# Travels to Discover the Source of the Nile/Volume 1/Book 2/Chapter 7

CHAP. VII.
Books in Use in Abyssinia — Enoch — Abyssinia not converted by the Apostles — Conversion from Judaism to Christianity by Frumentius.
The Abyssinians have the whole scriptures entire as we have, and count the same number of books; but they divide them in another manner, at least in private hands, few of them, from extreme poverty, being able to purchase the whole, either of the historical or prophetical books of the Old Testament. The same may be said of the New, for copies containing the whole of it are very scarce. Indeed no where, unless in churches, do you see more than the Gospels, or the Acts of the Apostles, in one person's possession, and it must not be an ordinary man that possesses even these.
Many books of the Old Testament are forgot, so that it is the same trouble to procure them, even in churches, for the purpose of copying, as to consult old records long covered with dust and rubbish. The Revelation of St John is a piece of favourite reading among them. Its title is, the Vision of John Abou Kalamsis, which seems to me to be a corruption of Apoca- ​lypsis. At the same time, we can hardly imagine that Frumentius, a Greek and a man of letters, should make so strange a mistake. There is no such thing as distinctions between canonical and apocryphal books. Bell and the Dragon, and the Acts of the Apostles, are read with equal devotion, and, for the most part, I am afraid, with equal edification; and it is in the spirit of truth, and not of ridicule, that I say St George and his Dragon, from idle legends only, are objects of veneration, nearly as great as any of the heroes in the Old Testament, or saints in the New. The Song of Solomon is a favourite piece of reading among the old priests, but forbidden to the young ones, to the deacons, laymen, and women. The Abyssinians believe, that this song was made by Solomon in praise of Pharaoh's daughter; and do not think, as some of our divines are disposed to do, that there is in it any mystery or allegory respecting Christ and the church. It may be asked, Why did I choose to have this book translated, feeing that it was to be attended with this particular difficulty? To this I answer, The choice was not mine, nor did I at once know all the difficulty. The first I pitched upon was the book of Ruth, as being the shortest; but the subject did not please the scribes and priests who were to copy for me, and I found it would not do. They then chose the Song of Solomon, and engaged to go through with it; and I recommended it to two or three young scribes, who completed the copy by themselves and their friends. I was obliged to procure licence for these scribes whom I employed in translating it into the different languages; but it was a permission of course, and met with no real, though some pretended difficulty. ​A nephew of Abba Salama *, the Acab Saat, a young man of no common genius, asked leave from his uncle before he began the translation; to which Salama answered, alluding to an old law, That, if he attempted such a thing, he should be killed as they do sheep; but, if I would give him the money, he would permit it. I should not have taken any notice of this; but some of the young men having told it to Ras Michael †, who perfectly guessed the matter, he called upon the scribe, and asked what his uncle had said to him, who told him very plainly, that, if he began the translation, his throat should be cut like that of a sheep. One day Michael asked Abba Salama, whether that was true; he answered in the affirmative, and seemed disposed to be talkative. "Then," said the Ras to the young man, "your uncle declares, if you write the book for Yagoube, he shall cut your throat like a sheep; and I say to you, I swear by St. Michael, I will put you to death like an ass if you don't write it; consider with yourself which of the risks you'll run, and come to me in eight days, and make your choice." But, before the eighth day, he brought me the book, very well pleased at having an excuse for receiving the price of the copy. Abba Salama complained of this at another time when I was present, and the name of frank was invidiously mentioned ; but he only got a stern look and word from the Ras: "Hold your tongue, Sir, you don't know what you say; you don't know that you are a fool, Sir, but I do; if you talk much you will publish it to all the world." ​ After the New Testament they place the constitutions of the Apostles, which they call Synnodos, which, as far as the cases or doctrines apply, we may say is the written law of the country. These were translated out of the Arabic. They have next a general liturgy, or book of common prayer, besides several others peculiar to certain festivals, under whose names they go. The next is a very large voluminous book, called Haimanout Abou, chiefly a collection from the works of different Greek fathers, treating of, or explaining several heresies, or disputed points of faith, in the ancient Greek Church. Translations of the works of St Athanasius, St Bazil, St John Chrysostome, and St Cyril, are likewise current among them. The two last I never saw; and only fragments of St Athanasius; but they are certainly extant.
