Travels to Discover the Source of the Nile/Volume 3/Book 5/Chapter 8
CHAP. VIII.
Reception at Gondar—Triumphal Entry of the King—The Author's first Audience.
We were much surprised at arriving on the Angrab, that no person had come to us from Petros, Janni's Brother. We found afterwards, indeed, that he had taken fright upon some menacing words from the priests at hearing a Frank was on his way to Gondar, and that he had, soon after, set out for Ibaba, where the Ras was, to receive his directions concerning us. This was the most disagreeable accident could have happened to me. I had not a single person to whom I could address myself for any thing. My letters were for the king and Ras Michael, and could be of no use as both were absent; and though I had others for Petros and the Greeks, they, too, were out of town.
Many Mahometans came to the Angrab to meet the caravan. They all knew of my coming perfectly, and I soon explained my situation. I had Janni's letters to Negadé Ras Mahomet, the chief of the Moors at Gondar, and principal merchant in Abyssinia, who was absent likewise with the army. But one of his brethren, a sagacious, open-hearted man, desired me not to be discouraged; that, as I had not put off my Moorish dress, I should continue it; that a house was provided for Mahomet Gibberti, and those that were with him, and that he would put me immediately into possession of it, where I might stay, free from any intercourse with the priests, till Petros or the Ras should return to Gondar. This advice I embraced with great readiness, as there was nothing I was so much afraid of as an encounter with fanatical priests before I had obtained some protection from government, or the great people in the country. After having concerted these measures, I resigned myself to the direction of my Moorish friend Hagi Saleh.We moved along the Angrab, having Gondar on our right situated upon a hill, and the river on our left, proceeding down till its junction with a smaller stream, called the Kahha, that joins it at the Moorish town. This situation, near running water, is always chosen by the Mahometans on account of their frequent ablutions. The Moorish town at Gondar may consist of about 3000 houses, some of them spacious and good. I was put in possession of a very neat one, destined for Mahomet Gibberti. Flour, honey, and such-like food, Mahometans and Christians eat promiscuously, and so far I was well situated. As for flesh, although there was abundance of it, I could not touch a bit of it, being killed by Mahometans, as that communion would have been looked upon as equal to a renunciation of Christianity.
By Janni's servant, who had accompanied us from Adowa, his kind and friendly master had wrote to Ayto Aylo, of whom I have already spoken. He was the constant patron of the Greeks, and had been so also of the Catholics who had ventured into this country, and been forced after to leave it. Though no man professed greater veneration for the priesthood, no one privately detested more those of his own country than he did; and he always pretended that, if a proper way of going to Jerusalem could be found, he would leave his large estates, and the rank he had in Abyssinia, and, with the little money he could muster, live the remaining part of his days among the monks, of whom he had now accounted himself one, in the convent of the holy sepulchre. This perhaps was, great part of it, imagination; but, as he had talked himself into a belief that he was to end his days either at Jerusalem, which was a pretence, or at Rome, which was his inclination, he willingly took the charge of white people of all communions who had hitherto been unhappy enough to stray into Abyssinia.
It was about seven o'clock at night, of the 15th, when Hagi Saleh was much alarmed by a number of armed men at his door; and his surprise was still greater upon seeing Ayto Aylo, who, as far as I know, was never in the Moorish town before, descend from his mule, and uncover his head and shoulders, as if he had been approaching a person of the first distinction. I had been reading the prophet Enoch, which Janna had procured me at Adowa; and Wemmer's and Ludolf's dictionaries were lying upon it. Yasine was sitting by me, and was telling me what news he had picked up, and he was well acquainted with Ayto Aylo, from several commissions he had received for his merchants in Arabia. A contention of civilities immediately followed. I offered to stand till Aylo was covered, and he would not sit till I was seated. This being got over, the first curiosity was, What my books were? and he was very much astonished at seeing one of them was Abyssinian, and the European helps that I had towards understanding it. He understood Tigrè and Amharic perfectly, and had a little knowledge of Arabic, that is, he understood it when spoken, for he could neither read nor write it, and spoke it very ill, being at a loss for words.
The beginning of our discourse was in Arabic, and embarrassed enough, but we had plenty of interpreters in all languages. The first bashfulness being removed on both sides, our conversation began in Tigré, now, lately since Michael had become Ras, the language most used in Gondar. Aylo was exceedingly astonished at hearing me speak the language as I did, and said after, "The Greeks are poor creatures; Peter does not speak Tigré so well as this man." Then, very frequently, to Saleh and the by-standers, "Come, come, he'll do, if he can speak; there is no fear of him, he'll make his way."
He told us that Welled Hawaryat had come from the camp ill of a fever, and that they were afraid it was the small pox: that Janni had informed them I had saved many young people's lives at Adowa, by a new manner of treating them; and that the Iteghé desired I would come the next morning, and that he should carry me to Koscam and introduce me to her. I told him that I was ready to be directed by his good advice; that the absence of the Greeks, and Mahomet Gibberti at the same time, had very much distressed me, and especially the apprehensions of Petros. He said, smiling, That neither Petros nor himself were bad men, but that unfortunately they were great cowards, and things were not always so bad as they apprehended. What had frightened Petros, was a conversation of Abba Salama, whom they met at Koscam, expressing his displeasure with some warmth, that a Frank, meaning me, was permitted to come to Gondar. "But," says Ayto Aylo, "we shall hear to-morrow, or next day. Ras Michael and Abba Salama are not friends; and if you could do any good to Welled Hawaryat his son, I shall answer for it, one word of his will stop the mouths of a hundred Abba Salamas." I will not trouble the reader with much indifferent conversation that passed. He drank capillaire and water, and sat till past midnight.
