen looming in the distance. At the head of a small stream which takes its rise in these mountains, and is one of the sources of the Nile, not far from the town of Mota, stands an isolated peak called the Devil's Mountain. There are numerous legends of its being the abode of evil spirits, and few dare scale its wall-like precipices. Theodorus, the former king, who had fits of insanity, determined upon one of these occasions to storm the citadel of the devil and his imps, in due form, with cannon and shot. He bombarded the rock for several hours in the presence of his army, sending his men to count the dead. They reported that there were none on the field. In consequence he proclaimed the death of his Satanic Majesty, and declared that the dead had been carried off, perfectly satisfied that he could not only destroy men on earth, but the darkened inhabitants of another world.
The residence of the Portuguese in Abyssinia resulted in bitter religious controversy between the Catholics and the followers of St. Eutychus. First Rome and then Alexandria held the reins of power ; one or the other had to fly to inaccessible mountain cliffs for safety. After one hundred and forty years of desperate struggling the Catholics succumbed, and the abouna sent by the Patriarch of Alexandria, whom they acknowledged, has since been the head of the Church. The Portuguese either perished or were driven from the country, and with them disappeared the advance that had been made in civilization.
Their constant religious wars had so weakened the kingdom that it became the object of dispute between rival chiefs—Ali at Adua as Raz of Tigre, and Obei at Gondar as Raz of Amhara. In the midst of their lively controversy, Theodorus (called Kassa), a man without pretension, but bold and audacious, entered upon the scene of action, and very soon cut the Gordian knot. Heading a rebellion, he began with Ali, Raz of Tigre. As a stroke of policy he captured Ali's mother, and then compromised with him by returning her and receiving in exchange and in marriage the sister of Ali. This was followed by a revolt in which Theodorus was captured ; but, always fertile in expedients, he assassinated his conqueror. This gave him at once great power and influence, and enabled him, in 1855, to proclaim himself king of kings, under the name of Theodorus. The king of Shoa dying, he annexed that province and silenced all other opposition, and for the first time in many years the sceptre of all Abyssinia was wielded by a single chief.
Theodorus, who more than any other modern Abyssinian monarch except King John attracts our attention, was crafty and cruel. When free from his occasional fits of insanity, he was politic, able, brave, and determined. Thinking his power greater than that of any potentate on earth, he seized and imprisoned the English, French, and German consuls and all Europeans within his kingdom, without any pretext. He made outrageous demands as a condition for their release. Feeling secure in his inaccessible mountain fortresses, he thought the chastisement he so richly deserved could never reach him. The English made friends with Kassa, afterward King John, and other leading men who were tired of the cruelty of Theodorus. They marched upon and captured the rock of Magdala, where the king in fatal security awaited them. Rather than fall into the power of the English he shot himself through the head, and was found dead when the fort was entered. After the English left, Abyssinia had three claimants for the throne. For the following account of the success of King John I am indebted to General K., an Englishman who remained near him.
The first of the claimants was Kassa, now the Raz or Prince of Tigre, a bold and determined chief, young and ambitious, who resided at Adua, his capital. Though his people did not speak the same language as those of the greater portion of Abyssinia, yet he claimed the whole country. Menelek was in declared independence at Shoa. Gobassie assumed all the prerogatives, and called himself King of Gondar, the ancient capital, and lived in the old palace built by the Portuguese as an evidence of his royalty. Boasting of the immediate command of 60,000 soldiers, he thought it an easy matter to crush his weaker opponents. He soon confronted Kassa, the most formidable, at a round mountain, near Adua, well situated for defence. With the aid of the Englishman already named, Kassa placed his small army of 12,000 or 15,000 men on the side of the mountain, one line above another, concealing them behind rocks and trees so as to let his entire army have “ full sway” (to use the expression of General K.) upon the army of Gobassie on the plain below. Gobassie, at the head of his army, charged this position. His horse was killed in the attack, and fell upon him. His army, thinking their chief had succumbed, were seized with consternation. Kassa charged and routed them, making their king a prisoner. The humane punishment of filling his ears with powder and at once blowing his head to pieces was proposed ; but Kassa, to commemorate his accession to the throne by an act of generosity, as he styled it, merely ordered his eyes to be burned out. This unfortunate man, chained to a rock, died on the eve of our coming to the country. Thus, the triple sceptre fell into the hands of Kassa under the name of King John.
The Abyssinians are tall and wiry, with complexions ranging from that of a bright mulatto to ebony black ; regular features, with the lower part of the face somewhat prognathous. The hands end in finely tapered fingers. Innocent of shoes, their feet are small and well shaped, often cambered. The hair, which is disposed to be straight, is dressed with butter. This peculiar use of butter is not confined to the Abyssinians. The wild Arab and the African savage do the same thing. The observer who visits this distant country will find not only in this but in many other things, habits similar to those attributed to the people of the Old Testament.
