Volume 2 — SOCINIOS, or MELEC SEGUED. From 1605 to 1632. (continued 3)

Keba Christos, deserted by all except a few servants, continued courageously fighting; and, although it was very possible for him to have escaped, he disdained to survive the loss of his army. Receiving at that time a wound from a javelin, which passed through his belly, and judging the stroke to be mortal, he gave up all further resistance, fell upon his knees to prayer, and was again wounded by a stone, which struck him to the ground. Two of the mountaineers immediately came up to him, one of whom did not know him, and contented himself with stripping the body; but the other remembering his face, cut his head off, and carried it to the rebel Melca Christos.

The misfortune was followed by another in Gojam, great to the nation in general, and greater still to the Catholic cause in particular. At the time that Sela Christos was in Begemder with prince Facilidas, the Galla from Bizamo, supposing the province of Damot without defence, passed the Nile, laying the whole province waste before them. Fecur Egzie, lieutenant-general under Sela Christos, although he had with him only a small number of troops, did not hesitate to march against those savages, to endeavour, if possible, to stop their ravages. The Galla, surprised at this, thought it was Sela Christos, and fled before him. He had now pursued them almost alone, and lighted in a low meadow to give grass to his horse, when he was surrounded and slain by a number of the enemy that lay hid among the bushes, and discovered how ill he was attended.

He was reputed a man of the best understanding, and the most liberal sentiments of any in Ethiopia; a great orator, excelling both in the gracefulness of manner and copiousness and purity of his language. He was among the first that embraced the Catholic religion, even before the king or Sela Christos, and was the principal promoter of the translations of the Portuguese books into Ethiopic, assisted by the Jesuit Antonio de Angelis. We have seen, in the year 1613, the great efforts he made in the embassy to India by the coast of Melinda. He was an excellent horseman, but more violent and rash in battle than could have been expelled from a man of such mild manners.

There happened at this time another novelty. The king brought the patriarch from Gorgora to Dancaz this year, at Easter, to hear that feast celebrated, with the Ethiopic service amended, of which we have already spoken abundantly. This countenance, so unnecessarily given to an innovation that produced every day such very bad effects to the Catholic interest, joined to many other circumstances, seemed clearly to indicate a change in that prince’s mind.

The patriarch having made but a short stay at Dancaz, it was currently reported a disagreement had happened, and that the king had sent him prisoner to Gorgora; and this false report affected greatly the weight the Catholics were supposed before to have had at court. But the transaction that followed was of a nature to promise much more consequences.

Socinios had a daughter called Ozoro Wengelawit, which means the Evangelical, a name she certainly deserved not from her manners. This lady was first married to Bela Christos, a man of rank at court, from whom she had been divorced. She was next married to another, and then (her two former husbands being still alive) to Tecla Georgis, who had before married her sister, another of the king’s daughters. During this marriage she had openly lived in adultery with Za Christos, who had been married to her sister, a third daughter of the king. Za Christos had been happy enough in preserving this lady’s esteem longer than any other of her husbands, and nothing would content her now but a marriage with her lover solemnly and publicly. For which purpose she applied to the patriarch to dispense with the affinity between her and Za Christos, arising from his having been married before to her sister.

It is not to be supposed that the patriarch would have resisted, if nothing had stood in the way except the affinity: but weighty impediments presented themselves besides; for either the first marriage was valid, or it was not. If it was valid, then Wengelawit could not marry Za Christos or any one else, because her husband was alive; nor could she marry her second, nor Tecla Georgis, her third. If the first marriage was not valid, then the second was, which husband was still alive; and, in this case, a licence to marry was giving her liberty of having three husbands at one time. The patriarch, for these reasons, refused his authority to this manifold adultery and incest; nor could he, notwithstanding the intercession of the whole court, ever be brought to comply. His firmness (however commendable) greatly increased the hatred to his person, and aversion to the church of Rome.

One day when the king was sitting in his apartment, a monk entered the room, crying with a loud voice, “Hear the ambassador of God and of the Virgin Mary!” The king, upon first sight of the man, expecting some improper liberty might be taken, ordered his attendants to turn him out at the door, and, being removed from his presence, to bring word what he had to say, which was to this effect: “It is three days since I rose from the dead. One day when I was standing in paradise, God called me, and sent me with this message to you:—O emperor! says God, it is now many years that I hoped you would amend of the great sin, the having forsaken the faith of your ancestors. All this time the Virgin Mary was kneeling before her blessed Son, beseeching him to pardon you; and, upon the whole, it was agreed, that, unless you repent in a fortnight’s time, you should be punished in such a manner that you will not forget it presently.”

Socinios desired them to ask the man, “How it was possible that, having so lately left the grave, his body should have so little of the emaciated appearance of one long buried, and be now in such good case, fat and fair?” To this he answered, “That, in paradise, he thanked God there was abundance of every thing; and people were very well used there, for he had lived upon good bread, and plenty of good wine, biskets, and sweetmeats.” To which Socinios answered, “Tell him, after the pains he had taken, it would be wrong in me to keep him long from so good a place as this his paradise. Let him go and acquaint the person who sent him, I shall live and die in the Roman Catholic faith; and, in order that he may deliver the message quickly in the other world, speed him instantly out of this, by hanging him upon the tree before the palace-gate.”

The love of the wine, sweetmeats, and other celestial food, seemed to have forsaken the ambassador. Upon hearing this message he recanted, and was pardoned at the joint petition of those of the court that were present, who concurred with the monk in thinking, that the message of the emperor was an indecent one, and ought not to be delivered; that having been in paradise once, was as much as fell to the lot of any one man, and that he should therefore remain upon earth. The intended catastrophe, then, of this singular ambassador was remitted; but the truth of his mission was believed by the populace, and raised great scruples in every weak mind.

The many misfortunes that had lately befallen the troops of the king were accounted as so much increase of power to the rebel Melca Christos, who, encouraged by the correspondence he held with the chiefs of the Alexandrian religion, began now to take upon him the state and office of a king. His first essay was to send, as governor to the province of Tigré, a son of that great rebel Za Selassé, whose manifold treasons, we have already seen, occasioned the death of two kings, Za Denghel and Jacob.

Asca Georgis was then governor of Tigré for Socinios, a man of merit and valour, but poor, and though related to the king himself, had very few soldiers to be depended on, excepting his own servants, and two bodies of troops which the king had sent him to maintain his authority, and to keep his province in order.

The new governor, sent by the rebel Melca Christos, had with him a considerable army; and, knowing the weakness of Asca Georgis, he paraded through the province in the utmost security.

One Saturday which, in defiance of the king’s edict, he was to solemnize as a festival equal to Sunday, he had resolved on a party of pleasure in a valley, where, much at his ease, he was preparing an entertainment for his troops and friends, and such of the province as came to offer their obedience. Intelligence of this party came to three Shum’s, commanders of small districts, two of them sons-in-law of the king, the third a very loyal subject. These three sent to Asca Georgis, to propose that, at a stated time, they should, each with his own men, fall separately upon the son of Za Selassé, and interrupt his entertainment.

This was executed with great order and punctuality. In the height of the festival, the rebels were surrounded by an unexpected enemy. To think of fighting was too late, nor was there time for flight. The greatest part of the army was cut to pieces with little resistance. The new governor saved himself among the rest by the goodness of his horse, leaving Billetana Gueta, or chief master of the household of the rebel Melca Christos, dead upon the spot, with about 4000 of his men. Among the plunder were taken 32 kettle-drums, which alone were evidence sufficient of the greatness of the slaughter.

