Our landlord, the Shum, made no scruple of reciting his prayers for seasonable rain, for plenty of grass, for the preservation of serpents, at least of one kind of this reptile; he also deprecated thunder in these prayers, which he pronounced very pathetically with a kind of tone or song; he called the river “Most High God, Saviour of the World;” of the other words I could not well judge, but by the interpretation of Woldo. Those titles, however, of divinity which he gave the river, I could perfectly comprehend without an interpreter, and for these only I am a voucher.
I asked the priest, into whose good graces I had purposely insinuated myself, if ever any spirit had been seen by him? He answered, without hesitation, Yes; very frequently. He said he had seen the spirit the evening of the 3d, (just as the sun was setting) under a tree, which he shewed me at a distance, who told him of the death of a son, and also that a party from Fasil’s army was coming; that, being afraid, he consulted his serpent, who ate readily and heartily, from which he knew no harm was to befal him from us. I asked him if he could prevail on the spirit to appear to me? He said he could not venture to make this request. If he thought he would appear to me, if, in the evening, I sat under that tree alone? he said he believed not. He said he was of a very graceful figure and appearance; he thought rather older than middle age; but he seldom chose to look at his face; he had a long white beard, his cloaths not like theirs, of leather, but like silk, of the fashion of the country. I asked him how he was certain it was not a man? he laughed, or rather sneered, shaking his head, and saying, No, no, it is no man, but a spirit. I asked him then what spirit he thought it was? he said it was of the river, it was God, the Father of mankind; but I never could bring him to be more explicit. I then desired to know why he prayed against thunder. He said, because it was hurtful to the bees, their great revenue being honey and wax: then, why he prayed for serpents? he replied, Because they taught him the coming of good or evil. It seems they have all several of these creatures in their neighbourhood, and the richer sort always in their houses, whom they take care of, and feed before they undertake a journey, or any affair of consequence. They take this animal from his hole, and put butter and milk before him, of which he is extravagantly fond; if he does not eat, ill-fortune is near at hand.
Nanna Georgis, chief of the Agows of Banja, a man of the greatest consideration at Gondar, both with the king and Ras Michael, and my particular friend, as I had kept him in my house, and attended him in his sickness, after the campaign of 1769, confessed to me his apprehensions that he should die, because the serpent did not eat upon his leaving his house to come to Gondar. He was, indeed, very ill of the low country fever, and very much alarmed; but he recovered, and returned home, by Ras Michael’s order, to gather the Agows together against Waragna Fasil; which he did, and soon after, he and other seven chiefs of the Agows were slain at the battle of Banja; so here the serpent’s warning was verified by a second trial, though it failed in the first.
Before an invasion of the Galla, or an inroad of the enemy, they say these serpents disappear, and are nowhere to be found. Fasil, the sagacious and cunning governor of the country, was, as it was said, greatly addicted to this species of divination, in so much as never to mount his horse, or go from home, if an animal of this kind, which he had in his keeping, refused to eat.
The Shum’s name was Kefla Abay, or Servant of the river; he was a man about seventy, not very lean, but infirm, fully as much so as might have been expected from that age. He conceived that he might have had eighty-four or eighty-five children. That honourable charge which he possessed had been in his family from the beginning of the world, as he imagined. Indeed, if all his predecessors had as numerous families as he, there was no probability of the succession devolving to strangers. He had a long white beard, and very moderately thick; an ornament rare in Abyssinia, where they have seldom any hair upon their chin. He had round his body a skin wrapt and tied with a broad belt: I should rather say it was an ox’s hide; but it was so scraped, and rubbed, and manufactured, that it was of the consistence and appearance of shamoy, only browner in colour. Above this he wore a cloak with the hood up, and covering his head; he was, bare-legged, but had sandals, much like those upon ancient statues; these, however, he put off as soon as ever he approached the bog where the Nile rises, which we were all likewise obliged to do. We were allowed to drink the water, but make no other use of it. None of the inhabitants of Geesh wash themselves, or their cloaths, in the Nile, but in a stream that falls from the mountain of Geesh down into the plain of Assoa, which runs south, and meets the Nile in its turn northward, passing the country of the Gafats and Gongas.
The Agows, in whose country the Nile rises, are, in point of number, one of the most considerable nations in Abyssinia; when their whole force is raised, which seldom happens, they can bring to the field 4000 horse, and a great number of foot; they were, however, once much more powerful; several unsuccessful battles, and the perpetual inroads of the Galla, have much diminished their strength. The country, indeed, is still full of inhabitants, but from their history we learn, that one clan, called Zeegam, maintained singly a war against the king himself, from the time of Socinios to that of Yasous the Great, who, after all, overcame them by surprise and stratagem; and that another clan, the Denguis, in like manner maintained the war against Facilidas, Hannes I. and Yasous II. all of them active princes. Their riches, however, are still greater than their power, for though their province in length is no where 60 miles, nor half that in breadth, yet Gondar and all the neighbouring country depend for the necessaries of life, cattle, honey, butter, wheat, hides, wax, and a number of such articles, upon the Agows, who come constantly in succession, a thousand and fifteen hundred at a time, loaded with these commodities, to the capital.
As the dependence upon the Agows is for their produce rather than on the forces of their country, it has been a maxim with wise princes to compound with them for an additional tribute, instead of their military service; the necessities of the times have sometimes altered these wise regulations, and between their attachment to Fasil, and afterwards to Ras Michael, they have been very much reduced, whereby the state hath suffered.
It will naturally occur, that, in a long carriage, such as that of a hundred miles in such a climate, butter must melt, and be in a state of fusion, consequently very near putrefaction; this is prevented by the root of an herb, called Moc-moco, yellow in colour, and in shape nearly resembling a carrot; this they bruise and mix with their butter, and a very small quantity preserves it fresh for a considerable time; and this is a great saving and convenience, for, supposing salt was employed, it is very doubtful if it would answer the intention; besides, salt is a money in this country, being circulated in the form of wedges, or bricks; it serves the purpose of silver coin, and is the change of gold; so that this herb is of the utmost use in preventing the increase in price of this necessary article, which is the principal food of all ranks of people in this country. Brides paint their feet likewise from the ancle downwards, as also their nails and palms of their hands, with this drug. I brought with me into Europe a large quantity of the seed resembling that of coriander, and dispersed it plentifully through all the royal gardens: whether it has succeeded or not I cannot say.
Besides the market of Gondar, the neighbouring black savages, the woolly-headed Shangalla, purchase the greatest part of these commodities from them, and many others, which they bring from the capital when they return thence; they receive in exchange elephants teeth, rhinoceros horns, gold in small pellets, and a quantity of very fine cotton; of which goods they might receive a much greater quantity were they content to cultivate trade in a fair way, without making inroads upon these savages for the sake of slaves, and thereby disturbing them in their occupations of seeking for gold and hunting the elephant.
The way this trade, though very much limited, is established, is by two nations sending their children mutually to each other; there is then peace between those two families which have such hostages; these children often intermarry; after which that family is understood to be protected, and at peace, perhaps, for a generation: but such instances are rare, the natural propensity of both nations being to theft and plunder; into these they always relapse; mutual enmity follows in consequence.