Chapter XIV: Book V (12)

The Tcheratz Agows, who live between Lasta and Begemder, in an exceedingly fertile country, are not circumcised; and, therefore, if this nation left Palestine upon Joshua passing Jordan, circumcision was not known there, for the Agows to this day are uncircumcised. The same may be said of the Agows of Damot, who are settled at the head of the Nile. It will be seen by the two specimens of their different languages that they are different nations, as I have alledged. Next to these are the Gafat, in a plain open country, who do not use circumcision; none of them were ever converted to Judaism, and but few of them to Christianity. The next are the people of Amhara who did not use circumcision, at least few of them, till after the massacre of the princes by Judith in the year 900, when the remaining princes of the line of Solomon fled to Shoa, and the court was established there. The last of these nations that I shall mention are the Galla, who are not circumcised; of this nation we have said enough.

On the north, a black, woolly-headed nation, called the Shangalla, already often mentioned, bounds Abyssinia, and serves like a string to the bow made by these nations of Galla. Who they are we know perfectly, being the Cushite Troglodytes of Sofala, Saba, Axum and Meroë; shut up, as I have already mentioned, in those caves, the first habitations of their more polished ancestors. Neither do these circumcise, though they immediately bordered upon Egypt, while the Cushite, adjoining to the peninsula of Africa certainly did. As then so many nations contiguous to Egypt never received circumcision from it, it seems an invincible argument, that this was no endemial rite or custom among the Egyptians, and I have before observed, that it was of no use to this nation, as the reasons mentioned by Philo, and the rest, of cleanliness and climate, are absolute dreams, and now, exploded; and that they are so is plain, because, otherwise, the nations more to the southward would have adopted it, as they have universally done another custom, which I shall presently speak of.

Circumcision, then, having no natural cause or advantage, being in itself repugnant to man’s nature, and extremely painful, if not dangerous, it could never originate in man’s mind wantonly and out of free-will. It might have done so indeed from imitation, but with Abraham it had a cause, as God was to make his private family in a few years numerous, like the sands of the sea. This mark, which separated them from all the world, was an easy way to shew whether the promise was fulfilled or not. They were going to take possession of a land where circumcision was not known, and this shewed them their enemy distinct from their own people. And it would be the grossest absurdity to send Samson to bring, as tokens of the slain, so many foreskins or prepuces of the Philistines, if, as Herodotus says, the Philistines had cut off their prepuces a thousand years before.

I must here take notice that this custom, filthy and barbarous as it is, has been adopted by the Abyssinians of Tigrè, who have always been circumcised, from a knowledge that the nations about them were not circumcised at all. It is true they do not content themselves with the foreskin, and I doubt very much if this was not the case with the Jews likewise. On the contrary, in place of the foreskin they cut the whole away, scrotum and all, and bring this to their superiors, as a token they have killed an enemy.

Although it then appears that the nations which had Egypt between Abraham and them, that is, were to the southward, did not follow the Egyptians in the rite of circumcision, yet in another, of excision, they all concurred. Strabo[108] says, the Egyptians circumcised both men and women, _like the Jews_. I will not pretend to say that any such operation ever did obtain among the Jewish women, as scripture is silent upon it; and indeed it is nowhere ever pretended to have been a religious rite, but to be introduced from necessity, to avoid a deformity which nature has subjected particular people to, in particular climates and countries.

We perceive among the brutes, that nature, creating the animal with the same limbs or members all the world over, does yet indulge itself in a variety, in the proportion of such limbs or members. Some are remarkable for the size of their heads, some for the breadth and bigness of the tail, some for the length of their legs, and some for the size of their horns. There is a district in Abyssinia, within the perpetual rains, where cows, of no greater size than ours, have horns, each of which would contain as much water as the ordinary water-pail used in England does; and I remember on the frontiers of Sennaar, near the river Dender, to have seen a herd of many hundred cows, everyone of which had the apparent construction of their parts almost similar with that of the bull; so that, for a considerable time, I was persuaded that these were oxen, their udders being very small, until I had seen them milked.

