Chapter VII: Book III: Annals of Abyssinia, (5)

It appears clearly from these letters, that they were the joint compositions of Covillan, who knew perfectly the manner of corresponding with his court upon dangerous subjects, and of the simple Abyssinian confidents of the empress Helena, who, unacquainted with embassies or correspondence with princes, or the ill consequence that these letters would be of to their ambassador and his errand, if they happened to be intercepted by an enemy, told plainly all they desired and wished to execute by the assistance of the Portuguese. Thus, in the first part of the letter, (which we shall suppose dictated by Covillan) the empress remits the description of her wants, and what is the subject of the embassy, to Matthew her ambassador, whom she qualifies as her confidential servant, instructed in her most secret intentions; desiring the king of Portugal to believe what he shall report from her to him in private, as if they were her own words uttered immediately from her to him in person. So far was prudent; such a conduct as we should expect from a man like Covillan, long accustomed to be trusted with the secret negociations of his sovereign.

But the latter end of his dispatches (the work, we suppose, of Abyssinian statesmen) divulges the whole secret. It explains the motives of this embassy in the clearest manner, desiring the king of Portugal to send a sufficient force to destroy Mecca and Medina; to assist them with a sufficient number of ships, and to annihilate the Turkish power by sea; while they, by land, should extirpate all the Mahometans on their borders; and it stigmatizes these Mahometans, both Turks and Moors, with the most opprobrious names it was possible to devise.

With the first part of these dispatches, it is plain, Matthew, as an envoy, might have passed unmolested; he had only to give to the secret wishes of the empress, with which he was charged, what kind of mercantile colour he pleased. But the last part of the letter brought home to him a charge of the deepest dye, both of sacrilege and high-treason, that he meditated against the Ottoman empire, whose Raya[24] he was; and, there can be no doubt, had these letters been intercepted and read, Matthew’s embassy and life would have ended together under some exquisite species of torture. This, indeed, he seems to have apprehended; as, after his arrival in India, he constantly refused to shew his dispatches, even to the Portuguese viceroy himself, from whom, in the instant, he had received very singular favour and protection.

The king, when of age, never could be brought to acknowledge this embassy by Matthew; but, as we shall see, did constantly deny it. If we believe the Portuguese, the despair of the empress was so great, that she offered one-third of the kingdom to the king of Portugal if he relieved her. Nothing of this kind appears in the letters; but, if this offer was part of Matthew’s private dispatches, we may see a reason why David did not wish to own the commission and offer as his.

Matthew had a safe passage to Dabul in India, but here his misfortunes began. The governor, taking him for a spy, confined him in close prison. But Albuquerque, then viceroy of India, residing at Goa, who had himself a design upon Abyssinia, hearing that such a person, in such a character, was arrived, sent and took him out of the hands of the governor of Dabul, where his sufferings else would not have so quickly ended. All the Portuguese cried out upon seeing such an ambassador as Matthew sent to their master; sometimes they pretended that he was a spy of the Sultan, at other times he was an impostor, a cook, or some other menial servant.

Albuquerque treated with him privately before he landed, to make his commissions known to him; but he expressly refused shewing any letter unless to the king himself in Portugal. This behaviour hurt him in the eyes of the viceroy, who was therefore disposed, with the rest of his officers, to slight him when he should come ashore. But Matthew, now out of danger, and knowing his person to be sacred, would no longer be treated like a private person. He sent to let the viceroy, bishop, and clergy know, that, besides his consequence as an ambassador, which demanded their respect, he was the bearer of a piece of wood of the true cross, which he carried as a present to the king of Portugal; and, therefore, he required them, as they would avoid an imputation of sacrilege, to shew to that precious relict the utmost respect, and celebrate its arrival as a festival. No more was necessary after this. The whole streets of Goa were filled with processions; the troops were all under arms; the viceroy, and the principal officers, met Matthew at his landing, and conveyed him to the palace, where he was magnificently lodged and feasted. But nothing could long overcome the prejudices the Portuguese had imbibed upon the first sight of him; and, notwithstanding he carried a piece of the true cross, both he and it soon fell into perfect oblivion: Nor was it till 1513, after he had staid three years in India, that he got leave to proceed to Portugal by a fleet returning home loaded with spices.

Damianus Goez the historian, though apparently a man of good sense and candour, cannot conjecture why this Armenian was sent as an ambassador, and wishes to be resolved why not an Abyssinian nobleman. But it is obvious from the character I have already given of him, there could be nobody in the empress’s power that had half his qualifications; and, besides, an Abyssinian nobleman would not have ventured to go, as knowing very well that everywhere beyond the limits of his own country he would have been without protection, and the first Turk in whose power he might have fallen would have sold him for a slave. In no other character is any of his nation seen, either in Arabia or India, and his master has no treaty with any state whatever. Add to this, that an Abyssinian speaks no language but his own, which is not understood out of his own country; and is absolutely ignorant even of the existence of other far distant nations.

But, besides, there was an Abyssinian sent with Matthew, who died; and here Damianus Goez’s wonder should cease.