Although the happy turn Socinios’s affairs had taken had given him leisure to pass this winter at home, and in greater quiet than he had done in former ones, yet the calm which it had produced was of very short duration. The people of Lasta, perceiving some of the prince’s army busy in destroying their harvest when almost ripe, came down suddenly upon them from the mountain, and put them to flight with very great slaughter. The blame of this was laid upon Sela Christos, who might have prevented the calamity; and this accusation, with many others, were brought against him to the king by Lesana Christos.

This man had been condemned to die for an offence, some time before, by Ras Sela Christos; but having fled to the king, who heard his cause, the sentence was reversed. Some time after this he fell into the hands of the Ras, who put him to death upon his former sentence, without regarding the late pardon of the king. This violent act became the foundation upon which his enemies built many accusations, mostly void of truth.

The king upon this took from him the government of Gojam, and gave it to a young nobleman whose name was Serca Christos, supposed to be a friend and dependent upon the prince Facilidas. Serca Christos was no sooner arrived in his government than he resolved to rebel, and privately solicited the young prince Facilidas to take up arms and make a common cause against the king his father, in favour of the Alexandrian church. At the time that the young man departed to his government, Socinios had earnestly recommended to him, and he had most solemnly promised, to protect the Catholic religion in his province, and seemingly for this purpose he had taken with him a Jesuit named Francisco de Carvalho.

Another affair which the king particularly charged him with was, the care of a caravan which once a-year came from Narea. This, besides many other valuable articles for the merchant, brought 1000 wakeas of gold as tribute to the king, equal to about 10,000 dollars, or crowns of our money: its whole way was through barbarous and lawless nations of Galla till they arrived at the Nile; then through Gafats and Gongas, immediately after having passed it.

Serca Christos, in his march, was come to a settlement of those last-mentioned savages, where Gafats, Agows, and Damots, all in peace, pastured immense flocks of cattle together. There are no where, I believe, in the world, cattle so beautiful as those of the Gafats, nor in such numbers. Large plains, for many days journey, are filled so full of these that they appear as one market.

Serca Christos halted here to give grass to his horses; and, while this was doing, it entered into his young head, that making prize of the cattle was of much greater consequence than protecting the caravan of Narea. Assembling then his cavalry, he fell upon the poor Gafats and Damots, who feared no harm; and, having soon put them all to flight, he drove off their cattle in such numbers, that, at Dancaz, it was said, above 100,000 had reached that market.

The king, much shocked at this violent robbery, ordered Serca Christos to give up the cattle, and surrender himself as prisoner. This message of the king he answered in terms of duty and obedience; but, in the mean time, went to the prince, and proposed to him to declare himself king and champion of the church of Alexandria. Facilidas received him with sharp reproofs, and he returned home much discontented. However, as he had now declared himself, he resolved to put the best face upon the matter; and, in order to make it generally believed that the prince and he understood each other, he sent him publicly word, “I have done what your highness ordered me; come and take possession of your kingdom.” Upon which the prince ordered his messenger to be put in irons, and sent to Dancaz to the king his father.

After this, Serca Christos ordered proclamation to be made that prince Facilidas was king, at the palace of the governor of Gojam, which Sela Christos had built near the convent of Collela. As one article of it was the abolishing the Roman faith, the fathers ran precipitately into the convent, and shut the doors upon themselves, fearing they should be insulted by the army of schismatics: but a number of the Portuguese, who lived in the neighbourhood, being brought into the church with them, and there having been loop-holes made in the walls, and abundance of fire-arms left there in deposit by Sela Christos, the rebel governor did not choose to attempt any thing against them at that time. On the contrary, he sent them word that he was in his heart a Roman Catholic, and only, for the present, obliged to dissemble; but he would protect them to the utmost, desiring them to send him the fire-arms left there by Sela Christos, which they absolutely refused to do.

Serca Christos, apprehending that his army (if not acting under some chief of the royal family) would forsake him on the first appearance of the prince, had recourse to a child of the blood-royal, then living in obscurity among his female relations, and this infant he made king, in hopes, if he succeeded, to govern during his minority. There were many who expected the prince would reconcile him to the king, especially as he had yet preserved a shadow of respect for the Jesuits, and this he imagined was one cause why the schismatics had not joined him in the numbers necessary. In order to shew them that he designed no reconciliation with the king, and to make such agreement impossible, he adopted the same sacrilegious example that had so ill succeeded with Tecla Georgis.

Za Selasse, a priest of Selalo, had been heard to say, when Serca Christos was appointed to the government of Gojam, “There is an end of the Catholic faith in this province.” Being now called before the governor, he was forbid to say mass according to the forms of the church of Rome. This the priest submitted to; but, being ordered to deny the two natures in Christ, he declared this was a point of faith which he would never give up, but always confess Christ was perfect God and perfect man. Upon this Serca Christos ordered him to be slain; and he was accordingly thrust through with many lances, repeating these words, God and man! God and man! till his last breath.

Serca Christos had now drawn the sword, and thrown away the scabbard. Upon receiving the news, the king ordered the prince, who waited but his command, to march against him. The murder of Za Selassé had procured an accession of fanatics and monks, but very few soldiers; so that as soon as he heard with what diligence the prince was advancing, he left his whole baggage, and fled into those high and craggy mountains that form the banks of the Nile in Damot.

The prince pressed closely upon him, notwithstanding the difficulty of the ground; so that no safety remained for him but to pass the Nile into the country of the Galla, where he thought himself in safety. In this, however, he was mistaken. He had to do with a general of the most active kind, in the person of Facilidas, who crossed the Nile after him, and, the third day, forced him to a battle on such ground as the prince had chosen, who was likewise much his superior in number of troops. But there was no longer any remedy; Serca Christos made the best that he could of this necessity, and fought with great obstinacy, till his men being for the most part slain, he was forced, with the few that remained, to take refuge on a high hill, whence the prince obliged him to deliver himself up to his mercy without condition.

Facilidas immediately dispatched news of his victory to court, and fifteen days after, he followed himself, bringing Serca Christos, with six of his principal officers and counsellors, loaded with heavy chains. Being interrogated by the judges, What he had to answer for his treasons? the prisoner denied that he had any occasion to answer, because he had already received pardon from the prince. This excuse was not admitted, the prince having disowned it absolutely. Upon which he was sentenced to death; and, though he appealed to the king, his sentence was confirmed.

It was too late to execute the sentence that night, but next morning the seven prisoners were put to death. One of the principal servants of Serca Christos being asked to confess and turn Catholic, abandoned himself to great rage, uttering many curses and blasphemies against the king, who, therefore, ordered him to be fastened upon a hook of iron, where he continued his curses till at last he was slain by lances.

Serca Christos, cousin to Socinios, was treated with more respect. He, with seeming candour, declared, that he would die a Catholic; and the king, very desirous of this, gave orders to Diego de Mattos, a priest, to attend him constantly in prison. After which, one night he sent five of his confidential servants, who killed him privately, to prevent his recantation.

Socinios had again taken Gojam from Sela Christos; which last disgrace so affected him, that he desired to retire and live as a private man in that province.