This particular appearance, or unnecessary appendage, at first made me believe that I had found the real cause of circumcision from analogy, but, upon information, this did not hold. It is however otherwise in the excision of women. From climate, or some other cause, a certain disproportion is found generally to prevail among them. And, as the population of a country has in every age been considered as an object worthy of attention, men have endeavoured to remedy this deformity by the amputation of that redundancy. All the Egyptians, therefore, the Arabians, and nations to the South of Africa, the Abyssinians, Gallas, Agows, Gafats, and Gongas, make their children undergo this operation, at no fixed time indeed, but always before they are marriageable.

When the Roman Catholic priests first settled in Egypt, they did not neglect supporting their mission by temporal advantages, and small presents given to needy people their proselytes; but mistaking this excision of the Coptish women for a ceremony performed upon Judaical principles, they forbade, upon pain of excommunication, that excision should be performed upon the children of parents who had become Catholics. The converts obeyed, the children grew up, and arrived at puberty; but the consequences of having obeyed the interdict were, that the man found, by chusing a wife among Catholic Cophts, he subjected himself to a very disagreeable inconveniency, to which he had conceived an unconquerable aversion, and therefore he married a heretical wife, free from this objection, and with her he relapsed into heresy.

The missionaries therefore finding it impossible that ever their congregation could increase, and that this accident did frustrate all their labours, laid their case before the College of Cardinals _de propaganda fide_, at Rome. These took it up as a matter of moment, which it really was, and sent over visitors skilled in surgery, fairly to report upon the case as it stood; and they, on their return, declared, that the heat of the climate, or some other natural cause, did, in that particular nation, invariably alter the formation so as to make a difference from what was ordinary in the sex in other countries, and that this difference did occasion a disgust, which must impede the consequences for which matrimony was instituted. The college, upon this report, ordered that a declaration, being first made by the patient and her parents that it was not done from Judaical intention, but because it disappointed the ends of marriage, “Si modo matrimonii fructus impediret id omnino tollendum esset:” that the imperfection was, by all manner of means, to be removed; so that the Catholics, as well as the Cophts, in Egypt, undergo excision ever since. This is done with a knife, or razor, by women generally when the child is about eight years old[109].

There is another ceremony with which I shall close, and this regards the women also, and I shall call it _incision_. This is an usage frequent, and still retained among the Jews, though positively prohibited by the law: “Thou shalt not cut thy face for the sake of, or on account of the dead[110].” As soon as a near relation dies in Abyssinia, a brother or parent, cousin-german or lover, every woman in that relation, with the nail of her little finger, which she leaves long on purpose, cuts the skin of both her temples, about the size of a sixpence; and therefore you see either a wound or a scar in every fair face in Abyssinia; and in the dry season, when the camp is out, from the loss of friends they seldom have liberty to heal till peace and the army return with the rains.

The Abyssinians, like the ancient Egyptians, their first colony, in computing their time, have continued the use of the solar year. Diodorus Siculus says, “They do not reckon their time by the moon, but according to the sun; that thirty days constitute their month, to which they add five days and the fourth part of a day, and this completes their year.”

These five days were, by the Egyptians, called Nici, and, by the Greeks, Epagomeni, which signifies, days added, or superinduced, to complete a sum. The Abyssinians add five days, which they call Quagomi, a corruption from the Greek Epagomeni, to the month of August, which is their Nahaassé. Every fourth year they add a sixth day. They begin the year, like all the eastern nations, with the 29th or 30th day of August, that is the kalends of September, the 29th of August being the first of their month Mascaram.

It is uncertain whence they derived the names of their months; they have no signification in any of the languages of Abyssinia. The name of the first month among the old Egyptians has continued to this day. It is Tot, probably so called from the first division of time among the Egyptians, from observation of the helaical rising of the dog-star. The names of the months retained in Abyssinia are possibly in antiquity prior to this; they are probably those given them by the Cushite, before the Kalendars at Thebes and Meroë, their colony, were formed.

