[11] The Abyssinians still retain the physiognomy and olive complexion of the Arabs, and afford an incontestable evidence that three thousand years can neither change the colour nor the intellectual capabilities of the human species. Under the burning sun of Africa, the Abyssinian, a branch of the great Caucasian family, has preserved the name and semblance of Christianity and civilization through the wreck and revolutions of ages, and amid the tempests of foreign and domestic dominations. Conscious of his ignorance, he once sought the fraternity of Europe for the sake of her letters and her arts. But how is it with the Nubian, whose unequivocal African descent is betrayed by his stupid features, black colour, and woolly hair, yet who enjoyed equal or superior advantages in ancient times? The history of his race would attest to the truth in this case. He has relapsed into that barbarism which seems to be his native element, and from which he appears incapable of preserving himself. The only memorials of his Christianity are a few words, of which he is incapable of understanding the sense; the only traces of his civilization a few heaps of sculptured ruins.
[12] The negotiations of Justinian with the Abyssinians are mentioned by Procopius, John Malala, and others. The original narrative of the ambassador Nonnosus is quoted by the Historian of Antioch, and Photius has given a curious extract. Justinian reigned over the Greek empire from 527 to 565.
[13] The present village of Anuma is conspicuous by the ruins of a splendid Christian temple, and seventeen obelisks, of Grecian architecture. According to Alvarez, it was in a flourishing state in 1520, but was ruined the same year by the Turkish invasion.
[14] Those who desire to form an acquaintance with Abyssinian history may consult Procopius, Baronius, Cosmos, Indicopleustus, Alvarez, Lobo, and Bruce. In these works, the subject is very amply and ably treated.
CHAPTER II.
SEVENTH-DAY BAPTISTS IN EUROPE.
SECTION I.
WALDENSES, ALBIGENSES, PASAGINIANS, ETC.—THEIR SABBATICAL CHARACTER EXAMINED.
It is not my design to give even an abridged account of ecclesiastical affairs as connected with this people during the many centuries of their existence, but confine myself to a consideration of the origin of their distinguishing appellation, with an account of their doctrinal sentiments and religious practices, and their terrible persecutions and dispersion.
It is evident that the Latin word vallis has been the parent of the English word valley, the French and Spanish valle, the Provençal vaux, vaudois, the Italian valdesi, the low Dutch valleye, and the ecclesiastical Valdensis, Valdenses, and Waldenses. The designation of the word is valleys—inhabitants of valleys—neither more nor less. There being no w in the Latin language, the terms Vallenses and Valdenses were employed long before the more modern one of Waldenses came into use.
It appears that from the earliest ages, the inhabitants of the valleys about the Pyrenees did not profess the Catholic faith; neither was it embraced by the inhabitants of the valleys of the Alps; it occurred, also, that one Valdo, in the ninth century, a friend and adviser of Berengarius, and a man of wealth, talents, and piety, who had many followers, possessed himself of a Bible, by which he was led to perceive the errors and corruptions of Rome, which he severely denounced; moreover, it came to pass that about one hundred and thirty years after, a rich merchant of Lyons, whose name was Waldo, openly withdrew from the communion of Rome, and supported many to travel and teach the doctrines believed in the valleys. All these people, though different in their origin, and different no doubt in some minor points of faith and practices of worship, were called Waldenses as a general term. They had also other appellations imposed upon them, which, however, were mostly local, and which I shall subsequently take into consideration. This accounts in a satisfactory manner for the diversity of the statements concerning them. In Languedoc these heresies were supposed to be of recent origin, and to have originated from Waldo, whose immediate followers were called Waldenses. This, however, was merely the renovation of the name from a particular cause, and not its original; for we find that, in other districts, other branches of this same original sect are called by other appellations, significative of some distinguished leader. Thus, in Dauphiny, they were called Josephists, and, in other places, Petrobrusians, from Peter De Bruys. Sometimes they received their names from their manners, as Catharists (Puritans), Bonne Homines (good men); at others, from the peculiarities of their religious ordinances, as insabbathists (sabbath-keepers), and Sabbatharians, because they contended for the observance of the original sabbath, and denied the real presence of Christ in the eucharist.[15] By some they were denominated Bulgarians, and by others Paulicians, and, by a corruption of that word, Publicans, because it appears that a multitude of that ancient sect had emigrated hither, and amalgamated with them.[16] Sometimes they were named from the city or country in which they prevailed, as Toulousians, Lombardists, and Albigenses. Nevertheless all these branches were distinguished as keeping the commandments of God, and the faith of Jesus.