Among capital punishments may be reckoned likewise the plucking out of the eyes, a cruelty which I have but too often seen committed in the short stay that I made in Abyssinia. This is generally inflicted upon rebels. I have already mentioned, that, after the slaughter of the battle of Fagitta, twelve chiefs of the Pagan Galla, taken prisoners by Ras Michael, had their eyes torn out, and were afterwards abandoned to starve in the valleys below the town. Several prisoners of another rank, noblemen of Tigré, underwent the same misfortune; and, what is wonderful, not one of them died in the operation, nor its consequences, though performed in the coarsest manner with an iron forceps, or pincers. Xenophon[71] tells us, that this was one of the punishments used by Cyrus. And Ammianus Marcellinus[72] mentions, that Sapor king of Persia banished Arsaces, whom he had taken prisoner to a certain castle, after having pulled out his eyes.
The dead bodies of criminals slain for treason, murder, and violence, on the high-way at certain times, are seldom buried in Abyssinia. The streets of Gondar are strewed with pieces of their carcases, which bring the wild beasts in multitudes into the city as soon as it becomes dark, so that it is scarcely possible for any to walk in the night. Too many instances of this kind will be found throughout my narrative. The dogs used to bring pieces of human bodies into the house, and court-yard, to eat them in greater security. This was most disgustful to me, but so often repeated, that I was obliged to leave them in possession of such fragments. We learn from Quintus Curtius[73], that Darius having ordered Charidamus to be put to death, and finding afterwards that he was innocent, endeavoured to stop the executioner, though it was too late, as they had already cut his throat; but, in token of repentance, the king allowed him the liberty of burial.
I have taken notice, up and down throughout my history, that the Abyssinians never fight in the night. This too was a rule among the Persians[74].
Notwithstanding the Abyssinians were so anciently and nearly connected with Egypt, they never seem to have made use of paper, or papyrus, but imitated the practice of the Persians, who wrote upon skins, and they do so this day. This arises from their having early been Jews. In Parthia, likewise, Pliny[75] informs us, the use of papyrus was absolutely unknown; and though it was discovered that papyrus grew in the Euphrates, near Babylon, of which they could make paper, they obstinately rather chose to adhere to their ancient custom of weaving their letters on cloth of which they made their garments. The Persians, moreover, made use of parchment for their records[76], to which all their remarkable transactions were trusted; and to this it is probably owing we have so many of their customs preserved to this day. Diodorus Siculus[77], speaking of Ctesias, says, he verified every thing from the royal parchments themselves, which, in obedience to a certain law, are all placed in order, and afterwards were communicated to the Greeks.
From this great resemblance in customs between the Persians and Abyssinians following the fashionable way of judging about the origin of nations, I should boldly conclude that the Abyssinians were a colony of Persians, but this is very well known to be without foundation. The customs, mentioned as only peculiar to Persia, were common to all the east; and they were lost when those countries were over-run and conquered by those who introduced barbarous customs of their own. The reason why we have so much left of the Persian customs is, that they were written, and so not liable to alteration; and, being on parchment, did also contribute to their preservation. The history which treats of those ancient and polished nations has preserved few fragments of their manners entire from the ruins of time; while Abyssinia, at war with nobody, or at war with itself only, has preserved the ancient customs which it enjoyed in common with all the east, and which were only lost in other kingdoms by the invasion of strangers, a misfortune Abyssinia has never suffered since the introduction of letters.
Before I finish what I have to say upon the manners of this nation, having shewn that they are the same people with the ancient Egyptians, I would inquire, whether there is the same conformity of rules in the dietetique regimen, between them and Egypt, that we should expect to find from such relation? This is a much surer way of judging than by resemblance of external customs.
The old Egyptians, as we are told by sacred scripture, did not eat with strangers; but I believe the observation is extended farther than ever scripture meant. The instance given of Joseph’s brethren not being allowed to eat with the Egyptians was, because Joseph had told Pharaoh that his brethren[78], and Jacob his father, were shepherds, that he might get from the Egyptians the land of Goshen, a land, as the name imports, of pasturage and grass, which the Nile never overflowed, and it was therefore in possession of the shepherds. Now the shepherds, we are told, were the direct natural enemies of the Egyptians who lived in towns. The shepherds also sacrificed the god whom the Egyptians worshipped. We cannot (says Moses[79]) sacrifice in this land the abomination of the Egyptians, lest they stone us. If the Egyptians did not eat with them, so neither would they with the Egyptians; but it is a mistake that the Egyptians did not eat flesh as well as the shepherds, it was only the flesh of certain animals they differed on, and did not eat.
The Egyptians worshipped the cow[80], and the shepherds lived upon her flesh, which made them a separate people, that could not eat nor communicate together; and the very knowledge of this was, as we are informed by scripture, the reason why Joseph told Pharaoh, when he asked him what profession his brethren were of, “Your servants, says Joseph, are shepherds, and their employment the feeding of cattle;” and this was given out, that the land of Goshen might be allotted to them, and so they and their descendents be kept separate from the Egyptians, and not exposed to mingle in their abominations. Or, though they had abstained from these abominations, they could not kill cattle for sacrifice or for food. They would have raised ill-will against themselves, and, as Moses says, would have been stoned, and so the end of bringing them to Goshen would have been frustrated, which was to nurse them in a plentiful land, in peace and security, till they should attain to be a mighty people, capable of subduing and filling the land to which, at the end of their captivity, God was to lead them.
The Abyssinians neither eat nor drink with strangers, though they have no reason for this; and it is now a mere prejudice, because the old occasion for this regulation is lost. They break, or purify, however, every vessel a stranger of any kind shall have ate or drank in. The custom then is copied from the Egyptians, and they have preserved it, tho’ the Egyptian reason does no longer hold.
Some historians say, the Egyptian women anciently enjoyed a full liberty of intercourse with the males, which was not the case in the generality of eastern nations; and we must, therefore, think it was derived from Abyssinia; for there the women live, as it were, in common, and their enjoyments and gratification have no other bounds but their own will. They, however, pretend to have a principle, that, if they marry, they should be wives of one husband; and yet this principle does not bind, but, like most of the other duties, serves to reason upon, and to laugh at, in conversation. Herodotus tells it was the same with the Egyptians[81].