Abba Salama, of whom we shall often speak, at that time filled the post of Acab Saat, or guardian of the fire. It is the third dignity of the church, and he is the first religious officer in the palace. He had a very large revenue, and still a greater influence. He was a man exceedingly rich, and of the very worst life possible; though he had taken the vows of poverty and chastity, it was said he had at that time, above seventy mistresses in Gondar. His way of seducing women was as extraordinary as the number seduced. It was not by gifts, attendance, or flattery, the usual means employed on such occasions; when he had fixed his desires upon a woman, he forced her to comply, under pain of excommunication. He was exceedingly eloquent and bold, a great favourite of the Iteghè's, till taken in to be a counsellor with Lubo and Brulhè. He had been very instrumental in the murder of Kasmati Eshté, of which he vaunted, even in the palace of the queen his sister. He was a man of a pleasing countenance, short, and of a very fair complexion; indifferent, or rather averse to wine, but a monstrous glutton, nice in what he had to eat, to a degree scarcely before known in Abyssinia; a mortal enemy to all white people, whom he classed under the name of Franks, for which the Greeks, uniting their interests at favourable times, had often very nearly overset him.
The next morning, about ten o'clock, taking Hagi Saleh and Yasine with me, and dressed in my Moorish dress, I went to Ayto Aylo, and found him with several great plates of bread, melted butter, and honey, before him, of one of which he and I ate; the rest were given to the Moors, and other people present. There was with him a priest of Koscam, and we all set out for that palace as soon as we had ate breakfast. The rest of the company were on mules. I had mounted my own favourite horse. Aylo, before his fright at Sennaar, was one of the first horsemen in Abyssinia; he was short, of a good figure, and knew the advantage of such make for a horseman; he had therefore a curiosity to see a tall man ride; but he was an absolute stranger to the great advantage of Moorish furniture, bridles, spurs, and stirrups, in the management of a violent, strong, high-mettled horse. It was with the utmost satisfaction, when we arrived in the plain called Aylo Meydan, that I shewed him the different paces of the horse. He cried out with fear when he saw him stand upright upon his legs, and jump forward, or aside, with all four feet off the ground.
We passed the brook of St Raphael, a suburb of Gondar, where is the house of the Abuna; and upon coming in sight of the palace of Koscam, we all uncovered our heads, and rode slowly. As Aylo was all-powerful with the Iteghé, indeed her first counsellor and friend, our admittance was easy and immediate. We alighted, and were shewn into a low room in the palace. Ayto Aylo went immediately to the queen to inquire about Welled Hawaryat, and his audience lasted two long hours. He returned to us with these news, that Welled Hawaryat was much better, by a medicine a saint from Waldubba had given him, which consisted in some characters written with common ink upon a tin plate, which characters were washed off by a medicinal liquor, and then given him to drink. It was agreed, however, that the complaint was the small-pox, and the good it had done him was, he had ate heartily of brind, or raw beef after it, tho' he had not ate before since his arrival, but called perpetually for drink. Aylo said he was to remain at Koscam till towards evening, and desired me to meet him at his own house when it turned dark, and to bring Petros with me, if he was returned.
Petros was returned when I arrived, and waited for me at Hagi Saleh's house. Although he shewed all the signs of my being welcome, yet it was easy to read in his countenance he had not succeeded according to his wish, in his interview with Michael, or that he had met something that had ruffled and frightened him anew. And, indeed, this last was the case, for going to the Ras's tent, he had seen the stuffed skin of the unfortunate Woosheka, with whom he was well acquainted, swinging upon a tree, and drying in the wind. He was so terrified, and struck with such horror, at the sight, that he was in a kind of hysteric fit, cried, started, laughed hideously, and seemed as if he had in part lost his senses.
I was satisfied by the state I saw him in, though he had left Ibaba three days, that, as the first sight of Woosheka's stuffed skin must have been immediately before he went to the Ras, he could not have had any distinct or particular conversation with him on my account; and it turned out after, that he had not spoken one word upon the subject from fear, but had gone to the tent of Negadè Ras Mahomet, who carried him to Kefla Yasous; that they, too, seeing the fright he was in, and knowing the cause, had gone without him to the Ras, and told him of my arrival, and of the behaviour of Abba Salama, and my fear thereupon, and that I was then in the house of Hagi Saleh, in the Moorish town. The Ras's answer was, "Abba Salama is an ass, and they that fear him are worse. Do I command in Gondar only when I stay there? My dog is of more consequence in Gondar than Abba Salama." And then, after pausing a little, he said, "Let Yagoube stay where he is in the Moors town; Saleh will let no priests trouble him there." Negadé Ras Mahomet laughed, and said, "We will answer for that;" and Petros set out immediately upon his return, haunted night and day with the ghost of his friend Woosheka, but without having seen Ras Michael.
I thought, when we went at night to Ayto Aylo, and he had told the story distinctly, that Aylo and he were equally afraid, for he had not, or pretended he had not, till then heard that Woosheka had been flayed alive. Aylo, too, was well acquainted with the unfortunate person, and only said, "This is Esther, this is Esther; nobody knew her but I." Then they went on to inquire particulars, and after, they would stop one another, and desire each other to speak no more; then they cried again, and fell into the same conversation. It was impossible not to laugh at the ridiculous dialogue. "Sirs," said I, "you have told me all I want; I shall not stir from the Moors town till Ras Michael arrives; if there was any need of advice, you are neither of you capable of giving it; now I would with you would shew me you are capable of taking mine. You are both extremely agitated, and Peter is very tired; and will besides see the ghost of Woosheka shaking to and fro all night with the wind; neither of you ate supper, as I intend to do; and I think Peter should stay here all night, but you should not lie both of you in the same room, where Woosheka's black skin, so strongly impressed on your mind, will not fail to keep you talking all night in place of sleeping. Boil about a quart of gruel, I will put a few drops into it; go then to bed, and this unusual operation of Michael will not have power to keep you awake.
The gruel was made, and a good large doze of laudanum put into it. I took my leave, and returned with Saleh; but before I went to the door Aylo told me he had forgot Welled Hawaryat was very bad, and the Iteghè, Ozoro Altash, his wife, and Ozoro Esther, desired I would come and see him to-morrow. One of his daughters, by Ozoro Altash, had been ill some time before his arrival, and she too was thought in great danger. "Look," said I, "Ayto Aylo, the small-pox is a disease that will have its course; and, during the long time the patient is under it, if people feed them and treat them according to their own ignorant prejudices, my seeing him, or advising him, is in vain. This morning you said a man had cured him by writing upon a tin plate; and to try if he was well, they crammed him with raw beef. I do not think the letters that he swallowed will do him any harm, neither will they do him any good; but I shall not be surprised if the raw beef kills him, and his daughter Welleta Selassé, too, before I see him to-morrow.
