The appellation2 of Hábeshi, “a mixed and mingling3 people,” is aptly exemplified in this strange medley4 of religion, to which the Jew, the Moslem5, and the Pagan, has each contributed. A mixture from different nations, as stigmatised by the original term, the Abyssinians have garbled6 the faith of all their ancestors; and there is assuredly no Christian8 community in the whole world which has jumbled9 together truth and falsehood with such utter inconsistency as the vain church of Ethiopia.
Many circumstances have conspired10 to render the nation more peculiarly susceptible12 of Hebrew influence. The first Christian missionary13 found the people idolaters and worshippers of the great serpent Arwé; but the ancestors of those Jews who to the present day exist in the country, unquestionably arrived long before the nation had embraced the Christian religion; and in their attempts to obtain a moral influence over their pagan hosts were far from being inactive in their adopted home. Thus the early Christian church, that of Egypt especially, by which many Hebrew customs had been embraced, was the more readily received when introduced into a nation amongst whom similar doctrines15 and practices were already in use.
Boasting a direct descent from the house of Solomon, and flattering themselves in the name of the wisest man of antiquity16, the emperors of Abyssinia preserve the high-sounding title of “King of Israel,” and the national standard displays for their motto—“The Lion of the tribe of Judah hath prevailed.” The tradition of queen Maqueda has been ascribed to the invention of those fugitive17 Jews, who, after the destruction of Jerusalem by the Emperor Titus, migrated into the northern states by way of the Red Sea—who disseminated18 it with the design of obtaining the desired permission to settle in the country, and whose descendants are the Fálashas still extant among the mountains of Simien and Lasta. But whatever may be thought by others of the legend of descent, the firm national belief in the origin traced, will in a great measure account for the general inclination19 and consent to receive Hebrew rites and practices as they were from time to time presented. Jews as well as Christians20 believe the forty-fifth psalm21 to be a prophecy of the queen’s visit to Jerusalem, whither she was attended by a daughter of Hiram the king of Tyre—the latter portion being a prediction of the birth of Menilek, who was to be king over a nation of Gentiles.
Whatever the true date of their arrival, it is certain that the Hebrews have exercised a great influence upon the affairs of Abyssinia since the days of their dispersion; and although their religion was abjured22 by the nation on the promulgation23 of the Gospel, the children of Israel, moulding a portion of their worship on the formulae of the Christian faith, and esteemed24 as sorcerers and cunning artists in the land, found a safe asylum25 among the mountains, and exist to the present day, here as elsewhere, a separate and peculiar11 nation.
With the destruction of the race of Solomon, the Jewish party for a time obtained the preponderance. Again, on the restoration of the legitimate26 dynasty, they were hunted among the mountains as a race accursed, and the feeling reigned27 paramount28 to sweep the wanderers from the face of the land. But the custom of ages had impressed the Hebrew practices too deeply to be removed. They were, in fact, regarded in the light of orthodox Christian doctrines; and, as might have been expected from a bigoted29 and superstitious30 people, the severest persecutions were enforced against the members of another creed31, without the nation observing in how far they were themselves tainted32 with those very principles which in others they considered so justifiable34 to oppress.
The Abyssinian Christian will neither eat with the Jew, nor with the Galla, nor with the Mohammadan, lest he should thereby35 participate in the delusions36 of his creed. The church and the churchyard are equally closed against all who commit this deadly sin; and the Ethiopian is bound by the same restrictions38 which prohibited the Jews from partaking of the flesh of certain animals. The act which is deemed disgraceful in the eyes of men, is regarded as a moral transgression39, and is visited, as was the case in the Mosaic40 institution, by the stern reprimand of the priest. The penance41 of severe fasting, or of uneasy repose42 upon the bare ground, is enforced by the father confessor to efface43 the taint33 of the interdicted44 animal; and prayers must be repeated, and holy water plentifully45 besprinkled over the defiled47 person of that sinning individual who shall have dared to touch the meat of the hare, or the swine, or the aquatic48 fowl49.