The next is the Synaxar, or the Flos Sanctorum, in which the miracles and lives, or lies of their saints, are at large recorded, in four monstrous volumes in folio, stuffed full of fables of the most incredible kind. They have a saint that wrestled with the devil in shape of a serpent nine miles long, threw him from a mountain, and killed him. Another saint who converted the devil, who turned monk, and lived in great holiness for forty years after his conversion, doing penance for having tempted our Saviour upon the mountain: what became of him after they do not say. Again, another saint, that never ate nor drank from his mother's womb, went to Jerusalem, and said mass every day at the holy sepulchre, and came home at night in the shape of a stork. The last I shall mention was a saint, who, being very sick, and his stomach in disorder, took a longing for partridges; he called upon a brace of them to come to him, ​ and immediately two roasted partridges came flying, and rested upon his plate, to be devoured. These stories are circumstantially told and vouched by unexceptionable people, and were a grievous stumbling-block to the Jesuits, who could not pretend their own miracles were either better established, or more worthy of belief.
There are other books of less size and consequence, particularly the Organon Denghel, or the Virgin Mary's Musical Instrument, composed by Abba George about the year 1440, much valued for the purity of its language, though he himself was an Armenian. The last of this Ethiopic library is the book of Enoch *. Upon hearing this book first mentioned, many literati in Europe had a wonderful desire to see it, thinking that, no doubt, many secrets and unknown histories might be drawn from it. Upon this some impostor, getting an Ethiopic book into his hands, wrote for the title, The Prophecies of Enoch, upon the front page of it. M. Pierisc † no sooner heard of it than he purchased it of the impostor for a considerable sum of money: being placed afterwards in Cardinal Mazarine's library, where Mr Ludolf had access to it, he found it was a Gnostic book upon mysteries in heaven and earth, but which mentioned not a word of Enoch, or his prophecy, from beginning to end; and, from this disappointment, he takes upon him to deny the existence of any such book any where else. This, however, is a mistake; for, as a public return for the many obligations I had received from every rank of that most ​ humane, polite, and scientific nation, and more especially from the sovereign Louis XV. I gave to his cabinet a part of every thing curious I had collected abroad; which was received with that degree of consideration and attention that cannot fail to determine every traveller of a liberal mind to follow my example.
Amongst the articles I consigned to the library at Paris, was a very beautiful and magnificent copy of the prophecies of Enoch, in large quarto; another is amongst the books of scripture which I brought home, standing immediately before the book of Job, which is its proper place in the Abyssinian canon; and a third copy I have presented to the Bodleian library at Oxford, by the hands of Dr Douglas the Bishop of Carlisle. The more ancient history of that book is well known. The church at first looked upon it as apocryphal; and as it was quoted in the book of Jude, the same suspicion fell upon that book also. For this reason, the council of Nice threw the epistle of Jude out of the canon, but the council of Trent arguing better, replaced the apostle in the canon as before.
Here we may observe by the way, that Jude's appealing to the apocryphal books did by no means import, that either he believed or warranted the truth of them. But it was an argument, a fortiori, which our Saviour himself often makes use of, and amounts to no more than this, You, says he to the Jews, deny certain facts, which must be from prejudice, because you have them allowed in your own books, and believe them there. And a very strong and fair way of arguing it is, but this is by no means any allowance that they are true. In the same manner, You, says Jude, do not be​
lieve the coming of Christ and a latter judgment; yet your ancient Enoch, whom you suppose was the seventh from Adam, tells you this plainly, and in so many words, long ago. And indeed the quotation is, word for word the same, in the second chapter of the book.
All that is material to say further concerning the book of Enoch is, that it is a Gnostic book, containing the age of the Emims, Anakims, and Egregores, supposed dependents of the sons of God, when they fell in love with the daughters of men, and had sons who were giants. These giants do not seem to have been so charitable to the sons and daughters of men, as their fathers had been. For, first, they began to eat all the beasts of the earth, they then fell upon the birds and fishes, and ate them also; their hunger being not yet satisfied, they ate all the corn, all men's labour, all the trees and bushes, and, not content yet, they fell to eating the men themselves. The men (like our modern sailors with the savages) were not afraid of dying, but very much so of being eaten after death. At length they cry to God against the wrongs the giants had done them, and God sends a flood which drowns both them and the giants.