The same ill-fortune, which had attended Matthew in India, followed him in his voyage to Portugal. The Captains of the ships contended with each other who should behave worst to him; and, in the midst of all this ill-treatment, the ship which he was on board of arrived at Lisbon. The king, upon hearing the particulars of this ill usage, immediately put the offenders in irons, where they had, probably, lain during their lives, had they not been freed by the intercession of Matthew.

David (as I have before observed) was only eleven years old[25] when he was placed upon the throne; and, at his inauguration, took the name of Lebna Denghel, or the Virgin’s Frankincense; then that of Etana Denghel, or the Myrrh of the Virgin; and after that, of Wanag Segued, which signifies Reverenced, or Feared, among the Lions, with whom, towards the last of his reign, he resided in wilds and mountains more than with men.

During this minority, there was peace with Mahomet king of Adel. Maffudi still continued his depredations; and, by his liberality, had formed strong connections with the Turks in Arabia. In return for the number of slaves whom he had sent to Mecca, a green silk standard, (that of Mahomet and of the Faith), and a tent of black velvet, embroidered with gold, were sent him by the Sherriffe, the greatest honour a Mahometan could possibly receive, and he was also made Shekh of the island of Zeyla, which was delivering the key of Abyssinia to him.

It was not till David had arrived at sixteen years of age that the constant success of Maffudi, the honours bestowed upon him, and the gain which accrued from all his expeditions, had at last determined the king of Adel to break the peace with Abyssinia, and join him. These princes, with the whole Mahometan force, had fallen together upon Dawaro, Ifat, and Fatigar; and, in one year, had driven away, and slain, above nineteen thousand Christians, subjects to the king. A terror was now spread over the whole kingdom, and great blame laid both upon the empress and the king, for sitting and looking timidly on, while the Turks and Moors, year after year, ravaged whole provinces without resistance.

These murmurs at last roused David, who, for his own part, had not suffered them willingly so long. He determined immediately to raise an army, and to command it in person: In vain the empress admonished him of his danger, and his absolute want of experience in matters of war; in vain she advised him to employ some of the old officers against the veteran Moorish troops.

The king answered, That every officer of merit had been tried already, and baffled from beginning to end, so that the army had no confidence in them; that he was resolved to take his trial as the others had done, and leave the event where it ought to be left. Though the diviners all prophesied ill from this resolution of the king, the generality of the kingdom, and young nobility, flocked to his standard, rejoicing in a leader so near their own age. The middle-aged had great hopes of the vigour of that youth; and the old were not more backward, satisfied of the weight their years and experience must give them in the councils of a young king.

Seldom a better army took the field; and the empress, from her own treasures, furnished every thing, even to superfluity, engaging all the people of consequence by giving them in the most affable manner, presents in hand, and magnificent promises of recompence hereafter. Great as these preparations were, they had not made much impression among the confederates in Adel; and already the king had put himself at the head of his army, before the Moors seemed to think it worth their while to follow him. They were, indeed, at that very time, laying waste a part of the kingdom of Abyssinia. The king, then, by quick marches, advanced through Fatigar, as if he was going to Aussa, the capital of Adel.

Between Fatigar and the plain country of Adel there is a deep large valley, through which it was necessary the army should pass. Very steep mountains bound it on every side, whilst two openings (each of them very narrow) were the only passages by which it was possible to enter or go out. The king divided his army into two; he kept the best troops and largest body with himself, and sent Betwudet with the rest, as if they intended to fight the enemy before they gained the defiles. The Moors, on the other hand, terrified at what must happen if the king with his army marched into their defenceless country, accounted it a great escape to get into these very defiles before they were forced to an engagement. Betwudet, who desired no more, gave them their way, and, entering the valley behind them, encamped there. The king, at the other end, had done the same, unseen by the enemy, who thought he was advanced on his march to Aussa. The Moors were thus completely hemmed in, and the king’s army vastly superior. He had ordered his tents to be left standing, with a body of troops in them, and these completely covered the only outlet to the valley, whilst Betwudet and his party had advanced considerably, and made much the same disposition.

The king drew up his troops early in the morning, and offered the enemy battle, when the whole Abyssinian army was surprised to discover a backwardness in the Moors so unlike their behaviour at former times; well they might, when they were informed from whom that panic among the Moors came. Maffudi, a fanatic from the beginning, whether really deceived by such a prophecy, or raised to a pitch of pride and enthusiasm by the honours he had received, and desirous, by a remarkable death, to deserve the rank of martyr among those of his own religion, or from whatever cause it arose, came to the king of Adel, and told him, that his time was now come; that it had been prophesied to him long ago, that if, that year, he fought the king of Abyssinia in person, he was there to lose his life: That he knew, for certain, David was then present, having, with his own eyes, seen the scarlet tent, (a colour which is only used by the king); he desired, therefore, the king of Adel to make the best of his way through a less steep part of the mountain, which he shewed him; to take his family and favourites along with him, and leave under his command the army to try their fortune with David. Mahomet, at no time very fond of fighting, never found himself less so than upon this advice of Maffudi’s. He resolved, therefore, to follow his council; and, before the battle began, withdrew himself through the place that was shewn him, and was followed by a few of his friends.