“The children of Israel did not eat of the sinew which shrank, which is upon the hollow of the thigh50.” This in the Amháric language is termed Shoolada, and it is held unlawful to be eaten in Shoa, more especially to the members of the royal blood; a universal belief prevailing51, that the touch of the unholy morsel52 would infallibly be followed by the loss of the offending teeth, as a direct proof of the just indignation of Heaven.
The Jewish Sabbath is strictly53 observed throughout the kingdom. The ox and the ass7 are at rest. Agricultural pursuits are suspended. Household avocations54 must be laid aside, and the spirit of idleness reigns55 throughout the day.
By order of the great council of Laodicea, the Oriental churches were freed from this burden; and the industrious56 gladly availed themselves of the ecclesiastical licence to work on the Saturday. Here, however, the ancient usage agreed too well with a people systematically57 indolent; and when, a few years ago, one daring spirit presumed, in advance of the age, to burst the fetters58 of superstition59. His Majesty60 the king of Shoa, stimulated61 by the advice of besotted monks62, issued a proclamation, that whoso violated the Jewish Sabbath should forfeit64 his property to the royal treasury65, and be consigned66 to the state dungeon67.
Ludolf, the celebrated68 Strabo of Ethiopia, most accurately69 remarks, that there is no nation upon earth which fasts so strictly as the Abyssinians; and that they would rather commit a great crime than touch food on the day of abstinence. They not only boast with the Pharisee, “I fast twice a week,” but pride themselves also upon their mortification70 of the flesh during half the year, whilst the haughty71 and self-sufficient monk63 vaunts his meagre diet as the only means of expiation72 from sin and evil desire.
The Abyssinians, in common with other Christian communities who rigidly73 observe the fasts of Wednesday and Friday, advance as an argument, that the Jews seized our Saviour74 on the first of those days, and on the second carried into execution their design of crucifixion; but as this account differs from the evidence of the Gospel, which shows that the arrest took place upon the Thursday, the observance is most probably an imitation of the weekly fasts in existence among the Jews.
The fast of the forty days before Easter is observed with much greater rigour than any other in Abyssinia; and the reckless individual who shall neglect the great “Toma Hodádi” cannot possess one sentiment of true religion in his heart. To the abstinence of this season especially are attached peculiar virtues75 which completely nullify the effect of every sin that may be committed throughout the residue76 of the year.
According to the Jewish practice, all culinary utensils77 must be thoroughly78 cleansed79 and polished, to the end that no particle of meat or prohibited food may remain to pollute the pious80 intention. Journeys and travel are strictly interdicted; and from the Thursday until Easter morn no morsel should enter the lip, and the parched81 throat ought to remain without moisture.
During the fast of the holy Virgin82, children of tender years are not even exempted83 from the penance of sixteen days; and during the many and weary weeks of abstinence which roll slowly throughout the entire year, the Abyssinian priest would grant no dispensation to the famished84 mortal, “were he even to receive an immediate85 mandate86 from heaven.”
Sáhela Selássie arose some years ago a mighty87 zealot in the cause; and perceiving that the custom was beginning to decline, proclaimed through the royal herald88 pains and penalties sufficiently89 severe to insure the future strict observance of the fast. The commands of the defender90 of the faith were, however, in one instance, transgressed91 by a soldier, during a military expedition; but his excuse of fatigue92 under a heavy load of the king’s camp equipage was admitted; and although on similar occasions a certain licence is extended, still the monarch93 keeps a strict watch over the maintenance of church discipline.
On the annual day of atonement, the Jews were obliged to confess their sins before a priest. In like manner the Abyssinians are commanded from time to time to perform the ceremony, during the great fast of Hodádi more particularly, and on Good Friday, the day of the Jewish expiation. And as the slave, in token of his freedom and dismissal, received the blow from the Roman praetor, so the penitent94 on absolution receives a stroke over the shoulders from a branch of the Woira tree, as a sign of his deliverance from sin and Satan.