On the morrow Petros was really taken ill, and feverish, from a cold and fatigue, and fright. Aylo and I went to Koscam, and, for a fresh amusement to him, I shewed him the manner in which the Arabs use their firelocks on horseback; but with this advantage of a double-barrelled gun, which he had never before seen. I shot also several birds from the horse; all which things he would have pronounced impossible if they had been only told him. He arrived at Koscam full of wonder, and ready to believe I was capable of doing every thing I undertook.
We were just entering into the palace-door, when we saw a large procession of monks, with the priests of Koscam at their head, a large cross and a picture carried with them, the last in a very dirty, gilt frame. Aylo turned aside when he saw these; and, going into the chamberlain's apartment, called Ayto Heikel, afterwards a great friend and companion of mine. He informed us, that three great saints from Waldubba, one of whom had neither ate nor drank for twenty years of his life, had promised to come and cure Welled Hawaryat, by laying a picture of the Virgin Mary and the cross upon him, and therefore they would not wish me to be seen, or meddle in the affair. "I assure you, Ayto Aylo," said I, "I shall strictly obey you. There is no sort of reason for my meddling in this affair with such associates. If they can cure him by a miracle, I am sure it is the easiest kind of cure of any, and will not do his constitution the least harm afterwards, which is more than I will promise for medicines in general; but, remember what I say to you, it will, indeed, be a miracle, if both the father and the daughter are not dead before to-morrow night." We seemed all of us satisfied in one point, that it was better he should die, than I come to trouble by interfering.
After the procession was gone, Aylo went to the Iteghè, and, I suppose, told her all that happened since he had seen her last. I was called in, and, as usual, prostrated myself upon the ground. She received that token of respect without offering to excuse or to decline it. Aylo then said, "This is our gracious mistress, who always gives us her assistance and protection. You may safely say before her whatever is in your heart."
Our first discourse was about Jerusalem, the Holy Sepulchre, Calvary, the City of David, and the Mountain of Olives, with the situations of which she was perfectly well acquainted. She then asked me to tell her truly if I was not a Frank? "Madam," said I, "if I was a Catholic, which you mean by Frank, there could be no greater folly than my concealing this from you in the beginning, after the assurance Ayto Aylo has just now given; and, in confirmation of the truth I am now telling, (she had a large bible lying on the table before her, upon which I laid my hand), I declare to you, by all those truths contained in this book, that my religion is more different from the Catholic religion than your's is: that there has been more blood shed between the Catholics and us, on account of the difference of religion, than ever was between you and the Catholics in this country; even at this day, when men are become wiser and cooler in many parts of the world, it would be full as safe for a Jesuit to preach in the market-place of Gondar, as for any priest of my religion to present himself as a teacher in the most civilized of Frank or Catholic countries."—"How is it then," says she, "that you don't believe in miracles?"
"I see, Madam," said I, "Ayto Aylo has informed you of a few words that some time ago dropt from me. I do certainly believe the miracles of Christ and his apostles, otherwise I am no Christian; but I do not believe these miracles of latter times, wrought upon trifling occasions, like sports, and jugglers tricks."—"And yet," says she, "our books are full of them."—"I know they are," said I, "and so are those of the Catholics: but I never can believe that a saint converted the devil, who lived, forty years after, a holy life as a monk; nor the story of another saint, who, being sick and hungry, caused a brace of partridges, ready-roasted, to fly upon his plate that he might eat them."—"He has been reading the Synaxar," says Ayto Aylo. "I believe so," says she, smiling; "but is there any harm in believing too much, and is not there great danger in believing too little?"—"Certainly," continued I; "but what I meant to say to Ayto Aylo was, that I did not believe laying a picture upon Welled Hawaryat would recover him when delirious in a fever." She answered, "There was nothing impossible with God." I made a bow of assent, wishing heartily the conversation might end there.
I returned to the Moors town, leaving Aylo with the queen. In the afternoon I heard Welleta Selasse was dead; and at night died her father, Welled Hawaryat. The contagion from Masuah and Adowa had spread itself all over Gondar. Ozoro Ayabdar, daughter of Ozoro Altash, was now sick, and a violent fever had fallen upon Koscam. The next morning Aylo came to me and told me, the faith in the saint who did not eat or drink for twenty years was perfectly abandoned since Welled Hawaryat's death: That it was the desire of the queen, and Ozoro Esther, that I should transport myself to Koscam to the Iteghé's palace, where all their children and grandchildren, by the different men the queen's daughters had married, were under her care. I told him, "I had some difficulty to obey them, from the positive orders I had received from Petros to stay in the Moors town with Hagi Saleh till the Ras should arrive; that Koscam was full of priests, and Abba Salama there every day; notwithstanding which, if Petros and he so advised me, I would certainly go to do any possible service to the Iteghé, or Ozoro Esther."He desired half an hour's absence before he gave me an answer, but did not return till about three hours afterwards, and, without alighting, cried out at some distance, "Aya, come, you must go immediately." "I told him, that new and clean clothes in the Gondar fashion had been procured for me by Petros, and that I wished they might be sent to his house, where I would put them on, and then go to Koscam, with a certainty that I carried no infection with me, for I had attended a number of Moorish children, while at Hagi Saleh's house, most of whom happily went on doing well, but that there was no doubt there would be infection in my clothes." He praised me up to the skies for this precaution, and the whole was executed in the manner. proposed. My hair was cut round, curled, and perfumed, in the Amharic fashion, and I was thenceforward, in all outward appearance, a perfect Abyssinian.