Such is the reparation which this ingenious author has thought proper to attribute to Providence, in answer to the first, and the best-founded complaints that were made to him by man. I think this exhausts about four or five of the first chapters. It is not the fourth part of the book; but my curiosity led me no further. The catastrophe of the giants, and the justice of the catastrophe, had fully satisfied me. ​ I cannot but recollect, that when it was known in England that I had presented this book to the library of the King of France, without staying a few days, to give me time to reach London, when our learned countrymen might have had an opportunity of perusing at leisure another copy of this book, Doctor Woide set out for Paris, with letters from the Secretary of State to Lord Stormont, Ambassador at that court, desiring him to assist the doctor in procuring access to my present, by permission from his Most Christian Majesty. This he accordingly obtained, and a translation of the work was brought over; but, I know not why, it has no where appeared. I fancy Dr Woide was not much more pleased with the conduct of the giants than I was.
I shall conclude with one particular, which is a curious one: The Synaxar (what the Catholics call their Flos Sanctorum, or the lives and miracles of their saints), giving the history of the Abyssinian conversion to Christianity in the year 333, says, that when Frumentius and Œdesius were introduced to the king, who was a minor, they found him reading the Psalms of David.
This book, or that of Enoch, does by no means prove that they were at that time Jews. For these two were in as great authority among the Pagans, who professed Sabaism, the first religion of the East, and especially of the Shepherds, as among the Jews. These being continued also in the same letter and character among the Abyssinians from the beginning, convinces me that there has not been any other writing in this country, or the south of Arabia, since that which rose from the Hieroglyphics. ​ The Abyssinian history begins now to rid itself of part of that confusion which is almost a constant attendant upon the very few annals yet preserved of barbarous nations in very ancient times. It is certain, from their history, that Bazen was contemporary with Augustus, that he reigned sixteen years, and that the birth of our Saviour fell on the 8th year of that prince, so that the 8th year of Bazen was the first of Christ.
Amha Yasous, prince of Shoa, a province to which the small remains of the line of Solomon fled upon a catastrophe, I shall have occasion to mention, gave me the following list of the kings of Abyssinia since the time of which we are now speaking. From him I procured all the books of the Annals of Abyssinia, which have served me to compose this history, excepting two, one given me by the King, the other the Chronicle of Axum, by Ras Michael Governor of Tigré. ​
SHOA LIST OF PRINCES.
Bazen,
Tzenaf Segued, }}
Garima Asferi,
Saraada,
Tzion,
Sargai,
Bagamai,
Jan Segued,
Tzion Heges,
Moal Genha,
Saif Araad,
Agedar,
Abreha and Atzbeha, 333,
Asfeha,
Arphad and Amzi,
Del Naad,
Araad, Saladoba, Alamida, Tezhana, Caleb, 522, Guebra Mafcal, Conftantine, Bazzer, Azbeha, Armaha, Jan Asfeha, Jan Segued, Fere Sanai, Aderaaz, Aizor, 960*.
This list is kept in the monastery of Debra Libanos in Shoa; the Abyssinians receive it without any sort of doubt, though to me it seems very exceptionable: If it were genuine, it would put this monarchy in a very respectable light in point of antiquity.
Great confusion has arisen in these old lists, from their kings having always two, and sometimes three names. ​ The first is their christened name, their second a nick, or bye-name, and the third they take upon their inauguration. There is, likewise, another cause of mistake, which is, when two names occur, one of a king, the other the quality of a king only, these are set down as two brothers. For example, Atzbeha is the blessed, or the saint; and I very much suspect, therefore, that Atzbeha and Abreha, said to be two brothers, only mean Abraham the blessed, or the saint; because, in that prince's time, the country was converted to Christianity; Caleb * and Elesbaas, were long thought to be contemporary princes, till it was found out, by inspecting the ancient authors of those times, that this was only the name or quality of blessed, or saint, given to Caleb, in consequence of his expedition into Arabia against Phineas king of the Jews, and persecutor of the Christians.
There are four very interesting events, in the course of the reign of these princes. The first and greatest we have already mentioned, the birth of Christ in the 8th year of Bazen. The second is the conversion of Abyssinia to Christianity, in the reign of Abreha and Atzbeha, in the year of Christ 333, according to our account. The third the war with the Jews under Caleb. The fourth, the massacre of the princes on the mountain of Damo. The time and circumstances of all these are well known, and I shall relate them in their turn with the brevity becoming a historian.
