Importunity is an attribute which stands prominently forth in the character of a native of Southern Abyssinia. For hours together the numerous applicants for redress continue thus to call upon the “master” from every eminence around the palace, until at length the door-keepers appearing, beckon the petitioners to draw nigh. Well aware, however, of the existing understanding between these servitors and the very judges against whose decision they would appeal, they give no heed to the summons, but thrusting their fingers into their ears, do but lift up their voices the louder, until the king commands one of his pages to cause the whole to assemble in the court-yard, where, with shoulders bared to the waist, the parties fearlessly bring their complaint before the throne.
Opportunities were therefore daily afforded of witnessing the dispensation of justice in this singular and anomalous land, where an Ethiopic translation of the code of Justinian, adapted to the customs of the country, forms the basis of legal decisions. The Fétha Negést, or “Judgment of the Kings,” as this volume is entitled, is said to have fallen from heaven during the reign of Constantine the Great; but its statutes, although liberally quoted on all convenient occasions, are not considered binding upon the monarch, unless found in perfect unison with his own despotic pleasure. Disputes are first adjusted by the governors of provinces, who, in the powers with which they are invested, resemble the feudal barons of the middle ages, and often perpetrate the grossest injustice. But the injured party can always seek redress in the court of the Four Wamberoch, or “the chairs,” who are the judges civil and criminal. These dignitaries daily take their seat in the verandah of a building allotted in one of the palace courts, where accuser and accused delivered their conflicting statements in an equally elevated tone of oratory, accompanied by much theatrical gesture. The decision lies again under appeal to the throne; and whensoever the king sees fit to reverse it, the severest censure is invariably passed upon the delinquent “chairs.” The lives and the lands of every subject of Shoa belong de jure to Sáhela Selássie, and of their persons and worldly substance he is absolute master. Whether at the demise of the king or of the subject, the estates of the latter are again at the disposal of the crown, and without the occurrence of either contingency, the mere will and pleasure of the despot is alone requisite to their resumption. Violent use, however, is not often made of this arbitrary power, and it is rarely resorted to except in cases of high treason or of offences against the state, which, in place of capital punishment, are visited by confiscation of property, with imprisonment for life. But if the criminal shall have taken timely sanctuary in the monastery of Affaf Woira, his person is held inviolate, even by the king, and the monks can generally mediate with success. Slavery, either limited to the offender, or extended to his whole family, and continued to his descendants, during one, two, or even seven generations, is a punishment from which no class is held exempt, but exile is usually substituted for offences committed by the clergy, the banished ecclesiastic being then commanded to “stay not by day, neither to tarry by night,” if he would avoid the penalty that awaits delay.
In accordance with the Mosaic dispensation, a life for a life is the sentence passed upon the murderer; but, obtaining the consent of the relatives of the deceased, he is authorised by law to purchase his pardon, and to beg through the land until he shall have accumulated the stipulated ransom. His escape under any circumstances involves forfeiture of property by all his relatives who may be residing north of the river Airára, and unless he be produced, the attachment continues in full force during three generations. Robbery is usually investigated through the Lebáshi, or “thief-taker,” who is indispensable to Abyssinian jurisprudence, and the unhappy wretch whom his imp selects, if unable to pay the fine adjudged, is visited by castigation either with a whip or cudgel. If a Christian, he is then confided to the care of a follower of the Prophet in some of the hot unwholesome Mohammadan districts—if an Islám, to that of a Christian—the party on whom the culprit is thus quartered, being in either case held responsible to the crown for his safe custody during his term of hard labour.
In all the courts of judicature, interest for money lent is recognised at the rate of one ámole per mensem upon each dollar. No note of hand is ever exchanged, but the security of a substantial house-keeper is taken, who is termed “wás.” Debtors are generally manacled, and suffered to roam about, in order to beg the amount due among the charitably disposed; and it is a fact, that in the absence of a “wás” either the creditor or one of his retainers is chained to the defaulter, and the happy couple thus linked, wander through the country together, crying “By Mary! By Mary!” until the requisite sum shall have been contributed for the sake of the Holy Virgin.
At home and abroad, on excursions and on military expeditions, the loud cry of “Abiet!” salutes the royal ear from situations the most strange and unexpected, and although the sceptre is despotic, appeals are almost always promptly attended to. The more boisterous petitioner, who will not remain content with the promise of a future consideration of his claim, is sometimes visited with the stick, but no available opportunity is neglected of listening to those who present themselves. The halting-stone and the green turf are frequently transferred into seats of justice; judgment is given whilst ambling over the fields and meadows; and during five days of every week, many hours are patiently devoted by the monarch to the unravelment of knotty points in litigation.
Volume Two—Chapter Twelve.
Chasm of the Chácha.
The King had oftentimes vaunted the extraordinary natural fortification of Angollála by the river Chácha, which for two days’ journey to the north-westward rolls through a deep precipitous valley, opposing an impassable barrier; and being then joined by the Beréza and by numerous other streams, skirts the celebrated sanctuary of Sena Márkos, whence the combined waters, taking the title of Jumma, roll on into the Nile. Setting out one morning at sunrise through the “sirkosh ber,” (i.e. The secret gate or wicket) he sent a page to conduct us to the junction of the tributary Fácha, which tumbles its torrent over a perpendicular wall seven hundred feet in height; and here His Majesty, surrounded by a crowd of noisy applicants for justice, already occupied his favourite seat on the brink of the giddy chasm.