My first advice, when arrived at Koscam, was, that Ozoro Esther, and her son by Mariam Barea, and a son by Ras Michael, should remove from the palace, and take up their lodging in a house formerly belonging to her uncle Basha Eusebius, and give the part of the family that were yet well a chance of escaping the disease. Her young son by Mariam Barea, however, complaining, the Iteghè would not suffer him to remove, and the resolution was taken to abide the issue all in the palace together.
Before I entered upon my charge, I desired Petros (now recovered) Aylo, Abba Christophorus, a Greek priest who acted as physician before I came to Gondar, and Armaxikos priest of Koscam, and favourite of the Iteghè, to be all present. I stated to them the disagreeable task now imposed upon me, a stranger without acquaintance or protection, having the language but imperfectly, and without power or controul among them. I professed my intention of doing my utmost, although the disease was much more serious and fatal in this country than in mine, but I insisted one condition should be granted me, which was, that no directions as to regimen or management, even of the most trifling kind, as they might think, should be suffered, without my permission and superintendence, otherwise I washed my hands of the consequence, which I told before them would be fatal. They all assented to this, and Armaxikos declared those excommunicated that broke this promise; and I saw that, the more scrupulous and particular I was, the more the confidence of the ladies increased. Armaxikos promised me the assistance of his prayers, and those of the whole monks, morning and evening; and Aylo said lowly to me, "You'll have no objection to this saint, I assure you he eats and drinks heartily, as I shall shew you when once these troubles are over."
I set the servants all to work. There were apartments enough. I opened all the doors and windows, fumigating them with incense and myrrh, in abundance, washed them with warm water and vinegar, and adhered strictly to the rules which my worthy and skilful friend Doctor Russel had given me at Aleppo.
The common and fatal regimen in this country, and in most parts in the east, has been to keep their patient from feeling the smallest breath of air; hot drink, a fire, and a quantity of covering are added in Abyssinia, and the doors shut so close as even to keep the room in darkness, whilst this heat is further augmented by the constant burning of candles.
Ayabdar, Ozoro Altash's remaining daughter, and the son of Mariam Barea, were both taken ill at the same time, and happily recovered. A daughter of Kasmati Boro, by a daughter of Kasmati Eshtès, died, and her mother, though she survived, was a long time ill afterwards. Ayabdar was very much marked, so was Mariam Barea's son.
At this time, Ayto Confu, son of Kasmati Netcho by Ozoro Esther, had arrived from Tcherkin, a lad of very great hopes, though not then fourteen. He came to see his mother without my knowledge or her's, and was infected likewise. Last of all the infant child of Michael, the child of his old age, took the disease, and though the weakest, of all the children, recovered best. I tell these actions for brevity's sake altogether, not directly in the order they happened, to satisfy the reader about the reason of the remarkable attention and favour shewed to me afterwards upon so short an acquaintance.
The fear and anxiety of Ozoro Esther, upon smaller occasions, was excessive, and fully in proportion in the greater that now existed; many promises of Michael's favour, of riches, greatness, and protection, followed every instance of my care and attention towards my patients. She did not eat or sleep herself; and the ends of her fingers were all broke out into pustules, from touching the several sick persons. Confu, the favourite of all the queen's relations, and the hopes of their family, had symptoms which all feared would be fatal, as he had violent convulsions, which were looked upon as forerunners of immediate death; they ceased, however, immediately on the eruption. The attention I shewed to this young man, which was more than overpaid by the return he himself made on many occasions afterwards, was greatly owing to a prepossession in his favour, which I took upon his first appearance. Policy, as may be imagined, as well as charity, alike influenced me in the care of my other patients; but an attachment, which providence seemed to have inspired me with for my own preservation, had the greatest share in my care for Ayto Confu.
Though it is not the place, I must not forget to tell the reader, that, the third day after I had come to Koscam, a horseman and a letter had arrived from Michael to Hagi Saleh, ordering him to carry me to Koscam, and likewise a short letter written to me by Negadè Ras Mahomet, in Arabic, as from Ras Michael, very civil, but containing positive orders and command, as if to a servant, that I should repair to the Iteghè's palace, and not stir from thence till future orders, upon any pretence whatever.I cannot say but this positive, peremptory dealing, did very much shock and displease me. I shewed the letter to Petros, who approved of it much; said he was glad to see it in that stile, as it was a sign the Ras was in earnest. I shewed it to Ayto Aylo, who said not much to it either the one way or the other, only he was glad that I had gone to Koscam before it came; but he taxed Ozoro Esther with being the cause of a proceeding which might have been proper to a Greek or slave, but was not so to a free man like me, who came recommended to their protection, and had, as yet, received no favour, or even civility. Ozoro Esther laughed heartily at all this, for the first time she had shewn any inclination to mirth; she confessed me had sent a messenger every day, sometimes two, and sometimes three, ever since Welled Hawaryat had died, and by every one of them she had pressed the Ras to enjoin me not to leave Koscam, the consequence of which was the order above mentioned; and, in the evening, there was a letter to Petros from Anthulé, Janni's son-in-law, a Greek, and treasurer to the king, pretty much to the same purpose as the first, and in no softer terms, with direction, however, to furnish me with every thing I should want, on the king's account.
One morning Aylo, in presence of the queen, speaking to Ozoro Esther of the stile of the Ras's letter to me, she confessed her own anxiety was the cause, but added, "You have often upbraided me with being, what you call, an unchristian enemy, in the advices you suppose I frequently give Michael; but now, if I am not as good a friend to Yagoube, who has saved my children, as I am a steady enemy to the Galla, who murdered my husband, say then Esther is not a Christian, and I forgive you." Many conversations of this kind passed between her and me, during the illness of Ayto Confu. I removed my bed to the outer door of Confu's chamber, to be ready whenever he should call, but his mother's anxiety kept her awake in his room all night, and propriety did not permit me to go to bed. From this frequent communication began a friendship between Ozoro Esther and me, which ever after subsisted without any interruption.Our patients, being all likely to do well, were removed to a large house of Kasmati Eshté, which stood still within the boundaries of Koscam, while the rooms underwent another lustration and fumigation, after which they all returned; and I got, as my fee, a present of the neat and convenient house formerly belonging to Basha Eusebius, which had a separate entry, without going through the palace. Still I thought it better to obey Ras Michael's orders to the letter, and not stir out of Koscam, not even to Hagi Saleh's or Ayto Aylo's, though both of them frequently endeavoured to persuade me that the order had no such strict meaning. But my solitude was in no way disagreeable to me. I had a great deal to do. I mounted my instruments, my thermometer and barometer, telescopes and quadrant. Again all was wonder. It occasioned me many idle hours before the curiosity of the palace was satisfied. I saw the queen once every day at her levee, sometimes in the evening, where many priests were always present. I was, for the most part, twice a-day, morning and evening, with Ozoro Esther, where I seldom met with any.