Some ecclesiastical * [†] writers, rather from attachment to particular systems, than from any conviction that the opinion
they
† Surius Tom. 5, d. 24. Oct. Card. Baronius. Tom. 7, Annal. A. C. 522. N. 23. ​ they espouse is truth, would persuade us, that the conversion of Abyssinia to Christianity happened at the beginning of this period, that is, soon after the reign of Bazen; others, that Saint Matthias, or Saint Bartholomew, or some others of the Apostles, after their mission to teach the nations, first preached here the faith of Christ, and converted this people to it. It is also said, that the eunuch baptized by Philip, upon his return to Candace, became the Apostle of that nation, which, from his preaching, believed in Christ and his gospel. All these might pass for dreams not worthy of examination, if they were not invented for particular purposes.
Till the death of Christ, who lived several years after Bazen, very few Jews had been converted even in Judea. We have no account in scripture that induces us to believe, that the Apostles went to any great distance from each other immediately after the crucifixion. Nay, we know positively, they did not, but lived in community together for a considerable time. Besides, it is not probable, if the Abyssinians were converted by any of the Apostles, that, for the space of 300 years, they should remain without bishops, and without church-government, in the neighbourhood of many states, where churches were already formed, without calling to their assistance some members of these churches, who might, at least, inform them of the purport of the councils held, and canons made by them, during that space of 300 years; for this was absolutely necessary to preserve orthodoxy, and the communion between this, and the churches of that time. And it should be observed, that if, in Philip's time, the Christian religion had not penetrated (as we see in effect it had not) into the court of Candace, so much nearer Egypt, it did not surely reach so early into the ​ more distant mountainous country of Abyssinia; and if the Ethiopia, where Candace reigned, was the same as Abyssinia, the story of the queen of Saba must be given up as a falsehood; for, in that case, there would be a woman sitting upon the throne of that country 500 years after she was excluded by a solemn deliberate fundamental law of the land.
But it is known, from credible writers, engaged in no controversy, that this Candace reigned upon the Nile in Atbara, much nearer Egypt. Her capital also was taken in the time of Augustus, a few years before the Conversion, by Philip; and we shall have occasion often to mention her successors and her kingdom, as existing in the reign of the Abyssinian kings, long after the Mahometan conquest; they existed when I passed through Atbara, and do undoubtedly exist there to this day. What puts an end to all this argument is a matter of fact, which is, that the Abyssinians continued Jews and Pagans, and were found to be so above 300 years after the time of the Apostles. Instead, therefore, of taking the first of this list (Bazen) for the prince under whom Abyssinia was converted from Judaism, as authors have advanced, in conformity to the Abyssinian annals, we shall fix upon the 13th (Abreha and Atzbeha, whom we believe to be but one prince) and, before we enter into the narrative of that remarkable event, we shall observe, that, from Bazen to Abreha, being 341 years inclusive, the eighth of Bazen being the first of Christ, by this account of the conversion, which happened under Abreha and Atzbeha, it must have been about 333 years after Christ, or 341 after Bazen.
But we certainly know, that the first bishop, ordained for the conversion of Abyssinia, was sent from Alexandria by ​ St Athanasius, who was himself ordained to that See about the year 326. Therefore, any account, prior to this ordination and conversion, must be false, and this conversion and ordination must have therefore happened about the year 330, or possibly some few years later; for Socrates * says, that St Athanasius himself was then but newly elected to the See of Alexandria.
In order to clear our way of difficulties, before we begin the narrative of the conversion, we shall observe, in this place, the reason I just hinted at, why some ecclesiastical writers had attributed the conversion of Abyssinia to the Apostles. There was found, or pretended to be found in Alexandria, a canon, of a council said to be that of Nice, and this canon had never before been known, nor ever seen in any other place, or in any language, except the Arabic; and, from inspection, I may add, that it is such Arabic that scarce will convey the meaning it was intended. Indeed, if it be construed according to the strict rule of grammar, it will not convey any sense at all. This canon regulated the precedency of the Abuna of Ethiopia in all after councils, and it places him immediately after the prelate of Seleucia. This most honourable antiquity was looked upon and boasted of for their own purposes by the Jesuits, as a discovery of infinite value to the church of Ethiopia.
