Chapter XV: Book III: Annals of Abyssinia, (13)

It was too late to execute the sentence that night, but next morning the seven prisoners were put to death. One of the principal servants of Serca Christos being asked to confess and turn Catholic, abandoned himself to great rage, uttering many curses and blasphemies against the king, who, therefore, ordered him to be fastened upon a hook of iron, where he continued his curses till at last he was slain by lances.

Serca Christos, cousin to Socinios, was treated with more respect. He, with seeming candour, declared, that he would die a Catholic; and the king, very desirous of this, gave orders to Diego de Mattos, a priest, to attend him constantly in prison. After which, one night he sent five of his confidential servants, who killed him privately, to prevent his recantation.

Socinios had again taken Gojam from Sela Christos; which last disgrace so affected him, that he desired to retire and live as a private man in that province.

The king, having now no other enemy, all his attention was employed in preparing for a campaign against Melca Christos of Lasta. But, as he found his army full of disaffection, it was proposed to him, before he took the field, to content them so far as to indulge the Alexandrians in some rites of the old church; and a proclamation was accordingly made by the king, “That those who chose to observe the Wednesday as a fast, instead of Saturday, might do it;” and some other such indulgences as these were granted, which were understood to affect the faith.

As soon as this came to the ears of the patriarch, he wrote a very sharp letter to the king, reproving him for the proclamation that he had made; adding, that it was an encroachment upon the office of the priesthood, that he, a layman, should take upon him to direct in matters merely ecclesiastical. He warned the king, moreover, that God would call him to the very strictest account for this presumption, and reminded him of the words of Azarias the chief priest to king Uzziah, and of the punishment of leprosy that followed the king’s encroachment on the ecclesiastical function; and insisted upon Socinios contradicting his proclamation by another.

Socinios so far complied, that the alteration made by the last proclamation was confined to three articles. First, that no liturgy, unless amended by the patriarch, was to be used in divine service. Secondly, that all feasts, excepting Easter and those that depended upon it, should be kept according to the ancient computation of time. And, thirdly, that, whoever chose, might fast on Wednesday, rather than on the Saturday.

At the same time, the king expressed himself as greatly offended at the freedom of the application of the story of Azarias and Uzziah to him. He told the patriarch plainly, that it was not by his sermons, nor those of the fathers, nor by the miracles they wrought, nor by the desire of the people, but by his edicts alone, that the Roman religion was introduced into Ethiopia; and, therefore, that the patriarch had not the least reason to complain of any thing being altered by the authority that first established it. But, from this time, it plainly appears, that Socinios began to entertain ideas, at least of the church discipline and government, very opposite to those he had when he first embraced the Romish religion.

The king now set out in his campaign for Lasta with a large army, which he commanded himself, and under him his son, the prince Facilidas. Upon entering the mountain, he divided his army into three divisions. The first commanded by the prince, and under him Za Mariam Adebo his master of the household, was ordered to attack, scale, and lodge themselves on the highest part of the mountain. The second he gave to Guebra Christos, governor of Begemder; and in this he placed the regiment, or body of troops, called Inaches, veteran soldiers of Sela Christos, and a small, but brave body of troops containing the sons of Portuguese: These he directed to occupy the valleys and low ground. In the center the king commanded in person.

The rebel chief and his mountaineers remained in a state of security; for they neither thought to be so speedily attacked, nor that Socinios could have raised so large an army. They abandoned, therefore, the lower ground, and all took posts upon the heights. The prince advanced to the first entrance, and ordered Damo, his Billetana Gueta, to force it with four companies of good soldiers, who ascended the mountain with great perseverance; and, notwithstanding the obstinate defence of the rebels, made themselves master of that post, having killed two of the bravest officers Melca Christos had, the one named Billene, the other Tecla Mariam, sirnamed _defender of the faith_, because he was the first that brought Galla to the assistance of Melca Christos.

There were likewise slain, at the same time, four priests and five monks, after a desperate resistance; one of whom, calling the king’s troops Moors, forbade them to approach for fear of defiling him, and then, with a book in his hand, threw himself over the rock, and was dashed to pieces in the plain below. Here the prince met with an enemy he did not expect: The cold was so excessive, that above fifty persons were frozen to death.