Like the Pagans of ancient and modern times, who placed between the most high God and themselves an inferior deity95, the Abyssinians observe this species of idolatry, although the names of their tutelar spirits have been changed. Saint Michael and the holy Virgin are here venerated96 as in no other country in the world—the former as the martial97 leader of all the choirs98 of angels—the latter as chief of all saints, and queen of heaven and of earth; and both are considered as the great intercessors for mankind.
The detrimental99 influence of this superstition is fully46 exemplified in the conduct of the nation. The mediator100 is ever employed when individual courage fails in impudent101 assurance or insatiable beggary. Time is uselessly wasted in importunity102, which all believe must in the end prove successful; and the practice of invocation and intercession thus exerts the most baneful103 tendency even upon the daily dealings of life.
Like the Jews of old, the Abyssinians weep and lament104 on all occasions of death, and the shriek105 ascends106 to the sky, as if the soul could be again recalled from the world of spirits. The Israelites employed hired mourners; but here the friends and relatives of the departed assemble for the same purpose, and the absence of any from the scene is ascribed to want of love and affection. As with the Jews, the most inferior garments are put on; and the skin is torn from the temples, and scarified on the cheeks and breast, to proclaim the last extremity107 of grief.
In later days, the extravagance of mourning has been somewhat moderated, through the agency of a priest of the church of Saint George, who stood boldly forward to arrest a practice equally at variance108 with the sacred books of the country, and with the spirit of the New Testament109. Excommunication was thundered upon all who should thenceforth indulge publicly in the luxury of woe110; and the people trembled under the ban of the church. The death of a great governor soon confirmed the restriction37. Being loved and esteemed by all classes, the prohibition111 was severely112 felt. The complaint was referred to the throne; and as the deceased was a man of rank, and a royal favourite withal, the clergy113 were commanded to grant absolution in this one instance. But Zeddoo, the stout-hearted priest, arose, and declared that he had no respect for persons, and that the words of truth must be defended to the death. The silence of the monarch enforced the ecclesiastical fiat114; and to this day the drum is mute at the funeral wake, and the customary praise of the defunct115 is heard no more in the public resorts of the capital.
The Talmud asserts that those who died piously116 remained in a state of active knowledge of all the occurrences of this world. Philo, the learned Jew of Alexandria, informs us, that the souls of the patriarchs pray incessantly117 for the Jewish nation, and the erudite rabbins alleged118 that angels are the governors of all sublunary things, and that each man and every country has a guardian119 angel for protection and direction. The Abyssinians carry this belief still further—they confidently anticipate the intercession and assistance of saints and angels in all spiritual and secular120 concerns, and invoke121 and adore them in even a higher degree than the Creator. All their churches are dedicated122 to one in particular, and the holy “tábot” is regarded as the visible representative of the celestial123 patron. The ark of Saint Michael accompanies all military expeditions, to insure success against the Gentiles; and that of Tekla Ha?manót stands the palladium of the north, to preserve the empire from the attacks of the Mohammadan prince of Argóbba.
All the absurd ideas of the Jewish rabbins regarding the dead have been received and embraced by the fathers of Abyssinia. They maintain with the Romanists too, that the soul of the departed does not immediately enter into the kingdom of joy, but is conducted to an habitation situated124 in an invisible spot between the heaven and the earth, where it remains125 until the resurrection, in a state of happiness or torment126, according to the alms and prayers bestowed127 by surviving relatives and friends. This Abyssinian “limbo” is supposed also to be occupied by the saints; and the absurdity128 is increased by the belief that intercession with the Almighty129 is absolutely necessary to absolve130 the Heavenly host from their spiritual imperfections, and insure their resting in peace until the coming of Christ.