It was now 9 o’clock, and the sun began to be hot, before which the Abyssinians never choose to engage, when Maffudi, judging the king of Adel was beyond danger, sent a trumpet to the Abyssinian camp, with a challenge to any man of rank in the army to fight him in single combat, under condition that the victory should be accounted to belong to that army whose champion was victorious, and that, thereupon, both parties should withdraw their troops without further bloodshed. It does not appear whether the conditions were agreed to, but the challenge was accepted as soon as offered. Gabriel Andreas the monk, who, in the reign of Naod, had, by the king’s order, lost a part of his tongue for giving it too much licence, offered himself first to the king, beseeching him to trust to him that day, his own honour, and the fortune of the army. The king consented without hesitation, with the general applause of all the nobility; for Andreas, though a monk, was a man of great family and distinction; the most learned of the court; liberal, rich, affable, and remarkable for facetious conversation; he was, besides, a good soldier, of tried skill and valour, and, in strength and activity, surpassed by no man in the army.

Maffudi was not backward to present himself; nor was the combat longer than might be expected from two such willing champions. Gabriel Andreas, seeing his opportunity, with a two-handed sword struck Maffudi between the lower part of the neck and the shoulder, so violently, that he nearly divided his body into two, and felled him dead to the ground. He then cut his head off, and threw it at the king’s feet, saying, “There is the Goliath of the Infidels.”

This expression became instantly the word of battle, or signal to charge. The king, at the head of his troops, rushed upon the Moorish army, and, throwing them into disorder, drove them back upon Betwudet, who, with his fresh troops, forced them again back to the king. Seeing no hopes of relief, they dispersed to the mountains, and were slaughtered, and hunted like wild beasts by the peasants, or driven to perish with thirst and hunger. About 12,000 of the Mahometan army are said to have been slain upon the field, with no very considerable loss on the side of the conquerors. The green standard of Mahomet was taken, as also the black velvet tent embroidered with gold; which last, we shall see, the king gave to the Portuguese ambassador some time afterwards, to consecrate and say mass in. A vast number of cattle was taken, and with them much rich merchandise of the Indies. Nor did the king content himself with what he had got in battle. He advanced and encamped at a place where was held the first market of Adel[26]. The next day he proceeded to a town where was a house of the king, and, going up to the door, and finding it locked, he struck the door with his lance, and nobody answering, he prohibited the soldiers from plundering it, and retired with his army home, leaving his lance sticking in the door as a sign of his having been there, and having had it in his power.

Though the king was received on his return amidst the greatest acclamations of his subjects, as the saviour of his country, the eyes of the whole nation and army were first fixed on Andreas, whose bravery had at last delivered them from that constant and inveterate scourge, Maffudi. Every body pressed forward to throw flowers and green branches in his way; the women celebrating him with songs, putting garlands on his head, and holding out the young children to see him as he passed. The battle was fought in the month of July 1516; and, the same day, the island of Zeyla, in the mouth of the Red Sea, was taken, and its town burned by the Portuguese armament, under Lopez Suarez Alberguiera.

Neither the suspicions transmitted from India, nor the mean person of Matthew the ambassador, seem to have made any impression upon the king of Portugal. He received him with every sort of honour, and testified the most profound respect for his master, and attention to the errand he came upon. Matthew was lodged and maintained with the utmost splendour; and, considering the great use of so powerful a friend on the African coast of the Red Sea, where his fleets would meet with all sort of provision and protection, while they pursued the Turkish squadrons, he prepared an embassy on his part, and sent Matthew home on board the fleet commanded by Lopez Suarez for India.

Edward Galvan, a man of capacity and experience, who had filled the offices of secretary of state and ambassador in Spain, France, and Germany, arrived at that time of life when he might reasonably expect to pass the rest of his days in ease, wealth, and honour, found himself unexpectedly chosen, at the age of eighty-six, to go ambassador from his sovereign to Abyssinia. Goez had much more reason to wonder at the ambassador fixed upon by his master, than at that of Abyssinia sent by the empress Helena to Portugal. The fleet under Suarez entered the Red Sea, and anchored at the flat island of Camaran, close on the coast of Arabia Felix, one of the most unwholesome places he could have chosen. Here Edward Galvan died; and here Suarez, most ignorantly, resolved to pass the winter, which he did, suffering much for want of every sort of provision but water; whereas twenty-four hours of any wind would have carried him to Masuah, to his journey’s end; where, if he had lost the monsoon, he would still have had great abundance of necessaries, and been in the way every moment of promoting the wishes of his master.

Lopez de Segueyra succeeded the ignorant Suarez, who had returned to India. He fitted out a strong fleet at Goa, with which he entered the Red Sea, and sailed for the island of Masuah, where he arrived the 16th of April 1520, having Matthew along with him. Upon the first approach of the fleet, the inhabitants, both of the island and town, abandoned them, and fled to Arkeeko on the main land. Segueyra having remained before Masuah a few days without committing any hostilities, there came at last to him a Christian and a Moor from the continent; who informed him that the main-land, then before him, was part of the kingdom of Abyssinia, governed by an officer called Baharnagash: they added, that the reason of their flying at the sight of the fleet was, that the Turks frequently made descents, and ravaged the island; but that all the inhabitants of the continent were Christians. The Portuguese general was very joyful on this intelligence, and began to treat Matthew more humanely, finding how truly and exactly he had described these places. He gave, both to the Christian and Moor that came off to him, a rich vest; commended them for having fled to Arkeeko rather than expose themselves to an attack from the Turks, but directed them to assure the people on the continent, that they too were all Christians, and under the command of the king of Abyssinia; being arrived there purposely for his service, so that they might return, whenever they should please, in perfect safety.