One day, when I went early to the queen, that I might get away in time, having some other engagements about noon, just as I was taking my leave, in came Abba Salama. At first he did not know me from the change of dress; but, soon after recollecting me, he said, as it were, passing, "Are you here? I thought you was with Ras Michael." I made him no answer, but bowed, and took my leave, when he called out, with an air of authority, Come back, and beckoned me with his hand.
Several people entered the room at that instant, and I stood still in the same place where I was, ready to receive the Iteghé's orders: she said, "Come back, and speak to Abba Salama." I then advanced a few paces forward, and said, looking to the Iteghé, "What has Abba Salama to say to me?" He began directing his discourse to the queen, "Is he a priest? Is he a priest?" The Iteghè answered very gravely, "Every good man is a priest to himself; in that sense, and no other, Yagoube is a priest."—"Will you answer a question that I will ask you?" says he to me, with a very pert tone of voice. "I do not know but I may, if it is a discreet one," said I, in Tigrè. "Why don't you speak Amharic?" says he to me in great haste, or seeming impatience. "Because I cannot speak it well," said I. "Why don't you, on the other hand, speak Tigré to me? it is the language the holy scriptures are written in, and you, a priest, should understand it."—"That is Geez," says he; "I understand it, though I don't speak it."—"Then," replied I, "Ayto Heikel," the queen's chamberlain, who stood behind me, "shall interpret for us; he understands all languages."
"Ask him, Heikel," says he, "how many Natures there are in Christ." Which being repeated to me, I said, "I thought the question to be put was something relating to my country, travels, or profession, in which I possibly could instruct him; and not belonging to his, in which he should instruct me. I am a physician in the town, a horseman and soldier in the field. Physic is my study in the one, and managing my horse and arms in the other. This I was bred to; as for disputes and matters of religion, they are the province of priests and schoolmen. I profess myself much more ignorant in these than I ought to be. Therefore, when I have doubts I propose them to some holy man like you, Abba Salama, (he bowed for the first time) whose profession these things are. He gives me a rule and I implicitly follow it." "Truth! truth!" says he; "by St Michael, prince of angels, that is right; it is answered well; by St George! he is a clever fellow. They told me he was a Jesuit. Will you come to see me? Will you come to see me? You need not be afraid when you come to me." "I trust," said I, bowing, "I shall do no ill, in that case shall have no reason to fear." Upon this I withdrew from among the crowd, and went away, as an express then arrived from Ras Michael.
It was on the 8th or 9th of March I met him at Azazo. He was dressed in a coarse dirty cloth, wrapt about him like a blanket, and another like a table-cloth folded about his head: He was lean, old, and apparently much fatigued; sat stooping upon an excellent mule, that carried him speedily without shaking him; he had also sore eyes. As we saw the place where he was to light by four cross lances, and a cloth thrown over them like a temporary tent, upon an eminence, we did not speak to him till he alighted. Petros and the Greek priest, besides servants, were the only people with me, Francis[1] had joined us upon our meeting the Ras.
We alighted at the same time he did, and afterwards, with anxiety enough we deputed the Greek priest, who was a friend of Michael, to tell him who I was, and that I was come to meet him. The soldiers made way, and I came up, took him by the hand, and kissed it. He looked me broad in the face for a second, repeated the ordinary salutation in Tigrè. "How do you do? I hope you are well;" and pointed to a place where I was to sit down. A thousand complaints, and a thousand orders came immediately before him, from a thousand mouths, and we were nearly smothered; but he took no notice of me, nor did he ask for one of his family. In some minutes after came the king, who passed at some distance to the left of him; and Michael was then led out of the shelter of his tent to the door, where he was supported on foot till the king passed by, having first pulled off the towel that was upon his head, after which he returned to his seat in the tent again.
The king had been past about a quarter of a mile, when Kefla Yasous came from him with orders to the Ras, or rather, as I believe, to receive orders from him. He brought with him a young nobleman, Ayto Engedan, who, by his dress, having his upper garment twisted in a particular manner about his waist, shewed that he was carrier of a special message from the king. The crowd by this time had shut us quite out, and made a circle round the Ras, in which we were not included. We were upon the point of going away, when Kefla Yasous, who had seen Francis, said to him, "I think Engedan has the king's command for you, you must not depart without leave." And, soon after, we understood that the king's orders were to obtain leave from the Ras, to bring me, with Engedan, near, and in sight of him, without letting me know, or introducing me to him. In answer to this, the Ras had said, "I dont know him; will people like him think this right? Ask Petros; or why should not the king call upon him and speak to him; he has letters to him as well as to me, and he will be obliged to see him to-morrow."Engedan went away on a gallop to join the king, and we proceeded after him, nor did we receive any other message either from the king or the Ras. We returned to Koscam, very little pleased with the reception we had met with. All the town was in a hurry and confusion; 30,000 men were encamped upon the Kahha; and the first horrid scene Michael exhibited there, was causing the eyes of twelve of the chiefs of the Galla, whom he had taken prisoners, to be pulled out, and the unfortunate sufferers turned out to the fields, to be devoured at night by the hyæna. Two of these I took under my care, who both recovered, and from them I learned many particulars of their country and manners.