But the interest of the avaricious131 priest is concerned in the preservation132 of this doctrine14, and a corner of the churchyard is sternly denied to all who die without death-bed confession133, or whose relations refuse the fee and the funeral feast. The payment of eight pieces of salt, however, wafts134 the soul of a poor man to a place of rest, and the téscar, or banquet for the dead, places him in a degree of happiness according to the costliness135 of the entertainment. The price of eternal bliss136 is necessarily higher to the rich; whilst royalty137 is taxed at a still more costly138 rate, and the anniversaries of the deaths of the six kings of Shoa are held with great ceremony in the capital. Once during every twelve months, before the commencement of a splendid feast, their souls are fully absolved139 from all sin; and the munificence140 of their illustrious descendant is still further displayed in the long line of beeves which afterwards wends its way to the threshold of every church in Ankóber.
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1
rites
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| 仪式，典礼( rite的名词复数 ) | |
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appellation
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| n.名称，称呼 | |
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mingling
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| adj.混合的 | |
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medley
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| n.混合 | |
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Moslem
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| n.回教徒，穆罕默德信徒；adj.回教徒的，回教的 | |
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garbled
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| adj.（指信息）混乱的，引起误解的v.对（事实）歪曲，对（文章等）断章取义，窜改( garble的过去式和过去分词 ) | |
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ass
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| n.驴；傻瓜，蠢笨的人 | |
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Christian
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| adj.基督教徒的；n.基督教徒 | |
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jumbled
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| adj.混乱的；杂乱的 | |
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conspired
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| 密谋( conspire的过去式和过去分词 )； 搞阴谋； （事件等）巧合； 共同导致 | |
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peculiar
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| adj.古怪的，异常的；特殊的，特有的 | |
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susceptible
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| adj.过敏的，敏感的；易动感情的，易受感动的 | |
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missionary
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| adj.教会的，传教(士)的；n.传教士 | |
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doctrine
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| n.教义；主义；学说 | |
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doctrines
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| n.教条( doctrine的名词复数 )；教义；学说；（政府政策的）正式声明 | |
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antiquity
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| n.古老；高龄；古物，古迹 | |
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fugitive
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| adj.逃亡的，易逝的；n.逃犯，逃亡者 | |
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disseminated
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| 散布，传播( disseminate的过去式和过去分词 ) | |
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inclination
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| n.倾斜；点头；弯腰；斜坡；倾度；倾向；爱好 | |
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Christians
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| n.基督教徒( Christian的名词复数 ) | |
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psalm
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| n.赞美诗，圣诗 | |
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abjured
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| v.发誓放弃( abjure的过去式和过去分词 )；郑重放弃（意见）；宣布撤回（声明等）；避免 | |
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promulgation
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| n.颁布 | |
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esteemed
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| adj.受人尊敬的v.尊敬( esteem的过去式和过去分词 )；敬重；认为；以为 | |
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asylum
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| n.避难所，庇护所，避难 | |
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legitimate
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| adj.合法的，合理的，合乎逻辑的；v.使合法 | |
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reigned
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| vi.当政，统治（reign的过去式形式） | |
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paramount
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| a.最重要的，最高权力的 | |
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bigoted
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| adj.固执己见的，心胸狭窄的 | |
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superstitious
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| adj.迷信的 | |
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creed
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| n.信条；信念，纲领 | |
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tainted
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| adj.腐坏的；污染的；沾污的；感染的v.使变质( taint的过去式和过去分词 )；使污染；败坏；被污染，腐坏，败坏 | |
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taint
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| n.污点；感染；腐坏；v.使感染；污染 | |
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justifiable
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| adj.有理由的，无可非议的 | |
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thereby
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| adv.因此，从而 | |
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delusions
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| n.欺骗( delusion的名词复数 )；谬见；错觉；妄想 | |
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restriction
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| n.限制，约束 | |
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restrictions
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| 约束( restriction的名词复数 )； 管制； 制约因素； 带限制性的条件（或规则） | |
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transgression
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| n.违背；犯规；罪过 | |
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mosaic
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| n./adj.镶嵌细工的，镶嵌工艺品的，嵌花式的 | |
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penance
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| n.（赎罪的）惩罪 | |
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repose