The next day, came down to the shore the governor of Arkeeko, accompanied with thirty horsemen, and above two hundred foot. He was mounted on a fine horse, and dressed in a kind of shirt resembling that of the Moors. The governor brought down four oxen, and received in return certain pieces of silk, with which he was well pleased. A very familiar conversation followed; the governor kindly inviting the Portuguese general ashore, assuring him that the Baharnagash, under whose command he was, had already intelligence of his arrival.

In answer to his inquiries about the religion of the country, the governor told him, that in a mountain, then in sight, twenty-four miles distant, there was a convent called _the Monastery of Bisan_, (which Matthew had often described in the voyage) whose monks, being informed of his arrival, had deputed seven of their number to wait upon him, whom the Portuguese general went to meet accordingly, and received them in the kindest manner.

These monks, as soon as they saw Matthew, broke out into the warmest expressions of friendship and esteem, congratulating him with tears in their eyes upon his long voyage and absence. The Portuguese general then invited the monks on board his vessel, where he regaled them, and gave to each presents that were most suitable to their austere life. On his side, Segueyra chose seven Portuguese, with Peter Gomez Tessera, auditor of the East Indies, who understood Arabic very well, to return the visit of the monks, and see the monastery of Bisan. This short journey they very happily performed. Tessera brought back a parchment manuscript, which he received as a present from the monks, to be sent to the king of Portugal.

It was on the 24th of April that the Baharnagash arrived at Arkeeko, having before sent information of his intended visit. The Portuguese general, who never doubted but that he would come to the sea-side, pitched his tents, and spread his carpets and cushions on the ground to receive him. But it was signified to him from the Baharnagash, who was probably afraid of putting himself under the guns of the fleet, that he did not intend to advance so far, and that the governor should meet him half way. This being agreed to on both sides, they sat down on the grass.

The Baharnagash began the conversation, by telling the Portuguese, they had, in virtue of certain prophecies, been long expected in this country; and that he, and all the officers of Abyssinia, were ready to do them every service and kindness. After the Portuguese general had returned a proper answer, the priests and monks concluded the interview with certain religious services. Segueyra then made the Baharnagash a present of a very fine suit of complete armour with some pieces of silk; while the Baharnagash, on his side, made the return with a very fine horse and mule.

All doubt concerning Matthew was removed at this interview; he was acknowledged as a genuine ambassador. The Portuguese now flocked to Segueyra, beseeching him to choose from among his men, who should accompany him to the court. The first step was to name Roderigo de Lima ambassador from the king of Portugal, instead of Galvan, who was dead; and, for his suite, George de Breu, Lopez de Gama, John Scolare secretary to the ambassador, John Gonsalvez his factor and interpreter, Emmanuel de Mare organist, Peter Lopez, Master John his physician, Gaspar Pereira, and Lazarus d’Andrad a painter. The three chaplains were John Fernandes, Peter Alphonso Mendez, and Francisco Alvarez. In this company also went Matthew, the Abyssinian ambassador returned from Portugal, and with him three Portuguese, one called Magailanes, the other Alvaremgo, and the third Diego Fernandes.

It seemed probable, the severe blow which David had given to the king of Adel, by the total destruction of his army on the death of his general Maffudi, would have procured a cessation of hostilities to the Abyssinian frontiers, which they had not experienced during the life of that general; but it appeared afterwards, that, increased in riches and population by the great accession of power which followed the interruption of the Indian trade in Arabia by the Turkish conquest, far from entertaining thoughts of peace, they were rather meditating a more formidable manner of attack, by training themselves to the use of fire-arms and artillery, of which they had provided a quantity, and to which the Abyssinians were as yet strangers.

The king was encamped in Shoa, covering and keeping in awe his Mahometan provinces, Fatigar and Dawaro; besides which he seemed to have no object but the conquest of the Dobas, that bordered equally upon the Moorish and Christian frontiers, and who (though generally gained by the Mahometans) were, when occasion offered, enemies to both. The Shum[27] of Giannamora, a small district belonging to Abyssinia, full of brave soldiers, and considerably reinforced by David for the very purpose, had the charge of bringing these barbarians to subjection, as being their immediate neighbour.

The king had afterwards advanced eastward to the frontiers of Fatigar, but was still in the southern part of his dominions. The ambassador and his retinue were landed on the north. They were to cross the whole extent of the empire through woods and over mountains, the like of which are not known in Europe, full of savage beasts, and men more savage than the beasts themselves; intersected by large rivers, and what was the worst circumstance, swelling every day by the tropical rains. Frequently deserts of no considerable length, indeed, intervened, where no sustenance was to be found for man or beast, nor relief for accidental misfortunes. Yet such was the bravery of that small company, that they hesitated not a moment to undertake this enterprise. Every thing was thought easy which contributed to the glory of their king, and the honour of their country.