The top of the mountain, which was the second entry into Lasta, was occupied by a still larger body of rebels, and, therefore, necessary to be immediately stormed, else those below were in imminent danger of being dashed to pieces by the large stones rolled down upon them. The prince divided his army into two parties, exhorting them, without loss of time, to attack that post; but the rebels, seeing the good countenance with which they ascended, forsook their station and fled; so that this second mountain was gained with much less loss and difficulty than the first.

Behind this, and higher than all the rest, appeared the third, which struck the assailants at first with terror and despair. This was carried with still less loss on the part of the prince, because he was assisted by the Inaches and Portuguese, who cut off the communication below, and hindered one mountain from succouring the other. Here they found great store of arms, offensive and defensive; coats of mail, mules, and kettle drums; and they penetrated to the head-quarters of Melca Christos, which was a small mountain, but very strong in situation, where a Portuguese captain seized the seat which served as a throne to the rebel; and, had not they lost time by falling to plunder, they would have taken Melca Christos himself, who with difficulty escaped, accompanied by ten horse.

To this last mountain Socinios repaired with the prince, and they were joined by the governors of Amhara and Tigré, who had forced their way in from the opposite side.

Hitherto all had gone well with the king; but when he had detached Guebra Christos, governor of Begemder, with the Inaches and Portuguese, who were at some distance, to destroy the crop, the mountaineers, again assembled on a high hill above them, saw their opportunity, and fell suddenly upon the spoilers, and cut all the soldiers of Begemder to pieces. A considerable part of the Inaches fell also; but the rest, joining themselves with the Portuguese in one body, made good their retreat to the head-quarters.

The destruction of the corn everywhere around them, and the impossibility of bringing provisions there, as they were situated in the midst of their enemies, obliged the king to think of returning before the rebels should collect themselves, and cut off his retreat. And it was with great difficulty, and still greater loss, he accomplished this, and retired to Dancaz, abandoning Lasta as soon as he had subdued it, but leaving Begemder almost a prey to the rebels whom he had conquered in Lasta.

Socinios being now determined upon another campaign against Lasta, and for the relief of Begemder, ordered his troops to hold themselves in readiness to march as soon as the weather should permit. But an universal discontent had seized the whole army. They saw no end to this war, nor any repose from its victories obtained with great bloodshed, without spoil, riches, or reward; no territory acquired to the king, nor nation subdued; but the time, when they were not actually in the field, filled up with executions and the constant effusion of civil blood, that seemed to be more horrid than war itself. They, therefore, positively refused to march against Lasta; and the prince was deputed by them to inform the king, that they did not say the Roman faith was a bad one, as they did not understand it, nor desire to be instructed; that this was an affair which entirely regarded themselves, and no one would pretend to say there was any merit in professing a religion they did not understand or believe: that they were ready, however, to march and lay down their lives for the king and common-weal, provided he restored them their ancient religion, without which they would have no concern in the quarrel, nor even wish to be conquerors. Whether the king was really in the secret or not, I shall not say; but it is expressly mentioned in the annals of his reign, that Socinios did promise by his son to the army, that he would restore the Alexandrian faith if he should return victorious over Lasta; and the sudden manner in which he executed this must convince every other person that it was so.

The army now marched from Dancaz, upon intelligence arriving that the rebels had left their strong-holds in Lasta, and were in their way to the capital to give the king battle there. It was the 26th of July 1631 the king discovered, by his scouts, that the rebel Melca Christos was at hand, having with him an army of about 25,000 men. Upon this intelligence he ordered his troops to halt, and hear mass from Diego de Mattos; and, having chosen his ground, he halted again at mid-day, and confessed, according to the rite of the church of Rome, and then formed his troops in order of battle.

It was not long till the enemy came in sight, but without shewing that alacrity and desire of engaging they used to do when in their native mountains. The king, at the head of the cavalry, fell so suddenly and so violently upon them, that he broke through the van-guard commanded by Melca Christos, and put them to flight before his foot could come up. The rest of the army followed the example of the leader, and the enemy were everywhere trodden down and destroyed by the victorious horse, till night put an end to the pursuit.