The common epoch which the Abyssinians make use of is from the creation of the world; but in the quantity of this period they do not agree with the Greeks, nor with other eastern nations, who reckon 5508 years from the creation to the birth of Christ. The Abyssinians adopt the even number of 5500 years, casting away the odd eight years; but whether this was first done for ease of calculation, or some better reason, there is neither book nor tradition that now can teach us. They have, besides this, many other epochs, such as from the council of Nice and Ephesus. There is likewise to be met with in their books a portion of time, which is certainly a cycle; the Ethiopic word is kamar, which, literally interpreted, is an arch, or circle. It is not now in use in civil life among the Abyssinians, and therefore was mentioned as containing various quantities from 100 years to 19; and there are places in their history where neither of these will apply, nor any even number whatever.

They make use of the golden number and epact constantly in all their ecclesiastic computations: the first they call Matqué, the other Abacté. Scaliger, who has taken great pains upon this confused subject, the computation of time in the church of Abyssinia, without having succeeded in making it much clearer, tells us, that the first use or invention of epacts was not earlier than the time of Dioclesian; but this is contrary to the positive evidence of Abyssinian history, which says expressly, that the epact was invented by Demetrius[111], patriarch of Alexandria. “Unless, says the poet in their liturgy, Demetrius had made this revelation by the immediate influence of the Holy Ghost, how, I pray you, was it possible that the computation of time, called Epacts, could ever have been known?” And, again, “When you meet, says he, you shall learn the computation by epacts, which was taught by the Holy Ghost to father Demetrius, and by him revealed to you.” Now Demetrius was the twelfth patriarch of Alexandria, who was elected about the 190th year of Christ, or in the reign of the emperor Severus, consequently long before the time of Dioclesian.

It seems the reputation the Egyptians had from very old time for their skill in computation and the division of time, remained with them late in the days of Christianity. Pope Leo the Great, writing to the emperor Marcian, confesses that the fixing the time of the moveable feasts was always an exclusive privilege of the church of Alexandria; and therefore, says he, in his letter about reforming the kalendar, the holy fathers endeavoured to take away the occasion of this error, by delegating the whole care of this to the bishop of Alexandria, because the Egyptians, from old times, seem to have had this gift of computation given them; and when these had signified to the apostolic See the days upon which the moveable feasts were to happen, the church of Rome then notified this by writing to churches at a greater distance.

We are not to doubt that this privilege, which the church of Alexandria had been so long in possession of, contributed much to inflame the minds of the Abyssinians against the Roman Catholic priests, for altering the time of keeping Easter, by appointing days of their own; for we see violent commotions to have arisen every year upon the celebration of this festival.

The Abyssinians have another way of describing time peculiar to themselves; they read the whole of the four evangelists every year in their churches. They begin with Matthew, then proceed to Mark, Luke, and John, in order; and, when they speak of an event, they write and say it happened in the days of Matthew, that is, in the first quarter of the year, while the gospel of St Matthew was yet reading in the churches.

They compute the time of the day in a very arbitrary, irregular manner. The twilight, as I have before observed, is very short, almost imperceptible, and was still more so when the court was removed farther to the southward in Shoa. As soon as the sun falls below the horizon, night comes on, and all the stars appear. This term, then, the twilight, they choose for the beginning of their day, and call it Naggé, which is the very time the twilight of the morning lasts. The same is observed at night, and Meset is meant to signify the instant of beginning the twilight, between the sun’s falling below the horizon and the stars appearing. Mid-day is by them called _Kater_, a very old word, which signifies _culmination_, or a thing’s being arrived or placed at the middle or highest part of an arch. All the rest of times, in conversation, they describe by pointing at the place in the heavens where the sun then was, when what they are describing happened.