It was not long before this gallant company found need of all their constancy and courage; for in their short journey to the convent of St Michael (the first they attempted) they found the wood so thick that there was scarcely passage for either man or beast. Briers and thorns, too, of a variety of species, which they had never before seen, added greatly to the fatigue which the thickness of the woods had occasioned. Mountains presented themselves over mountains, broken into terrible precipices and ravines, by violent torrents and constant storms; their black and bare tops seemed as it were calcined by the rays of a burning sun, and by incessant lightnings and thunder. Great numbers of wild beasts also presented themselves everywhere in these dark forests, and seemed only to be hindered from devouring them by their wonder at seeing so many men in so lonely a situation. At last the woods began to grow thinner, and some fields appeared where the people were sitting armed, guarding their small flocks of half-starved goats and kine, and crops of millet, of which they saw a considerable quantity sown. The men were black, their hair very gracefully plaited, and were altogether naked, excepting a small piece of leather that covered their middle. At this place they were met by twelve monks, four of whom were distinguished by their advanced years and the respect paid to them by the others.

Having rested their mules and camels a short time, they again began their journey by the side of a great lake, near which was a very high mountain, and this they were too weary to attempt to pass. Full of discontent and despondency, they halted at the foot of this mountain, where they passed the night, having received a cow for supper, a present from the convent. Here Matthew (the ambassador) separated his baggage from that of the caravan, and left it to the care of the monks. He had probably made some little money in Portugal; and, distrusting his reception with the king, wisely determined to place it out of danger. The precaution, however, proved superfluous; for, a few days after, an epidemical fever began to manifest itself, which, in eight-and-forty hours, carried off Matthew, and soon after Pereira, the servant of Don Roderigo; so that no opportunity now offered for an explanation with the king about his or the empress’s promise of ceding one-third of the kingdom to the Portuguese in case the king would send them succour. Terrified by the fever, and the bad prospect of the weather, they resumed their journey.

The monastery of Bisan (to which they were now going) is so called from the great quantity of water which is everywhere found about it. The similitude of sound has made Poncet[28], and several other travellers, call it the Monastery of the Vision; but Bisan (water) is its true name, being plentifully supplied with that most valuable element. A number of lakes and rivers are interspersed through its plains; while abundant springs, that are never dry, flow from the top of each rock, dashing their rills against the rugged projections of the cliffs below.

The monastery of Bisan, properly so called, is the head of six others in the compass of 26 miles; each convent placed like a tower on the top of its own rock. That upon which Bisan is situated is very high, and almost perpendicular; and from this rises another still higher than it, which, unless to its inhabitants, is perfectly inaccessible. It is, on every side, surrounded with wood, interspersed with fruit-trees of many different kinds, as well of those known as of those unknown in Europe. Oranges, citrons, and limes are in great abundance; wild peaches and small figs of a very indifferent quality; black grapes, on loaded branches, hang down from the barren timber round which they are twined, and afford plentiful supply to man and beast: The fields are covered with myrtles and many species of jessamin; with roses too of various colours; but fragrance is denied to them all, except one sort, which is the white one, single-leafed[29].

The monks of these convents were said once to be about a thousand in number. They have a large territory, and pay a tribute in cows and horses to the Baharnagash, who is their superior. Their horses are esteemed good, as coming from the neighbourhood of the Arabs. However, though I had the absolute choice of them all during the time I commanded the king’s guard, I never could draw from that part of the country above a score of sufficient strength and size to bear a man in complete armour.

I shall now leave Don Roderigo to pursue his journey towards the king at Shoa. The history of it, and of his embassy, published at large by Alvarez his chaplain, has not met, from the historians of his own country, with a reception which favours the authenticity of its narrative. There are, indeed, in the whole of it, and especially where religion is concerned, many things very difficult of belief, which seem to be the work of the Jesuits some years posterior to the time in which Alvarez was in Abyssinia. Tellez condemns him, though a writer of those times; and Damianus Goez, one of the first historians, says, that he had seen a journal written in Alvarez’s own name, very different from the journal that is gone forth to the public. For my part, I can only say, that what is related of the first audience with the king, and many of the following pages, seem to me to be fabrications of people that never have been in Abyssinia; and, if this is the case, no imputation can be laid against Francisco Alvarez, as, perhaps, he is not the author of the misrepresentation in question. But, as to the cordiality with which the Catholic religion was received by the monks and people in general, during the long stay and bad reception Don Roderigo met with, I have no sort of doubt that this is a falsehood, and this must be charged directly to his account.