The king, having now no other enemy, all his attention was employed in preparing for a campaign against Melca Christos of Lasta. But, as he found his army full of disaffection, it was proposed to him, before he took the field, to content them so far as to indulge the Alexandrians in some rites of the old church; and a proclamation was accordingly made by the king, “That those who chose to observe the Wednesday as a fast, instead of Saturday, might do it;” and some other such indulgences as these were granted, which were understood to affect the faith.

As soon as this came to the ears of the patriarch, he wrote a very sharp letter to the king, reproving him for the proclamation that he had made; adding, that it was an encroachment upon the office of the priesthood, that he, a layman, should take upon him to direct in matters merely ecclesiastical. He warned the king, moreover, that God would call him to the very strictest account for this presumption, and reminded him of the words of Azarias the chief priest to king Uzziah, and of the punishment of leprosy that followed the king’s encroachment on the ecclesiastical function; and insisted upon Socinios contradicting his proclamation by another.

Socinios so far complied, that the alteration made by the last proclamation was confined to three articles. First, that no liturgy, unless amended by the patriarch, was to be used in divine service. Secondly, that all feasts, excepting Easter and those that depended upon it, should be kept according to the ancient computation of time. And, thirdly, that, whoever chose, might fast on Wednesday, rather than on the Saturday.

At the same time, the king expressed himself as greatly offended at the freedom of the application of the story of Azarias and Uzziah to him. He told the patriarch plainly, that it was not by his sermons, nor those of the fathers, nor by the miracles they wrought, nor by the desire of the people, but by his edicts alone, that the Roman religion was introduced into Ethiopia; and, therefore, that the patriarch had not the least reason to complain of any thing being altered by the authority that first established it. But, from this time, it plainly appears, that Socinios began to entertain ideas, at least of the church discipline and government, very opposite to those he had when he first embraced the Romish religion.

The king now set out in his campaign for Lasta with a large army, which he commanded himself, and under him his son, the prince Facilidas. Upon entering the mountain, he divided his army into three divisions. The first commanded by the prince, and under him Za Mariam Adebo his master of the household, was ordered to attack, scale, and lodge themselves on the highest part of the mountain. The second he gave to Guebra Christos, governor of Begemder; and in this he placed the regiment, or body of troops, called Inaches, veteran soldiers of Sela Christos, and a small, but brave body of troops containing the sons of Portuguese: These he directed to occupy the valleys and low ground. In the center the king commanded in person.

The rebel chief and his mountaineers remained in a state of security; for they neither thought to be so speedily attacked, nor that Socinios could have raised so large an army. They abandoned, therefore, the lower ground, and all took posts upon the heights. The prince advanced to the first entrance, and ordered Damo, his Billetana Gueta, to force it with four companies of good soldiers, who ascended the mountain with great perseverance; and, notwithstanding the obstinate defence of the rebels, made themselves master of that post, having killed two of the bravest officers Melca Christos had, the one named Billene, the other Tecla Mariam, sirnamed defender of the faith, because he was the first that brought Galla to the assistance of Melca Christos.

There were likewise slain, at the same time, four priests and five monks, after a desperate resistance; one of whom, calling the king’s troops Moors, forbade them to approach for fear of defiling him, and then, with a book in his hand, threw himself over the rock, and was dashed to pieces in the plain below. Here the prince met with an enemy he did not expect: The cold was so excessive, that above fifty persons were frozen to death.

The top of the mountain, which was the second entry into Lasta, was occupied by a still larger body of rebels, and, therefore, necessary to be immediately stormed, else those below were in imminent danger of being dashed to pieces by the large stones rolled down upon them. The prince divided his army into two parties, exhorting them, without loss of time, to attack that post; but the rebels, seeing the good countenance with which they ascended, forsook their station and fled; so that this second mountain was gained with much less loss and difficulty than the first.

Behind this, and higher than all the rest, appeared the third, which struck the assailants at first with terror and despair. This was carried with still less loss on the part of the prince, because he was assisted by the Inaches and Portuguese, who cut off the communication below, and hindered one mountain from succouring the other. Here they found great store of arms, offensive and defensive; coats of mail, mules, and kettle drums; and they penetrated to the head-quarters of Melca Christos, which was a small mountain, but very strong in situation, where a Portuguese captain seized the seat which served as a throne to the rebel; and, had not they lost time by falling to plunder, they would have taken Melca Christos himself, who with difficulty escaped, accompanied by ten horse.

To this last mountain Socinios repaired with the prince, and they were joined by the governors of Amhara and Tigré, who had forced their way in from the opposite side.

Hitherto all had gone well with the king; but when he had detached Guebra Christos, governor of Begemder, with the Inaches and Portuguese, who were at some distance, to destroy the crop, the mountaineers, again assembled on a high hill above them, saw their opportunity, and fell suddenly upon the spoilers, and cut all the soldiers of Begemder to pieces. A considerable part of the Inaches fell also; but the rest, joining themselves with the Portuguese in one body, made good their retreat to the head-quarters.

The destruction of the corn everywhere around them, and the impossibility of bringing provisions there, as they were situated in the midst of their enemies, obliged the king to think of returning before the rebels should collect themselves, and cut off his retreat. And it was with great difficulty, and still greater loss, he accomplished this, and retired to Dancaz, abandoning Lasta as soon as he had subdued it, but leaving Begemder almost a prey to the rebels whom he had conquered in Lasta.

Socinios being now determined upon another campaign against Lasta, and for the relief of Begemder, ordered his troops to hold themselves in readiness to march as soon as the weather should permit. But an universal discontent had seized the whole army. They saw no end to this war, nor any repose from its victories obtained with great bloodshed, without spoil, riches, or reward; no territory acquired to the king, nor nation subdued; but the time, when they were not actually in the field, filled up with executions and the constant effusion of civil blood, that seemed to be more horrid than war itself. They, therefore, positively refused to march against Lasta; and the prince was deputed by them to inform the king, that they did not say the Roman faith was a bad one, as they did not understand it, nor desire to be instructed; that this was an affair which entirely regarded themselves, and no one would pretend to say there was any merit in professing a religion they did not understand or believe: that they were ready, however, to march and lay down their lives for the king and common-weal, provided he restored them their ancient religion, without which they would have no concern in the quarrel, nor even wish to be conquerors. Whether the king was really in the secret or not, I shall not say; but it is expressly mentioned in the annals of his reign, that Socinios did promise by his son to the army, that he would restore the Alexandrian faith if he should return victorious over Lasta; and the sudden manner in which he executed this must convince every other person that it was so.

The army now marched from Dancaz, upon intelligence arriving that the rebels had left their strong-holds in Lasta, and were in their way to the capital to give the king battle there. It was the 26th of July 1631 the king discovered, by his scouts, that the rebel Melca Christos was at hand, having with him an army of about 25,000 men. Upon this intelligence he ordered his troops to halt, and hear mass from Diego de Mattos; and, having chosen his ground, he halted again at mid-day, and confessed, according to the rite of the church of Rome, and then formed his troops in order of battle.

It was not long till the enemy came in sight, but without shewing that alacrity and desire of engaging they used to do when in their native mountains. The king, at the head of the cavalry, fell so suddenly and so violently upon them, that he broke through the van-guard commanded by Melca Christos, and put them to flight before his foot could come up. The rest of the army followed the example of the leader, and the enemy were everywhere trodden down and destroyed by the victorious horse, till night put an end to the pursuit.