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| v.(使)休息；n.安息 | |
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efface
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| v.擦掉，抹去 | |
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interdicted
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| v.禁止（行动）( interdict的过去式和过去分词 )；禁用；限制 | |
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plentifully
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| adv. 许多地，丰饶地 | |
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fully
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| adv.完全地，全部地，彻底地；充分地 | |
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defiled
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| v.玷污( defile的过去式和过去分词 )；污染；弄脏；纵列行进 | |
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aquatic
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| adj.水生的，水栖的 | |
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fowl
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| n.家禽，鸡，禽肉 | |
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thigh
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| n.大腿；股骨 | |
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prevailing
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| adj.盛行的；占优势的；主要的 | |
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morsel
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| n.一口，一点点 | |
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strictly
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| adv.严厉地，严格地；严密地 | |
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avocations
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| n.业余爱好，嗜好( avocation的名词复数 )；职业 | |
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reigns
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| n.君主的统治( reign的名词复数 )；君主统治时期；任期；当政期 | |
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industrious
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| adj.勤劳的，刻苦的，奋发的 | |
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systematically
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| adv.有系统地 | |
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fetters
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| n.脚镣( fetter的名词复数 )；束缚v.给…上脚镣，束缚( fetter的第三人称单数 ) | |
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superstition
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| n.迷信，迷信行为 | |
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majesty
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| n.雄伟，壮丽，庄严，威严；最高权威，王权 | |
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stimulated
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| a.刺激的 | |
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monks
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| n.修道士，僧侣( monk的名词复数 ) | |
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monk
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| n.和尚，僧侣，修道士 | |
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forfeit
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| vt.丧失；n.罚金，罚款，没收物 | |
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treasury
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| n.宝库；国库，金库；文库 | |
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consigned
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| v.把…置于（令人不快的境地）( consign的过去式和过去分词 )；把…托付给；把…托人代售；丟弃 | |
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dungeon
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| n.地牢，土牢 | |
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celebrated
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| adj.有名的，声誉卓著的 | |
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accurately
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| adv.准确地，精确地 | |
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mortification
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| n.耻辱，屈辱 | |
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haughty
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| adj.傲慢的，高傲的 | |
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expiation
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| n.赎罪，补偿 | |
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rigidly
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| adv.刻板地，僵化地 | |
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saviour
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| n.拯救者，救星 | |
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virtues
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| 美德( virtue的名词复数 )； 德行； 优点； 长处 | |
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residue
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| n.残余，剩余，残渣 | |
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utensils
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| 器具，用具，器皿( utensil的名词复数 )； 器物 | |
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thoroughly
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| adv.完全地，彻底地，十足地 | |
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cleansed
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| 弄干净，清洗( cleanse的过去式和过去分词 ) | |
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pious
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| adj.虔诚的；道貌岸然的 | |
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parched
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| adj.焦干的；极渴的；v.（使）焦干 | |
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82
virgin
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| n.处女，未婚女子；adj.未经使用的；未经开发的 | |
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exempted
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| 使免除[豁免]( exempt的过去式和过去分词 ) | |
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famished
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| adj.饥饿的 | |
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immediate
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| adj.立即的；直接的，最接近的；紧靠的 | |
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mandate
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| n.托管地；命令，指示 | |
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mighty
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| adj.强有力的；巨大的 | |
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herald
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| vt.预示...的来临，预告，宣布，欢迎 | |
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sufficiently
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| adv.足够地，充分地 | |
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defender
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| n.保卫者，拥护者，辩护人 | |
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transgressed
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| v.超越( transgress的过去式和过去分词 )；越过；违反；违背 | |