The next day, which was the 10th, the army marched into the town in triumph, and the Ras at the head of the troops of Tigrè. He was bareheaded; over his shoulders, and down to his back, hung a pallium, or cloak, of black velvet, with a silver fringe. A boy, by his right stirrup, held a silver wand of about five feet and a half long, much like the staves of our great officers at court. Behind him all the soldiers, who had slain an enemy and taken the spoils from them, had their lances and firelocks ornamented with small shreds of scarlet cloth, one piece for every man he had slain.
Remarkable among all this multitude was Hagos, doorkeeper of the Ras, whom we have mentioned in the war of Begemder. This man, always well-armed and well-mounted, had followed the wars of the Ras from his infancy, and had been so fortunate in this kind of single combat, that his whole lance and javelin, horse and person, were covered over with the shreds of scarlet cloth. At this last battle of Fagitta, Hagos is said to have slain eleven men with his own hand. Indeed there is nothing more fallacious than judging of a man's courage by these marks of conquests. A good horseman, armed with a coat of mail, upon a strong, well-fed, well-winded horse, may, after a defeat, kill as many of these wretched, weary, naked fugitives, as he pleases, confining himself to those that are weakly, mounted upon tired horses, and covered only with goat's-skins, or that are flying on foot.
Behind came Gusho of Amhara, and Powussen, lately made governor of Begemder for his behaviour at the battle of Fagitta, where, as I have said, he pursued Fasil and his army for two days. The Ras had given him also a farther reward, his grand-daughter Ayabdar, lately recovered from the small-pox, and the only one of my patients that, neither by herself, her mother, nor her husband, ever made me the least return. Powussen was one of the twelve officers who, after being delivered to Lubo by the Galla, together with Mariam Barea, had fled to Michael's tent, and were protected by him.One thing remarkable in this cavalcade, which I observed, was the head-dress of the governors of provinces. A large broad fillet was bound upon their forehead, and tied behind their head. In the middle of this was a horn, or a conical piece of silver, gilt, about four inches long, much in the shape of our common candle extinguishers. This is called kirn, or horn, and is only worn in reviews or parades after victory. This I apprehend, like all other of their usages, is taken from the Hebrews, and the several allusions made in scripture to it arise from this practice:—"I said unto fools, Deal not foolishly; and to the wicked, Lift not up the horn—"Lift not up your horn on high; speak not with a stiff neck[2]"—"For promotion cometh," &c.—"But my horn shalt thou exalt like the horn of an unicorn"—"And the horn of the righteous shall be exalted with honour." And so in many other places throughout the Psalms.
Next to these came the king, with a fillet of white muslin about three inches broad, binding, his forehead, tied with a large double knot behind, and hanging down about two feet on his back. About him were the great officers of state, such of the young nobility as were without command; and after these, the household troops.
Then followed the Kanitz Kitzera, or executioner of the camp, and his attendants; and, last of all, amidst the King's and the Ras's baggage, came a man bearing the stuffed skin of the unfortunate Woosheka upon a pole, which he hung upon a branch of the tree before the king's palace appropriated for public executions.
Upon their arrival at Gondar, all the great men had waited both upon the Ras and the King. Aylo had been with them, and Ozoro Esther was removed to Gondar; but, by my advice, had left the child at Koscam. Her son Confu, though recovered of the small-pox, had evident signs of a dysentery, and took no care of himself in point of regimen, or avoiding cold.
It was now the 13th of March, and I had heard no word from Ozoro Esther, or the Ras, though removed to a house in Gondar near to Petros. I had gone every day once to see the children of Koscam; at all which times I had been received with the greatest cordiality and marks of kindness by the Iteghé, and orders given for my free admittance upon all occasions like an officer of her household. As to the rest, I never was in appearance more neglected, than in this present moment, by all but the Moors. These were very grateful for the successful attention I had shewed their children, and very desirous to have me again among them. Hagi Saleh, in particular, could not satiate himself with cursing the ingratitude of these cafers, and infidels, the Christians. He knew what had passed at Koscam, he saw what he thought likely to happen now, and his anger was that of an honest man, and which perhaps many former instances which he had been witness of might have justified, but in the present one he was mistaken.
In the evening, Negadè Ras Mahoment came to my house; he said Mahomet Gibberti was arrived, had been twice on private business with the Ras, but had not yet delivered him his presents; and he had not informed me of this, as he thought I was still at Koscam, and that Saleh his brother knew nothing of it, as he had not seen him since he came home. He also informed me that Ayto Aylo was with the Ras twice the day after he entered Gondar, and once with Mahomet Gibberti: all this was about me; and that, at Ayto Aylo's proposal, it was agreed that I should be appointed Palambaras, which is master of the king's horse. It is a very great office, both for rank, and revenue, but has no business attending it; the young Armenian had before enjoyed it. I told Mahomet, that, far from being any kindness to me, this would make me the most unhappy of all creatures; that my extreme desire was to see the country, and its different natural productions; to converse with the people as a stranger, but to be nobody's master nor servant; to see their books; and, above all, to visit the sources of the Nile; to live as privately in my own house, and have as much time to myself as possible; and what I was most anxious about at present, was to know when it would be convenient for them to admit me to see the Ras, and deliver my letters as a stranger.
Mahomet went away, and returned, bringing Mahomet Gibberti, who told me, that, besides the letter I carried to Ras Michael from Metical Aga his master, he had been charged with a particular one, out of the ordinary form, dictated by the English at Jidda, who, all of them, and particularly my friends Captain Thornhill, and Capt. Thomas Price of the Lyon, had agreed to make a point with Metical Aga, devoted to them for his own profit, that his utmost exertion of friendship and interest, should be so employed in my recommendation, as to engage the attention of Ras Michael to provide in earnest for my safety and satisfaction in every point.
