The source of the Blue Nile

by Arthur J. Hayes

The Abyssinian liturgy is not impressive, according to European ideas. Stern was present at one of the services, and gave a lively description of it. “The deafening tom-tom of the negareet, intermingled with the nasal chorus of a host of debterahs in varying cadences, reverberated on my ear. This indication that the service had already begun put a stop to our contemplation of the grand mountain scene, and in a most reverent mood we hastened to the uproarious sanctuary. A wooden gate in a circular wall brought us within an open grassy space that formed the cemetery, and the spot where, adjoining to the church, rises the Bethlehem in which the priests prepare the eucharistic bread. A crowd of men and women, as if in some place of amusement and dissipation, were spread in picturesque knots over the soft turf. The majority were busily plying their tongues, but I fear from the burst of merriment which now and then broke from one or the other of those animated groups that their conversations had very little to do either with religion or the service in honour of the saint. Not belonging to this impure class, who are justly excluded from the interior of the sacred edifice (i.e. those whose marriage is secular and dissoluble), we mounted a few steps, and then, through a partition occupied by the laity, stepped into a second compartment concentric with the outer one, and there found ourselves at the porch of the enclosure which constitutes the sanctum sanctorum.

“Crowds of priests and debterahs thronged the whole of that corridor. The debterahs constitute the choir in all their churches; and their devotionless mien, as they chanted to the monotonous sound of the negareet, quite excited my indignation. During the maddening noise created by the debterahs, the priests, robed in gaudy canonicals, were exerting to the utmost their cracked voices in intoning the liturgy and psalms. At certain intervals an ecclesiastic, clad in his garish finery, and attended by an incense-waving boy-deacon and a bearer of the Ethiopic Gospel, marched out of his sanctum into the cemetery to edify the godless and profane multitude by reading to them a portion of Scripture in an unknown tongue. A reverend gentleman near me, who was evidently a great Church dignitary, as he wore a huge turban, and had a very stupid unmeaning face, pointed his gaunt fingers towards the daubed walls, and condescendingly inquired whether I knew St. George and Miriam, the mother of God? . . .

“Unable to perform any religious rite without the savage accompaniment of tinkling keys and other discordant sounds, the sacrament of the mass (Corban), the most solemn service of the Church, is also performed amidst the most confused and distracting clangour. The liturgy and consecration service over, all, except the communicants, leave the place of worship. These now approach the vestibule of the holy of holies, where the officiating priests, enveloped in clouds of incense, are busily occupied in washing their hands—this ceremony is copied from Pilate’s example. The water, which this act sanctifies, must not be spilled on the ground, but, as a regeneration emblem, it is sprinkled on the bended heads and the garments of the faithful, whilst the priest says, ‘If you think that I have now cleansed your garments and purified your bodies, and yet continue to cherish hatred and malice in your hearts, I tell you that the body of Christ will prove to be a burning fire to consume you, and His blood a bottomless sea to drown you!’ After this exhortation the tabot, the substitute for the altar, is taken out of the holy of holies, and each communicant receives a small piece of wheaten bread and a spoonful of raisin wine. To prevent the desecration of the sacred elements every one, before he quits the church, drinks a cup of water, and also refrains from expectorating that day.”[133]

The ecclesiastical art of Abyssinia has already been mentioned. Stern has given an account of a singular instance of its development and of an equally strange result of the devotional use of pictures. He visited “Kudus Yohannes, which next to that at Quosquam, is the handsomest and most gorgeously bedaubed of the forty-four churches in and around Gondar.” Here “one aspiring artist, weary perhaps of the antiquated cherubims and saints, the blazing flames and leafy bowers, which are the ordinary ornaments of the churches, had sought immortal fame by painting quite a new subject—the Migration of the Israelites. In his picture he represented them marching in soldier-like attitude over the heaving and surging waves of the Red Sea, clad in British uniform, with muskets and bayonets on their shoulders.” Again, Major Harris, at the time of his mission to Sahela Selassie, who was then Negus, had presented His Majesty with a portrait of Queen Victoria. This “lay securely guarded amidst the regalia of the Ethiopian Empire till the death of the despot. His heir and successor, Hailu Malakot, to atone for some indiscretion, presented it in pious contrition to the Cathedral Church, and there the people flock on all grand festivities to worship it as the representation of the Virgin Mary.”[134]

Reference has been made to certain Abyssinian saints, to whose exploits Major Harris alluded. But these are neither the most notable nor the most venerated in the ecclesiastical chronicles. Tekla Haimanot—facile princeps—“is said to have converted the devil, and induced him to become a monk for forty days, though what became of him afterwards we are at a loss to know. The same holy man, wishing to ascend a steep mountain with perpendicular sides was accommodated in answer to prayer with a boa-constrictor, which took him up on its back.”[135] Before the birth of this saint, “a glorious light rested for several days over the parental house. At the baptism of the child the priest was so dazzled by its supernatural beauty that, lost in admiration, he dropped the babe, and might have killed it, had not an invisible hand kept it suspended above the hard floor.” In due course Tekla Haimanot became a monk, and “the mortifications, self-imposed penances and incredibly long fasts which followed his initiation into the monastic brotherhood are faithfully recorded in the annals of the Church for the edification of the faithful.” Later, he visited the Holy Sepulchre, after marvellous adventures among the Moslems, and was subsequently ordained priest by the Copt Patriarch in Egypt. He then proceeded to the Galla country, where his mother had been kept prisoner, and converted the heathen by hundreds of thousands. On one occasion he repaired to the monastery of Debra Damo, but here “the brotherhood did not much sympathize in the general jubilee that greeted the austere monk. The monastery stands on the summit of a perpendicular rock, and, being quite inaccessible, no visitor can reach it unless drawn up by a rope. The Evil One did not like the ascetic to tamper with the merry fellows on the rock, and, to effect his wicked purpose, he maliciously cut the frail support when Tekla Haimanot was in mid-air, and probably he would have been dashed to pieces in a ravine below, had not immediately six wings unfurled themselves under his garb and borne him aloft. In commemoration of this miraculous volant power, the saint is represented, in most of the churches dedicated to him, as nearly smothered in a profusion of gorgeous plumage.”