Melca Christos, in the beginning of the engagement, saved himself by the swiftness of his horse; but 8000 of the mountaineers were slain upon the spot, among whom was Bicané, general to Melca Christos, an excellent officer both for council and the field, and several other considerable persons, as well inhabitants of Lasta as others, who had taken that side from dislike to the king and his measures.

Next morning the king went out with his son to see the field of battle, where the prince Facilidas is said to have spoke to this effect in name of the army: “These men, whom you see slaughtered on the ground, were neither Pagans nor Mahometans at whose death we should rejoice—they were Christians, lately your subjects and your countrymen, some of them your relations. This is not victory which is gained over ourselves. In killing these you drive the sword into your own entrails. How many men have you slaughtered? How many more have you to kill? We are become a proverb even among the Pagans and Moors for carrying on this war, and for apostatizing, as they say, from the faith of our ancestors.”—The king heard this speech without reply, and returned manifestly disconsolate to Dancaz; though many times before he had feasted and triumphed for the gaining of a lesser victory.

After his arrival at Dancaz, he had a conference with the patriarch Alphonso Mendes, who, in a long speech, upbraided him with having deserted the Catholic faith at the time when the victory obtained by their prayers gave him an opportunity of establishing it. The king answered, with seeming indifference, that he had done every thing for the Catholic faith in his power; that he had shed the blood of thousands, and as much more was to be shed; and still he was uncertain if it would produce any effect; but that he should think of it, and send him his resolutions to-morrow.

The next day Socinios made a declaration by Za Mariam to the patriarch, to this purport: “When we embraced the faith of Rome, we laboured for it with great diligence, but the people shewed no affection for it. Julius rebelled out of hatred against Sela Christos, under pretence of being defender of the ancient faith, and was slain, together with many of his followers. Gabriel did the same. Tecla Georgis, likewise, made a league to die for the Alexandrian faith, which he did, and many people with him. The same did Serca Christos the preceding year; and those peasants of Lasta fight for the same cause at this day. The faith of Rome is not a bad one; but the men of this country do not understand it. Let those that like it remain in that faith, in the same way as the Portuguese did in the time of Atzenaf Segued; let them eat and drink together, and let them marry the daughters of Abyssinians. As for those that are not inclined to the Roman faith, let them follow their ancient one as received from the church of Alexandria.”

Upon this declaration, delivered by Za Mariam, the patriarch inquired if it came from the king. Being answered that it did; after a little pause, he returned this answer by Emanuel Almeyda, “That the patriarch understood that both religions should be permitted in the kingdom, and that the Alexandrians were to have every indulgence that could be wished by them, without violating the purity of the Catholic faith; that, therefore, he had no difficulty of allowing the people of Lasta to live in the faith of their ancestors without alteration, as they had never embraced any other; but as for those that had sworn to persist in the Catholic faith, and had received the communion in that church, by no means, without a grievous sin, could it be granted to them to renounce that faith in which they had deliberately sworn to live and die.”

The king, upon this answer, which he understood well, and expected, only replied, “What is to be done? I have no longer the power of government in my own kingdom;”—and immediately ordered a herald to make the following proclamation:—

“Hear us! hear us! hear us! First of all we gave you the Roman Catholic faith, as thinking it a good one; but many people have died fighting against it, as Julius, Gabriel, Tecla Georgis, Serca Christos, and, lastly, these rude peasants of Lasta. Now, therefore, we restore to you the faith of your ancestors; let your own priests say their mass in their own churches; let the people have their own altars for the sacrament, and their own liturgy, and be happy. As for myself, I am now old and worn out with war and infirmities, and no longer capable of governing; I name my son Facilidas to reign in my place.”

Thus, in one day, fell the whole fabric of the Roman Catholic faith, and hierarchy of the church of Rome, in Abyssinia; first regularly established, as I must always think, by Peter Paez, in moderation, charity, perseverance, long-suffering, and peace; extended and maintained afterwards by blood and violence beyond what could be expected from heathens, and thrown down by an exertion of the civil power in its own defence, against the encroachments of priesthood and ecclesiastical tyranny, which plainly had no other view than, by annihilating the constitution under its native prince, to reduce Abyssinia to a Portuguese government, as had been the case with so many independent states in India already.

This proclamation was made on the 14th of June 1632. After this Socinios took no care of public affairs. He had been for a long time afflicted with various complaints, especially since the last campaign in Lasta; and affairs were now managed by prince Facilidas in his father’s place, though he did not take upon him the title of King. Emana Christos, brother of Sela Christos, a steady Alexandrian, and Guebra Christos, were then made governors of Lasta and Begemder; but no steps were taken in this interval against the Jesuits.

On the 7th of September the king died, and was buried with great pomp, by his son Facilidas, in the church of Ganeta Jesus, which he himself had built, professing himself a Roman Catholic to the last. The Portuguese historians deny both his resignation of the crown, and his perseverance in the Roman Catholic faith to his death, but this apparently for their own purposes.

He was a prince remarkable for his strength of body; of great courage and elevation of mind; had early learned the exercise of arms, patience, perseverance, and every military virtue that could be acquired; and had passed the first of his life as a private person, in the midst of hardships and dangers.

He is celebrated to this day in Abyssinia for a talent, which seems to be the gift of nature, that of choosing upon the first view the proper ground for the camp or battle, and embracing, in his own mind in a moment, all the advantages and disadvantages that could result from any particular part of it. This talent is particularly recorded in several short proverbs, or military adages, such as the following: “Blind him first, or you shall never beat him.” This most material qualification seemed to have been in part transmitted to Ras Michael, the great general in my time, descended from Socinios by his mother; and, by this superiority alone over the other commanders opposed to him, he is said to have been victorious in forty-three pitched battles.

Socinios embraced the Catholic religion from conviction, and studied it with great application, as far as his narrow means of instruction would allow him; and there can be no doubt that, under the moderate conduct of Peter Paez, who converted him, he would have died a martyr for that religion; and there seems as little reason to doubt, conscientious as he was, if he had been a young man he would have quitted it for the good of his country, and from his inability to suffer the tyranny of the patriarch Alphonso Mendes, and his continual encroachment upon civil government. Being, in the last years of his life, left without one soldier to draw his sword for the Catholic cause, he kept his religion, and abandoned his crown; and having been, it should seem, for some time convinced that the government of the church of Rome, in such hands as he left it, was incompatible with monarchy, he took no pains to change Facilidas’s known sentiments, or to render him favourable to the Roman faith, or to name another of his sons to succeed him whom he found to be more so.

The Jesuits, considering only the catastrophe, and unmindful of the strenuous efforts made to establish their religion during his whole reign, have traduced his character as that of an apostate, for giving way to the universal demand of his people to have their ancient form of worship restored when his army had deserted him, and he himself was dying of old age. But every impartial man will admit, that the step he took, of abdicating his sovereignty over a people who had abjured the religion he had introduced among them, was, in his circumstances, the noblest action of his life, and just the reverse of apostacy.

This resignation of the crown, and his tenacious persevering in the Catholic faith, together with the moderation of his son, the prince Facilidas, in appointing a regency to govern, rather than to mount the throne himself during his father’s life, are three facts which we know to be true from the Abyssinian annals, and which the Jesuits have endeavoured to suppress, that they might the more easily blacken the character both of the father and the son.