I shall conclude what further I have to say on this subject, by observing, that nothing can be more inaccurate than all Abyssinian calculations. Besides their absolute ignorance in arithmetic, their excessive idleness and aversion to study, and a number of fanciful, whimsical combinations, by which every particular scribe or monk distinguishes himself, there are obvious reasons why there should be a variation between their chronology and ours. I have already observed, that the beginning of our years are different; ours begin on the 1st of January, and theirs on the 1st day of September, so that there are 8 months difference between us. The last day of August may be the year 1780 with us, and 1779 only with the Abyssinians. And in the reign of their kings they very seldom mention either month or day beyond an even number of years. Supposing, then, it is known that the reign of ten kings extended from such to such a period, where all the months and days are comprehended, when we come to assign to each of these an equal number of years, without the correspondent months and days, it is plain that, when all these separate reigns come to be added together, the one sum-total will not agree with the other, but will be more or less than the just time which that prince reigned. This, indeed, as errors compensate full as frequently as they accumulate, will seldom amount to a difference above three years; a space of time too trivial to be of any consequence in the history of barbarous nations.

However, it will occur that even this agreement is no positive evidence of the exactness of the time, for it may so happen that the sum-totals may agree, and yet every particular sum constituting the whole may be false, that is, if the quantity of errors which are too much exactly correspond with the quantity of errors that are too little; to obviate this as much as possible, I have considered three eclipses of the sun as recorded in the Abyssinian annals. The first was in the reign of David III. the year before the king marched out to his first campaign against Maffudi the Moor, in the unfortunate war with Adel. The year that the king marched into Dawaro was the 1526, after having dispatched the Portuguese ambassador Don Roderigo de Lima, who embarked at Masuah on the 26th of April on board the fleet commanded by Don Hector de Silveyra, who had come from India on purpose to fetch him; and the Abyssinian annals say, that, the year before the king marched, a remarkable eclipse of the sun had happened in the Ethiopic month Ter. Now, in consulting our European accounts, we find that, on the second of January, answering to the 18th day of Ter, there did happen an eclipse of the sun, which, as it was in the time of the year when the sky is cloudless both night and day, must have been visible all the time of its duration. So here our accounts do agree precisely.

The second happened on the 13th year of the reign of Claudius, as the Abyssinian account states it. Claudius succeeded to the crown in the 1540, and the 13th year of his reign will fall to be on the 1553. Now we find this eclipse did happen in the same clear season of the year, that is, on the 24th of January 1553, so in this second instance our chronology is perfectly correct.

The third eclipse of the sun happened in the 7th year of the reign of Yasous II. in Magabit, the seventh month of the Abyssinians. Now Yasous came to the crown in 1729, so that the 7th year of his reign will be in 1736, and on the 4th day of October, answering to the 8th day of the month Tekemt, N. S. in that year, we see this eclipse observed in Europe.

As a further confirmation of this, we have dated the particulars of a comet which, the Abyssinian annals say, appeared at Gondar in the month of November, in the 9th year of the reign of Yasous I. and as this comet was observed in Europe to have come to its perihelion in December 1689, and as that year, according to our account, was really the 9th of that king’s reign, no further proof of the exactness of our chronology can possibly be required. By means of these observations, counting backward to the rime of Icon Amlac, and again forward to the death of Joas, which happened in 1768, and assigning to each prince the number of years that his own historians say he reigned, I have, in the most unexceptionable manner that I can devise, settled the chronology of this country; and the exact agreement it hath with all the remarkable events, regularly and sufficiently vouched, plainly shews the accuracy of this method. If, therefore, in a few cases, I differ two or three years from the Jesuits in their first account of this country, I do not in any shape believe the fault to be mine, because there are, at all these periods, errors in point of fact, both in Alvarez and Tellez, much more material and unaccountable than the mistake of a few years; and these errors have been adopted with great confidence in the Hispania Illustrata, and some of the best books of Portuguese history which have made mention of this country.

TRAVELS

TO DISCOVER

THE SOURCE OF THE NILE.