The Abuna, the king, and queen, were the three first baptised, all three being absolutely naked, having only a cotton cloth round their middle. I am sure there never could be a greater deviation from the manners of any kingdom, than this is from those of Abyssinia. The king is always covered; you seldom see any part of him but his eyes. The queen and every woman in Abyssinia, in public and private, (I mean where nothing is intended but conversation) are covered to the chin. It is a disgrace to them to have even their feet seen by strangers; and their arms and hands are concealed even to their nails. A curious circumstance therefore it would have been for the king to be so liberal of his queen’s charms, while he covers his own face with blue taffeta; but to imagine that the Abuna, a coptish monk bred in the desert of St Macarius, would expose himself naked among naked women, contrary to the usual custom of the celebration he observes in his own church, is monstrous, and must exceed all belief whatever. As the Abuna Mark too was of the reasonable age of 110 years, he might, I think, have dispensed at that time of life with a bathing gown, especially as it was frost.
The old man in the pond repeated the formula, “I baptise you in the name of the Father, of the Son, and of the Holy Ghost,” in his own language; and Alvarez, it is plain, understood not one word of Abyssinian. Yet, on the other hand, he speaks Latin to the king, who wonderfully understands him, and answers as decisively on the merits of the dispute as if he had been educated in the Sorbonne. “Confiteor unum baptizma” says Alvarez[102], was a constitution of the Nicene council under Pope Leo. Right, says the king, whose church, however, anathematized Leo and the council he presided at, which both the king and Alvarez should have known was not the Nicene council, though the words of the symbol quoted are thought to be part of a confession framed by that assembly.
“Qui crediderit et baptizatus fuerit salvus erit,” says Alvarez. “You say right, answers the king, as to baptism; these are the words of our Saviour; but this present ceremony was lately invented by a grandfather of mine, in favour of such as have turned Moors, and are desirous again of becoming Christians.”
I should think, in the first place, this answer of the king, should have let Alvarez see no baptism was intended there; or, if it was a re-baptism, it only took place in favour of those who had turned Moors, and must therefore have been but partial. If this was really the case, what had the king, queen, and Abuna to do in it? Sure they had neither apostatized nor was the company of apostates a very creditable society for them.
Alvarez, to persuade us this is real baptism, says that oil was thrown into the pond before he came. He will not charge himself with having seen this, and it is probably a falsehood. But he knew it was an essential in baptism in all the churches in the east; so indeed is salt, which he should have said was here used likewise: then he would have had all the materials of Greek baptism, and this salt might have contributed to cooling the water, that had frozen under the rays of a burning sun.
Alvarez must have seen, that not only men and women go to be washed in the pool, but horses, cows, mules, and a prodigious number of asses. Are these baptised? I would wish to know the formula the reverend baptist-general used on their occasion.
There is but one church where I ever saw sacred rites, or something like baptism, conferred upon asses; it is, I think, at Rome on St Andrew’s or St Patrick’s day. It should be St Balaam’s, if he was in the Roman kalendar as high as he is in the Abyssinian. In that church (it is I think on Monte Cavallo) all sorts of asses, about and within Rome, are gathered together, and showers of holy water and blessings rained by a priest upon them. What is the formula I do not know; although it is a joke put upon strangers, especially of one nation, to assemble them there; or whether the two churches of Rome and Abyssinia differ so much in this as in other points of discipline, I am not informed; but the rationality and decency of such a ceremony being the same in all churches, the service performed at the time should be the same likewise.
I will not then have any scruple to say, that this whole account of Alvarez is a gross fiction; that no baptism, or any thing like baptism, is meant by the ceremony; that a man is no more baptised by keeping the anniversary of our Saviour’s baptism, than he is crucified by keeping his crucifixion. The commemoration of our Saviour’s baptism on the epiphany, and the blessing the waters that day, is an old observance of the eastern church, formerly performed in public in Egypt as now in Ethiopia. Since that of Alexandria fell into the hands of Mahometans, the fear of insult and profanation has obliged them to confine this ceremony, and all other processions, within the walls of their churches, in each of which there is constantly a place devoted to this use. Those that cannot attend the ceremony of aspersion in the church, especially sick or infirm people, have the water sent to them, and a large contribution is made for the patriarch, or bishop; yet nobody ever took it into their heads to tax either Greek or Armenian with a repetition of baptism.
Monsieur de Tournefort[103], in his travels through the Levant, gives you a figure of the Greek priest, who blesses the water in a peculiar habit, with a pastoral staff in his hand.
But, besides this, various falsehoods have likewise been propagated about the manner of baptism practiced in Abyssinia, all in order to impugn the validity of it, and to excuse the rash conduct of the Jesuits for re-baptising all the Abyssinians, as if they had been a Jewish and Pagan people that never had been baptised at all. The violation of this article of the creed, or confession of Nice, was a cause of great offence to the Abyssinians, and of the misfortunes that happened afterwards. The whole of the Abyssinian service of baptism is in their liturgy. The Jesuits had plenty of copies in their hands, and could have pointed out the part of the service that was heretical, if they had pleased; they did not pretend, however, to do this, and their silence condemns them.