We have already seen that, early as Zara Jacob’s time, the religion of the Franks was held in the utmost detestation, and that in Bæda Mariam’s reign the whole country was in rebellion, because the king had directed the Virgin Mary to be painted by one Branca Leon, a Venetian painter, then alive, and in court, when Don Roderigo de Lima was with the king in Shoa. Iscander and Naod were both strict in the tenets of the church of Alexandria; and two Abunas, Imaranha Christos, who lived till Iscander’s time, and Abuna Marcus, alive in Alvarez’s, had given no allowance for strange or foreign worship to be introduced. How the Catholic could be so favourably and generally received in the time of Alvarez is what I cannot conceive. Blood enough was spilt immediately afterwards, to shew that this affection to the Roman Catholic religion, if any such there was in Alvarez’s time, must have been merely transitory. When, therefore, I find any thing in this journal plainly misunderstood, I explain and vindicate it; where I see there is a fact deliberately misrepresented, such as the celebration of the Epiphany, I refute it from ocular demonstration. The rest of the journal I leave _in medio_ to the judgment of my reader, who will find it at his bookseller’s; only observing, that there can be no doubt that the journey itself was made by Don Roderigo, and the persons named with him.

I have preserved the several stations of these travellers in my map, though a great part of the countries through which they passed is now in the hands of the Galla, and is as inaccessible to Abyssinians as it is to strangers.

There are two particulars in Alvarez’s account of this journey which very much surprise me. The first is, the daily and constant danger this company was in from tigers, so daring as to present themselves within pike-length. Of this I have taken notice in the appendix when speaking of the hyæna.

The other particular relates to the field of beans through which they passed. I never yet saw this sort of grain, or pulse, in Abyssinia. The lupine, a wild plant, somewhat similar, chiefly infects those provinces from which the honey comes, and is regarded there with the utmost aversion. The reason of which will be seen in the sequel. But as these Mahometans, through whose country Don Roderigo passed, are not indigenous, and never had any connection with the ancient state of manners or religion of this country, it is more than probable the cultivation of the bean is no older than the settlement of these Mahometans here, long after the Pythagorean prejudices against that plant were forgotten.

It was on the 16th of April 1520 that Don Roderigo de Lima landed in Abyssinia; and it was the 16th of October of the same year when he arrived within sight of the king’s camp, distant about three miles. The king had advanced, as hath been said, into Fatigar, about twenty-five miles from the first fair in the kingdom of Adel, and something less than two hundred from the port of Zeyla. The ambassador, after so painful a journey, expected an immediate admission into the king’s presence. Instead of which, a great officer, called _the Hadug Ras_[30], which is chief or commander of the asses, was sent to carry him three miles farther distant, where they ordered him to pitch his tent, and five years passed in the embassy afterwards before he procured his dismission.

Alvarez accounts very lamely for this prodigious interval of time; and, excepting the celebration of the Epiphany, he does not mention one remarkable occurrence in the whole of this period. One would imagine their stay had not been above a month, and that one conversation only passed upon business, which I shall here set down as a specimen of the humour the parties were in the one with the other.

The king carried the ambassador to see the church Mecana Selassé, the church of the Trinity, which was then repairing, where many of the kings had been buried while the Royal family resided in Shoa. All the churches in Abyssinia are thatched. Some of Roderigo’s own retinue, who bore him ill-will, had put it into the king’s head how elegant this church would be if covered with lead, a thing he certainly could have no idea of. He asked Don Roderigo, whether the king of Portugal could not send him as much sheet-lead as would serve to cover that church? To which the ambassador replied, That the king of Portugal, upon bare mentioning the thing, would send him as much sheet-lead[31] as would cover not only that church, but all the other churches he should ever build in Abyssinia; and, after all, the present would be but a trifling one.

Immediately upon this the king changed his discourse; and observed to the ambassador, in a very serious tone of voice, “That, since they were now upon the subject of presents, he could not help letting the king of Portugal know, that, if ever he sent an ambassador again into that country, he should take care to accompany him with presents of value, for otherwise stranger ambassadors that ventured to come before him without these were very ill received.” To which the ambassador returned warmly, “That it was very far from being the custom of the king of Portugal to send presents to any king upon earth; that, having no superior, it was usual for him, only to receive them from others, and to accept them or not, according to his royal pleasure; for it was infinitely below him to consider what was the value of the present itself. He then desired the king of Abyssinia might be informed, that he, Don Roderigo, came ambassador from the general of the Indies, and not from the king of Portugal; nevertheless, when the king of Portugal had lately dispatched Galvan, who had died upon the road, ambassador to his highness, he had sent with him presents to the value of 100,000 ducats, consulting his own greatness, but not considering himself as under any obligation to send any presents at all; and as to the many scandalous aspersions that had been thrown upon him by mean people, which the king had given credit to, and were made constantly part of his discourse, he wished his highness, from the perusal of the letters which he had brought from the general of the Indies, to learn, that the Portuguese were not accustomed to use lying and dissimulation in their conversations, but to tell the naked truth; to which he the ambassador had strictly confined himself in every circumstance he had related to his highness, if he pleased to believe him; if not, that he was very welcome to do just whatever he thought better in his own eyes. Yet he would, once for all, have his highness to know, that, though he came only as ambassador from the general of the Indies, he could, as such, have presented himself before the greatest sovereign upon earth, without being subjected to hear such conversation as he had been daily exposed to from his highness, which he, as a Portuguese nobleman and a soldier, though he had been no ambassador at all, was not any way disposed to suffer, and therefore he desired his immediate dismission.”