This letter I had myself read at Jidda; it informed Michael of the power and riches of our nation, and that they were absolute masters of the trade on the Red Sea, and strictly connected with the Sherriffe, and in a very particular manner with him, Metical Aga; that any accident happening to me would be an infamy and disgrace to him, and worse than death itself, because, that knowing Michael's power, and relying on his friendship, he had become security for my safety, after I arrived in his hands; that I was a man of consideration in my own country, servant to the king of it, who, though himself a Christian, governed his subjects Mussulmen and Pagans, with the same impartiality and justice as he did Christians. That all my desire was to examine springs and rivers, trees and flowers, and the stars in the heavens, from which I drew knowledge very useful to preserve man's health and life; that I was no merchant, and had no dealings whatever in any sort of mercantile matters; and that I had no need of any man's money, as he had told Mahomet Gibberti to provide for any call I might have in that country, and for which he would answer, let the sum be what it would, as he had the word of my countrymen to repay it, which he considered better than the written security of any other people in the world. He then repeated very nearly the same words used in the beginning of the letter; and, upon this particular request, Metical Aga had sent him a distinct present, not to confound it with other political and commercial affairs, in which they were concerned together.
Upon reading this letter, Michael exclaimed, "Metical Aga does not know the situation of this country. Safety! where is that to be found? I am obliged to fight for my own life every day. Will Metical call this safety? Who knows, at this moment, if the king is in safety, or how long I shall be so? All I can do is to keep him with me. If I lose my own life, and the king's, Metical Aga can never think it was in my power to preserve that of his stranger."—"No, no," says Ayto Aylo, who was then present, "you don't know the man; he is a devil on horseback; he rides better, and shoots better, than any man that ever came into Abyssinia; lose no time, put him about the king, and there is no fear of him. He is very sober and religious; he will do the king good. "Shoot!" says Michael, "he won't shoot at me as the Armenian did; will he? will he?" "Oh," continued Aylo, "you know these days are over. What is the Armenian? a boy, a slave to the Turk. When you see this man, you'll not think of the Armenian." It was finally agreed, that the letters the Greeks had received should be read to the king; that the letters I had from Metical Aga to the Ras should be given to Mahomet Gibberti, and that I should be introduced to the King and the Ras immediately after they were ready.
The reader may remember that, when I was at Cairo, I obtained letters from Mark, the Greek patriarch, to the Greeks at Gondar; and particularly one, in form of a bull, or rescript, to all the Greeks in Abyssinia. In this, after a great deal of pastoral admonition, the patriarch said, that, knowing their propensity to lying and vanity, and not being at hand to impose proper penances upon them for these sins, he exacted from them, as a proof of their obedience, that they would, with a good grace, undergo this mortification, than which there could be no gentler imposed, as it was only to speak the truth. He ordered them in a body to go to the king, in the manner and time they knew best, and to inform him that I was not to be confounded with the rest of white men, such as Greeks, who were all subject to the Turks, and slaves; but that I was a free man, of a free nation; and the best of them would be happy in being my servant, as one of their brethren, Michael, then actually was. I will not say but this was a bitter pill; for they were high in office, all except Petros, who had declined all employment after the murder of Joas his master, whose chamberlain he was. The order of the patriarch, however, was fairly and punctually performed; Petros was their spokesman; he was originally a shoemaker at Rhodes, clever, and handsome in his person, but a great coward, though, on such an occasion as the present, forward and capable enough.
I think it was about the 14th that these letters were to be all read. I expected at the ordinary hour, about five in the afternoon, to be sent for, and had rode out to Koscam with Ayto Heikel, the queen's chamberlain, to see the child, who was pretty well recovered of all its complaints, but very weak. In the interim I was sent for to the Ras, with orders to dispatch a man with the king's present, to wait for me at the palace, whither I was to go after leaving Michael. It was answered, That I was at Koscam, and the errand I had gone on mentioned; which disappointment, and the cause, did no way prejudice me with the Ras. Five in the evening was fixed as the hour, and notice sent to Koscam. I came a little before the time, and met Ayto Aylo at the door. He squeezed me by the hand, and said, "Refuse nothing, it can be all altered afterwards; but it is very necessary, on account of the priests and the populace, you have a place of some authority, otherwise you will be robbed and murdered the first time you go half a mile from home: fifty people have told me you have chests filled with gold, and that you can make gold, or bring what quantity you please from the Indies; and the reason of all this is, because you refused the queen and Ozoro Esther's offer of gold at Koscam, and which you must never do again."We went in and saw the old man fitting upon a sofa; his white hair was dressed in many short curls. He appeared to he thoughtful, but not displeased; his face was lean, his eyes quick and vivid, but seemed to be a little sore from exposure to the weather. He seemed to be about six feet high, though his lameness made it difficult to guess with accuracy. His air was perfectly free from constraint, what the French call degageé. In face and person he was liker my learned and worthy friend, the Count de Buffon, than any two men I ever saw in the world. They must have been bad physiognomists that did not discern his capacity and understanding by his very countenance. Every look conveyed a sentiment with it: he seemed to have no occasion for other language, and indeed he spoke little. I offered, as usual, to kiss the ground before him; and of this he seemed to take little notice, stretching out his hand and shaking mine upon my rising.
I sat down with Aylo, three or four of the judges, Petros, Heikel the queen's chamberlain, and an Azage from the king's house, who whispered something in his ear, and went out; which interruption prevented me from speaking as I was prepared to do, or give him my present, which a man held behind me. He began gravely, "Yagoube, I think that is your name, hear what I say to you, and mark what I recommend to you. You are a man, I am told, who make it your business to wander in the fields in search after trees and grass in solitary places, and to sit up all night alone looking at the stars of the heavens: Other countries are not like this, though this was never so bad as it is now. These wretches here are enemies to strangers; if they saw you alone in your own parlour, their first thought would be how to murder you; though they knew they were to get nothing by it, they would murder you for mere mischief." "The devil is strong in them," says a voice from a corner of the room, which appeared to be that of a priest. "Therefore," says the Ras, "after a long conversation with your friend Aylo, whose advice I hear you happily take, as indeed we all do, I have thought that situation best which leaves you at liberty to follow your own designs, at the same time that it puts your person in safety; that you will not be troubled with monks about their religious matters, or in danger from these rascals that may seek to murder you for money."