Tekla Haimanot’s ascetic practices in “tenantless wastes and malarious jungles” did not suffice him as the years advanced. “He hit upon an original idea of mortifying the flesh. There is in Shoa a small lake, which the saint in his peregrinations had often passed. To these waters he now repaired. The good people who followed him from all parts to hear his discourses and to obtain his blessing entreated him not to expose his precious person to the alligators and other aquatic monsters; but the holy man, who knew that all his exploits for the glory of the Church had not yet been accomplished, fearlessly stepped into the deep. Seven successive years he continued in the water, and probably he would have expired on his liquid couch, had not one of his legs dropped off. The clamour for this valuable relic created quite a dissension in the Church, but the monarch judiciously put a stop to the fierce war between the rival claimants by ordering it to be kept as a Palladium in the royal metropolis. This sacred talisman possesses more wonderful sanitary virtues than all the drugs in the universe. Patients from every province of the country visit the shrine to make votive offerings and to quaff the healing water in which the saint’s leg is weekly washed.”[136]

That the miracles above related are stock miracles—if one may use such a phrase—and that the same legends are connected with more than one saint is evident from the following gesta sanctorum cited by Mansfield Parkyns:—

“Gabro Menfus Kouddos (Slave of the Holy Ghost) was a great saint from his birth; nay, more—he was born a saint. No sooner did he enter the world than he stood up, and three days after his birth he bowed his head thrice, saying in a distinct voice, ‘Glory be to the Father, and to the Son, and to the Holy Ghost.’ He never tasted of his mother’s milk, nor during the whole period of his life partook of food or drink of any sort. Once, when praying on a mountain, he fell over a precipice two hundred cubits deep. Two angels immediately joined their spread wings under him to support him; but he refused their assistance, saying that he trusted to God alone for help. Another time he was ascending a very high mountain, and, being fatigued, the Holy Trinity came and assisted him. Many other equally absurd and almost blasphemous stories are related of him; at last, after a very long life, I forget of how many years, the Almighty sent Azrael, the angel of death, to take him. But the saint refused to die, saying, that as he had neither eaten nor drunk, he could not die. So all the saints came to him in turn for the purpose of persuading him to leave earth for Paradise. St. John the Baptist first addressed him, saying that he had gone the way of all flesh, notwithstanding his many privations and sufferings. Gabro Menfus Kouddos, however, at once met him with the answer, ‘Yes; but you could not fast even for forty days, but fed on locusts and wild honey.’ Thus he replied to all the saints, and at last even to the Virgin and our Saviour. Still, however, the decrees of the Omnipotent must be obeyed, and his life was taken from him; but then there was a dispute among the elements as to what was to become of his body. The earth refused to receive it, as he had never partaken of her produce. A similar refusal was made by the water, for he had never taken a drop within his lips. The fire had also equally strong objections. So the saint was restored to life, and taken up alive into heaven. His tomb is, however, shown at Zoukwahla in Shoa; but it is said to contain only one of his ribs, which, at the time of his ascent to heaven, he took out and left on earth as a memento for his followers.

“Abouna Aragawy was one of the nine missionaries sent to Abyssinia by St. Athanasius. His doctrine and the miracles which he wrought gained for him many followers; but from some of the unbelieving he suffered persecution. This is the account given by some historians; while others assert that, overcome by his popularity, he sought retirement from this world, in order to devote the remainder of his days to religious duty. Be it as it may, he came to the rock on which is now the celebrated monastery of Debra Damo. After walking several times round it, without finding any means of access to its summit, he prayed to the Almighty, who sent him an enormous boa-constrictor, which offered to carry him up in its mouth; but he said, ‘I fear your mouth; turn round and let me take your tail.’ So the snake did as he was desired; and the saint, holding fast by its tail, was drawn up to the summit of the rock in perfect safety. The snake having performed its duty offered to leave the saint if he wished it; but Aragawy begged that it would remain, making, however, the condition of its not alarming or destroying any of his disciples who might come to visit him. They then took possession of the caves and holes which are in the mountain, where they are by many supposed to be still living. Some, however, pretend that the snake is dead; but no one is so wanting in faith as for a moment to deny that the saint yet lives there, and will continue to live till the day of judgment. No curious person, however, dares to venture into the cave. The monks will not allow lights to be taken in; and the people assert that a spirit which protects the place will not permit any one who enters to come out alive.

“When I first went to Rohabaita it was reported that an immense snake had some years before been killed there by a hunter. The man was severely reproached by the priests, who said that the snake was the guardian angel of the place. It was reported to have been twenty-seven cubits, or forty feet in length, and was probably of the boa tribe.”[137]