Upon this the king said, “That the distinction he had shewn him was such as he would never have met with from any of his predecessors, having brought no present of any value.” To which the ambassador replied in great warmth, “That he had received no distinction in this country whatever, but only injuries and wrongs; that he should think he became a martyr if he died in this country where he had been robbed of every thing, except the clothes upon his back; that Matthew, who was but a pretended ambassador, had been much otherwise treated by the king of Portugal; but for himself he desired nothing but a speedy dismission, having delivered his letters and done his errand: Till that time, he should expect to be treated like a man of honour, above lying or falsehood.” To this the king answered, “That he believed him to be a man of honour, worth, and veracity, but that Matthew was a liar: at the same time he wished Don Roderigo to know, that he was perfectly informed what degree of respect and good usage Matthew had met with from the king of Portugal’s officers and captains, but that he did not impute this to Don Roderigo.”

There was a rumour at court which very much alarmed the ambassador; it was, that the king intended to detain him according to the invariable custom and practice of his country. Two Venetians, Nicholas Branca Leon and Thomas Gradinego, had been forcibly detained since the reign of Bæda Mariam. But what terrified Don Roderigo still more, as a case most similar to his, was the sight of Peter Covillan then in court, who had been sent ambassador by John king of Portugal to Iscander, and ever since was detained without being able to get leave to return, but was obliged to marry and settle in the country.

What was the emperor’s real intention is impossible now to know; but, having resolved to send an Abyssinian ambassador to the king of Portugal, it was necessary to dismiss Don Roderigo likewise. However, he did not entirely abandon the whole of his design, but forcibly detained Master John the secretary, and Lazarus d’Andrad the painter, and obliged Don Roderigo to depart without them. Zaga Zaab, an Abyssinian monk, who had learned the Portuguese language by waiting on Don Roderigo during his stay in Abyssinia, was chosen for the function; and they set out together for Masuah, plentifully furnished with every thing necessary for the journey, and arrived safely there without any remarkable occurrence, where they found Don Hector de Silveyra, governor of the Indies, with his fleet, waiting to carry Don Roderigo de Lima home. Whether the king had changed his mind or not is doubtful; but, on the 27th of April 1526, arrived four messengers from court with orders for Don Roderigo to return, and also to bring Don Hector along with him. This was immediately and directly refused; but it was left in the power of Zaga Zaab to return if he pleased, who however declared, that, if he staid behind, he should be thrown to the lions. He, therefore, went on board with great readiness, and they all sailed from Masuah on the 28th of April of the year just mentioned, in their return to India.

These frequent intercourses with the Portuguese had given great alarm to the Mahometan powers, though neither the king of Abyssinia, nor the Portuguese themselves, had reaped any profit from them, or the several fleets that had arrived at Masuah, which had really no end but to seek the ambassador Don Roderigo. The six years spent in wrangling and childish behaviour, both on the part of the king and the ambassador, had an appearance of something serious between the two powers; and what still alarmed the Moors more was, that no part of the secret had transpired, because no scheme had really been concerted, only mere proposals of vain and idle enterprises, without either power or will to put them in execution. Such were the plans of a joint army, to attack Arabia, and to conquer it down to Jerusalem. The Turks[32] were on their progress southward in great force; they had conquered Arabia in less than half the time Don Roderigo had spent quarrelling with the king about pepper and mules; and a storm was ready to break in a quarter least expected.

In the gentle reigns of the Mamalukes, before the conquest of Egypt and Arabia by Selim[33], a caravan constantly set out from Abyssinia directly for Jerusalem. They had then a treaty with the Arabs. This caravan rendezvoused at Hamazen, a small territory abounding in provisions, about two days journey from Dobarwa, and nearly the same from Masuah; it amounted sometimes in number to a thousand pilgrims, ecclesiastics as well as laymen. They travelled by very easy journies, not above six miles a-day, halting to perform divine service, and setting up their tents early, and never beginning to travel till towards nine in the morning. They had, hitherto, passed in perfect safety, with drums beating and colours flying, and, in this way, traversed the desert by the road of Suakem.

The year after Selim had taken possession of Cairo, Abba Azerata Christos, a monk famous for holiness, had conducted fifteen hundred of these pilgrims with him to Jerusalem, and they had arrived without accident; but, on their return, they had fallen in with a body of Selim’s troops, who slew a great part of them, and forced others to take refuge in the desert, where they perished with hunger and thirst. In the year 1525, another caravan assembled at Hamazen, consisting of 336 friars and priests, and fifteen nuns. They set out from Hamazen on the 12th day after leaving this place, travelling slowly; and, being loaded with provisions and water, they were attacked by the Moors of that district, and utterly defeated and robbed. Of the pilgrims taken prisoners, all the old men were put to the sword, and the young were sold for slaves; so that of 336 persons fifteen only escaped, but three of which lived to return to Shoa at the time the ambassador was there. This was the first vengeance the Moors to the northward had yet taken for the alliance made with the Portuguese; and, from this time, the communication with Cairo through the desert ceased as to the Christians, and was carried on by Mahometans only.