They have pretended that it was the queen, and other ladies at court, who by their influence seduced the king from the Catholic religion. But Socinios was then past seventy, and the queen near sixty, and he had no other wives or mistresses. To judge, moreover, by his behaviour in the affair of Adera, sister to Tecla Georgis, the voice of the women at court seems to have had no extraordinary weight with him. In a word, he never varied in his religion after he embraced that of Rome, but stedfastly adhered to it, when the pride and bad conduct of the Jesuits, its professors, had scarcely left another friend to it in the whole kingdom; and, therefore, the charge of apostacy is certainly an unmerited falsehood.

As it is plain the Portuguese, from the beginning, believed their religion could only be established by force, and were persuaded such means were lawful, the blame of so much bloodshed for so many years, and the total miscarriage of the whole scheme at last, lay at the door of their sovereign, the king of Spain and Portugal; who, having succeeded to his wish in his conquest of India, seems not to have had the same anxiety the patriarch had for the conversion of Abyssinia, nor even to have thought further of sending a body of troops with his priests to the succour of Socinios, whom he left to the prayers of Urban VIII. the merit of Ignatius Loyola, and the labours of his furious and fanatic disciples.

TRAVELS TO DISCOVER THE SOURCE OF THE NILE. BOOK IV. ANNALS OF ABYSSINIA, TRANSLATED FROM THE ORIGINAL. CONTINUATION OF THE ANNALS, FROM THE DEATH OF SOCINIOS TILL MY ARRIVAL IN ABYSSINIA.

FACILIDAS, or SULTAN SEGUED. From 1632 to 1665.

The Patriarch and Missionaries are banished—Seek the Protection of a Rebel—Delivered up to the King, and sent to Masuah—Prince Claudius rebels—Sent to Wechné—Death and Character of the King.

As soon as the prince Facilidas had paid the last honours to his father, he set about composing those disorders which had so long distracted the kingdom by reason of the difference of religion. Accordingly he wrote to the patriarch, that, the Alexandrian faith being now restored, his leaving the kingdom had become indispensible: that he had lately understood, that an Abuna, sent for by his predecessor and by himself, was now actually on the way, and only deferred his arrival from a resolution not to enter the kingdom till the Romish patriarch and his priests should have left it; and, therefore, he commanded the patriarch and fathers, assembled from their several convents in Gojam and Dembea, to retire immediately to Fremona, there to wait his further pleasure.

The patriarch endeavoured to parry this, with offering new concessions and indulgencies; but the king informed him that he was too late; and that he wished him to be advised, and fly, while it was time, from greater harm that would otherwise fall upon him.

It was not long before the patriarch had revenge of Facilidas for this intimation of the expectation of a successor in the person of the Abuna. For on that very Easter there did arrive one, whose name was Sela Christos, calling himself Abuna, who performed all the functions of his office, dedicated churches, administered the sacrament, and ordained priests. After continuing in office some months, he was detected by a former companion of his, and found to be a man of very bad character, from Nara, the frontier of Abyssinia, and that by profession he had been a dealer in horses.

Facilidas then ordered his uncle, Sela Christos, to be brought before him, received him kindly, and offered him again his riches and employments. That brave man, Christian in every thing but in his hatred and jealousy against his sovereign and nephew, refused absolutely to barter his faith to obtain the greatest good, or avoid the greatest punishment, it was in the power of the king to inflict. After repeated trials, all to no purpose, the king, overcome by the instigation of his enemies, banished him to Anabra in Shawada, a low, unwholesome district amidst the mountains of Samen. But hearing that he still kept correspondence with the Jesuits, and that their common resolution was to solicit Portuguese troops from India, and remembering his former oath, he sent orders to his place of exile to put him to death, and he was in consequence hanged upon a cedar-tree.

Tellez, the Portuguese historian, in his collection of martyrs that died for the faith in Abyssinia, has deservedly inserted the name of Sela Christos; but professes that he is ignorant of the time of his death, and under what species of torment he suffered. The only information that I can give is what I have just now written. It was in the beginning of the year 1634 he was carried to Shawada in chains, and confined upon the mountain Anabra; but no mention is made of any other hardship being put upon him than his being in irons, nor is more usual in that kind of banishment. It was at the end of that year, however, that he was executed in the manner above mentioned, being suspected of having corresponded with the patriarch and Jesuits, and afterwards of inciting his nephew Claudius to rebel, as, it appears, he had meditated long before, and actually did very soon after.

The 9th of March 1633, the king ordered the patriarch to leave Dancaz, and, with the rest of the fathers, to proceed immediately to Fremona, under the conduct of four people of the first consideration, Tecla Georgis, brother of Keba Christos, Tecla Saluce, one of the principal persons in Tigré, and two Azages, men of great dignity at court. These were joined by a party of soldiers belonging to Claudius, brother of the king, supposed to have been in the conspiracy with Sela Christos his uncle, to supplant his brother Facilidas by the help of the Jesuits and Portuguese troops from India. But as soon as the patriarch had fallen into disgrace, and Sela Christos lost his life, that prince returned to the church of Alexandria, as did all the other sons of Socinios; after which, Claudius seized to his own use all the lands and effects that he found in Gojam, and was now by the king made governor of Begemder. Under this escort the patriarch and his company arrived at Fremona in the end of April 1633, after having been often robbed and ill-treated by the way, the guards that were given to defend them conniving with the banditti that came to rob them.

However strictly the fathers observed the precepts of scripture on other occasions, in this they did not follow the line of conduct prescribed by our Saviour—“And whosoever shall not receive you, nor hear your words, when you depart out of that house or city, shake off the dust of your feet.” They were not sheep that went patiently and dumb to the slaughter; and, if their hearts, as they say, were full of love and charity to Abyssinia, it was strangely accompanied with the resolution they had taken to send Jerome Lobo, the most famous, because the most bigotted Jesuit of the whole band, first to the viceroy of India, and then to Spain, to solicit an army and fleet which were to lay all this kingdom in blood.

The king was perfectly advised of all that passed. As he saw that the patriarch endeavoured to gain time, and knew the reason of it; and, as the fathers among them had a considerable quantity of fire-arms, he sent an officer to the patriarch at Fremona, commanding him to deliver up the whole of these, with gun-powder and other ammunition, and to prepare, at the same time, to set out for Masuah. This at first the patriarch refused to do. Nor did Facilidas punish this disobedience by any harsher method than convincing him mildly of the imprudence and inutility of such refusal, and the bad consequences to themselves. Upon which the patriarch at last surrendered the articles required to the officer sent by the king, but he resolved very differently as to the other injunction of carrying all his brethren to Masuah. On the contrary, he determined by every means to scatter them about the kingdom of Abyssinia, and leave them behind if he was forced to embark at Masuah, which he, however, resolved to avoid and resist to the utmost of his power.

In order to do this, it was resolved that he should solicit the Baharnagash (John Akay, then in rebellion) to take them under his protection, and for that purpose to send a number of armed men, on a night appointed, to meet them near Fremona, and carry them in safety from any pursuit of the governor of Tigré. This project, extraordinary as it was, succeeded. Akay promised them his protection. The patriarch and priests, deceiving the guard the king had set upon them, escaped in the night, and joined the soldiers of John Akay, commanded by Tecla Emanuel, who was ready to receive them: They took refuge at Addicota, the soldiers of the guard, though alarmed, not daring to pursue them in the night, as not knowing the number and power of their protectors, and fearing they might fall into some ambush.