I shall only make one other observation to obviate a difficulty which will occur in reading what is to follow. The Abyssinian history plainly and positively says, that when ​ Frumentius (the apostle of the Abyssinians) came first into that country, a queen reigned, which is an absolute contradiction to what we have already stated, and would seem to favour the story of queen Candace. To this I answer, That though it be true that all women are excluded from the Abyssinian throne, yet it is as true that there is a law, or custom, as strictly observed as the other, that the queen upon whose head the king shall have put the crown in his life-time, it matters not whether it be her hufband or son, or any other relation, that woman is regent of the kingdom, and guardian of every minor king, as long as she shall live. Supposing, therefore, a queen to be crowned by her husband, which husband should die and leave a son, all the brothers and uncles of that son would be banished, and confined prisoners to the mountain, and the queen would have the care of the kingdom, and of the king, during his minority. If her son, moreover, was to die, and a minor succeed who was a collateral, or no relation to her, brought, perhaps, from the mountain, she would still be regent; nor does her office cease but by the king's coming of age, whose education, cloathing, and maintenance, she, in the mean time, absolutely directs, according to her own will; nor can there be another regent during her life-time. This regent, for life, is called Iteghè; and this was probably the situation of the kingdom at the time we mention, as history informs us the king was then a minor, and consequently his education, as well as the government of his kingdom and household, were, as they appear to have been, in the queen, or Iteghè's hands; of this office I shall speak more in its proper place. ​ Meropius, a philosopher at Tyre, a Greek by nation and by religion, had taken a passage in a ship on the Red Sea to India, and had with him two young men, Frumentius and Œdesius, whom he intended to bring up to trade, after having given them a very liberal education. It happened their vessel was cast away on a rock upon the coast of Abyssinia. Meropius, defending himself, was slain by the natives, and the two boys carried to Axum, the capital of Abyssinia, where the Court then resided. Though young, they soon began to shew the advantages attending a liberal education. They acquired the language very speedily; and, as that country is naturally inclined to admire strangers, these were soon looked upon as two prodigies. Œdesius, probably the dullest of the two, was set over the king's household and wardrobe, a place that has been filled constantly by a stranger of that nation to this very day. Frumentius was judged worthy by the queen to have the care of the young prince's education, to which he dedicated himself entirely.
After having instructed his pupil in all sorts of learning, he strongly impressed him with a love and veneration for the Christian religion; after which he himself set out for Alexandria, where, as has been already said, he found St. Athanasius * newly elected to that See.
He related to him briefly what had passed in Ethiopia, and the great hopes of the conversion of that nation, if proper pastors were sent to instruct them. Athanasius embraced that opportunity with all the earnestnefs that became his ​ station and profession. He ordained Frumentius bishop of that country, who instantly returned and found the young king his pupil in the same good disposition as formerly; he embraced Christianity; the greatest part of Abyssinia followed his example, and the church of Ethiopia continued with this bishop in perfect unity and friendship till his death; and though great troubles arose from heresies being propagated in the East, that church, and the fountain whence it derived its faith (Alexandria,) remained uncontaminated by any false doctrine.
But it was not long after this, that Arianism broke out under Constantius the Emperor, and was strongly favoured by him. We have indeed a letter of St Athanasius to that Emperor, who had applied to him to depose Frumentius from his See for refusing to embrace that heresy, or admit it into his diocese.
It should seem, that this conversion of Abyssinia was quietly conducted, and without blood; and this is the more remarkable, that it was the second radical change of religion, effected in the same manner, and with the same facility and moderation. No fanatic preachers, no warm saints, or madmen, ambitious to make or to be made martyrs, disturbed either of these happy events, in this wise, though barbarous nation, so as to involve them in bloodshed: no persecution was the consequence of this difference of tenets, and if wars did follow, it was from matters merely temporal.
* ↑ * I shall have occasion to speak much of this priest in the sequel. He was a most inveterate and dangerous enemy to all Europeans, the principal ecclesiastical officer in the king's house.
* ↑ † Then Prime Minister, concerning whom much is to be said hereafter.
* ↑ * Vid. Origen contra Celsum, lib. 5. Tertull.de Idolol. c. 4. .Drus in suo Enoch. Bangius in Cœlo Orientis Exercit. I. quæst. 5. and 6.
* ↑ † Gassend in vita Pierisc, lib. 5.
* ↑ * The length of these princes reigns are so great as to become incredible; but, as we have nothing further of their history but their names, we have no data upon which to reform them.
* ↑ * Caleb el Atsbeha, which has been made Elesbaas throwing away the t.
* ↑ † Surius Tom. 5, d. 24. Oct. Card. Baronius. Tom. 7, Annal. A. C. 522. N. 23.
* ↑ * Ludolf, vol. 2. lib. iii. cap. 2.
* ↑ * Vid. Baron, tom. 4. p. 331. et alibi passim.