Nothing delights the Abyssinian more than to feel the melted butter with which he so copiously anoints his head, coursing with its unctuously softening influence down his naked back and shoulders. There is sound reason for the custom. Exposed to the broiling sun, it prevents his skin from cracking and gives it a glossy appearance. With neither hat nor shoes, and with back and legs bare, he wears simple cotton drawers around his loins. Over his person the Abyssinian chief or man of wealth throws the kauriæ. This is made of white cotton, in form like the Roman toga with a broad red stripe through the middle. In this graceful drapery he looks as dignified as an ancient Roman. He is never seen without his sharp-pointed lance and his shield of rhinoceros skin embossed with silver and brass. He wears a heavy curved sword, like a scythe, sharp on both sides, and often carries an old-fashioned shotgun and pistol. He wears his sword on the right, mounts his horse on the same side, riding with the big toe in the stirrup. An Abyssinian on the march is never seen out of a dog trot. Starting at daylight at the rate of four miles an hour, he finishes his uninterrupted march at twelve o'clock, making thirty miles. The commissary and forage supplies are brought in daily. The army feeds upon the country. If the people hide or refuse provisions, or, if they happen to be opposed to the king, they are treated to the torch. The women wear numerous silver and brass anklets, and very large silver rings in the upper part of the ears. The young belle who would be particularly coquettish dyes her gums a lead color and her nails a reddish brown. The women are handsome, with large liquid eyes, which light up their delicate features. They have small, pretty hands and feet, and are in form symmetrical and in color lighter than the men. Admirers of the fair Abyssinians have said that they are like “ rich bronze statues,” and “ that their pretty hands would arouse the jealousy of many modern belles.” The woman is the beast of burden, as among all semi-civilized and barbarous people.
The warrior scorns labor, and, in consequence, his wife cultivates the soil, carries the young braves upon her back, bears the pots and kettles, and cooks the dinner for her liege lord ; goes into battle with him, sings the war-cry, and urges on the fight. If he is wounded or killed, she bears the warrior from the field singing the song of triumph.
The Abyssinians administer justice in a measure according to the Mosaic law. When murder is committed or one kills another, it matters not in what manner, his life as a rule pays the forfeit. If punishment is not inflicted by higher authority, the village to which the dead man belongs claims the right of vengeance.
The result is that there are blood feuds between villages, so that in many instances they have no intercourse. When a case of homicide comes to trial, the Raz sits in judgment, and the last appeal is to the king. For minor offences the rhinoceros hide, made into what the Arabs call a kourbash, a terrible instrument of torture, is applied. The parties appear and plead their own cause with great vehemence and violent gesticulations. Dr. Johnson, who was attached to the staff under me, and whom I knew well, gives a ludicrous description of the Abyssinian who captured him in battle, and who had the right to take his life in accordance with Abyssinian laws. While his captor was explaining the affair to Raz Welled Sellassie, an Abyssinian prince to whose tribe he belonged, the doctor, though his life hung upon a thread, could not help laughing at the tremendous activity and gesticulation of this individual. The Raz, surprised at the doctor's merriment, caught his eye and smiled sympathetically. Dr. Johnson thinks he made the Raz his friend and thus saved his life. The case being decided, it matters not which way, the one that loses gets the kourbash, the Raz being always determined that justice shall not be cheated. For stealing and for treason, when life is not taken, the punishment is to have the hand amputated at the wrist and the foot at the ankle. Officers always attend to inflict these punishments, and the skill and rapidity with which they unjoint with a rough knife is wonderful. The wounded members are dipped immediately into boiling butter, and in a few days a cure is effected. For debt and other offences of a like character a fine is imposed. It often happens that the mulcted one cannot pay. The successful suitor takes no promises, and the only chance of the other for escaping a fearful punishment is to find some one to become his security. The bondsman becomes one in reality, and is chained to the debtor. The twain then beg through the country until the merciful give them enough to pay the penalty.
When a prisoner is seized his clothes are tied to his person ; if he slips out of them and runs, it is proof positive of his guilt. Salt thinks this shows why Potiphar put Joseph in prison. Madame Potiphar had his garments ; proof positive of his guilt and of the justice of Judge Potiphar in his decision.