"What are the monks?" says the same voice from the corner; "the monks will never meddle with such a man as this."—"Therefore the king," continued the Ras, without taking any notice of the interruption, "has appointed you Baalomaal, and to command the Koccob horse, which I thought to have given to Francis, an old soldier of mine; but he is poor, and we will provide for him better, for these appointments have honour, but little profit." "Sir," says Francis, who was in presence, but behind, "it is in much more honourable hands than either mine or the Armenian's, or any other white man's, since the days of Hatzè Menas, and so I told the king to-day." "Very well, Francis," says the Ras; "it becomes a soldier to speak the truth, whether it makes for or against himself. Go then to the king, and kiss the ground upon your appointment. I see you have already learned this ceremony of our's; Aylo and Heikel are very proper persons to go with you. The king expressed his surprise to me last night he had not seen you; and there too is Tecla Mariam, the king's secretary, who came with your appointment from the palace to-day." The man in the corner, that I took for a priest, was this Tecla Mariam, a scribe. Out of the king's presence men of this order cover their heads, as do the priests, which was the reason of my mistake.
I then gave him a present, which he scarce looked at, as a number of people were pressing in at the door from curiosity or business. Among these I discerned Abba Salama. Every body then went out but myself, and these people were rushing in behind me, and had divided me from my company. The Ras, however, seeing me standing alone, cried, "Shut the door;" and asked me, in a low tone of voice, "Have you any thing private to say?" "I see you are busy, Sir," said I; "but I will speak to Ozoro Esther." His anxious countenance brightened up in a moment. "That is true," says he, "Yagoube, it will require a long day to settle that account with you: Will the boy live?" "The life of man is in the hand of God," said I, "but I should hope the worst is over;" upon which he called to one of his servants, "Carry Yagoube to Ozoro Esther."
It is needless for me to take up the reader's time with any thing but what illustrates my travels; he may therefore guess the conversation that flowed from a grateful heart on that occasion. I ordered her child to be brought to her every forenoon, upon condition she returned him soon after mid-day. I then took a speedy leave of Ozoro Esther, the reason of which I told her when she was following me to the door. She said, "When shall I lay my hands upon that idiot Aylo? The Ras would have done any thing; he had appointed you Palambaras, but, upon conversing with Aylo, he had changed his mind. He says it will create envy, and take up your time. What signifies their envy? Do not they envy Ras Michael? and where can you pass your time better than at court, with a command under the king." I said, "All is for the best, Aylo did well; all is for the best." I then left her unconvinced, and saying, "I will not forgive this to Ayto Aylo these seven years."
Aylo and Heikel had gone on to the palace, wondering, as did the whole company, what could be my private conference with Michael, which, after playing abundantly with their curiosity, I explained to them next day.I went afterwards to the king's palace, and met Aylo and Heikel at the door of the presence-chamber. Tecla Mariam walked before us to the foot of the throne; after which I advanced and prostrated myself upon the ground. "I have brought you a servant," says he to the king, "from so distant a country, that if you ever let him escape, we shall never be able to follow him, or know where to seek him." This was said facetiously by an old familiar servant; but the king made no reply, as far as we could guess, for his mouth was covered, nor did he shew any alteration of countenance. Five people were standing on each side of the throne, all young men, three on his left, and two on his right. One of these, the son of Tecla Mariam, (afterwards my great friend) who stood uppermost on the left hand, came up, and taking hold of me by the hand, placed me immediately above him; when seeing I had no knife in my girdle, he pulled out his own and gave it to me. Upon being placed, I again kissed the ground.
The king was in an alcove; the rest went out of sight from where the throne was, and sat down. The usual questions now began about Jerusalem and the holy places—where my country was? which it was impossible to describe, as they knew the situation of no country but their own—why I came so far?—whether the moon and the stars, but especially the moon, was the same in my country as in theirs?—and a great many such idle and tiresome questions. I had several times offered to take my present from the man who held it, that I might offer it to his Majesty and go away; but the king always made a sign to put it off, till, being tired to death with standing, I leaned against the wall. Aylo was fast asleep, and Ayto Heikel and the Greeks cursing their master in their heart for spoiling the good supper that Anthuse his treasurer had prepared for us. This, as we afterwards found out, the king very well knew, and resolved to try our patience to the utmost. At last, Ayto Aylo stole away to bed, and every body else after him, except those who had accompanied me, who were ready to die with thirst, and drop down with weariness. It was agreed by those that were out of sight, to send Tecla Mariam to whisper in the king's ear, that I had not been well, which he did, but no notice was taken of it. It was now past ten o'clock, and he shewed no inclination to go to bed.
Hitherto, while there were strangers in the room, he had spoken to us by an officer called Kal Hatzé, the voice or word of the king; but now, when there were nine or ten of us, his menial servants, only present, he uncovered his face and mouth, and spoke himself. Sometimes it was about Jerusalem, sometimes about horses, at other times about shooting; again about the Indies; how far I could look into the heavens with my telescopes: and all these were deliberately and circumstantially repeated, if they were not pointedly answered. I was absolutely in despair and scarcely able to speak a word, inwardly mourning the hardness of my lot in this my first preferment, and sincerely praying it might be my last promotion in this court. At last all the Greeks began to be impatient, and got out of the corner of the room behind the alcove, and stood immediately before the throne. The king seemed to be astonished at seeing them, and told them he thought they had all been at home long ago. They said, however, they would not go without me; which the king said could not be, for one of the duties of my employment was to be charged with the door of his bed-chamber that night.
I think I could almost have killed him in that instant. At last Ayto Heikel, taking courage, came forward to him, pretending a message from the queen, and whispered him something in the ear, probably that the Ras would take it ill. He then laughed, said he thought we had supped, and dismissed us.
- ↑ A man much attached to Michael, and had been preferred by him to many commands and consequently was the only Greek that could be called a good soldier.
- ↑ The crooked manner in which they hold their neck when this ornament is on their forehead, for fear it should fall forward, perfectly shews the meaning of speaking with a stiff neck when you hold the horn an high, or erect like the horn of the unicorn.