Melca Christos, in the beginning of the engagement, saved himself by the swiftness of his horse; but 8000 of the mountaineers were slain upon the spot, among whom was Bicané, general to Melca Christos, an excellent officer both for council and the field, and several other considerable persons, as well inhabitants of Lasta as others, who had taken that side from dislike to the king and his measures.

Next morning the king went out with his son to see the field of battle, where the prince Facilidas is said to have spoke to this effect in name of the army: “These men, whom you see slaughtered on the ground, were neither Pagans nor Mahometans at whose death we should rejoice--they were Christians, lately your subjects and your countrymen, some of them your relations. This is not victory which is gained over ourselves. In killing these you drive the sword into your own entrails. How many men have you slaughtered? How many more have you to kill? We are become a proverb even among the Pagans and Moors for carrying on this war, and for apostatizing, as they say, from the faith of our ancestors.”--The king heard this speech without reply, and returned manifestly disconsolate to Dancaz; though many times before he had feasted and triumphed for the gaining of a lesser victory.

After his arrival at Dancaz, he had a conference with the patriarch Alphonso Mendes, who, in a long speech, upbraided him with having deserted the Catholic faith at the time when the victory obtained by their prayers gave him an opportunity of establishing it. The king answered, with seeming indifference, that he had done every thing for the Catholic faith in his power; that he had shed the blood of thousands, and as much more was to be shed; and still he was uncertain if it would produce any effect; but that he should think of it, and send him his resolutions to-morrow.

The next day Socinios made a declaration by Za Mariam to the patriarch, to this purport: “When we embraced the faith of Rome, we laboured for it with great diligence, but the people shewed no affection for it. Julius rebelled out of hatred against Sela Christos, under pretence of being defender of the ancient faith, and was slain, together with many of his followers. Gabriel did the same. Tecla Georgis, likewise, made a league to die for the Alexandrian faith, which he did, and many people with him. The same did Serca Christos the preceding year; and those peasants of Lasta fight for the same cause at this day. The faith of Rome is not a bad one; but the men of this country do not understand it. Let those that like it remain in that faith, in the same way as the Portuguese did in the time of Atzenaf Segued; let them eat and drink together, and let them marry the daughters of Abyssinians. As for those that are not inclined to the Roman faith, let them follow their ancient one as received from the church of Alexandria.”

Upon this declaration, delivered by Za Mariam, the patriarch inquired if it came from the king. Being answered that it did; after a little pause, he returned this answer by Emanuel Almeyda, “That the patriarch understood that both religions should be permitted in the kingdom, and that the Alexandrians were to have every indulgence that could be wished by them, without violating the purity of the Catholic faith; that, therefore, he had no difficulty of allowing the people of Lasta to live in the faith of their ancestors without alteration, as they had never embraced any other; but as for those that had sworn to persist in the Catholic faith, and had received the communion in that church, by no means, without a grievous sin, could it be granted to them to renounce that faith in which they had deliberately sworn to live and die.”

The king, upon this answer, which he understood well, and expected, only replied, “What is to be done? I have no longer the power of government in my own kingdom;”--and immediately ordered a herald to make the following proclamation:--

“Hear us! hear us! hear us! First of all we gave you the Roman Catholic faith, as thinking it a good one; but many people have died fighting against it, as Julius, Gabriel, Tecla Georgis, Serca Christos, and, lastly, these rude peasants of Lasta. Now, therefore, we restore to you the faith of your ancestors; let your own priests say their mass in their own churches; let the people have their own altars for the sacrament, and their own liturgy, and be happy. As for myself, I am now old and worn out with war and infirmities, and no longer capable of governing; I name my son Facilidas to reign in my place.”

Thus, in one day, fell the whole fabric of the Roman Catholic faith, and hierarchy of the church of Rome, in Abyssinia; first regularly established, as I must always think, by Peter Paez, in moderation, charity, perseverance, long-suffering, and peace; extended and maintained afterwards by blood and violence beyond what could be expected from heathens, and thrown down by an exertion of the civil power in its own defence, against the encroachments of priesthood and ecclesiastical tyranny, which plainly had no other view than, by annihilating the constitution under its native prince, to reduce Abyssinia to a Portuguese government, as had been the case with so many independent states in India already.