Some of their religious rites, as nearly as they could be learned, are as follows : The abouna, of whom something has been said, is always appointed from the monks of Egypt by the Patriarch of Alexandria. One poverty stricken is generally chosen to wear the mitre. He is a powerful prelate, holding the thunder of excommunication in his hand, and no people are more superstitious about their faith or stand in greater awe of the bolt. The abouna has an assistant bishop called etchakia, always a native, who shares the power of anathematizing with him. The people consider these persons holy. Even the law and the vengeance of kings deem them sacred and bow before them. Their vestments are said to be rich and gaudy. The only part described to me was the head-dress of the abouna, seen by Dr. Johnson while he was with their army. From its enormous size and outre appearance, in color and form, it must have resembled one that the distinguished adjutant of my regiment had made many years ago, on the Columbia River in Oregon, for his drum-major. The poor drum-major wore it once and then deserted. He was caught and pleaded guilty, giving what he thought was a sufficient reason—viz. the fear of wearing that hat again.
The Abyssinians declare that they are under the special protection of the Almighty, and that the Holy Virgin and Saviour will never let the foreigner conquer and take possession of their country. Baron de Cosson gives the following idea of their creed as represented by Gregory, an intelligent Abyssinian priest who visited Europe in the seventeenth century, and in his opinion their catechism does not differ from that of two hundred years ago :
“ Question. What God do you worship ? Answer. The Father, Son, and Holy Ghost, three persons in one Deity.
“ Q. Of these three persons, which is the first, which the last ; which the greatest, which the least ? A. There is no person first or last, no person superior or inferior, but all equal in all things.
“ Q. How many persons ? A. Three.
“ Q. How many gods ? A. One.
“ Q. How many kingdoms ? A. One.
“ Q. How many powers ? A. One.
“ Q. How many creators ? A. One.
“ Q. How many wills ? A. One.
“ Q. Is God limited by time ? A. No ; for He is from all eternity and shall endure to all eternity.
“ Q. Where is God ? A. Everywhere, and in all things.
“ Q. Is not the Father God ? A. Yes.
“ Q. Is not the Son God ? A. Yes.
“ Q. Is not the Holy Ghost God ? A. Yes.
“ Q. Dost thou not therefore say there are three gods ? A. I do not say three gods, but three Persons, and one only God.
“ Q. Who begot the Son ? A. God the Father ; but the Holy Ghost proceeds from the Father, and takes from the Son.
“ Q. Pray show me some similitude how three persons can be in one Deity ? A. The sun, though but one substance, yet in him are three distinct things, rotundity, light, and heat ; thus also we believe that in one God there are three Persons, the Father, Son, and Holy Ghost, equal in all things.
“ Q. Of these three Persons, which was born for our redemption ? A. The second Person—viz. the Son of God, our Lord Jesus Christ.
“ Q. How many nativities had He ? A. Two.
“ Q. Which were they ? A. His first nativity was from the Father, without mother, without time ; the second from the Virgin Mary, our Lady, without father, in time and always remaining a virgin.
“ Q. Is Jesus Christ our Lord a man, or is he truly God ? A. God and man both in one Person without separation and without change, without confusion or co-mixture.”
I would call attention to the curious illustration of the sun to instruct uncivilized man. St. Patrick is said to have used the three-leaved shamrock to illustrate the Trinity to the pagan Irish. Abyssinians believe, as I have written, in circumcision, the choice of meats, and in the veil of the temple. They administer communion with leavened bread, sometimes with the old, but generally with freshly squeezed juice of the grape. All present press the forehead against the ground in Eastern fashion. The table upon which the communion is administered is called a talbot, and is in the shape of an ark. The tradition is that Menelek stole the ark of the covenant and brought it to Ethiopia. Baptism is everywhere performed outside the temple, no one being admitted inside unless baptized. There is a Christian and civil marriage, the latter being almost alone in use because of divorce. When marriage is performed by a priest and the communion is taken, the tie is considered indissoluble ; but the great and rich pay little attention to this, and the Church says nothing. Communion is said to be refused to the divorced and unmarried, but this too, like the marriage, depends upon the influence of the person concerned. Monogamy is fixed by civil and religious law, yet the rich and great unblushingly practice polygamy, and it does not cost them their consideration. My information is that the great do not hesitate to turn their homes into harems, in imitation of their Mussulman neighbors. Their Lent lasts fifty-two days. During this period they never eat or drink between sunrise and 4 P.M., the hour on which they say the Saviour died. This holds good even though they may be faint on one of their terrible marches. The leading men carry the Bible, but oftener the book of the Psalms of David. These they drawl out in a tone as of one in agony, and having numerous saints they do a great deal of praying. Believing in the evil eye, they eat out of sight, particularly of a foreigner ; if they eat in presence of a foreigner they munch a piece of bread under their taub, which is the toga of the common people.
Morality is in a very low condition among them, particularly as to guests, who are accorded special privileges. Of these the white man is the most favored, as these people are very desirous of mingling their blood with that of the whites. Their idea of the sanctity of marriage may be inferred from this fact.