Lent being now near, the king returned to Ifras, there to keep his fast, and distributed his horse on the side of Ambasanet, having sent orders to the governor of Amhara to join him immediately, who was then at Salamat besieging a party of rebels upon Mount Gehud, which signifies the Mountain of Manifestation. It was the intention of the king, that the troops of Amhara, Angot, and Tigré should press upon the enemy from the high country, while he with his own troops (chiefly horse) should cut off their retreat to the plains of salt; and it was here that the king of Dancali was afraid that they would interfere with his fresh water.
This prince kept strictly his promise of secrecy made to Bæda Mariam, while the king of Adel observed a very different line of conduct; for he not only discovered the king’s intention, but he invited the Dobas to send their wives, children, and effects into Adel, while his troops should cut off the king’s provision, and fight him wherever they saw that it could be done with advantage. The plan was speedily embraced. Twelve clans of Dobas marched with their cattle, as privately as possible, for Adel; but the king’s intelligence was too good, and his motions too rapid, to allow their schemes to be carried into execution. With a large body of horse, he took possession of a strong pass, called Fendera; and when that unhappy people, fatigued with their march, and incumbered with baggage, arrived at this spot, they were cut to pieces without resistance, and without distinction of age or sex.
The king, at the beginning of this campaign, declared, that his intention was not to carry on war with the Dobas as with an ordinary enemy, but totally to extirpate them as a nuisance; and, to shew himself in earnest in the declaration, he now made a vow never to depart from the country till he had plowed and sown the fields, and ate the crop on the spot with his army. He, therefore, called the peasants of two small neighbouring districts, Wadge and Ganz, and ordered them to plow and sow that part; which having seen done, the king went to Axum, but returned again to the Dobas, by the feast of the Epiphany. That cruel, restless nation, saw now the king’s real intent was their utter destruction, and that there was no possibility of avoiding it but by submission. This prudent conduct they immediately adopted; and, great part of them renouncing the Pagan religion, they so satisfied Bæda Mariam that he decamped from their country, after having, at his own expence, restored to them a number of cattle equal to that which he had taken away, having also given up, untouched, the crop which had been sown, and recompensed the peasants of Wadge and Ganz for their corn and labour.
Having resolved to chastise the king of Adel for his treacherous conduct, he retired southward into the provinces Dawaro and Ifat; and, as if he had had no other views but those of peace, he crossed over to Begemder, where he directed the Abuna to meet him with his young son Iscander, of whom his queen, Romana Werk[17], had been lately delivered. From this he proceeded to Gojam, everywhere leaving orders with the proper officers to have their troops in readiness against his return; and having delivered the young prince to Ambasa David, governor of that province, he proceeded to Gimbota, a town lying on the banks of the Nile, which, in honour of his son’s governor, he changed to David Harasa[18]. Having thus settled the prince to his mind, he sent orders to the army in Tigré and Dawaro to advance into the southernmost frontier of Adel. He himself returned by the way he went to Gojam, and collecting the troops, and the nobility who flocked to him on that occasion, he marched straight for the same country.
Whilst the king was occupied in these warlike preparations, a violent commotion arose among his clergy at home. In the reign of Zara Jacob, a number of strangers, after the council of Florence, had come into Abyssinia with the Abuna Imaranha Christos. Among these were some monks from Syria, or Egypt, who had propagated a heresy which had found many disciples. They denied the consubstantiality of Christ, whom they admitted to be perfect God and likewise perfect man, but maintained that what we call his humanity was a precious substance, or nature, not composed of flesh, blood, and arteries, (like ours), but infinitely more noble, perfect, peculiar to, and only existing in himself. An assembly of the clergy was called, this heresy condemned, and those who had denied the perfect manhood of our Saviour were put to death by different kinds of torture. Some were sent to die in the Kolla, others exposed, without the necessaries of life, to perish with cold on the tops of the highest mountains.
There was another motive of discontent which appeared in that assembly, and which affected the king himself. A Venetian, whose name was Branca Leon, was one of the strangers that arrived in Ethiopia at the time above mentioned. He was a limner by profession, and exceedingly favoured by the late king, for whom he had painted, with great applause, the pictures of Abyssinian saints for the decoration of the churches. It happened that this man was employed for an altar-piece of Atronsa Mariam; the subject was a common one in Italy, Christ in his mother’s arms; where the child, according to the Italian mode, is held in his mother’s left arm. This is directly contrary to the usage of the East, where the left hand is reserved for the purpose of washing the body when needful, and is therefore looked upon with dishonour, so much, indeed, that at table the right hand only is put into the plate.
The fanatic and ignorant monks, heated with the last dispute, were fired with rage at the indignity which they supposed was offered to our Saviour. But the king, struck with the beauty of the picture, and thinking blood enough had been already shed upon religious scruples, was resolved to humour the spirit of persecution no farther. Some of the ringleaders of these disturbances privately disappearing, the rest saw the necessity of returning to their duty; and the picture was placed on the altar of Atronsa Mariam, and there preserved, notwithstanding the devastation of the country by the Moors under the reigns of David III. and Claudius, till many years afterwards, together with the church, it was destroyed by an inroad of the Galla.
In the mean time, the army from Dawaro had entered the kingdom of Adel under Betwudet[19] Adber Yasous, and, expecting to find the Moors quite unprepared, they had begun to waste every thing with fire and sword. But it was not long before they found the inhabitants of Adel ready to receive them, and perfectly instructed of the king’s intentions, from the moment he left Dawaro, to go to meet his son in Gojam. Indeed, it could not be otherwise, from the multitude of Moors constantly in his army, who, though they put on the appearance of loyalty, never ceased to have a warm heart towards their own religion and countrymen. Advanced parties appeared as soon as the Abyssinian army entered the frontiers; and these were followed by the main body in good order, determined to fight their enemy before they had time to ravage the country.
A battle immediately followed, very bloody, as might be expected from the mutual hatred of the soldiers, from the equality in numbers, and the long experience each had in the other’s manner of fighting. The battle, often on the point of being lost, was as often retrieved by the personal exertion of the Moorish officers, upon whom the loss principally fell. Sidi Hamet, the king’s son, the chiefs of Arar, Nagal, Telga, Adega, Hargai, Gadai, and Kumo, were slain, with several other principal men, who had either revolted from the king of Abyssinia, or whom friendship to the king of Adel had brought from the opposite coast of Arabia.
The king was still advancing with diligence, when he was overtaken by an express, informing him that his queen Romana was delivered of another prince, christened by the name of Anquo Israel. Upon which good tidings he halted at once to rest and feast his army; and, in the middle of the festivity, an express from Adber Yasous brought him news of the complete victory over the Moors, and that there was now no army in Adel of consequence enough to keep the field. Hereupon the king detached a sufficient number of troops to reinforce Adber Yasous in Adel, and continued himself recruiting his army, and making greater preparations than before, that, during the first of the season, he might utterly lay waste the whole Moorish country, or so disable them that they might, for many years, be content to enjoy peace under the condition of becoming his tributaries.