It may not be amiss here to take notice, that this John Akay was the very man with whom Tecla Georgis had associated for the murder of Abba Jacob. He was a shrewd man, and had great power by living in the neighbourhood of Sennaar, to which country he could retreat when occasion required. He received the patriarch with great kindness.

Addicota is an inaccessible rock, perpendicular on all sides, excepting where there is a narrow path by which was the entrance. Here the patriarch thought he could continue in Abyssinia, in defiance of Facilidas, till he should procure succours from India.

It was not, however, long before he found how little dependence there was upon this new protector; for, in the midst of all his schemes, he received orders to remove from Addicota, under pretence that they were not there enough in safety; and Akay transferred them vexatiously from place to place, into hot and unwholesome situations, always under the same pretence, till he had destroyed their healths, and exhausted their strength and patience.

There is but one way of disposing such people to grant a favour, and it was surprising the patriarch did not find this out sooner. Jerome Lobo was sent with a small present in gold, desiring they might have leave to continue in their old habitation, Addicota. Lobo found John Akay very much taken up in a pursuit that some ignorant monks had put into his head. They had made him believe that there was a treasure hid under a certain mountain which they had shewn him, but that the devil who guarded it had constantly hindered his predecessors from acquiring it. At present they had found out, that this devil had gone a journey far off, was become blind and lame, and was, besides, in very great affliction for the death of a son, the only hopes of his devilship’s family, having now only a daughter remaining, very ugly, lame, squinting, and sickly, and that all these reasons would hinder him from being very anxious about his treasure. But, even supposing he did come, they had an old monk that would exorcise him, a man as eminent for wisdom as for sanctity.

In short, they produced a monk, one of their brethren, above a hundred years old, whom they mounted upon a horse, then tied him to the animal, wrapping him round with black wool, which, it seems, was the conjuring habit. He was followed by a black cow and some monks, who carried beer, hydromel, and roasted wheat, which was necessary, it seemed, to refresh the devil after his long journey and great affliction, and put him in good humour, if he should appear.

The old monk sung without ceasing, the workmen wrought vigorously, and much earth and stones were removed; at last they discovered some rat, mice, or mole-holes, at the sight of which a cry of joy was heard from all the parties present.

The old monk sings again; the cow is brought in great hurry, and sacrificed, and pieces of it thrown to the rats and mice: again they fall to work with double keenness, the mole-holes vanish, and a hard rock appears. This being the last obstacle, they fall keenly upon the rock, and the old monk chants till he is hoarse with singing; the heat of the sun is excessive; no gold appears; John Akay loses his patience, and asks when it may be seen? The monks lay the whole blame upon him, because, they say, he had not enough of faith. They give over work; with one consent fall to eating the cow, and then disperse.

Father Jerome, takes the opportunity of this disappointment to abuse the monks. He presents the Baharnagash with two ounces of gold, and some other trifles, instead of the treasure which he was to get in the mountain: he obtains the request he came to solicit, and the patriarch and fathers return to Addicota.

Facilidas, informed of the asylum afforded to the Jesuits who had fled from Fremona, applied to John Akay, promising him forgivenness of what was past if he would deliver the priests under his protection. This John Akay declined to do from motives of delicacy. It was breaking his word to deliver his guests into the hands of the king; but, by a very strange refinement, he agreed to sell them to the Turks. Accordingly they were delivered for a sum to the basha of Masuah, who received them with much greater kindness than they had experienced in the Christian country from which they fled.

Two Jesuits were purposely left behind, with the consent of John Akay, unknown to Facilidas, in fervent hopes that some occasion would soon offer of suffering martyrdom for the true faith; and in this expectation they were not long disappointed, all those who were left in Abyssinia having lost their lives by violent deaths, most of them on a gibbet, by order of Facilidas, the last of whom was Bernard Nogeyra.

Facilidas, weary of the obstinacy of these missionaries, uneasy also at the suspicions they created, that a number of Portuguese troops would be poured in upon his country by the viceroy of India, concluded a treaty with the bashas of Masuah and Suakem, for preventing any Portuguese passing into Abyssinia, by shutting these ports against them. Not above eight years before, that is, in the year 1624, Socinios had sent a zebra, and several other curious articles, as presents to the basha of Suakem, with a request to him not to obstruct, as the Turks had used to do, the entrance of any Portuguese into his dominions. But those times were now so changed, that both nations, Turks and Abyssinians, had resolved, with one consent, to exclude them all, for their mutual safety, peace, and advantage.

This treaty with the Turks, made by Facilidas, probably gave rise to that calumny of the Jesuits, that, for fear of a return of the Portuguese, that prince had embraced the Mahometan religion, and sent for preceptors from Mocha to instruct him in their tenets. This, I say, if not founded upon the treaty I mention, was destitute of the least shadow of truth; but, like other calumnies then propagated in great number, arose solely from the rage, malice, and heated imaginations of desperate fanatics.

Amidst the general regret this revolution in the church of Ethiopia occasioned at Rome, there were some who thought the pride, obstinacy, and violence of the Jesuits, the hardness and cruelty of their hearts in instigating Socinios to that perpetual effusion of blood, and their independence, their encroachments upon, and resistance of the civil power, were faults resulting from the institutions of that particular society, and that these occasioned the miscarriage; that a well-grounded aversion to the teachers had created a repugnance to the doctrines preached, and was the reason of the expulsion of the fathers, and the relapse of Abyssinia to the Alexandrian faith. From this persuasion, six capuchins, all of them Frenchmen of the reformed Order of St Francis, were sent from Rome after the death of Nogeyra, by the congregation De Propagandâ Fide, and these had protections from the grand signior.

Two attempted the entering Abyssinia by way of the Indian Ocean, that is, from Magadoxa, and were slain by the Galla, after advancing a very short way into the country. Two of them penetrated into Abyssinia, and were stoned to death. The remaining two, hearing the fate of their companions at Masuah, and not being so violently bent upon a crown of martyrdom as were the Portuguese missionaries, prudently returned home, carrying with them the account of this bad success.

Three other capuchins were sent after this. It is impossible to judge from their conduct what idea they had formed; for they themselves gave the first information of their intended coming to Facilidas, who thereupon recommended it to the basha to receive them according to their merits; and thereupon, on their arrival at Suakem, their heads were cut off by his order; the skins of their heads and faces stripped off and sent to the king of Abyssinia, that, by their colour, he might know them to be franks, and by their tonsure to be priests. Nor was it possible afterwards to introduce any Catholic missionaries, either during this or the following reign.

Facilidas having thus provided against being further disturbed by missionaries, and having reduced all his subjects to the obedience of the Alexandrian church, sent again messengers to bring an Abuna from Cairo, while he took the field against Melca Christos his rival, who continued in arms at the head of the peasants of Lasta, though there was now no longer any pretence that the Alexandrian faith was in danger. Both armies met in Libo, a country of the Galla, where a panic seized the king’s troops, his horse flying at the first onset. The royal army being entirely dispersed, Melca Christos pursued his good fortune, and entered the king’s palace, took possession of the throne, and was crowned; he appointed to all the great places in government, and distributed a largess, or bounty, to his soldiers.

The Portuguese historians say, that this happened at Dancaz, not at Libo. But they should have remembered what they before have said, that an epidemic fever raged in all Dembea, so that the king was not at Dancaz that year. He passed the winter of the preceding one at Dobit, near Begemder.