This proclamation was made on the 14th of June 1632. After this Socinios took no care of public affairs. He had been for a long time afflicted with various complaints, especially since the last campaign in Lasta; and affairs were now managed by prince Facilidas in his father’s place, though he did not take upon him the title of King. Emana Christos, brother of Sela Christos, a steady Alexandrian, and Guebra Christos, were then made governors of Lasta and Begemder; but no steps were taken in this interval against the Jesuits.

On the 7th of September the king died, and was buried with great pomp, by his son Facilidas, in the church of Ganeta Jesus, which he himself had built, professing himself a Roman Catholic to the last. The Portuguese historians deny both his resignation of the crown, and his perseverance in the Roman Catholic faith to his death, but this apparently for their own purposes.

He was a prince remarkable for his strength of body; of great courage and elevation of mind; had early learned the exercise of arms, patience, perseverance, and every military virtue that could be acquired; and had passed the first of his life as a private person, in the midst of hardships and dangers.

He is celebrated to this day in Abyssinia for a talent, which seems to be the gift of nature, that of choosing upon the first view the proper ground for the camp or battle, and embracing, in his own mind in a moment, all the advantages and disadvantages that could result from any particular part of it. This talent is particularly recorded in several short proverbs, or military adages, such as the following: “Blind him first, or you shall never beat him.” This most material qualification seemed to have been in part transmitted to Ras Michael, the great general in my time, descended from Socinios by his mother; and, by this superiority alone over the other commanders opposed to him, he is said to have been victorious in forty-three pitched battles.

Socinios embraced the Catholic religion from conviction, and studied it with great application, as far as his narrow means of instruction would allow him; and there can be no doubt that, under the moderate conduct of Peter Paez, who converted him, he would have died a martyr for that religion; and there seems as little reason to doubt, conscientious as he was, if he had been a young man he would have quitted it for the good of his country, and from his inability to suffer the tyranny of the patriarch Alphonso Mendes, and his continual encroachment upon civil government. Being, in the last years of his life, left without one soldier to draw his sword for the Catholic cause, he kept his religion, and abandoned his crown; and having been, it should seem, for some time convinced that the government of the church of Rome, in such hands as he left it, was incompatible with monarchy, he took no pains to change Facilidas’s known sentiments, or to render him favourable to the Roman faith, or to name another of his sons to succeed him whom he found to be more so.

The Jesuits, considering only the catastrophe, and unmindful of the strenuous efforts made to establish their religion during his whole reign, have traduced his character as that of an apostate, for giving way to the universal demand of his people to have their ancient form of worship restored when his army had deserted him, and he himself was dying of old age. But every impartial man will admit, that the step he took, of abdicating his sovereignty over a people who had abjured the religion he had introduced among them, was, in his circumstances, the noblest action of his life, and just the reverse of apostacy.

This resignation of the crown, and his tenacious persevering in the Catholic faith, together with the moderation of his son, the prince Facilidas, in appointing a regency to govern, rather than to mount the throne himself during his father’s life, are three facts which we know to be true from the Abyssinian annals, and which the Jesuits have endeavoured to suppress, that they might the more easily blacken the character both of the father and the son.

They have pretended that it was the queen, and other ladies at court, who by their influence seduced the king from the Catholic religion. But Socinios was then past seventy, and the queen near sixty, and he had no other wives or mistresses. To judge, moreover, by his behaviour in the affair of Adera, sister to Tecla Georgis, the voice of the women at court seems to have had no extraordinary weight with him. In a word, he never varied in his religion after he embraced that of Rome, but stedfastly adhered to it, when the pride and bad conduct of the Jesuits, its professors, had scarcely left another friend to it in the whole kingdom; and, therefore, the charge of apostacy is certainly an unmerited falsehood.

As it is plain the Portuguese, from the beginning, believed their religion could only be established by force, and were persuaded such means were lawful, the blame of so much bloodshed for so many years, and the total miscarriage of the whole scheme at last, lay at the door of their sovereign, the king of Spain and Portugal; who, having succeeded to his wish in his conquest of India, seems not to have had the same anxiety the patriarch had for the conversion of Abyssinia, nor even to have thought further of sending a body of troops with his priests to the succour of Socinios, whom he left to the prayers of Urban VIII. the merit of Ignatius Loyola, and the labours of his furious and fanatic disciples.

TRAVELS

TO DISCOVER

THE SOURCE OF THE NILE.