provided, Coptic teachers were brought from Egypt and school buildings were erected.
The Abyssinian calendar is as follows:—The Abyssinian year of 365 days (366 in leap-year) begins on the 1st of Maskarram, which corresponds to about the 10th of September. The months have thirty days each, and are thus named: Maskarram, Tekemt, Hadar, Tahsas, Tarr, Yekatit, Magawit, Miaziah, Genbot, Sanni, Hamle, Nas’hi. The remaining five days in the year, termed Pagmen or Quaggimi (six in leap-year, the extra day being named Kadis Yohannis), are put in at the end and treated as holidays. Abyssinian reckoning is about seven years eight months behind the Gregorian. Festivals, such as Easter, fall a week later than in western Europe.
Army.—A small standing army is maintained in each province of Abyssinia proper. Every able-bodied Abyssinian is expected to join the army in case of need, and a force, well armed with modern weapons, approaching 250,000 can be placed in the field. The cavalry is chiefly composed of Galla horsemen. (F. R. C.)
Ethnology
(11) The population of the empire is estimated at from 3,500,000 to 5,000,000. The inhabitants consist mainly of the Abyssinians, the Galla and the Somali (the two last-named peoples are separately noticed). Of non-African races the most numerous are Armenians, Indians, Jews and Greeks. There is a small colony of British, French, Italians and Russians. The following remarks apply solely to Abyssinia proper and its inhabitants. It should be remembered that the term “Abyssinian” is purely geographical, and has little or no ethnical significance; it is derived from the Arabic Habesh, “mixed,” and was a derisive name applied by the Arabs to the heterogeneous inhabitants of the Abyssinian plateau.
Abyssinia appears to have been originally peopled by the eastern branch of the Hamitic family, which has occupied this region from the remotest times, and still constitutes the great bulk of its inhabitants, though the higher classes are now strongly Semitized. The prevailing colour in the central provinces (Amhara, Gojam) is a deep brown, northwards (Tigré, Lasta) it is a pale olive, and here even fair complexions are seen. Southwards (Shoa, Kobbo, Amuru) a decided chocolate and almost sooty black is the rule. Many of the people are distinctly negroid, with big lips, small nose, broad at the base, and frizzly or curly black hair. The negroid element in the population is due chiefly to the number of negro women who have been imported into the harems of the Abyssinians. The majority, however, may be described as a mixed Hamito-Semitic people, who are in general well formed and handsome, with straight and regular features, lively eyes, hair long and straight or somewhat curled and in colour dark olive, approaching to black. The Galla, who came originally from the south, are not found in many parts of the country, but predominate in the Wollo district, between Shoa and Amhara. It is from the Galla that the Abyssinian army is largely recruited, and, indeed, there are few of the chiefs who have not an admixture of Galla blood in their veins.
As regards language, several of the indigenous groups, such as the Khamtas of Lasta, the Agau or Agaos of Agaumeder (“Agao land”) and the Falashas (q.v.), the so-called “Jews” of Abyssinia, still speak rude dialects of the old Hamitic tongue. But the official language and that of all the upper classes is of Semitic origin, derived from the ancient Himyaritic, which is the most archaic member of the Semitic linguistic family. Geez, as it is called, was introduced with the first immigrants from Yemen, and although no longer spoken is still studied as the liturgical language of the Abyssinian Christians. Its literature consists of numerous translations of Jewish, Greek and Arabic works, besides a valuable version of the Bible. (See Ethiopia.) The best modern representative of Geez is the Tigrina of Tigré and Lasta, which is much purer but less cultivated than the Amharic dialect, which is used in state documents, is current in the central and southern provinces and is much affected by Hamitic elements. All are written in a peculiar syllabic script which, unlike all other Semitic forms, runs from left to right, and is derived from that of the Sabaeans and Minaeans, still extant in the very old rock-inscriptions of south Arabia.
The hybridism of the Abyssinians is reflected in their political and social institutions, and especially in their religious beliefs and practices. On a seething mass of African heathendom, already in early times affected by primitive Semitic ideas, was suddenly imposed a form of Christianity which became the state religion. While the various ethnical elements have been merged in the composite Abyssinian nation, the primitive and more advanced religious ideas have nowhere been fused in a uniform Christian system. Foreigners are often surprised at the strange mixture of savagery and lofty notions in a Christian community which, for instance, accounts accidental manslaughter as wilful murder. Recourse is still had to dreams as a means of detecting crime. A priest is summoned, and, if his prayers and curses fail, a small boy is drugged, and “whatever person he dreams of is fixed on as the criminal. . . . If the boy does not dream of the person whom the priest has determined on as the criminal, he is kept under drugs until he does what is required of him” (Count Gleichen, With the Mission to Menelik, chap. xvi., 1898).
The Abyssinian character reflects the country’s history. Murders and executions are frequent, yet cruelty is not a marked feature of their character; and in war they seldom kill their prisoners. When a man is convicted of murder, he is handed over to the relatives of the deceased, who may either put him to death or accept a ransom. When the murdered person has no relatives, the priests take upon themselves the office of avengers. The natural indolence of the people has been fostered by the constant wars, which have discouraged peaceful occupations. The soldiers live by plunder, the monks by alms. The haughtiest Abyssinian is not above begging, excusing himself with the remark, “God has given us speech for the purpose of begging.” The Abyssinians are vain and selfish, irritable but easily appeased; and are an intelligent bright people, fond of gaiety. On every festive occasion, as a saint’s day, birth, marriage, &c., it is customary for a rich man to collect his friends and neighbours, and kill a cow and one or two sheep. The principal parts of the cow are eaten raw while yet warm and quivering, the remainder being cut into small pieces and cooked with the favourite sauce of butter and red pepper paste. The raw meat eaten in this way is considered to be very superior in taste and much more tender than when cold. The statement by James Bruce respecting the cutting of steaks from a live cow has frequently been called in question, but there can be no doubt that Bruce actually saw what he narrates. Mutton and goat’s flesh are the meats most eaten: pork is avoided on religious grounds, and the hare is never touched, possibly, as in other countries, from superstition. Many forms of game are forbidden; for example, all water-fowl. The principal drinks are mēse, a kind of mead, and bousa, a sort of beer made from fermented cakes. The Abyssinians are heavy eaters and drinkers, and any occasion is seized as an excuse for a carouse. Old and young, of both sexes, pass days and nights in these symposia, at which special customs and rules prevail. Little bread is eaten, the Abyssinian preferring a thin cake of durra meal or teff, kneaded with water and exposed to the sun till the dough begins to rise, when it is baked. Salt is a luxury; “he eats salt” being said of a spendthrift. Bars of rock-salt, after serving as coins, are, when broken up, used as food. There is a general looseness of morals: marriage is a very slight tie, which can be dissolved at any time by either husband or wife. Polygamy is by no means uncommon. Hence there is little family affection, and what exists is only between children of the same father and mother. Children of the same father, but of different mothers, are said to be “always enemies to each other.” (Samuel Gobat’s Journal of a Three Years’ Residence in Abyssinia, 1834.)
The dress of the Abyssinians is much like that of the Arabs. It consists of close-fitting drawers reaching below the knees, with a sash to hold them, and a large white robe. The Abyssinian, however, is beginning to adopt European clothes on the upper part of the body, and European hats are becoming common.