The memoirs of these missionaries, even when they were in the country, are to be read with great caution, being full of misrepresentations of the manners and characters of men, magnifying some actions, slighting others, and attributing to their favourites services that were really performed by their adversaries; and, from the coming of Alphonso Mendes, till they were banished to Masuah, great part of their account is untrue, and the rest very suspicious. After their retiring to India, which is the time we are now speaking of, the whole that they have published is one continued tissue of falsehood and calumny, either hear-say stories communicated to them, as they say, by the remnants of zealots still alive in Abyssinia, or fabrications of their own, invented for particular purposes. In continuing this history, I shall take notice of some of these, though for facts I rely entirely upon the annals of the country, treating, however, the Abyssinian account of the Jesuits’ doctrines and behaviour with the same degree of caution.

This forwardness of his rival Melca Christos did not discourage Facilidas. Without losing a moment, he sent expresses to Kasmati Dimmo, governor of Samen, to Ras Sela Christos, of Damot, and to his brother Claudius, governor of Begemder, ordering them to march and attack Melca Christos, then acting as sovereign in the king’s palace at Libo.

These three generals were not slack in obeying the commands of Facilidas. They surrounded Melca Christos before he expected them, and forced him to a battle, in which he was defeated and lost his whole army. He himself, fighting manfully at the head of his troops, was slain hand to hand by Cosmas, a soldier of Kasmati Claudius, the king’s brother.

Jerome Lobo mentions Facilidas’s bad success against the Gallas and Agows as an instance of divine vengeance which pursued him. But if the approbation or disapprobation of heaven is to be appealed to in this reign as a proof of the justness of the measures taken, we must be obliged to say the cause of the Jesuits was not the cause of heaven. If we except the temporary advantage gained over Facilidas, and the accident that happened to his army at Lasta, perpetual victory had attended the wars in which this prince was engaged; for so far was he from being unfortunate this campaign against the Agows, that, on the 9th of February 1636, he marched from Libo into Gojam, and totally defeated the two great tribes Azena and Zeegam. After which he sent his army with Kasmati Melca Bahar, who coming up with the Galla, a great body of whom had made an incursion into Gojam, he totally overthrew them, and passing the Nile into their country, laid it waste, and returned with a great number of cattle, and multitudes of women and children to be sold as slaves.

The king then returned to Begemder, and took up his head-quarters at Gonsala; but, soon hearing that the Abuna Marcus was arrived, he quitted that place, and came to meet him in Gondar.

The next year, which was the fifth of his reign, and the first of the coming of Abuna Marcus, he again fought with the Agows, and beat the Denguis, Hancasha, and the Zeegam, and passed that winter in Gafat; nor was he ever unfortunate with the Agows or Galla. But a misfortune happened this year (the 6th of his reign) which very much affected the whole kingdom. The people of Lasta seemed to grow more inveterate after the defeat they had received under Melca Christos. In the stead of that prince slain in battle, they appointed his son, a young man of good hopes.

Facilidas, trusting to his former reputation acquired in these mountains in his father’s time, on the 3d of March 1638 advanced with a large army into Lasta, with a design to bring these peasants to a battle. But the rebels, growing wise by their losses, no longer chose to trust themselves on the plain, but, retiring to the strongest posts, fortified them so judiciously, that, without risking any loss themselves, they cut off all supplies or provisions coming to the king’s army.

It happened at that time the cold was so excessive that almost the whole army perished amidst the mountains; great part from famine, but a greater still from cold, a very remarkable circumstance in these latitudes. Lasta is barely 12° from the Line, and it was now the equinox in March, so that the sun was but 12° from being in the zenith of Lasta, and there was in the day twelve hours of sun. Yet here is an example of an army, not of foreigners, but natives, perishing with cold in their own country, when the sun is no farther than 12° from being vertical, or from being directly over their heads; a strong proof this, as I have often remarked, that there is no way of judging by the degrees of heat in the thermometer, what effect that degree of heat or cold is to have upon the human body.

The eighth year of the reign of Facilidas, Claudius, governor of Begemder, his brother, revolted and joined the rebels of Lasta. It seems, that this prince had been long encouraged by the Jesuits, and his uncle Sela Christos, in expectation of succeeding his father Socinios, and supplanting Facilidas, his brother, in the kingdom. But, after the banishment of the Jesuits, and the death of Sela Christos, Facilidas thinking, these bad counsellors being removed, he would continue firm in his duty, and willing to disbelieve the whole that had been reported of his designs, made him governor of Begemder.

It happened, however, that this very year two Abunas arrived from Egypt, one by way of Sennaar, the other by Dancali. Upon inquiry it was found, that Abba Michael, the latter of these Abunas, had been sent for by Kasmati Claudius, in expectation that he was to be on the throne by the time of his Abuna’s arrival. This implied clearly that the king’s death was agreed on. Claudius, without attempting a vindication, or awaiting the discussion of this step, fled to Lasta, and joined Laeca, son of Melca Christos, a youth then at the head of the rebels.

Facilidas banished Abba Michael to Serké, a Mahometan town in the way to Sennaar, and admitted Abba Johannes, whom he himself had sent for from Cairo, into the office of Abuna.

Soon after this, Claudius was surprised and taken prisoner, and brought to the king, and, though stained in a high degree with ingratitude, treason, and intended fratricide, he could not be brought to order his execution, but, like a wise and merciful prince, reflecting on the ancient usages of the empire, and how much royal blood might be daily saved by sequestering the descendents of the imperial family upon the mountain, he chose that of Wechné in Belessen, which served ever after for this purpose.

This is the third mountain within the reach of written history, first chosen, and then reprobated, as a state-prison for all the males of the royal family, excepting the one seated upon the throne.

This interruption of the imprisonment of the princes for a time, and the resuming it again for another period, have led the Portuguese writers, very little acquainted with the history or constitution of this country, into various disputes and difficulties, which I shall fully explain and reconcile in their proper place. It is sufficient for the present to observe, that Claudius was sent into exile to the mountain of Wechné, and that he was the first prince banished thither, where he lived for many years.

The king, finding that nothing material pressed at home, marched into Gojam to Enzagedem, whence he sent Ras Bela Christos against the Shangalla, N. W. of the country of the Agows. These people being put upon their guard by their neighbours, all disaffected to the king, contrived to place themselves in ambush so judiciously, that Bela Christos, marching in security into their country, was surrounded by the Shangalla, whom he thought yet at a distance. Great part of his troops was slain by the arrows of the enemy, who, from their caves and holes in the mountain, poured their missile weapons, stones, and arrows on the troops, at so small a distance that every one took place, though above the reach of swords, and lances, or such common weapons; others were overpowered by large bodies of men sallying from the thickets, and fighting them firmly foot to foot. Many officers were that day slain, among the rest Alzaguè and Petros, two persons of great distinction in the palace. But the king, however afflicted for the loss of his men, well knew that this defeat would have no other consequences; so returned to his capital, with resolution to make another vigorous effort against Lasta.

The manner in which this expedition was prevented cannot but give us a high idea of Facilidas: Laeca, at the head of an army of veteran troops, whose affection he never had occasion to doubt, thought it safer to trust to the generosity of a king, who had slain his father in battle, than to the acquiring a crown that was not his, by persevering any longer in rebellion. Accordingly he surrendered himself, without condition, to Facilidas, who immediately committed him to prison, which seeming severity, however, meant nothing further, than to shew him the lenity which followed was entirely his own, and not suggested to him by the officiousness of courtiers; for no sooner was he arrived at Gondar, than he sent for Laeca from prison, received him not only kindly, but with great marks of distinction; and, instead of banishing him to Wechné, as he did his own brother Claudius, and which, as being of the blood-royal, should have been his destination likewise, the king entered into a kind of treaty with Laeca, by which he gave him large possessions in Begemder near Lasta, and married him to his daughter Theoclea, by whom, however, he had no children, but lived long in constant friendship and confidence with Facilidas.