Since the time of Peter Covillan’s arrival in Abyssinia, the views of all parties had very much changed. The Portuguese at first coveted the friendship of Abyssinia, for the sake of obtaining through it a communication with India. But they now became indifferent about that intercourse, since they had settled in India itself, and found the convenience of the passage of the Cape of Good Hope. David, freed from his fears of the Moors of Adel, whom he had defeated, and seeing the great power of the Turks, so much apprehended after the conquest of Egypt, disappointed in India in all their attempts against the Portuguese settlements there; being, moreover, displeased with the abrupt behaviour of the ambassador Don Roderigo, and the promises the empress Helena had made by Matthew without his knowledge, he wished no further connection with the Portuguese, for whose assistance, he thought, he should have no use.

Selim, whose first object was the conquest of India, had met there so rude a reception that he began to despair of further success in his undertaking; but, having conquered Arabia on one side of the Red Sea, he was desirous of extending his dominions to the other also, and for three reasons: The first was, that the safety of the holy place of Mecca would be much endangered should a Portuguese army and fleet rendezvous in Abyssinia, and be joined by an army there. The second, that his ships and gallies could not be in security at the bottom of the Gulf, should the Portuguese obtain leave to fortify any island or harbour belonging to the Abyssinians. The third, that the king of Abyssinia being, as he was taught to believe, the prince whom the prophet Mahomet had honoured with his correspondence, he thought it a duty incumbent upon him to convert this prince and kingdom to the Mahometan religion by the sword, a method allowable in no religion but that of Mahomet and of Rome.

The ancient and feeble arms of lances and bows, carried by half-naked peasants assembled in haste and at random for an occasion, were now laid aside. In place of these, Selim had left garrisons of veteran troops in all the sea-coast towns of Arabia, exercised in fire-arms, and furnished with large trains of artillery, supported by a large fleet which, though destined against the Portuguese in India, and constantly beat by them, never failed, both going and coming, to reinforce their posts in Arabia with stores and fresh soldiers.

The empress Helena died in 1525, the year before the Portuguese embassy ended, after having brought about an interview between the two nations, which, by the continual disavowal of Matthew’s embassy, it is plain that David knew not how to turn to his advantage. Soon after her death, the king prepared to renew the war with the Moors, without having received the least advantage from the Portuguese. But very differently had the people of Adel employed this interval of peace. They had strengthened themselves by the strictest friendship with the Turkish officers in Arabia, especially with the basha of Zibit, a large trading port nearly opposite to Masuah. A Turkish garrison was put into Zeyla; and a Turk, with a large train of artillery, commanded in it. All was ready against the first invasion the king was to make, and he was now marching directly towards their country.

The first retaliation, for the Portuguese friendship, (as we have already observed) had been the cutting off the caravan for Jerusalem. In revenge for this, the king had marched into Dawaro, and sent a body of troops from that province to see what was the state of the Moorish forces in Adel. These were no sooner arrived on the frontiers of that kingdom, than they were met by a number of the enemy appointed to guard those confines, and, coming to blows, the Abyssinians defeated, and drove them into the desert parts of their own country. The king still advanced till he met the Mahometan army, and a battle was fought at Shimbra Coré, where the Abyssinian army was totally defeated; the Betwudet, Hadug Ras, the governor of Amhara, Robel, governor of the mountain of Geshen, with the greatest part of the nobility, and four thousand men, were all slain.

Mahomet, called Gragnè, (which signifies _left-handed_) commanded this army. He was governor of Zeyla, and had promoted the league with the Turkish bashas on the coast of Arabia; and, having now given the king a check in his first enterprise, he resolved to carry on the war with him in a way that should produce something decisive. He remained then quiet two years at home, sent all the prisoners he had made in the last expedition to Mecca, and to the Turkish powers on the coast, and required from them in return the number of troops stipulated, with a train of portable artillery, which was punctually furnished, while a large body of janizaries crossed over and joined the Moorish army. Mahomet led these troops straight into Fatigar, which he over-ran, as he did the two other neighbouring provinces Ifat and Dawaro, burning and laying waste the whole country, and driving, as was his usual manner, immense numbers of the inhabitants, whom the sword had spared, back with him to Adel.

The next year, Mahomet marched from Adel directly into Dawaro, committing the same excesses. The king, who saw in despair that total ruin threatened his whole country, and that there were no hopes but in a battle, met the Moorish army at Ifras, very much inferior to them in every sort of appointment. The battle was fought 1st May 1528; the king was defeated, and Islam Segued, his first minister, who commanded the army that day, with many of his principal officers, were slain upon the spot, and the Moorish army took possession of Shoa. David retreated with his broken army into Amhara, and encamped at Hegu, thinking to procure reinforcements during the bad weather, but Gragnè was too near to give him time for this. He entered Amhara, destroying all before him. The second of November he burnt the church of Mecana Selassé of the holy sepulchre, and Atronsa Mariam; and, on the 8th of the same month, Ganeta Georgis; on the 2d of December, Debra Agezia-beher; the 6th of the same month, St Stephen’s church; after which he returned to Adel with his booty.

The following year Gragnè returned in April, plundered and burnt Warwar, and wintered there. In the year 1530 Gragnè invaded the province of Tigré in the month of October, while the king, who had wintered in Dembea, marched up to Woggora; thence, in December, he went to Tsalamet, and returned to Tigré to keep the feast of the Epiphany.