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fatigue
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| n.疲劳，劳累 | |
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monarch
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| n.帝王，君主，最高统治者 | |
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penitent
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| adj.后悔的；n.后悔者；忏悔者 | |
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deity
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| n.神，神性；被奉若神明的人(或物) | |
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venerated
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| 敬重（某人或某事物），崇敬( venerate的过去式和过去分词 ) | |
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martial
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| adj.战争的，军事的，尚武的，威武的 | |
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choirs
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| n.教堂的唱诗班( choir的名词复数 )；唱诗队；公开表演的合唱团；（教堂）唱经楼 | |
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detrimental
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| adj.损害的，造成伤害的 | |
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mediator
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| n.调解人，中介人 | |
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101
impudent
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| adj.鲁莽的，卑鄙的，厚颜无耻的 | |
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importunity
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| n.硬要，强求 | |
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103
baneful
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| adj.有害的 | |
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lament
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| n.悲叹，悔恨，恸哭；v.哀悼，悔恨，悲叹 | |
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shriek
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| v./n.尖叫，叫喊 | |
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ascends
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| v.上升，攀登( ascend的第三人称单数 ) | |
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107
extremity
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| n.末端，尽头；尽力；终极；极度 | |
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variance
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| n.矛盾，不同 | |
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109
testament
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| n.遗嘱；证明 | |
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110
woe
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| n.悲哀，苦痛，不幸，困难；int.用来表达悲伤或惊慌 | |
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111
prohibition
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| n.禁止；禁令，禁律 | |
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112
severely
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| adv.严格地；严厉地；非常恶劣地 | |
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113
clergy
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| n.[总称]牧师，神职人员 | |
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114
fiat
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| n.命令，法令，批准；vt.批准，颁布 | |
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defunct
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| adj.死亡的；已倒闭的 | |
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piously
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| adv.虔诚地 | |
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incessantly
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| ad.不停地 | |
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118
alleged
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| a.被指控的，嫌疑的 | |
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119
guardian
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| n.监护人；守卫者，保护者 | |
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secular
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| n.牧师，凡人；adj.世俗的，现世的，不朽的 | |
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invoke
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| v.求助于(神、法律)；恳求，乞求 | |
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122
dedicated
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| adj.一心一意的；献身的；热诚的 | |
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celestial
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| adj.天体的；天上的 | |
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124
situated
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| adj.坐落在...的，处于某种境地的 | |
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125
remains
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| n.剩余物，残留物；遗体，遗迹 | |
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126
torment
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| n.折磨；令人痛苦的东西(人)；vt.折磨；纠缠 | |
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127
bestowed
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| 赠给，授予( bestow的过去式和过去分词 ) | |
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128
absurdity
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| n.荒谬，愚蠢；谬论 | |
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129
almighty
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| adj.全能的，万能的；很大的，很强的 | |
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130
absolve
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| v.赦免，解除（责任等） | |
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131
avaricious
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| adj.贪婪的，贪心的 | |
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132
preservation
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| n.保护，维护，保存，保留，保持 | |
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133
confession
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| n.自白，供认，承认 | |
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134
wafts
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| n.空中飘来的气味，一阵气味( waft的名词复数 )；摇转风扇v.吹送，飘送，（使）浮动( waft的第三人称单数 ) | |
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135
costliness
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| 昂贵的 | |
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136
bliss
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| n.狂喜，福佑，天赐的福 | |
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137
royalty
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| n.皇家，皇族 | |
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138
costly
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| adj.昂贵的，价值高的，豪华的 | |
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139
absolved
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| 宣告…无罪，赦免…的罪行，宽恕…的罪行( absolve的过去式和过去分词 )； 不受责难，免除责任 [义务] ,开脱（罪责） | |
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140
munificence
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| n.宽宏大量，慷慨给与 | |
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