Except the events which I have already recorded, there is nothing farther in this long reign worthy of being insisted upon; the early inroads of the Galla, in plundering parties, and the seditions and revolts of the Agows from the oppression and extortion of their governors, were such as we find in every reign; and in all these Facilidas was victorious, whilst the Hancasha and Zeegam were greatly weakened in these campaigns.

Facilidas was taken ill at Gondar, in the end of October, of a disease which, from its first appearance, he thought would prove mortal. He, therefore, sent to his eldest son Hannes, whom he had constantly kept with him, and who was now of age to govern, and recommended to him his kingdom, and the persevering in the ancient religion. He died the 30th of September 1665, in great peace and composure of mind, and they buried him at Azazo.

If we are obliged to give his father the preference, from the greater variety of trials which he underwent, we must in justice allow, that, after his father, Facilidas was the greatest king that ever sat upon the Abyssinian throne. He had every good quality necessary to constitute a great prince, without any alloy or mixture, that, upon so much provocation as he had, might have misled him to be a bad one. He was calm, dispassionate, and courteous in his behaviour. In the very difficult part he had to act between his father and the nation, the necessities of the times had taught him a degree of reserve, which, if it was not natural, was not therefore the less useful to him. He was in his own person the bravest soldier of his time, and always exposed himself in proportion as the occasion was important.

To this were added all the qualities of a good general, in which character he seems to have equalled his father Socinios, who else was universally allowed to be the first of his time. Fierce and violent in battle, he was backward in shedding blood after it. Though an enemy to the Catholic religion, yet, from duty to his father, he lived with the patriarch and Jesuits upon so familiar a footing, that they confess themselves it was not from any part of his behaviour to them they ever could judge him an enemy. He was most remarkable for an implicit submission to his father’s commands; and, upon this principle, fought in favour of the Catholic religion against his own friends and persuasion, because such were the orders of his sovereign. He was of a very mild and pleasant temper, as appeared by his behaviour to Melca Christos, to his brother Claudius, to his uncle Sela Christos, and to the patriarch and Jesuits.

It is true, that, of these last, Sela Christos, and many of the Jesuits, were put to death in his reign; but this was not till they had experienced repeated acts of mercy and forgivenness; still, persisting in constant rebellion against government, they were justly cut off as traitors and rebels by the civil power, in the very act of their conspiracy against the life of the king and constitution of the country.

There is published by Tellez a letter of Alphonso Mendes, written, as is falsely said, from Masuah, where it is dated, but truly from Goa. If, as the patriarch pretends, he wrote it from Masuah, it is another proof of this prince’s clemency, that he ever suffered the author of such an indecent libel to return to India in peace. It is well known, that, on the first requisition of Facilidas, the Turks would have delivered the patriarch into his hands; and, every one that reads it must allow, such language from a low-born priest to a king, deserved every exemplary punishment offended royalty could inflict: It would not have been mild, had such liberty been taken by a stranger in his native country, Portugal.

The patriarch accuses Facilidas with the crime committed by Absalom, which is, I suppose, debauching his father’s wives and concubines. But, unluckily for the truth of this story, we have the Jesuit’s own testimony, that Socinios had put away his wives and concubines before he embraced the Catholic religion, so at his father’s death this was impossible, unless he could commit incest with his own mother, who was at that time a woman near sixty. But we shall suppose that they existed, were never married, and, at the time of their being put away, they were 18 years of age at an average. The king put them away in the year 1621; and, therefore, in the year 1634, they would be 30 years of age; and any body that has seen the effects that number of years has upon Abyssinian beauty, must confess they could be no great temptation to a prince.

The next calumny mentioned in this libel is, the murder of his brother Claudius, nay, of all his brothers. Now we have seen, in the history of his reign, that Claudius had fairly forfeited his life by a meditated fratricide, and by an overt act of rebellion in which he was taken prisoner. Yet so mild and placable was Facilidas, that he refused to put him to death, but sent him prisoner to the mountain of Wechné, and mercifully revived the ancient usage of banishing the princes of the blood-royal to the mountain, instead of executing them, which had been the practice to his time, and had occasioned the death of above sixty of these unfortunate princes within the last hundred years.

To mount Wechné he also sent his own son David, and with him all his brothers; and, so far from being murdered, we shall find them mostly alive attending an extraordinary festival made for their sakes by Facilidas’s grandson; an accident so rare, that it seems Providence had permitted it in favour and vindication of truth and innocence, and to stamp the lie upon the patriarch’s scandalous aspersions.

The third falsehood is, that Facilidas turned Mahometan, and got doctors from Mocha to instruct him in the Koran. We have already seen what gave rise to this, if it indeed had any foundation at all; but it is a well-known fact, that, though he governed the church, during a whole reign, mildly and judiciously, without any mark of bigotry, never were two princes better affected to the Alexandrian church than Facilidas and his son; and never were two that had better reason, having both seen the disorders that other religions had occasioned.

We see throughout all this piece of the patriarchs, a self-sufficient mind, gratifying itself by disgorging its passion and malice. If Alphonso Mendes had no regard, as it seems indeed he had not; if he had no reverence to higher powers, such as scripture had taught him to have; if he was too enlightened, or too infatuated, to take our Saviour’s precepts for his rule, and, shaking the dust of Abyssinia from his feet, remit them to a Judge who will, at his own time, separate good from evil, still he should have had, at least, a brotherly love and charity for those unfortunate people who were to fall into Facilidas’s hands; and we cannot reasonably suppose but that the constant butcheries committed by the Turks afterwards upon the Catholic priests, wild enough to enter at Masuah and Suakem, were the fruits of the calumnious, intemperate libel of the patriarch.

After the death of the last missionary, Bernard Nogeyra, no intelligence arrived of what was doing in Abyssinia, excepting from the Dutch settlements of Batavia, where Abyssinian factors, or merchants, had arrived; and where the industrious Mr Ludolf, very much engaged in the history of this country, and who spared no pains, maintained a correspondence, and thence he was informed that Facilidas had died after a long and prosperous reign, and had left his kingdom in peace to his son.

This intelligence alarmed the zeal of two great champions of the Jesuits; the one M. le Grande, late secretary to the French embassy to Portugal; and the other M. Piques, a member of the Sorbonne, a very confused, dull disputant upon the difference of religion.

These two worthies, without any proof or intelligence but their own warm and weak imaginations, fell violently upon poor Ludolf, accusing him of falsehood, partiality, and prevarication; and, right or wrong, they would have Facilidas plunged up to the neck in troubles, wading through labyrinths of misfortunes, conspiracies, and defeats, certainly dead, or about to die some terrible death by the vengeance of heaven; and this ridiculous report is unjustly spread abroad by all the zealots of those times. Fata obstant;—truth will out. The annals of the country, written without a regard to either party, state, that, in the long reign of Facilidas, notwithstanding the calamitous state in which his father left him the empire, very few misfortunes only are reported to have happened either to himself or lieutenants.